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Chapter 4 Mm Thomas' Theology Of DALIT HUMANIZATION: A QUEST BASED ON M.M. THOMAS’ THEOLOGY OF SALVATION AND HUMANIZATION DALIT HUMANISERING: EEN ZOEKTOCHT GEBASEERD OP M.M. THOMAS’ THEOLOGIE VAN HEIL EN HUMANISERING (met een samenvatting in het Nederlands) Proefschrift ter verkrijging van de graad van doctor aan de Universiteit Utrecht op gezag van de rector magnificus, prof.dr. G.J. van der Zwaan, ingevolge het besluit van het college voor promoties in het openbaar te verdedigen op woensdag 14 september 2016 des ochtends te 10.30 uur door Jeyaraj Rajaiah geboren op 4 maart 1965 te Thimarajapuram, India Promotor: Prof. dr. M.T. Frederiks Copromotor: dr. F.L. Bakker TABLE OF CONTENTS AKNOWLEDGEMENT viii 1. INTRODUCTION 1 1.1 Statement of Problem 1 1.2 Previous Research 4 1.3 Methodology 6 1.4 The Sources 7 1.5 The Structure of the Study 8 2. BACKGROUND OF M.M. THOMAS 12 2.1 Introduction 12 2.2 Political Revolution for Freedom 15 2.2.1 Colonialism and its impact on Indian society 15 2.2.2 Indian nationalism 17 2.2.3 Hindu-Muslim communalism 29 2.3 Social Revolution for Equality 30 2.3.1 Introduction 30 2.3.2 Dalit movements against Brahmanism 33 2.3.3 The context of patriarchy 37 2.3.4 The Context of Poverty 40 2.3.5 The Context of Ideologies 43 2.4 Religious Revolt for Identity 50 2.4.1 Renaissance and Resurgence Movements 50 2.5 Conclusion 58 3. THE LIFE AND WORK OF M.M. THOMAS 60 3.1 Introduction 60 3.2 In Search of Evangelical Spirituality (1916 – 1936) 61 3.2.1 The Evangelical spirituality 61 3.2.2 Personal salvation 63 3.3 In Search of Social Responsibility (1937–1946) 65 3.3.1 Social responsibility 65 3.3.2 A Quest and search for ideologies 72 3.4 In Search of an Ecumenical Responsibility for Unity (1947–1975) 78 3.4.1 World student Christian federation (1947–1953) 79 3.4.2 Christian institute for study of religion and society (CISRS) (1957–1976) 81 3.4.3 The World council of churches (WCC) (1953–1975) 83 3.5 In Search of Political Responsibility (1977–1992) 90 3.5.1 Political Emergency 91 3.5.2 Governor of Nagaland 93 3.6 In Search of Biblical Exposition for Contemporary Society (1977–1996) 94 3.6.1 The Study-Man 95 3.6.2 Experience of Marginalization 96 3.6.3 A Bridge-Builder 97 3.7 Conclusion 100 4. M. M. THOMAS’ THEOLOGY OF SALVATION AND HUMANIZATION 102 4.1 Introduction 102 4.2 Definitions 102 4.2.1 Salvation 102 4.2.2 Humanization 103 4.3 M.M. Thomas’ Theology of Salvation and Humanization 105 4.3.1 Starting point of his theology 105 4.3.2 The Relation of salvation and humanization 107 4.4 Development of Thomas’ Concepts of Salvation and Humanization 108 4.4.1 Salvation as redemption: An evangelical approach 109 4.4.2 Salvation and humanization: An ecumenical approach 110 4.4.3 Salvation as humanization: A liberational and pluralistic Approach 113 4.5 The Obstacles for Humanization 117 4.5.1 Pietistic individualism as source of dehumanization 117 4.5.2 Religion as source of dehumanization 118 4.5.3 Caste institutionalizes discrimination 120 4.5.4 Modernization as source of dehumanization 121 4.6 The Subjects of Humanization 123 4.6.1 Humanization of dehumanized people 124 4.6.2 Humanization of oppressive structures and systems 127 4.7 The Source of Humanization 131 4.7.1 The resurrection of Jesus is the hope of humanity 131 4.7.2 Universalization of the gospel leads to humanization 132 4.8 The Means of Humanization 134 4.8.1 Secularism as a means for humanization 135 4.8.2 Inter-religious dialogue as a means for humanization 137 4.8.3 Prophetic spirituality as a means for humanization 140 4.8.4 Conscientization as a means for humanization 141 4.8.5 Revolution as a means for humanization 143 4.9 The Process of Humanization 144 4.9.1 Individual salvation to collective salvation 145 4.9.2 Eschatological salvation to existential salvation 147 4.9.3 Social service to social justice 149 4.9.4 Sacralization to secularization 152 4.9.5 Church-centred religious fellowship to a Christ-centred secular fellowship 153 4.10 The Goal of Humanization 157 4.10.1 Humanization as personhood and peoplehood 157 4.10.2 Humanization as hominization 159 4.10.3 Humanization as new humanity in Christ 160 4.11 Mission as Humanization 162 4.12 Conclusion 163 5. APPRAISAL ON M.M. THOMAS’ THEOLOGY OF SALVATION AND HUMANIZATION 166 5.1 Introduction 166 5.2 Liberation Perspective 167 5.2.1 A forerunner of liberation theologies in India 167 5.2.2 A liberation theologian from the majority world 168 5.2.3 A search for salvation and