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the natives. It is significant that it took place among the young people in the hostel, as happened in Mukti and Dholka. As in many other places, such as Tirunelveli, the people who experienced the revival faced strong opposition from the existing church leadership. There were visible manifestations of the Spirit in this revival, including speaking in tongues, singing in tongues, falling down, visions and dreams, confession of sins and shaking of body, as occurred in many Indian revivals. Another important fact is that those who experienced the revival did not recognize what was happening as it was an entirely new experience for them. They began to talk about the ‘new words and phrases’ they uttered when they became ‘out of control’ in prayer. Tajendra Masih, who participated in the revival, says, we knew that something spiritual was happening as there were obvious changes in our behaviour, but could not realize it as the Holy Spirit baptism until when Pr. Thomas Mathews came from Udaipur to Banaswara, and taught us from the Scripture. We heard for the first time that it was a Pentecostal revival. However, by the time he came in 1968, many of those people who experienced this Pentecostal revival went back due to severe opposition from the Presbyterian Church. 48 Thomas Mathews and his first convert in Rajasthan, Samson Wilson, stayed in Banaswara for a while and taught people the Pentecostal message. This produced a number of indigenous missionaries like Tajendra Masih, Pathras Masih, and Valu Singh and who were sent to Itarsi Bible College in MP for theological training. Mathews left his colleague Wilson to work there. These three men later 48 T. Masih, interview, 23 May 2006. 114
ecame known as the Banaswara trio and are among the most influential indigenous Pentecostal leaders today. Consequently, Banaswara has a large number of followers of Pentecostalism. 3.2.3. South Indian Pentecostals and the Pentecostal Movement The greatest impact of Pentecostalism in Rajasthan was brought about by south Indian Pentecostals. As has been seen, people were experiencing manifestations of the Spirit in the existing churches in various places, but there were not many Pentecostals to explain what was happening. As Pentecostalism was brought to Rajasthan by north Indian Pentecostals from outside the state the non-Rajasthani Pentecostals have a major role in the origin and growth of Pentecostalism in Rajasthan. However, the contribution of south Indian Pentecostals was vital, as with their coming there was a new vigour, passion and meaning to these spiritual experiences of Rajasthanis. The Pentecostal missionaries from south India took this indigenous revival to further heights, and thus made it a movement in Rajasthan. South Indian Pentecostals used to come and preach from the beginnings of Pentecostalism in Rajasthan. K.E. Abraham, the founder of IPCoG, stated in his autobiography that he visited Rajasthan in 1944. 49 Although he was working in Delhi, Pastor M.K. Chacko, a pioneer Kerala Pentecostal missionary to north India, engaged in evangelistic activities in Rajasthan. In December 1963, he concentrated on his work in Jaipur, the capital of the state, for six months and thus 49 Abraham, Yesukristhuvinte Eliya Dasan, 371. 115
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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
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involved in forming small cells wit
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many local languages before Penteco
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Page 75 and 76: 2.3. The Origin of Pentecostalism i
Page 77 and 78: mission in 1908, came to India with
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Page 85 and 86: elationships between dominant group
Page 87 and 88: missionaries. As McGee rightly obse
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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 and 120: Although Peter Lal began his preach
Page 121 and 122: the state, such as Jodhpur, Jaipur,
Page 123: CNI church met in the medical store
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
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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
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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
Page 171 and 172: this issue has changed. In the late
Page 173 and 174: 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
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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
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Whiteman, Darrell L. ‘Missionary
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Godwin, Colin Robert. ‘The Empowe
Page 413 and 414:
Correspondent. ‘PM Responds to EU
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