Introduction to Christian Theologies in India

2013

1. What are the important methodologies issue involved in developing Christian theologies in India?

Ans= The important methodologies issue involved in developing of Indian Christian Theologies are mention
below.

1. Nature and Necessity of Indian Christian Theologies

To study Indian Christian theologies we need Systematic theology, since it is important that Christians especially
those who teach others-should understand clearly what they believe. There are at least three good reasons for
insisting this:

1. The Avoidance of Heresy: In the early Church, systematic theology grew out of controversy. Example: the
doctrine that there are two natures- one human, one divine- in the person of Christ is not directly formulated in
the Bible, but arose as the solution to the dilemma posed by two heretical views- the docetic view that Christ is
divine but not human, and the ebionite view that he is human but not divine. So too at the time of the
Reformation false practices like the sale of indulgences had arisen because men – against the evidence of the
Bible-had come to rely on religious observances and on their own good works for salvation. Luther turned back
to the Bible, and so reformulated the Pauline doctrine of justification by grace through faith.

2. Comprehensiveness in our Understanding of the Faith: Many Christians –even highly educated ones have
a very limited understanding of the faith; they may have a fairly clear grasp of some point and be quite ignorant
of others-like the Christians of Ephesus who were believers and yet did not know anything about the Holy Spirit
until Paul instructed them, after which they were baptised and received the gift of the Spirit (Acts. 19: 1-7).
Christians-and especially those who are going to be responsible for teaching others must be sure that they have a
thorough, mature understanding of their faith; as Paul said, be grown up in your thinking (1Cor.14: 20).

3. The Maintenance of true Doctrine: Some churches require of their ministries and lay leaders subscription to
a confession. Many people today find it difficult to accept this requirement, especially if the confession happens
to be framed in the terminology of the 16th and 17th century. The use of a confession in this way can in fact give
more flexibility than does the Roman Catholic system where the Church is constantly busied with the task of
defining dogma.

2. Methodological Shifts in Indian Christian Theologies

● Development of Theological Thinking: In the past, Indian churches by and large a product of western
missionaries were content with repeating without reflections, the confessions of faith evolved by the western
churches in their cultural milieu. “Colonial protection and missionary paternalism” kept the church away from
the main stream of Indian political and cultural life. There was very little awareness by the Indian churches of the
rich cultural and religious traditions around them. In fact the missionary attitude towards Hinduism and other
religions was often negative, their polemics were directed towards proving the superiority of Christianity over
Indian religions. Some even conceived Christianity as the crown of Hinduism In the wake of nationalism, Indian
theologians raised critical questions on the theological paradigm of the missionary era and embarked on a
vigorous search for a new paradigm that embraced the religio-cultural experiences of the people in India. The
new paradigm of theology is rightly characterised as ‘Christo-centric Universalism’, ‘Cosmic Christ’, Lordship
of Christ over all’, and ‘Christ the new Creation’- all these a universal significance of Christ reality was
unambiguously affirmed. The emergence of organized movement of the dalits, tribals and other marginalized
sector and their determination to do theology drawing on their experience of oppression and hardship as well as
their spirituality is a new watershed point in Indian theology. It has posed a serious challenge to the traditional
paradigm, but more significantly it provides a new way of doing theology- a new paradigm. In method and style
it is similar to that which emerges from the Third world liberation theologies.

3. The Sources/Pramanas of Indian Christian Theologies.

● Scripture: what is the source of our theological knowledge? Paul, writing to the Romans, tells us that the
Gospel is communicated to us through the Holy Scriptures; and that gives us our primary source of authority.
Along with this verse from Romans Chp.1 let us take several more from other parts of the epistle. For authority
we turn in the first place to the Bible, the Christian Scriptures which are the record of God’s self-revelation, and
especially of his self-revelation in Christ. Regarding religion, we follow A.J.Appasamy for the traditional Indian
classification of the sources of authority that are called the Pramanas. According to Hindu thought there are three
major Pramanas or sources of authoritative religious beliefs. First and most important is Sruti, the inspired
Scripture (the Vedas and Vedanta) in which God reveals himself. Then comes anubhava, or personal experience
of God. And thirdly there is anumana, or inferencethat is the works of theology in which theories are worked out
by logical inference from the scriptures.

1. Sruti- The Doctrine of Scripture: Sruti comes from the root sru, to hear, and it refers to the fact that the
rishis are supposed to have ‘heard’ the scriptures directly from God. The word has for Hindus the acquired
meaning of ‘revelation’; the ‘inspired’ scriptures of the Veda and Vedanta reveal God in a way that other
`scripture (the smriti or rembered works) do not. These are the conceptions which can have deep Christian
meaning. The Scripture of the OT and NT are inspired; the writers as it were heard them directly from God, and
committed them to writing, and so they carry God’s authority with them, and are the means of His self-
revelation. There is no other source which can be compared with the Bible, in which God speaks to us. What in
fact do we mean when we call the Bible the ‘Word of God’?

a) The Living Word of God: Jesus Christ is the centre of the Christian faith, and He is the central fact to which
the whole Bible bears witness. Hindu Books, Apasamy reminds us, speak of a shining light on the threshold of a
house which sheds its rays on either side. In the same way Christ is the shining light set at the centre of history,
throwing illumination on the Scriptures of the OT as well as on the NT which explicitly bears witness to him.
BD/BTT12 4 Prepared by: Rev.Sebimon.PK

b) The Written Word of God: Christ meets us as we read. The Bible is called the Word of God because it
bears witness to the living Word, and brings him before us. This was what Martin Luther meant when he called
the Bible ‘the swaddling clothes of Christ’.

c) The Word Proclaimed: how do people actually come face to face with Christ? Sometimes it may be through
the direct reading of the Word of God. More often it will be through hearing the Word preached, or perhaps
through conversation with a friend who is able to communicate the heart of the Christian message.

d) The Meaning of Inspiration: what we mean when we say that the Bible ‘inspired’? The word inspired comes
from a latin participle meaning ‘breathed into, and is the translation for a Greek word theopneustos which occurs
in 2Tim.3:16 every inspired scripture has its use for teaching the truth and refuting error.

e) The Bible as supreme Standard of Faith and Practice: in the course of nineteen centuries, and especially
because of the constant threat of false teaching, the church has formulated many doctrines. It has also developed
many different practices, in such matters as the sacraments, the ministry, the liturgy, etc. This raises an important
question: what standard or rule have we to enable us to distinguish between true teaching and practices and false?
What is our primary source of authority?

f) The interpretation of scripture: if we make the scripture our supreme and decisive standard, another
question immediately arises: how are we to interpret scripture, and what is our authority for the interpretations
we give? The Roman catholic church gives a clear answer: it is the church itself which decides how scripture is
to be interpreted. This position, subordinates the Bible to the tradition of the church.

2. Anubhava-experience: the second pramana is experience or anubhava. In Hinduism there are several terms
unmediated experience of God-Saksatkara, pratyaksa, anubhava, etc., and they are terms which can be used with
Christian content. The Indian tradition lays great stress on ‘realisation’, and this is true not only of bhakti marga
but also of Jnana marga, for a man is not regarded as entitled to speak of religious matters unless he himself can
speak of his own personal experience of unity with God. And for the Christian faith personal experience is
essential, as st.paul makes clear when he repeatedly refers back to his experience of the living Christ on the
Damascus road (Act.22, 26, Gal.1)

3. Philosophies: In Hindu though, reason or logic is more than one form. Robin boyh considering the Hindu
thought, he has he state that “Reconciling the opposites” eg. Jesus is fully God and fully human.

Q 2. How can you evaluate K.C Sen.’s or Gandhi understands of Jesus Christ in India Today?

Ans= Gandhi’s understanding of Jesus Christ and the Christian message carries greater weight among Hindus
than perhaps all the Hindu philosophical and religious interpretations of Jesus. Life and Work of Gandhi is the
subject of literally hundreds of books if not thousands, and so his life sketch is too well known to be repeated
here.

Gandhi’s Understanding of Christ: Gandhi’s understanding of Christ and Christian Gospel was not good to
start with. The condemnation by the missionaries of the Hindu gods and religion, the conversion of a Hindu who
was ‘forced’ to eat beef, drink alcohol and wear western dress, his reading of unpalatable books in the Bible like
Leviticus or Numbers — all this seems to have driven him away from the content of the biblical message.
Happily, his reading of the New Testament, and especially of the Sermon on the Mount, caught hold of his heart
and imagination at once. “Resist not evil” seems to have been the most influential message he got from Jesus’
teaching. In spite of his rejection of the gospel message in its essence, Gandhi was honest enough to say that it is
Christianity to which he is indebted “for the religious quest which (it) awakened in me”. “It is that Sermon [on
the Mount] which has endeared Jesus to me.” And the message of Jesus is contained in this sermon.
Bhagvadgita’s message of renunciation was confirmed for Gandhi in the Sermon, and so became one of his most
cherished sources of life. But Jesus himself failed to impress upon Gandhi’s mind. Like Vivekananda, Gandhi
also rejects the significance of Jesus’ historicality, for Jesus is only an illustration of the principle of Christhood.
Therefore, for Gandhi, like a great number of Hindu thinkers, even the cross of Jesus is only a symbol of the
principle of Christhood, and at best a concrete example of Christ’s selfless love for others. So Jesus was a martyr.
But in the ultimate analysis what is significant is the eternal principle of Christhood and the person becomes
irrelevant. Hence there is no uniqueness in Jesus not found in other souls. The birth, life and death of such
Christs are recurring events in the history of mankind. It is by following what Jesus taught that we can attain to
his height. Following from this, Gandhi said that God did not bear the Cross nineteen hundred years ago, but he
bears it today. He is also dying and is being resurrected day by day.

The value of each religion must be judged by its ethical teaching and practice, rather than its mystical or
philosophical achievements. In another context Gandhi even talks like a nationalist: he says that from his youth
upward, he “learned the art of estimating the value of scriptures on the basis of their ethical reality.” He exercises
“his own judgment about every scripture, including Gita” on the basis of his own conscience and reason. Gandhi
has a lot to say to remake Indian Christianity today. He insisted that Indian Christianity must disassociate itself
from its Western counterpart, because of the latter’s alliance with Ahimsa and mammon. Christians have
misunderstood Christ’s command to “go ye into all the world” by taking it to mean only proselytisation. But
what Christ actually sent his disciples into the world for was philanthropic work. We have already seen how
Gandhi’s opposition to conversion and evangelism stems from his concept of Swadeshi in religions, and so we
need not go into that here.

His supreme allegiance to Bhagvadgita, the name of Rama and, to the Hindu caste system show that he died a
Hindu. It is this loyalty to Hindu teaching that blinded Gandhi from seeing the uniqueness of the historical
person, Jesus Christ. In one sweep the Cross, the person and work of Jesus are brushed aside as irrelevant and the
principles he represents are preferred instead. Once a hot debate, the question whether Gandhi was a Christian
thus need not detain us a bit here. He was born, lived, worked and died a martyr for the Hindu cause.

Gandhi — the Man and His Mission, Mahatma Gandhi — an Interpretation are among the books which
described Gandhi’s understanding of Jesus Christ and Christianity. Christian Mission in India, The Christian
Significance of Mahatma Gandhi .What Jesus Means to him. Gandhi’s Challenge to Christianity (by S.K.
George) is some of the good ones.

Q3. Explore the contributions of Brahmabandhab Upadhyaya or Krishna Mohan Banerjee towards
Indian Christian theology.

