Thesis (Ph.D.)--Boston University / The purpose of this dissertation is to investigate the career of Francis Asbury during the critica1 years l77l to 1784 and to present an original historica1 drama based on this research. An introduction discusses Asbury's importance to the development or America, the place of the drama in understanding the past, and the nature of the creative process imolved in writing an historica1 play. The three act drama is composed of eight scenes. After each scene of the play there is an extensive section of notes showing how the events, speeches, and persons depicted have been based on the historical sources. Francis Asbury's career embraced a period of forty-five crucial years of American history, years when, under his guidance, Methodism grew from a small group of several hundred to an indigenous Church with over 214,000 members. It would be impossible te present all of his life in a single dramatic work and this play has been limited to the years l77l to 1784. An examination of Asbury's activity during these years shows that the major themes of his career were developed by 1784. These themes were his dedication to the system of Methodist itineracy, his understanding of the destiny of America, the democracy of the Gospel he preached, his autocratic methods of Church administration, and his willingness to suffer for his vocation [TRUNCATED]

This dissertation explores the liturgical work and influences of Methodist theologian Georgia Harkness in the broader context of mainline American Christianity and theological liberalism of the twentieth century. Through an examination of Harkness’s writing about worship as well as the resources she produced for worship, the thesis argues that her often overlooked liturgical work was central to her self-understanding as an applied theologian and shaped her theological interests and evolution throughout her career. This study begins by showing the centrality of prayer and worship in the personal and professional biography of Harkness. Through analysis of her many articles and sections of books on prayer and public worship, it leads to an assessment of Harkness’s own growing commitment to the liturgical life of the church and demonstrates how a self-described “evangelical liberal” built on her personalist foundations to help modern Christians reclaim the church’s liturgical tradition within new theological constructs. Further, by examining the prayers, worship services, and hymns that Harkness planned and wrote, the dissertation helps to explain how her theological understanding of worship and prayer was made manifest in the liturgical resources she created. This study also argues that Harkness’s growing commitment to the liturgical life of the church played a key role in her own theological evolution. Through her own immersion in worship and prayer, Harkness’s work became more theological, her theology became more Christocentric, and her ecclesiology deepened and developed a global and ecumenical conscience. As she delved deeper into the liturgical life of the church, she began drawing connections between liturgy, theology, and ethics, which presaged a central topic of modern-day liturgical studies. Finally, the dissertation claims that her work as an applied theologian at the intersection of various disciplines and communities makes her an excellent model for modern-day practical theology. This research and assessment contributes to existing scholarship by reclaiming an often-overlooked part of Georgia Harkness’s legacy. More broadly, it helps dispel the myth that theological liberalism was not interested in worship or devotion and gives a more nuanced understanding of the theological and liturgical landscape of mid-twentieth-century mainline Protestantism. / 2020-06-21T00:00:00Z

In 1977 the Annual Conference of the Methodist Church of South Africa (MCSA) decided to discontinue its practice of sending messages of goodwill to the Heads of State of the Southern African region (including Transkei). The Prime Minister ofTranskei interpreted this resolution as implying the non-recognition ofTranskeian political independence, obtained from the Republic of South Africa in 1976, and expressed his intention to ban the MCSA in Transkei and replace it by the Methodist Church of Transkei (MCT) The thesis presents, in narrative form (Chapter 2), a detailed description of the process of the schism ( 12 January 1978 to 2 June 1978). Chapter 3 analyses the political and ecclesial context of the schism comprehensively by examining three main issues: the Methodist tradition in the Eastern Cape and Transkei, the Methodist tradition of pledging loyalty to the Head of State and the emergence of Transkei as a geo-political state. Chapter 4 focuses on the reaction of the Transkeian Methodists to the dispute between the Transkeian Government and the MCSA. The loyalties which influenced their reaction are identified and analysed. In this study the whole process of the schism is seen as an interplay between and clash of different loyalties. Chapter 5 reviews the different models and typologies used to explain and interpret the African Independent/Initiated Church movement. The aim is to identify the elements in these models which are relevant for an understanding of this schism. Chapter 6 concludes the study by considering five areas of missiological importance highlighted by the 1978 Methodist schism in Transkei, namely: ( 1) the research questions, (2) mission and unity, (3) mission and ethnic issues, (4) prophetic mission, and (5) prophetic ambivalence. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Magister Philosophiae - MPhil / The problem that will be investigated in this research project may be formulated in the following way: Which tendencies may be identified in the mission programmes of the Methodist Church of Southern Africa during the period from 1980 to 2000? This thesis will provide a critical historical overview of missionary tendencies in the Methodist Church of Southern Africa from 1980 to 2000 with particular emphasis on the Journey to a New Land Convocation held in 1995. From 2000, the Methodist Church of Southern Africa had begun to reconsider the changes implemented following the Journey to a New Land Convocation. It will investigate such tendencies in the light of the emerging ecumenical paradigm of Christian mission as postulated by David Bosch. I will argue that three phases may be identified in the focus of the mission of the Methodist Church of Southern Africa during this period, namely 1) a period of ecumenical involvement from 1980-1993, 2) the introduction of the process called a “Journey to a New Land” from 1993 to 1995 and 3) the impact of this process on the mission of the Methodist Church of Southern Africa from 1995 to 2000. The thesis will provide an overview and critical analysis of these phases in order to assess whether the emerging ecumenical paradigm of Christian mission as postulated by David Bosch is reflected in each of these phases. A literary review indicates that the missionary focus of the Methodist Church of Southern Africa does not reflect the emerging postmodern paradigm of working towards togetherness. Nor does it proclaim a vision of unity but shows a tendency towards denominational needs. It does not embrace a diversity thereby enriching its missionary focus to give substance to the emerging ecumenical paradigm but shows more divergence than integration. There is also clear evidence that it opted for a holistic rather than a pluralistic approach to defining its missionary focus.

