Relevant bibliographies by topics / Missions Missions Theological seminaries

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  2. Dissertations / Theses
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Academic literature on the topic 'Missions Missions Theological seminaries'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Missions Missions Theological seminaries"

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Schumacher, William W. "Mission across the Curriculum: Historical Theology." Missiology: An International Review 35, no. 4 (October 2007): 431–36. http://dx.doi.org/10.1177/009182960703500406.

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The challenge of integrating mission across the theological curriculum is faced by seminaries and other institutions. At one large Lutheran seminary, the discipline of historical theology provides one important avenue for missional education and reflection. By moving beyond a narrow focus on “history of missions” to develop a “missional hermeneutic of history,” the inherently cross-cultural dimension of historical study can significantly reshape the curriculum by drawing increased attention to the non-western world.
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Hogg, William Richey. "The Teaching of Missiology: Some Reflections on the Historical and Current Scene." Missiology: An International Review 15, no. 4 (October 1987): 487–506. http://dx.doi.org/10.1177/009182968701500406.

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This article makes a representative survey of the study of mission in theological education. It relies in considerable measure on O. G. Myklebust's classic work, The Study of Missions in Theological Education (2 vols., 1955, 1957) in the first part, and centers, as did Myklebust, on five seminaries at mid-century: Southern Baptist, Yale, Union, Princeton, and Hartford. The second half examines, as of 1987, Princeton, Southwestern Baptist, Fuller's School of World Mission, Asbury's E. Stanley Jones School of World Mission and Evangelism, and the Overseas Ministries Study Center, and presents five brief reflective comments.
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Synii, Valentyn. "DEVELOPMENT OF COLLECTIVE LEADERSHIP IN THEOLOGICAL EDUCATION IN POST-SOVIET PROTESTANTISM." Educational Discourse: collection of scientific papers, no. 29(12) (January 22, 2021): 81–92. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-8.

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The emergence of Baptist seminaries in Ukraine was influenced by Western churches or missions and in some cases by the Ukrainian diaspora, which had lived outside Ukraine for a long time. The decisive influence was exerted by representatives of churches, educational institutions and Christian universities in the United States. Seminaries went through a number of stages of their own development, during which the forms of collective leadership changed. The first stage is the emergence of seminaries and the harmonization of seminars to unified standards. In the first stage, immediately after the seminary was established, they had very friendly relations with local churches, the programs were very flexible and responded to the needs of the churches. Church leaders saw these initiatives as part of church ministry. The second stage is the extensive development of seminaries, by which the author means the involvement of additional resources in the work of seminaries and the growth of seminaries, associated with the number of students, and for some seminaries - the opening of branches or field programs. This type of growth was also due to the fact that seminaries began to become more independent of national churches, and partnerships with Western organizations became more formalized, which was most often seen in the participation of Western partners in the board of trustees. The third period is a reassessment of the work of seminaries. The beginning of this period is largely related to the global economic crisis of 2007-2008, and its result was the resumption of dialogue between seminaries and churches. The fourth period - institutional changes - is associated with the reaction of the Ukrainian state to the Bologna process and the adoption of the new Law of Ukraine "On Higher Education". The process of preparation for state accreditation and formation of a culture of openness in the national educational environment has begun.
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Young, Richard Fox. "Princeton theological seminary's museum of religion and missions." Material Religion 8, no. 1 (March 2012): 108–9. http://dx.doi.org/10.2752/175183412x13286288798132.

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Bruner, Jason. "Inquiring into Empire: Princeton Seminary’s Society of Inquiry on Missions, the British Empire, and the Opium Trade, Ca. 1830‐1850." Mission Studies 27, no. 2 (2010): 194–219. http://dx.doi.org/10.1163/157338310x536438.

