House of Prayer

HOUSE OF PRAYER An Account of the Years 1993-2003

Domenic Marbaniang

House of Prayer Ministries 2005

HOUSE OF PRAYER © Domenic Marbaniang, 2005, 2012. All rights reserved.

Published by HOUSE OF PRAYER MINISTRIES

CONTENTS Introduction Historical Account Methodology Analysis Conclusion Bibliography

'My house shall be called a house of prayer.' (Matthew 21:13)

INTRODUCTION Scores of people throng the House as they wait, worship, and watch for the power and word of God to touch and change their lives. If there is anything that they know of this House, they know that it is a House of Prayer. Since its beginning in August 1993, the House of Prayer has been the central place of evangelism and the ministry of deliverance reaching out to not just the people of the area but also to the surrounding villages, towns, and cities. Its methodology is quite different from popular evangelistic methods adopted elsewhere. It does not focus too much on the traditional method of going out and distributing tracts; though it does consider it important in other situations. Here, the method of outreaching has developed over the years by itself through incessant ministerial experiences. It includes personal witnessing and visitation. Those who taste the Lord after experiencing His delivering power go out and bring others to the House. Thus, it has become a focal point of Christian work in the area.

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The Pastor of House of Prayer is Pastor Venkata Rao Paulus, a Christian leader who has ministered to thousands of people through the ministry healing, prophecy, and word of wisdom.

HISTORICAL ACCOUNT OF HOUSE OF PRAYER Following is an account of the House of Prayer from 1992 to 2003. The account is an historical description of the establishment, pioneering work, and ministry activities of the House of Prayer. The period 1992-2003 has been an action-packed period for the House. Various people have had and still have their share in the history of this period by their contribution to, for, and in the House. This description tries to unravel all these contributing events that have led to the present position of the House of Prayer. Establishment of House of Prayer Though the House of Prayer came to be established as a building in May 1993, this result was the fruit of a rich history of Christian efforts beginning in 1991.

Early House Gatherings Mr. David Paul was working as a Fitter in the Mines since 1982. In May 1986, he got married

to Rajya Laxmi. Mr. David Paul used to stay in S... to do his job paying frequent visits to his parents‟ home at Bal…, where his wife lived. Three children, two sons and a daughter, were born out of this wedding. In 1991, Mr. David decided to bring his family to S.... They began their life in there. They had not become members of any of the Churches nearby. As has already been related in the Introduction, the few Christians residing in the area were already attending various Churches outside S.... When Mrs. Rajya Laxmi Paul arrived in S... there were no special Christian activities present in the area. She expressed to other Christians over here the need for Christian meetings here. She met Pastor Jose of the Pentecostal Church, Al… in the house of her brother, Mr. Kameshwar and invited him for the house inauguration – they had just been allotted the new quarter. Pastor Jose could not come for the inauguration. However, soon, on Mrs. Paul‟s request, he began holding prayer meetings every Monday in Mr. David Paul‟s quarter. One day, Mrs. Paul met Pastor Saleem and requested him also to hold meetings here. Soon, he too began to hold meetings in the same quarter on Thursdays. The local Christians used to attend both these meetings. Later, on request by other Christians, the meetings began to be alternatively held in each of the Christian

homes. Mr. Venkata Rao came to S... in September 1992 to visit his sister, Mrs. Rajya Laxmi Paul. He was, then, suffering from diabetes and Low Blood Pressure. It was during this time that he met Pastor Saleem who prayed for him and he was healed immediately. This experience had a major impact on the life of Mr. Rao.

Convention – October 1992 Pastor Saleem was a disciple of Pastor Karamchand Hans of Ferozepur, Punjab. He suggested that a Christian Gospel meeting be conducted in S.... Local Christians were mobilized and Mr. R. Venkata Rao sent a letter to Pastor Karamchand Hans inviting him as speaker for the Convention. The first Christian Convention of any kind in S... was organized during October 8 – 10, 1992. Pastor Karamchand Hans arrived with his son Pastor Rajinder Hans and a disciple on October 7th. They were lodged at the Guest House of S.... Pamphlets advertising the healing services had already been circulated. On the evening of October 8th, a huge crowd gathered at the Durga Ground, the site of the Convention.

People were anxiously waiting to have a darshan of the Baba (that‟s how holy saints or miracle workers are referred to by people of other faiths in this area). After a few songs, Pastor Karamchand Hans was introduced and he came to the dais with his tambourine in hand. He was to sing a song before he preached. Suddenly, the clouds grew darker and began to drizzle down. The people, who were seated under open heavens, began to flee seeking shelter as there was no pavilion spread over on the ground. As the uproar rose higher, Pastor Karamchand Hans called out to the people not to leave the ground. Many stood still. Pastor Karamchand looked to the sky and commanded the rain to stop. Immediately, the clouds stopped pouring down rain and began to depart swiftly. The crowd was wonderstruck. That first night was history for S.... It is unforgettable. Pastor Karamchand presented a few songs, and then proceeded to give the word of God. After the preaching, he prayed for healing. Many experienced the healing power of God. Since that memorable evening, people began to flock over anywhere during that time they knew where Pastor Karamchand was. He could not get the necessary rest for his body, yet he untiringly ministered to the people in need out of the love of God.

The next morning, meeting was conducted on the stage itself. A Hindu sadhu present there began to speak abusively aloud. But Pastor Karamchand paid no attention to him. At last, the sadhu left by himself. Many were blessed spiritually through these meetings. The morning studies and the evening crusades went on till October 10th and when Pastor Karamchand Hans saw the thirst and thrust of the public, he extended the meetings for one more day. Many miracles took place during those meetings. Many blind, deaf, dumb, crippled, demon possessed, and people distressed by various sicknesses were healed. One, the daughter of Mr. Sobaram, was instantly healed of her dumbness and began to speak clearly as soon as Pastor Karamchand prayed for her. Mr. Sobaram was a worker at the Staff Club and happened to know about the meetings through a pamphlet he found outside the Club. After this miracle in his daughter‟s life, he became convinced of Jesus‟ power. He himself was healed of sore and cracked feet. He became an ardent visitor of the early house meetings and was soon baptized. He endured much temptations and trials from the local residents but kept himself in the Lord, composing new folk songs for Christ. But, despairingly, he withdrew very soon due to social and family pressures and stopped attending the House.

