Development
A major proponent of Dalit theology was Arvind P. Nirmal (1936–95), a Dalit Christian in the Church of North India. 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, who make up about 70% of Christians in India. Nirmal also criticised the Marxist element within South American liberation theology. Nirmal drew on the concept of the Suffering Servant in Isaiah 53 to identify Jesus himself as a Dalit – "a waiter, a dhobi, and bhangi."
Dalit theologians have seen passages in the gospels, such as Jesus' sharing a common drinking vessel with the Samaritan woman in John 4, as indicating his embracing of Dalitness. 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."
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." He also suggested that Jesus experienced human, and especially Dalit, brokenness in his crucifixion. 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."
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. Devasahayam later became bishop of the Church of South India's Madras Diocese.
Dalit theology opposes indigenization movements within Indian Christian liturgy, since these are seen as reinforcing traditional caste hierarchies. However, the incorporation of some pre-Sanskritic Indian religious traditions is supported.
Read more about this topic: Dalit Theology
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