Relevant bibliographies by topics / Indian Christian theology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Indian Christian theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Indian Christian theology"

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Sugirtharajah, R. S. "Postcolonialism and Indian Christian Theology." Studies in World Christianity 5, no. 2 (October 1999): 229–40. http://dx.doi.org/10.3366/swc.1999.5.2.229.

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Sugirtharajah, R. S. "Postcolonialism and Indian Christian Theology." Studies in World Christianity 5, Part_2 (January 1999): 229–40. http://dx.doi.org/10.3366/swc.1999.5.part_2.229.

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Tharamangalam, Joseph. "Whose Swadeshi? Contending Nationalisms among Indian Christians." Asian Journal of Social Science 32, no. 2 (2004): 232–46. http://dx.doi.org/10.1163/1568531041705068.

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AbstractThe current resurgence of Hindu fundamentalism in India is broadly situated in the search for a pan-Indian Hindu identity, and in the assertion of a pan-Indian "Hindutva" (Hindu-ness) that is claimed to be the true heritage of Indians. This discourse inevitably involves the demarcation of the "Hindu" from the "other" — minorities defined as less Indian, if not foreign. Historical grievances are constructed against them and used to justify attacks on them. These "others", however, have their own discourses, their own constructions of identities, and their own articulations of historical grievances; and these are not necessarily defensive, or reactions to the Hindu fundamentalist discourse. This paper discusses the nationalist discourse of Indian Christians during the anti-colonial struggles and in the post-colonial era; an era that contained not only a rejection of Western colonial domination, but also a critique of Western hegemony over Christianity itself. Included in this discourse are the celebration of indigenous Christian traditions on the one hand, and the "Inculturation" (or simply, Indianization) of Christianity in such areas as the liturgy and even theology. Ironically, however, this process, spearheaded by the "upper caste" Christian elite, led to an oppositional discourse of the subaltern "lower caste" Christians, who resent what they see as "Sanskritization" or even "Brahminization". They have attempted to formulate their own forms of inculturation, including a sophisticated Dalit Theology. This paper examines the dialectic of these discourses, situating these in their specific historical, local-global contexts.
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Ronnevik, Andrew. "Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities." Religions 12, no. 3 (March 10, 2021): 180. http://dx.doi.org/10.3390/rel12030180.

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In this article, I consider how an integration of Dalit theology and Indian Christian history could help Dalit theologians in their efforts to connect more deeply with the lived realities of today’s Dalit Christians. Drawing from the foundational work of such scholars as James Massey and John C. B. Webster, I argue for and begin a deeper and more comprehensive Dalit reading and theological analysis of the history of Christianity and mission in India. My explorations—touching on India’s Thomas/Syrian, Catholic, Protestant, and Pentecostal traditions—reveal the persistence and complexity of caste oppression throughout Christian history in India, and they simultaneously draw attention to over-looked, empowering, and liberative resources that are bound to Dalit Christians lives, both past and present. More broadly, I suggest that historians and theologians in a variety of contexts—not just in India—can benefit from blurring the lines between their disciplines.
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O’Connor, Dan. "Book Review: Indian Christian History and Theology: Robin Boyd, Beyond Captivity: Explorations in Indian Christian History and Theology." Expository Times 127, no. 3 (November 30, 2015): 147. http://dx.doi.org/10.1177/0014524615602157b.

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Tennent, Timothy C. "Contextualizing the Sanskritic Tradition to Serve Dalit Theology." Missiology: An International Review 25, no. 3 (July 1997): 343–49. http://dx.doi.org/10.1177/009182969702500307.

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The contemporary theological scene in India has distanced itself from the Sanskritic theological tradition because of its long association with Brahminical dominance in disenfranchising many Indian people groups. However, there is ample evidence that the Sanskritic tradition has also been used as a powerful Dalit-like theology form the “underside.” This article examines the contributions of Indian Christian theologians who used the Sanskritic tradition and explores the historic use of the Sanskritic tradition within the Indian tradition, both secular and sacred. The article urges Dalit theologians to reconsider the usefulness of the Sanskritic tradition as a contextual aid which may provide deeper foundations for a people's theology in India.
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Daniel, Rajinder. "Book Review: Readings in Indian Christian Theology 1." Theology 97, no. 775 (January 1994): 46–47. http://dx.doi.org/10.1177/0040571x9409700110.

