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Journal articles on the topic 'Indian Church'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Pandikattu, Kuruvilla. "Towards a Vibrant Indian Church: Editorial." Jnanadeepa: Pune Journal of Religious Studies 23/2 July-Dec, no. 2029 (2019): 5–6. https://doi.org/10.5281/zenodo.4274368.

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We are happy to dedicate this volume of <em>Jnanadeepa </em>Journal  is to Prof Dr Kurien Kunnumpuram, SJ, Professor (Emeritus), Systematic Theology, Jnana-Deepa Vidyapeeth, Pune. and founder of this journal.  After having specialised in Vatican II, he has been teaching various subjects like Theological Anthropology Ecclesiology and Priesthood for more than thirty years. He has contributed significantly towards an Indian Church.  This issue of the journal seeks to outline measure to create a Church in India that is vibrant, joyful and hopeful, based on the theological insights o

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Kunnumpuram, Kurien. "The Indian Church of the Future." Jnanadeepa: Pune Journal of Religious Studies June 1998, no. 1/2 (1998): 156–69. https://doi.org/10.5281/zenodo.4255248.

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In this paper I shall attempt to answer the question: if the Church in India were to inculturate itself radically, what kind of a church would emerge? My intention is to describe the main features of the Indian Church to come. Limitations of space do not permit me to paint a complete picture of the future Church. What I have to say about the Indian Church of the future can be summed up in two statements: 1. It will be a church of God; 2. It will be a church of the people.

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Fernandes, Lionel. "Changing Perceptions of Indian Christians in Independent India." Jnanadeepa: Pune Journal of Religious Studies July-Dec 1999, Vol 2/2 (1999): 149–63. https://doi.org/10.5281/zenodo.4290095.

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When we speak of Indian Christians or of the Indian Church we are not referring to any homogeneous or monolithic community, as such a community does not exist. There are various Church bodies and denominational groups spread out over the length and breadth of the country and each of these has its own genesis, history and characteristics. Thus, when we refer to the Indian Christian Community it must be understood in a broad ‘umbrella’ sense and must be nuanced accordingly.

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Dickerson-Cousin, Christina. "The African Methodist Episcopal Church in Indian Territory, 1870–1916." Methodist History 62, no. 2 (2024): 169–79. https://doi.org/10.5325/methodisthist.62.2.0169.

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ABSTRACT On September 10, 2024, Dr. Christina Dickerson-Cousin lectured at the General Commission on Archives and History Historical Convocation in Bozeman, Montana. Her lecture was based on her 2021 book, Black Indians and Freedmen: The African Methodist Episcopal Church and Indigenous Americans, 1816–1916. In her lecture, she discussed the origins of the AME Church in Indian Territory, the Indian Mission Annual Conference, and the various primary sources she used to research her book.

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Michna, Gregory. "The Long Road to Sainthood: Indian Christians, the Doctrine of Preparation, and the Halfway Covenant of 1662." Church History 89, no. 1 (2020): 43–73. http://dx.doi.org/10.1017/s0009640720000025.

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AbstractThis essay explores the origins and expansion of New England Praying Towns in the context of the ongoing theological and religious debates of 1646–1674. This period spawned significant debates regarding the extent of the Abrahamic covenant, the requirements for church membership, and the nature of conversion. The ministers present at the Synod of 1662 gathered to settle the question of “extended baptism,” an issue where Indian and English concerns intersected. Reformers who promoted a generational vision of church membership emphasized the efficacy of spiritual preparation for younger

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Gnanakan, Ken R. "Caste and the Indian Church." Transformation: An International Journal of Holistic Mission Studies 2, no. 2 (1985): 23–24. http://dx.doi.org/10.1177/026537888500200207.

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Pandikattu, Kuruvilla. "Editorial: Genuinely Christian and Truly Indian." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2020, no. 20/1 (2020): 3–4. https://doi.org/10.5281/zenodo.4273810.

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How does the Church relate to the larger world? What is the relationship between the “spiritual” Church and the “political” country? For a Christian there is a necessary connection (though not identification) between worldly progress and the ushering in of the salvation that Jesus has brought about.  So commitment to the country and devotion to the Church has to go hand in hand.  There can never be real tension between the two, as illustrated in the life, writings and vision of Prof Kurien Kunnumpuram, an eminent Post Vatican Council thinker. So these articles

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Kochuthara, Shaji George. "The Sexual Abuse Scandal and a New Ethical Horizon: A Perspective from India." Theological Studies 80, no. 4 (2019): 931–49. http://dx.doi.org/10.1177/0040563919874517.

