Sentences with phrase «ecumenical seminaries»

The strong students whom church leaders send to ecumenical seminaries will come back to them even stronger.

The ecumenical seminaries are probably ill equipped to educate such a person well.

In sum, my word to church leaders is that the strong students whom they send to ecumenical seminaries will come back to them even stronger.

The great denominational schools of America are among the first to admit this; but few of them are in a position to press their perception of the diversity of the Christian community as systematically, as hourly, as are the great ecumenical seminaries.

Should all students preparing for the ministry, then, be educated solely in ecumenical seminaries?

Who are the «some» among denominational students who should most be encouraged to come to the ecumenical seminary?

This sense that «everyone is a minority» profoundly marks the culture of an ecumenical seminary.

I speak as one who has a special interest in the strength of a particular ecumenical seminary, but also as one who knows that he, too, has both a stake in and responsibility for the life of particular churches.

And my third claim is a corollary: While some students can profit greatly from a full three years at an ecumenical seminary, all ministers can gain much from having a segment of their preparation for ministry there.

Nine years as president of an ecumenical seminary have not lessened my loyalty to that denomination.

Not exact matches

Theology Without Boundaries: Encounters of Eastern Orthodoxy and Western Tradition by Carnegie Samuel Calian Westminster / John Knox Press, 130 pages, $ 14.99 paper Calian, President and Professor of Theology at Pittsburgh Theological Seminary (a Presbyterian school), has written a book intended to acquaint Western Christians with the ecumenical contribution of Eastern Christians.

He has been a teaching fellow at Princeton Theological Seminary, an international consultant to the Commission on Ecumenical Missions and Relations, National Board of Missions, of the United Presbyterian Church (USA), and is founder and Director of the Christian Center for Asian Studies, and Director of the Doctor of Ministries Studies, a joint program with San Francisco Theological Seminary.

This concluding statement will suggest some key aspects of such strategies, designed for leaders of local congregations, denominational and ecumenical leaders, those in the mental health field, and seminary teachers and administrators.

And what about scores of other ecumenical and denominational seminaries in this country and in Canada?

David Hubbard, for example, in his taped remarks on the future of evangelicalism to a colloquium at Conservative Baptist Theological Seminary in Denver in 1977 noted the following areas of tension among evangelicals: women's ordination, the charismatic movement, ecumenical relations, social ethics, strategies of evangelism, Biblical criticism, Biblical infallibility, contextual theology in non-Western cultures, and the churchly applications of the behavioral sciences.2 If such a list is more exhaustive than those topics which this book has pursued, it nevertheless makes it clear that the foci of the preceding chapters have at least been representative.

Alongside this theology that developed in university and seminary settings was another that characterized the ecumenical movement.

«2 The diversity which Henry, as one of modern evangelicalism's founders, laments has been noted more positively by Richard Quebedeaux in his book The Young Evangelicals - Revolution in Orthodoxy.3 In this book Quebedeaux offers a typology for the conservative wing of the Protestant church, differentiating Separatist Fundamentalism (Bob Jones University, Carl McIntire) from Open Fundamentalism (Biola College, Hal Lindsey), Establishment Evangelicalism (Christianity Today, Billy Graham) from the New Evangelicalism (Fuller Theological Seminary, Mark Hatfield), and all of these from the Charismatic Movement which cuts into orthodox, as well as ecumenical liberal and Roman Catholic constituencies.

The emphasis in seminary teaching seems to focus on retrieval of traditions interpreted in a contemporary light, and leaving room for hope of a more ecumenical understanding of Christian faith.

A member of the Advisory Committee, commenting on this section of the report, writes: «When you write of the denominational seminaries you seem to fail to grasp the ecumenical spirit that characterizes so many of them.

John A. Mackay of Princeton Theological Seminary and a great ecumenical leader in the USA, was sympathetic to some of the concerns of the Evangelicals.

Some key aspects of such strategies, designed for leaders of local congregations, denominational and ecumenical leaders, those in the mental health field, and seminary teachers and administrators are here presented.

Even if the ecumenical schools had the capacity to absorb a majority of the 55,000 students in American and Canadian seminaries — and they do not — they should not want to do so.

For longer than I can remember my life has been interwoven with the Church, and during the past ten years I have been brought closer to it both through seminary teaching and through contacts in the ecumenical movement.

Fox tells the story from beginning to end: childhood in the German - American parsonage; nine grades of school followed by three years in a denominational «college» that was not yet a college and three year's in Eden Seminary, with graduation at 21; a five - month pastorate due to his father's death; Yale Divinity School, where despite academic probation because he had no accredited degree, he earned the B.D. and M.A.; the Detroit pastorate (1915 - 1918) in which he encountered industrial America and the race problem; his growing reputation as lecturer and writer (especially for The Christian Century); the teaching career at Union Theological Seminary (1928 - 1960); marriage and family; the landmark books Moral Man and Immoral Society and The Nature and Destiny of Man; the founding of the Fellowship of Socialist Christians and its journal Radical Religion; the gradual move from Socialist to liberal Democratic politics, and from leader of the Fellowship of Reconciliation to critic of pacifism; the break with Charles Clayton Morrison's Christian Century and the inauguration of Christianity and Crisis; the founding of the Union for Democratic Action, then later of Americans for Democratic Action; participation in the ecumenical movement, especially the Oxford Conference and the Amsterdam Assembly; increasing friendship with government officials and service with George Kennan's policy - planning group in the State Department; the first stroke in 1952 and the subsequent struggles with ill health; retirement from Union in 1960, followed by short appointments at Harvard, at the Center for the Study of Democratic Institutions, and at Columbia's Institute of War and Peace Studies; intense suffering from ill health; and death in Stockbridge, Massachusetts, in 1971.

But from 1981, during the military regime's «opening,» it also began a cautious ecumenical opening, besides investing heavily in theological education and accepting theological pluralism in the seminaries.