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Reynolds, Justin. "From Christian anti-imperialism to postcolonial Christianity: M. M. Thomas and the ecumenical theology of communism in the 1940s and 1950s." Journal of Global History 13, no. 2 (June 21, 2018): 230–51. http://dx.doi.org/10.1017/s1740022818000062.

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AbstractThis article uses the early thought and career of the Indian Mar Thoma Christian and Marxian theologian M. M. Thomas to investigate the connections between ecumenism’s theology of communism and its engagements with anti-colonial politics and decolonization in the 1940s and 1950s. The article situates Thomas’ efforts to reconcile Marxian doctrine with Christian faith within the movement’s institutional practices for combating the entropic effects of modern secular civilization and Cold War polarization. Tracing Thomas’ ascent from Christian Marxist youth circles in south India to leadership positions in the World Student Christian Federation and the World Council of Churches, the article highlights the central role of his theology in establishing ‘revolutionary’ postcolonial social transformation as the object of Christian global governance in the post-war era.
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Remias, Yesudasan. "Cognitive Metaphor Theory Integrated into Comparative Theology." International Journal of Asian Christianity 3, no. 2 (September 3, 2020): 169–83. http://dx.doi.org/10.1163/25424246-00302005.

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Abstract The emergence of the new comparative theology in the west has greatly benefitted from Indian Vedic texts and related ones. Despite their extensive use for western theological reflection, comparative theology, however, has not come to the limelight in India, since most of the western initiatives have been perceived to be camouflaged missionary efforts. This paper proposes the cognitive metaphor theory as a fitting supplement to comparative theology. I argue that combining both has much to offer to study, learn, and relate religions in the multi-religiously coexisting context of India. I explore its possibilities and challenges and address how new comparative theology stays distinct from its nineteenth-century efforts in terms of bridging religious traditions by learning from them. This paper draws much from my own experiences, insights, and studies as a native of Indian culture, brought up in Christian tradition. My studies and researches are focused on comparative theology developed through the lens of cognitive metaphor theory.
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Sebastian, J. Jayakiran. "Fragmented Selves, Fragments of the New Story: Panikkar and Dalit Christology." Exchange 41, no. 3 (2012): 245–53. http://dx.doi.org/10.1163/157254312x650586.

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Abstract The question regarding the interconnection between the writings of those considered to have focused on a ‘Brahmanical’ way of doing Indian-Christian theology and those who have taken seriously the reality of the marginalization of the vast majority of Indian-Christians who come from the Dalit background and contributed to the emergence of Dalit theology is an important one. In his voluminous writings, has Panikkar overlooked or ignored the pathos of Dalits and failed to acknowledge the contribution of Dalit experience to the theological enterprise? This article is an attempt to read both Panikkar and Dalit theologians and ask as to whether at least some recognition of convergence is at all possible.
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Dissertations / Theses on the topic "Indian Christian theology"

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Satyavrata, Ivan Morris. "'God has not left himself without witness'." Thesis, Open University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368807.

