a contextual missiology of the spirit - eTheses Repository ...

occasions when they had to face opposition in the beginning of their ministry
during the 1960s, they were able to preach and share the Christian message
without any fear, but today that is not the case. According to Mathews, the
organized expressions of intolerance began in the 1990s: ‘There was no such
systematic and pre-planned way of opposition and attack in the early days of
Pentecostalism in the state.’ 55
Local Pentecostal leaders have acknowledged that initially they had few religious
problems. At first, they faced opposition from other established churches, rather
than from Hindus, as discussed in chapter three. One leader lamented, ‘We the
local Christians never faced such form of attack some twenty years ago. Today we
cannot believe that even our own neighbours sometimes turn against us purely on
the basis of religion.’ 56 Pentecostals argue that the foreign issue has little
relevance as Pentecostalism is an indigenous religion. While talking about his
Pentecostal experience, one of those who participated in the local Spirit revival in
Banaswara said:
I was filled with the Holy Spirit when we few local people prayed together. It
was not a formal meeting. There was no foreigner, nor a south Indian, nor a non-
Rajasthani. We were all from Banaswara. While we were praying, God poured
out His Spirit upon us. I began to speak in unknown tongues. Then how can
others say that my experience is a foreign experience. It is my personal
experience, directly received from the Spirit. No one can challenge it. 57
55 Thomas Mathews, e-mail to author, 30 June 2005.
56 Sanu Masih (pseudonym), interview by author, Banaswara, Rajasthan, 12 May 2006.
57 Manu (pseudonym), interview, 23 May 2006.
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