Group Presentation

Course Code :- BTT14

Course :- Tribal Theology

Submitted To :- Dr. Lamboi Haokip

Submitted By :- Debashis, Mukshah, Watinungla, Chubarenla,

Meshak, Christopher & Jai Prakash (Group 4)

Submitted On :- 21 / 09 / 2017

* Topic :-

Tribal Ecclesiology: Construct a Tribal Ecclesiology and Suggest ways that might
enrich Indian Christian Theology.

Union Biblical Seminary

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Tribal Ecclesiology
 Table of Contents

1. Introduction ................................................................................................................................. 02

2. Definition of the Terms ............................................................................................................... 02

2.1.Tribal Theology……………………………………………………………….…………….02

2.2.Ecclesiology……………………………………………………………….…………….….02

3. Ecclesiology in the Biblical Traditions ........................................................................................03

3.1.Ekklesia in the Old Testament .............................................................................................. 03

3.2.Ekklesia in the New Testament ..............................................................................................04

3.2.1. Ekklesia in the four gospels ....................................................................................... 04

3.2.2. Ekklesia in Paul’s writing ...........................................................................................05

4. Tribal Situation in NE India: An overview .................................................................................. 06

4.1.Tribal Realities in India as a whole ....................................................................................... 06

4.2.Tribal Realities in Northeast India ......................................................................................... 07

5. Present Day Tribal Ecclesiological Context ................................................................................ 08

5.1.The Tribal World View .........................................................................................................08

5.2.The Tribal Resources for Ecclesiology ................................................................................. 08

6. Constructing a Tribal Ecclesia..................................................................................................... 09

7. Tribal Ecclesiology in enriching Indian Christian Theology ....................................................... 10

8. Conclusion .................................................................................................................................. 11

9. Bibliography ……………………………………………………………………………………12

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 1. Introduction

The origin of the church from the beginning of Christianity has a greater emphasis laid towards the
understanding of the ecclesiology of the different groups of people around the world. This in relation
to the Tribal Ecclesiology is again a unique source in order to find the theological basis of the Tribal
church especially in the North East India. Here in this paper we will be focusing on tribal Situation
in NE India with The Tribal Resources for Ecclesiology, we will be also see how to Construct a Tribal
Ecclesia and how Tribal Ecclesiology in enriching Indian Christian Theology.

2. Definition of the Terms

A. Tribal theology and its Perspectives

The Tribal theology is an emerging theology among the alienated minorities called to be the Tribal
group/Tribals. It is more of a people’s theology born out of experiences of various forms of injustice and
exploitation in the context of assertion for right and identity. It is a theology that attempts to express
Christian faith in socio-cultural religious, traditional and liturgical though pattern of the people. It is more
likely to be seen as contextual and a liberative form of theology which talks more briefly about the people
from below whose voices have never been heard. Tribal theology therefore can be defined as a critical
reflection of faith on the basis of people’s experiences and social realities.1

B. Ecclesiology

The term “Ecclesiology” covers both doctrine pertaining to the church and theological discussion of the
nature, function, and structures of the church. The word “ecclesiology” comes from the Greek “ekklesia”
and the word “logy” or logos which, which when combined, denotes a study of the “ekklesia” or the
teachings, doctrines, and science about the church. Ecclesiology is the branch of Christian theology which
systematically deals with the doctrine pertaining to the church, its origin, its nature, its role in mission,
and its leadership. In short, ecclesiology seeks to express the understanding of the nature and function of
the church in a coherent manner from biblical, historical-theological and systematic-contextual
perspectives.2

1
Yangkahao Vahum, “Tribal/Indigenous Theology and its Methodology: A Review and Proposal,” Journal of Tribal Studies
vol. 13/1 (January-June: 2008): 39-52.
2
R. Zolawma, Tribla Ecclesiology: A Critical Synthesis of Early Christian Traditions and Cultural Traditions of Northeast
India, (New Delhi: Christian World Imprints, 2016), xl.

