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

The covenant relationship describes the unique relationship entered into between the church and ministers within the Methodist tradition. The study examines the polity, ecclesiology and doctrine of ministry, influences within the Methodist movement and the factors within the Methodist Church of Southern Africa (MCSA) which influenced the adoption of the covenantal relationship, as it is termed, in the MCSA. The experiences of ministers are researched to understand the impact of the covenantal relationship on their ministry and their wellbeing. Ezekiel, chapter 34, is analysed to discern a model of the expected roles of a shepherd to lead, feed and protect his covenant flock, roles which would be expected of the MCSA in the shepherding of their covenant ministers. By applying the Wesleyan Quadrilateral to the covenantal relationship using Scripture, tradition, reason and experience, the study concludes that the MCSA should move from a covenantal to a covenant relationship. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Made available in DSpace on 2016-08-03T12:19:28Z (GMT). No. of bitstreams: 1 Luiz Carlos.pdf: 146598 bytes, checksum: 9fd7a547bcbca96bbdbe45dfa1ce0885 (MD5) Previous issue date: 2013-06-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The text examines the social project of the Methodist Church in the neighborhood of Brás with the Bolivian immigrants. Reviews the literature on the first movements of immigrants in Brazil, with the focus at the neighborhood of Brás, the Methodist Church and its project with Bolivian immigrants. The origin of this neighborhood, its importance and its historical relationship with the migratory movements are part of the reflections. The establishment of the church and its missionary characteristics are presented before a deeper study of the social project with Bolivians. Then, it reviews the relationship between the church and the American and European immigrants who came to Brazil in the late nineteenth century. Since 1980 is initiated the phenomenon of the growth of the Bolivian immigrant presence in the central neighborhoods of São Paulo, and as a result of this presence, for about ten years the Methodist Church has been developing a project to assist socially and religiously the sons and daughters of Bolivian immigrants. For the study of this issue was done a field research and interviews to the parties responsible for the project, a couple accompanying the project since its beginning; three pastors, one of them with Bolivian origins, and four young Bolivians who participate in the project. In research, were detected facts and relevant information for a critical analysis in of the prejudices, limitations in communication, limitations in cultural integration, lack of strategic planning and other bureaucratic aspects characteristic of the internal organization of the Methodist Church. The development of the urban context of the neighborhood of Brás, the demand for social assistance by the Bolivian immigrant population and the structural limits of the church appears as new challenges to the tradition and missionary practice of the Methodist Church. / O texto analisa o projeto social da Igreja Metodista no bairro do Brás junto aos imigrantes Bolivianos. Revisa-se a literatura sobre as primeiras movimentações com imigrantes no Brasil para focar logo, o bairro do Brás, a Igreja Metodista e o projeto com imigrantes Bolivianos. A origem do bairro do Brás, sua importância e a sua relação histórica com movimentação migratória fazem parte das reflexões. O surgimento da igreja e suas características missionárias são apresentados antes de um aprofundamento no estudo do projeto social com os Bolivianos. Revisa-se a relação entre a igreja e os imigrantes americanos e europeus que chegaram ao Brasil no final do século XIX. A partir de 1980 inicia-se o fenômeno do crescimento da presença do imigrante boliviano nos bairros centrais da metrópole paulista, e como consequência desta presença, há cerca de dez anos a Igreja Metodista desenvolve o projeto visando dar assistência social e religiosa aos filhos e filhas de imigrantes Bolivianos. Para o estudo dessa questão realizou-se a pesquisa de campo e aplicação de entrevistas de questionário aos responsáveis pelo projeto, um casal que acompanha o projeto desde seu início, três pastores, sendo um deles de origem boliviana e quatro jovens Bolivianos que participam do projeto. Na pesquisa detectam-se fatos e informações relevantes para a análise critica em relação a preconceitos, limitações na comunicação, na integração cultural, falta de um planejamento estratégico entre outros aspectos burocráticos característicos da organização interna da Igreja Metodista. O desenvolvimento do contexto urbano do bairro do Brás, a procura de assistência social por parte do imigrante Boliviano e os limites estruturais da igreja aparecem como novos desafios à tradição e pratica missionária da Igreja Metodista.

