1|Page

Subject: Role of women in Christianity in India.

Topic: Impact of Christianity on women in India and the role of Indian Christian
women in diaconal ministries and Public witness.

Submitted to: Dr. Kiheigumle Ndang.

Submitted by: Praise S, Thomas M C (BD 4).

1. Introduction

2. Impact of Christianity on women in India

2.1 Understanding of women in the Indian context
2.2 Status of women in the Social life of India
2.3 Women, Christianity and Church in India
2.4 The impact of Christianity on women in India

3. Role of Indian Christian women in diaconal ministries

3.1 Role of women & Areas of women involvement in Indian churches
3.2 Women and Diaconal ministries

4. Role of Indian Christian women in Public witness

4.1 Women in Nation building and Freedom fighters
4.2 Women and Social service
4.3 Women as entrepreneurs of non-profitable institutions

5. Reflection: The future of Indian Christian Women in in diaconal ministries and Public
witness
6. Conclusion.
2|Page

1. Introduction

In the Indian context women are not getting dignity, equality and respect even in the 21 st
century. Participation of women in all the areas is the need of the hour. The secular world of
India is giving more opportunities to women to come out with their ability and talent. But
when we come to religious world, in Christianity things are not like that. They contributed
immensely to the overall development of the nation as well as the churches but still they are
marginalizing in one way or another way. Ordination of deaconess is still an issue in almost
all denominations in India and the church authorities are trying to twist the meaning of the
scripture for supporting their argument. Most of the time, we are forgetting the contribution
of women to Indian society. So this assignment is an attempt to portray how women
contributed to the Indian society in the area of nation building, public witness and role of
Indian Christian women in diaconal ministries.

2. Impact of Christianity on women in India

This part is dealing with the topics of understanding of women in the Indian context;
Status of women in the Social life of India; Women, Christianity and Church in India, and the
impact of Christianity on women in India.

2.1 Understanding of women in the Indian context

In the Indian context, women's history is not linear, it lacks a well-organized

structure. Its threads are complexly woven with the lives of the people. Women's roles as
good daughters, wives, and mothers are clearly defined in Indian patriarchal society.
Wifehood and motherhood are regarded as pivotal roles in and of themselves, and women are
not required to pursue any specialised knowledge, art, or profession. The good woman is
sweet, gentle, loving, caring, and selfless.1 Historically women in India were revered and the
birth of a girl was widely believed to mark the arrival of Lakshmi – the Goddess of wealth
and riches. Women have been considered “janani‟, i.e., the progenitor and “ardhanigini‟ i.e.,
half of the body. Women are also considered to be an embodiment of Goddess Durga .2 The
main stream concept of a role of a woman seems to be best described in the anonymous
Sanskrit couplet: “She (in relation to her husband) is like a mother while in cooking and
serving food, secretary while he is working, servant at his feet, courtesan in his bed and earth-
like-in forbearance”.3

2.2 Status of women in the Social life of India

Women in India now participate in all activities, including education, politics, media,
art and culture, service sectors, science and technology, despite the fact that their status in
modern India is somewhat paradoxical. On the one hand, she is at the pinnacle of success, but
on the other, she is silently suffering the violence inflicted on her by her own family
members. Women in modern times have accomplished much more than in the past, but they
1
Neera Deshai, Women in Indian Society (New Delhi; National Book Trust India, 2001) 1.
2
Kewal Krishan, “Changing Role Of Women In Indian Society”, Scholarly Research Journal for Humanity Science
& English Language, VOL- 7/36,OCT-NOV,(2019):p 3.
3
Deshai, Women in Indian Society, 1.
3|Page

still have a long way to go. Their path is littered with potholes. The women have left the
secure domain of their home and are now fully armoured with their talent on the battlefield of
life.4 But revolutionary changes have taken place in the status of Indian women after
independence. Cultural and Structural changes reduce exploitation of women to a great extent
and provide equality of opportunities to women in various fields. The women have left the
secured domain of their home and are now in the battle field of life, fully armoured with their
talent. Now, there is no arena which remained unconquered by Indian women. Female
activists also united over issues as female infanticide, gender bias, women’s health, women’s
safety and women’s literacy. The role of women has changed tremendously and they have
been able to create a positive impression in the society. From housewives to CEOs, the
transition can be seen at an accelerating rate. Modernization and the advent of the latest
technology have widened hope and opportunities for them. They have established themselves
socially, politically and economically in almost every field. Women are no longer considered
unfit or weak for military or for other defence forces. Women in India are rising in all walks
of life. They are enrolling in large numbers at universities and colleges. They are pursuing
careers in engineering, medicine, politics, teaching, and other fields. The way a country treats
its women can be used to measure its progress and prosperity. There is a gradual and steady
awareness of giving women their dues and not mistreating them as objects of possession.5

