Relevant bibliographies by topics / Divinity ; Theology ; Dalit Christian Theology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Divinity ; Theology ; Dalit Christian Theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Divinity ; Theology ; Dalit Christian Theology"

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Rosa Maria, Marafioti. "Ein Logos für das Sein und den Gott. Heideggers Auseinandersetzung mit der Theologie ab den dreißiger Jahren. II." Studia Universitatis Babeș-Bolyai Philosophia 65, no. 3 (December 10, 2020): 99–118. http://dx.doi.org/10.24193/subbphil.2020.3.05.

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"A Logos for Being and God. Heidegger’s Confrontation with Theology from the 1930s. II. Heidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a Logos able to think and name the divine without objectifying its divinity. Getting into a dialogue with Western philosophers and theologians and distinguishing the fields of thinking, faith and science one from the other, since the 1930’s Heidegger claims that, if the traditional theology has seen God as the supreme being, metaphysics, on its part, has identified it with Being as such. According to Heidegger, the “onto-theo-logical” constitution of metaphysics has developed itself by means of the reception of the Jewish-Christian concept of an almighty God as creator. This process has led to the “fulfilment” of the “machination” in the totalitarian regimes of the 20th century. Heidegger speaks about the “poverty” of thought and about the consequent impossibility of building an ontology as well as a theology. Nevertheless, he still waits for the hint of a “last God”, in so far as he assumes that a renewed manifestation of the divine must be prepared through the “overcoming” of the “forgetfulness” of Being and God. Keywords: God, faith, thinking, theology, metaphysics. ZUSAMMENFASSUNG. Die Suche nach einem lebendigen Verhältnis mit Gott und deshalb auch nach einem Logos, der imstande sei, das Göttliche zu denken und auszudrücken, ohne es zu vergegenständlichen, prägt den ganzen heideggerschen Denkweg. Während Heidegger ein fruchtbares Gespräch mit Philosophen und Theologen der abendländischen Tradition führt und die Sachgebiete von Denken, Glauben und Wissenschaft voneinander abgrenzt, ab den 1930er Jahren vertritt er die Ansicht, dass die traditionelle Theologie Gott für das höchste Seiende gehalten habe, das wiederum von der Metaphysik mit dem Sein als solchen identifiziert worden sei. Die „onto-theo-logische“ Verfassung der Metaphysik habe sich gleichzeitig mit der Rezeptionsgeschichte des jüdisch-christlichen Begriffs vom allmächtigen Schöpfergott gestaltet, die in die Vollendung der „Machenschaft“ während der Totalitarismen des 20. Jahrhunderts gemündet sei. Heideggers Anerkennung der „Dürftigkeit“ des Denkens und damit der Unmöglichkeit, eine Ontologie sowie eine Theologie auszuarbeiten, hindert ihn daran nicht, auf den Wink eines „letzten Gottes“ zu warten, indem er durch die „Verwindung“ der Seins- und Gottesvergessenheit die Vorbereitung einer erneuten Erscheinung des Göttlichen bezweckt. Schlüsselwörter: Gott, Glaube, Denken, Theologie, Metaphysik."
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Ronnevik, Andrew. "Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities." Religions 12, no. 3 (March 10, 2021): 180. http://dx.doi.org/10.3390/rel12030180.

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In this article, I consider how an integration of Dalit theology and Indian Christian history could help Dalit theologians in their efforts to connect more deeply with the lived realities of today’s Dalit Christians. Drawing from the foundational work of such scholars as James Massey and John C. B. Webster, I argue for and begin a deeper and more comprehensive Dalit reading and theological analysis of the history of Christianity and mission in India. My explorations—touching on India’s Thomas/Syrian, Catholic, Protestant, and Pentecostal traditions—reveal the persistence and complexity of caste oppression throughout Christian history in India, and they simultaneously draw attention to over-looked, empowering, and liberative resources that are bound to Dalit Christians lives, both past and present. More broadly, I suggest that historians and theologians in a variety of contexts—not just in India—can benefit from blurring the lines between their disciplines.
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Tennent, Timothy C. "Contextualizing the Sanskritic Tradition to Serve Dalit Theology." Missiology: An International Review 25, no. 3 (July 1997): 343–49. http://dx.doi.org/10.1177/009182969702500307.

