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Thesis (M.A.)--Butler University, 1957. / Includes bibliographical references (leaves 71-73).

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.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1961. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 359-363).

<p>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.</p>

Thesis (Ph.D.)--University of Manchester, 2008. / Includes bibliographical references (leaves 271-290).

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.

[pt] 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. / [en] 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.

This study argues that a comparison of human nature, divine grace, and theological virtue in the theologies of John Wesley and Thomas Aquinas provides resources for constructing iconic dignity as a vital theological perspective. Iconic dignity names a radiant-yet-reflected human worth rooted in the image of God, whose grace empowers response, transformation, and virtuous participation in God’s loving essence. The dissertation responds to the absence of a focused analysis of nature, grace, and virtue in Wesley-Aquinas studies—a nascent field with only three major publications (on historical-moral theology, Christian perfection, and pneumatology). The project’s contributions to theological reflection and practice have become especially clear in our current context of social-existential fragmentation and bigotry. Iconic dignity begins with an intuitional methodology and proceeds with textual analysis, critically comparative construction, and practical contributions. These methods characterize iconic dignity as participatory, incarnational, relational, dynamic, encompassing, transformational, and loving. These characteristics embrace our inter/personal nature, our development in grace, and our work with God toward virtuous flourishing. The dissertation’s explanatory power and generative potential capacitates constructive doctrinal reflection and practical embodiments of iconic dignity. After detailing “iconicity” and “dignity,” the theological comparison of Wesley and Aquinas traces general contours of their shared theological anthropology. As embodiments of God’s image, humans possess intellect, will, and volitional liberty, which together establish our moral capacity. This holistic anthropology is then analyzed with respect to human acts, their relation to habitus (Aquinas) and tempers (Wesley), and sin (actual and original). Following a constructive exploration of iconic dignity and ecological stewardship, the study shifts to grace. Close stereoscopic reading reveals the congruity of grace’s nature, divisions, and dynamics for Wesley and Aquinas. Throughout, the constructive comparison illustrates the strength of iconic dignity’s theological perspective. Wesley and Aquinas are shown to be similar enough to converse but different enough to contribute: to one another, out of their shared theological departures and destinations; and to our practical-theological conversations, including a repudiation of total depravity, an embrace of universal grace, joint ecological stewardship, radical hospitality, and ongoing Methodist-Catholic ecumenical dialogues. Still, many opportunities remain for developing iconic dignity in practice. First, more research is needed on the means of grace and the nature and exercise of theological virtue for Wesley and Aquinas. Second, future research should focus on additional topics like ecclesiology, moral virtue, sociality, and an expansion beyond Wesley and Aquinas. Finally, the need remains for further study into practices of iconic dignity, including the development of stereoscopic reading for local congregations and communities.

Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 1979. / Abstract. Includes bibliographical references (leaves 122-126).