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3.5.3. Pentecostals and Ecumenical Attempt There is an increasing interest in ecumenism among Christians in Rajasthan today. There have been efforts in various districts of Rajasthan to build up a unity among various Christian sectors. In many cities like Udaipur, Banaswara, Ajmer and Jaipur, they have formed a united Christian Association. In most cases, they have a monthly meeting and annual assembly, apart from gatherings on special occasions like Christmas and Easter. It is very significant that during such meetings the ministers share the platform irrespective of denomination. In Udaipur, it is the practice that a Pentecostal pastor will preach when the meeting is hosted by a Catholic church, and vice versa. Ministers are included in the administrative body of this fellowship, irrespective of denominational differences. Today, Pentecostal pastors and singers are invited to other churches during special gatherings to preach and lead the praise and worship sessions. Such a practice was unimagined until a few years ago. For example, the RPC choir have been leading the worship during the annual convention of the CNI church in Jodhpur since 2001. Pastor Paul Mathews was invited to be the chief judge in the 2005 singing competition in the CNI church in Udaipur. Many Pentecostal preachers are given an opportunity to preach in mainline churches. I myself was invited to be a guest preacher in the annual convention of a non-Pentecostal church in 2004. Isaiah, 153 a CNI priest in Udaipur, used to attend the Sunday service at RPC after his own church service, stating that he and his family were interested in the Pentecostal message and worship. Pentecostals used to consider members of other churches to be nominal Christians or unbelievers and were not encouraged to attend their 153 Pseudonym. 162
gatherings. However, today they have begun to participate in the meetings of other churches. Christians in Rajasthan organize Masih Mela (Christian Festival) in many villages. It is a common event in many regions of Rajasthan, and usually takes place during the Christmas or Easter season. They organize special Christian gatherings, and people come from far distances to attend. These meetings include devotions, Bible study, separate meetings for women, children and youth, and gospel preaching every evening. The present research has found two major reasons for the increasing interest in ecumenical initiatives among Pentecostals and non-Pentecostals in Rajasthan. For most leaders, the chief reason is the increasing persecution of Christians. The intensified persecution from Hindu militant groups has forced Christians to realize the importance of coming together and acting in unity. Christians feel that their rights are not protected and that they are denied justice, and so in response they have decided to come together. There are several examples to underline this fact. The most recent one is the ‘peace march’ in front of the state Assembly in Jaipur by Christians of all denominations in Rajasthan to protest against the attacks of Hindu militants on the Emmanuel church, Kota. Leaders and members of many churches rallied together under one banner in March 2006. The second reason for this desire for unity is the increasing understanding between Pentecostals and non-Pentecostals. There was a time when 163
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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
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3.1.2. Contemporary Christianity Th
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involved in non-church planting eva
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has been ignored by writers, thus m
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tongues. The Jiwas were working in
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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
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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
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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: this issue has changed. In the late
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
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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
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Page 211 and 212: There are clear illustrations of th
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Page 215 and 216: crisis. 101 If this report is true,
Page 217 and 218: Janata Dal (BJD) in the coalition g
Page 219 and 220: disturbed the communal peace. There
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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
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Correspondent. ‘PM Responds to EU
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