The Problem of Caste within the Church Name of the Author: Jebamalai Raja Name of the Journal: Journal of Dharma: Dharmaram Journal of Religions and Philosophies Volume Number: 24 Issue Number: 1 Period of Publication: January‐March1999 Pages: 28‐39 Dharmaram Journals Dharmaram Journals, a group of scientific periodical publications, is an integral part of Dharmaram Vidya Kshetram, Pontifical Athenaeum of Theology, Philosophy and Canon Law. We publish five academic and research journals, namely, Journal of Dharma, Asian Horizons, Vinayasadhana, Iustitia and Herald of the East in the fields of religions and philosophies, theology, formative spirituality and counselling, canon law and Chavara studies, respectively. Through these scientific publications, DVK accomplishes its mission by bringing to the erudite public the highest quality research. The use of this article indicates your acceptance of the terms and conditions of use available at the Dharmaram Journals website. 28 THE PROBLEM OF CASTE WITHIN THE CHURCH
Jebamalai Raja S.J.
The Problem
Has conversion to Christianity decastified the
converts? Theoretically it has to. -The Christian tenets
militate against persons professing Christian faith being
divided or discriminated on the basis of any such
classification as the caste system. But de facto, the
Christian churches, be it Catholic or Protestant, are known
for their discrimination against the Dalit Christians. In a
memorandum submitted to the Simon Commission in 1930
the converts from the Untouchable Community have
expressed their disappointment with the Christian
Churches, “Though the operation of several factors, the
more important of them being the strong caste retaining
Hindu mentality of the converts to Christianity, and the
indifference
powerlessness
and
apathy
of
the
Missionaries, we remain today what we were before we
become Christians-Untouchables-degraded by the laws of
social position obtaining in the land, rejected by caste
Christians, despised by Caste Hindus and excluded by our
Hindu deprrsseed Class brethren”.
Many sociological studies observe that the plight of
the Dalit Christians has not changed very profoundly. Louis
Domont in his book ‘Homo Hierarhicus’ writes, “It is
beyond doubt that the Untouchables, in accepting
conversion, were often responding to the appeal of an
egalitarian religion preached by the powerful; but in actual
fact their social situation was not improved by it, either in
the Hindu milieu, nor even, as we shall see in the Christian
milieu.” Now the question is why Christianity with its
strong egalitarian bent is not able to break the structured
inequality which is another name for caste? Fr. Antony Raj
S.J. in his study on “Discrimination against Dalit Christian
in Tamilnadu” (1992) contends that as long as the social
bases remain the same in both the Hindu and Christian

Fr. Jebamalai Raja S.J., De Britto S.H. School, Devakottai, Madhurai.
29 socialorder, the practice of untouchability will continue to
exist in both the social orders. And it is sad to read that
the Christian Churches have been compromising or
surrendering to the hierarchical values of castes rather
than challenging them.
The Indian Christians have learned to compromise
with the two obvious contradictions: being Christian and
being casteist. The Church, which claims its roots from
the life, actions and values of Jesus, has aligned itself
with the upper castes and for centuries, has created
polices that justify and maintain the unjust caste
hierarchical system. Have we not perpetuated an
unchristian culture that has poisoned the very root of the
Church? Is it not against the Christian understanding of a
just and humane social order? What are the steps the
Church has taken to eradicate the caste mentality which is
very deeply ingrained in the psyche of an Indian
Christian? Is the Church in India capable of becoming a
dynamic force to destroy caste culture within and without?
Prisoners of Social Structures
Caste, poverty and religiosity are the three main
factors which play a vital role in affecting the life of the
people in India and in determining the role and function
of each Indian. Among us, caste has a prime role to play
in specifying the status of each person by one’s very birth.
The braminical tradition designates the minority, powerful
high caste people to rule over the majority, powerless low
caste through its caste hierarchical system.
Dalits are the people who struggle for a real and
decent human life within a lifelong imprisonment of the
caste hierarchical society. They painfully experience
impoverishment, lack of freedom and recognition as
human person, bondage, always watched, controlled, used,
tortured, threatened and treated as animals. Their life is
always at stake. All through their life, they are kept in
physical and mental agony due to the oppression and
exploitation by the powerful caste groups. In short, dalits
are a typical marginalised group of India, characterized by
convergence of multiple marginalities and cumulative
inequalities.
