North India Institute of Post Graduate Theological Studies

Topic: 2. Sources and the Questions of Authority in Christian Theology

iv. Traditionally Identified Sources and Sources that are Left Out or Obscured-
Experience of the Victims/ Voices From the Margins.
Presenter: Rukutolu Dasai
Course Facilitator: Fr. Henry Hose Date : 22 November 2024

Introduction
Theological reflection is shaped by the sources and voices it prioritizes. Historically, Christian
theology has drawn from Scripture, tradition, reason, and revelation, providing a foundation
for doctrine but often marginalizing voices from the periphery of the dalits, tribal communities,
women, and other oppressed groups. This paper examines the tension between these traditional
sources and the overlooked experiences of victims and marginalized people. By incorporating
perspectives from feminist, Dalit, and tribal theologies, it advocates for an inclusive framework
that critiques existing doctrines while offering transformative insights for a more just and
holistic Christian theology.
Tradition
The word “tradition” is derived from the Latin term traditio, which means “handing over” or
“handing down.” This term encompasses both the action of transmitting teachings and the
process of passing them on to others. The act of handing down these teachings ensures that
they remain accessible and relevant, keeping the faith alive for each new generation.

According to Vincent “tradition is a rule for the interpretation of the prophet and the apostles
in such a way that is directed by the rule of the universal church.” He explains that tradition
acts as a guide, helping to interpret these foundational texts in a way that remains faithful to
the original message while being informed by the broader guidance of the universal church. In
other words, tradition is not only a historical or textual inheritance but also a living framework
for understanding and applying the divine truths that were passed down through scripture..
Thus, tradition is both a safeguard and a dynamic process that shapes the interpretation of
scripture, offering a way to stay rooted in the faith while engaging with the ever-evolving
context of the church and the world. 1

1
Alister E. McGrath, Theology, the Basics (Australia: Blackwell Publishing, 2004), xvii-xix.

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 Traditionally Identified Sources
1. Scripture
Scripture, or the sacred writings of the faith community, has held a significant and central role
in the Christian religion, serving as a foundational source for belief and practice. The authority
of Scripture in Christianity is ultimately derived from the authority of Jesus Christ, who is seen
as the direct and ultimate source of God’s revelation to humanity. It is through Jesus Christ that
the fullness of divine truth is revealed. 2
In the early Christian community, the expression and interpretation of the Christian
religious experience took many forms, but it was especially through Scripture that these
experiences were preserved and communicated. This process of expression and interpretation
was not a human endeavour alone, but was understood to occur under the inspiration and
guidance of the Holy Spirit. Thus, Scripture became an essential means through which the
Christian faith was understood, practiced, and passed down through generations.3 Yangkahao
Vashum cites John Macquarrie, “Scripture is not itself revelation, but it is one important way...
by which the community of faith keeps open its access to that primordial revelation on which
the community has been founded.” The Holy Bible is an indispensable witness to God’s
revelation, it is therefore the primary source of Christian Theology. 4
2. Revelation

Revelation serves as the primary source of theology and is also a fundamental category in the
process of theological reflection. The core truth underlying this is that without God making
Himself known to us, particularly through His creation and, most profoundly, through the
person and work of Jesus Christ, we would be unable to develop a coherent or accurate
understanding of God. Theology, in this sense, is not something humans can arrive at purely
by their own reasoning or intellectual efforts; it is only through divine revelation that we come
to know the truths about God. For the Christian faith, this revelation is not abstract or distant
but takes place within the context of human history, unfolding in real-time events that reveal
God’s character and purpose. Thus, Christian theology is rooted in the belief that God’s
revelation is dynamic, occurring in history and through His interaction with the world,
especially through the life of Jesus Christ. 5

2
Amit Thomas, Basics of Christian Theology (Delhi: Christian World Imprints, 2016), 57.
3
Amit Thomas, Basics of Christian Theology, 57.
4
Yangkahao Vashum, Faith Seeking Transformation: Rethinking faith, Theology and Mission in East
India (Delhi: Christian World Imprints, 2020), 57.
5
Yangkahao Vashum, Faith Seeking Transformation, 56.

