Chan Chiu-yuen Lawrence. / Thesis (M.Div.)--Chinese University of Hong Kong, 2001. / Includes bibliographical references (leaves 60-65). / Abstracts in English and Chinese. / Introduction / Chapter Chapter One / Chapter A. --- Root of Pentecostalism: the Black Heritage / Chapter B. --- Transcending Race & Class / Chapter a. --- History of the Marginalized Black Slave in America / Chapter i. --- Social Context in America: Slavery & Racism / Chapter ii. --- Formation of Black church / Chapter b. --- The Outpouring of the Spirit: Transcending Race and Class / Chapter Chapter Two --- Transforming Christianity: Inculturation / Chapter a. --- The Concept of Inculturation / Chapter b. --- Worship in the Azusa Street Revival / Chapter c. --- African Heritage / Chapter d. --- Worship / Chapter e. --- Spirit Possession / Chapter Chapter Three --- Yielding Detraditionalization / Chapter a. --- Marginalization of Women in Mission / Chapter i. --- Masculine Domination of Missionary Societies / Chapter ii. --- Traditional Roles of Women / Chapter iii. --- Opposition of a Single Woman as a Missionary / Chapter iv. --- Resistance of Setting-up of Women's Board / Chapter v. --- Unjust Criticisms from Masculine Organizations / Chapter vii. --- Widow Case / Chapter b. --- Patriarchal Christian Tradition / Chapter c. --- Pentecostal Women in Mission / Chapter d. --- The Power of Holy Spirit: Detraditionalization / Conclusion / Bibliography

Part 2 of the present paper delineates the position of the Holy Spirit (respectively of pneumatology) in the history of the church! of theology in general as well as in the present missiology in particular. Some aspects in the work of the Holy Spirit which are relevant to mission are named separately and explained. Part 3 looks at the example of the revival among the Mennonites in Southern Russia around 1860. Therefore, first the early Anabaptists of the 16th century are described in their relation to the Holy Spirit. After this, the relation of the Mennonites in Russia to the Holy Spirit (mainly in the events around the revival of 1860) is depicted. Positive and negative results of the revival are shown. Part 4 combines the results of the previous parts of the paper and shows (in eight points) a wholesome and balanced way of mission and church for bapto - mennonite churches of today. / Christian Spirituality, Church History & Missiology / (M. Th. Missiology))

In 1807 the United Society of Believers in Christ’s Second Appearing (Shakers)established a society near the Gasper River in Logan County, Kentucky. The society was soon named South Union, and it lasted until 1922, the longest-lasting Shaker community west of the Appalachians. Most of the first Shaker converts in Logan County had only a few years beforehand participated in a series of evangelical Presbyterian camp meetings known collectively as the Kentucky Revival, the Revival of 1800, or the Great Revival.Though Presbyterian revivalism and Shakerism shared certain characteristics (particularl millennialism and enthusiastic forms of worship), there were many differences between them as well; Shakerism was not necessarily a logical continuation of the Great Revival. So why did so many Scots-Irish Presbyterians in south-central Kentucky convert to Shakerism? How did conversion make sense to them? And how was Shaker conversion understood by those who did not convert? Through a close reading of primary sources, this thesis attempts to answer these questions. Shaker conversion is better understood as an interaction within a community rather than as a transaction between an individual and God. The decade or so preceding the establishment of South Union—the disestablishment of state churches, the mass migration to the trans-Appalachian west, the burgeoning market economy—was, for many Scots-Irish Presbyterians, a period of social disorder. This was especially true in south-central Kentucky, where the local Presbyterian establishment was riven by schism. The Great Revival was a brief but ultimately disappointing creation of an alternate community, a way of escape from the surrounding chaos. Shakerism offered the apotheosis of that alternate community. South Union was a camp meeting that never ended. However, the denizens of south-central Kentucky who did not convert to Shakerism were quite hostile to the new sect. They understood conversion as a form of betrayal, a renunciation of a community which they still identified with. This understanding became especially clear during a divorce case involving William and Sally Boler, in which William Boler’s rights as a man and a citizen became circumspect because of his conversion to Shakerism. Since the mid-nineteenth century, Shaker conversion has become less threatening to the outside world. Indeed, the popular imagination has co-opted South Union as quintessentially American. By reclaiming the Shakers from the margins of society, popular memory has effectively erased conversion from the Shaker story. After all, Shaker conversion was never as much about belief or even practice as it was about a distinct and separate community.

