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This study essentially uses <strong>the</strong> inductive method to understand Pentecostalism in<br />

Rajasthan. However, <strong>the</strong> deductive approach is also used, particularly in <strong>the</strong> area<br />

<strong>of</strong> history. As mentioned earlier, <strong>the</strong> results are expected to lead to <strong>the</strong><br />

development <strong>of</strong> a <strong>contextual</strong> Pentecostal <strong>missiology</strong>. Jongeneel observes that,<br />

‘Missiology as a scientific discipline needs both induction and deduction.’ 78<br />

According to David Bosch, it is a ‘false alternative’ to choose only one <strong>of</strong> <strong>the</strong>m,<br />

and so he suggests making use <strong>of</strong> both. He fur<strong>the</strong>r explains that nei<strong>the</strong>r <strong>the</strong><br />

deductive method nor inductive method should be ‘practised in isolation from or<br />

over against one ano<strong>the</strong>r.’ 79 Wherever possible, triangulation 80 is done to obtain<br />

better results from findings. This study follows <strong>the</strong> voice <strong>of</strong> Anderson, a leading<br />

voice in global Pentecostal historiography, in order to explain <strong>the</strong> history <strong>of</strong><br />

Pentecostalism in India as it seems to be significant in <strong>the</strong> Indian context.<br />

According to him, ra<strong>the</strong>r than <strong>the</strong> ‘history from above,’ a ‘new history’ that is<br />

concerned with <strong>the</strong> ‘history from below’ from <strong>the</strong> perspective <strong>of</strong> those on <strong>the</strong><br />

margins is necessary. Therefore, he suggests that ‘in <strong>the</strong> writing <strong>of</strong> Pentecostal<br />

history, <strong>the</strong>re needs to be “affirmative action” to redress <strong>the</strong> balance, where <strong>the</strong><br />

contribution <strong>of</strong> national workers, pastors and evangelists is emphasized. We need<br />

to plumb <strong>the</strong> depths <strong>of</strong> oral histories and bring to light that which has been<br />

concealed for so long.’ 81 Many mission historians like Wilbert Shenk 82 and Mark<br />

78 Jongeneel, Philosophy, Science, and Theology, 178.<br />

79 David J. Bosch, Witness to <strong>the</strong> World: The Christian Mission in Theological Perspective<br />

(London: Marshall, Morgan and Scott, 1980), 44-45.<br />

80 According to Alan Bryman, triangulation can be used to ‘refer to a process <strong>of</strong> cross-checking<br />

findings deriving from both quantitative and qualitative research.’ See, Alan Bryman, Social<br />

Research Methods, 2 nd ed. (Oxford: OUP, 2004), 275.<br />

81 Allan H. Anderson, ‘Writing <strong>the</strong> Pentecostal History <strong>of</strong> Africa, Asia and Latin America,’<br />

Journal <strong>of</strong> Beliefs and Values 25, no.2 (2004): 149. For more details, see pp.139-49. He used <strong>the</strong><br />

same approach in his Introduction to Pentecostalism.<br />

82 Wilbert R. Shenk, ‘Introduction,’ in Enlarging <strong>the</strong> Story: Perspectives on Writing World<br />

Christian History, ed. Wilbert R. Shenk (Maryknoll, NY: Orbis, 2002), xi-xvii.<br />

29

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