William Watters was American Methodism's first itinerant preacher born in America. Although raised in an Anglican home, Watters was converted under the preaching and influence of Methodist preachers and soon became a class leader. At the invitation of Robert Williams, one of John Wesley's earliest workers in America, Watters embarked on his first itinerant preaching journey to the southeastern region of Virginia in October 1772. Watters quickly rose to prominence in the budding Methodist movement as a preacher and leader and was appointed to his first circuit at the 1773 Conference. As the Revolutionary War against Britain grew more intense Wesley's missionaries left the country or went into hiding. As a result Watters became a significant leader of Methodism, which included becoming the first American Methodist to chair a Methodist Conference in 1778. In the late 1770's the growing problem of limited access to the ordinances of baptism and communion came to a head with Methodists in Virginia and North Carolina ordaining themselves so that they could administer the ordinances. This created a split in American Methodism since preachers north of Virginia disagreed with these actions. In 1779 and 1780 the split was even more evident, with two separate annual conferences meeting. William Watters was the only preacher determined not to allow American Methodism to suffer irreparable damage from the schism. His proactive peacemaking efforts resulted in the reunification of the movement that met in a united Conference in 1781. Watters gave America Methodism fifty years of distinguished service as an itinerant preacher, a local pastor, trustee and benefactor. Health took William Watters off the punishing circuits but it could never keep him from serving the Lord through American Methodism. / Christian Spirituality, Church History and Missiology / D.Th.(Church History)

Made available in DSpace on 2016-08-03T12:21:06Z (GMT). No. of bitstreams: 1 Jorge Schutz.pdf: 2030694 bytes, checksum: 8363aeb1189d96b55f2d1c40572723a5 (MD5) Previous issue date: 2010-03-12 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The population in street situation is an urban phenomenon, currently aggravated by aspects of social, economic, cultural nature which gathers people together regardless of age, ethnicity, educational level and gender, in social exclusion situation, prevented from income and supplying of their vital, cultural and social needs. In the condition of exceeding population, they face obstacles to the development of their intellectual, biological and cultural capabilities; to the fairness in guaranteeing civil, political and social rights; to the quality of life in harmony and well-being, aim of human beings and to the utter fulfillment of their citizenship. The Methodist Community of Street People - CMPR has found its space at the beginning of the 1990s, while the Town Hall of São Paulo, in the turn of Mayor Luiza Erundina, promoted through the Social Well Being Municipal Office, the census to know who was, how was living and how the street population in the city of São Paulo was perceived. In this context, the Korean Ebenezer Methodist Church every Sunday offered assistance to the population serving bread, coffee and milk, and chocolate milk in the region of Dom Pedro II Park. It was established the partnership for the creation of CMPR through the awakening of public power and the participation of the Korean Methodist Church through the Korean Cafe. It was fundamental the willingness of Bishops Nelson Campos Leite and Geoval Jacinto da Silva, both from the Third Ecclesiastical Region of the Methodist Church, who started the work using the institution of philanthropic nature of the Methodist Church, the AMAS Social Assistance Methodist Association. Thus, with headquarters in Bridge Pedroso and due to geographical proximity, the CMPR linked itself to the AMAS from the Methodist Cathedral of São Paulo, acting in three dimensions: (1) creation of Co-Existence House, (2) Sheltering in the winter period; (3) Creation of the Hostel. The Action Plan designed by CMPR that consolidated the creation of the Hostel, dates from the transition 1994/95 and it had as its basis the Social Creed, the Plan for the Life and Mission of the Methodist Church and the Action Plan forwarded to the City Hall, in the light of the social aspect of the Methodist movement from John Wesley, establishing that the overall goal of CMPR would be the redemption of the citizenship of the people who constitute the street people. In this dimension, the thesis is structured into five chapters, included field research that has been conducted with employees and former employees of CMPR, with the objective of gathering contents to analyse the pastoral actions of the CMPR from the perspective of religious praxis, considering the philosophical and educational.(AU) / A população em situação de rua é um fenômeno urbano, agravado na contemporaneidade por fatores de ordem social, econômica, cultural que agrupa pessoas independentemente da idade, etnia, grau de instrução e gênero, em situação de exclusão social, impedidos à renda e suprimento de suas necessidades vitais, culturais e sociais. Na condição de população sobrante, enfrenta obstáculos ao desenvolvimento de suas capacidades intelectuais, biológicas e culturais; à equidade de garantia de direitos civis, políticos e sociais; à qualidade de vida em harmonia e bem-estar objetivo dos seres humanos; e ao exercício pleno de sua cidadania. A Comunidade Metodista do Povo de Rua - CMPR encontrou o seu espaço no início da década de noventa, ao tempo em que a Prefeitura Municipal de São Paulo, na Legislatura da Prefeita Luíza Erundina, promoveu, através da Secretaria Municipal de Bem-Estar social, o censo para conhecer quem era, como vivia e como era vista a população de rua na cidade de São Paulo. Neste contexto, a Igreja Metodista Coreana Ebenezer oferecia à população uma assistência dominical servindo pão, café com leite e achocolatado na região do Parque Dom Pedro II. Sagrou-se a parceria para a criação da CMPR através do despertar do poder público e da participação da Igreja Metodista Coreana através do Café do Coreano. Foi fundamental a disposição dos Bispos Nelson Campos Leite e Geoval Jacinto da Silva, ambos da Terceira Região Eclesiástica da Igreja Metodista, que iniciaram os trabalhos utilizando a instituição de caráter filantrópico da Igreja Metodista, a AMAS Associação Metodista de Assistência Social. Assim, com sede no Viaduto Pedroso e, por proximidade geográfica, a CMPR vinculou-se a AMAS da Catedral Metodista de São Paulo, atuando em três dimensões: (1) criação da Casa de Convivência, (2) abrigamento no período do inverno; (3) Criação do albergue. O Plano de Ação elaborado pela CMPR que consagrou a criação do Albergue, data da transição 1994/95 e teve como base o Credo Social, o Plano para Vida e Missão da Igreja Metodista e o Plano de Ação encaminhado à Prefeitura, à luz da vertente social do movimento Metodista a partir de João Wesley, estabelecendo que o objetivo geral da CMPR fosse o resgate da cidadania das pessoas que constituem a população de rua. Nesta dimensão, a tese está estruturada em cinco capítulos, inclusa pesquisa de campo que foi aplicada a funcionários e ex-funcionários da CMPR, com objetivo de reunir conteúdos para se analisar as ações pastorais da CMPR na perspectiva da Práxis religiosa, considerando a Práxis filosófica e educacional, a fim de perceber se as ações pastorais são ações criadoras, reflexivas, libertadoras e radicais, e se promovem por meio da CMPR o resgate da cidadania em população de rua na cidade de São Paulo.(AU)

