The history of the Christianity can be traced back to two thousand years started with the birth of Jesus Christ, in a village called Bethlehem. Total number of followers of Christ is in Asia 306,401,000 out of 1,974,181,000 in the world (1991 census). The population of India in 2011 (latest census report) was 1,210,193,422 and Christians are 2.3% of the total India population. Christianity marked its beginning in India with the arrival of St.Thomas, one of the Apostle of Jesus, in 52 A.D. From 1947 onwards the age of Independence marked the fast growth of the country economically, socially and culturally. The improvement in transportation and communication facilities facilitated the Christian missionaries to reach the unreachable areas of mission and development. Since the independence the number of services rendered by Christians has multiplied in various forms like schools, rehabilitations centers, leprosy homes, orphanages, hospitals, dispensaries, colleges, vocational training centers, printing and visual media, social uplift programmes, social development initiatives etc. The Christianity in India, at present, rooted from south Kanyakumari to north Jammu and Kashmir. It has 143 catholic dioceses and 107 non-Catholic dioceses. Within the jurisdiction of these dioceses thousands of educational and non educational institutions are functioning as an expression of its social commitment. Various developmental activities are taking place under the registered social service societies of each diocese. Rural development activities and conscientization activities are initiated in recent times amidst strong opposition from fundamentalist and political parties who see the Christians as hurdles to gain their vested interest. Even they struggle to gain the constitutional provision, religious minority status, in the name of cultural and social advancement they achieved and it promotes..

Commenting the contributions made by Christians Dr.Rajendra Prasad said on December 18, 1955, "Remember, St.Thomas came to India when many of the countries of Europe had not yet become Christians, and so those Indian who trace their Christianity to him have a longer history and a higher ancestry than that of Christians of many of European countries. And it is really a matter of pride to us that it is so happened". Early history of the community is fables and traditions and only few records exist. Their contributions are outstanding in preserving the culture of the place.

From option to compulsion:The persisting effort to work for the upliftment of the poor, the marginalized and the oppressed, in the face of opposition, is derived from the Ten Commandments and its gist "love your neighbour as you love yourself." In the parable of Good Samaritan Jesus said "go and do likewise". Therefore, for a Christian, social service is not an option but essential part of his day-to-day life as an expression of love for others.

Working with the least, lost and the last:Jesus Christ was always a part of that humanity which comprises of the poor, the oppressed, the weak and the marginalized. "By taking the side of the poor and the downtrodden and by raising voice against prevailing injustice and the authority of the ruling class, Christ had to pay the price of accepting his crucifixion. Thus Christians must continue to have vision of a just society and work towards the realization of the basic ethical values, recognizing social service as a sacred duty."

From Humanism to Spiritualism:Mere humanism will not be sufficient for the integral development of the community. Christians are aware that those guided only by humanistic values, social work principles and scientific methods will achieve their social work objectives to a certain extent but they will fall short of continuous commitment and the level of selfless service required. The concept of Amartya Sen is significant in this context, i.e. “there is a need for incorporation of ethics into economic development.”

From Charity to Development:The commandment to love your neighbour as you love yourself is the inspiration for starting charitable services by the Christians. But close examination of the work reveals that it can create 'a feeling of benevolence and superiority on the part of the giver and a sense of inferiority among the recipient. Thus experimenting community model and the shift of focus in work especially among funding agencies has changed to Development.

From social development to Human development: The economic development has helped the country to progress but the number of people below poverty line did not diminish significantly. Human development is possible through distributive justice which Christians strive for. Many of the Christian Institutions have realized this through empowerment of the people and initiating sustainable development through self help groups, income generation programs etc. The range of initiatives begin with the child and end with the senior citizen i.e. by catering to all requirements at all stages of life.