humanization 170 5.2.4 Salvation as humanization 173 5.3 Tribal Perspective 174 5.4 Feminist Perspective 178 5.5 Appraisal of Dalit Theologians 180 5.5.1 Arvind P. Nirmal: Exclusivism 181 5.5.2 Masillamani Azariah: An advocator of brahmanism 188 5.5.3 V. Devasahayam: A theologian of humanization 195 5.5.4 Sathianathan Clarke: A colonial theologian 198 5.6 An Overall Assessment of Thomas’ Theology 201 5.6.1 A father of subaltern movements 204 5.6.2 Christological significance for Dalit theology 211 5.6.3 Anthropological insights for Dalit theology 212 5.6.4 Ecclesiological significance for Dalit theology 212 5.7 Conclusion 213 6. RELEVANCE OF SALVATION AND HUMANIZATION TOWARDS THE DEVELOPMENT OF DALIT THEOLOGY 215 6.1 Introduction 215 6.2 Dalit Experience as the Starting Point for a Dalit Theology 217 6.3 Towards an Incarnational Dalit Christology 220 6.3.1 Jesus’ protest against social segregation 221 6.3.2 The humanness of Jesus 223 6.3.3 The dalitness of Jesus 226 6.3.4 Jesus as the prototype of Dalit 228 6.3.5 The resurrection of Jesus 229 6.4 Towards an Integrated Dalit Anthropology 230 6.4.1 Humans as the creation of God 232 6.4.2 Salvation of body and soul 234 6.5 Towards an Inclusive Dalit Ecclesiology 236 6.5.1 The dominant minority rules the dependent majority 236 6.5.2 A prophetic spirituality for humanization in the church 237 6.5.3 A prophetic mission of the church for social and Eco-justice in society 239 6.5.4 A Plurality of spirituality and a Christ-centred secular fellowship for humanization 241 6.6 Implementation of Dalit theology 247 6.6.1 Dalit conscientization for humanization 248 6.6.2 Visualization of historical realities: A contextual demand 251 6.6.3 Verbalization of the historical realities: A Biblical command 252 6.6.4 Verbalization to actualization for humanization: An existential participation 253 6.6.5 Dalit education for humanization 254 6.6.6 Political participation for humanization 257 6.7 Conclusion 261 7. CONCLUSION 265 7.1 Introduction 265 7.2 Thomas’ Theology of Salvation and Humanization 265 7.3 Critiques of Thomas’ Theology 269 7.4 Towards a Dalit Theology Based on M.M. Thomas’ Concept of Humanization 271 BIBLIOGRAPHY 274 I Primary Sources: Books and Articles 274 A. Unpublished 274 B. Published 274 II Secondary Sources 279 III Websites 292 SUMMARY IN DUTCH 293 CURRICULUM VITAE 303 ACKNOWLEDGEMENT Higher level academic pursuit has been my long time vision and passion since my graduation. As I have done my graduation and post-graduation in India it was my sincere aspiration that I would do my doctoral study Overseas. I am grateful to Prof. Dr. J.A.B. Jongeneel who introduced me to Prof. Dr. Martha T. Frederiks, the head of the department of Philosophy and Religious studies, Utrecht University. I am deeply grateful to my promotor Prof. Dr. Martha T. Frederiks who accepted me as her PhD candidate. She was my inspiration, motivation and the constant guiding force to sharpen my thinking, align my focus and to shape my thesis. I am grateful for her critical encouragement and guidance to think critically and articulate academically and contextually. I admired at her sharp scholarly comments and the vast knowledge on the subject and the Indian context. I am ever indebted to her guidance and raising support towards my two weeks of study and stay in 2009 and three months in 2013 in The Netherlands. My deep gratitude to my co-promotor Dr. Freek L. Bakker for his valuable comments and suggestions to improve the quality of the content and its readability. I admire his knowledge of Hinduism and the secular religious movements in India. I am so grateful to the Utrecht University department staff for their help in my research work. Likewise, I am grateful to Mr. Jebaraj, the Archivist of United Theological College Bangalore for all his help. My heartfelt gratitude to my Moderator Bishop, the Most Rev. Dr. Joseph D’ Souza, Good Shepherd Church of India, for granting permission and encouraging me to pursue my doctoral study. It’s my privilege and honor to work with him closely as the Bishop’s Chaplain since 2014. I also express my thanks to the former Principal Rev. Dr. Dasan Jeyaraj and my colleagues in the college for their encouragement and support. I am also grateful to the late Dr. Siga Arles, who encouraged and supported me while pursuing my research. I am grateful to Mr. Harsha Kumar who is no more and his family for their help and hospitality while I was there in The Netherlands.
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