MM

Christian Institute for the Study of Religion and Society was founded in Bangalore in 1956 with
The
Devanandan as director and myself as associate. It was founded by the NCC of India (then the
Paul
Christian Council, now the National Council of Churches) to help the churches understand the
National
religious and social environment in which they had to discharge their mission in independent
changing
Devanandan was convinced that the church's faith and evangelistic mission must be set
India.
and challengingly within the context of Christian participation in nation-building and of the
relevantly
dialogue on the nature and destiny of human-being-in-society (anthropology) inevitable in
interfaith
participation. Devanandan saw Christ at work in the struggle of Hinduism to grapple with the
such
anthropology" derived from Christianity and Western culture informed by Christianity, and in the
"new
this grappling exerted on the "classical theology" of Hinduism. I had long been concerned for
pressure
secular dialogue with the political ideologies of India. Under Devanandan's influence I incorporated
a
my concern dialogue with NeoHindu religious and cultural movements. And I became interested
into
only in the anthropological basis of national politics but also in the exploration of an Indian theology
not
Christ, church, and Christian mission in this context. After the death of Devanandan in 1962 it was
of
effort to make the institute an instrument of this exploration. My own studies Acknowledged Christ
my
the Indian Renaissance (1969), Secular Ideologies of India and the Secular Meaning of Christ
of
and Salvation and Humanisation (1971) deal with the theology of mission in its several aspects.
(1976),
same theological concerns within the larger world-setting of secular ideological and religious
The
were present in my participation in the life and work of the World Council of Churches over
pluralism
years. the
I spend my time in Kerala mostly doing two things-
Today
keeping contact with the radical Christian social action groups in India and their theological
(l)
and
reflections,
writing my theological reflections, on biblical books, in the Malayalam language.
(2)
me, technical socioeconomic developmental creativity and the politics of liberation of the poor and
For
oppressed are the realms of modern life that most need the judgment and redemption in Jesus
the
to make them the signs of the kingdom. But my tragic sense of history prevents me from
Christ
any historical movement of human creativity or political liberation as totally continuous with
identifying
movement of the kingdom. The church's message is power to transform-always through judgment
the
forgiveness in the crucified and risen Christ.
and
human, if it recognizes and receives into itself the power of the gospel."
IV
V