ADIVASI CHRISTOLOGY- Christological Reflection from Asia

ADIVASI CHRISTOLOGY

1.   Who are the Adivasi?

Adivasi is a Sanskritic categories of analysis and classification created by Brahmans in ancient times. As traditional and paradigmatic concepts they still define peoples who, in terms of ritual pollution, lie outside the bounds of Sanskriti civilization. These are peoples who, in moral, social, and ritual terms, are "untouchable." They are located outside the metaphoric spectrum of "proper colors"; they are beyond the pale and, in many senses, all but invisible.[1]Thedifferent names for the Adivasi groups are: Munda, Ho, Santhals, Kui, etc.

According to SongramBasumatary, Adivasi culture is neither the object of exhibition, adventurous demonstration and entertainment nor the symbol of weak, inferior, uncultured, uncivilized and demonic as it is often considered and treated. He further continues that Adivasi had no homes but nature was their home, they lived in jungle but never wild, they were naked but never lustful, they lived by hunting and fishing but never killed more than their needs, they were never fools but never fooled others, they were ignorant but never arrogant, they had no written morals but never immoral.[2]

2.   Adivasi Christology

Adivasi Christology is doing Christology from the Adivasi perspectives. It seeks to re-read and re-interpret the gospel from Adivasi Christian perspectives, to make the gospel relevant to the problem or struggles faced by the Adivasi people.[3] Adivasi theology is a synthesization of the gospel and the culture in a particular context to preserve cultural identity; and to confess Christ in the way people understand Him, and from there to transform the society towards the realisation of the kingdom of God by emphasising liberation, social justice and wholeness.[4]

3.   Adivasi world – a Biblical world

SongramBasumatary says that in the Bible from genesis to revelationall talks about the stories of tribals, adivasis, their worldviews and life-worlds. He said the very God of the Bible is the Adivasi/tribal God. He further says that the great and small biblical figures were agriculturalists, keeper of flocks, shepherds, fishermen, etc., were exactly same like the Adivasi and tribal people. He says that the prophetic vision of peaceful living between human and animals and the apocalyptic vision of the New Jerusalem are all expressions of Adivasis life-worlds.[5]

In Adivasi worldview, God is never transcendent, remote and wholly other, but permanently immanent. They therefore, do not understand incarnation of God in Jesus Christ as God becoming human, but realize the revelation of God in lived experiences of people in Jesus. Basumatary mention in his article about the creative imagination of a village story teller who says- “don’t displace, don’t replace…. locate Jesus in proper location…, Jesus is Tribal…look at his village, his birth, his life, his plight, his mind, his thought, his heart, his teaching and the way of life. In everything he is like us. Jesus is comfortable with us.”[6]

4.   Liberation Theology

Many identify Adivasi theology as the Liberation theology. Adivasi Theology assumes the fact that the God of Israel is the ‘liberating God’. The same God in Christ comes down to the earth to carry forward His liberating task and this liberating vision of God in Christ is well testified in the light of the Nazareth Manifesto of Jesus Christ, who announced that his mission observed that ‘God has anointed him to preach the good news to the poor, to give sights to the blind, to set free the captives and to set at Liberty those who are oppressed’ (Lk 4:18-19).

Jesus’ Nazareth manifesto of liberation has a direct theological implication for Adivasi, because the people addressed in the Nazareth manifesto is primarily considered as the poor the marginalised people who consisted of the marginalised section of people struggling hard to keep out their livelihood. The Markan literature identifies them to be the crowd of people with nobody to care for them, on the other hand Matthew identifies them to be the people who are without shepherd to care for those people.[7]

Jesus being a member of a Semitic tribe in the Galilean context, represented a marginalised community of shepherds, fisher folk, carpenters, labourers and slaves-constituting the exploited mass of people. And it was to this community that Jesus addressed the Gospel. And Adivasi represents the same scenario.Jesus being born in a displaced place, represents a displaced community and thus shares the co-fate of hundreds and thousands of displaced Adivasis.[8]

This presupposition suggests that because of the similarities in the context, gospel preached by Jesus can very well find the relevance in Adivasi context. The life situation of the Adivasis is characterised by various forms of suffering, crisis and challenges. Adivasi Christology seeks to address these issues and it derives its inspiration and task from Jesus’ attitude and stand towards the poor and the oppressed in the matter of justice and finds its biblical theological foundation in this divine economy.[9]

  

Bibliography

Basumatary, Songram. “Doing Theology with Adivasi/Tribal Resources; Challenges and prospects: A research for a model”, Religion and Society 62/3 & 4 (September-December, 2017): 54-74.

