Leonard Theological College

Subject: Ecumenical Movements (BHC03)

Topic: Indian Expression of Ecumenism
a. Ecclesial Movements: SIUC, CSI, CNI, CCI
b. Theological Institutions: Serampore College, UTC, KUTC, TTS, ACTC, KTC, etc
c. Other Institutions: CMC Vellore, CMC Ludhiana, MC College Chennai,
d. UC College Aluva, Bible Society of India, Indian Mission Society
e. Mission Societies: National Mission Society, Indian Mission Society
f. Ashram Movements: Santal North India, Mnaganam Christava Ashram Kottayam,
etc.
Submitted to: Rev. Sumit Baroi
Submitted by: Victor James Date: 12th March, 2024

Introduction
The Indian expression of ecumenism embodies the unity of Christ’s people, fostering
collaboration among diverse denominations for shared goals. Through ecclesial and
ecumenical movements, theological institutions, and social initiatives like healthcare,
Christians transcend denominational boundaries to serve society. Mission societies and
monastic movements deepen spiritual renewal and evangelism, emphasizing prayer and
community. This inclusive approach reflects a commitment to visible and structural unity,
showcasing the transformative power of ecumenism in nurturing fellowship, reconciliation,
and collective witness. In India, Christians exemplify the enduring hope of unity in Christ,
inspiring global believers to embrace diversity and pursue harmony within the Christian family.
1. Ecumenical Movement
The ecumenical movement is a concerted effort aimed at promoting understanding and
cooperation among Christian churches, ultimately striving for universal Christian unity. This
movement seeks to overcome divisions within Christianity and achieve reconciliation,
emphasizing unity in diversity. The term “ecumenical” is derived from the Greek word
“oikoumene,” meaning “the whole inhabited world,” reflecting the movement’s goal of
fostering cooperation and unity among Christians globally.
Historically, the ecumenical movement has evolved to address theological conflicts, promote
unity in diversity, and confront challenges in a pluralistic world. It represents a vision, theology,
and action that unites Christians in their faith, mission, and pursuit of unity. Ecumenism
involves dialogue, seeking full visible unity among Christian Churches and ecclesial
communities, with the aim of glorifying God and witnessing effectively to the world.
The ecumenical movement has made significant progress in addressing theological issues that
have historically divided Christians, such as baptism, the Eucharist, and ministry. Additionally,
it addresses broader societal issues like racism, poverty, sexism, war, and injustice as part of its
agenda for unity and peace. Through its pursuit of unity, the ecumenical movement aims to
renew the church and contribute to the unity of the human family.1
2. Indian Expression of Ecumenism
The Indian expression of ecumenism tells us more about the unity of Christ’s people and
the endeavour to manifest that unity visibly and structurally. It is a joyous experience that
involves bringing together various Christian denominations to work collaboratively towards
common goals. This expression of ecumenism in India reflects in various ecclesial and
ecumenical movements, establishment of Theological Institution, Other Institutions in Medical
Sector, development of Mission Societies and Some monastic or ashramas Movements, which
tends to initiates a commitment to fostering fellowship and cooperation among different
branches of Christianity, transcending denominational boundaries for the greater good of the
Christian community.2
The history of ecumenism in India reveals a unique trajectory where the impetus for
Christian unity originated from Indian Christians themselves rather than Western missionaries.
Indian Christians protested against Western denominations and missionary paternalism,
leading to discussions on church unity within missionary conferences in India. Various
experiments in church union were initiated by Indian Christians, such as the Christo Samaj in
Calcutta, the National Christian Alliance in Western India, and the National Church in Madras,
all emerging in the context of the Indian national movement.
The gradual growth of self-reliance and self-governing among different groups of Indian
Christians, coupled with advancements in education and economic status, fuelled a desire for
unity beyond denominational differences and mission allegiances. This led to conferences
where resolutions were passed urging churches and missions to work towards a larger unity or
even a united church. The Bengal Christian Association in Calcutta (1868) and the Western
India Native Christian Alliance in Bombay (1871) were among the earliest initiatives
promoting unity among Indian Christians.
The formation of united churches like the Church of South India (CSI) and the Church of
North India (CNI) marked significant milestones in Indian ecumenical history. The CSI’s
incorporation of Anglican, Methodist, Presbyterian, and Congregational traditions exemplified
a bold act of unification that transcended denominational boundaries. These efforts underscored
the importance of unity amidst diversity within the Indian Christian community, reflecting a
shared belief in Christ across various traditions.3
2.1.Ecclesial Movements: SIUC, CSI, CNI, CCI
2.1.1. SIUC: South India Unite Church
Historical Background
The South India United Church (SIUC) was formed through a significant union in 1904,
bringing together Presbyterian and Congregational churches in South India. This union later

