Indian Christian Theology

1.      Introduction

Theology describes the study, writing, research, or speaking on the nature of gods, especially in relation to human experience. Typically the concept includes the premise that such study is done in a rational and philosophical manner. Most of the theology has been developed from the experience of the human being in relation with divine being or God. And when the developed theology is related to any particular context, the theological task is to task is to relate with it and reading the theology according to the defined context. The significant fact is that as per the human experience and thought are not consistent and is a variable factor. So the developed theology is forced to have shift in its thought. Through this assignment I would like to explore some of the theological trends and its paradigm shift in its perception with regard to the Indian Christian theology.

2.      What is theology?

A.H Strong describes thelogy as “the science of God and of the relation between God and the universe.” Charles Hodge wrote that it is “the science of the facts of divine revalation so far those facts concern the nature of God and our relation to him, as his creatures, as sinners, and as the subject of redemption.[1] Most tend to think of theology in the context of modern religions traditions, but the concept dates back to ancient Greece. Philosophers like Plato and Aristotle used it in to reference the study of the Olympian gods and the writings of authors like Homer. The earliest theological works in Christianity were written by church fathers who attempted to construct coherent frameworks through which people could better understand the nature of God’s revelations to humanity through Jesus.[2]

3.      Indian Christian Theology

The attempt to reformulate biblical theology in Indian categories of thought, in a manner relevant to the Indian context. Until recently Western theology has dominated the Indian theological scene, and Christianity has come under criticism from Hindu thinkers in this regard. The pioneers of Indian theology were not Christians but enlightened Hindus who came under the strong influence of Western thought and Christianity. These enlightened nationalists wanted to reform Hinduism and Indian society, thereby counterbalancing Christian missionary activities. For Indian Christian leaders, Indian theology is an attempt to meet the criticism that Christianity is a foreign and dangerous denationalizing force. It represents a search for and an expression of self identity in India and in the field of Christian theology. It is an attempt to conceptualize the urge for being Christian and Indian simultaneously. It faces the challenge of renascent Hinduism in its relegation of Christianity to a subordinate status. Moreover it stands for the concern of Indian theologians to communicate the gospel in thought patterns familiar to the Indian mind. It is to present "the water of life in an Indian cup."[3]

4.      Paradigm Shift

The concept of paradigm shift is associated with the debate on the development of scientific knowledge. Thomas kuhan who has contributed a great deal to this debate defines paradigm as follows “The term paradigm stand for the entire constellation of beliefs, values, techniques, and so on shared by the members of a given community[4]. Paradigm gives direction and a frame of reference for intellutual activity at a given time. There is change in paradigm as we face new realities.[5]

5.      Indian Tradition and Christianity

Christianity became established in the Indian subcontinent at relatively early stages. Traditionally, it is believed that the apostolic Thomas found the Indian Mar Thoma church in the first century; even allowing for a degree of pious exaggeration here, there are excellent reasons for believing that Christianity was indigenous element of the Indian religious scene by the fourth century. European travelers reaching India by land route by the Portuguese navigator Vasco da Gamma in May 1498 regularly report the presence of Christians in the religion.[6]

            The arrival of the Portuguese may be taken to signal the opening of a significant new period in Indian Christianity, in which indigenous Christian tradition were supplemented by imported versions of the gospel, each reflecting aspects of its European context. As time went out, dutch, English and French settlers moved into India, brightening their own version of Christianity within them.[7] Robert de Nobili was one of the theologian during this period.

            Initially, evangelization was seen as peripheral to the more serious business of trading while missionary societies and individuals were able to operate in India without any major opposition, they nevertheless received no support from the British authorities. The East India Company, for example, was opposed to their activities; on the ground that they might create ill will among native Indians, and thus threaten the trade upon which it depended. However, the character act by British parliament protected status, and a limited degree of freedom to carry out evangelistic work on the Indian subcontinent. It was inevitable that religions tensions would develop. In 1830 the Dharma Sabha was formed, apparently as a reaction against intrusive forms of westernization in Bengal. The uprising of 1857 is often regarded as the outcome of this growing resentment at westernization. It is therefore of considerable importance to explore the development of indigenous Indian approaches to Christianity, rather than note the expansion of theologies of essentially European provenance in the region. In its initial phases such a theology tended to arise through Hindus assimilating Christianity to their own worldwide. An excellent example of this tendency can be seen in the case of Raja Ram Mohan Roy (1772-1833), who founded the Atmiya Sabha, a movement dedicated to the reform of Hinduism. His growing alienation from orthodox Hinduism led to an increasing interest in Christianity. Which came to regard as embodying a moral code which be acceptable to right-thinking Hindus. In 1829 he founded the Brhamo Samaj, atheistic society which drew upon ideas derived from both Hinduism and Christianity: among the ideas derived from the latter was the practice of regular congregational worship, then unknown in Hinduism. Under his successor Devendernath Tagore however, the Samaj moved in a more definitely Hindu direction. Aspect of Roy’s critique of orthodox christolgy was soon to come under criticism from other Hindus who had converted to Christianity: for example writer Krishna Moahan Banerjee argued that there were close affinities between the Vedic idea of Purusha sacrifice and the Christian doctrine of atonement.[8]