Pastor Karamchand left an indelible mark in the lives of the believers of S.... It was he who suggested the construction of the House of Prayer during his first visit. He, by the Spirit, showed the site where the House was to be constructed, that is beside the house of Mr. David Paul. He also influenced many Christians and people of other faiths to attend the meetings every Sunday evening at Mr. David Paul‟s house. In that way, he played the most vital role in the founding of the House of Prayer in S.... After the Convention in S..., Pastor Karamchand and his team moved on to C…, then J… to speak at the Conventions there. The Christians of S... followed him to all of these places. It was during this time that Mr. Venkata Rao was touched by the power of the Holy Spirit, baptized in Him, spoke in different tongues and received power from above. This happened during one of the many times of prayer that he spent with Pastor Karamchand during these meetings. After these meetings, the believers of S... who had been attending all through, returned to S... and continued in the word, prayer, worship, and fellowship. Mr. Venkata Rao, however, followed Pastor Karamchand to R…. as well where they had mighty healing meetings. It was in R.... that Mr. Rao first cast out a demon in the name

of the Lord Jesus Christ. He did not return to his native place with the intention to attend a Gospel Healing Crusade in November 1992. This stay prolonged since it was made known that Pastor Karamchand was going to speak at the Convention in H... Mr. R. V. Rao Paulus (Pastor Karamchand gave the name Paulus to him at R....) attended these meetings with his wife. Pastor Karamchand was unable to come for these meetings but sent Pastor Om Prakash (General Secretary of Spiritual Christian Church Fellowship of India) and Pastor Surinder Masih in his place. There was also a singer with them. This singer had not yet taken baptism. But when Mr. Paulus preached, he immediately expressed his decision to be baptized and was baptized. On seeing this, Pastor Om Prakash and Pastor Surinder Masih, moved by the Spirit ordained (or recognized the ordination of God upon) Mr. Paulus on November 20, 1992. He and his family settled at S..., and he worked along with Pastor Saleem here. When Pastor Saleem left, Pastor Paulus took responsibility of the House of Prayer.

Construction of the House of Prayer (1993) In accordance with the plan proposed by Pastor Karamchand in October 1992, the work began

in March 1993. Mrs. Paul donated her ornaments towards the construction of the House. Many others contributed towards it. The building was completed by July 2003. It was 10x20x10 Sqr.ft. and was roofed with asbestos sheets. Mortar was used to join the bricks and to plaster the walls. There were two windows and two doors. The flooring was not very strong and broke off very soon to be replaced by chips. Some donated carpets (daris) for people to sit on. It was during this time that Pastor Paulus started an English Medium School through a society he registered. Classes were initially held in the House of Prayer and for whose purposes rooms were added to the House of Prayer. The Company assisted by providing the electricity connection, a tube light, and its holder. Later, when the building was extended for the School purposes, the Company assisted in the construction of the toilet and urinary. It also built a small tank to hold water that it supplied. Thus, God granted the House of Prayer favour in the eyes of the people. The House of Prayer was inaugurated on August 3,1993 by Pastor John, a missionary who lives in Re…. and is involved in Higher School Education. Pastor John spoke that night “on giving,” in such an effective and powerful manner that people were motivated to give abundantly.

Due to some opposition, the electricity connection provided to the House was removed in November 1995. But Pastor Paulus did not lose courage. He applied for the reconnection, and it was restored on January 6, 1996. As has been said before, another room was added to the House of Prayer, which was inaugurated by the Manager of the Company on September 26, 1994. It was constructed for the School‟s purposes. Later, one more room was added on the rear to serve as classroom for the School that was growing. By God‟s grace, the School was allotted a different land by the Company on December 18, 1993. Its groundbreaking ceremony was done on August 15, 1996. The House of Prayer was extended by the front, rear classrooms in 2000. This later development was made possible only by God‟s grace as people came forward and funded the total renovation of the building: re-plastering, reroofing, flooring, etc. Many believers donated lights, fans, and sound systems. The Congo drum was purchased out of the contributions received on carol singing of December 2001. The believers also donated towards the purchase of the drum set. A Proprietor of a Christian Circus donated most of the chairs and a table to the House after seeing the marvelous way in which God worked in her life through the

prayers of Pastor Paulus. Pioneering Work of Missionaries (19931994) After the Convention, Pastor Saleem invited Pastor Noor and Pastor Prem to help in the missionary work here. Both of these missionaries arrived in the winter of 1992. They began to tour different villages and towns and preach the Gospel. When this team arrived in S..., a mighty wave of Divine Power and revival broke out in this area. Soon meetings were being conducted in various places and people began to crowd like never before. Many young men and women were saved and baptized in water and the Holy Spirit during this time. Some even received the gift of prophecy. The fruits of these revival meetings that were mostly held in homes still remain. During this time, many who were possessed by demons were delivered. The power of the Holy Spirit was so strong that as soon as the worship would begin the demon possessed would begin to tremble and sway. After a month‟s touring and ministering in this area these servants of God left for Punjab. Their second visit was in February 1993. Mrs. Esther Paul (Rajya Laxmi) decided that she

would not let go this opportunity to get people hear God‟s word. She arranged a special meeting on the occasion of her youngest daughter‟s birthday on March 3rd and invited all the neighbours and many people of other faiths to this meeting. A pavilion was put up in front of her quarter and chairs arranged. God used this meeting to introduce Himself and His saving power to many. The revival meetings went on as before. Gospel Meetings, Bible Study, and Power Meetings were conducted in various homes and Churches. Strong Bible teaching was given to equip the new believers regarding spiritual matters. After holding meetings in places other than S..., these missionaries returned back to Punjab. In the summer of 1993, Pastor Gaikwad and his team arrived in S... from P…. There was a mighty overflow of God‟s power and many were encouraged. After their departure, however, problems began to rise. The Bible says that where no oxen are, the crib is clean; but much increase is by the strength of the ox.10 The crib began to get dirty for the Pastor to clean when a few young boys just filled by the Spirit began to prophesy, allegedly, not by the Spirit but by their own mind. But Pastor Saleem, instead of cleaning the crib got rid of the strength of oxen by prohibiting all prophesying. Consequently, 10

Proverbs 14: 4 (The King James Version)

some oxen were lost and most who remained were not very effective for a long time. Pastor Saleem left An…. to serve the Lord in Sh….. The visits of Pastor Noor and Pastor Prem to S... decreased as their workload in Punjab increased. However, other missionaries did arrive from Punjab to strengthen the work here. God sent many of His servants to strengthen His work here. Ministry Activities (1993- 2003) Since its establishment in 1993, the House of Prayer has been a center of incessant ministerial activities. Its activities ranged from regular worship services to various outreach programmes. The English Medium School that first began from the House of Prayer has contributed a lot to the intellectual and moral development of its students, most of whom were and are children of the colliery employees. The contribution of the House of Prayer has not only been towards S... but also towards many other villages, towns, and cities. In the following pages we will explore the various major ministry activities of the House of Prayer.

