Christian mission activities in India: The present scenario and missiological response

Imsejungba
ex-pastor
Alisopur Baptist Church
Nagaland. India

Introduction

Today, the Church in India is facing a different trend. The existence of the Christianity is at
stake. Many Christians in the country are compelled to question about their own and the
country’s identity, which was known for its religious tolerance and peace. When the Christian
life is deterred and challenged, the prospect of Christian missions is shrouded in mystery and
clouds of uncertainty. This paper attempts to present the Christian mission activities in India:
The present scenario and missiological response. Focusing on how Christian mission groups are
concentrating their activities in tribal belt, why tribals and the backward classes are attracted to
Christianity, and why Hindu groups oppose Christian missionary activities and a missiological
response to the trend.

1. Defining Mission

The traditional definition of mission was advocated by Gustav Warneck (1890) as, “the total
activity of Christendom to plant and organize the Church among Non-Christian”.1 According to
S. J. Samartha, “Mission is continuing activity through the spirit to mend the brokenness of
creation to overcome the fragmentation of humanity and to heal rift between humanity, nature
and God”.2 Above all, mission can be best understood from the accent in Jesus’ interpretation of
mission in the Nazareth Manifesto (Luke 4:18-19). It is liberation from oppression, removal of
all forms of dehumanization and restoration of justice. Therefore, indisputably the goal of
mission can be interpreted as not simply the conversion of individuals but the transformation of
society. According to David J. Bosch Christian mission gives expression to the dynamic
relationship between God and the world, which was first portrayed in the story of the covenant
people of Israel and then in the birth, life, death, resurrection and exaltation of Jesus of

1
J. C. Hoekendijk, “Notes on the Meaning of Missionary,” in Planning for Mission, edited by Thomas
Wieser (New York: The U. S. Conference for the World Council of Churches, 1966), 39-40.
2
Ken Gnanakan, Kingdom Concerns (Bangalore: Theological Book Trust, 1993), 35-38.

1
Nazareth.3 It can also be understand as the task given to a particular person or group by the
church and organization for the presentation of the gospel. The biblical concept is expressed by
the use of verbs meaning ‘to send,’ normally with God as the expressed subject.4

2. Christian mission activities: The present scenario

By the end of 19th century Parani Andi (1831-1909), Vedanayagam Samuel Azariah (1874 -
1945), Kali Charan Banerjee (1847–1902), and Kanakarayan Tiruselvam Paul (1876 –1931)
claimed Christian liberty to stand aloof from western cultural domination and to reformulate
indigenous mission.5 After the Independence of India, churches were united under The Church of
South India (CSI) in 1947 and The Church of North India (CNI) in 1970. There were large units
of Christian population that remained under separate identities such as the Baptist, Lutheran,
Roman Catholic, Brethren, etc... Later on, National Council of Churches in India (NCCI) was
formed in 1979 as an alternative unifying agency for cooperative action and representation. The
Indigenous missions had a great vision but unfortunately they could not develop into a great
movement due to the prevalence of ‘Hegemony of Power’ in the mainstream churches and
‘Hegemony of Charismatic Spirituality’ in the Pentecostal churches.6

During this dormant period the aggressive evangelizing mission groups stepped in, to carry out
religious, social and humanitarian activities. In many cases the poor low caste Hindus are
attracted towards them not truly because of any spiritual motivation but for social and economic
betterment.7 As per Indian Missions Association (IMA)8 statistics there are more than 100
mission groups working in different parts of India at present. The mission activities of these
groups can be divided into three categories. (1) Religious, (2) Social, (3) Humanitarian.