Frykenberg, Robert Eric. “Avarna and Adivasi Christians and missions: A Paradigm for Understanding Christian Movement in India”, International Bulletin of Missionary Research, 32/1 (January 2008): 14-20

Hemrom, A. S. “Towards a programme of contextual and Adivasi Theology”, Religion and Society 50/3 (September 2005):87-96.

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[1]Robert, EricFrykenberg.“Avarna and Adivasi Christians and missions: A Paradigm for Understanding Christian Movement in India”, International Bulletin of Missionary Research, 32/1 (January 2008): 17

[2]Songram, Basumatary, “Doing Theology with Adivasi/Tribal Resources; Challenges and prospects: A research for a models”, Religion and Society62/3 & 4 (September-December, 2017): 58

[3]A. S. Hemrom, “Towards a programme of contextual and Adivasi Theology”, Religion and Society 50/3 (September 2005):80

[4]Songram, Basumatary, “Doing Theology with Adivasi/Tribal Resources….. 69

[5]ibid

[6]ibid

[7]A. S. Hemrom, “Towards a programme of contextual and Adivasi Theology”…89

[8]A. S. Hemrom, “Towards a programme of contextual and Adivasi Theology….92

[9]A. S. Hemrom, …..93

METHODOLOGICAL ISSUES IN TRIBAL THEOLOGY

Introduction

This writing will explore the tribal methodological issues in doing theology in a tribal context and culture. It attempt to highlight major methodological issues with the models of contextualization about the methodology. It will critically assess and reflect on the various methodological issues and bring out a stimulated conclusion.

1. What is Methodology

The term method is derived from the Greek ‘methodos’, which means ‘going after’ or a ‘way of doing anything. Merriam-Webster defines methodology as “a body of methods, rules, and postulates employed by a discipline or the analysis of the principles or procedures of inquiry in a particular field.[1]

Theological methodology is understood as a working principle used by theologians in the articulation of theology with a view to achieving a theological vision of the community of faith or of the theologians themselves.

2. Tribal Methodological issues

Tribal theology seeks liberation from the perspective of land also their history, culture, religion, spirituality and even the Supreme Being are important aspect to reflect upon.[2] Certain methodological issues in shaping the tribal theology will be discuss as follows:

2.1. Issues in Contextual Theology

Contextual theology is a departure from classical theology which conceived theology as a science of faith drawn from the scripture and traditions. It tries to draw scripture and tradition, considering their culture, socio-economic and political issues and the struggles of people for their liberation as the source of their theology.[3]

It validate their culture and tradition and gives fuller awareness and self confidence in their own culture, and gives more concern in their context and particular culture. However, in contextual theology especially in tribal context there are incoherency and inconsistency in its account of faith and in relation to other dimension of faith. There are several strata which cannot be translatable into worship and incorporated in preaching it remains abstract and irrelevant. As the society is changing and cannot be static.[4]

2.2 Models of Contextual Theology

Models are certainly helpful for distinguishing various approaches but certain issues are visible in models of contextual theology as it cannot be rigidly classified and not possible to draw a precise boundary line sometimes intertwined or overlapped with one another. Some of the important Models of contextual Theology are highlighted below:

2.2.1. Translation Model:

Basically there are two methods-literal translations, word to word and functional or dynamic translation. Concerns with dynamic equivalence. Contextualization of the gospel message requires encoding-decoding-encoding of the message. [5] Mostly Tribal translations are based on dynamic equivalence but some critics that the culture has to be incorporated or inculturated in the translation. But, there is a danger or tendency of assimilating animistic elements into Christian faith because such intrusion may distort the gospel truth.[6]