Ans= BRAHMABANDHAV UPADHYAYA (1861 - 1907) Brahmabandhav is one of the most important
figures in Indian Christian Theology. He has written profusely on almost every aspect of the Christian message.
He lived in a time when theological turmoil in Hinduism was perhaps at its greatest. This was the time of the
ABC movements in Hinduism — Arya Samaj, Brahmo Samaj, and Christo Samaj. With Vivekananda
Brahmabandhav was also very much attracted towards Ramakrishna, as both of them were attracted also towards
K.C. Sen’s Christ-centredness. But later, while Vivekananda followed Ramakrishna, Brahmabandhav followed
K.C. Sen. Brahmabandhav Upadhyaya was born Bhawani Charan Banerjee (1861-1907). ‘Vandyaji’ was a
family title which in due time got anglicised into Banerjee. Brahmabandhav is a translation of the Greek
Theophilus meaning a friend of God which he took upon himself at the time of his baptism. Brahmabandhav
became a frustrated man and became a teacher. He seemed to have got acquainted with Vivekananda around
1880 in his college days. Being sincere seekers, they both became friends and joined the Brahmo Samaj. They
also used to attend Ramakrishna’s meetings regularly. Attracted by K.C. Sen’s message Brahmabandhav became
a staunch Brahmo missionary and was sent in 1888 to Hyderabad (Sind). There he met two missionaries of the
CMS, Rodman and Heaton, gradually led him to Christ. Already at this early age Brahmabandhav was concerned
with the two basic elements of the Christian message — the fact of the Resurrection and the truth of Jesus’ deity.
Being convinced of both, he was baptized in 1891 in the Church of England. It is important to notice that already
at this time Brahmabandhav took Christ as the fulfillment of the Hindu ideal of a sinless guru. They felt he was
making Christ one among the several gods as Hinduism does. Perhaps one major change during the last few
years of his life was that Brahmabandhav took entirely to political action and writing. He started a Bengali daily
called Sandhya which was a very radical political provocation, which the British held to be very dangerous. He
began to maintain he was fully a Hindu, at the same time a Christian. He called himself culturally a Hindu,
whereas by faith a Christian. His main theological writings are to be found in the three periodicals he started and
edited. Sandhya we have already mentioned. The other two were Sophia (published first as a monthly and later as
a weekly), meaning wisdom. Some of his main articles include: “Conversion of India”, “Our Attitude Towards
Hinduism”, “Are we Hindus?”, “Theism in the Vedas”, “The Origin of Man”, “Hindu Philosophy and
Christianity”, etc. He says it is a three-fold task: First to eradicate from the minds of the Indian people the
erroneous and mischievous doctrines (pantheism and transmigration); Secondly, to lay the basis of Theism by the
help of the Vedas; and Thirdly, to build Christianity on that foundation. Thus the discussion concerning ‘pre-
understanding’ and ‘indigenisation’ which are now occupying the efforts of the theologians seem to be
anticipated by Brahmabandhav by several decades. And obviously these two aspects of his approach also show
us what kind of content his theology has. Theological Emphases Perhaps somewhat simplistically, we can divide
Brahmabandhav’s theology under three main headings 1. his understanding of religion, 2. his understanding of
God and Christ 3. his understanding of the Indian Church. CHRISTIANITY AND OTHER RELIGIONS
Unquestionably, Brahmabandhav’s basis for all his thinking is the distinction made by the medieval theologian,
Thomas Aquinas, between nature and supernature (or grace). Very paradoxically, though he builds all his
theological thought on this Roman Catholic basis, yet he rejects it in order to replace it by the Vedantic type of
thinking. By now we should be able to say why this contradiction arises. He felt this was too negative an attitude
towards Hinduism. On the other hand, Catholicism, with its distinction between nature and supernature, gave
room for natural theology built on human reason on which the supernatural grace or the theology of revelation
can be built. This was definitely a more positive attitude towards to Hinduism, and appealed to the nationalistic
spirit of the time. Hence he describes the basis of the relationship between Hinduism and Christianity as follows:
It is on account of the close connection between the natural and the supernatural that we have taken ourselves the
task of expounding the Hindu scripture systematically and of fishing out the theistic truths from the deluge of
pantheism, idolatry and anthropomorphism and thus glorify him who enlightens every man who cometh into the
world. Thus it is the pure Hinduism of the Vedas which is the nearest to the gospels, but the later Hinduism has
been polluted by two developments, the doctrine of reincarnation and transmigration on the one hand, and the
Advaita philosophy on the other. Further he says, we consider these two doctrines the two greatest enemies of
mankind . . . we accept as our own the primitive Theistic truth taught in her shastras. It is for this reason that
Brahmabandhav attacks the Advaitic philosophies of Arya Samaj and Brahmo Samaj, who accept these two
dangerous doctrines in one form or another. Thus his main aim was to lead Hinduism back to its original form
and thereby pave the way for the Christian faith, as Baago affirms: (i) Not only is Hinduism not perfect but even
Christianity is not perfect. “The development of the Christian religion has not come to an end. It will grow,
blossom and fructify till the end of time”. Brahmabandhav says that Christianity should not come as the
destroyer of Hinduism, but as it is fulfillment. “The primitive (Hinduism) and the new (Christianity) are linked
together as root trunk base and structure, as outline and filling.” Brahmabandhav strives to make Hinduism the
foundation on which the superstructure of Christianity can be built. This is what he calls Vedic Christian
theology. It is also in this connection that Brahmabandhav dwelt on the parallels between the Old Testament and
the Vedas. But since the Vedas contain the Old Testament understanding of God and nature only spasmodically
here and there, he was not really able to build successfully an adequate Vedic Christian Theology.

Evaluation

Strengths 1. He had a very high Christology. In calling Christ Brahman he was very understandable before the
Hindu brethren. 2. His zeal for indigenisation of the Christian message makes him an uncalled but sent
missionary to the Hindus. 3. His understanding of the Bible as the revealed word of God is definitely
conservative. Weakness 1. His almost uncritical use of the Thomistic system of nature and supernature makes
Brahmabandhav blind to several aspects which come up in Protestantism, such as justification by faith alone. 2.
His resort to Vedanta to understand Christ as the higher God in relation to the avataras makes the difference 7 4 7
5 between Christ and others only quantitative rather than qualitative. 3. His finding of Logos Spermatikos in the
Vedas, even to the extent of finding the purer Christian message there, dilutes the authority of the Bible. 4. His
understanding of Christ as the atonement for the sins of the world is anything but the penal substitution which the
Bible emphasizes.

Q4. Evaluate the missionary constructions of Robert De Nobile for the propagation (new idea) of gospel
and to a basis for Indian theology.

Ans= Many foreign missionaries came to India to share and proclaim the word of God. Among those
missionaries, De Nobili was one among them to minister the people of India. Even though many missionaries
tried to minister Indian, Nobili was the first foreign missionary to India who sacrificed himself for the Indians.
Here in this answer it will be dealing about Nobili’s methods of contextualizing by exploring more which would
give us propagation of the gospel picture of Nobili’s works and help us to understanding better especially to
Indian theology.

Robert de Nobili was a Jesuit missionary in Madurai, India. He was famous in missionary groups and theological
study circles in India. Nobili transformed his name as a teacher of truth. Nobili was also known as the founder of
the missions of the inner of South India. Robert de Nobili was born at Rome in September 1577, of a noble
family from Montepulciano. He joined the Society of Jesus at Naples in 1604 and boarded at Lisbon towards
India. Through society, he reached Goa, India in 1605. In 1606, he reached Cochin, and after spending six
months there, he left to Madurai on November 15, 1606. Madurai is called as a ‘temple city’ because it has 2,359
temples. In those eras South India has developed forms of Hindu philosophy and religion, such as the Saiva
Siddantha and the hymns of the Alvars. When Nobili arrived at Madurai people were fully devoted, and a society
of spiritually and philosophically enriched from ages. And by that time there was already missionaries in
Madurai under Portuguese Jesuit, Father Fernandez. Nobili was imprisoned twice in 1640 and 1641.

Interestingly Nobili played very important role to reach the Hindus with the word of God. Nobili took a survey in
a first step, and he found out one of the basic reasons for the failure of foreign missionaries in India i.e. instead of
adapting themselves to Indian culture, they encouraged to adopt foreign culture, lifestyle. So to his surprised
while Nobili took the survey two things impressed him the most i.e. the unattractive power of caste system, and
the need for wise and patient strategy, if the fortress of Hinduism was to be capture for Christ. Therefore, Nobili
applied new lifestyle and adopted Hindus tradition as a mean to road to reach them with the word of God. He
used sandalwood, threading ceremony, and many of social, traditional, but he was strictly avoided certain
religious practices. He changed his manner of living, eating practices and communication style to win them.
Nobili started to preach the word of God and Nobili’s first convert was the high caste. Years later, Nobili also
wrote a book in rejecting the Hindus philosophy attuma Nirnayam and doctrine of the Hindu rebirth. The Life of
Brahmin Sannyasi Western missionaries like Fr. Goncalo Ferandez were already working in Madurai when
Nobili arrived at Madurai. But even a single soul or Hindu were not converted because of western thought and
lifestyle. Nobili was visited by high caste Hindus and he told them that he is from royal Italian heritage as Roman
“raja,” a member of a ruling caste that Indians could understand. When his Hindu friends heard that he was
actually a raja, they spread the news and he was accepted. So Nobili constructed easy road to share the word of
God. He learned Sanskrit and Tamil at this time and became like a native speaker. He spoke Tamil and Sanskrit
fluently and that draw the attention of local people. Nobili was the first European missionary to obtained
knowledge of Sanskrit and read the Vedas and the Vedanata in Hindu’s originals script. He discussed religious
subject with Brahmans attempting to explain Christian doctrines in terms of Upanishadic thought. He introduced
the Lord ’s Prayer as a kind of sacred formula and referred to Jesus as a true spiritual teacher (sarguru) who
opened up the way to liberation (moksha). He also started writing Christian psalms and prayers in Tamil
patterned on the Indian songs and prayers. He wore a threestringed thread across the chest just like Brahmins. He
claimed the three-stringed yarn represented the Holy Trinity of the Father, the Son and the Holy Spirit. However,
many foreign missionaries disagreed with his approach to Hinduism.

Adaptation of Caste System Caste system is one of the most difficult practices in South India and that make big
distinguish between people. Especially the Bramin finds so difficult to adjust or to mingle with other castes.
Therefore to show equality to everyone Nobili accepted the caste system became a Brahmin and used it for the
conversion of people. For accepting Hindu practices, other missionaries criticized Nobili, but nothing changed
Nobili’s passion for reaching Brahmin’s. After couple of years, Nobili was able to see some converts from
among Hindus. Now the challenge before Nobili is to reaching them all, then he found a solution from Vedas
itself. He became a guru and started recruiting his disciples into two groups and made a way for all cast people to
listen the Gospel message. One disciple group follows and shares the Gospel with the high cast people and
another group reaches low cast people. He believes that the gospel can change their mind set and up to some
extent people were changed through the word of God as Nobili thought.24 4. Nobili’s Pattern of Indian
Christianity Nobili became Sannyansi by adopting Hindu tradition but one of the major tasks in Nobili’s mind
was to present Christianity in such a way that it must fit into the Indian Context.25 Nobili was so clever to catch
the Hindus, so even after converting the Hindus to Christian Nobili allowed Indian Christian to continue with
their customs and way of dressing. For example, the bunch of hair and the sacred cotton thread which he
considered culture rather than religious. In allowing the Christian in continuing their customs is because he saw
the concept of Hindus towards western missionaries. In a meanwhile, Nobili also accepted caste system with its
discrimination and strict separation. Nobili also opened a school of catechism and slowly started introducing
Christian theology. He then built a church and presbytery on a site granted to him by a cousin of the king of
Madurai. According to one of his follower Balthasar Da Costa records that throughout his fifty years of work he
was able to convert 30, 000 thousand people. And among them, there were few Brahmins and other high cast and
rest of them were from the low caste. Critical Analytical Nobili did amazing job in sharing the gospel to Hindus.
Nobili saw the need of India and he tried his best. Nobili applied an indigenous method of contextualizing the
word of God of with the people. His main concern was to evangelize the people and let them believe in Jesus as
savior, however on the other he really wanted people to stay back in their own culture even after accepting
Christ. Nobili was the greatest foreign missionary to India in his century. Nobili had a passion to transformed
India with the word of God. Nobili applied new methods of accommodating Hindu traditions which was much
more powerful mean to reach out the high caste and other castes too. It made an impact to people mind to accept
Jesus Christ. And since Nobili didn’t stop to continue their genuine tradition or customs they never felt
Christianity as a western religion which imposes European lifestyle. Thought many of the missionaries find
difficult to do mission work among the Hindus, for Nobili, he could easily mingle with the Hindus and
proclaimed the good news. I felt good enough to his notion, because missionaries or ministers of God should
give impact in the life of the local people. As a minster, we need to find out the better way for the people to
present the gospel to the people whom we are working. Nobili, found out the needs of the local people and that
make easy path to moved forward to share about Christ with them. Nobili sacrificed all his foreign attitude or
mindset and took the privilege to learn new environment to reaching the Hindus with the word of God. He even
learned Sanskrit and Hindus Vedas and that helped him to reach even the Hindu high caste. He became
Sannyassi, and lived and dressed like a purely Sannyassi. Up to here I agree with Nobili methods that he applied
in spreading. The negative aspect of Nobili’s contextualized approach is he himself failed to recognize some of
the evil social practices.

He also claimed the three-stringed yarn represented the Holy Trinity of the Father, the Son and the Holy Spirit.
But, in my limited knowledge I find hard to accept of his notion because the reason is we can’t compare or give
the Holy Trinity to anything we wish. Nobili accepted caste system and allowed it to entertain inside the Church.
As a result, discrimination remains throughout the centuries; and even today there is discrimination inside the
church. Caste system is the most evil practices in Indian society, and Nobili has given a very negative
understanding and an example by accepting caste system during his time. In Paul’s letter to Galatian we read
even one is one in Christ neither Jews nor Gentiles (Gal 3:28). But Nobili failed that. In the result of that even
today’s Christian continuing the same evil practice. I should say because of this concept many lately Christians
(from low caste) are struggling for discrimination. Another disadvantage is Nobili failed to recognize the
significance of Holistic Mission. We could see a great example from the life and ministry of Jesus Christ
according to gospel Luke 4:16-30. Missionary is not all about propagating the good news, but also giving enough
care to the people. And we have seen from Jesus whenever He sees or encounter people He moved with the
compassion. It is very crystal that gospel includes holistic mission. What Nobili thought was that the major task
of missionary is to convert people to Christ. Therefore he gave emphasis only on converting people and he has
given wrong concept. But he was wrong in that. I think there no greater example than our Lord Jesus himself
who kept holistic understanding wherever he encountered people. Missionaries/Christian should too have feeling
for the people as like Jesus did. We should be transformed the people and be social reformer through the word of
God. Apart from the negative areas, I could strongly say, Nobili’s contextualization method is very much
relevant even present scenario to reach out the unreached. 6. Conclusion As we have seen the above discussion
very vividly that Nobili’s strategies in reaching is unquiet. Robert de Nobili was a great missionary in the era,
who kept himself in a shoe of Indian and looked through Indian view. Nobili, became like Guru/Saanyassi and
studied and had a thorough understanding of Hinduism to won and to present Christ in Indian style. Nobili
accommodated Indian culture, practices, beliefs, religions which causes him to win others trust and make
friendship. He had contributed many good things towards Indian Christian, and set an example to the
missionaries by adopting Indian tradition. In a meanwhile we have also seen.

