By Imti Jamir
The One Volume Dalit Bible Commentary:
New Testament is an outcome of a vision of the Centre for
Dalit/Subaltern Studies (CDS), New Delhi to mediate the liberative power of the
Word of God by releasing the power of truth and bestow insightful faith
experience to empower millions of Dalit Christians in their struggle for
liberation and full human-hood!
The 'One Volume' was accomplished in a span of
four years (2006 2010). In the first three years the commentary of the New
Testament was produced as ten-volume set. These volumes were published with the
text of the Bible (NRSV). The authors of the Commentary were: James
Massey, Monodeep Daniel, Indukuri John Mohan Razu, Raj Irudaya, Maria
Goretti, Busi Suneel Bhanu, Sunil M. Caleb, Philip Vinod Peacock and A.
Maria Arul Raja. The volumes were received well by the scholars,
churches, and the critics. Requests from various quarters to make available the
entire commentary on New Testament in a single volume encouraged CDS to
publish the present edition that contained essays and commentary only (without
text) from the already published ten volumes (Preface xv). Prof. Dr. T.K. John,
SJ, and Prof. Dr. (habil) James Massey are its Chief Editors.
For the first time a group of Indian scholars
came together in DBC to interpret the Bible and understand the truth
behind Dalit realities in its light. Ten leading Indian scholars who
contributed to the volume, reflected through more than 20 essays on the
relevance of each book of the New Testament to Dalit realities, and
offered section-by-section interpretative commentary of the biblical verses,
making it contextual to the everyday life of Dalits/subalterns. Readers
will appreciate its direct style that would engage both their heart and
mind.
The 'prelims' of the
One volume DBC has three parts. Of these, the first part
has two forewords by prominent scholars. These forewords draw attention to
the need and relevance of the Commentary from Dalit perspective, particularly
for the churches in India where majority of Church members are
Dalits/subalterns. The Most Reverend A.M. Chinnappa,
Archbishop in his foreword observes that: "This single volume Commentary
on the whole of the New Testament emerges as the re-reading of the New
Testament from the perspective of Dalits and is addressed to all in order to
provide materials for the agenda of community-building in the midst
of fragmentation of the society at large" (Foreword, xii). The
concern is again reflected in the second forward by Dr. K. Rajaratnam,
Master, Council of Serampore College who is of the opinion that, "...
liberative movement could be sustained with the support of productive
literature...which helps people to see biblical message from the perspective of
the oppressed” (Foreword, xiii).
The DBC vision statement
in the Preface says, "Dalit Bible Commentary should enable Dalit
sensibility to enter into dialogue with the Biblical word/text, making the
Scripture more meaningful to their lives" (Preface, xvi). The method of
interpretation of the Commentary, according to the General Editor, was
evolved based on their gained experience'. The meeting points of the two
worlds of the biblical text and the Dalit context have been the main focus of
the interpreters. For this interaction, use of multi-disciplinary tools and
methods that were adhered to by traditional exegesis and hermeneutics was
employed together with consciously dialoguing with the contextual
realities of the Dalit world. The editors named the method 'Dialogical-Contextual-Approach'
(Preface xvi).
After the Preface,
follows the General Introduction. In the Introduction, the Editor first
tries to explain the necessity of Dalit Bible Commentary today. In 'Why a
Dalit Bible Commentary Now?' he clarifies that the existing commentaries operate
mainly on theological plane; these do not have any scope to reflect Dalit
pain and struggle, or recognize their identity and voice. Dalit Bible
Commentary on the other hand, aims at releasing this power by shouting
aloud that the great majority of the Christian community in the
subcontinent, who are Dalits, have realized this, and are for the first time
determined to grasp and voice their experience and
understanding of the Word of God (Introduction p. 4). The second
question in the introduction is about the uniqueness of Dalit
Bible Commentary. He puts forward seven reasons that make
Dalit Bible Commentary special. First, DBC very
faithfully records the perceptions, feelings, emotions, and understanding
of a Dalit when he reads the Bible. We see in it the true Dalit
face, and hear the authentic Dalit heart-beat, Second, it attends
to the needs of millennia-long neglect of Dalits. Third, the
Commentary takes into account the Caste issue which did not figure in early
writings. Fourth, The faith experience of Dalits are reflected
in the Commentary as the living Word of God which penetrates the
frozen
layers and illuminates
the dark corners of the Indian society. Fifth, the unheard
voice, un-registered and un-recorded sentiments and feelings of Dalits become
available in DBC to the wider society. Sixth, The God of
Dalits is seen in DBC as putting together the broken pieces of
the fragmented humanity of Indian society, after identifying and
condemning the crimes against them by the so-called high caste
people. Finally, HOPE, kindled by the Spirit of Christ becomes the
source of energy and enthusiasm to pull on with the laborious project of
Dalit Bible Commentary (Pp.5,6).