Human development to Total development:Jesus was "not only worried about the spiritual welfare of the people but also was equally concerned about their hunger, thirst, sickness, social discrimination and religious burden. His message was a cry for life with multi dimensions:

  1. Economic dimension = Physical life = Cry for survival
  2. Ecological dimension = Nature linked life = Cry for sustainability
  3. Socio-cultural dimension = Psychic life = Cry for recognition
  4. Symbolic dimension = Religious life = Cry for meaning


Until Prof. Amarthya Sen received his Nobel Prize in Economics for establishing through his extensive research from Cambridge University, that education and health are the basic building blocks of development, the world of economists did not wake up to the simple formula which was chosen by the Christian Missionaries centuries ago. The impact of his message was so strong that the rightist and fundamentalist groups were critical of any recognition given to Amartya Sen opining that any recognition to Amartya Sen’s contribution will be indirectly the recognition of the contribution of the Christian missionaries to the Indian society. That is where the wisdom of certain groups in India stands today – very unfortunate!

Dr. B. R Ambedkar, Mother Teresa, Jyotirao Phule and William Carey’s works are the source of ideological guidance and moral inspiration for the ICS Party’s inception.

Dr. Bheem.Rao. Ambedkar (1891-1956)

Dr. B.R. Ambedkar was the leader of Independent India from 1947 to 1956. A profound philosopher, committed organisation man and a leader who maintained the highest standards of personal integrity and dignity in public life, he is one of the sources of ideological guidance and moral inspiration for ICS Party’s inception. His treatise “Religions in India and their origin” and “Nationalists in India” - a historical study”, is a critique on the dominance of upper classes and deprived rights of the marginalised classes in India. It provides a holistic alternative perspective for political action and statecraft, consistent with the needs of human race and sustainability of our natural habitat. ICS Party’s philosophy “Do Unto Others...” or “Integral Humanist Nationalism” has his ideological guidance and moral inspiration.

A Short Biography

Bheem Rao Ambedkar was born on April 14, 1891 at Ambedkar village in Ratnagiri District of Maharashtra state. His father was Ramji. He was the 14th son of his father. After leaving school, Ambedkar studied F.A. at the Elphinstone College, Bombay (Mumbai). With the help of the Rajah of Baroda, Ambedkar went to Colombia University, America and completed his B.A. and M.A. degrees in 1912 and 1913 respectively. For his M.A. degree he wrote a research paper “Commerce in India”. He wrote many more research essays while staying at Colombia. His research paper, “Nationalists in India - a historical study”, was awarded Ph.D. by Colombia University. He went to England to study law. Along with law, he studied Economics and Political Science. He acquired the degree of Barrister-at-law and also M.Sc. degree simultaneously.

Dr. Ambedkar hailed from the community of Mahars who are condemned as untouchables. On this account Dr. Ambedkar had to face a number of problems. He was looked down upon and ill-treated. Hence he wanted to agitate against untouchability. In 1918, he took up a job as a professor in a college and in 1920 he took part in the first meet of the Depressed Classes held at Nagpur. In 1923, he started practicing at Bombay High Court. In 1924, he started a paper “Bahishkrita Hitakarini”. He took up the cause of the Depressed Classes before the Simon Commission which visited India in 1928. He attended the First Round Table Conference held at London and argued that the Depressed Classes should have voting rights and the right to elect their own leaders.

Dr. B.R. Ambedkar was first Law Minister of India after we got Independence in 1947. He was also the chairman of the drafting committee of our Constitution and in fact, he is one of the main architects of our Constitution. As a brilliant law minister and an intelligent person, he could include in the Constitution, the required safeguards for the depressed Classes. On November 1, 1949 the Draft Constitution was approved by the Government and Dr. B.R. Ambedkar was since then called, the “Modern Manu of India”. The caste system in Hinduism forced Dr. B.R. Ambedkar to embrace Buddhism along with 5 lakhs of other Depressed Classes people. He attended a conference of Buddhists in Sri Lanka in 1950. He was a lover of books. On a visit to New York, it is said that he purchased as many as 2000 books. Dr. B.R. Ambedkar passed away on December 6, 1956. Dr. B.R. Ambedkar’s life is an example to others. He had shown how men born in humble surroundings could rise up in life.

