REFORMING CHRISTIAN IDENTITY IN THE CONTEXT OF HINDU RELIGIOUS

NATIONALISM: A POSTCOLONIAL READING OF GALATIANS 3:23-29

Silubou Newmai
Lecturer
Asia Antioch Seminary, Guwahati

Abstract

The emergence of Hindu religious nationalism in India poses a threat to Christians

and other religious minority' identities. As Indian citizens, we have constitutional
rights that we must protect and defend against challenges to the country's liminality.
Paul's counter-argument in Galatians was eloquently stated and presented in
opposition to the ideology of the then-rising Jewish nationalism that went about
Judaizing. As a result, this dominant worldview should be obstructed; otherwise,
the consequences will be far-reaching.

Introduction

Every nationality or ethnic group develops its own ways and means of constructing collective identity.
Globally every individual has two primary identities viz., national and religious, which usually do not
contradict with each other. Today, religiously inspired nationalist movements have gained prominence
in several countries around the world. As the world’s largest democracy, India is home to one-quarter
of the world’s voters and one-sixth of humanity. It is a home to multi-religious, multi-race and multi-
ethnic groups. But with rise of Hindu religious fundamentalist in recent years, the identity of
Christianity in India has been questioned.

In line with this statement, within a hybrid cultural context in Galatia and the emerging complex
political situation in Judea due to Jewish cultural nationalism, it was bound to create socio-political
ramifications in Galatia. So, in this situation the identity of Christians within hybridized Jewish-
Christians in Galatia was questioned. So, this paper is an attempt to see if there could be a space for
identity reformation and an attempt is made to recuperate Christian identity in the context of Hindu
religious nationalism in India.

1
 1. Methodology Employed

This paper employed postcolonial criticism using Strategic Essentialism and Transcultural Hybridity
model. However, the theoretical concepts will focus on postcolonial hybridity also known as in-
betweenness or liminality.1 This model was first used by Homi Babha in linguistic identity and was
used by Roji George to identify the identity of Paul in the Galatian context. Hybridity is employed for
cross-pollination of two or more different cultures to form a ‘third’ hybrid culture within the interstitial
space created by colonization.2 This theory articulates the need to deconstruct the very structures of the
dominant ‘self’ and the marginal ‘other’ in order to shed light on the complexities of negotiation and
mutual dependence.3 This model fit in to the identity crisis face by the Christians in Galatia.

In Galatia, Rome wielded strong control over the colonised subjects in Galatia through religio-political
ideological propaganda, military, and Roman hegemony. The Roman imperialism created a hybridized
native population in Galatia. Such a cross-cultural trading creates a transcultural hybridity – a locale
where discourses negotiating power is carried out, ambivalently. It is in this postcolonial liminality that
the ambivalent voices of the individual subjects or communities is heard and interpreted. It will also
consider contrapuntal reading of the text in order to identify the liminality of interpretation of the texts.

2. Socio- Political and Cultural Context of Galatia

Roman province of Galatia derived its name from the Gauls who invaded north central Asia Minor and
established an independent kingdom in 3 BCE.4 Galatia was divided into northern and southern and
they were the mixture of Galatians, Paphlagonians, Phrygians, Lycaonians, and Isaurians. They were
under Greco-Roman colonization and subjected them both ethnically and culturally. The cultural cross-
fertilization became faster when Galatia was annexed into the Roman province. The Galatian cities and
tribes took pride in being a part of Roman Empire, though with reservations.5

Roman Imperialism emphasized the ideology that Jupiter and the gods had handed power over to
Augustus.6 According to Crossan, Rome a “territorial empire” maintained and exercises her absolute

1
Simon Samuel, A Postcolonial Reading of Mark’s Story of Jesus (New York: T&T Clark, 2007), 29.
2
Bill Ashcroft, Gareth Griffiths, and Helen Tiffin, Key Concepts in Post-Colonial Studies (London: Routledge,
2004), 118-119, cited by Roji T. George, Paul’s Identity in Galatians: A Postcolonial Appraisal (New Delhi: Christian
World Imprints, 2016), 34-35.
3
Samuel, A Postcolonial Reading of Mark’s Story of Jesus, 26.
4
Merrill C. Tenney, Exploring New Testament Culture: A Handbook of New Testament Times (Iowa Falls: William
B. Eerdmans Publishing Company, 1965), 240.
5
George, Paul’s Identity in Galatians, 119-120.
6
Richard A. Horsley, ed., Paul and Empire: Religion and Power in Roman Imperial Society (Harrisburg,
Pennsylvania: Trinity Press International, 1997), 147.