30 The laws of Manu reveal the caste arrogance of a high
caste over the lowest casts. Such laws are religiously
coloured and imposed on the oppressed. Hinduism helps to
create an understanding that “untouchability is a notion of
defilement, pollution, contamination and ways and means
of getting rid of that defilement” 1 The theory of pollution
has a highly religiously flavored caste character created by
brahminism.
The imposed rigid caste system in India divided the
people hierarchically into high and low, pure and impure,
powerful and powerless. The vast majority of people were
being discriminated against and thrown out to the
periphery of the society, and were reduced to the status of
outcastes and untouchables! Such an unjust social
institution was legitimately sanctioned and justified by
Hinduism in India.
The Church and Casteism
Th e Church had accep ted th e same unjust
h i era r ch i ca l c a s te s y s tem a n d w as a b le to to le r a t e i t
w ithou t seriously qu estion ing th e in sid ious pr actice
again s t th e d ign ity and equ a lity of me n. The Ind ian
Church consists of 24 million Ch ristians. Th is in cludes
3 millio n trib als and 15 millio n Ad i Tamils, Ad i
Andhras, Ad i K arn atak as, and th is fifteen millio n
Chr istianv d a l i ts f o r ms p ar t o f the 1 5 5 mi l l i o n d a li t s
of Ind ia. 2 Ou t of the to tal nu mber of Catho lics in
Tamil N adu (26,78,640), 65% are dalits (17 ,41,116)
accord ing to the TN BC, 1988. 3 Tod a y dalit Christian s
exper ien ce a f ive-fo ld opp eression: i. b y th e state, ii.
b y the Ca ste Hindu s , iii. b y th e Church au thorities iv.
b y th e Caste Christian s and v . b y th e H indu d alits.
1
.
Max muller (ed.), The Sacred Books of the East. vol. 1, Delhi: Motilal
Banarsidass, 1998, p.249
2
.
“Hear the Downtrodden Speak” - Reports of PCR team visits in Asia, World
Council of Churches programme to combat racism 1990, No 27, p.27
3
.
Statement on the Marian Year, 1998.
31 Christian Dalit wo me n und ergo ano th er add ition al
oppr ession, n a me ly, ma le do min a tion!
Mor eover , on e canno t d en y th e fact th at
unfor tun a tely th e Church in Ind ia too is po lar ised
along caste lin es. The caste pheno me non d id no t
b eco me a p rob lem to th e church , till recen tly simp ly
b ec au s e th o s e in p o w er, t h e p o l ic y ma k er s a n d the
th eo log ian s belong ed to the do minan t castes, and th ey
imp o sed a sp ir itu a lity of subserv ien ce in the gu is e of
v ir tu e on th e unsu spe c ting , s imp le and cre du lous
d a lits.
Sa feg uard ing th e Ca ste P r id e
C a s t e id en ti t y g iv e s the ‘ h igh c aste s’ a s en se o f
pr id e, inh erited pr iv ileg e, pow er and statu s.
“Con temp lating th e scen ario that the Ind ian
C h u r ch p r es en t s to d a y, o n e n o t ic e s tha t the c as t e
facto r still p lays an imp ortan t role in th e cho ice of
ma r r iag e p ar tn ers , th e c ons erv a tion of an ce s tr a l and
a cqu ir ed prop er tie s w ith in the f amily a n d ca s te, the
cho ice of neighborhood to liv e in, the cho ice of so cial
circles in wh ich on e “mov es and the lik e”.
“ I n e c c le s ia s t i ca l c ir cl e s ca s te i n f lu en c e s t h e
r ecru itmen t p a ttern o f cand idates to th e pr iesthood and
r e l ig io u s l i f e , in t h e a p p o in t me n t o f p a s to r s t o p ar is h e s
and r e lig ious super io rs and th e allotmen t o f p lum p osts
in ad min istration and fin ancial institu tions. Amo ng ou r
laity caste p lays a p art in th e runn ing and con tro l of
p ar ish and d io ce san a ss oc ia tions and bod ies in p ar ish
activ ities and in the formatio n of apo sto lic g roup s” 4.
In th e rural areas th e dalit Christian s are
d epend en t upon d ie same k ind of landown ers, suf fer
th e same k ind of d isab ilities and atrocities and
exper ien ce th e same k ind of un touch ab le p ractices lik e
th eir H indu coun terp ar ts undergo.
