Relevant bibliographies by topics / Indian Orthodox Church

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

Academic literature on the topic 'Indian Orthodox Church'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Indian Orthodox Church"

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Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.

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This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are considered. However, dissonances are also noted, and for every potential Orthodox source of Eliade’s theories there is another equally credible source, causing a controversy over the formative influences of his Romanian youth as opposed to his later Indian experience. It is suggested that Eliade gained insight from Orthodoxy, but that this was brought to consciousness by his sojourn in India. Theology in the form of categorical propositions is present in the Eastern Church but exists alongside other equally important expressions in the visual, dramatic, and narrative arts. The Eastern Church as a multi-media performative theater prepared Eliade to apprehend religion as inducing perceptions of the “really real”—creative poesis exercising a practical influence on its audience’s cognitions. Orthodoxy is a tradition in which categorical propositions had never come to dominate the expression of the sacred, and Eliade wrote from a vantage point on the border, not only between East and West, but also between the scholar and the artist.
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Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (December 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.

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The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.
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Reid, Jennifer I. M. "Points of Contact: A Wachian reappraisal of the African Orthodox Church and the early steel industry in Sydney, Nova Scotia." Studies in Religion/Sciences Religieuses 30, no. 3-4 (September 2001): 323–37. http://dx.doi.org/10.1177/000842980103000305.

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In 1900, the Dominion Iron and Steel Company began production in Sydney, Nova Scotia. Active recruitment of West Indian immigrants created, by 1923, Sydney's most segregated community. In 1928, St. Philip's African Orthodox Church was erected, and it became the fulcrum of the community. Explanations for this success have stressed social or economic factors. This article suggests that although such factors are significant, the explanation is nonetheless religious. Employing the work of the historian of religion Joachim Wach, it argues that the church's success was due to its ability to reflect at once human religious nature, and the temporal and spatial contexts in which this nature is expressed. Examining St. Philip's Church advances what Wach regarded as the goal of the study of religion : to understand both the historical particular and the more general phenomenon of human religiosity.
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CARTER, DAVID. "The Ecumenical Movement in its Early Years." Journal of Ecclesiastical History 49, no. 3 (July 1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.

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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an important contributor to the genesis of the World Council.Archbishop William Temple, who played a key role in both the ‘Faith and Order’ and ‘Life and Work’ movements, referred to the Ecumenical Movement as the ‘great fact of our times’. This was a gross exaggeration. It is true that the movement engaged, from about 1920 onwards, a very considerable amount of the energy of the most talented and forward-looking leaders and thinkers of the Churches in the Anglican and Protestant traditions. It remained, however, marginal in the life of the Roman Catholic Church until Vatican II, despite the pioneering commitment of some extremely able people amidst official disapproval. Some leaders of the Orthodox Church took a considerable interest in the movement. However, both the official ecclesiology and the popular stance of most Orthodox precluded any real rapprochement with other Churches on terms that bore any resemblance to practicality. Even in the Anglican and mainstream Protestant Churches, the movement remained largely one of a section of the leadership. It attained little genuine popularity, a fact that was frequently admitted even by its most ardent partisans. One could well say that the Ecumenical Movement had only one really solid achievement to celebrate in 1948. This was the formation, in the previous year, of the Church of South India, the first Church to represent a union across the episcopal–non-episcopal divide. This type of union has yet to be emulated outside the Indian sub-continent.One of the aims of this article will be to try to explain why success in India went unmatched elsewhere. The emphasis will be on the English dimension of the problem, though many of the factors that affected the English situation also obtained in other countries in the Anglo-Saxon cultural tradition. This assessment must be balanced, however, by an appreciation of the real progress made in terms of improved and even amicable church relationships.
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Klimova, Svetlana M. "Indian and Russian Tolstoy: one among strangers and a stranger among one’s." Voprosy Filosofii, no. 6 (2021): 27–35. http://dx.doi.org/10.21146/0042-8744-2021-6-27-35.

