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choice of the term missiology, have added a fourth reason, the contextual argument for such a preference. In the Indian context, the term missiology seems to be more appropriate given the present climate of religio-cultural nationalism. Although at face value, the term ‘inter-cultural theology’ sounds good in the multicultural Indian context, it might give a negative impression as in this case, for Hindu militants, the term may appear to be just another conspiracy to impose western culture upon Indian culture. 57 A ‘contextual missiology of the Spirit’ is proposed in this study as a new model of contextual missiology from a Pentecostal perspective. The present research seeks to develop a more inclusive and broader approach to contextual missiology, which embraces various aspects of peoples’ lives given the perpetual nature of the changes cast upon them, and also recognizing the emphasis of the Spirit by Pentecostals in Rajasthan. While mapping Asian Christianity to outline the formation of Christian Theologies in Asia, David Thompson urges that the ‘Pentecostal manifestations of theology’ should not be ignored just ‘because an alternative theological emphasis is preferred,’ and he affirms that ‘they are an inescapable part of the map.’ 58 This study on Pentecostalism in Rajasthan takes Jongeneel’s definition of ‘missiology’ as a starting point. According to him: 57 However, this does not mean to argue that the term ‘intercultural theology’ is not at all relevant to India, but to state that in the current Indian situation, the term may causes further religious suspicion. On the other hand, the term ‘mission’ is used in contemporary India also as a public word. For example, ‘Vajpayee’s Mission,’ and ‘Prime Minister’s mission.’ As Ustorf comments, in spite of the fact that intercultural theology is a product of ‘theological repentance in the North,’ its voice in the global theological discussion is not prevented. Ustorf, ‘Cultural Origins,’ 229-31. 58 David M. Thompson, ‘Introduction: Mapping Asian Christianity in the Context of World Christianity,’ in Christian Theology in Asia, ed. Sebastian C.H. Kim (Cambridge: Cambridge University Press, 2008), 19. For more details, see pp.17-19. 20
Missiology is the academic discipline which, from a philosophical, empirical, and theological point of view, reflects on the history, theory and practice of Christian world mission as a means for both preaching the gospel, healing the sick, and casting out “evil spirits” (active in idolatry and immorality), for the glory of God and the well-being of all human beings. 59 This Spirit dimension, inchoate in his use of ‘healing the sick, and casting out “evil spirits,’” will be expanded upon in order to develop a ‘contextual missiology of the Spirit.’ 60 It is significant to note that many contemporary missiologists recognize the Spirit dimension in missiology. Like Jongeneel, Hwa Yung also considers these aspects, ‘deliverance from diseases and demonic powers,’ as a part of mission, but failed to develop Spirit dimension as a distinctive aspect. Both Kirsteen Kim 61 and Andrew Lord 62 further expanded this Spirit dimension of missiology. In her important study on the pneumatology of three Indian theologians, Stanley J Samartha, Vandana and Samuel Rayan, Kim concludes that the Indian spiritual tradition provides opportunity for a ‘mission Pneumatology.’ However, Kim considers that there should be other forms of distinctive Indian pneumatology 59 Jongeneel, Philosophy, Science, and Theology, 64. 60 By quoting Jongeneel ‘healing the sick, and casting out “evil spirits,’” this is not meant to be an exhaustive list, but simply to state that this is an indication of missiology of the Spirit which will be developed further in this research. 61 Kirsteen Kim, Mission in the Spirit: The Holy Spirit in Indian Christian Theologies (New Delhi: ISPCK, 2003); Kirsteen Kim, ‘Indian Contribution to Contemporary Mission Pneumatology,’ Transformation 23, no. 1 (2006): 30-36; Kirsteen Kim, The Holy Spirit in the World: A Global Conversation (Maryknoll, NY: Orbis Books, 2007). 62 See, Andrew Lord, Spirit-Shaped Mission: A Holistic Charismatic Missiology (Carlisle: Paternoster, 2005). 21
Page 1 and 2: A CONTEXTUAL MISSIOLOGY OF THE SPIR
Page 3 and 4: Abstract This thesis studies the id
Page 5 and 6: Acknowledgements My heart overflows
Page 7 and 8: Abbreviation AICC All India Christi
Page 9 and 10: 3.2. Pentecostal Beginnings in Raja
Page 11 and 12: Chapter 1 INTRODUCTION Pentecostali
Page 13 and 14: imported movement from south India,
Page 15 and 16: Indian Pentecostal missionaries. Th
Page 17 and 18: the ‘impressive success’ of Pen
Page 19 and 20: Pentecostalism, there has been a gr
Page 21 and 22: cultural nationalism, religious int
Page 23 and 24: Penthecosthu Sabhakal 30 fall into
Page 25 and 26: the product of Pentecostal theology
Page 27 and 28: All the above studies have certain
Page 29: the global culture of Charismatic C
Page 33 and 34: has a major role in the theological
Page 35 and 36: Figure 2 Pentecostal Presence in Ra
Page 37 and 38: elievers. They refer to the example
Page 39 and 40: This study essentially uses the ind
Page 41 and 42: helps to ‘create the bonds of mut
Page 43 and 44: Jorgensen, participant observation
Page 45 and 46: approach them personally. Twenty Pe
