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denominational doctrines created barriers between Christians. However, as discussed earlier, people are being exposed to new expressions of spirituality. It is significant that Pentecostals have changed their attitude to Catholics and other non-Pentecostal Christians. There was a time when Pentecostals believed that Roman Catholicism was the religion of the anti-Christ. 154 Pentecostals were known as sheep stealers. However, the charismatic experience provided opportunities for people to participate in each other’s activities and to interact more, and thus they have begun to understand each other better. Due to information technology, people have begun to read about, watch and engage in new experiences, and this has promoted a better understanding of each other. Today CD, DVD, audio and video cassettes, books and magazines containing charismatic messages, praise and worship and other Holy Spirit manifestations are available, even for non-Pentecostals. This does not mean that there is a smooth relationship between various Christian groups in every part of the state. There is reluctance and a degree of tension in some places. For example, in Ajmer, some Pentecostal pastors have complained that they are not included in the administration of the united fellowship in the city, and that they do not have a voice in such an assembly. Also some non-Pentecostal leaders have pointed out that not all Pentecostals are cooperating in these initiatives. In a discussion during an interview about the ecumenical efforts taking place, Rev. Collin C. Theodore, the CNI Bishop of the Diocese of Rajasthan, 154 K.E. Abraham, Mahathiyam Babylon [Babylon the Great] (Kumbanad, India: K.E. Abraham Foundation, 1993) is the best example for understanding the early approach of Indian Pentecostals to Roman Catholicism. Abraham tries to establish that the Catholic Church is the ‘mystery, Babylon the great, the mother of harlots and of the abominations of the earth’ as mentioned in Revelation 17:5. 164
expressed his concern that not all were equally interested. He presented me with a book entitled Uniting in Christ’s Mission, 155 and stated that ‘this is what I am trying to do, to unite all Christian missions in the state.’ 156 3.6. Conclusion This chapter concludes that the Christian message had reached Rajasthan long before Pentecostals came to the state, where Pentecostalism is not a breakaway movement from either the existing churches or the Pentecostal revival elsewhere in India. The origins and growth of Pentecostalism in Rajasthan are due to four major reasons. First, missionaries from other north Indian states, influenced by the indigenous revivals in various places of the country, brought the Pentecostal message to Rajasthan. In this sense, Pentecostalism in Rajasthan can be viewed as a product of the missionary outreach of north Indian Pentecostals. Second, the local revivals that took place in the existing churches in Rajasthan have created a spiritual thirst among the Christians. From this perspective, Pentecostalism in Rajasthan can be regarded as a revival movement linked to the spiritual renewal that took place in the existing churches. Third, missionary activities of south Indian Pentecostals played a significant role in the making of the Pentecostal movement as these missionaries took the Rajasthani revival to new heights. Fourth, the involvement of Rajasthani missionaries caused the movement to spread to almost every district. 155 Enos Das Pradhan, Sudipta Singh, and Kasta Dip, eds., Uniting Christ’s Mission: Towards a United, Holistic, Evangelistic and Cross-Cultural Mission (Delhi: ISPCK, 2006). 156 Collin C. Bishop, interview by author, Ajmer, Rajasthan, 19 May 2006. 165
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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
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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 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: gatherings. However, today they hav
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
Page 213 and 214: spiritual values, it is uniquely to
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
Page 221 and 222: social work done by the Christians
Page 223 and 224: (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
Page 389 and 390:
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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