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Thesis (D. Miss.)--Western Conservative Baptist Seminary, 1991. / Abstract. Includes bibliographical references (leaves 229-235).

Part 2 of the present paper delineates the position of the Holy Spirit (respectively of pneumatology) in the history of the church! of theology in general as well as in the present missiology in particular. Some aspects in the work of the Holy Spirit which are relevant to mission are named separately and explained. Part 3 looks at the example of the revival among the Mennonites in Southern Russia around 1860. Therefore, first the early Anabaptists of the 16th century are described in their relation to the Holy Spirit. After this, the relation of the Mennonites in Russia to the Holy Spirit (mainly in the events around the revival of 1860) is depicted. Positive and negative results of the revival are shown. Part 4 combines the results of the previous parts of the paper and shows (in eight points) a wholesome and balanced way of mission and church for bapto - mennonite churches of today. / Christian Spirituality, Church History and Missiology / (M. Th. Missiology))

Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: This study considers the doctrine of the forensic imputation of Christ's righteousness in both the Great Awakening and the Korean revivals through the six revivalists from the view of the Reformation doctrine oiforensic justification: Jonathan Edwards, Timothy Dwight, Sun-Ju Kil, Ik-Doo Kim, Yong-Do Lee, and Sung-Bong Lee. The key question is whether they maintain the Reformation doctrine of the forensic imputation of Christ's righteousness, affirming the sola fide-sola gratia language of the Reformers such as Martin Luther and John Calvin. The prime concern facing the six revivalists is the question of the status of humanity and the necessity of Christ's righteousness for forensic justification. It is of the utmost importance to see that justification by faith alone is fully embedded in the understanding of union with Christ. Jonathan Edwards stood firmly against any attempt to shrink God's free grace down to the size of human works in justification, following closely the Reformation doctrine of the forensic imputation of Christ's righteousness. Edwards elucidated Adamic and Christologicalforensic union in terms of divine constitution. He firmly held that through union with Christ Christ's alien righteousness is legally transferred or reckoned to the believers. Timothy Dwight, standing in a quite different tradition, rejected Edwards's notion of justification that justification is an absolute unmerited gift of God, apart from human works. Dwight affirmed neither prevenient grace nor justification in the Reformation terms of solajide, sola gratia, sola scriptura, solus Christus, sola Deo Gloria, a iustitia aliena (an alien righteousness), and a iustitia extra nos (a righteousness apart from us). By stressing the power of the human will, Sun-Ju Kil clearly thought that justification is exclusively an act of human beings. Kil's view of the act of faith alone made all the difference in imputation, connecting the wicked to the righteousness of Christ. Ik-Doo Kim also departed from the Reformation doctrine ofJorensic justification in failing to present the implications of Christ's imputed righteousness. Kim's doctrine of the power of prayer determined his view of justification. Kim's notion of repentance centered on the act of faith through prayer, which made Luther's solajide a human work or accomplishment in the imputation of Christ's righteousness. Yong-Do Lee placed his understanding of the justification of the wicked within the setting of the principle of oneness with Christ, with which he laid the foundation for the double exchange of life in his theology. Lee did not recognize a necessary connection between justification and the free grace of the sovereign God. Although Sung-Bong Lee found considerable depth in the imputation of Christ's righteousness in comparison with the three Korean revivalists, he failed effectively to distinguish