Page 47 and 48: esearch is concentrated on a few di
Page 49 and 50: meetings on eight occasions at all
Page 51 and 52: time keeping the necessary distance
Page 53 and 54: Chapter 2 HISTORICAL CONTEXT AND ID
Page 55 and 56: 2.1.1. A Socio-Religious Issue Iden
Page 57 and 58: India, and so he suggests that both
Page 59 and 60: indigenous nature of Christianity i
Page 61 and 62: definition and the rich diversity o
Page 63 and 64: Dalit Pentecostalism 37 and chiefly
Page 65 and 66: There is a well-established ancient
Page 67 and 68: As A.C. George rightly comments, th
Page 69 and 70: involved in forming small cells wit
Page 71 and 72: many local languages before Penteco
Page 73 and 74: Kerala. In one way or the other, th
Page 75 and 76: 2.3. The Origin of Pentecostalism i
Page 77 and 78: mission in 1908, came to India with
Page 79 and 80: Indian Pentecostalism. Many non-Pen
Page 81 and 82:
the ‘Pentecostal-like movements
Page 83 and 84:
Indian revivals, without the influe
Page 85 and 86:
elationships between dominant group
Page 87 and 88:
missionaries. As McGee rightly obse
Page 89 and 90:
participated in the 1908 revival an
Page 91 and 92:
2.3.3.2. North India The Sialkot (P
Page 93 and 94:
civilizations, be taken as coming f
Page 95 and 96:
trembling and falling down on the g
Page 97 and 98:
aptism, within weeks he had to modi
Page 99 and 100:
and personal religion.’ 170 Even
Page 101 and 102:
However, the most important and und
Page 103 and 104:
There were trans-cultural elements
Page 105 and 106:
Chapter 3 PENTECOSTALISM IN RAJASTH
Page 107 and 108:
the Rajputs kingdoms is not general
Page 109 and 110:
The CMS and the Canadian Presbyteri
Page 111 and 112:
3.1.2. Contemporary Christianity Th
Page 113 and 114:
involved in non-church planting eva
Page 115 and 116:
has been ignored by writers, thus m
Page 117 and 118:
tongues. The Jiwas were working in
Page 119 and 120:
Although Peter Lal began his preach
Page 121 and 122:
the state, such as Jodhpur, Jaipur,
Page 123 and 124:
CNI church met in the medical store
Page 125 and 126:
ecame known as the Banaswara trio a
Page 127 and 128:
meetings conducted by Philip and hi
Page 129 and 130:
Marubhoomiyile Apostalan (The Apost
Page 131 and 132:
conscious of the significance of be
Page 133 and 134:
particularly those from Kerala, hav
Page 135 and 136:
They have also launched a Bible Tra
Page 137 and 138:
Twelve out of the eighteen Pentecos
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available for everyone, and the inv
Page 141 and 142:
of Christianity is responsible for
Page 143 and 144:
validated by an accreditation agenc
Page 145 and 146:
served as executive council members
Page 147 and 148:
example shown by a student from Cha
Page 149 and 150:
David J. du Plessis is true of Raja
Page 151 and 152:
chanka kiya’ (the Spirit has heal
Page 153 and 154:
example is the recent acknowledgeme
Page 155 and 156:
them and disqualify them from being
Page 157 and 158:
perspective.’ 120 Pentecostal ins
Page 159 and 160:
One of the most significant feature
Page 161 and 162:
there are changes in the outline of
Page 163 and 164:
However, as the churches started gr
Page 165 and 166:
Although persecution placed Penteco
Page 167 and 168:
there took place unusual spiritual
Page 169 and 170:
e headed for extinction.’ 145 Thr
Page 171 and 172:
this issue has changed. In the late
Page 173 and 174:
gatherings. However, today they hav
Page 175 and 176:
expressed his concern that not all
Page 177 and 178:
Chapter 4 PENTECOSTALISM AND THE RE
Page 179 and 180:
expression, belief, faith and worsh
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
Page 187 and 188:
minority and fundamental rights, se
Page 189 and 190:
elonging to this land. The concept
Page 191 and 192:
various dynamics related to the iss
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
Page 205 and 206:
time it gives approval to Hindutva
Page 207 and 208:
As a direct influence of Hindutva i
Page 209 and 210:
one, and is ‘historically variabl
Page 211 and 212:
There are clear illustrations of th
Page 213 and 214:
spiritual values, it is uniquely to
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
Page 221 and 222:
social work done by the Christians
Page 223 and 224:
(purification). McKean observes tha
Page 225 and 226:
against Christians are distributed
Page 227 and 228:
Another chief strategy seems to be
Page 229 and 230:
in the academic year 2001-2002. He
Page 231 and 232:
oth the objects and reasons for the
Page 233 and 234:
Pentecostals are always accused of
Page 235 and 236:
4.6. Conclusion The above discussio
Page 237 and 238:
north India. Indian Christians lack
Page 239 and 240:
Financial poverty has been a major
Page 241 and 242:
terms of its leadership structure i
Page 243 and 244:
peculiar to Pentecostalism in Rajas
Page 245 and 246:
greater presence of Christians. Man
Page 247 and 248:
from larger organizations and that
Page 249 and 250:
sign of holiness. However, later on
Page 251 and 252:
a fair representation of local peop
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
Page 259 and 260:
and Lewis Houston and Bill O’Lear
Page 261 and 262:
esponse to different situations. Th
Page 263 and 264:
they have made changes in their the
Page 265 and 266:
achieved as the present world syste
Page 267 and 268:
while they were distributing litera
Page 269 and 270:
Jainism participated in the event.