4
.
Leslie.J. Almeida, “The Indian Church and the invincible virus of Casteism”, in
Caste Culture in Indian Church, edited by Sebasti, L.Raj and G.F. Xavirer Raj,
New Delhi: ISI, 1993, P.32
32 The Hellish Discrimination
A stud y in a Catho lic v illag e in Karn atak a b y
Japh er in 1986 h as revealed th at th e so cial segr egation
b e twe en d a lits a nd o the r Ca tho lics is v er y viv id and
r ig id, on th e u se of caste n a me s wh en addr essing
d a lits, in th e d en ial of the services of th e v illag e
b arber as well as in k eep ing for dalits separate eating
and dr ink ing u tensils in ho tels and tea shops. In f act
d a lit Chr istians r epor te d r e ceiv ing better treatme n t
fro m caste H indu s in n e ighbor ing v illag es than fro m
c a s te Chr is ti a n s in the ir o w n v i l lage . 5
In K era la d a lit- Chr is tia ns w ere g iv en sep ar a te
p lac es of wor sh ip in th e d ioc es e s of the Ca tho lic
Chur ch, Mar Tho ma Chur ch and th e Chur ch of Sou th
Ind ia at least un til the late 1960’ s. 6 In th e Or ien tal
Chur che s the re app ear s to b e a link age b e tw ee n c as te
and rite , ma n ifested b y th e ten s ions th at ex ist between
th e Syro-Malab ar and th e Latin Rite Christian s ;
s imila r ten sion a lso ex is ts in Chur ch es e ls ewh er e, such
as in TN , Andhr a and Go a. 7
F ind ing s of a st udy
Th e f ind ings of a stud y on “D is cr imin ation against
D a l i t Chr i s ti a n s in T a mi l N a d u ” 8 e x p o s e the t r u th o f
th e practice of un touchab ility ex is ting in v ariou s
p la c e s a n d i n v ar io u s f o r ms i n t h e C a tho l i c C h u r c h .
So me of th ese f ind ings are:
*Th e constru c tion of two chap els, on e for non-d a lits
and th e o ther fo r d a lits. In so me par ishes liturg ical
serv ices ar e condu cted sep ar a te ly.
* S ep ara t e se a t ing ar r an g e me n t w i thi n th e sa me c h ap e l.
5
.
S. Japhet, D “Christian Dalits: A Sociological study on the Problem of Gaining a
New Identity”, Religion and Society, XXXIV (Sep. 1987), pp.73-76.
6
.
Ninan Koshy, Caste in the Kerala Churches, Bangalore, 1968, pp.48-49
7
.
Leslie. J. Almeida, op.cit., p.32
8
.
Antonyraj, Children of Lesser God (Dalit Christians), Madurai: DCLM, 1992,
pp.10-11
33 *D a lits ar e u sua lly sea ted a t th e two a is les . Ev en if
th ere are b en ches or chairs, the d alits are requ ir ed to
b e seated on th e f loo r.
*Th e ex is ten ce o f two s ep ar a te ce me te r ies and two
s ep ar a te he ar se s to c arry th e d e ad.
*Th e oper a tion o f two sep ar a te queues to receive the
Sacred Body of Christ. In so me p laces th e d alits are
r equ ir ed to r e ceiv e commu n ion on ly af te r th e nond a lits h av e don e so .
*Th e dalit bo ys are not allowed to be altar bo ys and
l e c to r s a t the s a cr ed l i tu r g y.
*Th e non-dalits restrict th e Corpus Christi pro cession ,
Palm Sund ay p rocession and o ther p rocessions on ly to
t h e l i mi t s o f th e ir s tr e e t s ; d a l i t s a r e n o t inv i t e d to
p ar tic ip a te in th e w ash ing of f ee t ce re mo n y on Maund y
Thu rsd a y.
*Fo r fe ar of d a lits c la imin g equ al p ar tic ip a tion in th e
celebr a tion of th e p ar ish f e ast of th e patron sain t, th e
p arish coun cil decides no t to co llect fin ancial
con tr ibu tions fro m them.
* B y and la r g e the f e a st o f th e v i l la g e p a tro n s a in t i s
c e l ebr a ted se par a t e l y.
On the w ak e o f d a lit con s ciou sn es s, in so me
p lac es , some o f th es e d isc r imin a tions h av e be en
r e mov ed
and
corr ective
me asures
h ave
b e en
und er tak en.
