Pentecostal Saint Thomas Christians - Revision history

SanjayMurugesan2221: quick update

2025-11-10T17:26:05Z

quick update

← Older revision		Revision as of 22:56, 10 November 2025
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	== Independent 'New–Generation' Churches ==		== Independent 'New–Generation' Churches ==
	[[Neo-charismatic movement\|Neo–Charismatic churches]] were founded at the turn of the ~~twentieth~~ century, by individuals who left traditional [[Saint Thomas Christian denominations]], with a craving for prayerful renewal, revitalization, [[Faith healing#Evangelicalism\|faith healing]] and [[Miracle#Evangelicalism\|miracles]]. There was also a general discontent with the rigid clergy-oriented, liturgical framework of traditional churches, that offered little or no room for revival.{{sfn\|John\|2018\|pp=115–116}}{{sfn\|Kurien\|2017\|p=207}}{{sfn\|John\|2020}} Many new–generation churches espouse [[Prosperity theology]], and are particularly popular with the financially insecure St. Thomas Christian diaspora.{{sfn\|Rajan\|Oommen\|2019\|pp=255–258}}{{sfn\|Kurien\|2017\|pp=208–209}}{{sfn\|George\|2022\|pp=159–160}} Neo–Pentecostal worship is usually [[Baptism with the Holy Spirit#Empowerment\|spirit–filled]] with clapping, singing, ecstatic dancing and miracles, as opposed to the codified liturgical worship in traditional churches.{{sfn\|Kurien\|2017\|p=208}}{{sfn\|Rajan\|Oommen\|2019\|pp=256–257}}		[[Neo-charismatic movement\|Neo–Charismatic churches]] were founded at the turn of the 21st century, by individuals who left traditional [[Saint Thomas Christian denominations]], with a craving for prayerful renewal, revitalization, [[Faith healing#Evangelicalism\|faith healing]] and [[Miracle#Evangelicalism\|miracles]]. There was also a general discontent with the rigid clergy-oriented, liturgical framework of traditional churches, that offered little or no room for revival.{{sfn\|John\|2018\|pp=115–116}}{{sfn\|Kurien\|2017\|p=207}}{{sfn\|John\|2020}} Many new–generation churches espouse [[Prosperity theology]], and are particularly popular with the financially insecure St. Thomas Christian diaspora.{{sfn\|Rajan\|Oommen\|2019\|pp=255–258}}{{sfn\|Kurien\|2017\|pp=208–209}}{{sfn\|George\|2022\|pp=159–160}} Neo–Pentecostal worship is usually [[Baptism with the Holy Spirit#Empowerment\|spirit–filled]] with clapping, singing, ecstatic dancing and miracles, as opposed to the codified liturgical worship in traditional churches.{{sfn\|Kurien\|2017\|p=208}}{{sfn\|Rajan\|Oommen\|2019\|pp=256–257}}

	Prominent Neo–Pentecostal churches with predominantly St. Thomas Christian members include Heavenly Feast, Covenant People, Parra etc. Heavenly Feast was founded in 1998, by Matthew Kuruvilla (originally [[Malankara Orthodox Syrian Church\|Malankara Orthodox]]).{{sfn\|John\|2020}}{{sfn\|Kurien\|2017\|p=208}}<ref>{{cite web \|title=Dr. Mathew Kuruvilla – Heavenly Feast \|url=https://www.theheavenlyfeast.org/dr-mathew-kuruvilla/}}</ref> Regular Sunday worshippers in the Heavenly Feast headquarters in [[Kottayam]], number about 15,000.{{sfn\|Kurien\|2017\|p=208}} Covenant People was founded by Jose Anathanam (originally [[Syro-Malabar Catholic Church\|Syro-Malabar Catholic]]) in 1996. About 60 percent of Covenant People affiliates are former Syro-Malabar Catholics and 40 percent are from other historic St. Thomas Christian denominations.{{sfn\|Leustean\|2014\|pp=481–482}}<ref>{{cite web \|title=THE COVENANT PEOPLE \|url=http://www.covenantpeople.org/ \|website=www.covenantpeople.org}}</ref><ref>{{cite news \|title=Diocese bans retreat center for antichurch teaching \|url=https://www.ucanews.com/story-archive/?post_name=/2001/10/26/diocese-bans-retreat-center-for-antichurch-teaching&post_id=19410 \|work=ucanews.com \|date=25 October 2001 \|language=en}}</ref> Parra, which means Rock, was founded in [[Thiruvalla]] by wealthy, young Middle East returnees, to cater to English-speaking Kerala youth, typically raised abroad.{{sfn\|Kurien\|2017\|p=208}}		Prominent Neo–Pentecostal churches with predominantly St. Thomas Christian members include Heavenly Feast, Covenant People, Parra etc. Heavenly Feast was founded in 1998, by Matthew Kuruvilla (originally [[Malankara Orthodox Syrian Church\|Malankara Orthodox]]).{{sfn\|John\|2020}}{{sfn\|Kurien\|2017\|p=208}}<ref>{{cite web \|title=Dr. Mathew Kuruvilla – Heavenly Feast \|url=https://www.theheavenlyfeast.org/dr-mathew-kuruvilla/}}</ref> Regular Sunday worshippers in the Heavenly Feast headquarters in [[Kottayam]], number about 15,000.{{sfn\|Kurien\|2017\|p=208}} Covenant People was founded by Jose Anathanam (originally [[Syro-Malabar Catholic Church\|Syro-Malabar Catholic]]) in 1996. About 60 percent of Covenant People affiliates are former Syro-Malabar Catholics and 40 percent are from other historic St. Thomas Christian denominations.{{sfn\|Leustean\|2014\|pp=481–482}}<ref>{{cite web \|title=THE COVENANT PEOPLE \|url=http://www.covenantpeople.org/ \|website=www.covenantpeople.org}}</ref><ref>{{cite news \|title=Diocese bans retreat center for antichurch teaching \|url=https://www.ucanews.com/story-archive/?post_name=/2001/10/26/diocese-bans-retreat-center-for-antichurch-teaching&post_id=19410 \|work=ucanews.com \|date=25 October 2001 \|language=en}}</ref> Parra, which means Rock, was founded in [[Thiruvalla]] by wealthy, young Middle East returnees, to cater to English-speaking Kerala youth, typically raised abroad.{{sfn\|Kurien\|2017\|p=208}}