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 God reveals the divine reality to us through both words and actions that reflect His nature,
plans, and love. This self-disclosure of God is shaped by the history of His interactions and
encounters with humanity, particularly in the history of Israel as recorded in the Old Testament.
In the New Testament, God’s ultimate revelatory act occurs through the person of Jesus Christ.
Revelation, therefore, is the supernatural communication of God’s truths to humanity,
presented in a clear and understandable form. 6
3. Tradition
Another crucial source of theology is tradition. One of the ways to avoid being swept up in the
implicit theologies of the surrounding culture or being easily carried along by the latest shifts
in doctrine is by taking tradition seriously. Tradition offers a stabilizing influence, helping to
ground theological thought in enduring truths rather than different ideas. Throughout history,
the church has consistently sought to preserve and safeguard the foundational truths of the
Christian faith, ensuring that these truths are faithfully transmitted from one person to the next,
and from one generation to another. Active tradition is, therefore, an ongoing living process,
connecting past, present, and future believers in a shared understanding of the truth of the
gospel. Through tradition, the church ensures that the foundational teachings of the faith remain
alive and relevant for each new generation. 7
Jesus was remembered not only is scripture, but in the sacraments of the church, above all
in the Eucharist which is said to be in relation to remembrance of him. Thus, it could be said
that Eucharist worship was primarily based on tradition rather than on scripture. It was believed
that the same spirit who inspired the writing of the Scriptures also inspired the apostles to pass
on oral instructions about the church. 8
4. Reason
Reason is another crucial source of theology. Its value as a theological resource lies in how we
carefully consider and understand matters. By reason, we mean two things: first, the mental
faculty to think and reason, the ability to distinguish right from wrong. It refers to a person’s
capacity for discernment. The second meaning relates to philosophy, specifically, the
philosophical ideas and principles. It also refers to the rational aspect of theology. In this way,
reason plays a significant role as a source of theology. 9 It is also involved in interpreting
Scripture, tradition, and experience. It also plays a role in every effort to assess alternative

6
Thomas, Basics of Christian Theology, 17.
7
Howard W. Stone and James O. Duke. eds., How to think theologically (Minneapolis: Fortress Press,
1996), 48.
8
Thomas, Basics of Christian Theology, 48.
9
Yangkahao Vashum, Faith Seeking Transformation,57.

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accounts of the Christian faith in search of the most adequate one. And reason is essential in
attempting to explain why one theological view is preferable to others. 10
3. Sources that are Left Out or Obscured.
Theology must embrace inclusivity by incorporating the voices of marginalized groups such as
Dalits, indigenous peoples, women, and the poor, often overlooked in traditional frameworks.
By integrating their lived experiences, theology can challenge assumptions, deepen our
understanding of justice, and reflect God’s work more fully. Including these perspectives
enriches theological discourse and promotes a society rooted in equality, dignity, and mutual
respect, addressing systemic inequities and fostering a holistic vision of justice.

Voices from the Margins

1. Dalit

The Dalit experience in India reflects a deep and pervasive inequality that has persisted for
over 2,000 years, entrenched in the caste system that continues to marginalize and dehumanize
them. Despite constitutional guarantees and economic progress since independence, Dalit
remain socially oppressed and economically disadvantaged. The theological implications of
this inequality demand serious introspection. Christian theology, rooted in the mercy and
forgiveness exemplified by Christ, must take a stand against such injustice. Jesus Christ’s call
for justice without vengeance, as seen in his prayer for forgiveness even from the cross,
challenges Christians to break down the barriers of caste and promote solidarity with all people.
The Dalit theological perspective must transcend the narrow boundaries of caste and rediscover
a shared humanity that values every individual equally.11

