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Dissertations / Theses on the topic 'Preaching of John Wesley'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

Tyson, John Horton. "Interdependence of law and grace in John Wesley's teaching and preaching." Thesis, University of Edinburgh, 1992. http://hdl.handle.net/1842/27564.

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The purpose of this study is to prove that from 1738, in Wesley's preaching and teaching, both law and grace are proclaimed and function together in strict interdependence. Wesley firmly resisted all attempts to disrupt the delicate theological balance between these two elements. In exploring this idea, we will first trace the formation of Wesley's theology of law and grace, through the moralistic influence of the Church of England and the evangelical influence of the Moravians. Then we will examine the controversies which help illustrate the interdependence of law and grace, as well as the boundaries of each, in Wesley's thinking. We shall see that Wesley's doctrine of the moral law is dependent upon grace in that the desire and ability to fulfil the law comes only by the grace of faith. Wesley's doctrine of grace is dependent upon the law in that faith can be maintained and strengthened only through obedience, and in that without obedience to the moral law the fruits and purpose of grace are made void. Without Wesley's doctrine of grace, his doctrine of law is mere legalism. Yet without the law his doctrine of grace is utterly frustrated, since the ultimate purpose of grace in Wesley's thinking is to make possible that sanctification which is the fulfilling of the law. The contention of this thesis, however, is not merely that Wesley's doctrines of law and grace are interdependent, but that they are strictly interdependent. By strictly interdependent I mean that this interdependence is precisely defined at certain key points, and that these key points of interdependence remain constant without exception from 1738.

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2

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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3

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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4

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.
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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5

Key, Stanley Morris. "John Wesley and leadership training." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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6

Otto, Russell W. "John Wesley Hoyt Wyoming liberal Republican /." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=6&did=1390327391&SrchMode=1&sid=6&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220042036&clientId=10355.

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7

Barry, Stephen. "John Wesley and human rights / Stephen Barry." Thesis, North-West University, 2003. http://hdl.handle.net/10394/420.

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8

MACÊDO, EWANDER FERREIRA DE. "WESLEY AND THE MODERNITY: JOHN WESLEY S THEOLOGY IN THE EIGHTEENTH CENTURY CULTURAL CONTEXT." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=24851@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O estudo da teologia de John Wesley é um tema crescente no meio acadêmico, verificado especialmente a partir da década de 1960. O foco desta dissertação está na teologia de John Wesley, no contexto cultural do século XVIII; percebendo o quanto e como ele percebe e é influenciado pelo paradigma da modernidade em consolidação no Ocidente. O caminho escolhido para alcançar o objetivo estabelecido para esta dissertação foi verificar o processo de consolidação deste paradigma, e isto num processo gradativo, que se verificou desde os séculos X e XI com o aprimoramento e evolução da agricultura, até o contexto específico da Inglaterra dos tempos de J. Wesley. Uma vez constatado o ambiente de onde emerge a teologia wesleyana, optou-se por apresentar o desenvolvimento de sua teologia, verificando a sua relação com o fluxo provindo do contexto em que está inserido. A conclusão aponta para uma teologia encarnada e vivencial, que tem no caminho da salvação sua motivação originaria e desdobrou-se num complexo tecido teológico, fruto de um esforço de encontrar respostas para as novas perguntas que a modernidade colocou para a teologia e para o cristianismo daquele tempo.
The study of John Wesley theology is a growing theme in academia, especially from the 1960s. The focus of this dissertation is on John Wesley s theology on its context, realizing how he perceives and is influenced by the paradigm of modernity in consolidation in the context of England eighteenth century. The path chosen to achieve the goal set for this dissertation was to analyze the process of consolidation of this paradigm, and it s gradual process that started from the tenth and eleventh centuries with the improvement and development of agriculture, to the specific context of England on J. Wesley reality. Witch the environment where Wesley s theology comes, in mind, the next step is the reflection on his theology, checking its relation with the flow coming from the context in which it appears. The conclusion points to an embodied and experiential theology, which had in the way of salvation its first motivation and unfolded into a complex theological production, as a result of an effort to find answers to the new questions that modernity has put to theology and Christianity that time.

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9

Langley, Karine. "John Calvin's preaching on the devil." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0020/NQ57051.pdf.

