CLARK THEOLOGICAL COLLEGE

Aolijen: Mokokchung
COURSE TITLE : Person and Work of Jesus, The Christ
TOPIC : Emerging Christologies from the Margins:
Liberation Christology
PRESENTERS : Mr. Shanglong M. and Ms. Shasa Marchie Sangma
COURSE FACULTY: Rev. Dr. Sangtemkala
___________________________________________________________________________
Introduction
This paper explores Christology in Liberation Theology, focusing on how Jesus Christ is
understood as a figure of liberation for the poor and marginalized. It examines how
Liberation Christology reinterprets traditional views of Christ, emphasizing His solidarity
with the poor and His role in challenging social, political, and economic injustices. The paper
highlights important aspects such as the mission of the church to serve the poor, the
significance of the historical Jesus, and the concept of salvation as liberation, ultimately
demonstrating how these ideas remain relevant to contemporary struggles for justice. Let us
delve deeper in the following lines.
1. Christology in Liberation Theology
Christology in liberation theology focuses on understanding the person and work of Jesus
Christ through the lens of social justice, oppression, and liberation. It emphasizes
identification of Christ with the poor and marginalized, viewing Jesus as a revolutionary
figure who actively challenges systems of injustice and advocates for the oppressed. This
perspective seeks to bring into light the relevance of Jesus' teachings in the context of
contemporary struggles for liberation and the building of a more just society.1
Liberation theology argues that the church should derive its legitimacy and theology by
growing out of the poor, and that the Bible should be read and experienced from the
perspective of the poor.2
2. Liberation Christology
Liberation Christology is a branch of Christology that emerges from liberation theology,
emphasizing the figure of Jesus Christ as a liberator who stands in solidarity with the
oppressed and marginalized. Some of the important aspects of Liberation Christology are as
follows:
2.1. Jesus Christ the Liberator: The New Image and the New Faith of the Oppressed
The association between the image of Christ and suffering has been a long existing theme in
Latin America. The traditional suffering Christ came to be seen, not just as a symbol of
suffering with which individuals can empathize, but more significantly as a symbol of
1
Latin American Liberation Theology and the Development of a genuinely contextual Christology
https://www.academia.edu/11566201/
Latin_American_Liberation_Theology_and_the_Development_of_a_genuinely_contextual_Christology,
accessed on 20/11/24.
2
Liberation Theology
https://www.bbc.co.uk/religion/religions/christianity/beliefs/liberationtheology.shtml, accessed on 20/11/24.

1
resistance against such suffering and, fundamentally, as a representation of liberation. Many
Latin American Christians saw Jesus as the Liberator. This shift represents a significant
departure from centuries of traditional portrayals and marks a pivotal development in Latin
American Christology. Their perspectives emphasize liberation without compromising
essence of Christ. Regarding this tension, it is highlighted that, "If the Church worries about
identity, it risks a loss of relevance; if it struggles for relevance, it may forfeit its identity." 3
Latin American Christology presents a unified image of Christ, emphasizing both His identity
and relevance as a liberator who frees people from oppression. Believers are called to
actively engage in the mission of liberation. The New Testament highlights mission of Jesus
to bring good news to the poor and proclaim release to the captives (Luke 4:18),
reinterpreting His life and purpose as that of a liberator with broader significance. In Latin
America, many Christians, especially those embracing this liberating image of Christ, have
faced persecution and even death. Faith in Christ, for them, means a commitment to follow
Him, which often leads to conflict. For some, Jesus represents the oppressed, while for
others, He challenges the oppressors. The marginalized view Him as the true Christ, while
those in power either criticize or promote alternative portrayals of Him.
The Christ represented by this image and faith is a tangible reality today; He is the Christ that
churches and communities urgently require (relevance), and He closely resembles Jesus
(identity). Consequently, He is also the Christ that must be prioritized in the evolution of
Christology.4
2.2. The Ecclesial Setting of Christology: The Church of the Poor
In Latin American Christology, the struggles of the poor are recognized as an ecclesial
context. The faith community and the embodiment of Christ are the primary essential realities
in Latin American Christology, particularly in relation to the marginalized. When the church
engages deeply with the poor, it becomes the church of the poor, forming the basis for this
Christology.
The faith of the church of the poor primarily manifests as a liberating activity, reflecting the
discipleship of Jesus, who aligns Himself with the poor through His choices, condemnations,
and life journey. Faith in this context involves both "confession" and "invocation," with an
emphasis on action and embodiment that mirrors examples of Jesus. Christology must focus
on these actions to deepen the understanding of Jesus.
In the church of the poor, faith is shaped by the relationship between the poor and the rich,
fostering solidarity and mutual support in spiritual journeys. The church embodies liberating
hope of Christ and his actions, as well as the suffering that reveals Christ as both crucified
and risen. This church of the poor is the ecclesial setting for Christology because it is a world
shaped by the poor.5
2.3. The Social Setting of Christology: The World of the Poor