Q5. How A.J Appasamy’s or Sr. Sara Grant’s contemplative (causing deep though) method and Bhaki
marga helps the growth of the Indian Church theology.

Ans= Appasamy was born on 3rd September 1891. His doctoral dissertation is on “The mysticism of the Fourth
Gospel in its relation to Hindu Bhakti literature”. In the 1950 he became the bishop of the C.S.I diocese of
Coimbatore.

Theology: according to Apasamy, “The conviction behind my thinking is that Christian Church should develop
Indian pattern of Christian work based on religious pattern of this country...we must formulate our own theology
using tradition available in this spiritual country”. Thus Christian theology in India should be rooted in Indian
heritage. He also tells that theology is the outcome of experience and not of theory. It is one’s understanding of
God as we abide with Him in dyana and service and confirm His will. Dyana and obedience are the first step in
Christian thinking.

Bhakti Thought: for Appasamy, the theistic bhakti was the most suitable to show the inner spirit of Christian
religion to real spirit of Indian religious thought. Bhakti is close to Christianity because it maintains a distinction
between God and bhakta. Salvation through bhakti is possible to all but jnana marga is limited to few. He defines
bhakti as deep, unselfish love of the whole human for God, finding its highest bliss in union with Him. In the
Bhakti tradition sin is taken seriously, unlike in Advaita. He said that the problem of getting rid of karma is far
more pressing than the problem of getting rid of sin. He feels that it is more effective to approach a Hindu not
with the concept of sin and sinfulness, but with God as a Hindu has a real passion for God so he should be helped
to understand the wonder and depth of God’s love, particularly as revealed on Calvary.
 As we have seen Christianity as Bhakti Marga, we come across that it was A. J. Appasamy, who was a very
strong advocate of an indigenous Christian faith tried to relate Christian Bhakti to Bhakti tradition of India, so
that the Christian faith would be relevant to the Indians. He considered Christianity as a life of devotion and
loving relationship with God. Undoubtedly Christianity is a way of life which very much emphasizes on a
personal and loving relationship with a personal God. Thus, Klaus K. Klostermaier rightly observed by stating
that, “There is Bhakti in the Bible both in form and spirit, in many points.” In both Testaments of the Bible,
devotion and love to God is given much importance. One can also find throughout the centuries Christians have
tried to relate their lives with God through Bhakti. Martin Alphonse observes two specific contributions of
Bhakti tradition which are in fact very crucial to understand for all of us: Bhakti tradition contributes to the
enrichment of a personal Christian experience; and Bhakti tradition contributes to the indigenization of Indian
Christianity. Christianity as Bhakti Marga will really lead Indian Christians to the enrichment of a personal
Christian experience and will also make them to feel that they are following an indigenous faith. Therefore,
Appasamy must be acknowledged for his effort to bring about mutual respect, understanding and sharing
between Christians and people of other faith in India. However, his understanding of Bhakti as way of salvation
must be criticized for salvation is not by Bhakti rather it is through grace and it is a gift (Eph. 2:8). He must also
be criticized for subordinating Jesus Christ to God by considering his and God’s union, a moral union rather than
that of metaphysical.

Q6. How the Indian Christian theologians such as Chakkarai and S.K. George responded to the nation
building and Christian participation in the freedom movement.

Ans= There are many Indian Christian theologians who contributed toward Indian Nation building and those
who look objectively at the history of the freedom struggle in India, they are like Chakkarai and S.K. George will
be focus here.

George Thomas, a well known Church historian maintains that, the Indian Christian Community played an
influential role, especially in the early phase of the Indian National Congress – founded in 1885 – which was the
premier instrument of political nationalism. According to him, the influence of Christians was impressive in the
various sessions of the Indian National Congress. For example, in the third annual session of the Congress in
1887, out of 607 participants in the session, 15 were Indian Christians, and among those who addressed the
assembly was Madhu Sudhan Das (1848-1934) a well-known leader from the Christian community in Orissa.

Venkal Chakkarai (b.1880) participated in the Civil Disobedience Movement started by Mahatma Gandhi. In
1930 K.T.Paul went to England to participate in the Round Table Conference. He decried the tendency among
some Christians to keep aloof from the National Movement. Like these, there were many other prominent
Christians who participated in the national movement either as part of the Congress or outside it.

Geoerge Thomas notes that Barhmabandhab Upadhyaya (1861-1907) a ‘Hindu Catholic’ sadhu and theologian,
played a leading role in the Swadeshi Movement. He was also one of the early leaders who enunciated the
philosophy of Non-Co-operation Movement. He edited Sandhya, a national journal founded in 1904, and it had a
decisive influence on the masses because it was the only vernacular paper in Bengali, which boldly advocated
complete Indian Nationalism. Again, a conference of leading Christians from all over India held at Ranchi in
1923 passed a resolution to give full support to the national movement. In 1930, among the 78 persons who
accompanied Mahatma Gandhi during his Salt March from Sabarmati ashram to Dandi, there was a Christian
named Thevarthundiyil Titus, a young disciple of Gandhi and a member of a Christian family of Travancore. In
the freedom and pro-democracy movement in Travancore in the 1930s and 1940s, prominent Christian leaders
like T.M. Varghese, A.J. John, Anne Mascarenes and Akkamma Cherian were pioneering forces. Philoppose
Elanjikkal John (1903-1955) was another prominent member of the Travencore State Congress.

Q8. Elaborate the contributions of M.M. Thomas or S. Kappen for the Liberation theology in India.

Ans= M.M.Thomas and Karma Marga: karma marga is a path towards union with God, relating to action in the
world in order to attain liberation. Thomas affirms the significance of Christian-Hindu dialogue at the level of
mystical spiritual interiority, as perused by swami Abhishiktananda, the exclusion of all bodily and social
exteriority, and a concentration on the eternal Christ to the exclusion of the historical Jesus. Thomas approach as
an enriched karma marga, recognising his endeavour to seek a path of loving, self sacrificing service. While this
is done positively, in order to assess the possibility of formulating a Christian karma marga. He says “we may
find what is said on thinking, emotion and action as parallel to the paths of njana, Bhakti, and Karma in
Hinduism. But these understanding in Christianity and Hinduism have radical difference. In Christianity the only
one path to God’s presence is Christ; that means faith in Christ knowledge, devotion and action are means of
expressing this faith in Christ; they are not paths in themselves to reach God.

Evaluation: Evidently, the theology we have outlined thus far is very much unlike theology, in the sense it looks
more like a political or sociological history of man. This is to the credit of Thomas, for he does not see the
spiritual aspect of man isolated but in its integral relations with all other aspects. My own evaluations are as
follows: Thomas has tried to reconcile the biblical revelation with three systems: Marxist ideology, Hindu
spirituality and process philosophy, but he has failed in bringing this reconciliation. He has so failed because the
character of the biblical revelation is entirely different from the other three systems. Since he has attempted this
impossible amalgamation, his theology ultimately ends up in one or all of the following results: Either God’s
holiness as given in the Bible will be rejected, or the personal lordship of Christ will be rejected, or faith as the
connection between God and man will be rejected. Following from such an understanding of God, Christ, man
and the world Thomas’ theology inevitably leads to political action. There is a basic lack in his approach to the
scriptural revelation — he has tried to find revelation in the revolutions. Thomas has done very little exegesis in
all his theological writings. His writings are more philosophical, sociological, ideological or political, but almost
never have biblical support. Raising history and scientific expertise to the level of the scriptures in authority he
has diluted the scriptures radically. It is not just a question of how to interpret the Bible, but of the very place of
the Bible in our Faith.

Q9. How the feminist theologies motivate the Indian women to face the challenges of India Today?

Ans= Feminist theologies deals with the experience of women and how this experience is based on suffering due
to the patriarchal domination. Theologies in a feminist perspective has to situate itself at the center of all
oppression and exploitation. It also has to conceptualize how categories and structures of oppression and
exploitation are linked with each other. The movements for inclusive language and for the admission of women
in ministry and priestly ordination lead to the exploration and development of new understanding of the major
themes of Christian thought. Gen.1:27-28 says, so God created man in his own mage; in the image of God he
created him; male and female he created them.

R.L.Hnuni evaluates Jesus’ concern for women, Jesus’ attitude for women comes across from every source, and
in every form, every parable, miracle, story, discourse and his actions. Luke is often presented as the gospel
writer who has a particular concern to present Jesus as caring for women that are not related to other gospel
writers (Lk.7:36-50, 13:10ff). One can find Jesus acting on behalf of women to provide dignity and equality. In
today’s world violence against women and girls is the most pervasive human rights violation. It can be seen in
every corner of the streets, in families and in places of work. It is a grave social problem that threatens the safety,
equality and bodily integrity of every woman. Gender violence manifests itself in multiple forms-selective
female foeticide and infanticide, sexual abuse, incest, molestation, sexual harassment at work and on the streets,
marital rape, domestic violence in the form of wife assault and women battering. Violence against women is
apart of our society and in this context women liberation requires rejection of all forms of violence.

Feminism today is the constant questioning of the world we perceive and the boundaries we encounter. The more
we understand, the more we are able to build a narrative for change. There are innumerable new energies arising
from different positions transforming the feminist field: new contestations of patriarchy, and new contestations of
the normative feminism itself. It will be the interplay of fields that might change the system altogether

Q10. Write Short Notes on any Three of the following:

a) Dalit Theology (b) Nirmal Minz (c) Paulose Mar Gregoriose (d) S.J. Samartha (e) Felix Wilfred (f)
Pandita Ramabai (g) Farquhar.
A) Dalit Theology:

Dalit theology finds its expression in the context of Dalit experiences, consciousness andidentity. It is a theology
that relates to experiences and expressions of the Dalits in struggle forfreedom from oppression as they become
conscious of their situation of oppression. It is also a theology that works to transform conditions of Dalit
existence Therefore, Dalit theologybasically is a “Dalit liberation theology as a “means of humanization” of the
Indian. Dalits, both Christian and non Christian. Dalit theology also articulates its goal as utopian casteless-
classless society expunged of any trace of oppression and socio-economic-religious stratificationas evidenced in
historic Dalit experience and identity. Dalit theology as a separate theological articulation and movement since
1980s has come to fore in Indian theological circle because it “has been conceived in the context of struggle
against the oppression of the caste system and aspirations for social justice both in the Church and in the
society.”

 The emerging Dalit consciousness due to the caste system among the Dalits was metwith insensitivity of the
Indian Church and the Indian Christian theology. Since both the Indian
Church and Indian Christian theology remain insensitive toward the “Dalit concerns and deeper dimensions of
their aspirations and struggle for fuller humanity” this indifference and insensitivity of the Indian Church and
Christian Theology “makes the formulation of Christian Dalit theology imperative.”
PRINCIPLES AND METHODS OF DALIT THEOLOGY
Impelled by the mentioned imperative necessity of addressing Dalit issues, Dalit theologyinterprets the biblical-
theological concepts in the light of Dalit experiences. It begins from theexperience of oppression and
discrimination suffered by the Dalits, and the Dalit community as awhole. The pursuit of this theology requires
as precondition the  pathos of the Dalits which provides the basis of the deeper knowledge into the reality of
Dalits and various mechanisms andstructures of their oppression. Hence, the first basis of Dalit theology is Dalit
sociology.
EVALUATION OF DALIT THEOLOGY
With its identification in Christ’s mission and person as well as in the vision of the new
humanity as bedrock, essential appreciation of Dalit theology lies behind its expression the painand oppression of
the Dalits. Dalit theology becomes an expression of anger against those who have made them Dalits. In doing so
Dalit theology gives vent to the agony and pain of God’s people. Doing Dalit theology against the backdrop
of strong traditional Christianity andstratified Hindu Context is giving voice to the concerns of Dalits, and
hereby, this theology is aliberative action in itself, in the sense that its coming into being created space for
thedevelopment of a Dalit Christian voice and their unique position in relation to God, Christ andnew humanity
in their own point of view. However, though Dalit theology is an attempt towards an Indian liberation theology
based on theculture and history of Dalits, it is dependent on the other ideological movements both from Indiaand
abroad. It is a theology in the context of depressed society and experience of Dalit, but often done on their behalf,
which still lacks the experienced and authentic articulation. Nonetheless,despite of the stated limitation, Dalit
theology still can assist not only as a means of Christianidentification of the existence, experience, consciousness
and identity of Dalits, but also a pragmatic ideological tool for Dalit empowerment.

