Thesis (Ph. D.)--University of Texas at Austin, 2008. / Vita. Includes bibliographical references.

Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 2005. / Abstract and vita. Includes the 3rd draft of: "Wake up and smell the coffee, you are standing on holy grounds" (leaves 123-164). Includes bibliographical references (leaves 165-167).

Thesis (D. Min.)--Boston University, 2002. / Abstract. Date on title page differs from degree date. Degree awarded, 2002. Includes bibliographical references (leaves 147-[152].

Thesis (D. Min.)--Erskine Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 113-116).

Thesis (Ph.D.)--Memorial University of Newfoundland, 2004. / Bibliography: leaves.316-334.

Thesis (D. Min.)--Erskine Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 113-116).

This dissertation offers a comparison of Wesley's eighteenth century Revival and the Korean revival movement in the view of the revival and social reform. Wesley's revival movement is evaluated as not only the restoration of religious circles but pan-national revival movement based on Bible. He favoured the total reformation of society, which was against of the spirit of the Bible at that time. One of the most representative things was the antislavery movement. Also, what made him outstanding in the history of church was his organization ability for the converted. The so-called meeting of united religious society, class, selected society and band made by him become one of the things most representative of contemporary Methodism. In the case of the Korean Church, The Great Revival of 1907 was the landmark of Christian history in Korea. With this epoch-making event in the lead, the continuous waves of revival have been produced in Korea until now. However, the Korean revival movement began in various cultural areas of Buddhism, Confucianism and shamanism. It was also accomplished in, a short time. Therefore, it was faced diverse problems. In comparison with Wesley's revival, the Korean Church lacked a consistent concern for the larger community in which they live. She must be concerned about the deeper needs of society. For the sake of this concern, she must succeed in beating the following two things: the 'Individual church First' and 'Dualism.' The former is the worst enemy not to display to her ability in the Korean society to the full. The latter separating the spiritual from the secular, also played an important role in not taking her prophetic responsibility to warn the state of its injustice. However, the positive utilization of the laity as ministerial partners is a key factor in terms of renewals of the Korean Church in the second century of mission. / Dissertation (MA (Theology))--University of Pretoria, 2006. / Church History and Church Policy / unrestricted

From introduction: The intention of this thesis is to develop a model for multi-cultural ministry, and, in so doing, to enable Trinity Methodist Church, Charles Street, Bloemfontein to provide a comprehensive and meaningful ministry to all people, one that is not limited by the constraints of language and culture but which transcends them. The fact that Trinity is a Methodist Church means that I will be establishing the "Model for Multi-Cultural Ministry" firmly within Wesleyan theology. South Africa has undergone far-reaching political change since the general elections of April 1994. This political transformation has emphasised a need for the bringing together of people across the barriers of race, culture and religion. In this thesis I will be focusing my attention on the latter - the realm of religion - and specifically that of Christianity. Furthermore, I will be restricting my attention to a specific congregation within the denomination of Methodism, within the religion of Christianity, namely Trinity Methodist Church, Charles Street, Bloemfontein'. The "Model for MultiCultural Ministry" developed in this thesis will therefore be 'congregation specific'. The Methodist ChurcQ of Southern Africa2 proclaims itself to be a Church "one and undivided" (Minutes: 1980: 65: para l(a) ), where people from all racial groups can worship God together in a meaningful way. In many respects this is not the case. The years of political pressure that the (MCSA) has endured, in particular the years of legislated Apartheid (1948-1989), ensured that existing divisions between the Methodist congregations became entrenched along racial, cultural and religious lines (Thompson: 1990: 187ff). The Group Areas Act (1950) is but one such example where the National Party Government "divided urban areas into zones where members of one specified race alone could live and work" (Thompson: 1990: 194). The homeland policy (implemented from 1963, but legislated from 1971 in the Bantu Homelands Constitution Act).

The views of Edwards and Wesley regarding the sovereignty of God present a puzzle. On the face of things, both were successful evangelists while both held contrary doctrines of sovereignty. Does this mean that the doctrine of sovereignty is irrelevant? This thesis argues that the doctrine of sovereignty is crucial in evangelism and revival, and that the views of Edwards and Wesley regarding the sovereignity of God were in fact very similar. A useful framework for showing this is the Five Points of Calvinism, as well as the doctrines of justification by faith and the omnipotence of God.

This thesis examines four tracts authored by three Christian Identity rhetors. The study argues that these rhetors employ elements of the narrative paradigm to spread their own brand of hate-based theology. This study employs a method of narrative criticism as outlined by Foss ( 1996) in examining Howard B. Rand's "Who Crucified Jesus?" and "The Verdict of Time"; Wesley A. Swift's "Who Crucified Christ?"; and Sheldon Emry's "Who Killed Christ?" Howard B. Rand was the leader of the Anglo-Saxon Federation of America during the 1930s, an organization which was the forerunner of the contemporary Christian Identity movement. Wesley A. Swift was a major leader of Christian Identity during the late 1940s through the 1960s.