	== Cultural and Social attributes ==		== Cultural and Social attributes ==
			[[File:Branches & Denominations of Saint Thomas Christians.svg\|thumb\|420x420px\|A diagram showing the history of the divisions among the Saint Thomas Christians.]]
	Classical Kerala Pentecostals do not wear [[Jewellery\|ornaments]].{{sfn\|Phan\|2011\|p=24}}{{sfn\|John\|2018\|pp=106–107}}{{sfn\|Bergunder\|2008\|pp=184–185}} They oppose the [[ordination of women]].{{sfn\|Anderson\|2013\|pp=140–141}}{{sfn\|Wilfred\|2014\|p=160}} Some are even against taking medicines.{{sfn\|Wilfred\|2014\|p=160}} Many of them wear only traditional white clothing for their worship services.{{sfn\|John\|2018\|p=107}}{{sfn\|Wilfred\|2014\|p=160}}{{sfn\|Williams\|Brady\|1996\|p=85}} Conventional Keralite Pentecostals also hold somewhat radical views regarding holiness (Visudhi) and separation from the world (Verpadu), which they inherited from their [[Kerala Brethren]] precursors.{{sfn\|John\|2018\|p=107}}{{sfn\|Bergunder\|2008\|p=185}}{{sfn\|Yong\|Synan\|2016\|p=61}} All these practices have caused traditional Keralite Pentecostals to suffer social ostracism to some extent.{{sfn\|John\|2018\|pp=106–107}} Neo–Charismatic churches, however, do not impose such restrictions.{{sfn\|John\|2018\|p=107}}		Classical Kerala Pentecostals do not wear [[Jewellery\|ornaments]].{{sfn\|Phan\|2011\|p=24}}{{sfn\|John\|2018\|pp=106–107}}{{sfn\|Bergunder\|2008\|pp=184–185}} They oppose the [[ordination of women]].{{sfn\|Anderson\|2013\|pp=140–141}}{{sfn\|Wilfred\|2014\|p=160}} Some are even against taking medicines.{{sfn\|Wilfred\|2014\|p=160}} Many of them wear only traditional white clothing for their worship services.{{sfn\|John\|2018\|p=107}}{{sfn\|Wilfred\|2014\|p=160}}{{sfn\|Williams\|Brady\|1996\|p=85}} Conventional Keralite Pentecostals also hold somewhat radical views regarding holiness (Visudhi) and separation from the world (Verpadu), which they inherited from their [[Kerala Brethren]] precursors.{{sfn\|John\|2018\|p=107}}{{sfn\|Bergunder\|2008\|p=185}}{{sfn\|Yong\|Synan\|2016\|p=61}} All these practices have caused traditional Keralite Pentecostals to suffer social ostracism to some extent.{{sfn\|John\|2018\|pp=106–107}} Neo–Charismatic churches, however, do not impose such restrictions.{{sfn\|John\|2018\|p=107}}