Worship Services in the House In the beginning, worship services in the House were held once a week only on Sunday Evenings. The earlier timings, House gatherings were set in a manner best suited for the company employees who would not have been able to be present in the meetings were they arranged in the morning. This was because they had to go on duty on Sundays - and they got double payment on that particular day. Earlier on, the worship services began at 6:30PM with prayer. Congregational songs were sung, an offering was taken during one song, the sermon was given, and then the service closed with the Lord's Prayer and the benediction. Later on, progressively, as children began to grow, the time for special songs was added which later on began to take a significant part of the singing time. The pattern of giving time to children and the youth for special songs was greatly influenced by the pioneering work of the missionaries from Punjab. Pastor Noor and Pastor Prem had brought their Punjabi style of worship to the House of Prayer. They had a practice of singing solo songs (Bhajans, Punjabi songs, Qawallis, etc.), before the preaching. Even Pastor Karamchand Hans used to sing songs before he preached. During the months of May and June, 1993 and December 1994, the author had the opportunity to participate in the

worship services of the Spiritual Christian Church Fellowship Churches in Punjab. Their worship services didn't pay any major emphasis on congregational singing. Different singers would do the singing of solos as those who gathered immersed themselves in an atmosphere of praise and worship. People would continue to come and flood the harmonium with money as the singer continued singing. During one of the songs, the offering would be taken. Often the preacher would himself prefer to sing before he preached. After the preaching and benediction would be the time for special prayer for the sick. The worship services at the House of Prayer, however, do not exactly resemble the style of worship found in the churches in Punjab. They were modified to suit the context of this place. There were/are both congregational and solo songs sung here. During the period of 19932001, in most of the evening services (the morning services only began from 1994) the Pastor began to give opportunity to young children to exhibit their talents through special songs; later, memory verse recitation was also added. The focus on the children has greatly contributed to the moral and spiritual development of the children. Preachings of Pastor Paulus in these worship services has often been on the theme of how

God blesses, protects and saves His people from evil, sin, destruction, etc. Often during the services the Pastor would lead the congregation in a joint-prayer of thanksgiving, confession, prayer for forgiveness, protection, and decisionmaking. Whenever there would be a visiting Pastor, he would be given the opportunity to share God's Word. Sometimes the Pastor would give the members to preach the Word in the services. Prominent among those who also preached were the elders, the secretary, and the author. Prayer for healing also occupied an important place in the worship services. Earlier on, the congregation used to wait in the House till the Pastor finished praying for all the sick and the demon possessed who came for prayer. But later on the number of those who stayed on decreased. This was particularly because the prayer for healing was made after the benediction, and since the number of those who sought healing was many each one was prayed for individually, it took a long time. In 1994, the Pastor decided to hold worship services also in the morning. The services were fixed to begin at 11:30 AM in the morning and go on till 2:30 PM in the afternoon. Presently, it is from 9:30AM - 11:30 AM. The decision to have services in the morning was made to solve the problems that the new visitors, from distant

villages were facing. Most of the new visitors were villagers from distant places. The women folk began to express their problem of having to go back all alone to their villages late at night. S... is surrounded by forest on all sides and at that time, it did not have any public conveyance. This problem intensified during winters, which used to be very chill here. The new visitors used to either come on bicycles or walk the distance of 7-20 kms to their respective villages. Only after 1997 some auto rickshaws began to run; yet, they were very few in number. The morning services, which in those days went till the afternoon, solved this problem. The villagers could wait till the sun went down, during summers. In winters, it was still very convenient to them. Earlier on, when there were no morning services, some of them had to remain through the night in the House of Prayer and depart only in the morning. The pattern of the morning services was very simple: congregational songs, offerings, and preaching followed by benediction and prayer for the sick. There were usually no special songs, which were the features followed mainly of the evening services. Later on, however, special songs, responsive readings from the Bible, and memory verse recitation also began to be included. The morning services have a particular focus and attention on the villagers;

most of them are new comers, people of other faiths or new believers especially from outside S.... This focus, as has already been seen, was the motivating factor behind the morning services and continues to be so even now. The participants of the morning services come from distant villages and towns, some of them from as far as 90 kms. With the help of musical instruments, the worship of morning and evening services has become more vibrant. The only exception of the pattern of the services held in the morning in the House following the evening pattern is the length of time spent in praying for the sick. The morning services have been the field for evangelism and healing, since the beginning. The Pastor usually fasts on Sundays and prays individually for the sick instructing them in the Lord and counseling them. Fasting prayers are held on every Friday from 5PM to 6:30PM usually. The timings are flexible. The time is not necessarily limited to just one or one and half hours. It may be prolonged. This is true of almost every meeting. Flexibility, as can be seen, is a vivid characteristic of the meetings in the House. During the summer of 1999, Mr. Savio, the author, who then was a student of M. Div. at Seminary, began a Bible Study group. This, however, could not go on for very long. But

since January 2003, Bible Study meetings are held in the House on every Mondays and Saturdays from 7PM to 8PM sharp. Women's meetings are held on every Tuesdays from 5PM to 6:30PM. Youth meetings have been recently started and are held every Thursdays from 7PM to 8:30PM. Recently, a Bible study group at one other place, Factory area, has also been started.

Village Evangelism The House of Prayer has followed the pattern of the Spiritual Christian Church Fellowship churches of the region of Ferozepur and Makhu in Punjab in village evangelism, since its inception. Needy villagers and townsmen who are oppressed by the devil and are sick come to know about the healing ministry of House of Prayer, used to come to the House where they were delivered and gradually instructed in the Gospel. All through the past ten years, many accepted the Lord and took immersion baptism. Of those who were saved and baptized in many places, sadly, only few openly confess their faith in the Lord. But those who remain in the fellowship are growing stronger in the Lord. Branch churches have been started by Christian workers at B.., K…, and Pr…. Recently, one branch has been started at Factory, around 9

kms from here. It has been seen that this method of village evangelism is a very successful method only when it is combined with rigorous follow-up work, which had not been very possible for the Pastor because of lack of associate workers in this place. The methodology and results of evangelism are described in the third chapter.

Conventions Through the ministry, conventions, and special meetings the House of Prayer has had a great impact not just in S... and the surrounding areas but also in different parts of India. This ministry has two phases: a. Local Conventions and Special Meetings b. Outstation Mass Evangelism and Teaching Ministry. The local Church members have been very cooperative in both the phases of this ministry. In the local conventions they have extended valuable support in the arrangement of the conventions; and whenever the Pastor would go out to speak in conventions, they would (especially the elder and the Secretary) take care of the local meetings and worship services.

Local Church Conventions and Special Meetings The Convention of October 1992 has already been mentioned earlier. On the arrival of Pastor Noor and Pastor Prem, a few months later, special meetings were arranged at different places and also in S.... There was great revival in the dead churches and many Christians experienced the power of God on attending these meetings. The special meetings at S... were vibrant with the movement of the Holy Spirit manifest in the signs, miracles, and healings that God performed by the hands of both these servants of God. The plans for the construction of the House of Prayer were in progress then. In the year 1994, Pastor Paulus organized a major convention with the help of local Christians. Pastor Karamchand Hans was invited as speaker for the convention. This convention was arranged from May 11 to 13 in the Ganesh ground of S.... Strong winds forced one of the meetings to be convened in the House of Prayer on one of those days. Pastor Karamchand Hans arrived with Pastor Surinder Masih and his team of musicians. Pastor Surinder Masih is the Pastor of the Makhu Church which witnessed a growth of the congregation from three persons to around fifteen hundred members in the span of just three years, that is from 1989 to 1992.

