https://hdl.handle.net/20.500.12852/3155 Fri, 13 Nov 2026 19:24:36 GMT 2026-11-13T19:24:36Z https://hdl.handle.net/20.500.12852/4070 Progress and problems of the church of Christ in Thailand 1957-1971 Pongudom, Maen This thesis is entitled: "Progress and Problems of the Church of Christ in Thailand, 1957-1971". A study of the life of the Christian movement in Thailand confined to the national Protestant Church (the Church of Christ in Thailand) which grew out of Presbyterian, Baptist and Disciples traditions. It is divided into six chapters as follows: Chapter One: A presentation of historical background of the Protestant Missions in Thailand from 1828 through 1957 is given with special mention of the American Presbyterian Mission which appears as the backbone of the national Protestant Church (the Church of Christ in Thailand). The writer has made an attempt to b ring out the pictures of those missionaries who devoted their lives to working for Christ in Thailand where they met all kinds of hardships and difficulties, even death. A number of their great contributions are mentioned, such as education, medicine, and printing. Above all they made the Gospel known to Thai people with the result that a number of converts were gained and local congregations came into existence. From then both missionaries and nationals worked hand in hand to bring the Gospel to non- Christians. The organization of the national Protestant Church was established in 1934 and from that time it moved forward trying to achieve the goal of self-support in all aspects. Unfortunately, the Second World War broke out and weakened this national church, It survived and was strengthened by aid from abroad when the war was over and the missionaries returned, From time onward the Church and the Mission (American Presbyterian) put forth more effort to bring the national Church into a state of self-support. The Mission helped the national Church to expand its work in certain areas before it integrated itself into the national Church in 1957. This is a landmark of the work of the American Presbyterian Mission in Thailand. In the last part of this chapter the writer mentions the development of the Church structure in which four specific districts are specially dealt with. They are the 7th and 12th Chinese districts, the 10th Karen district and the 11th district which has Disciple background. These groups have certain characteristics distinguishing them from other districts of the Church. Chapter Two: Presentation and discussion of evangelism in the Church are made. A picture is drawn of the Department of Evangelism of the Church, A prominent fig Akkapin, the first Moderator of the Church after the War, is mentioned. He is the one who adapted the "spiritual emphasis week" to the churches as well as to the church-related schools. The program of evangelism-in-depth by which the policy of doubling membership in four years would be fulfilled is also touched on. Evangelistic programs in local churches are brought up for consideration. Such a review helps one to see opportunities for the churches and schools to present Christ's Good News to non- Christians, but it is to be regretted that these have not been used as effectively as they could have been. The Church mission field in Sangklaburi among the minority groups near the Burmese border is described. It is noted that this project has been carried out cooperatively through the Disciples and the American Baptist Mission, an affiliate of the Church. Another hopeful field of evangelism dealt with is the church- related institutions, such as schools and hospitals. Opportunities and weaknesses are mentioned. The Urban Industrial Mission in central Thailand, particularly Bangkok and the cities nearby, is described both in its historical development and its programs. Finally, the writer presents the evangelistic activities of the theological professors and students of Thailand Theological Seminary’s Christian Service Training Center. Chapter Three: The first part of this chapter deals with programs of nurture for Christians and new converts alike in local churches and church-related institutions, schools in particular. Mention is made of the two agencies helping to promote Christian nurture programs, namely the Department of Christian Education and Literature and the Committee on Christian Home and Family Life. The writer points out certain weaknesses in programs of nurture. The second part of this chapter concentrates on theological education with special attention given to the Thailand Theological Seminary. Included are a historical sketch and a summary of activities, the departmental structure designed to serve the varied needs of the Church, the Seminary's struggle with all kinds of problems, funding and recruitment in particular. There is also an evaluation of results. Also mentioned are two other Bible training institute that help equip leadership, namely the Bangkok Institute of Theology and the Bethel Bible School in Bangkok. Both are mainly supported by the Chinese speaking congregations and their graduates serve the Chinese congregations. Chapter Four: This chapter touches on the programs that help promote the policy and goal seeking national self-support for the Church. One of these programs is the "Thirty-Satang" program which is trying to build a central fund for salaries of the pastors in the rural churches and varied activities done through the Rural Life Division of the Church to help rural church members raise their standard of living and consequently give more to the support of the Church. Another aspect in this chapter is the process of nationalization and indigenization. The increasing leadership roles of national church men since the Second World War is noted with comments on present weaknesses in many fields, especially theological thinking and liturgical worship. Chapter Five: In this chapter, various groups and organizations related to the Church are brought up for attention, such as the Youth Division, Christian student groups in secondary schools, vocational schools, colleges and universities, Christian Women's Association and the university student centers in Bangkok and Chiang Mai. Finally a study of the Thailand Overseas Missionary Society is made nothing as special points of interest that this Society