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The article examines the phenomenon of the late Lev Tolstoy in the context of his religious position. The author analyzes the reactions to his teaching in Russian state and official Orthodox circles, on the one hand, and Indian thought, on the other. Two sociocultural images of L.N. Tolstoy: us and them that arose in the context of understanding the position of the Russian Church and the authorities and Indian public and religious figures (including Mahatma Gandhi, who was under his influence). A peculiar phenomenon of intellectually usL.N. Tolstoy among culturally them (Indian) correspondents and intellectually them Tolstoy among culturally us (representatives of the official government and the Church of Russia) transpires. The originality of this situation is that these im­ages of Lev Tolstoy arise practically at the same period. The author compares these images, based on the method of defamiliarisation (V. Shklovsky), which allows to visually demonstrate the religious component of Tolstoy’s criticism of the political sphere of life and, at the same time, to understand the psychological reasons for its rejection in Russian official circles. With the methodological help of defamiliarisation the author tries to show that the opinion of Tolstoy (as the writer) becomes at the same time the voice of conscience for many of his con­temporaries. The method of defamiliarisation allowed the author to show how Leo Tolstoy’s inner law of nonviolence influenced the concept of non­violent resistance in the teachings of Gandhi.
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Petek, Nina, and Jan Ciglenečki. "Prvi koncili u kršćanstvu i budizmu Strukturne analogije i povijesne sličnosti." Obnovljeni život 74, no. 1 (January 19, 2019): 15–32. http://dx.doi.org/10.31337/oz.74.1.2.

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It is well known that the ecumenical councils convening throughout the history of the Church — the Council of Nicaea in 325 A.D., the Council of Constantinople in 381 A.D., the Council of Ephesus in 431 A.D. and the Council of Chalcedon in 451 A.D.— were of great import. It is much less known, however, that centuries before the first Christian councils, a similar process was taking place in ancient India. At the Councils of Rajagrha in 486 B.C., Vaishali in 386 B.C., Pataliputra in 250 B.C., Sri Lanka in 29 B.C. and Kashmir in 72 A.D., Buddhist monks resolved to set forth dogmas, to put them in writing and to draw the line between orthodox and false doctrines. Generally speaking, the first councils, both in the West and in the East, were convened due to the need to preserve original doctrines. In addition, original teachings had to be canonised and systematised. Also, the process of including religious doctrines into imperial politics is characteristic of two royal personages, namely, the Indian king Aśoka and the Roman Emperor Constantine the Great. Both were actively involved in the councils of their day and contributed decisively to the further development and consolidation of both Buddhism and Christianity respectively.
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Naumescu, Vlad. "Pedagogies of Prayer: Teaching Orthodoxy in South India." Comparative Studies in Society and History 61, no. 2 (April 2019): 389–418. http://dx.doi.org/10.1017/s0010417519000094.

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AbstractThis article focuses on religious pedagogies as an essential part of the practice and the making of modern religion. It takes the case of the Syrian Orthodox communities in Kerala, South India to examine how shifts in pedagogical models and practice have reframed their understanding of knowledge and God. The paper highlights two moments of transformation—the nineteenth-century missionary reforms and twenty-first-century Sunday school reforms—that brought “old” and “new” pedagogies into conflict, redefining the modes of knowing and religious subjectivities they presuppose. For this I draw from historical and pedagogical materials, and ethnographic fieldwork in churches and Sunday schools. The paper diverges from widespread narratives on the missionary encounter by showing how colonial efforts to replace ritual pedagogies with modern schooling were channeled into a textbook culture that remained close to Orthodox ritualism. The “new” pedagogy turned learning into a ritualized practice that continued to emphasize correct performance over interiorized belief. Contrasting this with todays’ curriculum revisions, I argue that educational reforms remain a privileged mode of infusing new meanings into religious practice and shaping new orthodoxies, especially under the threat of heterodoxy. This reflects a broader dynamic within Orthodox Christianity that takes moments of crisis or change as opportunities to turn orthopraxy into orthodoxy and renew the faith. The paper engages with postcolonial debates on religion, education, and modernity, and points to more pervasive assumptions about what makes Orthodox Christianity and the modes of knowing and ethical formation in Eastern Christianity.
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Greenleaf, Richard E. "Persistence of Native Values: The Inquisition and the Indians of Colonial Mexico." Americas 50, no. 3 (January 1994): 351–76. http://dx.doi.org/10.2307/1007165.