2.2.2. Synthetic Model

Synthetic approach or model is the view that the truth in any cultures in itself is not regarded as adequate for faith until it interacts with the truth revealed in Jesus Christ. It is a fusion of two horizons Judea-Christian traditions and tribal culture traditions synthesizing a new form of theology. But, the theology and dogmas of the tribal’s continue to remain alien to the culture. Christianity among the tribal’s does not take deep root in the culture and remains, instead, superficial.[7]

2.2.3. Praxis model

Praxis model is an action-reflection method. This approach is a reflection on action for further action. Praxis is the very method of liberation theology. Theology must be a critical reflection on action in which hermeneutical circle should be spirally moving. In Tribal theology (exp.NEI) no substantial theological reflection on the struggle of the people has been made. Within the umbrella of the praxis model, feminist and ecological methods or theology effort to develop the tribal approach is meager.[8]

2.3 Theological Hermeneutics

Tribal theological hermeneutics is imperative in the present stage for the tribals/ indigenous people of the world and especially in India. It is because only through relevant tribal hermeneutics that they can bridge the different gaps in their context: between theo-centrism and anthropocentrism, tradition and modernity, human and creation, man and woman, community and individual and theory and praxis.  The tribal theological hermeneutics is its search for theological “meanings” in the context of the living realities of the tribal/indigenous people. It searches for relevant message of liberation and transformation, and it also tries to interpret the stories of the bible and tribal cultures in a contextual manner so that there will be significant meanings applicable to the living reality of the tribal people.[9]

The need of tribal theological hermeneutics arises more so in the context of tribal churches which are relatively silent on the question of socio- political economic and traditional cultural dimensions.[10]

The need for construction of tribal hermeneutics is not necessarily to condemn what the western missionaries, historians, ethnographers and anthropologies had done for the tribals but it is with deep appreciative objectivity one needs to critically re-examine and re-interpret their work as well as, to demystify the tribal realities and their socio- religious tradition from the eyes of the tribals.[11]

Tribal theological hermeneutics aims that oral traditions speak horizontal to the present tribal people. In the backdrop of interpretation of oral interpretation of oral tradition in mind, the researcher intends to formulate a relevant tribal theological hermeneutics. [12]

2.4 Divergence from Colonialism

The British colonization of India in the 18^th century which eventually led to the British control over the north east region in the 19^th century and this region was mostly inhabited by the indigenous populations and the pioneer missionaries were American Baptist Foreign Mission and Welsh Presbyterian mission.[13]

The British colonizers had an understated common goal of the colonial powers and the Christian mission was to embark on civilizing mission. The most potent weapon behind the civilizing mission was the philosophy that not only entertained but created the idea of superiority over the native race. The civilizing mission subsumes what the English called “improvement” or “betterment” and later on moral and material progress.[14]

The attitude of western colonizers and ethnographers regarding the tribal people was for the most negative part as illustrated by their need to name and define the tribals as primitive, uncivilized and a people with no character.[15] Such negative portrayal of the native people is part of the larger essentializing process or the othering of the other that is often employed by the colonial powers. This process of essentializing the natives was actively employed by the colonial powers with the Indians and other countries.[16]

In spite of all the good work of the missionaries failed to understand and appreciate the religious and cultural ethos of the tribal people. One of the primary tasks of tribal theology is to help tribal Christians overcome from such psychological feelings of inferiority and self-debasement which have been the consequences of long history of colonization and missionization.[17]

          2.5 Paradigm Shift      

Paradigm is similar with methodology but larger in its scope. Paradigm in theology means an interpretative model commonly agreed and shared by the members of community. It is specific and realistic set of agreed collective ideals.[18]