	=== Casteism ===		=== Casteism ===
	{{See also\|Caste system among Indian Christians}}		{{See also\|Caste system among Indian Christians}}
	Pentecostal Syrian Christians have been dubbed "sheep stealers" by leaders of traditional Saint Thomas Christian denominations, due to their eagerness to gain more St. Thomas Christian converts.{{sfn\|Williams\|Brady\|1996\|p=85}} Pentecostal Syrian Christians are an endogamous sect; they ~~don't~~ marry into or from other [[Caste#India\|castes]] or [[Christian denomination]]s.{{sfn\|Sahanam\|2009\|p=33}}{{sfn\|Hefner\|2013\|pp=197–199,201}}{{sfn\|Anderson\|Tang\|2005\|p=211}} ~~Likewise, other St. Thomas Christians avoid marriage alliances with Pentecostals.~~		Pentecostal Syrian Christians have been dubbed "sheep stealers" by leaders of traditional Saint Thomas Christian denominations, due to their eagerness to gain more St. Thomas Christian converts.{{sfn\|Williams\|Brady\|1996\|p=85}} Pentecostal Syrian Christians are an endogamous sect; they do not marry into or from other [[Caste#India\|castes]] or [[Christian denomination]]s.{{sfn\|Sahanam\|2009\|p=33}}{{sfn\|Hefner\|2013\|pp=197–199,201}}{{sfn\|Anderson\|Tang\|2005\|p=211}}

	Pentecostal St. Thomas Christians have been accused of prejudicial treatment of [[Dalit Christian]]s in their churches.{{sfn\|Yong\|2005\|pp=57–58}}{{sfn\|Goh\|2018\|p=140}}{{sfn\|Hefner\|2013\|pp=197–199,201–202}}{{sfn\|Anderson\|Tang\|2005\|pp=196,211}} Despite being numerically significant, Dalit Pentecostals were easily bypassed by Syrian Pentecostals for education, overseas financial support and leadership positions.{{sfn\|Yong\|2005\|p=57}}{{sfn\|Bhattacharya\|2011\|p=177}}{{sfn\|Hefner\|2013\|pp=197–198}} Syrian Pentecostals were wary of Dalits rising to leadership because they feared that it would lead to loss of societal status, and thus hinder the growth of Pentecostal churches.{{sfn\|Yong\|2005\|p=57}} Syrians also denounced the Dalit support for [[Communism in Kerala]].{{sfn\|Yong\|2005\|p=58}} In 1972, as a result of Dalit segregation, the [[Church of God (Full Gospel) in India\|Church of God]] in Kerala, got divided into Church of God (Kerala Division) for Dalits, and Church of God (Kerala State) for Syrians.{{sfn\|Anderson\|Tang\|2005\|pp=196,211}}{{sfn\|Yong\|2005\|p=57}}{{sfn\|John\|2018\|p=103}}{{sfn\|Bhattacharya\|2011\|p=177}}		Pentecostal St. Thomas Christians have been accused of prejudicial treatment of [[Dalit Christian]]s in their churches.{{sfn\|Yong\|2005\|pp=57–58}}{{sfn\|Goh\|2018\|p=140}}{{sfn\|Hefner\|2013\|pp=197–199,201–202}}{{sfn\|Anderson\|Tang\|2005\|pp=196,211}} Despite being numerically significant, Dalit Pentecostals were easily bypassed by Syrian Pentecostals for education, overseas financial support and leadership positions.{{sfn\|Yong\|2005\|p=57}}{{sfn\|Bhattacharya\|2011\|p=177}}{{sfn\|Hefner\|2013\|pp=197–198}} Syrian Pentecostals were wary of Dalits rising to leadership because they feared that it would lead to loss of societal status, and thus hinder the growth of Pentecostal churches.{{sfn\|Yong\|2005\|p=57}} Syrians also denounced the Dalit support for [[Communism in Kerala]].{{sfn\|Yong\|2005\|p=58}} In 1972, as a result of Dalit segregation, the [[Church of God (Full Gospel) in India\|Church of God]] in Kerala, got divided into Church of God (Kerala Division) for Dalits, and Church of God (Kerala State) for Syrians.{{sfn\|Anderson\|Tang\|2005\|pp=196,211}}{{sfn\|Yong\|2005\|p=57}}{{sfn\|John\|2018\|p=103}}{{sfn\|Bhattacharya\|2011\|p=177}}
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	== References ==		== References ==
	<!-- Inline citations added to your article will automatically display here. See en.~~wikipedia~~.org/wiki/WP:REFB for instructions on how to add citations. -->		<!-- Inline citations added to your article will automatically display here. See en.Bharatpedia.org/wiki/WP:REFB for instructions on how to add citations. -->
	{{reflist}}		{{reflist}}

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	[[Category:Converts to Pentecostal denominations]]		[[Category:Converts to Pentecostal denominations]]
	[[Category:Evangelicalism in India]]		[[Category:Evangelicalism in India]]
			[[Category:Protestant ethnoreligious groups]]