Untouchability - the Orig ina l Sin
Being a h igh caste , hav ing pow er and au thor ity
o v er th e low es t c as t e s g iv e p r ide a n d p l e asur e. To
c o n t in u e the i r c as t e p r id e and to enj o y th e ir ca s te
p lea sur e, h igh c as tes con tinu e to cond e mn d a lits , k e ep
th em un touchab le and ma k e unwarr an ted judg emen ts
abou t th em. “The bourg eo isie say the poor ar e poo r
b ec au s e the y ar e la zy a n d w i ll n o t w o r k . Th is
judg ement is an or ig inal sin. They wou ld not accep t
th at th e poor are victims of a system whose benefits g o to
34 those making this judgement.” 9 I feel this understanding of
the original sin of Enrique Dussel can be very well applied
to our dehumanizing caste situation. Our caste hierarchical
system directly exposes the pernicious message that the
dalits are untouchables and it makes sure of the perpetuation
of caste oppression throughout history. Caste discrimination,
caste segregation, caste rigidity, caste tolerance, caste
closedness and caste dependency.... all these collective evil
practices and prejudices are institutionalized, made
permanent and imposed on the dalits throughout history.
Christ verus Dalits
The Gospels reveal that Jesus becomes more and more
aware of the inhuman situations of his own oppressed
people, sinners, tax collectors and women (Mk 2:15-17, Lk
5:27, Mt. 9:9-10). He is fully conscious of the oppressive
Roman empire and Jewish religion. And so, he proves by his
rebellious acts to the hierarchy that the oppressed are also
human persons. He touches the untouchables (Mt 8:3, Mk 1:
41, Lk 5: 12-13). He dines with the socially neglected, the
sinners (Mt 9:9-10). “By his very meal with the sinners and
the tax collectors, Jesus rejected the whole system of purities
with its distinctions of clean and unclean food, holy and
unholy places, pure and polluted people.” 10 These are the
acts of Jesus that proclaim his deep love and concern to the
oppressed, at the same time, his protest against the existing
unjust evil structures and institutions.
Jesus shares the insults which the powerless have
experienced and suffered as a powerless, a nameless, a
rejected, an outcaste, a slave, a friend of sinners and tax
collectors. “Jesus belongs to the realm outside, He belongs
to the region of carcasses and of defilement, which is a
realistic description of the life of many an outcaste
group.” 11The Church which claims its roots from such
9
.
Enrique Dussel, Ethics and Theology of Liberation, New York: Orbis, 1978, p.42
10
. Soares Prabhu, The Table Fellowship of Jesus, Jeevadhara, March, 1992, p. 151
11
. Samuel Rayan, “Outside the Gate, Sharing the Insult”, in Leave the Temple, ed.
Felix Willfred, Orbis, 1992, p.139
35 ah is to r ic a l p erson of Je su s n e eds to dra s tica lly ch ang e
its lif e and mission in th is caste-oppr essive situ ation.
Ca st is m - th e R ea lity
Can ch ar ity, advo ca ted b y th e Chur ch towa rds
d a lits, lead to tr ansfo rma tio n of th e ev il social caste
s truc tur e s? I s th e ro le of th e Chur ch in th e so c iopo litical life of th e dalits un christian? What is the
h er meneu tical understand ing of the Church regard ing
Jesus and th e p eople of God at th is h isto r ical
s i tu a t ion? W e c an r ea so n ab l y a ss er t th a t tod a y the
Chur ch in Ind ia, ju st lik e an y o ther org an ization, is
org an ized around caste stru ctres and caste iden tities.
We hav e Vellala Catho lics, Vann iyar Catho lics,
Redd iyar Ca tho lic s, Naidu Catho lics Syrian Catho lic,
N a yar C a tho l i c s , D ’ S o u z a C a tho l i c s , D ’ S i lva
C a tho l i c s.. . e t c. Th is is th e r e a l i ty o f c as t e i sm i n t h e
Catho lic Chur ch of Ind ia.
