The implications of Paul's concept of skenopoiia to the current perceptions on bi-vocational ministry among the churches of the Convention of Philippine Baptist Churches in Western Visayas

Abstract

This section sets forth three basic areas: the research problem and its setting, the importance of the study, and the research methodology. The research problem and its setting cover the statement of the problem, sub-problems, limits of the problem, definition of terms, and basic assumptions. This dissertation seeks to explore the following problem: What are the implications of Paul's concept of <em>skenopoiia</em> to the current perceptions on bi-vocational ministry among the churches of the Convention of Philippine Baptist Churches in Western Visayas? The Sub-Problems The first sub-problem is as follows: What is Paul's concept of <em>skenopoiia</em>? The second sub-problem is as follows: What are the current perceptions on bi-vocational ministry among the churches of the Convention of Philippine Baptist Churches in Western Visayas? The third sub-problem is as follows: What implications can be drawn from Paul's concept of <em>skenopoiia</em> to the current perceptions on bi-vocational ministry among the churches of the Convention of Philippine Baptist Churches in Western Visayas? The Limits of the Problem This research sought to delineate Paul's concept of <em>skenopoiia</em> and its implications to the current perceptions on bi-vocational ministry among the churches of the Convention of the Philippine Baptist Churches in Western Visayas. This study was limited to the CPBC churches in the province of Negros Occidental and the four provinces of the island of Panay, namely, Aklan, Antique, Capiz, and Iloilo. The research focused on the Book of Acts and on the Pauline Epistles that have direct bearing on Paul as a preacher and tentmaker. The primary texts that were

Furthermore, the limit of this research focused on the <em>kasapulanans</em> in the Visayas only. The CPBC is composed of ten <em>kasapulanans</em>. There are three <em>kasapulanans</em> in Luzon, five in Visayas, and two in Mindanao. The perceptions gathered, therefore, were those of the respondents coming from the <em>kasapulanans</em> in the Visayas referred to in this section. Additionally, the implications that were identified were only derived from the same <em>kasapulanans</em> and in no way attempt to relate them to the perceptions of <em>kasapulanans</em> in Luzon and Mindanao.