Thesis (Ph. D. in Religion)--Vanderbilt University, May 2008. / Title from title screen. Includes bibliographical references.

Thesis (M. Div. Theological Studies)--Multnomah Biblical Seminary, 2006. / Includes bibliographical references (leaves 112-119).

Thesis (M. Div. Theological Studies)--Multnomah Biblical Seminary, 2006. / Includes bibliographical references (leaves 112-119).

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No description available.

This thesis examines the ministry of John Fletcher (1729-85), vicar of Madeley, Shropshire (vic. 1760-85) as a case study on the Church of England and Methodism in the eighteenth century. Studies of Fletcher have tended to focus either on his contribution to Methodist theology or on his designation as Wesley's successor as the leader of the Methodists. The parish of Madeley has been, for the most part, peripheral to Fletcher studies. The present thesis, however, has aimed to examine Fletcher in his parochial context; to study both what the parish tells us about Fletcher, but also what Fletcher tells us about the parish, and more specifically, about the church in the eighteenth century in a local context. The main argument of this thesis is that Fletcher's ministry at Madeley was representative of a variation of a pro-Anglican Methodism--localized, centred upon the parish church, and rooted in the Doctrines and Liturgy of the Church of England. Three recent publications have provided a triad for understanding Fletcher: (1) in his industrial context; (2) in his theological context; and (3), in his relationship with leaders in the Evangelical Revival. This thesis has sought to examine a fourth component: Fletcher's work as an ordained clergyman of the Church of England, that is, in his ecclesial and ministerial context. The main body of the thesis focuses on two primary aspects of Fletcher's parish ministry: his stated duties and his diligence in carrying out other responsibilities and meeting other needs which arose, including addressing the various tensions which developed during his incumbency. Fletcher's background and his call to parochial ministry as well as the religious history of Madeley are outlined first (Chapter 1). There are three chapters which examine his performance of stated duties: worship services and preaching (Chapter 2); pastoral care andeducation (Chapter 5); and confrontation of erroneous doctrine (Chapter 6). Fletcher's ministry also included a scheme of church extension, represented primarily by his development of religious societies on which other aspects of his parochial duty built (Chapter 3). His evangelicalism and commitment to his parish simultaneously raised tensions between Fletcher and his parishioners (provoked by his 'enthusiasm' or zeal), and between Fletcher and John Wesley, whose variations of Methodism had similar aims, but different models of practice. A chapter is devoted specifically to these issues (Chapter 4).Fletcher's chapel meetings formed an auxiliary arm of the church, operating as outposts throughout his parish. His parishioners considered his ministerial model a 'Methodist' one even though it was not technically part of Wesley's Connexion (other than the fact that his itinerants were guests in the parish). In all, it is the conclusion of this thesis that Fletcher's pastoral ministry represents some of the best work of Anglicanism in the eighteenth century, demonstrating that despite the manifest challenges of industrializing society, residual dissent, and competition from the church's rivals, the Establishment was not incapable of competing in the religious marketplace.

The Christian History was a pro-revivalist magazine printed in Boston from 1743-1745 during what is known as the Great Awakening. It contained accounts of revivalism written by pro-revivalist ministers from throughout the American colonies, England and Scotland. These ministers believed that the Holy Spirit was being poured out upon the land in a shower of grace, causing unprecedented numbers of people to convert to Christ. In The Christian History, pro-revivalist ministers expressed their support for the revivals and shared their experiences. Thus the magazine has typically been viewed as religious propaganda advocating a single, polemical viewpoint. However, in spite of its pro-revival stance, The Christian History contains a spectrum of ideas pertaining to theology, religious history and the controversial issues that surfaced during the Awakening. For instance, although revival supporters sought to defend the Awakening as an authentic outpouring of God's grace, they did not all agree on how to handle the revivals. When it came to the "errors of doctrine" and "disorders of practice" that surfaced during the Awakening -- things like Antinomianism, bodily manifestations and itinerancy -- Christian History ministers responded differently. Though they sought to form a more uniform policy regarding these issues and others in a pro-revival ministerial meeting, in the end their opinions and reactions were shaped by their personal experiences with the revivals. In spite of their differing views regarding errors and disorders, Christian History ministers evaluated and contextualized the revivals similarly. In their revival narratives they frequently drew upon the Bible to explain and support their pro-revival stance. Some also used historical precedents as tropes for demonstrating that aspects of revivalism were perhaps unusual, but not thoroughly new. Most, however, sought to legitimize the revivals by describing their positive social qualities. For example, they wrote how tavern-going and neighborly contentions decreased, whereas occasions for religious worship multiplied. These "good fruits" of revivalism, asserted Christian History contributors, showed that the Awakening had changed the "face" of society for the better and was therefore an authentic outpouring of God's grace.

In addition to his renowned musical output, Richard Wagner produced a logorrhoeic prose oeuvre, including a dramatic sketch of the last weeks of the life of Jesus Christ entitled Jesus von Nazareth. Though drafted in 1848-1849, it was published only posthumously, and has therefore been somewhat neglected in the otherwise voluminous Wagnerian literature. This thesis first examines the origins of Jesus von Nazareth amidst the climate of revolution wherein it was conceived, ascertaining its place within Wagner’s own internal development and amongst the radical thinkers who influenced it. While Ludwig Feuerbach has traditionally been seen as the most prominent of these, this thesis examines Wagner’s sources more broadly. The thesis then summarizes and analyzes Jesus von Nazareth itself, particularly in terms of Wagner’s use of biblical scripture. The thesis demonstrates how his not infrequent misuse thereof constitutes one way in which Wagner transmogrifies Jesus as mutable lens through which his own ideology of social revolution is reflected. It also attempts to provide a critical assessment of the relative dramatic merits of Jesus von Nazareth and looks into Wagner’s ultimate decision not to complete the work. The thesis then briefly summarizes the changes that occurred in Wagner’s mature Christological outlook subsequent to his drafting of Jesus von Nazareth, attempting to concisely demonstrate some developments beyond Wagner’s well-known encounter with the philosophy of Arthur Schopenhauer. The thesis concludes with an evaluation of how Jesus von Nazareth informed Wagner’s general religious outlook and the extent to which this worldview is a productive one.