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As in some other states, a law banning religious conversion has been introduced in Rajasthan as another measure to counter conversion. 146 Pentecostal leaders have suggested that the chief purpose has been to make conversion illegal and this has created more religious tension. The minority representative of a Pentecostal organization argued that they regard it as a hidden move to put all Christian workers in prison. Pentecostals, like other Christians, look at the anti-conversion law with suspicion. Careful observation of the proposed law creates doubt about its purpose. 147 They see it as a part of a hidden agenda of the Hindutva advocates as this law has been introduced mostly under the BJP rule. Pentecostal leaders point out the ambiguities in the law. For example, the sections on ‘Definitions’ and ‘Explanation.’ Explanation (a) says that ‘Own religion’ means one’s forefathers. That means any person can accept Hinduism from any other religion because that will be termed as homecoming to the religion of their forefathers. However, moving from Hinduism to another religion will be interpreted as conversion. Explanation (b) implies that they cannot preach or teach eschatological topics like ‘life after death, and heaven and hell.’ The Law says that those convicted will be imprisoned for at least two years, and this can be extended to five years. It is not possible to obtain bail for this offence. Such a harsh punishment causes Pentecostals to believe that the chief intention behind such a move is to put all Christian ministers in prison. Pentecostals disagree with 146 The Rajasthan State Assembly passed an Anti-conversion Law in 2006 but it never became enforceable law as the Indian President did not approve it. However, the Assembly re-introduced the Law and passed it on 20 March 2008 despite the previous Law 2006, still awaiting the assent of the President. See Appendix 4, for a copy of the Bill 2006 and Appendix 5 for a copy of the Bill 2008. 147 Some prominent Pentecostal leaders discussed the details of the law with me on 8 May 2006 in Jaipur. The Bill 2006 (Appendix 4) is used for discussion. It is clear that both the Bills do not differ in matters of our discussion in this paper, except years of imprisonment. Compare Appendices 4 and 5. 220
oth the objects and reasons for the bill. They argue that communal harmony was disturbed only after the Hindu militants began to launch their campaign of terror, and that prior to this it was relatively a peaceful state, and people of all religions lived in the state with mutual respect and love. Although the Law has been introduced in the State Legislative Assembly, it has not yet been approved by the Governor. However, Christians say that the threat remains unless BJP changes its Hindutva ideology and its stand against the religious minorities. Many Christians think that the anti-conversion law will have serious repercussions, as it will be misused by the Hindutva party. They argue that their educational institutions, medical clinics and other community development projects can be closed down, as happened to the EMI. Therefore, Pentecostals along with other Christians have strongly argued against this law. This law against conversion has been passed in five states of India, and a few other states have introduced it but it has not yet received approval. However, except in Arunachal Pradesh, Himachal Pradesh, and Tamil Nadu all other states have witnessed the introduction of the law while BJP had been ruling the state. Therefore, Christians suspect that they are not safe under BJP rule. Kim’s concluding remarks while discussing ‘Hindutva and Secular India’ are important. According to him, the nationalist Hindus have little room for religious tolerance as they use ‘political power to deal with conversion. By regarding Christian conversion as a socio-political issue and also by imposing the Hindutva ideology on the people regardless of their beliefs and practices, Sangh Parivar 221
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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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gatherings. However, today they hav
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expressed his concern that not all
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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 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 215 and 216: crisis. 101 If this report is true,
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Page 219 and 220: disturbed the communal peace. There
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Page 223 and 224: (purification). McKean observes tha
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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
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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 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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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
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Correspondent. ‘PM Responds to EU
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