Thesis (D. Min.)--Nazarene Theological Seminary, 1989. / Includes bibliographical references (leaves 152-156).

Thesis (Ph.D.)--Edith Cowan University, 2006. / Submitted to the Faculty of Education and Arts. Includes bibliographical references.

Thesis (D.W.S.)--Institute for Worship Studies, 2004. / Abstract. Includes bibliographical references (leaves 205-209).

This study is a critical assessment of the degree of political consciousness of the Zimbabwean Wesleyan Methodist indigenous ministers from 1891 to 1980. It documents the nature of the domination that the Wesleyan Methodist indigenous ministers experienced. It also documents and analyses how the indigenous ministers responded to the domination. The study relies upon primary documents from the National Archives of Zimbabwe, the Methodist Connexional Archives and other private archives. Information found in these archives includes minutes of synods, minutes of quarterly meetings, minutes of conferences, ministers' personal files and many other documents. The thesis also depends on interviews and other secondary material relevant to the study. Additionally, this thesis explores the training of the indigenous ministers. It emerges that the theological training of the indigenous ministers brought about some form of political radicalism. This was strengthened by the fact that the stipends and working conditions were not attractive. This thesis argues that the indigenous ministers had no clear position with regard to the significance of African culture. They oscillated between its rejection and acceptance. When they were politically inspired they rejected African culture to embrace it when it seemed expedient to do. It is further observed that the indigenous ministers contributed immensely to the liberation struggle. Using, Of Revelation and Revolution, Peasant Consciousness, Domination and the Arts of Resistance and Savage Systems as theoretical frameworks, this thesis concludes that the level of political consciousness of the indigenous ministers increased phenomenally in the second half of the 20th century. This was because of a number of reasons including the role played by mission churches in education, the impact of the Second World War, and adherence to certain constructions of John Wesley particularly those with liberation emphasis and many more. It also emerges that, although the political consciousness of the indigenous clergy was high, quite a number of them oscillated between two poles of patriotism and expediency. Put differently, the indigenous clergy were sometimes ambivalent in terms of what they adhered to. This was particularly so in cases to do with African culture. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1994. / Abstract. Includes bibliographical references (leaves 151-153).

Thesis (M.A.)--Carleton University, 2003. / Includes bibliographical references (p. 193-205). Also available in electronic format on the Internet.

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

Thesis (D. Min.)--Trinity Evangelical Divinity School, Deerfield, Ill., 1998. / Abstract. Includes bibliographical references (leaves 250-255).

Thesis (D.W.S.)--Institute for Worship Studies, 2004. / Abstract. Includes bibliographical references (leaves 205-209).

For almost two hundred years, liberal arts colleges dominated the American system of higher education. The Wesleyan movement into education was a missionary movement to provide an education to those denied this privilege by the class prejudices of the eighteenth century. Founded by the Methodist Episcopal Church, South, Texas Wesleyan University (originally known as Polytechnic College) began in 1891 with 11 faculty members and 173 students. It has survived despite the hardships of The Depression, economic adversities, and a severe financial crisis in the 1980s. Today with 73 faculty and 1,550 students, Texas Wesleyan remains committed to its original mission that the goal of education is the development of each student to his or her greatest potential. William M. Pearce, born in the woman's dormitory of Seth Ward College in Plainview, Texas, resigned his position as executive vice-president of Texas Technological University to become the thirteenth president of Texas Wesleyan College in June 1968. Upon assuming office, Pearce realized the need to concentrate his efforts on those things in need of repair and improvement. There was no faculty organization, no tenure, no formal budget process, and Texas Wesleyan was lacking many other standards usually found in institutions of higher education. Following his grassroots philosophy, Pearce began making immediate changes. Pearce brought to the college widely used and accepted practices of college and university administration. Pearce's administrative style was autocratic yet contained a degree of participative management. His organizational structure provided avenues for faculty and student participation in college administration. His accomplishments during his 10-year administration, while not extraordinary, were necessary and added to the future health and success of Texas Wesleyan College. Without them the college would have remained in the dark ages of higher education. A reserved man, Pearce's experience, capabilities, straightforwardness, and quiet initiative were necessary for Texas Wesleyan's evolution into modern higher education. A history of the presidency of William M. Pearce is critical to understanding where Texas Wesleyan University has been, where it is now, and where it may be in the future.