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Book Review: Churchless Christianity

ity and liberation-what in the Western Christian tradition would be called the dialectic between faith and works (7). Samuel Fayan offers a hard-hitting essay challenging Christians and others to stand "outside the gate" with the oppressed (8). Sebastian Kappen sketches the outlines of an Indian theology of liberation, one which appears to have little continuity with the historic Christian kerygma (9). Michael Amaladoss pleads for a dialogical approach to liberation which is interreligious, but which honors all traditions in their essential affirmations (10). Finally, Felix Wilfred does much to pull the discussion together, as he did in his introduction, by clearly and passionately defining the issues and assessing the Christian contribution to Indian liberation (II). Five observations may help to evaluate the direction of these eleven essays. First, all of the authors are deeply informed about the diverse social, political, cultural, and religious traditions of India, and thus write with integrity and authenticity about their complex and challenging themes. Second, each of the authors would agree with Walter Fernandes: "A liberation theology in India cannot be Christian. It must be interreligious. Hindus, Sikhs, Muslims, and Christians have to search together.... Together they have to search for a genuine bhakti in the Indian reality..." (62). Third, the essays as a whole stand in critical tension with regard to the majority Hindu traditions of India. The authors hope Hinduism will move to become a full partner in the liberation struggle by eliminating caste distinction and oppression. Fourth, the authors differ in their assessment of Christian particularity. It is not clear in some of the essays, especially the one by Sebastian Kappen, whether or not there remains a kerygmatic center from which Christians are to enter into partnership for human liberation, and by which other traditions (including our Book Reviews 499