B) Nirmal Minz
Ans= irmal Minz is Bishop Emeritus[2] of the Protestant North Western Gossner Evangelical Lutheran
Church Society who served as Bishop from 1980 through 1996.
As a Scholar, Nirmal Minz is an authority [1][3] on Tribal and indigenous people and culture. Minz views tribes as
being the indigenous people of India and opines that moves to alienate their landholding will cause destruction to
the planet Earth itself.[4] As for the attitudes of the indigenous peoples, Minz believed that the accommodative
nature, communitarian ownership of properties and decision by consensus did not find favour with
the colonial British India which even continues to this day with the powers that be.[5] Professor K. P. Aleaz in A
Tribal Theology from a Tribal World - View[6] considers Nirmal Minz along with Renthy
Keitzer[7] and Timotheas Hembrom[7] as the Theologians with focus on Tribal cultures and ideologies.

b) S.J. Samartha
Ans= Shri Swami Samartha Maharaj was doing long Tapasya in kardali wan once a wood cutter came and his
axe accidently fell on the mount of soil which had formed on Shri Swami samartha Maharaj due to Tapasya of
300 years.
Blood started coming out from the small mount of soil this awakened Swami samartha Maharaj from Tapasya the
wood cutter became very much frightened and prayed to swami samartha Maharaj for forgiveness.
Swami samartha Maharaj forgave the wood cutter and asked him to take the leaves from a nearby herb and apply
on the wound of axe to stop the blood and the blood stopped.
This is how Swami Samartha Maharaj became known. From Kardali forest swami samartha Maharaj did
pilgrimage to many places like Pandharpur, Kali mata of Calcutta, Kashi, Badri Narayan, etc and returned to
Maharashtra and stayed in Akkalkot.
Swami Samartha Math are located in many cities in Maharashtra, shri Swami samartha Maharaj has many
devotees in Maharashtra, Goa, Karnataka, and Andhra Pradesh.
Many devotees have faith and belief on Datta Avatar Swami Samartha Maharaj that shri swami samartha
Maharaj is Himself Lord Dattatreya / Bhagvan Vishnu.

2014

Q3. Elaborate the works and contributions of S. Kappen or Gabriele Dietrich in the field of Liberation
theology and Christian Social Witnessing.

Ans= Gustavo Gutierrez is one of the theologians responsible for the gestation of theLiberation
Theology or Theology of Liberation. Despite of the point of depart of
thism o v e m e n t   b e i n g   a t t r i b u t e d   t o   t h e   1 9 6 8   c o n f e r e n c e   o f   L a t i n   A m e r i c a n   B i s h o p s   i
n Medellin, Colombia, it is widely known that it started being developed long before withinthe context of
political, economic and social change of the Latin American political, e co no mi c an d s oc ia l
en vi ro nm en t s i nc e th e da w n of th e s e co nd h al f of th e tw en ti et hc e n tu ry . G ut ie rr ez , a
P e ru vi an na ti ve th eo lo gi an , b or n in 1 92 8, i s on e o f th os e w h o reacted to the mismanagement of
society by powerful military or populist government.

Gutierrez’s main contribution in Christian theology is in the movement for the liberation of the poor, which he
theologized and coined it as “the theology of liberation”. He developed and explained his theology in a number
of books he wrote,10 which may be summed up in this essay under the following headings: (i) Defining
Liberation Theology, (ii) The Preferential Option for the Poor, and (iii) Liberation and Salvation.

Gustavo Gutierrez, describes Liberation Theology as ‘a theological reflection based on the gospel and the
experiences of men and women committed to the process of liberation in the oppressed and exploited land of
Latin America. It is a theological reflection... born of shared efforts to abolish the current unjust situation and to
build a different society, freer and more human.( GUSTAVO GUTIÉRREZ: THE FATHER OF LIBERATION
THEOLOGY By: Henkholun Doungel.)

Gutierrez’s “Liberation theology” is the first school of theology that clearly reflected the side of the oppressed
and it is able to perceive many changes necessary in Christian theology, to be faithful to the liberative message of
Jesus. In fact, it is the greatest change in theology that has taken place since the time when the Christian Church
came to terms with the Roman Empire under Constantine; and since the time theology had been done from the
side of the powerful. This is true particularly of the modern period when the European countries expanded into
other continents. Gutierrez’s ideas took hold in Latin America and brought him international recognition, even as
he continued as a parish priest. They also provoked sharp opposition from many who saw liberation theology as
an attempt to reduce Christianity to little more than Marxist or left-wing politics.

Church authorities were sometimes disturbed by Gutierrez’s ideas. In some quarters, the theology of liberation
still has the reputation of being “unspiritual”, “too-political”, and “horizontal”. Cardinal Joseph Ratzinger was
one of the firm critics of Gutierrez during the 1980s. In the middle of that decade, the congregation twice issued
official warnings against aspects of liberation theology, accusing him of insufficiently critical use of Marxist
ideas. Although Gutierrez himself was not condemned, many other liberation theologians received Papal censure.
Because of the perceived connection between followers of liberation theology and leftist groups in Latin
America, such as the Sandinistas in Nicaragua, many liberation-minded priests were killed in Central American
countries during the wars and civil conflicts of the 1980s. At the same time, in a 1986 letter to Brazil’s bishops,
Pope John Paul II affirmed liberation theology as “useful and necessary”.26 5. CONCLUSION A primary
critique of liberation theology is its tendency towards violence. Gutierrez, its greatest exponent, has said, “The
theology of liberation is rooted in a revolutionary militancy”.27 However, we also have courageous examples of
self- sacrificing love as seen through Archbishop Oscar Romero. Therefore, as in all movements, there exists a
diversity of opinions. Gutierrez remains a key voice in liberation theology, which has come to include feminist
and black theology. His contribution to theology and the church’s vocation and responsibility to the poor,
marginalized, and disenfranchised is unparalleled and will have a lasting impact into the future.

Q5. How the Indian Christian such as Chakkarai and K.T Paul responded to the nation building and
Christian participation in the freedom movement.

Ans= K.T.Paul: Kankarayan Tiruselvam Paul was born on 24th March 1876 in a Tamil Christian Family at
Selem. He grew up at a time when the Indian national congress was actively voicing the growing demand of
educated Indians for representative government. Paul was committed to political nationalism, seeing in it also a
self-awakening of India which would transform the totality on Indian’s traditional life. He saw mission of the
indigenous church in this context. In 1913 he was appointed one of the national Secretaries of the YMCA and in
1914 he was called to General Secretary Ship. He represented the Indian Christian community at the Round
Table Conference in London in 1930 called to resolve the deadlock in British-India relations. It is he who coined
the Phrases “Christian Nationalism” and “New Dharma of Citizenship”, and many consider him to the first
Christian statesperson of India. BD/BTT12 18 Prepared by: Rev.Sebimon.PK He had a positive approach to the
freedom struggle of India. In relation to Christian involvement in this movement he commented, "we will do well
to realise that there is a terrible danger of we persist in the policy of keeping aloof. Materially, socially, morally
and politically viewed in fact from every stand point, out interest are intimately bound up with those of other
Indian communities". In his view the only solution to his communities problem was not withdrawal of aloofness,
Burt active participation Indian national congress and the national struggle. Constructive Supportive Role in
national Building: As a national General secretary of YMCA, he realised a designed place of necessity for
nationalism in the purpose of God for humankind. Nationalism had a different meaning for him, for him Indian
nationalism is not Indian politics but a great social revolution of which politics is but a part. His idea of
nationalism was not inconsistent with the spirit of Christ. Out of his OT studies, he defines nationalism as a
discipline for a certain well purpose. To him the secret spring of nationalism was different from unity in regard to
religion, language and government but was recognition by individual persons of something as their common
interests some great object which overrides individual interests.

Q.6. Explain the importance of Sadhu Sundar Singh or Sr. Sara Grant in the Bhakti contemplation?

Ans= Sadhu Sunder Singh was not a theologian in the real sense. He had no logically worked out system of
theology. The source of his theology was based on the Bible and experience. He was mystic and charismatic. He
feels that he received all the message from the master himself. He was aware of the Hindu philosophical
thinking. Bible is the primary pramana or standard, for hm. He was the pioneer to indigenization. He was quite
contextual. The examples he takes from the Indian context. For him, Gospel is “water of life in Indian Cup”. He
was using parables and illustrations from the nature as Jesus did. He was quite Christocentric. Everything is
related to the Anubhava of Christ ‘Christ is fully God and in Him alone God is fully revealed’ and for him the
incarnation is “once and for all”. The most important dimension is the faith union with Christ. Christ’s death and
love had an important place in Sigh’s own life. In his view the cross is heaven, that is, it leads to heaven. God’s
love is demonstrated in Christ on the Cross. About the concept of karma-samsara, he says that God created man
but he is a sinner. He retains certain features of karma and rejects samsara. Sin is understood as negation of
goodness. Sin brings its own effect like Karma. It is happening naturally as in natural law. Good deeds bring
good effects and bad deeds, the bad effect. God does not judge sinners. It is sin, which judges them. In Sadhu’s
perspective while other religions say “do good and you will become good, Christianity says, be in Christ and you
will do good”. Salvation is not merely the forgiveness from sin but freedom from sin. Justification and
sanctification are closely linked in Sadhu’s thinking. When one is saved he is automatically free from sin. If
Christ lives in us our whole life will become Christ like. What India needs is a living Christ and not the fossilized
or dead religion. He was not interested in the church as a visible organized institution. He talked about church as
the body which belongs to Christ. He said “I belong to the body of Christ that is to the true church which is no
material building but the whole corporate body of true Christians”. And he says, “Christianity is the fulfilment of
Hinduism. Hinduism has been digging channels. Christ is the water to flow through these channels”.

Q.7. Elaborate the contributions of Samuel Rayan or M.M Thomas for the Liberaion theology in India.
Ans= The basic pursuit of liberation theology is to advocate the humanization of human beings from all
oppressive and destructive systems, social, political, economic and religious. Thomas’ theology of salvation and
humanization is closely related to the goals of liberation theology. Much research has been done to compare and
relate Thomas’ theology with the liberation theology, and in particular with Latin American liberation
theology.672 This unit aims to evaluate Thomas’ concept of salvation and humanization from the perspective of
liberation theology.

According to Robin Mitchell, Thomas was influenced by the liberation theology and theologians of Latin
America such as Gustavo Gutierrez and Leonardo Boff. Thomas’ theology echoes the ideas of the liberation
theologians, which reflect on the historical existential struggles of the poor and the marginalized people of the
society.674 V. Devasahayam in his M.Th. thesis in 1979, made a comparative study of Gutierrez’ liberation
theology and Thomas’ salvation and humanization where he shows the connection and the relation between the
two and argues that Thomas has a lot to offer for the liberation of the oppressed people.675 Thomas is widely
considered as a forerunner of liberation theologies in India such as Dalit, Tribal and Feminist theologies. As a
forerunner he has laid the foundation and set an adequate platform for liberative approaches in Indian theology.
existential struggles of the poor and the marginalized people of the society.674 V. Devasahayam in his M.Th.
thesis in 1979, made a comparative study of Gutierrez’ liberation theology and Thomas’ salvation and
humanization where he shows the connection and the relation between the two and argues that Thomas has a lot
to offer for the liberation of the oppressed people.675 Thomas is widely considered as a forerunner of liberation
theologies in India such as Dalit, Tribal and Feminist theologies. As a forerunner he has laid the foundation and
set an adequate platform for liberative approaches in Indian theology.

Thomas’ theology reflects on the context of the Majority World which is characterized by poverty, casteism,
inequality, exploitation and discrimination in the name of socioreligious systems and structures as well as by
revolutions for political freedom, social equality and religious identity; his was also a responsive theology
because it wrestles with and responds to human struggles and sufferings, especially the marginalized Dalits,
tribals and women. His theology takes the historical context of the people as the starting point, because the
context demands social justice. Thus his theology focuses on social justice; this according to Thomas can be
achieved through the word of God as it encounters people in their context of struggle for justice. Jacob Thomas
notes: In his commitment to social justice Thomas is close to the liberation theologians in general. However, his
theological commitment to the context as well as to the transcendent word of God that meets human beings in
their particular historical situations keeps his theology in a dialectical tension between involvement and
transcendence; this gives Thomas’s theology a special flavour. Clarke comments that God’s objective salvation is
intimately tied up with humanization of the subjugated peoples. Thomas, according to Clarke, was able to urge
Indian and Asian societies, which were historically divided by religion and ideology, to see realizable and
effective networks of solidarity.677 Allan Boesak, the South African theologian acknowledges that Thomas’
interpretation of history is related and relevant to Black Theology and Black Power.678 Mitchell whose doctoral
dissertation was a comparative study of the writings of M.M. Thomas and Gustavo Gutierrez says: His theology
“seeks to assist the incarnation of the Gospel in a particular situation” and has universal implications across
cultural and national boundaries within the Third World and beyond.679 Thomas’ theology is neither theoretical
nor academic speculation but it is contextual and practical; the idea of “people as the subjects of history,” which
is a basic concept of the Minjung680 theology which took form in 1970s, has also been a dominant liberative
theme in Thomas’ theological writings.681 Also methodology-wise, Thomas’ methodology was similar to that of
the liberation theologians starting with the suffering context of the people. James Cone682 the Black theologian
writes “The first act [of doing theology] is both a religio-cultural affirmation and a political commitment on
behalf of the liberation of the poor and voiceless…. The acid test of any theological truth is found in whether it
aids victims in their struggle to overcome their victimization.”683 Eric Robin Mitchell states that Thomas’
theology moves beyond Latin American liberation theology; he comments that Thomas’ critical incorporation of
ideologies and his appreciation and sensitivity to religio-cultural factors that affect social situations can serve as
correctives to Gutierrez’s liberation theology.684 Also, unlike the Latin American liberation theology, Thomas
gives equal importance to both historical and eschatological dimension of salvation. Sabu writes “In liberation
theology the transcendental dimension of humanization is historical but in Thomas’ interpretation it is both
historical and eschatological.”685Thus salvation is a present reality as well as a future hope and fulfilment.
Thomas moves beyond mere economic justice; he includes social elements and salvation is both historical and
eschatological.

