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never support BJP as it is a Hindu dominated party. Against this, it is argued that such a notion is wrong because other parties also have Hindus as their major followers. Beside this, BJP has some Christian members as well as a Christian MP (Member of Parliament). 37 Most churches pray very intensely during election days that a government which opposes Christians should not come into power. Special fasting prayers are organized, and people are encouraged to pray for a government that favours Christians. 38 Such practices are interpreted to mean that Christians are an anti-BJP community. The need to constantly pray for the election of pro- Christian governments was emphasized in the leaders meeting on 08 May 2006. However, Pentecostals argue that they are not against any government, but against political parties and governments that oppose Christians and their freedom to practise their faith. There is a popular notion that the BJP is acting against the will of Christians. The increasing number of well planned attacks on Christians and the introduction of the anti-conversion law in most of the states where the BJP has been ruling, have given an impression to minority Christians that the BJP is against them. Fourth, there are the social dynamics. Christians are involved in educational projects, especially among outcastes and tribal communities in the rural villages. Christians argue that as a consequence tribal communities and other marginalized 37 H.T. Sangliana, the BJP MP from Bangalore North, Karnataka, is a Presbyterian from Mizoram. However, while the final draft of this thesis is being written, it is reported that Sangliana resigned as a BJP MP, as there was a great deal of pressure on him from the party, following his stern voice against the recent violence on Christian minority by the Hindu militants in the state of Karnataka. 38 I can recollect what happened in one such meeting a few years ago. The preacher was questioned after preaching, because he said ‘after all, it is God who brings people into authority, and so we should not advise God.’ 182
people will no longer be subject to the Brahminical social order 39 and so it can no longer be implemented as these oppressed communities will be enlightened through education. The tribal communities will be enhanced socially through assimilation and involvement with other people in the Pentecostal community through its emphasis on participation and involvement, as discussed in chapter three. 4.2. Religious Intolerance India was known as a nation of religious tolerance and harmony until the recent disturbing signs of religious tension. India is the birth-place of religions such as Hinduism, Jainism and Buddhism, and at the same time the nation has welcomed many other religions such as Christianity and Islam. India is a religiously pluralistic society, more so than many other nations. However, there have been examples of a number of religious conflicts in post-independent India, and in the past few decades there has been a tremendous growth of religious intolerance. Christianity and Islam in particular face severe hardship from militant Hinduism. Various reasons lie behind this intolerant religious climate. Religious conversion is believed to be one of the most significant reasons for the fanatical religious attitude of some Hindu militants. In his research on religious conversion in India, Sebastian Kim finds that the conversion issue is a major concern for Hindus, as they argue that it is ‘the major cause of communal tension.’ 40 Plamthodathil Jacob observes that the aggressive propagation of other religions, and the conversion of 39 The social order based on caste in India is also known as Brahminical social order, as the Brahmans occupy the top-most position in this order. 40 S. Kim, In Search of Identity, 187. 183
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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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available for everyone, and the inv
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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 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: various dynamics related to the iss
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
Page 233 and 234: Pentecostals are always accused of
Page 235 and 236: 4.6. Conclusion The above discussio
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Page 239 and 240: Financial poverty has been a major
Page 241 and 242: 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
Page 401 and 402:
Poruthur, A. ‘Ground Realities of
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Sarkar, Tanika. Hindu Wife, Hindu N
Page 405 and 406:
Special Correspondent. ‘An Openin
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________ ‘Anyadesathu Krupayude T
Page 409 and 410:
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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