3
David J. Bosch, Transforming Mission Paradigm Shifts in Theology of Mission (Bangalore: Centre for
Contemporary Society, 2006), 11.
4
Frans Hancke, We Are the Plan (Bangalore: Centre for Contemporary Christianity, 2009), 37.
5
Siga Arles, Missiological Education: An Indian Exploration (Bangalore: Centre for Contemporary
Christianity, 2006), 51.
6
K. C. Abraham, Mission and Ministry II: Challenges to the Church in the Present Day Context, edited by
Richard E. A. Rodgers (Delhi: ISPCK, 2006), 51-59.
7
J.T. K. Daniel, “Christian Mission amidst Religious Pluralism,” in Mission and Religious Pluralism,
edited by W. S. Milton Jeganathan (Chennai: The Department of Mission and Evangelism of Church of South India,
2003), 4.
8
IMA is a Christian agency founded in 1977 in order to co ordinate and provides status of Christian work
among unreached Dalit/tribal groups in India. I.M.A research team follows sources in the volumes of “People of
India” by K.S. Singh.

2
The Religious activities are personal evangelism, village evangelism, gospel crusades, film
ministry, distribution of Bible, and training of missionaries, conducting retreats and counseling
and planting Churches.

Social activities include starting educational and vocational schools, distribution of medical aid,
establishing orphanages, organizing adult literacy programmes, running children and girls’
hostel, and providing sponsorship for clothes, housing, education and medical care to children
and widows.

Humanitarian activities include providing funds for relief (food, clothes, hut building) to people
affected by natural calamities, cattle for the poor, helping villagers in income generating projects
like fishery, community health programme like eye clinic, immunization, family planning,
disease control. Hindu militant groups alleged that, Christian missions through their social and
charitable activities are weaning large number of gullible people from the Hindu community and
that this is done with the help of foreign funds.9

3. Christian mission activities in the tribal belt

The scholars on Christianity have studied the historical engagement, interaction and impact of
Christianity in the world. In India as elsewhere, the greatest impact of the Christian
evangelization has been on the marginalized section of the society. The Christian mission groups
in India are mostly concentrating their activities in the tribal belt because they are the most
marginalized and unreached people in India. The tribal belt in India is also one of the most
illiterate regions. 40% of the total Indian population lives here. According to IMA research
statistics, the conditions of health, education, diet and drinking water among this regions’
backward class people are rated as very poor. This area is also the most socially backward in all
of India. This social backwardness opens up opportunities for missions to work among the
deprived classes and for their socio-economic cultural and educational development and through
that spread the message of the gospel and eventually conversion. The aim of the missions is to

9
Sebastian C.H. Kim, “Hindutva, Secular India and the Report of the Christian Missionary Activities
Enquiry Committee: 1954-57,” in Nationalism and Hindutva: A Christian Response. Papers from the 10 th CMS
Consultation, edited by, Mark T.B. Laing (Delhi: CMS/UBS/ISPCK, 2005), 121-122.

3
preach among the communities and facilitated their liberation. 10 Since, Hindu society is
dominated by the social philosophy of caste where the superiority of the so-called Bhramanic
and the untouchabilities of the so-called outcaste is part of their lives and religion. Christian
mission challenges the systems of this Bhramanic culture for the liberations of the oppressed11

4. Tribals, other backward classes and Christianity

The tribals in India, numbering some 84 millions are marginalized, as their lands have been
taken over for various industrialization purposes without adequate share of benefits of
industrialization. The same situations are also being faced by the other backward classes such as
Dalits. It is estimated that some 167 million Dalits in India, are broken people, struggling against
economic, social, cultural, religious and political oppression. They still lives as the poorest of the
poor in the country.12

The Christian missionaries among these people may be credited to having effected profound
socio- economic and socio-religious changes on the lives of the tribals and other backward
classes in India. With their sympathetic understanding of their material problems, the
missionaries extended helping hand towards these people in order to extract them from the
oppression of tyrannical landlords, dishonest money-lenders and from the persecution at the
hands of their own fellowmen in cases of suspected witchcrafts etc....13 The missions help them
through educational institutions like schools and hostels, dispensaries, kindergartens, co-
operative societies, medical institutions, and by providing better living conditions and
opportunities for economic development and various income generating programmes. When the
Christians’ standard of living improved, they started wearing clean clothes, keeping their
surroundings neat and tidy and their life style changed. Thus, perceiving the mission as an agent
of change to attain liberation, the tribal and other backward classes in large numbers entered the
Christian fold.14

