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Writing the third draft of a primer of the Christian faithElliott, Mark V. January 2005 (has links)
Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 2005. / Abstract and vita. Includes the 3rd draft of: "Wake up and smell the coffee, you are standing on holy grounds" (leaves 123-164). Includes bibliographical references (leaves 165-167).
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A model for developing a United Methodist mission church for the poor and homeless born out of Wesleyan/Methodist ethos and theologyHouff, D. Michael January 2002 (has links)
Thesis (D. Min.)--Boston University, 2002. / Abstract. Date on title page differs from degree date. Degree awarded, 2002. Includes bibliographical references (leaves 147-[152].
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Using a Wesleyan approach to help integrate the sermon into the life of the congregation at Jones Chapel United Methodist ChurchDanuser, Jason Daniel. January 2005 (has links)
Thesis (D. Min.)--Erskine Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 113-116).
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Using a Wesleyan approach to help integrate the sermon into the life of the congregation at Jones Chapel United Methodist ChurchDanuser, Jason Daniel. January 2005 (has links)
Thesis (D. Min.)--Erskine Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 113-116).
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A comparison of Wesley's eighteenth century revival and the Korean revival movement - in the view of the revival and social reformOh, Jong Teack 11 May 2005 (has links)
This dissertation offers a comparison of Wesley's eighteenth century Revival and the Korean revival movement in the view of the revival and social reform. Wesley's revival movement is evaluated as not only the restoration of religious circles but pan-national revival movement based on Bible. He favoured the total reformation of society, which was against of the spirit of the Bible at that time. One of the most representative things was the antislavery movement. Also, what made him outstanding in the history of church was his organization ability for the converted. The so-called meeting of united religious society, class, selected society and band made by him become one of the things most representative of contemporary Methodism. In the case of the Korean Church, The Great Revival of 1907 was the landmark of Christian history in Korea. With this epoch-making event in the lead, the continuous waves of revival have been produced in Korea until now. However, the Korean revival movement began in various cultural areas of Buddhism, Confucianism and shamanism. It was also accomplished in, a short time. Therefore, it was faced diverse problems. In comparison with Wesley's revival, the Korean Church lacked a consistent concern for the larger community in which they live. She must be concerned about the deeper needs of society. For the sake of this concern, she must succeed in beating the following two things: the 'Individual church First' and 'Dualism.' The former is the worst enemy not to display to her ability in the Korean society to the full. The latter separating the spiritual from the secular, also played an important role in not taking her prophetic responsibility to warn the state of its injustice. However, the positive utilization of the laity as ministerial partners is a key factor in terms of renewals of the Korean Church in the second century of mission. / Dissertation (MA (Theology))--University of Pretoria, 2006. / Church History and Church Policy / unrestricted
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The development from a Wesleyan perspective of an appropriate model of multi-cultural ministry, from within a traditionally mono-cultural Methodist congregationRist, Timothy John January 1999 (has links)
From introduction: The intention of this thesis is to develop a model for multi-cultural ministry, and, in so doing, to enable Trinity Methodist Church, Charles Street, Bloemfontein to provide a comprehensive and meaningful ministry to all people, one that is not limited by the constraints of language and culture but which transcends them. The fact that Trinity is a Methodist Church means that I will be establishing the "Model for Multi-Cultural Ministry" firmly within Wesleyan theology. South Africa has undergone far-reaching political change since the general elections of April 1994. This political transformation has emphasised a need for the bringing together of people across the barriers of race, culture and religion. In this thesis I will be focusing my attention on the latter - the realm of religion - and specifically that of Christianity. Furthermore, I will be restricting my attention to a specific congregation within the denomination of Methodism, within the religion of Christianity, namely Trinity Methodist Church, Charles Street, Bloemfontein'. The "Model for MultiCultural Ministry" developed in this thesis will therefore be 'congregation specific'. The Methodist ChurcQ of Southern Africa2 proclaims itself to be a Church "one and undivided" (Minutes: 1980: 65: para l(a) ), where people from all racial groups can worship God together in a meaningful way. In many respects this is not the case. The years of political pressure that the (MCSA) has endured, in particular the years of legislated Apartheid (1948-1989), ensured that existing divisions between the Methodist congregations became entrenched along racial, cultural and religious lines (Thompson: 1990: 187ff). The Group Areas Act (1950) is but one such example where the National Party Government "divided urban areas into zones where members of one specified race alone could live and work" (Thompson: 1990: 194). The homeland policy (implemented from 1963, but legislated from 1971 in the Bantu Homelands Constitution Act).