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The contemporary theological scene in India has distanced itself from the Sanskritic theological tradition because of its long association with Brahminical dominance in disenfranchising many Indian people groups. However, there is ample evidence that the Sanskritic tradition has also been used as a powerful Dalit-like theology form the “underside.” This article examines the contributions of Indian Christian theologians who used the Sanskritic tradition and explores the historic use of the Sanskritic tradition within the Indian tradition, both secular and sacred. The article urges Dalit theologians to reconsider the usefulness of the Sanskritic tradition as a contextual aid which may provide deeper foundations for a people's theology in India.
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Sebastian, J. Jayakiran. "Fragmented Selves, Fragments of the New Story: Panikkar and Dalit Christology." Exchange 41, no. 3 (2012): 245–53. http://dx.doi.org/10.1163/157254312x650586.

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Abstract The question regarding the interconnection between the writings of those considered to have focused on a ‘Brahmanical’ way of doing Indian-Christian theology and those who have taken seriously the reality of the marginalization of the vast majority of Indian-Christians who come from the Dalit background and contributed to the emergence of Dalit theology is an important one. In his voluminous writings, has Panikkar overlooked or ignored the pathos of Dalits and failed to acknowledge the contribution of Dalit experience to the theological enterprise? This article is an attempt to read both Panikkar and Dalit theologians and ask as to whether at least some recognition of convergence is at all possible.
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Bilad, Cecep Zakarias El. "Asal-Usul Teologi: Pelacakan Historis Filosofis." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 1 (June 30, 2018): 58. http://dx.doi.org/10.18592/jiu.v17i1.2048.

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This study attempts to examine the origin of theology. In every religion, it is the most substantial element, because it is the intellectual discourse around the divinity and belief of that religion. We know the terms such as Christian Theology, Jewish Theology, Islamic Theology, Hindu Theology and so on. From here, howeover, it raises the question of what theology is intrinsically? Etymologically the term theology is in fact derived from the Greek whose people are the worshipers of the gods and do not recognize the conception of divinity as other religions do. How can it exist in these religions? From this historical-philosophical search it is found that theology in its generic meaning is defined as the discourse of the exalted supranatural being. It is born naturally in every society from time to time. It can take a variety of forms according to the religious tradition of its people, but in essence it is the discourse on the One who organizes and manages the universe.
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Wahyudin, Wahyudin, Suhirman Suhirman, and Hemlan Elhany. "Deconstruction of Devinity Theory in Islamic Theology: Philosophical Criticism of Theology as Theoretical Activity." MADANIA: JURNAL KAJIAN KEISLAMAN 23, no. 1 (July 7, 2019): 21. http://dx.doi.org/10.29300/madania.v23i1.1824.

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The doctrine of God in Islam was built as a supreme tradition, in which infiltrate into mankind souls. For centuries, Islam is deemed as an outsider and a threat for Western Christian followers. Consequently, any actions are taken to devastate Islam from the earth. Philosophically, this study aims to fortify Islamic theology againts political attacks particularly in separating Muslims from the concept of monotheism. This study employs a critical analysis method, a concept of sharp reasoning to obtain truth. The theory used to reduce metanarrative and elements of deconstruction is the Imre Lakatos research program, in which Islam means conformity or compatibility, harmony and logic. In the core of Islam, monotheism means Allah is One. It has “protective shields”which are the Holy Quran, hadith[s], and the theory of causality. The results of the study argue that the construction of divinity in Islam is solid and powerful and leads to a failure of criticism.
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Constable, Philip. "Alexander Robertson, Scottish Social Theology and Low-caste Hindu Reform in Early Twentieth-century Colonial India." Scottish Historical Review 94, no. 2 (October 2015): 164–206. http://dx.doi.org/10.3366/shr.2015.0256.