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10

Hunton, Jay E. "An analysis of a Wesleyan mode for Bible study." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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11

Hammond, Geordan. "Restoring primitive Christianity John Wesley and Georgia, 1735-1737 /." Thesis, Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=1&sid=4&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1617911761&scaling=FULL&ts=1263917249&vtype=PQD&rqt=309&TS=1263917274&clientId=10355.

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12

Meadows, Philip Roger. "Sādhana and salvation : soteriology in Rāmānuja and John Wesley." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.627041.

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13

Bryant, Barry Edward. "John Wesley's doctrine of sin." Thesis, Online version, 1992. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.282522.

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14

Weeter, Mark. "John Wesley's view of scripture." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683139.

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15

Crofford, James Gregory. "Streams of mercy prevenient grace in the theology of John and Charles Wesley /." Thesis, Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=4&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1650501911&scaling=FULL&ts=1263926108&vtype=PQD&rqt=309&TS=1263926114&clientId=10355.

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16

Williams, John Robert. "John Wesley's doctrine of prayer." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1152.

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17

Jones, Billy Wayne. "John Chrysostom a model for contemporary preaching /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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18

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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19

Browder, Michael. "Pursuing Christian love according to the theology of John Wesley." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/pursuing-christian-love-according-to-the-theology-of-john-wesley(865f6bf7-2941-49b7-8445-b11fd13db7d5).html.

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In this project, we will be exploring John Wesley's view of pursuing Christian love, the greatest goal of Christian living. When exploring this matter, an important theme emerges. It is the theme of gift. Over the course of this project, it will be argued that according to the view of John Wesley, a person's pursuit of the greatest goal of Christian living is an expression of God's gift and that the giftedness of this blessing is illuminated by a critical examination of the work of the Spirit with respect to the active and passive dimensions of a human being. In order to support this thesis, we will carry out two general tasks. The first task will be to clarify the features of the soul. For Wesley, the soul includes a person's spirit composed of understanding, will, and liberty. In order to illuminate the work of God's grace as a person pursues the highest end of Christian living, one must first clearly show what the features of the soul are and how they work. This is because such a pursuit is rooted in the interplay of the features soul. The second task of this project will be to consider in more depth how the features of the soul relate to each other as an agent performs right action and pursues the highest goal of Christian living. For Wesley, the gospel is foundational for the pursuit of the highest end. It is through Christ's atonement that one is able to receive the grace necessary for spiritual transformation. This spiritual transformation is integral to a person's pursuit of the highest goal. During the Christian life, a person's soul spiritually develops depending on his or her location along the "way of salvation," Wesley's roadmap for the Christian journey. In other words, the Christian life involves stages. Therefore, the second task of this project will consider Wesley's view of the pursuit of the highest goal for each of the various stages of the Christian life. Once these steps are complete, it will have been shown to a greater degree how for Wesley, the pursuit of the greatest goal of Christian living is an expression of God's gift.

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20

Hopper, Isaac. "'Christ alone for salvation' : the role of Christ and His work in John Wesley's theology." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/christ-alone-for-salvation-the-role-of-christ-and-his-work-in-john-wesleys-theology(65eaf8cc-da2b-40b3-bcb4-59473f394428).html.

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This thesis is a study of the relationship between John Wesley's Christology and his broader theology. No specific effort has yet been made to assess whether or not a meaningful change to Wesley's Christology ever occurred, or to what extent Wesley's Christology shaped his broader theology. The purpose of this study is to fill this gap by first demonstrating that a change to Wesley's Christology did occur and describing the implications of this shift for his broader theology and, second, by evaluating to what degree Wesley's broader theology arose out of, or was shaped by, his Christology. Chapter one describes Wesley's inherited theology, which he received from his family and faith tradition, in order to provide a foundation from which to examine changes to his Christology. Chapter two then demonstrates that a change to Wesley's Christology did occur around his 1738 'evangelical conversion', and describes the implications of this shift for Wesley's evangelical theology. John Wesley identified the core doctrines of the early Methodists as repentance, faith, and holiness. Following Wesley's lead, this study examines three correlating areas of focus as representative of these core Methodist doctrines, in order to describe the relationship between these doctrines and Wesley's Christology. Chapter three, 'Christ and Humanity' examines Wesley's doctrine of humanity, including his understanding of the image of God, original sin, and the nature of salvation as restoration of the divine image. This chapter lays out Wesley's understanding of the need for human repentance. Chapter four, 'Christ Working for Us' examines those doctrines most closely tied to justification as an orienting concern. This includes Wesley's understanding of grace, the stages of faith, repentance itself, works meet for repentance, Christ's imputed righteousness, and adoption. Finally, chapter five, 'Christ Working in Us' examines those doctrines most closely linked to sanctification as an orienting concern. This includes the doctrine of the new birth, freedom from sin, assurance, and Christian perfection. By identifying the changes that occurred to Wesley's Christology and evaluating the relationship between his Christology and other core doctrines, this thesis will contribute to the growing body of research into the theological foundations of Methodism and the life and thought of the Rev. John Wesley.

