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suggests that <strong>the</strong>se criteria should not be taken as ‘concrete evidence,’ but as<br />

‘indicators,’ and so ‘any one <strong>of</strong> <strong>the</strong>se four criteria could indicate <strong>the</strong> presence and<br />

activity <strong>of</strong> <strong>the</strong> Holy Spirit.’ However, she adds that ‘discernment is not an easy<br />

task,’ but a ‘complex process and an inexact science.’ 100<br />

This is not to argue for a limitless pneumatology, but to state <strong>the</strong> importance <strong>of</strong><br />

using Spirit-centred Christological discernment, as God <strong>the</strong> Spirit is sovereign in<br />

<strong>the</strong> church’s interfaith mission. The sovereignty <strong>of</strong> <strong>the</strong> Spirit in mission with<br />

people <strong>of</strong> o<strong>the</strong>r faiths should be <strong>the</strong> underlying basis for a pneumatological<br />

Pentecostal <strong>the</strong>ology <strong>of</strong> religions.<br />

Pneumatological <strong>missiology</strong> seems to be most appropriate in <strong>the</strong> context <strong>of</strong><br />

mission in India. As mentioned in chapter one, K. Kim’s Mission in <strong>the</strong> Spirit is a<br />

significant study in this regard. 101 According to her, ‘mission, however it is done,<br />

should be “in <strong>the</strong> Spirit.”’ 102 She tries to derive a ‘mission Pneumatology’ from<br />

<strong>the</strong> pneumatology <strong>of</strong> <strong>the</strong> Indian <strong>the</strong>ologians, Samartha, Vandana and Rayan.<br />

Kim’s pneumatological model seems to be very important in <strong>the</strong> Indian context,<br />

where most Indian Christian <strong>the</strong>ologians have developed Christological models to<br />

approach particularly <strong>the</strong> Hindu dominant Indian context. 103 Although she<br />

100 K. Kim, Holy Spirit in <strong>the</strong> World, 168-69. For more details, see pp. 164-69.<br />

101 K. Kim, Mission in <strong>the</strong> Spirit; Kim, ‘Indian Contribution.’<br />

102 K. Kim, ‘Indian Contribution,’ 35. She argues, in line with Robin Boyd, that Indian Christology<br />

is basically ‘Spirit Christology’ ra<strong>the</strong>r than ‘Logos Christology.’ See Robin Boyd, Introduction to<br />

Christian Theology, rev. ed. (Delhi: ISPCK, 1975).<br />

103 For example, M.M. Thomas discusses <strong>the</strong> ‘acknowledged Christ,’ Stanley J. Samartha <strong>the</strong><br />

‘unbound Christ,’ and Raimundo Panikkar <strong>the</strong> ‘unknown Christ.’ See M.M. Thomas, The<br />

Acknowledged Christ <strong>of</strong> <strong>the</strong> Indian Renaissance (Madras: CLS, 1970); Stanley J. Samartha, The<br />

Hindu Response to <strong>the</strong> Unbound Christ: Towards a Christology in India (Bangalore: CISRS,<br />

1974); Raimundo Panikkar, The Unknown Christ <strong>of</strong> Hinduism, rev. ed. (London: Darton, Longman<br />

& Tod, 1981).<br />

290

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