Abstract
Chapter one states the central quest of this thesis: to develop a Dalit theology on the basis of the concepts salvation and humanization of M.M. Thomas. Chapter two elucidates the socio- political and religious milieu which influenced his theology. Thomas’ theology has evolved and developed in revolutionary contexts which demanded
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political freedom, social equality and religious identity. Chapter three explores the life and work of Thomas and demonstrates his fivefold search for humanization. Thomas’ ecumenical and international exposures shaped his theology as he moved from an evangelical position to an ecumenical stance and from an ecumenical position to liberational and pluralistic stance. Chapter four is an exploration and interpretation of Thomas’ theology of salvation and humanization. He defines salvation as ‘the spiritual inwardness of humanization’ and humanization as ‘the outwardness of salvation.’ He interprets salvation as spiritual, ultimate and eschatological while humanization as physical, penultimate and historical; yet in Thomas’ view they are two sides of the same coin. Though there are obstacles Thomas finds hope in Christ. Thomas suggests secularism, inter-religious dialogue, and conscientization as means towards humanization. The process of humanization is a radical shift from individual to collective salvation, sacralization to secularization and Church-centred religious fellowship to a Christ-centred secular fellowship. The goal is to restore the lost personhood and peoplehood so that they become subject of their own history. Chapter five is an appraisal of Thomas’ theology of humanization from a liberational, tribal, feminist and Dalit perspective. Though Thomas advocates the humanization of tribals and women as well Dalits, the tribal and feminist theologians have not actively engaged with Thomas’ theology. But Dalit theologians like A.P. Nirmal and M. Azariah have criticized and rejected his contribution on methodological grounds as well as his use of brahminical tradition. However,others and Dalit theologian like V Devasahayam recognized Thomas as a man for the last, the least and the lost of the society. This thesis argues that Thomas’ theology of humanization is pivotal for Dalit humanization. Thomas served if not as a leader of Dalits but as a ladder and a spring board on which others climb and claim for a theology of humanization for the Dalits. Chapter six explores the relevance of Thomas’ theology of humanization towards Dalit humanization. It argues that Thomas’ quest for humanization is pertinent to the Dalits quest for humanization.It moves beyond Thomas by taking the particular sufferings of Dalits as the context against which a Dalit theology is to be developed. This dissertation proposes a triangle relevance of Thomas’ theology of humanization for the development of Dalit theology in the field of Dalit Christology, anthropology and ecclesiology. Chapter seven concludes that Thomas’ theology of humanization promises a fuller and a richer life in Christ for Dalits and restores their personhood and peoplehood in the society. Thomas’ theology serves as a spring board for Dalit theology and raises a genuine quest for human identity, dignity, equality, justice and humanization of people in the context of dehumanization on account of one’s caste, color, creed and gender.
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