No description available.

The study traces the efforts of English Nonconformists to provide chaplains for their adherents in the British Army. Unrecognised by the War Office, and opposed by the Church of England, the Wesleyan Methodists persisted in providing an unpaid civilian ministry until, by stages, they secured partial recognition in 1862 and 1881. The respect earned by volunteer Wesleyan civilian chaplains, who accompanied the troops on most colonial and imperial expeditions in the last quarter of the century, culminating in the Boer War, prompted the War Office in 1903 to offer them a number of commissioned chaplaincies. The Wesleyans declined the offer. Although they had earlier, and after anguished debate, accepted State payment of chaplains, they were not prepared to accept military control of them. In the Great War, Wesleyan chaplains were nevertheless obliged to accept temporary commissions. Congregationalists, Baptists, Primitive and United Methodists, through a United Board, provided another stream of chaplains. With the political help of Lloyd George, both sets of Nonconformists secured equitable treatment at the hands of the Church of England and, through an Interdenominational Committee, gained positions of considerable influence over chaplaincy policy. In the field, remarkably for the age, they joined with Presbyterians and Roman Catholics in a single chain of command. By 1918, over 500 Wesleyan and United Board commissioned chaplains were engaged. After the war, as the price of retaining their newly won standing and influence, both the Wesleyans and the United Board denominations accepted permanent commissions for their chaplains and their absorption within a unified Chaplains Department. Acceptability was secured through willingness to compromise on voluntaryism and conformity to the State.

No description available.

Thesis (Ph. D.)--Columbia University, 1918. / Vita. Bibliography: p. [175]-184.

Thesis (Ph. D.)--Columbia University, 1918. / Vita. Bibliography: p. [175]-184.

Knowledge of the characteristics of beginning students in ministerial training programs is important if those programs are to adequately prepare persons intellectually, emotionally, socially, and spiritually to be effective ministers. The purpose of this study was to answer the question: What are the important characteristics of the 1990 student population entering into the ministerial training programs of The Wesleyan Church?Sixty students who enrolled during the 1990 fall semester in programs leading to ordination in The Wesleyan Church were studied. These programs existed on the campuses of five colleges governed by the Church and six seminaries approved to provide graduate theological education for the Church's ministers.A survey instrument collected data on the students' backgrounds, attitudes, values, educational motivations, beliefs, and perspectives regarding the future. The responses of the Wesleyan ministerial students were analyzed to define the differences between students involved in different ministerial education programs of the Church and to compare their responses with national norms established by the 1989 Cooperative Institutional Research Program study which is administered annually to freshmen in American colleges and universities.Wesleyan freshmen ministerial students were older, had lower average grades in high school, and were less motivated to pursue graduate studies than students in the national study. The ability to finance their education was a major concern and they were very dependent upon government aid and borrowed money to pay for their education.The ministerial students studied had a wide variety of experiences which have had traumatic effect upon them. The students were highly motivated in their desire to help people. On most issues, they held traditional values and life style expectations which are promoted by the church. There were points at which their belief as to appropriate behavior for Christians did not characterize their own behavior. A high percentage of the students indicated they did not fully understand theological terms which are basic in church doctrine.The results from the study of Wesleyan ministerial students indicated the need for developing greater cooperation between the formal academic programs offered at the church's colleges and seminaries, and the non-formal learning opportunities which should occur through all levels of church organization. / Department of Educational Leadership

Project (D. Min.)--Trinity Evangelical Divinity School, 1991. / Abstract. Includes bibliographical references (leaves 180-182).

Akademisk avhandling--Upsala. / "Källor och litteratur", v. 1, p. [xv]-[xxxii]. Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1939. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 356-360).

<p> Despite over eight years of Christian witness, the West African country of Niger is still considered unreached by Christian missiologists. In the face of ongoing ministry challenges in Niger a new perspective is appropriate. Recent trends in missions recommend Church Planting Movements as a model for church-planting ministry in cross-cultural contexts. The church planting movements model may offer some solutions for church planting in Niger but the model tends to suffer from faulty prooftexting and inadequate theology related to the church and mission. Using theological reflection as a guiding model, church-planting-movement theology and practices are compared to John's Wesley's theology and practice. As a practical theologian, Wesley provides an example of how theological reflection can be more adequately integrated into the practice of mission. Through theological reflection and consideration for the Nigerien context, this thesis develops a church-planting ministry plan for the Free Methodist Church in Niger.</p> / Thesis / Master of Theological Studies (MTS)