The Vatican II was an event of a new facelift for the entire edifice of the Catholic ecclesiology. It called for the renewal in the universal Catholic Church. This book deals with the question: How can the Catholic Church in India accept the council's challenge for renewal and become truly Indian in its being and essence? Undertaking a systematic examination of the post-conciliar ecclesiological development in the Indian Catholic Church, in its existential multi-religious and multi-cultural context, the author attempts to develop an ecclesiological reflection for the Indian context.

In this PhD research, the author has inquired the contribution of the Khrist Bhakta movement to inculturation in the field of community building in India. He focuses on Matridham asram at Varanasi where rural Hinduism and the charismatic form of Catholic Christianity meet one another. The author addresses the issues involved in this encounter from a social, cultural, legal, pastoral and theological perspective, which is relevant for all those interested in interreligious and intercultural encounter. --Book Jacket.

People in India form images of Jesus Christ that link up with their own culture. Hindus have given Jesus a place among the teachers and gods of their own religion, seeing in his life something of the wisdom and mysticism that is so central to Hinduism. Christians in India also make use of the concepts provided by Hinduism when they wish to express the meaning of Christ. Thus, in any case, Jesus is--for Hindus and Christians--a guru, a teacher of wisdom who speaks with divine authority. But for many Hindu philosophers and Christian theologians there is much more that can be said about him within the Indian framework. He can be described as an avatara, a divine descent, or linked to the Brahman, the all-encompassing Reality. This study looks at both Hindu and Christian views of Christ, starting with that of the Hindu reformer Rammohan Roy at the beginning of the nineteenth century, as well as those of the first Christian theologians of India. The views of Mahatma Gandhi and the monks of the Ramakrishna Mission are discussed, and those of influential Christian schools such as the Ashram movement and dalit theology. Five intermezzos indicate how artists in India portray Jesus Christ.

This book provides a biographical account of the remarkable Benedictine monk, Henri Le Saux (1910-1973), who spent the last two-and-a-half decades of his life in India where he immersed himself in Hindu spirituality. It traces the central themes of his prolific writings on religious and mystical topics.

Published in the Series Encyclopedia of Indian Religions, this volume is devoted to Christianity in India, where it has had a long presence, going back to the time of the apostles of Jesus Christ. Divided into two parts, this volume focuses on the history, origin, organizations and local engagements, belief system, worship practices, Rites, Rituals, Christian life, Contributions, Spirituality and a few of the main doctrinal items. The Second Part covers the doctrinal and theological arena. It examines the earlier phase of the history of Christianity starting with the traditional belief of the arrival of St. Thomas in AD 52, moving to the periods of its association with the Chaldean church, the Portuguese, the Dutch, English and so on. This volume highlights the missionary activities of persons like St. Francis Xavier, the creative contributions made to the inter-religious dialogue by such people as Roberto de Nobili (1577-1656) and Swami Abhishiktananda (1910-1973), the linguistic and educational contributions of some of the pioneers like the German Jesuit Johanne Ernst Hanxleden (known as Arnos Padiri) (1681-1732), Herman Gundert (1814-1893), St. Elias Kuriakos Chavara (1805-1871), and, a fortiori, the enormous contributions in the healthcare area throughout the country. Caring for and serving the socio-economically marginalized ones, the peripheralized people formed an integral part of the Christian activity In India, as it is done even today. This is highlighted very much in the volume. It, further, explores the contact India had with European Christianity, showing that European Christianity proved to have wider influence in the Norther part of India, unlike India’s early episodic encounters with Palestinian and Persian forms of Christianity, which had deep influence in the Southern part of India. The volume also highlights the inner struggle among the followers resulting even in its division originating at the Synod of Diamper in 1599 manifesting, by and large, the Church-state ‘love and hate’ relationships. In fine, in spite of the drawbacks of putting the herculean task of two thousand years of history in eight hundred pages or so, this volume gives a rather comprehensive view of Christianity in India especially to those who are unfamiliar with its life and dynamics in the Indian context. The wide range of photographs, especially of the churches revealing the architectural beauty and multiplicity along with the ensample of art and paintings and pilgrimage centers adds to the enrichment of the volume.

Captures how Indian Protestant Christians negotiate their religious and cultural identities within the Indian diaspora. This is the first comprehensive study of Protestant Christian religious identities in the Indian diaspora. Using qualitative interview methods, Robbie B. H. Goh captures the experiences of Indian Protestants in ten different countries and regions, describing how Indian communal Christian identities are negotiated and transformed in a variety of diasporic contexts ranging from Canada to Qatar. Goh argues that Christianity in India, developed within discrete and varied “ecologies,” translates in the diaspora into a model of small communal churches that struggle with issues of community maintenance, evangelical growth, and Pentecostal influences. He looks at the significance of Christianity’s “abject” position in India, the interplay and tension between evangelicalism and Pentecostalism, Pentecostalism’s insistence on religious endogamy (particularly among women), intrareligious differences along generational lines, the actions of Hindutva hard-line elements, and other factors, in the construction and transformation of diasporic religious identities and affective attachments to India.