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wipe out religious minorities, particularly Muslims and Christians from India and there has been severe persecution of Christians since the early part of the 1990s. In line with this stand of Hindutva, the VHP leaders made a public statement in 1997 that ‘they will make the district of Banaswara free of Christians by 2000 AD.’ 79 A few weeks after this declaration many Pentecostal pastors were attacked. Pastor Shan 80 from Shalom ministry was brutally attacked by the Hindu militants in Banaswara. This was followed by a series of such assaults on Christian workers, including local Christian ministers. It is said that within three years after this threat there were ‘at least 25 violent attacks against Christians’ in the state. 81 The Hindutva proponents employ a number of popular religious and cultural symbols as a powerful means to nationalize the masses. 82 For example, the cow slaughter ban was such a tool used to exploit the sentiments of people. What was done to a Pentecostal pastor in Banaswara district reveals the unacceptable nature of the tactic. Dhiru, 83 a graduate of FBC and the pastor of an FFCI church, was in prison for more than four months following a false allegation that he had killed a cow. This incident shows that religious and cultural symbols can be used against another community. The cow slaughter ban was used as a strategy to unite people and at the same time to falsely accuse Christians of killing and eating cows. 79 Lalu (pseudonym), interview by author, Banaswara, Rajasthan, 12 May 2006. In his letter to Dr. Manmohan Singh, the Prime Minister of India, regarding the persecution of Christians in Rajasthan, in 2006, John Dayal, the National Secretary of All India Christian Council, also mentioned about this threat of VHP leaders. See, http://indianchristians.in /news/ content/ view/300/47/ (accessed 27 November 2008). 80 Pseudonym. 81 This was expressed during the pastors meeting in Banaswara, 13 May 2006. 82 Hansen, Saffron Wave, 75. 83 Pseudonym. 196
As a direct influence of Hindutva ideology, there has been an attempt to rewrite history. The Hindutva faction has made a major effort to revise India’s educational policy. According to Daniel, they wanted to give a Hindu colour to Indian history, moral values and thus to the entire educational system. 84 In the States where BJP has been ruling, the number of Vidya Bharati schools and other RSS affiliated schools has been growing, and they present Indian culture as Hindu culture. There is an impression that Christian schools did not submit themselves to the Hindutva force by adopting their curriculum, and so the Hindutva advocates see Christian schools as obstacles to implementing the vested interests of Hindutva. Pentecostals explained that there are incidents of rejection of applications for recognition of their schools in Rajasthan. The directors of three Pentecostal schools have described their difficulty in obtaining recognition for their schools from the BJP Government and said that they had to knock on every door to receive this recognition. 85 Minority groups feel that one of the major intentions of Hindutva militancy is to disband the Minorities Commission. It is likely that Hindu militants see it as a threat to the implementation of their militant ideology and the violent means to achieve their ends. Golwalkar’s solution to the minorities’ problem is assimilation, for he said that the minorities should be ‘wholly subordinated to the Hindu nation, claiming nothing, deserving no privileges, far less any preferential 84 For more details see, Daniel, ‘Challenges of the Hindutva,’ 43-46. 85 Sinu (pseudonym), interview by author, Udaipur, Rajasthan, 15 May 2006; Jiju (pseudonym), interview by author, Udaipur, Rajasthan, 22 May 2006; Mohan (pseudonym), interview by author, Udaipur, Rajasthan, 26 May 2006. 197
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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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of Christianity is responsible for
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validated by an accreditation agenc
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served as executive council members
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example shown by a student from Cha
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David J. du Plessis is true of Raja
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chanka kiya’ (the Spirit has heal
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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
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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: time it gives approval to Hindutva
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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
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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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Page 243 and 244: peculiar to Pentecostalism in Rajas
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Page 247 and 248: from larger organizations and that
Page 249 and 250: sign of holiness. However, later on
Page 251 and 252: a fair representation of local peop
Page 253 and 254: Although the term ‘globalization
Page 255 and 256: 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
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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
Page 413 and 414:
Correspondent. ‘PM Responds to EU
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