1

Paper Presentation on
Christology: Search for Tribal Christology
In partial fulfillment of the requirements of
Tribal Theology
Course code: BTT14
Presenters : Dhanapaul, Thanmi, Grace, Linoka, Roshali, Dindu, Maveio
Course Guide : Dr. Lamboi Haokip

Content
Introduction ..................................................................................................................................... 1
1. Definition ................................................................................................................................. 2
1.1. Christology ........................................................................................................................... 2
1.2. Tribal .................................................................................................................................... 2
2. Methodological issues in Tribal Christology ........................................................................... 2
2.1. Approaches ........................................................................................................................... 2
2.2. Sources of Tribal Christology .............................................................................................. 3
3. Understanding of Christ from the perspective of some tribes..................................................... 4
3.1. Ao-Naga ............................................................................................................................... 4
3.1.1. Ao-Naga women’s Christology: Jesus as Arasentur: .................................................... 4
3.1.2. Jesus as Lijaba ............................................................................................................... 4
3.1.3. Jesus Model of Reconciliation as Aksu: ........................................................................ 5
3.2. Kuki ...................................................................................................................................... 6
3.3. Mizo ...................................................................................................................................... 6
3.1.1. Myth about Vanhrika ..................................................................................................... 6
3.1.2. Comparison of Logos-Christology and Vanhrika-Christology ..................................... 7
3.1.3. Other Mizo Contextual Christology .............................................................................. 7
Critique and Conclusion .................................................................................................................. 8

Introduction
The ancient authors of the New Testament did not draw out a fully common Christology, by
this, it creates an opportunity to various races of the world to reconstruct Christology easily
understandable to their respective context. As in the words of Jung Young Lee “Christology has
been the subject of theological controversy since the Christian church came into being”. And
Lucien Legrand also added that we do not see “an organized Christology but various interpretations
given by different Christian groups concerning the Christ-event”. With this, there has been an
attempt by many Indian tribal theologians to develop their own Christology that can be related
according to their local context. It is also said that Christology is a neglected section in tribal
theology and there is very little reference to Christ. In this paper, we will discuss about some
methodological issues in tribal Christology and the understanding of Christ by different tribes with
special reference to the North East India.
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1. Definition
1.1. Christology
Christology is a doctrine dealing with the person, teaching and ministry of Jesus Christ. The
term ‘Christology’ is derived from the Greek word cristos which means Anointed One
corresponding to Hebrew idea of Messiah.1 According to Carl E. Braaten, defines that “Christology
is the church’s reflection on the basis assertion that Jesus is the Christ of God. Its aim is to construct
a comprehensive interpretation of the identity and meaning of the person of Jesus Christ, under the
condition of contemporary knowledge and experience”.2
Jesus Christ has been presented in two ways: 1. He is presented as the final revelation of God.
His incarnation, death and resurrection, his salvific work- the gospel about Jesus Christ- is
employed as a point of reference, a decisive factor to judge every culture. 2. Christ is also presented
in Tribal Theology as a pre-existent Christ. Tribal theologians see a Hidden Christ, present in tribal
culture which needs to be rediscovered and reinterpreted in the light of the revealed one.3
1.2 Tribal
The English term “Tribe” is derived from the Middle English term ‘Tribuz’ which was used by
Romans for political division. However, in Irish history the term ‘Tribe’ meant families or
communities of persons having the same surname.4
Anthropologists have used the term, “tribe’ or “tribal” to mean “a group of people speaking a
common language, observing uniform rules of social organization, and working together for some
common purposes such as trade, agriculture or warfare. Other typical characteristics include a
common name, a contiguous territory, a relatively uniform culture or way of life, and a tradition of
common descent.”5
2. Methodological issues in Tribal Christology
2.1 Approaches
The approach of doing tribal theology is different from that of liberation theology or Dalit
theology. But tribal theology is wider because it addresses a number of issues including the
marginalization and the sufferings of the tribal. Here, we are mentioning some of the approaches.
According to Thanzauva and L.H. Lalpekhlua suggest a synthetic-praxis model. It is
combination of two models, the synthetic model and the praxis model. The synthetic model has to
do with the combination of the teachings of the gospel and the tribal traditions and the praxis model
refers to the formulation of the right actions for the transformation of the people. Thanzauva opines
that the combination of the two is necessary in a society like ours, suffering as it does from a crisis
of identity, at the same time struggling for liberation from all forms of alienation.6 By synthesis we
mean a combination of gospel and the tribal cultural traditions. The end result of such a ‘synthesis’
will be a contextual theology that will be intelligible to the people. As theologians, our concern is
not just producing an armchair theology that will have no relevance to people. What we write
1
Jongpong Imsong, Journal of Tribal Studies: Christological significance for Modern Society in North East India,
volume X, No. 1 (Jan-June 2006), 39.
2
Ibid. 40.
3
Rev. Prof. R. Zolawma, Journal of Tribal Studies: Tribal Theology in North East India, Volume XXI, No. 1&2 Jan-
June & July- Dec. 2016.18.
4
Ebenezer D. Dasan, The Impact of the Gospel on the Adivasis of South Gujarat: An Investigation into the Mission
Methods. (Bangalore: CFCC, 2009), 9.
5
Ibid., 10.
6
Takatemjen, “40 years of Tribal Theology in the Making” Sathri Journal Vol. 8 (2014) 39.
 3

