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Jacob Joseph's book, The Christ who Embraces: An Orthodox Theology of Margins, explores the intersection of Orthodox Christian mission and caste dynamics among St. Thomas/Syrian/Orthodox Christians in India. It defines a liturgical touch or embrace in the context of 'untouchability,' where people identify as equal without discrimination, reflecting the inseparable unity of Christ's transcendental (divine) and immanent (human) nature.
This book, steeped in the traditions of both postcolonial theory and Continental philosophy, addresses fundamental questions about God and theology in the postcolonial world. Namely, Y.T. Vinayaraj asks whether Continental philosophies of God and the ‘other’ can attend to the struggles that entail human pain and suffering in the postcolonial context. The volume offers a constructive proposal for a Dalit theology of immanent God or de-othering God as it emerges out of the Lokayata, the Indian materialist epistemology. Engaging with the post-Continental philosophers of immanence such as Gilles Deleuze, Giorgio Agamben, Catherine Malabou, and Jean-Luc Nancy, Vinayaraj explores the idea of a Dalit theology of God and body in the post-Continental context. The book investigates how there can be a Dalit theology of God without any Christian philosophical baggage of transcendentalism. The study ends with a clarion call for Indian Christian Theology to take a turn toward an immanence that is political and polydoxical in content.
This book is an extended, critical reflection on the state of interrelgious dialogue in its modern version. While there has been some important writing in the field of comparative theology, there has been no extended, critical reflection on the state of the discipline in its modern version, its strengths and problematic areas as it grows as a serious theological and scholarly discipline. This work of young scholars in conversation with one another, remedies this lack by, as it were, taking the discipline apart and putting it back together again. The volume seeks to understand how to learn from multiple religions in a way that is truly open to those religions on their own terms, while yet being rooted in the tradition/s that we bring to our interreligious study.
Religion and Politics: New Developments Worldwide features ten articles about recent developments in the interaction of Religion and Politics in various countries of Asia, Africa, Europe, and both North and South America. Most articles focus on one country, and including China, South Korea, India, Nigeria, Malaysia, France, and Cuba. Others address issues across regions such as Latin America, Southeast Asia, or the Middle East. The fifteen contributors are scholars from diverse disciplines as well as diverse regions of Asia, Europe, Africa, and the Americas. Subjects include the Indian government’s favoritism for Hinduism over rival religions; the way the Sikhs of India avoid the religionâ...
This book re-examines the issue of religious conversion, which has been a site of conflict in India for several centuries. It discusses wide-ranging themes such as conversion, education, and reform in colonial India; the process and practices of conversion in Christian Europe; Gandhi, conversion, and the equality of religions; perspectives from Hindu nationalism, secularism, and religious minorities; religious freedom and the limits of propagating religion; and conversion in constitutional law, commissions, and courts, to chart new directions for research on religion, tradition, and conversion. Tracing developments from the 19th-century colonial era to contemporary times, the book analyses c...
This book delves into the public character of public theology from the sites of subalternity, the excluded Dalit (non) public in the Indian public sphere. Raj Bharat Patta employs a decolonial methodology and explores the topic in three parts: First, he engages with ‘theological contexts,’ by mapping global and Indian public theologies and critically analysing them. Next, he discusses ‘theological companions,’ and explains ‘theological subalternity’ and ‘subaltern public’ as companions for a subaltern public theology for India. Finally, Patta explains ‘theological contours’ by discussing subaltern liturgy as a theological account of the subaltern public and explores a subaltern public theology for India.
Contributed papers presented at the research Seminar on "A Vision of Mission for the New Millenium" in 2000 organized by St. Pauls; also includes proceedings of the Seminar.
V.1. Asia region 7th-20th centuries; South Asia; Austral Asia; v.2. Southeast Asia; v.3. Northeast Asia.