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澳洲MQ神學assignment代寫 神學學術

Keywords:澳洲MQ神學assignment代寫 神學學術

這種神學不是高雅學術界的神學,也不是發生在富裕機構封閉空間里的解放神學,這些機構配備了所有政治上正確的術語,或者只有第一世界的學者才能接觸到主流大學空間和媒體的事件。這是一種分散的,完全不同的,從出生到經歷痛苦的人的神學,上帝傾聽著夏甲,一個被遺棄在荒野的埃及女奴。這就是基督徒達利特地位的令人擔憂的本質,它夾在兩個世界之間,夾在印度教霸權和基督教種姓基督徒之間。然而,在一個種姓社會里,客體和主體之間不可能存在關系。清晨的禱告要求神也必須主動參與主客關系。這種人與上帝之間的主體間性成為了一種反對統治階級統治的行為,這種統治階級統治著次等人口。因此,上帝的仁慈力量不僅保護了社會中受壓迫的部分,而且在等待與被逼到社會邊緣的人對話時也起到了預期的作用。Karanguvithu Sthotharikiren是指雙手交疊,以恭敬的姿態表示尊敬,并表示最大程度的謙卑。它可以意味著,達利人主體性的本質概念是通過人類生存的悲愴和一個虔誠地向上帝低頭的人來表達和再現的。根據種姓的社會風氣,這通常被認為是下賤。在Karanguvithu Sthotharikiren的姿勢不是對種姓規范和種姓規范的尊重,它影響了這種姿勢。這是一種認識上帝的激進姿態,它最大程度地認識到一個人在世界上的位置,屬于一種解放的關系,從束縛中解放出來,走向自我和世界的繁榮。這種主觀性模式是關于發生在時間和空間中的不同的歷史進程,這些進程不能根據印度種姓王國的要求同質化。這是對生命禮物的一種認可,它是通過在一個幫助開創達利特主體的平等主義精神的神圣代理人面前,通過這種內在的主觀姿態而得以實現的。在這一點上,我們必須考慮到歷史上的社會矛盾,這些矛盾界定了印度教領主對達利特的規范和基督教的領主概念,后者是為了救贖被壓迫者,走向一個自由的生活世界。
澳洲MQ神學assignment代寫 神學學術
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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