should transform our church and the society at large. And therefore, we must emphasize ‘praxis’ in
our theologizing.7
Several women theologians in northeast India have taken a feminist approach and started
writing for the liberation of women from various kind of bondage. R.L. Hnuni criticizes the present
church structure that has deprived women of equal participation in the church. She opines that a
reinterpretation of the Bible is necessary in order to bring a change in the mindset of the church. 8
Most women writes in northeast India have turned to the Bible for dealing with the issue of
oppression of women by the patriarchal Naga society, for the simple reason that in order to tackle
the problem of discrimination in tribal society, traditional material is scanty to support the case for
women in terms of emancipating them9.
According to, Wati Longchar articulates a methodological shift from the human-centric to a
creation-centric methodological approach in articulating a tribal theology of creation, especially the
land, as it is the foundation of history, existence and identity.10
2.2 Sources of Tribal Christology
2.2.1. Tradition
Traditional sources could be folklores, dances, songs, and rituals etc which are developed
within a social location, cultural background, economic environment and political situation.11 There
are several attempts that have been made to formulate a tribal Christology from the traditional
sources, such as from the Ao-Naga folklore “Lijaba and the two sisters”, Jesus as the rooster (Lamb
of God), Indoi- Pathen similarity with Christ God in Kuki Christology.12 Renthy Keitzer asserted
that the Tribal thought forms, ideas, theological terms, life situations, and so on be adopted with
adaptations in interpreting Christian ideas. He proposed that the tribal categories like cock, rice,
mithuns, pigs and eggs, etc. be employed for explaining the Christian concept of the sacrificial act
of Christ.13
2.2.2. Experience
Tribal theology needs to theologize in the context of the people’s suffering and pain, by
taking into serious consideration people’s emotional feelings, aspirations and hopes. Several women
theologians have taken a feminist approach and started writing in Northeast India for liberation of
women from various kinds of bondage; for dealing with the issue of oppression of women by the
patriarchal Naga society, for the simple reason that in order to tackle the problem of discrimination
in the tribal society, traditional material is very scanty to support the case for women in terms of
emancipating them.14 K. Thanzauva and L.H. Lalpekhlua suggest a synthetic-Praxis model. By this
they mean a combination of two models, namely, the synthetic model, and the praxis model.
Synthetic model has to do with the combination of the teachings of Gospel and the tribal traditions
and the praxis model refers to the formulation of right actions for the transformation/liberation of

