词条 | Dalit theology |
释义 |
DevelopmentA major proponent of Dalit theology was Arvind P. Nirmal (1936–95), a Dalit Christian in the Church of North India.[4] Nirmal criticised Brahminic dominance of Christian theology in India, and believed that the application of liberation theology to India should reflect the struggle of Dalits,[4] who make up about 70% of Christians in India, as claimed by Poor Christian Liberation Movement (PCLM).[5][6] Nirmal also criticised the Marxist element within South American liberation theology.[1] Nirmal drew on the concept of the Suffering Servant in Isaiah 53[7] to identify Jesus himself as a Dalit – "a waiter, a dhobi, and bhangi."[8] Dalit theologians have seen passages in the gospels, such as Jesus' sharing a common drinking vessel with the Samaritan woman in John 4,[9] as indicating his embracing of Dalitness.[10] The parable of the Good Samaritan is also seen as significant, providing a "life-giving message to the marginalized Dalits and a challenging message to the non-Dalits."[11] M. E. Prabhakar expanded on the Dalitness of Jesus, stating that "the God of the Dalits ... does not create others to do servile work, but does servile work Himself."[12] He also suggested that Jesus experienced human, and especially Dalit, brokenness in his crucifixion.[12] Prabhakar has developed a Dalit creed, which reads in part: Vedanayagam Devasahayam (b. 1949) of the Church of South India followed Nirmal as head of Dalit theology at the Gurukul Lutheran Theological College, and further developed Nirmal's ideas, writing a number of books.[14] Devasahayam later became bishop of the Church of South India's Madras Diocese.[14] Dalit theology opposes indigenization movements within Indian Christian liturgy, since these are seen as reinforcing traditional caste hierarchies.[15] However, the incorporation of some pre-Sanskritic Indian religious traditions is supported.[15] Literature
See also
References1. ^1 Anand Rao, Soteriologies of India and Their Role in the Perception of Disability, LIT Verlag Berlin-Hamburg-Münster, 2004, {{ISBN|3-8258-7205-X}}, p. 232. 2. ^Jan Peter Schouten, Jesus as Guru: The Image of Christ Among Hindus and Christians in India, Rodopi, 2008, {{ISBN|90-420-2443-7}}, p. 247. 3. ^Luke 4, NIV (BibleGateway). 4. ^1 Hans Schwarz, Theology in a Global Context: The Last Two Hundred Years, Eerdmans, 2005, {{ISBN|0-8028-2986-4}}, p. 529. 5. ^Carol Henderson Garcia and Carol E. Henderson, Culture and Customs of India, Greenwood Publishing Group, 2002, {{ISBN|0-313-30513-7}}, p. 40. 6. ^[https://web.archive.org/web/20040226173223/http://timesofindia.indiatimes.com/articleshow/496862.cms Dalit Christians demand equality], Times of India, 14 February 2004. 7. ^Isaiah 53, NIV (BibleGateway). 8. ^Anand Rao, p. 233. 9. ^John 4, NIV (BibleGateway). 10. ^Adrian Bird, M.M. Thomas: Theological Signposts for the Emergence of Dalit Theology, PhD thesis, University of Edinburgh, February, 2008, p. 53–54. 11. ^M. Gnanavaram, "'Dalit Theology' and the Parable of the Good Samaritan," Journal for the Study of the New Testament, Vol. 15, No. 50, 59-83 (1993). 12. ^1 John Parratt, An Introduction to Third World Theologies, Cambridge University Press, 2004, {{ISBN|0-521-79739-X}}, p. 63. 13. ^Rowena Robinson, Christians of India, SAGE, 2003, {{ISBN|0-7619-9822-5}}, pp. 199–200. 14. ^1 Hans Schwarz, p. 530. 15. ^1 Charles Stewart and Rosalind Shaw, Syncretism/Anti-Syncretism: The Politics of Religious Synthesis, Routledge, 1994, {{ISBN|0-415-11117-X}}, pp. 101–102. External links
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