Ajay Kumar: Created a new article

2023-08-29T22:03:36Z

Created a new article

New page

{{Short description|St. Thomas Christian Pentecostals}}
{{Use dmy dates|date=December 2022}}
{{Infobox ethnic group
| group = Pentecostal Saint Thomas Christians
| native_name =
| native_name_lang =
| image =
| image_caption =

| total = Approximately {{formatnum:149664}} (70% of all [[Keralite]] Pentecostals){{sfn|Zachariah|2016|pp=10,13,29}}
| genealogy =
| regions = [[Kerala]], India; with immigrant congregations in Europe, North America and Australia
| languages = [[Malayalam]], English, [[Hindi]] and most other [[languages of India]]
| philosophies =
| religions = [[Pentecostalism]], [[Neo-charismatic movement]]
| related_groups = [[Malayali]]s, [[Knanaya]], [[Cochin Jews]]{{sfn|Ross|1979|pp=88–89}}
| footnotes =
}}
{{Nasrani people}}
{{Pentecostalism}}
'''Pentecostal Saint Thomas Christians''', also called '''Pentecostal Syrian Christians''', are the ethnic [[Saint Thomas Christians]] (Nasranis) affiliated to various [[Pentecostalism|Pentecostal]] and independent [[Neo-charismatic movement|Neo-Charismatic]] churches. Sometimes, the [[Kerala Brethren]] are also erroneously lumped together with Pentecostals. The community is native to the Indian state of [[Kerala]], and shares in the legacy of early Christianity in the region, traditionally traced to the missionary activities of [[Saint Thomas the Apostle]] in the first century (AD 52–72). Prior to their conversion to Pentecostalism, they belonged to traditional [[Saint Thomas Christian denominations]].{{sfn|Bergunder|2008|pp=15–16}}{{sfn|Karkkainen|2009|p=72}}{{sfn|Hefner|2013|p=197}}{{sfn|John|2020}}{{sfn|Havea|2022|p=44}}

== Origin ==
Pentecostalism in Kerala, has its origins in the activities of [[German Americans|German–American]] missionary George E. Berg and his Indian co-workers, in 1911.{{sfn|Karkkainen|2009|pp=73–74}}{{sfn|Anderson|2013|pp=139–140}} The first converts came from a small [[Kerala Brethren]] congregation based in Thuvayur, near [[Adoor]].{{sfn|Bergunder|2008|p=26}} This group, which was led by Paruttupara Ummachan, became the first Pentecostal congregation of [[South India]].{{sfn|Anderson|Tang|2005|p=192}}{{sfn|John|2018|p=100}} During his Kerala tour, Berg also got acquainted with a few more young men, who accompanied him to [[Bangalore]], where they received their Pentecostal instruction.{{sfn|Bergunder|2008|p=26}} Two of them, Umman Mammen and Pandalam Mattai, worked as Pentecostal evangelists, after their return to Kerala.{{sfn|Bergunder|2008|p=26}}{{sfn|Anderson|Tang|2005|p=192}}{{sfn|John|2018|pp=99–100}}

In 1912, Berg returned to the United States, where he met [[Robert F. Cook]].{{sfn|Bergunder|2008|p=27}} Berg convinced Cook about the mission in India. So in 1913, Cook joined Berg, in Bangalore.{{sfn|Bergunder|2008|p=27}} In the coming years, Cook made several missionary journeys to Kerala, and financially supported the original native Pentecostal evangelists of Kerala, as well as the congregation of Thuvayur.{{sfn|Bergunder|2008|p=27}}{{sfn|Anderson|Tang|2005|p=192}} Additional help came from Mary Chapman, an [[Assemblies of God]] missionary, who arrived in [[Trivandrum]], by this time.{{sfn|Bergunder|2008|pp=27–28}}{{sfn|Karkkainen|2009|p=74}} Soon other foreign evangelists followed.{{sfn|Anderson|Tang|2005|pp=192–193}}{{sfn|John|2018|p=100}} In the first half of the 1920s, a large number of Kerala Brethren (mostly ex–[[Mar Thomite]]s){{sfn|John|2018|pp=96–98}}{{sfn|Koshy|1999|pp=124–126}} became Pentecostals.{{sfn|Bergunder|2008|p=28}}

== Growth and splits ==
Pentecostalism continued to grow among [[Saint Thomas Christians]] and in [[Kerala]], in the following decades.{{sfn|Wilfred|2014|pp=160–161}}{{sfn|John|2020}} However, this period was marked by constant disagreements and quarrels among the leaders of the movement. Disputes arose over questions of leadership, financial aspects, affiliation to foreign missionary organizations etc.{{sfn|Anderson|Tang|2005|pp=193,195}} As a result, in the 1930s four different Pentecostal churches dominated by St. Thomas Christians emerged. They were the [[General Council of the Assemblies of God of India|Assemblies of God of India]], [[Church of God (Full Gospel) in India|Church of God in India]], [[Ceylon Pentecostal Mission]] and [[Indian Pentecostal Church of God]].{{sfn|Anderson|Tang|2005|p=193}}{{sfn|John|2018|p=104}} K. E. Abraham, P. M. Samuel and K. C. Cherian, the co–founders of the Indian Pentecostal Church of God, originally belonged to the [[Malankara Jacobite Syriac Orthodox Church]].{{sfn|Karkkainen|2009|pp=72–73}}{{sfn|Bergunder|2008|pp=255,262–263,291–292}}

