A Future for Theological Education in Religious Studies?

2009 ◽  
Vol 25 (Supplement 1) ◽  
pp. 101-116
Author(s):  
Peter Slater
Horizons ◽  
1993 ◽  
Vol 20 (2) ◽  
pp. 311-323
Author(s):  
Henry J. Charles

AbstractAn important dimension of the changing character of Roman Catholic theological education is the growing numbers of Catholic lay women and men in all degree programs at non-Catholic, university related divinity schools, theologates, and departments of religious studies. This year-long study focused on Roman Catholic students and graduates of five schools across the country, in a first attempt to analyze the phenomenon and to suggest implications of the trend both for “ecumenical” theological education and for ministry in the Roman Catholic Church.


2017 ◽  
Vol 11 (1) ◽  
pp. 110-125
Author(s):  
Yahya Wijaya

This study focuses on the relevance of business ethics for contextual theological education in Asia particularly with the background of Protestant traditions. There are professional reasons why business ethics could be worth offering to students who are in preparation to become pastors and prospective church leaders as well as those who are already in those positions. With an area of theological study, such as biblical studies, systematic theology, practical theology, or contextual theology and religious studies, selected as entry point, business ethics learning could be fittingly placed in theological education. Ethical issues which have been widely discussed both in the theological forum and that of business studies are worth developing as key topics of theological business ethics.


Religions ◽  
2020 ◽  
Vol 11 (9) ◽  
pp. 449
Author(s):  
Darryl W. Stephens

This article promotes a wider understanding of trauma-informed pedagogy for the higher education classroom, whether in-person or virtual, focusing on undergraduate and graduate teaching in religious studies and theological education. Trauma is not confined to individual experiences of single horrifying events—trauma can be collective (community-wide, e.g., COVID-19), epigenetic (inherited or intergenerational), social-cultural (e.g., racism), or vicarious. Drawing on religious education literature and recent insights from psychology, neuroscience, and public health studies, this article provides a shared basis for further development of trauma-informed pedagogy by religious and theological educators. A principle feature of this article is bibliographic, portraying the state of scholarship at the intersection of religious education and trauma and pointing to resources necessary for further development. It offers a brief survey of extant literature, presents a basic definition and description of trauma, introduces the features of a trauma-informed community approach, and discusses the core values guiding trauma-informed pedagogy. The article also explores religious aspects of trauma and discusses care for instructors, who deal with their own traumatic pasts as well as the secondary effects of encountering, teaching, and supporting traumatized individuals in the religious education classroom. This article concludes with a call for further research.


Theology ◽  
2018 ◽  
Vol 121 (3) ◽  
pp. 171-179 ◽  
Author(s):  
Clive Marsh

Recent drops in the number of full-time theology and religious studies students in the UK raise concerns for all universities with departments of theology and religion. Without denying the importance of efforts to increase those full-time numbers, this article argues that greater attention be paid to possibilities of expanding part-time theological education, and not only in the context of formal ministerial training. At a time when greater religious literacy is needed, and buoyed by evidence of what older learners want from their studies – personal growth rather than just better employment prospects – expansion of part-time study opportunities may prove an additional, and important, initiative required by theology and religion departments. In this way, they would not only improve their own financial positions but they would also make an even greater contribution to their local communities and to individual and social well-being. A commitment would be needed, however, from universities themselves to recognize this important ‘public good’.


2013 ◽  
Vol 16 (2) ◽  
pp. 304-322
Author(s):  
Richard Shields

Abstract In North America denominational and church-sponsored universities continue to thrive. Yet many struggle to maintain their Christian identity and fulfill their mission amid an increasingly diverse student body. As recognizable expressions of how their religious sponsors carry out a sense of who they are and what they are called to be, Christian universities must be seen as Church practices. This is particularly so in how theology and religious studies are presented. How do university professors, academically oriented and committed to advancing scholarship in their discipline, respond to the requirements of good teaching and create the conditions for authentic learning in their students? A new educational context challenges us to experiment with pedagogies that engage students in the study of religion and theology in a way that makes room for the plurality of backgrounds and experiences they bring to the classroom, while honouring the integrity of the subject matter. Seeing the practice of theology as a dynamic dialogue with contemporary culture and the construction of new insights and innovative appreciation of ancient truths and realities allows the teacher to create a “commons of religious experience” where students encounter living traditions of faith and make sense of their own lives and the worlds they inhabit.


