CHAPTER ONE INTRODUCTION

Transcription

1 1 CHAPTER ONE INTRODUCTION 1.0 Introduction Pentecostalism has become a leading force in global Christianity today. Allan Anderson observes that the global Charismatic Christianity is the fastest expanding religious movement in the world today 1. Pentecostal Christianity is growing rapidly in India as in many parts of the world and scholars consider it as the fourth wave of Christianity. Stanley Burgess observes that Indian Pentecostalism is the fifth largest sector of Global Charismatic Christianity. 2 Part of our new task in the twenty-first century is to reflect on the role of Pentecostalism in the majority world in the transformation of Christianity, or what Andrew Walls has called the change in Christianity s centre of gravity 3. This shift is important as it signifies a radical alteration of the faith from its traditional bastions to the newer frontiers and regions. The shift also indicates a transformation and positioning of the faith from the north to the south, from the west to the east. Pentecostalism does not remain as a mere intellectual movement or a faith based institution locked in the church structures but has radically altered the socio-politicalcultural and religious dimensions of the land to which it enters. The transformative potential of Pentecostalism brought significant changes in the way people conceived, practiced and professed their faith. Pentecostalism has 1 Allan Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity, (Cambridge: CUP, 2004), p David B Barrett & Todd Johnson, "Global Statistics" in Stanley M Burgess, ed., The New International Dictionary of Pentecostal and Charismatic Movements, (Grand Rapids: Zondervan, 2002), pp Andrew F. Walls, The Missionary Movement in Christian History: Studies in the Transmission of Faith, (Maryknoll: Orbis, 1996), p. 145.

2 2 empowered the people in no uncertain terms as it shifted the religious power from the clergy to the laity, from the rich and the privileged to the marginalized and powerless. Pentecostalism provided a room and a space for the powerless and voiceless to have significant representation in the structures and functions of the church. This radical transformation of the people in and through Pentecostalism is well documented by the scholars of religion and the theological pundits of Christianity. There were numerous studies on Pentecostalism both Global and Asian recounting its historical origin and progress but very less on the emancipative potential of Pentecostalism. The study wishes to fulfill the gap as it tries to look at the emancipatory potential of the faith among the marginalized sections of the Indian society. The Research seeks to understand the need to highlight understand how and why Pentecostalism remains a powerful transforming agent of the subalterns and in what manner especially in a highly stratified and regimented community like the Indian society Situating the Research Concern Indian Christianity is as old as Christianity itself and it is a misconceived notion that Christianity came to India through the Western colonial expansion and missionisation process of the Christian nations of Europe. St. Thomas tradition, Didascalia Apostolorum (teachings of Apostles) and the Acts of Thomas (Book on the acts of St. Thomas) firmly establishes and attests to the fact that Indian Christianity is indeed historical and has a legacy of over two millennia and never came to the Indian shores in the medieval times stealthily. St. Thomas Christians who were largely confined to the Malabar coasts remained an integral part of Indian society politically and culturally but firmly establishing themselves as distinct ones religiously and spiritually. Indian Christianity was subjected to the distinctions and divisions which affected Christianity at large. Catholic and Protestant forms of Christianity came to

3 3 the Indian subcontinent through missionary endeavors and with the enterprise and patronage of the political powers. Roman Catholicism and Protestantism were firmly established by the 18 th and 19 th centuries in the Indian shores. India suffered politically and culturally by the frequent onslaughts of the foreign yoke and aggression since ages. The political instability, the regimented Indian society because of the rigid caste system and the apathetic living conditions of the masses because of the practice of untouchability, poverty, discrimination, and superstitious beliefs and practices severely wounded the psyche of the people. The evil designs of the selfish minded higher castes caused and perpetrated injustice all across the reigns of Indian society, and the situation was worsened because of the frequent infighting between different societies in the name of caste, belief, and practices. The colonial project of the British helped it to subject the people and the institutions of India politically and culturally making use of the vulnerability of the Indian people. The project and product of modernity together with its attendant features advanced by the British colonial masters radically altered the societal structures and empowered them profoundly. The British allowed the vigorous missionary movements and practices because of the evangelical pressure before the takeover of India by the British Raj and this radically altered the cultural and societal structures in India. The introduction of the perspectives and products of Industrial revolution radically challenged the traditional structures of the Indian society which caused deep resentment among the Indian masses who revolted against the schemes of the British colonial masters. This fuelled and furthered the nationalistic drive among the Indians making the colonial masters to retreat from their colonial enterprise. In such a social, political, cultural and economic situation when the nation was reeling