7
Ibid., 39.
8
Ibid., 39.
9
Ibid., 40.
10
Ibid., 40.
11
Limatula Longkumer, “Hermeneutical Issue In Using Traditional Sources-Where Do We Draw Our Spiritual Sources
For Our Liberation,” Journal of tribal studies 13/2 (July-December, 2008), 38.
12
Takatemjen, “40 years of Tribal Theology in the Making,” Sathri Journal: A Journal of Contextual Theology 8/2
(September 2014), 32.
13
David Blah, “Tribal Christology,” htpps://www.academia.edu. accessed on 09 th September 2017 at 21:00 pm.
14
David Blah, “Tribal Christology,” htpps://www.academia.edu. accessed on 09 th September 2017 at 21:00 pm.
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the people. Thanzauva opines that the “combination of the two is necessary in a society like ours,
suffering as it does from a crisis of identity, at the same time struggling for liberation from all forms
of alienation.”15
3. Understanding of Christology from the perspective of some tribes
3.1 Ao-Naga
3.1.1 Ao-Naga women’s Christology: Jesus as Arasentur:16
Bendangla Longkumer in her article17 makes an effort to formulates a tribal women’s
perspectival understanding of Christology. This formulation for her is an inclusive view which
takes not only women but the whole humanity and their experiences thereof. Tribal cultural
heritage was the main source of understanding of Arasentur, an Ao-Naga women shaman as the
working model.
An Arasentur/ner (‘arasentur’ being feminine and ‘arasentner’ masculine) is a social
functionary who, with the help of a guardian spirits, attains ecstasy to create a rapport with the
supernatural world on behalf of her/his group members. And as a social functionary, Arasentur is
defined not merely by extraordinary personal abilities to achieve ecstasy, communicates with
spirits, or affect the healing of individuals but also a public capacity to mediate between a
transcendent reality and a particular social group, and also to act as intercessors and counsellors
within the group.
Arasentur is thus, a medium which helps human enter into relationship with the spirit world,
nature and among human community, and were also well respected and honored by everyone in the
community. It is noteworthy that they are also the specialist in the use of herbal medicines as
revealed to them by the spirit and so they are medicine-wo/men, doctors and healers.
Hence, Jesus is like an Arasentur who mediates between the human world and God. Jesus’
healing is holistic (body, mind and soul, community, God, environment) so also Arasentur’s
healing of the sick is a holistic reconciliation and restoration of the individual with spirit, socio-
religious customs and the others within the community. The faith-based healing of Jesus is
comparable to the trust-obedient-based healing of the Arasentur.
3.1.2 Jesus as Lijaba: An Ao-Naga’s Christology18
In his book Studies on Theology and Naga Culture (1998), Takatemjen articulates a
contextual tribal Christology from the Ao-Naga’s folktale tradition of the ‘Lijaba and the two
sisters’. The story is about two poor orphan sisters, who was orphaned by their step-mother and
their father, who lived in the outskirts of a village in a small hut. One-night Lijaba- who is believed
to be the creator of the world and the God of the fields who disguises himself as he visits every
village annually so as to bless his people- came, in the form of a beggar, and knock on all of the
villager’s doors for a night’s rest, all of them refused excusing themselves of not having any rooms
to spare.

15
Takatemjen, “40 years of Tribal Theology in the Making,” Sathri Journal: A Journal of Contextual Theology 8/2
(September 2014), 33.
16
Bendanglemla Longkumer, “Weaving Christology from Tribal Women Perspective: An Ao-Naga Reading,” Journal
of Tribal Studies: 29-45. Available at https://www.academia.edu/4358387/Tribal_Christology
17
Weaving Christology from Tribal Women Perspective: An Ao-Naga Reading
18
Takatemjen, Studies on theology and Naga Culture (Delhi: ISPCK, 1998), 55-68.
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Finally, Lijaba came to the two sisters’ house. Though not having much they invited him in.
He prepared the supper that night for them all and later blessed their small field with harvest and
cursed all the others. Only later, the rest of the villagers, on seeing what had happened realized that
it was Lijaba who had visited them that night. On observing the social setting of the tale and the
actions of Lijaba, Takatemjen draws a comparison between the Lijaba tradition and Gospel’s
accounts Jesus teachings and ministry- the parable of the sheep and Goats in Matthew 25:31-46; the
parable of the Choice of Guest in Luke 14:12-14; the parable of the great banquet in Luke 14:15-24,
and; the encounter of Jesus with the Samaritan Woman in John 4:1-28.

