Thesis (D.W.S.)--Institute for Worship Studies, 2002. / Abstract. Includes bibliographical references (leaves 210-213).

This study describes the way in which the various Methodist groups contributed to the English agricultural labourers coming to trade unionism in the early 1870s. It is concerned both with the genesis and the subsequent growth of this movement which extended from 1872 until 1896, and is commonly denoted "The Revolt of the Field". This is a local study being concerned with the three East Anglian counties of Lincolnshire, Norfolk, and Suffolk, and it examines the fortunes of two major agricultural unions both of which operated in each of those counties. Attempt has been made to utilise as much primary source material as possible both for Methodism and Agricultural Unionism. Much use has been made of letters, questionnaires and unstructured interviews. It has been the writer's endeavour to show how and why the fortunes of the rural labourer in our chosen area became entwined with Methodism, and how this in turn helped to give birth to agricultural unionism. The study is in two parts. In the first of these, attention is focussed on some of the specific ways in which Methodism contributed to the origin of agricultural unionism by such means as providing a rudimentary education, opportunities for public speaking, leadership and organisation, or by the loan of chapel premises for meetings. In the second part, attempt has been made to illustrate the continuing impress of Methodism on the subsequent progress of the movement. Throughout, specifically Methodist phenomena have been a particular focus of attention. Such aspects as for example, Methodist conversion experience, Methodist organisation, and Methodist views with regard to the Millennium have been treated in some detail. Attention has also been given to the contemporary Methodist attitudes both to the unions themselves as well as to related matters of union policy such as Temperance or the loan of buildings.

Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This dissertation takes up the African Methodist Episcopal Church (AMEC) schism in 1946 in Namibia from the Rhenish Mission Society RMS), due to a protest against the inhumane treatment that the Nama leaders were forced to accept from the German missionaries belonging to the Rhenish Mission Society. The agitation movement of 1946 organized a church separated from the RMS which was started in response to the Africans' need for opportunities for self-expression, fuller involvement in the Church of God, and in society as a whole. It was the answer to a cry for social recognition as human beings, and the means through which a group of people started on a programme which gave them a growing sense of dignity and self respect. The underlying and longer term problems of this first schism in Namibia come out above all in the correspondence between the missionary Christiaan Spellmeyer and Petrus Jod, Markus Witbooi and Zacheus Thomas. These documents shed some light on the policy and attitude of the RMS in Namibia and in Gibeon in particular, mainly during the 1930's and early 1940's. This thesis records the significant role played by the Nama leaders to voice their grievances against the RMS. The involvement of the RMS missionaries in colonial politics has contributed to the subjugation of the black people. By concentrating their efforts on pioneering incentives in education, social care and ordination, the Nama leaders made an outstanding contribution to the establishment of AMEC in Namibia, the church which responds closely to the needs of the Nama people. This study should be of interest to those who are doing research on the history of Christian missions in Southern Africa, and in particular in Namibia. It is hoped that the findings of this study will bring a local perspective on the activities of the AMEC in Namibia, as up to the present, much available information has been written by German missionaries. A complete history of the indigenous clergy in Namibia, is unwritten. Much that would be most interesting and valuable went to the grave with those who had no possible means of transmitting it except by the uncertain and unreliable method of tradition. What made Zacheus Thomas, Markus Witbooi and Petrus Jod different from the Rhenish Mission Society's staff was the fact that they were from the IKhobesin clan, who understand and respect the culture of the Nama people. They could see and appreciate the structures of the Nama society and planned a development project from the African perspective. The researcher presents this work as a tribute to these pioneering Nama leaders whose lives and relationships are a true reflection of their Christian faith. / Thesis (Ph.D.)-University of Durban-Westville, 2003.

The devastating consequences of the HIV and AIDS epidemic are endangering many lives and shaking weak economies of the Sub-Sahara Africa. The Church of Christ in Africa has decided to join hands with other players who are seeking appropriate responses to the epidemic. The Church has an important role of providing theological understanding upon which the response should be grounded. This study explores how the Free Methodist Church in the Democratic Republic of Congo could participate in the alleviation of suffering and loss due to the HIV epidemic in the region of Kivu. The eastern part of DRC, especially the Kivu region, has experienced a severe outbreak of HIV-related diseases as the aftermath of the six-year war (1996-2002) that has destroyed economic and medical infrastructures in the territory. The recent crisis is the result of rape, which was used as a cheap weapon of war and the impoverishment of the community due to political and economic instability in the area. This study therefore draws the attention of the Free Methodist Church to the urgent need of providing care to many poor people suffering from HIV-related diseases who are unable to access treatment or purchase medicines. It suggests that the doctrine of social holiness that has been the driving force behind the involvement of the Free Methodist Church in providing social services to poor community could be used as a theological framework for its intervention. The doctrine of social holiness is expressed in extending God's love and mercy to people who live in misery and marginalized, My argument is that, in the case of the Kivu region, the doctrine of social holiness could motivate the Free Methodist Church to meet the needs of those living with HIV and AIDS. As a matter of emergency the focus could be put on providing physical and spiritual care, and also care with justice. The doctrine of social holiness could be used to mobilize the community to provide care for the needy by sharing the theological insights about human sexuality, God's love, stewardship, acceptance of the other and restoring dignity to every person created in God's image. These theological themes could be integrated in formulating a theology of HIV that could become a tool in the hands of the Free Methodist church as it ministers to people living with HIV and AIDS in Kivu. This study advocates that, even though the response of the Free Methodist Church in responding to the HIV epidemic is still timid, there are enough potentialities in the doctrine of social holiness that could be re-examined and restated in order to meet the actual needs. The doctrine of social holiness requires that every believer who had received in his/her heart the love of God by faith may share this love with others, especially with the poor and marginalized. The misery and suffering of people living with HIV and AIDS in the Kivu region presents an opportunity to the Free Methodist Church in DRC to mobilize the community towards caring for the sick. The magnitude of the epidemic requires that the Free Methodist Church uses its theological foundation as a motivating factor in networking and lobbying other stakeholders in the region and externally so that those who are abandoned without care can find care and support. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