4 4 under the weight of colonialism and nationalism, Pentecostalism erupted within Indian Christianity. Pentecostalism is one phenomenon within Indian Christianity which is not an import of the Global or Western or Eastern forms of Christianity. Pentecostalism erupted naturally within the Indian soil and had a unique presence, practice and participation before it was ably supported, defined and radically altered by the Pentecostal uprising in the West. The coming of Indian Pentecostalism is significant because Indian Christianity at that time was highly institutional, organized and formalized due to the paternalistic drive of the western missionaries. Indian Christianity was led by the western forms of Christianity and by its leaders and actors namely the missionaries thoroughly and comprehensively and there was little room for the emergence of indigenous leadership. Indian Christianity during that time was highly structured, with the power resting with the clergy from the West and Indian presence at all levels was at the minimal level. The coming of Pentecostalism in the Indian soil mainly through the agency of the marginalized sections of both the church and the society radically redefined the positioning of the church. Though the initial waves of Indian Pentecostalism was augmented by people like Christian Aroolappen and Pandita Ramabhai, yet the leadership largely remained with the white Pentecostal missionaries since then who wanted to convey and recreate the Azusa street revival thus trying wanting to firmly establish the position of the popular form of Christianity on a solid footing. With the end of the colonialism, many of the mission agencies among the mainline churches transferred the administration and reigns of their respective churches to their Indian counterparts and such a drive was also found among the Pentecostal churches and institutions. Since its advent, Pentecostalism because of its spontaneity, popular

5 5 practices and effervescent tendencies was highly attracted by the lower castes and marginalized sections of the Indian society. Pentecostal Christianity also witnessed radical changes in its structures since India s independence as it was manned and controlled by Indian people at all levels. The study though presents a historical survey of Indian Pentecostalism was primarily interested in analyzing the emancipatory potential of Pentecostalism which pundits of religion and academic scholars claim profoundly. The study makes use of socioanalytic tool developed by Augustus Carrillo to study the emancipatory potential of South Indian Pentecostalism. Pentecostalism though had its presence in the different regions of India during the colonial times and after independence was strong in its rank and file within the Southern parts of India. South Indian Pentecostalism was unique and distinct as it is known for its rapid church growth initiatives and penetration into the rank and file of the Indian society with its dissemination and propagation of the truths advanced by the person and message of Jesus Christ. South Indian Pentecostalism made a huge impact not only among the churches in India but also invited appreciation and criticism because of its people centric initiatives, deliverance and healing virtues and in demonstrating a new life because of following the person and message of Jesus Christ. It challenged traditional Christianity and also of the spiritual claims of other faiths thus effecting change of perspectival orientation of many people from diverse kinds of faith traditions and orientations. The Research primarily seeks to understand the impact and influence of South Indian Pentecostalism within the length and breadth of the Southern States in India by making use of the socio-analytic tool of Augustus Cerrillo.

6 Universe of the Study South Indian Pentecostalism as the name signifies is a phenomenon largely found within the confines of the Southern states of India. South Indian Pentecostalism with its attendant beliefs and practices were found among the length and breadth of India as South India remains the centre of gravity of Christianity in India and the leaders and the practices were largely evolved and shaped by people from the different parts of Southern India. South India comprises of the following states of Andhra Pradesh, Tamilnadu, Karnataka and Kerala with people speaking the Dravidian languages of Telugu, Tamil, Kannada and Malayalam respectively. South India was noted for its marked by marked convergence of social and cultural practices yet this part of the land is also known for its distinct practices in culture and social practices individually. South India remains a powerful force in the political structures since Indian independence and has orchestrated both nationalization and regionalization of politics. In addition to its political preeminence and stature, South India occupies a conspicuous place in the economic and commercial activities of India and is the largest hub of technological innovation and enterprising in India. The fledgling growth of India in the global domain is largely confined to the productive labour, skill, technological expertise of the young people of South India. South India witnessed phenomenal changes in its structure, form and outlook since the economic liberalization programme underwent by India in the 1990 s. Southern parts of India witnessed the coming of economic globalization in a phenomenal way which ushered in the process of development radically. Urbanization and industrialization were heightened because of this and as a result people were subjected to profound changes individually and collectively. The traditional structures

7 7 and practices received severe jolt and people were subjected to severe stress and pressure because of the mechanized forms of life style, modern and post modern forms of orientations and fast phased mannerisms that is typical of the change brought out by economic globalization in Indian shores. The rapid phase of development heighted the economic gap between the have s and the have-not s and one witnesses stark economic inequalities existing side by side with lofty sky scrapers on one side and densely populated slums on the other. Pentecostalism is considered as the popular form of Christianity and is known for its effervescent tendencies. It appeals to people of all levels young and old, rich and poor and across the socio-cultural distinctions of society. Pentecostalism with its heightened emotionality and sensibility gives room to the diverse expressions and experiences of the people. It is known for its spontaneity, fluidity and dynamism and defies all structures and traditions. It promotes alternate forms of life expressions and experiences and empowers the individuals and the groups who subscribe to it. Pentecostalism provides voice to the voiceless, power to the powerless and identifies the people from periphery and moves them into the centre stage. Pentecostalism negates centralization tendencies and decentralizes power and authority in the church. Thus Pentecostalism is emancipatory in its form and content. South Indian Pentecostalism is not a single and a unified phenomenon but represents the diversity in belief and practices as found in the four states of Southern India. The Study therefore seeks to analyze the emancipatory potential of the Pentecostal churches within the states of South India by making use of the social analytical tool developed by Augustus Cerillo. The Researcher made use of the analysis of Michael Burg who in his classical work on South Indian Pentecostal movement identified the existence of organized Pentecostal denominations and sects

