Luther and Shankara: Two Ways of Salvation in the Indian Context

Abstract : This article compares and contrasts the soteriology of Reformer Martin Luther with Advaita philosopher Shankara. Luther's emphasis on the communication of attributes (communicatio idiomatum) in the two natures of Christ gets doubled in faith, where the indwelling Christ takes on our human nature while giving the believer the fruits of his divine nature, such as eternal life. Conversely, our human finite history replete with suffering is taken up into the divine life, dignifying what is mundanely human. In the Indian tradition of the Upanishads and nonduality in philosophy, Shankara seeks the union of the Self (atman) with the highest reality, the Absolute (Brahman). The realization of the oneness of Self with Brahman requires the shedding of all historical or personal attributes. The result is that the suffering of oppressed untouchables and other lower castes is dubbed unreal. A healthy soteriology in the context of Indian spirituality—a Dalit soteriology—could benefit from Luther's exchange of attributes, because the mundane sufferings of humble people are dignitifed by receiving a place in God's reality.     

“Now We Will Have the Dalit Perspective”

This article seeks to resolve the present impasse within Dalit theology generated by an overreliance on and undertheorizing of the question of Dalit identity. It argues that the implicit location of Dalit theology as a theology of identity does a disservice to Dalit theology itself. Rather, what is needed is to nuance the question of Dalit identity and then flesh out what we mean when we speak of “the Dalit perspective.” Key to doing this is to reconceptualize Dalit identity as a fluid identity: that is, an identity that both destabilizes and allows for the assemblage of alliances among all afflicted.     

The Grace of God and the Equality of Human Persons

The central concept in Reformation Theology—grace—finds resonance with notions of grace in Indian culture. The challenge of grace in India today is to bring equality to persons victimized by caste and genter discrimination. This article discusses (1) the biblical and theological meaning of "the grace of God"; (2) the universality of the grace experience; (3) the experience of society's excluded peoples; (4) sin; and (5) the graced community as a community of equals.     

Preaching the Word in the Context of Increasing Perplexity and Hopelessness

Abstract :  This article highlights the complexity of preaching the word in the caste-ridden context of India. Preaching in India has been largely individualistic and emphasizes a personal approach to the Christian faith resulting in a church that is passive and ineffective, especially in its approach and response to issues in the social realm. What is needed is a reading of the Word that enables individuals and communities to recognize God active in creative and transformative struggle and thereby enables the participation of the community in the struggle for life in all its fullness. Unfortunately, tensions between the varied roles of the pastor, doctrinal misunderstandings, and a caste-ridden church have hindered pastors from preaching the Word that empowers people to seek their liberation and that of the community.     

Persecution of Indian Christians

Christians are one among many minority religious groups in India that face "persecution.""Persecution" here relates to the unjust treatment of lower classes in the Hindu caste system; it is not only Christians that are persecuted, but all those who fall in the lower castes. Part of the animosity towards Christians, then, is due to the fact that many Christian schools have been built to educate the masses thereby upsetting the existing caste system; furthermore, Christianity preaches a classless gospel. Persecution of Christians in India takes place under the guise that Christian Missionaries are covertly trying to convert Hindu–Indian society to the western cult of individualism. Government propaganda, laws, and programs designed to thwart Christian efforts, feed off of this mentality. Unfortunately, there are certain Christian groups that feed off of the misery of people in an unjust caste–system, offering salvation through conversion. These groups do not help matters at all; in fact, they add fuel to the fire.     

After justification: Toward a Dalit public Lutheran theology

The aim of this article is to construct a “Dalit public Lutheran theology” as an “after‐justification” conversation, which drafts an agenda for the future of Lutheran theology in the twenty‐first century. In moving toward that construction, I first briefly explain Dalit theology, public theology, and Lutheran theology and shall discuss the rationale for a Dalit public Lutheran theology. From there I propose that Lutheran theology needs to take a contextual, post‐colonial and subaltern turn. Then I discuss the contours of Dalit public Lutheran theology by discussing one of the pivotal doctrine of Luther, “justification by grace through faith,” by engaging in a Dalit public discourse and propose “hospitality by love” as what comes after justification. Finally, I bring out the relevance of such a theology for our present‐day context. The method I employ in this article is subaltern methodology, which is to “read from below” or “read against the grain.” “After justification” is understood as “beyond” the understanding of doctrine of justification, as a forward‐looking public theological understanding of justification, where it finds fecundity and validity.     

Re‐viewing Christian Theologies of Religious Diversity

While Christian theology of religions fundamentally revolves around the questions of revelation and salvation, as some scholars have shown, context also plays an important role in dialoguing/engaging with other religions. However, these context‐sensitive perspectives, which focus on common socio‐economic‐ecological concerns and multiple identities that cut across religious boundaries, generally seem to promote a pluralistic position (for commendable reasons). But this need not always be the case. In contexts (like that of rural Dalit Christianity) where communities are marginalized and threatened, it might be necessary and justifiable to make claims of exclusivism; although what is (verbally) professed could be quite different from what is actually practised. Reflecting on these observations, this essay suggests the need for theologians of religions and dialogists to be (self‐)aware of the critical and complex role that socio‐political contexts play in terms of influencing and determining (their) theological approaches toward other religions.