2.3 Women, Christianity and Church- in India

Women's roles in the Church and Christianity can be traced all the way back to the
beginning. Historically, women have played an important role in upholding religious faith.
The Old Testament portrays women differently than the New Testament, where attitudes
toward women are obviously different due to Jesus' attitude toward women. Jesus Christ
respected women throughout his life and ministry, understood their roles differently, and
provided opportunities for women to exercise their freedom in society. Initially, the Christian
church followed his lead, but its attitudes toward women evolved over time. When
Christianity spread to different parts of the world, the position of women was determined by
the society and culture that existed at the time.6

When we come to Women in Indian churches, Aruna Gnanadson claims that women
are discriminated in Indian churches today. In many churches women are not allowed to
preach or lead the congregation in singing. They are allowed to read the Bible lessons only in
some churches. They are not fairly represented in church committees, councils and
theological colleges. Even theologically qualified women are not accepted for leadership role
in the churches and church related institutions. They are not given charge of any
congregation. Ordination is still a debated issue. Sacredness and female sex do not seem to go
with each other. In spite of this discrimination that is oppressive, women are equally faithful
and support the church activities generously. The women of the families of the pastors are
4
Gadhre, “The-Socio-Economic status of women in India modern era”, Legal service India,
http://www.legalservicesindia.com/article/1867/The-Socio-Economic-Status-of-Women-in-India-Ancient-to-
Modern-Era,html , accessed on 07-09-2022.
5
Kewal Krishan, “Changing Role Of Women In Indian Society”, Scholarly Research Journal for Humanity Science
& English Language, VOL- 7/36,OCT-NOV,(2019):p 4.
6
Nirmala Jayaraj, Women and Society: A reader in Women’s studies (Delhi: ISPCK, 2008) 302.
4|Page

shouldering their responsibilities to a great extent. The Sunday school ministry for children
has been the active mission field for women.7

V. S. Azariah asserts that, “Christians were everywhere the first to break the shackles
in which the women were bound and set them free to know and understand the world” 8.
Christianity and Christian women in India- Christian missionaries, both foreign and Indian,
played a vital role in breaking the chains which were bound the Indian women. Christianity
really affected in the social evils which were prevailed in the Indian society in the earlier
times. Abolition of Devadasi system, Abolition of Child Marriage, Abolition of Sati practice,
Widow Remarriage, the Upper-Cloth Revolt were such protest movements done for the
liberation of women. Indian women owe their present degree of emancipation to Christian
education since the Church and the Christian community as a whole were pioneers in this
respect. For this reason Christian women in India were the first to enter into certain fields
which are peculiarly suitable for women, such as teaching, nursing, ministering to the needs
of women and children, etc. Some decades ago the majority of Indian women in the medical
or teaching professions were Christians .9 So in altogether, Christian women and Christianity
played a significant role in the liberation from the hands of social evil.

2.4 The impact of Christianity on women in India

Christianity influenced the Indian women/Missionaries in areas ways through
Christian organisations and other kinds of institutions. Here we are pointing out some of them
like, YWCA, Mission hospitals and other educational institutions.

2.4.1 YWCA India:

The YWCA began in England in 1855 by the efforts of Emma Roberts and Arthur
Kinnaird. To improve the situation of their fellow women that had been created by the
industrial revolution and the Crimean war. Inspired by the core principals of Christian faith
that recognize the equal value of all human beings, this movement has grown into one of the
largest international organization for women. Through 125 years of impact-oriented
activities, the YWCA has contributed to the fundamental shift of accelerating societal change
and strengthening the agenda for a radical change in the lives of women and girls in India.
With the collaborative efforts of partner organisations and supporters, they are constantly
evolving as a Movement to encourage young women leadership and with continued
community engagements eliminate inequalities in multiple areas of women's life and build a
more resilient nation. Their projects are community development projects, livelihood and
skill development, special emphasis on young women and empowering them for
transformational leadership, strengthening and channelizing their creative skills to make them
accountable partners in co- creating solutions in programming, implementing, decision and
policy-making, education, women against violence, social justice and inclusion, women
leadership development and training & capacity building.10