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21

Griswold, John E. "Toward perfected love an evaluation of John Wesley's theological conversation on Christian perfection with particular attention to his use of patristic participation /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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22

Tallon, Jonathan R. R. "Faith in John Chrysostom's preaching : a contextual reading." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/faith-in-john-chrysostoms-preaching-a-contextual-reading(6189ca83-df7a-47d2-bc22-f92fea83a6e9).html.

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This study aims to establish the semantic range of πίστις (‘faith’) in fourth century Christian discourse using the preaching of John Chrysostom as a source base. Against previous scholarship which sees πίστις as primarily a cognitive or propositional term referring to belief, this study uses a close examination of Chrysostom’s preaching to argue that the relational nature of the term was central to its significance for fourth century preaching as Christians considered their own faith and biblical texts. Chrysostom uses the reciprocal, relational character of πίστις to emphasise loyalty, trust and obedience to God through metaphors based upon the military, economic and household contexts of late antiquity. This study further shows that Chrysostom in turn uses these aspects of πίστις to seek to influence the everyday life of his congregation, whether to support existing behaviour (such as obedience to the emperor, or husbands, or the bishop) or to seek to transform behaviour (such as encouraging the rich to give to the poor, or masters to treat slaves better). This contextual understanding of πίστις therefore sheds light on how the relationship with God both informed and was informed by the everyday human relationships of the congregation. The study overall demonstrates the necessity of understanding Chrysostom’s view of πίστις as belonging within a reciprocal relationship, enabling a new view of Chrysostom’s preaching, faith and late antiquity to emerge.

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23

Meistad, Tore. "Martin Luther and John Wesley on the Sermon on the mount /." Lanham (Md.) : the Scarecrow press, 1999. http://catalogue.bnf.fr/ark:/12148/cb37715147w.

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24

Souza, José Carlos de. "LAICIDADE E ECUMENICIDADE DA IGREJA O Pensamento Eclesiológico de John Wesley." Universidade Metodista de São Paulo, 2008. http://tede.metodista.br/jspui/handle/tede/448.

