Bibelauslegung Im Tamilischen Kontext Am Beispiel Des Johannesevangeliums

Total Page:16

File Type:pdf, Size:1020Kb

Bibelauslegung Im Tamilischen Kontext Am Beispiel Des Johannesevangeliums Bibelauslegung im tamilischen Kontext am Beispiel des Johannesevangeliums Inauguraldissertation zur Erlangung des Doktorgrades der Theologischen Fakultät der Ruprecht-Karls-Universität-Heidelberg, vorgelegt von Gregory T. Basker Chellappa aus Tamilnadu, Indien. Heidelberg 2013 Referent: _______________________ Korreferent: ____________________ Inhaltsverzeichnis Einleitung 1 A. Die Saiva Siddhanta Perspektive des Johannesevangeliums (JohEv) 10 A.1. Sri Parananda (Ponnambalam Ramanathan) 10 A.1.1. Gott als sein 12 A.1.2. Das Wort als Aktivität 12 A.1.3. Die Welt als Finsternis 14 A.1.4. Die Person Christi 15 A.1.4.1. Christus als der erste 15 A.1.4.2. Christus als der geheiligte Lehrer 16 A.1.5. Die Befreiung der Seele 18 A.1.5.1. Karma – Das Prinzip von Ursache und Wirkung 18 A.1.5.2. Das Christussein aller Menschen (attaining Christhood) 20 A.1.5.3. Die Wiedergeburt 21 A.1.5.4. Die Auferstehung des Geistes 22 A.1.6. Glauben als Liebe 23 A.2. Herbert Arthur Popley 26 A.2.1. Ciṉmayam (das „Geistige“) im JohEv 27 A.2.2. Logos als muṉṉaip paḻamporuḷ (Urwort) 29 A.2.3. Aruḷ (Gnade) in der Gott-Seele-Beziehung 31 A.2.4. Der johanneische Jesus 33 A.2.4.1. Ciṉmayapporuḷ (Spiritualitätsprinzip/Wahrheitsprinzip) 33 A.2.4.2. Ēkaputtiraṉ (eingeborener Sohn) 33 A.2.4.3. Carkuru (Der geheiligte Lehrer) 34 A.2.4.4. Jesus als Mensch 35 A.2.5. Reich Gottes als Befreiung 36 A.3. Appadurai J. Appasamy 39 A.3.1. Der innewohnende Gott 41 A.3.2. Menschliche Antwort auf den innewohnenden Gott 42 A.3.3. Gottesgnade im Gegensatz zu Karma 43 A.3.4. Mystische Vereinigung 44 A.3.5. Jnana (Wissen) und Bhakti (Liebe) 48 A.3.6. Die Advaita Interpretation der Saiva Siddhanta Perspektive 48 B. Das JohEv in der Advaita Vedanta Perspektive 51 B.1. Ramana Maharshi 51 B.1.1. Eine Anmerkung über Ramana Maharshis literarische Werke 52 B.1.2. Ramana Maharshis Neo-Advaita-Vedanta 53 B.1.3. Ramana Maharshi und Arunachala 54 B.1.4. Ramana Maharshis neo-advaitische Konzepte 56 B.1.4.1. Das Selbst „ist“ 56 B.1.4.2. Das Suchen/Finden des Selbst/Ichs 58 B.1.4.3. Die (Ir)reale Welt 59 B.1.4.4. Das Karma Konzept 60 B.1.4.5. Die Selbstrealisierung 62 B.1.5. Ramana Maharshi und das JohEv 64 B.2. Swami Abhishiktananda (Henri Le Saux) 68 B.2.1. Frühe Prägungen 69 B.2.2. Begegnung mit dem tamilischen Kontext 70 B.2.3. Abhishiktananda und das JohEv 72 B.2.4. Eine Anmerkung über Abhishiktanandas Werke 73 B.2.5. Text I: Hindu-Christian Meeting Point 74 B.2.5.1. Logos 76 B.2.5.2. Die „Ich-bin“ Erfahrung 78 B.2.5.3. Die Einheit (ekātvam) 80 B.2.6. Text II: Saccidananda: A Christian Approach to Advaitic Experience 83 B.2.6.1. Die Erkennung Brahmans 84 a. Das Aufwachen zum Sein 84 b. Die Geisterfahrung 85 c. Die Erfahrung der Liebe 86 B.2.6.2. Der johanneische Jesus als Satpurusha 86 B.2.6.3. Trinität als Saccidananda 88 B.2.6.4. „Die