Mother Teresa (1910-1997)

Albanian born, Nobel Laureate Mother Teresa was an Indian Roman Catholic Religious Sister who devoted herself towards working for the poor from 1946 to 1997. Mother Teresa is a household name for her good works, but many people don’t know much about her beyond “a nun who helped the poor.” She is one of the sources of ideological guidance and moral inspiration for the ICSP’s inception.

A Short Biography

Mother Teresa was born Agnes Gonxha Bojaxhiu in 1910 in Albania, to a financially comfortable family – they lived in one of the two houses they owned. Her father died when she was 8 years old, which ended her family’s financial security. She was fascinated with missionaries from an early age and she knew by age 12 that she would commit herself to a religious vocation. When she was 18 years old she left for Ireland and never saw her mother or sister again after the day. After a year of learning English in Ireland, she transferred to the Sisters of Loreto convent in Darjeeling, India. She took her vows as a nun in 1931, and that’s when she chose the name Teresa – to honour Saints Teresa of Lisieux and Teresa of Avila. Teresa of Lisieux is the patron saint of missionaries, which attracted Mother Teresa to her, as well as patron saint of florists, Australia, AIDS sufferers and others. Teresa of Avila is the patron saint of people in religious orders, lace makers, Spain and more. Teresa began teaching history and geography in Calcutta at St. Mary’s, a high school for the daughters of the wealthy. She remained there for 15 years and enjoyed the work, but was distressed by the poverty she saw all around her.

In 1946, Teresa travelled to Darjeeling for a retreat. It was on that journey that she realised what her calling was: “I heard the call to give up all and follow Christ into the slums to serve him among the poorest of the poor”. It took two years of preparation before she was able to begin doing the work she felt compelled to do. She needed to receive permission from the Sisters of Loreto to leave the order, while retaining her vows, as well as permission from the Archbishop of Calcutta to live and work among the poor. She also prepared by taking a nursing course. In 1948, Teresa set aside her nun’s habit, adopting instead the simple sari and sandals worn by the women she should be living amongst, and moved to a small rented hovel in the slums to begin her work. Teresa’s first year in the slums was particularly hard. She was used to a life of comparative comfort, and now she had no income and no way to obtain food and supplies other than begging. She was often tempted to return to convent life, and had to rely on determination and faith to get her through it.

One of Teresa’s first projects was to teach the children of the poor, drawing on her experience with teaching the children of the rich. She didn’t have any equipment or supplies this time, but she taught them to read and write by writing in the dirt with sticks. In addition to promoting literacy, Teresa taught the children basic hygiene. She visited their families, inquiring about their needs and helping provide for them when she could. Word began to spread about Teresa’s good works, and soon she had other volunteers wanting to help. By 1950, she was able to start the Mission of Charity, a congregation dedicated to caring for “the hungry, the naked, the homeless, the crippled, the blind, the lepers, and all those people who feel unwanted, unloved, uncared for throughout society, people that have become a burden to the society and are shunned by everyone.” She went on to open a hospice for the poor, a home for sufferers of leprosy, and a home for orphans and homeless youths. Mother Teresa was honoured with many awards throughout her life, from the Indian Padma Shri in 1962 to the inaugural Pope John XXIII Peace Prize in 1971 to Albania’s Golden Honour of the Nation in 1994 and most famously the Nobel Peace Prize in 1979. She refused the traditional Nobel honour banquet, instead requesting that the $192K funds be given to help the poor of India. She continued her work with the poor for the rest of her life, leading the Missionaries of Charity until just months before her death on September 5, 1997. Post her death, the Catholic Church began the move towards beatification of Mother Teresa. On October 12, 2003, and she was beatified, thereby bestowing on her the title “Blessed”.

