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ThesisItem Open Access THE IMPORTANCE FOR CHRISTIAN THEOLOGY OF RELIGIOUS EXPERIENCE AMONG HINDU WITH A SPECIAL REFERENCE TO THE WORK OF THE SPIRIT IN GENERAL REVELATION(DEPARTMENT OF ADVANCED THEOLOGICAL STUDIES SAM HIGGINBOTTOM UNIVERSITY OF AGRICULTURE TECHNOLOGY & SCIENCES PRAYAGRAJ, U.P. INDIA, 2019) JALAL S L; SAXENA, REV. DR. SAMUEL RICHMOND“The revelatory presence of the invisible God is made known in a variety of ways everywhere in the world without discrimination based on human culture, tradition, or religion. Human spiritual experiences rooted in distinct religious backgrounds seem to lead people to understand what is true and good in human life. If this is so, our Christian theology needs to understand how different religions (including many Indian religions), together with their cultural practices, can function as a channel through which the one, real God can reveal himself to humankind. Christian who hold a binary understanding of life which dismisses all other religions as godless need to be challenged by the positive results apparent in other religions, for we have long claimed that all truth, beauty and goodness come from God through the Spirit. Here, an explanation of the positive effects of religious experience in Hindu religious traditions from a Christian theological perspective will prove significant. Beginning with a more general description of the significance of religious experience in human life, this investigation explores a selection of Biblical passages which confirm the presence and work of the Spirit outside the church. With this data before the reader, the thesis then turns to explore the significance of religious experience in the Indian context, particularly in Hinduism, as explained through the teachings of the significant Hindu philosopher, Swami Vivekananda. The study is then further extended by exploring the views of selected Christian theologians from Eastern and Western countries. This theological interaction with various positive aspects of Hinduism explores how the work of the Spirit outside the church might lead these religious adherents to know something of God’s truth, beauty, and goodness. Based on this observation, a constructive theology on religious experience in an Indian context is developed.”ThesisItem Open Access THE CHRISTIAN INTEGRAL MISSION: A STUDY OF CHRISTIAN CONTRIBUTIONS TOWARDS HOLISTIC DEVELOPMENT IN NEPAL(DEPARTMENT OF ADVANCED THEOLOGICAL STUDIES SAM HIGGINBOTTOM UNIVERSITY OF AGRICULTURE, TECHNOLOGY & SCIENCES PRAYAGRAJ, ALLAHABAD, UP, 2019) KHANAL, BISHNU PRASAD; SAXENA, REV. DR. SAMUEL RICHMONDMission of God is for holistic transformation, so is the mission of church or Christian organizations. The Christian integral mission is to facilitate the holistic transformation. It is to realize the God's big agenda to His mission, through which He is taking all creation towards the zenith of its perfection, an opening for the New Jerusalem coming down on earth, His perfect Kingdom for what the Christians are singing the Lord's prayer – Thy Kingdom come, thy will be done as it is in Heaven. Missio Dei, Mission of God, encourages a radical imposition of Christian faith into action to take the whole gospel to address the whole needs of a whole person. The Christian mission even without prefixed 'integral' by is not only about knowing all of its principles and learning all of its methods, but to practice it. The Christians need to be taking up the challenges to make every contribution towards holistic development, addressing people’s spiritual, physical, mental and social needs by acting upon the great commandment of God to love their own neighbors. Perceiving development through secular perspective is not what it really means. Development in life of individual, family, community or Nation must be brought as 'undivided whole'. Then the term, holistic development makes complete sense. Economic development for material prosperity is incomplete. The development what we see today should be corrected by correcting the worldviews and challenging the policies of the lands. Thus, integral mission needs to be a national movement, so everyone can contribute towards transformation. To have a comprehensive knowledge about the integral mission is imperative and having involved into the mission of God is more appealing. Mission may mean nothing because of having adequate knowledge about it, but it means while practiced. Thus, practicing Integral Mission with full understanding is inevitable and urgent. The term Christian integral mission in the context of developing stage of any country like Nepal should sound to be synonymous to development. Throughout this work, the integral mission and holistic