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This essay is an attempt to evaluate the methods of evangelism used by John Wesley during the course of his long ministry in the eighteenth century. Wesley's methods are important, since by their use he exercised a remarkable influence upon the religious and social life of eighteenth-century England. They have a continuing importance, too, for a Church that wants to carry out her Lord's "Great Commission" effectively. In the history of the Church Wesley stands in the front rank of those who have significantly carried forward the mission of the Church. Therefore we do well to pause and learn what we can from his example and experience. Intro., p. 1.

This thesis considers the rapidly growing problems of poverty and urbanisation, especially in the contemporary South African context. It suggests that Christian churches, especially those in the Wesleyan tradition, have a special contribution to make concerning poverty and urbanisation. John Wesley was at the centre of the Evangelical Revival in England in the eighteenth century as well as the emerging Methodist movement. Besides his roles of preaching and organising, he made significant advances in caring for the poor as well as changing attitudes towards the poor. There is an examination of Wesley's social ethics and how this resulted in empowering the poor. Case studies of three very different churches within the Wesleyan tradition are examined. One is in the inner city of Pietermaritzburg, one in an informal settlement near Johannesburg and one in a middle class suburb in Cape Town. The particular focus is on methods used by each to provide low cost housing in their communities. Theoretical models of urban mission for the church in the city are examined. The contemporary context and assumptions of poverty are analysed together with Wesley's social ethics, and his critique ofthe dangers of wealth and riches. The basic thesis ofthis study is that the Christian social ethics of Wesley are relevant and applicable in congregations with the will to empower the poor. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2001.

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 item was digitized by the Internet Archive. Thesis (M.A.)--Boston University / https://archive.org/details/acomparisonofrel00arms

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).