7
Nirmala Jayaraj, Women and Society: A reader in Women’s studies,322.
8
V. S. Azariah quoted in S. Manickam, Studies in Missionary History: Reflection on a Culture-Contact, 110.
9
Mary E John eds, Women’s studies in India (New Delhi: Penguin Books, 2008) 509-510.
10
“What we do”, https://ywcaindia.org/about-us/what-we-do/ (accessed on 07/09/2022)
5|Page

2.4.2 Lady missionaries and mission hospitals:

 Ida Scudder: She is the founder of Christian Medical Mission at Vellore-the first of
its kind at 1900. Ida, a young girl, felt moved by the plight of the women in that part
of India, where they had little access to health care and medical facilities. She
returned to the United States to study medicine before returning to India to assist the
woman. She reflected on the women who were barred from coming outside to face a
male doctor. Ida founded Vellore's nursing school in order to train Indian nurses to
care for Indians. Her faith in Christ is an everlasting witness to others. When it was
suggested that women should not study medicine, she dispatched female doctors and
nurses.11 She spent her whole life to the wellbeing and development of women in the
land of India and their upliftment. The impact she brought through her medical life is
immesurable. The history shows that how the small beginning made impact the
Indian society in medical field.

 Edith Brown: Dame Edith Mary Brown had a dream and a prayer. That dream was
crystallized into reality in the setting up of Christian medical college & Hospital in
Ludhiana in1894. From the time of its inception, the Christian medical College &
Hospital has pledged itself to the service of the nation, her halls of echoing its
founder’s refrain, ‘My Work is for a King’. This motto underscores the philosophy of
this premier institute which has been at the nations service ever since. Young and old,
rich and poor, high born or low born, of all faiths, the hospital has worked for all and
endeavoured to give each living soul service befitting a King. Scores of young
Indians have trained in its schools of medicine, dentistry, physiotherapy and nursing,
and all who leave CMC, take with them the same burden and privilege, to serve this
vast nation to the best of our abilities. So at Christian medical college & Hospital, be
it in the traditional healing touch of the doctor, to the latest innovation in imaging or
surgical expertise, the vein of service still run true. Service to each as to a king
remains our goal and vision.12

2.4.3 Education
Christian Missions were the pioneers in the field of women’s education with a
view of uplifting them from oppression and discriminations. Protestant Missions,
from the very beginning of their ministry in India, gave importance to girl’s
education. Bartholomeus Ziegenbalg, the first Protestant missionary to India started
India’s first school for girls in 1707 at Tranquebar in Tamil Nadu. In the earlier times,
protestant missionaries‟ wives and a few other single women missionaries started
schools for girl children. Mrs. Hannah Marshman, the wife of Joshua Marshman of
Serampore Mission started village schools for girl children in Bengal. Miss Mary Ann
Cook in 1821 started educational institutions for girls in Calcutta. Since the second
half of the nineteenth century after the women missionaries started coming to India,
women’s higher education too began to be given importance. Since 1870, a large
11
Nirmala Jayaraj, Women and Society: A reader in Women’s studies, 322.
12
“our calling” https://www.cmcludhiana.in/our-calling/ (accessed on 07/09/2022)
6|Page

number of schools and colleges began to be established for women by the Protestant
churches and missions throughout India. Some of the early women graduates of
Indian Universities were also products of Christian colleges. The Christian
educational work for girls was the motivation for both Government and other agencies
to begin female education.13

2.4.4 Upliftment of the status of Women in India:

 Amy Beatrice Carmichael (1867-1951) was born in Northern Ireland in 1867. In

1895, Carmichael came to Tirunelveli, India. In 1897, she formed evangelizing
‘Woman’s Band’. She is pioneer in rescuing temple girls. The first child rescued from
the temple prostitution was ‘Preena’. While travelling in the villages, she was exposed
to the evils of temple prostitution. Thus, she termed it as ‘deified sin’. Many beautiful
girls were subjected to temple prostitution either because of a “sacred vow” by family
members or for money. For Amy it was altogether a new and pioneering mission. She
carefully investigated the practice and took efforts to trace and rescue girls who were
to be dedicated for the temple prostitution. In 1926, she formed the ‘Dohnavur
Fellowship’, which got registration as a legal organization in 1927. The Dohnavur
Fellowship became the centre of social upliftment of girl children and women in and
around Dohnavur, such as rescuing girls from the clutches of the devadasi system and
adopting abandoned children. Amy died in 1951 and buried at Dohnavur. She
laboured in South India for 53 years and rescued many girls who were in the bondage
of temple prostitution.14