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Despite recent signs of change, the Indian church was rather reluctant to acknowledge the clerical sexual abuse scandal as its own problem. In the Indian context, the scandal entails not only the abuse of minors, but also the abuse of women and other vulnerable adults by church personnel. The hierarchical structure of Indian society, gender relations based on patriarchy, and postcolonial attitudes provide a fertile ground for abuse. Clericalism, centralization of power in the church, and continuing negative attitudes to sexuality are further contributing factors. The clerical sexual abuse scan

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Brown, Stewart J. "Providential Empire? The Established Church of England and the Nineteenth-Century British Empire in India." Studies in Church History 54 (May 14, 2018): 225–59. http://dx.doi.org/10.1017/stc.2017.19.

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In the early nineteenth century, many in Britain believed that their conquests in India had a providential purpose, and that imperial Britain had been called by God to Christianize India through an alliance of Church and empire. In 1813, parliament not only opened India to missionary activity, but also provided India with an established Church, which was largely supported by Indian taxation and formed part of the established Church of England. Many hoped that this union of Church and empire would communicate to India the benefits of England's diocesan and parochial structures, with a settled p

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Kuruvilla, Pandikattu, and Rosario Rocha. "Book Reviews." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2002, Vol 5/2 (2002): 155–60. https://doi.org/10.5281/zenodo.4289183.

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Reviews on   Visions and Dreams: New Horizons for an Indian Church Essays in Honour of Professor Kurien Kunnumpuram SJ   Bend without Fear  Hopes and Possibilities for an Indian Church  Essays in Honour of Professor Kurien Kunnumpuram SJ

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Mangai, Paulose. "To Be a Relevant and Responsive Church: The Indian Church in Need of Liberation from Clericalism." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2020, no. 20/1 (2020): 8–16. https://doi.org/10.5281/zenodo.4273813.

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Prof Kurien Kunnumpuram’s dream for a Church was radical and  his thinking and teaching were both marked by sound learning, lucidity, rigour, solidity and depth. He wanted to see the reformatory process of the church initiated by the Second Vatican Council more fully realized in the life and practice of the church in India. With this aim and focus, he taught and wrote with passion and commitment. His theological writings aimed at the radical renewal of the church, the Indian church in particular, in its internal life and organization and also in its mission ad extra. He knew that wi

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Peterson, Anna M. "Resistance, Transculturation, and Survivance at the Bethany Indian Mission." Social Sciences and Missions 36, no. 3-4 (2023): 227–55. http://dx.doi.org/10.1163/18748945-bja10074.

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Abstract This article details an act of Native American protest against the Bethany Indian Mission and the Norwegian Lutheran Church in 1938. In doing so, it engages in and contributes to theoretical discussions of accommodation, transculturation, resistance, and survivance. In 1938 Ho-Chunk in Wisconsin sent a written petition to the Norwegian Lutheran Church in America calling for the removal of the Superintendent of the nearby Bethany Indian Mission. By articulating their grievances in a formal letter sent to Church administrators, the Ho-Chunk invoked a relationship with the Church. The Ch

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KORADA, Manoja Kumar. "Hermeneutic of Cultural Differentiation and Accommodation: A Biblical Paradigm of Inculturation for the Indian Church." Asia Journal Theology 36, no. 1 (2022): 41–71. http://dx.doi.org/10.54424/ajt.v36i1.27.

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The relationship between Christian faith and culture continues to generate discussion. This issue is perennially relevant to the Indian church as it exists in a multicultural context. How should the Indian church practice its faith in a given culture? To what extent can its faith be enculturated? This article proposes a biblical hermeneutic of cultural accommodation and differentiation as a model for the Indian church. It examines the culture/customs of the patriarchs in the book of Genesis as a test case and argues that the narrator’s hermeneutic promotes the integration of culture with faith

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Pandikattu, Kuruvilla. "Editorial: Committed to the Church and Country." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2011, Vol 14/2 (2011): 3–14. https://doi.org/10.5281/zenodo.4284163.