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The Holy Office of the Inquisition in colonial Mexico had as its purpose the defense of Spanish religion and Spanish-Catholic culture against individuals who held heretical views and people who showed lack of respect for religious principles. Inquisition trials of Indians suggest that a prime concern of the Mexican Church in the sixteenth century was recurrent idolatry and religious syncretism. During the remainder of the colonial period and until 1818, the Holy Office of the Inquisition continued to investigate Indian transgressions against orthodoxy as well as provide the modern researcher with unique documentation for the study of mixture of religious beliefs. The “procesos de indios” and other subsidiary documentation from Inquisition archives present crucial data for the ethnologist and ethnohistorian, preserving a view of native religion at the time of Spanish contact, eyewitness accounts of post-conquest idolatry and sacrifice, burial rites, native dances and ceremonies as well as data on genealogy, social organization, political intrigues, and cultural dislocation as the Iberian and Mesoamerican civilizations collided. As “culture shock” continued to reverberate across the seventeenth and eighteenth centuries, Inquisition manuscripts reveal the extent of Indian resistance or accommodation to Spanish Catholic culture.
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Lee, Ralph. "Discipleship in Oriental Orthodox and Evangelical Communities." Religions 12, no. 5 (April 30, 2021): 320. http://dx.doi.org/10.3390/rel12050320.

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In many countries with a strong Orthodox Christian presence there are tensions between Evangelicals and Orthodox Christians. These tensions are rooted in many theological, ecclesiological, and epistemological differences. In practice, one of the crucial causes of tension comes down to different practical understandings of what a Christian disciple looks like. This paper examines key aspects of discipleship as expressed in revival movements in Orthodox Churches Egypt, India and Ethiopia which are connected to the challenges presented by the huge expansion of Evangelical Protestant mission from the nineteenth century. Key aspects will be evaluated in comparison with aspects that are understood to characterize disciples in Evangelical expressions, including: differing understandings of the sacraments and their place in the life of a disciple; ways in which different traditions engage with the Bible and related literary works; contrasting outlooks on discipleship as an individual and a community way of life; and differing understanding of spiritual disciplines.
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MUKHAMETZARIPOV, ILSHAT A. "RELIGIOUS COURTS IN THE USA AND CANADA: TYPES, MAIN FUNCTIONS AND INTERACTION WITH THE SECULAR STATE." Study of Religion, no. 3 (2020): 88–96. http://dx.doi.org/10.22250/2072-8662.2020.3.88-96.

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The article reveals the current situation around religious courts, arbitrations and mediation institutions in the states of North America, analyzes their structure, main functions and activities. Catholic and Orthodox church courts, courts and mediation institutions in Protestant churches and denominations, rabbinical and Sharia courts, conflict resolution bodies of Buddhists, Hindus, Mormons, Scientologists are active in the United States. Generally, US authorities do not interfere in their activities if there are no violations of the rights and freedoms of citizens, but sometimes at the state level (Arizona, Wyoming, Indiana, Oklahoma, Tennessee, Texas) the use of religious norms in arbitration courts is prohibited. A similar situation has occurred in Canada, where official religious courts operate legally, but in the provinces of Ontario and Quebec the activity of religious courts in the field of family relations was limited (in many respects due to fears of the formation of a parallel “Sharia justice”) The opinions of North American researchers on this issue are divided: some consider the activities of religious courts as a violation of the principle of secularism and think it necessary to ban their activities, others regard them as the realization of religious freedoms and advocate their preservation in the legislative framework...
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Dissertations / Theses on the topic "Indian Orthodox Church"

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Kurian, Aby P. "An Indian Orthodox church?" Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Rajuvarghese, Issac. "Current prevailing attitude of adults and teenagers of the Indian Orthodox Church towards people with HIV/AIDS." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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George, Abu Koshy. "Origins of the schism in the Orthodox Church of India 1912-1975 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0481.

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Nicolai, Evan P. "Iakov Georgevich Netsvetov first Aleut-Russian Creole priest and missionary to the native peoples of the Yukon and Kuskokwim regions /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Pulikkottil, George Pavu [Verfasser]. "A study on the intercultural aspects of Indian Orthodox Church / by George Pavu Pulikkottil." 2004. http://d-nb.info/972033335/34.

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Books on the topic "Indian Orthodox Church"

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The Orthodox Church of India. New Delhi: Rachel David, 1986.

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Orthodox Christianity in India: A history of the Malankara Orthodox Church AD 52-2002. Kottayam: Academic Publishers, 2003.

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Orthodox Alaska: A theology of mission. Crestwood, NY: St. Vladimir's Seminary Press, 1992.

