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There are changes even in terminology. In the vision statement of some churches, their purpose is stated as ‘transforming the communities,’ not simply as ‘reaching’ them. In many places the newly-established church buildings are no longer called ‘church,’ but ‘community hall.’ The minister is called ‘community developer’ instead of pastor. Much change is taking place in the light of the change in context. It is suggested that in the future it will not be easy to go somewhere simply as a pastor or preacher, but rather as a community developer. Secondly, there are definite changes taking place in the position of theological education in Rajasthan. In the initial period, Pentecostals thought that only Bible knowledge and an anointing by the Spirit of God were the qualifications needed to be a minister. Early Pentecostal missionaries were not interested in theological training and even discouraged people from having any theological education. A senior leader has lamented that when he expressed his desire for theological education, his leader told him, ‘Christ’s coming is nearing. Don’t waste your time in the Bible schools. If you are filled with the Holy Spirit, that is enough. You should learn not Cemetery Theology 133 (Seminary theology) but Kneeology’ - Theology on knees. 134 133 Initially, Pentecostals in India were not willing to send their young people for theological training in seminaries, as they thought that the theology youngsters learn from the seminaries is a dead theology and that is why refer it as cemetery theology. In an interview, T.G. Koshy, the founder principal of Faith Theological Seminary (FTS), Kerala, explained the hardship he faced from his fellow Pentecostal leaders, pastors and believers. FTS is the first Pentecostal institution in India which obtained validation for its degrees from the Senate of Serampore. T.G. Koshy, interview by author, Birmingham, 11 April 2008. 134 There was an impression among the early Pentecostal leaders in India that a minister should spend time on his/her knees before God in prayer and learn the Bible on knees. It is believed that the Lord would reveal the ‘mystery of His Word when people are on their knees.’ Those who advocate such a concept have coined the term Kneeology. 152
However, as the churches started growing, Pentecostals realized the importance of education. On the basis of theological education, Rajasthan Pentecostal ministers can be classified as those who are untrained, those who have received some informal training, those who underwent certificate or diploma level formal training, and those who have a valid Degree from a recognized institution. In the whole state there is only one theological educational institute, namely FBC, Udaipur, which offers programmes that are validated by an accreditation institution. FBC offers various programmes from Certificate to Degree level, which are accredited by Asia Theological Association (ATA). However, there are four other theological institutes that offer certificate or diploma level courses. These institutions can be regarded as denominational Bible Schools or Training Centres. The theological education in the state can be classified as Informal Training, Formal Training - Certificate/Diploma Level, Formal Training – Undergraduate Level, and Formal Training – Graduate Level. Both Pentecostal as well as non-Pentecostal leaders agree that the development of theological institutes was a key factor in the growth of the Pentecostal movement in Rajasthan. 135 All Pentecostal leaders without exception emphatically stated that the formation of FBC is one of the chief reasons for the growth of FFCI. A leader who recently began a training centre admitted that he received inspiration from FBC to start a Bible school for the growth of his church. 136 Today there is provision to study for a BA and MA from Mohanlal Sukhadia University, Udaipur 135 Both Philip and Cherian argue that the formation of FBC was a significant factor behind the growth of Pentecostalism, particularly FFCI in Rajasthan. See Philip, ‘Thomas Mathews Revolution,’ 22; Cherian, ‘Pentecostal Revival,’ 39. Anand Choudhary acknowledges the role of FBC in the expansion of Pentecostalism in the state. Choudhary, interview, 09 May 2006. 136 John (pseudonym), interview by author, Jaipur, Rajasthan, 09 May 2006. 153
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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
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Indian Pentecostalism. Many non-Pen
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the ‘Pentecostal-like movements
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Indian revivals, without the influe
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elationships between dominant group
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missionaries. As McGee rightly obse
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participated in the 1908 revival an
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2.3.3.2. North India The Sialkot (P
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civilizations, be taken as coming f
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trembling and falling down on the g
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aptism, within weeks he had to modi
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and personal religion.’ 170 Even
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However, the most important and und
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There were trans-cultural elements
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Chapter 3 PENTECOSTALISM IN RAJASTH
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the Rajputs kingdoms is not general
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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 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: there are changes in the outline of
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
Page 181 and 182: statutory Commission was constitute
Page 183 and 184: attempts have been made to explore
Page 185 and 186: Furthermore, Pentecostals in Rajast
Page 187 and 188: minority and fundamental rights, se
Page 189 and 190: elonging to this land. The concept
Page 191 and 192: various dynamics related to the iss
Page 193 and 194: people will no longer be subject to
Page 195 and 196: enterprise in Asia.’ 43 Once the
Page 197 and 198: enterprises. The VHP had planned to
Page 199 and 200: occasions when they had to face opp
Page 201 and 202: claiming to be working for the glor
Page 203 and 204: and language.’ 67 Hindutva advoca
Page 205 and 206: time it gives approval to Hindutva
Page 207 and 208: As a direct influence of Hindutva i
Page 209 and 210: one, and is ‘historically variabl
Page 211 and 212: 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
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Godwin, Colin Robert. ‘The Empowe
Page 413 and 414:
Correspondent. ‘PM Responds to EU
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