Ich-bin“ Erfahrung 91 B.3. Bede Griffiths 93 B.3.1. Frühe Prägungen 93 B.3.2. Das JohEv und Advaita Vedanta 94 B.3.3. Griffiths Interpretation der johanneischen Konzepte 97 B.3.3.1. Die Einheit des Seins 97 B.3.3.2. Logos 98 B.3.3.3. Der johanneische Jesus 100 a) Purusha 100 b) Die Einheit mit dem Vater 102 b) Sannyasi 104 B.3.3.4. Mystische Begegnung der Liebe 105 C. Das JohEv in der Dalit Perspektive 107 C.1. Soziale Ansätze 107 C.1.1. Paul D. Devanandan: Kritik gegen die Behauptung von Christus als Guru/Avatar 107 C.1.2. M. M. Thomas: Eine historische Annäherung gegenüber einer mystischen Spiritualität 109 C.1.3. Christopher Duraisingh: Die historische Betonung im JohEv 110 C.2. Die Entstehung der Dalit-Perspektive des JohEv 115 C.2.1. Arvind P. Nirmal: Die Darstellung von Jesus als Dalit 115 C.2.2. Dalit Auslegung des JohEv und Befreiungstheologie 117 C.2.3. Inversionsprinzip 118 C.3. Phase I: Die Relevanz des JohEv für den Dalit-Kontext 119 C.3.1. Sathianathan Clarke: Logos als Dalit-Trommel 119 C.3.2. Jāṉsaṉ Jepakumār: Die johanneische Zeichen in der Dalit-Perspektive (1998) 123 C.3. 3. Aicak Pāl Sṭīpaṉ: Judentum im JohEv (2002) 126 C.3.4. Jayanesan: Die Erhöhung des Menschensohnes im JohEv (2005) 128 C.4. Phase II: Das JohEv als Dalit Evangelium 128 C.4.1. Cāntakumār: Joh 9 in der Dalit Perspektive (2002) 128 C.4.2. Samson Moses: Die Frau am Jakobsbrunnen (2003) 129 C.4.3. Ruban Prabhu: Die Menschlichkeit Jesu (2003) 130 C.4.4 Āsṭin ṭēṉiyel: Die Rollen der Zeichen im JohEv für die Kommunikation des Evangeliums (2005) 130 C.4.5. Raj Irudaya: Das JohEv als ein Dalit-Evangelium (2010) 132 C.4.5.1.Juden - Nichtjuden - Konflikt als Angehörigen höherer Kasten – Dalit Konflikt 133 C.4.5.2. Jesus als Vertreter und Vorbild der Dalits 135 C.4.5.3. Macht Jesu als Dalit-Macht 138 C.4.5.4. Reich Gottes als Dalit-Befreiung 138 D. Das JohEv in der mündlichen Tradition des tamilischen Kontext 141 D.1. Die Interviewpartner 142 D.2. Die Interviewfragen 143 D.3. Die Sichtweisen 145 D.3.1. Indisch-christliche Sicht 145 D.3.2. Die orientalische Sicht 146 D.3.3. Die universale Sicht 146 D.3.4. Die allgemeine tamilische Sicht 146 D.3.5. Die tamilische Bhakti Sicht 147 D.3.6. Die soziale Sicht 149 D.3.7. Die Dalit Sicht 150 D.3.7.1. Das Lesen des JohEv aus einer Befreiungsperspektive 151 a. Das JohEv stellt einen landlichen Kontext dar 151 b. Das JohEv stellt eine unterdrückte Gemeinde dar 152 c. Das JohEv betont die Rolle der Frauen 154 d. Das JohEv ist ein Dalit-Evangelium 154 D.3.7.2. Interpretation des johanneischen Jesu als Vertreter der Dalits 155 D.3.8. Die bibeltreue christliche Sicht 156 D.4. Themenstudien 157 D.4.1. Die Fleischwerdung des Wortes 157 D.4.2. Der wahre Weinstock (Joh 15, 1-7) 158 D.4.2.1. Die mystische Sicht 158 D.4.2.2. Die ethische Sicht 159 D.4.3. Das ewige Leben 160 D.4.3.1. Die bibeltreu-christliche Sicht 160 a. Zukünftiges ewiges Leben 160 b. Ewiges Leben beginnt schon im jetzigen Leben 161 D.4.3.2. Die Dalit Sicht 162 a. zu bekämpfen ist ewiges