Isagani V.

Deslate
Methods of Research
Kathleen Rose L. Guimbatan, Ed. D.
7 February 2019

A STUDY OF THE CONTRIBUTION OF THE SIMPLE / HOUSE CHURCH MOVEMENT IN THE

PHILIPPINES TO SOCIAL TRANSFORMATION

CHAPTER 1: INTRODUCTION

A. Background of the Study

In May 2016 I was privileged to attend the Haggai International (HI) Leadership Institute, in

Maui, Hawaii attended by 60 Christian leaders from 39 countries from both Protestant and

Roman Catholic traditions. One of the highlights of the HI was that the participants gave the

latest status report about Christianity in their respective country.

In Latin America, Evangelical Protestantism is growing by as much as 8,000 people a day. Brazil,

the largest Catholic country in the world at 149 million, loses half a million Catholics every year.

Mega Churches with Sunday worship attendance of as much as 50,000 are sprouting all over

Latin America.

Africa is also currently experiencing an explosive growth of Christianity. In the last 100 years

Protestantism has grown 40 times to more than 490 million believers. The three biggest

churches in Africa are in Nigeria, each with Sunday attendance of around 65,000.

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The church in Asia is also growing. The second biggest church in Asia is in India, which has a

Sunday worship attendance of 130,000. The Philippines, on the other hand, proudly boasts as

the most Christianized country in Asia. At least 92 percent of the population is Christian, with 81

per cent belonging to the Roman Catholic Church. In addition Evangelical mega churches are

growing and attracting the rich and famous personalities.

Traditionally “ministry success” is measured by the number of churches planted, the beautiful

church edifice erected, and the number of people attending those churches. But there is

something bothersome in all these. Ironically, while mega churches are sprouting all over Latin

America, Africa, India and the Philippines, the two common and most serious problems in these

countries are POVERTY and CORRUPTION, which are both moral issues.

There is a growing number of professing Evangelical Christians and traditional churches but it

appears that they are not making any difference in their society. The world has remained the

same. They demonstrate a form of spirituality but there appears to be not much difference

between their values, character and lifestyle and that of the people of the world. In some cases,

leaders of the mega churches themselves live in avarice while their members wallow in poverty

or they themselves are involved in the mismanagement of church funds. There appears to be a

disconnection between religiosity and character transformation, between spirituality and social

transformation.

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The problem is that the traditional and mega-church models appear to be ineffective and

inefficient in bringing about social transformation. Is there an alternative way of being a church

that effectively and efficiently contributes to social transformation?

B. Statement of Purpose

The role of the institutional church and religion in social transformation has been amply

documented. For instance, the church prominently figured in the fall of Marcos dictatorship in

the Philippines, in the fall of Communism in Eastern Europe, in ending of apartheid in South

Africa, and in mediating for peace in Nicaragua, among many others.

The number of Christians is rapidly growing in China, Iran and North Africa through the house

church movement. Studies on the house church phenomenon in those countries have been

done. Unfortunately, in general, there is none yet on the house church in the Philippines, and

more specifically, its contributions toward societal change.

Thus, the purpose of this study is to explore the contributions of the micro/simple/house

church movement in the Philippines to the social transformation of the country.

C. Significance of the Study

The Vision Statement of the United Church of Christ in the Philippines (UCCP) is, to wit:

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 A responsible, empowered, self-reliant and caring community of Christian believers
committed to the pursuit of a transformed church and society towards an abundant and
meaningful life for all.

Its Mission Statement, on the other hand, is, to wit:

establishing and uniting the community of faith for the proclamation of the Gospel of
our Lord Jesus Christ towards the transformation of both church and society.

In other words, the UCCP has set its sight and effort toward transformation, both of church and

society.

