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It is clear from the letters of CMS missionaries that they struggled to sustain their mission in the state. As there was no proper transport, travelling made mission even more difficult 18 and the lack of rain produced famine and poverty. The missionaries’ letters asked for medical personnel to help them as well as the local community. 19 They found it difficult to help the increasing number of sick people in the villages. Such a mammoth challenge caused Shoolbred, to long for spiritual gifts. He reflects in a letter to his home church in Scotland: ‘Into the smoky glimmer of the fire a poor consumptive man was carried on his rude couch. Alas! What could I do for him?’ Shoolbred confessed that there were occasions when he longed for, and was ‘almost tempted to pray for the possession of those miraculous gifts which the Master and His first disciples dispensed.’ 20 It is apparent that there was a scarcity of missionaries, particularly local missionaries. Haywood mentioned that there was not even a single Bhil clergy man in the state. 21 This created a tension in the Society about whether to continue their mission in Rajasthan or to hand over to some other agency. According to Lane Smith, due to the shortage of staff and money, all the western missionaries were in favour of handing over the Bhil Mission to other societies, but the bishop opposed the proposal. 22 18 It is important to understand that even today travelling to certain areas of the state is a Herculean task. Detailed evidence of the increasing difficulty travelling in the state is found in Cherian’s research. See ‘Study of the Religion of the Bhils,’ 10. 19 For example, Rev. A.I. Birkett asked for a doctor because of the influence that a medical missionary could exercise and also because of the need for proper medical advice for the missionaries. See A.I. Birkett, 15 March 1916, CMS Letters, University of Birmingham Library (hereafter cited as CMS Letters). 20 Quoted in Carstairs, Shepherd of Udaipur, 54. 21 Canon, 15 March 1916, CMS Letters. 22 Smith H.J. Lane, 12 December 1919, CMS Letters. 100
3.1.2. Contemporary Christianity The post-Independence era saw a great number of indigenous mission agencies coming to the state to be involved in various forms of Christian mission. Abraham Cherian gives a list of various Christian missions including Pentecostals in Rajasthan. 23 The CNI is the most prominent Christian church in Rajasthan as in many other north Indian states. It was constituted on 29 November 1970 at Nagpur, Maharastra by the union of six churches: The Council of Baptist Churches in Northern India, The Church of Brethren in India, The Disciples of Christ, The Church in India, The Methodist Church (British and Australian Conference) and The United Church of Northern India. 24 Although the CNI does not have a wholly local origin, it has become an indigenous church. The Canadian Mission began in Banaswara and was later aligned with the United Church of Northern India, before the latter merged with CNI along with other churches. They mostly continued the work that the foreign missions began. Cherian’s study reveals that CNI chiefly concentrated on socio-educational developments of their followers, rather than on evangelistic activities. 25 Missionaries began to come to Rajasthan from other states of India from the second half of the twentieth century. Many south Indian missionaries came to the state to engage in evangelistic activities. In 1960, four Kerala graduates from the 23 For details of their works, see A.T. Cherian, ‘Contribution of Churches,’ 101-02, 115-128. 24 Constitution of the Church, 39-40. 25 Cherian, ‘Contribution of Churches,’ 101-02, 115-116. 101
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A CONTEXTUAL MISSIOLOGY OF THE SPIR
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Abstract This thesis studies the id
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Acknowledgements My heart overflows
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Abbreviation AICC All India Christi
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3.2. Pentecostal Beginnings in Raja
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Chapter 1 INTRODUCTION Pentecostali
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imported movement from south India,
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Indian Pentecostal missionaries. Th
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the ‘impressive success’ of Pen
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Pentecostalism, there has been a gr
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cultural nationalism, religious int
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Penthecosthu Sabhakal 30 fall into
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the product of Pentecostal theology
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All the above studies have certain
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the global culture of Charismatic C
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Missiology is the academic discipli
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has a major role in the theological
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Figure 2 Pentecostal Presence in Ra
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elievers. They refer to the example
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This study essentially uses the ind
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helps to ‘create the bonds of mut
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Jorgensen, participant observation
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approach them personally. Twenty Pe
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esearch is concentrated on a few di
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meetings on eight occasions at all
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time keeping the necessary distance
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Chapter 2 HISTORICAL CONTEXT AND ID
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2.1.1. A Socio-Religious Issue Iden
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India, and so he suggests that both
Page 59 and 60: indigenous nature of Christianity i
Page 61 and 62: definition and the rich diversity o
Page 63 and 64: Dalit Pentecostalism 37 and chiefly
Page 65 and 66: There is a well-established ancient
Page 67 and 68: As A.C. George rightly comments, th
Page 69 and 70: involved in forming small cells wit
Page 71 and 72: many local languages before Penteco
Page 73 and 74: Kerala. In one way or the other, th
Page 75 and 76: 2.3. The Origin of Pentecostalism i
Page 77 and 78: mission in 1908, came to India with
Page 79 and 80: Indian Pentecostalism. Many non-Pen