1
Robert Brown, "Ecumenical Movement," Encyclopaedia of Religion, Encyclopedia.com, (Jun 11th
2018). https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/ecumenical-
movement. (Accessed on 10th March, 2024)
2
C. B. Firth, “An Introduction to Indian Church History,” (Delhi: ISPCK, 1976), 234.
3
Rajaiah D. Paul, “Ecumenism in Action,” (Madras: CLS, 1972), 4.
expanded to include the Basel Mission Churches in South India as well. The SIUC played a
crucial role in the early stages of the ecumenical movement by uniting Episcopal and non-
Episcopal churches, setting a pioneering example for church unity. The Church of South India,
which emerged from this union, continues to maintain fellowship with various branches of the
church and actively engages with global Christian organizations like the World Methodist
Council, the Anglican Consultative Council, and others.
The idea of union had been circulating earlier, but the first concrete steps towards
mediation came from a group of Indian clergies, both Anglican and non-Anglican. This
movement towards unity was a significant development in Indian Christianity, fostering a sense
of belonging that transcended denominational boundaries. The formation of the Church of
South India marked a milestone in church history by uniting diverse traditions into one
cohesive entity, emphasizing fellowship and collaboration within the Christian community. 4
Vision & Mission of SIUC
The South India United Church (SIUC) was formed with a mission and vision centred
around promoting unity, collaboration, and fellowship within the Christian community in South
India. The historical background of the SIUC reveals that it emerged from a union of
Presbyterian and Congregational churches in 1904, later expanding to include the Basel
Mission Churches in South India. This union was a significant step towards ecumenism, uniting
Episcopal and non-Episcopal churches and setting an example for church unity.
The Church of South India (CSI), which evolved from the SIUC, continues to uphold
the mission of fostering unity among diverse Christian denominations. The CSI’s vision is
rooted in the words of Jesus Christ, “That they all may be one,” emphasizing the importance
of unity within the Christian faith. The CSI’s formation in 1947 marked a historic milestone in
Indian Christianity by uniting Anglican, Congregational, Presbyterian, and Methodist
traditions into one cohesive entity. With a membership exceeding 3.8 million, the CSI stands
as India’s second-largest Christian church after the Roman Catholic Church, actively engaging
with global Christian organizations and embodying the spirit of ecumenism.5
Formation of SIUC6
The formation of the South India United Church (SIUC) was a result of various historical,
social, and theological events that took place in South India during the 19th and early 20th
centuries.
Christian Missions in South India - Christian missionary activities in South India date
back to the arrival of European missionaries in the 16th century. Protestant missions,
particularly those of the British and American missionary societies, gained momentum in the
19th century. These missions established churches, schools, and hospitals across South India,
contributing to the spread of Christianity.
Arrival of Different Protestant Denominations - Various Protestant denominations,
such as the Anglicans (Church of England), Methodists, Presbyterians, Congregationalists, and

4
The Tenth General Assembly, “The South India United Church held at Salem September 26-29,
1925,” (Pasumalai: American Mission Lenox Press, 1926), 56-59.
5
The Tenth General Assembly, “The South India United…, 60.
6
The Tenth General Assembly, “The South India United…, 72-79.
Reformed, established missions in South India. Each denomination had its own distinct
theology, practices, and ecclesiastical structures.
Desire for Unity - Amidst the diversity of Protestant missions, there was a growing
desire among some Christian leaders for unity and cooperation. They believed that a united
church would be more effective in mission work, promote Christian unity, and avoid
duplication of efforts.
Theological Education and Ecumenical Dialogues - The establishment of theological
seminaries and colleges provided opportunities for dialogue and collaboration among Christian
leaders from different denominations. The study of theology and engagement in ecumenical
discussions fostered a sense of unity among them.
Formation of United Churches in other Parts of the World - The formation of united
churches in other parts of the world, such as the United Church of Canada and the United
Church of Christ in the United States, served as models for unity and cooperation among
Protestant denominations.
Merger Talks and Negotiations - Beginning in the late 19th century, discussions and
negotiations took place among leaders of various Protestant denominations in South India
regarding the possibility of forming a united church. These talks involved theological, practical,
and administrative considerations.
Formation of the South India United Church - In 1947, the South India United
Church was officially formed through the merger of several Protestant denominations,
including the Anglican Church, Methodist Church, Presbyterian Church, and Congregational
Church. The formation of SIUC marked a significant milestone in the history of Christianity in
South India, emphasizing unity, cooperation, and a shared mission.
Missionaries’ contributions in the Formation of SIUC:
The formation of the South India United Church (SIUC) was facilitated by the collaborative
efforts of many missionaries from various Protestant denominations. Among these influential
figures were Bishop George Pope, Bishop Azariah, Rev. William Miller, Rev. V. Santiago, Rev.
John Anderson, Rev. J. M. Philip, and Rev. D. C. Jesudasen. Bishop George Pope, a missionary
of the Church Missionary Society (CMS), played a crucial role in fostering unity and
cooperation among Protestant denominations. Bishop Azariah, the first Indian Anglican bishop,
championed the cause of church unity and was instrumental in the formation of the SIUC. Rev.
William Miller, a Presbyterian missionary, served as a moderator during the early years of the
SIUC Synod, contributing significantly to its establishment. Rev. V. Santiago, Rev. John
Anderson, Rev. J. M. Philip, and Rev. D. C. Jesudasen were actively involved in ecumenical
dialogues and negotiations, highlighting the importance of unity among Protestant churches in
South India. Through their dedication and leadership, these missionaries played crucial roles
in shaping the ecumenical landscape and fostering the formation of the SIUC, marking a
significant milestone in the history of Christianity in South India.7

