Toward a Comparative Theology of Liberation

chapter 1 Toward a Comparative Theology of Liberation

The purpose of this chapter is to lay out the interdisciplinary theological framework for the book.1 Here I propose that comparative theology can be envisioned and expanded as a liberative theology when integrated with and interpreted through the lens of liberation theologies like Dalit theology. Such an interreligious theology, I believe, would ensure the integrity and efficacy of both comparative and Dalit theologies. I shall begin this section with a brief introduction of comparative theology going on to underscore some problematic issues in relation to text centrism. In the next section, I will concisely summarize the key aspects of Dalit theology with special emphasis on recent suggestions and proposals in the discipline. The third step, stemming from observations and criticisms made within each of these two disciplines, will be a proposal for a Dalit comparative theology of liberation. The object of this exercise is that the ensuing product of such a dialogue would pave the path for constructive comparison between Hindu and Christian divine possessions among Dalits in the later chapters.2 In other words, dialogue between comparative theology and Dalit theology in this chapter envisions and engenders a comprehensive comparative-liberation framework for later work.

1 Comparative Theology

In spite of being a relatively new academic discipline comparative theology has indeed made a significant impact in the area of interreligious engagement. What is comparative theology? In the words of Francis X. Clooney,

1 An earlier and embryonic version of this chapter was published as “Towards a Comparative Theology of Liberation: Exploring Comparative Theology’s Relevance for Doing Indian Lib- eration Theology,” Interreligious Studies and Intercultural Theology 1/1 (2017): 47–67. 2 A good example of such a critical methodological dialogue is Paul Knitter’s liberationist theology of religions where he brings together the strengths of theology of religions and liberation theology to envision an interreligious liberationist theology of religions that is focused on justice to the poor and the oppressed. See, Paul Knitter, “Toward a Liberationist Theology of Religions,” in The Myth of Christian Uniqueness: Toward a Pluralistic Theology of Religions, ed. John Hick and Paul F. Knitter (Maryknoll, New York: Orbis Books, 1987), 178–200.

Comparative theology—comparative and theological beginning to end— marks acts of faith seeking understanding which are rooted in a particular faith tradition but which, from that foundation, venture into learning from one or more other faith traditions. This learning is sought for the sake of fresh theological insights that are indebted to the newly encoun- tered tradition/s as well as the home tradition.3

That is, in comparative theology the theologian who is rooted in a particular religious tradition ventures out to learn from another religious tradition. However, it is important to remember that the comparative theologian does not stay behind in the new tradition. Rather, having been enriched by her encounter, she returns back to her tradition, to critique and enhance it. It is equally important to remember that in none of these processes does the comparative theologian assume a know-it- all or militant attitude. On the contrary, the entire enterprise is to be undertaken as a spiritual task with reverence and vulnerability.4 It should also be noted that the emphasis is not on learning about other religions, but learning with other religions.5 There is a deep engagement with the studied tradition so that the interreligious learning is not undertaken for the sake of ‘investigating’ the validity of that tradition or interpreting it from the perspective of Christianity (as in the case of theologies of religions). Rath- er, as John Thatamanil asserts, comparative theologians “wish to engage spe- cific texts, motifs, and claims of particular traditions not only to understand better these traditions but also to determine the truth of theological matters through conversation and collaboration.”6 Bagus Laksana summarizes the task of comparative theology using the apt metaphor of pilgrimage as follows:

… at the heart of comparative theology lies a dynamic of fostering an ever richer and deeper sense of religious identity through the arduous journey of productive encounters with alterity, respecting a certain de- gree of irreducibility inherent in the religious others … while refusing to succumb to the idea of the absoluteness of this alterity. In this respect, comparative theology shares the profundity of the pilgrims’ sentiment

3 Francis X. Clooney, Comparative Theology: Deep Learning Across Religious Borders (Chiches- ter: Wiley-Blackwell, 2010), 10. 4 Ibid., 60–61. 5 John J. Thatamanil, The Immanent Divine: God Creation, and the Human Predicament: An East West Conversation (Minneapolis: Fortress Press, 2006), 3. 6 Ibid., 3.