William Carey (1761-1834)

William Carey inspired millions of poor citizens of India to lead a purposeful life. As a young man, he had great confidence in himself and in God and became a missionary. Carey lived in India for 41 long years. He loved his adopted homeland so much that he did not return to his own country for a long time. During this period, he rendered yeoman services to India. He produced seven grammar books, four dictionaries, thirteen polyglot vocabularies, and translations of the bible in forty Indian languages, 132 books of learning on various subjects such as botany, social-customs and literature. Carey was a great scholar and philanthropist. He is one of the sources of ideological guidance and moral inspiration for the ICS Party’s inception.

A Short Biography

William Carey was born in Paulerspury village in England on January 17th, 1761. With six children to look after, his cobbler father found it extremely difficult to make both ends meet. Hence he could not afford to provide any of his children with a formal education. At the age of ten, Carey was taken up with fascinating stories of far-away countries and made a promise to himself to someday visit India. As a young man, he had great confidence in himself and in God and became a missionary. After a five-month long sea voyage, he landed at Kolkata (a.k.a. Calcutta) on January 9th, 1793. He was accompanied by his wife Dorothy and four children. During his journey Carey kept himself busy with the study of Bengali language and literature. Upon arrival he rented a house in Kolkata, and then later moved to the Sunderban area, finally settling in Shirampur (in the present day state of West Bengal). He worked with a missionary zeal and attracted like-minded people to his camp. The community first started a school for boys and later added a school for girls.

A cobbler's son by birth, Carey rose by sheer dint of effort to great heights - he was appointed to teach Sanskrit, Bengali and Marathi at Fort William College, Kolkata, in 1806. After five years of teaching, he was promoted to be a full-fledged professor and continued to teach there for the next thirty years. He introduced the idea of "savings bank" to protect local people from the clutches of money-lenders. He campaigned for better facilities for lepers and for the aged. He also introduced the use of steam engine in India. He was fascinated by the power and beauty of Indian classics and felt inspired to translate the Ramayana, the Sankhya (a system of philosophy first propounded by Sage Kapila) and the Itihaasamaala for the benefit of English readers. Carey undertook the publication of periodicals such as the monthly Bengali magazine, "Dig-Darshan," English monthly called "Friends of India" and "Samachar Darshan" on a regular basis. He founded the "Agricultural and Horticultural Society of India" and completed a survey of agriculture in India. William Carey died on June 9th, 1834 while he was still physically and mentally very active. In 1993, the Government of India brought out a postal stamp to commemorate the bicentennial of his landing in India, a fitting memorial to this great scholar and philanthropist.

Jyotirao Phule (1827-1890)

A radical and liberal thinker who received his early education at Scottish Mission's High School, Mahatma Phule worked for the upliftment of the lower castes. A great reformer of India, Mahatma Jyotirao Phule, authored the Sarvajanik Satyadharma Pustak, which emphasised equality of all men and called for equality before the law and equality of opportunity. He is the source of ideological guidance and moral inspiration along with the other three for the ICS Party’s inception.

A Short Biography

Jyotirao Phule was born in Satara district of Maharastra in 1827. His father, Govindrao was a vegetable-vendor at Poona. Originally Jyotirao's family belonged to 'mali' caste, considered as inferior by the Brahmins. Since, Jyotirao's father and uncles served as florists, the family came to be known as `Phule'. Jyotirao's mother passed away when he was nine months old. In 1841, Jyotirao got admission in the Scottish Mission's High School, Poona. There, he met Sadashiv Ballal Govande, a Brahmin, who remained his close friend throughout his life. Jyotirao was married to Savitribai, when he was thirteen years old. In 1848, he sparked off the dalit-revolution in the Indian society. He then started his campaign of serving the people of lower castes who were deprived of all their rights as human beings. In 1851, Jyotiba established a girls' school and asked his wife to teach the girls in the school. Jyotirao, later, opened two more schools for girls and an indigenous school for the lower castes, especially the Mahars and Mangs.

