
Christianity, as a way of life, is based on value-centered daily living which is constantly engaged in a dialectic process with the Creator, other humans, ones-self and nature, all of which are essential for nurturing and enabling the fullness of humanity. Embracing Christianity as a living and relational process of reflection and action leads to experiencing the web of Loving God, and Loving Each Other, or as commonly referred to as ‘theology of liberation.’
When people hear ‘theology of liberation’ they usually associate it with rebellion or revolution. However, when this peoples’ theology emerged in Latin America the existential conditions of revolution already existed, and a theology followed once Jesus’ liberating principles were understood and embraced within its context. In other words, ‘theology of liberation’ can be understood as the anti-thesis to an oppressive thesis, as a just and humane response to domineering conditions. As such, it is expressed as a spiritual experience through its praxis in the peoples’ lives.
Historically, ‘theology of liberation’ is rooted in prophetic experiences as a response to the socio-political context in which people find themselves that holistically addresses all of life. It can be related with the struggle to denounce injustices as a process of understanding the way that Heaven on Earth can be fulfilled through realizing a shared humanity. Consequently, if our co-existence is to be based on justice, peace and love, the principalities of injustice and everything else that is hindering people’s humanity need to be transcended. In this sense, the ‘theology of liberation’ is in the process of perpetual dynamism which adapts itself to the existential conditions.
From this standpoint, the Church is the people and the people are the Church, which becomes one that is intimately and directly involved with people’s realities. Since the Church assumes a relevant role, it gives meaning, purpose and hope by addressing the conditions in which people live. This acknowledgement or affirmation can help shift the people from a passive position to a place where they begin reclaiming their humanity and exercising prophetic roles that contribute to changing the oppressive conditions. Liberation, after all should be imparted as a visionary shared future that breaks the stereotypes of present realities. It should arouse a self-realization that the existing situation contradicts the real humanity Jesus modeled for us.
This brings us to the question that Gustavo Guttierrez put before all Christians, “What does it mean to be a Christian? What does it mean to be Church in the unknown circumstances of the future?” It is necessary to interpret Christian ethics based on the Scriptures because when Jesus’ teachings are not derived from the scriptures, Christian ethics remain indifferent towards people; hence, removed from the people’s realities. Gustavo responds by saying, “the goal is not only better living conditions, a radical change of structures, a social revolution; it is much more: the continuous creation, never ending, of a new way to be human …”
In the Naga context, the Church has the most potential to influence positive enduring change. The depressing conditions in the Naga society require prophetic leadership, participation and critical imagination that will instill hope. A hope which will dissolve complacency and inspire an engaging and purposeful response is needed in order to liberate and transform the human spirit.
Can the Church continue to coexist where corruption as the norm is eroding all parts of Naga society? Can the Church expand beyond its four walls and become more broadly accepting and accessible to everyone and without being so exclusive and judgmental? Can Naga churches to be persuaded by Jesus’ revolutionary teachings in order to become relevant in the daily lives of individuals and families and with communities by involving themselves in the creation and realization of a full shared humanity?