David J. Bosch asserts that in the field of religion, a paradigm shift always means both continuity and change, both faithfulness to the past and boldness to engage the future, both constancy and contingency, both tradition and transformation.[19] A new paradigm of theology usually emerges due to a change of situation. It is quite evident from history, both in theology and natural science, the whenever an old paradigm becomes obsolete and inadequate to meet contemporary needs, a new paradigm emerges.[20] Whenever such a shift of paradigm occurred, the old paradigm seldom disappeared completely.[21]

3. Reflection

Usually the choice of method depends on the theological vision of a theologian and the situation in which theology is constructed. The theological Vision started earlier has arisen from the situation in North East India where identity crisis, economic dependency, tribalism, ecological crisis and social injustice become the main theological agenda. In response to this complex situation, we are to integrate both social transformation and inculturation of the Christian gospel. In an attempt to develop vital and coherent theology, a coherent theological approach which focuses on the traditions and culture is indispensable. However, certain limitations and shortcomings which may deviate or distort the biblical message should be developed cautiously as it will distort the original message.

Conclusion

The methodological issues which shape the tribal theology are the striving force for the ongoing theological adventure. As the environment is changing and the shift (in focus) of the tribal world also steadily change, the theology also needs to evolve as the society is not static. This is a pointer or an agenda for a great sense of paradigm shift in Tribal Theology. The contextual theology which tends to draw scripture and traditions vis-à-vis the culture, socio-economic and political issues and the struggles of people cannot be fully fused together fittingly within the frame of the scripture due to which (sometimes) it became irrelevant and abstract. Hence, the various methodological issues highlighted in paper needs to introspect thoroughly and look back to the basics and formulated cautiously.

BIBLIOGRAPHY

Bosch, David J. Transforming Mission: Paradigm Shift in Theology of Mission. Maryknoll: Orbis Books, 1991.

Hesselgrave, D. Communication Christ Cross-Culturally. Grand Rapids: Zondervan, 1979.

Kung, Hans and David Tracy, eds. The Paradigm Change in Theology: A symposium for the Future. Edinburg: T&T Clark, LTD., 1989.

Leitzar, Renthy. In Search of a Relevant Gospel Message. Guwahati: Christian Literature Centre, 1995.

Longchar, Wati. An Assessment of the tribal Theology: trends and challenges for future in Tribal theology on the move. Edited by Shimreingam Shimray and Limatula Longkumar; Tribal Study Series-14. Jorhat: Tribal Study Centres, 2006.

Maisuangdibou, M. Tribal theological hermeneutics: Methodological Issues in interpretation. New Delhi: Cambridge Press, 2014.

Merriam-Webster's Collegiate Dictionary, 11^th  Edition. Merriam-Webster, Inc.. Kindle Edition.

Thanzauva, K. Theology of Community: Tribal Theology in the making. Aizawl: Mizo Theological Conference, 1997.

JOURNAL

Vashum, Yangkahao, “Tribal/Indigenous Theology and Its Methodology: A review and Proposal,” JTS XIII, No.1 (January – June 2008).

 

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[1] Merriam-Webster's Collegiate Dictionary, 11th Edition (Kindle Locations 729532-729533). Merriam-Webster, Inc.. Kindle Edition.

[2] Wati Longchar, An Assessment of the tribal Theology: trends and challenges for future in Tribal theology on the move. (eds. Shimreingam Shimray and Limatula Longkumar; Tribal Study Series-14. Jorhat: Tribal Study Centres 2006), 9.

[3] K. Thanzauva, Theology of Community: Tribal Theology in the making (Aizawl: Mizo Theological Conference, 1997), 58.

[4] K. Thanzauva, Theology of Community…, 63.

[5] D.Hesselgrave, Communication Christ Cross-Culturally (Grand Rapids: Zondervan, 1979), 86.

[6] Renthy Leitzar, In Search of a Relevant Gospel Message (Guwahati: Christian Literature Centre, 1995), 1.

[7] K. Thanzauva, Theology of Community…, 77.

[8] R.L.Hnuni, Lima Longkumar, Wati Longchar, Takatemjem and others are advocates of this approach ironically action-reflection for further action or praxis oriented principle is far lacking behind.

