Sentences with phrase «theological education needs»

Theological education needs to take more seriously than it has that the mass media may be having a marked effect on religious faith, not just by the media's presentation of religious issues, but by the influence the media are exerting on perceptions of social reality within which religious faith is understood and experienced.

Those who care about theological education need to give seminaries all the help they can to focus on their principal job: preparing theologically literate ministers for the 21st century.

Not exact matches

To make the congregation a central concern for theological education, we need a new pedagogical strategy that assumes that theology is a form of practical knowledge.

Clergy in general recognize the need for knowledge and skills that they either did not or could not gain in their first - degree theological education.

For example, feminist theology's an important part of theological education now, though it wasn't 15 years ago and perhaps will not need to be 15 years from now.

Much more work needs to be done to establish practical theology as procedure and as method before it can become more central to theological education.

Given the level of preparation of many students and the range of things good pastors need to know, three years of seminary is not adequate for theological education.

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.

Farley's work points in the right direction, but more work needs to be done to establish practical theology as procedure and as method before it can become the center of theological education.

But our work together thus far has already established several points that may have an important bearing on the future of theological education in America: (1) the party - strife between «evangelicals» and «charismatics» and «ecumenicals» is not divinely preordained and need not last forever; (2) the Wesleyan tradition has a place of its own in the theological forum along with all the others; (3) «pluralism» need not signify «indifferentism»; (4) «evangelism» and «social gospel» are aspects of the same evangel; (5) in terms of any sort of cost - benefit analysis, a partnership like AFTE represents a high - yield investment in Christian mission; and (6) the Holy Spirit has still more surprises in store for the openhearted.

By this he means the tendency to center both practical theology and theological education on the skills that professional ministers need in order to run local congregations effectively.

Above all, theological students need to be «formed» to be lifelong learners whose education has encouraged them to read and think throughout their careers.

In the course of graduate theological education students need to acquire not only methodological but also hermeneutical sophistication fitting to such a rhetorical paradigm.

First, pastors need the encouragement to think of those three years of seminary as the beginning of their theological education.

So, who needs theological education?

There is a need in theological education therefore to address also the practical and theological questions of media utilization, questions such as: What is the appropriate relationship between inter-personal, group and mass media in communicating the gospel?

We needed to reflect on theological praxis as methodology for our education.

As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.

We need to be reminded that it was once taken for granted that authentic education was built upon the teaching and practice of the human and theological virtues, that education, as St Thomas Aquinas put it, is «the progression of the child to the condition of properly human excellence, ie to the state of virtue».

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.

The report documents in detail the need for a new «conceptual space» for theological education and argues for it.

Third, the symbolic patterns of religion and culture are inherently a part of theological education and need careful attention.

I read your post with mild curiousity and decided that: -[1] You are sure not a Theologian; [2] You confuse B.S with theological fact; [3] You need to recap lost opportuinties in the education you so obviously missed; [4] Your need to pontificate indicates self - esteem issues.

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.

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.

Feminist practices of theological education point us toward the conversation that needs to occur about theological education.

Note secondly a deep irony in the «Berlin» type of excellence in theological education: Although what makes it properly «theological» is its goal (as «professional» education) of nurturing the health of the church by preparing for it excellent leadership, what entitles it to a home in the wissenschaftlich education it needs is the rather different goal of nurturing the health of society as a whole (for which professional church leadership is a «necessary practice»).

For example, when planning for theological education, denominational leaders should ask what kind of leaders — lay and clergy — churches need.

I was struck also by the fact that the humanistic gymnasia through which students prepared for entry into the university taught them Greek and Latin and even Hebrew, just those languages most needed for a classical theological education.

Such denominations as the Methodists, Baptists, and Disciples have shown an increasing interest in graduate theological education, and various denominational splits and new movements have apparently created the need for more institutions.

In order for theological education to overcome its self - contradictions and recover unity it needs to repent its placing ultimate love and loyalty in these proximate purposes and convert to placing all its proximate goals within the context of faith in the One beyond the many.

I suggest these four points correspond directly to four crucial areas of need in theological education.

The other is a set of issues generated by theological education's need for unity.

The «Athens» type's theological insufficiency in the face of our tendencies toward cognitive idolatry and ideological self - serving means that it needs the Wissenschaft pole of the «Berlin» type as a corrective; but it can not appropriate that without distorting what it appropriates unless it also appropriates the «professional» education pole, and vice versa.

The National Institute of Mental Health in 1968 awarded a five - year grant to Christian Theological Seminary for the continuing education of the clergy in reference to mental health needs and services.

They may not have encountered science in their theological education, nor do they have reliable sources for current scientific information scoped for their needs.