Chapter One: Introduction to Study and Methodology
1.16 Research methodology
According to Hocken , the term "Charismatic Movement" refers to the
"occurrence of distinctively Pentecostal blessing and phenomena, experience of infilling/empowerment with the Holy Spirit...with the spiritual gifts of 1 Cor. 12: 8- 10, outside a denominational and/or confessional Pentecostal framework".
Originally, this designation was used to describe this occurrence in the historic church tradition, but it is now applied to a wide variety of non-denominational patterns. The Charismatic Movement refers to all manifestations of Pentecostal-type Christianity that in various ways differ from Classical Pentecostals. Barrett sets the Charismatic growth at 3 % per annum.
According to Poewe and Hexham (1994: 58), Charismatic Christianity refers to
"an experiential form of Christianity that emphasizes the Holy Spirit of the Trinity, the gifts of the Holy Spirit and, generally, a 'Spirit inspired' human creativity, vision, spontaneity, and sense of freedom". Poewe and Hexham include independent churches, Pentecostal and Charismatic movements, global charismatic networks and lay ministries in their description of Charismatic Christianity. In the South African context, they include what they call "African Initiated Churches"52, the "new church Charismatics" that Morran and Schlemmer outline in Faith for the Fearful, Neo-Pentecostal churches or new independent churches. The Independents are those who have left the traditional Pentecostal and charismatic church denominations and are now fully in control of their own destiny. Villafan'e (1993:86) states that this could be the start of a new denomination.
1.16.1 Type of research
Qualitative research is employed in the present study. Ragin (1994) defines such research as a basic strategy of social research that usually involves in- depth examination of a relatively small number of cases, which are examined intensively by techniques designed to facilitate the clarification of theoretical concepts and empirical categories. Qualitative research is ideal for the nature of the present study since it seeks an in-depth knowledge of only a limited number of cases; that is, only one Charismatic church will be studied in great depth.
1.16.2 Style of research
This study will contain a blend of descriptive and exploratory research styles.
The writing style is purposely narrative and descriptive. Pentecostal scholar Hollenweger53 discusses how "language itself becomes a tool of exclusion" in Pentecostal research; hence this study will attempt to "speak in and listen to Pentecostal/Charismatic stories", as Hollenweger suggests.
1.16.2.1 Exploratory research
Exploratory research has, as its purpose, the formulation of a problem for the purpose of more precise investigation. Williamson, Karp, and Dalphin (1977) explain that in exploratory research the focus is on the generation of theory and research ideas. This type of research is often used where the relationships between certain variables are unclear.
1.16.2.2 Descriptive research
Descriptive research attempts to accurately portray the characteristics of a particular individual, situation or group (Williamson et al. 1977: 4). In this study, rich descriptive detail will be included in order to discover trends and tendencies that may appear in the subject group.
In Hexham and Poewe (1994:200).
1.16.3 Fieldwork
Fieldwork is the research gathered on site. Smith (1975) records three broad types of field strategies: I) participant observation; 2) informant interviewing; and 3) enumeration and samples. For the purpose of this study the first two strategies will be used.
1.16.3.1 Participant observation
Participant observation is deemed to have been pioneered by a European anthropologist and comparative sociologist, Bronislow Malinowski, who decided to experience first hand the life and ways of the Trobriand Islanders. He lived among the people and recorded rich detail with regards to their language, culture, and other daily practises. Although this fieldwork technique originated in the early 1900s it is fast becoming a trusted and well-utilised tool in a wide array of studies in the 21s t century.
Many socio-theological studies encourage the use of participant observation as a research technique. This type of observation may provide data that is detailed, and includes observing and participating in events, interviewing participants and maintaining sustained relationships in the group. Observing and participating in events will comprise the core of this research. This will include taking part in the worship, prayer meetings, youth and children programmes, outreaches, and Bible studies. Interviews will be conducted to further personalise the study. Further, this undertaking will focus on three specific social interventions in the city of Durban, which will be described and thereafter evaluated.
1.16.3.2 The interview process
People were randomly selected from different age, race and socio-economic groups. They were casually introduced to the study at various home cell groups, youth events, and the Sunday services. Most respondents were initially sceptical and wanted assurance that I was not going to "bad-mouth" the church
or themselves. Some even wanted to know what I felt about their church before they spoke. The respondents were often careful regarding what they revealed and wanted to feel as safe as possible during the process. All discussions were written and not tape-recorded owing to the discomfort of the respondents. After the field notes were transcribed, the data from the testimonies were organised and prepared for analysis. The next step was to acquire a general sense of the views expressed during the discussions with the participants. The process of coding followed, employing Tesch's (in Creswell 1994:155-156) method of coding.
1.16.3.3 Narrative approach: Life stories and testimonies
There is often uncertainty and distrust concerning the use of life stories in scientific research, which occurs because people who tell their stories present their own account and interpretation of events. What this study seeks to do is to draw out theologies, culture, values and the worldviews present in the life stories of the individuals interviewed. The inclusion of testimonies in this study is not to simply record "what people say", but is for the purpose of understanding "why people say what they say". The life stories and testimonies will be analysed in order to determine the presence of socio-theological and psychological patterns and influences. According to Peacock and Holland (1993:367-383) in The Narrated Self: Life Stories in Process, anthropology, social and physiological sciences have developed two main approaches to the life story. One approach emphasises the life/reality (the life focused approach), while the other emphasises the story (the story focused approach).
The life centred approach is further divided into two subtypes. In the first subtype the story contains facts and historical events that can be used to reconstruct events or check the validity of the narrative against other sources concerning the event; this sub-type is termed the "factual approach". I consider that a good example of this approach occurs in the case of a plane crash. The narratives of the survivors of the crash would be used to reconstruct the event
and to check against other sources of information such as the flight's instrumental data and the cockpit voice recorder.
The second subtype is the subjectivist approach; here the life story is treated as an expression or projection of the subject's psychological dispositions and dynamics. The story is a window on the psyche. In this approach, the focus is on the psychological forces internal to the narrator. For the purpose of the current study, the subjectivist approach to narratives will be employed.