The whole
theological education process must attempt to catch those moments as they come.
Not exact matches
It assumes that «
theological education «is some sort of activity or
process that simply «goes on» within one or another type of institutional structure, housed by the institution but relatively freefloating within it.
[31] Christopher Duraisingh advocated the first one, and forcefully argued that mission has to become «the undergirding perspective of the educational [i.e.,
theological education]
process itself.»
The skills of effective communication and relating should be at the center of the entire
process of
theological education, since these skills make it possible to bring the riches of a religious tradition to life in the experience of persons.
Complicating this whole
process is the traditional discipline structure of much
theological education and the inability of that structure to handle the multiplication of information and expansion of ideas characteristic of modern society.
Within feminist
theological education,
education is a dialogical
process of concrete encounter enacted through classes, worship and committees.
By thinking about
theological education as a
process of the intertwining of theology and
education, in and through practices, within which different voices reflect and, construct practices of
theological education, we can arrive at some sense of how to transform
theological education.
If we examine other practices of
theological education, we can extend and enrich this view of
education as a
process, rather than a product.
The how of learning is directly related, in this notion of
theological education as a
process, to the what of learning.
«What we are trying to do here at Candler is to counter that by reintroducing the body with all of its richness and complexity into the actual
process and curriculum of
theological education.»
The whole
process should be called continuing
theological education in which there are three phases or punctuating periods.
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.
The central hypothesis is this: students are affected by the
process of acquiring a
theological education.
The issue before
theological education is whether it will overcome its own vested interests and learn the healing
process revealed by Jesus.
I value the
theological education I received, but I would value even more the opportunity to go back over it again and try to
process it some more.
It may well be that
theological education, if it deserves the name, is a
process whose governing purposes are the same in all
theological schools.