Esta dissertação é realizada com o intuito de reconhecer e trazer à luz a história de mulheres metodistas, engajadas na ação social da Igreja, no Rio Grande do Sul, especificamente na cidade de Viamão. Esta história é retratada através do envolvimento das mulheres que participaram deste projeto nas ações propostas pela Casa Suzana Wesley, entre os anos de 1994 a 2003, e a sua inter-relação com o Estatuto da Criança e do Adolescente. O conceito de cidadania e diaconia é trabalhado a partir das experiências das mulheres metodistas e sua relação com o compromisso social, decodificada do documento Plano para a Vida e a Missão da Igreja Metodista. A metodologia empregada neste trabalho é a hermenêutica crítica feminista, particularmente a categoria da suspeita e o instrumental analítico de gênero. / This thesis is carried out with the intention of recognizing and bringing to light the history of Methodist women involved in social action of the church in Rio Grande do Sul, specifically in the city of Viamão. This history is portrayed through the involvement of the women who participated in this project in the activities proposed by the Suzana Wesley House between the years of 1994 and 2003 and their interrelationship with the Statute of Children and Adolescents. The concept of citizenship and diaconate is dealt with through the experiences of Methodist women and their relation with social commitment, decodified from the document Plan for the Life and Mission of the Methodist Church. The methodology used in this study is feminist critical hermeneutics, particularly the category of suspect and the analytical instrument of gender.

Preface: William Shaw was undoubtedly one of the greatest of the missionary pioneers to work in southern Africa and it is strange that up until now there has been no major research into his time spent in the Cape Colony and beyond. Apart from his own work, The Story of My Mission, and the Memoir of the Rev. William Shaw by William Boyce, published in 1874, there was nothing devoted exclusively to Shaw until Mrs Celia Sadler published extracts from his letters and journals in Never a Young Man, in 1967. Scholars have examined aspects of Shaw's career in a number of theses, articles and books, but, unlike the attention paid to Dr John Philip, William Shaw has never been the subject of close historical scrutiny. This has, most probably, been attributable to the unfortunate gap in the Shaw correspondence from the late 1830's to the 1850's, but, despite this, I have felt that so important a figure in southern African historiography - both ecclesiastical and secular - should be examined regardless of the lacunae which there might be. When - and if - the missing pieces ever come to light, then the time for the definitive study will have arrived, but until such time there is, most decidedly, a need for what we do have access to, to be sifted and placed in historical context. This is what this thesis has attempted to do with specific reference to his work in the Eastern Cape. As General Superintendent of Wesleyan mission work in "South Eastern Africa", Shaw also had oversight of work in the Bechuana country, but that lies outside the scope of this thesis and requires independent examination. Shaw wrote of the work of the missionary - with his own work firmly in mind, " ... I am fully satisfied ... that wherever there is a British colony in juxtaposition with heathen tribes, or natives, it will be our wisdom to provide for the spiritual wants of the Colonists, while at the same time we ought not to neglect taking earnest measures for the conversion of the heathen."¹ Such an approach made Wesleyan endeavours almost unique in mission history. The proponent of such uniqueness requires a sympathetic yet not hagiographical appraisal. This thesis seeks to accomplish just that. ¹ The Story of My Mission p. 213.

