Thesis (M.A.)--Wheaton College Graduate School, Wheaton, IL, 2004. / Abstract. Includes bibliographical references (leaves 102-107).

Thesis (M. Div.)--Emmanuel School of Religion, 2005. / Vita. Includes bibliographical references (leaves 78-84).

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

The British Unitarians, a "sect everywhere spoken against" said Joseph Priestley, were a small, highly educated, financially respectable, politically aggressive and articulate denomination, which exerted an influence far beyond what their numbers ordinarily would command. They possessed an unbounded enthusiasm for reform and took part in almost every movement for social justice, one of which was particularly attractive to them the antislavery movement. Sadly, much of what they wrote and tried to accomplish has been ignored by scholars. This study is the story of their involvement in the thirty years war against the "master sin of the world" andndash; American slavery. In eight chapters, the thesis focuses on the antislavery writings opinions, and contributions of the British Unitarians, particularly a group of abolitionist stalwarts called Garrisonians. It also describes their racial views as revealed in their writings and in their conduct towards black people; and it describes their attitudes towards the American Civil War. The thesis is based on extensive manuscript, pamphlet, and periodical material, much of which has not been previously utilized in historical and religious monographs. The thesis makes several observations. The British Unitarians in their antislavery activity were devoted to the common welfare of the human race, to racial tolerance, and to participation in reform as an ecumenical endeavor. Their motivations for antislavery reform in particular, and reform in general, arose out of a liberal theology which sought to prove its moral superiority; a minority status and consciousness which sought acceptance; a strange and surprising evangelical warmth (typical of only some Unitarians and alien to the denomination as a body) that fired an emotive drive against social evils; a capitalist ideology that believed in a liberating progress; a political philosophy that favored freedom, honesty, and benevolence in government; a nationalism within an internationalism that proclaimed England's manifest destiny to be the protection and encouragement of human liberty at home and abroad; and a familial attachment to the members of their faith and reformers of their persuasion that was mutually supportive and rewarding. This study seeks to prove that the nineteenth century Unitarians are worthy of scholarly investigation and analysis, and suggests that the study of their motivation, commitment, vitality, and perseverance in the fight against American slavery can enhance our understanding of the role of religion in reform.

This work aims to understand human moral psychology under modern liberalism by analyzing the mature work of philosopher Friedrich Nietzsche. I seek to understand and evaluate Nietzsche's claim that liberalism, rather than being an overturning of slave morality, is an extension of the slave morality present in both Judaism and Christianity. To ground Nietzsche's critique of liberalism theoretically, I begin by analyzing his "master" and "slave" concepts. With these concepts clarified, I then apply them to Nietzsche's history by following his path from Judaism to liberalism and beyond--to his "last man" and Übermensch. I find that Nietzsche views history as a series of overcomings wherein a given mode of power maintenance runs counter to the means by which power was initially attained. Liberalism, as the precursor and herald of the "last man," threatens the end of overcoming and therefore compromises the future of human valuation and meaning.

The relationship between Texas Baptists and slavery is studied with an emphasis on the official statements made about the institution in denominational sources combined with a statistical analysis of the extent of slaveholding among Baptists. A data list of over 5,000 names was pared to 1100 names of Baptists in Texas prior to 1865 and then cross-referenced on slaveownership through the use of federal censuses and county tax rolls. Although Texas Baptists participated economically in the slave system, they always maintained that blacks were children of God worthy of religious instruction and salvation. The result of these disparate views was a paradox between treating slaves as chattels while welcoming them into mixed congregations and allowing them some measure of activity within those bodies. Attitudes expressed by white Baptists during the antebellum period were continued into the post-war years as well. Meanwhile, African-American Baptists gradually withdrew from white dominated congregations, forming their own local, regional, and state organizations. In the end, whites had no choice but to accept the new-found status of the Freedmen, cooperating with black institutions on occasion. Major sources for this study include church, associational, and state Baptist minutes; county and denominational histories; and government documents. The four appendices list associations, churches, and counties with extant records. Finally, private accounts of former slaves provide valuable insight into the interaction between white and black Baptists.

This dissertation seeks to answer the question, what light does the ministry of William T. Brantly shed for understanding the breakup of the Triennial Convention? The dissertation argues that Brantly's longtime mission of uniting Christians in useful effort for a moral revolution exemplified the early vision of the Triennial Convention and that his inability as a Southerner to maintain this mission nationally among Baptists indicated grave disunity within the Convention as early as 1837. After chapter I introduces Brantly in light of current historiography, the dissertation consists of three parts--early history, theology, and later history. In the first part, encompassing the chapters 2 through 4, Brantly's personal mission is defined in the early South, illustrated in his first two Southern ministries, and climaxes in his efforts in Philadelphia. Two mentors and the death of his first wife influenced his personal mission. Two pastorates illustrated his twofold goal of organizing Baptists for missions and ministerial education. In Philadelphia, Brantly attained peace at First Baptist Church and then embodied his ideals in the formation of the Central Union Association. The formation of this new association in contradistinction to the venerable Philadelphia Association raises the question of heresy in doctrine and innovation in practice. These concerns lead into the second part--a theological examination of Brantly's thought. Chapters 5 and 6 examine his views on Calvinism and the authority of Scripture. Chapters 7 and 8 explore his justification of revivalistic new measures and benevolent societies. Chapters 9 and 10 demonstrate that Brandy's idea of evangelical unity possessed a denominational identity, a doctrinal boundary, and an even greater emphasis on active benevolence. The third part examines Brantly within the Triennial Convention. Chapter 11 discusses the Convention's transitional period (1826-1835), when sectionalism risked disunity, but compromise and silence nullified political strife and British interference. Chapters 12 and 13 examine the sectional and sectarian causes behind the visible disunity of the great Bible Convention of 1837. Brantly's stand for evangelical unity and subsequent defeat indicated grave disunity eight years before the Convention broke up. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.