Leben 163 b. Ewiges Leben ist ein Leben ohne Angst 163 D.4.4. Die Erzählung von der Frau am Jakobsbrunnen (Joh 4, 1-42) 164 D.4.4.1. Die bibeltreue Sicht 165 D.4.4.2. Die Dalit Sicht 165 E. Die Rezeption der westlichen Johannesauslegung im tamilischen Kontext 168 E.1. Die Saiva Siddhanta Perspektive 168 E.1.1. Brooke F. Westcott: The Gospel According to John (1881) 169 E.1.1.1. Rezeption 171 E.1.2. Wilhelm Lütgert: Die Liebe im Neuen Testament (1905) 174 E.1.2.1. Rezeption 177 E.1.3. E.F. Scott: The Fourth Gospel: Its Purpose and Theology (1906) 178 E.1.3.1. Rezeption 181 E.1.4. H.J. Holtzmann: Die johanneische Theologie (1911) 184 E.1.4.1. Rezeption 188 E.2. Die Advaita Vedanta Perspektive 189 E.2.1. Abhishiktanandas Anlehnung an westliche mystische Denkrichtung 190 E.2.2. Griffiths Anlehnung an der mystischen Interpretation des JohEv 194 E.3a. Die Dalit Perspektive: Phase I: Soziale Auslegung 198 E.3a.1. William Temple: Readings in St. Johns Gospel (1940) 198 E.3a.1.1. Rezeption 200 E.3a.2. Rudolf Bultmann: Das Evangelium des Johannes (1941) 202 E.3a.2.1. Rezeption 204 E.3a.3. C.K. Barrett: The Gospel According to St. John (1955) 206 E.3a.3.1. Rezeption 209 E.3b. Die Dalit Perspektive: Phase II: Dalit Auslegung 210 E.3b.1. Raymond E. Brown: The Gospel according to John (1966) 211 E.3b.1.1. Rezeption 213 E.3b.2 David K. Rensberger: Johannine Faith and Liberating Community (1988) 215 E.3b.2.1. Rezeption 217 E.3b.3. Bruce Milne: The Message of John: Here is your king (1993) 218 E.3b.3.1. Rezeption 219 Schlussbetrachtung 222 Quellenverzeichnis 228 EINLEITUNG Diese Untersuchung beschäftigt sich mit der Frage, wie das JohEv im tamilischen Kontext interpretiert wird. Sie umfasst den Zeitraum seit Anfang des 20. Jahrhunderts bis zur Gegenwart. Ziel ist es, die Geschichte der Auslegung des JohEv im tamilischen Kontext darzustellen. Dabei soll der tamilische Kontext als Ort kontextueller Theologie etabliert werden. Eine solche Forschung ist bisher noch nicht in den Blick genommen worden. In den wenigen bisherigen Forschungsbeiträgen zum Thema werden aber die einheimischen Interpretationen gemeinsam unter dem Stichwort „indisch-christliche Theologie“ betrachtet und zusammengefasst.1 Die Vorgehensweise dieser Interpretationen operiert mit verschiedenen hinduistischen Konzepten/Begriffen aus dem Sanskrit, um die Relevanz des christlichen Glaubens in Indien plausibel zu machen. Die vorliegende Untersuchung möchte eine neue Perspektive auf den tamilischen Kontext gewinnen und ihn als distinktiv hermeneutischen Kontext darstellen. Dabei ist beabsichtigt, die tamilischen religiös-kulturellen Perspektiven der Auslegung des JohEv in den Blick zu nehmen und danach zu fragen, ob und inwiefern die tamilische Bibelauslegung von der westlichen Exegese abweichend ist. Hinsichtlich der Frage, warum das JohEv und nicht ein beliebig anderer Text hier im Zentrum steht, muss zunächst darauf hingewiesen werden, dass im indischen Christentum dem JohEv besondere Bedeutung beigemessen wird.