Q8. What are the important methodologies issues involved in developing Christian theologies in India?
How will you address them in the present century?

Ans= Methodological is the process or structure of doing things. the first method that shift the ICT has taken
considering They are:

1. Religious Reality/Pluralism: India being a multi-religious country wheres Hinduism the major religious
in itself. Much of pluralism ways of doing things is seen in developing Christian Theologies. So there is
Pluralistic thoughs in the society. Historically speaking it is pleasing to hear that India is a pluralistic society but
Atrocites have been carried out in the name of religion. We need to come up with a practical theology where we
can come together interact, copporate and dialogue among the different faiths can be done. Religious pluralism
should be therefore taken into account with formulating methodology for doing ICT.
2. Interfaith Dialogue: Faith-based conflict has been existent in India. Hindu-Muslim-Christianity. This
reality is a challenge in developing ICT. Dialogue gives a space where various faith can come together and
discuss. Talking about this dialogue it includes both intra and inter-faith dialogue. Both these factors are
important to engage in dialogue with other faiths. In the faith wars that is prevalent in India there are also non-
religious factors involved such as in economic, geo-political. Religious wars are also triggered by socio-
economic..one should be commited to dialogue that should emerge from life situation of different communities
where we can have cooperation and interaction. Begin with contemplation faith and then to other faith.
3. Socio-Economic Reality: India as a nation has seen tremendious frowth under the umbrella of
Liberation, Globalization and Privatization. Howere this growth had impacted only to some. Theology need to be
rise in both of the society and in the church in the light of the scripture. Our theology should derve the liberation
of the people who are alliented.
*Theology need to be a Pastoral theology: Socio-economic reality is a paradigmthat has led to the development
of hermeneutic of doing theology because of the consideration of Socio-economic realities seriously, theologies
like Dalit theology, Adivasi theology, etc has emerge.
*Needs to act against oppressive structure that oppressed the people.
*Not only reflecting the message of the Scripture but putting into practice.
*Hermeneutic of Praxis is a shift that ICT has taken.
4. Contextualization: it is one of the important shift the ICT has taken contemporary. It is a process by which
the gospel messege taken deep root in the given communities. It is done by considering the Socio-cultural
religious experience of the people. According to Stephen Bevan “in reality there is no such thing as Universal
theology but there are only a contextual theology”
*Contextualization does not give a place forbiblical revelation because the scripture is normative.
* Contextualization is done with scripture as our basis.
Contextualization is a method thought which the gospel tries to be authentic in evry community, place, culture,
tradition and language.
5.Christology: Technically speaking Christology is the study of the person and work of Jesus Christ. Why
Study Jesus in India? India is a Pluralist context whee there are many gods, we need to emphasized on the
uniqueness of Christ. What is the uniqueness of Christ? How do we present prefer the unique of Christ to the
Indian? Christology formation short arise from the living ecperience of the give community. In the India context
experience differ from community to community. In India, there cannot be a universal Christology but can
discuss plurality of Christology according to the different context. Therefore, today we talk about tribal Christ,
Dalits Christ, etc. because Christ is to be experience within the context.
6.Eco-theology/ecology: It is a reflection that the nature is created by God and it is good and therefore it needs to
be respected. However, today, Nature is exploited due to development and Globalisation etc ICT has stressed on
the eco spirituality to fight the destruction of nature. They are stressing on the point that church should engage in
the issue for the people, for it exist to serve ICT stressed on A theology that concern human weel-being not
neglecting the Earth..

2015

Q1. What are the contributions of Rammohan Roy or Mahatma Gandhi in the renascent India and how
they were engage with the Gospel of Christ?

Ans= Raja Ram Mohan Roy (1773-1833)

R a ja R am M oh an   Ro y is  c al le d  t he fa th er o f   th e I nd ia n R en ai s s an ce .   H is
cr it ic i s m   of   H in du is m  w as obviously based on Christian values, and centred more on moral
aspects. Abolition of Sati, emphasis on monotheism - all these were more or less new to Hinduism.
He resorted to the uPanishads, instead of  Vedas.. He may be said to be the first Indian to have written
seriously and extensively on Christian theological themes.

 The turning point in his life happened in 1811 when he was an unwilling witness of the sati of his  brothers’s
wife. from that time on, he was determined to overthrow this and other similar abuses in society. The two chief
sources of his information came from the upanishads and the moral teaching of Christ has attracted Ram Mohan
to Christianity was its ethics rather than Christian dogma and he saw no reason why a compromise should not
be possible between his own Hindu monism based on the upanishads, and the morality of the
Sermon on the mount, which so greatly attracted him. His study of Christianity led him to
Publish a book entitled “The Precepts of Jesus”, w h ic h is a c ol le c ti on of e xt ra ct s fr om th e
fo ur   Gospels covering the greater art of 'Jesus: teaching and which was Primarily intended to enlist
Hindu intellectuals in the cause of the moral reform of Hindu society or Ram Mohan, Christ is a great teacher
and a messenger of God. But he denies that he has any divinity in him. Thomas summarises Mohan Roys
religious understanding as" firstly, a monotheistic faith in the unity of God inspired fundamentally perhaps
by Islam Secondly, the conviction that morality is the essence of  true religion, moral degradation is
the accompaniment of polytheism and idolatrous worship thirdly, a certain rationalism, which
conscious of its limits, still demands that religion should hold only to beliefs
w hi ch   a re   re as on ab le ,   an d t he   re as on   s h ou ld
s e rv e   to   pu ri fy   re li gi on   of  s u pe rs ti ti on   an d   u nn ec es s a ry mysteries and miracles.

Roy taught the pre existence of 'Jesus but he does not see any external deity in pre existence. To
prove the “inferiority of the son to the father” he pointed out three titles "The son & Dependent and subject.
Unity of will, not identity of being. Mediator and Messiah as Chirst born of creatures. Any missionaries
and theologians came up with counter arguments on Roys interpretation of 'Jesus. Dr. Marshman
one of the Baptist missionaries of Serampore, published  the counter argument. Marshman advances
seven positions on the authority of the scripture to prove the deity of 'Jesus, and all the seven are
refuted by Roy. Marshmans seven positions are summarised by Roy as follows. 1)The 'Jesus was possessed of
ubiquity, an attribute peculiar to God alone. 2)That he declared that knowledge of his nature was equally income
prehensible with that of the nature of God. 3)That he exercised the power of forgiving sins, the peculiar
prerogative of God. ? 4)That he claimed almighty power in the most unequivocal manner. 5)That his Heavenly
father had committed to him the final judgment of all who have lived since the creation. 6)That he received
worship due to God alone. 7)That he associated his own name with that of #od the father in the sacred rite of
baptism.

Q3 Explain what is Christology from Indian Context with special reference to Tribal Christ or Femisnist
Christ?

Ans= With the coming of Christianity to India, there were people who followed the religion without questioning
and uncritically. On the other hand, there were also people who had their own original thoughts, thoughts
influenced by the religion of the land, Hinduism. These original thinkers started to question the theology of the
west and began developing their own theology (ies). This comes during the time when India was struggling for
its independence and it helped the Indian Christians from being called the supporters of the West. In this paper
we are dealing with Christological understandings of such people who formulated Christology from their own
cultural context.

There are two different kinds of tribals in India: Adivasis (tribals from the plains and tribals from north-east India
hills. There is so little written on Christology from the north-east Indian tribal perspective. Shohe opines that the
strand of Christianity that was preached to the tribals in north-east India too has its influence on its Christological
formulations. These were more from pietistic influence. Probably that explains the dearth of Christological
formulations from the north-east India tribal context. There are some available Christological formulations from
a Naga Perspective. BD/BTT12 32 Prepared by: Rev.Sebimon.PK Vashum argues that vision of
tribal/indigenous theology is to become a self-theologizing. He uses local/indigenous cultural categories to
construct a Christology of culture and liberation. He proposes Jesus as the Rooster. Every society identifies a
special or sacred animal/bird that symbolizes their identity. For the Naga's, Rooster is a sacred animal/bird. as a
community Nagas have had various observances and ceremonies. animals/birds were often used as sacrificial
offerings. Of all these, the rooster was by far the most valued sacrificial object. It was regarded as something that
possessed the right qualities for being a sacrifice: purity, aesthetic beauty, and physical charm. "A rooster is
decorated with beautiful ornaments from head to toe. He not only looks gorgeous, he also appears very gracious
at the same time." It is also considered one of the most aleert, intelligent and humble creature. Humility was an
important trait, a blameless roosteer was chosen for sacrifice. Rooster sacrifice was conducted for restoring
wellness and harmony among individuals or community. When an individual was sick, the family members of
the sick would invite the khanong -the medical practitioner to conduct a sacrificial ceremony. A blameless
rooster is taken to the outskirts of the village, it is then tossed up into the air and released into the jungle by the
medical practitioner while reciting these words: "take the rooster instead of (the suffering individual) and release
the soul immediately." It is expected that the rooster would not return back to the village, which was considered a
good omen. The sick would then recover. But if it returns back then it is understood that the sick would never
recover from the illness. Jesus and the Rooster: Vashum uses rooster as a representative of Jesus and begins with
rooster and looks unto Jesus' sacrifice as a rational aspect from the scripture. "In the sacrifice of rooster and death
of Jesus Christ, the underlying significance is that both the rooster and Jesus died so that the people might live.
Vashum, offers another metaphor- the elder Brother to explain the significance of Jesus. He says "the Gospel
writers describe the status of Jesus as being the first born son (cf.Lk.2:7; Mt.1:25). As first born son, he
constituted not only the continuation of the family but also the continuity and permanence of Israel's covenant
relationship with God.( Sunand Sumithra, Christian Theologies from an Indian Perspective © Theological Book
Trust 1990 ISBN : 81-
Q4. What is the need of Interfaith Dialogue in Indian Context and explain the theology of Interfaith
Dialogue?

Ans= India is the birthplace of many faiths and has accommodated and nourished multiple religions. She has
provided a common roof to major world religions for their sustenance and growth. The intricate mosaic of
diverse faiths, beliefs, traditions and languages in India is indeed amazing. India is a pluralistic country. This
plurality is not a new phenomenon to our nation. In India there are many Religions, Cultures, Languages, and
races. Now we live in close proximity with people of other faiths, cultures, races and people speak different
languages. The Modern cities and urbanized cosmopolitan cities contribute more for this type of plurality. So the
plurality has become a fact and it is a way of life. We have to understand the already existing plurality and also
the new pluralistic reality created by the Modernization and Globalization. Dialogue then becomes an obligation.
So the present and the future generations have to be more pluralistic in their attitude in their perspective and in
their day to day activities.

2.1 THE NECESSITY OF DILOGUE 2.1.1 To Avoid Religious Fundamentalism and Communalism Interfaith
dialogue is essential to avoid religious fundamentalism and religious fanaticism which leads to religious
communalism, results in arson, looting, killing, rape and damage to properties. To the extent one affirms one's
own faith or ideology to be the only truth there is not much of an opening to healthy encounters. Fundamentalism
is a form of closure. The eyes are turned inside and there is a refusal to see the world at large.

3 2.1.2 To Understand Ones Own Religion Better Interreligious dialogue helps us understand our religion better
in the context of pluralism. It enables us to have our doubts clarified with regard to other religions. It provides
opportunity for us to reread our scriptures and doctrines and dogmas in the context of pluralism. It creates a
healthy atmosphere where we realize that we have to reinterpret our doctrines and dogmas in the presence of
other faiths. It gives strength and wisdom to reread and reinterpret our dogmas, doctrines and scriptures in the
pluralistic context.

2.1.3 It helps the Enrichment of Our Religion The interfaith dialogue provides opportunity for the enrichment of
ones own religion. Our religion is enriched in the context of other religions through dialogue. All exclusive
claims of our religions become meaningless in the presence of other religions. Through dialogue the adherents of
each religion develops openness and broad mindedness. They begin to respect other faiths. It educates its
adherents theologically and ultimately enables them to create new theological insights about other faiths helps
them to respect other faiths and enables them and educate its adherents to see the meaning and truth revealed in
other faiths also.

43 2.1.4 It helps mutual Enrichment Interfaith dialogue helps each religion to grow and develop mutually. Each
religion through dialogue helps other religion for its enrichment. Interfaith dialogue provides space for the
religions to contribute and complement each other. But now through dialogue they help each others development
and enrichment. This is possible only through interfaith dialogue. We are more and more becoming aware that
man's personal and social life and religion it are dialogically structured. Dialogue here is understood as a mode of
being and a way of life. It is a sharing and a process of mutual enrichment.

2.1.5 It removes Misunderstanding and Misconceptions Misunderstanding and misconceptions created about
other faiths disappears through the help of dialogue. Knowingly or unknowingly a lot of misconceptions and
misunderstandings about other faiths are created. Dialogue provides scope for the misconceptions and
misunderstandings to be removed. The tension created between religions through these misunderstanding also
removed by the dialogue.
44 2.1.6 Creates Respect for other Religions Interfaith dialogue creates respect for other faiths. It not only
alleviates the misconceptions and misunderstanding but also it creates respect for other faiths.

2.1.7 A Reciprocal Encounter Interfaith dialogue provides opportunity for reciprocal encounter. Through
dialogue, religions come to the realization that Truth is revealed all religions. It is not acknowledging that
particular religion or few religions alone have true divine revelation. But interfaith dialogue provides opportunity
for believers understand the Truth revealed in other religions.

