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(2) All rules made under this Act shall be laid, as soon as may be, after they are so made, before the house of the State Legislator, while it is in session, for a period of not less than fourteen days which may be comprised in one session or in two successive session and if, before the expiry of the session in which they are so laid or of the session immediately following, the House of the State Legislator makes any modification in any of such rules or resolves that any such rule should not be made, such rule shall, thereafter, have effect only in such modified form or be of no effect, as the case may be, so however, that any such modification or annulment shall be without prejudice to the validity of anything previously done there under. STATEMENT OF OBJECTS AND REASONS It has been observed by the State Government that some religious and other institutions, bodies and individuals are found to be involved in unlawful conversion from one religion to another by allurement or by fraudulent means of forcibly which at times has caused annoyance in the community belonging to other religion. The inter religion fabric is weakened by such illegal activities and causes law and order problem for the law enforcing machinery of the state. In order to curb such illegal activities and to maintain harmony amongst persons of various religions, it has been considered expedient to enact a special law for the purpose. This bill seeks to achieve the aforesaid objective. Hence the Bill. [Name] Minister in Charge ‘THE RAJASTHAN DHARMA SWATANTRYA BILL, 2006 is transcribed from http://indianchristians.in/news/content/view/1484/45/. This is the official website of All India Christian Council. 356
Appendix 5 Rajasthan Freedom of Religion Bill, 2008 A Bill to provide for the prohibition of conversion from one religion to another by the use of force or allurement or by fraudulent means and for matters incidental thereto. Be it enacted by the Rajasthan State Legislature in the Fifty-ninth Year of the Republic of India, as follows: 1. Short title, extent and commencement (1) This Act may be called the Rajasthan Dharma Swatantraya Act, 2008. (2) It extends to the whole of the State of the Rajasthan. (3) It shall come into force at once. 2. Definitions (1) In this Act, unless the context otherwise requires, (a) “allurement” means offer of any temptation in the form of: (i) any gift or gratification, either in cash or kind; or (ii) grant of any material benefit, either monetary or otherwise; (b) “conversion” means renouncing one's own religion and adopting another; (Explanation: Own religion means [the] religion of one's forefathers); (c) “force” includes a show of force or a threat of injury of any kind including threat of divine displeasure or social excommunication; (d) “fraudulent” means and includes misrepresentation or any other fraudulent contrivance; (e) “Minor” means a person under 18 years of age; and (f) “unlawful” means an act which is in contravention of any of the provisions of this Act. (2) The words and expressions used but not defined in this Act shall have the meaning as assigned to them in the Rajasthan General Clauses Act, 1954 (Act No. 8 of 1955). 3. Prohibition of conversion No person shall convert or attempt to convert, either directly or otherwise, any person from one religion to another by use of force or by allurement or fraudulent means nor shall any person abet any such conversion. Provided that any person who has been converted from one religion to another in contravention of the provisions of this section, shall be deemed not to have been converted. 4. Punishment for contravention of provisions of Section 3 (1) Whoever contravenes the provisions of section 3 shall, without prejudice to any other civil or criminal liability, be punished with simple imprisonment for a term which shall not be less than one year but which may extend to three years and shall also be liable to fine, which may extend to twenty five thousand rupees: Provided that in case the offence is committed in respect of a minor, a woman or a person belonging to Scheduled Caste or Scheduled Tribe punishment of 357
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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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spiritual transformation,’ and so
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the global on the local is a realit
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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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Page 317 and 318: esult he changed his position. He a
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Page 323 and 324: Jonathan Ingleby discusses the sign
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Page 333 and 334: ecome involved in various social in
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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: Appendix 4 THE RAJASTHAN DHARMA SWA
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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