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Dalit theology is a branch of Christian theology that emerged among the Dalit caste in India in the 1980s. It shares a number of themes with liberation theology, which arose two decades earlier, including a self-identity as a people undergoing Exodus.〔Anand Rao, ''Soteriologies of India and Their Role in the Perception of Disability'', LIT Verlag Berlin-Hamburg-Münster, 2004, ISBN 3-8258-7205-X, p. 232.〕 Dalit theology sees hope in the "Nazareth Manifesto" of ''Luke'' 4,〔Jan Peter Schouten, ''Jesus as Guru: The Image of Christ Among Hindus and Christians in India'', Rodopi, 2008, ISBN 90-420-2443-7, p. 247.〕 where Jesus speaks of preaching "good news to the poor ... freedom for the prisoners and recovery of sight for the blind" and of releasing "the oppressed."〔(Luke 4, NIV (BibleGateway). )〕 ==Development== A major proponent of Dalit theology was Arvind P. Nirmal (1936–95), a Dalit Christian in the Church of North India.〔Hans Schwarz, ''Theology in a Global Context: The Last Two Hundred Years'', Eerdmans, 2005, ISBN 0-8028-2986-4, p. 529.〕 Nirmal criticised Brahminic dominance of Christian theology in India, and believed that the application of liberation theology to India should reflect the struggle of Dalits,〔 who make up about 70% of Christians in India, as claimed by Poor Christian Liberation Movement (PCLM).〔Carol Henderson Garcia and Carol E. Henderson, ''Culture and Customs of India'', Greenwood Publishing Group, 2002, ISBN 0-313-30513-7, p. 40.〕〔(Dalit Christians demand equality ), ''Times of India'', 14 February 2004.〕 Nirmal also criticised the Marxist element within South American liberation theology.〔 Nirmal drew on the concept of the Suffering Servant in ''Isaiah'' 53〔(Isaiah 53, NIV (BibleGateway). )〕 to identify Jesus himself as a Dalit – "a waiter, a ''dhobi'', and ''bhangi''."〔Anand Rao, p. 233.〕 Dalit theologians have seen passages in the gospels, such as Jesus' sharing a common drinking vessel with the Samaritan woman in ''John'' 4,〔(John 4, NIV (BibleGateway). )〕 as indicating his embracing of Dalitness.〔(Adrian Bird, ''M.M. Thomas: Theological Signposts for the Emergence of Dalit Theology'', PhD thesis, University of Edinburgh, February, 2008, p. 53–54. )〕 The parable of the Good Samaritan is also seen as significant, providing a "life-giving message to the marginalized Dalits and a challenging message to the non-Dalits."〔M. Gnanavaram, "'Dalit Theology' and the Parable of the Good Samaritan," ''Journal for the Study of the New Testament'', Vol. 15, No. 50, 59-83 (1993).〕 M. E. Prabhakar expanded on the Dalitness of Jesus, stating that "the God of the Dalits ... does not create others to do servile work, but does servile work Himself."〔John Parratt, ''An Introduction to Third World Theologies'', Cambridge University Press, 2004, ISBN 0-521-79739-X, p. 63.〕 He also suggested that Jesus experienced human, and especially Dalit, brokenness in his crucifixion.〔 Prabhakar has developed a Dalit creed, which reads in part:
Vedanayagam Devasahayam (b. 1949) of the Church of South India followed Nirmal as head of Dalit theology at the Gurukul Lutheran Theological College, and further developed Nirmal's ideas, writing a number of books.〔Hans Schwarz, p. 530.〕 Devasahayam later became bishop of the Church of South India's Madras Diocese.〔 Dalit theology opposes indigenization movements within Indian Christian liturgy, since these are seen as reinforcing traditional caste hierarchies.〔Charles Stewart and Rosalind Shaw, ''Syncretism/Anti-Syncretism: The Politics of Religious Synthesis'', Routledge, 1994, ISBN 0-415-11117-X, pp. 101–102.〕 However, the incorporation of some pre-Sanskritic Indian religious traditions is supported.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Dalit theology」の詳細全文を読む スポンサード リンク
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