澳洲MQ神学assignment代写 神学学术

Keywords:澳洲MQ神学assignment代写 神学学术

这种神学不是高雅学术界的神学，也不是发生在富裕机构封闭空间里的解放神学，这些机构配备了所有政治上正确的术语，或者只有第一世界的学者才能接触到主流大学空间和媒体的事件。这是一种分散的，完全不同的，从出生到经历痛苦的人的神学，上帝倾听着夏甲，一个被遗弃在荒野的埃及女奴。这就是基督徒达利特地位的令人担忧的本质，它夹在两个世界之间，夹在印度教霸权和基督教种姓基督徒之间。然而，在一个种姓社会里，客体和主体之间不可能存在关系。清晨的祷告要求神也必须主动参与主客关系。这种人与上帝之间的主体间性成为了一种反对统治阶级统治的行为，这种统治阶级统治着次等人口。因此，上帝的仁慈力量不仅保护了社会中受压迫的部分，而且在等待与被逼到社会边缘的人对话时也起到了预期的作用。Karanguvithu Sthotharikiren是指双手交叠，以恭敬的姿态表示尊敬，并表示最大程度的谦卑。它可以意味着，达利人主体性的本质概念是通过人类生存的悲怆和一个虔诚地向上帝低头的人来表达和再现的。根据种姓的社会风气，这通常被认为是下贱。在Karanguvithu Sthotharikiren的姿势不是对种姓规范和种姓规范的尊重，它影响了这种姿势。这是一种认识上帝的激进姿态，它最大程度地认识到一个人在世界上的位置，属于一种解放的关系，从束缚中解放出来，走向自我和世界的繁荣。这种主观性模式是关于发生在时间和空间中的不同的历史进程，这些进程不能根据印度种姓王国的要求同质化。这是对生命礼物的一种认可，它是通过在一个帮助开创达利特主体的平等主义精神的神圣代理人面前，通过这种内在的主观姿态而得以实现的。在这一点上，我们必须考虑到历史上的社会矛盾，这些矛盾界定了印度教领主对达利特的规范和基督教的领主概念，后者是为了救赎被压迫者，走向一个自由的生活世界。
澳洲MQ神学assignment代写 神学学术
This theology is not the theology of the high-brow academia, not the liberation theology that happens in closed spaces of the wealthy institutions armed with all the politically correct jargon or the events accessible only to first world scholars with access to the mainstream university spaces and press. This is the diffuse and disparate, born-in-and-through-the-pains of the people kind of theology wherein God listens as she listened to Hagar, the Egyptian slave-girl who was left in the wilderness. Such is the fraught nature of the Christian Dalit status caught between two worlds, between Hindu hegemony and that of the Christian caste Christians. Whereas, in a caste society, there is no possibility of a relationship between the object and the subject. The early morning prayer demands that God must also take the initiative to be in this subject-subject relationship. This inter-subjectivity of the person in relationship with God becomes an act of sovereignty against dominant hierarchy-ridden structures that divide-and-rule the subaltern population. The benevolent force in God thus not only protects the oppressed sections of the society but anticipates in waiting to have a conversation with persons forced to the margins of the society. Karanguvithu Sthotharikiren refers to being respectful in a posture of humility with hands folded, to express reverence and to express utmost humility. It can mean, that the essentialized notion of Dalit subjectivity is expressed and reproduced via the pathos of human existence and a person who bows down to God in reverence. This is often seen as abjection according to the caste ethos. The posture in Karanguvithu Sthotharikiren is not the reverence for the caste norms and the caste norms that inflect such a posture. This is a radical posture of recognizing God with utmost recognition of one’s locatedness in the world and belonging to a liberating relationship that liberates from bondage towards contours of ­­flourishing for the self and for the world. This mode of subjectivity is about different historical processes that happen in time and space, which cannot be homogenized according to the Hindu caste realm’s dictates. This is a recognition of the gift of life that is made possible through this inter-subjective posturing before a divine agent who helps inaugurate an egalitarian ethos for the Dalit subject. In this regard, one must consider the historical social contradictions that demarcate the norms of the Hindu lord for the Dalit and the Christian conception of Lord who is present to redeem the oppressed, towards a liberating life world.  
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