Liberation Theology and Public Witness: Russell
Chandran
March 2017
Presenter: Laldanmawia
_________________________________________________________________________________
Introduction
One
of the major tasks of theology is to interpret the person and work and the
meaning of Jesus Christ to the given context so that his significance will
impact the communities. In that process, Christ is understood as liberator.
Some found their search for new humanity in Christ. Russell Chandran, as a
liberation theologian inaugurates his theology of vision for human that is new
humanity in Christ, through the work of Christ by breaking all the barriers of
separation and building a new community. All these things have been discussed
further in this paper with some critical analysis and evaluations.
1.
Russell Chandran as a Liberation Theologian
Chandran understands
thirdworldness in terms of historical facts of colonial, imperialistic
domination and economic exploitation of the third world regions by first world
powers. But his main concern is not with the inhumanity of the past, but with
the even more complex forms of inhumanity rampant today.[1] Justice
in society, peace, human dignity and freedom are thus all dear to his heart. Amirtham rightly observes that
“it is difficult to find any of his sermons, talks or articles without some
reference to these concerns”.[2]
For Chandran, involvement
in socio political concerns is an integral part of our ministry and mission.
Those concerns were at the centre of Jesus' ministry. So, it should be ours
too. It is Christ who compels us to actively address the challenges that come
out of our socio-political realities. One may not find explicit Christological
statements as such. But Chandran believes that our faith in Christ as the Lord
and as the one who breaks all barriers of separation demands it.[3]
From
Karma to Grace: In Indian context, he challenges
injustice in society, economic, value systems and religious exclusivism. He
proposes a method “From Karma to Grace” which underlies the necessity of
abandonment of Karma. A rigid law of cause and effect in Karma traps people
into immovability or un-progressibility. Whereas Gospel calls for the adoption
of Grace outlook that reorganizes and reorients one’s relationship on the basis
of love and grace, accepting people as they are, and seeking their wellbeing as
demanded by love.[4]
Towards
a New Humanity: The ministry of Jesus was characterized
by a distinctiveness of response to people in need, to people who had been
victims of social or religious discrimination, or to people who had been
marginalized. His miracles are the sign of the coming of the Kingdom of God.
They demonstrate the nature of God’s concern for people.[5] In
that way he understands the gospel of Christ as the universal quest for a new
humanity.
2.
Hermeneutical Frames in Russell Chandran’s Theology
2.1.
A Vision for Man
The central thought of
Chandran is mainly towards the new humanity promised in Jesus Christ. Vision
points to this promise. His colleague Samuel Amirtham put it under a category
called a ‘vision for man.’ It is a Christo-centric vision, centred on the new humanity
which Christ has initiated as the New Adam, and rooted in Christ’s life. It
will be realized when Christ becomes all in all (Col 1:17-20).[6]
A
Vision of Human Community that is Inclusive:
The
cross of Jesus Christ has broken down all the barriers of separation and
hostility between different communities, which were united into one new
community. God’s purpose in Christ is the reuniting of divided and alienated
peoples in the one fellowship of the people of God.[7] At
this inauguration of new community he signifies three types of identifications:
i) with Christ, his incarnation, death, resurrection and ascension; ii) with
the nation, against communal tendencies; iii) with the oppressed and victim of
injustices and exploitation. In this connection he understands baptism as
incorporation into the new humanity that Christ creates.[8] The
inclusiveness is to be based on the common humanity of man, and of being
genuinely human. God sent Jesus not to make men and women Christians, but to
make them truly humans. That is also the ultimate purpose of the Christian
mission.[9]
A
Vision of Renewed Community with a New Style of Living: He
gives much concern on renewal of life. The consequence of that renewed life is
a new style of living. Renewal of life happens whenever the Gospel of Jesus
Christ is proclaimed and people respond it with a transition from old complex
of law to the new complex of grace, love, forgiveness and life.[10] Further,
this renewal is not just personal; it would also imply taking societal concern,
which means a society with solidarity with the people of God, separation from
evil, and a community of love.[11]
So this new life style includes understanding and acceptance in many of our
prejudices, a selfless life, separation from all forms of evil, live like
Christ, inclusiveness towards festivals and cultural practice of non Christian
religions, a focus of the word and the world, etc. which are changing according
to cultural and social situations, while there are certain common perspective
that we can agreed upon.[12]
Human
Community in Dialogue with Commitment: Chandran has four assumptions about the
dialogue approach- A Christian enters dialogue making his stand on his
commitment to Christian faith; a dialogue should help reformulate one’s faith
in the light of new knowledge and understanding; we need to understand the
other religions from the point of view of its own concern; and we need to be
open to the outcome of dialogue.[13] He
emphasizes Christian concern in any dialogue because religion involves the
question of meaning. He sees religion not simply as a body of beliefs but as a
power to change social and religious structures.[14]
Human
Community where there is Peace with Justice and Freedom with Dignity: Chandran
most of the time refers to four concept peace, justice, freedom and dignity in
his sermon, articles and talks. To him, love has to be expressed in terms of
justice, mercy and peace. There is no justice without political change, that is
why he urges Christians to have a political involvement.[15]
There can be no justice without peace, and no peace without justice. By peace
he means a Biblical sense Shalom –wholeness
of life, harmony of humanity living together.[16]
2.2.