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AbstractPrinceton Seminary was intimately involved in the North American foreign missions movement in the nineteenth century. One remarkable dimension of this involvement came through the student-led Society of Inquiry on Missions, which sought to gather information about the global state of the Christian mission enterprise. This paper examines the Society’s correspondence with Protestant missionaries in China regarding their attitudes to the British Empire in the years 1830‐1850. It argues that the theological notion of providence informed Princetonians’ perceptions of the world, which consequently dissociated the Christian missionary task with any particular nation or empire. An examination of the Society of Inquiry’s correspondence during the mid-nineteenth century reveals much about Protestant missionaries and their interactions with the opium trade and the results of the First Opium War (1839‐1842). Princetonians’ responses to the opium trade and the First Opium War led ultimately to a significant critique of western commercial influence in East Asia. In conclusion, this paper questions the extent to which commerce, empire, and Christian missions were inherently associated in nineteenth century American Protestant missionary activity.
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Warren, Heather A. "The Theological Discussion Group and Its Impact on American and Ecumenical Theology, 1920–1945." Church History 62, no. 4 (December 1993): 528–43. http://dx.doi.org/10.2307/3168076.

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Discussion about theological developments in the United States during the 1930s and 1940s has focused on the influence of European “crisis theology” and Reinhold Niebuhr. This approach, however, has overlooked the cooperative work carried out by the theologians and churchmen who pushed American Protestant thought towards neo-orthodoxy. At the core of this movement stood a group of young theologians who shared a generational identity, having known each other as student leaders in the YMCA, Student Volunteer Movement for Foreign Missions (SVM), and the World's Student Christian Federation (WSCF). Among them were men and women who later held academic positions at America's most prestigious Protestant seminaries: Henry P. Van Dusen, John C. Bennett, the Niebuhr brothers, Walter M. Horton, Edwin E. Aubrey, Georgia Harkness, Robert L. Calhoun, John Mackay, Samuel McCrea Cavert, and the layman Francis P. Miller.
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Domaszk, Arkadiusz. "Formacja alumnów wyższych seminariów duchownych do korzystania ze środków społecznego przekazu w misji Kościoła." Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 91–106. http://dx.doi.org/10.21697/pk.2008.51.3-4.04.

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The formation of students of higher theological seminaries embraces different problems. It is no possible to skip the mass-media problem in the seminarformation. The present research undertakes the problem of the seminar-formation in relation to using media in the mission of the Church, which are propositions of law and church-teaching in this field. Detailed norms of the education of seminarists bear upon three levels: first embraces the formation of seminarists as receivers, the next stage possesses the pastoral dimension, and the third (specialistic) is directed to those who will committing their future working on the field of media or will be lecturers in this sphere. The study of the documents of the church, instructions and propositions of law, confirms the urgent need of formation of the seminarists of theological seminaries, in the area of instruments of social communication. In the preparation of seminarists, one cannot only bring the separate lecture on the subject massmedia. Necessary is the general philosophical reference, and the theological formation to the present problems of social communication. In the present evangelization one ought to use mass-media. One ought today to ask after this, as to using instruments of social communication, which forms of the communication and which technologies are most useful in the concrete realization of the mission of the Church. One future priest, the conscious and critical receiver, should be a partner in the dialogue in the subject of present forms of the communication.
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Thomas, Norman E. "Globalization and the Teaching of Mission." Missiology: An International Review 18, no. 1 (January 1990): 13–23. http://dx.doi.org/10.1177/009182969001800102.

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The Association of Theological Schools in North America has adopted “globalization” as the major program emphasis for the 1990s. This is an analysis of the new opportunities which result for missiology and the missiologist within North American theological seminaries. Missiology can move from the periphery to the integrative core of the theological curriculum, relating globalization to the central task of the church and its ministry to be in mission.
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Thomas, Norman E. "From Missions to Globalization: Teaching Missiology in North American Seminaries." International Bulletin of Missionary Research 13, no. 3 (July 1989): 103–7. http://dx.doi.org/10.1177/239693938901300302.

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Slawson, Douglas J. "Thirty Years of Street Preaching: Vincentian Motor Missions, 1934–1965." Church History 62, no. 1 (March 1993): 60–81. http://dx.doi.org/10.2307/3168416.