R ES PONS E
1. A meaning ful strugg le
Th e pr actice o f Casteism is an outr igh t d enial of
t h e p r e sen ce o f G o d in h u ma n i t y and esp ec i a l ly i n the
Chur ch. A s a r esu lt of so cia l awa ken ing , the Ind ian
C h u r ch r ea li s ed i t s r o o te d n e ss i n the c a s te h ie r a r ch i c a l
system. For the f ir s t time in 1969, th e All Ind ia
Semin ar d iscussed the prob lem o f caste in th e I ndian
Catho lic Chur ch and Exp ressed th at it shou ld b e
e rad ic a ted , wh ere a s the P rote s tan t mis s ion ar ies le eg ie r
to w ag e a relen tless war on caste fro m 1 847 onw ards.
W hen two n a tive c andid a te s for pr ies tly o rd in a tion
r efused to renounce caste ob servances, the Method is t
synod o f the Nag apattin a m and Trich inap a lli D istricts
r eco mmen ded their remo v a l from th e Chur ch and
d eclar ed ; We un an imously agr ee: i. No p er son ho ld ing
c a s te i n an y r e spe c t shal l b e e mp lo y e d as a p a id ag en t
in th e Chur ch, ii. No p er son hold ing caste in an y
respect shall be admitted as a member of our
society, iii. No candidate for admission into
36 t h e Chu rch shall be bap tiz ed until he h as
satisfactor y proo f of h av ing r enounced caste. 12
g iven
Though the Catholic Bishops Conference of
India (CBCI) had made statements against caste
discriminations in 1970, it came out with the
strongest ever statement in Trichy Meeting (1982).
“We state categorically that caste with its
consequent effects of discrimination and ‘caste
mentality’ has no place in Christianity. It is, in fact,
a denial of Christianity because it is inhuman. It
violates the God-given dignity and equality of the
human person. God created man in his own image.
Thus human dignity and respect are due to every
person and any denial of this is sin against God and
Man.... Catholics in particular are called to reflect
on whether they can meaningfully participate in the
Eucharist without repudiating and seriously striving
to root out caste prejudices and similar traditions
and sentiments both within the Church and outside.
It is intolerable that caste should be a determining
factor in membership of pastoral or parish councils
and other associations; and even worse, in
ecclesiastical
appointments
and
posts
of
r e s p o n s i b i l i t y i n r e l i g i o u s c o n g r e g a t i o n s . ” 13
Th e g eneral meeting o f th e CBCI pro c la imed its
stand in 1988. “The abo lition of caste amo ng
Chr istian s and th e in te gration of the Chr istians of
S ch edu led Ca s te O rig in is th e ma ins tr e a m as equ a ls
will b e for u s a top priority. Th e con tinu ation of
un tou chab ility a nd d isc r imin a tion b as ed on c a s te in
d iametr ically opposed to the Go spel me ssag e of lov e
and bro therhood and sisterhood of h u m a n k i n d . ” 14 I n
its statement on ‘Justice Sunday’, the TNBC
declared.
“There
is
no
place
in
Christianityfor the caste system and caste-
12
S. Manickam, Historical Aspect of Casteism in the Protestant Churches in
TamilNadu, Madurai: M.K.University, p.4.
13
Catholic India, January, 1982, No. 1. pp. 2-3.
14
Report of GM of the CBCI, Kottayam, 1988, p.28.
37 m i n d e d n e s s which create division among the people. The
merciless inhuman caste system denies the fundamental
Christian principles.” 15
2. Dalit Decade
The dalit Catholics have begun to demand their rights
within the Church and from the state. The dalit Catholics in
Madras - Mylapore Archdiocese boycotted the liturgy On
Justice Sunday (20.08.1989). This began to spread all over
Tamil Nadu. Again a group of dalits demonstrated before
TNBC in Vellore on 28.01.1990. The Tamil Church was
forced to take a stand. Sensing the emerging struggles of the
people, the TNBC together with the Major Superiors of
Religious congregations issued a Ten point programme for
development of the dalits and declared the 1990’s as Dalit
Decade. 16
A 1994 statement on the Church’s Mission says, “It is
sad that various forms of caste discriminations still persist
within the Church. The dalit Christians are kept at the
periphery of the Church life. They legitimately claim for a
better participation in leadership with their Churches.
