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Dissertations / Theses on the topic 'Methodists; Wesleyan'

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Published: 4 June 2021

Last updated: 4 February 2022

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1

McGonigle, Herbert Boyd. "John Wesley - evangelical arminian." Thesis, Keele University, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384961.

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2

Thompson, John Handby. "The Free Church army chaplain 1830-1930." Thesis, University of Sheffield, 1990. http://etheses.whiterose.ac.uk/1785/.

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The study traces the efforts of English Nonconformists to provide chaplains for their adherents in the British Army. Unrecognised by the War Office, and opposed by the Church of England, the Wesleyan Methodists persisted in providing an unpaid civilian ministry until, by stages, they secured partial recognition in 1862 and 1881. The respect earned by volunteer Wesleyan civilian chaplains, who accompanied the troops on most colonial and imperial expeditions in the last quarter of the century, culminating in the Boer War, prompted the War Office in 1903 to offer them a number of commissioned chaplaincies. The Wesleyans declined the offer. Although they had earlier, and after anguished debate, accepted State payment of chaplains, they were not prepared to accept military control of them. In the Great War, Wesleyan chaplains were nevertheless obliged to accept temporary commissions. Congregationalists, Baptists, Primitive and United Methodists, through a United Board, provided another stream of chaplains. With the political help of Lloyd George, both sets of Nonconformists secured equitable treatment at the hands of the Church of England and, through an Interdenominational Committee, gained positions of considerable influence over chaplaincy policy. In the field, remarkably for the age, they joined with Presbyterians and Roman Catholics in a single chain of command. By 1918, over 500 Wesleyan and United Board commissioned chaplains were engaged. After the war, as the price of retaining their newly won standing and influence, both the Wesleyans and the United Board denominations accepted permanent commissions for their chaplains and their absorption within a unified Chaplains Department. Acceptability was secured through willingness to compromise on voluntaryism and conformity to the State.

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3

Santos, Valter Borges dos. "ORIGEM E INSTITUCIONALIZAÇÃO DA IGREJA METODISTA WESLEYANA." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/305.

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Made available in DSpace on 2016-08-03T12:19:41Z (GMT). No. of bitstreams: 1 ValterSantos.pdf: 1700773 bytes, checksum: 0c1308d98c27c0436b2ba65871dd8964 (MD5) Previous issue date: 2014-04-14<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This text is the result of an undertaken research about the Wesleyan Methodist Church historical origin and its features, a pentecostal dissident of the Brazils Methodist Church, started in Rio de Janeiro, in the late 1960s. Aimed with this investigation, analyze the intrafield reasons and religious extra field that stimulated that happening. We emphasize the shepherd, administrative and theological conflicts which made of the Brazils Methodist Church First Ecclesiastical Region a battle field where shepherds, lay and bishop involved themselves in fights that generated this split. The sources of this split are, in our point of view, in the lack of the historical protestantism adequacy to the country s social, economic and cultural conditions. Different from pentecostalism that found a bigger identification with Brazilians culture, the protestantism, including methodist, which were not able to gain the poor layers, getting to the middle class. So then the appearance of pentecostalization process in many Brazilian denominations between the presbyterians, the baptists, congregational, lutherans, methodists and others. The Wesleyan Methodist Church has emerged institutionalized, following the models of the Methodist Church of Brazil, where the group left. Then she was taking a Pentecostal identity perpetuating the religious field by creating their own institutional and bureaucratic mechanisms.<br>Este texto é o resultado de uma pesquisa empreendida sobre a origem histórica e características da Igreja Metodista Wesleyana, uma dissidência pentecostalizante da Igreja Metodista do Brasil, iniciada no Rio de Janeiro, no final dos anos 1960. Objetivou-se com essa investigação analisar as causas intracampo e extracampo religioso, que estimularam tal acontecimento. Enfatizamos os conflitos pastorais, administrativos e teológicos que fizeram da 1ª Região Eclesiástica da Igreja Metodista do Brasil um campo de batalha, onde pastores, leigos e bispo se envolveram em lutas que geraram a referida cisão. Diferente do pentecostalismo, que encontrou uma maior identificação com a cultura brasileira, o protestantismo, inclusive metodista, não conseguiram ganhar as camadas pobres da população, ficando com a classe média. Daí o aparecimento de processos de pentecostalização em várias denominações brasileiras como entre os presbiterianos, batistas, congregacionais, luteranos, metodistas e outros. A Igreja Metodista Wesleyana já surgiu institucionalizada, seguindo os modelos da Igreja Metodista do Brasil, de onde o grupo saiu. A seguir ela foi assumindo uma identidade pentecostal se perpetuando no campo religioso por meio de criação de seus próprios mecanismos institucionais e burocráticos.

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4

Curtis, Jonathan Paul. "Methodism and abstinence : a history of the Methodist Church and teetotalism." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/25394.