10
Jose Kalapura, “Christianity and Marginalised Communities in India,” Indian Church History Review,
Vol. XLIII No.1 (June 2009): 7.
11
S.M. Micheal, “Mission in the Context of Violence against Christian in India,” Mission Today Vol. XIII
(2011): 30-31.
12
Anand Teltumbde, editor, Hindutva and Dalits: Perspectives for Understanding Communal Praxis
(Kolkata: Samya, 2005), 166.
13
Ravi Bhushan Pandey, Christianity and tribes in India (Delhi: Academic Excellency, 2005), 199.
14
Kalapura, “Christianity...:” 9-10.

4
5. Oppositions of Hindus towards Christian missionary activities

The great challenges the Christian mission facing today is the accusation from the Hindu
fundamentalists. Hinduism one of the major religion in India express a strong dislikes for
Christianity. Rashtriya Swayamsevak Sangh (RSS 1925), Vishwa Hindu Parishad (VHP 1964)
are the violent aggressive forms of reform movements. They strive to restore the ancient Hindu
tradition in India. The recent effort to revive the Heraka cult15 among Nagas is a pure attempt to
penetrate the Hinduism in a Christian state like Nagaland. It is the hidden agendas of the
saffron’s party to declare Nagaland as one of the Hindu state in India. They claim that India is a
Hindu nation and try to make the Indian culture as the Hindu culture. Apparently, they fear that
they will lose their followers if Christianity do mission in India. Hence, they consider
Christianity as a threat to their dreams and try to oppose it by persecuting the Christians and
trying to stop the works of the Christians. Using political power, the Bhartiya Janata Party (1951)
protects the Hinduism and resists the Christianity. The Hindu fundamentalists accused the
Christians by insisting that Christianity is not really a religion but only a political ideology which
divides people and hence to be rejected by people.16

The proponent of this Hindu fundamentalist is Hindutva, whose ideology leaves away the
essence of Hinduism by politicizing religion, reducing the religion to fascism, challenging the
essence of secularism and claiming the identity of one’s sect. Some of the citable instances for
the fascist attitude of Hindutva ideology in recent time are: The demolition of Babri Masjid in
Ayodhya on 6th December 1996; the burning of Australian missionary Graham Stuart Staines
(1941–1999) and his two sons on 23rd January 1999 in Orissa; the killing of Fr. Aruldas Doss
(1964-1999) and the Godhra carnage in 2002 in Gujarat; the killing of over 500 Christians, the
destruction of over 300 villages and displacement of about 60,000 Christians in Kandhamal,
Orissa.17 Obviously, the contemporary India is witnessing inter-religious rivalry and conflict at a
level unheard of in its past history.

15
Heraka is a cult or traditional religion or animism practice by the Zeliangrong tribes of Nagaland and
Manipur, Rani Gaidinlu was the main proponent of this cult.
16
Prince E. Panengaden, “The Prospects of Christian Mission in the Light of Present Day Challenges,”
Ishvani Documentation and Mission Digest, Vol. XVII/No.3 (Sept- Dec, 2000): 342.
17
Brainerd Prince, “The Story of Kandhamal: Conflicting Narratives and Competing Discourses,”
in Violence and Peace: Creating a Culture of Peace in the Contemporary Context of Violence, edited by Frampton
F. Fox (Bangalore: Asian Trading Corporation, 2010), 49-51.

