Protestants are in a minority of less than 1.5% of the population of Pakistan. It is the largest Christian denomination in the country, followed by the Catholics. Most of the Protestant population resides in urban areas of the Punjab province.
In colonial India, the All India Conference of Indian Christians (AICIC) played an important role in the Indian independence movement, advocating for swaraj and opposing the partition of India.[1] The AICIC also was opposed to separate electorates for Christians, believing that the faithful "should participate as common citizens in one common, national political system".[1][2] The meeting of the All India Conference of Indian Christians in Lahore in December 1922, which had a large attendance of Punjabis, resolved that the clergymen of the Church in India should be drawn from the ranks of Indians, rather than foreigners.[3] The AICIC also stated that Indian Christians would not tolerate any discrimination based on race or skin colour.[3]S. K. Datta of Lahore, who served as the principal of Forman Christian College, became the president of the All India Conference of Indian Christians, representing the Indian Christian community at the Second Round Table Conference, where he agreed with Mahatma Gandhi's views on minorities and Depressed Classes.[4] The All India Conference of Indian Christians and the All India Catholic Union formed a working committee with M. Rahnasamy of Andhra University serving as President and B.L. Rallia Ram of Lahore serving as General Secretary; in its meeting on 16 April 1947 and 17 April 1947, the joint committee prepared a 13 point memorandum that was sent to the Constituent Assembly of India, which asked for religious freedom for both organisations and individuals; this came to be reflected in the Constitution of India.[1][2]
^ abcThomas, Abraham Vazhayil (1974). Christians in Secular India. Fairleigh Dickinson Univ Press. pp. 106–110. ISBN978-0-8386-1021-3.
^ abOddie, Geoffrey A. (2001). "Indian Christians and National Identity 1870-1947". The Journal of Religious History. 25 (3): 357, 361. doi:10.1111/1467-9809.00138.
^ abWebster, John C. B. (2018). A Social History of Christianity: North-west India since 1800. Oxford University Press. ISBN978-0-19-909757-9. In December 1921, the Punjabi-dominated meetings of the All India Conference of Indian Christians in Lahore was more cautious in their proposals but less cautious in the rationale they offered. They passed resolutions, first indicating that the Protestant missions 'should be completely merged in the Indian Church and that in future all Foreign Missionaries should be related to it', and then urging the missions in the meantime to 'appoint Indians of ability and character on an increasing scale'. Among their supporting arguments were that 'Indian Christians are not going to put up with colour and racial distinctions', that foreign missionaries could not solve the community's problems 'because of lack of sympathy', that the missions were too divided by denominational differences to bring about a united Indian Church, and that 'In these days Indians look up to Indians and do not pay much attention to foreigners.'
^Black, Brian; Hyman, Gavin; Smith, Graham M. (2014). Confronting Secularism in Europe and India: Legitimacy and Disenchantment in Contemporary Times. A&C Black. pp. 88–91. ISBN978-1-78093-607-9.
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