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An Analysis of the Theological Writings and Evangelistic Methodologies of C. E. Matthews, C. E. Autrey, and C. B. Hogue During Their Tenures as Secretary of Evangelism of the Home Mission Board /

Record Type:	Electronic resources : Monograph/item
Title/Author:	An Analysis of the Theological Writings and Evangelistic Methodologies of C. E. Matthews, C. E. Autrey, and C. B. Hogue During Their Tenures as Secretary of Evangelism of the Home Mission Board // Gary R McLellan Jr.
Author:	McLellan, Gary R., Jr.,
Description:	1 electronic resource (336 pages)
Notes:	Source: Dissertations Abstracts International, Volume: 86-12, Section: A.
Contained By:	Dissertations Abstracts International86-12A.
Subject:	Theology. -
Online resource:	https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=32003099
ISBN:	9798280778931

An Analysis of the Theological Writings and Evangelistic Methodologies of C. E. Matthews, C. E. Autrey, and C. B. Hogue During Their Tenures as Secretary of Evangelism of the Home Mission Board /
McLellan, Gary R., Jr.,

An Analysis of the Theological Writings and Evangelistic Methodologies of C. E. Matthews, C. E. Autrey, and C. B. Hogue During Their Tenures as Secretary of Evangelism of the Home Mission Board /Gary R McLellan Jr. - 1 electronic resource (336 pages)

Source: Dissertations Abstracts International, Volume: 86-12, Section: A.

The purpose of this dissertation was to analyze the theological statements and evangelistic methodologies of C. E. Matthews, C. E. Autrey, and C. B. Hogue during their tenures as secretary of evangelism at the Home Mission Board of the Southern Baptist Convention to make two determinations: (1) to determine to what extent their theological convictions correlated with their emphases on the methodologies of revival evangelism and personal evangelism during their individual tenures, and (2) to determine to what extent their theological convictions correlated with a shift from revival evangelism primarily during Matthews's tenure to personal evangelism primarily during Autrey's and Hogue's tenures. The data for the study consisted of a selection of Matthews's, Autrey's, and Hogue's writings and program materials produced by the HMB's Evangelism Department during their tenures.Chapter 1 set forth the problem, research question, state of research, and research design employed in this dissertation. The theological statements in each subject's writing and program materials were analyzed and categorized according to Southern Baptist theologian James Leo Garret's categories of systematic theology in his work Systematic Theology: Biblical, Historical, and Theological. Then, each subject's statements regarding ecclesiology and soteriology were examined. Next, the evangelistic methodologies employed by each subject were analyzed to discover whether correlations between the subject's theological convictions and evangelistic methodologies existed. Finally, the findings about the three subjects were compared to determine whether correlations existed between their theological convictions and a shift in their evangelistic methodologies from revival evangelism primarily during Matthews's tenure to personal evangelism primarily during Autrey's and Hogue's tenures.Chapter 2 contained analysis of Matthews's theological statements and evangelistic methodologies. Matthews's priority of employing the revival evangelism method correlated with his ecclesiological convictions that ordained ministers and evangelists should be prominent in a local church's evangelism programs and that local churches should have autonomy over all evangelism efforts. Matthews's priority of revival evangelism correlated with his soteriological convictions that God honored his promise to save sinners through evangelism and that revival meetings brought more people to salvation than personal evangelism.Chapter 3 contained an analysis of Autrey's theological statements and evangelistic methodologies. Autrey's desire to give more prominence to personal evangelism correlated with his ecclesiological convictions that ordained ministers should train laypeople in personal evangelism and that church members practiced the priesthood of the believer through formal and informal personal evangelism programs. Autrey's desire to give more prominence to personal evangelism correlated with his soteriological convictions that training laypeople in personal evangelism resulted in more conversions and that salvation was a personal experience, which happened best through personal evangelism.Chapter 4 contained an analysis of Hogue's theological statements and evangelistic methodologies. Hogue's priority of personal evangelism correlated with his ecclesiological convictions that ordained ministers and evangelists should empower laypeople for evangelism and that laypeople should practice the priesthood of the believer by training other laypeople for evangelism. Hogue's priority of personal evangelism correlated with his soteriological convictions: that empowering laypeople to perform and train others in personal evangelism resulted in more conversions and that lay people should learn through training materials the importance of soteriological subjects such as repentance, faith, and the Holy Spirit's work in conversion.Chapter 5 compared the three subjects' theological statements and evangelistic methodologies. Regarding ecclesiology, Matthews's focus on revival evangelism primarily correlated with his greater emphasis on the local church's autonomy than Autrey or Hogue and Matthews's stricter guidelines for cooperation than Autrey or Hogue. Regarding ecclesiology, Autrey's and Hogue's focus on personal evangelism correlated with their greater emphasis on cooperation required for certification in their personal evangelism programs. Also, Autrey's and especially Hogue's greater emphasis of the priesthood of the believer than Matthews correlated with empowering laypeople for personal evangelism. Regarding soteriology, some minor differences among the three subjects surfaced, but none of these differences suggested significant correlations to a shift in evangelistic methodology.Chapter 6 summarized the research findings by evaluating the subproblems and hypotheses. Then, implications were drawn for SBC evangelism in local churches and for its denominational entities. Finally, benefits of this study were listed and suggestions for further research were provided.