2.1.8 Dialogue is necessary for Mutual Criticism and Growth Through dialogue we are able to see the Truth in
other faiths and some time we have space to criticize other in a healthy situation. There can be elements in
religions, which are opposed to genuine human dignity and growth. But it is only through dialogue and common
work all such matters can be clarified, hindrances overcome and progress achieved.

2.1.9 Develops Pluralistic Perspective Through dialogue we develop pluralistic perspective in a pluralistic
society. The exclusive claims of our religions become meaningless in the presence of other faiths. Dialogue helps
to develop pluralistic perspective by annihilating the exclusive claims of our religions.

45 2.1.10 Promotes Interreligious Understanding and Interreligious Relations Dialogue develops interreligious
understanding and develops interreligious relations. It enables us to overcome exclusive claims and our exclusive
religious identities cross beyond the barriers created by religions and create good relationship with other faiths
and involve in activities which will promote the welfare of the society. It helps us to transform and have common
identity. It enables to create a common human identity.

2.1.11 It creates Interreligious Social Understanding Dialogue enables us to develop interreligious social
understanding, to understand the social problems of our society in a pluralistic context and to address the social
problems and issues from an interreligious understanding and approach.

2.1.12 It brings Communal Harmony Interfaith dialogue helps to bring communal harmony. Many a time certain
parts of our society have witnessed communal riots which are becoming a great threat to the communal harmony.
Interreligious dialogue tries to alleviate the communal violence and brings peace. It promotes peace among
different religious communities.

2.1.13 It brings Reconciliation and Avoids Tension between Religions Interfaith dialogue brings reconciliation.
Provides space to discuss our past misdeeds and establish co-operation through reconciliation.

2.1.14 It is Useful for Social Change Interfaith dialogue provides opportunity for the adherents of each and every
religion to come to gather and work for social change. Dialogue enables the believers of each religion to realize
their social responsibility and to commit them for indulge in working for the social change and to do social work.
It also makes them to understand their religious teachings which expect them to get involved in social work and
social change.

Theology of Interfaith Dialogue Dialogue is part of the living relationship between people of different faiths
and ideologies as they share in the life of the community. Dialogue is a “service” aimed at facilitating life in
community; it is a ministry. Dialogue does many things to man. One of them is that it brings our hidden tensions
and dichotomies into a new relationship and perspectives. In this presentation an attempt had been made to look
at one of the major concerns of the Ecumenical Movement that is dialogue between men of living faiths and
ideologies and some of the ecumenical issues that are confronting in this aspect of the ecumenical ministry.
New ventures in dialogue The Christian interest in other religions is, of course not new even the well known
missionary conferences –Edinburgh 1910, Jerusalem 1928, and Tambaram 1938 –took serious note of other
religions. The question of other faiths had occupied World Council Of Churches (WCC) since its and there had
been a prolonged and broad –based study on the “Word of God and Living Faiths of Men” through the 1950’s
and 1960’s. At the end of the third assembly of WCC in New Delhi (1961) P.D Devanden spoke passionately
against the idea of mission that intends to replace other religious traditions and argued for “dialogue” as a way
the way forward. The New Delhi assembly of the WCC in 1961 referred to “Dialogue as a form of evangelism
which is often effective today”.

New Framework for Dialogue. Following Vatican II, There was a fascinating Ecumenical meeting took place in
Kandy of Sri Lanka in 1967. Which for the first time brought together protestant, Orthodox and Roman Catholic
theologians to consider the Christian approach to the people of other religious traditions. The Kandy report
rejected the Barth –Kraemer approach to people of other religious traditions. It argued that God’s love and
purpose of salvation extends to all peoples of every century, country and creed that is both individual and
corporate and embraces all aspects of human existence. The Kandy consultation had considerable influence on
the WCC Uppsala assembly (1968) discussion on Christian relation to people of other religious traditions. At
Uppsala dialogue got only marginal attention as part of the concern for mission. In the Uppsala report there was
one paragraph about it, largely as an instrument for mission. The Uppsala assembly of the WCC in 1968 pointed
out that “The meeting with of men of other faiths or of no faith must lead to dialogue. A Christian dialogue with
another implies neither the denial of the uniqueness of Christ nor any loss of his own commitment to Christ, but
rather that a genuinely Christian approach to others, must be human, personal relevant and humble. Dialogue is
an indispensable part of human life. Hunan life is not possible without dialogue. For the past decades, in the
ecumenical circle, dialogue is used more in connection with an interreligious relationship than any other
relationship, admiration; appropriation and understanding constitute this relationship. But admittedly in terms of
an interreligious relationship dialogue appears more misunderstood than understood; more complicated than
clarified. The interfaith dialogue will be better understood if its specific focus in a particular situation is put
forward as clearly as possible. Here we will identify four perspectives and certain fundamental issues connected
with dialogue.

1. Socio-Political Perspective: Christians happen to live in different socio-political atmospheres. They have
socio-political duties as responsible citizens. Inter-faith dialogue becomes very significant when socio-political
decimation against minority religious communities is felt. In a country like India where secularism and religious
persuasions are kept in tension, socio-political perspective in inter-faith dialogue is very significant. Particularly
the relationship between the people of India, normally majority identified as Hindus, with the Muslims,
Christians, Sikhs and rest of others, is decisive for peaceful coexistence and comprehensive development. The
role of minorities in a secular nation also very ambiguous. Exclusive claims and ghetto mentality often irritate
the majority. Consequently, communal tension, politicization of religion and communalization of politics have
rocked the country, which otherwise is noted for its spiritual resources. The question of identity of developing
measurable criteria for being religious and of the sufficiency of secular mechanism to promote development and
harmony have become issues for inter-faith probing. In this context it is appropriate to note that the power and
merit of a religious tradition lies in its readiness and ability to contribute to the nation and society, thereby
witness to its faith.

2. Cultural Perspective: culture is something so transparent in human life but so mysterious to understand its
nature. Culture may have as many definitions as religion has. The term ‘culture’ on the popular level is used to
refer to a variety of things including customs, language, behaviour, arts and national identity. The relationship
between religion and culture remains beyond a definition acceptable to all in all situations. In inter-faith
dialogue, the cultural perspective is prominent in the African and Asian contexts as the traditional cultures of
these continents are integrally related to their religious traditions. In these contexts Christianity is considered as a
foreign religion mixed with the western culture. Therefore inculturation or indigenization has been a major
concern in Christian thinking. Indian culture is a composite culture as in the case of many other cultures too. As
such, it is difficult to recognize the dominant or great traditions and calculations in this regard may be wrong.
The Hindu revivalists who claim to be the custodians of the Indian culture say that the Muslims and Christians
are agents of alien cultures. It is the responsibility of the Muslims and Christians to convince their Hindu friends
that they can also contribute to the richness of the Indian culture. Great openness to the positive elements of the
Indian culture is part of this responsibility. It is important that dialogue from a cultural perspective can make its
partners realize problems.

3. Theological Perspective: the most difficult to do in a multi-religious context is to affirm that ‘we believe in
one God, for most religions of the world affirm the same. How to relate the God of Jesus who revealed himself
through him to the genuine devotional experience of people of other faith? Christians have split hairs from the
beginning of this question. The answers vary and they are now roughly classified into three models: exclusive,
inclusive and pluralist. The exclusivist gives no theological significance to their religions however good some of
their values may be. The inclusivists hold that God is active in other religions in some way although in Christ he
has acted fully, openly, clearly or decisively. For the pluralists different religions are either different responses to
the same mystery or reality or different manifestations of the same God. The truths of the truth and the meanings
of the meaning seem to be the most important themes in theological reflection on religious plurality.

4. Missionary Perspective: at last, since the International Missionary Conference of Edinburgh, 1910 people of
other faiths have been mentioned in connection with Mission. A new awareness about them found expression in
missionary consultations following the study of religions and their renaissance in various parts of the worlds.
Historically, inter-faith dialogue was an off-shoot of mission and evangelism. This was also the case in the world
council of churches when a study project within the unit on mission and evangelism led to the formation of a
separate sub-unit on dialogue with living faiths in 1971. The theological significance of the faith experience of
the people of other religions attributed by the dialogians, seems to indirectly ridicule the commission of Jesus to
go into the entire world and preach the gospel to every creature. According to P D Devanandan the relation
between religions in the following way. The inter-faith dialogue is,

1) To annihilate differences by insisting that all leads to the same goal and that there are no differences that
matter where religious faith is concerned.

2) Attempt to reconcile differences by setting them in the larger framework of an evolving world religion.

3) To frankly admit that there are differences which we should be willing to accept and give all men of faith full
freedom for religious self-expression. For Devanandan, inter-faith dialogue is to live in amity and fellowship. It
will also reduce the differences between different religions. For him, encounter and confrontation are not the way
to witness. In his view, we are called to live with our fellow men, and yet as different from the. The openness is
important in order to have inter-faith dialogue. The provocative statement is to be avoided.

According to S.J.Samartha, “Dialogue is a part of the living relationship between people of different faiths and
ideologies as they share in the life of the community. It is not the techniques which are important for dialogue,
but a living relationship with the people.

1) Openness is a quality to be developed for meaningful inter-faith dialogue. We are not to condemn or evaluate
others, but to mutually understand and to share the experience.
 2) Friendship is another important quality. By friendship one can share Christ/one’s faith to others. It is not by
confrontation but by love and friendship our faith can be exposed to others. It is the best means to share the faith
experience.

3) life-witness is another way of dialogue. If living relationship with others is indeed dialogical as our neighour’s
will realize the kind of faith and experiences we have. Life should be dialogical and it should reveal our faith and
experience.

Q5 Explain churchless Christianity by critically evaluate the reasons for churchless Christianity and what
is your understanding as a theological students?

Ans= Churchless Christianity is an approach of evangelism and it is also known as “movements to Jesus” or
“insider Movements”. Insider movements are defined as “popular movements to Christ that bypass both formal
and explicit expression of Christian religion”. So it means that insider movement has no link with the visible
faith expression of Jesus Christ or church. “Insiders” are new disciples of Jesus whore man “inside” the
relationships and communities of their social and religious culture. Insider discipleship is said to “express itself
in culturally appropriate communities of believers who will also continue to live within as much of their culture,
including the religious life of the culture, as is biblically faithful.” It means that they remain attached to their own
religious or faith traditions and additionally they believe in Jesus. In 1974 conference on the cross-cultural
communication of the Gospel speaker Charles Kraft called for a faith renewal movement within Islam, viewing
“Muslim” as a cultural, rather than religious, term. During the 1970’s, mission conference leaders spike of using
the Quran as a bridge to lead Muslims to Christ. LCMS missionary Herber Hoefer published his book,
Churchless Christianity, a study of Jesus devotees in Tamil Nadu in India.

Churchless Christianity in the City: Our statistics have shown that there is a solid 25% of Hindus and Muslims
population in Madras city which has integrated Jesus deeply into their spiritual life. Half of the population have
attempted spiritual relationships with Jesus and had satisfying and learning experience through it. Three fourths
speak very highly of Jesus and could easily relate to Him as their personal Lord if so motivated. In addition to
this population we have the ten percent who are ‘of the fold’ formerly Christians. It would be fair, then to say
that a good one third of Madras city population relate to Jesus regularly and fairly and deeply in their spiritual
life. What is the general nature of this “churchless Christianity” in the city? Most of the time, these believers in
Christ relate to Him only in their private prayer and meditation. Occasionally they go to Church anonymously,
but for the most past they are on their own to nurture their faith. Thus they easily fall away from a disciplined
worship life and into a syncretistic way of thinking. When some need or anxiety arises in their life, they will
again turn to Lord Jesus for help, strength and guidance

Q6. Elaborate Indian Renascent Engagement with the gospel of Christ and do you think the gospel of
Christ is still necessary in the present century. If no why?

Ans= The Indian Renaissance reformation took essentially two forms. On the one hand, there were
leaders who looked at Hinduism from a new set of values acquired from resources other than Hindu.
They began to transform Hinduism from within towards this new set  of values. The other became
defensive in the face of encroaching religions and ideas. So they began to Preserve the original
Hindu systems as they were. The f or me r   c ou ld   be   ca ll ed   th e  r en ai s s an ce  a nd t he   la tt er   th e
re s u rg en ce of  H in du is m. Th e  f or me r w er e  progressive, while the latter were revivalist. Self!
development motivated the progressive, while self! preservation was the aim of the revivalists. Scholars speak of 
two types of neo! Hinduism emerging out of this period" one in the line of Roy and Gandhi aiming at the moral
regeneration and the other in the line of Vivekananda and Radha krishnan aiming at  the religious.
This seminar looks into the
2. The Indian Renaissanc e
During the Period of Renaissance, there emerged a number of outstanding Hindu leaders who were strongly
influenced by the teaching of 'Jesus Christ, and they considered 'Jesus as the key to India’s progress. Western
liberal and the nationalistic ideas imparted through western education and the Christian social
activities played an important role in the nineteenth century Indian renaissance. The establishment of British rul
e in India tiled the way for a real encounter between the east and west and between Christianity and
Indian Culture. T.V. Philip commented that the great importance of cultural renaissance and the Hindu
reformation that took place in the nineteenth century can only be appreciated if we realize that Indian
society in the eighteenth century was in a state of decay. Tremendous changes and transformation
took place with the onset of British rule, which gave the impetus for the foundation for modern
India. The outcome of the encounter was the revival, renewal and renaissance of Indian culture and
the emergence of religious and  political nationalism. Western liberal and the nationalistic ideas
imparted through western education and the Christian social activities played an important role in the nineteenth
century Indian renaissance. Awakening also had its share in Indian Politics, art, literature / thought. Ancient
literature, philosophy, science, law, art and monuments, which had been buried in oblivion for years,
were raised to life.
Q.8.How Christology is understood in Indian Traditional Approached and explains its relevance in the
present context?