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Known in the United States as the Vincentian Fathers, the Congregation of the Mission is a religious community founded during the early seventeenth century by the French priest Vincent de Paul for the purpose of revitalizing religious life in rural areas through the preaching of parish missions. Such missions began with a sermon on repentance that urged people to make a general confession of all their past sins. The priests continued with a protracted catechesis that lasted for several weeks to several months. In time, Vincent de Paul realized the futility of pumping new life into a parish only to leave it in the hands of an inept or lax pastor. So the Vincentians began establishing seminaries to educate and prepare good priests. Thus parish missions and the training of clergy became the two cardinal tasks of that community.
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Dissertations / Theses on the topic "Missions Missions Theological seminaries"

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Nakajima, Mamoru George Hesselgrave David J. "A translation of David J. Hesselgrave's Today's choices for tomorrow's mission including an introduction to missiology in contemporary Japan /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Thesis (D. Miss.)--Trinity Evangelical Divinity School, 1993.
Abstract. Includes Japanese translation of Hesselgrave's Today's choices for tomorrow's mission. Includes bibliographical references (leaves 90-95).
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Moore, Howard W. "Building a model to increase understanding of and response to the worldwide mission mandate at China Evangelical Seminary." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Bradford, Kevin David. "The impact of a short-term missions trip on the development of selected intercultural competencies among Brazilian seminary students." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1487.

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Lunde, Joel S. "Curriculum proposals in mission for the Lutheran Brethren Seminary." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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McWilliams, Kevin S. "A college course on Romans integrating missiological and theological perspectives." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1567.

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Doran, David M. "Developing and implementing a course on philosophy of church ministry for a Baptist seminary." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Roth, Rosie. "An introduction to missions course for the ECWA Theological Seminary, Igbaja toward a program to develop mission-minded pastors for Nigerian churches /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Biedenbach, Brian R. "Making disciples in current missionary practice in Malawi : an empirical-theological study of religious workers." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97101.