Four general essays in section one set the
tune for the entire commentary. These essays are vital as they define the
term Dalit and the Dalit context in India. Equally important are the
explanation of basic Indian terminologies and concepts that appear now and then
in the Commentary. The last essay is focused on apocalyptic literature; in
this the writer places side by side the world of Dalits and of the book
of Revelation, seeking to set the stage for creative and constructive
dialogue between them. These essays are very helpful for readers to follow
the Commentary.
Section two of the Commentary consists of
sixteen introductory essays to the books of New Testament. This section is of
particular significance because in it is viewed each book of the New
Testament from the eyes of Dalits which in fact prepares one to
get that understanding of the Dalit approach, which is necessary to appreciate
the Commentary. The writers of the introductory essays focus on the
significance and message of each book vis-a-vis the current
Dalit reality. These essays will benefit Dalits, pastors and teachers
alike.
The third section contains the commentary of
each book of the New Testament. Interestingly there is another set of
introductions to the commentaries written by T. K. John, SJ. These
introductions were originally written for the individual 10 volume series of
the New Testament. In 'One Volume! these thoughtfully written introductions
provide the final stepping-stone to the commentaries of each book.
The Commentary gives section-by-section interpretation of the biblical
text which covers two-third of the volume.
As one reads the commentaries, certain dynamics ingrained in
them become clear. DBC approaches the Bible as a liberative tool in
Dalit specific context by enabling Dalit sensibility to get into dialogue
with the biblical word/text. Through this process of dialogue between
the two worlds, the Commentary that emerges de-constructs and presents
a critique of the prevailing worldview with regard to the oppressed
communities, hierarchy in social structures, criteria of purity and
pollution Moreover, it also attempts to go beyond this by providing an
alternate Dalit worldview and by instructing, admonishing and trying to empower
Dalits towards a vision of new heaven and new earth. Since the authors are from
different part of India, they represent a wide range of Dalit milieu bringing
much richer reflections and new insights into the text. However, In spite of
their different background, there exists a general consensus among them on
theological themes like Faith, revelation, inspiration, authority of the Bible,
word of God, incarnation, and so on. This indeed unifies the commentaries,
maintaining a scholarly presentation, which is also simple and relevant to the
understanding of the readers at the grass root level.
An interesting feature
of DBC is the manner in which the titles reflect the spirit of the
Commentary. A few examples would suffice to illustrate this: Initiative
from the Victim (Mt 9:18-26); Shut Up You Evil (Mk
1:21-28); Daring Women and Cowardly men (Mk 14:3-11); God's
Favour for Outsiders and Outcaste (Lk 4:22-30); Called to an
Egalitarian Community (Jn 15:1-17); Evolve Community Building
Governance (Rom 13:1-14); Never were we Slaves (I
Cor 7:17-21); In tune with Diving Heartbeat (1 Thess 4:1-12); Never Eat
into the Labour of Others (1 Thess 3:6-18); The High Priest -
to Serve and not to be Served (Heb 4:14-5:10); Priest:
Dividing Wall or Bridge Builders (Heb 7:11-28); Universal Community
with No Dividing Walls (Rev 5:1-14); Good News Could be Bitter Also (Rev
10:1-11).
I shall now like to
bring before the readers a glimpse of some main thrust of the Commentary
that very poignantly reflects Dalit insights of the New Testament. Below I
present my random selections:
Dalit Bible Commentary
presents God that takes preferential option for the poor and marginalised.
Throughout the Commentary, God is seen as one that is involved in the
everyday struggles of Dalits to regain their lost humanity. God is engaged in
re-establishing the universal kingdom from which a large section was
excluded or branded by the crime of caste. Yet this God of Dalits is the God of
all; a patient God that is putting together the broken pieces of the fragmented
humanity. He embraces the perpetrator of the crime, once the crime is
owned by him/ her, and repentance promised. It is an inclusive community
that radiates from God in the Commentary - a community
where there is no discrimination, oppression and injustice on the basis of
caste, race, gender and culture (Pp. 23-24; Mt 11:14-28 P. 238;
Acts 19:1-22 p. 348-349; Rom 8:1-17; 9:19-10:4 Pp. 374-378; 1 Cor 1:18-31.
