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Journal articles on the topic 'Jewish Theological Seminary of America'

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Published: 4 June 2021

Last updated: 28 July 2024

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1

Walfish, Barry. "Jewish Theological Seminary of America Library. Broadside Collection. Hamden, Conn.: Micrographic Systems of Connecticut for The Jewish Theological Seminary of America, 1992. 3 microfilm reels. $35.00 per reel + shipping." Judaica Librarianship 9, no. 1 (December 31, 1995): 40–47. http://dx.doi.org/10.14263/2330-2976.1183.

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Reviews the broadside collection published by the Jewish Theological Seminary on microfilm, provides highlights from the collection, and evaluates the organization, cataloging, and indexing of the material.

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2

Dalin, David G. "Cyrus Adler, Non-Zionism, and the Zionist Movement: A Study in Contradictions." AJS Review 10, no. 1 (1985): 55–87. http://dx.doi.org/10.1017/s0364009400001197.

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For close to fifty years, Cyrus Adler was one of American Jewry's most influential communal leaders and public servants. Taking part in the founding of the Jewish Publication Society (1888), on whose various committees he would serve as chairman throughout his life, Adler was a founder of the American Jewish Historical Society (1892), and its president for more than twenty years. Together with Louis Marshall, Jacob Schiff, Oscar Straus, Felix Warburg, and his cousin, Judge Mayer Sulzberger, Adler played an instrumental role in organizing the American Jewish Committee (1906), and served as its president from 1929 until his death in 1940. During his thirtytwo years (1908–1940) as president and chief administrative officer of the Dropsie College for Hebrew and Cognate Learning, Adler shaped the institution into one of the preeminent institutions of higher Jewish learning in America. When Solomon Schechter died in 1915, Adler succeeded him to the presidency of the Jewish Theological Seminary, with which he had been closely associated since its founding in 1886, while remaining president of Dropsie as well. Serving as president of the seminary for twenty-five years, Adler played a central role in the founding of the United Synagogue, whose presidency he also held.

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Selis, David. "“Perhaps The Oldest Piece of Ecclesiastical Furniture in this Country”: The Construction and Destruction of Solomon Schechter’s Cairo Genizah Torah Ark." IMAGES 15, no. 1 (November 9, 2022): 3–17. http://dx.doi.org/10.1163/18718000-12340164.

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Abstract In 1897, Solomon Schechter brought a hoard of Hebrew manuscripts, now known collectively as the Cairo Genizah, to England from Cairo. Along with these manuscripts were several wooden Hebrew inscription fragments from Cairo’s Ben Ezra Synagogue. When Schechter left Cambridge to assume the presidency of the Jewish Theological Seminary of America, these fragments were brought to New York where they were transformed into a Torah Ark. This Torah ark was used at the Seminary for three decades and subsequently exhibited at the Jewish Museum, New York and The Metropolitan Museum of Art. It was featured on numerous postcards and in major works on Jewish art. In 1997, it was deconstructed by the Jewish Museum to extract the medieval inscriptions. This article explores the history, meaning and reception of the Schechter Torah Ark as a window into the complexities of Schechter’s legacy and the history of Jewish scholarship in the twentieth century.

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Prell, Riv-Ellen. ": Ritual: Three Portraits of Jewish Life . Jewish Theological Seminary of America. ; Murray Avenue . Sheila Chamovitz." American Anthropologist 93, no. 2 (June 1991): 519–20. http://dx.doi.org/10.1525/aa.1991.93.2.02a00830.

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5

Koltun-Fromm, Ken. "Performing the Material Self: Mordecai Kaplan and the Art of Journal Writing." AJS Review 31, no. 1 (April 2007): 109–31. http://dx.doi.org/10.1017/s0364009407000244.

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Mordecai Kaplan's journals from 1913 to 1934 offer a window into the mind of a tormented and lonely Jewish thinker. As a pioneering theologian, sociologist, and teacher of American Judaism in the twentieth century, Kaplan (1881–1983) stood as a towering figure at the Jewish Theological Seminary in New York City, where he worked for a good deal of his very long life. Yet even with the publication of his groundbreaking work Judaism as a Civilization (1934) and his popular following, he felt marginalized and embattled throughout his life. To help manage and defend those professional conflicts, Kaplan turned to his journal to record his personal struggles and anxieties. These diary entries offer important clues to the ways he discovered and created an American Jewish identity through the art of journal writing.

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Walfish, Barry. "Iakerson, Shimon. Catalogue of Hebrew Incunabula from the Collection of the Library of the Jewish Theological Seminary of America. New York and Jerusalem: The Jewish Theological Seminary of America, 2004-2005." Judaica Librarianship 13, no. 1 (December 31, 2007): 47–49. http://dx.doi.org/10.14263/2330-2976.1086.