There were marvelous miracles and healings that took place during these meetings. Many came to see the reality of the living God Jesus Christ and His power over all things. For the next four years after this convention, there were no conventions in S.... There were, however, several special meetings held in the House of Prayer. Some of the speakers in these special meetings were Pastor Noor, Pastor Malviya (R....), Pastor David (N…), Pastor Paul David, Pastor Thakur (N…), Pastor P.J.Abraham (J…), Pastor Daniel S. Lyngdoh (Founder/President of The Lord Jesus Christ Universal Church for Healing and Salvation, S…), Rev. Panwar (I…), Pastor Gerald (K…), Mrs. Margaret (S…), Sister Leela (D…), Pastor Amos (K…), Pastor Alok (R....). All these servants of God have greatly shared with the Church at S... the gifts of the Spirit and the Word of God to the edification of the saints. Pastor Paulus invited Pastor Immanuel Samuel to speak at the All Churches Christmas Celebration of 1998. This was held at the Staff Club where all the churches of this area gathered together for the celebration. Pastor Immanuel Samuel runs a short term Bible School at his center in P…. Recently, during the Passion Week of 2003, Pastor Gerald was invited to preach at the special meetings in the House.

The third major convention was arranged in 1998, four years after the second convention. The speakers invited were Dr. Matthew Thomas (I…) and Rev. Rickard Lungren. They came with their team. About seventy-five pastors and over forty seminary students participated in this Convention. This Convention was called „Jesus is the Answer Festivals,‟ and was convened from February 27th to March 1st in the auditorium in the Ground. The Worker‟s Meeting of the FPCGI was also held during this time. The features of this Convention were Teaching Sessions in the morning and Gospel nights in the evening. Many local Christians got together to make this Convention a success. The ministry of the House of Prayer received much publicity as a result. Many souls were added and re-united during this Convention. This Convention was very successful. Another special meeting was arranged in 2000 from February 21 to 23. The speakers were Bro. Michael Twilley, Bro. John, and Bro. Erling. The special meetings were arranged in the House of Prayer. These brothers belonged to the Hidden Treasures. In the year 2002, „Spiritual Convention and Grace Celebration‟ was convened in School Compound, S.... This Convention was from October 25th to 27th. Pastor Augustine was the Guest Speaker. Healings took place and some

souls were added as a result of this Convention. As far as I‟s personal assessment goes, he considers the first convention of 1992 as the most successful and effective than the ensuing ones. One reason was that it was the first time that people had the opportunity to see such a convention held in their own place, and since most of the people were from the mainline churches where power evangelism was not present, the ministry of Pastor Karamchand Hans manifested the power of Christ and filled them with great enthusiasm and instilled in the nominal, careless Christians the fear of the Lord. The other meetings were as watering the plant planted during the first convention.

Outstation Mass Evangelism and Teaching Ministry Pastor R. Venkata Rao Paulus has been Speaker in various conventions at different places of India, ever since 1994. The gifts of healing, word of wisdom, word of knowledge, and of faith given to him by God has been greatly helpful in the ministry to reach hundreds of people within the past ten years. Following is a brief account of the major conventions in which he has preached. The list is not complete, only the prominent ones are mentioned. December 1994: - Pastor Paulus spoke at the Convention in K…, Punjab. There were special

meetings at various villages in Punjab where he shared his testimony and preached God‟s Word. There were special meetings after this in nearby places, but not major ones. Some significant ones were the Conventions of P… and C…. June 1997: - Pastor Paulus was invited to speak at the Spiritual Healing Crusade of J… (UP). The convention was from June 3 to 5. Mighty healings took place there and many were brought to the knowledge of God. Since then Pastor Paulus has been a regular speaker in the J… Conventions convened every year on the same dates. The Sukh family of J… village is the convener of these conventions that are held every year. Through the healing and deliverance ministry of Pastor Paulus many came to know Christ and were delivered from the bondage of sin, sickness, and the devil in this place. April 1998: - Pastor G. Timothy and his Church elders organized the Jesus Christ Goodnews Festivals and Revival Crusade in Hebron Ground in Y… (A.P.). Pastor Paulus was invited as the main speaker. Many people were touched as a result of these meetings and continued to write letters to Pastor Paulus at the House of Prayer address. January 1999: - Pastor Paulus and Dr. P.J. were together speakers in the convention

arranged from 15 to 17 at J… in Vijayawada. From 18 to 21 Pastor Paulus spoke at the Gospel Meetings in the Immanuel Prarthana Mandiram Ground, G…., A.P. It was organized by Pastor B. Paul and the City Pastors‟ Fellowship. May 1999: - From 13 to 16 May, Pastor Paulus spoke at the Beersheba Church of God, K…. June 1999: - On 3,4,5 he spoke at the Convention in J…, Uttar Pradesh. November 26 to 28 1999: - He spoke at the Goodnews Gospel Healing Crusade in B….. December 8th, 9th 1999: - He spoke at the Convention arranged by Rev. Israel Isaac in V… November 5-12, 2000: - Pastor Paulus spoke at the CPC ground, J….. Mighty healings and miracles took place there and had a great impact on the people who attended the Convention. New contacts were made and many experienced the power of God. Since then the House of Prayer has been in fellowship with the Carmel Pentecostal Church of God. February 27 to March 17, 2001: - Pastor Paulus ministered through healing and preaching in various parts of Kerala: Chattukuzhy, Ranni, Annkkara, Kochara,

Kapammettu, Ernakulam. June 10&11, 2002: -Bro. Savio preached at the Youth Spiritual Festival in Chaibasa, Jharkhand. June 17 to 21, 2002: - Pastor Paulus, Pastor Naresh, and Pastor Abraham preached in the Healing Crusade at S…, Punjab. The above list of the major Conventions illustrates the extent to which the outreach ministry of the House of Prayer has developed. Many who benefited from this ministry continue to write letters and send donations. Pastor Paulus has given this outreach and teaching ministry of the House of Prayer the theme being “Jesus Saves Jesus Heals Ministry.” The preaching throughout these conventions was very simple and focused on healing and salvation. This ministry still goes on to impact hundreds of people throughout the world. The author has gone through the letters of many of these people who benefited through the ministry of Pastor Paulus. They contain testimonies and prayer requests. Thus, it can be seen that these conventions and outstation meetings have brought in many believers to partnership with the House of Prayer ministry. As they benefit spiritually from this ministry, they also support it financially.

Radio Ministry The Akashwani Kendra of S… came to know about the work of the House of Prayer and of Pastor Paulus. Consequently, they contacted him and invited him to speak for fifteen minutes over All India Radio on the occasion of Good Friday, 2000. Pastor Paulus was, earlier, a regular guest teacher of English Literature on A.I.R. Sl…., but for the first time he had the opportunity to share the Gospel over the Radio on the 21st of April, 2000. He spoke on the topic “Good Friday ka Mahatva” (The Significance of Good Friday). Many who heard this message expressed their appreciation. Since then, Pastor Paulus has been regularly invited to speak over the radio on Christmas, Good Friday, and Easter Festivals. His family would occasionally accompany him to help him in singing before and after the message. God has used these messages to reach many people of Sh… to know about the significance of Christ. The advantage of presenting the Gospel through this media is evident: more people can be reached in less time and with less effort; and, of course, without any hindrance except the technical ones.