Made available in DSpace on 2016-08-03T12:21:06Z (GMT). No. of bitstreams: 1 Eunice nina aguilar.pdf: 1404436 bytes, checksum: 7f0d3671f9608ee80eaa90427b10131a (MD5) Previous issue date: 2010-03-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In the midst of the rapid changes that are occurring in society and in the world, many organizations run the risk of loosing sight of their goals. The multicultural context of Bolivia has exercised a significant influence on the configuration of crises in the Evangelical Methodist Church of Bolivia, and the consequent difficulties of establishing lines of work to fulfill its mission. The objective of this dissertation is to examine the importance of the recognition of cultural diversity and adaptation of administrative procedures for the execution of the tasks of the mission of the Church in a specific context. The research presents a historical synthesis of the origin and development of the Methodist Church in Bolivia. It also analyzes the role of churches as organizations of the Third Sector. Further, the research identifies factors and conditions that can contribute to administrative management that is coherent with the mission of the churches, and that corresponds to the actual multicultural context of Bolivia.(AU) / Em meio às rápidas mudanças que acontecem na sociedade e no mundo, muitas organizações estão a caminho de perder sua finalida-de, sendo que as mais vulneráveis são as igrejas protestantes tradi-cionais. O contexto multicultural da Bolívia fez com que a Igreja E-vangélica Metodista da Bolívia experimentasse dificuldades para es-tabelecer uma linha de trabalho que a ajudasse a cumprir sua missão; por isso a pesquisa está direcionada a conscientizar sobre a impor-tância da adaptação de alguns procedimentos administrativos para as tarefas da missão. Porém, primeiro foi necessário apresentar uma síntese histórica da igreja, depois uma conscientização da importân-cia de olhar as igrejas como organizações, focalizando nossa análise nos fatores e condicionantes de sua estrutura; posteriormente foram oferecidos subsídios para uma gestão administrativa.(AU)

This work seeks to describe and analyze the origins, growth, development, and main features of what can be termed the Methodist Church in the Transvaal Area. Faith in God was the only thing that kept some Christians and Methodists in particular going during those difficult times. Despite a high price to be paid in the struggle, some church groups found it imperative to fight for human liberation as a sign of being obedient to God. This thesis specifically aims at tracing the role played by the Methodist Church in the broader society in the Eastern Transvaal and Swaziland area presently known as the Highveld and Swaziland District looking specifically at the period between 1948 to 1976. The interest is to discover out the Methodist Church's reaction to the introduction and implementation of the apartheid systems. In 1948 the National Party came to power in South Africa bringing with it the formulated policy of apartheid. Any church felt challenged and denied an opportunity to put into action gospel imperatives. During this period the Methodist Church was caught between practicing Gospel imperatives to remain true to herself and being obedient to those in authority to allow herself to be divided along racial lines. For the Methodist Church to claim to be "one and undivided" called for risking to loose properties and being a church without white membership. Interesting enough it was again in the Transvaal in Soweto on the 16th June 1976 when the black students riots marked the turning point in the struggle against apartheid. The social witness of the Methodist Church in the Transvaal during the prescribed period was met with mixed feelings depending as to which side of the fence one found yourself. / Dissertation (MA (Theology))--University of Pretoria, 2006. / Church History and Church Policy / unrestricted

This treatise represents an investigation into the coping strategies of female Zimbabwean refugees at the Central Methodist Church (CMC) in Johannesburg. The CMC in Johannesburg includes a non-profit organisation called Ray of Hope that has functioned as a provider of accommodation and emergency refuge at the church since 1997. A vast number of Zimbabweans are moving to adjacent countries as a consequence of the conflict in Zimbabwe and approximately 85 percent of the people that have sought refuge in the CMC in Johannesburg are Zimbabweans that have fled the economic and political conflict in Zimbabwe. Using an interviewing strategy of a sample of 20 female Zimbabwean refugees, conducted at the CMC, the researcher gathered data, indicating that they face various conflicts on a daily basis inside as well as outside the refugee community in the CMC in Johannesburg. An extensive literature review and researcher‟s own observations during hours spent in the refugee community have also contributed to the collection of data. The findings suggest that coping mechanisms have been adopted by the female refugees to deal with the conflicts. Analysis of data was guided by grounded theory approach which allowed key findings about coping mechanisms to surface which encouraged recommendations presented in the conclusion of the treatise.

