Relevance of Christus Victor in Liberation Theology for Combating Ethnic Feud in Africa

, particularly the liberation of Israel from Egyptian slavery as described in Exodus. The exodus story is seen as a consistent message of God's concern for the oppressed and His desire for justice, freedom and human dignity.13 God saved the Israelites from Pharaoh, showing His willingness to bring his people out of their oppressive and unjust circumstances. Similarly, Jon Sobrino speaks about the centrality of Jesus Christ's mission to heal the oppressed of their sufferings, to bring hope and justice. Liberation theology's view is that the life, death and resurrection of Jesus illustrates that God identifies with the poor, the marginalized and the victims of injustice.14 Thus, Christian faith requires us to engage in the fight for justice, peace, equality and the dignity of all peoples. New Testament texts reinforce the picture of Jesus' ministry as a mission of liberation. The poor, captives and oppressed and marginalized were the ones to whom Jesus brought good news, freedom and justice, in the context of the preferential option for the poor,15 as described by liberation theologians. The poor and oppressed are a group whose sufferings are often the result of social injustice and exclusion and who, therefore, are a target of God's special concern in Jesus' mission. The Church thus has a duty to be identified with the suffering and to be actively involved in achieving equality, justice, peace and human dignity. Liberation theology has been a theological tool in the African context for challenging colonialism and apartheid. Liberation theology has been used consistently by African theologians to combat racism, feud, poverty, tribalism, political oppression and economic exploitation in Africa.16 This theology highlights the fact that Christ's mission of salvation is social, political and spiritual. Sin is thus perceived not just as a personal failing but as a systemic political, economic, and cultural sin.17 Racism, colonialism, apartheid and ethnic feud are then understood as forms of structural sin and counter to God's will for humanity. Desmond Tutu was a great liberation theologian who gave a very rich theological response to oppression, racism and injustice. His theology was that there was no separation of Christianity from social realities since the Gospel directly addresses human suffering and inequality.18 Tutu's ideas of liberation grew out of the South African context of racial segregation, political violence, and the lack of dignity for blacks during apartheid. A key tenet of Tutu's theology is that all human beings are equal because they are created in the image of God.19 This theological principle was a firm basis for 13 José Comblin, The Church and National Security (Maryknoll, NY: Orbis Books, 1979), 18. 14 Jon Sobrino, Jesus the Liberator: A Historical-Theological Reading of Jesus of Nazareth. 12- 18. 15 Gustavo Gutiérrez, The Power of the Poor in History (Maryknoll, NY: Orbis Books, 1983), 45. 16 Jesse N. K. Mugambi, From Liberation to Reconstruction: African Christian Theology after the Cold War (Nairobi: East African Educational Publishers, 1995), 12–14. 17 Leonardo Boff, Jesus Christ Liberator: A Critical Christology for Our Time (Maryknoll, NY: Orbis Books, 1978), 27. 18 Desmond Tutu, Hope and Suffering: Sermons and Speeches (Grand Rapids, MI: Eerdmans, 1983), 14– 16. 19 Desmond Tutu, The Rainbow People of God (New York: Doubleday, 1994), 19. IJRCP P-ISSN 2695-219X the opposition to apartheid and feudist, Tutu declared that there was no superior or inferior race, and that any system or institution that discriminates against a race is sinful before God. His role thus calls the Church and society to see the dignity of each person, irrespective of tribe, ethnicity and social status. Implications of Christus Victor on Feud in Africa: The relevance of Christus Victor, in the context of Africa, is especially important in Nigeria where it is a concern of not only the spiritual but also the social aspects of oppression found in religious institutions and political systems. The Evangelical Dictionary of Theology defines racism as the belief or practice that one race is better or worse than another race; discrimination, prejudice and unequal treatment on the basis of racial identity.20 This idea is manifested in African experience like apartheid, tribalism, ethnic violence and racial discrimination from colonial and western influences. Theologians, such as Wright, often depict Christ as the Victor, the Healer, the King, and the Liberator – he is the one who overcomes not just spiritual evil, but social injustice as well.21 The cross of Christ is thus a catalyst for hope for the oppressed, that races, tribes and ethnic feud are temporary and can be overcome through God's unifying power. The Christus Victor model challenges Christians to be actively involved in ministries of liberation, reconciliation and peace-building. As Camara echoes, “When I feed the poor, they say ‘my Lord, this is a saint!'; when I ask ‘why do the poor lack food?', they say ‘my Lord, this is a communist!”22 This is the prophetic duty that Christians have to offer charity and to question unjust structures that cause suffering and inequality. Christ's victory is thus not only to be celebrated but lived in terms of social transformation, justice, and peacemaking by believers. The Church must be a force of liberation from feud, and all forms of segregation which is destroying human unity. Nevertheless, this study does not neglect the importance of reconciliation in the process of liberation as some liberation movements that promote revenge or violent retaliation. The Christus Victor emphasis is on forgiveness, healing and restorative