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Thesis (PhD)--Stellenbosch University, 2015.
ENGLISH ABSTRACT: The Central African country of Malawi has a population of over 15 million people and more than 500 Protestant missionaries. In spite of an overall sense of partnership and community among missionaries in Malawi, a significant tension exists between the approaches that various Protestant missionaries have taken in their attempt fulfil The Great Commission of Matthew 28. This tension is not limited to Malawi. Missiologists worldwide have identified several different models of mission work. Some of these models emphasize the verbal proclamation of the gospel message while other models emphasize social action and acts of mercy as an equal or primary focus. The purpose of this dissertation is to determine what the dominant models of mission work in Malawi are in practice. Is the emphasis more on gospel proclamation or social action and how does that relate to the commission in Matthew 28? In order to determine this, the researcher 1) investigates the growing tension between various models of missionary work, 2) analyzes various Protestant missionary models as they relate to key passages of Scripture, 3) examines qualitative theological perspectives surrounding the issue of evangelism, social action, Matthew 25, and Matthew 28, 4) conducts empirical quantitative research among missionaries currently serving in Malawi, 5) conducts empirical qualitative research among Christians in the West that have an interest in Malawi’s missionary work, 6) explores normative perceptions of the traditional prioritism model of missionary work, 7) develops a revised praxis for churches in the West that send missionaries to help them become more effective in developing their models of mission. Traditionally, missionaries have focused on gospel proclamation and social action has been a secondary, but important, emphasis. Today, some missionaries elevate social action as a co-priority with proclamation while others practice social action almost exclusively. Many missionaries in Malawi are so focused on social action activities like medicine, general education, and orphan care that they have little time to devote to Bible teaching, baptism, and church strengthening. Christians in the West who have an interest in missionary work in Malawi are naturally concerned about both gospel proclamation and social action. They desire that the physical needs of Malawians would not be neglected, but they also desire that the gospel message would be proclaimed in Malawi and that missionaries would make disciples by teaching all that Christ has commanded. This is why a research project that involves a theological study in relation to an analysis of the praxis of religious workers in Malawi will be useful. It should help both Christians in the West and missionaries in Malawi to maintain priorities that will sustain both gospel proclamation as well as social action in a needy country like Malawi. One of the desired outcomes of this study is to determine the factors that contribute to missionary activity which neglects neither gospel proclamation, nor the physical needs of others. In order to determine these factors, it will be beneficial to ascertain a more thorough understanding of different missionary models and evaluate their potential deficiencies and strengths. The main research question this study addresses is: What are the current models of missionary practice among missionaries in Malawi today and how do those models relate to key passages for missionaries, such as Matthew 28:18-20 and Matthew 25:31-46?
AFRIKAANSE OPSOMMING: Malawi, 'n land in sentraal Afrika, het 'n bevolking van meer as 15 miljoen mense en meer as 500 Protestantse sendelinge. Alhoewel daar goeie samewerking tussen Sending-organisasies is, ervaar hulle wel spanning rakende hulle onderskeie benaderings tot die Evangelisasie opdrag van Mattheus 28. Hierdie spanning is nie beperk tot Malawi nie. Wereldwyd het Sendingkundiges verskillende modelle vir sendingwerk geïdentifiseer. Van hierdie modelle beklemtoon die verkondiging van die Evangelie, terwyl ander die sosiale uitleef van die Evangelie verkondig deur middel van barmhartigheid. Die doel van hierdie proefskrif is om te bepaal wat die dominante modelle van sendingwerk in Malawi in die praktyk is. Is die klem meer op Evangelie verkondiging of op sosiale aksie, en hoe hou hierdie verband met die opdrag in Mattheus 28? Om hierdie vas te stel, gaan die navorser, 1) die toenemende spanning tussen verskillende modelle van sendingwerk ondersoek, 2) die verskillende Protestantse sending-modelle ontleed volgens hulle verwantskap aan kern gedeeltes van die Skrif, 3) empiriese kwantitatiewe navorsing doen onder huidige sendelinge in Malawi, 4) empiriese kwalitatiewe navorsing doen onder Christene in die Westerse wereld wat belangstel in sendingswerk in Malawi, 5) normatiewe begrip van die tradisionele voorkeur model van sendingwerk verken, 6) verbeterde praktyke ontwikkel wat kerke in die Weste, wat sendelinge wil uitstuur, kan navolg om hulle te help met die ontwikkeling van hulle sending-modelle. Tradisioneel het sendelinge op Evangelie-verkondiging gefokus en enige sosiale aksies was wel belangrik, maar van sekondêre belang. Vandag het sommige sendelinge sosiale aksies verhef tot 'n mede prioriteit gelyk aan Evangelieverkondiging, terwyl ander amper eksklusief sosiale aksies bedryf. Vele sendelinge in Malawi is so gefokus op sosiale aksie soos mediese hulp, algemene onderwys, en die versorging vir weeskinders, dat hulle min tyd het om hulself toe te wy aan Bybelse onderrig, doop en die versterking van kerke. Christene in die Weste, wat belangstel in sendingwerk in Malawi, is van nature besorg oor beide Evangelie verkondiging sowel as sosiale aksies. Hulle wil graag hê dat die fisiese behoeftes van Malawiers nie verwaarloos word nie, maar hulle begeer ook dat die Evangelie boodskap in Malawi verkondig word en dat sendelinge dissipels sal maak deur hulle alles wat Christus beveel het, te leer. Dit is die rede waarom dit nuttig sal wees om 'n navorsingsprojek te hê wat 'n teologiese studie insluit rakende 'n ontleding van die gebruike van godsdienstige werkers in Malawi. Dit behoort Christene in die Weste sowel as sendelinge in Malawi te help om prioriteite te handhaaf wat beide Evangelie verkondiging sowel as sosiale aksies ondersteun in 'n behoeftige land soos Malawi. Een van die verlangde resultate van hierdie studie is om die faktore te bepaal wat bydra tot sendingwerk wat nie Evangelie verkondiging verwaarloos nie en ook nie die fisiese behoeftes van ander verontagsaam nie. Om hierdie faktore te bepaal sal dit waardevol wees om 'n deegliker begrip van verskillende sending-modelle vas te stel en hulle potensiele tekortkominge en sterkpunte te evalueer. Die hoof navorsings-vra wat hierdie studie aanspreek is: Wat is die huidige modelle van sendingpraktyk onder sendelinge in Malawi en hoe hou dit verband met kern Skrifgedeeltes vir sendelinge soos Mattheus 28:18-20 en Mattheus 25:31-46?
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Ott, Bernhard. "Mission studies in theological education : a critical analysis of mission training in evangelical Bible colleges and seminaries in Germany and German-speaking Switzerland from 1960 to 1995." Thesis, Open University, 2000. http://oro.open.ac.uk/58072/.