Takatemjen gives two acts of Jesus which identifies with Lijaba:

a. Jesus as Lijaba Co-suffers with the Poor:
Jesus takes an option for the poor in order to suffer for them and to dwell with them.
Takatemjen says that because the tribals are suffering from oppression the Christological
importance must be found in this reality of suffering with the marginalized, or else Jesus will have
no significance to them. To call Jesus as Lijaba is to meaningfully communicate that He is suffering
together with the marginalized Nagas, and it is the most appropriate symbolism of this
identification.
b. Jesus as Lijaba Liberates the Oppressed:
Jesus as Lijaba offers the hope of freedom to the outcaste of the lands as the heaven to
which Christ is leading the poor and the oppressed is a kingdom in this world where justice, food
and life prevail. Lijaba not only recognized with the poor but in the midst of the sisters’ poverty and
shame as being the outcaste of the village he blessed them and his blessing is seen as a liberational
act as it was the outcaste and not the main villagers who was worthy to receive it. A Christology for
today for the Nagas should not be devoid of a liberating praxis but it must be strong enough to
liberate them from everything that enslaves, whether they are socio-economic, political or spiritual
forces.
Above this, Lijaba enters the earth with seeds and rises again with new crops. He protects,
sustains and gives life to all. God who is seen actively involved in creation and shows His presence
through the wind, the sun, the trees, the rivers as the Supreme is related to Christ who shares His
being with the whole created world.19 Since He is integral part of creation, all of it is now
reconciled to Him. The incarnation of God through Christ represents God’s entry through finite
space.20
3.1.3. Jesus Model of Reconciliation as Aksu:
Lipok Jamir compares the reconciliation brought by Jesus Christ through His death on the
cross with the Aksu concept of the Aos. Aksu celebration breaks down the barrier of hostility,
suspicion and hatred between two warring groups.21 The spirit of love, acceptance and forgiveness
that Jesus showed in fellowshipping with the poor, downtrodden, tax-collectors and sinners

19
K.P. Aleaz, “A Tribal Theology from a Tribal World-View,” in Indian Journal of Theology 44/2 (2002): 23.
20
Aleaz, “A Tribal Theology from a Tribal World-View,” 24.
21
Lipok Jamir, “A Model for Naga Reconciliation: A Contextual Theology of Reconciliation in Light of the Concept
and Practice of Aksu among the Ao Nagas,” in Journal of Tribal Studies IX/2 (July-December, 2005): 4.
 6

exhibited God’s reconciliation through Jesus Christ. There was a shedding of blood in the Aksu
celebration with the killing of an animal, the element of which was paid by Christ on the Cross.22
3.2 Kuki
According to, Hemhochon Chongloi also did a Christological study in his book Indoi: a
study of primal kuki religious symbolism in the hermeneutical framework of Mircea Eliade. He
articulates the relationship between Indoi symbolism and kuki Christology and utilizes the concept
pf Pathen in bringing out a certain aspect of kuki Christology. For him, kuki religiosity can be
condensed in the institution of Indoi.23
Pathen in the primal kuki religious world is understood as the creator, sustainer of all in the
universe, and just like the Brahman of Sankara who is also unavailable and remote. The remoteness
of Pathen is overcome through the instrumentality of creation, every object-animals, vegetations
and inanimate objects- being potential hierophany24. But it is with the institution of Indoi that the
concept ‘become concretized’. The Indoi symbolizes the manifestation, revelation and accessibility
of the sacred, and immanence of the Pathen. Inasmuch as Indoi is hung in every household, the
presence of Pathen is assured for every individual person. Thus, the Indoi-Pathen relationship
functions just like the Christ-God relationship whereby through the incarnation, God becomes
Immanuel through Christ. Just as the whole Christ-event has become a living experience of God in
Christ, the institution of Indoi has become a prolongation of the sacred manifest in the material
objects that constitute it.25
3.3 Mizo
If God is for all human kind, and if Christ’s sacrifice is for all, it is necessary for all races of
human kind to see Christ as their own, and to see through their own local resources. Jesus Christ
according to the Bible is God-becoming man, Mizos have no concept of God having a son, or even
God becoming a man. The most difficult part for the pioneer missionaries was to present God
(Pathian) together with Jesus Christ as the Son of God, because it was very puzzling to them.26 The
fact that Christ is the Son of God poses a problem to Mizo religiosity. With this reservation in mind
that R. Chhuanliana Kawlni proposes to reconstruct Christology understandable to Mizos by
making use of their mythological resources. He tries to reconstruct Christology from Mizo tribal
perspective by reading the Johannine periscope, the prologue, and using Mizo myths about a divine
being Vanhrika, known as ‘god of science and knowledge’.27
3.3.1 Myth about Vanhrika
Vanhrika literally means ‘permanent settler or resident of heaven’ and derived his name from
the fact that he always abide in heaven.28 Kawhni quoted Vanlaltlani’s thesis where she further