 Pandita Ramabai's Approach to Women's Empowerment through Education:

In April 1858, Pandita Ramabai Saraswati (1858-1922) was born. She was the
greatest woman produced by modern India, and one of the greatest in Indian history,
according to A. Jayakumar. She has done more for women's emancipation in India
than anyone else. She's one of the most well-known Indian missionaries. By
introducing them to modern education, she spearheaded spiritual and social
transformation among young women, particularly child widows. Ramabai was the
only woman reformer and a remarkable champion of women's causes. Ramabai
worked tirelessly for women's education. Women benefited from education in terms
of social awareness and self-improvement. She emphasised the importance of women
being self-sufficient in order to advance. Her goal was to empower women through
Christian and secular education. She had fought for the abolition of child marriage,
support for widow remarriage, and women's education. Ramabai founded Arya
Mahila Samaj, a women's organisation, in Pune in 1882 to promote social awareness
among women. Ramabai established Sharada Sadan (abode of wisdom) in Bombay
(Mumbai) in 1889, primarily to empower Brahmin widows and girls. The Sharada
13
Jimmy Joseph Paul, “A Comparative Study on the Historical Development of Women Empowerment in the
Indian Society and in the Indian Church”, Journal of Research in Humanities and Social Science, Volume 9 ~
Issue 8 (2021) p 73.
14
Santosh Dan, “The Impact of Christianity in Uplifting Women during 19th and 20th Centuries in India”, p5.
7|Page

Sadan offered both regular education and vocational training, such as teacher
education and nursing. It was a radical idea that aimed to give women financial
independence. This institution became known as Mukti (Salvation) Mission in India.
It grew into a large community of 2000 people that served the various needs of
abandoned and disabled women. Ramabai's work began to bear fruit, making a
significant impact on society. She rehabilitated young girls who had previously been
cruelly excluded from society. Millions of women were empowered by her
compassionate attitude and offer of education. Although she is no longer alive, her
legacy lives on through Mukti Mission.15

3. Role of Indian Christian women in diaconal ministries

3.1 Role women in Church & areas of women involve in Churches

The Church in India, except for the various branches of the Syrian Church, is not an
indigenous growth. It has been planted here by missionaries from the West and has
consequently inherited both the strength and the weakness of the parent stem from which it
has sprung16. After the first meeting of the World Council of Churches at Amsterdam in
1948, a Commission was set up under the chairmanship of Miss Sarah Chakko, entitled The
Life and Ministry of Women in the Church, which attempted to make a comprehensive
survey of the ministry of women, their position and status, the scope of their work and their
contribution to the whole life of the Christian community throughout the world 17. And they
found it is certainly true that Indian women owe their present degree of emancipation to
Christian education since the Church and the Christian community as a whole were pioneers
in this respect18. For this reason Christian women in India were the first to enter into certain
fields of activity which have now come to be regarded as peculiarly suitable for women, e.g.
teaching, nursing, ministering to the needs of women and children, etc. Meanwhile a new
need has arisen which is leading educated Indian women into new and often difficult paths of
Christian service. In November 1948 an inter-denominational conference was held in Madras
on the Life and Ministry of Women in the Church which was sponsored by the Commission
of the World Council of Churches already referred to. Out of this situation there has arisen in
the Church of South India an Order for Women who, having been duly selected, trained and
commissioned by the Church are now engaged in all forms of Church work19.

