Sentences with phrase «in theological schools about»

Not exact matches

Further, they are already aware of «disagreement about some theological matters» and the CCCU schools are committed to «certain essentials of the faith once for all delivered to the saints» simultaneously adhering to particular theological postures in one's particular school and its theological tradition.

In Anxious about Empire, Yale Divinity School communications professor Wes Avram collects theological perspectives on America's role in global affairIn Anxious about Empire, Yale Divinity School communications professor Wes Avram collects theological perspectives on America's role in global affairin global affairs.

The Association of Theological Schools (ATS), which includes more than 270 institutions in the US and Canada, found that extension enrollment has dipped by about 26 percent over the past decade, according to self - reported and adjusted figures, while online numbers have more than doubled.

In this chapter, the author refines the thesis that a theological school is a community of persons trying to understand God more truly by focusing its study within the horizon of questions about Christian congregations.

We've conducted a thought experiment in response to those questions and in this chapter it has yielded some elements of a utopian proposal about a theological school.

In this chapter the author invites the reader to join in a thought experiment about what some theological school known to them is and ought to bIn this chapter the author invites the reader to join in a thought experiment about what some theological school known to them is and ought to bin a thought experiment about what some theological school known to them is and ought to be.

In this chapter the author makes a proposal about what constitutes a theological school and what the implications are for its excellence as a school from the fact that it is specifically a theological school.

In addition, he wishes to sugge3st the ways to think about the issues, and to sketch a particular theological view as to the nature and functioin of the theological school.

By definition, a theological school is about theology in its broadest sense of the term: logos, speaking thoughtfully or thinking articulately and clearly about theos, God.

In this chapter the author proposes courses of study unified by designing every course to address the overarching interest of a theological school and pluralistically adequate by designing every course to focus on questions about congregations.

In this chapter I have made a proposal about what constitutes a theological school and what the implications are for its excellence as a school from the fact that it is specifically a theological school.

The conventional view that a theological school is «theological» because it educates church leadership has been roundly attacked in the current conversation about theological education.

The relation between the two, however, and in particular the meaning of the proposal that a theological school's study be focused through the lens of questions about Christian congregations, will not be developed until the next two chapters.

You have been invited to share in a thought experiment about the questions, «What makes a good theological school?»

A theological school can be about them in being both for and against congregations but not if it is defined by an interest in being «about» them.

At bottom, changes in a school's concrete identity come by decisions it makes, deliberately or inadvertently, about three factors we noted in chapter 2 that distinguish schools from one another: Whether to construe what the Christian thing is all about in some one way, and if so, how; what sort of community a theological school ought to be; how best to go about understanding God.

The radical theologians are aware of their moral flaws, which seem about the same as those of their friends in other schools of theological thought.

In being «against» and «for» congregations, a theological school's study would also be in a certain way «about» theIn being «against» and «for» congregations, a theological school's study would also be in a certain way «about» thein a certain way «about» them.

In this way a theological school's study would be against and for Christian congregations, and only for that reason also in a way would be about theIn this way a theological school's study would be against and for Christian congregations, and only for that reason also in a way would be about thein a way would be about them.

By engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion).

third of the three central issues about theological schooling that we identified in chapter 5: How to keep discussion of theological schooling as concrete as possible.

The fact that the practices comprising a theological school and Christian congregations intersect in their common interest to understand God brings out a further point about the relation between the two.

(Indeed, fascinating histories might be written of major changes in the identities of both denominational and university - related theological schools that came about over the past thirty years not by grand vision and masterful decision but through the accumulated impact of individual decisions about particular proposed courses, programs for this and centers for that.)

Empirical claims about institutional dynamics have to be open to counter-examples, and an interesting one in the theological world these days can be seen at the Free University — Vrije Universiteit — in Amsterdam, a school founded by the great Calvinist theologian - statesman Abraham Kuyper.

By the time the average theological student begins to think about a religious profession (at age 24.6 years), the average medical student is already in medical school and the average law student has taken the LSAT exams.

We began the study because so many people — seminary deans and presidents in particular — told us that they were worried about whether theological schools would be able to recruit enough qualified faculty to replace the many who soon will be retiring.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

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.