7
The Tenth General Assembly, “The South India United…, 62-98.
 2.1.2. CSI: Church of South India
Historical formation of the Church of South India (CSI)
The emergence of a united Church in South India was not a hasty decision but a
culmination of historical, theological, and practical considerations. The Church of England
played a significant role in its development, particularly through figures like Bishop Henry
Whitehead, who advocated for a shift in ecclesiastical dynamics in the region. However,
concerns over denominational identity and the absorption of diverse Indian Christian traditions
into a unified entity were prevalent, especially among Anglo-Catholics.
Despite initial apprehensions, the 1947 union brought together Anglicans,
Congregationalists, Presbyterians, and Methodists into the Church of South India (CSI). This
unity was not without challenges, particularly regarding issues of leadership and sacramental
practices. The Anglo-Catholic perspective, while initially hesitant, ultimately embraced the
notion of promoting the Universal Church over individual denominations, paving the way for
greater acceptance of the CSI.8
In 1949, the Church of England initiated Joint Committees to navigate its relationship
with the CSI. While pleased with many aspects of CSI’s creedal orthodoxy, unresolved issues
concerning recognition of clergy and sacramental authority remained. These concerns led to
the establishment of new joint committees to gather more information and assess the evolving
nature of the CSI.9
By 1955, these committees had a clearer understanding of the CSI’s position. While the
CSI was moving towards episcopal ordination for all ministers, there remained flexibility
regarding sacramental practices in the interim. The Church of England, acknowledging this
progress, affirmed the validity of CSI consecrations and ordinations, allowing CSI clergy to
officiate in Anglican churches in England.10
The journey towards unity in South India offers insights into ecumenical efforts
predating the formal emphasis on unity articulated by Pope John Paul II’s 1995 encyclical, “Ut
Unum Sint” (“That They May Be One”). The CSI’s example demonstrates the possibility of
achieving unity through dialogue and prayer, as emphasized by Rev. Dr. Muriel Spurgeon
Carder. The ongoing dialogue within the CSI facilitated its ability to overcome differences and
maintain cohesion.11
However, questions arise regarding the applicability of the Indian example to broader
ecumenical endeavors. Some may argue that the unique circumstances of colonial-era
Christianity in India, where minority status necessitated collaboration for survival, may not be
replicable elsewhere. Yet, the emphasis on dialogue and prayer as essential components of unity
suggests that similar ecumenical efforts are indeed possible in other contexts.
In a contemporary landscape where theological differences seem to be widening, the
CSI’s example offers hope for the realization of Pope John Paul II’s vision of unity. By
8
Bengt Sundkler, “Church of South India: The movement towards Union 1900-1947”, (London:
Lutterworth Press, 1954), 51.
9
Will Spens, “South Indian Schemes”, (London: Society for Promoting Christian Knowledge), 163.
10
Dermott Monahan, "Inauguration of Church in South India, " (India: The Christian Literature
Society for India, Second 'Quarry' Article), 5.
11
Dermott Monahan, "Inauguration …,5.
prioritizing dialogue and prayer, churches can transcend denominational barriers and work
towards a shared understanding of faith. While challenges persist, the Indian example
illustrates the transformative potential of ecumenism when rooted in a commitment to unity
and mutual respect.
Ultimately, the story of the Church of South India serves as a beacon of hope for the
ecumenical movement. Through sustained dialogue and prayerful engagement, barriers can be
overcome, and diverse Christian traditions can come together in pursuit of a common purpose.
As Rev. Dr. Muriel Spurgeon Carder asserts, the path to unity lies in prayer and dialogue,
echoing the sentiments of “Ut Unum Sint” and underscoring the timeless relevance of
ecumenical collaboration in the modern era.12 The history of ecumenical efforts in South India,
particularly regarding the formation of the Church of South India (CSI), reflects a gradual
process marked by discussions, declarations, and negotiations spanning several decades.
In 1910, Bishop Whitehead, Anglican Bishop in Madras, initiated discussions on unity, but
no concrete outcomes emerged at that time. However, the issue remained alive, and in 1919,
an informal meeting of Indian pastors from Lutheran, Methodist, Anglican, and South Indian
United Churches convened. This gathering produced a declaration outlining a plan of union,
signalling a growing desire for unity among various Christian denominations in the region.
The formal inauguration of the Church of South India took place on 27th September 1947,
at St. George Cathedral in Madras, marking a significant milestone in the ecumenical journey.
This event symbolized the culmination of years of dialogue and collaboration among different
Christian traditions, resulting in the formation of a united church entity.
Throughout the early 20th century, efforts towards unity continued. In 1920, the Episcopal
Synod of the Anglican Province in India appointed a committee for negotiation, demonstrating
the Anglican Church’s commitment to ecumenism. Subsequently, in 1925, the Methodist
Church of South India joined the negotiation process, expressing its willingness to unite with
other denominations. These developments underscore the gradual and incremental nature of
ecumenical endeavours in South India. While initial discussions may not have yielded
immediate results, they laid the groundwork for future cooperation and dialogue. The eventual
formation of the Church of South India in 1947 represented a culmination of these efforts,
reflecting a shared commitment to unity, collaboration, and witness within the Christian
community.
CSI Union with other Church’s
The first synod passed an invitation to the other churches in South India to consider with them
the possibility of a yet wider union. A Joint Meeting of eleven Lutherans, nine Baptists, and
Seven CSI was held in St. Mary’s Church, Madras on December 14-16, 1948. The Indian
Council of Churches met in 1949 and recommended the formation of two bodies to carry on
the conversations of Union and a Theological Commission to study the theological issues
involved. They produced a statement on certain basic theological issues which was to be
presented to the second meeting of the Inter-Church Group in September 1949. In November
1950 Joint Committee also decided to set up the CSI- Lutheran Joint Theological Commission
(JTC). This Commission met six times and reached an Agreed Statement on the Church and

12
Will Spens, “South Indian…, 165.
the Ministry in 1959. There was a difference of opinion related to the term ‘Historical
Episcopate’ and the concept of Authority.15The first meeting of the Inter-Church Commission
was held in Bangalore from 22nd to 24th August 1960. From Lutheran side only the
representatives from the Lutheran churches in South India were participated. The Commission
decided to implement a number of recommendations such as Pulpit and Altar Fellowship.16
Although the hope of ‘The Church of Christ in South India’ was not fulfilled, the negotiations
are certainly a new step forward in the ecumenical pilgrimage of the Church.
2.1.3. CNI: Church of North India
The United Church of North India (UCNI) was formed in 1924 through the union of
Presbyterian and Congregational churches. In 1929 UCNI suggested Joint Council for union
The history of the Church of North India (CNI) and the Methodist Church in South Asia is
marked by significant developments in the pursuit of church unity. The Joint Council served as
a separate platform for negotiations between these entities from 1931 to 1945. In 1951, the
Negotiation Committee (NC) replaced the RTC and drafted the first Plan of Church Union in
North India. This plan underwent several revisions until its final edition in 1965, following
negotiations between the Anglican Church of India, Pakistan, Burma, and Ceylon, and the
British and Australian Methodist Church.
The Church of North India (CNI) was inaugurated on November 29, 1970, at the All-Saints’
Cathedral Compound in Nagpur. However, the Methodist Church in South Asia rejected the
plan to join the CNI in 1970. In contrast, the General Assembly of the United Church of
Northern India (UCNI) formally decided to enter the union during its General Assembly held
in 1968.13
The Methodist Church in India has a distinct history rooted in American Methodist
missionary activity that began in India in 1856. The Methodist Episcopal Church initiated
missions in India, with William Butler leading efforts in Oudh and Rohilkhand. By 1864, the
work had expanded significantly under the name of the India Mission Conference. The
Methodist Churches established educational and evangelistic work across various cities like
Mumbai, Kolkata, Chennai, Kanpur, and Bangalore.
The Methodist Church in India is an autonomous affiliated church related to the United
Methodist Church with episcopal polity. It has played a vital role in evangelistic work and
educational initiatives across India, contributing to its growth and national status within the
country.14
2.1.4. CCI: The Communion of Churches in India
The Communion of Churches in India (CCI) has been constituted as the visible organ for
common expression of the life and witness by the founding Churches, the Church of North
India (CNI), the Church of South India (CSI) and the Mar Thoma Syrian Church (MTC) which
recognize themselves as belonging to the one Church of Jesus Christ in India, even while
remaining as autonomous churches, each having its own identity of traditions and

