EMERGING CHRISTOLOGIES FROM THE MARGINS-- Person and Work of Jesus

EMERGING CHRISTOLOGIES FROM THE MARGINS

Liberation Theology

It emerges out of experience of the poor in unjust social economic in Latin where Christian are majority. Gustavo Guttierez argues that Christian faith is based on virtue of charity. It emerges in the situation of unequal social economic relations. This theology is based on historical Jesus the pain of the poor people.

Jesus the liberator

Gustavo Guttierez says Jesus is the liberator. According to him, sin is social historical fact. Sins simply means the absence of love, brotherhood of sisterhood. Absence of love leads to injustice and inequalities. They are the product of the fruits of the sins. The absence of love leads to exploitation. He also says the collective nature of sins reflects in the oppressive socio-economic structure. This absence of sin happens the fundamental alienation of God and human beings. And this fundamental is the source of the injustice and exploitation.

1. Christ through his liberating action death and resurrection liberated human from sin

2. He convince us that injustice and oppression are sinful structure.

3. His life was one that attempted to liberate people from unjust wholly structure.

4. As a liberator he sees human beings restore the communion with God and communion with fellow beings. God enters primarily in solidarity with the poor people.

5. The liberation that comes from Jesus as multifaceted

a. Political liberation

b. Liberation from sinful structure

c. Restore to the communion of God.

Kingdom of God

Every liberating movement is the sign of the kingdom of God. But not the real kingdom of God. The culmination of the kingdom of God happens only when he come again. Every liberating event contribute to the growth of the kingdom of God.

Leonardo Bolf

The mission of Jesus

Evangelization in Latin America is primarily saving the lives of the poor people from the clutches of economic and political power. So, he called it liberative evangelization. This evangelization is the gospel of Jesus Christ. This liberative evangelization became reality when we placed ourselves the position of the people and follows the ethos of Jesus in his liberative mission.

John Sobrini

In his book 'Jesus the Liberator', he argues that Jesus always had the option for the oppression. Jesus confronted with the religious leader the powerful for the oppression from the results of conflict. God is Jesus the Christ because biblical God is the God of oppression.

Black Theology

A theological expression on black in the light of the historical experienced of the black in the context of racial discrimination based on color. This black theology is revolt against spiritual enslavement of black people. It also attempts to restore a sense of human dignity that was loss in the lives of black beside of slave and racial distinction. Basil Moore said it is the theology of the oppressed, by the oppressed, for the liberation of the oppressed. James H. Cone argues that black theology is a religious response to white racism perpetuated by traditional theology.

1. The traditional classical theology does not response the experience of the black, it fall to say that slavery is a sin.

2. Traditional theology justified slavery.

Reflection from South Africa

According to Basil Moore, Christ is black. 
1. As a Jew, Jesus was colonized and oppressed like the black.

2. Jesus identity correspond to the black identity- a colonized identity.

3. Jesus identify with the black of his time. 

In Jesus ministry Jesus proclaim good news to the captives. Jesus is both the oppressed and also on the other hand a liberator. He shares oppressed reality of the oppressed from religious and the political captivity.

James Cone opines that the blackness of the black decides the image and color of Jesus.

1. The history of black: the history of discrimination.

2. The blackness refers to color. Jesus is the black Messiah. 

Jesus as a Messiah is not the product minds distorted by their own oppressed condition but rather the only meaningful Christological in their life. The black Messiah is the outcomes of our encounter with Jesus who was deposed and humiliated who went through pain pathos like the blacks.

Malcolm X argues that, Christ was black man. If he is not black man, he cannot be what we are. Then James Cone modify as if Jesus is not black he cannot be what we are and we cannot be who he is. What is Because of Jesus we know that servitude is in human and we are the sons and daughter of God. Racism is sin. According to James Cone Jesus came to make the first (oppressor) the last (oppressed) and the last as first. Only the black Jesus can share the black life and black existence and only black Jesus can lead the black into liberation. Black theology rejects the idea of Salvation that does not embraced or address the issues(social, political, economic, etc) and experienced of the black. For the black, salvation is liberation from earthly bondage. Jesus recursion of the blacks are not alone, the resurrected God is with the black. Liberation can be reality and possible in this world.