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 3. Ecclesiology in the Biblical Traditions
3.1. Ekklesia in the Old Testament

The term ekklesia describes an assembly or a gathering of people together. In the Old Testament, the two
words frequently used to denote an assembly are edah and qahal. The word edah has been used primarily
in the Pentateuch which means “assembly, congregation, multitude, people and swarm”. The word qahal
means “assembly, convocation and congregation”. In the Septuagint, the Greek word ekklesia is used to
translate the Hebrew word qahal which has a much stronger religious undertone.3

The concept of People of God as assembly has its Old Testament roots in the gathering of Israel before
the Lord at Mount Sinai. God brings his people into his presence that they might hear his voice and
worship him. Standing in the assembly of the Lord, the people gain their identity as a community of
God’s eternal assembly. The assembly at Sinai was succeeded by other covenant-making assemblies. In
Deuteronomy, the account of the renewing of the covenant before the death of Moses is provided. David
also convoked an assembly to secure the succession of Solomon (I Ch. 28:2). Jehoshaphat, Joash and
Hezekiah summoned assemblies of covenant renewal (II Ch. 20:5, 23:3, 29:23-32, 30:2-25).4

The great assembly under Ezra and Nehemiah was gathered to hear the Word of God (Ne. 8). This
assembly was regarded in later times as the prototypes of the synagogues. The law also required people
to gather three times in a year at the appointed place of worship (Lv. 23). These were the festival
assemblies- the Passover, Pentecost and the Feast of Tabernacles. The Israelites were a nation formed for
worship, called to assemble in the courts of the Lord, and to praise together the name of the highest. (Exo.
19:6). However, when Israel failed in this priestly calling, God scattered the people in exile. But he did
not forget his calling to a priestly nation, the prophets proclaimed a new assembly of the People of God
which would come in the glorious future when God would manifest his presence. Isaiah pictures a great
feast to which not only the remnant of Israel but also the remnant of the nations would be gathered in (Is
2:2-4, 25:6-8, 49:22, 66:18-21). Zachariah sees a New Jerusalem transformed into a holy city by the
presence of the Lord (Zc 12:7-9, 13:1, 14:7, 16:21).5

3
Sambhu Nath De, The Doctrine of the Church (Kuruppampady: Bethany House, 2015), 22-25.
4
D.A Carson, The Church in the Bible and the World: An International Study (Eugene: Wipf and Stock Publishers, 1987)
16-17.
5
D.A Carson, The Church in the Bible and the World: An International Study (Eugene: Wipf and Stock Publishers, 1987)
18-19.

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 3.2. Ekklesia in the New Testament

The Greek root word for ‘church’ is ekklesia (ἐκκλησια) whose general accepted root word is the verb
form, Kaleô (κά𝜆ϵω) meaning “to call”. Ekklesia is a combination of two Greek words ek ‘from or out’
of and Kaleo ‘to call’ to mean ekkaleô (έκκαλ𝜖ω) ‘to call out’ thus, Ekklesia means ‘the called out ones’.6

The primary reference to ekklesia in New Testament is to actual assembly meeting for worship. Christ
confess ekklesia as an assembly in which members come together and it is a community or group whose
members are bound together. Paul clearly shows the essential connection of Jesus Christ and his
institution. It is like head and body (Eph.1:22; Col.1:24), like husband and wife (Eph.5:21-33).Thus, in
New Testament the term ekklesia is described for congregations of Christian who by their relationship
are united with Jesus Christ.7

3.2.1. Ekklesia in the four gospels

The gospel of Mathew has often been called the ‘ecclesiological gospel’ not only because it alone uses
the word ekklesia (Matt. 16:18; 18:17), and gives the formula for baptism (28:19), but also because in a
number of places the evangelist quite boldly makes the words of Jesus address issues that were of interest
in Mathew’s church and the way he present Jesus as the fulfilment of hope of Israel. According to J.P.
Meier, “the connection between Christology and ecclesiology is one of the most typical characteristics.”
It is only in Matthew’s gospel, in that the word ekklesia is used in the universal sense.8