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This thesis has two overarching aims. The first aim is to understand the origins and development of temperance and abstinence in British Methodism, particularly through the theology that informed what may broadly be called the Methodist teetotal movement in its period of greatest popularity from 1830 until 1919. The second is to consider the downfall of this movement in the period from 1945 until 1974, when the Methodist Connexion adopted the view that each Methodist “must consider his personal attitude to all drugs in relation to his Christian vocation”. The need for the study arises from the relative dearth of historical investigation regarding Methodism and abstinence. Representations of Methodism and abstinence tend either to be partisan or to lack wider understanding of the abstinence movement, or the theology of Methodism. Methodologically, this thesis attempts to hold together historical and theological considerations; it is important to consider both the socio-economic contexts in which diverse abstinence and teetotal movements arose and the theological motivations that drove British Methodist belief and practice. Regarding the origins and development of temperance and abstinence in British Methodism, it is proposed in this thesis that the Bible Christians were the first organised Methodist abstainers, and that their practice was likely to have been influenced by John Wesley's theologies of sanctification, holiness and Christian perfection. The thesis is an attempt to counter the Bible Christian’s diminished historical significance, as well as to investigate the likely impact of the theological underpinnings for their abstinence. Regarding the downfall of temperance and abstinence in British Methodism in the period from 1945 until 1974, this thesis will propose that a loss of focus upon holiness as a catalyst for abstinence was detrimental to the growth and continuation of the teetotal movement throughout Methodism after World War Two. It will highlight the general rejection of this focus on encouraged abstinence in the second half of the twentieth century, acknowledging the changes and disagreement within British Methodism to which this dismissal led. Concluding comments allude to the need for a renewed witness within British Methodism to societal and theological imperatives for both temperance and abstinence.

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5

Shaddox, Billy Mack. "Church growth movement theology in a Wesleyan setting." Theological Research Exchange Network (TREN), 1985. http://www.tren.com/search.cfm?p100-0142.

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6

Mitchell, Robert Daniel. "The Wesleyan Quadrilateral relocating the conversation /." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1367834161&SrchMode=1&sid=5&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220041911&clientId=10355.

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7

Lohrstorfer, Christopher Lee. "Teaching Wesleyan theology a study of Wesleyan-related Bible colleges and Maddox's Responsible grace /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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8

Chang, Ki Yeong. "Sinai and Calvary : a critical appraisal of the theologies of the law in Martin Luther and John Wesley." Thesis, University of Manchester, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.647353.

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This thesis is a comparative study of the theologies of the law in Martin Luther and John Wesley. Though Luther’s view of the law has been investigated by many Luther scholars, and Wesley’s view by a few Wesley scholars, no one has yet attempted to compare and contrast both theologians’ views of the law as a book-length project. This thesis contributes to scholarship, firstly, by investigating their theologies of the law in relation to subjects of systematic theology, namely, their views of God, Christology, Pneumatology, soteriology, anthropology, and Christian ethics. On the basis of a reliable examination of both theologians’ views of the law, this thesis also analyses the similarities and differences between them. For both theologians, the law was not just one subject among many, but an essential element that penetrated every topic they dealt with. This thesis makes clear the different motives and the characteristics of their theologies of the law in all of the subjects discussed in this thesis. Doing this, this thesis not only deals with long debated questions, such as whether Luther taught justification by imputed righteousness or by theosis, and whether he taught the so-called third use of the law, but also examines subjects which have not been fully explored, such as Wesley’s views of the three offices of Christ with regard to the law, and of the role of the Holy Spirit in revealing and enabling fulfilment of the law. To provide a contextual analysis, their theologies of the law have been considered in their respective historical and religious situations. In Luther's view, his reformation was an attempt to correct a human-centred religion of the Catholic Church characterized by intellectualism and moralism, which he believed was caused by misapplication and distortion of the law as meritorious cause. Employing Philip Watson’s theocentric motif, and Brian Gerrish’s emphasis on justification by faith and two kingdoms as a framework for interpreting Luther’s theology, this thesis demonstrates that Luther represented all aspects of God’s all-sufficiency, His absolute freedom, imputation of Christ’s righteousness, spiritual trials and comfort by the Holy Spirit, justification and sanctification by faith, human beings as earthly creatures, Christians as saints and sinners, two uses of the law in God’s two kingdoms, as countermeasures against a human-centred religion of the Catholic Church. In his own historical context, what Wesley aimed to correct was not only the Catholic Church’s legalism, but also the Protestant Church’s antinomianism which he thought Luther’s negative representation of the law caused owing to his over-reaction against the Catholic doctrine of meritorious salvation. On the foundation of Luther’s teaching of sola gratia, Wesley endeavoured to bring Luther’s negative view of the law back to a balanced theology of the law. Employing Kenneth Collins’ analysis of the two-fold axial theme in Wesley’s theology – holiness (holy love) and grace (free and co-operant) – as a framework for understanding Wesley’s theology of the law, this thesis shows that in all subjects of God’s works, the three offices of Christ, the witness and empowerment of the Holy Spirit, the relationship between faith and love, human beings as the image of God, and sanctification as renewal of person and cosmos, Wesley’s evangelical synergism makes room for the role of the law on the foundation of God’s grace.

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9

Lander, John Kenneth. "Tent Methodism : 1814-1832; 'one soweth, and another reapeth'." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313068.

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10

Salgård, Cunha Emma Claire. "Methodist literary culture : John Wesley's practical divinity." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648510.

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11

Kindelberger, Roy D. "The Lord's Supper in the theology of John Wesley, Charles Finney, and Stanley Horton a Wesleyan, holiness, and classical Pentecostal perspective /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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12

Batty, Margaret. "Stages in the development and control of Wesleyan lay leadership 1791-1878." Thesis, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.283871.

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13

Norris, Clive Murray. "Prophets and profits : the financing of Wesleyan Methodism, c.1740-1800." Thesis, Oxford Brookes University, 2015. https://radar.brookes.ac.uk/radar/items/2d87dd16-59d2-4fce-92ea-a62b007371a4/1/.

