Sentences with phrase «students in theological schools»

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

Not exact matches

The readers he has in mind include: perhaps a student starting her second year of study, or an academic who has just joined a theological school faculty and has never herself been previously involved in theological education, or a person newly appointed to the board of trustees of a theological school.

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.

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.

In 1970 among schools in the Association of Theological Schools there were 12.4 students per full - time faculty member; in 1990 there were 22.3 students for each full - time faculty membeIn 1970 among schools in the Association of Theological Schools there were 12.4 students per full - time faculty member; in 1990 there were 22.3 students for each full - time faculty schools in the Association of Theological Schools there were 12.4 students per full - time faculty member; in 1990 there were 22.3 students for each full - time faculty membein the Association of Theological Schools there were 12.4 students per full - time faculty member; in 1990 there were 22.3 students for each full - time faculty Schools there were 12.4 students per full - time faculty member; in 1990 there were 22.3 students for each full - time faculty membein 1990 there were 22.3 students for each full - time faculty member.

The result was that the majority of the teachers and students left the school and went to the monastery of Mar Abraham in Mount IzIa which was also an important theological centre; and to other theological institutions in Persia.

Naturally, I hope to persuade you of the wisdom of my own thought experiment; far more importantly, the experiment will have served its purpose if it stimulates and focuses fresh and continuing discussion of theological schooling by all of those who are involved in it, students and trustees, administrators and faculty.

Although both schools exemplify how educational institutions socialize their students, the situation at Mainline Theological School calls for special consideration because it seeks to transform mainline Protestantism in radical ways.

Evangelicalism, with as many students in the 15 schools represented as all the rest put together, along with para-church networks and mass - media outlets, is a major new player on the theological scene.

For example, the motives of a theological student in a required course in school are very different from those of a person not being rewarded with professional status and a way of earning a living for participating in the group — that is a lay person.

If the student himself has brought with him specific pathologies, a more therapeutic and less moralistic approach to them has been developed in the modern theological school.

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.

In such schools and elsewhere the supradenominational and supranational character of theological education is also significantly indicated by the increasing enrollment of students and the employment of teachers from other areas of Christendom.

(The following statements are somewhat characteristic of such schools: Bethany Theological Seminary affirms that its object is «to promote the spread and deepen the influence of Christianity by the thorough training of men and women for the various forms of Christian service, in harmony with the principles and practices of the Church of the Brethren»; Augustana Theological Seminary «prepares students for the ministry of the Evangelical Lutheran Church with the special needs of the Augustana Church in view»; the charter of Berkeley Divinity School begins, «Whereas sundry inhabitants of this state of the denomination of Christians called the Protestant Episcopal Church have represented by their petition addressed to the General Assembly, that great advantages would accrue to said Church, and they hope and believe to the interests of religion and morals in general, by the incorporation of a Divinity School for the training and instructions of students for the sacred ministry in the Church aforementioned.»)

But I found I could use the latter in coteaching a course for theological students (Protestant and Jewish) and students in a graduate school of business administration.

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.

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.

In a nutshell, theological schools can provide solid and effective professional education only if it is clear to the students that their school studies and experiences are pertinent to their future ministry.

It tends to yield an individualistic picture of theological schooling; it suggests that to understand God is a phenomenon experienced «in the privacy» of students» and teachers» individual minds.

Accordingly, both Kelly and Brown recommend the introduction into theological schools of types of schooling that will directly develop those skills that students need in order to fulfill the functions of ministry.

Although it celebrates the sense of «rationality» associated with the Enlightenment and institutionalized by the research university, such theological schooling would not in fact cultivate that rationality in its students!

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».

On the other hand, Harper's major thesis regarding critical inquiry in a theological school is that it must bring the student «into touch with the modern spirit of science».

Elite theological schools would be able to «train» their students to fulfill their functions as ministers in just that spirit.

The internal confusion of graduate professional theological schooling could be resolved, at least in part, by letting this coherent picture of ministry as pastoral direction select and organize the specific capacities the school seeks to develop in its students.

Absent now are the worries that graduate (i.e., post-baccalaureate) theological schools will fail to attract enough able students to meet the needs of increasingly urbanized and sophisticated churches: «While the increase in theological enrollment has not kept up with the increases in graduate school or college enrollment, nevertheless it has exceeded the rate of growth recorded in Protestant church membership» (11).

The theological school, for its part, would assume responsibility for course work that studies Christian congregations in all their variety, as well as course work that focuses on models of practice, thus cultivating students» capacities to reflect on ministerial practice (cf. 121 - 25).

Churches would assume the major responsibility for this if they adopted Hough and Cobb's proposal that, following graduation from theological school, students be placed in «teaching congregations» for one year as «probationary ordinands.»

In 1824, a group of theological students at Yale Divinity School signed a compact «to go to the State of Illinois for the purpose of establishing a seminary of learning such as shall best be adopted to the exigencies of that country — a part of us to engage in instruction in the seminary; the other to occupy, as preachers, important stations in the surrounding country.&raquIn 1824, a group of theological students at Yale Divinity School signed a compact «to go to the State of Illinois for the purpose of establishing a seminary of learning such as shall best be adopted to the exigencies of that country — a part of us to engage in instruction in the seminary; the other to occupy, as preachers, important stations in the surrounding country.&raquin instruction in the seminary; the other to occupy, as preachers, important stations in the surrounding country.&raquin the seminary; the other to occupy, as preachers, important stations in the surrounding country.&raquin the surrounding country.»

In mainline theological schools, divinity students are told a familiar tale about the church in modernity that goes something like this: The present age is «secular» or «post-Christian» and the church is in declinIn mainline theological schools, divinity students are told a familiar tale about the church in modernity that goes something like this: The present age is «secular» or «post-Christian» and the church is in declinin modernity that goes something like this: The present age is «secular» or «post-Christian» and the church is in declinin decline.

There are few theological schools where these groups do not compete for the students» interest and time, where some members of the former group do not feel that the scholarliness of theological study is being impaired by the attention claimed for field work and counseling, where teachers of preaching, church administration and pastoral care and directors of field work do not regard much of the theological work as somewhat beside the point in the education of a minister for the contemporary Church.

Clearly, the average theological school is not awash in funds available for discretionary spending, for covering the start - up costs of major new academic «experiments,» for providing new student services, or even for providing adequate support services for administration and faculty.

My proposal has been that precisely because a theological school is not defined by the goal of educating church leaders it may, as a matter of contingent fact, prepare its students very well for leadership in congregations.

Anyone who has lived for a time in student dormitories or apartment buildings or has eaten in their dining halls can recall endless student complaints about the theological school's curriculum.

[9] Theological schools accredited in the United States by the ATS in 1988 - 89 averaged expenses of $ 15,226 per FTE student out of average revenues of $ 15,560 per student.

In the same period Roman Catholic theological schools reported average revenues of $ 9,137 and average expenditures of $ 8,613 per student; nondenominational and interdenominational schools reported average revenues of $ 5,664 and expenditures of $ 5,673 per student.