between justification and sanctification. Lee's decisive proposal of union with Christ cannot be identified as the Reformation doctrine offorensic imputation. This study suggested that the five revivalists except Jonathan Edwards were unwilling to favor the Reformation doctrine offorensic justification regarding original sin, alien righteousness, union with Christ, and the forensic imputation of Christ's righteousness to the wicked. / AFRIKAANSE OPSOMMING: In hierdie studie word die forensiese siening van die leer van die regverdiging tydens die Amerikaanse Great Awakening en die Koreaanse revivals, in die teologie van Jonathan Edwards en Timothy Dwight enersyds, en Sun-Jul Kil, Ik-Doo Kim, Young- Do Lee en Sung-Bong Lee andersyds, ondersoek. 'n Kemkwessie is die vraag of hierdie opwekkingspredikers en teoloe getrou bly aan die Reformatoriese leer van die toerekening van Christus se geregtigheid soos dit tot uitdrukking kom in die aksent op solajide - sola gratia by Maartin Luther en Johannes Calvyn. Sentraal is die vraag na die staat van die mens en die noodsaaklikheid van Christus se geregtigheid vir forensiese regverdiging. Dit is van die grootste belang om te verstaan dat regverdiging deur die geloof aileen, onlosmaaklik verbonde is met die verstaan van ons eenheid met Christus. In aansluiting by die Reformatoriese leer van die forensiese toerekening van Christus se geregtigheid, verset Jonathan Edwards hom teen enige poging om deur goeie werke God se vrye genade te kompromiteer. Edwards verstaan Adamitiese en Christologiese forensiese eenheid in terme van goddelike konstitusie. Hy hou vas aan die oortuiging dat op grond van die gelowiges se eenheid met Christus, laasgenoemde se geregtigheid juridies oorgedra en toegereken word aan eersgenoemde. Timothy Dwight staan binne 'n heeltemal ander tradisie en verwerp Edward se opvatting van regverdiging as 'n totaal onverdiende gawe van God onafhanklik van menslike werke. Dwight onderskryf nog die leer van die voorafgaande genade, nog die Reformatoriese leer van die regverdiging in terme van sola jide, sola gratia, sola scriptura, solus Christus, soli Deo Gloria. Ook aanvaar hy nie die iustitia aliena (vreemde geregtigheid) en die iustitia extra nos ('n geregtigheid buite ons) me. As gevolg van sy aksent op die krag van die menslike wil is dit duidelik dat Sun-Ju-Kil regverdiging eksklusiefverstaan as 'n menslike daad. Sy siening van die daad van geloof aIleen maak 'n groot verskil deurdat die goddelose daardeur verbind word met Christus se geregtigheid. Doo-Kim wyk ook afvan die Reformatoriese leer van forensiese regverdiging aangesien hy nie daarin slaag om die implikasies van Christus se toegerekende geregtigheid uit te spel nie. Sy leer van die krag van gebed bepaal sy siening van die regverdiging. Sy opvatting van berou word gedra deur sy aksent op geloof-deur-gebed waardeur die sola fide soos geleer deur Luther, verander word in 'n menslike prestasie wat die imputasie van Christus se geregtigheid tot gevolg het. Yong-Do Lee verstaan die regverdiging van die goddelose binnne die beginsel van ons eenheid met Christus wat as basis dien vir die "dubbele ruil" in sy teologie. Hy sien nie 'n noodsaaklike relasie tussen regverdiging en die soewereine, vrye genade van God nie. Hoewel Sung-Bong Lee in vergelyking met die ander drie, heelwat diepte vind in die toerekening van Christus se geregtigheid, slaag hy nie daarin om duidelik te onderskei tussen regverdiging en heiliging nie. Sy deurslaggewende voorstel ten opsigte van die gelowiges se eenheid met Christus, kan nie vereenselwig word met die Reformatoriese leer van forensiese imputasie nie. Die gevolgtrekking van hierdie studie is dat, met die uitsondering van Jonathan Edwards, hierdie opwekkingspredikers en teoloe onwillig was om die Reformatoriese leer van die forensiese regverdiging met betrekking tot erfsonde, eenheid met Christus, en die forensiese toerekening van Christus se geregtigheid aan die sondaars, te onderskryf.

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2007. / Includes bibliographical references.