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This thesis attempts a comprehensive account of the financing of eighteenth century Wesleyan Methodism, based mainly on primary sources such as Methodist account books. In the late 1730s John and Charles Wesley launched a movement to reform the Church of England, preaching throughout the British Isles, and creating a network of supporters who met in local societies. In time this ‘Connexion’ deployed full-time preachers, paying them stipends and allowances, funded by regular contributions from members. Chapels were built to house preaching services, partially financed by debt underwritten by John Wesley and other preachers. By 1766 25,000 members employed some 100 preachers, and occupied 100 chapels; a commercial publishing operation produced 60,000 books and pamphlets a year, distributed by the preachers; and the Connexion ran a boarding school and various local welfare activities. As its chapel debts became unsustainable, the leadership launched an intensive fund-raising campaign, and decentralised financial responsibility for them to the local preaching ‘circuits’, though with continuing central oversight of chapel debt. Now the costs of supporting preachers put pressure on local society funds, especially because more preachers acquired families. By 1780 the Connexion’s finances were again stretched; a complex system of cross-subsidies developed, for example from richer areas to poorer, and the movement became increasingly dependent on the financial commitment of its wealthier supporters. New educational, welfare and missionary initiatives emerged, often funded independently of the Connexion. On John Wesley’s 1791 death, neither burgeoning Book Room profits nor increasing revenue from voluntary collections could prevent renewed resource pressures, which fuelled a series of disputes over governance and practice, leading in the mid 1790s to the emergence of the Wesleyan Methodist denomination, outside the established Church. While Wesleyans viewed their movement as inspired by Heaven, they worked with the market to ensure that their ambitions were financially achievable on Earth.

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14

Blowers, LaVerne P. "Love divine all loves compelling missionary motives in the Wesleyan tradition /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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15

Vermilya, James P. "The role of the district superintendent in the Wesleyan church." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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16

Clements, Robert D. "Henry Moore (1751-1844) and the dynamics of Wesleyan-Methodist expansion : a contextual study of pre-Victorian Methodist lay preaching." Thesis, University of Liverpool, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.631710.

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John Wesley once famously remarked that "when the Methodists leave the Church [of England], God will leave them." However, if numerical growth could be taken as a measure of God's favour on the movement Wesley founded, history proved the opposite to be true: In the decade following Wesley's death Methodism membership grew exponentially, resulting in a religious movement that would come to change not only the spiritual, but the also the political landscape, on both sides of the Atlantic. Drawing on neglected archival resources, unpublished manuscripts, and recent scholarship this creative and engaging critical study of Wesley's Irish preacher and assistant Henry Moore (1751-1844) explores the ascendancy of British Wesleyan Methodism in the decades following Wesley's death and redresses significant gaps in denominational histories of the period. It argues that the influence of Wesley's "son in the gospel" was not simply forgotten, but intentionally suppressed by later Methodists under the leadership of Jabez Bunting. Using Moore's life trajectory as a window through which to view the evolution of Methodist structures and self-identity, this study identifies the key factors that made Methodism such an attractive religious alternative for English-speaking people in the years leading up to the Victorian period. The resulting thesis will be of interest not only to historians seeking to understand the process by which a relatively small sect evolved into a major international force in less than a century, but also to church leaders and theologians who seek to understand better the ecclesiological roots of the Methodist movement. The contribution to learning made by this thesis is hence twofold: First it analyzes previous largely neglected Sources relating to Moore. Second, it draws conclusions from those sources shedding new light upon Methodist history, particularly in its Irish context.

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17

Roy, Richard B. "A reappraisal of Wesleyan Methodist mission in the first half of the nineteenth century, as viewed through the ministry of the Rev John Smithies (1802-1872)." Connect to thesis, 2006. http://portal.ecu.edu.au/adt-public/adt-ECU2007.0028.html.

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18

Houff, D. Michael. "A model for developing a United Methodist mission church for the poor and homeless born out of Wesleyan/Methodist ethos and theology." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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19

Wright, Helen. "The Wesleyan Methodist Missionary Society and its mission to Germany and Austro Hungary : 1859-1897." Thesis, Middlesex University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427669.

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20

Van, Heerden Gary Paul. "The work of the Reverend James Cameron of the Wesleyan Methodist Missionary Society from 1829 to 1835." Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1009726.

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The name James Cameron is not a familiar one. Despite being one of the missionary pioneers of Methodism in southern Africa, serving for more than forty-six years in various districts and being elected as chairman of two of these districts, very few people have ever heard of James Cameron. Barnabas Shaw says of Cameron that he "excelled in preaching the great truths of the gospel, and applying them to the heart of sinners".¹ Whiteside describes Cameron as a "remarkable man ... well read in most things".² W.B. Boyce pays Cameron an even greater tribute: In my day, as a preacher and as a theologian, he was unequalled in South Africa; and I do not think that he was second in these respects to any of his brethren in England.³ Notwithstanding the high esteem in which he was held by prominent peers, Cameron is mentioned only in passing in a few secondary sources, and to date has not been the subject of academic research. The reason for this is not clear. He was well educated, read and wrote extensively, and most of his correspondence has been preserved. Cameron's Journal is very well written, containing some beautiful poetic sections. It is a personal record of a missionary coping with peculiar and difficult circumstances, and a record of how determination, courage and faith enabled Cameron to overcome seemingly insurmountable difficulties. Cameron's recording of his struggles help fill out our understanding of missionaries and their tasks and problems in the nineteenth century. I believe that so important a figure in South African Methodism should be examined and deserves a definitive study. The aim of this thesis has been to provide a reference to his work in the western Cape, possibly to form a basis for closer historical scrutiny. ¹ Shaw 1840:232 ² Whiteside 1906:374 ³ Boyce 1874:179-80.

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21

Grassow, Peter. "John Wesley and revolution." Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/14241.