2
control over the extended colonial world through an apt mixture of military, economic, political, and
ideological power. It was a deliberate act of aggressive aggrandizement for her control over the far-
flung lands. The direct impact of aggressive colonization and imperialism was the fusion of various
cultures, primarily, the Hellenistic culture and the native cultures. Through cultural imperialism, the
native aristocracy hugely benefited the Roman interest while, in exchange, they received political and
economic gains.7

3. Jewish-Roman Relation in Galatia

When the Roman started ruling Galatia, the Jews simply transferred their loyalty to the new rulers and
moved from being under the favour and protection of the Seleucids to that of the Romans. Eventually
they had status and rights similar to that of metic8, but not full citizenship. In Paul’s time that was
probably still the status of the Jewish communities. Laws governing the Sabbath, circumcision, food,
and purity played an important role in maintaining Jewish identity and served as to separate Jew and
gentile.9 They enjoyed a long and mutual beneficial working relationship with ruling powers and a
secure place within the society. They had liberty to practice their ancestral religious practices, like
circumcision, throughout the empire. As a result of which they gained certain privileges like being
exempted from participating civic religion, keeping Sabbath, etc.

4. Exegetical Study of Galatians 3:23-29

With the serious issues of relationship among the Christians in Galatia, Paul took the pain to construct
Christian identity and reconstruct Jewish Christians. Paul sees that the Galatians have made a heinous
mistake in turning to the law. Since salvation is based in God’s promise to Abraham and the fulfilment
of the promise in Jesus Christ, the law has nothing to do with the promise. The law was given for the
good of humanity, but humans misunderstood the law that through obedience to law they can attend
salvation.10. Galatians 3:23-29 focuses on “oneness in Christ” as a new relationship spiritually,
societally and culturally amidst hybrid community.

7
John Dominic Crossan, God and Empire: Jesus against Rome, Then and Now (New York: Harper SanFrancisco,
2007), 12-13, cited by Roji T. George, Paul’s Identity in Galatians: A Postcolonial Appraisal (New Delhi: Christian World
Imprints, 2016), 72.
8
A foreign living in an ancient Greek city who had some of the privileges of citizenship.
9
Archie T. Wright, “Jewish Identity, Beliefs, and Practices,” The World of the New Testament: Cultural, Social,
and Historical Contexts, edited by Joel B. Green and Lee Martin McDonald (Grand Rapids: Michigan: Baker Academic,
2013), 310.
10
Marion L. Soards, The Apostle Paul: An Introduction to His Writings and Teaching (New York: Paulist Press,
1987), 66.

3
 4.1. Role of the Law (vv. 23-25)

Paul interprets salvation history from his own standpoint against the claims of his opponents in regard
to the validity of the law to the Galatian Christians. Through conversion for Judaism mean
abandonment of all things and adoption of unique Jewish markers.11 Paul argues the temporal and
limited purpose of the law in God’s economy. Pauls’ view is entirely contrary to the ideology of the
then rampant Jewish nationalism in whose influence the opponents of Paul went around Judaizing. In
facts, the exclusive function of the law culturally discriminates and dehumanizes nations. For Paul the
real inheritance of God’s promise of land which is crucial for the Jewish national identity (Gen 13:15-
17). And he shared that inheritance to the Galatians through living ‘in Christ’.12