Ans= Christology is the study of person and work of Jesus Christ have always held special fascination for all
people at all times. Indian theologians are no exception where we find that many Indian Christian Theologians
have attempted to draw light on their understanding of Christoloogy using Vedantic terms and concepts. The
tasks of understanding the Christ-event and hence the Hindu view of Christ- what Hindu thinkers and artists have
formulated through their metaphors and world-views- has a significant contribution to make in one’s
understanding of the mystery of God, revealed in Jesus Christ.

Jesus as Avater:

Being in the line of Bhakti tradition, he chose to have a different view concerning the concept of avatara. When
Sen and Upadhyaya believe that to accept Christ as avatara is to reduce the identity of BD/BTT12 25 Prepared
by: Rev.Sebimon.PK Christ in his incarnation. But Appasamy says that the incarnation of Christ can be easily be
paralleled with avatara. In India, avatara has been used for generations by Christian denoting incarnation.
However, certain distinction can be detected between Hindu and Christian usage of the term. a. In Hinduism,
there are many Avataras. But except Krishna the avatara of Vishnu, all others are partial revelation of God. In
Christian view Christ is the only incarnation of God. In Christ the fullness of God-head dwells fully. b. The
purpose of avatara in Hinduism is to destroy the wicked, but in Christianity, it is to save the wicked. c. Avatara in
Hinduism is only a theophany. It is only an appearance. But according to Christian theology the reality and
historicity of Christ’s incarnation is emphatically asserted. There is no docetic element in Christ’s incarnation.
With these precautions, we can use the term ‘avatara’ for Christ’s incarnation.

Jesus as Fulfiller

Abhishiktananda lovingly examines each detail in Hindu belief to see how it can be fulfilled in the Christian
experience. He holds that it is the Christian experience which brings the advaitin experience to its full fruition.
He believes that “our role is to help the holy seed which has been sown by the Spirit in the heart and traditions of
India to Germinate”. Hinduism tends of its very nature towards Christianity as its eschatological fulfilment. He
says, the Upanishads will find their full and definitive meaning in Christ the Lord and the Pleroma. For him, “all
that was said in the Upanishads was in reality said of Christ”. He writes, ‘the Bible appears to the Christian in his
faith as the crown and completion of the Upanishads’. Fulfilment in this context means ‘transposition and
sublimation. Fulfilment is not a continuous glide towards Christ; there is here a break in continuity, and grace
alone enables a man to reach ‘the other bank’. Abhishiktananda regards fulfilment as a matter of deep spiritual
experience, rather than as a theological exercise. And so he sees the deepest and best Hindu experience as being
fulfilled and completed in Christ: ‘a living synthesis rather an osmosis will result only from the achievement and
completion in Christ of the Hindu Vedantic spiritual experience, within the heart of the elect.’

4. Christ as Prajapati: K M Banerjea Krishna Mohan Bajerjea was born in Calcutta, Bengal, in a orthodox
Brahmin family. He came under the influence of agnostics and rationalists and later he acquainted himself with
Alexander Duff and BD/BTT12 26 Prepared by: Rev.Sebimon.PK turned to Christianity. He joined the Anglican
Church. His works include “Truth Defended and Error Exposed, The transition State of Hindu Mind, Dialogues
on Hindu Philosophy, the Arian Witness and the Relation Between Christianity and Hinduism. in the 19th
century several Indian theologians presented the Gospel to their Hindu friends as the fulfilment of the Hindu
scriptures. K.M.Banerjea saw the death of christ as the true fulfilment of the Vedic sacrifice of prajapati, and felt
that the Vedic seers, they were turn to modern India, would find themselves closer to Christianity than to
Hinduism. Veda’s Indication Towards Bible He undertakes a comparative study of stories of creation and fall in
in the Bible and Vedas and present the parallel between them, especially the elements of sacrifice is common in
both the traditions. Banerjee points out that certain teachings in the Vedas confirms and is itself evidence for the
doctrines of the incarnation and the atoning work of Christ. According to him, the offering of sacrifice for
redemption from sin was an ancient practice and is a survival of the primitive revelation given by God to all
human. It as an institution ordained by God represent the future sacrifice of Christ. The primitive practice is
religiously maintained in the Vedas, though the Vedic writers could not give an explanation of what it typified. A
proper explanation of the sacrificial rite enjoyed in the Veda can only be found from the Bible, where the
sacrifice of Christ is represented as the atonement for the sins of all.
5. Jesus Christ as True Prajapati In his article ‘On the Relation between Christianity and Hinduism,
Banerjee explain about the meaning of “prajapati” an applellative, variously described. He points out that certain
passages in the Veda speaks of the self-sacrifive of Prajapati or Purusha as a sacrifice made for all. He quotes
Yajus where Purusha says, “Let me offer myself in all creations, and all creatures in myself”. Banerjee
emphasized the fact that the idea of the sacrifice of a Divine person is found in a various passages in different
Vdeas, though expressed differently in each. But taken as a whole it appears to be a prominent doctrine of the
Vedeas. The idea expressed is that “the world was condemned, and offered for sacrifice, that is to say, was
devoted to destruction, for sin; and the Divine saviour then offered himself for its deliverance. The Bible says, ‘If
one died for all then all were dead’. The Veda says, conversely, because all were devoted to destruction,
therefore one died for all. The one reasoned from the consequent to the atonement; the other from the
consequent, but both appeared to concur in the nature of the antecedent and the consequent. Thus Banerjee
concluded the biblical doctrine of salvation by the sacrifice of Christ finds a remarkable counterpart in the Vedic
Understanding of salvation by the self-sacrifice of Prajapati. Next, he explains Prajapati with the meaning of the
name and office of the historical reality of Jesus Christ. The name Prajapati not only means “the Lord of the
creatures” but also supporter, feeder and deliverer of his creatures” but also supporter, feeder and deliverer of his
creatures. The name ‘Jesus’ in Hebrew means the same. The root meaning of the word stands for help,
deliverance, and salvation, and the name was given to him because he would save his people from their sins.
Christ is the true Prajapati-the true Purusha begotten in the beginning before all worlds, and Himself both God
and Man. The doctrines of saving sacrifice, the primary religious rites of the Rig Veda of the double character
Priest and victim , variously called Prajapati, Purusha and Viswakarma - of the Ark by which we escape the
waves of the sinful world. Banerjee makes an important statement that “the Vedas fore-saw the Epiphany of
Christ. The Vedas shed a peculiar light upon that dispensation of BD/BTT12 27 Prepared by: Rev.Sebimon.PK
providence which brought Eastern sages to worship Christ long before the Westerners even heard of him”. For
him, no person can be true Hindu, without being a true Christian.
6. Unknown Christ: R Panikkar He is a son of a Hindu father and a Spanish Catholic mother. Born in
Barcelona, Spain. His mother was a well-educated daughter of the Catalan bourgeoisie; his father derived from
an upper caste Malabar Nair family from South India. Thus he learned both Vedanta and Bible equally. His
major works are the unknown Christ of Hinduism, The Trinity and Religious experience of Man; etc., Theology:
For Panikkar theology is the dialogue where God’s logos is interacting with our own. Hence theologizing is
listening to the word of God coming from various sources with discernment. For him authentic theologizing has
a mystical dimension too as it proceeded from an immediate contact with the reality beyond concept and
doctrines. His context of Christological reflection is dialogue with and encounter of Christianity and Hinduism.
Christian claim of revelation for whole world is challenged by Hinduism argument of equality of faith.
Interpretation of Advaita: Advaita is regarded as the highest Indian Philosophical school and that is one of the
reasons that it fascinates the Indian theologians to formulate theology based on Advaita. Brahma Sutra plays a
very important role in the Hindu Philosophy. Every Indian classical scholar (vedantic) has to deal with Brahma
Sutra in his philosophical framework. Thus Panikkar also deal with the same; he begins his argument from
Brahma Sutra 1:1,2.
7. Pneumatic Christology: Samuel Rayan’s humanism leads him to emphasise Jesus’ humanity and the
incarnation is crucial to his theology since “the man Jesus” unites the sacred and the secular and affirms the
material world. Rayan understands, the incarnation of Jesus can only be properly understood in the light of the
Spirit’s work in the world and in him. In Breath of Fire, Rayan outlines his Spirit Christology and relates it to
four gospel events, the annunciation, the baptism, the resurrection and Pentecost. He describes the annunciation
as a second act of creation by the Spirit and because the Spirit is at work in Jesus from the annunciation, not just
the baptism, he believes his Christology avoids adoptionism. The baptism of Jesus at the Jordan was not the first
but “a fresh, more personal experience of the Holy Spirit”., which “includes and guarantees the coming of the
Spirit on all of us and in our earth”. The resurrection was Jesus’ “fullest and most decisive experience of the
Spirit” when he became the one who baptises with the Holy Spirit. At the resurrection, Jesus was “wholly
transformed and fully humanized” so it became the proof of Jesus’ Sonship that provided humankind “with the
possibility of the future” and must be seen as “the work of the Holy Spirit”. Rayan sees Pentecost as revealing
“the whole meaning and significance of Jesus for human history and human destiny” as the disciples are
empowered to participate in his mission. Rayan argues that “all that Jesus does is completely human and wholly
graced, suffused with the Spirit of God” and Jesus is “the symbol of the Holy Spirit” but the resurrection Jesus is
“the Climaxing activity”, “the historical event, the one meaningful and meaninggiving center of historical event,
the one meaningful and meaning-giving center of historical existence”. Resurrection is the symbol of new life, of
liberation. The resurrection of Jesus makes him “the eschatological reality” and forever associates the Spirit, who
is active in all history. Rayan regards the resurrection of Jesus, brought about by the Spirit, as “God’s strongest
act of dissent and most definitive rejection and subversion of the power and project of prince and priest” and “the
root of the new resurrected life of Jesus”. He also speak of the Way of Jesus is not only a patter to follow but also
“charged with liberating power”. Thus in jesus the knowledge of the atman is no longer a distant goal but made
available to all. So Rayan in fo the opinion that the India Christology will “centre on the Lord who is spirit, the
Risen Lord, on the indwelling Christ, the Anteryamin, and on the Christ whose body we are”, and that this will
lead us to discover the experience Christ as the true and ultimate Self of our self”. Rayan prefers a spirit
Christology to a logos Christology because he regards it as less exclusive but he combines Pneumatological
Christology with Chirstological Pneumatology because he wishes to preserve a close link between the Spirit and
Christ.
Q9. What is salvation as Moksha: how do you understand salvation in the a muiti-religious context like
India?
Ans= This is a synthesis of Jnana and Bhakti or personal knowledge of God and a growing love of God in Christ.
It is not the release of our spirit from karma and samsara. Appasamy takes this term and say that Christian use
this term to indicate the Christian idea of eternal life i.e. the knowledge of God in Christ and faith union with
him. He explains this from Johannine concept of eternal life. Thus it is through the Jnana or knowledge and one’s
devotion or bhakti that lead a person to the realization of God and enter into samadhi (state of ecstacy).

A person can know that he has attained Moksha if the society ignores when that person is violating the rules of
the society. It may be because he is perfect or because he knows when and how to violate a rule in a socially
acceptable manner. It is for this reason that a perfect knowledge of human thinking mechanism is an absolute
must for attaining Moksha.

However, in this era definitions of Moksha, Enlightenment, etc. are so simplified and vague that any one can
claim that he has attained Moksha. Since most people of this era want such vague definitions only, such
definitions would be accepted as facts. It is for this reason that this era is considered as the era of ignorance.
Moksha, also spelled mokṣa, also called mukti, in Indian philosophy and religion, liberation from the cycle of
death and rebirth (samsara). Derived from the Sanskrit word muc (“to free”), the term moksha literally means
freedom from samsara. This concept of liberation or release is shared by a wide spectrum of religious traditions,
including Hinduism, Buddhism, and Jainism.

About the middle of the 1st millennium BCE, new religious movements spreading along the Ganges River valley
in India promoted the view that human life is a state of bondage to a recurring process of rebirth ( samsara; see
also reincarnation). These movements spurred the eventual development of the major religions of Buddhism,
Jainism, and (during subsequent centuries) Hinduism. These and many other religious traditions offered
differing conceptions of bondage and diverging paths to moksha. Some, such as Jainism, posited an abiding self
that became liberated, while others, such as Buddhism, denied the existence of a permanent self.

Some Indian traditions also place greater emphasis within their respective paths to liberation on
concrete, ethical action within the world. Devotional religions such as Vaishnavism, for example, present love
and service to God as the one sure way to moksha. Others stress the attainment of mystical awareness. Some
forms of Buddhism and the monistic theologies of Hinduism—e.g., Advaita (non-dualistic) Vedanta—consider
both the mundane world and human entrapment within it to be a web of illusion whose penetration requires both
mental training through meditative techniques and the attainment of liberating insight. In this case, the passage
from bondage to liberation is not a real transition but an epistemological transformation that permits one to see
the truly real behind the fog of ignorance. Some traditions present the plurality of Indian religions as different
paths to moksha. More frequently, however, one tradition will understand its rivals as lower and less effective
paths that ultimately must be complemented with its own

Q10. Write a short notes on any two of the following.

d)Theology for Nation Building E)Trinty as Satchit Ananda, F) Dalit Christ.