is neither established nor administered by any committee appointed by the Church. It has come out from students and later graduates of the Thailand Theological Seminary. Chapter Six: Five major problem areas of the life of the Church of Christ in Thailand are summed up briefly for discussion and further study. These problem areas are: Church and Culture, the Church's Faith and Its Communication, Church and Society, Church Administration, and the Church and Fraternal Aid. Certain recommendations are made with the hope that they are applicable to the actual situation in Thai society, and through them the Church may accomplish her mission here and now. Abstract only Sat, 01 Jan 1972 00:00:00 GMT https://hdl.handle.net/20.500.12852/4070 1972-01-01T00:00:00Z https://hdl.handle.net/20.500.12852/4064 The doctrine of salvation in Theravada Buddhism and seventh-day Adventism: A comparative study Aranze, Surangith This study compares the doctrine of final salvation in Theravada Buddhism and Seventh-day Adventism. Theravada Buddhism understands the human predicament as dukkha (suffering) and teaches that man's deliverance is escape from it. The four Noble Truths of the Buddha are the great over-arching categories for the discussion of the Theravada doctrine of salvation. While the first two Noble Truths deal with the aspects of dukkha and its cause--craving (tanha), the last two Noble Truths concern the eradication of dukkha and the path leading to its end. The Noble Eightfold Path of self-salvation is the way which leads to Theravada sainthood or arahantship, which is the state of complete freedom for man from dukkha and evil. The SDA doctrine of salvation recognizes that man is in a state of pain and alienation but need not remain there. Christ's atoning death on the cross is the central factor in God's work of salvation for man. The believer in Christ is not only forgiven of his past sins, but also reclaimed from sin. Christ's righteousness is imputed (justification) and imparted (sanctification) to him. Man is saved not by any power within him, but from without. Christian salvation is the gift of God for man which he accepts in faith. It is not earned. Man's holy living in Christ prepares him for glorification at Christ's parousia. The SDA view of the human problem agrees with the Theravada idea that man is in a state of dukkha, but goes beyond and shows that this state of suffering is but a by-product of a greater problem-man's sinful nature. Man is not only ignorant and deluded, but depraved and sinful. The resolution of the human condition in both systems entails a transition from this-worldly to supra-worldly activity through a process of sanctification. In Theravada Buddhism, this transition involves a purification of man's mind while Adventism, in contrast, emphasizes a change of heart in man in which he is reconciled with God. The method of salvation in Theravada Buddhism does not altogether reject the role of grace and faith. Similarly, SDAs recognize the validity of good works in the operation of man's salvation. However, human salvation in the Theravada teaching is self-derived. Man is his own savior. In marked contrast to this view, is the SDA notion that man cannot be saved by any intrinsic power within himself. Man must have a power outside of himself for salvation. SDAs affirm, only God can save him. The Theravada concepts of the Tilakkhana and selfhood could provide an effective means of explaining to Buddhists the Christian beliefs on the human predicament and the way of transcending it. SDAs should develop an open, inclusive attitude to Buddhism while maintaining their faith perspective of the finality of salvation in Jesus Christ. Abstract only Fri, 01 Jan 1988 00:00:00 GMT https://hdl.handle.net/20.500.12852/4064 1988-01-01T00:00:00Z https://hdl.handle.net/20.500.12852/4063 Problems of Christian family in Mizo society Colney, Zosangliana C. Mizo is the name of a minority tribe living in the North-eastern comer state of India, called Mizoram. Formerly, Mizos were known by different names by outsiders such as ' Kuki,' 'Chin', and 'Lushai'. But all these names are said to be of foreign origin. Kuki is the name given to the Mizos by the Bengali to mean 'wild man'. The Bengalis used this word to designate all hill people. 'Chin' is used to call the Mizos living in Burma and the region where they are living is also called 'Chin Hills. Grierson said that 'Chin' in Burmese denotes all hill tribes living in the bordering region between Burma and Assam (of India). The term 'Lushai' is the English transliteration of the word Lusei which is the name of one of the clans of the Mizo tribe. The term 'Mizo' is not of recent origin but an original name by which the Mizos called themselves from time immemorial.3 Mizo means highlanders' and Mizoram means 'Mizo-land'. Mizoram was also known as "Lushai Hills" till 1954 when the Government of India accepted the demand of the "Mizo Union Party", the first political party in Mizoram, to change the name. The name Lushai Hills was, therefore, changed to 'Mizo Hills’ accordingly. When Mizo Hills attained the status of Union Territory the name was changed to Mizoram. It attained full-fledged statehood in 1987. Mizoram has an area of 21,087 sq.kms, with a population of only 689,756 (1991).4 It is one of the youngest states within the Indian Union sandwiched between Myanmar (then Burma) and Bangladesh (then E. Pakistan). Bordered with International boundary, the only outlet with the rest of India is the northern part of the laud. This tiny mountainous state has the uniqueness of being the only Christian state (approximately 98% of its total population are Christians), 5 and a near total literacy state (86%) in India. Mizos used to claim that they are honest, unselfish, self-giving and trustworthy. These virtues are the elements of what they called "Tlawmngaihna" which is the basic principle of Mizo life. Someone explains 'tlawmngaihna' as "a voluntary self-giving to others in times of need, to the extent of losing one's own life." I remember what one of my school teachers told me that it was enough to say "I am a Mizo" to explain any accusation for stealing, lying, mischief and untrustworthiness when he was in the Indian Army. Even the non-Mizos around them had been convinced that a Mizo could