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Kuruvilla, Philip. Identity and integration of the orthodox Church in India: Diaspora youth-a vision beyond Malankara. Delhi: Indian Society for Promoting Christian Knowledge, 2000.

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Paṇikkar, Jōsaph. Jōsaph Paṇikkaruṭe Kallūppār̲apaḷḷi caritr̲aṃ: Nāṭṭanubhava rēkhādhiṣṭhita paṭhanaṃ. Tiruvalla: Kr̲aistava Sāhitya Samiti, 2004.

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Mousalimas, S. A. The transition from Shamanism to Russian Orthodoxy in Alaska. Providence, RI: Berghahn Books, 1995.

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The Indian Church History Classics Vol. I "The Nazranies". The South Asia research Assistance Services (SARAS), Ollur 680306 India, 1998.

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1912-, Samuel V. C., Kuriakose M. K, and Rev. Dr. V.C. Samuel 75th Birthday Celebration Committee (Bangalore, India), eds. Orthodox identity in India: Essays in honour of V.C. Samuel. Bangalore: Rev. Dr. V.C. Samuel 75th Birthday Celebration Committee, 1986.

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Bloomer, Kristin C. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190615093.003.0010.

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This chapter begins with the ordination of Dhanam’s son and pans out to compare all three women. Aananthan is ordained in Mātāpuram, with the bishop of Meerut (Agra) presiding. The ritual offers a bottom-up view of the interdependent power relations within hegemonic orders such as the Roman Catholic Church in village India, and the Church’s relation to Brahmanical and non-Brahmanical Hindu authority. Marian possession is investigated as covert activity and agency. Meanwhile, Nancy’s marriage has tempered her possession activity and lends credence to interpretations that her possession allowed her to manipulate gender and familial roles. Rosalind’s following has grown and her family and community believe that Jecintho has consecrated the Eucharist. The many Marys of South India are compared to the Mary of the orthodox Roman Catholic Church. Final conclusions are presented, and the reader is taken to an intimate Mass in Dhanam’s natal village, presided over by her son.
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Palackal, Joseph J. The Survival Story of Syriac Chants among the St. Thomas Christians in South India. Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.31.

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This chapter explores the Syriac chant traditions among the group of South Indian churches, collectively referred to here as the “St. Thomas Christians.” These churches, which encompass a variety of denominational communities in Kerala, trace their origins to the apostolic and Chaldean/East Syriac sources of West Asian Christianity, later articulating also with the Antiochene liturgy and Orthodox Christianity in the late seventeenth and eighteenth centuries. They have defended their linkages with the Syriac liturgical and musical traditions against the incursions of foreign Catholic and Anglican missionaries, and later a wider variety of Catholic and Protestant movements within India. The chapter suggests that they accomplished this, in part, by only selectively accepting musical, liturgical, and theological elements that arrived with each of these missions. But more recently they have accomplished this by retaining Syriac chant melodies even as churches began to sing in vernacular languages such as Malayalam.
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Book chapters on the topic "Indian Orthodox Church"

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Naumescu, Vlad. "‘A World to Be Transfigured’: Shaping a Cold War Vision of Orthodoxy from the South." In Defending the Faith, 231–48. British Academy, 2021. http://dx.doi.org/10.5871/bacad/9780197266915.003.0012.

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This chapter explores a transformative moment in the religious Cold War that led to a new vision of Orthodox Christianity articulated in an educational project for the youth. Pointing to the interconnected histories of cold war politics and postcolonial nation-building it shows how a religious minority in South India managed to transcend the boundaries of the nation-state and establish an international Orthodox alliance that could help them handle tensions within the church, respond to secular challenges and become leaders in global ecumenism. Channelling these apologetic struggles into the educational field, the Indian Orthodox Church pioneered a Christian curriculum for the Oriental churches which provided an alternative for their own communities, transcending ideological differences and cold war divisions and reaffirming the role of religion in the secular world.
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Kurien, Prema A. "Syrian Christian Encounters with Colonial Missionaries and Indian Nationalism." In Ethnic Church Meets Megachurch. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479804757.003.0002.