The central idea of vv. 23-25 is signalled by the used of the phrase u`po. nomon, (under the law).13 For
Paul, the law was given tw/n paraba,sewn ca,rin (because of transgression). Dunn emphasized on the
role of law, as a custodian of Israel; that is for protecting the Israel from the evil of the world by
separating them from the world, and restricting the liberty of faith.14 But the law loses its validity after
the coming of Christ, the seed to whom was given (v.23). Bruce was convinced that law is a suppressor
and restrainers of mankind under its tyranny but it was released by Christ.15 Thus, Paul demolished
every wall of division erected based on covenantal nomism promoting cultural and ethnic ideological
claims of superior Jewish moral, ethnic, racial, or cultural settings. As a result, the validity of the law
over the people of God is terminated based on participation in the faithfulness of Christ.

4.2. Hybrid Community and the Sons of God (vv. 26-27)

Paul shifted his ideology when he said that, ou,ke,ti u`po. paidagwgo,n evsmen “we are no longer under the
guardian” (v.25) pa,vtej ga.r ui`oi, Qeou/ evste “you are all sons of God” (v.26). Douglas Moo opines that
the shift signifies a move from the particular situation of the Jews under the law to a status enjoyed by
all believers.16 The expression of “you are” shifts the perspective of Jews and Jewish believers (v.23-
25) to a more inclusive (hybrid Christians) reference. It is seen that Paul change his focus now from

11
Sze-Kar Wan, “The Letter to the Galatians,” A Postcolonial Commentary on the New Testament Writings, edited
by Fernando F. Segovia and R.S. Sugirtharajah (New York: T&T Clark, 2009), 249
12
George, Paul’s Identity in Galatians, 191-192.
13
Richard N. Longenecker, “Galatians,” Word Biblical Commentary, edited by David A. Hubbard and Glenn W.
Barker, vol 41 (Dallas, Texas: Word Books, 1990), 146.
14
James D.G. Dunn, The Epistle to the Galatians (Peabody, Massachusetts: Hendrickson Publishers, 2006), 200.
15
F.F. Bruce, “The Epistle to the Galatians: A Commentary on the Greek Text,” The New International Greek
Testament Commentary, edited by I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B.
Eerdmans Publishing Company, 1982), 182.
16
Douglas J. Moo, Galatians (Grand Rapids, Michigan: Baker Academic, 2013), 249.

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Jews and Jewish Christians to all believers in Christ, both Jews and Gentile (from ‘we’ to ‘you’).17 The
language of “sons” also highlights the significant organic connection between Christ as sons and
Christians. For “sonship” in Greco-Roman world it symbolised a certain status and right of
inheritance.18

For Paul evn Cristw/| “in Christ” here mean to identify new universality of oneness and a new
relationship of being God’s children.19 He counters Judaizers, claims that through faith in Christ,
Judaism traditions has been depoliticised and decolonised. Dunn, expresses the opinion of “baptised in
Christ” is to describe the entry of the believer into spiritual relationship of the Christian with Christ.
The merit of Dunn’s proposal is in its refusal to suggest that Paul replaced circumcision by baptism. 20
Here, in verse 27, the word, evnedu,sasqe means “to put on or clothe” with personal object means to take
on the characteristics, virtues, and to become like that person. Here, it a figurative symbolism of being
“clothed with Christ” pertains to identify so closely with Christ that you imitate his behaviour. Thus,
within a hybridized community Paul articulate his idea to include all Christians as sons of God.

4.3. Reforming Identity: A New Identity in Christ (v.28)

This verse can be referred to as a real transformation of social relationships.21 Three couplets
representing three areas of inequality are set out in verse 28. The Old Testament laws concerning
slavery can be considered relatively humane and the distinction between slave and free is set by human
culture instead of being a difference made by nature.22 Paul speaks of slavery and freedom in chapters
4 and 5 but it concerns for spiritual freedom as opposed to spiritual slavery. But in this verse, “neither
Jews nor Greek... slave nor free” concerns social status and his words depend on the reality of
distinction, where he proclaims its abolition. Because in Jewish understanding, women were not fully

