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<strong>of</strong> <strong>the</strong>se revivals was that <strong>the</strong>y were ‘not <strong>the</strong> stirring among European missionaries<br />

and civilians, ra<strong>the</strong>r <strong>the</strong> outbreak <strong>of</strong> revivals among indigenous Christians….’ 126<br />

The following is an attempt to identify a few <strong>of</strong> <strong>the</strong>se revivals from diverse parts<br />

<strong>of</strong> <strong>the</strong> subcontinent. However, this is not an exhaustive description, ra<strong>the</strong>r an<br />

overview to show that <strong>the</strong>re were revivals with Pentecostal characteristics<br />

occurring all over <strong>the</strong> country.<br />

2.3.3.1. South India<br />

As mentioned already, in <strong>the</strong> light <strong>of</strong> <strong>the</strong> research that has been done so far, <strong>the</strong><br />

revival in <strong>the</strong> Tirunelveli district <strong>of</strong> Tamilnadu state in South India under <strong>the</strong><br />

leadership <strong>of</strong> a local evangelist Aroolappen in 1860 is <strong>the</strong> oldest revival in India<br />

with Pentecostal characteristics. Aroolappen had been trained as an Anglican<br />

catechist, and was ordained by Rhenius, a Prussian Lu<strong>the</strong>ran minister sent out as a<br />

missionary to Tirunelveli by <strong>the</strong> CMS, who emphasized self-support and self-<br />

propagation for <strong>the</strong> Indian churches. He was described as ‘one <strong>of</strong> <strong>the</strong> ablest, most<br />

clear-sighted and practical, and most zealous missionaries that India has ever<br />

seen,’ and is referred to as <strong>the</strong> ‘Apostle to Tirunelveli.’ 127 Later, Aroolappen was<br />

greatly influenced by A.N. Groves, an independent missionary from England who<br />

embraced <strong>the</strong> millennial eschatology <strong>of</strong> <strong>the</strong> Plymouth Brethren. 128 However, <strong>the</strong><br />

revival that took place during his ministry received no influences from western<br />

126 Orr, Evangelical Awakenings in Sou<strong>the</strong>rn Asia, 59.<br />

127 Robert E. Frykenberg, ‘Historical Introduction,’ in Tirunelveli’s Evangelical Christians: Two<br />

Centuries <strong>of</strong> Family Vamsavazhi Traditions, ed. and trans. David Packiamuthu and Sarojini<br />

Packiamuthu (Bangalore: SAIACS Press, 2003), xxix.<br />

128 Their eschatology included <strong>the</strong> belief in <strong>the</strong> imminent coming <strong>of</strong> Christ, hope for <strong>the</strong> outpouring<br />

<strong>of</strong> <strong>the</strong> Holy Spirit, <strong>spirit</strong>ual gifts, and an egalitarian concept <strong>of</strong> ministry. See McGee, ‘Pentecostal<br />

Phenomena,’ 113. For more details on <strong>the</strong> role <strong>of</strong> Groves in <strong>the</strong> history <strong>of</strong> <strong>the</strong> Brethren Movement,<br />

see F. Roy Coad, A History <strong>of</strong> <strong>the</strong> Brethren Movement: Its Origins, Its Worldwide Development<br />

and Its Significance for <strong>the</strong> Present Day (Exeter, Devon: Paternoster Press, 1968). Later, <strong>the</strong><br />

Brethren Faith became a predecessor to Pentecostalism in south India, as discussed earlier.<br />

76

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