Empowering the outcasts of India
Dalit Christians and Pentecostals reshape the Indian religious landscape
Richard Howell, Indian Christian leader.
Perhaps the reason he was separated from you for a little while was that you might have him back for good—no longer as a slave, but better than a slave, as a dear brother. —Philemon 15–16
Today’s inspiring guest post comes from Richard Howell, founder and principal at Caleb Institute in Delhi and former general secretary of the Evangelical Fellowship of India and the Asia Evangelical Alliance. Although caste systems are found primarily in South Asia, the issue of treating all people equally in the church is an important one everywhere.
Chuhras belong to one of the Dalit castes—the lowest caste in India. In an Indian town, a police chief once asked a Chuhra convert to Christianity, “What good has it been for you to become a Christian?” The response was striking: “For one thing, I am not afraid of you now, and I can go around these villages with freedom. People no longer see me as a thief or a rascal, as they did when we were outcaste Chuhras. They see me as a man now.”
His words encapsulate the larger story of countless Dalits who have found in Christianity not just a new faith but a reclaimed humanity. This transformation speaks not only of personal change but also of a deeper shift—an awakening to spiritual dignity and social recognition in the face of entrenched caste-based oppression.
Faith as freedom: The Christian awakening among Dalits
Over 150 years ago, on November 17, 1872, in a small village (then part of British India, now part of Pakistan since the 1947 partitioning), a remarkable moment unfolded. Nathu Lal, a devout Hindu and the son of the village headman, stood at the crossroads of tradition and divine calling.
As the heir to his family’s land and a man of influence, he had every reason to stay within the familiar bounds of his heritage. Yet when he heard the gospel, something stirred deep within him—a joy, a light, a truth that could not be ignored. In a moment of profound conviction, Nathu embraced the message of Christ. With courage and a spirit awakened by grace, he was baptized, marking the beginning of a movement that would ripple across generations.
Nathu’s bold step inspired others—even those from the most marginalized backgrounds. One such man was Ditt, a humble Chuhra from a nearby community. In 1873, Ditt embraced Christianity. Despite being from a lower caste and struggling with a physical disability, Ditt’s sincerity shone through. He earned a modest living trading animal hides, but his heart sought a deeper purpose. In contrast to usual missionary practices that required a waiting period, Rev. Samuel Martin baptized him immediately, recognizing his conviction.
Eager to share his newfound faith, Ditt asked for permission to return home and preach. Initially hesitant due to caste prejudices, Rev. Martin eventually agreed, acknowledging Ditt’s unwavering belief. Nathu Lal played a key role in introducing Christianity to the Chuhra community, proving that the gospel transcends social divisions.
When Ditt returned to his village, his family rejected him. His relatives refused to eat or drink with him, and his sister-in-law severed ties, lamenting that he had changed his faith without their consent. However, Ditt remained resolute, declaring, “Your opposition will never induce me to deny Christ.”
Ditt’s missionary work among the Chuhras in Sialkot District had a profound impact. By 1886, 2,000 people had been baptized. By 1900, half of the region’s Chuhra population had embraced Christianity. By 1915, nearly all Chuhras in the district had converted. This success led missionaries to recognize the importance of native catechists, prompting them to recruit local converts like Ditt to spread Christianity further.
The price and power of conversion
The wave of conversions initiated by Nathu Lal and Ditt shaped the Christian movement across the Punjab region. As conversions surged, missionaries established a theological seminary in Sialkot in 1877 to educate new believers. The institution admitted 1,251 children from lower-caste backgrounds, helping them integrate into Christian life.
Converted Chuhras faced severe persecution, including economic and social pressures from landlords and excommunication by family members. Yet they found strength in their faith, embracing suffering as a testament to their commitment to Christ. Education became a means of liberation from the systemic oppression perpetuated by caste ideology. The transformative power of God’s grace shattered these chains of mental and spiritual bondage. As Jesus said, “You will know the truth, and the truth will set you free.”
The church’s contradictions
Even as the gospel brought liberation, the church itself was not immune to the very hierarchies it sought to dismantle. Despite Christianity’s emphasis on the imago Dei—the belief that all humans are created in God's image and possess inherent dignity—the Indian church has not been free from caste divisions.
Instead of acting as a countercultural force against caste oppression, it often reflects and reinforces the caste hierarchy. This contradiction is evident in religious sacraments, leadership opportunities, education, healthcare, and marriage customs, ultimately undermining the church’s mission of love, justice, and equality. When the church reinforces caste practices, it contradicts the core principle that all believers are equal in Christ Jesus.
Dalits in India continue to struggle for two fundamental rights—freedom and food—both of which they are often denied due to systemic oppression.
The influence of Pentecostalism
In response to such contradictions, new expressions of faith began to emerge. Among them, Pentecostalism offered a radically inclusive alternative. Pentecostal movements challenge caste-based discrimination through education, mobilization, and collective action. Once marginalized within Indian Christianity, Pentecostal churches now stand at the forefront of a spiritual reawakening.
A 2022 India Today article titled “Pastors of Punjab” highlighted this shift, showing how these churches challenge European-influenced liturgies and theological frameworks introduced by missionaries. Critics from mainline churches often viewed Christianity in India as foreign, a sentiment theologian Robin Boyd called the “Latin captivity” of the church. Yet Pentecostalism thrives, particularly among those seeking a transformative spiritual experience.
A distinctive feature of Punjab’s Pentecostal movement is its grassroots leadership. Village pastors, often bi-vocational—working as tailors, farm laborers, and small traders—lead services from their homes, making the gospel more accessible. They contextualize Christianity using Punjabi cultural elements such as langar (a free community meal), tappa (a folk song style), and gidda (a traditional dance), making Christianity feel indigenous rather than foreign.
Pentecostal churches provide refuge for marginalized Dalit and tribal communities, offering a path to spiritual and social liberation. Many who once turned to deras (Sikh religious centers) for solace now find empowerment in charismatic Christianity, breaking free from caste-based oppression through faith.
The gospel as a force for justice
The path to change lies in fostering dialogue, encouraging dissent against oppressive structures, and upholding the dignity of all individuals. The gospel remains a powerful force against systemic evils such as caste, colorism, and sexism, continuously calling the church to embody justice, love, and equality and thereby reflect Christ's inclusive and redemptive message.
In 2016, the Caleb Institute (the theological institution in Delhi where I serve as principal) welcomed Sikander, a young musician from Giddharbah, Punjab, as one of our first Master of Divinity students. Sikander and his entire family had recently come to Christ.
During his second year of study, Sikander described his transformation: “When I came to Caleb Institute, I hated myself because I saw myself as a Dalit. But now I know I am created in God's image and likeness—I am second to none. In Christ, I am a child of God. This truth has set me free to share the Gospel with others.”
Today, Sikander pastors a congregation that includes people of all castes, united by their identity in Christ rather than divided by culture. His journey and that of many other Dalits demonstrates that the message of hope sown in the hearts of Nathu and Ditt continues to bear fruit.