Sentences with phrase «theological education learn»

Many products of formal theological education learn to substitute being a minister for being, with the result that they are frustrated in all their professional functions and in their personal relations.

Not exact matches

Making education contextual means recognizing that 1) theology involves responding to the living God in diverse human situations; 2) theology involves specific practices as much as it does religious concepts and experiences; and 3) theological education requires attention to personal formation and not simply the learning of specialized lore and skills.

Similarly, the point of theological education should be to learn how to think theologically.

At minimum, pastors need to be confident enough of their own theological education that they don't run scared at the thought of laypeople learning to ask questions the pastor can't answer.

Almost all Lutheran theological writing has been generated in European or North American academies — in part, the legacy of Luther's own concern for learning and education — and it has been done almost exclusively by European or (more recently) North American men among whom differences of race, economic and social class, and level of education are even less remarkable than their theological differences.

My point is that theological education can not be reduced to the learning of clerical skills or to scholarly knowledge.

Some observers would say that theological education has been too much focused on the cognitive dimension of learning as opposed to personal and social transformation — doing and feeling.

My point is that theological education can not be reduced to the learning of clerical skills or to...

In most contemporary views of theological education, the task of education is to provide the individual with some sense of ordered learning.

In recent work on theological education the constructive suggestions usually return or remain limited to questions of how to order cognitive learning.

If theological education is about merely the ordered learning of cognitive ideas, then finding the right curriculum will solve all the current problems in theological education.

If students and faculty can learn how to read and anticipate the symbolic structures of their cultures, and to read and anticipate symbolic constructs in a bicultural fashion, theological education will speak to the needs of the day.

The how of learning is directly related, in this notion of theological education as a process, to the what of learning.

As Christians in the U.S. learn to live with many different voices and cultures, one of the greatest needs in theological education will be to form persons in symbolic biculturalism — the ability to move and flourish amid various symbolic patterns.

A theological education may represent little more than learning about theology, the Bible, and church history; it may seem unrelated to being a spiritually disciplined person.

My perceptions of the fit between piety and learning in the current world of theological education are conditioned by a recent move from one province of that world — Candler School of Theology at Emory University in Atlanta — to another, Union Theological Seminary itheological education are conditioned by a recent move from one province of that world — Candler School of Theology at Emory University in Atlanta — to another, Union Theological Seminary iTheological Seminary in New York.

We now see that theological education is a lifelong process that has several phases: indigenous theological learning; seminary or pre-ordination education; and post-ordination education.

So in her conclusion she highlights some of the accomplishments of Byzantine civilization: an imperial government built on a trained civilian administration and tax system; a legal structure based on Roman law; a curriculum of secular education that preserved classical learning; theological thought, artistic expression, and spiritual traditions that are still alive in the Orthodox churches; and coronation and court rituals that were adopted by other rulers.

It is not clear, however, whether Brown's constant stress on high academic expectations simply assumes the canons of critical, orderly, disciplined inquiry that the research university model had made commonplace in the 1930s in American graduate education outside of theological schools, or whether he is rather calling for theological school teachers who are very learned but are not necessarily themselves engaged in original research.

The central «positive» moral about how best to negotiate between these two models is this: Focus on the nature of the basic movement of theological study as a theological question, not as a question about the psychology of learning, nor even as a question about the logical relations among various subjects studied in theological education.

The issue before theological education is whether it will overcome its own vested interests and learn the healing process revealed by Jesus.

However, this third step will improve black institutions of theological education only if the love of learning (the condition for theology) prevails there and in the family and the community, where the discipline of learning to love (the work of theology) is regarded as the ultimate joy.

The distinctive function of theological education in this area is one of interpreting, learning, and teaching how theory and practice are related and ought to be related through the clarification of that kind of justice which can, and ought to, guide praxis.