            Keshub chunder Sen (1838-84) developed as approach to Christian theology which rested upon the assumption that Christ brought to fulfillment all that was best in Indian religion. He argued that although Brahman was indivisible and indescribable, It could nevertheless be considered in term of its inner relation of sat (being) cit (reason) and ananda (bliss). These three relations were to be correlated with the Christian understanding of God the father as “being”, God the son as “Logos” and God the Holy as “comforter”. A  related idea was been developed more recently by Raimundo Panikkar in his unknown Christ of Hinduism(1964), in which he argued for the hidden presence of Christ in Hindu practice , especially in relation to maters of justice and compassion.

            A similar approach was developed by Brahmabandhah Upadhayaya(1861-1907), based on analysis of the relation of the Christian faith and its articulation in terms of non Christian philosophical system  why should Indian Christian not be at liberty to draw upon indigenous Indian philosophical system, in undertaking a similar task? Why should Vedanta be used in the expression of Christian theology , and the Vedas be regarded as the Indian Old Testament? Increasingly, the issue of an authentically Indian Christian theology came to be seen as linked with that of independence from Britain: theological and political self –determination came to be seen as inextricably linked.[9]

            The move toward independence resulted in Christian finding itself as competition with two rival ideologies: Gandhism and Marxism. A particularly important participant in this debate is Madthiparamil Mammen Thomas (1916-1999) regarded as a leading representative to as authentically Indian voice in modern theology.[10]

            The continuing exploration of the relationship between Christianity and Hinduism is likely to remain a significant feature of Indian Christian theology for some time. For example the relation between the Christian doctrine of incarnation and the Hindu notion of avatar has emerged as a significant debate within Indian theology.[11]

6.      Developments of Theological thinking in India.

In the past, Indian churches by and large a product of western missionaries were content with repeating reflections, the confessions of faith evolved by the western churches in their cultural milieu. “Colonial protection and missionary paternalism” kept the church way 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.[12]

            In the wake of nationalism, Indian theologians raised critical questions on the theological paradigm of the missionary era and embarked on vigorous search for a new paradigm that embraced the religio-cultural experiences of people in India.[13]

            The new paradigm of theology at this time is rightly characterized as 'Christo-centric Universalism', ' Cosmic Christ', 'Lordship of Christ over all', and 'Christ the new creation'- all these are attempts to build a bridge between Christian faith an the religio-cultural and socio-political realities of Indian context. In all these a universal significance of Christ reality was unambiguously affirmed. But whether they have been really successful in building the bridge between people of other faiths and their experiences is a moot question.[14]

            The emergence of organized movement of the dalits, tribals and other marginalized sectors 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.[15]

7.      Trends in Indian Christian Theology.[16]

a)      There are attempts to harmonize Christianity, rather than Christ, with Hinduism. Raam Mohan Roy (1772 - 1833), the father of modern India, and his successor Keshab Chandra Sen (1838 - 1884) interpreted Jesus in Indian traditions. Jesus is portrayed as an Asiatic. His ethical precepts, independent of his person, provide the way to happiness and peace. His "Divine Humanity" is explained within the framework of Hindu mystic traditions. Jesus Christ and the "best elements" of Christianity are conveniently accommodated under the wide umbrella of Hinduism. Because of the universalistic and absorptive features of Hinduism, no tension is experienced in this.

b)      There is concern for dialogue. Christian theology in India finds itself in the midst of spirited and influential non Christian religious systems, especially Hinduism, which claims the allegiance of eighty four percent of Indians. Hindu religiocultural factors have, therefore, played a decisive role in the emergence of several significant issues of Indian theology, for instance, the uniqueness and finality of Christ and the nature and scope of Christian mission. A viable base has been found in the NT synthesis of Hebrew and Greek culture for synthesizing Christian and Hindu culture in India. Hinduism and its scriptures are treated as counterparts to Judaism and the OT in relation to the gospel. God speaks equally through other religions also. P D Devanandan and Raymond Panikkar's theologies emerge in this context of religiocultural pluralism. They advocate letting Christ reform Hinduism from within and so unveil the Christ who is already present there, though hidden and unacknowledged.