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The Christian Church has since its inception formulated various ways of relating its claims regarding the decisive and universal significance of the Christ-event to the religious traditions and experience of people of other faiths. A common theme that undergirds several of the approaches that have emerged in the history of the Christian engagement with other religions is the fulfilment concept. The fulfilment concept, with its roots in the New Testament and the early church fathers, continues to find prominence and creative theological expression in Roman Catholic circles. Protestant fulfilment theology, however, reached the peak of its development in the early years of the twentieth century, and subsequently fell into decline. This study presents a case for the revitalization of the Protestant fulfilment tradition based on a recovery and assessment of the fulfilment approaches of Indian Christian converts in the pre-independence period, focussing especially on the views of Krishna Mohan Banerjea and Sadhu Sundar Singh. Our analyses of the fulfilment approaches of Indian converts furnish us with a conceptual framework for a cumulative fulfilment proposal which complements the nineteenth century Protestant fulfilment tradition. The experience of Indian converts affords significant evidence to c9nfirm the fulfilment claim that there are elements in the Hindu tradition that can serve as a 'pedagogy' to Christ. It offers empirical verification of a trinitarian scheme of progressive, differentiated and complementary divine revelation for affirming revelational continuity between Christianity and Hinduism. It also provides components for a theologically coherent Christology upon which to base the fulfilment proposal.The fulfilment approaches of Indian converts help authenticate the plausibility of fulfilment theology, confirming its adequacy over alternative explanations, in affirming the particular truth claims of the Christian faith while ascribing genuine value to the religious traditions and experience of people of other faiths. The recovery of Protestant fulfilment theology requires attention to several pending tasks, including the development of a Christian hermeneutic of non-Christian texts, and a careful assessment of the influence of the fulfilment concept among Hindu converts and "non-baptised believers in Christ" today. This study contributes towards that recovery.
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Leeuwen, J. A. G. Gerwin van. "Fully Indian - authentically Christian : a study of the first fifteen years of the NBCLC (1967-1982), Bangalore, India, in the light of the theology of its founder D. S. Amalorpavadass /." Kampen : Uitgeversmaatschappij J.H. Kok, 1990. http://catalogue.bnf.fr/ark:/12148/cb35537632h.

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Arputham, Dominic K. "Towards An Indian Constructive Theology: Towards Making Indian Christians Genuinely Indians and Authentically Christians." Digital Commons at Loyola Marymount University and Loyola Law School, 2011. https://digitalcommons.lmu.edu/etd/136.

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Phillips, Dhinakaran Robert Jaba Prasad. "Evaluating contemporary Protestant missions to children at risk in South India : investigating foundations and principles for future Christian mission." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/33269.

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The 2011 Indian Census indicates that children under the age of 18 constitute more than 400 million, and most of them are Children at Risk (CAR). This study suggests that the care and protection of children at risk is not a twentieth- or twenty-first-century secular enterprise but has precedents in Protestant missions in India from the late eighteenth century. In the first section, the study focuses on evaluating contemporary Protestant mission contexts in India and a brief historical survey of Protestant missions to CAR in India through case studies. The evaluation concentrates on the implications of the United Nations Convention on the Rights of the Child (UNCRC) for the predominant Protestant models of mission in contemporary India - which may be summarised as child evangelism, child compassion and child advocacy. The thesis argues that child care and protection is increasingly becoming secularised and professionalised. Moreover, with the emergence of new laws and with increasing, vigilance from international and national agencies, and from Hindu fundamentalists, Christian mission to CAR is itself at risk. Under these circumstances, the study also investigates whether there is a transition from ideas of 'saving' CAR to ideas of protecting the human rights of CAR. In the second section, this hypothesis is further substantiated by case studies of select Protestant churches and Christian NGOs engaging with CAR in the cities of Bangalore and Chennai. Using empirical data, it then claims that the predominant Protestant approaches of evangelism, compassion, and advocacy are still underdeveloped and inadequate primarily because the majority of caregivers working with children still perceive CAR as objects of their mission - an assumption that may be contrary to UNCRC (Articles 14 and 30). Further, it argues that the churches and agencies most active among CAR are from a 'conservative' background, who are often exclusively 'spiritual' and otherworldly in their concerns. The final and most constructive section, based on the evaluations of the empirical data, seeks to recommend a preliminary theology of mission in and through the idea of 'childness' based on Matthew 18: 2-5, an idea developed by Adrian Thatcher in the context of a theology of child participation. Based on these foundations, it suggests that UNCRC can be integrated as a set of principles for contemporary Christian missions with CAR in South India through a missiological process called 'dialogue,' emerging from a pluralistic Indian context. It further proposes that adults and children are to be perceived not as either independent (liberational) or dependent (paternalistic) agencies, but as interdependent agencies working together in God's mission. This thesis finally proposes basic principles for Christian mission to/for/with CAR - a multi-dimensional approach integrating CAR as subjects of God's mission and not just as objects.
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Satyavrata, Ivan Morris. ""The Lord and life-giver" a comparative evaluation of teaching on the personhood of the Holy Spirit in early patristic and Indian Christian theology with special reference to Justin Martyr, Irenaeus, Tertullian and Origen, and to Brahmabandhav Upadhyay, Vengal Chakkarai and Raimundo Panikkar /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Jeremiah, Anderson Harris Mithra. "Lived religion among the rural Paraiyar Christians of South India : an ethnographic study of the social and religious worldviews in Thulasigramam." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/5797.