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7

Ashkenazi, R. S. "The manuscript of Nizami’s “Khosrow and Shirin” in Judeo-Persian from the collection of Elkan Nathan Adler." Orientalistica 6, no. 5 (February 1, 2024): 858–69. http://dx.doi.org/10.31696/2618-7043-2023-6-5-858-869.

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This article discusses the ϐirst stages of the study of one of the most unique manuscripts in the collection of Elkan Nathan Adler (1861–1946), currently kept at the Jewish Theological Seminary of America in New York. This manuscript (press mark MS 1398) is of great value. In addition to the fairly complete text of Nizami Ganjavi’s poem “Khosrow and Shirin” (142 sheets), it contains 12 miniatures of high quality. The importance of studying this manuscript is due to the very limited number of illustrated manuscripts in the Judeo-Persian language, making this codex a valuable source for the history of Judeo-Persian and Persian miniatures in general. In addition, a comprehensive study of this manuscript will allow us to better understand the nature of Jewish-Persian contacts, as well as the extent of their depth.

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8

Polk, Andrew. "“Unnecessary and Artificial Divisions:” Franklin Roosevelt's Quest for Religious and National Unity Leading Up to the Second World War." Church History 82, no. 3 (August 30, 2013): 667–77. http://dx.doi.org/10.1017/s0009640713000693.

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The letters were portrayed as a goodwill gesture toward the three more dominant religious traditions in America and, as far as President Franklin Roosevelt was concerned, the world. After being carefully constructed over the preceding weeks, they were held in strict secrecy until they were released to the media on December 24, 1939. Each was written to the leader of his respective religion: as president of Jewish Theological Seminary, Rabbi Cyrus Adler represented American Jews and George A. Buttrick, president of the Federal Council of Churches of Christ in America (FCC), received a letter on behalf of American Protestants, with the last letter going to Pope Pius XII, head of the Roman Catholic Church. Each letter was, at least ostensibly, a Christmas greeting. Roosevelt offered each man warm wishes and his hearty thanks for all that he had done for his people and the world. Yet Roosevelt also noted the fear and uncertainty of the time. War had again come to Europe and threatened to envelop the globe. It was the responsibility of all people of goodwill, Roosevelt argued, to come together in any way they could for the cause of peace. He hoped the three men, and those they represented, would put aside religious differences and join together for the common good.

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9

Rock-Singer, Cara. "A Prophetic Guide for a Perplexed World: Louis Finkelstein and the 1940 Conference on Science, Philosophy, and Religion." Religion and American Culture 29, no. 2 (2019): 179–215. http://dx.doi.org/10.1017/rac.2019.2.

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ABSTRACTThis article traces negotiations over the epistemic, ethical, and political authority of Judaism, Protestantism, Catholicism, and science in mid-twentieth-century America. Specifically, it examines how the president of the Jewish Theological Seminary, Rabbi Dr. Louis Finkelstein, led a diverse group of intellectual elites as they planned and convened the 1940 Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life (CSPR). Based on the conference's transcripts, proceedings, and papers, in addition to Finkelstein's writings from the period, this article shows how Finkelstein used his vision of the Jewish tradition as a model to form a pluralistic intellectual space that brought together the representatives of multiple religious traditions and modern science. To accredit the American way of life to Judaism, Finkelstein traced America's ethical values, democratic politics, and scientific genius back to the Hebrew Prophets through Rabbinic Judaism. In response to Finkelstein's historiography and the political and ideological challenges of World War II, scientific and religious experts negotiated their authority and debated how to mobilize their traditions in a quest for political stability. By analyzing the CSPR as a meeting of multiple discourses, this article reinstates science as a fundamental player in the story of American pluralism and demonstrates the way a non-Protestant tradition shaped the terms of an elite public's understanding of the “democratic way of life.”

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Gubert, Betty Kaplan. "Research Resources for the Study of African-American and Jewish Relations." Judaica Librarianship 8, no. 1 (September 1, 1994): 162–64. http://dx.doi.org/10.14263/2330-2976.1262.

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Several libraries in New York City have exceptionally rich resources for the study of relations between African Americans and Jewish Americans. The holdings of and access to these collections are discussed; some sources in other parts of the U.S. are mentioned as well. The most important collection is in the Schomburg Center for Research in Black Culture, The New York Public Library. Besides books, there is a vast Clipping File, the unique Kaiser Index, manuscript collections, and some audio and visual materials. The Jewish Division of The New York Public Library has unparalleled holdings of Jewish newspapers from around the world, from which relevant articles can be derived. The libraries of the Jewish Theological Seminary and the VIVO Institute ,are also both fine sources. Their book holdings are up-to-date, and YIVO's clipping file is also, including such items as publicity releases from Mayors Koch and Dinkins. YIVO's archives have such important historical holdings as the American Jewish Committee Records (1930s to the 1970s), and some NAACP materials from the thirties and forties. Children's books on this top ic and ways of acquiring information are noted. A list of the major libraries, with addresses, telephone numbers, and hours is in an appendix.