[9]  M. Maisuangdibou, Tribal theological hermeneutics: Methodological Issues in interpretation (New Delhi: CambridgePress, 2014), 142 -143.

[10] M. Maisuangdibou, Tribal theological hermeneutics…, 143.

[11] M. Maisuangdibou, Tribal theological hermeneutics…, 144.

[12] M. Maisuangdibou, Tribal theological hermeneutics…, 145.

[13] Yangkahao Vashum, “Tribal/Indigenous Theology and Its Methodology: A review and Proposal,” JTS XIII, No.1 (January – June 2008): 38.

[14] Yangkahao Vashum, “Tribal/Indigenous Theology,” 39.

[15] Yangkahao Vashum, “Tribal/Indigenous Theology,” 39.

[16] Yangkahao Vashum, “Tribal/Indigenous Theology,” 40.

[17] Yangkahao Vashum, “Tribal/Indigenous Theology,” 41.

[18] K. Thanzauva, Theology of Community…, 54-55.

[19] David J. Bosch, Transforming Mission: Paradigm Shift in Theology of Mission, (Maryknoll: Orbis Books, 1991), 336.

[20] Hans Kung and David Tracy, eds., The Paradigm Change in Theology: A symposium for the Future, (Edinburg: T&T Clark, LTD., 1989), 20&23.

[21] K. Thanzauva, Theology of Community…, 55.

Dalit perspectives on capitalism, globalization, development, patriarchy and ecological crisis- Dalit Theology

Dalit perspectives on capitalism, globalization, development, patriarchy and ecological crisis

Dalit perspectives on Capitalism

Kancha Illaiah argues that in capitalist production, caste operates in India.

1. The resources like land are owned by upper caste.

2. Dalit were historical victims of economic exploitations.

3. The Dalit do not have economic capital because of their caste identities.

4. Multi-national companies are interested in upper class business because of the influence of caste.

Kancha Illaiah called all these phenomena as Casteization of Capitalism which is continue in capitals societies. India capitalism had converted to caste capitalism because all the means of production were control by upper caste.

Dalit perspectives on Globalization

James Massey:

1. Unable to tap: Dalit (are) remains unable to tap quality education. Because education is one of the main tool to tap real resources of globalization. It is also a tool to access the opportunity of globalization. Because of this they are not having the opportunity for job.

2. Losers of Globalization: They are the historical victims of caste. They are loser because they are without assets, high skills, professional and managerial education, economical capital.

3. Dalits should not be a mute spectator. They must be aware of the negative impacts of globalization in their lives. These awareness will resist the exploitation behavior of globalization.  They have to prepare for face the challenges of globalization in two ways-

1. Dalit should equip with quality education

2. Dalit should teach to tap the benefits or resources of globalization.

Globalization threat

Globalization is a threat in terms of privatization and reservation. Globalization promotes privatization but negate reservation. Reservation is the constitutional right to Dalits. Globalization close the doors of reservation for dalits.

Benefits of globalization

It helps dalit to globalize their issues and problems in international level or platform.

Dalits perspective on development

We have traveled from stone age, to bronze age, Iron age and  internet age. Oxford dictionary defines as ‘a gradual growth of something, so that it becomes more advanced, stronger, well built.’ Today's development is imbalanced development, it is defined in economic growth and for physical, bullet train, metro, smart city, etc. So,

VJTR: Sept, 2017, 4

Richest 1% holds 58% on Indian wealth. Less than 67% of the Indian family live with less than₹10,000 of month.

2014 C. Rangarajan Panel by Modi govt. come up with the suggestion that those who are able to spend ₹32 in rural and ₹47 in urban location or day are not poor. According to this, 29.5% are poor or below poverty line.

Global hunger index survey, conducted in 2017, India is in 100th rank of 119 countries. All these statistics are significant for understanding of the Dalits status in India.

Indian society is an unequal society.

Dalit understanding of development is holistic in nature. Which means, development must touch every aspect of human lives. It is also development of every aspects of every section of the society in different dimension to all people groups.