13
Dhirendra Kumar Sahu, “United and Uniting: A History of the Church North India”, (Delhi:
ISPCK,2001), 39.
14
Dhirendra Kumar Sahu, “United and Uniting…,3.
organizational structures. “The Communion” invites other Churches in India to enter into full
communion with the member churches separately and join “The Communion
The genesis of the story goes back to the invitation by the CNI to form three commissions
of representatives of the three churches, the Church of North India, Church of South India and
the Mar Thoma Syrian Church of Malabar (here-in-after referred to as CNI.CSI and MTC) to
explore the ways and means of further cooperation and witness in India. This move was
welcomed during the meeting of the CSI and MTC Negotiation Commission, held on 17th May
1974.
Therefore, the three churches appointed their representatives to the Theological Commissions
of their respective churches and these commissions began to function as a Joint Theological
Commission. The first meeting of the Joint Theological Commission was held in January 1975
at Madras. The object of the Commission was to explore the possibilities of close cooperation
between the CNI, the CSI and the MTC and to discuss the question of faith and order and other
relevant issues. The aim of this was that there might be union between these churches, keeping
in mind the ultimate goal of all Christ’s people in India i.e. the fulfilment of the Mission of the
Church, During their third meeting in September 1976, the JTC passed the proposal for a new
model of union for these three churches, which was accepted, and the Joint Council was
inaugurated in July 1978, at Nagpur.
The ecumenical journey between the Church of North India (CNI) and the Methodist
Church in South Asia involved significant milestones. The Joint Council (JTC) was established
to explore close cooperation between the three churches and discuss matters of Faith and Order,
aiming towards eventual union while preserving the autonomy and identity of each church. The
JTC sought to create organic oneness through a common structure, reflecting the ultimate goal
of all Christ’s people in India for fulfilling the mission of the Church.
Subsequently, the Communion of Churches in India (CCI) was proposed as a replacement
for the JC. The new name was adopted during a meeting in Kolkata in November 2000. These
churches recognized themselves as part of the one church of Jesus Christ in India while
maintaining their autonomy.15
The Methodist Church in South Asia has a rich history rooted in American Methodist
missionary work that began in India in 1856. The church expanded its missions across various
Indian cities, focusing on evangelism and education. The Methodist Church in India operates
autonomously and is affiliated with the United Methodist Church, following episcopal polity.
The Church of North India (CNI) was officially formed on November 29, 1970, uniting six
Protestant denominations committed to restoring God’s creation’s integrity. Geographically,
CNI covers most of India except for the four southern states. The motto of CNI is “Unity -
Witness - Service,” reflecting its commitment to unity and service within the Christian
community.16
2.2. Theological Institutions
2.2.1. Serampore College

15
K.M. George, “Church of South India Life in Union”, (Delhi: ISPCK & CSS, 1999), 150.
16
K.M. George, “Church of South …, 151.
The Serampore missionaries, William Carey, John Marshman, and William Ward, played
pivotal roles in Christian missions in India, particularly through their educational, social, and
religious endeavours.
William Carey: Arriving in India in 1793, Carey established the Serampore Mission near
Calcutta in 1800. He had a comprehensive vision for discipling the nation, focusing on
preaching, teaching, and healing to bring about holistic ministry and transformation. Carey’s
work was instrumental in spreading the gospel and impacting Indian society significantly.
John Marshman: Known as the “first woman missionary to India,” Hannah Marshman was
an industrious educator who operated boarding schools for English and Indian children
alongside her husband Joshua Marshman. Joshua was a scholar and debater who contributed
to translating scriptures and preaching. The Marshmans’ educational initiatives and translations
played a crucial role in the Serampore mission’s success.
William Ward: A printer and editor, Ward set up the first mission press in North India as part
of the Serampore Mission. He translated scriptures, wrote, preached extensively, and played a
vital role in disseminating Christian literature. Ward’s efforts were integral to the mission’s
success despite facing challenges like illness and opposition.
The Serampore Mission Press, founded by Carey, Ward, and other missionaries in 1800, was a
significant publishing house that operated until 1837. It produced a wide range of publications
including religious tracts, Indian literary works, translations of the Bible into various
languages, textbooks for educational institutions, and even the first Bengali newspaper and
magazine. The press played a crucial role in disseminating knowledge and Christian teachings
across India.17
Ecumenical Mission
All missionaries in India used Education as a key instrument in their missionary work
to propagate the gospel. Perhaps the chief aim of the Serampore Trio might be the same in the
beginning of their missions. But later, the concept of education in the minds of Trio became
completely different as per the demands of the then Bengal social religious and cultural
situation.
The reality’ of the society was largely studied by them. So, a global thought of education
emerged in their minds to liberate the local society. Innovative schemes of education were
initiated and implemented sincerely though they had to struggle in their lives due to various
reasons factors. Contextually, it was the intention of the East India Company to encourage
Bengali, Marathi and other regional languages at Fort William College to benefit themselves
in commercial enterprises with natives.
Whereas the Baptist missionaries, launched the educational institutions for the sake of
the whole society. Here the society or the peoples must be looked upon as ‘Oikoumene’, of the
whole inhabited world. No denomination, race, class, sex, caste or any other criterion of
difference was evolved in the ecumenical ministries of the Baptists. Carey’s effort in
establishing Agri-Horticultural Society in 1825 reflects his vision of cosmos, which is again

