Thesis (Ph. D.)--Georgia State University, 1985. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 475-526).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, Charlotte, NC, 2001. / Includes abstract and vita. Includes bibliographical references (leaves 250-276).

The subject of this thesis is the nature of Christian transformation as understood through the process of discipleship in the Wesleyan tradition and United Methodism in particular. A basic premise is that contemporary discipleship efforts are perceived as ineffective in spite of the numerous strategies that exist within the field of Christian education. The contention of this thesis is that the current situation is rooted in a failure to address the holistic and integrated nature of Christian transformation, which from a Wesleyan perspective is understood as the process of sanctification. This thesis explores a more holistic vision for discipleship, drawing upon methodology proposed by Richard Osmer to do theological reflection as it engages Wesleyan theology and transformative learning theory (TLT), a contemporary adult educational theory. The result is a contribution to the field of Christian education that has implications for disciple making ministries in the local congregation. Alasdair MacIntyre's theory of practice is developed as a means of accounting for the present incoherence within discipleship ministries, and to resource the development of a more holistic approach to the process of Wesleyan discipleship. As a result, discipleship is conceived of as a single complex practice comprised of four inseparably related and integrally connected dimensions: virtues, disciplines, ethos and telos. The theoretical framework also provides insight into contemporary discipleship efforts by systematically isolating each component and investigating the particular emphasis that is stressed, thus truncating the practice of discipleship. Putting this framework into conversation with TLT provides a way for theological reflection that can broker a cross-disciplinary dialogue between TLT and Wesleyan discipleship. The resulting discourse discerns which relevant aspects of TLT can be appropriated within a Wesleyan context and how TLT contributes to the field of Christian education. Contributions that Wesleyan discipleship can make to the field of TLT are also explored. The thesis develops an educational theory that views discipleship as a single coherent complex practice that is consistent with the process of sanctification in the Wesleyan tradition. Such a theory overcomes the current situation that results in isolating various discipleship efforts by prompting the field of Christian education to consider discipleship as sanctification that transforms persons and their contexts in holistic ways.

The growth of popular protestantism and the increased demands of Irish Catholicism were two nineteenth century developments which would not take place without conflict. The high Churchmanship and Toryism of Wesley coupled with Methodist experiences in Ireland ensured that Wesleyans would not support concessions to the Irish Catholics. The remarkable numerical growth of Methodism in England only highlighted its apparent failure in Ireland when confronted by a surprisingly resilient Catholicism. Most religious and social conflicts have political ramifications and this one was no exception. Battle lines were dram over three important questions. Were Roman Catholics entitled to the same political, rights as everyone else? What were the relative responsibilities of Church and State in the provision of education? What was to be the fate of protestantism in Ireland when it was in such a hopeless minority? In all of these questions Methodism and Roman Catholicism found themselves on completely opposite sides. As with later non-conformists the Wesleyans could not accept that what was theologically and morally wrong could ever be politically right. In response the Irish Catholics could appeal to the government for change in a country where the religion of the majority was politically and socially in subjection to the religion of the minority. Methodism's allies were the Established Church and the Tory party, and both let them down. In the disappointment of political failure over the Maynooth Bill the Wesleyans reaffirmed their belief in religious methods by participating in the Evangelical Alliance. In spite of short term successes Methodism's political objectives were not achieved and participation in public affairs often produced connexional disharmony.

Cornerstone is a United Methodist congregation in Coweta County, Georgia, with a desire to reach its changing community, but which has stagnated recently in doing so. This project thesis builds upon Carol Dweck’s mindset research, which emphasizes an intermediate step between the desire to reach a goal and the realization of that goal breaking the hold of a fixed mindset by introducing key aspects of a growth mindset. This thesis articulates and analyzes the design of a curriculum for lay leaders implemented at Cornerstone that develops this new mindset so that the church can reconnect more fully with its community.

