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ecause none of the Pentecostal leaders was invited, despite the fact that many Pentecostals were attacked in the recent violence. The statement of Archbishop Cleemis strengthened the suspicion as he is reported to have said: The summit had taken a stand against compulsory conversions, but at the same time, the freedom of individuals to convert out of deep conviction would be respected…. The attacks on the churches should be seen as isolated incidents. “An attack on a person bearing a Christian name need not be construed as an attack on the entire Christian community.” 153 Therefore, many Pentecostals believe that they were targeted at the summit, and the reaction of Kerala Pentecostals in particular was very strong. 154 It is also observed that there is persecution, albeit on a less serious level and the anti-conversion law exists in a few states where BJP is not a ruling party. Therefore, as Kim’s study shows, ‘Hindu resentment against conversion is not confined to “fundamentalists” but is widely shared by a majority of Hindus.’ In this context, he suggests a two-dimensional engagement in debate. First, an ‘intra- Christian debate on the motives and agents of conversion,’ to consider Hindu criticisms. Second, a Christian-Hindu debate on the scope, limit and meaning of religious tolerance in both religious contexts with its implications. 155 153 Special Correspondent, Attacks on Churches Decried,’ The Hindu, 30 September 2008, under ‘Kerala,’ http://www.hindu.com/2008/09/30/stories/2008093054120400.htm (accessed 28 November 2008). 154 For example, there are several articles in Christhava Chintha 10, no. 112 (3 November 2008). See Anil Kodithottam, ‘Sanghaparivarinte Kapadanadakathil Methranmarude Panku’ [The Role of Metrans in the Fake Drama of Sangh Parivar], 1, 11; Editorial, ‘Christhava- Hindu Munnani Churchayude Lakshyam Vere’ [Christian-Hindu Dialogue with a Different Goal], 2; P.P. Kurien, ‘Nigoodathakal Marangirikkunna Aikya Sammelanangal’ [Summits with Mysteries], 3. 155 Kim, In Search of Identity, 182, 197-200. 224
4.6. Conclusion The above discussion reveals that the religio-political situation is a serious issue in Rajasthan. These larger issues affect the local context and thus create tensions in the state. In spite of the fact that Pentecostals are a minority in Rajasthan and face challenges from outside the community, they promise to continue contributing as nation builders. The nexus between religion and culture as well as religion and politics seems to be the biggest concern of contemporary Pentecostals as this has seriously affected religious tolerance. Moreover, ‘conversion and persecution’ is a vital issue for Pentecostal Christianity as they are accused of being a proselytizing group, even by other Christians. With the introduction of the Law against conversion, the issue has become stronger as it may affect the existence and growth of the movement. Due to the nexus between religion and politics, Pentecostals fear that they, with other minority religious groups, will suffer loss in the long run under the BJP government. However, external pressure is not the only concern for Pentecostals. They are also concerned about internal issues from within the movement, which is the subject of the next chapter. 225
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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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expression, belief, faith and worsh
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statutory Commission was constitute
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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 217 and 218: 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 231 and 232: oth the objects and reasons for the
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Page 237 and 238: north India. Indian Christians lack
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 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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Page 279 and 280: 6.1.2. Contextual Missiology of the
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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
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Correspondent. ‘PM Responds to EU
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