Page 81 and 82: the ‘Pentecostal-like movements
Page 83 and 84: Indian revivals, without the influe
Page 85 and 86: elationships between dominant group
Page 87 and 88: missionaries. As McGee rightly obse
Page 89 and 90: participated in the 1908 revival an
Page 91 and 92: 2.3.3.2. North India The Sialkot (P
Page 93 and 94: civilizations, be taken as coming f
Page 95 and 96: trembling and falling down on the g
Page 97 and 98: aptism, within weeks he had to modi
Page 99 and 100: and personal religion.’ 170 Even
Page 101 and 102: However, the most important and und
Page 103 and 104: There were trans-cultural elements
Page 105 and 106: Chapter 3 PENTECOSTALISM IN RAJASTH
Page 107 and 108: the Rajputs kingdoms is not general
Page 109: The CMS and the Canadian Presbyteri
Page 113 and 114: involved in non-church planting eva
Page 115 and 116: has been ignored by writers, thus m
Page 117 and 118: tongues. The Jiwas were working in
Page 119 and 120: Although Peter Lal began his preach
Page 121 and 122: the state, such as Jodhpur, Jaipur,
Page 123 and 124: CNI church met in the medical store
Page 125 and 126: ecame known as the Banaswara trio a
Page 127 and 128: meetings conducted by Philip and hi
Page 129 and 130: Marubhoomiyile Apostalan (The Apost
Page 131 and 132: conscious of the significance of be
Page 133 and 134: particularly those from Kerala, hav
Page 135 and 136: They have also launched a Bible Tra
Page 137 and 138: Twelve out of the eighteen Pentecos
Page 139 and 140: available for everyone, and the inv
Page 141 and 142: of Christianity is responsible for
Page 143 and 144: validated by an accreditation agenc
Page 145 and 146: served as executive council members
Page 147 and 148: example shown by a student from Cha
Page 149 and 150: David J. du Plessis is true of Raja
Page 151 and 152: chanka kiya’ (the Spirit has heal
Page 153 and 154: example is the recent acknowledgeme
Page 155 and 156: them and disqualify them from being
Page 157 and 158: perspective.’ 120 Pentecostal ins
Page 159 and 160: One of the most significant feature
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there are changes in the outline of
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However, as the churches started gr
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Although persecution placed Penteco
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there took place unusual spiritual
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e headed for extinction.’ 145 Thr
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this issue has changed. In the late
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gatherings. However, today they hav
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expressed his concern that not all
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Chapter 4 PENTECOSTALISM AND THE RE
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expression, belief, faith and worsh
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statutory Commission was constitute
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attempts have been made to explore
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Furthermore, Pentecostals in Rajast
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minority and fundamental rights, se
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elonging to this land. The concept
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various dynamics related to the iss
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people will no longer be subject to
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enterprise in Asia.’ 43 Once the
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enterprises. The VHP had planned to
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occasions when they had to face opp
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claiming to be working for the glor
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and language.’ 67 Hindutva advoca
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time it gives approval to Hindutva
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As a direct influence of Hindutva i
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one, and is ‘historically variabl
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There are clear illustrations of th
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spiritual values, it is uniquely to
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crisis. 101 If this report is true,
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Janata Dal (BJD) in the coalition g
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disturbed the communal peace. There
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social work done by the Christians
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(purification). McKean observes tha
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against Christians are distributed
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Another chief strategy seems to be
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in the academic year 2001-2002. He
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oth the objects and reasons for the
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Pentecostals are always accused of
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4.6. Conclusion The above discussio
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north India. Indian Christians lack
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Financial poverty has been a major
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terms of its leadership structure i
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peculiar to Pentecostalism in Rajas
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greater presence of Christians. Man
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from larger organizations and that
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sign of holiness. However, later on
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a fair representation of local peop
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Although the term ‘globalization
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entitled ‘Pentecost: Internationa
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Coleman’s argument that the moder
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and Lewis Houston and Bill O’Lear
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esponse to different situations. Th
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they have made changes in their the
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achieved as the present world syste
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while they were distributing litera
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Jainism participated in the event.