All this, however, concerns only the minority of women who are able to undergo
special training and desire to identify themselves wholly with what is technically known as '
Church work '. This consist only few but the vast majority, mostly married, educated and
illiterate, living in the towns and villages of our land they are often the backbone of the
Christian congregation. Here undoubtedly much has been done and much more could be done

15
Dan, “The Impact of Christianity..” p 6.
16
Women in the Church and Society: The document of the Brusel’s Colloquium organised by the Conference of
International Catholic Organisations, June 9- 14, 1987, Reprinted in India, WINA. Sept. 1987, pp. 6-7.
17
K. Meru, -The rule of women before and now-, Highlandr, 1978, p. 20.
18
K. Meru, -The rule of women, p21.
19
Carol Graham was an Anglican Church Missionary Society (C.M.S.) missionary who later became a deaconess
of CSI
8|Page

through the various women's organizations. The chief problem lies in the extent to which so
many of these women are wholly or partially illiterate, living often at or below starvation
level and entirely taken up with the struggle for existence for themselves and their families.
The choice was invariably good and in many cases the Women Elders did wonderful service
among the women and children, bringing them to Church, healing quarrels, encouraging
Christian giving and even sitting on Panchayats when they were dealing with cases of
immorality where women were concerned. Now in many areas such women are being
brought in to various centres to take part in courses for lay leaders from the villages and we
are realizing more and more that the Church of rural India must look to its own sons and
daughters for the leadership it so sorely needs. Currently, the local women leaders in the
church in India are playing the role to develop and empower the local women to come in
front of the society and leading them in a successful way20.

3.2 Women and diaconal ministry

The order of deaconesses was developed from the last part of the third to the seventh
century C.E. From its origin, the members of this order lived mostly in groups, just as the
widows did before them. However, instead of being mostly an office of prayer, Deaconesses
were required to be more active in the service (diakonia) of the church. Deaconesses were
accepted through ordination as an order of women dedicated to the ministry of the church.

Women have played a very significant role in the ministry of the Church in India.
Today they occupy high positions both within and outside the church. They have
representation in the decision making body and women can take part in church worship.
There is a strong women’s wing and also a structure for full-time women’s ministry called,
“Deaconesses Conference” with full voting rights in the regional conference. Ordination is
open for women since 1956, but not many have opted for this21.

Since 2000 there are many churches that have women leadership and ordinations.
Ajitha Karthikeyan in 2008 reported in the Times of India about the outstanding services of
the women pastors in the city of Chennai. She also reported that Chennai had the most
number of women Pastors in India “Women Leads the Flock: Chennai has the most Women
Pastors in India”. After the formation of the Church of South India in 1947 and the formation
of women’s fellowship in 1948 and the order of Sisters in 1952 by Sister Carol Graham,
women’s ministry was delineated from the mainstream and confined to women alone.
Women’s Fellowships were organized in all the local churches and women’s wing in the
Synod level, where women themselves served as leaders and managed their local fellowships
and women’s wing. In the Church, women did not participate in any decision making. They
became only representatives of women’s ministry in the committees but were not recognized
as active workers in the church22.

20
Women in the Church and Society, pp 8
21
https://www.globalsistersreport.org/blog/gsr-today/spirituality-equality/indian-christian-women-take-wing-
55530
9|Page

The formation of the Catholic Church, the CSI, CNI, and the Mar Thoma Church has
played a key role in the spread of Christianity in India, and each has a distinct view of
women’s roles within the church, specifically concerning women ordination. The global
Catholic Church does not ordain women due to the theological barriers. However, CSI and
CNI doctrinally promote female ordination and currently have over one hundred
clergywomen and a woman bishop. Yet, the Mar Thoma Church which has communion with
the CSI Church did not align with them in the practice regarding the ordination of women.
Though the Mar Thoma Church claims and traced back its roots in Reformation, all the
bishops and priests of the Mar Thoma Church are men and there are no other paid positions
within a local congregation other the priest. Many theologically trained women in the Church
do not have an opportunity to work in the local church besides volunteering in the same
ministries that were available to them prior to training In the Church ministry of deaconesses
included the three types of functions relevant to all the major orders of priesthood,
sacramental responsibilities, teaching, and pastoral work. In their sacramental function,
deaconesses had the responsibility of offering sacramental service to the ecclesial community
under the supervision of the bishop, just as deacons did. Indian Orthodox Church has an
elaborate and organized management, it stands out for comprising of only men. It is only men
who lead, discuss, dissent, debate, vote, and make all the decisions that impact every aspect
of running the church at the macro, micro, and all the in-between levels. Women who make
up more than half the community, most often have no say or role to play in the decision-
making process or in the operations of the church. However, these same women of the Indian
Orthodox Church hold positions of authority in secular spheres outside the Church
community. The women in the Indian Orthodox community are as educated and empowered
in the social sphere outside the church as the men. The women in the Indian Orthodox
Church are subjugated, powerless, and dominated by a seemingly patriarchal socio-religious
order.23