8 8 in the four states of South India namely, Andhra Pradesh, Tamilnadu, Karnataka and Kerala respectively. Pentecostalism remains potentially penetrating and visibly operative in these four states bringing radical changes in the lives of individuals and communities in these states. There were many studies on Pentecostalism as found in the Southern states employing one of these methods, namely Church growth analysis, missiological perspectives, sociological and psychological perspectives. The researcher in his survey on the subject had come to know of the following pertinent researches which studied on the Shift factor Push and Pull factor from the mainline churches to Pentecostal churches. The Research does not duplicate such research works, but instead is original and novel in the sense that it investigates the emancipatory potential of Pentecostalism making use of the Socio-Analytical tool of Augustus Cerillo. The Researcher contends that this is another way of arriving and designing the history of these churches and people. Socio- analytical tool maps the social history of the people, giving voice to the voiceless, power to the powerless and so on. The researcher had identified certain important cities within the four states of Andhra Pradesh, Tamilnadu, Karnataka and Kerala which had witnessed phenomenal growth and changes since the advent of economic globalization and which had served in radically altering the lives of the people young and old, rich and poor, educated and uneducated and so on. The social analytical tool tries to assess the situation of the respondents individually and collectively to assess their social, economic and psychological state as they had encountered the Pentecostal faith and spirituality and and seeks to analyse how it had transformed their life substantially remains the main purport of the present study.

9 9 The respondents could be either pastors or leaders within the Pentecostal churches belonging to the identified cities and towns within the four states whose life had witnessed great changes and who had been affected by both globalization and Pentecostalism. The Researcher employed convenient sampling to identify the respondents belonging to the following cities and towns of Andhra Pradesh, Tamilnadu, Karnataka and Kerala respectively. They are Hyderabad, Vishakhapatnam, Vijayawada and Guntur in Andhra Pradesh; Chennai, Trichy, Coimbatore and Madurai in Tamilnadu; Bangalore, Mysore, Dharwad and Bellary in Karnataka; and Trivandrum, Cochin, Thrissur and Ernakulam in Kerala respectively. The Researcher identified 300 respondents from each of these cities and towns in the four states of Andhra Pradesh, Tamilnadu, Karnataka and Kerala which means about 20 from each of these places. The Researcher went to the Pastor s fellowships either of the organized Pentecostal churches like A.G., CoG, I.P.C, C.P.M and also of the pastors fellowships of the independent Pentecostal pastors fellowship and collected the data to understand and study the emancipatory potential of Pentecostalism. Geographical Location of South India. Map: 0.1

10 Objectives of the study To explore the identity of Indian Pentecostal Christianity by tracing the historical context of Pentecostalism in India. To highlight the South Indian contribution to Indian Pentecostal history. To understand and investigate the emancipatory potential of South Indian Pentecostalism by making use of the Socio- Analytical tool of Augustus Cerillo. To present socio analytical tool as a valuable kit for documenting the histories of subaltern people who are touched and transformed by Pentecostalism. To explore how Pentecostalism provides room and space for hearing the voice of the voiceless and so on Significance of the Study A lacuna exists in the documentation of the history of the Pentecostalism in India. Several dissertations have been written to date about its history, which provide information on its beginning and its growth. The significance of this study is that it fills a gap existing in the historiography of Pentecostalism 4 in India by presenting the history of South Indian Pentecostalism through the social- analytical approach. The importance of subalternity and South Indian Pentecostalism to global Christianity is worthy of investigation, given that roughly 80 percent of Indian Pentecostals come from the borders of societal boundary. It is imperative to notice that outstanding historians on Pentecostalism like Alan Anderson, Stanley Burgess, Gary McGee, Michael Bergunder, and Roger Hedlund have turned their attention in recent decades to indigenous Pentecostal 4 K. E. Rajpramukh, Dalit Christians of Andhra under the Impact of Missionaries, (New Delhi: Serials Publications, 2008), p. 83.

11 11 Christianity in Asia, especially India. 5 They have attempted to fill earlier gaps neglected or overlooked by Eurocentric historians in Pentecostal historiography by focusing on marginalized native Pentecostal workers and converts. This dissertation has endeavored to further eliminate a gap existing in the historiography of south Indian Pentecostalism, as well as global Pentecostalism and creates this study as a bench mark to carry out missions at large in order to fill the gap in the other regions of Asia. It narrates and interprets the neglected portion of the history of an indigenous Pentecostal movement in South India. It examines some of the contributions of the local Pentecostal leaders to the indigenous Pentecostalism. In so doing, this study explores the growth and impact of Pentecostalism outside of North America into various regions and especially among the subaltern people. Furthermore the information exposed here will confidently encourage others to research on other aspects of South Indian Pentecostalism. The Research is significant and pertinent in the contemporary situation because of the misconceptions against Pentecostalism. Indian Pentecostalism is indigenous in form and content and is never an import from the Western or Global Christianity. Though there could be parallels and patterns within Global Pentecostalism as believed and practiced in the many nations, Indian Pentecostalism is markedly unique and continues to occupy a stellar position within global Pentecostalism because of its unparalleled indigenous character. The Study tries to present the reason as to why Pentecostalism continues to invite large people in its fold within the cities and towns where economic globalization caused phenomenal changes in life style and development. 5 Michael Bergunder, The South Indian Pentecostal Movement in the Twentieth Century, (Grand Rapids: Wm B Eerdmans Publishing Company, 2008). Stanley Burgess, "Pentecostalism in India An Overview," Asian Journal of Pentecostal Studies, 4 1 (January, 2001) pp ; Gary B McGee, "Pentecostal Phenomena and Revivals in India Implications for Indigenous Church Leadership," International Bulletin of Missionary Research, 20 (July 1996), pp