He agreed that the British rule had ushered in a general improvement in the condition of the masses. English educa¬tion had made the depressed classes aware of their rights and inspired thoughts of overcoming domination by the higher castes. But he criticised the British administration for its many injustices including diversion of funds meant for higher education purposes. He condemned the Prarthana Samaj and the Sarvajanik Sabha. He aimed at replacing the Hindu religion with the 'Sarvajanik Ishwar Pranit Satya'. In 1873, he founded the Satyashodhak Samaj (Truth Seekers' Society), the leadership of which came from the backward classes. The Samaj aimed at spreading education amongst women and lower caste people. In 1876 there were 316 members of the 'Satya Shodhak Samaj'. In 1868, in order to give the lower caste people more powers Jyotirao decided to construct a common bathing tank outside his house. He also wished to dine with all, regardless of their caste. Jyotiba Phule devoted his entire life for the liberation of untouchables. He revolted against the tyranny of the upper castes. On 28 November, 1890, the great reformer of India, Mahatma Jyotirao Phule, passed away.

Party History

The Indian Christian Secular Party is launched and nurtured by the Christian Social Forum (CSF). Like the CSF, the ICS Party is committed to promote unity, preserve identity, and protect the socially disadvantaged groups and empower them socially, to lead a life of confidence and dignity which is the hallmark of this movement.

History is the philosophy of nations. And the ICS Party has a very clear conception of Indian history. Here was a great civilization whose influence and imprint spread from Kanyakumari to Kashmir, from south to north, from one side of the coast to the other. It withstood the storms of invaders and British colonization. It fought and resisted external oppression and its essential civilization and culture survived great challenges and attempts at effacement. The glory of Christian Missionaries and the committed efforts of social revolutionaries like William Carey and Mahatma Jyotirao Phule respectively, are testimony to the upliftment of socially disadvantaged groups who have been suppressed right from the Aryan invasion.

In more recent times, this torch of Integral Humanistic Nationalism and Humane identity was carried forward by Dr. B.R. Ambedkar and the Blessed Mother Teresa. From 1510 A.D until the present century the Christian Missionaries’ contribution to India’s Nation building has been carried out by a large number of Christian Ministries, Associations, Missionaries, Societies and others. The CSF, founded in 2013 sees itself as the legatee of this historic movement.

The ICS Party’s philosophy, vision, mission and values relate to all Indians, irrespective of religion, caste or color. To the ICS Party all Indians, irrespective of religious background, are equal.

ICSP Philosophy: “Do Unto Others...”

“Do Unto others...So whatever you wish that others should do for you, do also for them.”

“Do Unto others” or Integral Humanistic Nationalism presents the ICS Party’s conception of Indian nationhood. It must be noted that “Do Unto Others” is a nationalist, and not a religious or theocratic, concept. The following descriptive on philosophy explains in greater detail, the concept on which the party took shape and will continue to execute its values.

ICS Party’s philosophy has a strong and consistent emphasis on helping the weak, the poor, the needy and the sick. The philosophy directs us in giving consideration for helping the poor. This translates into our policies, ensuring that we have strong defences for the poor, weak and sick - maximising the breadth of healthcare availability, ensuring adequate welfare / safety nets are available and giving voice to the voiceless weak, marginalised groups and minorities amidst a political climate where money buys influence.

ICS Party’s philosophy is a call to respond to the tremendous amount of absolute poverty, injustice and the remarkable impact we can make on reducing such poverty. With the national perspective of justice in mind, our general budget priorities are even more tragic when contrasted with the huge spending on our military, which basically serves to keep us a little safer, while millions die each year of poverty. ICS Party’s philosophy is to take up an unassailable allegiance to the pursuit of love, peace, truth, justice, liberty, fraternity, equality, humanity and dignity, above any other narrow national pursuits.