English Medium School For the sake of financial support of the ministry and to give education for the local area and villages nearby in English medium, Pastor founded the PME… Society, which was registered on February 8, 1993. The objectives of the Samithi have already been shown in the Introduction. Beginning from the month of August, the classes of Nursery, KG I, and KG II were held in the House of Prayer building in accordance to the resolutions I&II of the committee meeting as indicated by the records to have been held on the March 20, 1993. The resolutions I & II were passed and are quoted below: “I. Pine Mount Educational and CMS body has decided to start one English Medium School as per the Registration done and a number issued by the Government of Madhya Pradesh, Regd.No. 438. And Name and Style is to be given to the School is – PINE MOUNT ENGLISH MEDIUM SCHOOL, S...…. “II. Present „House of Prayer‟ (which is Pine Mount Educational and Christian Mission Samithi building), Q M 62/1, is to be utilized for the school till we get another accommodation….”11

The House of Prayer was not completed until 11

Record of Committee Meetings, File No.1, Pine Mount Educational and Christian Mission Samithi, S....

July of 1993. After its inauguration in August, the above-mentioned classes were started and from then onwards each year higher classes were added. As the classes grew with the progress of years, necessity for rooms led to the construction of rooms attached to the House. The new room on the front was inaugurated on September 16, 1994 by the then Sub-Area Manager Mr. J.... Mr. J… was a good supporter and continued to encourage the School. On December 18, 1993, with the help of Mr. J…, the present site on which the new School building stands was allotted to the PME...S. The groundbreaking ceremony was done on August 15, 1996. Oppositions immediately arose. A local newspaper “Detector” featured regular columns against the School and Mr. J…. Its propaganda was that the School was being utilized by the Christian Pastor to convert Hindus to Christianity.12 The Christians of the House of Prayer prayed about it and soon the newspaper “Detector” went out of business. The Company assisted in constructing three classrooms for the School and providing water supply and electricity connection. Presently, the School has classes upto Class IX. There are around 150 students and 13 teachers. 12

Cf. Detector, Shahdol, August 20, 1996.

Minister of State for Energy, Shri S… has twice been the Chief Guest of the School‟s Annual Day function; the first time in 1994 and then, in 2003. He has been both a wellwisher and supporter of the cause of education in the area. He is also, a great supporter of the School.

METHODOLOGY OF THE HOUSE OF PRAYER Earlier, it has already been shown that the various developments of ministry of the House actually proceeded from their origination and emulation of the SCCF model, especially influenced by the style of Pastor Karamchand, and also Pastor Noor and Pastor Prem. It was, however, shaped mostly to meet the needs of this area. In the following pages, we‟ll look at the House of Prayer ministry methodology of worship, work, and witnessing. Before proceeding to describe the methodology employed, we must draw an important difference between „principle‟ and „method.‟ 1. Principles are universal while methods are relative. 2. Principles are not dependent on methods but methods independent of principles are messy and confusing. 3. Principles are givens but methods are man made. 4. Principles are the basis on which methodologies are built. 5. Principles are that which methodologies

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must contextually reflect.13 Following is a quote from the report of the commission on theology and Church relations of the Lutheran Church. “Church Growth theorists distinguish carefully between a principle and a method. While principles are accepted by most Church Growth advocates and become axiomatic, methods and strategies vary with circumstances in a local community or church.”14

Following are some principles of Church Growth: “1. Growing churches have a clear understanding of their purpose. 2. Growth requires change; change always comes with a cost. 3. Churches tend to attract people like themselves./1/ (This doesn‟t mean that churches should only reach people like themselves, however.) 4. Growth comes from multiplication/division, not addition: 1 + 1 = 1. 13

Cf. The Church Growth Movement: A Brief History And Basic Missiological Principals, A Report of the Commission on Theology and Church Relations of the Lutheran Church-Missouri Synod September 1987 Part I (downloaded from the Internet web page of Fundamental Evangelistic Association). 14

Ibid.

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5. The most effective means to evangelize the unchurched is planting new churches./2/ 6. A leader‟s educational level will impact who comes and stays. 7. The worship‟s style, focus, time, and place will determine who comes. 8. Focus on quality worship services produces a crowd, focus on alternative worship services produces more people./3/ 9. Long-term pastorates are almost always essential for a church to grow. 10. Twenty percent of a church‟s membership does 80% of the work and gives 80% of the budget.”15 To the above can be added a list of the many other principles of preaching, teaching, sharing, loving, working, witnessing, worshipping, etc. With the above in mind, we will be looking at the methodologies of the House of Prayer to see how the methodologies facilitate the growth of the Church in quantity and quality.

15

Church Growth Principles (downloaded from the Internet with the following quotes: 1 Donald McGavran & Win Arn, How to Grow a Church, Regal Books, 1973, p. 50, 2 Peter Wagner, "How to Plant a Church," Fuller Evangelistic Assoc., 1985, 3 Lyle Schaller, "The Most Divisive Issue in Church," from Net Results, October 1996. 4 John Maxwell, "How to Break the 200 Barrier," Fuller Evangelistic Assoc., 1994. 35

Worship Services and Weekly Meetings The worship services in the House are conducted in the Hindi language, the native tongue of this region. There is no attempt made to bind the worship in any mold either through perfect emulation (for example of European styles) or by definition (self-made frigid styles). There is flexibility in accordance to the context. At present, there are two worship services generally conducted on Sundays: the morning and the evening services. The worship services are a time of worshipping, prayer, learning, giving, testifying, and fellowshipping.

The Morning Services and The Evening Services They began in 1997, as described earlier, for those who were coming from distant places. They begin at 9:30AM and go on till 11:30Am. The principle behind this timing is that for a good worship service to be good it must serve its purpose. The purpose of a worship service is that the congregation and the worshippers of God would gather at one time, in one place to worship, fellowship, learn, and encourage one another in the Lord. There is no use setting and limiting a service to such a time that is inconvenient for the most to attend. In order to see that the purpose of a worship service is 36

fulfilled the right method of timing must be set. Earlier on, the time set was 11:30AM to 1:30PM, because that was the convenient time for most who were attending the meetings then. But, presently, since people coming from neighbouring areas come by the 8 O‟clock morning train and have to go back 3 kms to catch the 2 O‟clock train, the timing is set from 9:30AM to 11:30AM. When the time for the healing prayers after the services is added the time goes on till 1PM or 2Pm in the afternoon. This timing is suitable for both summer and winter and doesn‟t need to be changed frequently as was done earlier when the morning services began. The structure of the morning services is now almost similar to that of the evening services. Earlier on, there were less special songs and no responsive readings. Children who come and present their talents of singing and Bible verse recitation receive prizes at Christmas. This keeps them motivating to be regular, since the most regular and creative is given the first prize. There was a Sunday school started earlier, but it has now stopped. Instead, the children are given opportunity to express in the services and Youth meetings. The sermons given in the morning are more evangelistic since most of the participants of the morning services are people of other faiths. The 37

presence of the Pastor is very important for these newcomers, which is obvious from the fact that they do not show up in the services whenever they come to know that the Pastor is out of station. The essentiality of prayers for healing and of counseling, which the Pastor individually offers for each seeker, is indubitable. The focus of the morning services is to introduce Christ to the newcomers and involve them in His worship. This is accomplished through each of the elements of the worship; namely, singing, preaching, testifying, giving, praying, and counseling. The evening services, it has been seen, had their origin in the early house gatherings. The earlier worship services in the House of Prayer were in the evening only. The morning services were added only for the convenience of the many newcomers from distant villages. Presently, the evening services begin at 7PM and go on till 8:30PM. The closing time limit (i.e., 8:30PM) is not rigid. The Services do sometimes prolong. Since this is not a city area and most of the people attending these meetings live within a distance of 7 or 8 kms, this is not a problem here. Prayer for healing occupies less space in the evening compared to that in the morning.