3
Jon Sobrino, Jesus the Liberator (New York: Orbis Books, 1993), 12.
4
Jon Sobrino, Jesus the Liberator, 12-14.
5
Jon Sobrino, Jesus the Liberator, 29-31.

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The profound social, economic, and political challenges in Latin America have made the
church a prominent advocate for social justice. In 1968, the Second Conference of Latin
American Bishops (CELAM) was convened in Medellín, Colombia, meeting in the presence
of Pope Paul VI. The conference focused on three interconnected priorities: promoting justice
and peace, adapting evangelization and faith to local realities, and reforming church
structures. This gathering became a defining moment for the Catholic Church in the region,
amplifying the cry for justice and liberation, prioritizing the needs of the poor, and
recognizing Base6 Christian Communities as vital centres for faith and evangelization. Yet,
lasting justice requires more than systemic changes; it demands a personal transformation
toward a vision of justice, love, and peace.7
The pursuit of freedom, justice, and economic equality in liberation theology led to a renewal
in the Latin American church through Base Christian Communities. These communities,
rooted in the experiences of the poor and marginalized, focus on lay leadership and grassroots
efforts to advocate for most vulnerable ones of the society. Leonardo Boff called them
“salvific events,” as they help preserve the church’s identity and foster an ecclesiality built
from the people of God. The Base Communities see the teachings of Jesus as a call to awaken
the strength of community. His message promotes mutual respect, generosity, and simplicity
in relationships, while also inspiring a loving, trusting relationship with God. These
principles should define the church and its apostolic mission.
More than identifying with the poor, the Base Communities embody a church of the poor.
They emphasize that the ministry of Jesus was public, asserting His lordship over individuals
and society. By proclaiming the gospel as good news for the poor, they offer hope and
transformation to the marginalized.8
2.4. The Significance of the Historical Jesus
Latin American Christology aims to foster a personal relationship with Jesus by prioritizing
his actions over mere intellectual understanding. Liberation Christology is centred on the
historical Jesus, who lived under real human conditions. Latin American liberationists often
prefer the Gospels of Mark and Luke over Matthew. Mark presents a suffering, humble
Christ, while Luke depicts a compassionate, loving figure. In contrast, Matthew’s
Christology, with its focus on the kingdom’s power, resonates less with liberation theology.
For example, the saying in Luke 6:20, “Blessed are you who are poor”, contrasts with
Matthew’s 5:3 “Blessed are the poor in spirit”.
However, it is important to note that interest of the liberation theologians in the historical
Jesus differs from the traditional quest for the historical Jesus. For them, the focus is not on
the historical facts of Jesus' life but on the relevance of his life to contemporary struggles in
Latin America. Understanding Jesus involves creatively connecting the historical Jesus of the
Gospels with the struggles of Latin American society.9
6
The term base means the poor, the oppressed, and the marginalized.
7
Veli-Matti Kärkkäinen, Christology: A Global Introduction (Grand Rapids: Baker Academic, 2003),
94-95.
8
Veli-Matti Kärkkäinen, Christology: A Global…, 94-95.
9
Priscilla Pope-Levison and John R. Levison, Jesus in Global Contexts (Louisville: Westminster John
Knox, 1992), 31.