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This thesis seeks to present a study of one particular rural Paraiyar Christian community in Tamil Nadu, focusing on their religious identity and theological expressions. Such people, more commonly known as Dalits, or Untouchables are a largely socially marginalised group living within a dynamic and complex social matrix dominated by the caste system and its social and religious implications. They are heavily reliant on their landlords (the high caste Hindus) for their wages, food, and access to resources. The village has two Paraiyar communities, one of which is Hindu and other Christian, with intermarriage occurring frequently between them. With one exception, all of the thirty-one Christian families in the village were once Hindu Paraiyars before converting to Christianity. The first convert to Christianity was in the beginning of 20th century as the result of the American Arcot Mission. Fieldwork highlighted various tensions and areas of creativity regarding how Paraiyar Christians negotiate their lives within a marginalised and oppressed hierarchical system. Although the study focuses on the Christian community, it can only do so by examining their wider social context, which is dominated by religious and caste structures, ascribed and achieved identity, symbols, ritual, and boundaries. Recent writing within Dalit Theology naturally discusses Paraiyar Christians, but it is a contention of this thesis that much ‘Dalit Theology’ ignores the social, ritual and basis of rural Dalit life and thought, an omission which this thesis redresses. The main body of the thesis is divided in to three parts. The first part presents a review and discussion of written works on missionary encounters with the caste system in the church history of south India, as well as Dalit Theological writings. The second section concentrates on the ethnographic information gathered from eight months’ fieldwork and analysed under four different themes: understanding Paraiyar identity, Yesusami and the religious worldview of Paraiyar Christians, the utilisation of religious symbols and performances to advance social change, and, finally, the reproduction of social hierarchies among Paraiyar Christians. The final section attempts to articulate a relevant theological understanding of Dalit Christology using Gillian Rose’s concept of ‘Broken Middle’. This thesis does not set out to provide a comprehensive ethnography of this Paraiyar Christian community, nor does it propose a completely new theological system. Rather, it attempts to allow for the research subjects themselves to articulate their own perspectives and opinions regarding what it means to be Christians and Paraiyars simultaneously. This work allows for flexibility and volatility between the two identities combined within the Paraiyar Christian community. I argue that this is only made possible by their fluidity, being able to balance their individual and communal religious identities - creatively living in the middle of their multiple belongings.
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Soud, William David. "Toward a divinised poetics : God, self, and poeisis in W.B. Yeats, David Jones, and T.S. Eliot." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:331a692d-a40c-4d30-a05b-f0d224eb0055.

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This thesis examines the traces of theological and broader religious discourses in selected works of three major twentieth-century poets. Each of the texts examined in this thesis encodes within its poetics a distinct, theologically derived conception of the ontological status of the self in relation to the Absolute. Yeats primarily envisions the relation as one of essential identity, Jones regards it as defined by alterity, and Eliot depicts it as dialectical and paradoxical. Critics have underestimated the impact on Yeats’s late work of his final and most sustained engagement with Indic traditions, which issued from his friendship and collaboration with Shri Purohit Swami. Though Yeats projected Theosophical notions on the Indic texts and traditions he studied with Purohit, he successfully incorporated principles of Classical Yoga and Tantra into his later poetry. Much of Yeats’s late poetics reflects his struggle to situate the individuated self ontologically in light of traditions that devalue that self in favor of an impersonal, cosmic subjectivity. David Jones’s The Anathemata encodes a religious position opposed to that of Yeats. For Jones, a devout Roman Catholic committed to the bodily, God is Wholly Other. The self is fallen and circumscribed, and must connect with the divine chiefly through the mediation of the sacraments. In The Anathemata, the poet functions as a kind of lay priest attempting sacramentally to recuperate sacred signs. Because, according to Jones’s exoteric theology, the self must love God through fellow creatures, The Anathemata is not only circular, forming a verbal templum around the Cross; it is also built of massive, rich elaborations of creaturely detail, including highly embroidered and historicized voices and discourses. Critics have long noted the influence of Christian mystical texts on Eliot’s Four Quartets, but some have also detected a countercurrent within the later three Quartets, one that resists the timeless even as the poem valorizes transcending time. This tension, central to Four Quartets, reflects Eliot’s engagement with the dialectical theology of Karl Barth. Eliot’s deployment of paradox and negation does not merely echo the apophatic theology of the mystical texts that figure in the poem; it also reflects the discursive strategies of Barth’s theology. The self in Four Quartets is dialectical and paradoxical: suspended between time and eternity, it can transcend its own finitude only by embracing it.
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Wyatt, Andrew. "The politics of caste in India with special reference to the Dalit Christian campaign for scheduled caste reservations." Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337699.

