Thesis (Ph.D.)--Indiana University, Dept. of History, 2008. / Title from PDF t.p. (viewed on May 13, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3292. Adviser: Stephen J. Stein.

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Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 1997. / Abstract and vita. Includes bibliographical references (leaves 98-109, 244).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1994. / Abstract. Includes bibliographical references (leaves 252-255).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1994. / Abstract. Includes bibliographical references (leaves 252-255).

This thesis examines the revivalist writings of Jonathan Edwards (1703-1758) and George Whitefield (1714-1770) for evidence that the Great Awakening altered their perspective on revival. It is principally based on primary sources written between 1736 and 1743. Six separate chapters explore their background, their understanding of revival, their efforts at propagating it, their techniques in managing the revival, their defense of revival, and their institutionalization of revival. Both their understandings of revival came from their own observations of the revivals that accompanied their evangelistic efforts. Their theological background, heavily influenced by Calvin, insisted that God was responsible for both conversions and revival. The thesis notes that Whitefield�s and Edwards� use of four primary techniques to propagate revival evolved as they experienced revival. Their preaching, their organization of small, religious education groups, their publishing of sermons, and their written narratives of revival all show signs of adaptation to changing circumstances. Both managed revival by using small groups and publications to guide people way from inappropriate spiritual expressions. These groups and documents also provided opportunities to educate new converts about their spiritual experiences. Edwards and Whitefield had the opportunity to clarify their understanding of revival as they defended the revival against those critics who questioned their claims about God�s role in the religious events of 1735-1743. Both institutionalized revival by interacting with the next generation of evangelical ministers and by making available their doctrines and their own experiences in their published narratives. This propensity to publish their reflections on revival allowed future generations access to their revival principles. The overriding hypothesis of this study is that Whitefield�s and Edwards� understanding of revival grew out of their involvement in revival in the eighteenth century religious revivals of colonial North America and that their revival writings and preaching were attempts to codify and transfer the lessons they had learned about revival to future generations of Christians who might, they hoped, themselves experience a God-ordained time of revival. The key conclusions of this study are that 1) Whitefield�s and Edwards� positions on revival issues developed through repeated exposures to revival, 2) Whitefield and Edwards used similar means to propagate, manage, defend, and institutionalize revival, 3) Whitefield�s sermons and journals themselves express a clear and concise theology, 4) a comparison of Whitefield�s and Edwards� theology refutes the suggestion that the lack of a uniform theology throughout the colonies negates the reality of the Great Awakening, 5) a careful study of Whitefield�s and Edwards� revival writings produces a heightened awareness of the nature of their narrative works, 6) Edwards� revival writings show a concern for worship that is too often missed in studies of his work, 7) Edwards and Whitefield were actively involved in developing, recording, and teaching the principles of authentic revival.

This thesis examines the revivalist writings of Jonathan Edwards (1703-1758) and George Whitefield (1714-1770) for evidence that the Great Awakening altered their perspective on revival. It is principally based on primary sources written between 1736 and 1743. Six separate chapters explore their background, their understanding of revival, their efforts at propagating it, their techniques in managing the revival, their defense of revival, and their institutionalization of revival. Both their understandings of revival came from their own observations of the revivals that accompanied their evangelistic efforts. Their theological background, heavily influenced by Calvin, insisted that God was responsible for both conversions and revival. The thesis notes that Whitefield�s and Edwards� use of four primary techniques to propagate revival evolved as they experienced revival. Their preaching, their organization of small, religious education groups, their publishing of sermons, and their written narratives of revival all show signs of adaptation to changing circumstances. Both managed revival by using small groups and publications to guide people way from inappropriate spiritual expressions. These groups and documents also provided opportunities to educate new converts about their spiritual experiences. Edwards and Whitefield had the opportunity to clarify their understanding of revival as they defended the revival against those critics who questioned their claims about God�s role in the religious events of 1735-1743. Both institutionalized revival by interacting with the next generation of evangelical ministers and by making available their doctrines and their own experiences in their published narratives. This propensity to publish their reflections on revival allowed future generations access to their revival principles. The overriding hypothesis of this study is that Whitefield�s and Edwards� understanding of revival grew out of their involvement in revival in the eighteenth century religious revivals of colonial North America and that their revival writings and preaching were attempts to codify and transfer the lessons they had learned about revival to future generations of Christians who might, they hoped, themselves experience a God-ordained time of revival. The key conclusions of this study are that 1) Whitefield�s and Edwards� positions on revival issues developed through repeated exposures to revival, 2) Whitefield and Edwards used similar means to propagate, manage, defend, and institutionalize revival, 3) Whitefield�s sermons and journals themselves express a clear and concise theology, 4) a comparison of Whitefield�s and Edwards� theology refutes the suggestion that the lack of a uniform theology throughout the colonies negates the reality of the Great Awakening, 5) a careful study of Whitefield�s and Edwards� revival writings produces a heightened awareness of the nature of their narrative works, 6) Edwards� revival writings show a concern for worship that is too often missed in studies of his work, 7) Edwards and Whitefield were actively involved in developing, recording, and teaching the principles of authentic revival.

This project examines the history of racism in relation to the Catholic Church. This history amounts to an indictment of the Roman Catholic Church not only as a neutral party in the historical emergence of white supremacy, but a directly linked cause of racism. First, it describes how racism emerged in its modern manifestation in three major dimensions which include the geopolitical, economic, and social. Then, it centers on two general forms of analysis, a cultural analysis, and a philosophical analysis. Drawing on insights from Liberation Theology, various themes are highlighted as they apply to the discussion of race in the U.S. as well as a condemnation of white Christianity. The key argument is that if the good of religion is community, then its opposite is the disintegration of community. In responding to this disintegration, the pastoral proposal suggests that the church's liberative work is the essential work of mission.

The purpose of this research was to describe the relationship and to compare the programming of major Christian ministries during the first decade of Christian television. A historical perspective was the method used in identifying and explaining the events and activities that constituted Christian television from 1949 to 1959. The results of the research concluded that Christian television began at a time of social trauma, unrest, and confusion in America. Competition for a viewing audience was not a factor. Leading personalities presented themselves as independent thinkers who also saw themselves as "preachers" with a strong desire to succeed. Motivation was provided by a sense of "dominion" that emerged from the Great Awakenings within the churches of America that became a driving force in the first three decades of this century.

This dissertation lays out some of the current attitudes and understandings in the Reformed Church in America in regards to the ministry of deliverance. The arguments laid out are supported by what is currently happening in deliverance ministry across the United States and in-depth interviews with Reformed Church in America pastors. Differences in how we understand the terminology involved in this ministry were also briefly looked at. Deliverance ministry within the Reformed church is hampered by issues of fear and uncertainty, lack of knowledge or understanding and issues of world view. Many RCA pastors are open to this ministry although very few have actually engaged in deliverance with a person. RCA pastors tend to lean more toward psychological answers than they do spiritual ones. / Thesis (M. Th. (Practical Theology))