Chuba Yimchunger
Signal Angami, Dimapur
Since the early 19th century, Nagas have wholeheartedly embraced Christianity, leading to its deep integration into Naga society, influencing culture, governance, and community life. However, within the complex socio-religious and socio-political landscape of Nagaland, the call to prophetic consciousness remains a powerful yet often overlooked dimension.
In its strictest sense a Prophetic Consciousness is a spiritual awareness and sensitivity to the voice and will of God, particularly as it pertains to addressing social, moral, and spiritual issues within society. It involves an intimate relationship with God, characterized by hearing and understanding divine messages, often concerning justice, righteousness, and redemption. Prophetic consciousness compels individuals to speak and act boldly in accordance with God’s guidance, challenging systems of oppression, advocating for the marginalized, and calling individuals and communities to repentance, reconciliation, and transformation. This consciousness is grounded in the teachings of the Hebrew prophets and exemplified by figures such as Moses, Elijah, Isaiah, and Jeremiah in the Old Testament, and John the Baptist and Jesus Christ in the New Testament.
Throughout human history, hierarchy has often been viewed as an inherent, universal, and divinely sanctioned framework for organizing societies. This notion has led to the subjugation of some individuals by others, with masters exercising control over slaves, the wealthy dominating the poor, whites oppressing people of colour, men subjugating women, clerics wielding power over the laity, and superiors commanding subjects. However, such hierarchical structures often result in injustices, particularly for those who are economically disadvantaged, socially marginalized, and politically disenfranchised within the social system. Thus, there arises a need for individuals with prophetic consciousness to address and rectify the prevailing injustices in society.
To cultivate the prophetic consciousness is to incarnate the identity and mission of Jesus Christ in our own personal, historical and cultural context. Naga Christian communities must nurture prophetic imagination – by briefly revisiting some aspects of Israel’s prophetic history. Israel’s identity as a people was forged through their liberation from Egypt and their covenant with Yahweh at Sinai. From that point onward, Israel was recognized as a holy nation, the chosen people of God (cf. Exodus 35). Yahweh reigned as the sole King and Lord, while Israel functioned without a human monarch, governed instead by judges, elders, military leaders, and priests, all subject to the same divine Law – the Torah – given by God to the community.
However, in 11th century B.C.E., prompted by political and military concerns, the people requested a king from the prophet Samuel, desiring to emulate other nations. Despite Samuel’s warnings that this move would amount to idolatry, God consented to their request, appointing Saul as the first king of Israel. It was understood that the king, though chosen and anointed by God’s servant, remained subject to the same divine Law as the rest of the community. The monarchy, therefore, served as a concession to the people’s need for security rather than as a replacement for God’s sovereignty, although it remained an ambiguous concept from a theological standpoint.
Over time, the monarchy encountered challenges, notably through Saul’s disobedience and superstition, leading to God’s rejection of him. David, Saul’s successor, came closest to embodying the intended religious role of the monarch, always acknowledging Yahweh as the true King of Israel. However, Solomon, David’s son, gradually assumed divine attributes, leading to the division of the monarchy and its descent into infidelity. Ultimately, both the northern kingdom of Israel and the southern kingdom of Judah faced ruin, leading to the loss of the monarchy and fostering a messianic hope for the restoration of the Davidic dynasty (cf. 2 Sam.7:8-16).
Throughout the era of monarchy, the prophets served as a loyal opposition, consistently challenging the policies and actions of the kings. Their opposition to the monarch became synonymous with authenticity, while prophets who merely echoed the king’s desires were viewed with suspicion of false prophecy (cf. Jer. 23:16ff). It’s essential to understand that the prophets didn’t reject kingship outright; instead, they objected to its methods of governance. While the kings didn’t dispute prophecy in principle, they often exiled the prophets for their opposition to the royal regime. Thus, while both prophecy and monarchy were acknowledged as divine institutions in Israel, they frequently found themselves in tension with each other.