At the moment the Constitution of the UCCP, of which the researcher is an ordained minister,

defines the local church thus:

To be recognized as a Local Church, a worshipping congregation shall have at least

seventy-five (75) members. (Art. V, sec. 2)

If the study will show that the simple/house church model is effective and efficient in

contributing to social transformation, then the researcher will recommend to the UCCP that the

required number of members for a congregation to be recognized as a local church be revised,

if the number of members to constitute a local church is immaterial to the realization of its

vision and mission. In addition, the simple/house church may be considered by the UCCP as a

model in pursuing social transformation. Personally, it can be pattern for the personal ministry

of the researcher.

D. Scope and Limitations

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Due to limited time and resources, the researcher will limit the scope of his research to leaders

and members from simple/ house churches under the Stargrass Coalition in Metro Manila and

suburbs, and from simple/house churches from JFA-Kairos Harvest House Church Network in

Pagadian City. The study will also include members of the immediate community who are non-

house church members. The actual community involvement of the selected house-churches will

be observed.

CHAPTER 2: THEORETICAL FRAMEWORK

A. Review of Related Literature and Studies

The following related literature were accessed and reviewed by the researcher:

1. House Church

a. Books and Journals

Adams, E. (2013). The Earliest Christian Meeting Places: Almost Exclusively Houses? London, UK:
Bloomsbury T & T Clark, an imprint of Bloomsbury Publishing Plc,

Edward Adams challenges a strong consensus in New Testament and Early Christian studies:
that the early Christians met 'almost exclusively' in houses. This assumption has been
foundational for research on the social formation of the early churches, the origins and
early development of church architecture, and early Christian worship. Recent years have
witnessed increased scholarly interest in the early 'house church'. Adams re-examines the
New Testament and other literary data, as well as archaeological and comparative evidence,
showing that explicit evidence for assembling in houses is not new. There is also evidence
and possibilities for non-house meeting places (e.g. retail and storage spaces, hospitality
and leisure space, outdoor spaces and burial places).

Borgall, S. J. (2016). The Emergence of Christ Groups in India: The Case of Karnataka State.
Oxford : Regnum Books International, 2016.

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 India is predominantly a Hindu country. Christianity is a minority religion within Karnataka
State. The state had a relatively high number of anti-Christian attacks in 2009 from Hindu
nationalist movements. Despite the attacks Christianity continues to thrive through the
house churches, otherwise known as “Christ groups”.

Branik, V. (2012). House Church in the Writings of Paul. Eugene, Oregon: Wipf & Stock
Publishers.

The study of the house church takes one to the heart of many basic issues in early
Christianity: Paul's churches. Because the existence of such house churches was not an issue
for him, Paul says little directly about them as such. His instructions about church life,
however, become more understandable when read from the perspective of a household
community and at the same time shed light on these groups.

Cordle, S. (2014). The Church in Many Houses: Reaching your community through cell-based
ministry. Moreno Valley, California : CCS Publishing.

By drawing on scripture, research and insights gained through personal experience as the
pastor of a growing cell church, Steve Cordle identifies five pivotal philosophical shits
necessary for the cell approach to work. These are: from programs to relationships; from
member to disciple-maker; from educating to equipping; from "come and see" to "go and
show"; from church with cells to church is cell. The author argues that imposing a cell
structure upon a congregation that has not yet made these philosophical shifts will likely
lead to failure. But when people adopt these biblical mind-set changes, the cell approach
seems natural and will result in great unity and effectiveness.

Dale, F., Dale, T., Barna, G. (2013). Small is Big!: Unleashing the Big Impact of Intentionally
Small Churches. Carol Stream, Ill.: Tyndale House Publishers, Inc.

Church planters Tony and Felicity Dale and acclaimed researcher George Barna bring a big
message to God's church. How might we change the world if our Christian faith began
multiplying at a rapid pace-through a way of life that is explosive and transformational' It
happened once before, in the early days of the church; what will it take to bring us to that
point of urgency and determination again' Small Is Big (originally published as The Rabbit
and the Elephant) offers keys to 21st-century evangelism: leveraging the power of the
small-and taking the gospel to where the people are and the pain is. The authors argue that
when Christians channel Jesus' love into a hurting, desperate world, they'll see God’s church
grow beyond anything that could be imagined.

