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argue that for the first time the UN and the international community acknowledge the existence of the suffering experienced by minorities in India. 34 There are two major problems raised by the fact that Pentecostals are a minority in Rajasthan. Firstly, Pentecostals have no influential voice, as they have no representation in the State Assembly or in lower levels of administration. Secondly, Pentecostals think that they are treated as second class citizens in many instances. The majority religious groups seem to believe that the minority are subject to their control, and consequently, the latter face unwarranted persecution. Several cases have been recorded by Pentecostals of Police authorities not being willing to listen to their problems or register a case against a militant group who has inflicted atrocities against them. Many local Pentecostal leaders have insisted that their followers are put under enormous pressure to accept the majority religion. 35 They believe that the majority is imposing its will on them over the issue of religious belief and practice, and that is why their rights and privileges are denied. There are manifold dynamics to the struggle of Pentecostals as a minority group in Rajasthan. However, this is not to argue that it is a problem faced by Pentecostals alone; rather it is probably the case for all Christians, irrespective of denominational affiliation and location in India. The current study identifies 34 Special Correspondent, ‘U.N. Apprised of “Discriminations” in India, The Hindu, 6 September 2001, under ‘Regional,’ http://www.hinduonnet.com/2001/09/06/stories/04062017.htm (accessed 15 November 2006). 35 Even during the recent religious violence in Orissa, it is reported that Christians were forcibly to be converted to Hinduism by Hindutva groups. For more details, see Parvathi Menon, ‘Conversion to Hinduism a Condition for Christians to Return Home in Khandhamal,’ The Hindu, 1 October 2008, under ‘Front Page,’ http://www.thehindu.com/2008/10/01/stories/2008100161861400.htm (accessed 01 October 2008). 180
various dynamics related to the issue of minority status. First, there are religious dynamics. There is a popular notion that Christianity is a western religion, and so Indians are being converted to a foreign religion. Pentecostals in particular are accused of converting others. It is argued, in particular, that they are converting Hindus, and so Hinduism is decreasing. On the other hand, tribal Pentecostals feel that they are the original inhabitants of the land alongside other tribal people, and they have their own tribal religions. Thus, they have the freedom to choose their religion. Tribal Pentecostals raise various issues, such as the ‘introduction of the anti-conversion law’, the ‘accusation that they are followers of a foreign religion’, and the ‘denial of their tribal as well as constitutional rights’, to argue that the will of the majority is being imposed on them. Second, there are cultural dynamics. There is a misconception that Christianity was brought to India by foreigners who wanted to bring changes to indigenous cultures as well. Similarly, there is a misunderstanding that Pentecostalism was brought to Rajasthan by south Indians, as discussed in chapter three. Initially, south Indian Pentecostals were called Hallelujah vala (People who shout Hallelujah) and dubki vala (immersion people) 36 by other Christians. Therefore, Pentecostalism was misunderstood as a south Indian religion, at least in the initial period of the movement, and this impression still exists. Third, the minority issue has political dynamics. Another wrong notion in Rajasthan is that Christians are opposed to the political party BJP and that they 36 In Hindi language, immersion baptism is called dubki baptisma. Since Pentecostals practise immersion baptism of adults, they were called dubki vala, and Pentecostalism was called dubki mission by other Christians during the early period of Pentecostal history in Rajasthan. 181
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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,
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CNI church met in the medical store
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ecame known as the Banaswara trio a
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meetings conducted by Philip and hi
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Marubhoomiyile Apostalan (The Apost
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conscious of the significance of be
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particularly those from Kerala, hav
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They have also launched a Bible Tra
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Twelve out of the eighteen Pentecos
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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
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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
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
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: elonging to this land. The concept
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
Page 225 and 226: against Christians are distributed
Page 227 and 228: Another chief strategy seems to be
Page 229 and 230: in the academic year 2001-2002. He
Page 231 and 232: oth the objects and reasons for the
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Page 235 and 236: 4.6. Conclusion The above discussio
Page 237 and 238: north India. Indian Christians lack
Page 239 and 240: 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:
Page 385 and 386:
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
Page 411 and 412:
Godwin, Colin Robert. ‘The Empowe
Page 413 and 414:
Correspondent. ‘PM Responds to EU
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