A Judean theology, Albert B.Cleage, in his book 'Black Messiah'. His arguments is that, historically and ethnically Jesus is black. Literally he was black. Jesus blackness is that Jesus received his black blood during the Jews journey during the slavery in Egypt as sojourner or captives. Synoptic Gospels portray black Jesus. The spiritualization of Jesus message is contributed to the spiritual enslavement of the black.

Feminist Christology

Feminist theology is the interpretation of Christian faith and scripture from feminist perspective or women. Experience of women, scripture and myths about women and religious traditions are important sources of feminist theology.

Reflection of Jesus attitude

Evelyn Monteiro, argues that Jesus adopted more humane and liberal attitude towards women (Lk. 7:36ff) Jesus teaches us that Social discrimination based on gender is an obstacles for human equality.

Metti Amirtham, argues that Jesus provided sufficient opportunity for women to expand their mental and social space. Samaritan women Jn.4:1f. Mary of Magdalene Mt.26:6-13. Francis Gonsalves, says Jesus have importance to women and challenge Jewish cultural and religious traditions. Mk. 12:4-44. Jesus dialogue with Jewish women Matthew 9:20-22. Lk. 10:38-42 Jesus accepted the hospitality of women, also Jesus used the life experiences of women to explained the mystery of the kingdom of God. Mt.13:33. Jn.16:21, Lk.15:8-10.

Jesus Movement

'In memory of her' by Elizabeth Schussler and Lizabeth Florenza says Jesus movement is the movement of disciples of equal and not only the movement of men. Both men and women are equally participated in Jesus movement.

Christological interpretation

Chung Hyun Kyung in her 'Struggles to be Sun again' she interpret Jesus as suffering servant. Jesus as a suffering servant help us to see meaning in suffering. Jesus suffer for entire humanity, we suffer for families and the communities, therefore our suffering has a redemptive values. Jesus as Lord but not the Lord who controls as dominations but who liberates people. Jesus as mother because Jesus compassion is so deep that only a mother can give.

Elizabeth Florenza in her books 'Jesus: Miriams son/sophia prophets', says Jesus is primarily the prophets of sophia ( Pro. 8:22-31; Lk.7:35!) He connect Sophia as creator. Elizabeth Johnson also state same view as Jesus as personification of Sophia, wisdom become incarnated in Jesus. Kwok Pui Lam also says Jesus as priest of Han. Stella Baltazar says Jesus as embodiment of shakti, a feminine  god in Hinduism. Shakti is the creative power in creation principles.

Can a male saviour save women?

Raised by Rose Mary Redford.

Natalie K.Watson says what is mean by this question. Who/what saves us, what do we need saving from. She argues that it not the gender of that saves us but the message of Jesus saves us and redeemed the community. We need to prioritize the work of Jesus and his message and not this gender.

Lisha Isherwood, Filipino women, the maleness of is not an obstacle for experiencing the Salvation offered in Jesus Christ. It was the best position to challenge male definition of salvation and humanity.

Virginia Fabella, Filipino scholar, it is not the maleness but the humanness and divinity that is manifested in brought Salvation to humanity. It is the work and words of is importance than the gender of Jesus Christ.

Monica Melanchthon, Indian scholar, she says that the problem of maleness and make identification of is part of historical but this is not an ingredient of recent Christ who is the real Jesus as savior. She says that recent Christ transcends all gender particularities.

Mary Daly argues that we look forward to the second coming of which will not be the return of but the emergence of female presence. She further says the female Jesus will liberate the memory of Jesus.

Mary Grey says Salvation depends on the process but not the body.