In the gospel of Mark, Christology and discipleship are the twin themes around which Mark develops his
narrative. According to Kee, ‘in every case the images employed in Mark to represent Christian existence
are corporate.” The call to follow is made to individual, but the followers then assume a collective
identity. They become members of the eschatological family (Mark 3:20f; 10:28-31); sheep in God’s
flock (6:34); part of the new vineyard (12:1-11), the community of the new covenant (14:24). Kee
concludes that the central feature of the Marcan understanding of the identity of Jesus followers is that
they are the ‘people of God’.9

6
Samuel George, H. Joseph Lalfakimawia, Ajungla Jamir, edt., Ekklesia: Indian Conversations, (New Delhi: Christian World
Imprints, 2015), 39.
7
Ibid 40.
8
R. Zolwanma, Tribal Ecclesiology, (New Delhi: Christian World Imprints, 2016), 13-14.
9
R. Zolwanma, Tribal Ecclesiology, (New Delhi: Christian World Imprints, 2016), 15.

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The distinguishing feature of the Lucan ecclesiology is the overwhelming presence of the spirit. It is the
intervention of the holy spirit at crucial moments when the help is needed. The courage lacked apostles
were empowered by the spirit to speak (Acts 2:33; 4.8;31). It also guided or directed the missionaries to
promising areas (8:28; 39). Thus, Lucan ecclesiology is a pneumatological ecclesiology.10

In John’s gospel, there is a communal imagery. Jesus is portrayed as the good shepherd who lays down
his life for the sheep brings to the fore John’s profound communal understanding of disciples. Another
important indicator of Johns communal understanding of the Christian faith is seen in his treatment of
the holy spirit identified as the paraclete- the helper, advocate, counsellor (7:39; 15:26-27; 16:7-15). The
gospel of John also gives a profound linking of Christology and ecclesiology. Pryor, in his study
concludes that John presents the Christian community as “the true, eschatological people of God gathered
by their covenant Lord, Jesus.”11

3.2.2. Ekklesia in Paul’s writing

Paul’s profound reflection on the church is one of his richest contributions towards Christian theology.
According to Ridderbos, Paul have three primary viewpoints for the understanding of ekklesia; Firstly,
as the ‘whole church’ or ‘Christian in one location’ found in any instances in Ephesians and Colossians
(Eph. 1:22;3:10,21;5:23-32; Col.1:18,24). By this Paul also means both geographically and theologically.
Secondly, the ‘local congregations’ or ‘Small Christian group’ (1Cor.1:2; 2Cor.1:1; Gal.1:22) like
synagogue. Paul considered a group of Christian meeting in a home an ekklesia (Rom.16:5; 1Cor. 16:19).
In Paul’s writings the use of the word ekklesia refers to what Protestants would call today ‘local church’
or ‘the congregation’. The members were an expression of the body of Christ, corporately united with
their Lord and united together by the spirit. Thirdly, the ‘religious gathering’ or ‘Christian gathering’ that
is evident in many of Paul’s letters (1Cor.11:18;14:19; Rom 16:5). The word ekklesia was used by Paul
to refer to the gatherings of Christians both in a particular place and of believers everywhere, gathered
together as God’s people (1 Cor.1:2; 10:32; 12:12-13). Thus, in short, ‘church’ means a group of people
who find themselves in a new relationship with one another because of their new relationship with Christ.
The whole thrust in New Testament is that the ekklesia is the community, fellowship of the risen Christ.12

10
Samuel George, H. Joseph Lalfakimawia, Ajungla Jamir, edt., Ekklesia: Indian Conversations, (New Delhi: Christian World
Imprints, 2015), 40-41.
11
R. Zolawma, Tribal Ecclesiology, (New Delhi: Christian World Imprints, 2016), 13-14.
12
Ibid 23.

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 4. Tribal Situation in NE India: An overview
4.1. Tribal Realities in India as a whole

According to Nirmal Minz, tribal reality includes four major components: the people, their homeland,
power and God. 13The term ‘tribe’ is commonly used in at least three different contexts:

1. Tribe is understood as an objective ethnological category, relevant to the practical problem of

classifying social groups.