Understanding of Christ
The main theme that
runs through his writings is the affirmation of Christ as the Lord, as the one
who broke all human of separation and inaugurated a new humanity. His theology
is Christo-Centric and Christology is the basis of his theology.[17]
For him, the ultimate framework of reference for Christian thought is neither
God nor human being, but Jesus Christ.[18]
He placed a great emphasis on the historic fact of Jesus of Nazareth and
believes that it is the starting point of all our talk about the Gospel.[19]
No Christology can be authentic unless it is rooted in the human Jesus of
Nazareth.[20]
He holds that what is more important is not proclamation of Jesus as Lord as a
doctrinal formulation, but rather the practical implication of it in the real
life situation. The basis fact for a Christian is the reality of Christ whom he
confesses as the risen Lord.[21]
Christ
as Lord: The task of the church is to proclaim
the Lordship of Christ. He points that in any case the convert has to accept
the Lordship of Christ publicly.[22]
In connection with the Christians involvement in dialogue, he writes that “The
Lord who became man for our sake also calls us in our witness to train to learn
to stand where a Hindu or a Muslim or Buddhist or secular humanist stands and
see how he can be led to believe in Christ and confess him as Lord.”[23]
Christ
as the New Man: Another term that he used to refer to
Jesus Christ is the New Man. Though the phrase New Man is not used directly of
Jesus Christ in the New Testament, he thinks that it is quite appropriate to
call him so. Jesus of Nazareth the crucified and risen is the New Man. It will
be wrong to say that only after resurrection he becomes the New man.[24]
In line with this understanding, P. Chenchiah spoke already of Jesus as the
'New Creation'. For him Christ represented a new stage in the evolution of a
man and thus became the new man and with him a ‘new creation’ is inaugurated.
This conception of Christ as the 'new creation' is the result of a new
mutation. However for Chandran his understanding of Christ as the new man falls
within his understanding of Christ as Lord.[25]
The
work of Christ: The key to understand the work of Christ
is the 'one who breaks all barriers of separation. For this he draws insights
from the New Testament. He says "According to Paul the point of Christ's
work was that by his death on the cross he has removed the wall of separation
between the Jew and the gentile and made them both into a new people.[26]
He asserts that in Christ many of the old barriers were broken down as we see
in Ephesians that the Jew and gentile were brought together as one new humanity.
He believes that in Jesus Christ the human community is united into a new
humanity.[27]
3.
Critical Analysis: Challenges and Issues
3.1. As
a church man, and a church leader, his theology does not move away from the
church, for he thinks that theology is essentially a function of the church.
The theologian is a servant of the church and is involved in the theological
task only on behalf of the church.[28]
These words reveal his understanding of the theology and theologian as not independent
of the church. It looks like that the movements of theologians would be
determined by the functions of the church and theology should be revolving
around the church to fulfill its mission. In this process, there is no much
involvement of individual academic brilliance, constructive skills and
productivity. On this statement, can we build a constructive idea to the
corrupted church? As long as his concern is to be taken as appropriate, we
would be solely suited into church and its traditions, whether wrong or right!
3.2. Chandran’s
main concern is to place Christ at the centre of theology, and also his
affirmation of Christ as the ‘new man’ is the basis for the interpretation of
the work of Christ as the one who breaks all the barriers.[29] His
Christo-centric theology was to extend the inclusive love of God in Christ, and
he was convinced that Christ has an impact on all areas of life. Whereas,
Samartha sees that Christo-centric theology is inappropriate in pluralistic
situation like India. Then he opts for Theo-centric to affirm God alone as
absolute and consider all religions to be relative.[30] Contextual
theology starts with experience of the people and it emphasizes its method from
below, and Christology is not centred on the dogmatic definitions of his person.