Christian dalits like the rest of the dalit population are coming
to a new awareness of their problems and potentialities. This
challenges the Church to seriously examine her stand in the
light of Christ’s message of justice and liberation (Lk 4: 1819).” 17
In the resent CBCI Meeting at Varanasi, the Bishops
declared, “The prevalence of caste-based practices, not
only on society but also in some parts of the Church in
India even at the close of the 20 t h Century, is a matter of
shame and disgrace to all of us... discrimination against
anybody on the basis of caste is a sin against God and
humanity. This needs to be proclaims from the house tops
so that caste-based practices will be removed from the
15
The Statement of TNBC on Justice Sunday 1986.
16
See Statement of TNBC and Major Superiors of Religious Congregations’, 1990.
17
Extracts from the Statement of the National Consultation on Mission, held at
Ishavani Kendra, Pune, quoted in “Word & Worship”, 1998, Nos.2 & 3, 124.
38 ChristianCommu n ity totally as p art of our preparation
fo e Y esu Krist Jayan ti 2000.” 18
3. To b e f r ee f rom ‘Shoes’
Y ah w eh t e l ls M o s es t o r e mov e h i s s h o e s w h en h e
c o me s n e ar t o s ee t h e b u r n in g b u sh , b e c au s e tha t p l ac e
is ho ly ( Ex 3 :5) . The “burn ing” p eop le ar e ho ly
b ec aus e God is w ith the m a n d a lso b e ing burnt in th e
burn ing prob lems of the d a lits. Dalits are ho ly b e cau se
w ith th e m God is pr es en t and is b e ing cru cif ied in
th eir life-strugg le.
This constant realization urges the Church to
remove its “shoes”, namely, caste, selfish motives,
wealth, institutions, power, pride, possessions etc. and
to do justice to dalit Christians. Throughout history the
oppressed dalits have always struggled for their ‘human
lives’. Today the emerging dalit movements make the
oppressed become more human through their liberative
struggles. That makes them be awakened and have a
strong
determination
to
resist
any
sort
of
dehumanization. The process of humanization of dalits
and the dalitization of non-dalits that is, to feel one
with and to struggle with the dalits call for revolt.
The dalits have been challenging the Church and
trying to make the Church be dalitized through their
life struggle. “ The Christian response cannot be that
of a spectator, exhorting from the side lines. It may
be the response of the committed participants
involved in the struggle for justice and identified
with her/his struggling brothers and sisters even as
God is involved in history, as Jesus has identified
h i ms e l f w i t h h u ma n k i n d . ” 19 T o d a y t h e C h u r c h h a s t o
j o i n h a n d s w i t h t h e e m e r g i n g p e o p l e s ’ mo v e me n t s
l i k e D a l i t C h r i s t i a n L i b e r a t i o n M o v e me n t , S e c u l a r
Dalit Movement etc., in order to realistically put its
vision into practice.
18
19
. The Statement of the CBCI General body Meeting 21-28 March, 1998, Vranasi.
George Soares, “The Christian Response to the Indian Situation”, in Human
Liberation in the Indian Context, Pune: JDV, 1983, P. 157.
39 BIBLIOGRAPHY
1 Antony Raj, The Children Of A Lesser God (Dalit Christians),
Madurai: DCLM Publications, 1993.
2 Boff, Leonardo, Jesus Christ The Liberator, London: SPCK, 1987.
3 Dussel, Enrique, Ethics and Theology of Liberation, New York:
Orbis, 1978.
4 Massey, James (ed.), Indigenous People: Dalits, Delhi: ISPCK,
1994.
5 Nirmal, Arvind P. (ed.), A Reader In Dalit Theology, Madras:
Gurukul Lutheran Theological College, 1991.
6 Nirmal Arvind P. (ed.), Towards A Common Dalit
Ideology, Madras: JESTTTS Publication, 1990.
7 Raj L. Sebasti & Xavier Raj, Caste Culture In Indian
Church, Delhi: ISI, 1993.
8 Webster, John, The Dalit Christians - A History, Delhi: ISPCK,
1994.
9 Wilfred, Felix (ed.), Leave The Temple, New York: Orbis, 1992.
ARTICLES
1 Rayan, Samuel, People’s Theology, Jeevadhara, May, 1992.
2 Soares, George, “Table Fellowship Of Jesus: Its Significance For
Dalit Christians In India Today”, Jeevadhara, March,
1992.
3 Soares, George, ‘The Christian Response To The Indian
Situation”, in Human Liberation in the Indian
Context, Jnana Deepa Vidyapeeth, Pune, 1983.
4 The
statements
of
TNBC
&
CBCI.