never be dishonest, never tell lies, never be selfish and never be untrustworthy. When the Gospel was preached to them, the Mizos were convinced by the self-giving nature of Christ and almost all the Mizos living in Mizoram became Christians within 50 years of the coming of the Gospel to the region. Hence, this basic principle of social life became the foundation of their religious life also. But now, when the churches in Mizoram celebrate the Gospel Centenary in 1994, those Mizo-Christian virtues seem to be diminishing in the social, personal and family life of the Mizo people. Corruption, robbery, favoritism and different kinds of social evils are being heard of among the Mizo Christians. Consequently, the church, the government and many different voluntary organizations are in full swing for social reformation The biggest and the most inclusive voluntary organization, 'the Young Mizo Association' (Y.M.A.) is the main front in this big task. It declared the year 1994 as the "Year of Social Reformation." In one of its surveys, the YMA collected opinions from its branches concerning the reasons for social evils in Mizo society. Responses are received from 256 out of 700 branches which shows that the problem of family disorders contributes the highest percent (i.e. 50% of the total respondents), the second problem being the problem the increasing number of uneducated young people and drop-outs from school having only 16.80% of the total respondents. 7If the families are really so responsible for social evils in Mizo society, the church itself is to be responsible because almost all the Mizo families are formed and belonged to the Church (most of the Mizo marriages are conducted by the Christian Church). So it is apparent that the Christian families in Mizo society have been facing a problem or problems in carrying out their duty to be the light of the world. Introduction Mon, 01 May 1995 00:00:00 GMT https://hdl.handle.net/20.500.12852/4063 1995-05-01T00:00:00Z https://hdl.handle.net/20.500.12852/4062 Biblical preaching: Its meaning, form and relevance: An analysis of biblical preaching and sermons of the church fathers and Indonesian preachers; the using of the bible, the forms and the relevance Bone, Pandu Wiguna Preaching is a part of liturgy in the worship service. Practically, it becomes the most important part. The congregation supposes that and makes the sermon as a "barometer" of worship. Therefore, worship is good or bad depending on the sermon. The congregation feels good if the sermon is good and bad if the sermon is bad. This thesis is about preaching or sermon. It is not about the mechanics of how to prepare and deliver a sermon, but it is about the biblical basis for the sermon and what relation there is between the text and the preaching. This thesis stresses the deep understanding of the sermon rather than its delivery. But this does not mean that there is no importance to the practicality of preaching, because preaching is a practical thing. Preaching is the Word of God which is heard as Dietrich Ritchl says. Preaching nowadays has the same authority and power as the Word of God which was delivered by the prophets and the apostles. It is also the same? As the Bible, the Word of God which is written. The uniqueness of preaching as the Word of God is like the uniqueness of Jesus as a human and also as God, and the Bible as the Word of God. In the Old Testament, God usually spoke to His people through His prophets and Judges. He chose some particular men or women to explain His will. In the New Testament, the discussion starts from the sermon of John the Baptist, and continues through Yesus' sermons in the Gospels and the sermons of Peter and Paul in the Book of Acts. John refers to The Old Testament, and the Messiah who would come. Jesus declares that all prophecies in the Old Testament have been fulfilled in Him. Peter and Paul are the witnesses of Jesus, the Messiah. Each of them has similarities end differences in their preaching. From the beginning in the early church, the sermon developed in its form, its contents and also its place in the liturgy. Science arid the situation in the society influenced the preaching arid vice versa. The sermon once consisted of advice from the minister. But it changed after the Reformation. This thesis analyses the relation between the sermon and the text and flow the text is interpreted. The Bible must be the basis of the sermon. It is the only standard to determine whether the preaching is right. The theme and the purpose of the sermon must be harmonious with the theme and the purpose of the text. In some cases, the preacher has to look for an extension of that theme and purpose of the text. The form of the sermon influences the hearers. It is significant for the hearer’s response. The form of the sermon has to be harmonious with the form of the text. Structurally, the forms of the sermon which are usually used in Indonesia have both weaknesses and strength. There is not a perfect form of the sermon. Therefore, the preacher has to avoid the weaknesses and the pitfalls of the particular form he or she uses, so that he or she is still faithful to the text. Are there any ways to make the sermon relevant? The task of the preacher is not to make the text relevant, but to transfer a relevant message from the past to the present. The sermon must tie a communicative sermon. The gap between the text and the hearers must be bridged by the preacher. The use of improper ways of bridging this gap can make the preacher become an unfaithful preacher to God. The preacher has to interpret properly. The illustration is another way to communicate the ancient text to the modern hearers. The sermon is an important part in the worship service and in the lives of the believers. Therefore the preacher lies to be well equipped so that he or she is able to preach well and faithfully. The Theological seminary as a training center, hopefully provides a balanced curriculum of studying and training for the students. The students are not only experts in understanding and interpreting the texts, but also skilled in delivering the message. Preaching is not only a science, but also a mandate from God. Abstract only Wed, 01 Jan 1992 00:00:00 GMT https://hdl.handle.net/20.500.12852/4062 1992-01-01T00:00:00Z