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CMS missionary and an observer of the revival, that the baptism of the Holy Spirit filled the members of Aroolappen’s church ‘with a holy enthusiasm; and caused them to go everywhere preaching the gospel, in demonstration of the Spirit and of power.’ 134 The evangelists from his church travelled by faith, without salary or support, and set their own itineraries. As a result, conversion of many non-Christians took place, and western missionaries were amazed. Another significant contribution was that women were actively involved both in the revival as well as in the subsequent evangelistic work. One of the most far-reaching contributions was that the awakening began to spread to the nearby state of Travancore (present-day Kerala). George’s study describes the extensive implications of this revival in Tamil Nadu as well as Kerala. 135 Furthermore, there were three indigenous revivals in Kerala in the years 1873, 1895 and 1908, prior to the coming of western Pentecostal missionaries. In all three revivals people were filled with the Holy Spirit, and had the experience of speaking in tongues and other Spirit manifestations such as healings and visions. 136 K.E. Abraham states in his autobiography that as a nine year old boy he 134 Memoir of Anthony Norris Groves, Compiled Chiefly from His Journals and Letters, 3 rd ed. (London: James Nisbet, 1869), 616, quoted in McGee, ‘Pentecostal Phenomena and Revivals,’ 113. 135 George, ‘Pentecostal Beginnings in Travancore.’ 136 George, ‘Pentecostal Beginnings in India,’ 43. Also see Edith L. Blumhofer, ‘Consuming Fire: Pandita Ramabai and the Global Pentecostal Impulse,’ in Interpreting Contemporary Christianity: Global Processes and Local Identities, ed. Ogbu U. Kalu (Grand Rapids, Michigan, Eerdmans, 2008), 220-21. In her study on Pandita Ramabai and Indian Revivals, Edith Blumhofer also mentions that there were Spirit manifestations including speaking in tongues in the 1873 revival. Mathew Daniel, in his biography of Sadhu Kochukunju Upadeshi also mentions about the Spiritual revivals in Kerala in 1873 and 1895. See Mathew Daniel, Sadhu Kochukunju Upadeshi [A Biography of Sadhu Kochukunju Upadeshi], 9 th ed. (Thiruvalla, India: CSS, 2006), 68-69. 78
participated in the 1908 revival and witnessed the power of God manifested in many people, but he did not realize what it was. 137 According to him, this revival took place before Berg came to India in 1908 as a Pentecostal. 138 The people did not have the scriptural knowledge to understand this experience in terms of Holy Spirit baptism, accompanied by speaking in tongues, until Berg arrived from North America. However, Abraham did not regard these revivals as having any root in western Pentecostalism. Even while referring to his own Pentecostal experience, he insisted that it was two months after his experience of the Holy Spirit baptism that he came into contact with Cook, the American Pentecostal missionary. 139 The Kerala revivals were the outcome of the activities of indigenous evangelists from Tamilnadu. The Tirunelveli awakening had produced many revival preachers, and several of them, including Aroolappen himself, travelled to Kerala to preach the revival message. Apart from Aroolappen, Ammal Vedanayagam and David 140 also travelled through various places, and preached in many Syrian churches, awakening in people a desire for a deeper personal Christian life. 141 According to Orr, the Kerala awakening was marked by intense sorrow for sin, 137 Abraham, Yesukristhuvinte Eliya Dasan, 12. 138 Abraham, Yesukristhuvinte Eliya Dasan, 62-63. However, as mentioned earlier Berg was here in India as a Brethren missionary before he came as a Pentecostal. According to Anderson, Berg came to India with his Pentecostal experience in February 1908. See, Anderson, Spreading Fires, 95. 139 Abraham, Yesukristhuvinte Eliya Dasan, 86-88. 140 He was popularly known as Tamil David. 141 George, Trailblazers for God, 31. 79
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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
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 and 56: 2.1.1. A Socio-Religious Issue Iden
Page 57 and 58: India, and so he suggests that both
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: missionaries. As McGee rightly obse
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
Page 107 and 108: the Rajputs kingdoms is not general
Page 109 and 110: The CMS and the Canadian Presbyteri
Page 111 and 112: 3.1.2. Contemporary Christianity Th
Page 113 and 114: involved in non-church planting eva
Page 115 and 116: has been ignored by writers, thus m
Page 117 and 118: tongues. The Jiwas were working in
Page 119 and 120: Although Peter Lal began his preach
Page 121 and 122: the state, such as Jodhpur, Jaipur,
Page 123 and 124: CNI church met in the medical store
Page 125 and 126: ecame known as the Banaswara trio a
Page 127 and 128: meetings conducted by Philip and hi
Page 129 and 130: Marubhoomiyile Apostalan (The Apost
Page 131 and 132: conscious of the significance of be
Page 133 and 134: particularly those from Kerala, hav
Page 135 and 136: They have also launched a Bible Tra
Page 137 and 138: 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
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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
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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
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Appendix 2 Research Representation
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Appendix 4 THE RAJASTHAN DHARMA SWA
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Appendix 5 Rajasthan Freedom of Rel
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fabric is weakened by such illegal
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45 40 35 30 25 20 15 10 5 0 1991-19
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Appendix 9 South /North India Repre
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Appendix 11 Theological Education o
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Althouse, Peter. Spirit of the Last
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Barrett, David B., and Todd M. John
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________ ‘Pentecostal Theological
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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
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________ 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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