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This article analyses the social theology and practice of Scottish presbyterian missionaries towards hinduism in early twentieth-century western India. It reveals a radical contrast in Scottish missionary practice and outlook with the earlier activities of Alexander Duff (1806–78) in India from 1829 to 1864 as well as with contemporaneous discourse on non-christian religion and ethnicity which was prevalent at home in Scotland. The article argues that Scottish presbyterian missionaries selectively adapted and elaborated radical social theology from late nineteenth and early twentieth-century Scotland to deal with the hindu socio-religious out-casting and economic exploitation that they experienced during their christian proselytisation in early twentieth-century western India. In particular, the article analyses the social theology of the United Free Church missionary Reverend Alexander Robertson, who lived and worked in western India from 1902 to 1937. Robertson sought to re-invent and apply radical Scottish social theology to the material development and religious conversion of Dalit or impoverished out-caste hindu populations in western India. The article also contrasts this Scottish missionary social theology and practice with the secular Edwardian Liberal ideas of Benjamin Seebohm Rowntree (1871–1954), which Robertson's colleague and colonial administrator, Harold H. Mann (1872–1961) sought to implement towards Dalit people when he was Agricultural Chemist of Bombay Presidency after 1907 and Director of Agriculture for the Bombay Presidency in Pune from 1918 to 1927. In this context, the article argues more broadly that popular Orientalist discourse on non-christian religion and ethnicity at home in Scotland and perceptions of a subordinate Scottish relationship with the London metropole conceal the radical dimensions of Scottish identity within empire and the ways in which the interaction of radical practices between imperial peripheries like Scotland and India conditioned imperial development.
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Collins, Paul. "The Praxis of Inculturation for Mission: Roberto de Nobili’s Example and Legacy." Ecclesiology 3, no. 3 (2007): 323–42. http://dx.doi.org/10.1177/1744136607077156.

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AbstractThis article investigates inculturation in the twentieth century in relation to the example and practice of the seventeenth-century Jesuit missionary Roberto de Nobili. Monastic and liturgical attempts at inculturation in South India are examined as well as the critique offered by Dalit Theology. There are four sections: (1) Outline and analysis of the practice of de Nobili, and its theological basis in the seventeenth century. (2) Analysis of the parallels between the praxis of de Nobili and various Christian sannyasi in the twentieth century, e.g. Savarirayan Jesudason, Ernest Forrester-Paton, Jack Winslow, Abhishiktananda, Bede Griffiths and Francis Acharya. (3) Evaluation of the practice, and its theological basis, of these sannyasi and other religious leaders in South India. (4) Investigation of the critique of Dalit Theology of these practices, and possible outcomes for future practice e.g. in relation to inter-religious dialogue.
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Lo, Ping-Cheung. "Neo-Confucian Religiousness Vis-à-Vis Neo-Orthodox Protestantism." Journal of Chinese Philosophy 41, no. 5 (March 3, 2014): 609–31. http://dx.doi.org/10.1163/15406253-04105007.

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Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some statements from the Neo-Orthodox theologians (such as God as Wholly Other), charge this God for its remoteness from us, and happily ascribe divinity to human nature. They are totally unaware that their immanentism is déjà vu to the Neo- Orthodox theological movement. The religious thoughts of Tang, Mou, and Tu, though in different degrees, resemble German liberal theology in many crucial ways, against which Barth, Brunner, and Bultmann (with the assistance of Otto and Buber) have successfully revolted. Instead of using Neo-Orthodox theologians as a foil, the future development of Neo-Confucian religiousness has much to learn from this theological movement.
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Chinedu Nweke, K. "Between Religiosity and Spirituality: Christianity and the Reemergence of the Immanentist Spiritualities." Theology Today 75, no. 2 (July 2018): 234–47. http://dx.doi.org/10.1177/0040573618783423.

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The reemergence of immanentist spiritualities, from New Age spirituality to African traditional spiritualities, has been indicative of the twenty-first century. The influx of these spiritualities in the West has ripples of implications to Christianity. At the least, spirituality has been separated from religiosity, with some people identifying themselves as “spiritual but not religious” (SBNR). This work explores the triangular formulae of new spiritualities (the self, nature, divinity) to understand the intricacies of this divergence between religiosity and spirituality, and the implications for Christianity. It argues that theological negligence might not have directly caused the reemergence of many spiritualities, but it warranted the exit of many Christians into the new spiritualities. Through the appraisal of theological anthropology, natural theology, and spiritual theology, it suggests a reprioritization of Christian theology and a constructive relationship with the new spiritualities.
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Dissertations / Theses on the topic "Divinity ; Theology ; Dalit Christian Theology"

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Bird, Adrian P. "M.M. Thomas : theological signposts for the emergence of Dalit theology." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/2594.