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A comparison between the views of Jonathan Edwards and John Wesley regarding the sovereignty of GodRobertson, Alan Charles January 1977 (has links)
The views of Edwards and Wesley regarding the sovereignty of God present a puzzle. On the face of things, both were successful evangelists while both held contrary doctrines of sovereignty. Does this mean that the doctrine of sovereignty is irrelevant? This thesis argues that the doctrine of sovereignty is crucial in evangelism and revival, and that the views of Edwards and Wesley regarding the sovereignity of God were in fact very similar. A useful framework for showing this is the Five Points of Calvinism, as well as the doctrines of justification by faith and the omnipotence of God.
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The ethical implications of the concept of faith as freedom from society in the theology of John WesleyBosch, Louis Carl 06 1900 (has links)
This thesis is an analysis and examination of the concept of Faith as
understood, experienced, and held by John Wesley: Throughout this study, the
question, "Is this Faith possible" lingers, depicting the serious quest of heart and
mind to understand Wesley's theology and his empirical view of Faith, as found
in the eighteenth-century Revival in England and in Methodism. The problem
of the usage of Faith, and the confusion of Freedom, in the life of the "true
Christian" in Society, forms the basis of this discussion.
The concepts Faith, Freedom, and Society are each examined in this work:
The Spirit of the Age, as depicted by the thought of Kant the "transcendentalist"
in Europe; of Locke the English empiricist; and of Edwards the Calvinist in
America, give insight into the struggle in the pursuit of Freedom. These
difficulties are met by the unique ministry of Wesley, who would not compromise
man's "unalienable right" to be Free, especially in the light of "salvation by faith."
In this analysis and consideration I look at Wesley's concepts of Faith,
Freedom, and his understanding of Society, in the light of his theology and ethics,
as well as the milieu of the eighteenth century; the implications of these are
considered, taking note of, the influence and the impact of Wesley's ministry and
writings upon almost all of the eighteenth-century English population, as well as
the overflow of the same into the wider world.
What happened through his ministry stresses the truth that, what he knew
as Faith, was very different from the orthodox and traditional views. More than
ever, this needs to be understood today. Wesley's experience of Faith, in his
Freedom with regard to Society, is as relevant today as it was then. This thesis
sets out to clarify some of the problems: What Wesley had found, history
cannot deny. / Philosophy, Practical & Ststematic Theology / D. Th. (Theological Ethics)
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An assessment of the social intent in John Wesley's doctrine of sanctificationSmith, Wayne Peter 11 1900 (has links)
John Wesley was a well educated son of a cleric, who chose to be a theologian and a
minister in the Church of England. His theological distinctive was his insistence on the
possibility of entire sanctification in this lifetime. In response to their position on
sanctification, Wesley and the Methodists sought to save souls and cure the ills in society
because they believed it was divinely mandated. Their love and work for the less
fortunate was a response to their love for God and in obedience to His commandments.
This is the great success of their work. They were able to serve God and their generation
in a balanced yet inseparable way. The result of Wesley's life, direct and indirect, was that
the social and spiritual plight of thousands of individuals and families was improved and
dozens of church groups, missionary societies and benevolent organisations have emerged / Christian Spirituality, Church History and Missiology / Th.M. (Church History)
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A study in transitions : Wesley's soteriologyScott, Shawn A. January 1990 (has links)
The purpose of this thesis is to delineate the theological shifts that occurred in Wesley's post-Aldersgate soteriology. To realize this purpose, three distinct soteriological shifts in his thought will be examined. These shifts involve changes in how he understood the following: the conditions of redemption, the state of humanity and the scope of salvation. Through an examination of these shifts, three distinct phases (early, middle and late) were detected. In the early phase there appears to be a distinct Reformed bias; fallen human beings are totally depraved and can be redeemed only through explicit faith in Christ's atonement. In the two subsequent phases, an increasing emphasis is given to Arminian distinctives. Particular emphasis is given to the Arminian understanding of prevenient grace. In the middle phase, the Reformed and Arminian elements appear to co-exist within the same soteriological framework--reconciled through a tenuous and at times tortuous dialectic. This dialectic seems to crumble in the late phase. The Reformed elements are quietly dismissed; the Arminian elements dominate.
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