ICS Party’s philosophy is a call to proclaim liberty to the captives of poverty, recovering of the sight to the blind and to set at liberty those who are oppressed. The Christian missionaries have brought truly substantive benefits to the poor, the captives of poverty, the sick, and the oppressed throughout the nation as part of their mission, partly through their influence and advocacy to the British-India government. ICS Party’s philosophy is based on that contribution done by the Christian missionaries and to focus on real opportunities for affecting change.

ICS Party’s philosophy is driven by a singular goal – “Do Unto Others...” and this reminds us with a great reality that we are people of limited time and money and we only have so many challenges that we can effectively engage in. If we really care about achieving meaningful goals, it is required that we prioritise. Decisions on public policy are really about priorities as well, virtually every policy decision comes down to weighing one priority vs. another (for example, many are a question of monetary cost vs. group benefit). We care about really benefiting people. We have prioritised the issues that we can make a difference in and focus on them. Thus the policies, and focus areas, aims and party manifesto are finalised with this philosophy.



Justice, Liberty, Equality and Fraternity, enshrined in the Constitution of India, are the guiding principles for all political parties governing this democratic country.

Scheduled Castes and Scheduled Tribes, Religious Minorities and other Marginalized sections together constitute a sizeable population of the country. They have contributed considerably to the nation building, but have hardly had any place or share in the public affairs of this country. The underprivileged of the society have been given a number of Constitutional rights, with the hope that they will lead a life of dignity and self respect in due course. But these sections of the society are not yet able to enjoy these constitutional rights completely, and are unable to usher in for themselves the social-transformation and economic independence; injustice is still being heaped on the marginalized sections of the society (especially the women). This will continue as long as the governance of the country remains dominated by politics of rich upper classes of the society.

Even after sixty three years of implementation of the Constitution, most of the citizens in India still suffer from the pangs of discrimination of birth and descent, and are not able to fully utilise the available opportunities provided under the constitution. As such their true potential remains unrealized. The “preservative” political culture of the present does not suit the aspirations of our younger generations, who vehemently try to unshackle the burden of their past, in order to conquer the future.

Today the politics of the country is increasingly becoming the exclusive ‘preserve’ of a new class of entrepreneurs who are abusing public office for private gain. Ineffective implementation of Laws has resulted in the marginalization of certain sections of the society in the governance of this country. Autocratic political parties exercising their power without accountability, with distorted priorities, is resulting in undue benefits to the politicians and their men which is leading to the ‘perverse’ political culture and pervasive corruption in general.

The middle class, who should be the vanguard of polity of the country, is increasingly alienating itself in despair from political process. Deprived and disadvantaged groups, who constitute mainly Scheduled Castes, Scheduled Tribes, Most Backward Classes (MBCs), Minorities and Bahujans therefore need to inculcate and nurture a new ‘political culture’, staking their claim to govern the country and impact with their presence, the competitive fields of business, bureaucracy and politics. With Liberalization, Privatization and Globalization of the economy, the poorer sections of the society are losing out to the economically rich in all the areas. The economic growth of the country is resulting in undesirable concentration of wealth in a few hands without equitable distribution among the citizens.

In order to overcome the ills of the present political culture, with concomitant economic environment, we need to build a society completely free from all forms of discrimination based on birth, descent, religion and caste. All the power of governance of the country should be re-structured and it should be based on principles of sovereignty of the ‘citizen’ with concern for the marginalized and weaker sections. Corruption and private gain at public cost must become things of past. The governance of the country should be transparent and accountable. The State needs to focus on creating conducive environment for peace and order, to create opportunities for all, to fulfill their true potential and lead a decent life with dignity.

Politics hence forth shall not become the preserve of only the rich. Common man too shall be empowered politically. The ordinary people must stake claim to their due place and share in politics and public life of the country to prevent concentration of wealth in only a few hands through:

  1. Collective leadership and responsibility.
  2. Economic development with equity, social justice and environmental balance
  3. Distribution of wealth and resources of the country to serve the public good, while adhering to the principle of ‘Socialistic Economy’, with a balanced blend of ‘public-private partnership’
  4. Primacy to public interest over that of private.