c)      There is frequently a polemic emphasis. God's special revelation is essential for knowing the truth, and Jesus is this divine special revelation. Without him intuition and inspiration fall short of "the rock of Christ" in knowing the truth.

d)      There is an apologetic emphasis. Renascent Hinduism stripped Christ and Christianity of everything that they claim and possess. Christ is made one among those who experienced the advaitic (monistic) experience. Christianity is treated as one of the earlier stages in the evolution of religion. The church has been accused of denationalism. The crucial issues reflected in Brahmabandab Upadhyaya's theology are to be judged in this context. He reformulated the doctrine of Trinity in which he portrayed Christ as "nothing but the highest." He was a Hindu Catholic, i.e., at heart a Christian, yet culturally a Hindu.

e)      There is concern for evangelism. Jesus Christ is not a monopoly of the West. He is equally for India too. There he is to be presented not in Western robes and image, but in terms and thought - forms intelligible to the Indian mind. Sadhu Sunder Singh's Christocentric theology is a conscious attempt toward this.

f)       One finds emphasis on relevancy. Indian theologians want to erase the ghetto mentality of the minority Christians. Their task is to help Christians see themselves as an integral part of the larger community in India and participate in the common life and experience. The struggles for socioeconomic development and humanization are seen as "Christ at work today." M M Thomas and others contend that Christian theology has to be relevant in this context, and therefore the context and social dimension of the gospel are primary.

8.      Elements of a New Paradigm.

It is a mistake to assume that Third World liberation theology is primarily a Latin American phenomenon. Neither is it a monolithic system – African and Asian as well as Blacks in USA and women have made equally important contributions to the development of liberation theology. A unique dimension of liberation theology is brought out by Asian theology that is set within a plurality of religions. There are important differences among Third World liberation theologies but they unite in their attempt to do theology from a particular experience of marginalization. They emerge from a concrete context, but they articulate what they believe to be the core of the Christian gospel. Their particular insights are offered to all people.[17] In this sense it is a paradigm shift that they are proposing. For our purpose we will focus on four features of these emerging theologies from the Third World and attempt to relate that with the Indian context.

a)      The purpose and Direction of Theologizing

            Theology is not a systematic explication of timeless truths, nor is it a matter of laying a pre-fabricated system of ideas to a situation. It is a reflection on the articulation of faith-experience of people in a given context. Professional theologian is a spokesperson or a 'technician' who provides a structure of discourse. Theology is not a detached academic exercise, neither is it populist in the sense that there is no critical reflection.[18]

            The primary objective of theological reflection, however, is to help people in their struggle for justice and freedom. It is not only to understand and interpret God's act, that is to give reason for their faith, but also to help change their situation in accordance with the utopia or the vision of the gospel. In this sense we affirm that the contextual theologies are liberative. They raise the critical awareness of people vis-a-vis their situation of bondage, they provide a vision for the future, and empower people to change the existing a values and relationships. They are integral to people's ongoing search for their identity and their struggles for justice.[19]

            To be able to do this theology, one has to make a 'preferential option for the poor'. A commitment even a conversion to the victims, the oppressed and struggling poor, should form the starting point, the basis , the heuristic for Theologizing.[20]

            In a multi-religious context this option will provide the necessary grounding and a direction that would integrate 'the mystical with the concrete prophetic concern'. In his response to Panikkar's proposal for a 'cosmic confidence, that sustains an inter-religious response and cooperation, Paul Knitter points out that 'it needs to be grounded and inspired by a preferential option for the suffering and the victims of this world'.[21]

b)      Methodology: Liberative Praxis

Liberative praxis is the method of doing theology. Liberation theologians make a distinction between theory and practice on the one hand, and praxis on the other. The traditional pattern of Theologising, as in many other disciplines,has been first to enunciate a theory (as Biblical Systematic theology) and then apply it (Practical theology, Ethics, etc). The assumption hidden in this procedure is that pure and true thought about reality can occur only when it is removed from act, and practice follows theory: doing is an extension of knowing. Praxis-thinking challenges this assumption of the western Christianity, which is hidden assumption of much of our educational system. It insists that what occurs apart from critical involvement ends up in construction of theories about existence that keeps us away from a real world. Praxis is thought emerging in deed and been evoking thought.[22]