Page 271 and 272:
are a global community, because she
Page 273 and 274:
‘reflection to orient it, to orde
Page 275 and 276:
developments that shift the context
Page 277 and 278:
the need for and responsibility of
Page 279 and 280:
6.1.2. Contextual Missiology of the
Page 281 and 282:
spiritual transformation,’ and so
Page 283 and 284:
the global on the local is a realit
Page 285 and 286:
states, ‘for Pentecostals, theolo
Page 287 and 288:
It is argued here that the Holy Spi
Page 289 and 290:
some consensus regarding the work o
Page 291 and 292:
as ‘participation in the sending
Page 293 and 294:
and magic. He was tormented by the
Page 295 and 296:
of people from other faiths. Accord
Page 297 and 298:
As seen above the stories of healin
Page 299 and 300:
current study shows. To put it anot
Page 301 and 302:
anticipates distinctive Indian Pent
Page 303 and 304:
one among several ways to justify m
Page 305 and 306:
this ‘as secondary destroys the w
Page 307 and 308:
Second, in certain cases the Spirit
Page 309 and 310:
important role in a culturally sens
Page 311 and 312:
nations.’ 127 However, the Spirit
Page 313 and 314:
would have been no opportunity for
Page 315 and 316:
formation of a Pentecostal church i
Page 317 and 318:
esult he changed his position. He a
Page 319 and 320:
Jerusalem community, the local Pent
Page 321 and 322:
y the context, then moved by the Sp
Page 323 and 324:
Jonathan Ingleby discusses the sign
Page 325 and 326:
languages, but use similar terminol
Page 327 and 328:
theology in terms of ecumenicity, F
Page 329 and 330:
in Rajasthan is on the rise, and so
Page 331 and 332:
will ‘convince sceptics …that C
Page 333 and 334:
ecome involved in various social in
Page 335 and 336:
possibility.’ 183 Bosch gives a f
Page 337 and 338:
transformation. First, it has the
Page 339 and 340:
Pentecostal community is still sore
Page 341 and 342:
open social context of the common p
Page 343 and 344:
Self-awareness of the tribal commun
Page 345 and 346:
can get more involved in medical mi
Page 347 and 348:
edress the balance of cultural expr
Page 349 and 350:
such as evangelism, social mission
Page 351 and 352:
Christianity as old as Christianity
Page 353 and 354:
movement. It also showed that the c
Page 355 and 356:
However, in the light of the curren
Page 357 and 358:
Being ecumenical, it is able to pro
Page 359 and 360:
contextual missiology. Thirdly, fro
Page 361 and 362:
ather there can be more issues and
Page 363 and 364:
Appendix 2 Research Representation
Page 365 and 366:
Appendix 4 THE RAJASTHAN DHARMA SWA
Page 367 and 368:
Appendix 5 Rajasthan Freedom of Rel
Page 369 and 370:
fabric is weakened by such illegal
Page 371 and 372:
45 40 35 30 25 20 15 10 5 0 1991-19
Page 373 and 374:
Appendix 9 South /North India Repre
Page 375 and 376:
Appendix 11 Theological Education o
Page 377 and 378:
Althouse, Peter. Spirit of the Last
Page 379 and 380:
Barrett, David B., and Todd M. John
Page 381 and 382:
________ ‘Pentecostal Theological
Page 383 and 384:
Cox, Jeffrey. Imperial Fault Lines:
Page 385 and 386:
Farquhar J.N., and G. Garitte. The
Page 387 and 388:
Heaney, Robert S. ‘Conversion to
Page 389 and 390:
Jenkins, Philip. The Next Christend
Page 391 and 392:
________ ‘The Debate on Conversio
Page 393 and 394:
________ Spirit-Shaped Mission: A H
Page 395 and 396:
________ ‘The Charismatic Renewal
Page 397 and 398:
Miller, Basil. Praying Hyde: The St
Page 399 and 400:
________ The Flaming Tongue: The Im
Page 401 and 402:
Poruthur, A. ‘Ground Realities of
Page 403 and 404:
Sarkar, Tanika. Hindu Wife, Hindu N
Page 405 and 406:
Special Correspondent. ‘An Openin
Page 407 and 408:
________ ‘Anyadesathu Krupayude T
Page 409 and 410:
Whiteman, Darrell L. ‘Missionary
Page 411 and 412:
Godwin, Colin Robert. ‘The Empowe
Page 413 and 414:
Correspondent. ‘PM Responds to EU
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