P. 399-400).
Commenting on the
equality of all, James Massey in his comments on Acts 10:34-43 states that
God is impartial, which was a major shift of "mission for all
those (gentiles) who till now were considered outside the purview of God's
plan of human salvation...God will accept anybody who will do what
is right, in His sight, without any regard to the artificial social
barriers" (p. 332). In a similarly comment on John 1:12,13
Raj Irudaya writes "Being and becoming the children of God demands
that irrespective of colour, caste, creed, race, language and nationality,
all live as co-humans in dignity equality and fellowship. Amidst his own
dear children, God can never permit any form of inequality, division and
indiscrimination...God's children are not bound by natural ties but by
the very will, grace and relationship of God" (p. 272)
Throughout the Commentary there is a strong condemnation of
the rigid caste system and exclusion of the Dalits, based on the myth of
purity and pollution. Commenting on Revelation 13:11-18, Arul
Raja exposes the hegemonic design of caste system. He states; “The all
pervading virus of discriminatory caste hierarchy has been drilled into
the minds and hearts of all sectors of people. Its expressions are
sometimes explicit and sometimes implicit; wildly aggressive or mildly
antagonistic; violently destructive or cynically vicious. It falsely
promises 'honour' to the so-called high caste people at the cost of the God-given
'honour' of Dalits. It is here, the so-called untouchables have to shrewdly
identify the intricate process of how the caste system tries to perpetuate
itself even with their own consensus. All people of good will have to
recognize how their actions and perceptions are corroded by the violent scourge
of the virus of caste-ism. This demonic evil cannot be countered with another
immoral hierarchy Each one has to be awakened to the God-given dignity as a
human being and not to be sold to the Devil-given caste titles”
(p.555).
Again, "The wall that separates the people
from the people, the evil that puts the hopes and hopes of the people into the
land of the impure arts, will not last long and continue to keep the
marginalised in bondage as the pervasive caste evil is defeated in Christ
Jesus who offers equality and human-hood, the gifts of liberation to
all human beings. The hope the Gospel of Jesus Christ that instils in
the midst of victimisation offers new insights to the marginalised, the
Dalit Christians of a new tomorrow” (p. 62).
Arul Raja further clarifies that it is Dalits,
and not the so-called 'high caste', who have the ways of healing both the
oppressed and the oppressors from the evil scourge of caste terrorism. That is
why with the hope-generating assertion they proclaim that: "A Casteless
Society is Possible". God proclaims the same hope-generating good news
through the prophetic and apocalyptic idioms (Rev 22:1-7; p.564). On a
similar note James Massey observes in Luke 4:22-30:
"The message of this passage is most relevant for Dalits,
because they are also considered outside the human society because they were
not supposed to be created from the divine group
i.e. the Brahmin
within the purview of the divine body, as per the myth perpetuated
by the dominant caste the Brahmins). According to this passage Dalits
indeed are purview of the divine favour, and therefore an important part
of God's plan for human salvation (p. 219).
Dalits. Jesus is their Liberator and Humanizer because
He is Himself with their sufferings, pains and pathos. The
challenge
the rest is
to become aware of and awakened to God's Siousness in terms of
God's preferential option for Dalits and stand in harity with them in
their suffering and bondage. Jesus Christ has on down the walls of separation
destroying the Mosaic Law or the
of Manu, that erected the barricades of the practice of
untouchability odior of ritual pollution. Such demolition will ultimately
defeat the hostilities and promote reconciliation to usher in a 'new humanity'
in him (Eph 2:14-15, P.439)
It is not only to Dalits that DBC delivers the
message of hope. It says that the good news of the New Testament is for all the
discriminated and marginalized against the life-negating forces. For instance
in Matthew 1:1 17 two women Tamar and Bathsheba are portrayed as "the
victimized women in the genealogy of Jesus". The Commentary states that
they “were made victims of their circumstances in a patriarchal society"
(p. 95). The good news is as much for them as it is for other oppressed
people.
Then, the attitude and approach of Jesus towards
the Samaritan woman (Jn 4) transcended the dehumanizing outlook and custom
of his times. In today's context the Samaritan woman would affirm to
"a prototype of Dalit women, who, though more oppressed in
today's society, are also seen as the agents of liberation. The Dalit
women by their God-experience and thirst for humanism, by their active
participation in their struggle for humanizing themselves and society and by
their resilience and determination to usher in a society of freedom, fellowship
and equality become the co-partners in the project of building up a just
and equitable society" (p. 282). In the case of woman caught in the very
act of adultery in John 7:53-8:11, Jesus challenged the male
chauvinism and tore the mask of hypocrisy. Jesus showed his compassion and
upheld the.dignity of humans at all costs, especially that of the women of
his times, who were exploited and dehumanized in all the realms of his Society.
Commentary brings forth these nuances very precisely
and effectively.
On the other hand, DBC does not shy away to
confront the text such as I Timothy 2:8-15. In his commentary,
Monodeep Daniel states: nou Lalit sensibilities, Paul's rationalization
to restrict women from teaching in
community meetings is unacceptable. Firstly, there is
a creation account in Chapter-1 of Genesis in which both the man and
the woman were created together (Cf. Gen 1:26-28). Secondly,
in the second creation narrative in Genesis Chapter-2, Eve was created
in order to co-partner Adam. She was not intended to be under subordination.