More than Chandran’s interpretation, Jesus Christ is interpreted as someone who
dwells among them.
3.3.
Chandran is the first ordained church man in India who considered the
socio-political concerns as an integral part of the ministry and mission of the
church. KT Paul and MM Thomas have contributed in this area, but they were
representatives from laymen.[31]
Should the church have socio-political concern as an integral part of ministry
and mission? It can be part of its ministry. Sumithra argues that there is no
biblically developed support for this aspect.[32]
It is always necessary for the church to balance its spiritual and physical
dimensions.
Concluding
Remarks
We can see that Chandran's writings reveal
one theme that runs through all his writings, that is the affirmation of Christ
as the Lord and as the one who broke all barriers of separation and inaugurated
a new humanity. He has a vision for human that is a community where all
barriers of separation are broken by the work of Jesus Christ, and a new humanity
is inaugurated. His concern for society makes him rethink the understanding of
Christ to present a relevant Christ into a new community
as discussed above. We will try to see the relevancy and significance of his
theology by looking Indian Christian contextual theology.
First: His
ultimate concern about new humanity in
Jesus Christ into the society is really significant that it opens an
inclusive community where there is peace with justice and freedom with dignity.
He understands mission as humanization, and he places the ultimate purpose of
mission to make human genuine (new humanity in Jesus Christ) by struggling for
communal harmony, justice and unity. Balasundaram agrees with him that New
Humanity is used synonym with the Kingdom of God, which is a situation of
liberation of human from every alienation, full flowering of human, freedom for
creativity, community, love, etc.[33]
Second:
His understanding of the work of Christ
is always corporal and in community. He says that the church in India needs
to be liberated from the excessive individualistic interpretation of sin and
salvation. He does not present Christ as not only a redeemer, reconciler,
mediator, etc, but for him is in a wider sense, the one who breaks all the
barriers of separation. This is what liberation and contextual theologies are taking
in their consideration of the work of Christ. The socio-political reality of
the people requires a Christology that can present Jesus as the liberator.
Third:
He believes that Christ confession has two dimensions- universal and particularity. He confesses Christ as Lord in a
universal dimension. But this confession has to be made relevant to each
context that will make the understanding of Christ more dynamic. In that idea,
Indian contextual theologies develop universal Christ into Christ who is
present and identified in a particular context. Dalit theology understands the
humanity and divinity of Jesus Christ in terms of his dalitness. Beyond his
universality, Tribal theology presents Christ as a particular community hero,
the guardian of creation, the chief, and the one who will never separate them
from their land.
Bibliography
Amirtham,
Samuel. “A Vision for Man: Russell Chandran’s Thought” A Vision for Man:
Essays
on Faith, Theology and Society in Honour of Joshua Russell Chandran. Edited
by Samuel Amirtham. Madras: The
Christian Literature Society, 1978.
Balasundaram,
Frankyn J. Contemporary Asian Christian
Theology. Bangalore: ISPCK,
1995.
Balasundaram,
Franklyn J. EATWOT in Asia: Towards a
Relevant Theology. Bangalore:
Asian Trading
Corporation, 1993.
Chacko, Laji. Introduction to Christian Theologies in
India. Kolkata: SCEPTRE, 2014.
Chandran, J. Russell. I Believe: Christian Faith Re-articulated.
Bangalore: SCM, 1993.
Chandran,
J. Russell. The Challenge of the Gospel
of Jesus Christ Today. Bombay: Bombay
Urban Industrial
League, 1987.
Chandran, J. Russell. The Church in Mission. Madras: Christian
Literature Society, 1991.
Chandran,
J. Russell. “A Christian Approach to Other Religions” Bangalore Theological
Forum (VII, No 2, 1975): 1-20.
Chandran, J. Russell.
"C.S.I. Synod Theological Commission", Guardian, (LV No. 21,
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Chandran,
J. Russell. “Christian Confession of Jesus of Nazareth” National Christian
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3, 1975): 117-121.
Chandran,
J. Russell "The New Testament Insights for Political Affairs", South
India
Churchman (March, 1967).
Sahanam, L. E. “Did you Preach Jesus Christ: The Christological Focus in the Writings of
Joshua Russell Chandran” Indian
Journal of Theology. 39.2 (1997): 43-60.