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Cortès Minguella, Enric. "Sobre el llenguatge legal de la "ketubah" (contracte matrimonial jueu)." Revista de Llengua i Dret, no. 80 (December 13, 2023): 234–46. http://dx.doi.org/10.58992/rld.i80.2023.3990.

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En aquest article volem sintetitzar les expressions jurídiques de dret matrimonial que apareixen al llarg de la història expressades en el document principal anomenat ketubah (escrit) que el marit lliura a l’esposa per a comprar-la en matrimoni. Per això farem prèviament un breu recorregut per les pàgines del Primer Testament. Assenyalarem especialment els primers segles dC perquè en aquests el rabinisme fixa amb detall les qüestions jurídiques més definitives que serviran fins a l’edat mitjana i encara als nostres dies, almenys en el judaisme ortodox. Volem mostrar l’evolució que els diversos elements jurídics han tingut al llarg dels temps. No tindrem en compte els elements jurídics que en l’antigor han usat i usen tant els caraïtes (s. VIII-XX)* com els sabateus (s. XVII-XIX) i les diverses formes de judaisme modern com ara el Reformat, el Conservador o el Reconstruccionista, el que no impedirà que aquí i allí hi puguem fer alguna referència. Ens hem servit sobretot de l’obra cabdal en aquesta matèria: Epstein, Louis M., “The Jewish Marriage Contract A Study in the Status of Woman in Jewish Law” (Jewish Theological Seminary of America 1927), tenint en compte és clar el que posteriorment s’ha escrit sobre el tema degut a les troballes a Naḥal Ḥeber i a Qumran, junt amb els estudis sobretot de Elon, Menahem, Safrai, Shmuel i la mateixa Encyclopaedia Judaica (2a ed. Keter Publishing House).

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12

Simon-Shoshan, Moshe. "Between Philology and Foucault: New Syntheses in Contemporary Mishnah Studies." AJS Review 32, no. 2 (November 2008): 251–62. http://dx.doi.org/10.1017/s0364009408000111.

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The work of many emerging young rabbinics scholars today, particularly that which is focused on the Mishnah, is animated by a desire to synthesize two distinct approaches to rabbinic texts. One is the traditional philological-historical approach, which traces its roots back to the European Wissenschaft des Judentums tradition of the nineteenth and early twentieth centuries. In its current form, traditional Talmud criticism is perhaps most associated in Israel with the work of J. N. Epstein, the founder of the Hebrew University Talmud Department and the “father of exact scientific Talmudic inquiry.” While most of Epstein's students proceeded to shape the study of rabbinic literature in the Israeli academy, Saul Lieberman, perhaps his most distinguished disciple, moved to America, where his presence dominated the study of rabbinic literature at the Jewish Theological Seminary in the postwar decades. Traditional Talmud criticism is characterized by a scrupulous attention to manuscripts and textual variants, a systematic use of the findings of Semitic and comparative linguistics, and the use of form and source criticism to determine the history and development of larger textual units.

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13

Rovner, Jay. "The FGP-JTS Genizah Digitization Project : a progress report, with a description of the Jewish Theological Seminary of America Genizah holdings." Gazette du livre médiéval 49, no. 1 (2006): 49–55. http://dx.doi.org/10.3406/galim.2006.1720.

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14

Lehmann, Daniel. "A Review of: “Daniel Pekarsky,Vision at Work: The Theory and Practice of Beit Rabban(New York: Jewish Theological Seminary of America, 2006)”." Journal of Jewish Education 73, no. 2 (July 18, 2007): 153–57. http://dx.doi.org/10.1080/15244110701420300.

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15

Anderson, Gary. "Yohanan Muffs. Love and Joy: Law, Language and Religion in Ancient Israel. New York: Jewish Theological Seminary of America, 1992. xxvi, 240 pp." AJS Review 19, no. 2 (November 1994): 238–40. http://dx.doi.org/10.1017/s0364009400005754.

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16

Sharkansky, I. "Love and Joy: Law, Language and Religion in Ancient Israel. By Yochanan Muffs. New York: The Jewish Theological Seminary of America, 1992. 240 pp. $29.95." Journal of Church and State 36, no. 4 (September 1, 1994): 856–57. http://dx.doi.org/10.1093/jcs/36.4.856.

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17

Hollender. "REVIEW: Shalom Spiegel. Menahem H. Schmelzer, ed. THE FATHERS OF PIYYUT: AVOT HAPIYYUT, New York and Jerusalem: Jewish Theological Seminary of America, 1996." Prooftexts 21, no. 2 (2001): 229. http://dx.doi.org/10.2979/pft.2001.21.2.229.