Author(s):  
Robert Setio

This article discusses how inter-religious studies is conducted in Indonesia. A case in point is Indonesian Consortium for Religious Studies (ICRS). As one of the founders, Duta Wacana Christian University (UKDW), has its own contributions for ICRS. The Faculty of Theology that plays the actual role as UKDW’s representation in ICRS has made ICRS a continuation of its existence as theological education. In this article, I will describe the link between theology and inter-religious studies as far as the Faculty of Theology UKDW is concerned. Rather than hindering the progress of inter-religious studies as some might worry, theology is in fact can be a significant part of inter-religious studies.


Author(s):  
Julius Gathogo

John Mararo Gachoki’s book, Walk the Talk: Critical Themes in our Ethics of Survival, published in 2018, is an authoritative piece of literature that defines itself clearly from its title. It provides fresh insights on the ethics of our contemporary society. Its authoritative nature is seen in its honesty on critical themes that underlines the way people of faith live. Further, the authors’ experiences as a visiting University lecturer in various institutions of Kenya, his leadership role as a church administrator, his headship as a teacher, as a college tutor, and his rich exposure makes him a guru in whatever he says. He says in his cover page: I am a teacher by profession, as my first training was in Education. I have taught at different schools, colleges, and now as a visiting lecturer in Kenyan schools, colleges, and now as a visiting lecturer in a number of [University] Campuses. My first appointment as a teacher was in North Eastern Kenya, specifically Garissa and Wajir. After pursuing a Bachelor’s degree in Education (B. Ed) in Kenyatta University, I became a teacher trainer for a number of years. It was during my stint as a College Teacher-Trainer that the call to become a theologian and hence a trained preacher troubled me. After agonizing over the idea of studying theological education for some time, I resigned and eventually went on to undertake theological training whereupon; I graduated with a Bachelor of Divinity degree (BD) from St. Paul’s University, Limuru. … Thank God Almighty, I crowned my life in pursuit of further education and eventually earned a PhD in Human Sciences and Religious Studies … I now present this book to you all, Walk the Talk, so that we can explore our common challenges together, and indeed learn together.


2019 ◽  
pp. 62-71
Author(s):  
О. М. Кучер ◽  
О. В. Медведь

The establishment of theology as an academic discipline raises the question of the normalization of its lexical means.Ukrainian religious vocabulary as a whole, and, in particular, its certain lexical-semantic groups referred to as “religious terms”, “church terms”, “sacred terms”, “theological terms” and others based on a subject matter, have been the subject of many linguistic studies. Of particular interest to this research are the studies focused on theological terms in the area of their usage – theological (liturgical) practice and corresponding theological texts. For instance, N.V. Puriaieva gave a characterization of the usage of the Ukrainian language in the liturgical practice of Ukrainian churches, problems of a sacred language, and the vocabulary of church service terms; B. Ogulchanskiy studied the development of Ukrainian theological terms in liturgical and theological texts from the Art Nouveau period to the present. Nevertheless, the development of theological education in Ukraine makes it important to standardize theological terms used in the education process.Considering certain historical factors, religious studies still have a great influence on the interpretation of religious concepts in the scientific community. This discipline uses the more standardized approaches allowing to use them for applied research. For example, religious studies distinguish the following beliefs about God withing theology: Jewish, Christian, Muslim, Hindu, Buddhist theology, etc. Christianity is divided into Catholic, Orthodox, and Protestant theology. Eastern Orthodoxy includes apologetic theology (apologetics), biblical theology, dogmatic theology, moral or practical theology, comparative theology, etc.Compared to religious studies, the term “theology” lacks consistency in theological sources.The study and understanding of sacred texts and eminent theologians’ commentaries to them have been one of the main theological methods from the earliest times. These texts vary among confessions and even withing one church, which is especially common for Eastern Christianity.In our opinion, this analysis points to the reason for the incoherency of the modern theological terms and outlines the possible ways of eliminating it which is essential not only for theological practice but also for theological education.


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