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What is the significance of the search for Indian Church? How far has it contributed to the betterment of both the Church and the nation? What are some of the challenges and possible responses the Church in India faces? These are some of the questions we ask ourselves in this special issue of Jnanadeepa: Pune Journal o f  Religious Studies. This is a special issue is fondly dedicated to Professor Kurien Kunnumpuram on his 80 birthday. As most of the readers are aware, it was Professor Kunnumpuram who founded this journal in 1998, with the help of JDV staff and support of the then JDV Pres

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Pachuau, Lalsangkima. "Ecumenical Church and Religious Conversion." Mission Studies 18, no. 1 (2001): 181–201. http://dx.doi.org/10.1163/157338301x00126.

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AbstractIn this article, Lalsangkima Pachuau responds to contemporary accusations in India that Christian missionaries are forcing conversions, and thereby turning Indians away from their culture. While the Indian Constitution guarantees the right to "propagate" religion, and therefore to accept the movement from one religion (e.g. Hinduism) to another (e.g. Christianity), what is important to understand that "conversion" is not primarily a call to move from one religion to another--much less to abandon one's culture--but is a movement away from self and the "world" toward God. Conversion unde

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Burbank, Ray. "The Three-Self Model, Christ’s Headship and Christian Unity: Bengali Christians Seeking and Reforming the Nineteenth-Century Indigenous Church Ideal." Scottish Church History 52, no. 2 (2023): 109–30. http://dx.doi.org/10.3366/sch.2023.0102.

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This article focuses on the nineteenth-century Protestant missionary ideal of an indigenous church, particularly in its articulation by missionaries of the Free Church of Scotland, and how three Bengali Christians connected to the Free Church endeavoured to reform the ecclesial ideal for North Indian contexts. The study seeks to show how the Western origins of the indigenous church ideal, commonly summarised in the ‘three-self’ model and supported by the Free Church’s doctrine of Christ’s headship, was received and reappropriated by the ‘native’ Christians for whom the ideal was intended. The

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John, T.K. "Decolonization of Formation." Jnanadeepa: Pune Journal of Religious Studies June 1998, no. 1/2 (1998): 126–39. https://doi.org/10.5281/zenodo.4255215.

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An essay on decolonization has to be written in the very language of  the colonizers! It is realistic to think of  decolonization of formation only when Christianity becomes once again a religion and less of an organization, the Church in India becomes an Indian Church, ridding itself of the Western mould by drawing abundantly from the rich and ancient Indian cultures, with its legitimate autonomy as a truly local Church, with financial and other forms of autonomy proper to a local Church, and above all, the Spirit of God is recognized as the animating power and guide. Such a Church

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Miller, Christopher L., Robert H. Ruby, John A. Brown, and Norman J. Bender. "John Slocum and the Indian Shaker Church." Western Historical Quarterly 28, no. 3 (1997): 428. http://dx.doi.org/10.2307/971055.

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Tucker, Louis Leonard. "John Slocum and the Indian Shaker Church." History: Reviews of New Books 25, no. 3 (1997): 107–8. http://dx.doi.org/10.1080/03612759.1997.9952777.

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Leavelle, Tracy Neal, Robert H. Ruby, and John A. Brown. "John Slocum and the Indian Shaker Church." American Indian Quarterly 22, no. 3 (1998): 403. http://dx.doi.org/10.2307/1184826.

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Keller, Robert H., Robert H. Ruby, and John A. Brown. "John Slocum and the Indian Shaker Church." Journal of American History 84, no. 3 (1997): 1099. http://dx.doi.org/10.2307/2953179.

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22

Steltenkamp, Michael F. "American Indian Sainthood and the Catholic Church." American Catholic Studies 124, no. 1 (2013): 95–106. http://dx.doi.org/10.1353/acs.2013.0001.

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23

Guenther, Alan M. "Ghazals, Bhajans and Hymns: Hindustani Christian Music in Nineteenth-Century North India." Studies in World Christianity 25, no. 2 (2019): 145–65. http://dx.doi.org/10.3366/swc.2019.0254.

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When American missionaries from the Methodist Episcopal Church arrived in India in the middle of the nineteenth century, they very soon published hymn-books to aid the Christian church in worship. But these publications were not solely the product of American Methodists nor simply the collection of foreign songs and music translated into Urdu. Rather, successive editions demonstrate the increasing participation of both foreigners and Indians, of missionaries from various denominations, of both men and women, and of even those not yet baptised as Christians. The tunes and poetry included were i

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Sergunin, Vladimir A. "A brief overview of historical, dogmatic and liturgical features of the Malankara Syrian Orthodox Church." Богословский сборник Тамбовской духовной семинарии, no. 3 (28) (September 25, 2024): 145–57. https://doi.org/10.51216/2687-072x_2024_3_145-157.