Walter Brueggemann, an Old Testament scholar, explores Israel’s experience through the lens of internal conflict, investigating into the underlying dynamics between what he terms the ‘royal consciousness’ and the ‘prophetic imagination’. Rather than focusing solely on historical conflicts like those between King Zedekiah and the prophet Jeremiah, or King Ahaz and the prophet Isaiah, Brueggemann explores the broader tension between these two contrasting perspectives. I intend to apply this paradigm to discover the Crisis of Christian identity encountered by Naga Christians, who face the challenge with the task of reconciling dissenting affiliations within both the Church and the state.
First, let’s explore the concept of royal consciousness. Royal consciousness is rooted in an allegiance to the current regime and the existing social and political status quo. It thrives within the framework of present structures where power often dictates legitimacy. However, this allegiance can be precarious, as it relies heavily on the government’s ability to serve the genuine interests of the people. If discontent arises among the populace, the legitimacy of the government’s rule may be called into question. In essence, a government’s legitimacy hinges on its efficacy and its capacity to address the real needs of the people. Thus, a monarchy justified by its ability to serve the people’s interests is, in reality, dependent on their support, rather than being inherently absolute.
The sole voice that dared to challenge the divine right of the monarch belonged to the prophet – an individual who served as both a member of the community and a conduit for divine revelation. Unlike other community members, the prophet possessed an independent, charismatic connection to God, one that the king could not control. Through this connection, the prophet held the authority to hold the king accountable in God’s name. Speaking not as an elected representative of the people but as God’s representative, the prophet championed the rights of the community, reclaiming them from unfaithful leaders who had failed in their duties and victimized the people for their own political agenda.
Second, the prophetic imagination, then, offers an alternative perspective to the royal assertion that the current regime is eternally valid and divinely sanctioned. The prophet rejects the notion of worshipping the status quo as inevitable and sacred, instead envisioning a different reality. (cf. Rom. 13: 1 – 7) Drawing upon the promises made to the ancestors and the covenant that upheld those promises, the prophet recalls the people’s past encounters with the living God, where they cried out in need. Yet, the prophet also mourns the disparity between the promises of old and the current state of affairs, lamenting the incongruity between what was promised and what now exists. The prophet perceives the inadequacy of the present in light of the abundance of divine promises, enabling them to envision and proclaim a different future (Jer. 3:11 – 4:4). This poses a threat to the king, as the prophet’s invocation of the past and envisioning of the future undermines the existing order and jeopardizes the king’s reign (Jer. 26:1 – 11). Remarkably, the prophet carries out these actions in the name of the very God whom the king appeals to for legitimacy.
Conversely, the Prophetic Imagination, fuelled by a vibrant recollection of the past, challenges the prevailing status quo by envisioning and proclaiming an alternative future. For the prophet, God remains sovereignly free to intervene in any earthly dispensation, regardless of its origins or perceived sanctity. Thus, if the people acknowledge Yahweh as the source of their true well-being, God retains the ability to act on their behalf once more (Jer. 3:12 – 18; Hos. 14:1 – 9).
My proposal suggests that by deeply reflecting on and embodying the tension inherent in Jesus’ dual roles as both a royal and prophetic figure, we can effectively navigate our own legitimate institutional commitments while fulfilling our prophetic obligation to challenge the corrupting influences of power within those very institutions. The early Christian community acknowledged Jesus as the realization of Israel’s messianic expectations, seeing him not only as the anticipated Davidic ruler but also as the embodiment of the prophetic tradition represented by figures like Moses, Elijah, and Jeremiah. Despite being commonly regarded as both prophet and king, Jesus maintained distinct relationships with each facet of his messianic identity during his earthly ministry. He consistently rejected attempts to crown him as a political leader and kept a respectful distance from the religious power structures of his time, abstaining from formal affiliations with any official religious or political entity. This intentional detachment prevented the encroachment of a royal consciousness into his life and ministry.
