Jesus did not come to rescue a few individuals from a condemned mass; but to open up a new future for man, thematized by him as the New Israel, this … - George Soares-Prabhu

When the revelation of God's love (the Kingdom) meets its appropriate response in man's acceptance of this love (repentance), there begins a mighty movement of personal and societal liberation which sweeps through human history. The movement brings freedom inasmuch it liberates each individual from the inadequacies and obsessions that shackle him. It fosters fellowship, because it empowers free individuals to exercise their concern for each other in genuine community. And it leads on to justice, because it impels every true community to adopt just societal structures which alone make freedom and fellowship possible. Freedom, fellowship and justice are thus the parameters of the Kingdom's thrust towards the liberation of man.

In the universe of Indian exegesis there is room for a wide variety of methods - historical criticism to determine the origin and the transmission of a text, literary criticism to analyse its literary and linguistic structures, canonical criticism to find out what function the text had in successive believing communities. But all these must be completed, if the interpretation is not to remain barren, with a hermeneutical reading which will determine the significance of the text for the reader here and how, by engaging text and reader in a critical conversation, that respects not only the meaning trajectory of the text but the new Indian context in which the text is now read.

The Eucharist has always carried the memory of Jesus' meals with tax collectors and sinners.