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Made available in DSpace on 2016-08-03T12:20:34Z (GMT). No. of bitstreams: 1 Jose Carlos de Souza.pdf: 1760507 bytes, checksum: aec17ae56ea81e16f30f47687f1672ce (MD5) Previous issue date: 2008-04-08
John Wesley by examining not only what is explicit in his writings regarding the church, but also what is implicit in the social and missionary practices of the first Methodists. As a basis for this discussion, the research presents a panorama of discussions about the Wesleyan concept of church, particularly as developed in the last fifty years. The value of such research is recognized in light of aiding in the creation of certain convergences around the main themes of Wesley s vision. In many of these, one can observe efforts to accommodate fragmen ed Wesleyan reflections into a previously defined scheme of interpretation. From conservative and supporter of the established Church to schismatic and radical theologian, almost all types of skills and abilities have been assigned to him. Certainly, Wesley assimilated the contribution of various theological and ecclesiastical currents. This reveals the complexity of his theology, and its resistance to simplistic explanations. But what determines his choices is a question that is not frequently raised. This research sustains the thesis that it was not the attachment to principles considered orthodox but the encounter with the poor that led Wesley to open himself to a growing understanding of the church which was, at same time, sensitive to persons excluded from English society and sufficiently flexible to adjust itself to changing situations. He broke with hierarchical ecclesiology, in which he was formed, and introduced a fundamentally lay concept of the church. He challenged the monopoly of the clergy and openly promoted the priesthood of all believers, for both men and women. He rejected individualism and appreciated responsible community life. He discarded parochialism and an exclusivist interpretation of the church and embraced ecumenicity as an essential character of the Church of Christ. Finally his theological concerns are concentrated on via salutis, on the renewal of the whole of creation, by the grace of God with responsible human participation, such that the church becomes relative.
A presente investigação se concentra na eclesiologia prática, experimental e funcional de John Wesley, examinando não apenas o que se encontra explícito em seus escritos sobre a igreja, mas também o que está implícito na práxis social e missionária dos primeiros metodistas. Antes, porém, é traçado um panorama das discussões em torno da concepção wesleyana de igreja, desenvolvidas, sobretudo, nos últimos cinqüenta anos. O valor dessas pesquisas é reconhecido, pois elas ajudaram a criar certa convergência em torno dos principais temas da visão de Wesley. Entretanto, em boa parte delas, nota-se esforço em enquadrar a fragmentada reflexão wesleyana em algum esquema de interpretação previamente definido. De conservador e defensor da Igreja estabelecida a cismático radical, quase todas as qualificações lhe foram atribuídas. É certo que Wesley assimilou a contribuição de várias correntes, o que oferece justa dimensão da complexidade de sua teologia, resistente a explicações simplistas. Nem sempre, porém, se indaga sobre o que determinou as suas preferências. Aqui é sustentada a tese de que não foi o apego a princípios considerados ortodoxos, mas o encontro com o povo que levou Wesley à abertura crescente para uma compreensão da igreja, ao mesmo, sensível ao sofrimento dos excluídos da sociedade inglesa, e flexível para se ajustar a conjunturas em mutação constante. Ele rompeu com a eclesiologia hierárquica, em que foi formado, e pôs em prática uma concepção fundamentalmente laica de igreja. Quebrou o monopólio do clero e tornou realidade o sacerdócio de todos os crentes, tanto de homens quanto de mulheres. Rejeitou o individualismo e valorizou a vida comunitária responsável. Desfez a interpretação paroquialista e exclusivista de igreja e abraçou a ecumenicidade como caráter essencial da Igreja de Cristo. Enfim, centralizou-se na via salutis, na renovação de toda a criação, pela graça de Deus com a participação humana responsável, e relativizou a própria Igreja.

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25

Colón-Emeric, Edgardo Antonio. "Perfection in dialogue an ecumenical encounter between Wesley and Aquinas /." PDF version available through ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=7&did=1579957341&SrchMode=1&sid=6&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1249055932&clientId=10355.

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26

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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27

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

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28

Hanna, John M. "The appeal of a Wesleyan-Arminian, postmodern hermeneutic applied to the practice of lectio divina for evangelicals seeking transformational prayer-encounters with God." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p090-0367.

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29

Steele, Richard B. "Gracious affection and true virtue according to Jonathan Edwards and John Wesley /." Metuchen (N.J.) : the Scarecrow press, 1994. http://catalogue.bnf.fr/ark:/12148/cb37718766j.

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30

McGever, Michael Sean. "Early evangelical conversion theology : John Wesley and George Whitefield's theologies of conversion." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=237584.

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This thesis offers an examination of John Wesley and George Whitefield's theologies of conversion. The thesis is a work of historical theology which utilises the operant theologies of conversion present in these two figures in order to produce a work of espoused theology so as to state, in a way that has not previously been articulated systematically and directly, the theologies of conversion of Wesley and Whitefield. The argument of the thesis is that Wesley and Whitefield's theologies of conversion are best understood as an inaugurated teleology with an emphasis on the telos of salvation rather than the arché of salvation. The thesis argues that one can articulate nine synoptic statements of the espoused theology of conversion by attending to the operant theologies of conversion in the works of Wesley and Whitefield. First, conversion is initiated and sustained by the grace of God. Second, conversion is the experiential correlate to salvation. Third, conversion is a turning from self and to Christ. Fourth, conversion is foreshadowed by a deep sense of sinfulness. Fifth, conversion arrives by faith in an instant. Sixth, conversion is inaugurated instantaneously, but is not always recognisable on behalf of the convert. Seventh, conversion is marked by ongoing good works. Eighth, baptism marks one's entrance to the church but is not chronologically tied to conversion. And finally, ninth, assurance of salvation is available but not required for a genuine convert. It will be suggested that Wesley and Whitefield's accounts of conversion are both accurately understood in a summative way as inaugurated teleology. The thesis concludes with a summary of the argument, the contribution to knowledge, and by noting avenues for further study.