Pentecostal leaders and pastors in India are generally men as other church traditions
have. When many Indian mainline churches promote the ordination of women at least
theologically and theoretically, the overwhelming majority of Indian Pentecostal leaders,
especially the south Indian pastors, have denied the permissibility of ordained women pastors
on theological grounds. Even preaching to Christian believers is generally not allowed.24

4. Role of Indian Christian women in Public witness

4.1 Women in Nation building and Freedom fighters: The liberation struggle for India and
numerous other causes aimed at uplifting the Indian people have received disproportionate
22
Carol Graham was an Anglican Church Missionary Society (C.M.S.) missionary who later became a deaconess
of CSI.
23
Rachel. Varghese, “Women in the Indian Orthodox Church: Negotiating Identity, Rights, and Community
Claims.” in Students’ Journal of Education and Development. Issue 03,( September. 2016), 3-21, 3-4.
24
Jimmy Joseph Paul, “A Comparative Study on the Historical Development of Women Empowerment in the
Indian Society and in the Indian Church”, Journal of Research in Humanities and Social Science, Volume 9 ~
Issue 8 (2021) p 75.
10 | P a g e

support from the Christian community in India. But the contributions made by Indian women
to these battles are frequently overlooked or forgotten. The liberation struggle for India and
numerous other causes aimed at uplifting the Indian people have received disproportionate
support from the Christian community in India. But the contributions made by Indian women
to these battles are frequently overlooked or forgotten.25

 Accamma Cherian: She was a Malayalee freedom fighter from Kerala. After
completing her university education in 1931, she worked as a teacher eventually
becoming the head mistress (principal) before quitting in 1938 to join the State
Congress and dedicate herself to the Indian freedom struggle full time. Cherrian led a
mass rally to the Kowdiar Palace demanding an end to the ban on the State Congress
and the dropping of charges against its leaders. This eventually led to a stand-off
during which a British police chief ordered his men to prepare to fire on the 20,000
marchers assembled. Cherrian intervened an uttered the now famous lines, “I am the
leader. Shoot me first before you kill others”. This led to a de-escalation and prevented
a massacre. News of her bravery spread across the country and she was nicknamed
‘Jhansi Rani of Travancore’. Cherrian also founded the Desasevika Sangh, an all
woman volunteer group, meant to increase women involvement in the Indian
Independence Movement. Her dedication to the cause led her to being imprisoned
twice by British officials. She eventually went on to become the acting president of the
State Congress in 1942.26
 Cornelia Sorabji (1866–1954): Cornelia Sorabji was the daughter of Rev. Sorabji
Karsedji who was a key figure in persuading Bombay University to begin admitting
women. She became the first female graduate of Bombay University and then became
the first woman to study law at Oxford University. She was appointed as female legal
advisor to represent women in provincial court in 1904 in the Court of Wards of
Bengal. In this role, Sorabji helped 100s of women and orphans fight legal battles
often charging no fees to low-income clients. Sorabji was also involved in several
feminist organizations like the National Council for Women in India and the
Federation of University Women. Though she opposed to idea of wholesale
Westernization, she strongly believed a reform was needed to eliminate negative
cultural practices like child marriage and the alienation of widows.27
 Amrit Kaur (1887-1964): Amrit Kaur was born into a Punjabi royal lineage. Raised
as a Protestant Christian she entered the Indian Independence Movement, following
the Jallianwala Bagh Massacre when British forces killed 400 peaceful protestors in
Amritsar, Punjab. She began actively working in the Indian Freedom Movement as a
member of the Congress Party and close associate of Mahatma Gandhi. She also
became a strong advocate of women’s rights within the movement campaigning to
25
“Indian-Christian Women Nation Builders & Freedom Fighters”, 10 Indian-Christian Women Nation Builders
& Freedom Fighters | by Indo-Christian Culture | Medium,