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On October 5, 2003 worship service has been started in the compound of Mr. Sukhwinder Singh‟s home at factory, around 5Kms from here. This is because it was being very difficult for people from there to come over here due to lack of conveyance and other reasons. Plans to start branches in other places are in progress. Weekly Meetings There are five meetings in the House of Prayer and one held outside from Monday to Saturday. Following is a description of them. Bible Study Meetings Bible Study Meetings are conducted every Monday and Saturday in the House from 7PM to 8PM. These are led by Mr. Savio and are aimed to equip each Christian with the Word of God. It has been observed that the knowledge of the Word is very essential in order to conduct oneself in this age of information explosion. Ladies’ Meetings Ladies‟ Meetings are held on every Tuesday from 5PM to 6:30PM. Each person is given

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opportunity to share the Word and their testimony of faith in these meetings. The ladies have donated tube lights to the Church out of the contribution raised during these meetings. Cottage Meetings Cottage Meetings are held in different homes on every Wednesday. They feature worship songs, prayer, and preaching of the Word. People of other faiths do normally do not attend these meetings. The announcement regarding the forthcoming cottage meeting is usually given in the evening service. But at times people of other faiths also do attend the cottage meetings held in homes of Christians near those of people of other faiths who attend the House of Prayer services. It is the custom here for the host of the house where the meeting is conducted to provide light refreshment, though this is not at all asked for. Youth Meetings The Youth Meetings were restarted on May 28, 2003 in order to provide the young people of this Church opportunity to excel in the Lord. They are held on every Thursday from 7PM to 8:30PM. The earlier Youth Meetings featured only songs and teaching by Mr. Savio. They stopped when he went to continue his studies 40

at the Seminary. The present Youth Meetings are free from direct involvement of the elders. The youth are totally responsible for all that takes place here. Each youth is given opportunity by turns to lead, sing, read the scripture, exhort, preach, lead the quizzes and participate in other programmes in these meetings. As a result, the youth attending these meetings are excelling in speaking, sharing, singing, and doing things for the glory of God before people.

Fasting Prayer Meeting This is conducted every Friday usually from 5PM to 6PM. These meetings are the time for prayer, studying prayerfully the word, and bringing our supplications with thanks giving to the throne of God. Each believer is given time to pray in these meetings for specific prayer requests. Worship services and weekly meetings of the House of Prayer are the most important time of regular fellowshipping, worshipping, and witnessing. The Pastor makes sure that all the members attend these meetings, especially the worship services. Pastor Paulus teaches that failure to gather for one of Sunday service results in loss of blessing for the whole week. Blessings only flow when God is pleased with us. He can only be pleased with us when we do 41

His will and give Him the priority. Those who do not give God the first place in their lives and indulge in other affairs rather than attending the services, which is the will of God, do not receive God‟s blessings. The Word says that the Lord is with us while we are with Him. If we seek Him, we will find Him, but if we forsake Him, He will forsake us.16 The success of this approach and theology of gathering is that there is not a single seasonal Christian in this Church. All members of the House of Prayer are regular participants. Healing Ministry and Follow-up Work House of Prayer is very widely known of its method of power evangelism through healings and miracles. Pastor Paulus is invited to various places as convention speaker to minister through this healing ministry. The healing ministry of the House of Prayer is based much on the Ferozepur model of Healing ministry. But it has also developed its own methodology for evangelism.

16

2Chronicles 15:2 (The King James Version).

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Places of Healing Healing is not restricted to any particular place. God is all-powerful and able to heal anyone anywhere. Many telephone calls come to the Pastor and he prays for each of them over the telephone with tremendous results. In relation to prayer in person, however, we may divide the places of healing into two sub-headings: a. Inside the House of Prayer b. Outside of the House of Prayer As has been already been described earlier, the time for healing prayers in the House is after the worship services. The method of giving importance for prayer within the House is used to draw people into the experience of worshipping congregational and learning along with others. Those who are prayed elsewhere are also asked to attend the House of Prayer services for more prayers and complete healing. If a person doesn‟t abide in the blessing of the Lord by obeying God and worshipping Him alone, the blessing will also not abide with that person. Prayer for the sick, distressed, and troubled is one of the special features of the morning services. The Pastor prays for each individual person after the service. This helps to get to know the person prayed for well and to share 43

the faith of God with him/her. This ministry of healing evangelism is not just limited to the House of Prayer premises but is done everywhere. However, to establish contact and teach them gradually the word of truth, they are asked to attend the worship services in the House.

The Contact Method One prominent feature of the healing method is the use of prayer oil and prayer water for contact healing. This method is based on Mark 6:13 and James 5:14, where anointing with oil accompanied prayer for healing. Earlier, people used to bring bottles of oil and water and place them on the table from where the Pastor used to preach. At the end of the service, when the Pastor used to pray individually for each of them, he used to pray over all the oil and bottles of water. Nowadays, people keep the bottles with them and bring them to the Pastor for prayer after the meeting. It is mostly the new ones for whom this method of contact healing is mainly employed. In this method, the Pastor prays over the oil and water in a manner somewhat like this: “Lord I pray you that you would anoint this oil with your blood and when applied may it effect to heal (name of ailment) and bring you

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glory. (Then taking the bottle of water in hand pray) Lord I pray you that you would anoint this water with the blood which you have shed on the cross and when sprinkled or drunk may it effect to heal and bring you glory.”

The applying of this prayer oil with prayer and the drinking and sprinkling of water in the Name of Jesus has marvelous effects. The contact method helps to develop faith in the hearts of the people. It has been observed that in other places even handkerchiefs and cloths were used for contact healing. There can be extremities in this method and critics can well shoot at a straw man.17 But the fact is that this method works and is backed universally by most servants of God.

Confession and Healing In most cases, confession becomes necessary before any healing can take place. The Pastor asks the person to follow a prayer of confession after him. It is something like this: “Lord, I am a sinner. I come before you for healing and salvation. I believe that you are the true God and that you gave your life for me. 17

The straw man fallacy in logic occurs when one, in order to logically shoot down any opponent, draws out a partial caricature of the true, misrepresents it, and then shoots it down claiming victory over the true opponent.

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Forgive my sins and cleanse me with the blood that you shed on the cross of Calvary for me. Please come into my heart and heal me of this sickness.”