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31

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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32

Cook, James Daniel. "Preaching and Christianization : reading the sermons of John Chrysostom." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:cd60a862-b0f7-49ae-a600-74ad7f3368d0.

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The rise of Late Antiquity as a separate discipline, with its focus on social history, has meant that the vast homiletic corpus of John Chrysostom has received renewed attention as a source for the wider cultural and historical context within which his sermons were preached. Recent studies have demonstrated the exciting potential his sermons have to shed light on aspects of daily life, popular attitudes and practices of lay piety. In short, Chrysostom's sermons have been recognised as a valuable source for the study of 'popular Christianity' and the extent of Christianization at the end of the fourth century. This thesis, however, will question the validity of some recent conclusions drawn from Chrysostom's sermons regarding the state of popular Christianity. A narrative has been developed in which Chrysostom is often seen as at odds with the congregations to whom he preached. On this view, the Christianity of élites such as Chrysostom had made little inroads into popular thought beyond the fairly superficial, and congregations were still living with older, more culturally traditional views about religious beliefs which preachers were doing their utmost to overcome. It is the argument of this thesis that such a portrayal is based on a misreading of Chrysostom's sermons, and which fails to explain satisfactorily the apparent popularity that Chrysostom enjoyed as a preacher. What this thesis sets out to do, therefore, is to reassess how we read Chrysostom's sermons, with a particular focus on the harsh condemnatory language which permeated his preaching, and on which the image of the contrary congregation is largely based. To do this, this thesis sets out to recover a neglected portrayal of Chrysostom as a pastor and preaching as a pastoral and liturgical activity, through an exploration of four different but overlapping aspects of the socio-historical context within which his preaching was set. A consideration of the scholastic, therapeutic, prophetic and liturgical nature of his preaching will shed light on the pastoral relationship between the preacher and his congregation and will, significantly, provide a backdrop against which his condemnatory language can be explained and understood. It will become clear that his use of condemnatory language says more about how he understood his role as preacher than about the extent of Christianization in late-antique society. Through focussing on the issues of the social composition of the congregation and the level of commitment to (Chrysostom's) Christianity, it will be argued that sermon texts are in their nature resistant to being used as sources for this kind of social history. Despite this, however, glimpses will also emerge of a very different picture of late-antique Christianity, in which Chrysostom's congregation are rather more willing to listen and learn from their preacher than is often assumed.

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Hannon, Elizabeth. "The influence of Paradise Lost on the hymns of Charles Wesley." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25417.

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An overview of the prose writings of John Wesley, and the hymn writing of his brother Charles, shows that John Milton was an important influence on both men. A search of the literature indicates that critics have rarely noticed this, and although some work has been done on John's abridgement of Paradise Lost, there are no qualitative studies of its effect on the hymnody of Charles. Although the singing of hymns is a potential way of influencing language and doctrine of all singers, it is particularly important for people who have little other education. Charles Wesley, as the most prolific English hymnwriter, was influential in educating generations of church-goers. He used Paradise Lost in several ways: l)by simple appropriation of diction, 2) by combining it with the Bible in four specific ways, i.e., a) simple addition of images and language from Paradise Lost to biblical sources, b) magnification of a biblical idea by projecting it through a scene in Paradise Lost, as in the case of the hymn, "Soldiers of Christ Arise" which is influenced by Book 5, c) the use of the Bible and Paradise Lost as joint "pre-text" to create a new concept, and d) the use of Paradise Lost to "Christianise" a Psalm. Psalm 24 is used as an example. Obvious reasons why Charles Wesley might wish to imitate Milton, such as Milton's popularity in the eighteenth century, and Wesley family connections with Milton, are explored and considered not significant, but a common classical education is important. The two men have similar theological views in two doctrines essential to the Wesleyan revival: a) justification by faith and b) universal redemption. Other similarities are their expression of views on covenant theology, the nature of the goodness of God, and the name of God as "all in all." Their audiences were different but their purposes were similar: to teach "serious godliness" by inculcating doctrine and inspiring faith in a way that would touch the minds and hearts of their readers. Three appendices are presented: one on the problem of the hymn as a literary genre, the second on the audience for Wesley hymns, and the third on the history of literary criticism of the Wesleys.
Arts, Faculty of
English, Department of
Graduate

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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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Zani, Mario Jorge. "A Wesleyan approach to spiritual formation." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Trouten, E. R. Green Richard. "A select bibliography of primary and secondary literary data on the founder of Methodism, John Wesley." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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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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McEwen, Matthew R. J. "The concept of sacrifice in the theology of the eucharistic hymns of Charles Wesley." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p097-0003.

