We shall end our discussion on Christology with this last Post where the sense of 'Contextual Christology' should show forth itself. Contextual Christology proposes to accommodate and interpret the Christ-event in particular and specific contexts so that people of various cultures and backgrounds could meaningfully understand Jesus Christ. Contextual Christologies, in contrast to classical Christologies in the West , may be seen both as region-wise and as theme-based. Examples of the former are: European, American, Latin American, African, Asian Christologies and their sub-divisions. Feminist, Black, Process and Post modern Christologies are examples of theme-based Christologies. However, even the earliest Christologies could not be independent of contextual problems as well as needs of the time. For example, the Nicean Creed of A. D. 325 had to address the specific question of clarifying the identity of Jesus Christ in opposition to the ideas of Arius. Moreover, even the four Gospels about the life and ministry of Jesus could not avoid completely the contextual needs of the times they were written. However, the essential message of the Good News from God (The Gospel) is the same in all 4 Gospels and other New Testament writings that portray the person of Jesus Christ who is ultimately the Gospel itself delivered to humanity by God. We believe that Jesus Christ as the Universal Liberator is relevant to every human being as well as to the entire creation whereby this theme cannot be ignored by any Christology worth its name. All contextual Christologies are attempts to respond to the legitimate aspirations of people in differing situations of life. We respect their sentiments and propose that the desire for liberation is present as undercurrents of all such aspirations. Therefore, a clear understanding of the role of Jesus Christ as the Liberator not only of the entire humankind, but also the surroundings of the humans like the environment, climate, culture, etc. consisting of the entire Universe is a must for a genuine Christology. Obviously , we cannot even touch upon all these issues except to recall their relevance before delving deep into the significance of Jesus Christ as the Liberator.
The notion of 'Liberation' immediately invites the question about what we are to be liberated from. This understanding implies and presupposes that we are already bound by forces beyond our capacity to resist and overcome such forces. However, the basic truth is that underlying the impact felt by us of all kinds of external forces is our own self that is amenable to the dictates of such forces. We have become willingly or otherwise objects of such external forces forgetting our internal strength just like an elephant that is made to obey a frail human being as it is not conscious of its superior strength. Similarly we have to become conscious of our dormant internal power whereby we are already liberated and powerful if we are ready to get rid of our false 'self' in favor of our true 'self'. This is the first step to all kinds of liberation we may aspire for. Jesus Christ announced his charter of liberation at the Synagogue of Nazareth at the beginning of his public ministry reading from Isaiah, 61: 1-2 thus: "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor" (Luke, 4: 18-19). Real liberation starts with our empowerment and that is what is promised by Jesus provided we are willing to accept it. God always respects our freedom and though we cannot accomplish anything without the free gift of grace coming from God, our willingness and readiness to accept the same are very crucial. The whole agenda of empowerment is offered as good news to those who are poor, i.e., those who acknowledge and accept the need of God in their life through humble and meek behavior eschewing all thoughts of haughtiness and arrogance in their dealings with everyone. It does not matter if they are at present captives, oppressed, blind or treated as slaves as deliverance is at hand by the power of God not only in the future in His Kingdom, but also now as a fore-taste of the coming Kingdom. To make this possible, God enlists people who are already empowered to distribute the benefits of the Kingdom to others in need of God with a humble and contrite heart. This is the foundation of all other kinds of liberation we may aspire for like political, economic, religious, cultural, racial and any other type of violation of human dignity.
Jesus upheld human dignity as the core issue to be protected at all costs notwithstanding any rules and regulations that might impede and obstruct it, which may be overthrown without any hesitation. Our main problem here is how to define and recognize true human dignity as against false claims people are able to make. Jesus could easily recognize the genuine from the spurious as his heart and mind were one with that of God the Father. This is why we have to follow the way shown by Jesus Christ to be in union with God first and foremost before we are able to discern true human dignity from the false imitations of it. Therefore, we might say that Jesus Christ as the liberator is at the same time the unique defender of human dignity whereby we are empowered to liberate ourselves from forces bent upon enslaving us. There is no limit to possible liberation, provided we follow strictly the Gospel values. In interacting with the world where politics, economics etc. are concerned, we cannot neglect the internal laws governing them and yet have to be cautious about succumbing to purely worldly spirit governing such spheres. In the primitive Church at the time of the Apostles, the experiment of a common way of life turned out to be a failure so much so Paul had to take collections from the Churches he founded to help out the Church of Jerusalem. The economic model envisaged by the primitive Church was a failure. However, in politics, the weapon of non-violence used by Mahatma Gandhi and followed by Nelson Mandela in South Africa succeeded in their objectives. It shows that we have to be judicious in applying the principles taught by Jesus Christ as Liberator.
The notion of 'Liberation' immediately invites the question about what we are to be liberated from. This understanding implies and presupposes that we are already bound by forces beyond our capacity to resist and overcome such forces. However, the basic truth is that underlying the impact felt by us of all kinds of external forces is our own self that is amenable to the dictates of such forces. We have become willingly or otherwise objects of such external forces forgetting our internal strength just like an elephant that is made to obey a frail human being as it is not conscious of its superior strength. Similarly we have to become conscious of our dormant internal power whereby we are already liberated and powerful if we are ready to get rid of our false 'self' in favor of our true 'self'. This is the first step to all kinds of liberation we may aspire for. Jesus Christ announced his charter of liberation at the Synagogue of Nazareth at the beginning of his public ministry reading from Isaiah, 61: 1-2 thus: "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor" (Luke, 4: 18-19). Real liberation starts with our empowerment and that is what is promised by Jesus provided we are willing to accept it. God always respects our freedom and though we cannot accomplish anything without the free gift of grace coming from God, our willingness and readiness to accept the same are very crucial. The whole agenda of empowerment is offered as good news to those who are poor, i.e., those who acknowledge and accept the need of God in their life through humble and meek behavior eschewing all thoughts of haughtiness and arrogance in their dealings with everyone. It does not matter if they are at present captives, oppressed, blind or treated as slaves as deliverance is at hand by the power of God not only in the future in His Kingdom, but also now as a fore-taste of the coming Kingdom. To make this possible, God enlists people who are already empowered to distribute the benefits of the Kingdom to others in need of God with a humble and contrite heart. This is the foundation of all other kinds of liberation we may aspire for like political, economic, religious, cultural, racial and any other type of violation of human dignity.
Jesus upheld human dignity as the core issue to be protected at all costs notwithstanding any rules and regulations that might impede and obstruct it, which may be overthrown without any hesitation. Our main problem here is how to define and recognize true human dignity as against false claims people are able to make. Jesus could easily recognize the genuine from the spurious as his heart and mind were one with that of God the Father. This is why we have to follow the way shown by Jesus Christ to be in union with God first and foremost before we are able to discern true human dignity from the false imitations of it. Therefore, we might say that Jesus Christ as the liberator is at the same time the unique defender of human dignity whereby we are empowered to liberate ourselves from forces bent upon enslaving us. There is no limit to possible liberation, provided we follow strictly the Gospel values. In interacting with the world where politics, economics etc. are concerned, we cannot neglect the internal laws governing them and yet have to be cautious about succumbing to purely worldly spirit governing such spheres. In the primitive Church at the time of the Apostles, the experiment of a common way of life turned out to be a failure so much so Paul had to take collections from the Churches he founded to help out the Church of Jerusalem. The economic model envisaged by the primitive Church was a failure. However, in politics, the weapon of non-violence used by Mahatma Gandhi and followed by Nelson Mandela in South Africa succeeded in their objectives. It shows that we have to be judicious in applying the principles taught by Jesus Christ as Liberator.
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