Sentences with phrase «of theological studies from»

Tyler holds a Doctoral degree in Education Leadership from Harvard Graduate School of Education, a Master of Public Administration from Harvard John F. Kennedy School of Government, and a Master of Theological Studies from Regent College of the University of British Columbia.

She is ordained as an interfaith minister, and holds a doctorate in religion from Emory University and an M.A. of theological studies from the Harvard Divinity School.

Not exact matches

Pinning down Hauerwas» theology is a challenge for students studying his work, primarily because his thoughts cover a swathe of theological issues — from pacifism to abortion, politics to disability.

He graduated from the theological seminary in Lidingö, Sweden, in 1971, studied sociology at the University of Stockholm in 1971 - 72, and received his licentiate in biology, chemistry, and geography at the University of Uppsala, Sweden, in 1981.

He is a graduate from the Methodist Theological School in Ohio with a Master of Theological Studies.

Anyway, my take from 7 + years of some in - depth studies into dynamics of toxic systems is that malignant ministry can happen within any classic or contemporary theological paradigm, any denomination, as you've suggested.

Other theologians, of course, have approached the study of the history of religions from a theological point of view, and their theology has been influenced by what they have learned.

Ward and Loughlin are engaged in sophisticated cultural criticism, parody, irony, and a fluid combination of discourses from postmodern philosophy, Christian tradition and gender studies, and both their style and content seem ill at ease with confident programmatic statements and a preference for Augustine / Aquinas as the theological «default setting.»

Elizabeth Schussler Fiorenza, In Memory of Her: A Feminist Theological Reconstruction of Christian Orgins, (New York: Cross Roads) Felix Wilfred, From the Dusty Soil, (University of Madras: Department of Christian Studies, 1995), p. 258f.

In Jesus of Nazareth: Holy Week Pope Benedict XVI builds upon insights gained from historical - critical studies in order to probe the theological depths of the revealed Word of God.

• that the process of developing a sermon extends over enough time to allow for careful study of the text (s), theological reflection beyond the text (s), and direct influence from the life of the world and from the life of the congregation.

In the end, the author believes that the Enlightenment thinkers developed a «theological» model, even though he completes this exhaustive study by citing a grim text from one of Nietzsche's «Letters» that sounds anything but theological: ««The family will be slowly ground into a random collection of individuals,» haphazardly bound together «in the common pursuit of selfish ends.

Far from transcending the «biasing» particularities of biographical experience, in conformity to some positivist notions of «value freedom» and «objectivity,» the academic contributions of each of the scholars studied in this book were profoundly shaped by early childhood experiences, distinctive personality traits, and, as noted above, particular theological or atheological visions, as the case may be.

Differences in the understanding of mission and the contrariety between the different renditions of the field of study have placed missiology in a state of confusion, thereby preventing it from occupying its proper place in theological academia.

I join a number of mission thinkers in insisting that missiology is a complementary discipline and could not exist independently from other fields of theological study.

During the past five years, Auburn Seminary's Center for the Study of Theological Education (with support from Lilly Endowment Inc.) has been intensively examining theologicTheological Education (with support from Lilly Endowment Inc.) has been intensively examining theologicaltheological faculty.

Thirdly, Eliade observes that theological study seeks to study selected data from monotheistic religions rather than from the so - called primitive materials and, moreover, secondary importance is accorded to religions of the Mediterranean world.

Although missiology must be concerned with «God's glory» — taking an example from Scherer's list — there is nothing distinctively missiological about «God's glory» as all fields of theological study must also be concerned with it.

The multidimensionality of mission not only confuses theological academia, but also hinders the discipline of mission study from finding its proper place.

As an inter-disciplinary field of study with an important complementary role to play to all existing fields of theological study, part of the task of missiology involves the drawing out of missiological themes and issues from those fields of study.

Most important, though lacking theoretical self - consciousness, I nevertheless acted as a theological subject attempting to rethink theological constructions from the marginal location of a «lay» woman engaged in the study of theology.

It's pretty bad when, despite all our Bible study, prayer, and theological reading and writing, we have to learn about grace from those who don't believe in God, who have been kicked out of our churches, and who feel only judgment and condemnation from us.

Our concern in this study is with the spiritual vision behind modernity and the nature of the critique which primal vision brings to it and to evaluate the same from a Christian theological view - point and to see how the spiritual vision of post-modern society may incorporate what is valid in it.

If the goal that makes a school «theological» is to understand God more truly, and if such understanding comes only indirectly through disciplined study of other «subject matters,» and if study of those subject matters leads to truer understanding of God only insofar as they comprise the Christian thing in their interconnectedness and not in isolation from one another, then clearly it is critically important to study them as elements of the Christian thing construed in some particular, concrete way.

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.

A related aspect of theological teaching and studies arises from the fact that theology in practice means in large part relating to young students, which suggests the need to consider the apostolic fruitfulness of new orders, communities and movements including World Youth Days.