2. Tribe figures as one stage in an evolutionary sequence, (e.g.. band, tribe chiefdom and state) stressing
the historical transformation of certain features of politics, economy and social organisation.

3. Tribes serve as an expression of socio-cultural identity and distinctiveness among descendants of

aboriginal social groups now threatened by assimilation, displacement and destruction at the hands of
encroaching states.

In order to understand the tribal situation in India, it is necessary to look at the definition of the air “tribe”
given by the tribal Christians themselves at a consultation held in Shillong, in 1962, it is defined as, ‘an
indigenous homogenous unit, speaking a common language, claiming a loyalty observing social and
political customs based on kinship.’ 14

A tribe in India is an administrative and political concept. According to the constitution of India, the
President of India is empowered to specify the list of Scheduled Tribes for each state and Union Territory.
The Indian Government extends the privileges granted to the Scheduled Tribes to those social groups
which are not fully integrated into the Indian nation for reasons of economic handicaps, different
ecological conditions, different racial origin and a different mental and religious world outlook and
culture.15 Hrangkhuma writes, according to the above definition, the following are the major criteria used
to differentiate a tribe from a non-tribal: the degree of integration in the mainstream, economic position,
environment, ecology, origin and religion. 16

13
Nirmal Minz, “A theological interpretation of the tribal Reality” inReadings in Indian Christian theology vol. 1. Edited by
R.S Sugirtharajah and Cecil Hargreaves(Delhi:ISPCK,1993),47
14
K. Thanzuava, Theology of Community (Aizawl: Mizoram Theological Conference, 1997), 1-6
15
F. Hrangkhuma, “Christ and Tribal Culture,”in christ and cultures, edited by Jacob Kavunkal and F.
Hrangkhuma(Bombay St. Paul’s, 1994),140
16
Hragkhuma, “Christ and Tribal Culture,” 140

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Tribal people in India are given different names like Vanvasi (forest dwellers), Vanjati (forest caste),
Pahari (hill-dwellers) etc. The situation of tribal people in India can in short be describes as the politically
powerless, economically exploited socially stigmatised and culturally alienated. The tribal population in
India is considered to be the second largest in the world and are boarded classified into three major racial
and linguistic groups. It is believed that the origin of the idea of ‘tribe’ in India goes back to the time of
the Aryan invasions. The attitude of the non-tribal towards tribal people in Indian has been very negative.
In the cast system of the dominant Indian society, tribal people are classified at the bottom of the social
structure. They are considered to be untouchable, servile class, impure and sometimes less than human.17

4.2. Tribal Realities in Northeast India

Northeast India composes the “seven states” of the Indian Republic. They are Assam, Arunachal Pradesh,
Manipur, Meghalaya, Mizoram, Nagaland and Tripura. F.S.Down has estimated that they arrived in the
region during the past three or four hundred years. Tribal people of Northeast India can be broadly
classified into two groups bases on geographical location: the hill tribes and the plain tribes. The tribes
of Northeast India have experienced a state of alienation throughout their history. The following are some
of the major factors responsible for the tribal problems in Northeast India in general.

1. Geographical and socio-cultural contexts: Northeast India is geographically isolated from the rest of
the country which gives rise of some socio-cultural and political problems of the Indian tribal people.18

2. Politics applied for Tribals: a number of parables facing the tribal people in Northeast India are the
products of the policies of the non-tribal or the dominant groups for the tribes. Notable among these are
the policies of assimilation, isolation and integration.