17
Ravi Tiwari, “Senate of Serampore College at Ninety: Issues and Concerns”, (Serampore: SSC,
2008), 26.
becoming concerned with the whole of the earth. He was a unique missionary of global mission.
Over all, the trio recognized and respected each other’s thoughts and deeds.
It is a model ecumenical trio Vernacular schools, female schools, Marshman’
Educational Plan, William Carey’s Professor at Fort William College and his interaction with
other faiths there and the association of Serampore. trio with so many educational programs in
Bengal speak for the ecumenical consciousness of the three Baptist missionaries. The linguistic
works of the Trio were so remarkable. The grammars, dictionaries, translations, journalism,
publications and various literary contributions thus enlightened the whole Bengal.
The modern mission thought of Carey and his men was totally framed on the basis of
cultural mission. Unless the culture, the people and the whole society was transformed into a
new mind, the whole process of modern mission would be in vain. So, the educational
missionary efforts of trio made a tremendous impact on the life of the Bengali society in the
nineteenth century.18
2.2.2. UTC: United Theological College
Historical Background
More than 50 theological colleges and seminaries all over India including Nepal,
Bangladesh and Sri Lanka are affiliated to the Senate of Serampore College. One of the oldest
of these affiliated colleges is the United Theological College in Bangalore which was
inaugurated in July 1910. It was established through the co-operation of the London Missionary
Society, the Wesleyan Methodist Missionary Society, the United Free Church of Scotland, the
Arcot Mission of the Reformed Church in America and the Trustees of the Jaffna College Funds
and the SPCK in Scotland in this ecumenical institution.19
Since its inception, the college has grown to be the epicentre of inter-denominational
theological education. The college recognizes and values the different traditions of worship and
doctrines of the participating churches and believes that individuals and communities can be
transformed through the witness of a united church of Jesus Christ. One of the key vision and
hope of UTC is to bring together several denominational traditions which would not only
strengthen interdenominational theological education as a future oriented model, but would
also enhance the promotion of church unity as such.20
In the framework of ecumenism and Christian unity, matters related to doctrinal and
liturgical issues, the interpretation of the Bible, social thought and social action of different
Christian communities are studied and discussed. Despite their different doctrinal approaches,
a strong ecumenical awareness within the church drives them to train the pastors at this
ecumenical process.21

18
Ravi Tiwari, “Senate of Serampore College…,26.
19
Dietrich Werner, "Challenges and Opportunities in Theological Education in the 21st Century," (JIS
of ETE/WCC & WOCATI, 2009), 13.
20
Dietrich Werner, "Challenges and Opportunities in …, 13.
21
Robert Matiliti, "United Thelogical College: A Centre for Ecumenical Education in Zimbabwe?"
(Zimbabwe: Studia Historiae Ecclesiasticae, 2009), 1
Aims and Objectives
i) Their primary motive is to equip persons with critical theological perspectives on society.
ii) To help them to acquire skills to analyse and interpret the processes of social change.
iii) To develop effective strategies and realistic programmes for desired social transformation.
iv) To develop exposure programmes in order that the theological graduates be equipped with
conceptual tools and practical skills which would enable them to not only provide ministry
within their church community but also be able to make a constructive contribution to the
development of the wider community and the nation.22
Theological Education and Development of Church and Society
A study was undertaken of graduates who had received the College diploma at UTC during the
previous 30 years, 1940-1969. Their main focus was upon finding how they evaluated their
training in relation to needs and priority in ministry. The recurring theme in their reply was a
proverbial gap between theological studies and pastoral ministry. This gap was perceived as
rooted in the irrelevancy of much of their training. Several faculty members felt the urgent need
for substantial reform and changes in theological training. One result was the introduction of a
course on Society in India It was the first time for any theological college in India to undertake
a systematic and critical study as a part of their theological studies. Another result was the
establishment of a diploma programme in social research. The college arranged a Consultation
on Social Research early in 1982 with the conviction that God in Christ is at work in the world
for the transformation of persons and societies.
Furthermore, two significant developments followed. The first was the establishment in 1986
of a Department of Church and Society. The second significant outcome was the recruitment
onto the faculty of a fully-trained Indian sociologist. With the establishment of the Department
of Church and Society, all BD students are required to complete four courses.23
2.2.3. KUTS: Kerala United Theological Seminary
The Kerala United Theological Seminary (KUTS), established in 1943, is a premier ecumenical
theological and ministerial education Centre of the Churches in Kerala State, India. It was
established through a joint effort of the missionary societies i.e. The London Missionary
Society, the Church Missionary Society, and the Basel Mission-and Churches- The Church of
God in South India and the Malankara Marthoma Syrian Church. At present, the seminary is
run by the six dioceses of the Church of South India (CSI) Kerala State, with an ecumenical
outlook. The Seminary is affiliated to the Senate of Serampore College/University, West
Bengal, India. Which was founded by William Carey, Marshman and Ward, in 1818,
incorporated by Royal Charter, 1827 and Bengal Act IV of 1918 as modified up to 1997 by
Govt. of West Bengal.24
2.2.4. TTS: Tamil Nadu Theological Seminary