Internal strife within the first four churches led to the establishment of newer ones like the Sharon Fellowship Church (P. J. Thomas, 1953),{{sfn|Wilfred|2014|p=160}} New India Church of God (V. A. Thamby, 1973), New India Bible Church (Thomas Philip, Abraham Philip, 1972) etc.{{sfn|Anderson|Tang|2005|pp=195–196}}{{sfn|John|2020}} The [[Gospel for Asia]] ([[K. P. Yohannan]], 1979) was yet another Pentecostal missionary organization found by a St. Thomas Christian.{{sfn|Anderson|Tang|2005|p=196}} Ultimately, K. P. Yohannan got ordained as a bishop and set up the [[Believers Eastern Church]], under the auspices of the Gospel for Asia.{{sfn|Kurien|2017|pp=207–208}}{{sfn|Wilfred|2014|p=161}}<ref>{{cite web |title=Moran Mor Athanasius Yohan I Metropolitan |url=https://www.bec.org/athanasius-yohan/ |website=Believers Eastern Church}}</ref>

=== Knanaya Pentecostals ===
The Pentecostal wave that swept through the St. Thomas Christian community, naturally generated ripples in the [[Knanaya]] community; an endogamous subcaste of Nasranis.{{sfn|Frykenberg|2008|pp=107–109,113}}{{sfn|Bergunder|2008|pp=51–52}} The Knanaya Christians traditionally belong to the [[Syro-Malabar Catholic Archeparchy of Kottayam]] and [[Malankara Syriac Knanaya Archdiocese]]. V. A. Thamby, who hailed from the Knanaya community, converted to Pentecostalism in 1962. Initially, Thamby started a couple of [[house church]]es among the Knanaya.{{sfn|Bergunder|2008|pp=51–52}}

From 1973 onwards, Thamby worked in collaboration with Australian pastor Cliff Beard. With Beard's support, Thamby went on a preaching journey to the United States, and acquired the necessary sponsorships, which enabled him to establish the New India Church of God.{{sfn|Bergunder|2008|p=52}}{{sfn|Anderson|Tang|2005|pp=195–196}}{{sfn|John|2020}} Thamby's wife, Mariamma Thamby supported her husband in every possible way. After completing her Biblical studies in Australia, Mariamma Thamby opened a [[Bible college|Bible school]] for women in 1983.{{sfn|Bergunder|2008|p=52}}

In 1988, Thamby moved to [[Chingavanam]], a long-established centre of the Knanaya community, where he put up his church's headquarters.{{sfn|Bergunder|2008|p=52}} From there, he launched a rigorous campaign to proselytize Knanaya Christians. He met with significant success, for Chingavanam soon became the largest congregation of the New India Church of God.{{sfn|Bergunder|2008|p=52}}

== Independent 'New–Generation' Churches ==
[[Neo-charismatic movement|Neo–Charismatic churches]] were founded at the turn of the twentieth century, by individuals who left traditional [[Saint Thomas Christian denominations]], with a craving for prayerful renewal, revitalization, [[Faith healing#Evangelicalism|faith healing]] and [[Miracle#Evangelicalism|miracles]]. There was also a general discontent with the rigid clergy-oriented, liturgical framework of traditional churches, that offered little or no room for revival.{{sfn|John|2018|pp=115–116}}{{sfn|Kurien|2017|p=207}}{{sfn|John|2020}} Many new–generation churches espouse [[Prosperity theology]], and are particularly popular with the financially insecure St. Thomas Christian diaspora.{{sfn|Rajan|Oommen|2019|pp=255–258}}{{sfn|Kurien|2017|pp=208–209}}{{sfn|George|2022|pp=159–160}} Neo–Pentecostal worship is usually [[Baptism with the Holy Spirit#Empowerment|spirit–filled]] with clapping, singing, ecstatic dancing and miracles, as opposed to the codified liturgical worship in traditional churches.{{sfn|Kurien|2017|p=208}}{{sfn|Rajan|Oommen|2019|pp=256–257}}

