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them as he knew that he would not get fair treatment from them, but that only God could change their minds. 109 Pastor Chandu from Udaipur district said that the police were not ready to charge an FIR (First Information Report) against the people who attacked Christians without cause. 110 Pentecostal leaders in Rajasthan strongly feel that the freedom to profess and practise their religion has been affected ever since the BJP came to power. Thomas Mathews firmly states that ‘since 1962, for twenty five years I had not much problem,’ but today ‘we can not conduct a free public meeting in Udaipur.’ 111 All the Pentecostal leaders who were interviewed expressed their concern that the freedom to profess and practise their religion is being seriously affected in contemporary Rajasthan. All stories of persecution narrated in the pastors’ meeting in Jaipur contained incidents that had taken place since the early half of 1990s. Meera bhai, a local pastor from Udaipur district who was brutally attacked by Hindu extremists, was asked why the severe attack was not reported to the police. He stated: What is the use of reporting to the police? Do you think that they will help? They are all ardent supporters of Hindutva and its allied organizations. They don’t mind us, but on the contrary they may file a false charge against us, saying we are converting people and destroying peace in the community. What an irony it is! When we are attacked we will be charged with a fraud case saying we have 109 Veeru (pseudonym), interview by author, Jaipur, 8 May 2006. 110 Chandu (pseudonym), interview by author, Udaipur, Rajasthan, 16 May 2006. 111 For more details see, W. Abraham, ‘Pauline Concept,’ 12. 208
disturbed the communal peace. Therefore, I do not want to go to police station. I am afraid of the police station. 112 However, this does not mean that all cases were ignored by the Police. There have been a few incidents of the police protecting Christians from dreadful attacks. Also there were occasions when Christians were protected by local Hindus when they were assaulted by militants. 113 Thus in conclusion, due to the nexus between religion and politics, especially with the BJP, Pentecostals fear that they, with other minority religious groups, will suffer the loss in the long run under the BJP government. They suspect that justice and fair treatment will be denied to them. Many Pentecostals, along with other Christian segments, see that the introduction of the Anti-Conversion Law is the gravest consequence of such a religio-political nexus as this law was introduced mostly in such states where BJP has been the ruling party. 4.5. The Issue of Conversion and Persecution The issue of conversion and persecution is not new in the Indian milieu. However, in recent years it has become a complex issue. Frykenberg describes it as ‘a bone of contention, controversy, and confusion’ in contemporary India. 114 Kim’s work, Religious Conversion in India, is a significant study on this subject. He finds four major explanations in the literature ‘why conversion is problematic in India.’ 112 Meera Bhai (pseudonym), interview by author, Udaipur, Rajasthan, 27 May 2007. 113 Even during the recent religious violence in Orissa, many persecuted Christians were protected and taken care of by local Hindus. 114 Robert Eric Frykenberg, ‘Introduction: Dealing with Contested Definitions and Controversial Perspectives,’ in Christians and Missionaries in India, ed. Frykenberg, 17. 209
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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
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them and disqualify them from being
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perspective.’ 120 Pentecostal ins
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One of the most significant feature
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there are changes in the outline of
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However, as the churches started gr
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Although persecution placed Penteco
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Page 169 and 170: e headed for extinction.’ 145 Thr
Page 171 and 172: this issue has changed. In the late
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Page 177 and 178: Chapter 4 PENTECOSTALISM AND THE RE
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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
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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
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Page 217: Janata Dal (BJD) in the coalition g
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Page 223 and 224: (purification). McKean observes tha
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Page 227 and 228: Another chief strategy seems to be
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Page 235 and 236: 4.6. Conclusion The above discussio
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Page 239 and 240: Financial poverty has been a major
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Page 253 and 254: Although the term ‘globalization
Page 255 and 256: entitled ‘Pentecost: Internationa
Page 257 and 258: Coleman’s argument that the moder
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Page 261 and 262: esponse to different situations. Th
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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
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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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