17
Richard N. Longenecker, “Galatians,” Word Biblical Commentary, edited by David A. Hubbard and Glenn W.
Barker, vol 41 (Dallas, Texas: Word Books, 1990), 152.
18
Moo, Galatians, 249.
19
Longenecker, Galatians, 152.
20
James D.G. Dunn, Baptism in the Holy Spirit: A Re-Examination of the New Testament Teaching on the Gift of
the Spirit in Relation to Pentecostalism Today (London: SCM Press, 1970), 109. Cited by F.F. Bruce, “The Epistle to the
Galatians: A Commentary on the Greek Text,” The New International Greek Testament Commentary, edited by I. Howard
Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1982), 184. V.L.
Krosschhuanmawia, Understanding the Lordship of Christ in Paul towards its Secular, Political and Religious Significance
(New Delhi: Christian World Imprints, 2018), 77.
21
Udo Schnelle, Apostle Paul: His Life and Theology, translated by M. Eugene Boring (Grand Rapids, Michigan:
Baker Academic, 2003), 291.
22
Schnelle, Apostle Paul, 291.

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capable of participating in the cult and Greek thought tended to follow the line emphasizing the
superiority of men to women.23

Paul has not dealt at all with the relation of the sexes in arguing against the Judaizers in Galatia. Yet
here he made a statement that in Jesus Christ there is “neither... male nor female.” Perhaps the inclusion
of three couplets was a conscious attempt to counter the three Berakot24. Bruce also suggested that a
law-free gospel put both communities on one and same level before God.25 Fiorenza also advocate an
equality that abolishes all gender differences in the messianic corporation. 26 So Longenecker affirms
that, in Christ Jesus there is a new “oneness” that breaks down all former divisions and heals
injustices.27 The identity and status in this passage replicates the vertical and hierarchical colonial
relationship of Rome. Thus, Paul claimed to form a community existing beyond every fixed cultural
boundary at the in-between Christological-Ekklesial space in Jesus Christ.28

4.4. Irrevocable Promise: Affirmation of New Identity (v.29)

Paul states his conclusion by saying that Gentile Christians relates directly to Abraham and God’s
covenantal promise. According to Longenecker, Paul affirms the new identity by the interplay between
being evn Cristw/| Vihsou/ “in Christ” and members of the Cristou/ “of Christ” (Rom 12:5; 1 Cor 12:12,
27). The Judaizers’ call for a nomistic lifestyle on the part of Paul’s Gentile converts, so that they
might be related to Abraham and recipients of God’s covenantal promise but it was countered by the
proclamation that it is being “in Christ” that brings about these results and not by observing the Torah.29

Paul uses the idea of klhrono,moi “heir” to describe the eschatological realities that will follow on our
present enjoyment of sonship (Rom 8:14-17). But his logic here seems to be different. Here, it
apparently focuses on what has already been inherited rather than on an inheritance for which one is
still waiting. Horsley also affirms that Paul’s Gospel was for the renewal of people, judgment of

23
Dunn, The Epistle to the Galatians, 207.
24
Berakot is a prayer appear at the beginning of Jewish cycle of morning prayers: Blessed be He that He did not
make me a Gentile; blessed be He that He did not make me a poor; blessed be He that He did not make me a woman. S.
Singer, The Authorised Daily Prayer Book of the United Hebrew Congregations of the British Commonwealth of Nations
(London: Eyre & Spottiswoode, 1962), 6-7. Cited by Longenecker, Galatians, 157. Bruce, The Epistle to the Galatians,
187.
25
Bruce, The Epistle to the Galatians, 188.
26
Elisabeth Schüssler Fiorenza, Rhetoric and Ethics: The Politics of Biblical Studies (Minneapolis: Fortress Press,
1999), 154.
27
Longenecker, Galatians, 158.
28
George, Paul’s Identity in Galatians, 197.
29
Longenecker, Galatians, 158.

6
imperial rulers, and vindication of martyr and believed that it is already being renewed.30 Thus, Paul
concludes that the renewal and the participation of the Galatian believers in Christ resulted in becoming
the descendants of Abraham and heirs according to the promise.