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Bibliography: leaves 96-100.<br>In 1988 Methodist people throughout the world were encouraged to commemorate the two hundred and fiftieth anniversary of the evangelical Â·conversion of John Wesley. This thesis arises from a questioning of the exclusive emphasis placed by so many upon Wesley's Aldersgate experience. The question asked is whether Wesley's heart-warming experience was indeed the turning point of his theology and practice, or whether there were other equally important (or even more important) moments in his life. A fresh reading of Wesley has shown that the promotion of this one event in his life has led to a narrow focus which is not born out by his faith and practice. Not only were there many moments of decision in his life, such as the 1725 discovery of Jeremy Taylor's Rules and Exercises of Holy Living and Holy Dying, his submissionÂ· to become "more vile" through field preaching in 1739, or his 1784 decision to ordain priests, but each of such moments signified a change in the direction of his life. One such moment was Wesley's decision to respond to the American Revolution. This decision to enter the world of politics proved to be a turning point in his thought and practice, which holds unexplored potential for the political practice of the people called Methodist. It is therefore appropriate that during the anniversary celebrations of Aldersgate, Wesley's thought should be explored beyond the narrow confines imposed by this Aldersgate mania.

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22

Hall, Elaine Friedrich. "Pedagogical and Andragogical Principles of John Wesley's Anthology." Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc277806/.

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This study is a historical and philosophical analysis of significant educational concepts John Wesley espoused during his lifetime from 1703-1791. Specifically this document examines Wesley's use of pedagogical and andragogical principles through the educational undertakings of the early Methodist movement.

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23

Kindley, Carolyn E. "Miriam's timbrel : a reflection of the music of Wesleyan Methodism in America, 1843-1899." Virtual Press, 1985. http://liblink.bsu.edu/uhtbin/catkey/454809.

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The purpose of the study was to examine nineteenth century church music practices. This was done by 1) studying the attitudes displayed in the church periodical of The Wesleyan Methodist Connection (later, Church) of America; 2) locating and analyzing 44 tunes suggested in Miriam's Timbrel, a hymnal published for the Connection in 1853. This church was formed by people who seceded from a number of different denominations over the issue of slavery. It therefore represented the music practices of several American Protestant groups of the time.Findings1. Vocal music dominated music worship practices.2. Congregational singing was emphasized; every worshipper was urged to participate.3. Choirs were permitted but were often criticized and many thought their membership and music should be carefully regulated.4. There was much controversy over instrumental music; from 1845 to 1899 the church Discipline recommended that congregations dispense with its use.5. The history of each suggested tune was studied. Sources were discovered to be primarily European, either by actual composition or by influence.6. The tunes were grouped in categories according to origin: 1) the "better music" school of Lowell Mason and his coworkers, twelve tunes; 2) parlor songs by known composers, twelve; 3) folk song origin, nine; 4) European sacred sources, six; 5) European secular sources, four; 6) early American hymn tune, one.Similar characteristics were discovered among the tunes.The majority displayed:A 6- or 7-tone scaleMelodic range o f a 7th-9thFour or eight line stanzasConjunct melody linesSyllabic or slightly neumatic settings Common duple, triple, or quadruple meters Repetitive rhythmic patternsGenerally slow harmonic rhythm Simple harmonic structuresMajor keys with less than four sharps/flatsNon-traditional poetic meters.The tunes were relatively simple, easily learned, and in the popular styles, sacred and secular, of the nineteenth century.

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24

Grimm, Tammie. "Holistic and holy transformation : the practice of Wesleyan discipleship and transformative learning theory." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/holistic-and-holy-transformation-the-practice-of-wesleyan-discipleship-and-transformative-learning-theory(4fed1896-e567-4cab-8327-af9213f1811c).html.

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The subject of this thesis is the nature of Christian transformation as understood through the process of discipleship in the Wesleyan tradition and United Methodism in particular. A basic premise is that contemporary discipleship efforts are perceived as ineffective in spite of the numerous strategies that exist within the field of Christian education. The contention of this thesis is that the current situation is rooted in a failure to address the holistic and integrated nature of Christian transformation, which from a Wesleyan perspective is understood as the process of sanctification. This thesis explores a more holistic vision for discipleship, drawing upon methodology proposed by Richard Osmer to do theological reflection as it engages Wesleyan theology and transformative learning theory (TLT), a contemporary adult educational theory. The result is a contribution to the field of Christian education that has implications for disciple making ministries in the local congregation. Alasdair MacIntyre's theory of practice is developed as a means of accounting for the present incoherence within discipleship ministries, and to resource the development of a more holistic approach to the process of Wesleyan discipleship. As a result, discipleship is conceived of as a single complex practice comprised of four inseparably related and integrally connected dimensions: virtues, disciplines, ethos and telos. The theoretical framework also provides insight into contemporary discipleship efforts by systematically isolating each component and investigating the particular emphasis that is stressed, thus truncating the practice of discipleship. Putting this framework into conversation with TLT provides a way for theological reflection that can broker a cross-disciplinary dialogue between TLT and Wesleyan discipleship. The resulting discourse discerns which relevant aspects of TLT can be appropriated within a Wesleyan context and how TLT contributes to the field of Christian education. Contributions that Wesleyan discipleship can make to the field of TLT are also explored. The thesis develops an educational theory that views discipleship as a single coherent complex practice that is consistent with the process of sanctification in the Wesleyan tradition. Such a theory overcomes the current situation that results in isolating various discipleship efforts by prompting the field of Christian education to consider discipleship as sanctification that transforms persons and their contexts in holistic ways.

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25

Overduin, Jacob. "Experiential holiness in the early modern period a comparison of Wesleyan theology and the theology of the Nadere Reformatie /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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26

Hiatt, R. Jeffrey. "Salvation as healing John Wesley's missional theology /." PDF version available through ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&did=1539489531&SrchMode=1&sid=5&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1249055898&clientId=10355.

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27

Plaça, Joyce Torres. "A COMUNICAÇÃO NO MOVIMENTO WESLEYANO: PISTAS PARA UMA MÍDIA METODISTA HOJE." Universidade Metodista de São Paulo, 2010. http://tede.metodista.br/jspui/handle/tede/564.