Felix Wilfred, argues that for Dalit development means the development for social and economic capital. Majority of Dalits are socially and economically poor.

S. Lourdu Swami, dalit development means dalit empowerment, empower Dalits with their right.

Jignesh Mewani, Dalit social justice and economic justice are equal components of their development.

Proposals for Dalit development

1. Quality education

2. Human development

3. Skills development

Dalit understanding of ecological crisis

M.C. Raj, two of his books Dalitology and Dalithink also gives first picture of ecological crisis.

Dalit are eco people, they considered Earth is the mother because of the source of live giving energy, but dalit do not worship but they honor earth. We are the people of this earth. We come from earth and we will go back to Earth. Since dalit are part of this earth, Dalits maintain a significant relationship with the earth. Land is not a matter to be possessed by individual or community. But it is a relationship. This land is full of life, human beings are not superior to plants and the animals. Earth is eternal matter. Dalit aims to build up earth centred humanity not human centred earth. The ecological crisis is because of the violation of Dalit view on nature. This poor dalit are the primary victims of this ecological crisis because majority of Dalit depends on nature for their livelihood. 

Dalit perspectives on Patriarchy

The term patriarchy comes from the two greek words, patre- father and arche - rule, so it is the rule of father.

It is the social system of father reign , the house runs and control property and make decision. The term father is male social system.

Uma Chakravarty patriarchy is shaped by caste system. The lower caste women faces higher discrimination than higher caste women because of caste not only gender. The lower caste women face not by own men but also others men.

Sharmila Rege, argues that both upper caste and lower caste are subjected to the controls and violence of patriarchy. Lower caste women face more discrimination in the society.

According to M.C. Raj, dalit community promotes women centre life and leadership. Both husband and wife share the work at home and works place. Both equally face discrimination. M.C.Raj was counter by two Dalit scholars by strong that patriarchy also exist among the Dalit community. Ruth Manorama argues that dalit women are thrice alienated, Bhave says dalit are alienated within the dalit community. Domestic violence, sexual harassment are also exist among the reality community.

Dialogue in Christian Life and Mission- Introduction to Christian Theologies in India (ICTI)

Dialogue in Christian Life and Mission

Since coexistence and survival of mankind are at stake and since religion is a most potent source of human strife in this world, a religious dialogue is a must. Religious pluralism as in India context thus has only one answer: dialogue in depth with all religions. Such a dialogue must include a positive respect for all religions, and Christians must be humble enough to admit their limitations. It is only dialogue which preserves the good in all religions. And the message can be dispersed with wide spectrum of rays in such a meaningful dialogue.

S.J. Samartha, a primary spokesman for the theology of dialogue in WCC in 1971. He thinks of two principal attitudes for any dialogue: openness and commitment. First commitment. Unless one is committed to a particular set of beliefs he cannot dialogue. Thus he exhorts that only committed Christians, those who are fully committed to Christ, can have the courage to have the dialogue. But commitment is not sufficient unless it is coupled with openness, which is the second important aspect. One should be open not only to understand what the other has to say in dialogue, but be open enough to change one’s own position in the light of the dialogue; only then it is true openness. And dialogue does not take place between structures, i.e., religions or theologies, nor at the intellectual level, but it takes place at the human level. That is why WCC sub-unit is called dialogue with men (later, people) of other faiths and ideologies. This is certainly healthy.

Since dialogue takes place in community there are two aspects to it. First the Dialogue within the community: “the building up of relationships expressing mutual care and mutual understanding”. Among the Christians this must lead to communication. Secondly dialogue between communities: “For the sake of a wider community of peace and justice”. Common purpose in society are important here. This may lead to international consensus or inter-religious dialogue. Without the first the second becomes shallow sentimentalism, but without the second the first becomes narrow exclusivism.

What does dialogue do? a) it clarifies the meaning of terms used in dialogue; b) it makes possible “a more coordinated theological reflection on the relationships between religions”; c) it provides a theological framework within which questions can be asked from all sides. Thus, a theological dialogue is necessary, says Samartha.