3. Tribal Development: the present system of development programmes for tribal areas of NE India are
sponsored by the central government. In this system, planning is done under the elaborate structure of
central guidelines and approvals and the government controls all the planning and development
administration. As a result, the people have no place in the formation or governance of development plans
and measures. 19

17
l.P.. Vidhyaarthi and B.K. Rai, The Tribal Cultural of India (Delhi:Concept publishing Company, 1977), 25
18
Thanzauva, Theology of Community, 12
19
Zolawma, Tribal Ecclesiology, 75-88

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 5. Present Day Tribal Ecclesiological Context
Tribal communities have a rich tradition of culture, values and norms. Indeed, cultural values have placed
them in good standing and many are gaining relevance in postmodern society, especially in areas of
ecological, and theological concerns, and community living. The theological exercise of construing a
tribal ecclesiology. It is necessary to consider the Context of the Tribal Christian and the Church. The
Church in the tribal areas, particularly that of the North East India, in its worship patterns, doctrines, and
administrative structures bears influence of the Western Ecclesiastical system that the missionaries
brought to these areas.20

5.1. The Tribal World View

Tribal communities had been known for their simplicity, honesty, truthfulness and their concern for
others and love for community. The present moral ruin depicts the lack of an effective and common
ethical standard in the tribal churches and their failure to live as moral communities. K.P. Aleaz says,
‘the distinctiveness of tribal tradition lies in affirming the centrality of land or space as the foundation
for understanding the tribal people’s culture, identity, personhood and religious ethos.’ 21 According to,
Tenthy Keitzar, Tribal Theology is makes a sharp distinction between the tribal people and the
Westerners or Hindu Indians on grounds of their thought process. He draws out parallels between the
Hebrew scriptures and tribal worldview by suggesting that the tribal people think in terms of concrete
ideas. New Testament is necessary for the contextual appeal of the tribal theology then relying on the
interpretation mediated through western though patterns. In light of these arguments, a tribal
ecclesiology, in its liturgy and worship, should attempt to draw out from their world view rather than
depending on the traditions of other, especially the western.22

5.2. The Tribal Resources for Ecclesiology

Tribal theology also looks for a theological approach from below, in which the contextual elements are
important means of source for doing theology. Yangkahao Vashum lists some of these resources which
include traditional heritages (Tribal religio-philosophical traditions),tribal history and experiences.23

20
Lalramliana Pachuau, “Countries of Tribal Theology: issues and perspectives”, (Bangalore: BTESSC, 2015), 80-82.
21
K.P. Aleaz, “A Tribal Christian Theology From India,” Indian Journal of Theology 44, No. 1 (2002), 21.
22
Rinthy Keitzar, “Tribal Pespective in Biblical Hermeneutics Today,” Indian Journal Theology 31, No. 3 (December
1982), 311.
23
Yangkahao Vashum, “Sources for Studying Tribal Theology,” In Tribal Theology; A Reader, ed., Shimreingam Shimray
((Jorhat: Tribal Study Centre, 2003), 70

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These traditions include experience of oppressions and hardships, stories, myths, symbols, dances, songs,
and the tribal people’s spirituality that includes tribal religion. 24 An important aspect of these resources
is the oral tradition, tribal ecclesiology should attempt to bring these oral traditions to the center. It should
revive the local forms of art in its worship by developing liturgy or worship pattern that would reflect,
for instance, storytelling in the local folklore style or music in local pattern.25 Oral traditions find its
richness in tribal communities. There are no written records of earlier tribal history of their experience
with God, but the oral traditions are very strong and capable of maintaining a faithful continuity amongst
the tribal communities.26

6. Constructing a Tribal Ecclesia

Basing through a principle of ‘Zawlbuk’, an important social institution for the Mizo-Hmar society, we
shall try to propose a model for the tribal church. The word ‘zawl’ denotes plain or flat and ‘buk’ simply
refers to barrack. Zawlbuk may be thought of as male dormitory or bachelor barrack. It is a place where
all the bachelor or unmarried young men of the community sleep and guard the village at night. It is one
of the largest barrack and located at near the center, i.e. next to the chief’s house. It was an obligation for
a boy who turns Fifteen years to sleep in the Zawlbuk, as they were responsible to protect the people.27

The activities of the zawlbuk had a strong education for a young man in the training over the individual’s
mind, installing the philosophy of ‘Tlawmngaihna’ to all leve and age groups. In short, it is a fundamental
and historic Mizo social institution owned be each and every village in the land. Being included in the
society meant being included in the zawlbuk mandate. It was the village information centre, education
centre. A place where one learn from singing to wrestle, religious myths and oratory, Mizo history and
all other essential part for the maintenance of Mizo culture and identity.28