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Dalit Christian Theology emerged as a counter theological movement in India in the 1980s. As a theology ‘of the Dalits, by the Dalits, for the Dalits’, Dalit Christian theology sought to counter prevalent trends in Indian Christian theology which had proved inadequate to reflect the actual experience of the majority of Christians in India. The emergence of Dalit Christian theology as a contextual liberation theology thus reflects a polarising shift in theological discourse within India. This thesis argues, however, that the theology of M.M. Thomas, a leading non-Dalit Indian Christian theologian of the twentieth Century, offered significant theological signposts for the emergence and development of Dalit Christian theology. While it is clear that he did not, nor could not, construct a Dalit theology, this thesis argues that Thomas’s theological reflections in the midst of a rapidly changing and pluralistic religio-secular Indian context brought to the fore of theological debate essential questions relating to the concept of salvation, humanisation and justice relevant to the emergence of Dalit Christian theology. Seeking to relate Christology to the Indian context dynamically, M.M. Thomas sought a theology which could be ‘challengingly relevant’ to the people of India in the post-Independent search for a just and equal society. In order to substantiate the thesis, this study examines the reflections of two first generation Dalit Christian theologians, Bishop M. Azariah and Bishop V. Devasahayam. From within a framework of methodological exclusivism, both theologians appear to reject the theological contribution of M.M. Thomas, regarding him an Indian Christian theologian with little relevance to the Dalit theological quest. Closer textual examination, however, reveals that the theological contribution of M.M. Thomas is discernable within emerging Dalit theological discourse. This thesis further investigates the relevance of M.M. Thomas’s theological contribution for Dalit Christian theology today through the critical assessment of twelve second generation Dalit theologians studying at United Theological College, Bangalore. These voices assess the rise of Dalit Christian theology, and examine the relevance of Thomas’s thoughts for contemporary Dalit discourse.
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John, Packianathan Vincent Manoharan. "Towards a practical Dalit Theology : a study on the status and relevance of Dalit theology among grass roots Dalit Christians in their struggle against caste oppression." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3348/.

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This study seeks to develop a more practical and praxis-driven approach to Dalit Theology and its engagement with grassroots Dalit Christians. Dalit Theology is contextual and liberative. It emerged as a counter to Indian Christian theology, which ignored the caste affected life experience of Dalits, who form the majority in the Indian church. It aims to go beyond the merely spiritual in seeking to empower Dalit people and transform society. However, the well reflected and articulated liberational theological themes of Dalit Theology seem to remain mostly within academia and the ecclesia. They have not adequately engaged with grass roots Dalit Christians who face severe discrimination and constant struggle against caste oppression. Therefore, this study is an attempt to analyse the status and potentials of Dalit Theology among grass roots Dalit Christians as a motivational force and to offer a methodological framework to enlarge Dalit Theology as a Practical theology of liberation. The construction of Dalit Theology as a Practical theology of praxis among the grass roots hopes to facilitate the process of bringing about change in their personal life and the formation of a transformed society for both Dalits and non-Dalits to lead a caste-free life.
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Wyatt, Andrew. "The politics of caste in India with special reference to the Dalit Christian campaign for scheduled caste reservations." Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337699.

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Kang, Paul Chul-Hong. "The doctrine of justification in Timothy Dwight." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Bullock, Josh. "The sociology of the Sunday Assembly : 'belonging without believing' in a post-Christian context." Thesis, Kingston University, 2018. http://eprints.kingston.ac.uk/41775/.

