Liberating history – a radical precedent
Gutierrez’s theology of salvation, discussed in a previous post, centers on the work of salvation as “a reality which occurs in history” and which “gives to the historical becoming of humankind its profound unity and its deepest meaning” (Gutierrez, 143). Gutierrez and others look to the figure of Christ as a radical precedent for the liberation and salvation of history. Gutierrez highlights the marginalized church of the first centuries as a church whose status meant its recognition of wider church struggles and close attention to “the action of Christ beyond its frontiers, that is, to the totality of his redemptive work” (Gutierrez, 144). This status changed dramatically over the centuries, and much of the church’s privileged presence around the world is the contemporary manifestation of this change. As Gutierrez notes, the contemporary church in the developed world is plagued by “intraecclesial problems” of varying types (Gutierrez, 148). Preoccupation with internal struggles is hardly the vocation the church was intended for.
Richard Horsley identifies a rich history of precedent for radical liberation in the “people’s movements” of the early Roman Empire. These movements were deeply rooted in the realities faced by communities of faith. The Roman Empire wielded shocking military power (Horsley, 23), economic prowess (Horsley, 26), and an ideological strength that contributed to its widespread governance (Horsley, 39). And yet, resistance to the Empire was as widespread as its reaches. Horsley identifies several types of movements, including “prophetic and messianic movements of resistance…the principal ways in which the people of Judea and Galilee made history” (Horsley, 85). This historical resistance provided the context for the growth of the first Christian church.
Relevant church – a radical fellowship of unity
If the challenges of the contemporary church could be summarized in a word, that word would be ‘relevance.’ Gutierrez writes “For many there has even been a kind of evaporation of any meaning of the Church” (Gutierrez, 142). Declining memberships, decreasing engagement with the world, and internal decay have been the norm of the church in the developed world for the past few decades. And yet, the world of suffering and oppression that surrounds the broader community of Christian faith is desperate for liberation. The question Gutierrez poses for the Latin American churches should be the same for the church everywhere: “The question is in what direction and for what purpose is it going to use its influence: for or or against the established order” (Gutierrez, 152). Gutierrez argues that unity against the oppressive realities of the world is “the fundamental vocation of the church” (Gutierrez, 160). Joined in Eucharistic community with the global church, the vocation of the church in the developed world is to live “according to the demands placed on us by the other,” through “casting our lot with the oppressed and the exploited in the struggle for a more just society” (Gutierrez, 149-151). By reclaiming our communion with the community of faith beyond our doors, the church is better able to live out Christ’s redemptive and salvific work in history. This fellowship and communion risks relevance in a world that challenges the Gospel message of the church.