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The article describes historical, dogmatic, liturgical, cultural and other features, as well as the current state of the Malankara Syrian Orthodox Church (abbreviated name – Syro-Malankara Church), which is one of the Ancient Eastern Pre-Chalcedonian Churches and which operates in India. The spread of Christianity in this country is associated with the name of the Apostle Thomas. This work seems relevant due to the fact that in 2024 the 1950th anniversary of the martyrdom of this apostle was celebrated. Since the foundation of the Church, Indian Christians did not have a permanent hierarchy an

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Thanuzraj, Lazar Stanislaus. "Ministry and Contextualized Mission." Mission Studies 21, no. 2 (2004): 271–85. http://dx.doi.org/10.1163/1573383042653712.

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AbstractIn this article, Indian missiologist Lazar Stanislaus reflects briefly on the nature of ministry, whether lay or ordained. He then proposes a number of new ministries which are emerging out of the contemporary Indian context, among which are ministries to street children, drug addicts, prostitutes and their children, and the ministry of empowering women. In a third section the author suggests that commitment to Jesus, learning from the people, promoting individual initiative, working for the leadership of marginalized peoples and a knowledge of other religions are ways by which new con

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BOGUSIAK, MAŁGORZATA. "Religie Indii w relacjach arcybiskupa Władysława Michała Zaleskiego opublikowanych w „Misjach Katolickich" (1891-1897)." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 167–72. http://dx.doi.org/10.14746/amp.2010.17.13.

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Archbishop Władysław Zaleski was one of the best known Polish missionaries in history of Catholic Church. He spent over 30 years in India, where he founded first theological seminary in Ceylon and established indigenous hierarchy in Indian Church. During his mission he used to write a lot of letters, which were published in periodical “Missye Katolickie”. This text presents archbishop’s attitude toward religions he met in India - Buddhism and Hinduism. As many missionaries in his times he believed that only Christianity is true religion and other people outside Catholic Church were pagans. In

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Kudilil, George. "The Eucharist and Community Building in 1 Corinthians 11: An Indian Perspective." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2010, Vol 13/2 (2010): 170–94. https://doi.org/10.5281/zenodo.4284143.

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George Kudilil first situates the teaching of St Paul in 1 Cor 11:17-34 within the Sitz im Leben of the Church in Corinth and shows  the unbreakable link between the Eucharistic celebration and community building. Kudilil then compares the socio-religious context of the Indian Church with that of Corinth and applies some of the implications of 1 Cor 11:17-34 to the Church in India. The author challenges the Church to celebrate the Lord’s Supper more meaningfully by following the Table Fellowship of Jesus as well as the teaching of St Paul.  

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Monteiro, Evelyn. "The Church in Upadhyay's Vision." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2008, no. 11/1 (2008): 18–37. https://doi.org/10.5281/zenodo.4268373.

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While paying tribute to an exceptional man who had two passions: intense patriotic zeal to liberate India from colonial power and an ardent desire to win India to the Catholic faith, our author affirms that Brahmabandhab Upadhyay symbolizes a threefold commitment: to the Church emphasizing the need for incarnating the Gospel in the cultural ethos o f  India; to the nation with the message that Indians must be responsible for one another and must love and live authentic Indian life. Though Upadhyay cannot be copied today, the author as serts that he is a theologian o f  impo

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Kunnumpuram, Kurien. "Editorial: The Vision of Brahmabandav Upadhyaya." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2008, no. 11/1 (2008): 3–5. https://doi.org/10.5281/zenodo.4268351.

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In 2007 we celebrated the death centenary o f  Brahmabandhab Upadhyaya, a great patriot and a remarkable Christian. He was both a nationalist who worked for the total independence o f  India and a Christian thinker who dreamed of  a Church which is truly Indian and genuinely Christian. This issue of  Jnanadeepa is dedicated to the memory of this great son o f  the country and the Church.

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Wilson, Viju. "Women in Indian Pentecostalism." Journal of Pentecostal Theology 34, no. 1 (2025): 115–32. https://doi.org/10.1163/17455251-bja10067.

