Academic literature on the topic 'Hartford theological seminary, Hartford, CT'

On Saturday, November 21, 2015, from 9:00 a.m. to 11:30 a.m., a panel coorganized by the International Institute of Islamic Thought (IIIT) entitled “Opportunitiesand Challenges of Teaching Islamic Studies in TheologicalSeminaries,” was held during the Annual Meeting of the American Academyof Religion (AAR) at the Marriott Hotel in Atlanta, GA. The panel was presidedover by Reverend Dr. Serene Jones (president of Union Theological Seminaryand AAR president-elect), and included contributions from Nazila Isgandarova(Emmanuel College), Munir Jiwa (Graduate Theological Union), JerushaLamptey (Union Theological Seminary), Nevin Reda (Emmanuel College),Feryal Salem (Hartford Seminary), and Ermin Sinanović (IIIT). Amir Hussain(Loyola Marymount University) served as respondent.The purpose of the roundtable was to address the growing trend amongChristian seminaries in North America of offering courses and, in some cases,professional degrees in the study of Islam, which has often involved hiringMuslim academics. The panelists endeavored to explore the opportunitiesand challenges posed by this new context, as well as the possible future directionof theological schools in addition to the future trajectory of Islamicstudies at them.Nazila Isgandarova, a spiritual care coordinator for the Center for Addictionand Mental Health in Canada and a graduate student at Emmanuel College,spoke of her personal experience as a Muslim student in a theological school.She noted that one of the unique advantages of studying Islam in a Christianenvironment is that it provides a space for the exchange of ideas. Isgandarovaidentified clinical pastoral education (CPE) as one of the major advantages ofstudying at a seminary. She emphasized that Islamic spiritual care educationshould be grounded not only in the Islamic tradition, but also in the conceptualand methodological frameworks provided by CPE. While she acknowledged ...

One of the ironies in the annals of nineteenth-century American Protestantism is the impact that Horace Bushnell's famed address “Dogma and Spirit” had upon the theological scene. In his remarks before the Porter Rhetorical Society at Andover Seminary in September 1848, the Congregationalist minister from Hartford established his reputation as one of the more controversial, if not gifted, theologians in New England. Bushnell offered a vision of Christianity that he hoped would eliminate the theological bickering that, as he saw it, had plagued the church throughout its history. To be sure, many in Andover's audience would not have been surprised if Bushnell's quirky views on the Trinity and the Atonement drew fire from New England Calvinists. But few would have predicted that this reconciliatory address would provoke one of the era's more noteworthy debates, a lengthy one-and-a-half-year, 250-page quarrel between America's two most prominent Calvinist theologians, Princeton Seminary's Charles Hodge and Andover's Edwards A. Park.

Nineteenth century in the western theological literary circles, has been proved to be the age of shifting over the academic paradigms from theological debates to introducing Muslim studies particularly. In this perspective, one of the prolific and legendary orientalists Duncan Black MacDonald (d.1943 A.D.) played a pivotal role in transmitting and establishing chairs for Arabic and Islamic learnings at Hartford Seminary. He himself portrayed the image of Islam through his writings and lectures. He authored several books on different matters belonging from the Western thought, ideology, culture and perspective to the Muslim rituals and creeds. His major writings regarding Islam and its fundamental belief focusing Muslim cultural, social, religious and historical foundations got widespread recognition in the western academia. While delivering his famous series of lectures “Development of Muslim Theology, Jurisprudence and Constitutional Theory”; “Religious Attitude and Life in Islam” and “Aspects of Islam” have a remarkable impression of presenting the image of Islam in an absurd way. In particular, he proclaimed Prophet of Islam as a pathological case. In the first phase of the article, D.B. MacDonald’s life sketch has been penned down, while in the second part of the article, his portrayal of Prophet of Islam (PBUH) as a sick person has been described while in the last part of the article, this assertion has been critically reviewed.

These two lectures by Leo Strauss, “What Can We Learn from Political Theory?” delivered in July 1942, and “The Re-education of Axis Countries Concerning the Jews,” delivered November 7, 1943, include not only Strauss's most elaborate statement about the relation of political philosophy and political practice (in the first), but what may well be his fullest written public statements about matters of contemporary foreign policy. Both lectures obviously were carefully considered, composed, and corrected, but Strauss did not attempt to publish either. He may have had second thoughts about some of the arguments he advanced in these lectures, or he may simply have chosen to concentrate his literary efforts elsewhere. Other lectures he prepared during this period but did not publish himself have since been published: “The Living Issues of German Postwar Philosophy,” delivered April 1940 at Syracuse University, and “Reason and Revelation,” delivered January 1948 at Hartford Theological Seminary, both in Heinrich Meier, Leo Strauss and the Theologico-Political Problem (Cambridge University Press, 2006); “German Nihilism,” delivered to the New School's General Seminar February 26, 1941, is in Interpretation 26:3 (Spring 1999).

Mabel Carney (1886-1969), was a well-known innovator in Rural, African- American, and Colonial Education at Teachers College, Columbia University (1919-42). Little attention has been given to her work at the Kennedy School of Missions, Hartford Theological Seminary (1928-42). This paper details Carney’s interests and accomplishments in missionary training as well as the conceptual difficulties she experienced in integrating her professional ideas with her African-American and African experiences regarding race, culture, and discrimination. Her friendship with Charles T. Loram, Franz Boas, and W.E.B. Dubois, and with the Editorial Board of the Journal of Negro Education, broadened her exposure to racial and cultural issues. Her travels in Africa and Canada also exposed her to new ideas and modes of living. She steadily expanded and vitalized Missionary Education at Hartford while also secularizing the curriculum. The paper concludes by contextualizing her accomplishments in the religious and social conflicts of her active career and retirement.