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Made available in DSpace on 2016-08-03T12:21:10Z (GMT). No. of bitstreams: 1 Joyce Torres Placa.pdf: 985762 bytes, checksum: 3f00428cbdf54cd6b3eed7c5bcbf4a31 (MD5) Previous issue date: 2010-03-26<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico<br>In eighteenth s century England, John Wesley employed the media in all aspects of the articulation of the Methodist movement, in benefit of the mission of reforming both the nation and the church. However, in the third millennium s Brazil, the evangelic groups communication does not stand up to the Christian ideal, circumscribing itself to the gospel culture of the society of the spectacle . By means of the theological and historical inquiry of Christian communication, starting with the advent of the printing press, and of the Wesleyan heritage, based on a communicational perspective, together in dialogue with relevant authors for the transition to the twentieth-first century, according to the new technological order that introduced in the global community a virtual reality, our objective is to identify non-negotiable practices for a religious media that incarnates the public vocation of Methodism today.<br>John Wesley lançou mão da mídia em todos os aspectos da articulação do movimento metodista na Inglaterra do século XVIII, em prol da missão de reformar a nação e a Igreja. Entretanto, no Brasil do terceiro milênio, a comunicação evangélica não faz jus ao ideal do cristianismo, limitando-se à cultura gospel da sociedade do espetáculo . Por meio da pesquisa teológica e histórica da comunicação cristã a partir do advento da imprensa e da herança wesleyana sob o ponto de vista da comunicação, até o diálogo com autores relevantes na transição para o século XXI segundo a nova ordem tecnológica que introduz na aldeia global uma realidade virtual, o objetivo é identificar práticas inegociáveis para uma mídia religiosa que encarne a vocação pública do metodismo hoje.

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28

Slatter, R. L. "A 'more-than-architectural' approach to Wesleyan space : how can material and spatial approaches to metropolitan Wesleyan Methodist practices provide insights into congregational experiences between 1851 and 1932?" Thesis, University College London (University of London), 2017. http://discovery.ucl.ac.uk/1565424/.

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Using metropolitan Wesleyan Methodist practices in London between 1851 and 1932 as a case study, this thesis proposes a 'more-than-architectural' (MTA) approach to congregational experiences of faith spaces. Critically developing existing architectural histories of Methodist buildings, it explores how material & spatial sources and analytical approaches can provide insights into historical experiences of Methodist practices. Existing architectural approaches to Methodist buildings focus on designers’ intentions, the theological implications of buildings’ external styles and the liturgical reasons for their internal arrangements. They consider buildings as architectural representations, approaching them as consistent and unchanging forms. Critiquing these approaches, this thesis's MTA approach considers spaces of Wesleyan practices as becoming material things and mutable networks, arguing that these perspectives provide insights into congregational experiences of Wesleyanism. It demonstrates how Wesleyan spaces changed over time as they were extended, redesigned, cleaned and repaired and argues that these changes contributed to congregational experiences of Wesleyan practices as the sound, smell, size, temperature and aesthetic appeal of their buildings changed. It also discusses Wesleyan spaces as mutable networks comprised of chapel complexes and spaces appropriated for Methodist uses beyond their chapels, considering how they changed as different people, activities and material things circulated through them. It argues that approaching Wesleyan spaces as networks usefully demonstrates how the physical form, use and users of Wesleyan spaces contributed to congregational experiences. The MTA approach is also a response to recent geographical and historical studies of religion. Increasingly interested in everyday-religious practices and the experiences of individual religious adherents, theses studies have also begun to embrace material analysis methods. Developing these ideas, this thesis accompanies its discussions of Wesleyan buildings as becoming material things and mutable networks with an MTA exploration of Wesleyan fundraising practices, considering how its material and spatial infrastructures contributed to congregational experiences of Wesleyanism.

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Wilson, David. "Church and chapel : parish ministry and Methodism in Madeley, c.1760-1785, with special reference to the ministry of John Fletcher." Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/church-and-chapel-parish-ministry-and-methodism-in-madeley-c17601785-with-special-reference-to-the-ministry-of-john-fletcher(1e7d35c4-f662-4cfb-a3c9-89417fd629cb).html.

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This thesis examines the ministry of John Fletcher (1729-85), vicar of Madeley, Shropshire (vic. 1760-85) as a case study on the Church of England and Methodism in the eighteenth century. Studies of Fletcher have tended to focus either on his contribution to Methodist theology or on his designation as Wesley's successor as the leader of the Methodists. The parish of Madeley has been, for the most part, peripheral to Fletcher studies. The present thesis, however, has aimed to examine Fletcher in his parochial context; to study both what the parish tells us about Fletcher, but also what Fletcher tells us about the parish, and more specifically, about the church in the eighteenth century in a local context. The main argument of this thesis is that Fletcher's ministry at Madeley was representative of a variation of a pro-Anglican Methodism--localized, centred upon the parish church, and rooted in the Doctrines and Liturgy of the Church of England. Three recent publications have provided a triad for understanding Fletcher: (1) in his industrial context; (2) in his theological context; and (3), in his relationship with leaders in the Evangelical Revival. This thesis has sought to examine a fourth component: Fletcher's work as an ordained clergyman of the Church of England, that is, in his ecclesial and ministerial context. The main body of the thesis focuses on two primary aspects of Fletcher's parish ministry: his stated duties and his diligence in carrying out other responsibilities and meeting other needs which arose, including addressing the various tensions which developed during his incumbency. Fletcher's background and his call to parochial ministry as well as the religious history of Madeley are outlined first (Chapter 1). There are three chapters which examine his performance of stated duties: worship services and preaching (Chapter 2); pastoral care andeducation (Chapter 5); and confrontation of erroneous doctrine (Chapter 6). Fletcher's ministry also included a scheme of church extension, represented primarily by his development of religious societies on which other aspects of his parochial duty built (Chapter 3). His evangelicalism and commitment to his parish simultaneously raised tensions between Fletcher and his parishioners (provoked by his 'enthusiasm' or zeal), and between Fletcher and John Wesley, whose variations of Methodism had similar aims, but different models of practice. A chapter is devoted specifically to these issues (Chapter 4).Fletcher's chapel meetings formed an auxiliary arm of the church, operating as outposts throughout his parish. His parishioners considered his ministerial model a 'Methodist' one even though it was not technically part of Wesley's Connexion (other than the fact that his itinerants were guests in the parish). In all, it is the conclusion of this thesis that Fletcher's pastoral ministry represents some of the best work of Anglicanism in the eighteenth century, demonstrating that despite the manifest challenges of industrializing society, residual dissent, and competition from the church's rivals, the Establishment was not incapable of competing in the religious marketplace.