12 12 It seeks to answer, how dalits, women and other subaltern groups were empowered substantially within the cities and towns and how their empowerment can serve in mapping the historiography of South Indian Pentecostalism. It tries to highlight the emancipatory potential of Pentecostalism in radically transforming the social, economic and psychological state of the individuals and groups who were attendant to the Pentecostal belief and practice Statement of the Research Problem The Research focuses on the emancipatory potential of the South Indian Pentecostalism through the socio- analytical method developed by Augustus Cerrillo. The study is stated as South Indian Pentecostalism: A Socio- Analytic Study Research Methodology The present study is an investigation which endeavors to integrate research from various fields in order to provide a comprehensive perspective on this issue. Many contemporary scholars have explored the interdisciplinary nature of study. It is clear from the sheer magnitude of the phenomenon that any study of Pentecostalism requires an interdisciplinary approach. The study employs both qualitative and quantitative methodologies. The Research employs qualitative methods of data collection wherein it depends on oral histories, church magazines, journals, and other oral or written histories about the origin, growth and development of the churches and the quantitative methods are used to explicate the emancipatory potential found among the Pentecostal churches Sources of data Collection Four aspects of historical research determine the scope of a study, (1) Where the events took place; (2) which people were involved; (3) when the events had

13 13 occurred; and (4) what kind of human activity was involved. 6 The writer has undertaken research work in the libraries of Hindustan Bible College, United Theological College, Gurukul Theological College, Connemera Library, Madras Christian College, Loyola College, Pachaiyappa s college and University of Madras referring to related books, unpublished theses, journals and pamphlets Interview procedure The researcher interviewed the pastors and leaders from the Pentecostal churches and asked them questions that are mostly open-ended 7 and records the information for analysis. 8 In order to gather first-hand information, personal interviews are held with Pentecostal leaders, as well as adherents from each state. Personal meetings with some of Pentecostal Church leaders were also made. Interviews with the Pentecostal preachers, teachers and writers were also included. As well a few group discussions with pastors and educated youth also are incorporated in the work. Another means of collecting the information was Questionnaires. Many respondents expressed their personal convictions and opinions, while answering the questions. In research, sampling allows researchers to select individuals or sites based on membership in a subgroup that has defining characteristics in order to describe the group in depth. 9 This research selected individuals, including leaders, pastors, elders, 6 Walhman, Your Research Project, p Open-ended questions enable participants to best voice their experiences unconstrained by any perspectives of the inquirers or by any past research findings. This method is known as an "unstructured interview," the most frequently used form of interviewing in qualitative research. There are a number of approaches to interviewing in qualitative research: one-on-one interviews, focus group interviews, telephone interviews, and interviews. 8 John Creswell, Educational Research Planning, Conducting, and Evaluating Quantitative and Qualitative Research (Upper Saddle River: Pearson Education, Inc., 2002), p Creswell, Educational Research, p. 194.

14 14 and adherents, primarily from the Pentecostal Churches from the four states of South India were interviewed. Each interviewee was fully informed about the purpose of this study prior to being interviewed and received prior permission to peruse the data collected within the stipulated and specialized conditions. The information was later transcribed for analysis Treatment of the Data. The following procedure was followed for the written sources in this study. Every attempt was made to corroborate the sources of data. These sources of material were analyzed, evaluated and interpreted, to the given context Data for this study Data for this study came from both primary 10 and secondary source materials. Secondary sources are based on, or drawn from primary sources. Written and oral sources were mainly used in this study. Written sources included biographies, pamphlets, magazines, newspaper articles, letters, sermons, documents, and reports. Oral materials included interviews with select individuals, including past and present leaders, pastors, elders, and followers of Pentecostalism 1.7. The Rationale of the Research Pentecostalism is (still) the religion of the subalterns in most parts of the world; they are not the subjects of their history. Pentecostalism though made huge inroads in the length and breadth of the world, often remains highly espoused by the subaltern people. It is not an exaggeration that it expresses the religious aspirations and expectations of the marginalised communities across the cultures, regions and societies in the world. 10 Primary sources are those produced at the time of the event and are originals, or originated first in order of time.