Recommended publications
  • Hindu Responses to Religious Diversity and the Nature of Post-Mortem Progress
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Hindu Responses to Religious Diversity and the Nature of Post-Mortem Progress The last two hundred years of Hindu–Christian encounters have produced distinctive forms of Hindu thought which, while often rooted in the broad philosophical-cultural continuities of Vedic outlooks, grappled with, on the one hand, the colonial pressures of European modernity, and, on the other hand, the numerous critiques by Christian theologians and missionaries on the Hindu life-worlds. Thus, the spectrum of Hindu responses from Raja Rammohun Roy through Swami Vivekananda to S. Radhakrishnan demonstrates attempts to creatively engage with Christian representations of Hindu belief and practice, by accepting their prima facie validity at one level while negating their adequacy at another. For instance, these figures of neo-Hinduism accepted that such ‘corruptions’ as Hinduism’s alleged idol- worship, anti-worldly ethic, caste-based distinctions and the like were all too visible on the socio-cultural domain, while they formulated revamped Vedic or Vedantic visions within which these were to be either rejected as excrescences or given demythologised interpretations. In Swami Vivekananda, we find on some occasions a more strident rejection of certain aspects of western civilization as steeped in materialist ‘excesses’ which needed to be purged through the light of Vedantic wisdom. Through such hermeneutical processes of retrieval, often carried out within contexts structured by British colonialism, these figures were able to offer forms of Hinduism that were signifiers not of the Oriental depravity that the British administrators, scholars and missionaries had claimed to perceive on the Indian landscapes but of a spiritual depth that transcended national, cultural and ethnic boundaries.
    [Show full text]
  • European Imperialism
    Quotes Basics Science History Social Other Search h o m e e u r o p e a n i m p e r i a l i s m c o n t e n t s Hinduism remains a vibrant, cultural and religious force in the world today. To understand Hinduism, it is necessary that we examine its history and marvel at its sheer stamina to survive in spite of repeated attacks across India's borders, time and again, by Greeks, Shaks, Huns, Arabs, Pathans, Mongols, Portuguese, British etc. India gave shelter, acceptance, and freedom to all. But, in holy frenzy, millions of Hindus were slaughtered or proselytized. Their cities were pillaged and burnt, temples were destroyed and accumulated treasures of centuries carried off. Even under grievous persecutions from the ruling foreigners, the basics of its civilization remained undefiled and, as soon as the crises were over Hindus returned to the same old ways of searching for the perfection or the unknown. Introduction The history of what is now India stretches back thousands of years, further than that of nearly any other region on earth. Yet, most historical work on India concentrates on the period after the arrival of Europeans, with predictable biases, distortions, and misapprehensions. Many overviews of Indian history offer a few cursory opening chapters that take the reader from Mohenjo-daro to the arrival of the Moghuls and the Europeans. India's history is ancient and abundant. The profligacy of monuments so testifies it and so does a once-lost civilization, the Harappan in the Indus valley, not to mention the annals commissioned by various conquerors.
    [Show full text]
  • Christianities of South Asia
    SMC456H1F: INDIAN CHRISTIANITY RLG3280H: CHRISTIANITIES OF SOUTH ASIA MEETING TIMES: Tuesdays, 6-9 pm, in Teefy Hall 103 Instructor: Reid B. Locklin Office: Odette Hall 130 Phone: 416.926.1300, x3317 Email: [email protected] Office Hours: T 10:10-12 noon and by chance or appointment Email Policy: I will attempt to respond to legitimate email enquiries from students within 3-4 days. If you do not receive a reply within this period, please re-submit your question(s) and/or leave a message by telephone. Where a question cannot be easily or briefly answered by email, I will indicate that the student should see me during my posted office hours. Course Description This seminar explores the claim of diverse Christian traditions in South Asia to be religious traditions of South Asia, with special attention to these traditions’ indigenisation and social interactions with majority Hindu traditions. Our study will begin with an overview of the historical development of Christianity in India from the first century CE to the present. In a second unit, we move to close readings of three major theological articulations for and against an indigenous South Asian Christianity: M.M. Thomas, Ram Swarup and Sathianathan Clarke. Finally, our attention will turn to the concept of “ritual dialogue” in Christian practice and the ethnographic study of Christian communities in India. Most of our attention will be focused on Christian traditions in South India, but students are encouraged to choose topics related to Christianity in other parts of India, Sri Lanka, Pakistan, Bangladesh, Nepal and/or Bhutan for their research papers.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • The Dayanand Anglo-Vedic School of Lahore: a Study of Educational Reform in Colonial Punjab, Ca
    The Dayanand Anglo-Vedic School of Lahore: A Study of Educational Reform in Colonial Punjab, ca. 1885-1925. Inauguraldissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Universität Heidelberg vorgelegt von: Ankur Kakkar Erstgutachter: Prof. Dr. Gita Dharampal-Frick Zweitgutachter: Prof. Dr. Rahul Mukherji Heidelberg, April 2021 1 TABLE OF CONTENTS ACKNOWLEDGEMENTS ....................................................................................................... 5 LIST OF MAPS AND TABLES ................................................................................................. 8 INTRODUCTION ................................................................................................................ 11 CHAPTER 1: EDUCATION POLICY IN COLONIAL INDIA. A HISTORICAL BACKGROUND, CA. 1800-1880 ........................................................................................................................ 33 INTRODUCTION ........................................................................................................................ 33 ‘INDIGENOUS’ INDIAN EDUCATION : A COLONIAL SURVEY, CA. 1820-1830 ......................................... 34 Madras ........................................................................................................................... 38 Bombay .......................................................................................................................... 42 Bengal ...........................................................................................................................