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This chapter presents the complex history of the Malankara Mar Thoma Syrian denomination, which is essential to understanding many of the contemporary features of the church. Early Syrian Christians in Kerala considered themselves to be “Hindu in culture, Christian in religion, and Oriental in worship.” The chapter draws on archival and secondary research to examine how Syrian Christians were viewed and treated very differently by Portuguese Catholic and British Protestant missionaries during the colonial period and how their self-understanding, practices, and communities were fundamentally transformed by these encounters. It discusses the factors that led the leaders of the church to initiate a reformation of the liturgy and practices of the church and break away from Syrian Orthodox leadership and control to form a separate and autonomous Indian denomination in 1889. It also examines the influence of Indian nationalism and the Indian independence struggle on the church.
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"Appendix 3: Transnational Organizational Structure Of The Indian Orthodox Church." In When Women Come First, 220–24. University of California Press, 2019. http://dx.doi.org/10.1525/9780520938359-013.

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Hedlund, Roger E. "Independents." In Christianity in South and Central Asia, 261–73. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0024.

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The term ‘Independents’ differentiates lesser-known congregations and small clusters from the historic Protestant, Orthodox and Catholic denominations. Chennai (Madras) is home to a vast number of Christian denominations and institutions. Groups may range from 20–25 in number to as large as 400–500. Similar new Independent churches and movements are found in many parts of India. Sadhu Sundar Singh was a pioneering figure in the indigenisation of Christianity in India; baptised at Simla, he nevertheless remained free from the imported ecclesiastical institutions that Westernised the Indian church. There is also a more radical transformation of Christianity in hybrid religious groups in the borderlands between Christianity, Islam and Hinduism. The faith relation to Jesus of several Isa-Muslim and Christ bhakti-Hindu groups transcends the traditional denominational boundaries of Christianity. Prior to 1950 no Nepali Christians were resident in Nepal, but Nepali people managed to seep out into India, where a number of them became Christians, with most Pentecostal or Charismatic in character but indigenous in origin; more recently as many as 1 million were reported. A tiny underground church exists in Islamic Afghanistan, composed of former refugees who became Christians during the 1970s while in other countries.
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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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Istratii, Romina. "Orthodox." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson, 223–35. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0021.

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The Orthodox and the Oriental Orthodox have developed distinct traditions. The majority of present-day Orthodox Christians in Central Asia are Slavs who inhabited the Central Asian geography during historical imperial Russian expansion. Central Asia is also home to an Armenian community, affiliated with the Armenian Apostolic Church. Eastern Orthodox and Oriental Orthodox churches operate on a small scale in Pakistan, India, Nepal, Bangladesh and Afghanistan. Post-Soviet Union, newly independent republics had become Muslim-majority states. The Armenian Oriental Orthodox community survives today primarily in Uzbekistan, Turkmenistan and Kazakhstan, with a few tens of thousands per republic. The Oriental Orthodox church in India has split over Syrian Patriarchy, forming the Malankara Jacobite Syrian Orthodox Church and the Malankara Orthodox Syrian Church. Historically, the Armenians in Iran preserved their religio-cultural identity and language, not least because of being allowed to operate their own schools under the jurisdiction of the Church. Despite representation in parliament, Armenians have faced more difficulty finding employment due to discrimination. The Eastern Orthodox and Oriental Orthodox Christians of South and Central Asia have generally managed to maintain their life and witness to present times amid considerable social, religious and political pressures that have made their environments more difficult.
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Jones, Arun W. "Protestants and Anglicans." In Christianity in South and Central Asia, 248–60. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0023.

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Asian churches created numerous and vigorous Christian communities that by the seventh century were spread from Iran to China, India and Sri Lanka. Over the centuries, Roman Catholic Church, various Orthodox churches from both the Western and Eastern/Southern branches of Christianity, Protestant churches, and most recently Pentecostal and Independent churches have established churches in South and Central Asia. In Central Asia, the smattering of Protestants today mostly belong to various minority ethnic groups such as the German Lutherans and Korean Baptists, Methodists and Presbyterians. However, converts from other groups are joining Protestant churches. In none of the countries is Christianity the religion of the majority of the population; and among Christians in each country, confessional Protestants and Anglicans consist of a minority of believers. This leaves them socially and politically vulnerable to the majority population and to governments. Confessional Protestant and Anglican churches can be of foreign populations, identified with a particular region (e.g Tamil Nadu Lutherans), or spread across the nation (national churches such as the Methodist Church in India). Confessional Protestant and Anglican churches provide South and Central Asia add richness and complexity of Christian life and diversity to the church universal.
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