From the inception of Christianity zawlbuk was used as a centre place of evangelism. Pioneer
missionaries such as F.W. Savidge and J.H. Lorrain several times in their early evangelistic work. The
chief usually put zawlbuk for them to rest, thus, as a mark of respect, the young men would sleep at their

24
Wati A. Longchar, “Teaching Third World Contextual theologies from Ecumenical Perspective-Tribal/Indigenous
People’s Theology,” Indian Journal of Theology 44, No. 1 (2002), 12.
25
Barnes Mawrie, “Experience of the Tribal Socio-Political, Historical and Cultural Context,” Mission Today 10, No. 1
(March 2008), 53.
26
J. L. Roy, “Primal Vision and Hermeneutics in North-East India: A Protestant Tribal View,” Indian Journal of Theology
31, No. 3 (December 1982), 324.
27
Hrilrokhum Thiek, History of the Hmars in North East India (Guwahati: Bhabani Offset Private Ltd.,2013), 328-329.
28
Hrilrokhum Thiek, History of the Hmars in North East India (Guwahati: Bhabani Offset Private Ltd.,2013), 328-329.

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house during their stay. The importance of zawlbuk institution then gradually decrease as Christianity
along with the British government policies attacked the traditional culture. Rev. D.E. Jones opened a
school, thus gradually replacing the zawlbuk educational system by Christian institutions and written
educational system. Even though the institution of zawlbuk could not continue in its traditional form, the
spirit of zawlbuk was the resurrected in the Mizo society in different form as Mizo ecclesiology. 29

As zawlbuk was an institution that practice the life of ‘tlawmngaihna’, the church could teach and instruct
the basic philosophy in life or ethical life by maintaining strict discipline. As it was a place where different
kind of people stayed without any discrimination regardless of the person’s background, the tribal church
must also maintain equality to all its members and must be inclusive as that of zawlbuk. It was also an
institution which contributes towards peace and harmony of the village, the tribal church must also
contribute the same towards the Christian community. Zawlbuk was also the keeper of the Mizo culture
and instrument to the welfare of the village, the tribal church must also be the custodian of the Christian
faith and an instrument for the Kingdom of God.30

7. Tribal Ecclesiology in enriching Indian Christian Theology

The Tribal community have many things to teach the Church from their own culture and way of life.
They offer community instead of individualism. Individualism has replaced the community
understanding of the Church today. The tribal people, however, still give importance to community living
and sharing. In the present day, Church prosperity and wealth has taken over the simple ways of living.
The tribal people still continue to live a simple and modest life. Tribal Christians challenge us to live a
Christ centered and people oriented life style where even foreigners have a place in our homes and
churches.31 The tribal Church teaches us the basic lesson of helping one another instead of being self-
centered. They find lot of joy in the Church where they come together to worship. Tribal people are
people with creative ideas and not of enforced imitation. In the present world we see people trying to
imitate others but the tribal are examples of creative ideas. Tribal people are not just interested in mere
enjoyment in life but they like to celebrate their lives. While wealthy people want to enjoy life and make
merry, tribal people would like to celebrate it with the rest of the community.32

29
Dr. Lalhminga Chhangte, Life and witness of the Churches in Mizoram (Serkawn: The literature Committee,1987), 28.
30
Dr. Lalhminga Chhangte, Life and witness of the Churches in Mizoram (Serkawn: The literature Committee,1987), 28.
31
V.V. Thomas, Dalits and Tribal Christians of India: Issue and Challenges (Kerala: Focus India Trust, 2014), 347.
32
Thomas, Dalits and Tribal Christians of India: Issue and Challenges…, 348.

