Sentences with phrase «wissenschaft in theological schooling»

We, in theological schools, devote considerable attention to a critical study of the church.

It means, first, that the understanding of God that persons in a theological school come to have is always concrete.

In a theological school, we can not leave answering that question to one department or field.

This generates two sets of marks of excellence in theological schooling.

Historically there have been a variety of polities in theological schools in North America.

Without further qualification, the capacities cultivated in theological schooling could just as well be capacities for «doing» contemplation or capacities for specific affections as they could be capacities for intentional bodily action and discursive reasoning.

Since many Candler students serve local churches in pastoral roles while they attend seminary, the kind of field education program common in theological schools, a program that provided elementary exposure to the tasks of ministry, was not appropriate.

A second set of marks of excellence in theological schooling comes into view when we turn to reflect on the concreteness of a theological school: Its concreteness consists in part in its having institutionalized practices of governance, and its schooling is excellent to the extent that its polity leaves room so that the effort to understand God can be genuine by being free to err.

It can not be stressed too much that paideia as a model of excellence in theological schooling continues to be very powerfully influential in theological schooling today.

That paideia became the model for excellence in theological schooling was simply inherent in the way the Christian thing was construed by Christians and pagans alike in a Hellenistic culture that understood itself to be paideia

In a theological school they are inseparable.

In contrast to the congregation, among whose practices doing theology is inherent but secondary, in a theological school doing theology is primary and central among its constituting practices.

This is a major cause of the thinness of much worship that does go on in theological schools.

Whereas theology is necessarily done «properly» in congregations in the service of their «worship,» that is, their response to the odd ways in which God makes Godself present, it is done not only «properly» but also «educationally» in a theological school.

Indeed, this procedure would largely retain the range of subject matters or content conventionally found in theological schools» curricula.

Moreover, study of each of them may involve the use of any or several of a variety of well - established types of inquiry: sociological, anthropological, psychological, philosophical, or - the dominant mode of inquiry in theological schooling today — historical.

Indeed, what ought to dismay would be the absence of distancing tensions in a theological school's relationship with congregations.

Thomas, the Bible does not teach this staff, it was was developed by Greek anchient philosophers and when philosophy was introduced in theological schools, the rest is history.

Surely the whole situation deserves close attention in theological schools.

It is my opinion that every dollar invested in a theological school will be a danger to Methodism.»

I would like to offer two reasons why the speech experiment failed to take root at Candler: 1) my inability to identify, claim and integrate my emerging performance perspective on preaching with the dominant image of communication in the theological school.

Lummis said the chances are relatively slim with so many older students in theological schools.

The evidence that perplexity and vagueness continue to afflict thought about the ministry is to be found today in the theological schools and among ministers themselves.

What the proposal does argue is this: Study of various subject matters in a theological school will be the indirect way to truer understanding of God only insofar as the subject matters are taken precisely as interconnected elements of the Christian thing, and that can be done concretely by studying them in light of questions about their place and role in the actual communal life of actual and deeply diverse Christian congregations.

It is important to underscore that the writers who focus on this issue stress that fragmentation of the course of study is unacceptable in a theological school not simply because it makes for bad schooling, but because it makes for bad theology.

A way to make this point is to exploit two metaphors: We could think of questions about the communal identities and common life of diverse Christian congregations as the lens through which inquiry about all the various subject matters studied in a theological school could be focused and unified.

These are the various subject matters that are the immediate or direct objects of study in theological schooling.

However, the proposal does not imply any major changes in the traditional array of subject matters studied in theological schools.

They are more basic, it will be urged, because the ways in which they are decided pretty much determine how other issues in theological schooling are worked out.

All of the disciplines actually employed in the study of various subject matters in a theological school are also used in a variety of types of schooling that do not claim to be and are far from being theological.

There is no distinctive «theological method» that must be used to make all inquiries into all subject matters studied in a theological school genuinely theological.

At no point do they ask the normative question: Is this what ought to be happening in a theological school?

-- is being raised in theological schools.

In theological school, the task of education is to enable the students to lay hold of the resources of the just - described professional identity and to overcome any major impediments that prevent them from assuming this identity with courage and dignity.

I understand my role as a professor in a theological school to consist of helping the church, critically and constructively, to reflect on its life and work so that it may be faithful in its mission, and of helping to form and educate people for various ministries in the church.

For over a century students have been coming here because they have the fortitude to risk all sorts of collisions: of world cultures in a great city, of religions and churches in an ecumenical cloverleaf, of church and academy in a theological school related to a great university but independent of it.

We shall be speaking of a focus in a theological school on questions about «particular Christian congregations» as a means to understanding God Christianly.

But nothing is more concrete than the differences among the racial, gender, and socioeconomic locations of persons involved in theological schooling, nor more concrete than the differences among the practices through which persons have sought to understand God, nor more concrete than the differences between the ways in which models of excellent schooling have been institutionalized.

In the theological school they will have had some work in psychology, sociology, and counseling, along with the standard theological courses.

Faculty power politics — relatively rare in theological schools — effects change when a self - conscious and politicized group outvotes or outmaneuvers opposing groups.

«It is my opinion,» he affirmed, «that every dollar invested in a theological school will be a damage to Methodism.

Presumably because such changes help to meet this need, the study seems to approve the tendency it sees in theological schools to move toward closer affiliations with universities.

There is a good deal of confusion in the church about the nature of the ministry and therefore a good bit of confusion in theological schools» pictures of what sort of leadership they are preparing.

Moreover, in its examination of problems of government in theological schools, the study continues in the tradition of the University of Berlin by voicing a powerful protest against patterns of school governance that «seem to have little confidence in the power of God to establish the victory of truth» and an eloquent plea for the freedom of inquiry that disciplined critical inquiry requires.

At the same time they both clearly call for increased stress on Wissenschaft in theological schooling.

By this Harper means not merely the spirit of critical inquiry generally but specifically «modern psychology» (which he says «is as yet largely unknown» in theological schools), and even actual laboratory work in the physical sciences.

When part of the things one hopes for are resources for vigilant and acute identification and critique of ideological captivity both in church actions and in theological schooling, this sounds more like an invitation to genial optimism than like a grounded hope.

On the other hand, a purely theological study of a congregation or of «the church» that ignores its social space and social form ought to be subject to equally vigorous objection in theological schooling.

Here too, the controversy ought to be left open for reasoned debate in a theological school.

Those who engage in theological schooling, students and faculty, must themselves be engaged in these more inclusive activities also, not because we learn by doing, but because «we do not learn the meaning of deeds without doing».