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Abstract Many women contributed to the emergence of Pentecostal communities in Thiruvananthapuram, the southernmost district of Kerala, India. Among them, four unmarried women: L. Kamalam, L. Baby, N. Thankam, and J. Jagadamma (popularly known as Kodangavila sisters) exercised their spiritual capital and crossed gender boundaries in the ministry space. They navigated their gender identity amidst the existing gender prejudices in the Pentecostal community. They exercised their spiritual capital as missionaries, Church planters, preachers, teachers, exorcists, leaders, prophetesses, etc. They in

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D'Cruz, Antony. "Towards a New Humanity: Kurien Kunnumpuram Revisited." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2011, Vol 14/2 (2011): 15–36. https://doi.org/10.5281/zenodo.4284165.

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 Kurien Kunnumpuram as a theologian is a cham pion of Vatican II and its reform. The manner and the style in which his writings are structured indicate both his schol arly bent for Vatican II’s concerns as well as his personal interest in an inculturated theology. These concerns are evi dent in Ways o f  Salvation, one of his seminal works based on Vatican II. Kunnumpuram understood that “a conciliar de cree cannot give systematic and detailed instructions for a such a vast process in the history of humankind, but only enunciate a few guiding principle

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Борисов, Павел Геннадьевич. "Indian Church Schism of 1653: Confrontation Between Colonial Missionaries and Coonan Cross Oaths." Theological Herald, no. 2(49) (August 15, 2023): 95–112. http://dx.doi.org/10.31802/gb.2023.49.2.006.

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Статья рассматривает предпосылки и последствия индийского церковного раскола 1653 г., а также его влияние на судьбу Маланкарской Церкви. Помимо религиозного значения, это событие имело глубокие исторические последствия, поскольку оно нарушило 54-летнее покровительство португальской короны (падроадо) над сирийской Церковью Маланкара, установленное в 1599 г. Синодом Удайамперура (Синод Диампера). В итоге статьи показывается, что церковный раскол 1653 г. является ключевым событием церковной жизни индийских христиан, последствия которого коснулись всех христиан Индии, оказавшихся против своей воли

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Pandikattu, Kuruvilla. "Towards an Inclusive and Dialogical Theology of Religions and Inculturation: An Exploration into the Theological Outlook of George M. Soares-Prabhu." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2021, no. 25/1-2 (2021): 133–52. https://doi.org/10.5281/zenodo.4438492.

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This article attempts to understand the theological approach of Soares-Prabhu, the best known Indian biblical scholar as being both dialogical and inclusive.  The author tries to show that his approach was basically one of openness and receptivity to the East and West, to Religions and Cultures of Asia and Europe. Such an approach to Catholicism will make it both a World-Church and an Inclusive One, which accepts good tidings from all sides. In order to achieve this goal, he starts with the Indian/Asian context of religiosity and poverty and moves on to a deeper dialogue. The imagery he u

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Kuruvilla, Pandikattu. "Subhash Anand (1943-2022): Passionately in Love with India and the Church." AUC: Asian Journal of Religious Studies 67/3-4, May-Aug 2022 (2022): 62–75. https://doi.org/10.5281/zenodo.6853253.

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This article is a tribute to Professor (Emeritus) Subhash Anand, who was part of both Papal Seminary and Jnana Deepa, Institute of Philosophy and Theology, for more than thirty years.  His unexpected death urges us to recall his heritage, his love for India and devotion to Jesus. In this article, we first look into the person of Subhash and then explore one of his most significant books, dealing with the Eucharist. He was passionately in love with India and with the Church. Rooted in his Christian tradition, he tried to understand and reach out to the Hindu brothers and sisters.

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Shafi, Saheeh. "Second-generation immigrant Indian's identity formation: An intersectional study of pan-ethnicity, gender, and religion." Indonesian Journal of Social Sciences 15, no. 1 (2023): 21–31. http://dx.doi.org/10.20473/ijss.v15i1.40042.

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This paper explores the multi-dimensional Asian American identity of immigrant Indians from their interview responses. Pan-ethnic identity of Indians in the US as Asian Americans, the Mar Thoma Church community for religious identity, and the second-generation Patel family’s union formation in terms of gender identity will be analyzed to find out the reasons behind their choice of a particular identity. Historical frameworks like Asian American movement and theoretical frameworks like identity formation theories will be used to interpret the reasons behind the choice of the identity of Indian

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Streevani. "Document: Partnership in the Mission of the Church." Jnanadeepa: Pune Journal of Religious Studies Jan 2004, no. 7/1 (2004): 153–58. https://doi.org/10.5281/zenodo.4266562.