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18

Rubin Ross, Renee. "A Review of: “Lisa D. Grant, Diane Tickton Schuster, Meredith Woocher, and Steven M. Cohen,A Journey of Heart and Mind: Transformative Jewish Learning in Adulthood(New York: Jewish Theological Seminary of America, 2004).”." Journal of Jewish Education 71, no. 3 (September 2005): 335–38. http://dx.doi.org/10.1080/00216240500341922.

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19

Sarna, Nahum M. "Harvey Warren Meirovich. A Vindication of Judaism: The Polemics of the Hertz Pentateuch. Foreword by Ismar Schorsch. New York: Jewish Theological Seminary of America, 1998, xvi, 304 pp." AJS Review 26, no. 02 (October 2002): 399–401. http://dx.doi.org/10.1017/s0364009402440111.

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20

Tucker, Gordon. "Teaching Jewish Ethics—: Jewish Theological Seminary and Union Theological Seminary." Shofar: An Interdisciplinary Journal of Jewish Studies 9, no. 1 (1990): 85–93. http://dx.doi.org/10.1353/sho.1990.0026.

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21

Vogel, Linda J. "A Review of: “A Journey of Heart and Mind: Transformative Jewish Learning in Adulthood. By Lisa D. Grant, Diane Tickton Schuster, Meredith Woocher, and Steven M. Cohen. The Jewish Theological Seminary of America, 2004. HB, 263 pages, $47.90.”." Religious Education 101, no. 1 (January 2006): 134–37. http://dx.doi.org/10.1080/00344080500460883.

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22

Fine, Steven. "A Catalogue of Fragments of Halakhah and Midrash from the Cairo Genizah in the Elkan Nathan Adler Collection of the Library of the Jewish Theological Seminary of America (review)." Hebrew Studies 41, no. 1 (2000): 339–41. http://dx.doi.org/10.1353/hbr.2000.0032.

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23

Schwartz, Seth. "L. I. Levine (ed.), The Galilee in Late Antiquity. New York and Jerusalem: Jewish Theological Seminary of America, 1992. Pp. xxiii + 410, 23 illus. ISBN 0-674-34113-9. £27.95/US$41.95." Journal of Roman Studies 85 (November 1995): 308–9. http://dx.doi.org/10.2307/301129.

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Schwartz, Seth. "L. I. Levine (ed.), The Galilee in Late Antiquity. New York and Jerusalem: Jewish Theological Seminary of America, 1992. Pp. xxiii + 410, 23 illus. ISBN 0-674-34113-9. £27.95/US$41.95." Journal of Roman Studies 85 (November 1995): 308–9. http://dx.doi.org/10.1017/s007543580007547x.

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Goldhill, Simon. "Jerusalem: Portrait of the City in the Second Temple Period (538 B.C.E–70 C.E.) By Lee I. Levine. Pp. xviii + 486. Jewish Publication Society, Philadelphia and the Jewish Theological Seminary of America, 2002. isbn 0 8276 0750 4. Cased. n.p." Journal of Theological Studies 57, no. 2 (February 9, 2006): 597–99. http://dx.doi.org/10.1093/jts/flj099.

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GARCÍA MARTÍNEZ, F. "Lee I. LEVINE, The Rabbinic Class of Roman Palestine in Late Antiquity, Yad Izhak Ben-Zvi/Jewish Theological Seminary of America, Jerusalem/New York 1990, 223 pp., cloth, $25.00. ISBN 965 217 064 X." Journal for the Study of Judaism 21, no. 2 (1990): 265. http://dx.doi.org/10.1163/157006390x00388.

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Mashbaum, Jesse. "Kalman P. Bland. The “Epistle on the Possibility of Conjunction with the Active Intellect” by Ibn Rushd with the Commentary of Moses Narboni. New York: Jewish Theological Seminary of America (distributed by Ktav), 1982. xiii, 151, 155 (Hebrew) pp." AJS Review 10, no. 2 (1985): 240–41. http://dx.doi.org/10.1017/s0364009400001380.

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Shemesh, G., A. Kesler, M. Lazar, and L. Rothkoff. "Pupil Size in Jewish Theological Seminary Students." European Journal of Ophthalmology 14, no. 3 (May 2004): 206–10. http://dx.doi.org/10.1177/112067210401400304.

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Stern, Sacha. "L.I. Levine, The Rabbinic Class of Roman Palestine in Late Antiquity. Jerusalem and New York: Yad I. Ben-Zvi and Jewish Theological Seminary of America, 1989. Pp. 223, 5 pls, 20 figs, 10 maps, ISBN 965-217-064-x. $25.00." Journal of Roman Studies 81 (November 1991): 241–42. http://dx.doi.org/10.2307/300553.

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Колыванов, Георгий Евгеньевич. "Novo-Arkhangelsk Theological Seminary." Церковный историк, no. 2(4) (June 15, 2020): 109–25. http://dx.doi.org/10.31802/ch.2020.4.2.006.