Magister Theologiae - MTh / Of all the Christian denominations in the United States, the United Methodist Church (UMC) is one of three probably experiencing the greatest amount of conflict over the rights of its members who practice homosexuality. History shows that United Methodists have always maintained a great diversity of opinion on many matters within the Church. Having dealt with its racist and sexist policies in the past, the UMC is now tackling its homophobic beliefs. Scripture, tradition, experience, and reason have been used as tools to deal with this debate, which has become one of the most divisive in the church and society. At present, there are two main positions concerning the debate on homosexuality in the UMC: the rejecting and accepting positions. Although the UMC - as set forth in its book of discipline - finds the practice of homosexuality incompatible with Christian teaching, its debate on homosexuality seems far from over. First, there is a majority conviction supporting the current position of the church. Second, there is a steadily growing minority conviction that maintains that the responsible practice of homosexuality should be accepted and homosexuals should enter into full membership with the church. Third, the UMC upholds basic human and civil rights. Nonetheless, gays and lesbians are not ordained into the ministry. Fourth, the UMC acknowledges that our human understanding of human sexuality is limited and a combined effort with other sciences will help us understand human sexuality more completely. One can see the church’s struggle in search for a Christian sexual ethic. It seems difficult to foresee any form of consensus that could bridge the big differences of opinion and conviction behind the two camps in the struggle: "rejection" of homosexuality (non-punitive) and "full acceptance". They simply do not seem to be compatible, rationally and ethically. It is the task of this mini-thesis to explore the United Methodist Church's struggle in the search for ethical discernment on homosexuality.

This essay is an attempt to evaluate the methods of evangelism used by John Wesley during the course of his long ministry in the eighteenth century. Wesley's methods are important, since by their use he exercised a remarkable influence upon the religious and social life of eighteenth-century England. They have a continuing importance, too, for a Church that wants to carry out her Lord's "Great Commission" effectively. In the history of the Church Wesley stands in the front rank of those who have significantly carried forward the mission of the Church. Therefore we do well to pause and learn what we can from his example and experience. Intro., p. 1.

Doctor Theologiae - DTh / In South Africa anti-queer attitudes are propped up by religious moral claims and by strong assertions that queer sexualities are un-African and a secular Western import. This study contributes to the growing body of literature which challenge these claims, and at the same time interrupts scholarly trends in the field of religion and sexuality which either characterises institutional religion as singularly oppressive or homogenises queer Christians as inherently subversive. In this thesis, I explored the lived experiences of six queer clergy (one of whom was discontinued) in the Methodist Church of Southern Africa (MCSA), in order to understand the complex relationship between institutional power and the ordinary lived realities of clergy. The study focuses particularly on the MCSA as it is statistically the largest mainline Protestant denomination in South Africa and holds significant positions of power and influence on national, interdenominational and political platforms, not least of all because it has fostered an institutional identity as the ‘church of Mandela.’ Further, situated within a continental and national context where anti-queer attitudes are politicised through cultural and religious discourses, I have argued that the MCSA also serves as a case study which represents the ways in which institutionalised religion continues to be co-constitutive of social systems and hierarchies.

The study was designed to determine the general knowledge of counseling techniques and procedures by pastors . The research was in no way designed to make value judgments on t he effectiveness of pastoral counseling or the appropriateness of techniques utilized by counseling pastors. It has provided a general overview of pastoral counseling within a specific population.

Thesis (Ph.D.)--Boston University

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