    [Show full text]
  • New Arrivals – Central Library – Feb-Mar 2019 Vol
    New Arrivals – Central Library – Feb-Mar 2019 Vol. 19, Issue : 2-3 Home Thesis Articles Aerospace Engineering Journalism & Communication Biological / Geological Sciences Language, Linguistics, Literature Chemical/Chemistry Management Civil Engineering Mathematics Computer Science Mechanical Engineering Electrical Engineering Medical Science Electronics & Communication Physics Environmental Engineering Social Sciences Energy Engineering Spiritual Science Generalia Transport Vehicle Engineering Children’s Collections Astrology/Astrophysics/Astronomy Rendering format Title : subtitle / Author’s name : Publisher’s name, Year of Publication Call No. Chemical / Chemistry Computational chemistry and molecular modeling / Ramachandran, K I. : Springer, 2008 54-122:004.94 P80 [67204] Click here for more details Vol.19, Issue: 2-3 ASE-Central Library Coimbatore Chemistry for engineers - Vol. 1 / Ramachandran, T. : Vijay Nicole, 2004 54:62 P51.1 [67206] Click here for more details Top Computer Science Introduction to microcontrollers and their applications / Padmanabhan, T R.: Narosa Publishing, 2007 004.318MIC P73 [67199] Click here for more details Introduction to computer science using python : a computational problem - solving focus / Dierbach, Charles. 004.438PYT Q31 [67094] Click here for more details Insight into data mining : theory and practice / Soman, K P. : PHI Learning, 2006 004.658:025.4.036 P64 [67192] Click here for more details Vol.19, Issue: 2-3 ASE-Central Library Coimbatore Cyber security cyber crime and cyber forensics / Raghu Santanam.: Information Science Reference, 2011 004.7.056 Q15 [67202] Click here for more details Cryptography and security / Shyamala, C K. : Wiley India, 2011 004.7.056.55 Q00;10 [67197] Click here for more details Mathematical principles of the internet - vol. 1 : engineering fundamentals / Bhatnagar, Nirdosh.
    [Show full text]
  • The New Stereotypes of Hindus in Western Indology Online
    63a0Q (Ebook free) The New Stereotypes Of Hindus In Western Indology Online [63a0Q.ebook] The New Stereotypes Of Hindus In Western Indology Pdf Free Vishal Agarwal ePub | *DOC | audiobook | ebooks | Download PDF Download Now Free Download Here Download eBook #5794293 in Books 2015-01-02Original language:English 9.00 x .89 x 6.00l, #File Name: 1505885590392 pages | File size: 16.Mb Vishal Agarwal : The New Stereotypes Of Hindus In Western Indology before purchasing it in order to gage whether or not it would be worth my time, and all praised The New Stereotypes Of Hindus In Western Indology: 0 of 0 people found the following review helpful. The Emperor has no clothesBy CustomerVishal Agarwal's book is a detailed study and documentation of biased 'academic hinduphobia'. Vishal has done invaluable work in documenting and exposing systemic bias, history falsification and historical negationism by politicized 'academics'. He has also criticized the use of pseudo-science / psychoanalysis in Indology. Vishal's research is backed up with meticulous research and his erudite knowledge of Hinduism and Indian history. In this book, Vishal focuses primarly on Wendy Doniger, but previously he has also written criticisms of Michael Witzel, Romila Thapar and others.I also recommend the books of Koenraad Elst, Rajiv Malhotra, Sita Ram Goel, Dharampal, Yvette Rosser, Jain Meenakshi, Ram Swarup and Arun Shourie, who have also written similar criticisms.0 of 1 people found the following review helpful. one must ensure that music quality/musicality as an intrinsic aspect must be highlighted and then evaluate the other extraneousBy balayogi venkataramanhttp://contentwriteups.blogspot.in/2014/03/wendys-ways-americans-woes-what- sex.htmlhttp://contentwriteups.blogspot.in/2014/02/why-wendy- misinterprets.htmlhttp://contentwriteups.blogspot.in/2014/02/oath-for-inter-religious- unity.htmlhttp://contentwriteups.blogspot.in/2014/03/sanathana-dharma-and-why-it-cannot-be.html She is basically evaluating a subject that too something which can be emotionally sensitive to many.
