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.

The United Methodist Church (UMC) in America has seen a steady decrease in the number of millennials who regularly participate in the life of the church. In my own church, Ellensburg United Methodist Church (EUMC), one of the fears many congregants have is that while we seek to adapt in order to reach millennials, we may forfeit our Wesleyan heritage. This project seeks to develop a strategic plan to guide the growth and development of EUMC that’s focused on engaging millennials and increasing the congregation’s knowledge of our Wesleyan heritage, utilizing Aubrey Malphur’s model for advanced strategic church planning.

This thesis develops a practical Wesleyan approach to leadership in conflict transformation, aimed toward guiding leaders and communities in conflict situations. The thesis analyzes a conflicted situation in the United Methodist Church (UMC) through a case study of the UMC General Conferences of 2012 and 2016, supplemented by interviews that draw wisdom from leaders in the field. It then creates a dialogue with the biblical witness, contemporary movements in pneumatology, and leadership theory. Particular attention is given to John Wesley’s pneumatological thinking and practices as a transformative leader. Both the contextual and theological analyses reveal human capacities and failures to relate with God, self, and neighbor, as well as the movements of the Holy Spirit in situations of conflict and transformation. The thesis concludes with practical guidance for UMC congregations and other bodies to support and expand the work of transformative leadership in situations of conflict.

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.

Thesis (Ph.D.)--Memorial University of Newfoundland, 2004. / Bibliography: leaves.316-334.

Made available in DSpace on 2016-08-03T12:20:12Z (GMT). No. of bitstreams: 1 Helmut Renders.pdf: 1980026 bytes, checksum: 3af6f4875a45e2224a230620343d5cb9 (MD5) Previous issue date: 2006-12-04 / This study investigates the elements of the soteriology of John Wesley and its dynamic aspects. Instead of favoring a specific period of the life of John Wesley, the theological biography of John Wesley is developed based on the concept of the sedimentation of experience. In this manner, the theologia viatorum of John Wesley is developed with a focus on its transverse elements and their unfolding in terms of communitarian, synergetic and public aspects. According to the thesis, the theologia viatorum of John Wesley gains depth and vitality with its growing and conscious learning from and commitment to the English people, and, in special, with the poor of England. Accompanied by a careful self-analysis, Wesley begins offers an analysis of the diverse soteriologies of his day, which are marked by a slow transition between the Medieval era and modernity. There arises a reconstruction characteristic of soteriology, currently called social soteriology. We understand this social soteriology as a pivotal point in the theology of John Wesley, which manifests itself in a typical soteriological anthropology, Christology, pneumatology, eschatology and ecclesiology. The communitarian, synergetic and public aspects of this social soteriology are seen and developed by Wesley based on his own experience and life with the people, their dynamics, their culture, their needs and their competencies. Such aspects lead, step by step, toward a praxis that begins to contemplate the interconnections between the reform of the Church, the nation and the transformation of persons. This movement is co- motivated by an utopist soteriological horizon that foresees the continuation of the theologia viatorum until the transformation of the entire cosmos. This social soteriology appears as a web that closely accompanies the socio-economic and religious topography of the its time, and seeks paths to overcome impasses, despair, and irresponsibility in relation to the poor.(AU) / Este estudo investiga os elementos da soteriologia de John Wesley e seus aspectos dinamizantes. Em vez de favorecer um determinado período da vida de Jonh Wesley, a biografia teológica de John Wesley é desenvolvida a partir do conceito da sedimentação de experiência. Dessa forma, a theologia viatorum de John Wesley é desenvolvida com foco nos seus elementos transversais e os crescentes desdobramentos dos mesmos segundo os seus aspectos comunitários, sinergéticos e públicos. Segundo esta tese, a theologia viatorum de John Wesley ganha em profundidade e vitalidade com a sua crescente e consciente aprendizagem e compromisso com o povo inglês e, em especial, com os pobres da Inglaterra. Acompanhado por uma cuidadosa auto-análise, Wesley parte para a análise do efeito de diversas soteriologias dos seus dias no cotidiano, as quais são marcadas pela demorada transição entre a época medieval e a modernidade. Surge uma re-construção característica da soteriologia, designado por nós como soteriologia social. Entendemos esta soteriologia social como o eixo principal da teologia de John Wesley que se manifesta numa típica antropologia, cristologia, pneumatologia, escatologia e eclesiologia soteriológica. Os aspectos comunitários, sinergéticos e públicos desta soteriologia social são vistos e desenvolvidos por Wesley a partir da auto-experiência e da convivência com o povo, suas dinâmicas, sua cultura, suas necessidades e suas competências. Tais aspectos levam, passo a passo, a uma práxis que começa a contemplar o entrelaçamento entre a reforma da igreja, da nação e a transformação de pessoas. Este movimento é comotivado por um horizonte soterioló gico utópico que prevê a continuação da theologia viatorum até na transformação do cosmo inteiro. A soteriologia social é parecida com a um tecido que acompanha a topografia socio-econômica e religiosa da época, procurando caminhos para a superação dos seus impasses, da sua desesperança e irresponsabilidade em relação aos pobres.(AU)

Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 1985. / Abstract and vita. Includes bibliographical references (leaves [165-168]).

Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 1985. / Abstract and vita. Includes bibliographical references (leaves [165-168]).

Uma pesquisa com base na interpretação hermenêutica de textos da tradição wesleyana, com ênfase no conceito "Conhecimento e Piedade Vital", a partir regulamentação oficial e da prática da Pastoral Escolar e Universitária, na instituição de ensino da Igreja Metodista. A pesquisa é desenvolvida em três momentos complementares. No primeiro capítulo há um resgate da história e teologia de John Wesley e sua ênfase na educação. Segue uma análise do Regulamento das Pastorais Escolares e Universitárias, a partir de suas funções, por meio de uma leitura interpretativa vinculando a herança wesleyana, as diretrizes e a prática diária da Pastoral na instituição de ensino. Também são considerados outros documentos basilares para a educação e a vida da Igreja além das "Diretrizes para a Educação na Igreja Metodista": o Plano para a Vida Missão da Igreja Metodista e o Credo Social. O terceiro capítulo a traz uma abordagem hermenêutica, buscando mesclar a tradição wesleyana de teologia e história, e as funções da Pastoral Escolar e Universitária a partir de sua prática diária, seus desafios, suas dúvidas e o vislumbre das possibilidades. Para finalizar o terceiro capítulo são abordadas algumas indicações para uma teologia da educação para pesquisas posteriores. Na articulação entre história, teologia e prática as conclusões buscam desafiar ao debate e construção de conhecimento sistematizado que responda e subsidie a prática da Missão na Igreja Metodista em suas instituições de ensino a partir da herança de John Wesley, e do envolvimento do Metodismo com a educação numa perspectiva de Missão. / An hermeneutic interpretative research in wesleyan heritage texts, with emphasis on the concept of "knowledge and vital piety", considering the practices of School and Universitary Pastoral Ministry, in the Methodist education instituition. This research is developed in three complementary moments. There is a John Wesleys historical and theological rescue in the first chapter, in his education emphasis. Followed by an analysis in the School and Universitary Pastoral Ministry regimental statements, it functions, with an interpretative reading crossing the wesleyan heritage, and daily practices of Pastoral on methodist education instituition. Also considering other main documents for education an methodism than "Diretrizes para a Educacao na Igreja Metodista", as "Plano para a Vida e Missao da Igreja Metodista" and "Credo Social". In the last chapter an interpretation combine wesleyan theological and historical tradition, and School and Universitary Pastoral Ministry function and practices, challenges, doubts and possibilities. Third chapter evaluate some indications toward a theology of education settling for further researches. In this history, theological and practice combined, conclusions build ideas to challenge knowledge construction to answer and be helpfull for Methodist Church Mission practices through it education instituition with wesleyan heritage, and Methodist educational efforts in the Mission perspective.

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.