Thesis Chapters by Samuel D Stephens
ABSTRACT
This study is based on the observation that large numbers of Oraon tribals in the state ... more ABSTRACT
This study is based on the observation that large numbers of Oraon tribals in the state of Jharkhand, India are embracing Christianity, and an increasing number of small churches in the region is evidenced. The Oraon new believers, however, lack adequate spiritual nurture, resulting in spiritual stagnancy, a leaning to syncretism, and practice of unhealthy traditions. These traits leave the Oraon churches spiritually impoverished and unsustainable. The study seeks to ascertain appropriate measures to infuse and instill such health and vitality.
Chapter one describes the nature of the Oraon people movement first and then places it within its national context. Brief definitions of key terms and concepts underlying this study are included.Similarities with Christward movements around the world, particularly in Africa, Latin America, and Asia are highlighted.
Chapter two then describes the process of indigenization of Christianity and the emergence of the indigenous church in India. A brief description of subalterns in India, who have been the predominant population among whom these movements have taken place, provides the foundation for this study targeting the Kurukh people. The chapter concludes by identifying the distinctives of the current Christward movement succinctly as the “third wave.”
Chapter three is a detailed sketch of the history, culture, religion, and life in general of the Kurukhar. Their worldview and religious beliefs factoring positive responses to Christ are discussed, and finally suggestions are made to instill health and vitality in theKurukh Christian church.
Chapter four discusses the importance of considering contextualization and inculturation of the gospel as an indispensable need to build a healthy and sustainable Kurukh church.
Chapter five brings the study to a conclusion by resolving the identified problem through the raising of appropriately trained and equipped Kurukh leaders within their own context to disciple Kurukh believers through contextual Christian religious education.
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Drafts by Samuel D Stephens
The Indigenous Church is rapidly growing in India. This article provides a brief historical pers... more The Indigenous Church is rapidly growing in India. This article provides a brief historical perspective of the inception of the Indigenous Church dating back to the very first century A.D. The Indian Indigenous Church finds its roots in the "Thomas Tradition" attributed to The Apostle Thomas who is believed to have proclaimed the Gospel first In India.
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Papers by Samuel D Stephens
dogmas and intellectual belief but it is something that touches the very core of 84 G. B. Sural a... more dogmas and intellectual belief but it is something that touches the very core of 84 G. B. Sural and Hrangthan Chhungi, Towards a Tribal Theology (Durgapur, India: Tribal Peace and Reconciliation Centre, 2014), 129. 85 Ibid., 130.
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Thesis Chapters by Samuel D Stephens
This study is based on the observation that large numbers of Oraon tribals in the state of Jharkhand, India are embracing Christianity, and an increasing number of small churches in the region is evidenced. The Oraon new believers, however, lack adequate spiritual nurture, resulting in spiritual stagnancy, a leaning to syncretism, and practice of unhealthy traditions. These traits leave the Oraon churches spiritually impoverished and unsustainable. The study seeks to ascertain appropriate measures to infuse and instill such health and vitality.
Chapter one describes the nature of the Oraon people movement first and then places it within its national context. Brief definitions of key terms and concepts underlying this study are included.Similarities with Christward movements around the world, particularly in Africa, Latin America, and Asia are highlighted.
Chapter two then describes the process of indigenization of Christianity and the emergence of the indigenous church in India. A brief description of subalterns in India, who have been the predominant population among whom these movements have taken place, provides the foundation for this study targeting the Kurukh people. The chapter concludes by identifying the distinctives of the current Christward movement succinctly as the “third wave.”
Chapter three is a detailed sketch of the history, culture, religion, and life in general of the Kurukhar. Their worldview and religious beliefs factoring positive responses to Christ are discussed, and finally suggestions are made to instill health and vitality in theKurukh Christian church.
Chapter four discusses the importance of considering contextualization and inculturation of the gospel as an indispensable need to build a healthy and sustainable Kurukh church.
Chapter five brings the study to a conclusion by resolving the identified problem through the raising of appropriately trained and equipped Kurukh leaders within their own context to disciple Kurukh believers through contextual Christian religious education.
Drafts by Samuel D Stephens
Papers by Samuel D Stephens
This study is based on the observation that large numbers of Oraon tribals in the state of Jharkhand, India are embracing Christianity, and an increasing number of small churches in the region is evidenced. The Oraon new believers, however, lack adequate spiritual nurture, resulting in spiritual stagnancy, a leaning to syncretism, and practice of unhealthy traditions. These traits leave the Oraon churches spiritually impoverished and unsustainable. The study seeks to ascertain appropriate measures to infuse and instill such health and vitality.
Chapter one describes the nature of the Oraon people movement first and then places it within its national context. Brief definitions of key terms and concepts underlying this study are included.Similarities with Christward movements around the world, particularly in Africa, Latin America, and Asia are highlighted.
Chapter two then describes the process of indigenization of Christianity and the emergence of the indigenous church in India. A brief description of subalterns in India, who have been the predominant population among whom these movements have taken place, provides the foundation for this study targeting the Kurukh people. The chapter concludes by identifying the distinctives of the current Christward movement succinctly as the “third wave.”
Chapter three is a detailed sketch of the history, culture, religion, and life in general of the Kurukhar. Their worldview and religious beliefs factoring positive responses to Christ are discussed, and finally suggestions are made to instill health and vitality in theKurukh Christian church.
Chapter four discusses the importance of considering contextualization and inculturation of the gospel as an indispensable need to build a healthy and sustainable Kurukh church.
Chapter five brings the study to a conclusion by resolving the identified problem through the raising of appropriately trained and equipped Kurukh leaders within their own context to disciple Kurukh believers through contextual Christian religious education.