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including reports on <strong>the</strong> deaths <strong>of</strong> Kerala Pentecostal pastors and preachers. 65<br />

There were also special articles and issues published in memory <strong>of</strong> Kerala<br />

Pentecostal preachers. 66<br />

Anderson’s observation regarding <strong>the</strong> link between Pentecostalism and <strong>the</strong><br />

existing churches is true in Rajasthan also. According to him, ‘Pentecostal<br />

missionaries almost invariably started <strong>the</strong>ir work within <strong>the</strong> framework <strong>of</strong> existing<br />

missionary networks, both evangelical and mainline mission.’ 67 Most pioneer<br />

south Indian missionaries were working among Christians at least at <strong>the</strong> start <strong>of</strong><br />

<strong>the</strong>ir ministry. Many <strong>of</strong> <strong>the</strong>ir first converts were already Christians in various<br />

existing churches, mostly ‘mission churches,’ when <strong>the</strong>y became Pentecostals.<br />

However, later south Indian Pentecostals became involved in educational and<br />

community development programmes along with <strong>the</strong> expansion <strong>of</strong> evangelistic<br />

and church planting activities. Theological institutes were established to train <strong>the</strong><br />

local ministers. Funds were raised to build churches in many parts <strong>of</strong> Rajasthan.<br />

Evangelistic activities were accelerated through various means, including modern<br />

means <strong>of</strong> communication such as radio, TV and o<strong>the</strong>r audio-visual devices along<br />

with <strong>spirit</strong>ual resources like healing, exorcism and miracles. All <strong>the</strong>se activities<br />

resulted in <strong>the</strong> multiplication <strong>of</strong> native Pentecostal believers, missionaries, pastors,<br />

leaders, churches and organizations. Thus in brief, <strong>the</strong> south Indian missionaries,<br />

65 For example, see Thomas Ma<strong>the</strong>ws, ‘Pastor Abraham: Now Belongs to History,’ Cross and<br />

Crown 5, no. 4 (1975): 14-15; ‘Pastor T.M. Varghese Promoted to Glory,’ Cross and Crown 15,<br />

no. 9 (1985): 6-8.<br />

66 See for example, Thomas Ma<strong>the</strong>ws, ‘The Late Pastor Abraham: End <strong>of</strong> an Epoch…? Or <strong>the</strong><br />

Beginning,’ Cross and Crown 5, no. 4 (1975): 16-18. This was published soon after <strong>the</strong> death <strong>of</strong><br />

K.E. Abraham. Cross and Crown 15, no. 5 (1985) was a memorial issue on Pastor M.K. Chacko,<br />

who was called <strong>the</strong> ‘lode-star <strong>of</strong> <strong>the</strong> Pentecostal Movement in North India,’ by Kerala<br />

Pentecostals.<br />

67 Anderson, Spreading Fires, 8.<br />

122

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