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Leonardo Boff expands the inquiry into the identity of the historical Jesus by exploring the
authority he claimed during his earthly ministry. Unlike other rabbis, Jesus taught with
authority (Mark 1:22), and his miracles inspired both astonishment and excitement. Boff
believes that Jesus recognized a decisive breakthrough of the kingdom of God in his life and
ministry. Though he never directly claimed the title "Son of God," Jesus implied a unique
relationship with his Father. Boff notes that Jesus is called God in the New Testament (John
1:1; 20:28; Hebrews 1:8), which he sees as a logical conclusion of the authority and identity
Jesus embodied during his life.10
According to Boff, the risen and ascended Christ now permeates the world, present as
promised in Matthew 28:20. He also draws from Paul’s concept of Christ as the "pneumatic
body" (1 Corinthians 15:44), suggesting the resurrection revealed cosmic dimension of
Christ, through him, all creation exists and finds its goal. From this perspective, the
significance of incarnation is reframed. For Boff, the primary purpose of incarnation is the
completion of creation, rather than the remedy for sin as emphasized in classical theology. He
believes that the eternal person of the Son has always been active in the world, but his
presence was concentrated in Christ and expanded throughout the cosmos after the
resurrection. Thus, Jesus is seen as the focal point where God’s total manifestation occurs
within creation.11
2.5. Jesus and the Kingdom of God
In proclaiming the kingdom of God, Jesus emphasized that it is good news for the poor (Luke
4:18) and consists of the poor (Luke 6:20). Jon Sobrino argues that the kingdom of God is
realized through solidarity with the poor and marginalized. The relationship of Jesus with the
poor demonstrates both the kingdom in action and how it is to be realized.
Sobrino, following classical liberalism, asserts that Jesus did not preach about Himself or
God directly, but about the kingdom of God. For Jesus, the kingdom was central to His
mission. In his book Christology at the Crossroads, Sobrino stresses that the kingdom of God
was the focus of Jesus' teachings and activities. His miracles and forgiveness of sins were
signs of the arrival and liberation of the kingdom, revealing Jesus as the true Liberator. 12
Sobrino argues that for Jesus of Nazareth, the kingdom of God was not merely about words
but about action. Leonardo Boff expands on this, stating that "The kingdom of God means a
total, global, structural revolution of the older order, brought about by God and only by God."
Through preaching liberation and inaugurating the kingdom, Jesus reached out to those
without hope. His actions were not simply supplements to His words or self-promotion but
were theological demonstrations of the kingdom.
The message of the kingdom had an eschatological dimension, where the future kingdom
influences the present, which Sobrino describes as the “historicotemporal character of the
kingdom.” The New Testament portrays the reign of God as a complete transformation of
reality, with the ultimate goal of being a just, egalitarian community. This vision of peace and
10
William J. LaDue, Jesus among Theologians: Contemporary Interpretations of Christ (Harrisburg:
Trinity Press, 2001), 175.
11
Veli-Matti Kärkkäinen, Christology: A Global…, 290-291.
12
Jon Sobrino, Christology at the Crossroads (Maryknoll: Orbis, 1978), 41.

4
shalom, is reflected in how the Gospels depict Jesus as the bearer of the kingdom. The
Gospels place Jesus and His message in contexts marked by division and oppression,
highlighting that the good news and salvation are in total contrast to such situations. While
the kingdom Jesus preached proclaims the power of the reign of God, it is fundamentally
about grace, rooted in God's initiative.13
2.6. Salvation as Liberation
Christology is traditionally divided into two main areas: Christology proper, which focuses
on the person of Christ, and soteriology, which concerns His work and the salvation He
brings. These areas are closely connected, and in liberation theology, the relationship between
them is emphasized. Liberation theology views salvation not only as spiritual but as a form of
liberation, encompassing the total well-being of individuals and communities. This
understanding is rooted in the biblical concept of shalom, which signifies peace, harmony,
and overall well-being.
Liberation theology presents a holistic view of salvation, extending God's promise to all
aspects of life. While addressing social and political issues, it remains grounded in Christian
theology, seeking to solve societal problems through faith. Camilo Torres, a key figure in
Latin American liberation theology, declared, “I am revolutionary because I am a priest,”
seeing revolutionary action as a Christian duty that is integral to his faith.14
Liberation Christology challenges traditional views of salvation by emphasizing its
sociopolitical dimensions. Gustavo Gutierrez critiques the conventional “quantitative” view
of salvation, which focuses only on securing heaven for the greatest number, and instead calls
for a reinterpretation in qualitative terms—understanding salvation as a transformative force
in social, political, and economic life. Gutierrez identifies three interrelated aspects of
salvation: personal transformation and freedom from sin, liberation from social and political
oppression, and freedom from marginalization. The role of the church is to cooperate with
God in creating a just society, prioritizing the poor and marginalized. While ultimate justice
and peace will only fully arrive with the kingdom of God, Christians are called to strive
towards these ideals, with the church embodying the reign of God, especially in advocating
for the lowly.15
The role of Jesus as the Liberator is shown in His identification with the poor. He not only
expressed a "preferential option for the poor" but also lived in poverty Himself. Liberation
theologians emphasize that Jesus, often idealized in Christian thought, came from an ordinary
working-class background. In the Sermon on the Mount, He taught, "Blessed are you who are
poor, for yours is the kingdom of God" (Luke 6:20), and in His inaugural sermon, He focused
on the poor, blind, and oppressed (Luke 4:18–19). Jesus welcomed the poor, upheld them as
examples of piety, and called for self-renunciation and sharing with the underprivileged.
Many of His followers were marginalized and economically deprived.16