The purpose of this research project was to determine an appropriate intervention to assist in bringing transformation to the poverty-stricken community of Langa, Cape Town, South Africa. Intense poverty is a fact of life for almost 3 billion people in the world, a figure which includes approximately 50 per cent of the South African population. The Bible gives clear instruction mandating care for ‘the poor’. Therefore, those claiming to follow the teaching of Scripture must make poverty alleviation a priority. Phambili ngeThemba began as an intervention in the Langa Township community to discover ways to engage with issues around poverty. Research facilitated by Learn to Earn, a non-profit organization offering skills training and job creation, was done to understand if individual and community development was necessary and, if so, how it could be structured as a method to alleviate poverty in the Langa Community. Both quantitative and qualitative research was undertaken. Through random proportionate sampling in a thorough needs analysis of the businesses in and around Langa, the ideal character qualities desired by local business for the workforce were elicited. These were traits that could be developed in unemployed people. Use of basic questionnaires and oral feedback by three selected focus groups comprised of Langa residents enabled evaluation of local human service resources and identification of the felt needs in the community. The Priority Index (P-Index) research technique distinguished between the actual needs of the community and their perceived needs or wants. The results became the training foundation for the Zanokhanyo Training and Resource Centre, providing holistic development for the unemployed to equip them for placement in the workforce. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / unrestricted

The thesis demonstrates that the first Methodists missionaries to their arrival in Mulungwishi, unlikely did not penetrate the culture of the Bemba people and merely rejected everything that they could not understand because it was considered as heathen. As result, the missionaries’ contempt of the Bemba’s worldview and their fundamental values led to the proselytism and the syncretism. The study figures out the tension between the Gospel presented by the United Methodist Church and the Bemba Culture. Evidently, God (Supreme Being, Creator) had been known and worshipped before the expansion of the first missionaries in Mulungwishi and in the Democratic Republic of Congo at large. Much has been said and done on the contextualization venture through different models and assumptions. Arguably, this missiological study agrees with the eminent scholars’ stream that defends the pre-eminence of the word of God toward all cultures. This led the study to evaluate the missional tools and strategies used by the United Methodist Church missionaries to touch the culture of the people in depth and empower the Christian mission in Mulungwishi. Least has been done for the community development facing the unstable economic, social, and political context of the Democratic Republic of Congo. The Church still have a long way to go on the social mandate. The solution is to be originated in the theology of reconstruction (Kalemba 2008; Mugambi 1999, 2003; Maluleke 2002; Kä Mana 1999, 2002, etc.) which works out that it is possible to rebuild the Congolese society explicitly to its best image by teaching the gospel that touches the roots of the evils and lead the people to the proper change of mentality. Then, the thesis underlines the necessity of contextualisation of gospel and missional theology for good accomplishment of Christian mission everywhere. / Christian Spirituality, Church History and Missiology / Ph. D. (Theology)

