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This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. TOWARDS A PERMEABLE SPIRIT ECCLESIOLOGY IN THE CONTEXT OF NORTH INDIA SWARUP BAR PH. D. THE UNIVERSITY OF EDINBURGH 2016 SIGNED DECLARATION I, Swarup Bar, hereby declare that I have written this thesis and that the work it contains is entirely my own. I furthermore declare that this thesis has not been submitted for any other degree or professional qualification. Signed ____________________________ Date ____________________________10/03/2017 To My Parents who taught me the value of learning And my loving wife Sonali and daughter Ayanna who endured the pain of separation during my studies away from home. ABSTRACT This research offers permeable Spirit ecclesiology as a viable way forward for the churches in the context of the challenges in North India. Broadly, the challenges of the church in North India are twofold: one, to be an Indian Christian church amidst the plural religio-cultural context; second, to be in solidarity with the struggles of the marginalised. In other words, the church arguably ought to be relational with other communities and rooted in the North Indian context; on the other, it should critically and distinctly witness for Christ as a community of liberation in the context of the struggles of the marginalised. Thus, the church in North India arguably needs a relational-distinctive dialectics to address the challenges. This calls for a church with permeable borders to uphold the above in tension. I show that such dialectics can be upheld if ecclesiology in North India is construed from a pneumatological perspective with a Christological dimension. In dialogue with both Western and Indian theologians I show that a permeable Spirit ecclesiology is a viable way forward for the churches in North India. LAY SUMMARY This research offers permeable Spirit ecclesiology (church with porous borders) as a viable way forward for the churches in the context of the challenges in North India. Broadly, the challenges of the church in North India are twofold: one, to be an Indian Christian church amidst the plural religio-cultural context; second, to be in solidarity with the struggles of the oppressed people. In other words, the church has to be relational with other communities and rooted in the North Indian context; on the other, it should critically and distinctly witness for Christ as a community of liberation in the context of the struggles of the oppressed. Thus the church in North India needs a relational-distinctive character to address the challenges. This calls for a church with permeable or porous borders to uphold the above in tension. I show that both the relational and distinctive character can be upheld if the church in North India is understood from the perspective of the Holy Spirit in relation with Christ. In dialogue with both Western and Indian theologians I show that a permeable Spirit ecclesiology is a viable way forward for the churches in North India. TABLE OF CONTENTS Pages Acknowledgements viii Abbreviations xi INTRODUCTION 13 CHAPTER ONE: THE CONTEXT OF NORTH INDIA: CHALLENGES FOR THE CHURCHES. 29 1. A Brief Overview of India. 31 1.1.Colonialism and Christianity in India. 31 1.2.General Demographics of India. 35 2. The Context of North India. 36 2.1.The Ethno-linguistic, Religio-Cultural and Socio-Political Diversity of North India. 37 2.2.The Context of Marginalisation. 42 2.2.1. Marginalisation of Dalits. 43 2.2.2. Marginalisation of Tribal and Adivasi(Indigenous) People. 52 2.2.3. Marginalisation of Women. 62 2.2.4. Marginalisation of the Earth: Eco-Crisis. 66 2.3. Hindu Fundamentalism as One of the Major Threats. for Christians and other Minorities. 72 2.4.The ‘Colonial Captivity’ of the Churches in North India. 82 3. Introducing the Case for a Permeable Ecclesiology and its Pneumatological Shape. 89 CHAPTER TWO: THE CASE FOR A PERMEABLE ECCLESIOLOGY AND ITS PNEUMATOLOGICAL SHAPE. 93 1. The Character of Permeability. 94 2. Search for Suitable Models for a Permeable Spirit Ecclesiology. 101 2.1.A Social Trinitarian Model of Ecclesiology with Jürgen Moltmann. 101 2.2. An Ecclesiocentric Model from Stanley Hauerwas. 115 2.3. A Christo-Theocentric Model with Kathryn Tanner. 126 3. The Shape of a Permeable Spirit Ecclesiology with Amos Yong. 140 4. Conclusion and Looking Further 169 CHAPTER THREE: A PERMEABLE SPIRIT ECCLESIOLOGY IN THE CONTEXT OF NORTH INDIA. 174 1. Pandipeddi Chenchiah as Representing one of the Pioneer Approaches in Indian Christian Theology. 