13
Veli-Matti Kärkkäinen, Christology: A Global…, 312-314.
14
Cited in José Miguez Bonino, Doing Theology in a Revolutionary Situation, ed. William H. Lazareth
(Philadelphia: Fortress, 1975), 43–44.
15
Gustavo Gutiérrez, A Theology of Liberation (Maryknoll: Orbis, 1988), 42.
16
Veli-Matti Kärkkäinen, Christology: A Global…, 295-297.

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Evaluation
Liberation Christology offers a transformative interpretation of the life and work of Jesus
Christ, focusing on His role as a liberator who identifies with the oppressed and actively
challenges systems of injustice. This perspective reframes Christ not only as a figure of
personal salvation but as a revolutionary who stands in solidarity with the poor and
marginalized, confronting social, economic, and political oppression. It highlights the role of
the church as the "church of the poor," which aligns itself with the struggles of the
marginalized and advocates for justice. Liberation Christology highlights the role of the
church as the "church of the poor," focused on solidarity and collective action for social
change, embodied in grassroots communities like Base Christian Communities. Liberation
Christology centres on the historical Jesus, emphasizing His teachings and actions that
focused on challenging social inequalities, healing the sick, and proclaiming the kingdom of
God as a vision for justice. Furthermore, it redefines salvation, not just as spiritual
redemption, but as holistic liberation addressing personal transformation, social, political, and
economic freedom, and justice. In this way, liberation Christology urges the church to engage
in both personal spiritual growth and active participation in the transformation of society,
advocating for the poor and marginalized as part of its mission. Christology in Liberation
Theology offers a relevant and radical understanding of Jesus, calling Christians to live out
His teachings by working towards justice, equality, and the liberation of the oppressed.
Conclusion
Therefore, Liberation Christology redefines Jesus as a liberator who stands with the poor and
oppressed, highlighting Christ’s message of justice and liberation. It challenges traditional
views by emphasizing salvation as both spiritual and social, urging Christians to work toward
a just society in line with the teachings Jesus Christ.
___________________________________________________________________________
Bibligraphy
Sobrino, Jon. Jesus the Liberator. New York: Orbis Books, 1993.
Kärkkäinen, Veli-Matti. Christology: A Global Introduction. Grand Rapids: Baker Academic,
2003.
Pope-Levison, Priscilla and John R. Levison. Jesus in Global Contexts. Louisville:
Westminster John Knox, 1992.
LaDue, William J. Jesus among Theologians: Contemporary Interpretations of Christ.
Harrisburg: Trinity Press, 2001.
Sobrino, Jon. Christology at the Crossroads. Maryknoll: Orbis, 1978.
Bonino, José Miguez. Doing Theology in a Revolutionary Situation, ed. William H. Lazareth.
Philadelphia: Fortress, 1975.
Gutiérrez, Gustavo. A Theology of Liberation. Maryknoll: Orbis, 1988.

Internet Source
Latin American Liberation Theology and the Development of a genuinely contextual
Christology
https://www.academia.edu/11566201/
Latin_American_Liberation_Theology_and_the_Development_of_a_genuinely_contextual_
Christology. Accessed on 20/11/24.

6
Liberation Theology
https://www.bbc.co.uk/religion/religions/christianity/beliefs/liberationtheology.shtml.
Accessed on 20/11/24.