In addressing inequality, the economic marginalization of Dalit, particularly in the wake

of globalization, has deepened their vulnerability, with significant declines in income
distribution and employment opportunities in traditional and informal sectors. These realities
demand that Dalit theology evolve frameworks that not only address spiritual concerns but also
engage actively with social and economic inequalities. It is imperative for the Church and
society to commit to changing this social order and advocating for a theology of liberation that

10
Duke, How to think theologically, 50.
11
James Massey and S. Lourduswamy, eds., A Theology from Dalit Perspective (Delhi: Centre for
Dalit Studies, 2001), 26.

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centres the voices and experiences of Dalit, affirming their dignity and striving for genuine
equality.12
2. Tribal
Tribal communities in India have historically been characterized by their communitarian and
democratic way of life, with each community fostering self-sufficiency, particularly through
agrarian practices. However, colonialism and subsequent political and economic policies have
significantly disrupted this way of life, leading to a marked decline in their self-reliance. The
term “tribal” itself has often been associated with derogatory connotations, further
marginalizing these communities. Such perceptions have forced tribes into states labelled as
“backward,” “underdeveloped,” and “poor.” These realities are not naturally evolved but are
imposed by external factors, fostering exclusion within and outside tribal communities. 13

In addressing this multifaceted and interlocking reality, a theological and ethical

perspective offers a pathway forward. This lens emphasizes the inherent dignity and sacred
worth of every person, rooted in the belief that all are created in the image of God. This
understanding challenges the labels of exclusion and calls for the reclamation of the “human
face” that has been suppressed under layers of inequality and injustice. Hicks underscores that
addressing inequality requires more than lobbying or charity work; it demands a robust public
conversation about the moral, social, economic, and political dimensions of inequality. 14Such
a dialogue must lead to coordinated action that prioritizes the needs of the poor, promotes
economic justice, challenges oppressive institutions, and unites people across divisions. 15

A transformative response must emerge from within the marginalized themselves,

fostering liberation that is intertwined with the liberation of others. This approach resists
treating poverty as a mere condition to be addressed and instead reclaims the human connection
and dignity lost in systemic injustice. Reflecting on Walter Rauschenbusch’s insight, the work
of alleviating suffering must go beyond immediate relief to addressing its root causes. Just as
good Samaritans must tend to the wounded, they must also organize to prevent the conditions
that perpetuate harm. Similarly, the task of reclaiming tribal dignity involves not only restoring
individual lives but also dismantling the structures that perpetuate exclusion and inequality.

12
Massey and Lourduswamy, A Theology from Dalit Perspective, 27.
13
V. Anshely Sumi, ed., Tribal Voice (Dimapur; Aloino Centre, 2007), 5.
14
Jangkholam Haokip and David W. Smith, Voices from the Margins (Cumbria: Langham Global
Library,2022), 141.
15
Sumi, Tribal voice, 5.

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Theology, as a starting point, provides the foundation for understanding our identity in relation
to God and each other, fostering a vision of a just and inclusive community where the human
face is fully restored.16
3. Feminism
The patriarchal nature of the society defines the role of a humanity by their sex. Sexism leads
to the devaluation of women by treating them as inferior and defining men as superior. It
confines women to roles based on their biology. Sexism is done much harm in the name of
societal expectations. 17 In Asia the sexism in much prominent form of discrimination, bias and
non-acceptance and to the extent of where one cannot name it. The experience of women is
different forms of Patriarchal control that they have personally experienced. 18
Feminist theology begins and ends with human experience, using women’s experiences
as both the foundation and the measure of truth. By focusing on these lived realities, feminist
theology critiques classical theology, revealing that traditional theological frameworks
predominantly stem from male experiences, rather than representing all human experiences.
This perspective challenges objectified notions of divine and universal authority, uncovering
the sociological underpinnings of theological knowledge and emphasizing the need for an
inclusive and just understanding of humanity and divinity. 19
Reflection

The interplay between the traditionally identified sources of theology and the overlooked
voices of the marginalized highlights a significant gap in Christian theological discourse. Yet,
as seen in the lived realities of Dalits, tribal communities, and women, these sources have often
been interpreted and applied in ways that uphold existing power structures, perpetuating
exclusion rather than embodying the liberating message of the gospel.