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В этой статье рассматривается история первого православного Духовного учебного заведения в Америке - Новоархангельской Духовной семинарии, которая была создана трудами святителя Иннокентия (Вениаминова) в 1841 г. как Духовное училище, а в 1845 г. преобразована в Духовную семинарию. Семинария, находящаяся в столице Русской Америки городе Новоархангельск на острове Баранова (Ситха, Ситка), возрастала под архипастырским окормлением святителя Иннокентия. В 1858 г. семинария была перемещена в Якутск. The article traces the history of the first Orthodox Christian theological school in America - Novo-Arkhangelsk Theological Seminary, which was created by St. Innocent of Alaska as a Theological College in 1841 and reformed into a Seminary in 1845. Located on the Baranof Island, in the then capital of Russian Amerika - Novo-Arkhangelsk (now Sitka), the Seminary progressed under the archpastoral guidance of St. Innocent. In 1858 the Seminary was transferred to Yakutsk.

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Kajon, Irene. "The Jewish Theological Seminary of Breslau and the Rabbinical College of Padua: A Comparison." transversal 14, no. 1 (December 23, 2016): 45–53. http://dx.doi.org/10.1515/tra-2016-0006.

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AbstractThe article deals with three points that refer to two important Jewish institutions of the age of emancipation, that is, the Jewish Theological Seminary of Breslau and the Rabbinical College of Padua: (1) how these Rabbinical schools were founded, (2) their courses and programs, and (3) the inspiration behind them. A comparison is outlined on the ground of these three points. The conclusion reminds the closing of these two schools, in 1938 the first and in 1871 the second, because of external events: the uprising of German antisemitism and the constitution of Italian State; and how the interesting figure of Sabato Morais, the founder in 1887 and first president of the Jewish Theological Seminary in New York, which prepares Conservative Rabbis, could in a sense be considered the heir of both these schools.

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Lindsay, Mark R. "Jewish-Christian Dialogue in Review." Journal of Reformed Theology 14, no. 3 (August 27, 2020): 246–62. http://dx.doi.org/10.1163/15697312-01403012.

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Abstract Using hitherto unexplored letters and documents from the Markus Barth Papers, held at Princeton Theological Seminary, this article traces the development, and eventual end, of the friendship between Markus Barth and Emil Fackenheim. In doing so, it demonstrates Barth’s very real commitment to Jewish-Christian dialogue, but also shows how difficult this commitment was to maintain in his interpersonal relationships, in the context of differing political responses to Israeli foreign policy.

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DIXHOORN, CHAD VAN. "Progress and Protest in Late Nineteenth- and Early Twentieth-Century Presbyterianism." Unio Cum Christo 6, no. 1 (April 1, 2020): 167. http://dx.doi.org/10.35285/ucc6.1.2020.art10.

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This Article Surveys The Presbyterian Conflict In America At The Turn Of The Twentieth Century, Which Was Marked By A Drive For Progress And A Reaction Of Protest. After Setting Up The Historical Context, It Looks At “progress” In Action, Theology, Preaching, And Presidents. It Then Focuses On The Protest Of J. Gresham Machen, Who Was Engaged In Church Debates And Publications (e.g., Christianity And Liberalism) And Who, In Response To Progressive Theology, Founded Westminster Theological Seminary, An Independent Mission Board, And A New Denomination. It Concludes With Observations About The Continuing Witness Of Westminster Seminary. KEYWORDS: Social Gospel, Progressive Theology, Presbyterian Conflict, Woodrow Wilson, Auburn Affirmation, J. Gresham Machen, Westminster Theological Seminary, Theological Education, Mission, Westminster Confession Of Faith

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AUBERT, ANNETTE G. "The Enlightenment Bible in Antebellum America (1812–1831): Archibald Alexander’s Appraisal." Unio Cum Christo 2, no. 1 (April 1, 2016): 127. http://dx.doi.org/10.35285/ucc2.1.2016.art10.

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Abstract: This essay addresses the pioneering biblical scholarship of Archibald Alexander (1772–1851), the founding father of Princeton Theological Seminary, in the contexts of biblical criticism and the academic Bible that were being discussed and created at German universities. Alexander was among the ﬁrst nineteenth-century American Presbyterian professors to interact with innovative research emerging from Europe, especially the work of Johann David Michaelis (1717–1791). He is worthy of research attention for establishing a central position for Princeton Theological Seminary in the ﬁeld of biblical studies, as well as for interacting with the creators of the Enlightenment Bible while defending Calvinist theology and epistemology.

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Różanowski, Ryszard. "Hermann Cohen w drodze ku „Religii rozumu ze źródeł judaizmu”. Przystanek Breslau." Studia Philosophica Wratislaviensia 14, no. 3 (August 27, 2019): 21–35. http://dx.doi.org/10.19195/1895-8001.14.3.2.