Marty says nothing about what this challenge might mean for theological schools, whose attention to these topics will play an important role in educating the people — pastors, denominational employees, lay leaders and the like — whom he frequently singles out as important interpreters and «brokers» of the public involvement of religious groups.

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.

As I noted in the first chapter, the proposal is a contribution to a larger, ongoing conversation about what is more frequently called «theological education» than it is called «theological schooling.»

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.

It is to claim that for the purposes of addressing our three central issues about theological schooling it is the decisively important mode in which the Christian thing is present.

Then building on these two chapters side by side, in the next two chapters I will draw out what happens when theological schooling is focused through the lens or within the horizon of questions about congregations.

In this situation more than a hundred theological schools have agreed to examine themselves and the status of theological education in general, to raise immediate and ultimate questions about their purposes, their methods and their effectiveness in discharging their duties; to seek also ways of improving their own ministrIn this situation more than a hundred theological schools have agreed to examine themselves and the status of theological education in general, to raise immediate and ultimate questions about their purposes, their methods and their effectiveness in discharging their duties; to seek also ways of improving their own ministrin general, to raise immediate and ultimate questions about their purposes, their methods and their effectiveness in discharging their duties; to seek also ways of improving their own ministrin discharging their duties; to seek also ways of improving their own ministry.

I have developed this typology in greater detail in To Understand God Truly: What's Theological about a Theological School (Louisville: Westminster / John Knox, 1992), chaps.

We remark the curious fact that just as, thirty years ago, the churches had about succeeded in excising Bach and Palestina from the ken of the new generation at the moment college and high school choirs were finding them — and church schools, afraid of the recondite reaches of the doctrine of the Lord's Supper, beheld their children at school singing «0 Magnum Mysterium» and «Ave, Corpus Verum» — so, too, the preaching fashion, having become in large part the holy branch office of the local psychiatric clinic, is now confronted with «J.B.,» «The Fall,» «Christmas Oratoria,» and the considerable theological imagery in «Four Quartets.»

The current arrangement of the theological curriculum makes no more sense, he explains, than if a medical school were to claim that it had to keep students away from patients in order really to teach them about medicine.

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

To take a single example, last year I had the privilege of participating in one of these schools in a small university town, where in a parish of about one thousand members over two hundred persons (including a goodly number of interested «enquirers» who had heard of the program through a carefully planned advertising campaign) attended eight night sessions, held from eight until ten o'clock, with a choice among eight different courses, dealing with theological, ethical, historical, devotional, and scriptural subjects.

Thus, when process theology is talked about in American (and to some extent British) theological schools today, Bergson, Berdyaev and Teilhard may be in the background, but the work of Whitehead, Hartshorne, Ogden and Cobb is primarily in mind.

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.

Inasmuch as congregations are themselves social spaces with social forms, theological schooling focused through questions about them must attend critically to the scripture whose use creates the social space; and it must attend to the disciplines of the human sciences that provide understanding of the social forms that make congregations moral and political realities in their own right.

The current discussion of what's theological about theological education can be read as the first discussion of theological schooling in which both models of excellence are explicitly engaged.

The proposal that has been partially elaborated in this chapter is that a theological school is a community of persons trying to understand God more truly by focusing its study of various subject matters within the horizon of questions about Christian congregations.

Inasmuch as congregations are constituted by enactments of a more broadly practiced worship, theological schooling focused through questions about congregations must attend to their setting in time both diachronical and synchronical.

That is the reason for urging that study of all the subject matters to which theological schools attend, in the hope of understanding God more truly, be focused through the lens of questions about particular Christian congregations.

In particular, these studies of the «Berlin» model of excellence suggest several morals and cautions about any effort to analyze and understand a theological school:

A scholar - theologian who once taught on a theological faculty and later went to a department of religion in a secular university has written poignantly about his pilgrimage through the kind of identity crises I have just described: one who in college had a kind of neo-fundamentalist faith, went through graduate school, established peer relationships with scholars, and then found himself in a crisis of belief, now speaks about the morality of belief — the importance of being true and honest in what one can actually avow and affirm with integrity.

But even those who wanted to teach in a theological school stumbled when we asked them: «What do you think ministers really need to know about your subject in order to lead people in lives of faith and action?