15 15 Pentecostalism is often considered as an epiphenomenon and remains identified as the popular form of Christianity. It is often compared and contrasted with classical and institutional forms of Christianity and is highly treated as superfluous entity within the faith by the learned theologians, historians and pundits of Christianity. It remains an undisputed fact that in the grand narratives written by the historians belonging to the historical churches, Pentecostalism has not been given due recognition. This thesis will also investigate the importance of Pentecostalism which expresses the opinion of the under privileged community and the subalterns in the state but also the urban, middle class and the affluent who have recently shown an interest in Pentecostalism in the different cities around the world. Reuben Gabriel observes that today s Pentecostalism has some of the most affluent and accomplished segments of Indian Christians. 11 Thus, the dilemma faced by Pentecostals seems to be whether to continue working with the poor and weak or to move to the responsive urban middle class. At the same time, Pentecostals are concerned with their original mission of empowering the poor and marginalized community. While studying Pentecostalism, Robert Mapes Anderson observes that the impressive success of Pentecostalism in the underdeveloped regions and its inroad into the established churches attest to the vitality of the movement. 12 In this contemporary Christendom, Pentecostal tradition contains lot of oral histories. Research is deemed necessary to provide and portray the various historiographic approaches which would help in understanding and drafting the histories that are 11 Reuben Louis Gabriel, Reflections on Indian Pentecostalism: Trends and Issues, Dharma Deepika, 6, no. 2 (2002). p Robert Mapes Anderson, Vision of the Disinherited: The Making of American Pentecostalism, (New York: OUP, 1979), p.5.

16 16 appropriate and applicable to Pentecostalism in general. This research provides a very brief overview of the various analytical approaches that are there to understand the history, origin and development of the Pentecostal movement in the world. The observation and participation in Christian Mission in Chennai since 1998 has provided the impulsion and inspiration for the researcher to embark on an indepth study of Pentecostalism in South India. There is a common notion in India that Christianity is an imported religion from the West. In many parts of the nation, Christianity is generally identified with colonization. 13 Furthermore, there is a misrepresentation of the origin and nature of Pentecostalism in India, as it is viewed as a product of western Pentecostalism. In contemporary India the whole issue of religious identity is a serious concern. The aforementioned contention about Pentecostals in India has some serious implications. Such a misrepresentation will cause others to view them as foreigners, and places them in a potentially vulnerable situation, which may lead to faith conflicts. Thus, it is imperative to inspect the predicament of Pentecostal identity in South India. The immediate difficulty confronting the historical researcher of this subject is the deficiency of published research on the socio-analytic approach on Pentecostalism in South India. Due to western influence on Indian soil, it is suspected that the Indian Pentecostalism is biased and prejudiced in their historical accounts. Did they represent Pentecostalism in the right perspective in the Church and society? Have they not contributed anything to the South Indian Pentecostal movement? What are the contributions of the Indian Pentecostals? 13 Paul M. Collins, Christian Inculturation in India, (Aldershot, Hampshire: Ashgate, 2007), pp

17 17 This work mainly concentrates on South Indian Pentecostalism in socioanalytical perspective. The scarcity raises a significant groundwork question, what has caused researchers to ignore the socio-analytic approach on Pentecostalism in South India? The Researcher after going through the survey of literature feels that, there are primary reasons for this historical overlook. The primary factor is that the leaders of the South Indian Pentecostalism failed to recognize and to compose histories in the region about what the lord was doing in and through them in their regions. Most of these leaders were not aware of the different approaches that exist in studying Pentecostalism and hence deterred the documentation of systematic account of their history. Early Pentecostal pioneers and leaders also generally embraced an antiintellectual bias. Historians like Pothen Abraham, Chacko George, Thomson Matthew, Kunjappan Varghese, and others have focused mainly on certain groups and on particular regions of South India 14. It is visible that they did not recognize the significance of the history. The Second factor in the non-documentation of any systematic record of the Pentecostal history is that majority of the adherents of Pentecostalism have hailed from the subaltern community who remain largely without historical consciousness and who are still part of the periphery because of their lack of education, resources and mindset to record the salient path that they had trodden. The third factor is that the little that is written on early Pentecostalism are works of hagiography and cannot be considered as systematic record of the history of Pentecostalism in India. There is little record of early Pentecostalism in India as early 14 Kunjappan C. Varghese, Reformation Brings Revival: A Historical Study of K.E. Abraham and His Contributions in the Founding of the Indian Pentecostal Church of God, (Ph.D. diss., Trinity International University, 1999). p. 13.