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Danuser, Jason Daniel. "Using a Wesleyan approach to help integrate the sermon into the life of the congregation at Jones Chapel United Methodist Church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Webster, Robert. "Methodism and the miraculous : John Wesley's contribution to the Historia Miraculorum." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439687.

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Yeich, Stephen Brian. "Christian perfection as a vision for evangelism." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/christian-perfection-as-a-vision-for-evangelism(929221ce-3484-4846-8758-25e0d2b195f1).html.

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This thesis addresses the problem of the fragmentation of conversion and discipleship in the theology and practice of evangelism within the Wesleyan tradition. Fragmentation is understood as the process of splintering or separating elements that were previously united. It is argued that this fragmentation results in large part from the lack of a unifying vision for conversion and discipleship, and that recovering the significance of Christian perfection can present a way forward. The work of Alisdair MacIntyre is used to interpret the doctrine of Christian perfection as providing a telos and vision for evangelism. The work of Ellen Charry is also drawn upon to show how the doctrine of Christian perfection is sapiential in nature, and shapes the practice of evangelism to that end. This thesis argues that the renewing of Christian perfection as a vision of evangelism can hold the elements of conversion and discipleship in tension, thus repairing the fragmentation. On the one hand, evangelism that aims at making disciples who press on to perfection will intentionally seek conversion as a necessary but incomplete goal. On the other hand, spiritual formation that aims at perfection must be rooted in the reality of conversion itself, and cannot proceed without effective evangelism. Drawing upon evidence from the theology of John Wesley and the early Methodist movement supports the argument, and the problem is further explored by a critical analysis of contemporary scholarship in the Wesleyan tradition. The implications of the thesis include the need for an evangelistic message that communicates the good news in terms of holy love, capturing both the need for personal conversion and the pursuit of Christian perfection. A second implication is the need for an approach to evangelism that restores the link between conversion and discipleship. A third implication is for a new or renewed set of evangelistic practices that guide persons through the experience of conversion, and on toward the telos of Christian perfection.

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Yang, Jung. "The doctrine of God in the theology of John Wesley." Thesis, University of Aberdeen, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274851.

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The primary purpose of this study is to investigate and systematically explicate the doctrine of God found in the writings of John Wesley. This thesis consists of seven chapters: the incomprehensible God, the revelation of God, the Trinity, the attributes of God, creation, the providence of God, and conclusion. Wesley was biblical and practical in explaining God. He also defended a holistic view of God: that the omnipotent and omniscient God is at the same time personal, just, and holy. However, in the historical background of the eighteenth century when the traditional doctrine of God was challenged, Wesley emphasised that God is a personal, holy, triune God. Wesley’s doctrine of God is the doctrine of “the old religion”, which wants to return to the root of the original Christianity of the Bible and “the primitive Church”. Thus, the root of this doctrine is in the Bible and “the primitive Church”. In this sense, this doctrine is orthodox and ecumenical. A characteristic feature of this doctrine is its emphasise on the harmony of God’s attributes and on the balanced activity of the three Persons of the triune God in the process of salvation. Thus, for example, while he stressed the moral attributes of God, he did not limit any natural attribute of God. Further, seeing salvation as a whole work of the triune God, Wesley did not fall into an unbalanced view of salvation that lays emphasis on one Person of the triune God in the process of salvation. Wesley characteristically understood God as personal. For him, the personal God means that he is relational and social interacting with intelligent beings. Thus he rejects God’s pantheistic and panentheistic relation to the world. This personal God enjoys having fellowship with human beings and working together with them. This determines how salvation is worked out and how the kingdom of grace on earth is established. In a word, the personal God desires synergism in salvation and his kingdom of grace. The dynamic of Wesley’s doctrine of God was in his spirituality and his vision for establishing ‘the kingdom of holiness and happiness on earth’. In sharing this spirituality and vision, his doctrine of God can be a new challenge today and can radically transform the world.

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Lloyd, Gareth. "Charles Wesley : a new evaluation of his life and ministry." Thesis, University of Liverpool, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246814.

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35

Harris, Otto D. III. "Transforming race, class, and gender relationships within the United Methodist Church through Wesleyan theology and Black church interpretive traditions." Thesis, The University of North Carolina at Greensboro, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3624194.