Thus, from the above discussion we see that the Galatians accepted Paul’s gospel with a promise of a
new status in Abraham, the Jewish patriarch, apart from being circumcised or practising of Jewish laws.
Paul made a clear statement in verses 23-29 that, though the Judaizers tried to vehemently include the
Christians with an option to follow their tradition, it was countered and has broken down the walls of
division within Christians. This helped the Gentile Christians and the minorities to recuperate their
identity as Christian in spite of all the laws and rituals of Jewish tradition. Thus, the concept of “in
Christ” should be understood both as the intimate relationship with Christ in a vertical way and with
all the believers in a horizontal way to fully identify the identity of Christians in Galatia.

5. The Rise of Hindu Nationalism in India

After the Independence of India under the British rule in 1947, the new constitution was adopted and
enacted in the Preamble that India is a “sovereign democratic republic” nation. However, the term was
changed to "sovereign secular democratic republic" by the 42nd Amendment Act of 1976 or the Mini-
Constitution. Under this umbrella, the government made an effort to uphold and embrace various
diverse religious communities without unnecessarily favouring anyone. The leadership of the Indian
National Congress has long defended its dedication to secular nationalism. The Indian National
Congress ruled India for a significant portion of the post-independence era.

However, with the electoral triumph of the Hindu nationalist Bharatiya Janata Party (BJP), the political
system has witnessed an increase in religious content since the late 1990s. Finally, under Prime Minister
Narendra Modi, political conditions have experienced a resurgence throughout the years. The electoral
comeback of the BJP administration has once more highlighted an alternative nationalism that is
founded not on secular ideals but rather on the notion that Hindu and Indian cultures are inseparable.
This break with secular tradition raises challenging concerns about the direction of politics and its
steadfast adherence to the motto “unity in diversity.”31

According to Ashutosh Varshney, three opposing themes have contended for political dominance since
the inception of the Indian national movement. The first is the territorial notion, which emphasises that

30
Horsley, Paul and Empire, 147.
31
Michael Gottlob, “India's Unity in Diversity as a Question of Historical Perspective,” Economic and Political
Weekly 42/9 (March 3, 2007): 779–789.

7
India is comprised of the territory between the Indus River to the west, the Himalaya Mountains to the
north, and the seas to the south and east. Second, there is a cultural perception that Indian society is
constituted by the virtues of tolerance, pluralism, and syncretism. Third, there is the religious belief
that India was originally the Hindu community's country.32
The spirit of nationalism that prevails in India today is primarily the result of various mixtures of these
ideas. Secular nationalism combines a commitment to territorial integrity with the cultural concept of
political plurality, whereas Hindu nationalism believes that India is basically a state run by, for, and for
the benefit of the majority Hindu people. Thus, the spirit of Hindu religious extremism appears to have
gained ground in recent years, posing a threat to India's existing religious minorities.

6. Hindu Religious Fundamentalism as a Threat to Christian Identity

Fundamentalism is the idea of going back to the fundamentals of religion.33 It is the idea of privileging
one religion, scripture, and belief systems over the other religion. Arya Samaj laid the foundation
towards Hindu fundamentalism with two main ideologies: “return to scripture’ or ‘canonical authority’
and ‘purification and reformation.’34 Later arose the third idea that was the ‘quest for power.’ Vinayak
Damodar Savarkar claimed that the term Hinduism includes all religions of Hindus, such as Buddhists,
Jains, Sikhs, Christians and other tribal communities. His idea was that anyone who wants to be an
Indian should be a Hindu.35

The echelons of Indian history are marred with the effects of one single ideology of the so-called
“Hindutva”. “To be Indian is to be Hindu” is the underlying foundational catalyst of Hindutva. With
the rise of Hindu nationalism in recent years have intensified their efforts to change our country into
monolithic Hindutva. Hindutva assumes the superiority of Hindu religion over other religions and
cultures. They hold Hindu cultural nationalism as central to its ideology. They aim to establish India a
Hindu Rashtra (Hindu Nation).36 They completely ignored the diversity of Indian culture and religious
tradition. In the name of Hindu nationalism, they try to bring all other culture and religious faiths under