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An invited group of 40 women and men religious and priests (theologians, social workers, activists, educators, counsellors, formators, etc.) from all over India gathered for a National Consultation on “Partnership in the Mission of the Church”, from December 7-10, 2003, at Ishvani Kendra, Pune. The Consultation was initiated by Streevani: an organization com mitted to the empowerment of women and to the promotion of gender-justice in the Church and the Indian society.

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Kuriacose, Thomas. "Jnanadeepa: Pune Journal of Religious Studies Jan-June 2010 13/1: Dimensions of Priesthood." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2010, no. 13/1 1-160 (2010): 13/1 1–160. https://doi.org/10.5281/zenodo.4269329.

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Jnanadeepa: Pune Journal of Religious Studies Jan-June 2010 13/1: Dimensions of Priesthood Editorial: Dimensions of Priesthood │ (p. 3)│ DOI:10.5281/zenodo.4269166 │ Read  Treasuring the Word: Biblical Hermeneutics in Priestly Ministry Nishant A. Irudayadason │ (pp. 4-25)│ DOI:10.5281/zenodo.4269176 │ Read Priest - Celebrant of the Cosmic Sacrament: Some Reflections on Holy Eucharist and Priestly Ministry Isaac Parackal, OIC  │ (pp. 26-41)│ DOI: 10.5281/zenodo.4269200│ Read The Ecclesial Vocation of the Priest. A Vatican Council II Perspective Errol D 'Lima, SJ  │ (pp. 42-64

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Young, Richard Fox. "Holy Orders: Nehemiah Goreh's Ordination Ordeal and the Problem of 'Social Distance' in Nineteenth-Century North Indian Anglicanism." Church History and Religious Culture 90, no. 1 (2010): 69–88. http://dx.doi.org/10.1163/187124110x506491.

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AbstractUsing the example of Nehemiah Goreh, a mid nineteenth-century Brahmin Hindu convert to Christianity, the essay explores how Anglican missionaries interacted with Indian counterparts, sometimes encouraging their ordination (as was the case in the South), or (as was the case in the North) placing obstacles in their way. After an agonistically 'cognitive' struggle with Christian faith, Goreh was recommended for ordination by the Low-Church Anglican missionaries of Benares, only to be denied 'Holy Orders' by superiors in Calcutta, who felt that ordination would entail social intercourse of

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Kunnumpuram, Kurien. "Jnanadeepa: Pune Journal of Religious Studies Jan-June 2008 11/1: The Vision of Brahmabandav Upadhyaya." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2008, no. 11/1 (2008): 1–158. https://doi.org/10.5281/zenodo.4268425.

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Jnanadeepa: Pune Journal of Religious Studies Jan-June 2008 11/1: The Vision of Brahmabandav Upadhyaya Editorial: The Vision of Brahmabandav Upadhyaya│(pp. 3-5) │DOI: 10.5281/zenodo.4268350 │Read Trinity as Sat-Chit-Ananda in the Thought of the Indian Theologian Brahmabandav Upadhyaya K. P. Aleaz   │(pp. 6-17) │DOI:10.5281/zenodo.4268362  │Read The Church in Upadhyay’s Vision Evelyn Monteiro SCC   │(pp. 18-37) │DOI: 10.5281/zenodo.4268372 │Read Constructions of National Space: Tracing the Development of Upadhyay’s Nationalist Thought V. Sebastian SJ  │(pp. 38-55

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Anthony, Nelson Joy. "Serving the Nation as Serving the Church." AUC: Asian Journal of Religious Studies Mar-June 2019, no. 64/2-3 (2019): 25–39. https://doi.org/10.5281/zenodo.4274722.

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‘Serving man is to serve God; Serving the Church is to serve  the nation’. The preamble of the Indian constitution under Articles 25-28 denotes the objectives which secures to every citizen. They are justice, liberty, equality and fraternity.  Through these a human person is socially, economically  and politically eligible to serve one another (Compendium  of Social Doctrine 160). The social teaching of the Catholic Church, on the other hand, elucidates four similar principles:   the dignity of the human person, common good, subsidiarity  and fina

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Daniel, Monodeep. "Models of Leadership in the Indian Church: An Evaluation." Studies in World Christianity 13, no. 1 (2007): 67–90. http://dx.doi.org/10.3366/swc.2007.13.1.67.