Dalit theology powerfully critiques the caste system, revealing how societal oppression
is not only a social reality but also a theological failure. By placing the lived experiences of
Dalits at the centre, theology becomes a tool for resistance, liberation, and solidarity. Similarly,
tribal theology challenges the loss of communal identity and self-sufficiency brought about by

16
Sumi, Tribal voice, 20.
17
Lisa Isherwood and Dorothea McEwan, Introducing Feminist Theology (United Kingdom: Sheffield
Academic Press, 1993), 1-20.
18
Rosemary Radford Ruether, Sexism and God-Talk : Toward a Feminist Theology (London: SCM
Press Ltd, 1983), 1-2.
19
Kamla Bhasin, What Is Patriarchy? (Delhi: Vision Wordtronic Pvt. Ltd.,1993), 7-10.

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colonialism and globalization, calling for a recovery of dignity and justice rooted in the belief
that all are created in the image of God. Feminist theology, on the other hand, exposes how
patriarchy has shaped theological thought, turning women into prisoners of their biology and
confining their roles within society and religion. By centering the experiences of women,
feminist theology uncovers the partiality of classical theology and demands a broader and more
inclusive understanding of humanity and divinity. These marginalized perspectives do more
than critique. They enrich Christian theology by highlighting overlooked dimensions of God’s
justice, compassion, and solidarity. They remind us that theology must engage not only with
abstract doctrines but also with the concrete realities of human suffering and resilience. The
inclusion of these voices challenges the church and the theological community to move beyond
token acknowledgment toward genuine transformation, fostering a theology that embodies the
radical inclusivity of Christ’s message.

Conclusion

Theological reflection must include the voices of marginalized groups, whose experiences are
often overlooked in traditional frameworks. While Scripture, tradition, reason, and revelation
are essential, their interpretation must be informed by the realities of all people, especially the
oppressed. Incorporating these voices makes theology more just, faithful to the gospel, and
aligned with God’s call to break down societal barriers. This inclusive approach is vital for the
church’s mission, challenging power structures and promoting a vision of justice, dignity, and
equality. Only by embracing the experiences of the marginalized can theology fulfil its true
purpose revealing God’s transformative love and justice for all.

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 Bibliography

Bhasin, Kamla. What Is Patriarchy? Delhi: Vision Wordtronic Pvt. Ltd.,1993.

Isherwood, Lisa and Dorothea McEwan. Introducing Feminist Theology. United Kingdom:

Sheffield Academic Press, 1993.

Haokip, Jangkholam and David W. Smith, Voices from the Margins. Cumbria: Langham
Global Library,2022.

Massey, James and S. Lourduswamy. eds., A Theology from Dalit Perspective. Delhi: Centre

for Dalit Studies, 2001.

McGrath, Alister E. Theology, the Basics. Australia: Blackwell Publishing, 2004.

Ruether, Radford Rosemary. Sexism and God-Talk : Toward a Feminist Theology. London:

SCM Press Ltd, 1983.

Stone, Howard W. and James O. Duke. eds., How to Think Theologically. Minneapolis:

Fortress Press, 1996.

Sumi, V. Anshely. ed., Tribal Voice. Dimapur; Aloino Centre, 2007.

Thomas,Amit. Basics of Christian Theology. Delhi: Christian World Imprints, 2016.

Vashum, Yangkahao. Faith Seeking Transformation: Rethinking faith, Theology and Mission

in East India (Delhi: Christian World Imprints, 2020.