a contextual missiology of the spirit - eTheses Repository ...

trembling and falling down on the ground, prophecy and ‘prayer-storms’ 160 were
recorded. Although ‘tongue-speaking’ was not mentioned in the written revival
accounts, as Snaitang observes, ‘individual expression of speaking in tongues
might have taken place.’ 161 As McGee comments, in contrast to many other
revivals, this revival had no prominent person involved. 162 It is reported that at
least some missionaries disapproved in the beginning, as they saw people,
including leaders, jumping for joy, but later changed their minds as the revival
transformed the Christians and won hundreds of non-Christians to Christ. 163
This revival had both indigenous and foreign elements to it. According to T.
Nongsiej, prior to its occurrence, there was an expectancy and preparation among
the natives for revival. 164 There was a prophecy by a newly converted Christian,
U. Domdoi Khardewsaw, from Umyiap village in the west Khasi Hills that a great
earthquake would rock the whole district of Khasi and Jaintia Hills in June 1897,
but nobody gave heed to this prediction. However, the prophecy was fulfilled, and
as a result, both Christians and non-Christians began to turn to God in prayer and
repentance. Nongsiej argues that these events provided the background for the
revival that took place later. Although there had been a long expectation for a
spiritual awakening among both Christian and non-Christian natives, Snaitang
160
Long, loud and intense prayer was referred so.
161
Snaitang, ‘Indigenous Pentecostal Movement,’ 7.
162
McGee, ‘Pentecostal Phenomena,’ 114
163
Orr, Evangelical Awakening in South Asia, 113.
164
T. Nongsiej, ‘Revival Movement in Khasi-Jaintia Hills,’ in Churches of Indigenous Origins,
21-31.
85