Minjung Theology

Minjung Theology  began in South Korea in the 1970s developed by Ahn Byung Mu, who is called the "Father of minjung theology,". Minjung is the articulation of in relation to pay and present experienced of Minjung in Korea. Minjung is translated as 'people'. But Minjung Theology argues that the term people did not convey the real meaning of the term people, the term Minjung is define as the working class people. Those who are weak and powerless because of their race, class, religious faith and status. They are the People who are politically exploitation, social alienation. Primarily the workers in Korea. Minjung is the one who is poor in the society. They are the factories workers, farmer's and daily wage workers.

How do they interpret?

The social biography is the main source of theology, they interpret Bible in the light of this social biography.

Kim Young Bock in his book 'Messiah and Minjung' says that Bible is primarily a Minjung Bible, a book of Minjung, by the Minjung and for the Minjung. Why? Bible is the book of remain between oppressed people and God. Like the people of Israel, Minjung continue to toil and bear the burden of sustaining the society. Embodiment of God in Jesus incarnation and suffering took place among the Minjung. The suffering of Minjung and Christ points to the solidarity between God and Minjung. What Minjung did for Korean society, Jesus did for the entire humanity. Kim interpret Phil.1:5-8 as Christ became a Minjung, a servant, Jesus bore the burden of the world like the Minjung bore the burden of Korean society.

Classical Christological title are unintelligible to the Korean people therefore they call Jesus as a Minjung. For ordinary workers is one among us. He is none other than a worker and a son of carpenter, Jesus understands the painful reality of the workers (people).

Jesus is not young man ruling elite but as an ordinary man, a worker and a Minjung.

Yin Te Soo, says that God and Jesus whom the Bible testifies is God and Jesus of Minjung people. This God and Jesus are on the side of Minjung.

Ahn Byung Mu, he interpret Jesus based on Mt.25:31-46, Christ exist among the people who are in prison, poorly clothed, starving, captives. This people are the Minjung, and therefore Christ is Minjung.

Eco Theology

Christological reflection in terms of ecology.

Many of Jesus parables are from nature and some scholars argues that Jesus connection of Jesus and nature. Nature parables shows that Jesus loves for nature. NT scholar, L. Legrand says that parables of are parables of farmers and carpenter.

V.J. John in his ecology use of Jesus gives the ideas of who Jesus was. Jesus works and parables points to Jesus involve in farm works and carpentry. Luke 9:62, Mt.28-30 (Plow and Yoke). Here farmer and carpentry comes together. These material were used by father's and made by carpentry. This parables can come only from father's and artisans.

Nature parables articulate the ecological vision of Jesus. It had two-fold

1. Agricultural process is a divine activity. This activity demands the calls for human cooperation to the role of nature. Human sustenance is the product of human nature cooperation.

2. Jesus ecological reminds the need for reversal of oppressive social practices adversely affect the natural function of the nature.

John also argues that the nature parables of Jesus works the spiritual role of the nature. Jesus parables also tells us that God Providence over the nature. Eg. Birds, mustard, soil,etc.

Connection of Jesus and Nature from scholars

Piere Tedhard, says, Christ is the center of all creation. All created beings belongs to him, and all created beings move towards Jesus the Omega point.

Samuel Rayan, Indian scholars, says in incarnation the earth enter into the ultimate sanctuary and the life of God. In Jesus the earth became the face of God and the place of saving encounter. In the resurrection of the liberation and transformation of matter stuck.

K.C.Abraham, in his 'Transforming Mission', Earth ethics. He argues that God mission is a transforming mission and a cosmic mission and that mission is Jesus mission. Jesus words about birds, nature, lilies, nature reflects care for nature which is manifested in Jesus.

Joseph Sittler, based on Colossians  1:15-16 argues that the real redemption Jesus brought by Jesus is a cosmic redemption. All creation brings subsists in him. And every creation exist because of him. God grace revive over the entire creation. Nature is the theater of God grace. In Jn1:15 'The word became flesh and dwelt among us' underline the connection of nature, the flesh is related with nature because that is what we are. 'Dwelt among us' is a string connotation with the mother earth and used this term because  that is where we are. Both flesh and place is one- Earth.

Jurgen Moltmann, says there is a connection of Jesus with the nature. Role of Christ in creation, continuation and redemption signifies a strong connection of Jesus and nature.