Abstracts in English, Afrikaans and Xhosa / This research analyses the role of Christian leaders in the schisms that occurred in the African Methodist Episcopal Church in Southern Africa, from 1899 to 1908. The study assesses whether their character and conduct were in keeping with the requirements of the law of the Church and the model of ethical leadership developed in this dissertation. The study assesses the different reasons for the schisms, as well as the impact of these schisms on the community, taking into consideration the socio-cultural contexts of the time. The dissertation discusses how Christian leaders ought to act and evaluates the consequences of the decisions made by the relevant leaders. Finally, the study explores pathways towards the restoration of separated churches. The study argues that the spiritual and moral formation of Christian leaders is essential for both the restoration of the AME Church and the prevention of schisms in the future / Hierdie navorsing ontleed die rol van Christelike leiers in die breuke wat van 1899 tot 1908 in die Afrika-Metodiste- Episkopale Kerk in Suidelike Afrika voorgekom het. Die studie assesseer of hul karakter en optrede ooreengestem het met die vereistes van die wet van die Kerk en die model van etiese leierskap wat in hierdie dissertasie ontwikkel is. In die studie is die verskillende redes vir die breuke geassesseer, sowel as die impak van hierdie skeurings op die gemeenskap, met inagneming van die sosio-kulturele kontekste van die tyd. Die dissertasie bespreek hoe Christelike leiers veronderstel is om op te tree en evalueer die gevolge van die tersaaklike leiers se besluite. Laastens bied die dissertasie ʼn blik op moontlike maniere om kerke wat geskei geraak het, te herstel. Die studie voer aan dat die spirituele en morele formasie van Christelike leiers noodsaaklik is vir sowel die herstel van die AME-kerk as die voorkoming van skeurings in die toekoms. / Olu phando luphengulula indima yeenkokheli zobuKrestu kuqhekeko olwenzeka kwinkonzo yamaWesile eyaziwa ngokuba yiAfrican Methodist Episcopal Church in Southern Africa, kwiminyaka ephakathi kowe-1899 nowe-1908. Esi sifundo sivavanya indlela ezi nkokheli zaziphatha ngayo, nokuba ingaba zayilandela njani imigaqo nemithetho yeCawa. Isifundo esi sikwaqwalasela, zizame ukuphuhlisa indlela emsulwa yobunkokheli. Esi sifundo siqwalasela izizathu ezahlukeneyo zoqhekeko, nefuthe lolu qhekeko eluntwini, phakathi kweemeko zentlalo nenkcubeko yelo xesha. Uphando olu luxoxa ngokuba iinkokheli zobuKrestu zifanele ukuziphatha njani kwaye lukwavavanya iziphumo zezigqibo ezathathwa ziinkokheli ezazithatha inxaxheba ngelo xesha.Ekugqibeleni, olu phando luqwalasela iindlela zokubuyelana kweecawe ezaqhekekayo. Isifundo esi sibeka elokuba ubume bomoya nesimilo seenkokheli zobuKrestu bungundoqo kwaye bubalulekile ekubuyiseleni iCawe iAME nokunqanda ukuba kungaze kuphinde kubekho uqhekeko. / Christian Spirituality, Church History and Missiology / M. Th. (Christian leadership)

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この研究は、三人の日本自由メスジスト教団指導者たち（柿原正次、河邊貞吉、土山鐵次）の宣教活動を辿り、一国家の市民であることと宗教共同体の一員であることとの接点を探求する。彼らはそれぞれ、日本人キリスト者が同胞へのキリスト教伝道者となり得ること、さらには同胞のみならずアメリカ人や中国人への伝道者にもなり得ることを証明しようとし、キリスト教を「西洋の」宗教ではなく、「日本の」宗教であると同時に国境を越えた宗教であると再定義を試みた。 / Tracing the missionary activities of three Japanese Free Methodist leaders–Kakihara Masaji, Kawabe Teikichi, and Tsuchiyama Tetsuji–in three developing phases, this study explores these Japanese Free Methodists' attempts to make Christianity simultaneously "Japanese" and transnational, challenging assumptions that Christianity and Christian missionaries were "Western." It demonstrates how they skillfully navigated competing national and religious borders and how they shared their spiritual power with American and Chinese Christians. By pointing out the uncertain ground of national, cultural, and religious identity, this study suggests Christianity's possibilities and limitations as a way of bringing people together across boundaries of politics and nation. / 博士(アメリカ研究) / Doctor of Philosophy in American Studies / 同志社大学 / Doshisha University

The study investigates the welfare of children in crisis with Unaccompanied Refugee Minors (URMs) from Zimbabwe and the models of pastoral care that are extended to them in a context of HIV and AIDS. URMs are children who have been forced to migrate by the socio-economic and political conditions prevalent in Zimbabwe. Other than the socio-economic and political conditions these children are vulnerable to HIV and AIDS. Many of the children are received at the Central Methodist Church in Johannesburg. They are taken care of by caregivers from Zimbabwe. Some of URMs reside in the Methodist church community centre in Soweto and some reside in the Central Methodist Church building in Johannesburg. This study is done from an African perspective of pastoral care in a context of HIV and AIDS. It seeks to study pastoral care that is organic using the reality of URMs in a context of HIV and AIDS. The Central Methodist Church received URMs as a form of pastoral care, but it is not clear what models of pastoral care are used to care for them. This grounded theory study used data collected through interviews and narrative research (story telling) from 20 URMs and 3 Care givers from Zimbabwe and Bishop Paul Verryn the head of the Central Methodist Church in Johannesburg. Analyzed data was used to describe in detail URMs and their Care givers‟ understanding of pastoral care as well as the models of pastoral care offered to URMs in a context of HIV and AIDS. Finally, the findings lead to a contextual pastoral care model with children in crisis in a context of HIV and AIDS. This study formulated this contextual model as a cultural-gendered pastoral care model with children in crisis in a context of HIV and AIDS. The model was established to develop a practical method to use in practical theology and pastoral care in the care for children in crisis without adult guidance in a context of HIV and AIDS. The results of the study describe the significance of culture and gender in caring for children in a context of HIV and AIDS. / Practical Theology / D. Th. (Practical Theology)