18 18 Pentecostals did not show much interest in producing written narratives. Nevertheless, a few Pentecostal leaders tried to write their stories, or other people wrote about them, mostly in the vernacular 15. Although the purpose of such attempts differs, they contain a certain amount of Pentecostal history. Nevertheless, all these efforts should be treated as hagiography. There are few attempts by Pentecostal authors of Syrian Christian origin to write about the history of Indian Pentecostalism, particularly in South India 16 fall into this category. However, non-syrians, mainly Pentecostals, argue that such attempts are biased and prejudiced. There are recent endeavors to explore the contribution of subalterns to the formation of Pentecostal Christianity in India. The authors who were not a part and parcel of subaltern community discussed the Pentecostal Movement in India. T.S. Samuel Kutty s, The Place and Contribution of Dalits 17 and V.V. Thomas s thesis, Pentecostalism among the Dalits in Kerala, are noteworthy examples. 18 On the other hand authors who were a part and parcel of subaltern community discussed on Pentecostals, who question the credibility of the outsider s view of subalternity and Pentecostalism and therefore present an insider s perspective of the happenings in the Pentecostal churches. Although this seems to be a reaction to the Syrian Christian approach, it brings out some important links that are missing in previous approaches. However, such a reactionary approach might also be biased. 15 Pastor K.E. Abraham and Robert F. Cook s Half a Century of Divine Leading and 37 Years of Apostolic Achievements in South India, (Cleveland, TN: Church of God Foreign Missions Department, 1955), p Daniel Ayroor, Pentecostal Churches in Kerala, (Mavelikara: Beer-Sheeba Bible Institute, 1985), p Kutty, Place and Contribution of Dalits, P Thomas, Pentecostalism among the Dalits, p.23.

19 19 Therefore, it is essential to construct an alternative historiography of Indian Pentecostalism which adopts a more comprehensive framework to study the depths of South Indian Pentecostalism. The researcher wishes to know in and through the study, answers to certain important questions with respect to such as, First, what is the identity of Pentecostalism in India as a whole? This thesis will investigate whether there are any grounds for asserting that Pentecostalism in India is a product of Western Pentecostalism. Second, what is the origin and nature of Pentecostalism in South India? This thesis maintains that the mission theology and practice of Pentecostals have played a significant role in the origin, establishment and growth of the movement in the South India Approach Used in the Study This research uses the paradigm developed by Augustus Cerillo such as the Social- Analytical Approach and examines the applicability of Social-Analytical study for writing South Indian Pentecostal history. The social-analysis approach looks at the historical setting in terms of its social, economic and psychological dimensions and how all of these factors affected the Pentecostal movement. Another important facet is that it provides categories to understand relationships between dominant groups and the subalterns, those who have placed themselves at the centre of history and those who are pushed to the outside edge. This study locates the unheard voices of religious experiences of the people from below and is considered as voices from the edges. It tries to reconstruct history from the perspective of those who are left out by traditional histories or those who were not given their due place in history.

20 20 This study focuses on the power of Pentecostalism to liberate and empower its followers who were usually marginalized in society, which tends to offer a more positive view of Pentecostalism. Pentecostalism is emancipatory in its purpose and design as it seeks to radically alter the life and conditions of the people at large and in particular of the marginalized ones. Thus, the emancipatory effect of Pentecostalism may be seen in different classes of people in society. This study tries to locate and identify how Pentecostal movement tries to establish structures that empower the poor and the marginalized to have a greater voice and participation in the system Scope of the Research This study follows the voice of Anderson, a leading voice in global Pentecostal historiography, in order to explain the history of Pentecostalism in India as it seems to be significant in the Indian context. According to him, rather than the history from above, a new history that is concerned with the history from below from the perspective of those on the margins is necessary. Therefore, he suggests that in the writing of Pentecostal history, there needs to be affirmative action to redress the balance, where the contribution of national workers, pastors and evangelists is emphasized. We need to plumb the depths of oral histories and bring to light that which has been concealed for so long. 19 Many mission historians like Wilbert Shenk 20 and Mark Hutchinson 21 emphasize the significance of such a new paradigm in the contemporary global 19 Allan H. Anderson, Writing the Pentecostal History of Africa, Asia and Latin America, Journal of Beliefs and Values 25, no.2 (2004), p Wilbert R. Shenk, Introduction, in Enlarging the Story: Perspectives on Writing World Christian History, ed. Wilbert R. Shenk (Maryknoll, NY: Orbis, 2002), pp.xi-xvii. 21 Mark Hutchinson, et al., The Ongoing Task: Agendas for a Work in Progress, in Enlarging the Story, pp

21 21 historiography of mission. Therefore, in the current research on Pentecostalism in South India, the voices of the natives are taken into account to get a better picture of the movement. This study expected to be sensitive to history. A transformation of the present as well as a reconstruction of the past is needed to construct local theological perspectives. 22 Schreiber further explains the indispensable relationship between the theologian and the community in the theological process. The theologian cannot produce a theology in isolation from the community s experience, and the community needs the theologian to ground its own experience within the Christian traditions, and thus helps to create the bonds of mutual accountability between the local and the global. 23 As Anderson observes, Pentecostal theology is more than written and academic theology, but is found in the preaching, rituals and practices of churches. He refers to the enacted theology (theology in practice) seen in global Pentecostalism. 24 While discussing the problems of Pentecostal traditions, Simon Chan points out that the strength of Pentecostal traditions lies in its powerful narratives, but its weakness lies in its inability to explain itself. 25 In order to draw a line for the purpose of this study, research could be carried out using a qualitative research approach. A combination of methods such as interviews, focus groups, participant observation, life histories and documentary 22 Schreiter, Constructing Local Theologies, pp Ibid, p Allan Anderson, The Contextual Pentecostal Theology of David Yonggi Cho, AJPS 7, no.1 (1999): Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition, JPTS Series, 21 (Sheffield: SAP, 2000), p. 20.