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Banza, Pierre Alain. "To 'men of reason and religion' : John Wesley as an apologist for 'Methodism' : with special reference to his debates with Josiah Tucker, Thomas Church, and 'John Smith'." Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/to-men-of-reason-and-religion-john-wesley-as-an-apologist-for-methodism-with-special-reference-to-his-debates-with-josiah-tucker-thomas-church-and-john-smith(a6c6d7fc-d40b-48ef-bc73-d324783b3eda).html.

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Apologetic has been an ongoing activity in the Church since the apostolic times. The eighteenth century witnessed one of the most famous apologists in Christian history: John Wesley. Wesley, a subscribed minister in the Church of England, defended himself against criticism from his fellow churchmen when they charged him with differing from the ‘common interpretation’ of the Thirty-Nine Articles. This thesis examines critiques of John Wesley and Methodism, and how Wesley dealt with them. It concentrates on the debates between John Wesley and three of his major opponents; namely, Josiah Tucker, Thomas Church, and ‘John Smith’.The defensive position in which Wesley found himself in following criticism from fellow clergymen shaped his methodology throughout his ministry when defending Christianity in general and ‘Methodism’ in particular; consequently, placing apologetic at the centre of his writings. When defending ‘Methodism’ against those who attacked it as an enthusiastic aberration, this thesis demonstrates that Wesley customarily appealed to the formularies of the Church of England: The Articles, the Homilies and the Common Book of Prayer. To those who attacked his doctrine of salvation by faith alone, Wesley responded by appealing to the formularies, and demonstrated that his interpretation of the formularies was in accordance with the Church Fathers, and with the compilers of the formularies. By excluding good works as conditions of justification and rejecting the charge of ‘enthusiasm to the highest degree’, Wesley showed that his doctrines, including salvation by faith alone were grounded in Scripture and took reason into account in their elaboration. Despite some hesitations in defining his doctrine of perfection, Wesley showed that he did not teach sinless perfection. When defending his connections with the Moravians, Wesley demonstrated that he rejected some Moravian tenets that did not meet his consent. Wesley contended that ‘Methodism’ contributed to Church renewal and robust Christian faith in individuals. When dealing with the ‘perceptible inspiration’ or the ‘witness of the Spirit’. Wesley based his arguments on Scripture and his interpretation of the formularies. Wesley insisted that the Holy Spirit inwardly convinces the recipient that their sins are forgiven and that they are a child of God. According to Wesley, the Holy Ghost witnesses to the believer directly. When facing those who believed that miracles had ceased with the apostles, and who argued that God gave the apostles an ‘implicit faith’ which allowed them to work miracles with the aim of establishing the church at that precise time, and God had withdrawn the gift after the fulfillment of the mission, Wesley rejected any possibility of an ‘implicit faith’ and insisted that God still worked miracles in the eighteenth century. All the correspondence between Wesley and his first three major opponents in the early life of ‘Methodism’ is critically examined in this thesis. Wesley’s hesitations when building up his doctrines are also highlighted. This thesis instructs us that when facing adversity Wesley in the defence of ‘Methodism’, frequently adapted his methodology to meet new circumstances.

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Ryan, Colin Philip. "Augustus M. Toplady and John Wesley : their theological controversy on predestination / Colin Philip Ryan." Thesis, North-West University, 2006. http://hdl.handle.net/10394/125.