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Hermann Cohen on the Way to „Religion of Reason: Out of the Sources of Judaism” Breslau Stop On the way leading Hermann Cohen from his family Coswig to Marburg and — later — to Berlin, from a Jewish province to a multicultural metropolis, Breslau is a special point. The future philosopher came here in 1857, hoping for the future of fice of the rabbi, to begin studies at the newly established Jewish Theological Seminary. Here too, four years later, he enrolled at the university, opening up the prospect of an academic career. A special point, which allowed him to create in the next years an “impressive system” which is a bold attempt to present German and Judaism as identical or connected. Jewish and religious content was a permanent and constant component of Cohen’s works, and Religion of Reason and System of Philosophy form a whole. Already before the creation of works devoted to Kant, some features of Cohen’s philosophy of religion are revealed, which originated in his studies at Breslau, one of the most important Haskalah centers in the middle of the 19th century. Cohen found there an atmosphere conduciveto the later shaping of the science of the universal religion of reason. After many years, Cohen assessed the Jewish Theological Seminary as “the most important educational institution [of his] youth.”

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Olufemi, Jacob Ishola. "Academic Formation in Theological Education and Its Implications for Competent Ministry." Edumania-An International Multidisciplinary Journal 01, no. 02 (July 10, 2023): 60–69. http://dx.doi.org/10.59231/edumania/8974.

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The Research paper titled “Academic formation in the theological education and its implication for competent ministry” was devoted to explore implications of academic formation on ministerial competency. The Nigerian Baptist Theological Seminary, Ogbomoso and Catholic Theological College in United State of America were used as case study for the paper. The purpose this paper seeks to achieve were to examine nature of academic formation in theological education; to consider curriculum development of the selected theological institutions; to investigate major formations that takes place in theological schools; and to examine the implications of academic formation on ministerial competency. A descriptive research design method was adopted. Information was sourced through primary documents (internet books and library printed books and journals). Curriculum development style of the Nigerian Baptist Theological Seminary, Ogbomoso and Catholic Theological College were used. The findings confirmed that basically, there are 3 major formations that occur in a standard theological school. The findings further reveal that academic formations help students to meet the demand of the challenging ministerial tasks.

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Leone, Alexandre. "Torá, mística e razão em Heschel." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 2, no. 2 (March 30, 2008): 13–24. http://dx.doi.org/10.17851/1982-3053.2.2.13-24.

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Qual a influência da mística judaica no pensamento de Abraham Joshua Heschel (1907-1972)? Durante os anos em que exerceu o cargo de professor do Departamento de Filosofia Judaica do Jewish Theological Seminary, em Nova Iorque, entre 1945 e 1972, o ano de sua morte, Heschel lecionou um curso cujo título é bem chamativo: Mística e Ética.

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Turán, Tamás. "Martin Schreiner and Jewish Theology: An Introduction." European Journal of Jewish Studies 11, no. 1 (April 6, 2017): 45–84. http://dx.doi.org/10.1163/1872471x-12341298.

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Martin Schreiner (1863–1926), a rabbi in Hungary and later a professor at the liberal rabbinical seminary in Berlin, was a disciple of David Kaufmann and Ignaz Goldziher, and a prominent scholar of Medieval Islamic and Jewish thought. The present article deals with his little-known contributions to religious thought in the late nineteenth century, utilizing also his unpublished work on Jewish religious philosophy and his correspondence with Goldziher. Schreiner’s unique quest for a combination of liberal, academic Jewish theological inquiry with conservative loyalty to religious law—a precarious stance, a neo-Maimonidean attitude of sorts—confronted and challenged all the religious platforms which evolved in modern Judaism.

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Kiron, Arthur. "Heralds of Duty: The Sephardic Italian Jewish Theological Seminary of Sabato Morais." Jewish Quarterly Review 105, no. 2 (2015): 206–49. http://dx.doi.org/10.1353/jqr.2015.0013.

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Goldberg, Abraham. "Moshe KOSOVSKY ed., Concordance to the Talmud Yerushalmi (Palestinian Talmud), Israel Academy of Sciences and Humanities and Jewish Theological Seminary of America, Jerusalem: Vol. I (aleph-an), 1979, 960 + 12 + 4 pp.; Vol. II (ana - datri), 1982, 938 + 10 + 4 pp.; Vol. III (heh-[hatar), 1984, 790 + 14 + 4 pp. , $ 65.00 each." Journal for the Study of Judaism 16, no. 2 (1985): 274–76. http://dx.doi.org/10.1163/157006385x00465.

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Milovanović, Stevan. "Jewish Religious Schools in Sarajevo until 1941: The Sephardic Yeshiva of Sarajevo (La Yeshiva De Saray) and the Jewish Secondary Theological Seminary in Sarajevo (El Seminario Rabbiniko Saraylisko)." Društvene i humanističke studije (Online) 7, no. 4(21) (December 30, 2022): 187–96. http://dx.doi.org/10.51558/2490-3647.2022.7.4.187.

