MM Thomas - Life, Legacy and Theology

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THEOLOGY OF MADATHILPARAMPIL MAMMEN THOMAS The Hindu karma marga does not acknowledge the reality of the power of sin and the tragic depths of human action requiring forgiveness through the Cross, and thus fundamentally differs from Thomas’s theological position. Only divine forgiveness, and not greater moral principles or moral law, can be the answer to sin. 28 It is clear that Nirmal did not seek to classify M.M. Thomas as a theological exponent of karma m arga in order to assess the positive fruits that may be born from such an investigation, as attempted by Boyd. Rather, Nirmal categorized M.M. Thomas from within a rigid methodological framework in order to exclude Thomas’s contribution as irrelevant for Dalit theology. While whole-heartedly agreeing with the call of Nirmal for Dalits to participate in a theological realm which had been denied them, one may justifiably question the dichotomous methodology which so easily dismissed the theological contribution of M.M. Thomas. Indeed, arguing against Nirmal’s assessment of Thomas, the path is opened to assess the relevance of M.M. Thomas’s theological contribution for emerging Dalit theology 2.2. Theology of M.M. Thomas This section offers an overview of M.M. Thomas’s theology. Although Thomas himself warned against attempts to ‘systematize an unsystematic body of writings’, 29 this overview provides a necessary outline of Thomas theology. The writings of M.M. Thomas are prolific and diverse, and shifts in his thought can clearly be identified, as noted ably by T.M. Philip. 30 Thomas was confident that no final system of theology could adequately define the relation between God, Christ, humanity, the Church and the world. 31 His theological journey was an attempt to understand the changing context in which he lived in light of the Gospel, and to understand the Gospel in light of the context he lived. Thus Thomas’s theology was open to challenge and change in the midst of a dynamic Indian context. 173
THEOLOGY OF MADATHILPARAMPIL MAMMEN THOMAS Yet it is possible to identify in Thomas’s writing a core theological framework in which dynamic engagement with the shifting context takes place. While there is flexibility within this framework, allowing for essential adaptability as a result of such engagement, the paradigmatic framework itself remains fixed. The overriding framework of Thomas’s theology is located in the paradigm of creation-fall-redemption-consummation. The paradigmatic centre of Thomas’s theological framework is the life, death and resurrection of Jesus Christ. The Gospel, he writes, “is what God has done for the salvation of humankind through the life, death on the cross, resurrection, and glorification of Jesus of Nazareth.” 32 Thus, Christology becomes the dynamic centre of Thomas’s theology. For Thomas, the past, present and future are essentially bound together in Christ. 33 Indeed, K.P. Kuruvila correctly acknowledges that in Thomas’s theology, the Incarnation of Jesus Christ cannot be separated from the whole Christevent. 34 Thomas’s theological assertion of New Humanity in Christ, which envisions the possibility of individual and social transformation that is central to Dalit theology, stems from Thomas’s Christological interpretation of the Cross and Resurrection within the broader framework of creation-fall-redemption-consummation. The following section identifies key theological elements which together establish a broader picture of Thomas’s theology, necessary for providing a theological basis on which the research thesis can be assessed in discussion with Dalit theologians 2.3. Loving Fellowship with God The love of God lies at the heart of Thomas’s theology and Christological reflection, running as the central and constant stream through the paradigm of creationfall-redemption-consummation. God’s love is expressed in the creation of the world, and it was for love that God sent Christ to the world to redeem the world from sin. Building upon the theological foundation of God’s love, Thomas considers the human person to be created by God for loving relationship. He writes: “God created the Universe that He 174
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Dr. M.M.Ninan 5708 Rudy Dr. San Jos
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THE LIFE AND LEGACY OF MADATHILPARA
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THEOLOGY OF MADATHILPARAMPIL MAMMEN
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MM Thomas - Life, Legacy and Theology

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