With this shared vision, a few likeminded people have decided to come together to form a new political party - ‘INDIAN CHRISTIAN SECULAR PARTY’, to rejuvenate our republic and to promote inclusive politics.


A nation transformed into a casteless and a classless society, pluralistic in character with every individual enjoying justice, liberty, equality and human dignity with love ruling supreme


To serve our nation with spirit of love concern for equality and with a strong sense of justice.

By educating all the citizens enlightening about their rights namely birth rights/human rights/ constitutional rights and also the duties as the citizens of the country.

By organizing people into a united socially conscious society with a deep commitment and concern for the upliftment of all the oppressed, exploited, ill-treated, persecuted, socially handicapped and disadvantaged sections of the society like women, S.C, S.T, most backward castes, marginalized and the minority communities and By agitating in the constitutionally valid ways for social and economic prosperity, individual liberty, preserving the social, cultural and religious ethos of every people group and fighting for reservations to Dalit’s irrespective of they converting to any religion of their choice and to other deserving weaker sections and thus make the nation strong with unity but not uniformity in order to achieve a heaven on earth, where all people love another


A revelation of God’s love for us is foundational to all else. Love is the fulfillment of the law. We are told to “go and learn what this means, I desire compassion and not sacrifice”. God is love. We cannot give what we have not received. We learn love as we experience the Lord’s patience, kindness, goodness and faithfulness towards us despite our propensity to fall short of His glory. We know love by this that He laid down His life for us; and we ought to lay down our lives for each other. What our fellow man needs now, is our sacrificial love and the deeds it prompts; often walking the extra mile.

The duty to respect the dignity of each human being, in whom the image of the Creator is hidden, means in consequence that the person cannot be disposed off at will. Those with greater political, technical, or economic power shall not use that power to violate the rights of others who are less fortunate. Peace is based on respect for the rights of all.

Whatever the progress in technology and economic life, there is neither justice nor peace in the world, so long as people fail to realize how great is their dignity; for they have been created by God and are God’s children.

Truth is found in the person of Jesus. The Lord desires truth in our inward being. The enemy of our souls dwells in the darkness of error, false concepts and lies. Yet Jesus promises that if we abide in His word we will know the truth and the truth will make us free. Not only our words and actions reflecting His name, but even more - we are to possess the very nature corresponding to His name. This is true integrity where others can behold His glory in us, full of grace and truth.

Love for neighbour is an absolute demand for justice, because charity must manifest itself in actions and structures which respect human dignity, protect human rights, and facilitate human development. To promote justice is to transform structures which block love.

Social Justice can be obtained only in respecting the dignity of man. The person represents the ultimate end of society. Every perspective on economic justice must be human, moral, and eternal.

Liberty provides us with a better and more effective means of serving the society through our freedom as matured human-beings. It is neither self-indulgent, nor license to do as we please. And it refers neither to lawless living, nor to absolute freedom.

Liberty provides us with a choice to serve others and thus glorify God. In fact, because we are matured human-beings, the responsibility of using our liberty wisely is even greater. Liberty is conformed, and even sometimes confined by love. Without it, liberty is selfish. “Do not use your freedom as an opportunity for the flesh,” “but through love serve one another”. Love is always the framework under which the value - liberty operates.

Together with equality, in the recognition of the dignity of each person and every people there must also be an awareness to continuously safeguard and promote human dignity which is possible only as a community as a part of humanity.

Since all men possess a rational soul and are created in God’s image, they have the same nature and origin, and having been redeemed by God, enjoy the same divine calling and destiny, the basic equality of all must receive increasingly greater recognition.

We believe that the Christian view of life, including economic life, can transform the lives of individuals, families, schools, and our whole culture. We believe that with reflection, service, and social action, our economy can be shaped well so that human dignity prospers and the human person is served.