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The Sunday Assembly, a secular congregation with the motto ‘Live Better, Help Often, Wonder More’, took centre stage in the nonreligious marketplace in 2013. Since then, over 70 franchised global congregations have opened their doors to the nonreligious affiliated market. If Britain is displaying how religions can fade, the Sunday Assembly becomes the perfect case study to examine what comes next. This thesis is an ethnographic study of the Sunday Assembly London and utilises 35 semi-structured interviews with members of the congregation. It addresses what the Sunday Assembly reveals about believing, belonging and community, and their relationship with religion, secularisation and wonder. The study highlights generational trends towards nonreligion in the UK and, in particular, how the Sunday Assembly uses existing religious structures, rituals and practices to flourish. It is through this post-Christian transition that religion is understood as a chain of memory (Hervieu-Léger, 2000); that people are still seeking to belong, but do not wish to believe in a religious doctrine, thus ‘belonging without believing’ is transpiring. I argue that the demographic profile of Sunday Assembliers is homogeneous, with similar life experiences and values, the majority of whom once held a religious belief and now do not, are not hostile towards religion, are from the same ethnic group (white British), are typically middle class and seek to congregate, and thus represent a very different nonreligion estranged from its ‘New Atheist’ predecessors. The growth and initial demand of and for the Sunday Assembly indicate that a Christian culture still exists and the congregational community structure is still sought in a post- Christian transition. By rejecting Christianity, but with a heritage of Christian memory still persisting, the Sunday Assembly offers a suitable alternative to a congregational religious community. The Sunday Assembly warrants attention in the 21st century as it offers explanations to the changing nature of the religious landscape and nonreligious discourse in the West.
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Michael, Georgia. "Imaging divinity : the 'invisible' Godhead in early Christian art c.300-c.730." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7318/.

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Representations of the Holy Trinity have increasingly come under scrutiny, exposing two competing paradigms at opposite ends of the theological spectrum: the legitimacy and the illegitimacy of imaging the Triune God with focus on the invisible Father who was imaged as an individual from Late Antiquity and beyond. An overview of these two conflicting views has unveiled a number of inconsistencies in how the Early Christian iconography of God the Father and the Trinity has been interpreted. This thesis provides a unique re-evaluation of the surviving Trinitarian visual material between c.300 to c.730. Primarily, this study collates pictorial evidence preserved in the mediums of sarcophagi, catacomb frescoes, mosaics, illuminated manuscripts and an icon that depicts Divinity. It proceeds to critique modern misconceptions of the identity, form, meaning, function and reception of the depictions. The thesis traces the visual shift amid overt and covert images of Divinity by decoding important artworks such as the Ashburnham Pentateuch and the Codex Amiatinus; Christians visualised explicitly the ' invisibility' of God but created an unprecedented invention, the depiction of the Father through Christ's image. The innovative depiction heralded future visual formulas of Divinity echoing the complexities of Trinitarian material culture of the Mediterranean world.
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Abraham, Sara. "An ethnographic study of violence experienced by Dalit Christian women in Kerala State, India and the implications of this for feminist practical theology." Thesis, University of Glasgow, 2003. http://theses.gla.ac.uk/2456/.

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The purpose of this thesis is to investigate how experiences of violence, which have been secret in the past, can be articulated that they may become resources for theological reflection and Christian action. The research technique employed is ethnography, which is used to uncover the violence experienced in the lives of Dalit Christian women in Kerala State of India. Part one of this thesis concerns methodology. Chapter two examines how other women theologians working amongst poor and marginalised women from non-western cultures have sought to make women’s experience visible and have emphasised its theological significance. This chapter explores what I can gain from the work of these women that will help me to develop my own research on Dalit Christian women. Chapter three describes the research setting by explaining the context for this research, the researched community of Dalits and the location, where Dalit women gathered together. This chapter demonstrates my relations, as an ethnographer, to Dalit Christian women who have converted to Christianity from the Pulaya caste. Finally, this chapter justifies the research strategies employed in this research. Part two of this thesis contains my field research. Chapter four is about meta-ethnography generated at a one-day seminar and two Bible studies. In chapter five Dalit Christian women, who are the survivors of various kinds of violence, tell their life stories in their own words. In this way Dalit women started to uncover the secret and hidden experience they had in the past. Part three of this thesis is the analysis of data and conclusion. Chapter six analyses the significant themes, which have emerged from my research into the life experiences of Dalit women. It demonstrates that Dalit women’s experience and the cultural traditions of Dalit community are important resources for the development of a Dalit Feminist Practical Theology. Finally, in the light of my research, I make concrete strategies for action that could bring hope and transformation in the lives of Dalit women who are experiencing violence.
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Heidgerken, Benjamin E. "The Christ and the Tempter: Christ's Temptation by the Devil in the Thought of St. Maximus the Confessor and St. Thomas Aquinas." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1430153281.