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During the turbulent period from 1769 to 1778 the Christian Church in Britain witnessed a veritable war of written words; books and pamphlets flew off the press and engulfed many of the well-known churchmen of that time. This was to have a detrimental effect upon the progress of the 18" Century Revival. Surprisingly, the problem started with the prominent, revivalist preacher, John Wesley. He published a short pamphlet ridiculing a recently published book on Predestination by the Italian Reformer, Jerome Zanchi. This book had been translated into English and published by Augustus M. Toplady. When Wesley distributed his pamphlet he did not place his own name on it, but signed it A-T-. As these were Toplady's initials, this led many people to believe that Toplady was attempting to undermine his own work. Thus, began the events that form the focus of this research. The confrontation was to engulf the whole Church, with individuals like the Rev John Fletcher, Walter Sellon and Mr. Thomas Olivers, amongst others, publishing works in support of John Wesley. The Rev. John Berridge, John Gill, Rowland Hill and most of the Evangelical Wing of the Church of England supported Toplady. The last pamphlet in this 'war of words' was 'fired' from the press after the death of Toplady, some nine years later. This research provides a short biographical account of each of the three main protagonists -Wesley, Toplady and Zanchi - together with a study of the teaching of the Church of England at the time. Apart from the writings of the three men mentioned above, there is some consideration given to the other participants in this confrontation: T. Olivers, John Fletcher, John Berridge, Rowland Hill, and to the four sermons by the American, William Cooper. The various Christian Doctrines embraced by the protagonists are examined comparatively and a concluding review is undertaken to determine if such a very public problem may be avoided in the future.
Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2006.

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Kroschel, John A. "Dialectic preaching in a postmodern ethos." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Heo, Chan. "Preaching with the congregation : appropriating John Mc Clure's homiletical theory for a Korean context." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96769.

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Thesis (PhD)--Stellenbosch University, 2015.
ENGLISH ABSTRACT: This dissertation deals with the appropriation of John S. McClure’s homiletics in view of the Korean context today. This study is to rediscover the role of the congregation, inclusive of the Presbyters, in preaching. John S. McClure’s homiletics is however far removed from the traditional Korean style of preaching. One of the aims of the study was to elaborate on this tension between the two types of homiletics. Traditionally, congregations in the Korean context listen to the sermon from the pulpit in a manner that could be described as mostly passive. Today’s ministers, in the Korean Confucian culture, have misunderstood the congregation as a preacher-centered system. The Preacher's cognition of the audience is that the laity should obey the authority of the preacher, who is an authoritative conveyor of the Word of God. The contention of this thesis is that, if preachers want to have a more direct approach to their audiences, they should have to do research on their congregations as participants in homiletics. This is the reason for the need to have a “conversational homiletics”. Therefore, the preacher needs to know the congregation’s life and their situation. From this perspective, John S. McClure’s homiletics means that the preacher, together with the listeners, should work in collaboration with each other. McClure aims to include the congregation in the sermon; the preacher as well as the hearers participates in the quest for Scripture interpretation. McClure asserted that sermon preparation as a conversation between preacher and congregation should be practiced specifically in the church community. Preachers of the local churches must be hosts and partners of the congregation. In this study, the question is posed: how can McClure’s homiletics be practiced in the Korean Church? In an effort to answer this question, McClure’s theory of preaching is compared with the Reformed/Presbyterian ecclesiology. The point of departure is that historical traditions need to enter into conversation with new theological trends, born from contextual needs. In this light, the study researched the differences between John McClure’s homiletics and the Ecclesiology of the traditional Reformed/Presbyterian Church, by means of a comparative study. On the one hand, it is accepted that the congregation is formed by their cultural traditions, memories, emotions and unique circumstances, while the congregational narrative is furthermore based on the general understanding of sermons by the sermon audiences. On the other hand it is also accepted that the Reformed/Presbyterian tradition has an inherent dialogical nature, also reflected in its historical creeds and catechisms that needs to be re-appropriated. Finally, some guidelines, fences, and boundaries of the collaborative style of preaching are pointed out, with the knowledge that a collaborative sermon will also only be possible through the work of the Holy Spirit. It is the contention of the researcher that the Reformed Church in Korea should respond to the issues raised by McClure’s homiletics. Rapid changes in the Korean society, together with the still prevailing authoritarian and hierarchical structure of the church, and non-communicative preaching might result in a growing distance between the preacher and the contemporary congregation.
AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die aanwending van John S. McClure se homiletiek in die lig van die Koreaanse konteks van vandag. Die mikpunt was om die rol van die gemeente, insluitende die ouderlinge, in die prediking te herontdek. John S. McClure se homiletiek is egter baie ver verwyderd van die tradisionele Koreaanse styl van prediking. Een van die doelwitte van die studie was om uit te brei op hierdie spanning tussen die twee tipes Homiletiek. Die prediker moet die gemeente se lewe en situasies leer ken. Vanuit hierdie perspektief gesien, beteken McClure se homiletiek dat die prediker, tesame met die luisteraars, in kollaborasie moet saamwerk. McClure het ten doel om die gemeente in die preek in te sluit; die prediker sowel as die hoorders neem deel in die soeke na die interpretasie van die Skrif. McClure is oortuig daarvan dat preek-voorbereiding as 'n gesprek tussen prediker en gemeente spesifiek in die gemeenskap van die kerk beoefen moet word. Predikers van die plaaslike kerke moet daarom gashere en vennote van die gemeente wees. Die basiese vraag in hierdie studie was: hoe kan McClure se homiletiek in die Koreaanse Kerk aangewend en beoefen word? In 'n poging om hierdie vraag te beantwoord, is McClure se teorie van die prediking in vergelyking met die Gereformeerde/Presbiteriaanse ekklesiologie beskou. Die uitgangspunt was dat die historiese tradisies in gesprek moet tree met nuwe teologiese tendense, gebore uit kontekstuele behoeftes. In die lig hiervan het die studie die verskille tussen John McClure se homiletiek en die Ekklesiologie van die tradisionele Gereformeerde/Presbiteriaanse Kerk deur middel van 'n vergelykende studie nagevors. Aan die een kant word aanvaar dat die gemeente gevorm word deur hul kulturele tradisies, herinneringe, emosies en unieke omstandighede, terwyl die gemeentelike verhaal verder gebaseer word op die algemene begrip van preke wat deur gemeentes gehoor word. Aan die ander kant is dit ook aanvaar dat die Gereformeerde/Presbiteriaanse tradisie 'n inherente dialogiese aard het, soos ook weerspieel in sy historiese belydenisskrifte en kategismusse – ‘n dialogise aard wat herbesoek behoort te word. Ten slotte is 'n paar riglyne en grense van die kollaboratiewe styl van prediking uitgewys, met die wete dat sodanige prediking ook slegs moontlik is deur die werk van die Heilige Gees. Dit is die oortuiging van die navorser dat die Gereformeerde Kerk in Suid-Korea op die kwessies wat deur McClure se homiletiek na vore geroep word, moet reageer. Vinnige veranderinge in die Koreaanse samelewing, saam met die steeds heersende outoritere en hiërargiese struktuur van die kerk, asook nie- kommunikatiewe prediking kan lei tot 'n groeiende afstand tussen die prediker en die kontemporere gemeente.