C. Randolph Ross has a degree in analytic philosophy from the University of Virginia and has spent time in theological studies at Yale Divinity School.

From the perspective of a decade after its publication, the Danforth study needs to be revised and updated, but the essential vision is painfully appropriate to the decade ahead, and to theological education for those years.

and Political Expectations Roy J. Enquist, now on leave from Texas Lutheran College to teach at a seminary in South Africa, assisted me with the translation, and the volume will carry an introduction by John M. Stumme of St. Olaf College, who made an intensive study of this book and its milieu as part of his doctoral studies at Union Theological Seminary, New York, and at the Free University of Berlin.

The last two chapters turn from theological analysis and biblical study to the relations of these to the individual Christian and to the message and the service of the churches in the present world.

In particular, I believe that secular studies can benefit from the framework of values and the wisdom about man's ultimate commitments generated over the centuries in the experiences of prophets and saints and articulated in fresh, contemporary language by critical theological inquiry.

John Knox was Baldwin Professor of Sacred Literature at Union Theological Seminary from 1943 and director of studies from 1945 to 1957.

Any adequate discussion of the theme of love of God and neighbor and of its relevance to Church and school requires all the resources of the theological curriculum from study of the Scriptures through systematic theology, the philosophy, psychology and history of religion, Christian and social ethics to pastoral theology, Christian education and homiletics.

More significantly, these studies tended to focus on «how - to» concerns, or the application of what was taught in the «theoretical» fields of biblical, historical and theological - ethical studies (each also separate from the others and supported by its own professional associations, journals, degree programs and faculties).

I am approaching my Bible study with more diligence now, clearly separating out whether my thoughts on a particular scripture are totally based on the words, grammar and context of the scripture, or actually from a man made theological construct which may or may not be true.

While I recall reading about the post-Schleiermacher tendency to understand practical theology as made up of numerous dimensions — the liturgical, moral, pastoral, spiritual, ecclesial and catechetical — within a clerical paradigm, I experienced it as a number of nonintegrated, specific disciplines of ministerial studies separated from other isolated disciplines dispersed throughout a confused theological curriculum.

Finally, I can now draw some conclusions, while being aware that I am not in a position in to do full justice here to the depth and width of insights from the above - summarized case studies and their theological implications.

Whether these efforts provided the centripetal force for a new «school» per se is open to various modes of interpretation, but the attention to the Whiteheadian system and its many implications, to interdisciplinary routes of inquiry, to the latest insights from the emerging sciences, and to process - relational modes of thinking identified Chicago with a progressivism and excitement in theological study which many found appealing.

The illustration suggests that he should study the theological resources of Scripture, history, and doctrine; and study also, with equal seriousness, what he knows of the related meanings from his own authority of both traditional and contemporary experience; and how to recognize the authenticity of the dialogue, both historical and contemporary, be - tween God and man and the dependence of each on the other.

Implicitly the study moves to counter the three sorts of change in Schleiermacher's model of a wissenschaftlich «professional» school that we found in the Kelly and May - Brown studies: the abandonment of a specifically theological account of the subject matter of the Wissenschaft; the individualistic and functionalist understanding of «professional»»; and a separation of Wissenschaft from professional training that leaves both incapable of internal critique of ideological differences.

Perhaps a retrospective look from a greater historical perspective will show that the Niebuhr report reflects the end of a phenomenon of which William Rainey Harper's study marked the beginning: the influence on Protestant theological schooling of major themes in the «progressivist era» in American cultural history.

This brings us to the point at which this study differs decisively from previous studies of Protestant theological education.

Further, experience has shown that theological education defined as clergy education suffers from the «happiness paradox»: that is, just as we can not achieve happiness by a course of life defined by the pursuit of happiness, so we can not achieve the education of superlative church leaders by a course of study defined by the roles and tasks of church leadership.

By way of examples, consider the substitution of «intercultural studies» for «mission studies»; the deference shown to doctorates from secular universities; the multiplication of courses featuring secular content in preference to theological teaching; and the accolades accorded mission strategies created out of profane proposals.

Manuscripts, Translation, and the Legacy of the KJV» was presented by Dr. Bart Ehrman, James A. Grey Distinguished Professor of Religious Studies at UNC Chapel Hill (PhD, magna cum laude from Princeton Theological Seminary).

This view, and the ethos it tends to create, persists in this tradition long after theological education has passed from the studies of ministers to theological seminaries.

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.

You do understand that Dr. Knust has a Ph. D in New Testament studies from Columbia, a Masters of Divinity from Union Theological, and sits on the faculty of one of the most prestigious colleges in America where she teaches the New Testament as it was written in greek prior to any English translation?

Preaching and hearing the proclamation is not theological study; but if students of theology, in all their degrees of immaturity and maturity, do not attend to the Word addressed to them as selves their study represents flight from God and self.

The Reformation both established the priority of Biblical studies and tended to exclude from the theological community the theologians, prophets and churchmen of the post-New Testament period.