Jesus embraced his royal identity only as he neared his crucifixion, rejecting any attempt to conform to the corrupted concept of kingship perpetuated by the prevailing power structures. While debates persist regarding whether his execution was predominantly orchestrated by Jewish or Roman authorities, both 4 feared his message, which directly challenged their claims to divine authority. Jesus’ proclamation disrupted both religious and political establishments by exposing their false pretences of eternal validity and divine approval, instead heralding the reign of God, transcending human institutions. His true kingship derived not from earthly power but from his divine lineage, manifested through his alignment with God’s reign. Throughout his ministry, Jesus predominantly functioned as a prophet, advocating for God’s reign among the marginalized and oppressed, envisioning a future of love and equality. He not only promised this future but actively initiated it by challenging societal hierarchies and breaking down barriers. Ultimately, Jesus affirmed his royal identity through his self-sacrifice on the cross, reigniting as king. While all believers are called to share in both the royal and prophetic aspects of Jesus’ mission, historical interpretations often limited lay participation to passive roles, prioritizing obedience to authority over active engagement with Jesus’ prophetic and royal mandates.
There are occasions when we, as Naga Christian communities, may endure persecution for the sake of justice, mirroring the example set by Jesus. However, we distort the Gospel’s message of meekness when we use it as an excuse to passively accept domination rather than engaging in the struggle for maturity in our relationship with institutional authority. To stand idly by in the shadow of the royal consciousness is to unknowingly fuel its dominion and prolong its sway over our lives. What victimizes us today may target others within our community tomorrow. Even more troubling is the temptation to remain silent while witnessing others in our local or wider Church being victimized by abuse of power. Whether those in authority are intentionally oppressive or believe they are acting in service to God by suppressing dissenters, our commitment to the reign of God compels us to prophesy against the royal consciousness, advocating for the well-being of individuals over the preservation of institutions.
One of the most challenging aspects of embracing our prophetic calling is the inevitable need to critique or resist the institutions with which we are closely associated, such as our local church or religious congregation. Jesus warned us that our adversaries might come from within our own households (Matt. 10:34 – 36) and that prophet might face rejection in their own communities. (Matt. 12:57) While it is comparatively simpler to condemn injustice and oppression in distant lands or unfamiliar institutions, it is far more emotionally taxing and perilous to challenge such issues from within our own community and ministry settings. It is easier to speak out against our government’s involvement in oppression abroad than to confront instances of persecution within the country or our own religious institutions.
Drawing inspiration from the Scriptures, particularly the Gospels, it becomes evident that the prophets of antiquity, including Jesus, were tasked with addressing internal issues within their own religious community, rather than solely focusing on external matters. Their critiques and resistance were directed towards the religious authorities they were expected to obey, the religious institutions they were a part of, and the Church they were dedicated to, even at the risk of persecution, exile, or execution by those in power. This paradox of the prophetic experience, which involves simultaneously expressing compassion for and condemning one’s religious institution and its leaders, finds resonance in the life of Jesus, who mourned over Jerusalem while prophesying its downfall (Lk. 19:41), reminiscent of prophets like Hosea and Jeremiah in the Old Testament. While aspiring to embrace such a daunting vocation, individuals must confront their own fears, insecurities, and feelings of unworthiness, echoing the struggles of figures 5 like Moses, Jeremiah, and Jesus. However, this should not dissuade them from confronting the implications of the prophetic calling within the modern Church, driven by a deep love for the Church and a reverence for its leadership ministry. Embracing this calling necessitates a sincere commitment to Jesus, resulting in a fearless alignment with the reign of God – a realm characterized by transformative reversals, symbolized by the resurrection of Jesus, the prophetic figure executed by those in power.
In today’s Church, experiencing the same turmoil and apprehension as our prophetic predecessors may be a sign of the call to prophecy. Despite the challenges and uncertainties, it is through this fearless commitment to the reign of God that we can navigate the complexities of prophetic ministry in the contemporary Church. Amen!
The author is currently pursuing Master of Theology in Religion at United Theological College, Bengaluru