development will be used as exploring tool to evaluate in what extent the Christian mission efforts were/are contributing towards the transformation in the country. The well-intended purpose of this work is to critically study about the contributions and further potentialities of the Christian integral mission in Nepal.ThesisItem Open Access A MIXED METHOD APPROACH TO STUDY THE LEARNING PATTERNS OF THEOLOGICAL STUDENTS IN INDIA AND ITS IMPLICATIONS FOR EFFECTIVE TEACHING STRATEGIES(DEPARTMENT OF ADVANCED THEOLOGICAL STUDIES SAM HIGGINBOTTOM UNIVERSITY OF AGRICULTURE, TECHNOLOGY AND SCIENCES PRAYAGRAJ, U.P. INDIA, 2019) JOHN, EAPPEN; SAXENA, REV. DR. SAMUEL RICHMONDThis research is a mixed method approach to study the learning patterns of theological students in India and thereby finding its implications for effective teaching strategies. The mixed method approach is undertaken to ensure that the study findings are grounded in participant’s experiences. The quantitative side of the explanatory mixed-methods research study is done using Vermunt’s ILS, aiming to identify the learning styles and learning components of theological education students from ATA accredited and SOS affiliated colleges. In all 1612 student data from 33 theological colleges (ATA-17 and SOS-16) across the nation were collected from both streams. The methodology utilized in this enquiry demonstrates an original, challenging and rigorous approach. Statistical analysis of quantitative data is done. Measures of Central tendencies of all students (ATA and SOS ) indicate that Application directed learning patterns is the lowest and Reproduction directed learning pattern is the highest among all the students in both streams. Comparison of learning patterns between students of ATA and SOS streams indicate that there exists a significant difference in the Application directed, Meaning directed and Reproduction directed learning patterns whereas there is no significant difference in the Undirected learning pattern. Further eleven learning components are identified in the area of Study Activities, six learning components in the area of Study Motives, and six learning components in the area of Study Views. Based on the quantitative results the requisite semi-structured interview questions for qualitative data collection is determined. Qualitative data from 35 theological faculty (ATA-15, SOS-20) are collected through personal interviews. Later qualitative data is collected using 6 Focus Group Discussions with 36 students vii altogether coming from 6 colleges (ATA-3, SOS-3). Eight teaching-learning components are identified from the personal interviews of teaching faculty, identifying the perceptions of teaching strategies and eleven teaching-learning components are identified from focus group discussions of students, primarily exploring their learning environments. The process of data collection, analysis and triangulation contributed to minimize the potential for bias. The qualitative data is analyzed with the help of HyperResearch software. Comparing the analysis results of qualitative data and quantitative results led to identification of corresponding factors, and clarification of how qualitative data explains quantitative results emerged. Quantitative data that is collected to identify students’ learning styles and learning components could correlate with the qualitative data collected from students and teachers to perceive their learning styles, learning components, teaching strategies and classroom environment, respectively. The results of the study lead to the unearthing of a teaching-learning framework that can be used in theological colleges as a teaching-learning model and named as the “ECO-system of learning.” The three essential components in this model needed for effectiveness are to have (i) Environment of learning (ii) Competencies for teaching and (iii) Obligatory contents. The “ECO-system of learning” named by the researcher as “Ecoducation” which has the potential to create a new space of operation in the classroom in order to engage with the students effectively, is the underlying proposition that is surfacing. The suggestion for theological institutions is to institutionalize “Ecoducation” which is based on adult learning methodology or andragogy, in their colleges. The application of “Ecoducation” when appropriately implemented can improve adult pedagogic qualitThesisItem Open Access A CRITICAL ANALYSIS OF SELECTED INDIAN PARADIGMS OF CHRISTOLOGY FROM A PENTECOSTAL PERSPECTIVE TO DEVELOP A PNEUMATOLOGICAL CHRISTOLOGY FOR INDIA(DEPARTMENT OF ADVANCED THEOLOGICAL STUDIES SAM HIGGINBOTTOM UNIVERSITY OF AGRICULTURE TECHNOLOGY & SCIENCES, CENTRE FOR ADVANCED THEOLOGICAL STUDIES ALLAHABAD, U. P., INDIA, 