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In Sarajevo, since the formation of the Jewish religious community, the religious education of children has developed simultaneously. First, four-grade elementary schools, where mostly male children went, came forward. Later in the 17th century, Talmud-Torah secondary school was developed, while Yeshiva was only formed in the second half of the 18th century. Until the establishment of the Belgrade Yeshiva by Rav Yehuda Lerma in 5395 (1635) and the Sarajevo Yeshiva by Rav David Pardo in 5528 (1768), there were no rabbinical schools in the territories of the Western Balkans and neither rabbis. In the Kingdom of Serbs, Croats, and Slovenes, later the Kingdom of Yugoslavia, there was a need for qualified personnel for the religious education of Jewish children and youth according to general laws, in lower and secondary schools. On June 13, 1928, the Jewish Secondary Theological Seminary was opened, which began operating on November 25, 1928. The Seminary operated until 1941, when it was closed on April 6 by Nazzi Germans. The paper aims to present the development of Jewish religious education from the arrival of Sephardim to Sarajevo in the 16th century until 1941. To show the importance of the development of rabbinic and Talmudic studies in Bosnia and Herzegovina, as well as the reputation of Sarajevo's Jewish religious schools in Europe and the world.

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Klemme Eliceiri, Rebecca. "An Invisible Wall: The Relationship Between Congregational and Seminary Libraries in the United States." Theological Librarianship 7, no. 1 (December 16, 2013): 28–29. http://dx.doi.org/10.31046/tl.v7i1.324.

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Theological (seminary) and congregational libraries in the Christian and Jewish religious traditions have coexisted in some fashion since their beginnings; however, little research exists regarding the relationship between these related-but-distinct library types. This essay explores the relationship between these types of libraries through a survey of their literatures and available statistics, considering their histories and contexts within the broader religious and library worlds, as well as their current relationship in light of their diverse religious institutions. The roles of these libraries will be examined regarding religious, theological, and information literacies as well as exploring their staffs, their staff's education, funding, library hours, their goals, objectives, and outcomes, particularly regarding the changing landscape of religious and theological education for both clergy and laypeople. It concludes with future possibilities in the religious library world in a congregational landscape that often cannot afford full-time, traditionally-theologically-educated clergy, much less paid congregational librarians.

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Jean, Duhaime, Sherril Gilbert, and Hassan Guillet. "“Who is my Neighbour? Interfaith Dialogue and Theological Formation”." Journal of the Council for Research on Religion 4, no. 2 (August 31, 2023): 14–43. http://dx.doi.org/10.26443/jcreor.v4i2.85.

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The following are three response papers that were presented at the “Who is My Neighbour? Interfaith Dialogue and Theological Formation Conference,” held on October 19, 2022, and are indirectly responding to Amy-Jill Levine's discussion on Christian-Jewish dialogue. The first response paper by Jean Duhaime, entitled “Christian-Jewish Dialogue and Theological Formation,” discusses how Christian-Jewish dialogue has been viewed and theologically negotiated in the Catholic tradition since Vatican II. By also addressing various Jewish reactions to the shift in Catholic attitudes towards the Jewish tradition, Duhaime illustrates the work still needed to be done for the Catholic Church to clarify its understanding of the relationship between Christianity and Judaism while simultaneously highlighting the value of including Jewish-Christian dialogue in the formation and training of religious leaders. The second response paper by Sherril Gilbert, entitled “Why Training in the Art of Interreligious Dialogue Is Necessary for Theological Education: Thinking About ‘Who Is My Neighbour?’ From a Jewish Perspective,” discusses her personal experience in the seminary and her work as a Rabbi in multifaith contexts. Rabbi Sherril Gilbert’s response shifts the focus from the dialogue of theological exchange to what interreligious dialogue theorists would call “the dialogue of life” – which is to say, she articulates the wholistic value of interfaith dialogue, and, in doing so, demonstrates why it is crucial to incorporate a concern for interfaith dialogue into modern theological education. The last response paper by Hassan Guillet, entitled “La Table interreligieuse de concentration du Québec: A Case Study” examines his personal experiences with interfaith dialogue during the COVID-19 pandemic, as a founding member of the Table Interreligieuse de concertation du Québec. He explains how this experience opened his eyes to the power of interfaith dialogue and collaboration, and also to the need to expand interfaith dialogue initiatives to include as many faith communities as possible, including Indigenous faith communities that are not as clearly demarcated as, say, Christianity, Judaism, or Islam

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Miller, Clifford. "Anomalies in RLIN Hebraica Records: Reflections of a Recent Arrival on the Cataloging Scene." Judaica Librarianship 8, no. 1 (September 1, 1994): 40–44. http://dx.doi.org/10.14263/2330-2976.1229.

