Written by: gfesadmin on October 4, 2012

Despite the fact that India has had two millennia of Christian witness, and that coupled with the fact that Hinduism is openly inclusive, the Gospel has not taken roots in the heart of its people. Christians in every generation have continued to ask the question “why”.   That still remains one of the biggest challenges for leadership today.  

The tools for Theology as Grenz and Olson explain ‘Who Needs Theology’ are the Bible, Heritage and contemporary culture.  Robust Christian theology is a healthy combination of these. It makes theology relevant.  This explains a bit of the dynamics involved in the rejection of the Gospel for centuries in India.  Christian theology has come to India of course with a very strong emphasis on the Bible, but with a lot of Western Christian Heritage and has provided little or no room for cultural interpretation.  

When Islam first came to India, it demanded that everything social, cultural and religious of the past had to be wiped clean.  In its place the decrees of Mohammed had to be forcefully imbedded. Hinduism vehemently defended its stand against Islam.  The question must be asked and honestly answered.   Does Jesus make those same claims?  It cannot be denied that early Missions and even the Church today make this demand and convey this mindset.  The Christian Faith is identified more with Western culture and coloring.  It has been presented in a way that is quite alien to the Indian heart.  Along with this reality, it has come packaged in theological systems and denominational boxes.  

The two fold challenge that I face as a Christian leader now as the indigenous church grows in this part of the world:

1.    To find ways to help the Church understand the importance of embracing the difference between Dogma, Doctrine and opinion.  Right now all Christian teaching is considered Dogma and theology is perceived as being divisive.  Once the difference is recognized, unity based on dogma, and the diversity in doctrine and opinion within God’s Household can be affirmed and accepted.  That by itself will be a great witness to the community around.  The world will hear and understand the words of Jesus: “By this all men will know that you are my disciples, if you love for one another”(Jn 13:35 NIV)

 2.      I see the need for more theological reflection that includes the Indian culture in our context. A theology that is more culturally friendly must emerge, of course without compromising the message of the Gospel.  The growing body of lay believers must be nurtured and brought out from the comforts of popular ‘folk theology’.   They need to be taken to a level of ‘lay theology’ as differentiated and defined by Grenz and Olson.  Another tier of leadership needs to be theologically equipped at a ‘ministerial’ level with the skills to critically reflect, to shepherd and guide.  These measures will be critical not only for the spiritual health and sustained growth of the indigenous church. They will also create avenues for the Indian people to see, befriend and walk with the “Christ of the Indian Road”. (Jones 1925)

Jones, E. Stanley. The Christ of the Indian Road. New York, New York: Grossat and Dunlap Publishers,    1925.

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