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McGavran, Donald A. Understanding Church Growth. 3rd ed. Grand Rapids: Eerdmans, 1990. McGee, Gary B. This Gospel shall be Preached: Foreign Missions to 1959: A History and Theology of Assemblies of God. 2 Vols. Springfield, MO: Gospel Publishing House, 1986. ________ ‘Pentecostal Mission Strategies: A Historical Review.’ Missionalia 20, no. 1 (1992): 19-27. ________ ‘Pentecostal Missiology: Moving beyond Triumphalism to Face the Issues.’ Pneuma 16, no .2 (1994): 275-82. ________ ‘Pentecostal Phenomena and Revivals in India: Implications for Indigenous Church Leadership.’ IBMR 20, no. 3 (1996): 112-17. ________ ‘“Latter Rain” Falling in the East: Early Twentieth-Century Pentecostalism in India and the Debate over Speaking in Tongues.’ Church History 68, no. 3 (1999): 648-65. ________ ‘The Calcutta Revival of 1907 and the Reformulation of Charles Parham’s Bible Evidence Doctrine.’ AJPS 6, no. 1 (2003): 123-143. ________ ‘“The Lord’s Pentecostal Missionary Movement”: The Restorationist Impulse of a Modern Mission Movement.’ AJPS 8, no. 1 (2005): 49-65. ________ ‘Pentecostal and Charismatic Missions.’ In Toward the 21st Century Christian Mission. Edited by James M. Philips, and Robert T. Coote. USA: Eerdmans, 1995, 41-53. McKean, Lise. Divine Enterprise: Gurus and the Hindu Nationalist Movement. Chicago: The University of Chicago Press, 1996. Menamparampil, Thomas. ‘A Tribal Reading of Indian History.’ Mission Today 7, no. 2 (2005): 99-122. Menzies, Robert P. Empowered for Witness: The Spirit in Luke-Acts. JPTS 6. Sheffield: SAP, 1991. ________ and Robert P. Spirit and Power: Foundations of Pentecostal Experience. Grand Rapids: Zondervan, 2000. Michael, S. M., ed. Untouchable: Dalits in Modern India. London: Lynne Rienner, 1999. ________ ‘Hindu Nationalism and Indian Christian Response.’ In Reflecting Mission, Practicing Mission: Divine Word Missionaries Commemorate 125 Years of Worldwide Commitment. Vol. 2. Edited by Steyler Verlag. Nettetal: Steyler Missionswissenschaftliches Institute, 2001, 475-89. ________ ‘Hinduism and Modernity: Debate on Cultural Nationalism in India.’ Third Millennium 8, no. 1 (2005): 49-66. Miller, Albert G. ‘Pentecostalism as a Social Movement: Beyond the Theory of Deprivation.’ JPT 9 (1996): 97-114. 386
Miller, Basil. Praying Hyde: The Story of John Hyde: A Man of Prayer. Belfast, Northern Ireland: Ambassador, 2000. Miller, Donald E. and Tetsunao, Yamamori. Global Pentecostalism: The New Face of Christian Social Engagement. Berkeley, California: University of California Press, 2007. Mingana A. The Early Spread of Christianity in India. Manchester: University Press, 1926. Mittelstadt, Martin W. Spirit and Suffering in Luke-Acts: Implications for a Pentecostal Pneumatology. London: T&T Clark, 2004. Moffett, Samuel Hugh. A History of Christianity in Asia: Beginnings to 1500. Vol.1. Rev. ed. Maryknoll, NY: Orbis, 1998. ________ A History of Christianity in Asia, 1500-1900. Vol. 2. Maryknoll, NY: Orbis, 2005. Moltmann, Jürgen, and Kuschel Karl-Josef, eds. Pentecostal Movements as an Ecumenical Challenge. Concilium 1996/3. London & Maryknoll: SCM & Orbis, 1996. Moltmann, Jürgen. God for a Secular City: The Public Relevance of Theology. Trans. Margaret Kohl. London: SCM, 1997. Mondol, Geeta. ‘Women as Change Agents in Indian Society.’ Dharma Deepika 9, no.b1 (2005): 65-74. Morgan, David, ed. Key Words in Religion, Media and Culture. London: Routledge, 2008. Muller, D.S. George. The Trail of the Tirunelveli Church. Tirunelveli, India: Tirunelveli Diocesan Council, 1964. Mundadan, A. Mathias. St. Thomas Christians, 1498-1552. Bangalore: Dharmaram College, 1967. ________ Mathias. Sixteenth Century Traditions of St. Thomas Christians. Bangalore: Dharmaram College, 1970. ________ Indian Christians Search for Identity and Struggle for Autonomy. Bangalore, India: Dharmaram, 1984. ________ History of Christianity in India. Vol 1. From the Beginning up to the Middle of the 16th Century (up to 1542). Bangalore: Theological Publications in India, 1984. Naik, Samanta. ‘Churches of Indigenous Origins in Orissa.’ Dharma Deepika 6, no. 1 (2002): 43-46. Nandy, Ashis. Time Warps: Silent and Evasive Pasts in Indian Politics and Religion. London: Hurst, 2002. Nandy, Ashis. ‘The Politics of Secularism and the Recovery of Religious Tolerance.’ Alternatives 13, no. 2 (1988): 177-94. 387
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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
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languages, but use similar terminol
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theology in terms of ecumenicity, F
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in Rajasthan is on the rise, and so
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will ‘convince sceptics …that C
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ecome involved in various social in
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possibility.’ 183 Bosch gives a f
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transformation. First, it has the
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Pentecostal community is still sore
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open social context of the common p
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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: ________ ‘The Charismatic Renewal
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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