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Hebraica records on the Research Libraries Information Network feature many inconsistencies in romanization, descriptive cataloging, and form of heading. The categories of inconsistency are outlined, and examples of the variations found on RLIN are provided and discussed from the perspective of a novice cataloger. Classic Hebrew grammar and Biblical sources are often cited as authorities for the correct forms, which may not be found in Library of Congress records. Local policies of the Jewish Theological Seminary regarding name and subject headings for Judaica are included.

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Siwaju, Fatima. "Opportunities and Challenges of Teaching Islamic Studies in Theological Seminaries." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 160–62. http://dx.doi.org/10.35632/ajis.v33i1.896.

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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 ...

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Noll, Mark A. "Christianity in North America." International Bulletin of Mission Research 48, no. 2 (April 2024): 167–79. http://dx.doi.org/10.1177/23969393231203882.

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“Diversity” predominates as the main message of the book Christianity in North America, the seventh in a series from Edinburgh University Press on Christianity in the world’s regions. It includes extensive demographic data from the World Christian Database (Gordon-Conwell Theological Seminary), twenty-nine chapters on US regions, ethnic groups, ecclesiastical traditions, and specific themes (such as Faith and Culture, Theology, Immigration and Xenophobia, Media)—with some of these chapters including comparisons with the material presented in the six chapters devoted to Canada, St. Pierre and Miquelon, Greenland, and Bermuda. Reckoning with a history of White oppression of Natives and Blacks features prominently in many of the chapters.

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Gurock, J. S. "AN ORTHODOX CONSPIRACY THEORY: THE TRAVIS FAMILY, BERNARD REVEL, AND THE JEWISH THEOLOGICAL SEMINARY." Modern Judaism 19, no. 3 (January 1, 1999): 241–53. http://dx.doi.org/10.1093/mj/19.3.241.

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Sauskojus, Kelly. "Sacred Rhetorical Education in 19th Century America Austin Phelps at Andover Theological Seminary." Journal for the History of Rhetoric 24, no. 3 (September 2, 2021): 341–42. http://dx.doi.org/10.1080/26878003.2021.1975471.

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Serdyukova, Elena. "There Are No Atheists among Greatest Philosophers: Reasonings about Experience, Knowledge and Faith in the Letters of N.O. Lossky to G.V. Florovsky (1947–1955). Letters of N.O. Lossky to G.V. Florovsky (1947–1955), Publication and Notes by Elena V. Serdyukova." Voprosy Filosofii, no. 7 (July 2024): 71–90. http://dx.doi.org/10.21146/0042-8744-2024-7-71-90.

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In 1946, Nikolai Onufrievich Lossky moved from France to his younger son Andrey who lived in the United States, where Lossky taught at the St. Vladimir’s Orthodox Theological Seminary for several years. His correspondence with G.V. Florovsky continued, and, as before, they are connected by their friendship, teaching activities, and, most importantly, their scientific and philosophical interests. “Is it true that Russian philosophy is not scientific?” This question became crucial for N.O. Lossky during the “overseas” period of his life and work (1947–1955). His letters sent to G.V. Florovsky from New Haven, New York, and Los Angeles testify to his interest in the concrete metaphysical foundations of holistic (intuitive) worldview, within which faith and knowledge find their indispensable places. Lossky discusses in his letters Florovsky’s upcoming move to America and the organization of teaching philosophical disciplines at the St. Vladimir’s Orthodox Theological Seminary. Furthermore, he draws Florovsky’s attention to how scientists of that time (A. Eddington, B. Bavinck, D. Jeans, M. Planck, P. Leconte du Nouy, and others) try to answer the question of the relationship between natural sciences (physics, biology, etc.) and the transcendental foundations of religious experience. In addition to this, Lossky is interested in Étienne Gilson’s “History of Medieval Philosophy” (which describes specific intellectual attempts to “reconcile” faith and knowledge) and the epistemological experience of Russian Freemasonry presented in G.V. Vernadsky’s book. And, of course, a special place in Lossky’s letters is devoted to the preparation of the book “History of Russian Philosophy” for publication in New York as part of the works series of the St. Vladimir’s Orthodox Theological Seminary.

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Massa, Mark S. "“Mediating Modernism”: Charles Briggs, Catholic Modernism, and an Ecumenical “Plot”." Harvard Theological Review 81, no. 4 (October 1988): 413–30. http://dx.doi.org/10.1017/s001781600001018x.

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Historians of religion in America, as enamored of marking “watersheds” in our culture as other scholars, have long used the famous “Briggs Case” as an event for marking that cultural moment when American mainline Protestants, mostly kicking and screaming, began to confront officially the higher criticism of the Bible. Charles Augustus Briggs, as students of Gilded Age religion know well, was a professor of scripture at New York's Union Theological Seminary who, between 1891 and 1893, underwent a peripatetic heresy trial in various Presbyterian church courts—“the most notorious event in 19th century American church history,” as one of its chroniclers has described it—for advocating the application of modern historical-critical methods to the biblical record.

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