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Ackah, William. "Ethnic Church Meets Megachurch: Indian American Christianity in Motion." Sociology of Race and Ethnicity 4, no. 3 (2018): 435–36. http://dx.doi.org/10.1177/2332649218774564.

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Buisseret, David, and Arthur Charles Dayfoot. "The Shaping of the West Indian Church, 1492-1962." American Historical Review 105, no. 4 (2000): 1351. http://dx.doi.org/10.2307/2651510.

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Kunnumpuram, Kurien. "The Church at the Service of the People of India." Jnanadeepa: Pune Journal of Religious Studies Jan 1998, no. 1/1 (1998): 150–63. https://doi.org/10.5281/zenodo.4248690.

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In the Pastoral Constitution on the Church in the Modern World the Second Vatican Council has made a significant statement: Mindful of the Lord’s saying: “By this  will all men know that you are my disciples, if you have love for one another” (Jn 13:35), Christians can not yearn for anything more ardently than to serve the men of the modern world ever more generously and effectively (GS 93).' This is a challenge and invitation  to the members of the Church to dedicate themselves wholeheartedly to the service of their brothers and sisters. In this paper I in

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Rajagopalan, Mrinalini. "Cosmopolitan Crossings:." Journal of the Society of Architectural Historians 77, no. 2 (2018): 168–85. http://dx.doi.org/10.1525/jsah.2018.77.2.168.

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Between 1805 and 1836, the wealthy dowager ruler Begum Samrū built two large mansions and a Catholic church in North India. In both the makeup of her court and the character of her architecture, the begum's choices reflected her cosmopolitanism. The bishop of her church was from Rome, her closest political allies were English, and her main advisers were Indian. Her architecture, similarly, combined neoclassical façades and Italianate porticoes with Islamic detailing such as muqarnas and Mughal pietra dura; Indian elements such as hammams (bathhouses) sat alongside European-style salons. In Cos

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Shameerudeen, Clifmond. "A Mentoring Model: A Leadership Style for Seventh-day Adventists in Southern Asia." Journal of Adventist Mission Studies 17, no. 1 (2021): 71–88. http://dx.doi.org/10.32597/jams/vol17/iss1/7/.

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The Seventh-day Adventist Church in India has been commissioned by God to be a witness to the 1.3 billion people in India of whom 80% are from a Hindu background. After a hundred years, the Southern Asian Division has a membership of 1.5 million people. There are many reasons to celebrate the success of the Seventh-day Adventist Church in India, particularly the success of the Adventist school system and the health care provided by the health institutions. However, the organization that is responsible for leading South Asians to Jesus Christ may not be able to celebrate the same success as the

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Eapen, Samuel. "The Church in Public Life: A Barthian Vision for Indian Pentecostal Ecclesial Worldview." International Journal of Research Publication and Reviews 6, no. 6 (2025): 3372–76. https://doi.org/10.55248/gengpi.6.0625.2128.

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Clarke, Clifton. "Old Wine and New Wine Skins: West Indian and the New West African Pentecostal Churches in Britain and the Challenge of Renewal." Journal of Pentecostal Theology 19, no. 1 (2010): 143–54. http://dx.doi.org/10.1163/174552510x489937.

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AbstractThis article is about the black Pentecostal churches of West Indian and West African origin in the Britain. It explores the challenges and opportunities for renewal and reappropriation that confront transmigration black Pentecostal churches beyond the first and second generation. It looks at the older West Indian Pentecostal churches (New Testament Church of God) and the new West African churches (Redeemed Christian Church of God) and asks, what are the lessons of continuity and renewal that they can mutually teach each other at a time of steady decline of traditional black Pentecostal

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Francis, Andrew. "Exploring Frontiers: The Mission of the Church Today." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2018, Vol 22/2 (2018): 160–73. https://doi.org/10.5281/zenodo.4285975.

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<em>Exploring Frontiers</em> is an enlightening and challenging  book written by Indian’s most famous Missiologist, Rev Dr Julian Saldhana SJ. It is a good resource for missiologists  and missionaries, particularly in India.  It takes up the crucial challenges contemporary missionaries confront in today’s India and proposes some creative answers. Review article on this book.

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Singh, David Emmanuel. "The Indian Church in Context: Her Emergence, Growth and Mission." Transformation: An International Journal of Holistic Mission Studies 20, no. 3 (2003): 187–88. http://dx.doi.org/10.1177/026537880302000317.

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