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Sugden, Chris. "A critical and comparative study of the practice and theology of Christian social witness in Indonesia and India between 1974 and 1983 : With special reference to the work of Wayan Mastra in the Protestant Christian Church of Bali and Vinay Samuel in the Church of South India." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.380670.

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Abraham, Sara. "An ethnographic study of violence experienced by Dalit Christian women in Kerala State, India and the implications of this for feminist practical theology." Thesis, University of Glasgow, 2003. http://theses.gla.ac.uk/2456/.

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The purpose of this thesis is to investigate how experiences of violence, which have been secret in the past, can be articulated that they may become resources for theological reflection and Christian action. The research technique employed is ethnography, which is used to uncover the violence experienced in the lives of Dalit Christian women in Kerala State of India. Part one of this thesis concerns methodology. Chapter two examines how other women theologians working amongst poor and marginalised women from non-western cultures have sought to make women’s experience visible and have emphasised its theological significance. This chapter explores what I can gain from the work of these women that will help me to develop my own research on Dalit Christian women. Chapter three describes the research setting by explaining the context for this research, the researched community of Dalits and the location, where Dalit women gathered together. This chapter demonstrates my relations, as an ethnographer, to Dalit Christian women who have converted to Christianity from the Pulaya caste. Finally, this chapter justifies the research strategies employed in this research. Part two of this thesis contains my field research. Chapter four is about meta-ethnography generated at a one-day seminar and two Bible studies. In chapter five Dalit Christian women, who are the survivors of various kinds of violence, tell their life stories in their own words. In this way Dalit women started to uncover the secret and hidden experience they had in the past. Part three of this thesis is the analysis of data and conclusion. Chapter six analyses the significant themes, which have emerged from my research into the life experiences of Dalit women. It demonstrates that Dalit women’s experience and the cultural traditions of Dalit community are important resources for the development of a Dalit Feminist Practical Theology. Finally, in the light of my research, I make concrete strategies for action that could bring hope and transformation in the lives of Dalit women who are experiencing violence.
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Books on the topic "Indian Christian theology"

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Rajasekaran, V. C. Reflections on Indian Christian theology. Madras: Christian Literature Society, 1993.

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Boyd, Robin H. S. An introduction to Indian Christian theology. [New Delhi]: ISPCK, 1989.

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Christian theology from an Indian perspective. Bangalore, India: Theological Book Trust, 1990.

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I.S.P.C.K. (Organization), ed. A Christian theology in the Indian context. Delhi: ISPCK, 2001.

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Sumithra, Sunand. Christian theologies from an Indian perspective. Bangalore, India: Theological Book Trust, 1995.

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Spirit christology: An Indian Christian perspective. Delhi: Indian Society for Promoting Christian Knowledge, 2009.

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Comparative theology: Christian thinking and spirituality in Indian perspective. Bangalore, India: Dharmaram Publications, 1985.

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Etukuri, Michael. Towards an Indian Christian theology: In Latin American and Gandhian perspectives. Secunderabad: Amruthavani, 1994.

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Stepping stones: Reflections on the theology of Indian Christian culture. Bangalore: Asian Trading Corp., 1986.

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The spiritual journey: Towards an Indian Christian spirituality. Delhi: Indian Society for Promoting Christian Knowledge, 2006.

