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people saved.’ 172 As seen in chapters three and five the story of Pentecostals in Rajasthan shows the spiritual dimension of the conversion of individuals, and also the paramount importance of spirituality for Pentecostals. While discussing the problem of conversion in the Indian context, S. Kim observes that ‘Christians both serve this transforming mission of God and are also transformed by it. The testimonies of individuals and communities who have experienced this transformation cannot just be dismissed as socio-political movements or the results of missionary “campaigns.”’ 173 There is a common assumption that until recently, Pentecostals have shown no interest in the socio-political aspects of life. It is argued that they gave little attention to ‘this-worldly aspects’ of life as they claim to be an ‘other-worldly movement.’ The expectation of the imminent return of Jesus was a major reason for such an attitude. 174 The tension between evangelism and social mission is apparent throughout the history of the movement as there was an ‘eschatological restriction’ on socio-political issues. Miller and Yamamori observe that although Pentecostals practice ‘informal expressions of charity,’ like helping out fellow believers in need or even people of other faiths, ‘their focus on the imminent return of Christ typically restricts them from engaging in more programmatic and long-term expressions of Christian social involvement.’ 175 However, in reality this is not the focus of most Pentecostals globally today and so more of them have 172 McClung, ‘Try to Get People,’ 35. 173 S. Kim, In Search of Identity, 198. 174 For more details of this discussion, see Miller and Yamamori, Global Pentecostalism, 20-22; Veli-Matti Kärkkäinen, Toward a Pneumatological Theology: Pentecostal and Ecumenical Perspectives on Ecclesiology, Soteriology and Theology of Mission, ed. Amos Yong (Lanham/New York/Oxford: University Press of America. 2002), 179-81. 175 Miller and Yamamori, Global Pentecostalism, 31. 322
ecome involved in various social initiatives. According to Dempster, ‘social programs designed to care for the welfare of the poor and the oppressed as well as to change unjust social conditions are fast becoming a hallmark of Pentecostal church ministry….’ 176 Changing contemporary situations have caused Pentecostal people to realize the importance of social aspects of mission. This is illustrated in the change in attitude of classical Pentecostals in Kerala. 177 In the first Malayalam Pentecostal weekly, Thomas Vadakkekuttu, who serves as the President of the Pentecostal Council of India (PCI), has criticized classical Pentecostals for not being interested in social development, specifically in terms of educational institutions. In the wake of the appointment of new leadership in the IPCoG in 2007, he urged the leaders to invest in better infrastructure and educational institutions rather than only in missionary training institutions. 178 The recent announcement by the IPC leadership about a new medical college in Kerala is regarded as a response to this call by many followers of the movement. 179 As Dempster has noted, contemporary Pentecostals have realized that social engagement is needed to authenticate the evangelistic efforts of the church so that 176 M.A. Dempster, ‘Evangelism, Social Concern, and the Kingdom of God,’ in Called and Empowered, 22. For a detailed discussion of Pentecostal social engagement, see Miller and Yamamori, Global Pentecostalism; Donald E. Miller, ‘Pentecostalism and Social Transformation,’ in The Azusa Street and Its Legacy, ed. Harold Hunter D. and Cecil M. Robeck Jr. (Cleveland, TN: Pathway, 2006), 335-48. 177 Classical Pentecostals in Kerala are one of the Pentecostal groups in India who are resistant to change. 178 Thomas Vadakkekuttu, ‘Dooradarsanam’ [Foresight], Good News Weekly 29, no. 37 (2006): 10. 179 Good News Weekly, 01 February (2008): 1. 323
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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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Another chief strategy seems to be
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in the academic year 2001-2002. He
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oth the objects and reasons for the
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Pentecostals are always accused of
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4.6. Conclusion The above discussio
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north India. Indian Christians lack
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Financial poverty has been a major
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terms of its leadership structure i
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peculiar to Pentecostalism in Rajas
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greater presence of Christians. Man
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from larger organizations and that
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sign of holiness. However, later on
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a fair representation of local peop
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Although the term ‘globalization
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entitled ‘Pentecost: Internationa
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Coleman’s argument that the moder
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and Lewis Houston and Bill O’Lear
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esponse to different situations. Th
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they have made changes in their the
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achieved as the present world syste
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while they were distributing litera
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Jainism participated in the event.
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are a global community, because she
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‘reflection to orient it, to orde
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developments that shift the context
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the need for and responsibility of
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6.1.2. Contextual Missiology of the
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Page 285 and 286: states, ‘for Pentecostals, theolo
Page 287 and 288: It is argued here that the Holy Spi
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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
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Page 307 and 308: Second, in certain cases the Spirit
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Page 315 and 316: formation of a Pentecostal church i
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
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
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Page 335 and 336: possibility.’ 183 Bosch gives a f
Page 337 and 338: transformation. First, it has the
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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
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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
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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
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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
Page 413 and 414:
Correspondent. ‘PM Responds to EU
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