26
Raj Pruti, Women Society and Christianity (New Delhi; Anmol Publications, 1995) 252-254.
27
“Indian-Christian Women Nation Builders & Freedom Fighters” 10 Indian-Christian Women Nation Builders &
Freedom Fighters | by Indo-Christian Culture | Medium,
11 | P a g e

abolish misogynstic practices such as child marriage, purdah (the segregation and
confinement of women inside the home), and the devadasi system. In 1927, she
founded the All India Women’s Conference. She was imprisoned once more in 1942
for her involvement in the Quit India Movement. As Indian Independence began to
appear on the horizon in the 1940s, Kaur began to advocate for universal suffrage and
also served as chairwoman of the All India Women’s Education Fund Association. For
these efforts, TIME Magazine declared her the ‘Woman of the Year’ in 1947. Post-
independence, Kaur become an elected representative and severed as Minister of
Health for 10 years, during which she led several major public health campaigns to
eradicate and limit the spread of malaria and tuberculosis. She also established the All
India Institute of Medical Sciences, a collection of medical colleges and research
institutes.28
 Violet Hari Alva (1908–1969): Violet Hari Alva was a Gujarati Christian freedom
fighter and lawyer. The daughter of an Anglican reverend, she was orphaned at age 16,
and care for by her adult siblings. She eventually went on to become an English
language professor at the Indian Women’s University in Bombay. In 1944 she became
the first woman advocate in India to have argued a case before a full High Court
bench. She also began a magazine titled ‘Indian Women’. Alva also became a
supporter of the Indian Independence Movement and a member of Congress and
married fellow Indian-Christian freedom fighter, Joachim Alva. Her activities as a
freedom fighter would eventually lead to her imprisonment by British authorities in the
Arthur Road Jail. Following independence, Alva served as a member of parliament
where she advocated for family planning education and tools to be made more
available and expansion to the Indian Navy. 29
 Constance Prem Nath Dass (1886–1971): Constance Prem Nath Dass was born into
a Punjabi-Protestant family and completed her university education at the University of
Allahabad. She went on to become the first Indian woman to sever as the principal of a
Christian college in India, at Isabella Thoburn College. Dass dedicated herself to
securing admissions fees for poor and underprivileged people, organizing for donations
and providing information on scholarships. She continued this work even during
World War II when budgets cuts significantly impacted the ability of many Indian
students to pursue their education. She also worked to promoting the expansion and
modernization of university education in India. Dass was also a strong support of the
Indian Independence Movement. She was notable for her extremely progressive views
on education, believing in a holistic model of learning that strongly emphasized the
responsibilities and duties Indian graduates have towards working to build up their
country. She believed students from different religious and cultural backgrounds she
study together to promote an atmosphere of tolerance and cooperation across
communities that would be vital for India’s success as a nation.30

28
Raj Pruti Ed, Women Society and Christianity (New Delhi; Anmol Publications, 1995) 252-254.
29
Dan, The Impact of Christianity, p7.
30
Dan, The Impact of Christianity, p 7.
12 | P a g e

4.2 Women and Social service: There are some women who engaging in the Social
activities for doing the ministry of God.

 Dr. Susan Mathew: Dr. Susan Mathew is the founder Director of Deepti Special School
and Rehabilitation centre, Manakala, Kerala. She has a PhD in Theology from the
University of Durham, UK, and is the mother of a child with cerebral palsy who was her
inspiration for developing services for children with special needs and their families at
Deepti, which started in 2009. Based in India, she teaches at the Department of The New
Testament at Faith Theological Seminary in Manakala, Kerala, with a special interest in
theology from a disability perspective. Deepti Special School and Rehabilitation Centre
has been making a difference in the lives of children who are differently-abled and their
families. Deepti Special School was inaugurated to address the need of differently-abled
children, since mainstream schools are neither specially equipped nor are they willing to
give admission to them. Although initially set up to cater for children with Cerebral Palsy,
Deepti Centre later started providing special education and rehabilitation services for
children on a wider spectrum of special needs like Down’s Syndrome, Autism Spectrum
Disorder,  Hyperactivity, Mentally and Visually challenged condition, in addition to
Cerebral Palsy. Hence the centre is now known as Deepti Special School and
Rehabilitation Centre. They are having the facility of Physiotherapy, Occupational
Therapy, Speech therapy, Sensory room for Hyper active students. Deepti Special School
aims for the holistic education of children who are differently-abled and facing various
challenges. The school works towards academic excellence, development of skills and
talents and character formation in the fear of God and service to humanity so as to mould
intellectually trained, physically strengthened, socially committed and spiritually
enlightened children. Although there has been remarkable growth and advancement in
education all around, it has to be admitted that the mainstream educational system is only
geared up to cater the needs of able bodied children and the system awfully lags behind
regarding education of  children with special needs. Thus many children with special
needs don’t have the opportunity for proper education. Consequently, they are neglected
and denied of opportunities that would bring their talents and gifts to full blossoming.
Their right to be a part of the mainstream of the society is thus conveniently denied.
Deepti Special School takes on this challenge and stands for the basic human right of
education for all, providing special education and rehabilitation services, to bring children
with special needs to the forefront of the society. At present there are more than 180
students studying and under this various other projects also such as Vocational training
Centre, Early intervention centre, Counselling centre and Behavioural Therapy.31

5. Reflection: The future of Indian Christian Women in in diaconal ministries and

Public witness.