22
Jamir, “A Model for Naga Reconciliation: A Contextual Theology of Reconciliation in,…
23
Hemkhochon Chongloi, Indoi: A study of Primal Kuki Religious Symbolism in the Hermeneutical Framework of
Mircea Eliade (Delhi: ISPCK, 2008), 284-287.
24
From the two Greek words- Hieros meaning ‘sacred’ and Phainein meaning ‘to show’
25
Hemkhochon Chongloi, Indoi: A study of Primal Kuki Religious Symbolism in the Hermeneutical Framework of
Mircea Eliade (Delhi: ISPCK, 2008), 284-287.
26
Ibid., 71.
27
R. Chhuanliana Kawlni, “A Logos and Vanhrika: Rereading Johannine Christology from the Mizo Mythological
Perspective,” Journal of Tribal Studies Viii/2 (July-December, 2004): 55.
28
ibid., 62.
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quote in her source Mr. Pathianga as narrating: Vanhrika is identical with Pathian (High God) and
is the ruler in heaven.29
3.3.2 Comparison of Logos-Christology and Vanhrika-Christology
Firstly, heaven is the abode for both Vanhrika and Logos, inseparably associated with God. Just
as Logos was ‘In the beginning’, Vanhrika’s origin was not specifically known. But his name
cannote permanent abode of heaven, it could mean he is in the beginning. Secondly, Logos is the
strength, life, and light of all creation, because he is the Wisdom of God that is activated, and ‘in
him was life’ (John 1:4). God was upholding and sustaining the whole universe through his wisdom
and word. Since, Vanhrika is known as the god of science and knowledge, this identification
instantly gave the conviction that he is the source of knowledge and strength for all human beings,
because nobody can live long without the gift of knowledge and science. Thirdly, both Vanhrika
and Logos came to the earth in a particular time and spent some time on earth, yet the duration may
not be the same. John 1:14 says clearly, “And the Word became flesh and dwelt among us”. The NT
Greek uses Aorist verbs egeneto (become) and eskênosen (live,dwell), which means ‘taking place in
a specific time frame for once’.30
3.3.3 Other Mizo Contextual Christology
3.3.3.1. Jesus as Pasaltha: Brave
In Mizo’s context, Jesus is perceived as a “pasaltha” meaning one who bravely fights unto death
against the powers of evil that divide and oppress human beings and the world. 31 The phrase
“pasaltha” This seems to be the most successful Christology among the Mizos, the model of
Christus Victor, the Christ who is stronger and more powerful than the devil, the vanquisher of
Ramhuai (Devil), and the one who ‘binds the strong man’ and the one who can overcome all evil
forces from which human beings suffered sickness of various kinds.32
3.3.3.2 Jesus as Pasaltha – tlawmngai
Jesus is not only brave but He was born into the world for others. Tlawmngaihna is the
expression of selfless service for others, humility, kindness, patience, honesty, hard work, and
trustworthiness. It is in Jesus Christ that Tlawmngaihna is most clearly expressed – His incarnation,
his selfless life and his death on the cross may all be taken as the act of Tlawmngaihna.33
3.3.3.3 The Incarnation as Tlawmngaihna
In the Mizo contecx, the Tlawmngaihna is a concept of one denying his/her self-comfort and
security to serve others. Therefore, the incarnation can be described as an act of God’s profound
Tlawmngaihna. And since Christ is the embodiment of God’s Tlawmngaihna, it can be said that the
incarnation is the expression of God’s Tlawmngaihna.34

29
Ibid., 65.
30
Ibid., 65-67.
31
L. H. Lalpekhlua, Contextual Christology: A Tribal Perspective (Delhi: ISPCK, 2007), 204-205.
32
Ibid., 75.
33
Lalpekhlua, Contextual Christology:…, 208-209.
34
Ibid., 209.
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Critique and Conclusion