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The tribal people are transparent and open in their dealing and approach. This is one reason why many
of them become Christian. They did not go into so much of rational thinking about the Gospel message
they heard, but simply believed on what they heard. Tribal people time and again strive to make life
possible and this is what they can offer and accomplish. They have great potential to offer the Church a
meaningful and hopeful future for the rest of the humanity.33

There should be no barrier and discrimination in the house of God. In the tribal Church men, women and
people with disabilities are all invited to share and celebrate their gift for the common good. They
understand the house of God on the basis of the richness of God’s creation. The tribal people believe that
no culture, community is excluded from the structure of God’s creation. All are unique in their own way.
Tribal people affirm ecumenical unity but not a Church power, hierarchy, expansion, extension and
conquest. They envision a Church that respect, recognize, support, promotes, advocate them in their
struggle for self-identification and self-determination. They also envision a Church that goes deeper into
the tribal people’s experience not only as an object of study but especially as subject of ecclesiology and
theological elaboration.34

8. Conclusion:

As discussed above, the tribal were considered backward from the rest of the people. Though Christianity
came late as compared with the rest of the country, the tribal had their own way of worship and liturgy
cemented on the belief that there exist a supreme being who was responsible for the creation of the earth
and its components. Their practice of worship was usually conducted in mass and therefore with the
coming of Christianity and the church, the tribal could blend in with the Christian way of life in the
church. A positive critique would be the tribal ability to accept and practice Christian church life without
compromising their traditions and customs completely.

***************************

33
Thomas, Dalits and Tribal Christians of India: Issue and Challenges…, 349.
34
Wati Longchar, “An Exploration of Indigenous Theological Framework” in Contextual Theologies: Method and
Perspective edited by Wati Longchar (Kolkata: SCEPTRE, 2013), 170.

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 10. Bibliography

Aleaz, K. P. “A Tribal Christian Theology from India.” Indian Journal of Theology 44, no. 1
(2002): 20–30.

Best, Thomas F. and Robra, Martin. “Ecclesiology and Ethics”. Geneva: WCC Publications,
1997.

Carson, D, A. The Church in the Bible and the World: An International Study. Eugene: Wipf
and Stock Publishers, 1987.

Chhangte, Dr. Lalhminga. Life and witness of the Churches in Mizoram, Serkawn: The literature
Committee,1987.

De, Sambhu Nath. The Doctrine of the Church. Kerala: Bethany House, 2015.

George, Samuel & H. Joseph Lalfakimawia, Ajungla Jamir, edt., Ekklesia: Indian
Conversations. New Delhi: Christian World Imprints, 2015

Keitzar, Renthy. “Tribal Perspective in Biblical Hermeneutics Today.” Indian Journal of

Theology 31, no. 3 (December 1982): 293–313.

Hrangkhuma, F. “Christ and Tribal Culture,” in Christ and Cultures, edited by Jacob Kavunkal
and F. Hrangkhuma. Bombay: St. Pauls, 1994.

Jamir, Ajungla .Ekklesia India Conversations. New Delhi: Christian World Imprints, 2015

Longchar, A. Wati. “Teaching Third World Contextual Theologies from Ecumenical

Perspective - Tribal/Indigenous People’s Theology.” Indian Journal of Theology 44, no. 1 (2002): 9–
19.

_______________ “An Exploration of Indigenous Theological Framework” in Contextual

Theologies: Method and Perspective. Edited by Wati Longchar. Kolkata: SCEPTRE, 2013.

Mawrie, Barnes. “Experience of the Tribal Socio-Political, Historical and Cultural Context.”
Mission Today 10, no. 1 (March 2008): 46–59.

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 Minz, Nirmal. “A Theological Interpretation of the Tribal Reality in India”, in Readings in
Indian Christian Theology Vol. 1, edited by R.S. Sugirtharajah and Cecil Hargreaves. Delhi: ISPCK,
1993.

Pachuau, Lalramliana. “Countries of Tribal Theology: Issues and perspectives”. Bangalore:

BTESSC, 2015.

Pachuau, Lalsangkima. “Tribal identity and Ethnic Conflicts in Northeats India: A “Tribal”
Christian Response,” Bangalore Theological Forum XXX/1 (July 1999), 163.

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