Prominent Neo–Pentecostal churches with predominantly St. Thomas Christian members include Heavenly Feast, Covenant People, Parra etc. Heavenly Feast was founded in 1998, by Matthew Kuruvilla (originally [[Malankara Orthodox Syrian Church|Malankara Orthodox]]).{{sfn|John|2020}}{{sfn|Kurien|2017|p=208}}<ref>{{cite web |title=Dr. Mathew Kuruvilla – Heavenly Feast |url=https://www.theheavenlyfeast.org/dr-mathew-kuruvilla/}}</ref> Regular Sunday worshippers in the Heavenly Feast headquarters in [[Kottayam]], number about 15,000.{{sfn|Kurien|2017|p=208}} Covenant People was founded by Jose Anathanam (originally [[Syro-Malabar Catholic Church|Syro-Malabar Catholic]]) in 1996. About 60 percent of Covenant People affiliates are former Syro-Malabar Catholics and 40 percent are from other historic St. Thomas Christian denominations.{{sfn|Leustean|2014|pp=481–482}}<ref>{{cite web |title=THE COVENANT PEOPLE |url=http://www.covenantpeople.org/ |website=www.covenantpeople.org}}</ref><ref>{{cite news |title=Diocese bans retreat center for antichurch teaching |url=https://www.ucanews.com/story-archive/?post_name=/2001/10/26/diocese-bans-retreat-center-for-antichurch-teaching&post_id=19410 |work=ucanews.com |date=25 October 2001 |language=en}}</ref> Parra, which means Rock, was founded in [[Thiruvalla]] by wealthy, young Middle East returnees, to cater to English-speaking Kerala youth, typically raised abroad.{{sfn|Kurien|2017|p=208}}

== Cultural and Social attributes ==
Classical Kerala Pentecostals do not wear [[Jewellery|ornaments]].{{sfn|Phan|2011|p=24}}{{sfn|John|2018|pp=106–107}}{{sfn|Bergunder|2008|pp=184–185}} They oppose the [[ordination of women]].{{sfn|Anderson|2013|pp=140–141}}{{sfn|Wilfred|2014|p=160}} Some are even against taking medicines.{{sfn|Wilfred|2014|p=160}} Many of them wear only traditional white clothing for their worship services.{{sfn|John|2018|p=107}}{{sfn|Wilfred|2014|p=160}}{{sfn|Williams|Brady|1996|p=85}} Conventional Keralite Pentecostals also hold somewhat radical views regarding holiness (Visudhi) and separation from the world (Verpadu), which they inherited from their [[Kerala Brethren]] precursors.{{sfn|John|2018|p=107}}{{sfn|Bergunder|2008|p=185}}{{sfn|Yong|Synan|2016|p=61}} All these practices have caused traditional Keralite Pentecostals to suffer social ostracism to some extent.{{sfn|John|2018|pp=106–107}} Neo–Charismatic churches, however, do not impose such restrictions.{{sfn|John|2018|p=107}}

=== Casteism ===
{{See also|Caste system among Indian Christians}}
Pentecostal Syrian Christians have been dubbed "sheep stealers" by leaders of traditional Saint Thomas Christian denominations, due to their eagerness to gain more St. Thomas Christian converts.{{sfn|Williams|Brady|1996|p=85}} Pentecostal Syrian Christians are an endogamous sect; they don't marry into or from other [[Caste#India|castes]] or [[Christian denomination]]s.{{sfn|Sahanam|2009|p=33}}{{sfn|Hefner|2013|pp=197–199,201}}{{sfn|Anderson|Tang|2005|p=211}} Likewise, other St. Thomas Christians avoid marriage alliances with Pentecostals.

Pentecostal St. Thomas Christians have been accused of prejudicial treatment of [[Dalit Christian]]s in their churches.{{sfn|Yong|2005|pp=57–58}}{{sfn|Goh|2018|p=140}}{{sfn|Hefner|2013|pp=197–199,201–202}}{{sfn|Anderson|Tang|2005|pp=196,211}} Despite being numerically significant, Dalit Pentecostals were easily bypassed by Syrian Pentecostals for education, overseas financial support and leadership positions.{{sfn|Yong|2005|p=57}}{{sfn|Bhattacharya|2011|p=177}}{{sfn|Hefner|2013|pp=197–198}} Syrian Pentecostals were wary of Dalits rising to leadership because they feared that it would lead to loss of societal status, and thus hinder the growth of Pentecostal churches.{{sfn|Yong|2005|p=57}} Syrians also denounced the Dalit support for [[Communism in Kerala]].{{sfn|Yong|2005|p=58}} In 1972, as a result of Dalit segregation, the [[Church of God (Full Gospel) in India|Church of God]] in Kerala, got divided into Church of God (Kerala Division) for Dalits, and Church of God (Kerala State) for Syrians.{{sfn|Anderson|Tang|2005|pp=196,211}}{{sfn|Yong|2005|p=57}}{{sfn|John|2018|p=103}}{{sfn|Bhattacharya|2011|p=177}}

