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churches were established in thirteen states of north India during his 42 years of ministry. This means that at least two new churches were formed every month. 63 Donald McGavran wrote a note of appreciation about the fascinating growth of FFCI churches in Mathews’ Bible, ‘Donald McGavran, with high appreciation for the church multiplying which Rev. Thomas Mathews is doing in Udaipur. The Garasiyas and Bhils are loved by God, Christ intended for them to become followers of the Saviour, and a liberated people.’ 64 Moreover, Mathews thought that there should be an emphasis on cross-cultural mission in north India when he entered into Christian service, and he himself was a cross-cultural missionary from south India. However, he recognized the importance of equipping the natives rather than focusing on cross-cultural missionaries. He found that native missionaries are more effective, fruitful and acceptable in north India, and that is why he formed NMM. Furthermore, although hundreds of churches were established all over north India under the banner of FFCI, Mathews gave freedom to each church to function in its own cultural and indigenous way. He wanted churches to be self-governing with a freedom to raise funds, train leaders, construct buildings, and using indigenous means in worship. Community Development was another important feature of his vision. As a conventional Pentecostal missionary Mathews was not interested in the social aspects of mission in the initial years of his ministry. Nevertheless, he became 63 This does not mean that Mathews himself had established these churches, but his vision and motivation were key factors behind the growth of FFCI. 64 Thonnakkal, Marubhoomiyile Aposthalan, 3. MacGavran made this note of appreciation in Mathews’ Bible on 17 December 1980. 120
conscious of the significance of becoming involved in the development of communities, and consequently, schools, orphanages, hostels and vocational training were established in various places. A careful observation shows that Mathews’ was a progressive missiology as he realized that he needed to change the means and methods of mission in the light of the changing context. Such a progressive missiology caused him to become one of the most effective Pentecostal missionaries in the history of Indian Church. Although his death on 24 November 2005 was unexpected, he has had a lasting impact in Rajasthan. Later, many other missionaries came from Kerala and Tamilnadu. K.V. Abraham, the present vice-president of FFCI, Peter Kuruvila, the founder President of Agape Fellowship Church, Gladis Iswar Raj (Tamil Nadu), who took over the first Pentecostal church after the death of Peter Lal, and Y. Yohannan, the founder President of Bethel Fellowship, are some of the leading missionaries who came from south India. Many who came for secular employment later resigned their jobs and entered into full-time ministry after receiving a call. These include K.O. Varghese (the present General Secretary of FFCI), Johnny P. Abraham (the state secretary of FFCI) and A.M. Joseph (former vice-president of FFCI). An analysis of the early issues of Cross and Crown, the first Pentecostal periodical from Rajasthan, shows that there was a strong connection between Pentecostals in Rajasthan and south Indian Pentecostals, at least in the early years. There was regular report of what was happening among Pentecostals in Kerala, 121
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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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Kerala. In one way or the other, th
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2.3. The Origin of Pentecostalism i
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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 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: Marubhoomiyile Apostalan (The Apost
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
Page 171 and 172: this issue has changed. In the late
Page 173 and 174: gatherings. However, today they hav
Page 175 and 176: expressed his concern that not all
Page 177 and 178: Chapter 4 PENTECOSTALISM AND THE RE
Page 179 and 180: 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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