22
Hunter P. Mabry, "The Church, Society and Development Concerns at U.T.C: A Background
Statement," (BTF, XXIII.2 1991), 13-15.
23
Hunter P. Mabry, "The Church, Society…,13,
24
KUTS, Official Site, https://kuts.edu.in/. (accessed on 11th March, 2024).
The Tamil Nadu Theological Seminary (TTS) has a rich history and development that dates
back to its establishment in 1969. Initially known as the Tamil Nadu Theological College, it
was located in Thirumaraiyur and affiliated with the Church of South India. Over the years, the
seminary has evolved and grown into a prominent institution for Christian studies in Madurai,
Tamil Nadu.
The seminary’s development has been significant, with a focus on providing quality theological
education and training to students from diverse backgrounds. Affiliated with the Senate of
Serampore College, TTS offers a range of academic programs and has a dedicated faculty
committed to nurturing students in their spiritual and academic growth.
The Story of the First Twenty Years of the Tamil Nadu Theological Seminary sheds light on
the early years of the seminary’s journey, highlighting its progress, challenges, and
contributions to Christian education in the region. The seminary continues to play a vital role
in shaping future Christian leaders and serving the community through its educational
initiatives.
2.2.5. ACTC: Andra Christian Theological College
The Andhra Christian Theological College (ACTC) in Telangana, founded in 1964, has a
significant history and development. The college emerged as a result of the study and
recommendation by the Kretzmen’s Commission, emphasizing the need for theological
education and training in the region. Affiliated with India’s first university, the Senate of
Serampore College, ACTC has become a prominent seminary known for its commitment to
providing quality theological education.
The college’s structure is governed by a council, which serves as the supreme body overseeing
its operations. With a motto derived from Ephesians 4:12, emphasizing the perfecting of saints
for ministry work, ACTC focuses on nurturing students in their respective church doctrines
alongside general theology studies. The college offers various academic programs such as
Master of Theology (M.Th), Bachelor of Christian Studies, Bachelor of Divinity (B.Div), and
Master of Divinity (M.Div), catering to students’ diverse educational needs.
ACTC provides a vibrant student life with recreational facilities like sports courts, a chapel for
daily and Sunday masses, and college festivals that foster community engagement. Notable
figures associated with the Andhra Evangelical Lutheran Church and the Church of South India
have been part of the college’s faculty and alumni, contributing to its academic excellence and
spiritual growth initiatives.
2.3.Other Institution
2.3.1. CMC Vellore
The Christian Medical College (CMC) in Vellore has a rich historical development and holds
significant importance in the ecumenical movement in India. Established in 1900, CMC has
been a witness to the healing ministry of Christ through its commitment to excellence in
education, service, and research. The institution’s roots are deeply intertwined with faith-based
communities, particularly with U.S. churches that have supported CMC for over 120 years.
CMC’s affiliation with the U.S. faith-based community traces back to the Scudder family
missionaries sponsored by the Reformed Church in America before Dr. Ida Scudder’s
pioneering work in Vellore. In line with its vision and mission, CMC seeks to develop
compassionate, professionally excellent, and ethically sound individuals who serve as servant-
leaders in health teams and healing communities. The institution is committed to promoting
health and wholeness, especially among marginalized and vulnerable groups, while upholding
a culture of caring and professional excellence. Through education, service, outreach, and
research, CMC aims to fulfil its role as a witness to the healing ministry of Christ, working in
partnership with churches and institutions both locally and globally.25
2.3.2. CMC Ludhiana
The Christian Medical College (CMC) in Ludhiana, established in 1894 by British Baptist
missionary Dr. Edith Brown, holds significant historical development and ecumenical
significance in India. Initially founded to provide medical and nursing care for women and
children, the institution transitioned into an accident and emergency Centre during the partition
of India and Pakistan in 1947, catering to a stream of injured refugees. Over time, the hospital
evolved to admit men as patients, students, and staff, broadening its scope beyond its initial
focus on women and children.
CMC Ludhiana’s educational journey began with the North India School of Medicine for
Christian Women in 1894, which later expanded to include non-Christian students in 1909. The
institution’s academic offerings grew over the years, with advancements like co-education,
upgraded medical courses, radiography training, nursing programs, dental college,
physiotherapy college, and paramedical vocational diploma courses. CMC Ludhiana has been
affiliated with the Baba Farid University of Health Sciences since 1999.
The hospital services at CMC Ludhiana encompass a wide range of medical specialties from
primary care to super-specialty services like cardiology, neurosurgery, oncology, and
psychiatry. The institution actively engages in community outreach through health care
services and education programs in urban and rural areas. The campus spans 44 acres in old
Ludhiana and houses historic buildings like Lady Willingdon Hall.
CMC Ludhiana’s research initiatives include the Betty Cowan Research and Innovation Centre
focusing on molecular research and cancer stem cells. The institution has been at the forefront
of medical innovation, conducting India’s first total face replant surgery in 1994 and launching
telemedicine consultations with the Cleveland Clinic in 2020.
The faith-based community has played a crucial role in supporting CMC Ludhiana’s mission
work since its inception. Affiliated with U.S. churches through global missions, CMC has
benefited from volunteerism and financial assistance from faith-based organizations for over a
century. This partnership has helped define high-quality compassionate care standards at CMC
Ludhiana and its affiliated mission hospitals across India.26
2.3.3. MC College Chennai
The Madras Christian College (MCC) stands as a testament to the rich history and
legacy of education in India. Founded in 1837 as a school for boys at the location of Anderson
Church in Madras (Chennai), it has evolved into one of the oldest and most prestigious colleges
in Asia, consistently ranking among the top ten colleges in India. Initially established as a