    [Show full text]
  • 1 1. the Nineteenth Century Neo-Hindu Movement in India (A
    1 1. The Nineteenth Century Neo-Hindu Movement in India (a. Raja Rammohan Roy, b. Jeremy Bentham, Governor-General William Bentinck, and Lord Thomas Macaulay c. Debendranath Tagore, d. Arumuga (Arumuka) Navalar, e. Chandra Vidyasagar, f. Pundit Iswar Dayananda Saraswati, g. Keshab Sen, h. Bankim Chatterji, i. Indian National Congress, j. Contemporary China) 2. Swami Vivekananda and the Historical Situation 3. Swami Vivekananda’s Response ---------------------------------------------- II. Swami Vivekananda and the Neo-Hindu Response 1. The Nineteenth Century Neo-Hindu Movement in India In order to get a better idea of the historical-cultural background and climate of the times in which Swami Vivekananda lived, we shall cover the Neo-Hindu movement that preceded his writings. As A. R. Desai (1915-94) indicated, the Muslim conquest of large sections of India involved a major change in who ruled the political regime. At that time efforts centered on forming a resistance to Muslim religious conversions of Hindus. The basic economic structure, and the self-sufficient village system where most of the people lived remained intact. The British coming to India was far more pervasive involving changes in all areas of life. It was a takeover by a modern nation embodying an industrial mode of production that far surpassed a traditional feudal economy. As a modern capitalist nation, Great Britain was politically and economically powerful, combining a strong sense of national unity with an advanced science and technology. Needless to say, this presented a far greater challenge for the preservation of Indian society and culture than any previous conquest. In India religion and social institutions and relations “had to be remodeled to meet the needs of the new society.
    [Show full text]
  • Ijhams-Significance of Arya Samaj in Eradicating
    BEST: International Journal of Humanities, Arts, Medicine and Sciences (BEST: IJHAMS) ISSN (P): 2348-0521, ISSN (E): 2454-4728 Vol. 8, Issue 2, Feb 2020, 1-12 © BEST Journals SIGNIFICANCE OF ARYA SAMAJ IN ERADICATING SUPERSTITIONS AND THUS SAFEGUARDING THE NATION Dr. REKHA MAITRA Associate Professor-Hospitality & Hotel Administration, FMS, MRIIRS, Haryana, India ABSTRACT Arya Samaj, a religious system was formed by Sanyasi Dayanand Saraswati in April, 1875 at Bombay. It was developed with a purpose of bringing about social reforms in the society and to inculcate the strong value and ethics system in youngsters. Academician and researcher D. Vable i mention that Dayanand Saraswati, a strong leader in Indian history, wanted to promote Vedas and Vedic way of life. Similarly, Dr. K.P. Jaiswal validated the concept and evolution of Arya Samaj. He laid stress on the foundation of the Arya Samaj.According to him “Arya Samaj brought the reformation in society by making vital changes in the societal concepts. This overhauling led to changes in the mindset of the people of India as well as followers of different religious and educational organization. This National movement was endorsed by the vast number of nationalists. In the contemporary era, Arya Samaj has maintained the stance of strong Vedic culture in followers. In today’s parlance, the well-educated people are also influenced by planetary positions and follow methods to overcome the ill effects of planets. Many a times, rituals are observed as a part of the tradition or out of fear; without trying to understand the need, cause or effect.