2019) NAYAK, BIREN KUMAR; MATHEW, DR. SAM PEEDIKAYILA study of Indian Christian theology reveals that the majority of Indian interpretations of Jesus Christ reflect a tendency which is more Hinduistic, predominantly advaitic. Hence, this dissertation addresses this central issue by critically analyzing Indian Christological interpretations of prominent thinkers and theologians, namely Raimundo Panikkar, Stanley J. Samartha and M. M. Thomas from a Pentecostal perspective, and develops a contextually relevant model, a Pneumatological Christology for India. Having introduced the issues in Indian interpretation and on reviewing the relevant literature, chapter two undertakes a critical assessment of the Christologies of these key Indian theologians. The trajectory of Indian Christological interpretations affirms that there is a need for a revised Christology for India. Hence, this study analyzes the Christological interpretations and outlines their presuppositions and perspectives on the Holy Spirit; thus proposes a Pneumatological Christology, an appropriate and relevant model for the Indian context. Chapter three discusses the rationale for a Pneumatological theology of religions. It evaluates Amos Yong‘s distinctive quest and foundational Pneumatology, Veli-Matti Kärkkäinen‘s justification of Pneumatology as a theological discipline and Church as charismatic koinonia, and Christina Manohar‘s Spirit Christology. Effectively, Yong, Kärkkäinen, and Manohar have given their due emphases on the person and role of the Holy Spirit in their respective Christological interpretations. Hence, the fourth chapter discusses the rationale for a revised Pneumatological Christology for India, toward a Pentecostal perspective, integrating Pneumatology and Christology in a trinitarian perspective and develops criteria for a Pentecostal hermeneutics for developing a Pneumatological Christology. Consequently, the dissertation leads toward constructing a contextually relevant Pneumatological Christology for India. This revised model is a Seven-strand Pneumatological Christology, reconstructed utilizing the classical Pentecostal Five-fold Gospel Framework as discussed by Yong and Seven-fold Christological framework of Shaibu Abraham‘s Ordinary Indian Pentecostal Christology also adopted Narendra Singh‘s Dialectic Method. Thus, this is a complementary model and an effective tool in interpreting as well as presenting the person and function of Jesus Christ for India in association with the Holy Spirit in a trinitarian perspective.ThesisItem Open Access “A CRITICAL EXAMINATION OF JOTIRAO PHULE’S CONCEPT OF BALIRAJYA AND MOHANDAS KARAMCHAND GANDHI’S RAMRAJYA WITH THE BIBLICAL PERSPECTIVE OF THE KINGDOM OF GOD AND ITS IMPLICATION FOR BAHUJAN COMMUNITIES IN INDIA.”(Dept. of Faculty of Theology Sam Higginbottom University of Agriculture, Technology & Sciences Prayagraj (Allahabad), Uttar Pradesh, India, 2019) Surat, Ram; Sahu, Bishop Dr. D. K.ThesisItem Open Access PENTECOSTAL-CHARISMATIC CHRISTIANITY IN KERALA: A SOCIO-HISTORICAL ANALYSIS OF ITS TRANSITION AND TRANSFORMATION(DEPARTMENT OF ADVANCED THEOLOGICAL STUDIES SAM HIGGINBOTTOM UNIVERSITY OF AGRICULTURE, TECHNOLOGY & SCIENCES, PRAYAGRAJ, U.P., INDIA, 2019) THARAKAN, REEJU; MATHEW, PROF. DR. SAM PEEDIKAYIL; JEYARAJ, PROF. DR. DANIELThe thesis entitled Pentecostal-Charismatic Christianity in Kerala: A Socio- Historical Analysis of Its Transition and Transformation seeks to investigate the research problem of whether the social context and the socio-historical factors have contributed towards the transition and transformation of Pentecostal-Charismatic Christianity in Kerala or not. The Pentecostal-Charismatic Christianity began in Kerala in 1909 from a revival movement among a group of Christians in central Kerala. Later it became a prominent people movement or a socio-religious movement within the history of Christianity in Kerala in the last century. From a small revival movement among a group of Christians to widely noted Pentecostal- Charismatic denominations, this movement has transcended and emerged to become an active and influential Christian community in Kerala. Despite the significant presence of Pentecostal-Charismatic Christianity in Kerala society, its history stands neglected in the annals of Christianity in Kerala, and there is a lack of attention paid to the social context and factors, which contributed to the transition of Pentecostal- Charismatic Christianity in Kerala. It is significant to note that the history of the transition and transformation of Pentecostal- Charismatic Christianity has not been the primary focus of the writers of the history of Christianity in Kerala or the Pentecostal historians who brought out the accounts of the history of