In analyzing all the three tribal Christology’s, we can see that within their tribal traditions
there already existed in seed form the Christian parallels. This is a fascinating aspect of each of
their tradition, though in certain tribal cultures the parallels are more explicit whereas in others
parallels are read into the tradition. For example, Chonhloi’s Indoi-Pathen similarity with Christ-
God is a peculiar and explicit, whereas for Bedangla Longkumer’s Jesus as Arasentur the similarity
is not so explicit and the parallel is read to the tradition. However, this little variation in the
traditions is of little importance to the Tribal theologians as their primary aim is to develop a
particular Christology from their own tribal heritages. In the Christology of Takatemjen, we can see
a more developed and properly formulated Christology which is both synthetic and praxis, thus
providing a Christology that is not only ‘dressed’ in one’s own culture but also providing the basis
for liberative actions. However, the Christology’s of the other two are still lacking in this respect.
Though, methodologically, they have synthesized the understanding of Christ but yet they have not
properly developed any liberative implications. Most probably in the future when they have
developed their respective Christology much further we may see the praxis strands in them.
To analyze the effectiveness and meaningfulness of each of these tribal Christology is
beyond the ability of the presenter, but what can be said is that to have a Christology that is
interpreted and articulated within the respective cultural context is like listening to our own local
story in our own local language. Christ cannot be localized and particularized within one particular
cultural expressions and articulations. Though on one hand He did localize and particularize for a
particular time during the incarnation till the resurrection and accession, on the other hand He is so
much more beyond culture and language, and just as God is His essence and message transcends
culture and language. The only concern of the presenter is that in the light of the present globalized
context, the tribal, especially in the urbanized regions, are slowly losing their own culture and are
adopting and synthesizing the ‘foreign’ cultural elements (the phenomenon of global cultures) thus
the potency of the contextual tribal Christology may be limited as the tribal themselves are more
oriented with the foreign cultures than their own local traditional cultures and heritages. However,
if the move towards the revival of the traditional cultures, which should also be followed by their
proper re-formulation so as to be relevant and still practicable by the contemporary tribal societies,
is successful then the attempts of the tribal theologians in articulating a tribal Christology shall be
successful. And in the light of this the future shape of the tribal Christology shall possibly be even
more effective and richer.
In tracing the whole thread of the paper, by highlighting the context of the tribals and the
rational for the need of a tribal theology; the particular methodology and hermeneutics that needs to
be adopted for a relevant, constructive and liberative theological interpretation and articulation; and
the resources for theologizing being their own tribal traditional heritages, experiences, history and
Christian heritage, it should act as a basis and thrust for formulating a tribal Christology. Thus, the
tribal understanding of Christ, as we have seen, is something personal and this element exhibits its
profoundness in itself.
 9

Bibliography:
Aleaz, K.P. “A Tribal Theology from a Tribal World-View,” in Indian Journal of Theology 44/2.
2002.
Chongloi, Hemkhochon Indoi: A study of Primal Kuki Religious Symbolism in the Hermeneutical
Framework of Mircea Eliade, Delhi: ISPCK, 2008.
Imsong, Jongpong Journal of Tribal Studies: Christological significance for Modern Society in
North East India, volume X, No. 1, Jan-June 2006.
Kawlni, R. Chhuanliana “A Logos and Vanhrika: Rereading Johannine Christology from the Mizo
Mythological Perspective,” Journal of Tribal Studies Viii/2 July-December, 2004.
Lalpekhlua, L. H. Contextual Christology: A Tribal Perspective, Delhi: ISPCK, 2007.
Lipok Jamir, “A Model for Naga Reconciliation: A Contextual Theology of Reconciliation in Light
of the Concept and Practice of Aksu among the Ao Nagas,” in Journal of Tribal Studies IX/2. July-
December, 2005.
Longkumer, Bendanglemla. “Weaving Christology from Tribal Women Perspective: An Ao-Naga
Reading,” in Journal of Tribal Studies.
Longkumer, Limatula. “Hermeneutical Issue in Using Traditional Sources-Where Do We Draw Our
Spiritual Sources For Our Liberation.” Journal of tribal studies 13/2. July-December, 2008.
Takatemjen, “40 years of Tribal Theology in the Making.” Sathri Journal: A Journal of Contextual
Theology 8/2. September 2014.
Takatemjen, Studies on theology and Naga Culture. Delhi: ISPCK, 1998.

Webliography:
https://www.academia.edu/4358387/Tribal_Christol
David Blah, “Tribal Christology,” htpps://www.academia.edu.