The Work of Christ
As discussed above Vengal Chakkarai theology was mainly Christological. His theology
is clearly stated and two his books (1) Jesus the Avatar and (2) Cross and Indian thought which
clearly exposes his understanding of the Person and Work of Jesus Christ. He believed that
religious genius of India must form the background of Indian Christianity, just as the religious
past and heritage of Israel formed the pre-condition of Christ and His avatar. For this portion, I
have referred majorly to Robin Boyd’s thesis work on “The Place of Dogmatic Theology in
the Indian Church” for the University of Edinburgh. Also I have referred to Christian
Theologies from an Indian Perspective by Sunand Sumitra.
Jesus Christ is the Parama Vaidhya of the soul. Unlike his contemporaries Chakkarai
regards the basic features of Pauline ideas as relevant to our effort to understand Christ, His cross
and His atoning work.
1. The experience (Anubava) of Christ and His work
For Chakkarai, Christ and his work cannot be separated. By experiencing union with him
we come to know who He is as well as what He has done for us. For him, the life of union with
Christ is a life of Mysticism, a Bhakti Marga, but it is a mysticism which is firmly attached to
the Cross of Christ.
2. The meaning of the Cross
Chakkarai sees Cross is central in the life and work of Jesus Christ. For him, the
Cross is the only way to enter into communion with God. It is in the Cross where sinful man
meets God and it is in Cross where chaotic flow of human life and the unending divine grace
meets through Jesus Christ. At the Cross, there is mysterious power which removes sin and
renews the sinner. Chakkarai sees Cross is the true Niskamya Karma (an act done with no
thought of Personal gain). Chakkarai states, Christ deals with sin as a disease, for He is the
Param Vaidhya of the Soul. The healing power is found in the Cross, which still as spirit
proceeds from Him (Rom: 1: 16).
Chakkarai would not accept the theory of vicarious suffering, though he holds that the
way to communion with God is definitely through the Cross. Rather than penal substitution he
tends to adopt some of the classical theories, but somewhat in a Hindu fashion which is
explained briefly below.
i. Christus Victor
Chakkarai sees the Cross as a battle-field where Jesus “fought against the enemies of the
world”. Christ, forsaken by the Father, goes down into the dark depths of death and hell to fight
against the forces of evil, and to emerge victorious.
Chakkarai here comes close to a dualism of good and evil, though probably such is not
his intention. His appreciation o the reality of sin is very acute, and very far from any view of sin
as mere avidya, to be overcome by growing knowledge.
ii. Ransom
Chakkarai says, Christ sees His own death as “a ransom”, the price t be paid for the
redemption or moksa of many from some unknown captivity that He was prepared to pay out of
the abundance of His love. He does not expound the idead further, but clearly finds this image a
useful and illuminating one.
iii. Sacrifice
More than either victory or ransom, Chakkarai sees Christ’s Death as Sacrifice (yajna),
an idea which has parallels in Indian Religion, especially the early religion of the Vedas. At the
time of the Last Supper, Christ sees his death as a sacrifice, a yajna.
iv. Mediator
A further "image" of the work of Christ which Chakkarai expounds is that of Mediator.
This "office" is connected with the continued humanity of Christ rather than specifically with the
Cross. Because the Risen Lord is still "the man Christ Jesus", He has become the Mediator
between God end man.
3. Justification by faith
V Chakkarai explains the Pauline Concept of Justification by Faith in Indian terms for the
question of how do men appropriate the salvation which is offered in the Death of Christ.
Hinduism, like Judaism has always been a religion of law and works. Therefore, Bhakti is
identified with the Pauline conception of justifying faith. V Chakkarai states “ There is an
impassable chasm between Karma Marga, the justification by works, and Jnana Marga, the
justification by cessation of works through the path of knowledge of the Brahman, that still
yawns and over which the Gita threw the bridge of Bhakti, or, intense and loving attachment to
God, as reveled in the incarnation.”
He sees Bhakti is a great and inspiring doctrine of the religious life that comes nearest to
the very heart of the Christian experience of the Cross as propounded by the apostle Paul. The
Bakthi is “intense and loving attachment” to the crucified and risen Christ. The Jews, he
feels, followed Karma Marga – the Law and the Greeks sought wisdom- Jnana Marga. Both are
changed, transformed and fulfilled in the Bhakti Marga of Christianity whose centre is the Cross.
For him, the way of salvation lies in union with Christ in bhakti which involves the cross and
[Link] this comes nearest to the Pauline understanding of faith as appropriation, yet
there is no clear indication how the justification wrought by faith.
Before concluding this section on Justification by faith, it should be added that
repentance as well as Bhakti is needed on the human side. Such repentance does not come from
our unaided realization of the sinfulness of our sin, but rather from our contact with the love and
holiness of Christ, which makes us realize our own utter unworthiness.