25
Christian Medical College Vellore, Vision and Mission statement, Accessed on 11th March, 2024,
https://www.cmch-vellore.edu/Singlepage.aspx?mid=G160927009&pid=P160802001.
26
CMC Ludhiana, https://www.cmcludhiana.in/our-story/. (accessed on 11th March, 2024).
missionary endeavor by the Church of Scotland, MCC played a pioneering role in providing
modern higher education in India by the mid-nineteenth century. Over the years, it transitioned
into an autonomous institution affiliated with the University of Madras, while retaining its
distinct identity and reputation for academic excellence.
In 1947, following India’s independence from British rule, MCC came under the
administration of the Church of South India (CSI), reflecting its close association with the
Christian missionary movement in the region. This affiliation with CSI underscores MCC’s
commitment to holistic education, which seeks to nurture both the intellectual and spiritual
dimensions of students’ lives. One of the most significant events in MCC’s history was the
Tambaram Conference of 1938, also known as The Madras Conference. This gathering, hosted
by MCC, was the third World Missionary Conference and played a pivotal role in the formation
of the World Council of Churches. Bringing together Christian leaders and missionaries from
around the world, the conference focused on issues of ecumenism, Christianity’s engagement
with other religions, and the mission of the Church in a global context.
In 1988, MCC commemorated the 1938 conference with Tambaram 1988, reaffirming its
commitment to fostering dialogue and collaboration among Christians of different
denominations and traditions. The event brought together scholars, theologians, and
practitioners to reflect on the legacy of Tambaram and its relevance to contemporary issues in
ecumenism and interfaith dialogue. The vision of MCC’s founder, William Miller, emphasized
the importance of education in guiding students towards a Christward direction, rather than
solely focusing on their conversion to Christianity. This approach, rooted in respect for diverse
religious traditions and a commitment to holistic transformation, has shaped MCC’s ethos and
contributed to its enduring influence in the field of education and Christian mission.
The participation of renowned figures such as Lesslie Newbigin, a missionary and
theologian, at both the 1938 conference and the 1988 commemorative event highlights the
enduring significance of MCC’s legacy in shaping conversations on ecumenism, mission, and
interfaith dialogue. The Madras Christian College remains a beacon of academic excellence
and Christian witness, embodying a rich tradition of education, dialogue, and service that
continues to inspire generations of students and scholars in India and beyond.27
2.4. UC College Aluva, Bible Society of India, Indian Mission Society
2.4.1. UC College Aluva
Union Christian College (UC College) in Aluva, Kerala, is a prestigious institution
affiliated with Mahatma Gandhi University, Kottayam. Established in 1921 by four young
graduates and teachers of Madras Christian College, UC College is one of the earliest colleges
in India managed by Indian Christians. The college began as a residential institution with a
focus on the traditional Gurukula system of education and was envisioned to combine the best
of eastern and western educational experiences.
UC College has a rich history of academic excellence and social relevance. It offers a
wide range of courses and has been recognized for its quality education. The college has several
departments that are Research Centres recognized by the university, providing guidance to

27
Madras Christian College Chennai, https://www.educationworld.in/madras-christian-college-
chennai-2/. (Accessed on 11th March, 2024).
numerous research scholars. UC College has received high accreditation from NAAC, with an
A grade in its latest cycle.
The administration of UC College is overseen by the Association and its Standing
Council, which includes representatives from the Inter Church Fellowship (ICF). The college’s
campus features notable landmarks like Kacheri Malika, a historic building with a rich past.
UC College’s commitment to holistic education, rooted in Christian ecumenism and national
reconstruction ideals, reflects its dedication to producing well-rounded individuals who
contribute positively to society.
UC College Aluva offers a Master of Computer Applications (MCA) program under
the School of Management Studies. This program focuses on IT excellence, career
development, and placements, guided by industry experts to prepare students for the dynamic
business environment. The college’s emphasis on values-based education and sustainability
concepts underscores its commitment to developing competent managerial human resources
for the industry.28
2.4.2. BSI: Bible Society of India
The Bible Society of India (BSI) has a significant historical development and ecumenical
significance. Established on February 21, 1811, as an Auxiliary to the British and Foreign Bible
Society, the BSI has a rich history of translating, producing, distributing, and marketing the
Bible in various languages across India. The society’s motto is to make the word of God
accessible to people in languages they understand and at affordable prices. Currently, the Bible
is available in 74 Indian languages, with additional translations in Braille and Scripture
portions.
In terms of ecumenical significance, the BSI plays a crucial role in fostering unity among
different Christian denominations through its work on translating and distributing the Bible.
While not a member of the World Council of Churches (WCC), the BSI collaborates actively
with the Council through the Pontifical Council for Promoting Christian Unity. The BSI’s
efforts contribute to bridging theological differences and promoting dialogue among various
parts of the Christian family.
The BSI’s commitment to making the Bible accessible in diverse languages reflects its
dedication to promoting Christian fellowship and unity across denominational lines. Through
its translation work and collaboration with other organizations, the BSI exemplifies ecumenical
principles by facilitating dialogue, understanding, and cooperation among Christians from
different backgrounds.29
2.4.3. Indian Mission Society
The Indian Missionary Society (IMS) was founded in 1941 by Rev. Father Gasper A. Pinto
in Varanasi, Uttar Pradesh, with a focus on pioneering evangelization. The IMS has provinces
in Delhi and Varanasi, along with a region in Ranchi, working in states like Jharkhand,
Chattisgarh, Odisha, Assam, and West Bengal. Their mission includes empowering
underprivileged communities through spiritual renewal, education, and empowerment
programs. In terms of ecumenical significance, the IMS plays a vital role in promoting unity
28
Union Christian College Aluva, https://uccollege.edu.in/. (Accessed on 11th March, 2024).
29
BSI, https://bsinwia.tripod.com/hist.html. (Accessed on 11th March, 2024).
and understanding among different Christian denominations through its evangelization efforts
and community upliftment programs. By focusing on empowering marginalized groups and
promoting social harmony through various initiatives like inter-religious dialogue and spiritual
discourses, the IMS contributes to fostering cooperation and unity within the Christian
community.30
2.5.Ashram Movements
The Ashram movements in India, such as the Santal Ashram in North India and the
Mangalam Christava Ashram in Kottayam, have significant historical developments and
ecumenical significance within the Christian context. These movements emerged as a response
to the need for alternative expressions of Christianity that resonated with Indian cultural and
spiritual traditions. The Christian Ashram Movement in India has a rich history dating back to
the 20th century. Influenced by Hindu traditions of spiritual hermitages, Christian Ashrams like
Mangalam Christava Ashram in Kottayam were established to provide a space for
contemplation, meditation, and community living. These ashrams aimed to blend Christian
monastic practices with Indian asceticism, emphasizing simplicity, service, and communal
living. The ecumenical significance of these Ashram movements lies in their role as bridges
between different religious traditions. By adopting elements from Hindu traditions while
maintaining their Christian identity, these ashrams facilitated interfaith dialogue and cultural
exchange. They offered a unique model of spirituality that attracted followers from both
Eastern and Western backgrounds, promoting a sense of unity and understanding across diverse
religious practices.31