5
Nissy Chandy also points out some of the reasons and causes of the opposition by Hindus.

 Enthusiastic evangelization
 The effective use of mass media in India
 The propaganda on prosperity, blessing and growth (often disproportionate to
reality)
 The prominence in the area of faith healing
 Presence and participation of marginalized and vulnerable people.
 Counter-cultural posture etc....18

The Hindu fundamentalist also accuses the missionaries of proselytization. However, it has been
observed that, in India, conversion is never a religious issue, but a political and economic one.
Since, Christianity directly benefits the Dalits the Hindu forces are totally against religious
conversions. When five Dalits were killed by high caste Hindus in 2006 for skinning a dead cow
a shocking truth regarding the present Hindu society came out: that for Hindus cows are more
valuable than human beings. The ugly truth is that Hindu leadership does not want the Dalits
caste to be socially mobile.19

6. Missiological Response

Today, the Christians need to have a clear understanding about their purpose of their mission in
the contemporary society. Christians need to know the struggles of people and give proper
response to the need of the people around them.

6.1 Maintaining Indian Identity

The Christian identity should not be mixed with that of west. A Christian Indian identity needs to
be developed in India. Christians need to participate in the life of the nation along with the
people of other faiths. However, it is important to assert their Indian identity. It would be

18
Nissy Chandy, “Pentecostal, Proselytization and Anti-Christian Violence in Contemporary India,” in
Ethne: Mission in Challenging Times Vol 14, No. 2 (2015): 4 &7.
19
Ambrose Selva Raj, Christian Mission and Social Transformation: The Story of Transformation
Movement in Kerala State (Chennai: Mission Educational Books, 2010), 5.

6
beautiful for a Sangtam Naga20 to be a Sangtam Christian rather than pretending to be someone
else. They must be acquainted with their own culture. They must heal it and preserve it. They
must develop it according to modern conditions and finally perfect it in Christ.21

6.2 Communal harmony

Christian mission is to find out a common ground, where people are led to Christ. They should
also give proper teachings to old and new Christians to keep good relationships with people of
other faiths. Christians should transform their society by keeping their lives as model.
Relationship with their neighbors’ should reflect the love of Christ. 22 Transcending tribalism,
casteism, racism and religious fundamentalism is important for human harmony and community
building. Understanding, co-operating and relationship can play a crucial role in partnership of
Christians with the people of other faith.23

6.3 Recognition of the plurality

Christianity was born in the context of religious plurality even from the early days. Since the
times of its mission activities begin, Christianity has faced various issues from other religions.
Christians were persecuted for the exclusive commitment.24 The Indian society is characterized
as a pluralistic society because it possesses complex social order. However, it suffers from
multitude of ethnic, linguistic, religious and caste divisions.25 Therefore, the plurality of the
nation has to be accepted and recognized by the Christian as part of life. As per their
understanding they are right in the truth claim. In this juncture Christians have to avoid colonial
overtones of superiority, arrogance, and intolerance.26

6.4 The importance of Christian unity in the midst of theological diversity

20
Sangtam Nagas are one of the sixteen major tribes of Nagaland in India; geographically they live in two
different parts of Nagaland with two different districts i.e., Eastern Sangtams under Kiphere district and Northern
Sangtams under Tuensang Districts of Nagaland.
21
J.W. Gladstone, “Indigenisation of Christianity,” Doing Mission in Context, edited by Sunand Sumithra
and F. Hranghkuma (Bangalore: Theological Book Trust, 1995), 25.
22
Erwin W. Lutzer, Christ Among Other Gods (Grand Rapids: Moody Press, 1998), 23.
23
M. Stephen, A New Mission Agenda: Dialogue, Diakonia and Discipling (Delhi: ISPCK, 2007), 26.
24
W.H.C. Frend, The rise of Christianity (Philadelphia: Fortress Press, 1984), 234.
25
S. Devasagayam Ponraj, An Introduction to Missionary Anthropology (Lalgarh: Mission Educational
Books, 1993), 19.
26
Ebenezer D. Dasan, The Impact of the Gospel on the Adivasis of South Gujarat: An Investigation into the
Mission Methods (Bangalore: Centre for Contemporary Christian, 2009), 295.