In most cases, where prayer for healing is not very effective, confession of sins and faith in Christ leads to immediate deliverance. In cases of exorcism (expulsion of demons), prayer of confession is essential.

Abandonment of Fetishes, Magical Objects, and Idolatry Though abstinence from all the customs of paganism is not immediately enjoined, abandonment of fetishes and other magical objects is strictly required of those seeking healing and deliverance. It is believed that the possession of magical objects, often given by tantriks and Babas hinders the efficacy of prayer for the person wearing or possessing them. The theological explanation is that God works in accordance to our faith, and since wearing of such amulets is a symbol of faith in the devil, the devil retains his authority over the one possessing them. The abandonment of such fetishes, magical objects, and idols is a proof that one has given totally oneself in faith to Christ. And only such a person receives total and effective healing and deliverance. This has 46

been irrefutably proven by experience.

Testimony of Healing in the House of Prayer Those who are healed are asked to come to the House of Prayer and testify about how God has healed them and answered their prayers. This word of testimony strengthens not only the faith of the newcomers but also of the testifier himself/herself. Testifying about God‟s grace over one‟s life is considered very important in this ministry.

Healing and Medicines This healing ministry avoids both the extremism of denouncing healing and denouncing medical science. The Pastor himself suggests some of the seekers to consult a doctor in certain matters. Our salvation here is not complete. We must go through all that is common to man in this life. We do not become incorruptible on accepting Jesus. We are responsible for the wellbeing of our bodies. It is a sin for anyone to jump down from a pinnacle expecting God to run down to save one‟s life.18 In addition, a believer must learn that he is still in the world is 18

Cf. Matthew 4: 6,7

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a dependent creature. He is dependent on society to live in this society. If he has to use the best of clothes manufactured by man, the best of toothpaste and brush, roads and a host of other things for his own well being, there is no reason to suppose that medical science is useless for a Christian.

Follow up Work The follow up work of the House of Prayer has two methods: 1. Invitation to regular attendance of the worship services. 2. Personal Visitations. Attendance of the House of Prayer services and meetings helps to keep in touch with the new comers. Regular teaching and counseling helps to open the minds and hearts of the people to know more about the truth of God. As has been already described earlier, any truancy from the worship services is immediately detected and reproved. It is continuously impressed upon those seeking healing that absenting from visiting the house of god will only give place for the devil to work and hinder the healing process. It is not the well that goes to the thirsty but it is the thirsty 48

that comes to the well. As the coal removed from the hearth goes out, so does a person removed from God‟s fellowship. No one can clap with a single hand. If a person wants healing, he should fulfill his path of obeying god‟s will. Evangelism cannot be a one-hour accomplishment in India. It is, in the majority of cases, gradual. Regular attendance of the House of Prayer worship services gives the new comers opportunity to learn about the Christian way of belief, worship, and living. In addition, personal counseling helps to clear doubts, answer questions, and guide in the way of truth. As has been related earlier personal counseling is done after the services. House visitation is either planned or done in response to calls and invitations. It helps to relate personal link to the particular household visited. It also provides the time and opportunity to listen to, counsel, and pray for the family members visited. House visitation is done on a regular basis. Most often, people by themselves invite the Pastor for prayer. The follow up work is very important to keep the people from wavering away.

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Methods to Spread the Gospel As has been seen, the House of Prayer method of evangelism is both of drawing in and of going out. Witnessing is an important aspect of this method. The people who experience the power of God in their lives go out of the House, back to their respective places, and tell others of their experience, drawing them in to the well where they met the Lord. In doing this, all precautions are taken so nothing will hinder the Gospel by any act of foolishness. Following are some of the main strategies of evangelism employed by the House of Prayer:

Work in accordance to Laws State Laws are obeyed with regard to religious freedom of speech, practice, and pursuit. Our Constitution guarantees freedom of religion as a Fundamental Right. Care is taken to ensure that the public preaching doesn‟t contain words that offend the religious sentiments of people of other faiths. This is not just because this is constitutionally prohibited but also because out rightly condemning other religions has often the effect of turning them more defensive and closed to the Gospel of Christ. In that way, our preaching which is meant to be life becomes a hindrance and stumbling block to others. Bitterness breeds bitterness. We must speak 50

the truth in love19.

Keep good relationships with people Avoiding unnecessary offense and preaching only the Word helps to steer off much trouble and keep good relationships with people. No one likes to be shown inferior. It is taught in the House of Prayer to avoid all kinds of fruitless argumentation with people. This doesn‟t mean that we must compromise with falsehood. But rather, it means that we must keep our focus primarily on those who are in need, come to have their needs met, and are willing to obey the truth. There is no use wasting time on those who disregard the Gospel. We do not argue but work out and speak out our faith in Christ. The educational work through the School has helped to make relationships with many influential people.

Involve people in the work of God Personalization is crucial for the spread of the Gospel. Unless the people are involved, there will be no multiplication and edification. Teaching people to pray, study God‟s Word, 19

Ephesians 4:15

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testify, fellowship, and give towards the growth of the ministry is crucial. The health of the Church depends on its people and its growth depends on their growth. Transparency is an important feature of House of Prayer ministry. The people know what is happening where. People give towards the maintenance and equipping of the House of Prayer. They are involved in the cleaning, whitewashing, decorating, and other works in the House of Prayer. The people of the Church are involved in singing, leading, reading, and preaching. There is a sense of responsibility and desire to do something for the Lord in everyone‟s heart. This is only because of first involving people in the work of God. People feel that it is their work. Effects of the Methods Adopted All the above methods have been very effective in drawing in people and involving them in the work of the Lord. All believers of the Church attend the worship services. No one is a seasonal Christian. The people learn to worship together, pray, give, and testify here. The healing ministry from the House of Prayer has reached out to areas in Tamilnadu, Karnataka, Kerala, Andhra, Maharashtra, Chattisgarh, Orissa, Bihar, Jharkhand, West Bengal, 52

Meghalaya, Uttar Pradesh, Haryana, Delhi, Gujarat, Rajasthan, Punjab, and the United States of America. Many who were blessed through this ministry still continue to keep in touch through letters, telephone, and personal visitation. Many have been baptized as a result. However, not all who were baptized still continue to be with the House. The Youth meetings have been instrumental in dispelling stage fear from the hearts of the young and polish the gift of singing, preaching, and excelling in prayer and Word in them. The Bible Study meetings have been greatly helpful in training the believers in the Word of God. As has been described earlier, the effects of following the methods employed to avoid unwanted conflicts with the State and the community, have given opportunity to share the Word with more people than ever. The various special meetings and conventions have been a great blessing to the local Christians as the preachers invited to share their blessings with them. Involving Christians in house visitation and other ministry activities has increased further effectiveness of the work. Teaching the believers to tithe and give to the Lord‟s work has been effective so that now the believers even bring tithes of their ration into the House.