    [Show full text]
  • Download (PDF)
    Princeton Theological Review Vol. 18, No. 1 | Spring 2015 Church for the World: Essays in Honor of the Retirement of Darrell L. Guder Prolegomena 3 CATHERINE C. TOBEY Darrell L. Guder 5 BENJAMIN T. CONNER “Sent into All the World” 9 Luke’s sending of the seventy(-two): intertextuality, reception history, and missional hermeneutics NATHAN C. JOHNSON The Church as Organism 21 Herman Bavinck’s ecclesiology for a postmodern context MICHAEL DAVID KEY Eucharist as Communion 33 The Eucharist and the Absolute in Hegel’s Phenomenology of Spirit LUKE ZERRA Lesslie Newbigin’s Indian Interlocutors 45 A Study in Theological Reception DEANNA FERREE WOMACK Book Reviews 63 About the PTR 71 Prolegomena CATHERINE C. TOBEY Executive Editor, Princeton Theological Review Who am I to be a witness? Who are you? How can we even dream of being heard when addressing this wide world overcome by complexities, needs, doubts, and suffering? For Karl Barth, the answer is simple. He writes, “The point is, in general terms, that only on the lips of a man who is himself affected, seized and committed, controlled and nourished, unsettled and settled, comforted and alarmed by it, can the intrinsically true witness of the act and revelation of God in Jesus Christ have the ring and authority of truth which applies to other [humans]” (Church Dogmatics IV/3.2, 657). Darrell Guder is such a person, one whose witness is made indelibly clear as Christ’s compassion and conviction simultaneously shine through him. As he retires from his post as the Henry Winters Luce Professor of Missional and Ecumenical Theology at Princeton Theological Seminary, it is the great privilege of the editors at the Princeton Theological Review to present this issue in his honor.
    [Show full text]
  • INDIAN LITERATURE Stuart Blackburn, Ph.D
    INDIAN LITERATURE Stuart Blackburn, Ph.D. Study Guide Description This course covers the literature of south Asia, from early Vedic Ages, and through classical time, and the rise of various empires. It also explores the rise of different religions and convergences of them, and then the transition from colonial control to independence. Students will analyze primary texts covering the genres of poetry, drama, fiction and non-fiction, and will discuss them from different critical stances. They will demonstrate their knowledge and understanding of the works by responding to questions focusing on the works, movements, authors, themes, and motifs. In addition, they will discuss the historical, social, cultural, or biographical contexts of the works‘ production. This course is intended for students who already possess a bachelor‘s and, ideally, a master‘s degree, and who would like to develop interdisciplinary perspectives that integrate with their prior knowledge and experience. About the Professor This course was prepared by Stuart Blackburn, Ph.D., research associate / research fellow, University of London, School of Oriental and African Studies, Department of Languages and Cultures of South Asia. Contents Pre-classical Classical Early Post –classical Late Post-classical Early Modern 19th Century Early 20th Century Late 20th Century © 2017 by Humanities Institute PRE-CLASSICAL PERIOD POETRY Overview Pre-classical Indian literature contains two types of writing: poetry and commentary (which resembles the essay). These ancient texts (dating from about 1200 to 400 BCE) were composed, transmitted and recited in Sanskrit by Brahmin priests. It is poetry, however, that dominates the corpus of Vedic literature and is considered the more sacred style of expression.
    [Show full text]
  • Religion, Identity and Community in Fin-De-Siecle South India
    Menon Draft Paper: Do not cite without permission Doing the intellectual history of colonial India Dilip M.Menon University of the Witwatersrand 'Thinking, analysing, inventing...are not anomalous acts; they are the normal respiration of the intelligence. To glorify the occasional performance of that function, to hoard ancient and alien thoughts...is to confess our laziness or our barbarity. Every man should be capable of all ideas and I understand that in the future this will be the case.' Pierre Menard, Author of the Quixote Jorge Luis Borges, Labyrinths (1970) South Asian history after the subaltern moment has moved to a writing of the intellectual history of colonial India. While at one level this signifies an attempt to take seriously forms of intellection by indigenous intellectuals, in its form and method it may signify a return to an elite history that privileges elite thought, national identity, and a hermetic understanding of writing and texts over the contextual and miscegenated spaces of historical imagination. Moreover, it continues with the dichotomy instituted by subaltern history of doing elite thought and subaltern action. I suggest we need to look at the idea of itinerant thought, of the circular relation between text and contexts and the necessarily transnational space of intellection. All writing begins with a provocation; at times with an extreme one. Reading Akeel Bilgrami on Gandhi was the first provocation. Bilgrami speaks of his exasperation with Gandhi’s willful, and at times, apodictic argumentation. “The truth of his claims seem to him so instinctive and certain that mere arguments seem frivolous even to readers who 1 Menon Draft Paper: Do not cite without permission disagree with them.
    [Show full text]