Christianty have long been active and had greater impact on history of Chhotanagpur, particularly between Kurukh Community and other Tribals. In 2nd November 1845, first time four missionaries were came to Ranchi, from Barlin city of Germany. After that, many missionaries have came to Chhotangapur from different churches, as Catholic, Anglican etc. According to a book "Chotangpur mein mashihi mandli ka itihas, page 17, written be Rev. E. Wiste" Mr.Thomas,  Miss Meri, both were children of Sri. Bhikhu Oroan and  Smt. Jawni Orain from Lohardaga, baptized  in June 26, 1846, by Rev. Emil Sats, a missionary of German Lutheran Church. After that Sri Navin Pode form Hethakota, Sri Ghuran Oroan from Karand, Keso and Bandhu Oroan from Chetakuni bibtized with family on June 9, 1850. At the beginning, Christianity was extended among Kurukh Tribes. After that it expanded between Munda and other tribes.  At present, 25%(4.05% of total population of Jharkhand) Kurukhs adopted Christianity, including the majority of the educated, have become Christians. The non-Christians call themselves Sansar. It is seen, that in the some families the father may be a Sansar and son a Christian, and they live together without any distinction.

Social, Health and Educational evolution

It was  true that most important aim of the missionaries was to spread Christianity, but they were aware about the Adivasi rights. Christian Activists  play a significant and often a leading role in various adivasi's social movements. They desired endeavor to restore adivasi rights, resist the encroachment on adivasi land common property resources through frantic industrialization that threaten their livelihood and to campaign for adivasi control over state resources. They opened health care centers and educational institutions for advancement of Tribals.      

        Before 1845, when first German missionaries came, Chhotangapur was experiencing continual adivasi revolts and fervent pacification attempts by the British.  This revolts began with the alienation of adivasi land through the effect of the Permanent Settlment of 1793, which usurp the communal ownership of adivasi land and forested areas. Non-tribal groups were effected the ownership of land. Since 1628 the tribal chieftain(Chief of Tribals, who had nominal control over the adivasis, who paid him nominal annual tax through tribal headman)  gradually granted service-grants (jagirs) of land to caste Hindu non-tribals that allowed outsiders to collect tax from adivasi inhabitants. But land alienation quickened following colonial ingress. The jagirs created a landlord class who disrupted existing traditional forms of Bhuinhari and Khuntkatti land tenancy. Bhunihari tenures were held by adivasi on perpetual fixed rents which were not customarily enhanced, while the Kuntkatti was not assessable for rent, the tenant paid tax for the occupation of their territory. The Permanent Settlement lent lethal legal ballast for the encroaching instincts of ‘outsiders’ built as it was around a presumption of zamindari ownership of land and emphasizing proven record of ownership that was simply unavailable to (or needed for) the unlettered adivasis. The ability to tax the adivasis inevitably now assumed oppressive dimensions leading to cycles of debt, further land alienation and the introduction of beth-begari (forced labour). Landlords were known to demand 60-84 days of unpaid labour annually as opposed to the customary 14-15 days, adivasis were denied receipts for rent given, enabling them to demand rents two to three times over. The population was backward, uncivilized, and illiterate; agrarian strife was rife, and spread of Christianity has gone hand in hand with the efforts of the abolishes to resist the oppression of the landlords and to assert, and secure recognition for, their claims to the lands on which they were first settlers.       

        The British colonial power in order to create a class for manning its ruling apparatus utilized Christian missionaries to open educational institutions and schools in the area, which produced a section of tribal people educated in western pattern. Britishers succeeded in creating a class within the otherwise classless tribal society. This was in fact, the beginning of the dilution of tribal identity. Amit Ghos said "Missionaries functioned according to well chalked out programme in the Chhotangpur. They produced an ideology for the peasant system emerging in the tribal region and grafted the notion of private property in land to the communal mode of production, articulated the demands of tribals as peasant proprietors for the restoration of land, regulation of rent, and abolition of of feudal dues, guided peasant struggles against Zamindars, worked for the passage of agrarian law and setup peasant organizations like co-operative credit societies. In fact, they gave a new sense of self-respect to the tribal peasants and sought to create a separate identy of them."  Christian mission offered a useful institutional canopy over an area seething with adivasi discontent and helped usher in the associational density that was a feature af adivasi mobilization in the early 20th century. Soon numerous assciations wre formed to raise funds for educating adivasis and fight diku operation like the Christian association in 1898 by Lutheran gradates, Christian Students Organization in 1912, Chhotanagpur Charitable Association in 1912, Chhotanagpur Unnati Samaj in 1915, Decca Students Union in 1916, Catholics Sabha in 1935. There were mostly initiatives of Lutheran and Anglican youth leaders, further they were followed by Catholics who formed Catholic Sabha. Owing to the exposure and motivation given to them by the Christian missionaries a sense of new political awareness developed among the tribal people in the national context. An entire generation of Christian tribal politicians, emerging from a comparatively earlier access to education, founded and established the movement for state autonomy that started in the late 1930's, with active support of German Evangelical Lutheran Church. Emergence of some semi-political organizations like, Chotanagpur Unnati Samaj(1915), whose  members were mostly Christian tribals  from the Lutheram and Anglican congregations. It was led by Joel Lakra and Catholic Sabha (1935), through the unifying efforts of Ignes Beck, a Catholic politician, that all these associations merged to become the Chotanagpur Adivasi Mahasabh(1938), which was to start the movement for a separate state for tribals.  Later, finally it turned into the first political Party of the tribals  (1949) known as Jharkhand Party, which became the largest opposition entity in the Bihar assembly in the 1952s with figures like Jaipal Singh, Theodor surin, Ignace beck, Paul Dayal, Julius Tigga, Bonifas Lakra, Samuel Purti, N.E. Horo and Jastin Richard working in tandem with prominent non-Christian leader Bandiram Oroan . Ironically, except one Bandiram Oraon all the prominent leaders of the party were Christians. Later Theble Oroan and  Kartik Oroan came to the Party.  Again Jharkhand Party succeeded 1n 1957. There is a sense now that the Christian activism has retreated and been superseded by the frenetic nature of ethno regionalist clamor splitting into various factions, merging with the Congress in 1963, the locus of social movement activity shifting to agrarian struggles in in the Santhal Pargana led by Shibu Soren' s Jarkhand Mukti Morcha in the mid 1970s, the agitationnist phase of the All Jharkhand Students Union(AJSU)  in the mid 1980s leading to formation of the Jharkhand Area Autonomous Council in 1995 prior to the formation of the Jharkhand state in November 2000.

