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indigenous nature <strong>of</strong> Christianity in India. Slogans like ‘Christianity is a foreign<br />

religion, and so Christians are not Indian nationals’ are purposely being spread all<br />

over India, particularly in <strong>the</strong> nor<strong>the</strong>rn part. Therefore, it has become one <strong>of</strong> <strong>the</strong><br />

most urgent tasks for <strong>the</strong> church not only to identify <strong>the</strong> indigenous expressions <strong>of</strong><br />

Christianity but also to probe its indigenous identity.<br />

The search for <strong>the</strong> Indian church’s identity, especially in <strong>the</strong> religiously tense<br />

context, has been a principal issue in many Indian <strong>the</strong>ological conferences. For<br />

example, <strong>the</strong> nineteenth Annual Meeting <strong>of</strong> <strong>the</strong> Indian Theological Association (4-<br />

8 May 1996), published its papers under <strong>the</strong> title The Church in India: In Search<br />

<strong>of</strong> a New Identity. 20 This volume deals with three aspects <strong>of</strong> Indian Christian<br />

identity. The first is <strong>the</strong> search for its root in Scripture and Tradition. The second<br />

is a discussion <strong>of</strong> indigenous issues like inculturation and inter-religious dialogue.<br />

The third is an exploration <strong>of</strong> various dimensions <strong>of</strong> ecclesial identity such as <strong>the</strong><br />

autonomy <strong>of</strong> <strong>the</strong> church, its inner life and its relationship to o<strong>the</strong>r churches. The<br />

10 th Conference <strong>of</strong> Centre for Mission Studies (15-17 January 2004) in Pune,<br />

Maharastra, was ano<strong>the</strong>r important consultation. 21 The issue <strong>of</strong> identity <strong>of</strong><br />

Christians in India in <strong>the</strong> context <strong>of</strong> ‘Hindutva and Nationalism’ was discussed<br />

from four major perspectives- historical, <strong>the</strong>ological, biblical and <strong>the</strong>oretical. As<br />

R.E. Frykenberg has observed, although not all Christian scholars and thinkers are<br />

in agreement on every matter, ‘all Christians, to a greater or lesser degree, have<br />

been made to feel less secure and more uneasy, if not fearful, by State actions<br />

taken in <strong>the</strong> name <strong>of</strong>, or under <strong>the</strong> influences promulgated by, Hindutva. Their<br />

very identity as Indians has been questioned, and is now at stake.’ 22<br />

20<br />

Kurien Kunnumpuram, Errol D’Lima and Jacob Parappally, eds., The Church in India in Search<br />

<strong>of</strong> a New Identity (Bangalore: NBCLC, 1997).<br />

21<br />

See, Mark T.B. Laing, ed., Nationalism and Hindutva: A Christian Response (Delhi/Pune, India:<br />

ISPCK/CMS, 2005).<br />

22<br />

Robert Eric Frykenberg, ‘Preface,’ in Nationalism and Hindutva, xiii.<br />

49

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