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Masters Degrees (Biblical & Historical Studies, Theological Studies & Ethics)

Permanent URI for this collectionhttps://hdl.handle.net/10413/7264

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Browsing Masters Degrees (Biblical & Historical Studies, Theological Studies & Ethics) by Author "Balia, Daryl Meirick."

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    The apostolic faith mission of South Africa with special reference to its rise and development in the "Indian" community.
    (1992) Reddy, Dean Chris.; Balia, Daryl Meirick.
    This study of the Indian mission of the Apostolic Faith Mission of SA (AFM) covers a period of 16 years since its inception in 1930 in Stanger, Natal. Twenty two years earlier the pentecostal message was introduced to South Africa when the AFM was established. The two White missionary overseers appointed were C.S. Flewelling, from 1930 to 1940, and J.T. du Plessis, from 1940 to 1945. In this initial period crucial missiological principles were implemented which were to play a major role in influencing the particular developments within the Indian section. The link between the pentecostal movement in South Africa and the Azusa Street revival of 1906 in Los Angeles, USA, emphasises the fact that the pentecostal message that was transplanted here was shaped by various factors in the racist American society of the 19th and early 20th century. The immigrant Indian community in South Africa, who came as labourers, were bedeviled by sociopolitical and economic factors which impinged on their evolution . The resultant; feeling of insecurity created by these debilitating factors proved to be fruitful soil for the pentecostal movement, which offered a haven to this community on it he fringes of society . The development of the AFM Indian mission was due not merely to the efforts of White missionaries, as is generally held but also to dedicated indigenous pastors.The first three full-time pastors were Samuel Manikkam, David F . Williams and Henry James. These Indian church leaders faced various hardships in the ministry and, in spite of their shortcomings and their struggles, played an integral role in the development of the AFM "Indian" church. In its development, the AFM has been characterised by a strong conformity to White societal policy of racial segregation. The effects of this policy is evident in the sectional divisions existent within the AFM, and is indicative of the organisation's close alliance with the political philosophy of the status quo. Together with its ideological bias, the church's theological conservativism has precluded it from involving itself in affirmative socio-political action in an apartheid ridden society. Further, the Indian Section has been plagued by numerous schisms, resignations and secessions, which has also contributed to the tardy growth of the AFM within this population group. In 1989 the Composite Division of the AFM had been established, comprising the former Indian, Coloured and Black Sections. The White Section, or Single Division as it has now become known, has remained aloof from this practical initiative towards the formation of one church. As of January 1993 the Indian Section (and the other sections of colour) will theoretically cease to exist. It is clear therefore that the future of the Indian mission lay in the Composite Division, with its hope for one church in one nation, and serves as a barometer of the coming struggle and reward for a society seeking to rid itself of the final vestiges of racial prejudice.
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    The development of methodism in Natal with particular reference to the Ìndian mission'.
    (1993) Seethal, Vivian Bennedict.; Balia, Daryl Meirick.
    This study on the development of Methodism in Natal with particular reference to the Indian mission records the most significant events in the history of the mission from its inception in 1862 until its dissolution as the 'Indian Mission' in 1972. This study indicates that the growth in the initial period was substantial and this must be attributed to Revd Ralph Stott and his son Revd Simon Horner Stott who were appointed by the Wesleyan Methodist Missionary Society to pioneer the mission. Equally significant is the role played by Indian pioneers who in no small way aided the development and consolidated the Indian Mission. Among them was Mr John Choonoo, a catechist who having served with the Church Missionary Society for some fifteen years in Mauritius came to Natal in 1881. Revd Theophiluis Subrahmanyam, a Brahmin converted to Christianity came from Madras, India and served the mission between 1908-1911. Mr John Thomas, who later became an ordained Methodist minister, arrived in Natal in 1883 and pioneered the Indian mission in Pietermaritzburg. In addition the mission was fortunate in having a dedicated group of lay Indian members who rendered unstinting service to the mission. The period that followed the pioneering phase reveals that once a worshipping community had been established, numerical growth became less important and concentration shifted to nurturing new converts. In the first half of this century the emphasis of the Indian Mission was on the planting of the various churches while in the second half development took place in newly proclaimed. Indian townships created through the implementation of the Group Areas Act. This study reveals that the Indian Mission pioneered Indian education in Natal and was responsible for the erection of some sixteen schools. In addition the churches of the Indian mission led in creating non-racial circuits and thus proved that such circuits can function effectively. The Indian mission played a key role in breaking down racial barriers and eliminating racial prejudices in this way.
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    The role of Shamanism in Korean church growth.
    (1993) Kim, Sin Hong.; Balia, Daryl Meirick.
    Since the reformation, from the seventeenth century onwards, the christian church has evangelised through missionary activity. Church growth has been rapid in the second half of the twentieth century, particularly in third world countries. This phenomenon has given rise to the development of Missiology and the Study of Church growth as independerit; fields of theology. In this dissertation, the historically unpreledented growth of the Korean Church has been analyzed as singularly important model for Church Growth Theology. This study is concerned with the relationship between Church Growth and Shamanism as the traditional Korean Religion. It focuses on special elements of Korean Church Growth, including the translation of the Bible prior to the entry of missionaries, the astounding numerical growth of Church membership, and the prominence of Christians in social and political structures. The contribution of specific social conditions, pastoral zeal, and 'early prayer' and Bible study movements to Church growth are examined. More important, however, is the influence of elements of Shamanism in establishing Christianity as a popular religion. The affinities between Christian Doctrine and Shamanistic practices, in particular, the decisive role of Shaman, are explored, and both the positive and negative aspects of the melding of the two religions identified. While the increasing power and wealth of the Korean Church and the remarkable capacity for self-prorogation have been manifested in its extensive missionary programmes, the principle task confronting the church is how to dispel the compromising or damaging features of Shamanism from Korean Christianity. Since similar problems occur in other world Churches which encounter indigenous religions in the process of evangelism, it is hope that this hesitation will eliminate possible accommodations, between Christianity and traditional beliefs, and provide a basis for subsequent studies of Church Growth.
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