Robin Boyd breaks new ground in two important respects. First, he has brought to light the continuity of the hidden stream of living theology which has been flowing in India. Second, he has sought to see it as a function of the mission of the Church in India and evaluate it in terms of the future of that mission. We have had studies of Indian theologians; but in these studies they were made to stand out and apart from the life and mission of the Indian Church, more or less as unexpected freaks of nature. In the present survey they are standing solidly within the flowing stream of the Church. More than this, till now most of the studies of types of Indian theological thinking were undertaken by en who were eager to evaluate them in terms of Western theological schools and categories. Indeed theologians like Oasthuizen and Wagner studied Indian theology on the assumption that it must justify itself before Western theology. There are occasions when Boyd also is tempted in this direction. But he does not yield; he warns himself and others against it, and affirms that Indian theology must be judged in the light of the mission of the Church in India, and need not be brought to any other bar of judgment. This is a welcome departure.
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