Doran, J., Methuen, C., Walsham, A. (2014). Religion and the household: Papers read at the
2012 Summer meeting and the 2013 Winter meeting of the Ecclesiastical History Society.
Woodbridge, Suffolk, UK: Published for the Ecclesiastical History Society by the Boydell
Press.

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 Reflecting growing awareness of the complex relationship between public and private
spaces, this volume is an important contribution to research into the family and household
as a locus of doctrine and piety. Contributions show how the domestic sphere has sustained
Christian practice and furthered the spread of Christianity but also how it has contributed to
the marginalization of the Church and the rise of secularism.

Giles, K. (2017). Patterns of Ministry Among First Christians. Cascade Books, Eugene, Oregon.
Second edition, revised and enlarged.

It tells the story of how the first Christian leaders emerged and, with the passing of time,
developed. The book includes sections on Jesus and Paul and their understanding of
Christian leadership, on bishops, deacons, elders, apostles, prophets, and teachers, and on
ordination. The focus is primarily on the first century but historical development is noted.
The author also discusses the ways the New Testament may speak to the present.

Jeong, Hyoshin. (2018). A Study of House Church in India : Missiological Role of House Churches
via Social Interdependence in the Urban Context. New Delhi, Christian World Imprints.

The book analyses and evaluates the house churches to which, the author maintains, as a
proper mission strategy method to evangelize and catechize migrants and locals in the
urban context in India. It studies the house churches as His agency in the `missio Dei'. It
attempts to show how God has worked in India through house churches and how the house
churches have responded to His work. This study answers the pertinent question: In what
ways does the house church in the urban context evangelize and catechize migrants and
locals into God's family?

Kang, Jie. (2016). House Church Christianity in China: From Rural Preachers to City Pastors.
[Cham]: Palgrave Macmillan

This book provides a significant new interpretation of China's rapid urbanization by

analysing its impact on the spread of Protestant Christianity in the People's Republic.
Demonstrating how the transition from rural to urban churches has led to the creation of
nationwide Christian networks, the author focuses on Linyi in Shandong Province. Using her
unparalleled access as both an anthropologist and member of the congregation, she
presents a much-needed insider's view of the development, organization, operation and
transformation of the region's unregistered house churches. Whilst most studies are
concerned with the opposition of church and state, this work, by contrast, shows that in
Linyi there is no clear-cut distinction between the official TSPM church and house churches..

Kreider, L. and McKlung, F. (2014). Starting a House Church. Grand Rapids, Mich.: Chosen Books

There's a new way of doing church and it's taking North America by storm! Here a
recognized authority on the house church movement and a popular speaker and pastor

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 share their expertise in starting and maintaining a healthy house church. Together they look
at current and future trends in the house church movement and provide best practice
models for planting and leading house churches. Also, they explore how house churches are
not always the same as simple cell-groups or small groups, especially in the areas of
leadership and money. Readers will discover all the information they need to begin a house
church in their community.

Knieps-Port le Roi, T.; Mannion, G.; De Mey, P. (2013). The household of God and local
households : revisiting the domestic church. Bibliotheca Ephemeridum Theologicarum
Lovaniensium, Leuven: Peeters

Can the churches afford to neglect the specific competences that families have when it
comes to serving and sharing with each other, to dealing with differences and otherness of
its members (be they related to gender, age, ethnicity, or religious conviction), and to
encountering God in ordinary life with its everyday ties, duties and responsibilities? This
volume is intended to critically revisit the notion of domestic church and to explore both its
pitfalls and potential for the life of the churches and of families.

Last, Richard. (2016). The Pauline Church and the Corinthian Ekklesia : Greco-Roman
associations in comparative context. New York: Cambridge University Press.