Russell Chandran asserts that it is a way of communicating Christ to others, but not a relativisation of the Christian gospel. In dialogue, there must be a give-and-take attitude in all participating religions. Chandran makes the following four assumptions concerning inter-religious dialogue:

1. Only those who are committed to Jesus Christ as Lord and Saviour can enter any meaningful dialogue between religions.

2. There must be willingness to reformulate our faith in the light of other faiths, listening is thus an essential element in dialogue.

3. Each religion must be understood from its own point of view.

4. Every participant must be open to the result of the dialogue.

With such an approach to religions it is natural that Chandran affirms that the polarization is between light and darkness, since these two are found in all religions.

Asian Christians need to study in depth and sympathetically the cultures and religions of Asia — after all Asia is the birthplace of religions and cultures. This means: “Inter-religious dialogues can be quite valuable in several aspects”. It can create openness and friendship between peoples and help the participants understand the basic essentials of one another’s faith. It also highlights the dissimilarities. Since in Asia culture and religion are closely linked together, all our lifestyle and thoughts have religious overtones.

In 1975, M.M. Thomas, the then Moderator of the World Council of Churches' central Committee (1968-1975), spoke of the need for a "spirituality of combat" and he stressed on theological dialogue in confronting the principalities and powers of this life. What is needed today is a spirituality of engagement that takes hold of real-world as well as personal challenges, and will not let them go unresolved. Such a spirituality of engagement may begin in a profound encounter with the self, yet from the beginning we must be prepared to move beyond self into close community, and from there into action in the world God loves. In the solitude of self, we experience a yearning for companionship; in community, we find the desire and commitment to help build a more just and caring world. In our interaction with the world and its people, the Holy Spirit will affirm our identity as followers of Jesus Christ.

    

Thomas is always concerned to find a basis for the living together of different faiths and ideologies in a working harmony which can secure the wellbeing of all people. His concern was to relate between ultimate faiths commitments which end to separate people. He speaks of the need for Christians to put their faith alongside other faiths and different faith commitments must be placed alongside one another. Thus he developed theological frame work for dialogue among religion and secular ideologies to develop a common secular anthropology as the basis of common action in politics, economics and society in our religiously pluralistic situation; and to understand the creed and cultures of each other’s religion life, for the understanding of the depth of the mystic of other religions.

Thomas also speaks of three different levels of dialogue at which dialogue with People of other faith must be carried on. And among the three Thomas’ own special interest is in the first type, where Christian and people of other faith meet together in the context of modern, secular India in order to find common fields of action and service for the good of the nation as a whole and of individual ‘persons’.  Thomas also argues that dialogue for mutual understanding is necessary also at the level of the cultic life. There should be more openness to invite adherents of other faiths, to participate in public functions related to christening, initiation, marriage and funeral. In fact, creed and cult of any religion should be understood in relation to the core-faith and the core-experience, if the understanding is to be at spiritual depth.

Conversion and Baptism - Introduction to Christian Theologies in India (ICTI)

Conversion and Baptism in Indian Christian Theology

Conversion

According to Raimond Pannikar “…people are invited to have a conversion towards the Cosmotheandric Reality.” The different religions, incommensurable as they are on the level of lived belief and doctrine, do meet in the depth of the Cosmotheandric Intuition- It is the house of reality and everything is understood in cosmos. Antropos is the consciousness and obejectifying dimension. Theos is the depth dimension. It is the absolute principle and it interacts with cosmos and anthropos.

S.J. Samartha further asserted that conversion is not from one religion to another, but from unbelief in God to belief in God, and that mission is not the church’s work but God’s own work. According to him ‘We need the conversion of the bishops, priests and religious of India, a conversion from being rich to being poor, a conversion from working for the poor to working with the poor, a conversion from being for the poor to being of the poor.’

It is commonly presented that the only task of church is to convert others even though it is not conversion but to make disciples i.e. shishyas or bhaktas. Church as an agent of reign of God should know the socio-economic-political struggles of bhaktas and should partners with agencies that provide hope and support to bhaktas. Church as an indigenous community should use the available traditions of the land to shape its ecclesiology i.e. ashram way of spirituality.