justice, and the idea that true peace can only be realized if there is a combination of truth, justice and reconciliation in human society. So, Christ's victory becomes proof and means of reconciliation between the races and tribes of Africa.23 Moreover, the resurrection of Christ provides a model of hope in healing the national wounds through forgiveness, understanding, and reconciliation. Liberation theology thus shows how Christianity is inextricably linked with social responsibility. Desmond Tutu disagreed with the notion that religion should only deal with spiritual issues and not human suffering and injustice. He said, however, that true Christian faith is active in the fight against oppression, racism, poverty and all forms of dehumanization.24 The Gospel thus calls for action in the struggle for justice and human 20 Walter A. Elwell, ed., Evangelical Dictionary of Theology, 2nd ed. (Grand Rapids, MI: Baker Academic, 2001), 456. 21 N.T. Wright, The Day the Resolution Began: Reconsidering the Meaning of Jesus’s Crucifixion (New York: Harperone, 2016), 275-278, and James H. Cone, A Black Theology of Liberation. 35-40. 22 Hélder Câmara, Revolution through Peace (New York: Harper & Row, 1971), 47. 23 Desmond Tutu, God Has a Dream: A Vision of Hope for Our Time (New York: Doubleday, 2004), 23– 25. 24 Desmond Tutu, God Has a Dream: A Vision of Hope for Our Time, 23-25. IJRCP P-ISSN 2695-219X freedom rather than only for spiritual concerns, forgetting social injustice. Liberation theology thus encourages Christians to participate in social change and to promote human rights, equality and the dignity of all persons. Another crucial component of liberation theology is its view of the Church as a means of liberation. The Church cannot be neutral when it comes to oppression: “Neutrality in the face of injustice supports the oppressor.”25 Meanwhile, the Church must also refrain from violence in its struggle to face oppressive situation. Church work is to advocate for the poor, to challenge injustice, to call for reconciliation and to prophesize against oppressive social, political and economic systems. Ethnic feud is still very pertinent in today's Africa and is still an issue in many societies, as is corruption, tribalism, economic exploitation, ethnic division and political oppression. In this context, the concept of Christus Victor of liberation theology is crucial in the struggle against feud and all forms of dehumanization. The Church is therefore called to be a witness to the world of Christ as the victorious Liberator, defeating the powers of evil, oppression, division and disunity. Christ's atoning work (His death and resurrection) has overcome sin, death, and all that is degrading to human dignity. Feud, therefore, can be seen as one of the oppressive powers in which Christ has already triumphed; whether in the form of apartheid, tribalism, ethnic exclusion or discrimination. Christ's victory establishes the equal dignity of all human beings since his redemptive work was done for all humanity without exception. 26 For Christ died and rose again for all, there is no distinction between races, tribes or ethnic groups. So, barriers of hostility are overcome and broken human relationships are restored when Christ is victorious. Discrimination must be avoided and differences between the tribes, and cultures must be eliminated. The Bible tells us that everyone is created in the image of God and that we are all united in Christ. 27 Therefore, Christ's redemptive work brings an end to all disunity in the human family and invites the human family to be united in reconciliation, peace and respect. Conclusion: The Christus Victor approach of Liberation Theology offers a solid theological basis for fighting ethnic feud in Africa. The idea emphasizes the ultimate triumph of Christ's death and resurrection over all the forces of oppression, and this parallels the main thrust of liberation theology. There are past and present experiences of feud injustice in African societies which have led to oppression, exclusion and dehumanization. The Christus Victor model urges the African churches and individuals to be agents of hope, empowerment, justice and liberation for the victims of oppression. With the right contextualization, Christus Victor validates and affirms the dignity and worth of the marginalized people, and challenges all structures which promote faddism and inequality. Ethnic feud is thus ungodly, since it defies God's will for unity and equality of humanity. It must be recognized as not just a personal prejudice but as a structural and systemic sin, not only in individual attitudes but in social, political and economic institutions that are oppressive toward certain groups. Christ's redemptive work is a strong answer to these oppressive structures that invites humanity to become free, reconciled, and just. Christ's triumph over sin and death and evil shows that 25 Desmond Tutu, Cry Justice! (New York: Doubleday, 1988), 10–12. 26 James H. Cone, A Black Theology of Liberation. 38. 27 John Stott, The Cross of Christ (Downers Grove, IL: InterVarsity Press, 1986), 278. IJRCP P-ISSN 2695-219X oppression and discrimination are not the last word. Thus, Christians are urged to actively engage in the promotion of peace, equality, justice and reconciliation in Africa and the world at large. IJRCP P-ISSN 2695-219X Bibliography Aulén, Gustaf Christus Victor. London: SPCK, 1931. Biko, Steve. I Write What I Like. Chicago: University of Chicago Press, 2002. Boff, Leonardo., and Boff, Clodovis. Introducing Liberation Theology. Maryknoll, NY: Orbis Books, 1987. Boff, Leonardo. Jesus Christ Liberator: A Critical Christology for Our Time. Maryknoll, NY: Orbis Books, 1978. 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