  Praxis is critical reflection on historical as well as contemporary experience. Theological praxis, as distinct from theory alone, should take seriously all experiences in our church and our culture, critically examine them and reinterpret them if necessary. There are liberative, humanistic visions an values in the tribal and dalit culture which have become long-forgotten. Or we are ashamed of them because of the influence of western rationality and Christianity that came to us through western oriented doctrines in our lifestyle and thinking.[23]

c)      Christ as Liberator

Prof. Samartha in the book referred to earlier makes an interesting distinction between 'helicopter Christology' and a 'bullock cart Christology’. Christology from below' arise out of our knowledge of Jesus as the one who brings good news to the poor and whose vocation is to set at liberty those who are oppressed. It is to see Jesus in solidarity with the crucified o this world – with those who suffer violence, who are dehumanized, who are denied their rights. It is the affirmation that his humanity ascends to his divinity. In making this world more human and leading men and women to Transcendence, which is experienced as ultimate openness to one another and creation, that the resurrected one is present. On the basis of this Christology, we can affirm that 'all who work for justice are God's co-workers' (Samuel Rayan). It should provide a bridge, and not a barrier, o people of other faiths and no faith. We see the face of this Jesus in the broken dalits, the exploited trials and against structures of oppression and for justice. This Jesus alone can make sense to us, and not the Christ of the dogmas.[24]

d)      Spirituality

Spirituality is a much misinterpreted term. But properly understood it can most aptly describe the vision, rootedness and way of life of the marginalized and that which sustains them in their struggle. If spirituality is related to the spirit of God then it should be creative and liberative. It cannot be pother worldly and anti-material. It is life-affirming.[25]

9.      Evaluation and Conclusion

These attempts to explain, interpret, and formulate the essentials of Christianity in Indian thought - patterns have enabled Indian thinkers to contribute something to Christian theology. While contributing to the field of apologetics, these attempts to wed faith with reason, revealed theology with natural theology, have had only partial success. It has, to an extent, made the gospel relevant in the context of Indian nationalism, religiocultural pluralism, and socioeconomic development. It marks the beginning of Indian biblical scholarship and creative theological formulations. Yet none has managed to be faithful to Christian theology in its entirety, nor to the context and content simultaneously. Quite often "context" has become more decisive than the "text," and this is critical. The final authority seems to rest upon context and not the Bible. More than the special revelation in Scripture, various social sciences influence and determine the content and scope of Indian theology. Instead of being theocentric, God in relation to man, it becomes more anthropocentric, man in relation to man or structures. However, no one philosophy or sociology can provide an adequate framework for Christian theology that is faithful to revealed content of Scripture. The quest for relevance in theology, whether European, American, African, or Indian, should not be at the expense of commitment to the finality of the written and living Word.

A paradigm shift in theology, a new way of understanding and interpreting Christian faith, a new way of theologizing is evident in the theologies that are emerging from the marginalized. In India, in our continuing effort to support the challenges of religious plurality, and poverty we need to affirm this change and reformulate our theology.

10.  Bibliography

Abraham, K. C. Transforming Vission: Thelogical- methodological Paradigm shift. Thiruvalla: CSS.2006.

McGrath, Alister E. Christian theology: an introduction .Australia: Blackwell pub., 2007.

11.  Webliography

http://mb-soft.com/believe/txo/indian.htm cited on 08/02 2010

http://mb-soft.com/believe/txo/indian.htm cited on 08/02 2010

http://www.theology.edu/theology.htm cited on 08/02 2010

http://atheism.about.com/od/theology/Introduction_to_Theology_What_is_Theology_Origins_Nature_Crisis.htm cited on 08/02 2010

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[1] http://www.theology.edu/theology.htm

[2] http://atheism.about.com/od/theology/Introduction_to_Theology_What_is_Theology_Origins_Nature_Crisis.htm

[3] http://mb-soft.com/believe/txo/indian.htm

[4] Thomas S. Kuhn, The Structure of Scientific Revolution 2^nd ed., p.175 cited in K. C Abraham, Transforming Vission: Thelogical- methodological Paradigm shift (Thiruvalla: CSS.2006), 12.

[5] K. C Abraham, Transforming Vission: Thelogical- methodological Paradigm shift (Thiruvalla: CSS.2006), 12.

[6] Alister E. McGrath, Christian theology: an introduction (Australia: Blackwell pub., 2007), 95.

[7] Ibid.

[8] Ibid.

[9] Ibid.

[10] Ibid.

[11] Ibid.,96

[12] K. C Abraham, Op.cit.,15

[13] Ibid.,16

[14] Ibid.

[15] Ibid.

[16] http://mb-soft.com/believe/txo/indian.htm

[17] K. C Abraham, Op.cit.,17

[18] Ibid., 18.

[19] Ibid.

[20] Ibid.

[21] Ibid.

[22] Ibid.,19

[23] Ibid.,20

[24] Ibid.,21

[25] Ibid., 21-22