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Books and Articles Bibliography Abraham, K.E. IPC Praaramba Varshangal [The early years of IPC]. 2nd ed. Kumbanad, India: K. E. Abraham Foundation, 1986. ________ Mahathiyam Babylon [Babylon the Great]. 6 th ed. Kumbanad, India: K.E. Abraham Foundation, 1993. ________ Yesukristhuvinte Eliya Dassan [The humble servant of Jesus Christ- Autobiography of Pastor K. E. Abraham]. 3rd ed. Kumbanad, India: K. E. Abraham Foundation, 2001. Abraham, P. ‘The Great Indian Awakening.’ Filadelfia Jyoti Udaipur, India: FBC, 2006, 31-35. Abraham, P.G. Caste and Christianity: A Pentecostal Perspective. Kumbazha, India: Crown Books, 2003. Adhav, Shamsuder M. Pandita Ramabai. Madras, India: CLS, 1979. Aghamkar, Atul. ‘Contemporary Mission Challenges in India.’ Dharma Deepika 9, no. 2 (2005): 71-80. Ahlstrand, Kajsa. ‘Toward a Paradigm Shift in Christian Mission: South Asia and North Europe.’ In Theology and the Religions: A Dialogue, ed. Mortensen Viggo. Grand Rapids: Eerdmans, 2003, 164-70. Albrecht, Daniel E. Rites in the Spirit: A Ritual Approach to Pentecostal/ Charismatic Spirituality. JPTS 16. Sheffield: SAP, 1999. Albuquerque, Teresa. ‘The Role of the Christians in the National Struggle for Freedom.’ In The Role of Minorities in Freedom Struggle, ed. Asgher Ali Engineer. Delhi: Ajanta Publications, 1986, 158-72. Alexander, Estrelda. The Women of Azusa Street. Cleveland: The Pilgrim Press, 2005. Allen, Roland. ‘Pentecost and the World.’ In The Ministry of the Spirit, ed. David M. Paton. Grand Rapids: Eerdmans, 1962. ________ Missionary Methods: St. Pauls or Ours? Grand Rapids: Eerdmans, 1962. ________ ‘The Spirit the Source and Test of New Forms of Missionary Activity.’ In The Holy Spirit and Mission Dynamics, ed. C. Douglas McDonnell. Pasadena, CA: William Carey Library, 1997, 96-106. Alter, James P. The Church as Christian Community: Three Studies of North India Churches. World Studies of Churches in Mission. London: Lutterworth Press, 1966. 366
Althouse, Peter. Spirit of the Last Days: Pentecostal Eschatology in Conversation with Jürgen Moltmann. JPTS 25. London & New York: T&T Clark, 2003. Anderson, Allan H. ‘The Contextual Pentecostal Theology of David Yonggi Cho.’ AJPS 7, no.1 (1999): 101-23. ________ ‘Pentecostal Movements in East Asia: Indigenous Oriental Christianity?’ Pneuma 22, no. 1 (2000): 115-32. ________ ‘Signs and Blunders: Pentecostal Mission Issues at “Home and Abroad” in the Twentieth Century.’ JAM 2, no. 2 (2000): 193-210. ________ ‘Stretching the Definitions? Pneumatology and Syncretism in African Pentecostalism.’ JPT 10, no. 2 (2001): 98-119. ________ ‘The Fury and Wonder? Pentecostal-Charismatic Spirituality in Theological Education.’ Pneuma 23, no. 2 (2001): 287-302. ________ ‘The Globalization of Pentecostalism and the Reshaping of Christianity in the Twenty-First Century.’ Missionalia 29, no. 3 (2001): 423-43. ________ ‘Diversity in the Definition of “Pentecostal Charismatic” and Its Ecumenical Implications.’ Mission Studies 19/2, no. 38 (2002): 40-55. ________ ‘The Contribution of Cho Yonggi to a Contextual Theology in Korea.’ JPT 12, no.1 (2003): 87-107. ________ ‘Writing the Pentecostal History of Africa, Asia and Latin America.’ Journal of Beliefs and Values 25, no. 2 (2004): 139-51. ________ ‘Pentecostals, Healing and Ecumenism.’ IRM 93, no. 370/371 (2004): 486-96. ________ An Introduction to Pentecostalism: Global Charismatic Christianity. Cambridge: CUP, 2004. ________ ‘Towards a Pentecostal Missiology for the Majority World.’ AJPS 8, no. 1 (2005): 29-47. ________ ‘The Holy Spirit, Healing and Reconciliation: Pentecostal/ Charismatic Issues at Athens 2005.’ IRM 94, no. 374 (2005): 332-42. ________ ‘The Hazards of Writing a Book on Global Pentecostalism.’ Pneuma 28, no. 2 (2006): 284. ________ ‘Pandita Ramabai, the Mukti Revival and Global Pentecostalism.’ Transformation 23, no. 1 (2006): 37-48. ________ Spreading Fires: The Missionary Nature of Early Pentecostalism. London: SCM, 2007. ________ and Hollenweger W.J., eds. Pentecostals After a Century: Global Perspectives on a Movement in Transition. JPTS 15, Sheffield: SAP, 1999. ________ and Edmond Tang, ed. Asian and Pentecostal: The Charismatic Face of Christianity in Asia. Oxford/ Baguio City, Philippines: Regnum/ APTS, 2005. 367
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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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formation of a Pentecostal church i
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esult he changed his position. He a
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Jerusalem community, the local Pent
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y the context, then moved by the Sp
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Jonathan Ingleby discusses the sign
Page 325 and 326: languages, but use similar terminol
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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
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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
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: Appendix 11 Theological Education o
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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