Ans= e) Trinty as Satchit Ananda
Bhavani Charan Banergi was born on 11th Feb. 1861 in Khanyan of Calcutta. He had his schooling from Scottish
Mission School and he became interested in Jesus. His uncle Rev.Kali Charan Banerji also inspired him towards
Christianity. In 1887 he joined the Church of New Dispensation. 1n1888 a Brahmo teacher he went to Hyderabad
in Sindh and developed friendship with two CMS missionaries, Redman and Heaton and got conviction
regarding resurrection of Jesus Christ. He was baptized in 1891, affirming at the same time that he did not want
to join the Church of England. Upadhyay was an additional name means teacher, which he took at the time of
becoming a monk. He began to maintain that he was fully a Hindu, at the same time a Christian. He called
himself culturally a Hindu whereas by faith a Christian. Methdology: he is the first Indian Christian theologian to
enter into a positive dialogue with the indigenous theological and philosophical tradition of Hinduism. He tried to
express theology the concept and categories of Advaita Vedanta. Sati Cit Ananda: he followed the footprints of
K.C.Sen and explained the mystery of trinity in terms of Sat-Cit-Ananda. He presented the trinitarian God as
Sat(Being), Cit (Consciousness) and Ananda (Bliss).
a) God the Father as ‘Sat’:upadyay argues that descartes’ famous Cogito ergo sum is “beset with
innumerable dangers”, because it makes “human thought the measure of existence”. Instead, Upadhyay argues
for Ens est ergo Cogito (Being is, therefore I think). For Upadyay, “Being is the ultimate foundation of all
certitude, the foundation of thinking”. According to him, only God can be truly called sat, i.e. existence by itself
which is eternal immutable and infinite. All other ‘being’ has only a borrowed or contingent existence, enduring
in time, and is both mutable and limited. For Upadhyay, being (sat) implies not only relatedness, as explored
earlier, but it also implies act. Two questions arise: What does an infinite, self-existent, eternal Being act upon?
How does it act? First, any form of dualism or polytheism is self-destructive, argues Upadhyay, because “there
can be only one self-existence; there is no room for a separate, co-eternal recipient of its influence” which is
external to the self-existent Being. Second, the only way a self existent being can act upon itself is through
knowledge and intelligence; its act is self-knowledge: “the result of its self-act is an eternal distinction between
its knowing self and know self without any division in the substance”. Thus, the presence of sat necessarily
involves a self-related cit. Upadhay depicted God as the highest supreme Being, who exist in an absolute pure
form, without attributes and the attributes are part of cit.
b) God the Son as Cit For Upadhyay, the object of God’s knowledge is God. The consciousness (cit) of
God must, of necessity, be distinguishable from the subject (sat) because, he reasons, “a being cannot stand in
relation to its identical self”. Yet, as has also been demonstrated God cannot go outside of himself for any
necessary relations. Thus Upadhyay argues that there must be a “relation of reciprocity” without any division in
the divine substance. This, according to the revelation, it is precisely what the Trinity provides: “God begets in
thought his infinite SelfImage and reposes on it with infinite delight while the begotten Self acknowledges
responsively his eternal thought-generation. Without compromising the unity of the absolute there is a “variety of
cognition and re-cognition, the subject and the object corresponding with each other in knowledge”.
c) God the Holy Spirit as Ananda The third and final radical making up the doctrine of saccidanda is the
term ananda, translated as bliss or joy. The term ananda as you or bliss sounds strange to the western ear until it
is recognized that it seals the internal joy of the triune Godhead apart from any external relationships, or to use
Upadhyay’s phrase, it celebrates “the beatitude of triple colloquy”. His development of ananda emphasises three
main areas. First, he seeks to demonstrate how ananda confirms the unrelated nature of the Absolute. Second, he
seeks to make it clear that ananda is a person, and third, eternal distinction within the Godhead. Third, ananda
protects the doctrine of God from slipping into a rationalistic abstraction, but clarifies that the Christian God is
one, who out of joy, does enter into direct, personal relations with humanity.

a) Dalit Christ: The term “dalit” is derived from the Sanskrit root dal, which means to crack open, split, etc.
When used as a noun or as adjective, it means burst, split, broken or torn, asunder, downtrodden, scattered,
crushed, destroyed, etc. The present usage of the term Dalit goes back to the nineteenth century, when a Marathi
social reformer and revolutionary, Mahatma Jyotirao Phule (1826-1890), used the terminology shudraartishudra
to describe the Outcastes and Untouchables as the oppressed and the broken victims of our caste-ridden society.
Under the charismatic leadership of Dr. B.R. Ambedkar (1891-1956), this term gained greater importance and
popularity. During the 1970s, the followers of the Dalit Panther Movement of Maharashtra gave currency to the
term 'Dalit' as a constant reminder of their age-old oppression, denoting both their state of deprivation and the
people who are oppressed. This term for them is not a mere name or title: for them it has become an expression
of hope, the hope of recovering their past self-identity. The term has gained a new connotation with a more
positive meaning. It must be remembered that Dalit does not mean Caste or low-Caste or poor; it refers to the
deplorable state or condition to which a large group of people has been reduced by social convention and in
which they are now living. Incarnation of Christ: Dalit theologians assert the Incarnation of Jesus Christ as
essential to the Dalit struggle for liberation. Although no systematic explication of the incarnation of Jesus has
been developed by Dalit theologians, the identification of Christ with the oppressed is a central hermeneutical
principle for Dalit theology. The Biblical narratives expose a God who actively involved within human history
and in the struggles of the oppressed against the oppressor. An essential part of the Incarnation narrative for
Dalits is that Jesus Christ came wrapped in swaddling clothes as one of the poorest of the poor, giving up his
other worldly identity for the sake of the poor in the world. Bishop Azariah states about incarnation that God
sides with the powerless and the weak and that Jesus’ ministry was for the victims of oppression and injustice.
Sin: Dalit theology challenges classical notions of sin which focus on individual sin and individualistic notions of
salvation. The classical interpretation of sin, Devasahayam states, lays emphasis primarily on the soul as oppose
to the body, which has the effect of justifying and legitimizing the sufferings of the Dalits. Dalit theologians
regard the caste system as ‘Satan’, standing in contradiction to the Kingdom of God proclaimed by Christ. Sin is
discernable within oppressive structures and reinforced through hegemonic caste consciousness which reinforces
the Dalit status within Indian society. So Dalit theology condemns structural sin and calls for the dismantlement
of oppressive caste consciousness which perpetuates the degraded condition of the Dalits. Person &Work of
Christ: Christology should include the struggles, pains, desires and hopes of the majority of the people. Jesus is
incarnated as human (Jn.1:14, Phil.2:5,6). He gave the message of the kingdom of God aiming at the social
transformation. That ‘Guru’ was the preacher of righteousness. Jesus questioned the injustices, and he looked
forward the holistic liberation. He challenged the evil order of the society. The unholy nexus between the
religious leaders and the Roman government had oppressed the poor continuously and marginalised the majority.
They abused even religious institutions for this purpose. Nazareth Manifesto (Lk.4:16-21) shows forth a dalit
liberator born among the Dalits. Nazareth Manifesto is a manifesto for the subaltern, provides message of total
freedom for the oppressed. There is a people-oriented vision in it. Jesus’ vision is to liberate the Dalits and to
build a new social order. The socio-religious and political powers did their best to hinder that task. But Jesus, the
son of God, could radically challenge the dehumanized social structure. He stood firm for the cause of lower
class. Jesus could foresee their freedom and total liberation. Jesus questioned the wealth of the high class, which
was achieved through exploitation. This was a challenge to the rich. They disregarded the saviour of the Dalits.
They saw him as a threat against their existence. Jesus, as a person, stood for the Dalits. The main important
themes are the cross and the resurrection. The fundamental mission of the incarnated son of God was the
salvation of human kind. Cross is the symbol of total redemption. Jesus bore the cross as a representative of the
marginalized or outcastes of the society. The Jewish and the Roman authorities forsook Jesus. To them, Jesus
was an unwanted person, a Dalit. Cross is the symbol of the liberation of the Dalits. Cross made possible the
freedom of the slaves. Cross points to the humanization of Dalits. Cross confirms their integral salvation. The
total redemption of the oppressed people is done through the cross. It provides them spiritual and social
transformation. God loves Dalits, cares for them, protects them and lift them up from their plight. What the cross
looked upon is the deliverance of the marginalized all over the world, and especially the majority of Dalits in
India.
Q1. Why do we need Indian Christian Theologies ? Discuss the nature and necessity of Indian Christian
Theologies.

Ans= Indian Christian theology has developed in a number of different directions. As we analyse those directions
we can detect two main patterns of advance. On the one hand, there is the concern with inwardness and
spirituality, the interiority of the Gospel; on the other hand, there is a concern for the outward world and its
future as the venue of the new creation brought into being by Christ. Both these concerns have been mirrored in
modern Hinduism as it has sought to transmit to modern India the deep spirituality of classical Indian religion
and also to reinterpret Hindu doctrines in the light of the context of modern India. Indian Christian theology has
developed within a culture wherein a concern for the inwardness of one's own spiritual life and a concern for the
outward development of the nation were both living issues. In ‘contextualising’ the Gospel in India, Indian
Christians have naturally been influenced by both these concerns. Indian Christians have made a contribution to
total Christian theology in the areas of inwardness and spirituality. Our particular concern now is to see what
they have to say to us on the subject of the humanity of Christ and the new humanity that he has made possible.

Q5. Examine the relevance of the contribution of S.J. Samartha towards Interfaith Dialogue.

Ans= According to S.J.Samartha, “Dialogue is a part of the living relationship between people of different faiths
and ideologies as they share in the life of the community. It is not the techniques which are important for
dialogue, but a living relationship with the people. 1) Openness is a quality to be developed for meaningful inter-
faith dialogue. We are not to condemn or evaluate others, but to mutually understand and to share the experience.
2) Friendship is another important quality. By friendship one can share Christ/one’s faith to others. It is not by
confrontation but by love and friendship our faith can be exposed to others. It is the best means to share the faith
experience. 3) life-witness is another way of dialogue. If living relationship with others is indeed dialogical as
our neighour’s will realize the kind of faith and experiences we have. Life should be dialogical and it should
reveal our faith and experience.

 Dialogue:
For Samartha, “Dialogue is a living relationship with people of other 
faiths and so sharing in the life of the community.” A Christian‟s dialogue with another implies neither a denial
of uniqueness of Christ nor any loss of his own commitment to Christ, rather a genuinely Christian approach
toothers must be human, personal, relevant and humble. It is searching for community along with our neighbors
in love or with love. He used the word witnessing; rather then or with like, „campaign‟ or „crusade‟. Jesus Christ
always points to God and so he was Theo-centric says Samartha. He also believes that spirit is working in
other religious traditions.

Theological Issues in Inter-faith Dialogue:

According to Samartha, there are five issues whichneed special emphasis in the context of dialogue:

The authority of scripture raises a number of questions in a multi-scriptural context. People of differentfaith
hence their own scripture as their authority.

The meaning of salvation history in relation to the history of other people has captured the attention of many
engaged in dialogue.

Christology, inherited by us from a previous era, needs a through reconsideration in multi-faith context.
The Church needs to be redefined in a dialogue context. 
Both the formulation of the context and method of mission need to be radically changed. The very spirit of Christ
and Inter-religious situation are opposed to aggressive complaining. Our mission isto beat faith in the situation
which dialogue with people of other faith provides us. In the process of developing new relationship with other
faith, may the partners ask on what basis we are committed Christians? Then wecan share our experience of
revelation and salvation revealed through Jesus Christ in his life and work, crucifixion and resurrection. It is true
that Christians have a message to all people and nation. But we must admit that neighbors of other faiths also
have a story/message to tell you.

Christ and Pluralism:The exclusive claim of the traditional incarnational Christology has to be removed in a pluralistic
realm. Samartha mentions that in such situations the theological question concerning Jesus‟ relation to the whole of
humanity arises to re-examine the exclusivist Christian claim, thus emerges the new concept of Relational Distinctiveness
of Christ49 . 50Pluralism is the method to witness actively a particular faith including respect, The exclusive claim of the
traditional incarnational Christology has to be removed in a pluralistic realm. Samartha mentions that in such situations
the theological question concerning Jesus‟ relation to the whole of humanity arises to re-examine the exclusivist Christian
claim, thus emerges the new concept of Relational Distinctiveness of Christ49 . 50Pluralism is the method to witness
actively a particular faith including respect, tolerance and cooperate with other faiths in common socio-political and
cultural tasks like the promotion of peace, liberty and human rights.51 David Tracy in his book, The Analogical Imagination
describes Christ should be interpreted according to universal criteria of culture and religion.52 In a pluralistic context, the
historical Jesus has to be specified who is limited by humanity, culture and history because the personal work of Christ
shows a universal character. The need of revised Christology is also pointing out the pluralistic aspect. The revised
Christology takes into account the Christian experience of inter religious dialogue and Christian involvement in the socio-
political struggle for justice in the society by considering Jesus as the head.53 In order to do justice to other faith, revised
Christology has to be implemented. This provide inclusiveness that to accept other religions and to admire the essence of
goodness in it.