Thirdly, the contention that Eve was the original sinner is equally
unacceptable because the command to refrain from eating the 'fruit was
given to Adam before Eve was created (vv 13-14). The idea of woman's
salvation through childbearing in this text is both mysterious and
unacceptable. It raises the issue of the quasi authorship of this letter.
The reason being that it contradicts Pauline understanding of salvation by
faith and not bị works (Cf. Rom 1:17; Eph 2:8-9; Gal 2:16). Similarly
Paul's strong position of social and gender equality in Christ is
undisputed in his famous words "There will be neither Jew nor
Greek, neither slave nor free, neither man nor woman, for you are all one in
Christ Jesus." (Cf. Gal 3:28). Subordinated role of women does not
work towards the strengthening the community life of the people.
Community building, organization
and empowerment are a recurring theme throughout the Commentary. For
instance, the commentary on 1Thess 4:1-5:22 by I John Mohan Razu calls
upon Dalits to work "towards building a community in which each one
is responsible for his/her conduct as well as for the members of
the community. It is a community that penetrates from
personal-to-community-to-larger-communitarian levels, edifying mutual
respect, encouragement, caring and showing solidarity in all times and
circumstances. This slogan of a new community is to cross frontiers of culture,
class, race, religion and gender and it ought to break the walls that
separate people on narrow parochial, lingual and regional spheres” (p.
456).
The responsibilities of Dalit leaders and the
members of the community are to work and build a healthy community that nurture
and build character, a community insulated by expressing love, concern, care,
and mutual respect for one another (p. 457). Based on this principle
Dalit leaders are exhorted not to grab power by organizing the people,
but through an intensive education on the worth of freedom that would
in the long run free the minds of the people from the grip of the
false worldview of caste (Gal 1:6-10). It reflects a counter culture that
is radically different from that of the caste based community based on
hierarchy and self-welfare.
The life-giving God of the Bible demands an
ethical option for disempowered people and their concerns,
leading to a new freely chosen life. They must aspire to be the
subjects of their own history, and move ahead from the existing
disorder towards a world order with open possibilities. Dalits need
such hope not only for their collective continuation as a community but also to
ensure healing, redemption, quality and justice and to live with
dignity and freedom. Today Dalits have the courage to live by what they believe
to be true and just. Raj Tmudava while commenting on John 18:12-27 writes,
“They (Dalits) are no longer ready to take laying down the injustices being
perpetrated against them. Their critical and challenging questions lay bare the
evil forces and enable them to recognize the root causes of their oppression.
The critical consciousness and the courageous spirit of Dalits can change their
broken and unjust world" (p. 306). Raj Irudaya affirms that the Dalit
vision of liberation is a faith journey which God has begun in Dalits. It
has to go on until every Dalit and subsequently every human is made free and
dignified. The boat of Dalit vision has to be steered confidently in the
turbulent sea of the opposing forces and antagonistic powers. The daring and
courageous spirit of Jesus will help us accomplish the Dalit mission (p.
307).
However, while reading
the Commentary I have come across several verses that provide only general
comments and have no relevance to Dalit issues. It is understandable because
not all the verses of the New Testament are relevant to the Dalit context. This
takes me to another concern in the Commentary: sometimes messages for Dalits
are forcibly drawn from the verses, which was an unnecessary exercise; examples
of this can be found mostly in 1 Peter and 3 John. Moreover, I think that the
essay on “Explanation of Indian and Biblical terms used in the Commentary"
(Pp13-15) was not of much use. But there could be readers for whom
this essay can be a point of reference for clarification and understanding of
some of the terms/concepts implicit in much of the work. This effort
could have been enhanced further by including notes on a fuller range of
several key societal issues and terms with regard to Dalits/subalterns. Dalit
women (the most oppressed of Dalits), hierarchy, reservation, varna,
jati, thatti/cheri or palli, Indian philosophy that
appears in the Commentary and cultural nuances and attitudes etc are some
topics which could have been made clear for readers who are not Dalits. On the
other hand, I think that some commentaries could have been more useful if
they were given more space. On the whole however, 'One Volume' is a bold step
taken in the right direction. The subjects such as caste, varna, karma,
Dharma, scavengers, street children, bonded labour, etc., will not be
found in any biblical commentary available today. DBC gives much valuable
information on, and insight into, Dalit traditions, customs and cultural peculiarities.
In most of the commentaries that I had read, the authors have made serious
attempts to provide relevant and new insights to the passages. DBC is indeed a
valuable contribution to the body of biblical commentaries. If one wants a book
that challenges Christians in India today, then this commentary should have a
place on their shelves.
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