Christianity and Culture

Although, some Kurukhs adopted Christianity and leave some sarna procedural, they have upkeep and give importance of some culture and traditions of the community. They sing hymens in kurukh with karma and other traditional rag, both in church as well as various ceremonies. A hymen book 'Kurukh Dandi' is famous for Kurukh songs and Kurukh rag. Like non-Christian Kurukh, they like to dance, sing and play musical instruments as Mandar, Nagara, Dolak, and flute etc. At the time of dance in marriage and festivals People hold together in a chain and form a circle then practise  this dance  along with music and song. Musicians with their traditional music instruments remain inside the circle.         

         Marriage rituals in the Christian Kurukhs are about similar to those of non-Christian Kurukhs. except Marriage custom in the Church. Marriages are arranged by the guardians in the family, but the opinions of the brides and bridegrooms are also respected. Child marriage is not recognised. Divorce is not allowed by the society. But they can take divorce by the court.. Both men and women can marry more than once but men are not allowed a second marriage unless they are widowed or are divorcees. Pre-marriage customs as Pan Bandhi or danda kherna and Lota Pani, swearing ceremony are  celebrated. There is the custom of men going to the forest to fetch firewood and women to fetch sal leaves for preparing cups and plates. The preparation of the marriage mat and marriage baskets of various sizes are other customs. Preparation of Marwa is also as about same as non-Christian Kurukhs. When the day comes the bridegroom proceeds with a large party of his friends, male and female, to the bride's house and people dance with armed linked in circle manner at the outside of the village. Bride's people of the village come and join to the dance. Meanwhile they welcome bridegroom and his party to the girls house. In the Marwa, there is a songs completion with both of the party. Marriage ritual celebrated in the church. After this they have a feast till late in the night.       

          Christian Kurukhs celebrated various festivals - Harvest, Christmas, Ester, Sharhul and Karma. In occasion of Christmas and Ester they come together into the church and they do the Bhajan with singing religious songs in whole overnight. Karma and Sharhul is celebrated, but pooja or worship method is little difference with the non-Christian Kurukhs. Even though they participate sharhul procession in the village or the cities with non-Christians Kurukhs.       

         Some other elements as  food, occupation, house, garments, ornaments, totems, characters, appearance and households are same as the non-Christian Kurukhs. 

Christianity and Kurukh Literature

We can’t forget the roll of Churches to the development of the Kurukh language. In fact churches have contributed much to the advancement of the Kurukh language through their pioneering grammarians, such as Rev. O.Flex, Rev. F. Batseh, Rev. F. Hahn, Rev. A. Grignard and Rev. C. Bleses, whose grammers and dictionaries later served as the bases for translating Christian literature in to the Kurukh language. The extensive use of Kurukhs books such as Girija Dandi (Hymn), Kurux Negchar (Kurux order of Worship), Puna Gacharka (New Testament) and other similar books on Christian worship has not only helped to maintain the language but also has induced unity among the Kurukhs living across different States. A Kurukh Bible “ Nemha Bible” Written By Rev. Niranjan Ekka, Lohardaga has been published in 2000.

          Roll of Sir Griyrson, Rev.Flax, Rev.Han and Mr. Aarchar, Mr.Ferdinand, Mr.Grignard, Gordon and Bleses  are famous for it. Their books are ‘English Oroan Dictionary’ by Bleses(1965), An Oraon-English Dictionary (Entries include parts of speech and illustrative phrases. Roman transcription used throughout. Bibliothèque-Anthropos-Linguistique. Tom II) by Grignard(1924), Grammer(includes approximately 5,000 words and phrases. In Roman transcription) by Hann & Ferdinand(1903), A Grammar of the Oraon Language (a traditional grammar intended for pedagogical purposes in two equal parts: parts of speech described and syntax) written by Grignard(1924) and Kurukh Grammar (Traditional grammar. Roman transcription used throughout) by Hann & Ferdinand(1911). There are some creative literature written by the Kurukhs. These include Munta Pump Jhumpa (Bunch of First Flowers) by Dawle Kujur (1950) ; Innelanta (written by Ignes Kujur (1962); Kurukh Sanni Kiiri (Kurux Short Stories) by Julius Tigga (1962), Kurukh Naigas (Priest of Kurukh) by Mr. Shanti Prabal Baxla(1952), Hindi mem Uranva sikshaka (Self-instructional textbook) by Mr. Shanti Prabal Baxla(1952), Kurukh Kath Kheri( Kurukh Story) by Shanti Prabal Baxla(1976),  Kurukh Katha Billi by Back(1960), Kurukh Phonetic Reader, written by Dr. Frances Ekka. There are a few other books for adult education, such as Pardikarge Angitana Puthi ( book for adult literary ) by C. M. Tiga (1939), Luurgahi Mahba (the importance of learning) by C. M. Tigga (1940?) Bolo Ganit (elementary Arithmatic) by C. M. Toppo (1940).