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Samuel Nur Massey, a railway traffic officer, was a member of Bethseda Church from its beginning. His aunt, Mrs. Blessy Lazarus, and her husband N. Lazarus, who was the railway station master of Ajmer, received a Pentecostal experience and became members of Bethseda church. When Samuel’s wife received the Holy Spirit, she received the gift of prophecy as well. 42 They described the way that many people came to hear Lal’s preaching and received the Holy Spirit baptism. According to Rev. Jordan Emmanuel Ramble, a retired Evangelical Director of the Methodist Church in the Diocese of Rajasthan, although there was missionary passion and enthusiasm in prayer among the existing churches, there was no teaching on the exercise of spiritual gifts. 43 There was much opposition from the Methodist church when Lal began to administer water baptism. However, many were baptised, and the church continued to grow. 44 Although Pentecostal ministers, like Robert Clove (from Jaipur) and O.J. Wilson (from Jabalpur, MP), used to come and help the congregation, the Bethseda church in Ajmer did not survive for long after the death of Lal on 08 October 1966. Many later Pentecostal leaders from south India questioned Lal’s ministerial credentials when he joined the railway. They hesitated to call him a Pentecostal missionary, because Indian Pentecostals, particularly in the south, have a general belief that a pastor or minister committed to fulltime ministry should not have a secular job. However, in an interview, Lal’s wife Mary related stories of Lal’s extensive travelling and preaching of the Pentecostal message in various parts of 42 She is in her late eighties today. She prayed for me and gave a prophetic message when I finished the interview with her. 43 Jordan Emmanuel Ramble, interview by author, Ajmer, Rajasthan, 19 May 2006. 44 S.N. Massey, interview by author, Ajmer, Rajasthan, 19 May 2006. 110
the state, such as Jodhpur, Jaipur, Kota and Udaipur, while continuing in secular employment. She said that there were many occasions when he went away to preach leaving herself and their children in Ajmer alone for days. 3.2.2. Local Revivals The current research found that revivals in existing churches played a significant role in the development of Pentecostalism in Rajasthan. Atma ka gagruti (Spirit revival) occurred in a few places in Rajasthan, during which people witnessed new and unusual spiritual experiences in the mainline churches. However, they did not recognize it as revival, nor did they compare it with any Pentecostal revivals as they were unaware of them. These local revivals took place without any external influence. It is significant that, as in Tirunelveli, Kerala and Mukti, there was a Holy Spirit outpouring among the local Christians in Rajasthan also. These Rajasthani revivals have many parallels with other revivals in India. It appears that the first Spirit revival in Rajasthan took place in Udaipur in 1959- 60 in the Shepherd Memorial Church, then a Methodist and now a CNI church. According to John Masih, a chief participant of these spiritual happenings, a spiritual thirst and hunger developed among many members of the church after Emmanuel Loel made several visits to the church in 1959. Loel was an Air Force officer from Jabalpur, MP, and had a Pentecostal experience. Many people in the church began to gather for prayer in the church and in various houses of church members. There was definitely an increasing desire for prayer, and some spent extensive hours in prayer. In these prayer meetings people had many spiritual 111
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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
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indigenous nature of Christianity i
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definition and the rich diversity o
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Dalit Pentecostalism 37 and chiefly
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There is a well-established ancient
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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 and 110: The CMS and the Canadian Presbyteri
Page 111 and 112: 3.1.2. Contemporary Christianity Th
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: Although Peter Lal began his preach
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
Page 161 and 162: there are changes in the outline of
Page 163 and 164: However, as the churches started gr
Page 165 and 166: Although persecution placed Penteco
Page 167 and 168: there took place unusual spiritual
Page 169 and 170: 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:
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Farquhar J.N., and G. Garitte. The
Page 387 and 388:
Heaney, Robert S. ‘Conversion to
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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
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Special Correspondent. ‘An Openin
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________ ‘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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