| In the early and middle decades of the twentieth century there was something of a "Rethinking Movement" in Indian Christianity. From the discussions stirred up by the remarkable leaders of that movement, "Rethinking" in the context of Indian church history refers to concerns to develop deeply Indian (contextual, in today's terminology) expressions of biblical life and faith as against traditional patterns of Christian discipleship which were introduced to India from abroad. The most noted expression of the Rethinking Movement, which gave it its name, was the book Rethinking Christianity in India. This Rethinking book was prepared in anticipation of the Tambaram International Missionary Conference held just outside Madras in 1939. The Rethinking Group (as the contributors to that volume and some of their friends are commonly known) objected severely to numerous aspects of the agenda of church and mission leadership both internationally and especially in India. More explanation of the Rethinking Group and their concerns will be presented later in this paper. The paper seeks to outline a broad history of Rethinking, considering both forerunners and descendents of the Rethinking Group as well as that group itself. The topic is vast and so a focus is placed on conferences and organizations specifically concerned with analysis of the work of Christ in India. The point of the paper is to rethink the Rethinking agenda and analyze its continued relevance at the present time. Three different types of "Rethinking conferences" will be considered, with examples from each being introduced at some length. There have been numerous conferences over the decades that were called for broad and comprehensive discussions of church and mission policy and practice. These broad conferences are the first type to be considered. It is tempting to leave such conferences out of the survey as not being particularly focused on "Rethinking." But clearly a great deal of Rethinking went on in these gatherings, and to ignore them would be to distort the overall picture. The second type are highly activist groups that met not merely to rethink issues of the gospel but immediately organised themselves as new churches intending to do things right rather than merely talking about what previously was wrong. The third type can be considered as properly and fully Rethinking groups since their one agenda was creative rethinking of the meaning and expressions of Christianity in India. These groups met specifically with serious objections to existing Christianity and sought alternate models and methods, but without immediately forming themselves as new church groups. The paper will close with thoughts on Rethinking today. Comprehensive Discussions Four examples will be given of conferences called for broad discussions about church and mission in India wherein the Rethinking agenda (concern to develop deeply Indian expressions of biblical discipleship) had a part. The decennial missionary conferences of the late 19th century will first be noted, followed by the successor to these gatherings, conferences associated with the National Council of Churches in India. Stanley Jones' Rethinking agenda at Sat Tal ashram will be briefly noted before recent Roman Catholic Rethinking conferences are introduced. The Decennial Missionary Conferences There is room for a great deal of criticism of missionary policy and work in India (and the rest of the world), and critical historical study is vitally necessary so that the mistakes of the past are not repeated again in each succeeding generation. But it is fitting to begin on a note of high commendation for one aspect of past missionary endeavor. That is, critical reflection and meetings to analyze and even minutely dissect all aspects of the ministry of the gospel. Interdenominational cooperation is one of the striking features of the Protestant missionary movement and is nowhere seen more clearly than in India. Protestant missions began with a Danish king sending German missionaries (all Lutherans) into a mission later funded by British Anglicans. Baptist William Carey was an evangelical ecumenist who welcomed and encouraged the Anglican Henry Martyn and the Presbyterian Alexander Duff, while also assisting in the conversion from Congregationalist to Baptist of the great Adoniram Judson! Early missionaries were aware of their pioneering situation and of the facts that they had much to learn and were certainly making mistakes along the way. Carey is famous as a Bible translator but also translated the Ramayana so that other missionaries could learn about Hinduism more easily than he and his colleagues had learned. This sense of missionary cooperation soon led to conferences to discuss aspects of mission work. As Calcutta was the first great center of Indian Protestant missions it is no surprise to find the first large conference there in 1855, with 55 members from 6 missions attending. In 1857 workers from 7 societies met in Banaras. In 1858 in Ooty 32 missionaries from 8 societies in South India and Ceylon gathered (Latourette 1978 [1944]: 129f). These and similar meetings paved the way for the four great decennial missionary conferences held in Allahabad in 1872, in Calcutta in 1882, in Bombay in 1892, and in Madras in 1902. There was never a fifth gathering as the great international gathering at Edinburgh met in 1910 with strong Indian involvement and in the follow-up gatherings after Edinburgh the National Christian Council of India (originally the National Missionary Council of India and later the National Council of Churches in India) was born as a permanent body to discuss and deal with mission and church issues. Reports from the four great decennial missionary gatherings were published and are available in the best theological libraries. A mere glance at the contents pages is enough to show that the intent was comprehensive discussion of every important area of mission life. Evangelistic, educational, and medical work were always discussed; "the native church" was always a topic, except in the second gathering in Calcutta where a similar subject was instead termed "native agency." In all of these reports there are references to what later became the Rethinking agenda. In fact, some of the radical Rethinkers to be mentioned below addressed the Calcutta 1882 and Bombay 1892 gatherings. In Bombay in 1892 the early Rethinkers were given a platform to present their position. Kali Charan Banurji and J.G. Shome, both Bengalis about whom more will be said below under "new church attempts," spoke for a radical change in the way Christianity functioned in India. Banurji presented a major paper on the topic "The Native ChurchIts Organization and Self-Support," while Shome's comments in the discussion were reported in the printed volume from the gathering. Banurji's optimism in light of his being given such a platform is perhaps understandable: That the missionaries of India, the majority of whom represent foreign missions, should, in conference assembled, embody, in their programme, the conception of 'The Native Church', is an indication of momentous significance. It signifies, on their part, a readiness to recognize the ideal that the Native Church in India should be one, not divided; native, not foreign. Nay, it conveys the promise that, henceforth, they shall not impose by rule, upon the converts they are privileged to gather, the accidents of denominational Christianity, at once divisive and exotic, with which they themselves happen to be identified. (Banurji 1893a: 121-122, italics in original). Shome commented on his own optimism and enthusiasm, but also on how he was brought down to earth:
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