32
Ashutosh Varshney, “Contested Meanings: India’s National Identity, Hindu Nationalism, and the Politics of
Anxiety,” Daedalus, no. 3 (Summer 1993): 261.
33
Ram Puniyani, Fascism of Sangh Parivar (Thiruvananthapuram: Mythri Books, 2009), 17.
34
Ashok Ram Rana, Socio-Historical Context of Paul’s Confrontation in Galatians and Christian Identity in
Pluralistic Society (New Delhi: Christian World Imprints, 2017), 129.
35
J. Mattam and P. Arockiadoss, eds., Hindutva: An Indian Christian Response (Bangalore: Dharmaram
Publications, 2002), 18.
36
J. Kuruvachira, Roots of Hindutva: A Critical Study of Hindu Fundamentalism and Nationalism (New Delhi:
Media House, 2005), 25.

8
monolithic nature of religion and nation called Hindu-India. Golwalkar said that non-Hindu in
Hindustan must either adopt the Hindu culture and language, must learn to respect and revere Hindu
religion, must entertain no idea but the glorification of the Hindu religion. They must cease to be
foreigners or may stay in the country wholly subordinated to the Hindu nation claiming nothing,
deserving no privileges, far less any preferential treatment not even citizen’s rights.37 Nationalism and
fundamentalism went on hand in hand in the ideology of RSS38. Thus, this fundamentalist ideology
becomes a threat to Christian identity in India.

6.1. Totalitarian Ideology

Totalitarianism is defined as the most extreme modern dictatorships with perfectionistic and utopian
views of humanity and society. Its goal is to maintain power. The system neutralises all those who
would criticise it by removing big groups of people ahead of time. Hindutva ideology seeks to impose
a Hindu identity on all elements of Indian life. They believe that there is no such thing as Muslim or
Christian culture in India, but rather one culture that is shared by everybody.

Hinduism cannot be the religions of all Indians.39 Re-conversion (shuddhi) activity is also an expression
of totalitarian nature of the Hindutva ideology. They maintain that, all the citizens of India who follow
religion other than Hindu dharma are ‘apostates’ of Hinduism and they should be brought back to the
original sate.40 RSS and Hindu fundamentalist played a vital role in stigmatising services of Christians
as proselytism and gave false accusation to prevent people from being the beneficiaries of Christian
services.41 Thus, this became a threat to secular character of the state and society in India.

6.2. Colonialism and Imperialism Ideology

Colonialism is a form of control in which one power subjugates a dependent territory or people.
Imperialism, on the other hand, is a set of policies or practises that extend a nation's dominance and
control over the political, economic, and cultural life of other countries. Imperialism is a motivating

37
M.S. Golwalkar, We our Nationhood Defined (Nagpur: Bharat Publications, 1947), 55-56. Cited by J.G.
Muthuraj, “Amritmay Bharat?: Major Shifts in Christian Thought in India,” Religion and Society 59/3 (September, 2014):
61-62. 53-64
38
Dr. Keshava Balirama Hedgewar strengthened the idea that was started by Savarkar and modified when he
started Rashtriya Swayamsevak Sangh (RSS) in 1925. This was started to strengthen the power of Brahmins. After the death
of Hedgewar in 1940 Madhav Sadashiv Golwalkar became the leader of RSS. Under his leadership, they rejected the
political activity and they emphasized the idea of nationality based on “fatherland” and “Holy Land” and they excluded
Muslims and Christians from the nation. Puniyani, Fascism of Sangh Parivar, 25-26.
39
Sri Veerabhadra Channamalla Swamiji, “The Rise of Fundamentalism in India,” Religion and Society 49/1
(March, 2004): 14. 10-15.
40
Kuruvachira, Roots of Hindutva, 164.
41
Mattam, Hindutva, 20.