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This is an inquiry into the development of mission studies in evangelical theological education in Germany and German-speaking Switzerland in the light of the paradigm shifts which have been taking place both in theology of mission and in theological education. In particular, the study analyses the recent history (1960 to 1995) of a group of Bible colleges in German-speaking Europe. It outlines recent developments in this group and identifies its contributions to the wider arena of mission studies and theological education. Based on David Bosch's proposal of an emerging ecumenical paradigm of mission, the study analysest he aforementioneds chools. It demonstratest hat, under the influence of the theologyo f Peter Beyerhausa nd the FrankfurtD eclaration,t hese schoolsd efend conservativep ositionsa s a matter of apologeticsa nd are not developingi n the directiono f Bosch's proposal. The thesis identifies hermeneutics as the key issue in the divergence and reflects upon the consequences of such a position both for the schools as well as for Bosch's proposal. Synthesising recent strands of reflection on theological education, the thesis proposes an emerging new paradigm of theological education, which has the potential of serving as a standard for the analysis of theological education in various contexts. The study itself applies this paradigm to the schools in question and demonstrates that the evangelical Bible school movement has historically embodied many of the features for which the 'new paradigm' calls. On the other hand, the thesis shows evidence that accreditation has jeopardised this heritage, and it calls for a review of accreditation procedures. The analysis also reveals that these schools tend to resist changes in the area of contextual and inductive learning. It is argued that theological conservatism causes the schools to resist changes in areas of epistemological significance. Finally, the study critically reflects upon the schools' pattern of change and change resistance. Through the application of the change theories of Kuhn and Macintyre, hermeneutical and epistemological issues are identified as determining factors in the change-resisting attitude inherited by institutionalised conservatism.
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Reed, Rick. "An applied model for communicating theological concepts cross-culturally." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Books on the topic "Missions Missions Theological seminaries"

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Héricourt, Louis de. Consultation de mm. de Hericourt & Le Merre, touchant les prétentions des évêques françois, vicaires apostoliques dans les Indes orientales, & leurs missionnaires, sur le Séminaire des missions etrangères établi à Paris. [S.l: s.n., 1985.

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Veronis, Luke Alexander. Go forth: Stories of mission and resurrection in Albania. Ben Lomond, CA: Conciliar Press, 2009.

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Go forth: Stories of mission and resurrection in Albania. Ben Lomond, CA: Conciliar Press, 2009.

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Diez, Félix Saiz. Los colegios de Propaganda Fide en Hispanoamérica. 2nd ed. Lima: CETA, 1992.

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Diez, Félix Saiz. Los colegios misioneros apostólicos de Propaganda Fide del Perú y su transformación en provincias. Lima: Provincia Misionera de San Francisco Solano, 1998.

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Diez, Félix Saiz. Los colegios misioneros apostolicos de Propaganda Fide del Perú y su transformación en provincias. Lima, Perú: Provincia Misionera de San Francisco Solano, 1999.

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Histoire du Grand Séminaire Saint-Charles Borromée de Nyakibanda à l'occasion de son jubilé de diamant. Nyakibanda, Rwanda]: Cercle Saint-Paul (Nyakibanda), 2011.

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Morris, Ashcraft, Graves Thomas Henry 1947-, and Bland Thomas A, eds. Servant songs: Reflections on the history and mission of Southeastern Baptist Theological Seminary, 1950-1988. Macon, Ga: Smyth & Helwys, 1994.

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What is mission?: Theological explorations. Minneapolis, MN: Fortress Press, 2000.

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Penner, Peter F. Theological education as mission. Schwarzenfeld, Germany: Neufeld Verlag, 2005.

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Book chapters on the topic "Missions Missions Theological seminaries"

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"Apostolic Missions." In Christian Theological Tradition, 130–46. Routledge, 2015. http://dx.doi.org/10.4324/9781315664590-14.

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"Missions to and defence of jews." In Roots of Theological Anti-Semitism, 239–51. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004168510.i-678.88.

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"Upholding Orthodoxy in Missionary Encounters: A Theological Perspective." In Christian Missions and the Enlightenment, 210–34. Routledge, 2014. http://dx.doi.org/10.4324/9781315029276-16.

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"Four Theological Issues in the China Missions." In How Christianity Came to China, 203–30. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt19qgfm7.12.

