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The contextual nature of Pentecostal missiology has been evident throughout the history of the movement, and although still developing, mission has been an inseparable element of Pentecostalism from its very inception. According to Grant McClung, ‘Pentecostal’ and ‘missiology’ has become ‘more synonymous than oxymoronic.’ 24 The contextual nature of Charismatic Christianity will be argued as a prime reason for the phenomenal growth of Pentecostalism worldwide. Anderson proposes that ‘Contextual Missiology’ must be a salient feature of the twenty-first century Pentecostal missiology. 25 According to him, One of the main reasons for the phenomenal growth of Pentecostalism has been its remarkable ability to adapt itself to different cultural and social contexts and give authentically contextualized expressions to Christianity. Pentecostalism is inherently adaptable to contextualization: the vibrancy, enthusiasm, spontaneity and spirituality for which Pentecostals are so well known and their willingness to address problems of sickness, poverty, unemployment, loneliness, evil spirits and sorcery has directly contributed to their growth. 26 Cox observes that Pentecostal capabilities to transact the contextual aspect of religion and also to equip the people to live in the hastily changing global situations are vital for its remarkable growth. 27 While analysing David Yonggi Cho’s theology, Anderson comments that Korean Pentecostalism should be assessed not only from within the internal cultural and religious context of Korea but also from the external influence of globalization. 28 24 L. Grant McClung, Jr. ‘“Try to Get People Saved” Revisiting the Paradigm of an Urgent Pentecostal Missiology,’ in Globalization of Pentecostalism, 31. 25 Allan Anderson, ‘Towards a Pentecostal Missiology for the Majority World,’ AJPS 8, no.1 (2005): 29-47. 26 Anderson, ‘Contextual Pentecostal Theology,’ 102. 27 Cox, Fire from Heaven, 218-19. 28 Anderson, ‘Theology of David Yonggi Cho,’ 109. 268
6.1.2. Contextual Missiology of the Spirit: A New Model As stated earlier, a new contextual missiology has emerged out of the story of Pentecostalism in Rajasthan (local story) as proposed by Thangaraj. However, this new model gives more insights into the Spirit dimension of contextual missiology, which is neglected by Thangaraj and others. Although Bosch recognizes the importance of the Holy Spirit in mission, his treatment on the role of the Spirit in contextual missiology is limited. 29 It is important to note that most Catholic missiologists like Schreiter and Bevan failed to give a clear picture of the Spirit aspects in contextual mission. As Andrew Lord observed, for Schreiter, Spirit was only ‘a background worker of grace in the church,’ and for Bevans, the Spirit was ‘not seen as a central issue in contextualization.’ 30 On the other hand, many missiologists recognize the significance of the Spirit dimension in missiology, but have failed to develop this further. As mentioned in chapter one, both Jongeneel and Hwa Yung consider the Spirit element, as part of other aspects of mission, that is, as an addition, not as a distinctive dimension. According to Hwa Yung, an ‘adequate theology of mission’ should involve three aspects. First, it must address the socio-political context of the church. Second, it must also empower the church for evangelistic and pastoral tasks including planting and building churches. Third, it must concern itself with the problem of inculturation. He adds a fourth one which is that it should be ‘faithful to the Christian tradition.’ However, it is significant to note that he specifically includes 29 See K. Kim’s critique on Bosch’s missiology, Kim, Mission in the Spirit, 172-74. 30 See Lord, Spirit-Shaped Mission, 92. 269
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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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attempts have been made to explore
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Furthermore, Pentecostals in Rajast
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minority and fundamental rights, se
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elonging to this land. The concept
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various dynamics related to the iss
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people will no longer be subject to
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enterprise in Asia.’ 43 Once the
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enterprises. The VHP had planned to
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occasions when they had to face opp
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claiming to be working for the glor
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and language.’ 67 Hindutva advoca
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time it gives approval to Hindutva
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As a direct influence of Hindutva i
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one, and is ‘historically variabl
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There are clear illustrations of th
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spiritual values, it is uniquely to
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crisis. 101 If this report is true,
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Janata Dal (BJD) in the coalition g
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disturbed the communal peace. There
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social work done by the Christians
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(purification). McKean observes tha
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against Christians are distributed
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Page 235 and 236: 4.6. Conclusion The above discussio
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Page 253 and 254: Although the term ‘globalization
Page 255 and 256: entitled ‘Pentecost: Internationa
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Page 261 and 262: esponse to different situations. Th
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Page 271 and 272: are a global community, because she
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Page 287 and 288: It is argued here that the Holy Spi
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Page 297 and 298: As seen above the stories of healin
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Page 307 and 308: Second, in certain cases the Spirit
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Page 317 and 318: esult he changed his position. He a
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Page 321 and 322: y the context, then moved by the Sp
Page 323 and 324: Jonathan Ingleby discusses the sign
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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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