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Maroney, Fr Simon Mary of the Cross M. Carm. "Seminary Life and Formation under Mary’s Mantle: An Exploration of Mary’s Presence and Mission in Initial Priestly Formation." IMRI - Marian Library / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian156943518492405.

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Goings, Carolyn Smith. "Racial Integration in One Cumberland Presbyterian Congregation: Intentionality and Reflection in Small Group." Antioch University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1479350273590395.

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Books on the topic "Divinity ; Theology ; Dalit Christian Theology"

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Dalit theology and Christian anarchism. Farnham, Surrey: Ashgate, 2011.

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Hebden, Keith. Dalit Theology and Christian Anarchism. Farnham, Surrey: Ashgate, 2011.

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I.S.P.C.K. (Organization), ed. Dr. Ambedkar's critique towards Christian dalit liberation. Delhi: Indian Society for Promoting Christian Knowledge, 2008.

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Dalit liberative hermeneutics: Indian Christian Dalit interpretation of psalm 22. Delhi: ISPCK, 2010.

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Centre for Dalit/Subaltern Studies (New Delhi, India), ed. Dalit Bible commentary: A step forward for Dalit hermeneutics. New Delhi: Centre for Dalit/Subaltern Studies, 2011.

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editor, Massey James 1943, Shimray Shimreingam editor, Eastern Theological College (Jōrhat, India). Tribal Study Centre, Eastern Theological College (Jōrhat, India). Womens Study Centre, Centre for Dalit/Subaltern Studies (New Delhi, India), and South Asia Theological Research Institute (Bangalore, India), eds. Dalit-tribal theological interface: Current trends in subaltern theologies. Jorhat, Assam: Jointly published by Tribal Study Centre/Women Study Centre, Eastern Theological College and Centre for Dalit/Subaltern Studies, New Delhi, 2007.

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I.S.P.C.K. (Organization), ed. Dalit consciousness and Christian conversion: Historical resources for a contemporary debate : mission theology in an Asian context. Oxford, [UK]: Regnum International, 1999.

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editor, John T. K., Massey James 1943 editor, and Centre for Dalit/Subaltern Studies (New Delhi, India), eds. Theology for a new community: Dalit consciousness with a symbolic universe and meaning systems. New Delhi: Centre for Dalit/Subaltern Studies, 2013.

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India). National Seminar Centre for Dalit/Subaltern Studies (New Delhi. Dalit issue in today's theological debate: Papers presented in the Second National Seminar of Centre for Dalit Studies (Theology), New Delhi, October 22-23, 2003. New Delhi: Centre for Dalit Studies/Subaltern (Theology), 2003.

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Williams, J. P. Denying divinity: Apophasis in the patristic Christian and Soto Zen Buddhist traditions. Oxford: Oxford University Press, 2000.

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Book chapters on the topic "Divinity ; Theology ; Dalit Christian Theology"

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"Missiological Controversies on Church and State." In Dalit Theology and Christian Anarchism, 84–95. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-11.

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"Fathers of the Nation: The Gandhi and Ambedkar Controversy." In Dalit Theology and Christian Anarchism, 96–120. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-12.

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"Resistance from the Margins." In Dalit Theology and Christian Anarchism, 123–50. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-14.

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"Dalit Theology and the Powers That Be." In Dalit Theology and Christian Anarchism, 151–66. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-15.

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"Jesus the Foreigner." In Dalit Theology and Christian Anarchism, 167–72. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-16.

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"Introduction." In Dalit Theology and Christian Anarchism, 15–18. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-5.

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"Subversion and Resistance in Postcolonial Discourse." In Dalit Theology and Christian Anarchism, 21–44. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-7.

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"Cosmic Courtship and the Violence of the Gods." In Dalit Theology and Christian Anarchism, 45–62. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-8.

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"Self Preservation Society." In Dalit Theology and Christian Anarchism, 63–81. Routledge, 2016. http://dx.doi.org/10.4324/9781315575797-9.

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"Divinity in Use and Practice." In Forrester on Christian Ethics and Practical Theology, 145–52. Routledge, 2017. http://dx.doi.org/10.4324/9781315255132-13.

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You might also be interested in the extended bibliographies on the topic 'Divinity ; Theology ; Dalit Christian Theology' for particular source types:
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