This book engages with underexplored epigraphic and papyrological records and situates
the behaviour of Paul's Corinthian ekklēsia within broader patterns of behaviour practiced
by Greco-Roman associations. Richard Last's comparative analysis generates highly original
contributions to our understanding of the social history of the Jesus movement: he shows
that the Corinthians were a small group who had no fixed meeting place, who depended on
financial contributions from all ten members in order to survive, and who attracted recruits
by offering social benefits such as crowns and office-holding that made other ancient cult
groups successful.

Niemandt, C J. (2015).The Chinese House Church Movement in South Africa. Article. University
of Pretoria.

The article provides an academic introduction to the Chinese House Church Movement in
South Africa, and gives a brief description of the importance of this new missiological event,
as, even though the presence of these churches is well known, little is known about the
churches themselves. In this article Alan Hirsch's idea of 'apostolic genius' and its
connection to 'Jesus People' Movements and their impact is explored within the context of
the Chinese church, both in mainland China and in South Africa. A brief history of the church
in China is provided as background and context for an exploration of the Chinese House
Church Movement in South Africa through 'participant observation'.

Osborne, G., Hall, J., Cavaness. B. (2013) This end up: Structure for the Organic Church.
Texarkana, AR : Phao Books,

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 The author argues that hierarchy clearly exists in the organizational model revealed by God.
There is always order and rank - discernable authority that should be submitted to. It's just
that the authority resides in everyone and changes quickly and often, sometimes moment
by moment.

Stirling, A. (2017). Why I love home church. Hamilton: Stirling Family Books.

This book provides a Biblical alternative to the established way of ‘doing’ church. It also
offers to set those feel constrained by or unsatisfied with the traditional church free “from
various religious practices which are making God’s Word of no effect in the lives of many
believers today”.

b. Thesis/ Dissertations

Andreas, A. (2014). Sacra Domus: The Anglican House Church in Theology and Context.
Lynchburg, Va.: Liberty University. D. Min. Liberty University.

The author is an evangelical Anglican priest with a recently formed sacramental house
church. Though the house church movement is gaining popularity, no formal guidelines or
methodologies exist which address this trend from a liturgical and sacerdotal perspective--
even within his diocese. Because of this void, he examines the following critical issues: What
are the scriptural foundations for mandating the use of liturgy? What are the biblical,
theological, and historical precedents for house churches? Can there be a complementary
union between priestly liturgy and the house church model? He investigates survey data
demonstrating how other Anglican communions have wrestled with this church model. He
finally makes recommendations for future research to guide the Anglican house church and
its chief act of worship: the celebration of the Eucharist.

Conkling, T. G. (2013). Mobilized Merchants-Patriotic Martyrs: China's House-Church

Protestants and the Politics of Cooperative Resistance. Ph. D. University of Hawaii at Manoa.

In this illuminating study, the author addresses five foundational questions about the PRC
house-church movement. How did the Protestant house-church movement develop? What
factors contribute to its rapid growth? Why are house-church Christians persecuted by the
government? What strategies of resistance are mobilized by house-church Christians in
response? What role does the international community have in pressuring the PRC to
expand the boundaries of religious freedom? Motivated by a historical, evangelical
theology, China’s house-church Protestants balance patriotic allegiance to their government
with conscientious objection to the laws and regulations that threaten its growth. Branded
as “evil-cultists” and persecuted by local, provincial, and national authorities, China’s house-
church Protestants respond with a strategy of cooperative resistance that includes
submission and cooperative respect, yet organized and international pressure and appeal.

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Durbin, J. I. (2016). Reframing Worship in Ukrainian Simple Churches: A grounded theory of
perceptions, values, and practices. La Mirada, California : Biola University. Ph. D. Cook
School of Intercultural Studies, Biola University.

