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When people embrace the Christian faith, it is called conversion and is regarded as a threat to social order. However, when people are forced or enticed to become Hindus, it is referred to as suddhi or ghar vapasi. Another approach by Hindu militants to check conversion has been written Hindu criticism of Islamic and Christian exclusive truth claims, dogmas, and their conversion activities. 128 Kim notes the work of both Ram Swarup and Sita Ram Goel, and concludes that ‘through their extensive research and reading of Muslim and Christian material, they provided important sources for Hindus in their opposition to Islam and Christianity in general and conversion in particular.’ 129 In his work Arun Shourie, the former cabinet minister of India under the BJP rule, also criticised Christian missionary activities in India. 130 According to L. Stanislaus, the summary of most literature and documents that oppose Christianity is that missionaries are involved in ‘mass conversions by incentives, deceit, allurement’ and ‘coercion.’ 131 The most terrifying approach is the use of physical violence to oppose conversion. Both the converted and the converter are attacked, and in many cases, Christians are assaulted without any clear evidence of conversion. Hundreds of cheaply available books, booklets, pamphlets, documents, and CDs containing material 128 For more details on such Hindu literature, see Kim, In Search of Identity, 140-42; L. Stanislaus, ‘A Christian Response to Hindutva,’ in Nationalism and Hindutva, 198-99. 129 Kim, In Search of Identity, 141. 130 For example, see Arun Shourie, Missionaries in India: Continuities, Changes and Dilemmas (New Delhi: Rupa, 2004). Using examples from the writings of Swami Vivekananda and Gandhi, Shourie, analyses the work of Christian missionaries in India. He argues that whether evangelization or social work, Christian mission has conversion as its major purpose, and so the result will be denationalization. 131 Stanislaus, ‘Christian Response to Hindutva,’ 198-99. 214
against Christians are distributed everywhere to ‘create an atmosphere of hatred and abhorrence towards Christians and Muslims.’ 132 The speeches of many Hindu militant leaders have intensified the tension, and caused trouble. Daniel’s study contains a number of examples of such provocative talks from many leaders including Ashok Singhal, the International President of VHP, K.S. Sudarsan, the current leader of RSS, and Praveen Togadia, the International General Secretary of VHP. 133 Many Pentecostal leaders in Rajasthan believe that these two approaches, the confrontational literature and speeches by Hindu nationalists, have caused the religious tension. All four chief Pentecostal leaders from the district of Banaswara argue that it was once a peaceful district, but the militant groups have created tension over the last ten years or more. 134 As described earlier, a publicly stated intention to wipe out Christianity from the district of Banaswara has caused the growth of religious intolerance and violence since the 1990s. Many parts of India witnessed an intensified persecution of Christians in the latter part of the last millennium. Many sociologists as well as Christian writers conclude that the accelerated phase of assault on Christians began in 1998, when the BJP came into power to head the Central Government. 135 There has been a series of violent attacks against the Christian community in the recent past in Rajasthan which attracted global attention with the attack on EMI, Kota in 2006. 132 Stanislaus, ‘Christian Response to Hindutva,’ 199. 133 Daniel, ‘Challenges of the Hindutva,’ 50, 60-61. 134 This is expressed during the Leaders Meeting on 08 May 2006. 135 Pradeep Mandav, Communalism in India: A Paradigm Shift to Indian Politics (Delhi, India: Authors Press, 2000), 191-94; Michael, ‘Hindu Nationalism,’ 475-76; Bengt G. Karlsson, ‘Entering into the Christian Dharma: Contemporary “Tribal” Conversion in India,’ Christians and Missionaries, 133-34. 215
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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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there took place unusual spiritual
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e headed for extinction.’ 145 Thr
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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 211 and 212: There are clear illustrations of th
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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: (purification). McKean observes tha
Page 227 and 228: Another chief strategy seems to be
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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
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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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Page 265 and 266: achieved as the present world syste
Page 267 and 268: while they were distributing litera
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Page 271 and 272: are a global community, because she
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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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