Sumithra,
Sunand. Christian Theologies from an
Indian Perspective. Bangalore: Theological
Book
Trust, 1990.
Sahanam,
L. E. “The Role of Christology in the Writings of Joshua Russell Chandran”. M.
Th Thesis,
Senate
of Serampore College, 1985.
[1] Franklyn J. Balasundaram, EATWOT in Asia: Towards a Relevant Theology
(Bangalore: Asian Trading Corporation, 1993), 175.
[2] Samuel Amirtham, “A Vision for
Man: Russell Chandran’s Thought” A Vision
for Man: Essays on Faith, Theology and Society in Honour of Joshua Russell Chandran,
edited by Samuel Amirtham (Madras: The Christian Literature Society, 1978), 38.
[3] L.E. Sahanam,“Did you
Preach Jesus Christ: The Christological Focus in the Writings of Joshua Russell
Chandran” Indian Journal of Theology. 39.2
(1997), 58.
[4] J. Russell Chandran, The Challenge of the Gospel of Jesus Christ
Today (Bombay: Bombay Urban Industrial League, 1987), 8.
[5] J. Russell Chandran, The Challenge of the Gospel of Jesus Christ
Today, 25.
[6] Samuel Amirtham, “A Vision for Man:
Russell Chandran’s Thought”, 31.
[7] Sunand
Sumithra, Christian Theologies from an
Indian Perspective (Bangalore: Theological Book Trust, 1990), 191.
[8] Frankyn J.
Balasundaram, Contemporary Asian
Christian Theology (Bangalore: ISPCK, 1995), 132.
[9] Samuel Amirtham, “A Vision for
Man: Russell Chandran’s Thought”, 32.
[10] Samuel Amirtham, “A Vision for
Man: Russell Chandran’s Thought”, 34.
[11] Sunand Sumithra, Christian Theologies from an Indian
Perspective, 191.
[12] Samuel Amirtham, “A Vision for
Man: Russell Chandran’s Thought”, 34-35.
[13] Samuel Amirtham, “A Vision for
Man: Russell Chandran’s Thought”, 46.
[14] Frankyn J. Balasundaram, Contemporary Asian Christian Theology,
135.
[15] Sunand Sumithra, Christian Theologies from an Indian
Perspective, 192.
[16] Samuel Amirtham, “A Vision for
Man: Russell Chandran’s Thought”, 39.
[17] J. Russell Chandran, I Believe: Christian Faith Re-articulated
(Bangalore: SCM, 1993), 20.
[18] Samuel
Amirtham, “A Vision for Man: Russell Chandran’s Thought”, 31.
[19] J. Russell Chandran, The Challenge of the Gospel of Jesus Christ
Today, 1.
[20] J. Russell Chandran, The Church in Mission (Madras: Christian
Literature Society, 1991), 22.
[21] J. Russell Chandran, “A
Christian Approach to Other Religions” Bangalore
Theological Forum (VII, No 2, 1975), 19.
[22] J. Russell
Chandran, "C.S.I. Synod Theological Commission", Guardian, (LV
No. 21, 1977), 60.
[23] Quoted by L.E. Sahanam
in “Did you Preach
Jesus Christ, 45.
[24] J. Russell Chandran, “Christian
Confession of Jesus of Nazareth” National
Christian Council Review (XCV, No 3, 1975), 120.
[25] L.E. Sahanam, “Did you Preach Jesus Christ,46.
[26] J. Russell
Chandran, "The New Testament Insights for Political Affairs", South
India Churchman (March, 1967), 9.
[27] L.E. Sahanam in “Did you Preach Jesus Christ:, 47.
[28] Samuel Amirtham, “A Vision for
Man: Russell Chandran’s Thought”, 29.
[29] L. E. Sahanam, “The Role of
Christology in the Writings of Joshua Russell Chandran.” (M. Th Thesis, Senate
of Serampore College, 1985), 105.
[30] Laji Chacko, Introduction to Christian Theologies in
India (Kolkata: SCEPTRE, 2014), 177.
[31] L. E. Sahanam, “The Role of
Christology in the Writings of Joshua Russell Chandran”. (M. Th Thesis, Senate
of Serampore College, 1985), 105.
[32] Sunand Sumithra, Christian Theologies from an Indian Perspective,
194.
[33] Franklyn J. Balasundaram, EATWOT in Asia: Towards a Relevant Theology,
183.
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