7
Christian should not be divided based on denominations, organizations or geographical locations
and doctrines, as all worship the same Lord Jesus Christ who is the head, and under the one head.
Christians cannot live divided without Christian fellowship.27 Living as a minority, it is always
good to have unity and fellowship within the Christian communities. Consider the theological
conviction as the only truth for Christian living leads to segregation from the other Christian
groups. Christians must recognize that they are different parts of the same body of Jesus Christ.
Christians are called to crucify their differences and to accept all Christians as one family and to
face any kinds of persecutions with unity and one accord.28 Christians in India are divided into
1000’s of denominations. However, they “must recognize one another and work in cooperation
in areas which are common (transformational activities)”29.

6.5 Avoiding Competition between Missionaries and Mission Agencies

The missionaries and mission agencies must avoid competing with one another. Rather they must
relate with one another and have proper coordination. Until and unless they are united the
mission will never progress and will become a stumbling block to the people. They must work
together and look for the betterment of the society. The missionaries must teach the believers
about the truth and encourage them to stand firm in their faith no matter what circumstances
come on their ways. The mission agencies should not be confined only in the Christendom but
they must also work with others like, Secular, Hindus, Muslims, Buddhists, and Jains etc....
Thus, it will bring peace and harmony between different religions in the multi-context.
Corruptions and misuse of mission funds are also one of the main causes for the divisions and
failure of the Christianity in India. Thus, churches and organizations must maintain transparency
and clear accountability of all the funds and the mission activities.30

6.6 Getting Into the Politics

Dasan, The impact …, 294.

27

Dasan, The impact …, 298-299.

28
29
Dasan Jeyaraj, “Wise as serpent – Bearing witness in the midst of challenges,” A paper presented at
COTR TS, Vishakhapatnam (December, 2016).
30
Jeyaraj, “Wise as serpent...,”

8
Hindutva is a religious ideology, but it is used in India to achieve political ends. 31 The church
therefore, should co-operate with religious and secular groups, to raise social consciousness
among the people. The church should not be churchy, dealing only with the pious activities
within the church compound, but they must be conscious about the things going on around them
and act accordingly.32 It is also high time for the trained Christians to involve and penetrate into
politics and government etc..., to eradicate corruptions and the evils of religious violence,
especially in a state like India.

Conclusion

Despite of various positive contributions done by the Christian missions the Church in India is
undergoing a crucial time today. Many of her institution, Church personnel, and materials are
attacked and destroyed. Many priests, religious sisters and good Christians have become the
victims of communal hatred and fundamentalism. At times as such, the unity of the whole
Christians in India has become more crucial. It is also important for the churches and Christians
in India be wise as serpent avoiding any conflicts within and outside its community. Let the
missionaries be vigilant in carrying out its mission so as, not to invite unnecessary conflicts.
There may be fewer chances to completely eradicate the religious violence in India however,
cautious steps may lessen the religious fanatism and violence against the minorities. However, it
is also to be noted that the ideologies and agendas of the saffron’s are a serious treat for the
religious minorities in India. Thus, the immediate need for the relevant missiological response
has become more challenging for the Christians in India today.

Bibliography

Books

Abraham, K. C. Mission and Ministry II: Challenges to the Church in the Present Day Context.
Edited by Richard E. A. Rodgers. Delhi: ISPCK, 2006.

Arles, Siga. Missiological Education: An Indian Exploration. Bangalore: Centre for

Contemporary Christianity, 2006.

31
Emmanuel E. James, “The Issues and Challenges Facing Christians in India,” TBT Journal Vol.6
(Bangalore: TBT, 2004): 13-14.
32
James, “The Issues...:” 13-14.