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are a global community, because she
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‘reflection to orient it, to orde
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developments that shift the context
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the need for and responsibility of
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6.1.2. Contextual Missiology of the
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spiritual transformation,’ and so
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the global on the local is a realit
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states, ‘for Pentecostals, theolo
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It is argued here that the Holy Spi
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some consensus regarding the work o
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as ‘participation in the sending
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and magic. He was tormented by the
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of people from other faiths. Accord
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As seen above the stories of healin
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current study shows. To put it anot
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anticipates distinctive Indian Pent
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one among several ways to justify m
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this ‘as secondary destroys the w
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Second, in certain cases the Spirit
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important role in a culturally sens
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nations.’ 127 However, the Spirit
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would have been no opportunity for
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formation of a Pentecostal church i
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esult he changed his position. He a
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Jerusalem community, the local Pent
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y the context, then moved by the Sp
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Jonathan Ingleby discusses the sign
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languages, but use similar terminol
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theology in terms of ecumenicity, F
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in Rajasthan is on the rise, and so
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will ‘convince sceptics …that C
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ecome involved in various social in
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possibility.’ 183 Bosch gives a f
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transformation. First, it has the
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Pentecostal community is still sore
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open social context of the common p
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Self-awareness of the tribal commun
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can get more involved in medical mi
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edress the balance of cultural expr
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such as evangelism, social mission
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Christianity as old as Christianity
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movement. It also showed that the c
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However, in the light of the curren
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Being ecumenical, it is able to pro
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contextual missiology. Thirdly, fro
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ather there can be more issues and
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Appendix 2 Research Representation
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Appendix 4 THE RAJASTHAN DHARMA SWA
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Appendix 5 Rajasthan Freedom of Rel
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fabric is weakened by such illegal
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45 40 35 30 25 20 15 10 5 0 1991-19
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Appendix 9 South /North India Repre
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Appendix 11 Theological Education o
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Althouse, Peter. Spirit of the Last
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Barrett, David B., and Todd M. John
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________ ‘Pentecostal Theological
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Cox, Jeffrey. Imperial Fault Lines:
Page 385 and 386:
Farquhar J.N., and G. Garitte. The
Page 387 and 388:
Heaney, Robert S. ‘Conversion to
Page 389 and 390:
Jenkins, Philip. The Next Christend
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________ ‘The Debate on Conversio
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________ Spirit-Shaped Mission: A H
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________ ‘The Charismatic Renewal
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Miller, Basil. Praying Hyde: The St
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________ The Flaming Tongue: The Im
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Poruthur, A. ‘Ground Realities of
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Sarkar, Tanika. Hindu Wife, Hindu N
Page 405 and 406:
Special Correspondent. ‘An Openin
Page 407 and 408:
________ ‘Anyadesathu Krupayude T
Page 409 and 410:
Whiteman, Darrell L. ‘Missionary
Page 411 and 412:
Godwin, Colin Robert. ‘The Empowe
Page 413 and 414:
Correspondent. ‘PM Responds to EU
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