We are living in the world where injustices on women are taking place both in the
secular world as well as religious world. The patriarchal concept of the Indian society as well
as the Church is trying to hold the power and authority to themselves. Of all the Christian
women receiving higher education in India today, how few, how terribly few, feel the call to
31
http://deepticentre.com/about/,.
13 | P a g e

a life of Christian service. If a Christian girl does desire to give herself and her gifts to the
service of God, she doesn’t get much encouragement from her Christian home from her
Christian parents. It is perhaps in India more than anywhere else that Christian homes are
failing to produce the atmosphere in which the saints of God can grow up to seek His will and
answer His call. Till now in India there are only few women ordained ministers in all
Churches. There are many female students were studied and are studying in many theological
seminaries in India, after completing their course either they joined with her husband’s
ministry for supporting or work with any social service institutions. Majority of them are not
willing to be deaconess in churches. The reason is the patriarchal notions and the less support
from the churches and community even from the women side also. We can’t think about the
immediate action on ordination of women in nearby future. The movement towards equality
never happens quickly in the Indian society and in the Indian Church. But in the area of
public witnessing through their social work, there are few women coming. These entire
emergences, churches are not supporting them in their work, but they themselves find sources
for their work. The opening of Schools and other Educational institutions, counselling centres
and other social work projects they are witnessing Christ before their society through their
actions. And the positive side is that, more women are coming to this area with innovative
projects and committing their life towards the people to whom they are serving rest of the
society.

6. Conclusion

We hope that this paper gives some reflections upon impact of Christianity on women in
India and the role of Indian Christian women in diaconal ministries and Public witness. The
resources for this assignment were limited and we tried our best to give an overall idea about
this subject. We wish to see the Church in India were women and men getting equal
opportunity in every area and as well as more social workers and public witnesses to
transform Indian society and empowering the women which are marginalised in our society.

7.
14 | P a g e

BIBLIOGRAPHY

Dan, Santosh, “The Impact of Christianity in Uplifting Women during 19th and 20th
Centuries in India. (accessed on 10/09/2022).

Deshai, Neera, Women in Indian Society, New Delhi; National Book Trust India, 2001.

Gadhre, “The-Socio-Economic status of women in India modern era”, Legal service India,
http://www.legalservicesindia.com/article/1867/The-Socio-Economic-Status-of-Women-in-
India-Ancient-to-Modern-Era,html , accessed on 07-09-2022.

Jayaraj, Nirmala, Women and Society: A reader in Women’s studies (Delhi: ISPCK, 2008)

John E, Mary. Women’s studies in India (New Delhi: Penguin Books, 2008).

Joseph Paul, Jimmy, “A Comparative Study on the Historical Development of Women

Empowerment in the Indian Society and in the Indian Church”, Journal of Research in
Humanities and Social Science, Volume 9 ~ Issue 8 (2021).

Krishan, Kewal. “Changing Role Of Women In Indian Society”, Scholarly Research Journal
for Humanity Science & English Language, VOL- 7/36,OCT-NOV,(2019).

Meru, K. -The rule of women before and now-, Highlandr, 1978.

Varghese, Rachel. “Women in the Indian Orthodox Church: Negotiating Identity, Rights, and
Community Claims.” in Students’ Journal of Education and Development. Issue 03,
(September. 2016).

Women in the Church and Society: The document of the Brusel’s Colloquium organised by
the Conference of International Catholic Organisations, June 9- 14, 1987, Reprinted in India,
WINA. Sept. 1987.

WEBLIOGRAPHY

“our calling” https://www.cmcludhiana.in/our-calling/.

“today spirituality equality”, https://www.globalsistersreport.org/blog/gsr-today/spirituality-

equality/indian-christian-women-take-wing-55530,

http://deepticentre.com/about/,

What we do”, https://ywcaindia.org/about-us/what-we-do/ .