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<p> In this dissertation, I analyze the historic and present social conditions of The United Methodist Church within the context of American culture. I also present strategies for reconciliation among estranged Black and White race groups, socioeconomic class groups, gender erotic predisposition groups, and ethnic groups other than Black and White. I use the theoretical lens of Black church interpretive traditions intersecting with Wesleyan theology. J. Deotis Roberts (1971/2005) proclaims, <i>"The black church, in setting black people free, may make freedom possible for white people as well. Whites are victimized as the sponsors of hate and prejudice which keeps racism alive" </i> (p. 33). The Black church is distinct from mainstream American church in that the Black church offers more upbeat and up-tempo worship, rhythmic preaching, gospel songs and spirituals through choirs with improvisational lead singers, call and response interaction between the preacher and the congregation, sermons that held justice and mercy in tension through hope, and worship experiences that are not constrained by time limits. From the Black experience in America, the Black church offers a profound response for existential predicaments related to "life and death, suffering and sorrow, love and judgment, grace and hope, [and] justice and mercy" (McClain, 1990, p. 46). I draw from the statements of priorities of United Methodist theorists (seminaries and theological schools) and practitioners (annual conferences) to critique collective expressed values and behaviors of United Methodists. Also, from congregations in the Western North Carolina (Annual) Conference of The United Methodist Church, I analyze narratives from personal interviews of pastors of congregations that have a different majority race composition than their own, of pastors of multi-ethnic congregations, and of congregants from multi-ethnic congregations. I suggest that the social history and present social conditions of The United Methodist Church are perplexing, particularly concerning Black and White relations. However, The United Methodist Church has the mandate, heritage, responsibility, organizational structure and spiritual capacity to contribute to substantive and sustainable reconciliation in the Church and in American society.</p>

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Gamble, Stanley Thomas Robert. "The Wesleyan Quadrilateral in Irish Ecumenism : an examination of theological method in Irish Anglican and Methodist conversations since 1965." Thesis, Queen's University Belfast, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.676472.

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This thesis examines the different methodologies at work within the Irish Anglican-Methodist dialogue from 1965 to 2002 by using the Wesleyan Quadrilateral as a heuristic tool. Through the lens of Scripture, tradition, reason, and experience, it illustrates the similarities and differences between Irish Anglicans and Irish Methodists on the nature and role of the sources by critically examining the key texts of the ecumenical dialogue. It reveals new insights into how the ecumenical process developed and how participants both used and understood the sources in particular ways in their methodologies. Through the lens of the Wesleyan Quadrilateral the research examines the primary source material of the three phases of the dialogue: 1. The Bipartite Conversations 1965-1968, 2. The Tripartite Consultation 1968-1988, and, 3. The Joint Theological Working Party 1989-2002. It finds that when individual Irish Anglicans and Irish Methodists write theology to present the doctrinal position of their respective church, they use the sources in denominational. ways. Their understanding and employment of the sources reflects that of the wider denominational tradition in which they reside. It shows that convergence took place during each phase of the dialogue as Irish Anglicans and Irish Methodists worked together to develop shared and agreed positions. It also charts the location of Irish Anglicans and Irish Methodists on the spectrum of theological opinion at various points in the dialogue. It highlights the potential that existed for the development of a common theological method incorporating the four sources, and the failure to formally realise this. And it suggests that the Wesleyan Quadrilateral could provide Irish Anglicans and Irish Methodists with what they need for the ecumenical future

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Rist, Timothy John. "The development from a Wesleyan perspective of an appropriate model of multi-cultural ministry, from within a traditionally mono-cultural Methodist congregation." Thesis, Rhodes University, 1999. http://hdl.handle.net/10962/d1018218.

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From introduction: The intention of this thesis is to develop a model for multi-cultural ministry, and, in so doing, to enable Trinity Methodist Church, Charles Street, Bloemfontein to provide a comprehensive and meaningful ministry to all people, one that is not limited by the constraints of language and culture but which transcends them. The fact that Trinity is a Methodist Church means that I will be establishing the "Model for Multi-Cultural Ministry" firmly within Wesleyan theology. South Africa has undergone far-reaching political change since the general elections of April 1994. This political transformation has emphasised a need for the bringing together of people across the barriers of race, culture and religion. In this thesis I will be focusing my attention on the latter - the realm of religion - and specifically that of Christianity. Furthermore, I will be restricting my attention to a specific congregation within the denomination of Methodism, within the religion of Christianity, namely Trinity Methodist Church, Charles Street, Bloemfontein'. The "Model for MultiCultural Ministry" developed in this thesis will therefore be 'congregation specific'. The Methodist ChurcQ of Southern Africa2 proclaims itself to be a Church "one and undivided" (Minutes: 1980: 65: para l(a) ), where people from all racial groups can worship God together in a meaningful way. In many respects this is not the case. The years of political pressure that the (MCSA) has endured, in particular the years of legislated Apartheid (1948-1989), ensured that existing divisions between the Methodist congregations became entrenched along racial, cultural and religious lines (Thompson: 1990: 187ff). The Group Areas Act (1950) is but one such example where the National Party Government "divided urban areas into zones where members of one specified race alone could live and work" (Thompson: 1990: 194). The homeland policy (implemented from 1963, but legislated from 1971 in the Bantu Homelands Constitution Act).

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Clarke, Martin Vaughan. "John Wesley and Methodist music in the eighteenth century : principles and practice." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/1894/.

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39

Pocock, Christine Margaret. "The origins, development and significance of the circuit in Wesleyan and primitive Methodism in England 1740-1914." Thesis, University of Nottingham, 2015. http://eprints.nottingham.ac.uk/30585/.