Conclusion
While concluding, the ecclesial movements in India, including the South India United Church
(SIUC), Church of South India (CSI), Church of North India (CNI), and Catholic Conference
of India (CCI), play a crucial role in fostering unity and collaboration within the Christian
community in India. These movements have historical developments rooted in the Church
Union Movement and the formation of the National Missionary Council, contributing to a more
cohesive Christian presence in the country. On the other hand, theological institutions like
Serampore College, United Theological College (UTC), Kerala United Theological Seminary
(KUTC), Tamil Nadu Theological Seminary (TTS), Andhra Christian Theological College
(ACTC), and Kerala Theological Seminary (KTC) serve as vital Centres for theological
education and training. These institutions play a significant role in shaping a knowledgeable
and diverse Christian community in India, equipping individuals with the necessary skills and
knowledge to serve their communities effectively. Additionally, other institutions such as
Christian Medical College (CMC) Vellore, CMC Ludhiana, Madras Christian College (MCC)
Chennai, Union Christian College Aluva, along with organizations like the Bible Society of
India and Indian Mission Society, contribute to holistic development and service within the
Christian community. These institutions focus on education, healthcare, and social service,
enriching the fabric of Christianity in India through their dedicated work. These ecclesial

30
Indian Mission Society, Ranchi Religion, https://imsrp.org/history/. (Accessed on 11th March, 2024).
31
Jesudas Athyal, 2023, “Theology in India”, St Andrews Encyclopaedia of Theology, Edited by Brendan
N. Wolfe et al. https://www.saet.ac.uk/Christianity/TheologyinIndia (Accessed:12 March 2024).
movements, theological institutions, other educational establishments, mission societies, and
ashram movements collectively contribute to the diverse tapestry of Christianity in India,
promoting unity, education, service, and spiritual growth within the Christian community
across the country.

Bibliography
Firth, C. B. “An Introduction to Indian Church History.” (Delhi: ISPCK, 1976).

George, K.M. “Church of South India Life in Union”. (Delhi: ISPCK & CSS, 1999).

Mabry, Hunter P. “The Church, Society and Development Concerns at U.T.C: A Background
Statement.” (BTF,
XXIII.2 1991).

Matiliti, Robert. “United Thelogical College: A Centre for Ecumenical Education in

Zimbabwe?” (Zimbabwe: Studia Historiae Ecclesiasticae, 2009).

Monahan, Dermott. “Inauguration of Church in South India.” (India: The Christian Literature
Society for India, Second ‘Quarry’ Article).

Paul, Rajaiah D. “Ecumenism in Action.” (Madras: CLS, 1972).

Sahu, Dhirendra Kumar. “United and Uniting: A History of the Church North India”. (Delhi:
ISPCK,2001).

Spens, Will. “South Indian Schemes”. (London: Society for Promoting Christian Knowledge).

Sundkler, Bengt. “Church of South India: The movement towards Union 1900-1947”.
(London: Lutterworth Press, 1954).

The Tenth General Assembly. “The South India United Church held at Salem September 26-
29, 1925,” (Pasumalai: American Mission Lenox Press, 1926).

Tiwari, Ravi. “Senate of Serampore College at Ninety: Issues and Concerns”. (Serampore:
SSC, 2008).

Werner, Dietrich “Challenges and Opportunities in Theological Education in the 21st

Century.” (JIS of ETE/WCC & WOCATI, 2009).

Webliography
Brown, Robert. “Ecumenical Movement,” Encyclopaedia of Religion, Encyclopedia.com.
(Jun 11th 2018). https://www.encyclopedia.com/environment/encyclopedias-almanacs-
transcripts-and-maps/ecumenical-movement. (Accessed on 10th March, 2024)
KUTS. Official Site. https://kuts.edu.in/. (accessed on 11th March, 2024).

Christian Medical College Vellore. Vision and Mission statement. (Accessed on 11th March
2024,) https://www.cmch-vellore.edu/Singlepage.aspx?mid=G160927009&pid=P160802001.

CMC Ludhiana. https://www.cmcludhiana.in/our-story/. (accessed on 11th March, 2024).

Madras Christian College Chennai, https://www.educationworld.in/madras-christian-college-

chennai-2/. (Accessed on 11th March, 2024).

Union Christian College Aluva, https://uccollege.edu.in/. (Accessed on 11th March, 2024).

BSI, https://bsinwia.tripod.com/hist.html. (Accessed on 11th March, 2024).

Indian Mission Society, Ranchi Religion, https://imsrp.org/history/. (Accessed on 11th March,

2024).

Jesudas Athyal, 2023, “Theology in India”, St Andrews Encyclopaedia of Theology, Edited by

Brendan N. Wolfe et al. https://www.saet.ac.uk/Christianity/TheologyinIndia (Accessed:12
March 2024).