9
force behind colonial endeavours. Since its resurgence in the 1980s, Hindutva ideology has overrun
India, culminating in the BJP's virtual seizure of political power with the formation of the BJP-led
government. Thus, Indians are fast becoming the victims of a sort of neo-colonialism under the ideology
of Hindutva. It has emerged as the latest oppressive ideology added to the Indian society, and the worst
victims are the religious minorities like Christians.42

This colonialism ideology directly or indirectly diminished the existence of Christianity in India. They
also give false statistical data Christian’s population to prevent the growth rate. Moreover, with the
ever-greater use of religion for political mobilization resulted in conflict and people look to religion for
identity. Religious identity becomes the dominant identity for it defines who they are, how they should
behave, what they should believe in and which group they belong to.

7. Recuperating Christian Identity

With the rise of Hindu religious fundamentalism in India, the needs to recuperate Christian identity
arise as it becomes a threat for the Christian. Christianity in India is a home to different race, class,
ethnic, etc. which form the third party ‘hybrid’ Christianity. In the recent magazine Outlook, an article,
Why Christianity failed in India? the author quotes the words of Hindutva right-wing as:

“Christianity is posing a growing and serious demographic threat to Hinduism by

converting large numbers of Hindus through aggressive proselytising. This effort is
heavily funded by Christian organisations in the West that see India as being ripe for
large-scale conversions. Since proselytising and conversions are not part of Hindu
tradition, or that of any religion that originated in India, the playing field is tilted against
Hinduism, and this is causing serious societal friction. This sometimes leads to
spontaneous and violent reactions.”43

Is Christianity a threat to Hinduism? Since Christianity is a proselytising religion, Hinduism felt

threatened and took attempts to stifle Christian growth. Conversion is a sensitive issue in India, and as
of early 2021, certain states, including Chhattisgarh, Odisha, Gujarat, Haryana, Himachal Pradesh,
Jharkhand, Karnataka, Madhya Pradesh, Uttarakhand, and Uttar Pradesh, have passed legislation
against proselytism. Since 2011, census data for Christianity in India appear to be dropping or being

42
Kuruvachira, Roots of Hindutva, 167.
43
Tony Joseph, “Why Christianity failed in India?” https://www.outlookindia.com/magazine/story/why-
christianity-failed-in-india/293895. (accessed on 15th August, 2022).

10
ignored. Christianity constitutes around 2.3% of the Indian population. Using this lens, we may address
some of the concerns and challenges associated with reclaiming and maintaining our Christian identity.

7.1. Contrapuntal Reading to Recuperate Christian Identity

The Preamble to the constitution which was adopted by the constituent Assembly on 26th November
1949 that came into force on 26th January 1950, declares that India is a socialist, secular44, democratic
and republic country. But sadly, BJP rejects ‘secularism’ and ‘socialism’ in the preamble and argue
that these words were not present in the original preamble. However, the 42nd Amendment 1976 sealed
the rejection.45 In this sense, Hindu fundamentalist counter-read the constitution of India in order to
implant monolithic ideology.

Similarly, Christians must counter-read Hindu extremist doctrine by using the constitution as our
protection and to preserve our identity. The constitution was adopted and enacted in the presence of all
representatives of Indian citizens. Respecting the constitution entails adhering to the laws and
regulations set in place to ensure the proper functioning of the government and its institutions, as well
as to defend individuals' rights and liberties. In Galatians, Paul likewise counter-read Jewish tradition's
regulations in order to demonstrate that believers were known by their identity "in Christ" rather than
by law. According to Paul's doctrinal teaching, Christians are not subject to the administration of the
Mosaic Law. This does not mean that we are not subject to God's moral law or that we are free to sin.
True freedom comes from having the ability and strength to do what is right.

