The Proclamation of Christian Values.....

 

A Conference on Academic Study of Christianity in Secular Space: Relevance and Challenges for Contemporary Times

Madras University, Chennai — My Tired, Half-Sick, Half-Sarcastic Reflection

I came here tired. Honestly, too tired. The first thought in my head: Is this even worth it?

Yes, the place was good — Madras University, after all, has its own aura, that colonial-bureaucratic-fascinating look. But the purpose? That changed the whole mood. Dr. James Punaya, the head of the stream in the university, presided.

And then the surprise of the day: for the first time in my life, I saw a woman bishop, live, in cassock. She arrived with Bishop Paul of the CSI Diocese of Madras. For a second, my sickness vanished, because — well, novelty excites. Many bishops from many denominations were present, but I had only one regret: I had skipped my Thomas Aquinas class for this. And looking back, Aquinas might have been the better choice.

And as always with these academic programs — the same old boring routine. Before the actual talk begins, we have to suffer through an endless series of felicitations, garlands, and acknowledgments. It eats up energy and concentration. When you’re sick, it feels even worse.

Bishop Paul’s Speech — CSI Diocese of Madras

Bishop Paul began with a gem:
“Blessed are the people who speak less, for they will be called again to speak.”

Now, that’s the kind of biblical one-liner that wins hearts. But soon, I was reminded of the tragedy of the day: philosophy students like us being sent to theology seminars.

Still, he made us listen though we tried escape. He spoke about how studying Christianity in secular space gives freedom for proper examination of doctrine. The early Church moved from oral to written traditions — and when the oral became written, literature was born.

I too believe Christianity should be studied objectively. That strengthens faith by providing proper reason, not blind belief. Theology, he insisted, must go hand in hand with sociology, anthropology, philosophy, and other disciplines. The very fact that a religion can stand in a secular, critical space shows that it has depth that cannot be shaken.

He emphasized contextual realities. Secular space, he said, has no boundaries; sacred space does. That’s why the theology of Christianity, in India, must stand for liberation of the outcasts — the Dalits.

He also pointed out the negative rhetoric: “Christianity is here to destroy.” But what I feel is: Christianity is here to uplift. The tragedy is that internal conflicts in the Church often overshadow this. Until those are resolved, maybe only Jesus can save us from this catastrophe.

His reflections on secularism struck me. Indian secularism, properly understood, should respect all religions equally. Secularism should promote inclusion, not exclusion. The goals: dialogue, openness, complexity. Ultimately: liberation.

And I agree. To study any religion, a scholar must be neutral and unbiased. Every religion has influential factors, but also many things to teach. If you’re not grounded, you’ll get disoriented.

We must also challenge society when religions themselves fail to follow their own ideals — otherwise, evil seeps in. This is where secular analysis helps, because fundamentalists can’t manipulate truth when religion is studied openly and critically.

Still, I sometimes feel society isn’t open enough. Often only Christians study Christianity, while people of other religions avoid it. That keeps us stuck.

No matter what subject we study, we require depth — reflection, argumentation, questioning, and emotion. Scholastic philosophers would agree. Logical syllogisms alone don’t always help; they can be perfectly sound, yet still wrong.

One speaker said: “In seeking others, we often find ourselves.” Nice thought. But my sarcastic heart replies: maybe we should find ourselves first. Projecting too much doesn’t help.

The Woman Bishop’s Speech — In My Words

Suddenly, the whole event shifted to celebrating the 40 years of the Department of Christianity. Forty, of course, is a biblical number. Was it an anecdote? Or an insult to philosophers stuck listening?

She quoted verse after verse. At one point I asked my friend if she was giving a sermon. He said, “No, she’s prophesying.” What a joke!

She spoke about the essence of life, faith that must never be compromised, and all those beautiful spiritualities philosophers don’t want to hear — mostly because it adds more confusion to already confused lives. Still, I agreed on one thing: faith must not be compromised. Every religion says this. The real problem is when extremists stretch it too far.

A Short but Sharp Sharing

Another speaker pointed out: reflections on theology and religion remain underdeveloped and unheard. They rarely enter public reasoning, confined instead to theology and philosophy classrooms.

Why can’t theology influence public reasoning? That’s the right question. There’s a gap between theology and contextual reality. That gap must be bridged. And yes, I agree — it’s a fault. The whole needs a patch.

Dr. Songram Basumatary — Lutheran Theological College, Chennai

Dr. Basumatary remarked: “After forty years, things decline.”

Perhaps a direct challenge to the woman bishop’s optimism. Perhaps a sober reminder that anniversaries are not necessarily signs of growth.

The Scientist — Quantum Theology?

A scientist came next, speaking of quantum theology. And here, I confess: I had no clue what she meant. Buzzwords fly fast, but my brain said: “No entry.”

De Anthony Baskar SJ — Jesuit Regional Theologate, Chennai

At last, a Jesuit voice. De Anthony Baskar, Dean of Studies at Arul Kadal, reflected on the obsession with foreign studies.

Many Indian students, he said, chase academics abroad for lifestyle. They return with degrees, but their contextual application here is weak. And yes, I agree: theology should be studied in the context we live in, not in borrowed settings.

He noted that secular space allows denominations to gather as one family, analyzing boundaries openly. That is something India needs.

Christian Studies and Public Theology Today

So where does Christian theology stand today?

We can either remain rigid and inward, or be outward and transformative. The choice is ours. Intersubjectivity and involvement are key. Thoughts and actions must widen, not shrink.

The Indian Christian mind is a complex thing. The average person barely understands the basics, while theologians pile layers upon layers of complexity. Out of this, creative Indian contextual theology emerged — especially as Dalit theology. That’s important, because equality is non-negotiable.

Public theology, then, becomes necessary. Thinkers like John Baptist Metz and David Tracy spoke about it. Both interreligious and intrareligious dialogues must be addressed.

And theology should not be a product to be sold — not “salable” but reasonable. Practical theology emerges from this: theology that makes sense.

And here’s my own suggestion: theologians should be sent alone on a journey from Kanyakumari to Kashmir. No books, no conferences, no fanfare. Just travel, experience, reflect. Then they’ll understand contextual theology. Studying it inside one air-conditioned hall? Pointless.

Final Thoughts

At last, my reflection: it all boils down to conviction. Each person must decide how to engage and how to “promulgate,” if at all.

The conference had its dull moments, its comic moments, its surprising moments. I came sick and tired, but I left with one realization: Christianity in secular space is not about protecting the Church’s image; it’s about liberation, dialogue, and contextual honesty.

And maybe, just maybe, Aquinas will forgive me for skipping class that day.