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Book chapters on the topic "Indian Christian theology"

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"Christianity and Early Indian Nationalism." In Forrester on Christian Ethics and Practical Theology, 99–109. Routledge, 2017. http://dx.doi.org/10.4324/9781315255132-8.

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"Commensalism and Christian Mission: The Indian Case." In Forrester on Christian Ethics and Practical Theology, 125–34. Routledge, 2017. http://dx.doi.org/10.4324/9781315255132-10.

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Fernando SJ, Leonard. "North India." In Christianity in South and Central Asia, 119–30. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0011.

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The Christian population in North India is varied, from less than 1% (in most North Indian states) to 22% in the Andaman and Nicobar Islands. Many fix its emergence in the 16th century, when Jesuits were invited by the Muslim Emperor Akbar the Great. By the beginning of the nineteenth century, many Protestant missionary societies were established in India. Six churches in India united in 1970, forming the Church of North India (CNI). Recently, Christians have been attacked as a threat to the hierarchical social system and threatened by radical Hindu fundamentalism. Amidst the persecutions, Christianity has continued in unique paradigms: whether in the adoption ashram life to promote the mystical traditions of Christianity as well as Hinduism, in translations of the Bible into tribal languages; or in the faculties of philosophy and theology in North India preparing men and women for ministry. Religious communities and NGOs in North India have served those at the peripheries. Lack of growth of Christian communities can be attributed to hostility against Dalit Christians who risk losing constitutional protection given to other Dalits. In fact, the collaboration of lay Christians is on the increase through different associations, basic Christian communities and Charismatic movements.
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"From Christian Ashrams to Dalit Theology — or Beyond? An Examination of the Indigenisation/Inculturation Trend within the Indian Catholic Church." In Constructing Indian Christianities, 134–61. Routledge India, 2014. http://dx.doi.org/10.4324/9781315734200-14.

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Schneider, Laurel C. "More Than a Feeling: A Queer Notion of Survivance." In Sexual Disorientations. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823277513.003.0013.

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This essay explores, in part, queer theory's queerness in relation to the religious (Christian) and ethnic (European) frame that largely produced it. Although affect and temporality theories offer important possibilities—finally—for queering Christian theology, I suggest that even these may not escape the ossifying tendencies of conceptual closure so dominant in the trajectories of European and Christian thought. Gerald Vizenor's (Anishinaabe) theory of survivance, developed out of a Native American "postindian" philosophical context, opposes settler colonial closures of "the Indian" and may help illuminate and break through queer theory's (and theology's) entrapping reliance on ethnic European concepts to work through persistent problems of identity, eschatology, and ontology.
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Aghamkar, Atul Y. "West India." In Christianity in South and Central Asia, 131–42. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0012.

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West India, inclusive of Gujarat, Maharashtra and Goa, is the most urbanised and socio-religiously progressive part of India and constitutes 14.32% of its total population (2011). Christians can be traced back to the sixth century. The arrival of Vasco de Gama ushered in a new epoch of Roman Catholic mission in India. Protestant missionary work among the low castes challenged upper-caste reformers to combat social evils. Pentecostal and Charismatic groups, such as the New Life Fellowship, began to permeate the urban landscape in the late twentieth century. Today, the church in West India remains largely stagnant, often struggling with leadership and property issues. Converts hailing from both upper and lower castes contributed to produce liturgy written in the local dialects. With the emergence of Dalit theology, some West Indian theologians faded into the background, and engagement from a subaltern perspective dominated the theological scene. Religious fundamentalism continues to pose a threat to Christian evangelism. Despite unfavourable conditions in West India, Christians have been more involved in politics than before. In reality, most urban churches are growing because of rural–urban migration and not necessarily because of conversions.
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Dharampal-Frick, Gita, and Milinda Banerjee. "Between Complicit Entanglement and Creative Dissonance." In Religious Interactions in Modern India, 1–33. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198081685.003.0001.