The Methodist Church of Southern Africa (MCSA) has been plagued by a number of problems. One of this problems has been the breakaway of some of its members. Some of these members have joined other churches (Mainstream and African Indigenous Churches) and others have founded their own churches. One of the major reasons for the breakaways is what I have framed lack of "African Spirituality" in the MCSA. By "African Spirituality" I imply that the African way of life does not distinguish between sacred and secular. African spirituality includes the following component elements: Belief in one God, belief in Divinities, Believe in spirits, veneration of ancestors and practice of medicine. My research in the Thaba-Nchu area confirmed the existence of this problem in the Thaba-Nchu Methodist church. There were three categories of respondents in this research: those who left the church are: those who live between two worlds (belonging to the MCSA and attending services in the African Indigenous Churches at the same time); and those who have single membership. The first two categories, unanimously agreed that the lack African spirituality and that is why they left the church or have dual membership. Ways of addressing this problem, i.e., to remedy the situation, have been suggested by the respondents, some scholars and leaders of the MCSA. These suggestions include the following: (i) singing: use of drums, clapping of hands, etc. (ii) special Sundays for prayers of healing: the church is to use people who are gifted in this, e.g. diviners, sangomas and barapelli. (iii) symbolic things like water to be used. It is hoped that if these suggestions were implemented, the problem would be addressed and the breakaways would stop or slow down and those who have dual membership would be satisfied to stick to the Thaba-Nchu Methodist Church alone. To implement these suggestions, the "top down" communication strategy adopted by the MCSA's leadership on this and other problems has to be revised, the language used must be understandable to the ordinary people (the grassroots or the marginalised) and the material must be easily accessible to them. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1997.

In this regional study of Methodist development and societal influence throughout the period of industrialisation, recent trends in Methodist historiography at a national level are combined with the research and source material accumulated at a local level, to provide a detailed analysis of Methodist growth in Cornwall between the years 1780 and 1870. The thesis is divided loosely into three sections. In the first, four chapters outline the essential background to interpretative analysis by considering, in turn, recent historiographical developments in Methodist studies; social change in Cornwall during industrialisation; the performance of the Anglican Church in the county as represented in the Visitation Returns for 1779, (as well as historical and structural reasons for its 'failure'); and Methodist growth as expressed through available statistical indices, especially the date of formation of Methodist societies, and the 1851 Ecclesiastical Census. In the second section, one long chapter is devoted to an in-depth, county-wide analysis of Methodist growth, which considers the impact of external factors, particularly socio-economic, and internal circumstances, such as the degree of maturity of pastoral and administrative machinery, and the level of Connexional or lay control over chapel and circuit affairs, on the form and function of Methodism in nine distinct socioeconomic regions within the county. In the third section, four chapters concentrate on West Cornwall, where Methodism was strongest, in order to examine the roots of, and reasons for, the distinctively indigenous form of Methodism which developed there. On the one hand, the pastoral and administrative difficulties in exerting adequate Connexional control are considered; while on the other, an interpretation of the 'folk' functionality of revivals and of Methodism as a 'popular religion' is offered.

Women in the United Methodist Church (UMC) were officially granted full clerical rights over 50 years ago, and the church’s official stance is that women and men are to enjoy fully equal rights throughout all aspects of life and society, religious and otherwise. Despite these policies, however, women’s and men’s opportunities and experiences in professional ministry in the church remain far from equal. Women continue to be underrepresented in the leadership of the UMC, especially in more prestigious appointments and positions, and face challenges to their work, leadership, and authority throughout their ministries. In fact, national statistics from the UMC show that as of 2010, only 24.6% of the clerical leaders are women. In the Kentucky Annual Conference (KAC), the focus of the present study, women are even more sparsely represented, constituting only 13.56% of the leadership as of 2010 appointments, with few serving at larger churches and only one currently serving as a district superintendent; only four have ever served in that role in the Conference’s history. Using qualitative, semi-structured interviews, I collected data from 36 of the 118 clergy women of the 2010 Conference, including women serving in all types of positions in the Conference as well as all current and former district superintendents and many of the earliest pioneers in the KAC. The goal of this study is to understand from the perspectives of these clergy women their paths into and through ministry, the support and resistance that play such key roles in their lives and work, how their families affect and are affected by their work, and the symbols and symbolic actions that they use to claim and demonstrate the authority they have been given and to navigate some of the obstacles in their paths. In order to provide a theoretical framework for this study, I used primarily social constructionism and standpoint theory and related methods.

Thesis project (D. Min.)--Denver Seminary, 2005. / Includes bibliographical references (leaves 283-302).

Thesis (D. Min.)--Iliff School of Theology, 2006. / Includes bibliographical references (leaves 118-124).