7.2. Affirmation of Oneness

India is often said to as a country of ‘unity in diversity’, making it a one-of-a-kind country in the world.
However, with the advent of Hindu religious extremism, a hegemonic push has resulted in numerous
atrocities against Dalits, Tribals, Muslims, Christians, and other minorities. Such acts of violence, and
the ideology that legitimises them, threaten to destroy the very democratic, secular, and civilisational
fabric of our society, as well as the pluralism that underlies our nation's unity. The Constitution of India
guarantees all citizens to be equal before law, irrespective of their religion; race, caste, sex and place
of birth (Article 15 and 16). It also guarantees the freedom of religion to profess, practice and propagate

44
Though the word “secular” was not initially presented in the constitution, later it was added to the preamble
since the 42nd Amendment Act, 1976.
45
Sudheendra Kulkarni, “BJP’s Critique of Secularism and Socialism in Constitution is Hollow,”
Https://www.thequint.com/amp/story/voices%2Fopinion%2Fconstitution-day-preamble-secularism-socialism-bjp (21st
August, 2022).

11
(Article 25).46 As Paul teaches the Galatian Christians to inculcate oneness in Christ despite different
background, we need to promote the spirit of “oneness” in India today. We need to live as one citizen
of India and should not hamper the people of other faith.

7.3. Emphasizing the Concept of Hiership

The identity of Christians is under threat due to the hegemonic ideology of Hindu religious
fundamentalists. Proponents of India's secular nationalist ideology claimed that the country's diverse
ethnic and religious groups should be able to live within its sovereign borders without fear of
discrimination or prejudice. Under Jawaharlal Nehru's tutelage, India's postcolonial leadership
embarked on an ambitious project of nation-building by refusing to prefer any one religion over all
others, fearing that favouring one particular group would upend India's nascent social compact.

The ideology of Hindu nationalism distorted the futuristic vision of Nehru for India. He said, “The eyes
of our entire past-the 5000 years of India’s history- are upon us. Our past is witness to what we are
doing here and through the future is still unborn, the future too somehow looks to us.”47 His vision was
for the whole Indian not only to the Hindus. We are heir to the citizen of India and we need to live up
the vision of our leaders to promote India into socialist, secular, democratic country. Paul also traces
the origin of heirship to Abraham where God made a covenantal promise so that “in Christ” we may
become the heir of Abraham.

Conclusion

The epistle of Paul to the Galatians is an expressive and fervent defence of the central New Testament
principle that people are justified by faith in Jesus Christ. The Protestant Reformation was brought
about by the rediscovery of the essential message of Galatians. The analysis of Galatians 3:23-29
reveals that Paul strongly opposes any essentialist categorisation. His battle with Jewish Christian
Judaizers appears to have been crucial not only in his developing self-consciousness, but also in his
articulation of the envisioned space of liberty in Christ.

The envisioned cultural identity does not obliterate ethnic differences; rather, it preserves both one's
identity and new religious subjectivity, creating a hybridising 'third space' of political subjectivity and
cultural identification. The Hindu religious fundamentalism that began with reformative measures

46
Godwin Shiri, “The Rise of Communalism in India: A Challenge for Re-Orentation in Christian Faith-Perception
and Praxis,” Religion and Society 49/1 (March, 2004): 28. 25-35.
47
Kulkarni, BJP’s Critique of Secularism and Socialism.

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became national in breadth and monolithic in culture over time as a result of ideological growth. This
requires Christians in India to think and act responsibly. All those who care about the secular future of
our country must take this challenge seriously and with urgency.

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Journals
Muthuraj, J.G. “Amritmay Bharat?: Major Shifts in Christian Thought in India.” Religion and Society
59/3 (September, 2014): 53-64.
Shiri, Godwin. “The Rise of Communalism in India: A Challenge for Re-Orientation in Christian Faith-
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Swamiji, Sri Veerabhadra Channamalla. “The Rise of Fundamentalism in India.” Religion and Society
49/1 (March, 2004): 10-15.

Electronic Source
Kulkarni, Sudheendra. “BJP’s Critique of Secularism and Socialism in Constitution is Hollow,”
https://www.thequint.com/amp/story/voices%2Fopinion%2Fconstitution-
daypreamble-secularism-socialism-bjp. Accessed on 21st August, 2022.
Joseph, Tony. “Why Christianity failed in India?” https://www.outlookindia.com/magazine/story/why-
christianity-failed-in-india/293895. Accessed on 15th August, 2022.

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