English

ISBN: 9798280778931Subjects--Topical Terms:

516533
Theology.
Subjects--Index Terms:

Ecclesiology

An Analysis of the Theological Writings and Evangelistic Methodologies of C. E. Matthews, C. E. Autrey, and C. B. Hogue During Their Tenures as Secretary of Evangelism of the Home Mission Board /
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The data for the study consisted of a selection of Matthews's, Autrey's, and Hogue's writings and program materials produced by the HMB's Evangelism Department during their tenures.Chapter 1 set forth the problem, research question, state of research, and research design employed in this dissertation. The theological statements in each subject's writing and program materials were analyzed and categorized according to Southern Baptist theologian James Leo Garret's categories of systematic theology in his work Systematic Theology: Biblical, Historical, and Theological. Then, each subject's statements regarding ecclesiology and soteriology were examined. Next, the evangelistic methodologies employed by each subject were analyzed to discover whether correlations between the subject's theological convictions and evangelistic methodologies existed. Finally, the findings about the three subjects were compared to determine whether correlations existed between their theological convictions and a shift in their evangelistic methodologies from revival evangelism primarily during Matthews's tenure to personal evangelism primarily during Autrey's and Hogue's tenures.Chapter 2 contained analysis of Matthews's theological statements and evangelistic methodologies. Matthews's priority of employing the revival evangelism method correlated with his ecclesiological convictions that ordained ministers and evangelists should be prominent in a local church's evangelism programs and that local churches should have autonomy over all evangelism efforts. Matthews's priority of revival evangelism correlated with his soteriological convictions that God honored his promise to save sinners through evangelism and that revival meetings brought more people to salvation than personal evangelism.Chapter 3 contained an analysis of Autrey's theological statements and evangelistic methodologies. Autrey's desire to give more prominence to personal evangelism correlated with his ecclesiological convictions that ordained ministers should train laypeople in personal evangelism and that church members practiced the priesthood of the believer through formal and informal personal evangelism programs. Autrey's desire to give more prominence to personal evangelism correlated with his soteriological convictions that training laypeople in personal evangelism resulted in more conversions and that salvation was a personal experience, which happened best through personal evangelism.Chapter 4 contained an analysis of Hogue's theological statements and evangelistic methodologies. Hogue's priority of personal evangelism correlated with his ecclesiological convictions that ordained ministers and evangelists should empower laypeople for evangelism and that laypeople should practice the priesthood of the believer by training other laypeople for evangelism. Hogue's priority of personal evangelism correlated with his soteriological convictions: that empowering laypeople to perform and train others in personal evangelism resulted in more conversions and that lay people should learn through training materials the importance of soteriological subjects such as repentance, faith, and the Holy Spirit's work in conversion.Chapter 5 compared the three subjects' theological statements and evangelistic methodologies. Regarding ecclesiology, Matthews's focus on revival evangelism primarily correlated with his greater emphasis on the local church's autonomy than Autrey or Hogue and Matthews's stricter guidelines for cooperation than Autrey or Hogue. Regarding ecclesiology, Autrey's and Hogue's focus on personal evangelism correlated with their greater emphasis on cooperation required for certification in their personal evangelism programs. Also, Autrey's and especially Hogue's greater emphasis of the priesthood of the believer than Matthews correlated with empowering laypeople for personal evangelism. Regarding soteriology, some minor differences among the three subjects surfaced, but none of these differences suggested significant correlations to a shift in evangelistic methodology.Chapter 6 summarized the research findings by evaluating the subproblems and hypotheses. Then, implications were drawn for SBC evangelism in local churches and for its denominational entities. Finally, benefits of this study were listed and suggestions for further research were provided.
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