Pentecostal denominations. Therefore, a study on the history of the transition of Pentecostal- Charismatic Christianity seems integral to the history of Christianity in Kerala. The thesis consists of five chapters excluding the Introduction and Conclusion. The Introductory part deals with Statement of the Problem, Elaboration of the Problem, Objectives of the Research, Scope and Limitations, Methodology, Sources of Study, and Structure of the Thesis. Chapter One reviews the publications and sources in the area of research. It indicates how the present research differs from all previous research works. Chapter Two attempts to trace the socio-historical background of the formation and development of Pentecostal-Charismatic Christianity in Kerala. The objective here is to explore the social and spiritual environment or social and spiritual contexts of the adherents of Pentecostal- Charismatic Christianity in Kerala. Chapter Three explains the ecclesiastical and the 2 spiritual background, and the history of the first phase of Pentecostal-Charismatic Christianity in Kerala from 1909 to 1922. It covers the various efforts of missionaries from America‘s Azusa Street mission to establish Pentecostal denominations in Kerala with its institutionalized form and Classical Pentecostalism by the emphasis on doctrines. Chapter Four describes the history of the second phase of Pentecostal-Charismatic Christianity in Kerala from 1923 to 1976. It reveals the remarkable transition of Pentecostal-Charismatic Christianity in Kerala as indigenous, Indian, and independent as a movement, sparked by the formation of different autonomous Pentecostal denominations originated locally in Kerala. It also discusses the transition and transformation of Classical Pentecostalism during this period of study. Chapter Five deals with the history of the third phase of the Pentecostal- Charismatic Christianity in Kerala from 1978 to the present. It examines the historical transition of the Pentecostal movement as Charismatic and neocharismatic or neo- Pentecostal churches. In this chapter, the history of the Charismatic movement and the history of selected neo-charismatic or neo- Pentecostal churches are discussed. This chapter also deals with the history of transition and transformation of Classical Pentecostalism and indigenous, independent Pentecostalism in Kerala. A Conclusion is drawn based on the summary of the chapters and the findings of the research. The major findings of this thesis are: The uniqueness of the origin of Pentecostal- Charismatic Christianity in Kerala; that is, an indigenous, pre- Pentecostal or Pentecostal- like manifestation that paved the way for the arrival and growth of the Classical Pentecostal message in Kerala. Dalits‘ embrace of Classical Pentecostalism was against their struggle of caste discrimination and search for freedom, identity, and dignity due to the influence of the social movements in Kerala. The transition of Classical Pentecostalism to Indian Pentecostalism was due to the influence of nationalism, demand for home rule in India, the temple entry movements in Kerala. Indigenous leadership of Pentecostal-Charismatic Christianity in Kerala was a product of Indian Pentecostalism and this happened due to the influence of nationalism and home rule movement. Swadeshi Church was developed as part of the transformational growth of Classical Pentecostalism under indigenous leadership and this happened due to the influence of the social context of freedom movement in Kerala. The transition of Classical Pentecostalism to independent Pentecostalism was due to the influence of social context of Kerala such as the 3 Communist ideologies and its demand for autonomy. Dalit Pentecostalism was a product of Independent Classical Pentecostalism, which happened due to the influence of the growth of Communism and trade union movements among the working class people. Organizational pluralism in Classical Pentecostalism was a phase of transition of Pentecostal-Charismatic Christianity in Kerala in terms of splits, conflicts, leadership crisis, and internal fights. The social context of the migration of Pentecostals and its after- effects of economic transformation caused for splits and conflicts. Charismatic Christianity in Kerala was a movement of spiritual empowerment outside of Classical Pentecostalism, which developed due to the growing addiction of alcoholism among men and its psychological effects on families. The emphasis on personal wholeness and numerical growth of Neo- Charismatic Churches in Kerala was due to the challenges of alcoholism, impact of media, financial instability, and emotional challenges. Neo- Charismatic churches in Kerala are emphasizing ‗Anointing‘ over ‗Theological Education.’