The name James Cameron is not a familiar one. Despite being one of the missionary pioneers of Methodism in southern Africa, serving for more than forty-six years in various districts and being elected as chairman of two of these districts, very few people have ever heard of James Cameron. Barnabas Shaw says of Cameron that he "excelled in preaching the great truths of the gospel, and applying them to the heart of sinners".¹ Whiteside describes Cameron as a "remarkable man ... well read in most things".² W.B. Boyce pays Cameron an even greater tribute: In my day, as a preacher and as a theologian, he was unequalled in South Africa; and I do not think that he was second in these respects to any of his brethren in England.³ Notwithstanding the high esteem in which he was held by prominent peers, Cameron is mentioned only in passing in a few secondary sources, and to date has not been the subject of academic research. The reason for this is not clear. He was well educated, read and wrote extensively, and most of his correspondence has been preserved. Cameron's Journal is very well written, containing some beautiful poetic sections. It is a personal record of a missionary coping with peculiar and difficult circumstances, and a record of how determination, courage and faith enabled Cameron to overcome seemingly insurmountable difficulties. Cameron's recording of his struggles help fill out our understanding of missionaries and their tasks and problems in the nineteenth century. I believe that so important a figure in South African Methodism should be examined and deserves a definitive study. The aim of this thesis has been to provide a reference to his work in the western Cape, possibly to form a basis for closer historical scrutiny. ¹ Shaw 1840:232 ² Whiteside 1906:374 ³ Boyce 1874:179-80.

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“The power of sex to dominate and the ability of power to obtain sex in order to dominate” is at the crux of the researchers’ investigation. The researcher problematizes the usage of power for the attainment of sexual favours. At the heart of this research is the question, what is at the root of the exploitation and “sexifying” of power by either the granter or the recipients of sexual favours. The researcher utilises various lenses in exploring the research problem. Such lenses include a social lens which zooms in at the social power possessed by men over women in society and a theological lens which zooms in on the domination of men over women in scripture. In an attempt to explore the subject at hand, the author explores the role of patriarchy, unequal opportunities between men and women and poverty as some of the primary proponents for those who offer themselves as sex objects to those in power. In most cases, it is women who are at the suffering end of poverty; it is also women who are forced to use their bodies for sex, this, therefore, means that women are doubly oppressed. Part of the socialised “sexual oppression” of women is the notion that women were created for marriage, work, labour and the pleasure of men. Anthropologically, men and women are the crown of creation and are worthy of dignity. It is, therefore, a necessity for women to reclaim their dignity. The researcher is aware of the complex nature of sex which varies from negative to positive experiences depending on the individual. In a society that views sex as a commodity and is permissive in its perception of sex, in a society that has a high rate of pornography, swinging and swapping. The researcher probes the “humanising” of sex so that it is not just a physical activity but an intimate act of love and affection. The principles for the above involves viewing sex as personal and relational; sex as exclusive and unique; sex as fruitful and productive; sex and selfless and sacrificial and an acknowledgement of sex as multi-dimensional. Though the writer comes from a religious background and is the Wesleyan tradition, though she converses with a faith community in Eersterust as part of her quantitative research; she does not evade confronting the reality of the bible as a document flawed with patriarchy, clothed in culture and set in a particular context. The author who is Wesleyan draws from this rich heritage and compares the times of John Wesley which were characterised by, “Champagne, dice or a neighbour’s spouse” to the South African context. She utilises the Wesleyan quadrilateral to draw these parallels. All these findings led the author to the conclusion that conversations, training, safe space and capacitating of those in power, those abusing power, those attracted to power must be held for the restoration of human dignity with particular reference to women. The church remains a powerful and efficient platform for the above. The Church can no longer evade her role in rectifying the damage caused by patriarchy as assumedly condoned by the bible. The church can no longer evader her role in the restoration of human dignity. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

For Anglicans and Presbyterians, the Revolutionary War had proven the "faithless" character of the American nation. The American Methodist focus on individualism, exciting and loud worship, lack of educated clergy, enthusiasm, and perceived adherence to the Republican ideas dominant in the culture of the United States were viewed as antithetical to the more British focus on social responsibility, sober teaching, and adherence to the British king and constitution. With the 1812 declaration of war, the churches with stronger transatlantic connections were presented with powerful proof that their suspicions were based in reality and that the need to expel the faithless national foe of America from British soil coincided with the clerical need to expel the faithless doctrines of the Methodists as well. Whether critiquing the United States or the frontier religion that was deemed too similar in its teachings and practice, the Anglicans, Presbyterians and- to a lesser extent-Wesleyan Methodists were constructing a ignore British version of British North American culture in order to combat what they perceived to be the growing threat of faithless, American values. These arguments found their impetus in the mixed composition of colonial inhabitants, the dubious loyalties of the American-born farmers in Upper Canada, and the events of the War of 1812. In order to unite such disparate peoples, the clergy defined and celebrated England's Christian character to demonstrate to that fragmented and diverse collection of inhabitants the benefits of being loyal subjects of God's empire rather than foolish citizens of a faithless nation. / Thesis / Doctor of Philosophy (PhD)

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