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Focusing on the nexus between Rammohun Roy’s religious deliberations and William Wilberforce’s religious policies, the chapter emphasizes the interconnections between the developments of the nineteenth-century public spheres in Britain and India. Wilberforce’s intervention involved constructing a new model of Hinduism and the Hindu ‘other’ from the perspective of Anglo-Protestant Christianity. Rammohun Roy set a trajectory of transnational ethical–religious debate followed subsequently by other Indian public intellectuals. However, the meaning both gave to the term ‘religion’ differed. While Wilberforce regarded only one religion as authentic and true, Roy looked for the truth shared by all (elite) forms of religion. Starting with a comparative evaluation of different theological–religious traditions, he later integrated this with Enlightenment as well as Christian reformist and anti-Trinitarian vocabularies. At the same time, Roy shared the anti-idolatry penchant of Christian missionaries, while he undertook what the authors call a de-provincialization of Christian theology.
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Athyal, Jesudas. "Theology." In Christianity in South and Central Asia, 327–38. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0029.

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The arrival in South Asia of the Western missionaries marked a turning point in the Babylonian connection of the church. While Christians in South India initially welcomed the missionaries, their reforms turned traditional Christians against the missionaries. Dalit theology emerged, rejecting the notion that a caste-ridden society and Christianity are compatible. The retreat of communism led to the rise of secularism and religious fundamentalism, while in South Asia, this tension led to renewal of religion. ‘Little Traditions’ are the narratives subsumed by mainline religions; they play a role in interreligious encounters. Pentecostalism in India at the beginning of the twentieth century appealed to Dalits as an alternative to the traditional churches. In South Asia, Western ethnocentrism often identified Christianity almost exclusively with European culture. Religiosity and poverty are two realities in Asia and theologising in the region needs to take seriously the struggles for full humanity; double-baptism refers to Christian collaboration with believers of other religions and secular ideologies while engaging with Asian poverty. The role of theology in repressive contexts is to urge the people of God to keep in dialectical tension the vision of the Kingdom of God and the struggles for freedom, justice and equality.
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9

Wilfred, Felix. "Catholics." In Christianity in South and Central Asia, 211–22. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0020.

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Small Catholic communities in Central Asia drew world attention from the visit of Pope John Paul II to Kazakhstan in 2001. Russian Orthodoxy has been the dominant Christian tradition in the region, and has enjoyed state support. Evangelical, Charismatic and Pentecostal groups have done much proselytising, to the chagrin of the Russian Orthodox Church. South Asian Catholicism has experienced much conflict, lately around and between the Oriental and Latin traditions, ethnic strife being among them, leading to a concession of double jurisdiction in some parts. While the clergy plays an important role in the overall management of the Catholic Church, criticism has come from the Dalits who fight for acceptance as equals. The early twenty-first century has seen the adaptation of many Pentecostal forms of worship. Modern South Asian Catholic theology stresses the universal presence of the Holy Spirit in peoples of other religious traditions, and inspiration of sacred texts of other religions. Conversion has been banned in some Indian states, increasing state control over the activities of the Catholic Church, including the flow of foreign funds. Institutions of the official Church might come under government control and censure, making their operation more difficult.
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10

Wangyal, Tandin. "Bhutan." In Christianity in South and Central Asia, 180–83. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0016.

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Bhutan is the only surviving monarchy in the Himalayas, having resisted any foreign colonial power. It is a predominantly Buddhist nation; Buddhism permeates all facets of their lives. Bhutan’s first exposure to Christianity came in 1627, with the visit of two Portuguese Jesuits, who were stymied by linguistic barriers. However, in the second half of the twentieth century Bhutan slowly opened up to medical missions that treated leprosy patients. From the 1960s Christians from Darjeeling and Kalimpong in India came to the country to work, and through their influence some Bhutanese came to faith in Christ. Late twentieth century/early twenty-first century conversions via ‘power encounters’ has led to a Pentecostal movement in Bhutan. In 2004 the Bhutan Council of Churches’ Fellowship (BCCF) was formed, in response to a need for local institutionalized unity. Translation work in the Tsanglha language began in 1989 and the New Testament was completed in 2009. A significant challenge lying ahead is the contextualisation of theology in Bhutan in relation to Buddhist culture. Work in this area can help to demonstrate that Christian Bhutanese are loyal citizens, with a valuable contribution to make to national life.
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