22 22 analysis. 26 Schreiber brings out that despite its weaknesses, that no other approach takes the problems of identity as seriously as does the ethnographic approach. According to him, some of these weaknesses have emerged out of the struggle to create a contextual and a local life-style along lines of identity. 27 Therefore, the local history, theology and missiology of Pentecostalism in South India could be studied by using methods drawn from participant observation and ethnography. Interviews could be conducted; Semi-structured questionnaires could be used for the interviews in order to explore the situational issues as they arose. This dissertation attempts to narrate and interpret the historical development of Pentecostalism. It also incorporates an inquiry into the contributions of the pre- Pentecostals of India for the formation and expansion of Pentecostalism. This study is concentrated in the field of Church History and is an attempt to investigate the several approaches on the Pentecostalism with particular reference to South Indian Pentecostalism Definition of Terms The Research employs many terms and concepts which need to be defined for the benefit of clarification and elucidation. These are social, cultural and theological terminologies which are technical in character and which has specialized usage. The researcher clarifies the meaning of the terms so as to make one understand with the objectives and method of the research. 26 Mark J. Cartledge, Practical Theology: Charismatic and Empirical Perspectives, (Carlisle:Paternoster, 2003), pp Schreiter, Constructing Local Theologies, p.14.

23 Pentecostalism Definition: Pentecostalism is a renewal movement within Christianity that places special emphasis on a direct personal experience of God through the Spirit. Pentecostalism is an evangelical faith, emphasizing the reliability of the Bible and the need for the transformation of an individual's life through faith in Jesus. Firstly, it is important to define Pentecostalism in a broader dimension so as to create a platform for understanding it in a socio-analytical perspective. As Anderson observed, it is an enormous task to define Pentecostal as the term refers to various movements, including the indigenous movements in the Majority World that have adapted to their cultural and religious contexts to such an extent that many western Pentecostals would probably doubt their qualifications as Christian movements. 28 Theological definition has two identification markers of Spirit baptism: it is different from conversion, and it is manifested by speaking of tongues. By implication this refers to the doctrines of subsequence (meaning subsequent to conviction) and evidential tongues, two prominent issues in Pentecostal self-definitions 29.The first of these issues is generally accepted among Pentecostals, but the second is more controversial, certainly outside North America. Historian Walter J. Hollenweger therefore qualified the second marker by saying that it is usually, but not always, associated with speaking in tongues 30. The marker of evidential tongues is left out 28 Allan Anderson, Introduction: World Pentecostalism at a Crossroads, in Pentecostals after a Century: Global Perspectives on a Movement in Transition, JPTS, 15, ed. Allan H. Anderson and Walter J. Hollenweger (Sheffield: SAP, 1999), pp Laan, Historical Approaches in Studying global Pentecostalism : theories and methods, p W. J. Hollenweger, Priorities in Pentecostal Research: Historiography, Missiology, Hermeneutics and Pneumatology, in Experiences of the Spirit: Conference on Pentecostal and Charismatic Research in Europe at Utrecht University 1989, ed. J. A. B. Jongeneel et al. (Frankfurt: Peter Lang, 1991), 8 10.

24 24 since it has been questioned among Pentecostals from the beginning, and it is neither taught nor generally experienced by a number of Pentecostal denominations 31. The present study adopts a more inclusive definition, following Walter Hollenweger 32, Anderson 33 and Amos Yong. 34 Such a definition embraces Classical Pentecostals, Charismatics and Neo-Pentecostals, who share a common emphasis on the experience of the Holy Spirit. Pentecostalism is a diverse and complex movement within Christianity that places special emphasis on a direct personal experience of God through the baptism in the Holy Spirit, an eschatological focus, and is also an experiential religion. Pentecostalism is not a monolithic entity but is highly diverse and complex depending on the place and situation it is found. Inspite of its commonality Pentecostalism is rich and varied often representing the particular sentiments and sensibilities of the language, cultural practices, social and economic factors of the different regions which it has habited. David Barrett, in answering the question Who are the Pentecostals and charismatics? the leading demographic expert on the movement, defines the movement like this: The 20th-Century renewal in the Holy Spirit [is] one single cohesive movement into which a vast proliferation of all kinds of individuals and communities have been drawn in a whole range of different circumstances of a period of 250 years. Whether termed Pentecostals, charismatics, or third-wavers, they share a single basic experience Ibid. 32 Walter J. Hollenweger, Pentecostalism: Origins and Developments Worldwide, (Peabody: Hendrickson, 1997), p Anderson, Introduction to Pentecostalism, p Amos Yong, The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology (Grand Rapids: Baker Academic, 2005), pp Burgess, et al., Dictionary of Pentecostal and Charismatic Movements, (Grand Rapids: Zondervan, 1988), p. 818