This dissertation is the first academic study on Simple Church in Ukraine. Ukraine religious
landscape has changed to include many new churches over the last few decades. Although
Eastern Orthodoxy and Eastern-rite Catholicism are the main Christian influences,
Protestant churches, while present for centuries, have grown recently in number and
variety. Among them is a network of simple, organic churches that emphasize relational
disciple-making, the priesthood of all believers, incarnational evangelism, authentic
sincerity, and freedom in worship. While Eastern Orthodoxy is known for its reverence of
appropriate forms and rituals, Western Evangelical worship can appear informal and even
irreverent by comparison. As a reform movement within the evangelical stream, Simple
Church emphasizes worship services even less, while framing worship more holistically as
obedience to Christ. It sought to understand and explain worship in the Simple Church
context from the perspective of its adherents.

Moon, Paul N. (2013). Seeking a new wineskin for new wine: inter-religious comparative
research concerning the issue of registration for the Chinese house church. Dissertation, Ph.
D. Asbury Theological Seminary.

Chinese House Churches (CHCs) have suffered from limited religious freedom. CHCs do not
have legal legitimacy and social status. The relationship between the state and CHCs has
been either one of the three: "Control-Communal-Rebellious". However, CHCs do not have
a common attitude or solution for the problem of illegal legitimacy. Rather, CHCs have
contradicting idea and different voices about this issue. The dissertation summarizes three
positions of the various opinions of CHCs through its research. The dissertation examines
and evaluates the three positions to explore which one is more appropriate for resolving
this tension and its problems.

2. Ecclesiology/Missiology

Gallagher, R. L., Hertig, P., van Engen, C.E.. (2017). Contemporary mission theology : engaging
the nations : essays in honor of Charles E. van Engen. New York : Orbis Books, 2017.

The book specifically addresses the missiological issues of the twenty-first century, this
collection in honor of Charles E. Van Engen features contributions from practically all the
leading lights of the missiology world. Scholars including Stephen Bevans, Roger Schroeder,
van Thanh Nguyen, Mary Motte, Gerald Anderson, Scott Sunquist, and many others offer
their insights and reflections, focusing on the impact of cultural and demographic changes
on the nature and purpose of Christian mission. Among others, it discusses the Evangelical,
Ecumenical, and Catholic Developments in "Engaging the Nations".

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McKim, D. K. (2017). The Church : Presbyterian Perspectives. Eugene : Wipf and Stock
Publishers, 2017.

This book considers basics of Christian faith about the church, conveyed through the
perspectives of the Reformed tradition, particularly in its Presbyterian expression from
Donald McKim's own context in the Presbyterian Church (U.S.A.). The six chapters deal with
ecclesiology: understandings of the church. The book begins by considering the call to
follow Jesus in the church, the beginning of the Christian journey. The Reformation slogan
"the Church Reformed and Always Being Reformed according to the Word of God" orients
us to the nature of the church and God's ongoing work of Word and Spirit.

Yong-jo Ha. (2017). The Dream of an Acts-like church : Onnuri Community Church's ecclesiology
and pastoral philosophy. Soeul, KR : Duranno Ministry.

Why does the world today stay the same despite the great number of churches, seminaries,
and pastors? The author surmises that it is probably because those churches are not like the
Early Church in the Book of Acts.

3. Religion and Social Transformation

Conder. T., Rhodes, D.. (2017). Organizing church : grassroots practices for embodying change
in your congregation, your community, and our world. Saint Louis, Missouri : Chalice Press.

"Organizing Church blends proven principles of community organizing and research on

socially active congregations into an essential field guide that will revitalize and empower
churches as change agents. Seasoned pastors and community activists Tim Conder and Dan
Rhodes will help pastors and other church leaders build healthier congregations and create
a deep culture of discipleship and engagement in their community"

Empestan, R. E. (2016). The Struggles of the People and the Church of the poor in Negros in the
70s to 90s : a memoir. Bacolod City, Negros Occidental, Philippines : St. Ezekiel Printery &
Publishing House.