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Thompson, Todd M. "Christian Missions and Islam in the 1950s." In Norman Anderson and the Christian Mission to Modernize Islam, 115–36. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697624.003.0012.

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This chapter analyses Norman Anderson’s contribution to the reassessment and revision of the evangelical missionary engagement with Islam in the 1950s. It focuses on his participation in multiple influential Christian missionary conferences concerned with articulating general principles to guide evangelistic outreach to Muslims and compares his theological conclusions with those of other key Christian missionary thinkers such as Kenneth Cragg. While Anderson differed with Cragg on many points, they were both attempting to help formulate a theologically grounded response to the growth of nationalist movements, the apparent revival of non-Christian religions and the decline of European imperial influence.
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Thompson, Todd M. "Christian Missions and Islam in the 1960s and 1970s." In Norman Anderson and the Christian Mission to Modernize Islam, 205–26. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697624.003.0009.

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This chapter tracks Anderson’s role in promoting the idea of dialogue between Christianity and Islam in the 1960s and 1970s. It also follows Anderson’s efforts towards working out practical institutional responses to the dissolution of the Christendom-heathendom dichotomy amongst Anglican missionary societies. It takes up Anderson’s ongoing debates with figures like Kenneth Cragg and assesses his theological contributions to missionary theories about contextualization and salvation outside of the Christian faith. It makes a case for viewing Anderson as an influential theologian of pluralism and religious dialogue within the conservative Evangelical tradition.
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Grueter, Verena, and Maureen Trott. "International Partnership and Theological Education in the Association of Protestant Churches and Missions in Germany (EMW)." In Handbook of Theological Education in World Christianity, 317–24. Fortress Press, 2012. http://dx.doi.org/10.2307/j.ctv1ddcnjg.44.

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"Al-Manār Versus Evangelism: Rashīd Riḍā’s Perceptions Of The Social And Theological Aspects Of Missions." In Islamic Reformism and Christianity, 125–74. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004179110.i-390.17.

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Kling, David W. "Protestant Entrance and Christian Expansion (1840–1950)." In A History of Christian Conversion, 468–93. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0018.

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Beginning in the 1840s, Anglo-French gunboat diplomacy and “unequal treaties” forcibly opened China to European economic interests and, in so doing, introduced unprecedented opportunities for Christian expansion. Catholic missionaries and priests returned to nurture “Old Catholics” and plant new missions, and for the first time Protestants appeared on the scene with millennial hopes of reaching “China’s millions.” This chapter begins by giving general attention to reasons for the Chinese to reject or accept the Christian message. It then turns to specific discussions of the Taiping Heavenly Kingdom, the China Inland Mission, “Pastor Xi” (Xi Liaozhi), and first-generation Fuzhou Protestants. It concludes with an examination of the views of American theological liberals who, beginning in the late nineteenth century, rejected the traditional Christian emphasis on the necessity of conversion.
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Golemon, Larry Abbott. "Opening the Gates." In Clergy Education in America, 155–99. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0006.

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The fifth chapter explores how theological education was opened to women, African Americans, and working class whites. Congregationalist Mary Lyon founded Mt. Holyoke Female Seminary (1837) to provide a rigorous education built on the liberal arts, theology, personal discipline, and domestic work—all designed to produce independent women for missions. Other women, like Methodist Lucy Rider, founded religious training schools for women in their denominations. For African Americans, pioneers like AME Bishop Daniel Payne, who revived Wilberforce University (1856), developed a blend of liberal arts and theological education. W. E. B. Dubois fought for this model as the way to educate “the talented tenth” needed for racial uplift. The other model, pioneered by Samuel Armstrong at the Hampton Institute (VA) and Booker T. Washington at Tuskegee (Alabama), combined a religious training school with industrial work so that black pastors and teachers could be self-supporting. Finally, Bible colleges, like that of Dwight Moody, opened theological studies to working people with only a basic education. Emma Dryer brought practical, normal school approaches to the beginnings of the Moody Bible Institute (MBI) in Chicago. Under Dr. R. A. Torrey, MBI combined a literal reading of Scripture with experiential holiness, spiritual healing, end-times prophecy, and practical business methods—all of which marked the future fundamentalist movement.
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