Work gives us dignity! Those who work have dignity, a special dignity, a personal dignity: men and women who work are dignified. Instead, those who do not work do not have this dignity. But there are many who want to work and cannot. This is a burden on our conscience, because when society is organized in such a way that not everyone has the opportunity to work, to be anointed with the dignity of work, then there is something wrong with that society: it is not right! It goes against God himself, who wanted our dignity, starting from here.

There is a growing awareness of the exalted dignity proper to the human person, since he or she stands above all things, and his or her rights and duties are universal and inviolable. Therefore, there must be available to all people everything necessary for leading a life truly human, such as food, clothing, and shelter; the right to choose a state of life freely and to found a family, the right to education, to employment, to a good reputation, to respect, to appropriate information, to activity in accord with the upright norm of one’s own conscience, to protection of privacy and rightful freedom even in matters religious.

Organization Structure

The Party shall have a four-tier organizational structure comprising the following units:

  1. Primary unit at the municipal ward, municipality, municipal corporation division or at all such other levels as the Party may prescribe.
  2. District Unit at the district or at such other levels as the Party may prescribe.
  3. State Unit at the state, union territory or such other levels as the Party may prescribe.
  4. National Unit at the national level.

Note 1: Party members representing professionals, women, youth, students and other similar categories may form separate groups as part of the primary unit level and at such other levels as may be prescribed.

Note 2: The party may provide for affiliation of organizations and associations of like-minded citizens from time to time.


ICS Party Logo

The Party Logo comprises of a Dark Magenta colour circle, with a "White colour Dove with olive stem in her beak" in the centre. The party initials "ICSP" are inscribed below that.

Dark Magenta colour
Magenta represents universal love at its highest level. It promotes compassion, kindness and cooperation and encourages a sense of self respect and contentment in those who use it. Gentle and caring in its approach, it generates acceptance, tolerance, support and patience.
Dove is a white colored bird and is the most ancient symbol for peace, tranquility, harmony, gentleness and innocence. It can swim, walk on earth like human beings and also fly in the sky. It symbolizes relationship with the sky and the soil.
Olive Branch
Olive tree is the symbol of peace and peace comes through obedience to the laws. Olive Tree is also the symbol for a "New Beginning".

ICS Party Flag

The Party Flag is rectangular in shape. The ratio of the length to the height (width) of the Flag is 3:2. It is divided into three strips of equal width. The top strip is orange and the bottom strip is green in colour. The middle strip is white in colour with the Party logo in the centre.

Orange colour symbolizes courage, confidence and competitive spirit. White colour symbolizes truth, peace, purity, and also the unity and integrity of the citizens despite the diversity of their religion, caste, language and beliefs. Green colour symbolizes the prosperity of the Nation and its relationship with soil.

ICS Party Election Symbol

Trumpet is blown in significance to commemoration of political movement, member solidarity and a range of recognized practices.

Trumpet - ICS Party’s election symbol is very apt for the political movement identification representing unity / harmony / cohesion / shared aims / commonality / Camaraderie / team spirit.

Trumpet signifies an alarm for a movement, a call to assemble, or a command given to move forward in chosen direction. It also signifies communication / message passed from one location to the other, one group of people to the other. It is believed that the sound produced by the trumpet will possess magical powers that enable to bridge the divide between two groups, rouse positivity, and drive out social stigmas and so on.

The sound of the trumpet has always denoted groups’ strength; here it denotes ICS party’s strength, whether this is used as a party symbol in the elections or in a party’s election campaign. There are countless examples in orchestral works which evoke an aura of heroism, power, strength, domination, triumph and noble sentiments which refer to courage, leadership and nations. In addition, the trumpet is more closely associated with power than any other instrument. This power symbolism is particularly closely related to political movements and leadership.

Trumpet is a symbol of considerable consequence in the holy literature. The image of the trumpet as a symbol of authority and social standing that goes hand in hand with its association with a call for a social movement. The symbolism of the Trumpet are very closely matched with the Vision, Mission, Values and Philosophy of ICS Party, hence Trumpet is decided as ICS Party election symbol.