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esearch on the socio-religious identities of Indian communities has increased, probably due to the rise of religious militancy and its impact on politics. James Massey 7 and Sathianathan Clarke 8 both deal with the socio-religious identity of Christians in India, with a particular focus on the identity of Dalit Christianity. While Massey deals with the basic question of Christian Dalit identity within its historical background, Clarke discusses Dalit identity from a subaltern perspective. As has been mentioned in chapter one, some states in India have recently introduced an anti-conversion law, and others have revised their law of freedom of religion. In this context, religious identity is a significant issue for discussion. Sebastian Kim’s In Search of Identity 9 is a significant source in this regard. He discusses the issue of religious conversion within the larger situation of the search for identity, and examines the major debates on conversion between Hindus and Christians, and among Christian theologians in post-independent India, with the aim of tracing trends in theological and ideological interpretations of conversion from both the Hindu and Christian points of view. He also examines the themes of ‘human rights’ and ‘tolerance’ from both perspectives. Kim identifies that more than socio-political factors, religious dynamics are the key to identity quest in 7 James Massey, Dalits in India: Religion as a Source of Bondage or Liberation with Special Reference to Christians (Delhi: Manohar Publishers, 1995). 8 Sathianathan Clarke, Dalits and Christianity: Subaltern Religion and Liberation Theology in India (New Delhi: OUP, 1999). 9 Sebastian C.H. Kim, In Search of Identity: Debates on Religious Conversion in India (New Delhi: Oxford, 2003). 46
India, and so he suggests that both Hindus and Christians should search for a ‘common identity, while also affirming self-identity.’ 10 There is a general perception that the majority religion in India is attempting to absorb the minority religions. The recent actions by the Hindu dominated BJP government in the state of Gujarat is an example. It is reported that the Gujarat Assembly took the decision on 19 September 2006 to make an amendment to the Freedom of Religion Act by equating Jainism and Buddhism with Hinduism for certain purposes. The BJP spokesperson, Prakash Javedkar, explained that this decision was important in order to form a Hindu Civil Code, which would tie Buddhists, Jains and Sikhs together with Hinduism. However, the minority religions, especially Jainism and Buddhism, see it as a new threat from the Hindu majority. 11 On the other hand, Christians see it not as a fresh effort, rather as a Hindu tendency to absorb the minority religions. They argue that the aboriginal tribal religions have lost their individual identity through a practice called sanskritization, a process by which tribals and Dalits were assimilated into the Brahminical Hindu fold, 12 and were brought under the broad category of the majority religion, Hinduism. The term sanskritization was coined by the Indian sociologist M.N. Srinivas, and for him, ‘sanskritization is the process by which a “low” Hindu caste or tribal or other group, changes its customs, ritual, ideology 10 Kim, Search of Identity, 199. 11 Special Correspondent, ‘Gujarat Faces NCM Fire on Law: Minority Communities React Strongly, Congress Hits Out at Modi Government,’ The Asian Age, 21 September 2006, 2. 12 For further discussion on the Sanskritization of tribes, see Henry H. Presler, Primitive Religions in India (Madras: CLS, 1971); Ebe Sunder Raj, National Debate on Conversion (Chennai, India: Bharat Jyoti, 2001), 132-35; Ashish Chrispal, ‘The Sanskritisation of the Tribals,’ in Tribes in Transition: Indian Christians Reflect on the Original Inhabitants of the Land, ed. Hrangkhuma F. (Bangalore, India: SAIACS, 2004), 67-76. 47
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A CONTEXTUAL MISSIOLOGY OF THE SPIR
Page 3 and 4:
Abstract This thesis studies the id
Page 5 and 6: Acknowledgements My heart overflows
Page 7 and 8: Abbreviation AICC All India Christi
Page 9 and 10: 3.2. Pentecostal Beginnings in Raja
Page 11 and 12: Chapter 1 INTRODUCTION Pentecostali
Page 13 and 14: imported movement from south India,
Page 15 and 16: Indian Pentecostal missionaries. Th
Page 17 and 18: the ‘impressive success’ of Pen
Page 19 and 20: Pentecostalism, there has been a gr
Page 21 and 22: cultural nationalism, religious int
Page 23 and 24: Penthecosthu Sabhakal 30 fall into
Page 25 and 26: the product of Pentecostal theology
Page 27 and 28: All the above studies have certain
Page 29 and 30: the global culture of Charismatic C
Page 31 and 32: Missiology is the academic discipli
Page 33 and 34: has a major role in the theological
Page 35 and 36: Figure 2 Pentecostal Presence in Ra
Page 37 and 38: elievers. They refer to the example
Page 39 and 40: This study essentially uses the ind
Page 41 and 42: helps to ‘create the bonds of mut
Page 43 and 44: Jorgensen, participant observation
Page 45 and 46: approach them personally. Twenty Pe
Page 47 and 48: esearch is concentrated on a few di
Page 49 and 50: meetings on eight occasions at all
Page 51 and 52: time keeping the necessary distance
Page 53 and 54: Chapter 2 HISTORICAL CONTEXT AND ID
Page 55: 2.1.1. A Socio-Religious Issue Iden
Page 59 and 60: indigenous nature of Christianity i
Page 61 and 62: definition and the rich diversity o
Page 63 and 64: Dalit Pentecostalism 37 and chiefly
Page 65 and 66: There is a well-established ancient
Page 67 and 68: As A.C. George rightly comments, th
Page 69 and 70: involved in forming small cells wit
Page 71 and 72: many local languages before Penteco
Page 73 and 74: Kerala. In one way or the other, th
Page 75 and 76: 2.3. The Origin of Pentecostalism i
Page 77 and 78: mission in 1908, came to India with
Page 79 and 80: Indian Pentecostalism. Many non-Pen
Page 81 and 82: the ‘Pentecostal-like movements
Page 83 and 84: Indian revivals, without the influe
Page 85 and 86: elationships between dominant group
Page 87 and 88: missionaries. As McGee rightly obse
Page 89 and 90: participated in the 1908 revival an
Page 91 and 92: 2.3.3.2. North India The Sialkot (P
Page 93 and 94: civilizations, be taken as coming f
Page 95 and 96: trembling and falling down on the g
Page 97 and 98: aptism, within weeks he had to modi
Page 99 and 100: and personal religion.’ 170 Even
Page 101 and 102: However, the most important and und
Page 103 and 104: There were trans-cultural elements
Page 105 and 106: 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
Page 343 and 344:
Self-awareness of the tribal commun
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can get more involved in medical mi
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edress the balance of cultural expr
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such as evangelism, social mission
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Christianity as old as Christianity
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movement. It also showed that the c
Page 355 and 356:
However, in the light of the curren
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Being ecumenical, it is able to pro
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contextual missiology. Thirdly, fro
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ather there can be more issues and
Page 363 and 364:
Appendix 2 Research Representation
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Appendix 4 THE RAJASTHAN DHARMA SWA
Page 367 and 368:
Appendix 5 Rajasthan Freedom of Rel
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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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