According to Felix Wilfred, Conversion has been one of the ways in which the dalit selfassertion has found expression. These conversions were not for economic benefits but were part of the dalit search for human dignity, respect and equality and thus a new identity. But even within the church they are discriminated and separated from the higher castes. Even the constitutional provision of reservation for them has become an extremely sensitive political issue in the country. The solidarity of the church with the dalits and their cause is the challenge of the hour. There are three aspects for a proper understanding of conversion today. They are: (a) The centrality of the kingdom of God (b) The historical and concrete situation (c) The priority of the people or nation as such over individuals.

Therefore, the church in India today should concern not primarily with individual conversion rather should be directed to the presentation of the gospel confronting the whole country and calling it to conversion from its present state of oppression.

In today context and reality of present scenario Christian life and mission in terms of conversion has to consider very sensitive under the anti-conversion laws which states that the law is a state-level statutes that have been enacted to regulate religious conversions.  Our mission endeavor has to be scrutinize and carried out very carefully but standing firmly with the commission of our Lord and Savior Jesus Christ.

Baptism

It was in 1609 Robert De Nobili referred “Christian Veda” in his ministry and urged the Brahmin to read Bible and to accept Christian baptism. K.C.Sen also introduced sacrifices, baptism and Eucharist, mystic dances and even magic in his teaching and ministries.

M.M. Thomas argues that is the final allegiance in response to Christ, “at a deeper level are those who accept the divine mediation or the atonement of the suffering Messiah. At another level there are those who accept the very person of Jesus as the ultimate model of the Messiah to come. He sees all these as valid responses to the Christ. This quantifying of the Pauline faith is rather radically new. But finally he also sees man’s response to Christ involving his allegiance to him as the Lord and savior and joining his church in baptism.” Thomas emphasizes more on the ministry of the laity in the world when he talks about the church. For him the church must have koinonia, or open fellowship, without any barrier. For this reason he discusses baptism whether it should be an entrance ticket into the church or privilege of the member of the church.

Russell Chandran who belongs to that generation of Indian Christians and stand between the colonial period and the emergence of indigenised Christianity, repeatedly lamented that “Baptism is sadly misunderstood as bringing man and woman from out of the world into the exclusive community of the church.” For Chandran baptism represents “not separation from the world but commitment for the Lord”. The ‘corrupt communal interpretation’ of baptism must be replaced by “an interpretation emphasizing commitment for the renewal of the world.” The theological basis for this inclusive interpretation which Chandran suggests is from Christ’s baptism. It was not a baptism of sinners, but Jesus’ identification with sinners. This inclusiveness of all mankind is based on the common humanity of man as man. This is the meaning of baptism: incorporation into the New Humanity of Jesus Christ, commitment to mission in the world, and identification with the world.

In contextualisation or indigenisation the elements to be presented in Indian Christian theology have diverse significant. Conversion and baptism are all too commonly seen as part of a movement of ‘denationalization.’ Though the real fear is the awakening and uprising of the people, opposition is expressed in terms of religious conversion. But once we are freed from the obsession to baptize, to ‘save`, and our concern becomes the much wider concern of God to bring about God’s Kingdom, the obvious relativization of baptism opens the way to understand the Church not as an Institution of Salvation, but as a movement of Jesus followers at the service of all God’s people and God’s creation. So, important in India context is viable to ponder deeply, Is Baptism in the Indian Context — An Event of Separation or Human Solidarity? However, Baptism is an important elements of sacrament in Christian beliefs, so instead of having the notion as an event of separation and must committed with our dogmas and doctrines. Christian must committed to work for a new just socio-economic order, for the integrity of all creation they will necessarily cause divisions between those who accepts and rejects.

The obvious relativization of baptism opens the way to understand the Church not as an Institution of Salvation, but as a movement of Jesus followers at the service of all God's people and God's creation. This transformed image will enable the Church more effectively and creatively to be in communion with others for the cause of the Kingdom.