== Numbers ==
A 2016 study under the aegis of the Govt. of Kerala, based on the data from [[2011 Census of India]] and Kerala Migration Surveys, counted {{formatnum:213806}} Pentecost/Brethren affiliates in [[Kerala]].{{sfn|Zachariah|2016|pp=10,13,29}} On a rough reckoning, 70 percent of all Keralite Pentecostals or {{formatnum:149664}} people are [[Saint Thomas Christians]]. Pentecostals comprise 3.5 percent of all Keralite Christians and 0.6 percent of the total population of Kerala.{{sfn|Zachariah|2016|pp=8,10,13,29,33}} 47.2 percent of all Keralite Pentecostals live in [[Pathanamthitta district]], followed by [[Kollam district]] (11.1 percent), [[Thiruvananthapuram district]] (10.5 percent) and [[Idukki district]] (10.4 percent).{{sfn|Zachariah|2016|p=32}} 12.7 percent of all Christians in Pathanamthitta district are Pentecostals.{{sfn|Zachariah|2016|p=33}}

== See also ==
{{Portal|Christianity|India}}
*[[Pentecostalism in Kerala]]
*[[History of Pentecostalism in India]]
*[[Christianity in Kerala]]

== References ==

{{reflist}}

== Bibliography ==
{{Refbegin}}
* {{cite web|title=Religious denominations of Kerala|url=http://cds.edu/wp-content/uploads/2016/05/WP468.pdf|date=April 2016|author1-first=K.C.|author1-last=Zachariah|publisher=[[Centre for Development Studies]]|archive-url=https://web.archive.org/web/20180417114220/http://cds.edu/wp-content/uploads/2016/05/WP468.pdf |archive-date=2018-04-17 }}
* {{cite journal|author1-last=Ross |author1-first=Israel J. |year=1979 |title=Ritual and Music in South India: Syrian Christian Liturgical Music in Kerala |journal=Asian Music |volume=11 |issue=1 |pages=80–98 |jstor=833968|doi=10.2307/833968}}
* {{cite book |last1=Bergunder |first1=Michael |title=The South Indian Pentecostal Movement in the Twentieth Century |date=6 June 2008 |publisher=Wm. B. Eerdmans Publishing |isbn=978-0-8028-2734-0 |url=https://books.google.com/books?id=XGiv3riaunQC |language=en}}
* {{cite book |last1=Anderson |first1=Allan |last2=Tang |first2=Edmond |title=Asian and Pentecostal: The Charismatic Face of Christianity in Asia |date=2005 |publisher=OCMS |isbn=978-1-870345-43-9 |url=https://books.google.com/books?id=LDZgKELq7AoC |language=en}}
* {{cite book |last1=Karkkainen |first1=Veli-Matti |title=The Spirit in the World: Emerging Pentecostal Theologies in Global Contexts |date=26 August 2009 |publisher=Wm. B. Eerdmans Publishing |isbn=978-0-8028-6281-5 |url=https://books.google.com/books?id=i6qJ_lP3dSAC |language=en}}
* {{cite book |last1=Hefner |first1=Robert W. |title=Global Pentecostalism in the 21st Century |date=2 October 2013 |publisher=Indiana University Press |isbn=978-0-253-01094-0 |url=https://books.google.com/books?id=4bHHAAAAQBAJ |language=en}}
* {{cite book |last1=John |first1=Stanley J. Valayil C. |title=Transnational Religious Organization and Practice: A Contextual Analysis of Kerala Pentecostal Churches in Kuwait |date=19 February 2018 |publisher=BRILL |isbn=978-90-04-36101-0 |url=https://books.google.com/books?id=kntTDwAAQBAJ |language=en}}
* {{cite book |last1=John |first1=Stanley |title=World Christianity–Methodological Considerations |date=10 December 2020 |publisher=Brill |isbn=978-90-04-44486-7 |pages=271–291 |url=https://brill.com/view/book/9789004444867/BP000019.xml |language=en |chapter=The Rise of ‘New Generation’ Churches in Kerala Christianity}}
* {{cite book |last1=Veeraraj |first1=Anand |last2=McDermott |first2=Rachel Fell |title=Pilgrims at the Crossroads: Asian Indian Christians at the North American Frontier |date=30 November 2009 |publisher=Institute for the Study of Asian American Christianity |isbn=978-0-9819878-2-8 |url=https://books.google.com/books?id=aGv0AgAAQBAJ |language=en}}
* {{cite book |last1=Havea |first1=Jione |title=Bordered Bodies, Bothered Voices: Native and Migrant Theologies |date=29 April 2022 |publisher=Wipf and Stock Publishers |isbn=978-1-6667-0768-7 |url=https://books.google.com/books?id=sGRuEAAAQBAJ |language=en}}
