A broad categorization of Indian Christian theologians (1850-1950)

India has a rich heritage in many fields including Christian theology. It precedes in time the Reformation, the Great Schism and the Enlightenment. There was Christian presence and theology as early as the first few centuries A.D, if not the first century itself. Understandably, the last century and a half (particularly 1850-1950) have had the most impact on the current state of Christian thought, practice and theology. A survey of Indian Christian theologians of this time can be aided by a categorization that explains their broad affiliation and emphases. Obviously, using a broad brush like this only helps towards making initial impressions and cannot be used to pigeonhole.

(For this categorization, the word Christian is used for all theologians who identified themselves as Christians and whose pursuit was to know the Lord Jesus through the Bible. This does not mean that their theologies conform to Orthodoxy and as such are open to critical analysis)

I) The contextualizing group: These were theologians who emphasized the need for the Indian Church to be distinctly Indian in practice but Biblical in faith and doctrine. They contributed a significant amount of scholarship during the late 1800s and early 1900s. They are characterized by a devoted study of texts regarded as traditional Indian scriptures and had varying degrees of interposing those texts to Biblical revelation. 

Emphases:

There is a noticeable streak of thought in their writings that world views and traditions other than those contained in the Bible can contribute towards the search for (Biblical) Truth. There is also an emphasis on nationalism and God's kingdom building through cultural and social engagement. 

Theologians:

Prominent names in this group include M.M. Thomas, Raimon Pannikar, Kaj Baago,  J. N. Farquhar,  V.Chakkarai, P. Chenchiah, A.J Appasamy, K.C. Banerjea and P.D. Devanandan. Some of these theologians were trained and had advanced degrees in theology; others had very little formal theological training but their theological curiosity, study and grasp coupled with their social engagement and influence made an impact on Indian Christian thought.

II) The ecumenical/Institutional Church group: Theologians in this category have written within the context of their institutional organization. The Christian history in India until this day has three branches of Institutional Church organization (that have had engagement with Protestant/Evangelical theology). The first branch is the Mar Thoma Church, the second branch is the ecumenical Church of South&North India (CSI & CNI). The third are Churches that don't have strong organizational super structures but have close affiliation (mostly in doctrine and practice) to mainline protestant denominations (Baptist, Methodist, and few indigenous movements)

Emphases:

Prominent themes in their writings are Church life, Theological distinctives, Mission of the Church.

Theologians:

Prominent names in this group include Lesslie Newbigin, Victor Premasagar.

III) The Dalit/Subaltern theology group: This has gained prominence in the late 1900s when it was recognized that a vast majority of Christians are Dalits (conservative estimates at 60%, generous estimates at 80%). Theologians in this category have written in a context that serves and supports Dalit themes and ideology within the Church.

Emphases:
Identity in Christ, Liberation theology, Empowerment.

Theologians: 

Prominent names in this group include A.P Nirmal, V.Devashayam, George Oommen, M. Azariah, James Massey.

Concluding remarks:

The trajectory of predominance in Indian Christian theology has more or less followed the numbered categorization above. It started out to be predominantly contextualizing and rethinking. The yeoman ecumenical effort (CNI and CSI) in the early-mid 1900s saw a rise of Institutional theology and the most recent past has made Subaltern theology the most relevant. Almost all areas of Indian Christian life and work today, when seen through the lens of subaltern liberation, seem to be permeated with empowerment themes. It would be interesting to see how a theological work that is driven by the glory of God, contextually-based, empowerment-themed, Gospel-oriented and Kingdom-directed  would impact the Indian Church today.

Acts 17:22  "So Paul, standing in the midst of the Areopagus, said..."

References:

[1] James Massey (1 January 2013). Rethinking Theology in India for the 21st Century. Manohar Publications. ISBN 978-81-7304-976-7.

[2] The Gospel in a Pluralist Society. Wm. B. Eerdmans Publishing. 1989. ISBN 978-2-8254-0971-8. 

[3] V. Devasahayam (1997). Doing Dalit Theology in Biblical Key. Department of Research and Publications, Gurukul Lutheran Theological College and Research Institute.

[4] Revd Dr Peniel Rajkumar (28 June 2013). Dalit Theology and Dalit Liberation: Problems, Paradigms and Possibilities. Ashgate Publishing, Ltd. pp. 8–. ISBN 978-1-4094-8064-8.

[5] James Massey (1994). Indigenous People: Dalits : Dalit Issues in Today's Theological Debate. Indian Society for Promoting Christian Knowledge. ISBN 978-81-7214-154-7.
[6] Sunand Sumithra (1990). Christian Theology from an Indian Perspective. Theological Book Trust.