25 Classification of Pentecostalism: Types and varieties of Pentecostalism Although the term Pentecostalism is now widely used by scholars of religion to represent a wide variety of Charismatic movement named, the Catholic Charismatic movement, neo-charismatic movements, independent churches that espouse prosperity and Word of Faith theologies, the Third Wave evangelical movement, with its use of spiritual gifts framed within a theology that does not posit a subsequent experience of Spirit baptism, and many other forms of Charismatic Christianity as diverse as Christianity itself and all these are labeled as Pentecostalism. Walter J. Hollenweger, divided Pentecostalism into three types: classical Pentecostals, the Charismatic renewal movement, and Pentecostal or Pentecostallike independent churches. 36 Hollenweger identified the closeness or similarity in objective and practices among such churches. Vinson Synan and other Pentecostal theologians make use of Barrett s analysis of Pentecostalism as a proof of the numerical strength of their specific form of Pentecostalism. 37 Looking at Barrett s latest offering more closely, in which he states that in 2008 there were some 601 million Pentecostals, Charismatics, and Neocharismatics in the world (a figure projected to rise to 798 million by 2025), 38 Below are some of Barratt s major divisions Walter J. Hollenweger, Pentecostalism: Origins and Developments Worldwide, p Vinson Synan, The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century, (Grand Rapids: Eerdmans, 1997),p ix, 281; Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, (Nashville: Thomas Nelson, 2001),p David B. Barrett, Todd M. Johnson, and Peter F. Crossing, Missiometrics 2008: Reality Checks for Christian World Communions, IBMR, 32:1 (2008): p The divisions listed here represent those that will be covered in this paper. For a more complete classification, see, Statistics, global, in the Dictionary of Pentecostal and Charismatic Movements, pp

26 26 Chart:1.1 Hollenwegar s Roots of Pentecostalism Pre-Pentecostals Barratt writes, There have always been sizeable numbers of such individuals which have experienced or demonstrated Pentecostal phenomena. Those in the last 200 years, and which may reasonably be regarded as the antecedents of the 20th century renewal, fall into four main categories. 40 He then lists the categories as various Catholic, Orthodox, and Anglican monks, priests, and nuns; Holiness bodies, especially those that arose in the United States that taught a second-blessing experience plus related Pentecostal phenomena Classical Pentecostals These are the original Pentecostal denominations in the United States and their world-wide counterparts. The most well-known of these groups would probably be the Assemblies of God. They include three strands: the Holiness or Methodist Pentecostals, the Baptistic Pentecostals, and the Oneness or unitarian Pentecostals. 40 David B. Barrett, Todd M. Johnson, and Peter F. Crossing, Missiometrics 2008: Reality Checks for Christian World Communions, IBMR, 32:1 (2008): p.30.

27 Protestant Charismatics This stream began about 1960 as the Pentecostal spirit flowed over into the mainline Protestant denominations Catholic Charismatics This stream began in 1967 as the Pentecostal spirit flowed over into the Catholic Church Post-charismatics This is a large group of people who have drifted out of the movement for one reason or another. Some may have rejected it, while many still identify themselves as charismatic Third Wavers These are mainline evangelicals who emphasize signs and wonders but who don t identify with the Pentecostal or charismatic movements Limitation of the Study Since the Socio Analytical tool is not used in South Indian Pentecostal history, the sources of the work are limited. Many Pentecostal Churches which emerge and exist amongst subalterns do not have any authentic documentation of their history and the writer had to depend on oral reports. Some leaders, pastors, elders and adherents may be out of the ignorance, failed to respond to the questionnaire. Some views then are not complete. Since it is the history of almost ten decades, and covering the entire states, regretfully the writer could not travel around and gather all necessary information within the stipulated time frame. Many indigenous Pentecostal churches have developed since the movement began in South India. However, it would be very difficult to discover every detail concerning their origin and development as there are few written sources. There are

28 28 certain personal factors that have affected field research. It has not been easy to get all the necessary information from the churches. However, every effort had been made to do so despite the limitations. Another issue has to do with the language. Most of them speak state language and on a few occasions researcher had to depend on a translator. When information is translated into English from local languages the accuracy of the information is sometimes affected. The non-availability of statistics on Pentecostalism was another significant concern Review of Literature The survey of existing literature on Pentecostalism in general and South Indian Pentecostalism in particular is attempted and presented. The chapter highlights the salient features of the previous studies on Pentecostalism and helps in locating the lapses and missing links in the earlier researches. The incomprehensibility of earlier accounts and the need to provide a systematic account of South Indian Pentecostalism especially from the perspective of the people from the margins is emphasized. The growth of the Pentecostal Movement is phenomenal in that within a century of its inception, it had spread all over the world and today is the fastest growing Christian community. Pentecostalism in India is no exception to this global reality. But, paradoxically decisive historical and sociological studies on the origion, growth and impact of Pentecostalism are yet to be done. What are available currently are a handful of graduate theses and dissertations, and a handful of journal articles by seminarians. An attempt is made in this thesis to assess the Indian Pentecostal historiography reflected in the works so far to take stock of the situation, and point out the lacuna that need further research and also to enhance novelty of the socioanalytical approach on the study of South Indian Pentecostalism. The study is limited