Dalit Theology
Dalit theology is a branch of Christian theology that emerged among the Dalit caste in India in the 1980s. It shares a number of themes with liberation theology, which arose two decades earlier, including a self-identity as a people undergoing Exodus.[1] Dalit theology sees hope in the "Nazareth Manifesto" of Luke 4,[2] where Jesus speaks of preaching "good news to the poor ... freedom for the prisoners and recovery of sight for the blind" and of releasing "the oppressed."[3]
Development
A 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.[5] Nirmal also criticised the Marxist element within South American liberation theology.[1] Nirmal drew on the concept of the Suffering Servant in Isaiah 53[6] to identify Jesus himself as a Dalit – "a waiter, a dhobi, and bhangi."[7]
Dalit theologians have seen passages in the gospels, such as Jesus' sharing a common drinking vessel with the Samaritan woman in John 4,[8] as indicating his embracing of Dalitness.[9]
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."[10] He also suggested that Jesus experienced human, and especially Dalit, brokenness in his crucifixion.[10] Prabhakar has developed a Dalit creed, which reads in part: "Our cries for liberation from harsh caste-bondage Were heard by God, who came to us in Jesus Christ To live with us and save all people from their sins."[11]
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.[12]
Development
A 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.[5] Nirmal also criticised the Marxist element within South American liberation theology.[1] Nirmal drew on the concept of the Suffering Servant in Isaiah 53[6] to identify Jesus himself as a Dalit – "a waiter, a dhobi, and bhangi."[7]
Dalit theologians have seen passages in the gospels, such as Jesus' sharing a common drinking vessel with the Samaritan woman in John 4,[8] as indicating his embracing of Dalitness.[9]
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."[10] He also suggested that Jesus experienced human, and especially Dalit, brokenness in his crucifixion.[10] Prabhakar has developed a Dalit creed, which reads in part: "Our cries for liberation from harsh caste-bondage Were heard by God, who came to us in Jesus Christ To live with us and save all people from their sins."[11]
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.[12]