* {{cite book |last1=Anderson |first1=Allan Heaton |title=An Introduction to Pentecostalism: Global Charismatic Christianity |date=24 October 2013 |publisher=Cambridge University Press |isbn=978-1-107-47069-9 |url=https://books.google.com/books?id=8QNCAQAAQBAJ |language=en}}
* {{cite book |last1=Koshy |first1=Rev K. V. |title=St. Thomas and the Syrian Churches of India |date=1999 |publisher=ISPCK |isbn=978-81-7214-495-1 |url=https://books.google.com/books?id=mv7YAAAAMAAJ |language=en}}
* {{cite book |last1=Kurien |first1=Prema A. |title=Ethnic Church Meets Megachurch: Indian American Christianity in Motion |date=20 June 2017 |publisher=NYU Press |isbn=978-1-4798-2637-7 |url=https://books.google.com/books?id=80K1DgAAQBAJ |language=en}}
* {{cite book |last1=Wilfred |first1=Felix |title=The Oxford Handbook of Christianity in Asia |date=23 May 2014 |publisher=Oxford University Press |isbn=978-0-19-934152-8 |url=https://books.google.com/books?id=eNNjAwAAQBAJ |language=en}}
* {{cite book |last1=Rajan |first1=S. Irudaya |last2=Oommen |first2=Ginu Zacharia |title=Asianization of Migrant Workers in the Gulf Countries |date=27 November 2019 |publisher=Springer Nature |isbn=978-981-329-287-1 |url=https://books.google.com/books?id=OsDADwAAQBAJ |language=en}}
* {{cite book |last1=George |first1=Sam |title=Interconnections of Asian Diaspora: Mapping the Linkages and Discontinuities |date=26 April 2022 |publisher=Fortress Press |isbn=978-1-5064-7829-6 |url=https://books.google.com/books?id=Bs5AEAAAQBAJ |language=en}}
* {{cite book |last1=Leustean |first1=Lucian N. |title=Eastern Christianity and Politics in the Twenty-First Century |date=30 May 2014 |publisher=Routledge |isbn=978-1-317-81865-6 |url=https://books.google.com/books?id=Yt6vAwAAQBAJ |language=en}}
* {{cite book |last1=Phan |first1=Peter C. |title=Christianities in Asia |date=21 January 2011 |publisher=John Wiley & Sons |isbn=978-1-4443-9260-9 |url=https://books.google.com/books?id=nfva8m7UOboC |language=en}}
* {{cite book |last1=Sahanam |first1=L. E. |title=Belonging But Not Believing: Interfaith Marriage |date=2009 |publisher=ISPCK |isbn=978-81-8458-088-4 |url=https://books.google.com/books?id=tWuWdk0NMIkC |language=en}}
* {{cite book |last1=Yong |first1=Amos |last2=Synan |first2=Vinson |title=Global Renewal Christianity: Spirit-empowered Movements Past, Present, and Future |date=2016 |publisher=Charisma Media |isbn=978-1-62998-688-3 |url=https://books.google.com/books?id=WhElCwAAQBAJ |language=en}}
* {{cite book |last1=Williams |first1=Raymond Brady |last2=Brady |first2=Williams Raymond |title=Christian Pluralism in the United States: The Indian Immigrant Experience |date=13 November 1996 |publisher=Cambridge University Press |isbn=978-0-521-57016-9 |url=https://books.google.com/books?id=w1uk6zZQKzAC |language=en}}
* {{cite book |last1=Yong |first1=Amos |title=The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology |date=1 July 2005 |publisher=Baker Books |isbn=978-1-4412-0673-2 |url=https://books.google.com/books?id=1NsdiG39MAQC |language=en}}
* {{cite book |last1=Bhattacharya |first1=Sabyasachi |title=Approaches to History: Essays in Indian Historiography |date=2011 |publisher=Primus Books |isbn=978-93-80607-17-7 |url=https://books.google.com/books?id=P4CF8RAsuwkC |language=en}}
* {{cite book |last1=Goh |first1=Robbie B. H. |title=Protestant Christianity in the Indian Diaspora: Abjected Identities, Evangelical Relations, and Pentecostal Visions |date=1 February 2018 |publisher=State University of New York Press |isbn=978-1-4384-6943-0 |url=https://books.google.com/books?id=KyJLDwAAQBAJ |language=en}}
* {{cite book |last1=Frykenberg |first1=Robert Eric |title=Christianity in India: From Beginnings to the Present |date=27 June 2008 |publisher=OUP Oxford |isbn=978-0-19-154419-4 |url=https://books.google.com/books?id=VhRREAAAQBAJ |language=en}}
{{Refend}}

[[Category:Thomas the Apostle]]
[[Category:Saint Thomas Christians]]
[[Category:Christianity in Kerala]]
[[Category:Christian communities of India]]
[[Category:Ethnoreligious groups in India]]
[[Category:Pentecostalism in India]]
[[Category:Indian Pentecostals]]
[[Category:Converts to Pentecostal denominations]]
[[Category:Evangelicalism in India]]