179 2. K.P. Aleaz as Representing a Contemporary Indian Christian Approach. 202 3. A Comparative Evaluation of Chenchiah and Aleaz and the Insights Particular to India. 225 4. The Permeable Spirit Ecclesiology of Samuel Rayan. 232 5. Conclusion: Rayan’s Spirit Ecclesiology is comparatively Appropriate in terms of Permeability and the North Indian Context. 260 CHAPTER FOUR: IMPLICATIONS OF THE PERMEABLE SPIRIT ECCLESIOLOGY FOR SELECT ISSUES IN NORTH INDIA. 263 1. Ecumenical Relations. 263 2. Multiple Religious Belonging. 282 3. Interfaith Relations. 299 4. Conclusion. 311 CONCLUSION 320 Bibliography 329 ACKNOWLEDGEMENTS The completion of a PhD dissertation involves a strenuous but exciting journey. It cannot simply be accomplished without the kind assistance and support of others. The list seems endless in my case. However, the following are those without whose help and support I would not have accomplished it. I wish to express my gratitude to my first Supervisor, the late Prof. Michael Purcell who I met only once before he passed away in October, 2013. Thereafter I was skilfully guided by Dr. Nicholas Adams, who launched me into my project. I express my heartfelt thanks to him. I am profoundly grateful to my next primary supervisor Professor David Fergusson, who patiently and painstakingly guided me to sharpen and refocus my thesis into what it is today. He not only guided me academically but provided me much moral support. I am also thankful to Dr. James Eglington, my secondary supervisor. Thanks go to Prof. K.P. Aleaz who gave suggestions regarding the portion on Indian theologies. I am also grateful to Dr. Robin H.S. Boyd who gave suggestions regarding the thesis. My sincere thanks go to Dr. Katie Bradley, who patiently looked through my entire manuscript and gave valuable suggestions. Heartfelt thanks go to Catherine Meikle for looking through my chapters and her valuable suggestions. My thanks go to Margaret Acton for doing the proofreading. My grateful thanks go to the School of Divinity, University of Edinburgh, through which I received scholarships for study. I am grateful and thankful for Miller and Dalziel scholarship 2013/14 and The John and Ian Baillie Scholarship 2015/16 which catered towards my Tuition fees. I wish to express my heartfelt thanks and viii gratitude to the Presbyterian Church, U.S.A for considering financial support till the completion of my studies. Here I wish to particularly mention the recommendations of Mr. Alwan Masih, the General Secretary of the Church of North India (CNI) during several stages of the process. He deserves my thanks for his recommendations for obtaining the Church of Scotland accommodation from my second year of studies. In this case I wish to record my thanks and gratitude to the Church of Scotland for allowing me accommodation. Thanks go to Sandy Sneddon and others at the World Mission Council office of the Church of Scotland who helped me in the process. My profound gratitude and thanks go to the Rt. Rev. Ashoke Biswas, Bishop of Calcutta, Diocese of Calcutta; without whose help and support I would not have contemplated studying in Edinburgh. Bishop Ashoke has been instrumental through his valuable recommendations at different levels, for arranging financial support from the Diocese, to launch me into studies and for his encouragement throughout. I wish to thank the Rev. Dr. Sunil Caleb, Principal of Bishop’s College, who encouraged and gave me advice from time to time. Thanks to him for allowing me to use the Bishop’s College library during the course of my studies. I wish to gratefully acknowledge the Most Rev. David Chillingworth, Primus of Scottish Episcopal Church, who gave me opportunity serve in his Diocese. Thanks go to the members of St. John’s, Alloa who have been so kind. I cannot thank enough, Catherine and David Meikle, who have been a great source of strength in every way including financial support during my time in Scotland. I am deeply indebted to their contributions and shall be always grateful for their support from beginning to the completion of my studies. I wish to express my ix heartfelt thanks to Val and Robert Nellist, Professor Allen Werity and Ingrid Jaeckel for their financial support throughout. Apart from the above I wish to especially thank Karoline Mclean at the Divinity Office for her hand of help always, the Library Staff and my friends and colleagues at New College and in my wider fellowships in Scotland, India and beyond who have constantly encouraged me in different ways.
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