9
Bosch, David J. Transforming Mission Paradigm Shifts in Theology of Mission. Bangalore:
Centre for Contemporary Society, 2006. Cook, Harold R. An Introduction to Christian
Mission. Chicago: Moody Press, 1954.

Daniel, J.T. K. “Christian Mission amidst Religious Pluralism.” In Mission and Religious
Pluralism. Edited by W. S. Milton Jeganathan. Chennai: The Department of Mission and
Evangelism of Church of South India, 2003.

Dasan, Ebenezer D. The Impact of the Gospel on the Adivasis of South Gujarat: An investigation
into the Mission Methods. Bangalore: Centre for Contemporary Christian, 2009.

Frend, W.H.C. The rise of Christianity. Philadelphia: Fortress Press, 1984.

Gladstone, J.W. “Indigenisation of Christianity.” In Doing Mission in Context. Edited by Sunand

Sumithra and F. Hranghkuma. Bangalore: Theological Book Trust, 1995.

Gnanakan, Ken. Kingdom Concerns. Bangalore: Theological Book Trust, 1993.

Hancke, Frans. We Are the Plan. Bangalore: Centre for Contemporary Christianity, 2009.

Hoekendijk, J. C. “Notes on the Meaning of Missionary.” In Planning for Mission. Edited by

Thomas Wieser. New York: The U. S. Conference for the World Council of Churches,
1966.

Kim, Sebastian C.H. “Hindutva, Secular India and the Report of the Christian Missionary
Activities Enquiry Committee: 1954-57.” In Nationalism and Hindutva: A Christian
Response. Papers from the 10th CMS Consultation, edited by, Mark T.B. Laing (Delhi:
CMS/UBS/ISPCK, 2005), 121-122.

Lutzer, Erwin W. Christ Among Other Gods. Grand Rapids: Moody Press, 1998.

Pandey, Ravi Bhushan. Christianity and tribes in India. Delhi: Academic Excellency, 2005.

Ponraj, S. Devasagayam. An Introduction to Missionary Anthropology. Lalgarh: Mission

Educational Books, 1993.

10
Prince, Brainerd. “The Story of Kandhamal: Conflicting Narratives and Competing Discourses.”
In Violence and Peace: Creating a Culture of Peace in the Contemporary Context of
Violence. Edited by Frampton F. Fox. Bangalore: Asian Trading Corporation, 2010.

Raj, Ambrose Selva. Christian Mission and Social Transformation: The Story of Transformation
Movement in Kerala State. Chennai: Mission Educational Books, 2010.

Raju, T. Swami. Christian Responses to Plurality of Religion. Bangalore: BTESSC, 2006.

Stephen, M. A New Mission Agenda: Dialogue, Diakonia and Discipling. Delhi: ISPCK, 2007.

Teltumbde, Anand. Editor, Hindutva and Dalits: Perspectives for Understanding Communal
Praxis. Kolkata: Samya, 2005.

Journals

Chandy, Nissy. “Pentecostal, Proselytization and Anti-Christian Violence in Contemporary

India.” In Ethne: Mission in Challenging Times Vol 14, No. 2 (2015): 4-7

James, Emmanuel E. “The Issues and Challenges Facing Christians in India.” TBT Journal Vol.6
(2004): 13-14.

Kalapura, Jose. “Christianity and Marginalized Communities in India.” Indian Church History
Review, Vol. XLIII No.1 (June 2009): 7-35.

Micheal, S.M. “Mission in the Context of Violence against Christian in India.” Mission Today
Vol. XIII (2011): 125-135.

Panengaden, Prince E. “The Prospects of Christian Mission in the Light of Present Day
Challenges.” Ishvani Documentation and Mission Digest, Vol. XVII/No.3 (Sept- Dec,
2000): 342.

(UnPublished material)

Jeyaraj, Dasan. “Wise as serpent – Bearing witness in the midst of challenges.” A paper
presented at COTRTS, Vishakhapatnam (December, 2016).

11