Rev. Fr. Romeo Empestan, an advocate for social justice, shares his journey as a parish
priest in the impoverished province of Negros from 1970s through 1990s. Empestan, one of
the pioneers of the Basic Christian Communities in the province, said he decided to write
this book not only to record the historic struggle of the Negrense Church and people, but
also to inspire both the shepherds and the flock to continue doing the Lord’s work in serving
and empowering the less fortunate.

Jha, S R. (2017). Transforming communities: how people like you are healing their
neighborhoods Saint Louis, Missouri : Chalice Press.

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 The book is full inspiring real stories of ordinary people who took action and changed their
corner of the world, one step at a time. Equal parts inspiration, education, and Do-It-
Yourself. It is written by veteran Christian community activist Sandhya Jha.

Klingenschmitt, G. J. (2017). How to Liberate the World in 30 days: a step-by-step devotional for
activist Christians to take back their country. Newburyport, Mass.: World Ahead Press, 2017

Gordon Klingenschmitt provides 30 powerful political tools in a 30-day devotional. His 15

inspiring, true stories of political victory prove the effectiveness of these methods. To bring
about socio-political transformation he argues one does not even need to get elected to
take back the government. By becoming the media, gathering petitions, building an army,
and prayerfully fighting the right enemy, Christians can reverse bad laws and help establish
the kingdom of God right now.

Low, D. (2016). God's Mandate for Transforming your Nation: Touching Heaven, Changing Earth
Lake Mary: Creation House.

What is the church’s mission in the 21st century? Malaysian missiologist Dexter Low says
“nation transformation” must become our new agenda for fulfilling the Great Commission
in our time. The current model, which calls for uniting the church’s leaders worldwide to
win converts and plant millions of churches, isn’t working. Ultimately it cannot because its
emphasis on church planting and evangelism excludes social transformation. But when the
key pillars of social influence are also realigned according to kingdom principles, then your
nation, any nation, will be transformed.

Pandya, S. P. (2017). Faith movements and social transformation: guru charisma in

contemporary India. Jaipur : Rawat Publications.

This book examines the role of Hindu-inspired faith movements (HIFMs) in contemporary
India as actors in social transformation. It further situates these movements in the context
of the global political economy where such movements cross national boundaries to locate
believers among the Hindu diaspora and others. The book discusses in a nuanced way
several Hindu-inspired faith movements of various hues which have made national and
international impact.

Silvoso, E. (2017). Ekklesia: rediscovering God's instrument for global transformation.

Minneapolis, Minnesota : Chosen.

The word church has many connotations; we think of it as a specific building, as a group of
people, even as a long service to sit through. We hardly ever think of it as world-changing-
and neither does society. Yet this is exactly what the first-century ekklesia was. The author
takes you back to the first days of the church. Digging into Scripture, he shows how the New
Testament church-devoid of buildings, professional clergy, and religious freedom-was able
to transform the hostile, pagan places into which it was born and set in motion a process

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 that changed the world forever. Even more the author offers a roadmap back to becoming
the ekklesia Jesus called his church to be. In the midst of the social, economic, political, and
moral chaos in our world today, we possess the hope that people and nations so
desperately need-and we can become the revolutionary, transformational, life-giving voice
Jesus called us to be.

General Observation as regards the related literature:

None of the related literatures cited above discusses what the researcher intends to focus on

for his study: the contribution of house churches in the Philippines to socio-political

transformation of the Philippine society.

B. Theoretical Framework

The House Church is a community of faith of people redeemed by Jesus Christ with

transformation of people and society as its mission through non-imperious means sans power,

position, prestige or possessions.

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C. Hypothesis

Can a network of micro/ house church contribute to social transformation?

If the micro/house church movement is an effective and efficient model in bringing about social

transformation then it is worth adopting in the United Church of Christ in the Philippines.

D. Definition of Variables

1. The nature of the Church

The opposite extreme views of the church are the Imperial view and the voluntary association

view. A mediating view is that Church is a community of persons reconciled to God through

Jesus Christ and entrusted with God’s ministry (UCCP Statement of Faith). Thus, a Church is not

determined by the number of its clergy or members, nor is it synonymous with the building or

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worship centre. Neither is it to be identified with a religious organization or denominational

structure.