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ANALYSIS The methods of ministry employed by the House of Prayer is centered on the Bible and related to the particular field of its ministry. Contextualization may be defined as the application of Biblical principles to a particular context. It is providing biblical answers to problems posed by a particular context. While principles are universal and based on Scripture, methods are relative to the context. The following are features of the contextualization found in the ministry of the House of Prayer: The contextualization is natural. Styles and practices are not just copied from elsewhere but only as necessity arises. In addition, new programmes are introduced so that the Lord‟s work is done well. The contextualization is dynamic. The methods are not frigid but dynamic. They change according to need. For instance, the addition of morning services, the change of timings, and modification of Youth meetings. The contextualization is biblical. The ministry methods are in keeping with the Word of God. The healing ministry and teaching ministry are based on the Bible.

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The contextualization is instrumental and not an end in itself. There is always the danger of cultural idolatry or methodological idolatry. The House of Prayer takes due care to avoid all this by keeping focused on the goal. All the programmes of ministry are not an end in themselves but are only meant to facilitate winning souls, learning, fellowshipping, sharing, worshipping, and growing in the Lord. Findings An interview by means of Schedule Form was taken on November 2, 2003 at House of Prayer. A total number of 33 present were asked some questions, the result of which are given below: 70% of those present were regularly (i.e., whenever needed) involved in some kind of service in the House of Prayer, be it cleaning, laying carpets and arranging chairs, white washing, cooking, etc. 85% believed that the power ministry as done by the House of Prayer needed in this place. 94% of those present and 100% of those who attend the Youth Meetings believed that the Youth Meetings are helping the youth to involve in Christian work. 100% believed that the Cottage Meetings are helping them to have better fellowship with each other. 79% of those present and 100% of those who attend the Bible Study Classes believed that the 55

Bible Study Classes are helping them to know God‟s word clearly. 39% said they paid all their tithes regularly to the House of Prayer. 45% said that they regularly or whenever possible supported one or more authentic ministry works in India other than the House of Prayer. 76% said that they read the Bible daily. 72% said that they prayed regularly at their homes. 94% said that they prayed regularly at their work places. 94% desired that a regular teaching programme in villages and towns involving each of them be also started. 76% desired that a magazine be published by this ministry that would feature Bible Study, Youth and Children pages, etc. The above described findings show that the methodology employed by the House of Prayer is very effective and helping in the evangelisation of this area and the edification of believers for the glory of God. A few new programmes need to be started and some others need to be modified so that what is lacking can be filled up. They are discussed below.

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CONCLUSION I have attempted to give, within my limitations, a fair and sincere description of the House of Prayer. By the grace of the Lord Jesus Christ and His immeasurable power many men and women in-station and out-station are seeing the glory of the Lord through the works of the House of Prayer. The preaching, teaching, and healing ministry is covering more and more new fields day by day. As the tide of opposition rises, the Lord lifts up His banner of victory and shows that we are already on the Victor‟s side and need only to enter into the accomplished victories and rest He has in store for us. The House of Prayer convinces us of the necessity of preaching and teaching in the fullness of the power of the Holy Spirit. We live among people thirsty of God. They are continuously trying to satisfy this thirst with many unknown gods, religious or irreligious. Christ has appointed us to be the light and the salt of the earth. There are many searching for the truth. Failure on the part of Christians to display the power of God and declare the whole counsel of God, due to either hesitation or fear, is equivalent to withholding water from a man dying of thirst. As far as the ministry of the word and prayer is concerned, there can be no 57

tomorrows. No one can give a surety of what is going to happen tomorrow. The House of Prayer shows that if it had not been involved in the ministry of the word and of prayer, many who are now in the Lord might not have known the truth. The church has been commissioned by the Lord to preach the gospel, to make disciples, and to teach them; not just to involve in social work, which, of course, is part of the good works of the church – it must not be confused with the mission of the church on earth. Humanly designed methods cannot be substituted for the work of the Holy Spirit who is the one who comes along to help his children in the work of the Lord. Religious tolerance must not be confused with religious satisfaction, which is not at all advised in the Scriptures. Lack of concern and compassion and a spirit of compromise are pervading the plateau of religious pluralism today. Believers must stand for the truth and communicate it intelligently, understandably, wisely, and relevantly with God‟s guidance. Lack of passion for the truth and work of God shows the lack of authority and necessity of the word. Sadly, this is the picture that some Christians are providing before the people of India. Presently, many are coming to know about the true and living God through the ministry of the House of Prayer. This would never have been

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possible, if the church had been silent instead of responding to the cry of the needy. This study does prove that but for the Holy Spirit, the House of Prayer would not even have existed. The Holy Spirit enables, guides, teaches, empowers, and equips the believer to do what Christ wants to him/her to do here on earth. All ministering without the anointing of the Spirit is worthless before God. If the work of the Spirit was absent in the House of Prayer, witnessing would have been an impossibility, since we live among a people who take the existence of the spirit world for granted and there are many who practice sorcery, magic, and other occultic practices; there are many who have been given a negative answer by the doctors; and there are many who are engrossed in distresses that they cannot come out from by their own power. One old woman who was a witch came to the House and was delivered of the demons whom she had served all her life. The demons had killed all her family, but when she came to the House, Jesus saved her. She used to walk over 9 kms every Sunday to attend the worship services of the House. I can authoritatively state that God is behind the establishment of the House of Prayer and its varied ministries. The testimonies of people blessed and saved through this ministry show that the God of the Bible is greater than and 59

superior to all the imagined gods that humans have made up for themselves. This fact is authenticated by more witnesses than any court can afford to hear. Heaven and earth resounds with the glory and praise of God and surely every knee shall one day bow before the Name of Jesus and confess that He is Lord. Every believer is called forth out of darkness into His marvelous light to show forth the praises of Him.20 Christians who fail to fulfill their duty as a royal priesthood in this world are not worthy of the Kingdom of God, because they like the priests of the old Israel do not any longer show the difference between the right and the wrong between the clean and the unclean, because they like the Pharisees refuse to glorify God openly for the sake of momentary worldly honour. But I sincerely believes that all who come in touch with the House of Prayer will catch the passion of demonstrating and presenting the Savior Christ to this lost world. The researcher has also learnt that Christians must be sober and watchful regarding many things. How we walk in relation to our State and to our society is very important. No occasion must be given for the hindering of the Lord‟s work. This does not mean compromise but 20

Cf. I Peter 2: 9

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means that we should keep in mind both the facts that we are in the Lord and also in the world. The Bible commands us, if it is possible, as much as lies in us, to live peaceably with all men.21 It also commands us to pray for all men and people in authority so that we may lead a quiet and peaceable life in all godliness and honesty.22 Finally, I have learnt from my experiences with the work here and a study of the word that the role of human instruments in this great mission of winning souls in the Kingdom cannot be ignored. Jesus became a man to save us and has appointed His chosen people to be His witnesses. Slothfulness, pride, fear of men, procrastination, doubt, and lust are some of the enemies that hinder a Christian from obeying Christ. God‟s work does not stop because of one person not obeying the divine will. God does find other vessel to carry on His work. But disobedience only amounts to personal damage in the end. 21 22

Romans 12: 18 I Timothy 2: 2

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