The growth of forced migration populations - i.e. the movement of people within and across national boarders as a result of conflicts, disasters, and development policies and projects - has been a defining feature of the twentieth century and will no doubt remain with us well into the twenty-first century (Rutinwa, 2001: 13). Literature searches suggest that the ‘refugee’ constitutes the most powerful label within the forced migration discourse. Published calculations regarding the number of refugees in the world at the end of 2008, range between 15.2 million (UNHCR, 2009: 2) and 13.6 million (World Refugee Survey, 2009: 33). The refugee experience of a small representative population of these figures namely, the Zimbabwean refugees living within the Central Methodist Church (CMC) or Central Methodist Mission (CMM) refugee community, in Johannesburg city centre is the concern of this treatise. From the perspective of the conflict management scholar, the informal and formal conflict management strategies adopted among and between the CMM refugees, have been studied. Analysis of existing literature, interviews conducted with the refugees, as well as hours of experience within the refugee community, substantiate the descriptive study that follows. Guided by the grounded theory approach, research findings have emerged out of the descriptions. The research findings in turn have founded the development of the recommendations that appear in the conclusion to the treatise.

The research deals with trauma and violence as these affect women and children in the parsonage household when the clergy experience brutal attacks by parishioners. It focuses on the clergy households of the Methodist Church of Southern Africa especially within the black congregations. So, the hypothesis to this research is that the clergy, within the Methodist Church Of Southern Africa, are ‘crucified’, but no one cares for their families during these ‘crucifixions’- their well- being, feelings, anxiety and safety and security. No one listens to their stories. No one journeys with them. The only thing the church does, is to transfer the affected minister to another circuit wounded and unhealed. The question dealt with in this research is, where do the clergy go when they go through crisis situations? Do they really need pastoral care? Who cares for their families when they the clergy are the direct victims of violence or emotional attacks? Where do they find healing and counseling? For, it is the children and spouse of the clergy that are adversely affected when the clergy go through crisis, because, when one member of the family suffers, the whole body is affected. The research therefore investigates how the church, especially the MCSA has pastorally responded to the impact these ‘crucifixions’ have had on the emotions of the family members of the clergy; the extent and nature of the traumatic experiences of ministers’ families; the difficulties and problems faced by the church to address these problems and finally, make some personal recommendations to the church to effectively deal with these problems. The research concludes by suggesting a model of pastoral care that will help the church to deal with traumatic experiences of its clergy, for the obligation of the church to concern itself with suffering stems from the Bible where prophets and Jesus teach about love. This therefore, is a demonstration that it is imperative for the church to involve itself through pastoral guidance in dealing with such conflicts and its effects in the lives of ministers’ families. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / Unrestricted

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.

This study is an appraisal of African Music within the Methodist Church of Southern Africa with particular reference to the Western Cape. I develop and amplify a pilot study 4 in order to provide a model for further research into African Music in the Methodist Church of Southern Africa. The subject has a certain topical relevance. Many Churches are not only producing new hymn books but are also experimenting with new ways of communicating the gospel through music. 5 More recently, the Africanisation committee of the C.U.C. (Church Unity Commission) directed by its convenor the Rev. E. Baartman (President Elect of the Methodist Church of Southern Africa) recommended that the C.U.C. co-ordinate research into "Black theology, African liturgy and furthermore, at the Fifth Annual Symposium on Ethnomusicology, 30 August 1984 - 1 September 1984, Alain Barker reported that "while all agreed that the international perspective the Conference provided was of great value, serious debate on how the subject should be dealt with in this country was limited to a brief discussion at the end" . Some critics felt more practical involvement in African Music should have been a part of the Conference. In other words an academic assessment needs to be grounded in practice. (a) My purpose is to determine the meaning of African Music in the Methodist Church of Southern Africa, and to show that African Music is a contact point between Church and Culture, facilitating cultural liberation. (b)I have erected a framework to order the results of my research. It may be claimed that the method of approach is in many ways novel. Field work, recording and documentation on African Music in the Methodist Church of Southern Africa has to my knowledge never been published. This research is an attempt to make a start. We need to listen to Africa. As a fourth generation Methodist Minister, where else could I begin other than in the Methodist Church? As can be expected in an exploratory study, these findings point to areas which need more investigation. African Music articulates the most viable approach to respond to both the demands of the Gospel and African Culture. The aim of this study is to promote and teach people an appreciation of African Music within the broader context of the Church. (c) In the light of this, I have attempted four things: (i) African Music in the Methodist Church of Southern Africa is located in its broader African context by an examination of the roots of the Church within the Protestant tradition. (ii) Oral evidence was collected as a basis for critical reflection. (iii) A critical reflection is undertaken on some of the issues implicit in the words and music. (iv) An attempt is made to suggest ways and means of developing African Music within the life of the Church.