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This thesis is a contribution to the organisational history of Methodism. It seeks to investigate and record the origins, development and significance of the circuit in the connexional structure of Methodism. This in order to rectify what is an omission in Methodist histories and to inform future reflection on organisation. The field of research is Wesleyan and Primitive Methodism in England from c. 1740 to 1914. Originally the route of an itinerant preacher, the circuit soon became a ‘sub-regional’ unit of oversight, ministry and administration within a connexional structure. Itinerancy however remained an essential element of the connexional system. After addressing circuit origins and the transition, this thesis proceeds to investigate its development, both in the context of the Connexion and internally. The number, size and shape of circuits is explored, together with influencing factors. The main internal elements: the quarterly meeting, the local preachers’ meeting and the role of assistant (later superintendent) receive individual attention, as do the ‘temporal affairs’ of the circuit. Examination of the suitability of the circuit and itinerant system for inner city work in the late nineteenth century shows its limitations in this respect. In addressing the circuit in organisational terms, the implications, benefits and tensions of being part of a Connexion are brought to light. This includes the relationship between the conference and the circuits, and the expectations and understandings of lay people (including local preachers) against those of the itinerants. The significant differences between Wesleyan and Primitive Methodist organisational practice are identified.

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Alexander-Macquiban, Timothy Stuart. "British Methodism and the poor : 1785-1840." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.366844.

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41

McElwain, Randall D. "Singing the word: the role of the Old Testament in selected hymns of Charles Wesley and some implications for Twenty-First Century worship in terms of the 'Blueprint' model /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Boafo, Paul Kwabena. "An examination of the theology of John Wesley with particular reference to his socio-political teaching and its relevance to the Ghanaian situation." Thesis, Queen's University Belfast, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287262.

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43

Kafkas, Janet. "John Wesley's philosophy of discipleship : its nature and relevancy for the modern church /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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44

Maddock, Ian Jules. "Men of one book : a comparison of two methodist preachers, John Wesley and George Whitefield." Thesis, University of the Highlands and Islands, 2009. https://pure.uhi.ac.uk/portal/en/studentthesis/men-of-one-book(2411830a-ff83-4a98-8e27-958a6f311805).html.

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This thesis compares various aspects of the preaching ministries conducted by two Methodist contemporaries, preachers, and professed ‘men of one book’, John Wesley and George Whitefield. One of the principal ways in which Wesley and Whitefield manifested their desire to be ‘men of one book’ was through a life-long commitment to itinerant preaching. Indeed it was especially in their capacity as ‘preachers of one book’ that Wesley and Whitefield feature so prominently in an evangelical revival that spanned not only England, Scotland, Wales, Ireland and the American colonies, but also included Calvinists and Armenians. But even though itinerant preaching occupied privileged place in the efforts of Wesley and Whitefield to further evangelical revival, their public ministries did not consist wholly of spoken sermons. Instead, both deliberately pursued a ‘print and preach’ ministry, where their published sermons complemented and reinforced the sermons they preached. In order to remain sensitive to their dual commitment to the spoken and printed work, and in response to the conspicuous paucity of intentionally comparative studies that focus on the full-orbed preaching ministries conducted by these two Church of England clergymen, this thesis compares Wesley’s and Whitefield’s style, delivery and rationale for field-preaching, paying particular attention to the influence of Scripture on these facets of their spoken sermons. In addition, various aspects of their sermons as they appear in printed form are compared. This includes a comparison of the function of their published sermons within their wider ministries, how their printed sermons reflected the way they used, applied and interpreted the Bible, and also how they understood its prominent doctrines. Ultimately, Wesley and Whitefield manifested their singular desire to be men of one book through preaching ministries that were by no means identical, yet equally committed to the spread of the gospel throughout the transatlantic world.

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Royals, Gary C. "The decline of God a model for understanding Christian doctrine in the local United Methodist Church /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Lewis, Donnie A. "Urban missions in the Wesleyan spirit a plan for contextualizing the message of the United Methodist Church for an urban working class constituency, particularly in Highlands, Texas, and Galena Park, Texas /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Forsaith, Peter S. "The correspondence of the Revd' John W. Fletcher : letters to the Revd' Charles Wesley, considered in the context of the Evangelical Revivial." Thesis, Oxford Brookes University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.289152.

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48

Maddock, Ian J. "Men of one book a comparison of two methodist preachers, John Wesley and George Whitefield /." Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=26050.

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49

Holgerson, Timothy W. "To the “serious reader”: the influence of John Wesley’s a christian library on methodism, 1752-1778." Thesis, Kansas State University, 2011. http://hdl.handle.net/2097/13165.

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Master of Arts<br>Department of History<br>Robert D. Linder<br>After years of selecting, editing, omitting, reducing and correcting what would become printed as over fourteen thousand pages of devotional literature for a young Methodist movement in the wake of the English Evangelical Revival, John Wesley pronounced his A Christian library: consisting of extracts from, and abridgments of, the choicest Pieces of practical divinity which have been published in the English tongue in fifty volumes (1749-1755) an underappreciated treasure and an overtaxing expenditure. Taking their lead from Wesley’s comments, scholars and historians of Wesley studies and Methodism have neglected to take a closer look at the ways the library may have been successful. This study argues that despite being initially a marketing disappointment and an expensive liability, John Wesley’s Christian library was influential in helping to shape the spiritual lives of “serious readers” within Methodism, particularly from 1752-1778. In the preface to the Christian library, Wesley revealed his standard for measuring the influence of the Library. However, despite offering a premature and partial assessment of the library in his journal entry at the end of 1752, providing some public responses to criticisms of the library in 1760 and again in the early 1770s, and writing some personal letters that recommended the library to others in the 1780s, Wesley did not publish an evaluation of what he believed the Christian library had accomplished during his life. Thus, based on the collaborative evidence gathered from the personal accounts of early Methodist preachers and the final address of Francis Asbury to American Methodists, this study makes the case that Wesley’s Christian library had a substantial positive influence on Methodism.

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Maddock, Ian Jules. "Predestination calmly considered?" Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0572.

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