2. The mission of the Church

The mission of the church is to make disciples of Jesus Christ for the transformation of the

world. It is more than just evangelism or winning converts, church planting or numerical church

growth. It is participating with God in the realization of his vision of transforming the “kingdom

of this world to become the Kingdom of His Christ.” It is making God’s kingdom, God’s will, a

reality here on earth as it is in heaven (Matthew 6).

3. Social Transformation

Social transformation refers to the process of change in institutionalized relationships, norms,

values, and hierarchies over time. Negatively, the world is undergoing social transformations

due to the impact of globalization, global environmental change and economic and financial

crises, resulting in growing inequalities, extreme poverty, exclusion and the denial of basic

human rights. Positive social transformations occur through the introduction of innovative

solutions conducive to universal values of peace, human dignity, gender equality and non-

violence and non-discrimination with a particular focus on those who are vulnerable and

disadvantaged and excluded (https://en.unesco.org/themes/social-transformations). It is the

positive sense of social transformation that the study will focus on.

4. The Christian means to transform society

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The common conception is that for an entity or group to have influence it must wield power,

position, prestige or possessions. Jesus, in the Gospel of Matthew however, taught his small

band of disciples, “You are salt of the earth and light of the world” (Matthew 5:14-16).

Furthermore, Jesus, addressing his small community, likened the Kingdom of God to a small

mustard seed that grows into a big tree (Matthew 13:31). The early believers neither have the

numbers, political position or material resources, yet in spite of these he promised and assured

them that they will have positive transforming influence in the then known world. And they did.

The followers of Jesus were accused of turning the Roman world “upside down” (Acts 17:6).

These suggest the significant influence of the seemingly insignificant in the Kingdom of God.

CHAPTER 3: METHODOLOGY

A. Research Design

The study will be done through qualitative research using a combination of the case study and

appreciative inquiry designs. The case study lends itself easily when exploring a case in depth

or the effectiveness of a model. Appreciative inquiry, on the other hand, is best used in studying

a group of people (house churches) that is doing something very well (societal transformation)

and in learning or identifying what can be replicated, adapted or implemented in a similar

organization, like the UCCP.

B. Research Locale

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The areas of study will be where the Stargrass Coalition member churches are in Metro Manila

and suburbs and the JFA-Kairos Harvest House Church Network are in Pagadian City.

C. Samples and Sampling Technique Used

1. The researcher will use purposive sampling, that is, interviewees or participants will be

chosen based on the following criteria:

a. They have first-hand information or personal experience of house church;

b. They are willing and capable of sharing the best information on the topic;

2. The researcher will also use snowballing technique, that is, the initial interviewees will,

in turn, recommend other participants who fit the selection criteria.

3. Once emerging themes become apparent and repetitive, the sampling may be ended.

D. Instrumentation

1. Interview guides and protocols will be designed by the researcher.

a. Standardized

b. Primarily open-ended questions

c. Validated

i. By content experts

ii. Pilot tested

2. Observation guides, protocols and checklist will be designed.

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E. Procedure

1. Interviews. Selected house church leaders, members and non-members from immediate

communities will be interviewed.

2. Observations. House church community engagements and interventions will be

observed.

1. Document analysis. Materials from the Stargrass Coalition and JFA-Kairos Harvest House

Church Network will be considered. A protocol / criteria for selecting useful materials

will be set.

2. Photos and /or videos.

F. Analysis of the Data

As the study will be qualitative in nature, statistical data will not be used. Data gathered will,

nonetheless, be analysed in the following manner:

1. Patterns in the data gathered will be identified and noted;

2. Explanations will be provided;

3. Causal relationships between a house church and social transformation will be drawn;

and

4. Propositions will be made in consonance with the hypothesis of the study.

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