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Chung, Soon. "The Holy Spirit's work in the preaching ministry of John Wimber." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Erickson, Debra Joy. "Happiness or eudaimonia? the reasonable expectations for the Christian life as represented in John Wesley's doctrine of Christian perfection /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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O, Labhrai Seosamh. "Seanmoiri John Heely edited with introduction, notes and glossaries." Thesis, University of Ulster, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.267761.

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Engvall, Johan. "Genom tron på evangeliet är vi enade : En komparativ studie mellan Franciskus av Assisi och John Wesley samt deras organisationer de grundat." Thesis, University of Kalmar, School of Human Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hik:diva-578.

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Den här studien belyser likheter och skillnader mellan franciskaner och metodister samt grundarnas budskap och levnad. Studien visar på att det finns många likheter trots att det skiljer ca 500 år mellan åren de grundades. Franciskus av Assisi och John Wesley, organisationernas grundare levde efter samma stränga disciplin och hade Jesus som förebild. Båda ville predika evangeliet och det fredliga budskapet för folket. Utvecklingen av organisationerna både under och efter grundarnas död liknar varandra på flera sätt. Organisatoriskt sett så använde de sig av samma hierarkiska struktur. Även splittringarna efter Wesleys och Franciskus död har vissa likheter. Denna studie är uppbyggd av utvalda böcker och artiklar som behandlar ämnet.

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Fitch, Fred. "The relationship between evangelism and social reform in the theology of primitive Methodism as taught by John Wesley." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Lyons, Dennis D. "Calvin's and Wesley's doctrine of assurance a comparative study /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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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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Kim, Dae Jo. "Preaching on Romans : a critical comparison of the expository preaching of John Stott (U.K.) and Han Hum Oak (Korea)." Thesis, London School of Theology, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.393593.

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