Cette thèse examine les conditions d’implantation, de diffusion et d’acclimatation du protestantisme en Chine depuis l’apparition des premières missions protestantes à nos jours. Elle retrace, dans le long terme, la manière dont les communautés ecclésiales sont devenues autonomes et ont spécifié ces critères d’autonomie. La partie la plus dynamique et porteuse d’avenir se trouve dans les Eglises de maison, fortement imprégnées de la théologie évangélique et pentecôtiste qui remonte aux faith missions du 19ème siècle, elles-mêmes issues des revivals anglo-saxons. Chaque chapitre illustre l’un des grands moments qui ont scandé l’histoire du protestantisme chinois, avec pour objectif d’intégrer ces périodes et leurs acteurs dans le mouvement global de son installation en Chine, pour montrer que la dynamique d’acculturation qui l’accompagne a pu se maintenir précisément en vertu de sa rapidité - le sort du protestantisme en Chine semble s’être joué en quelques décennies seulement. Les enchainements chronologiques (missions, processus d’autonomie, Réveils chinois, communisme et création d’une Eglise d’état, etc.) ont fait sens et ont permis au protestantisme de s’enraciner en tant que religion populaire grâce à des patriarches de l’Eglise chinoise devenus des icônes en résistant aux répressions du gouvernement communiste. La vitalité des Eglises de maison en marge de l’Eglise gouvernementale réside dans la volonté des différents réseaux d’Eglises de maison d’harmoniser leur théologie dans l’objectif d’un projet missionnaire commun à vocation transnationale. / This thesis examines the conditions of implementation, dissemination and acclimatization of Protestantism in China from the appearance of the first Protestant missions to the present. It traces, in the long run, the way the communities have become self-governing and have specified the criteria of independence. The most dynamic and promising future is in the house church movement, strongly impregnated with evangelical and Pentecostal theology dating back to the 19th century faith missions, themselves derived from Anglo-Saxon revivals. Each chapter illustrates one of the great moments that have punctuated the history of Chinese Protestantism, with the aim of integrating these periods and their actors in a global dynamic, in order to show that the protestant acculturation was realised in only several decades. The chronological sequences (missions, autonomy process, revivals, communism, creation of a state church, etc.) hastened Protestantism to take roots as a popular religion. Patriarchs of the Chinese church became icons by resisting the communist government repression. The vitality of the house church movement resides in the will of the various networks to harmonize their theology for the purpose of a transnational missionary project.

This dissertation examines Richard Owen Roberts’s (1931-) life and ministry to present his theology of revival. Chapter 1 examines the need for clarity in the topic of revival for the church today. It discusses my background in the topic area, and the process which guided the study. The chapter concludes with a discussion of the research questions explored during the research and writing process of this dissertation. Chapter 2 contains a biography of the significant points of Roberts’s life and ministry. It presents some background of the time period in which he grew up, his early childhood, conversion, call to ministry, family life, preaching and bookstore ministries, and his legacy. A personal interview provides the content and support for the chapter. Chapter 3 surveys Roberts’s published works and sermons to develop a complete theology of revival. In particular it examines his teachings on the following topics as the topic relates to revival: definitions, God, man, conversion, the church, the community, results, hindrances, and true revival. Through the study of these areas the reader is presented with a thorough examination of Roberts’s theology of revival. Chapter 4 focuses on two significant connection points that Roberts has made in his ministry in revival—repentance and history. The chapter explores how and why Roberts has made these two connections. It examines his publications and teachings on the topics to demonstrate that from Roberts’s perspective one cannot have revival without repentance. Additionally, his ministry demonstrates that the church is best equipped for revival by examining the ways in which God has moved among his people in the past. Chapter 5 demonstrates the need for Roberts’s theology of revival in the church today. It examines the shift that the church underwent in its understanding and practices of revival over the last century and a half, and it discusses how Roberts’s understanding of revival can bring helpful changes in this area. The chapter concludes with some critique of Roberts’s theology and practice of ministry. Chapter 6 concludes the dissertation with final thoughts on Roberts’s theology of revival and its impact on the church. It also includes with several areas in which further study of Roberts and revival could be undertaken by other researchers.