Relevant bibliographies by topics / Presbyterian Theological Seminary Kumba

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  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Presbyterian Theological Seminary Kumba'

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Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Presbyterian Theological Seminary Kumba"

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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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Hee-Kuk Lim. "Zwingli’s Reformation Legacy and Theological Education of Korean Presbyterian Theological Seminary." Korea Presbyterian Journal of Theology 45, no. 1 (March 2013): 93–117. http://dx.doi.org/10.15757/kpjt.2013.45.1.004.

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HELM, PAUL. "Guest Editorial: Benjamin Breckinridge Warfield, 1851–1921." Unio Cum Christo 7, no. 2 (October 1, 2021): 5. http://dx.doi.org/10.35285/ucc7.2.2021.edi.

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This Year 2021 Marks The Centenary Of The Death Of The Theologian Benjamin B.Warfield. He Was A Son Of The Southern Presbyterian Church. John Meeter Summarizes Warfield’s Life As Follows: Benjamin Breckinridge Warfield Was Born Into A Godly Presbyterian Home At “Grasmere,” Near Lexington, Kentucky, November 5th, 1851. When Only Nineteen Years Of Age He Was Graduated From What Is Now Princeton University, With The Highest Honor Of His Class. After Two Years Of Further Study And Travel Abroad He Entered Princeton Seminary, Graduating In The Class Of 1876. In 1878 He Was Appointed Instructor, And In 1879 Installed As Professor Of New Testament Exegesis And Literature At Western Theological Seminary, Allegheny. In 1887 He Received And Accepted, The Appointment To The Charles Hodge Chair Of Didactic And Polemic Theology At Princeton Seminary; And For Thirty-three Years, From 1887 To The Time Of His Death In 1921, He Served Princeton Seminary And The Presbyterian Church U. S. A. In The Chair Made Famous By The Alexander-Hodge Succession. KEYWORDS:
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Lillback, Peter. "THE ABIDING LEGACY OF THE REFORMATION’S CONFESSIONAL ORTHODOXY: THE REQUIRED VOWS OF WESTMINSTER SEMINARY PROFESSORS AND NAPARC MINISTERS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 109–32. http://dx.doi.org/10.51688/vc6.2.2019.art2.

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This article revisits how Christians since almost two millenniums have made use of creeds and confessions. Especially confessional vows used at Westminster Theological Seminary, also refer to the vows of the churches who are members of NAPARC (The North American Presbyterian and Reformed Council). First, it examines the historical overview of various Reformed confessions, and historical survey of Reformed confessions from the Reformation to the present. Then, Westminster seminary's Presbyterian and Reformed heritage, and finally, authority of and subscription to the confessions. To define Reformed confessional theology which arose in the sixteenth and seventeenth century, this article include the table of the confessions of Westminster seminary or the NAPARC churches. KEYWORDS: creeds, confessions, Westminster, Reformed.
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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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Park, Sang Jin. "A Study on the Theological Identity of Presbyterian University and Theological Seminary (PUTS)." Mission and Theology 41 (February 28, 2017): 295. http://dx.doi.org/10.17778/mat.2017.02.41.295.

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Stotts, Jack L. "Alan Edmond Lewis." Scottish Journal of Theology 47, no. 2 (May 1994): 145–48. http://dx.doi.org/10.1017/s0036930600045944.

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The last number of this Journal was already in print when news came of the death on 19th February of Dr Alan Lewis, who served for many years as one of our editors. The following tribute by President Stotts of Austin Presbyterian Theological Seminary speaks for all who knew and valued Alan Lewis as a colleague and friend.
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Ruotsila, Markku. "Christian Fundamentalism in Japan." International Journal of Asian Christianity 5, no. 1 (March 3, 2022): 115–35. http://dx.doi.org/10.1163/25424246-05010007.

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Abstract This article examines the ultimately unfruitful attempts by U.S. Christian fundamentalists at establishing a presence within Japanese Protestantism. Almost unknown even to scholars in the field, this missionary effort was launched in 1949. It yielded several indigenous institutions, including the Tokyo Christian Theological Seminary, the Japan Bible Times, and the Christian Presbyterian Church of Japan. This uniquely American import of a fundamentalist defense of the “faith once received” is here put in regional, anti-communist and intercultural contexts.
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Wall, David Henry. "A View from Within: The LGBTQ Struggle at Princeton Theological Seminary." Theology Today 74, no. 4 (January 2018): 347–64. http://dx.doi.org/10.1177/0040573617731714.

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This article is a summary of the history of the LGBTQ movement on the campus of Princeton Theological Seminary from the perspective of the author, David H. Wall, who was a student (1979–1980) and served in the administration from 1980 to 2016. Wall describes his own journey as a gay Christian, along with a series of events and people that contributed to changes within the PTS community and the Presbyterian church from condemnation to welcome of LGBTQ people and their allies. Many LGBTQ students’ stories are included. The impact and work of the student organization CLGC (Church and Lesbian/Gay Concerns), later named BGLASS is covered as the organization’s leadership and mission evolved from a focus on education to one of advocacy. Included are the roles of the faculty and administration.
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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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Dissertations / Theses on the topic "Presbyterian Theological Seminary Kumba"

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Forney, David George. "Tethers in a loosely coupled system : a case study of the relationship between Austin Presbyterian Theological Seminary and the Presbyterian Church (U.S.A.) /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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Park, Sung-In. "Living water for Korean women: a model for inclusive interpretation of scripture /." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0082.

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Southorn, Dale Edward. "Contextual theological education and pastoral formation in a global church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p075-0068.

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Jenkins, David R. "Enhancing integration of psychological and theological reflection on caregiving practice implications for CPE curricula /." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0079.

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Scheider, David M. "Integrating theology and psychology in pastoral counseling practice." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0080.

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Boyles, Morgan Dane. "Evangelism through mission an outreach model for a target community." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0081.

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Kraus, Paul D. "Increasing critical self-awareness a revised model for pastoral care." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0078.

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Christy, Peter K. "Telling the old story in old stories story preaching to retired persons in era-specific stories." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0077.

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Oh, Jong Teack. "The roots of puritanism in the Korean Presbyterian Church." Thesis, 2008. http://hdl.handle.net/2263/24868.

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“The Roots of Puritanism in the Korean Presbyterian Church” offers an analysis on Puritanism and an alternative to the contemporary Korean Presbyterian Church, which has lost its course; specifically in the current century of mission in Korea. The reasons for the abovementioned idea are as follows. Firstly, Puritanism was not foreign concept to Korean Christians, who have had contact with the concept before. Early missionaries in America fought against Conservatism (or Fundamentalism) and Liberalism. The conservative camp especially tried to hold on to the Westminster Confession of Faith and the authority of the Bible. These were the representatives of Puritan legacies. Puritanism was naturally implanted into Korean soil through early foreign missionaries who preached the Gospel. Therefore, the suggested idea must take on the character not of a creation but of a restoration in terms of the Korean Presbyterian Church. Secondly, it is due to its confidence that the Puritans pursuing points, which tried to establish the whole society on the basis of the Bible, are the answer to the contemporary Korean Presbyterian Church, which has stagnated in both number and quality of faith. The Puritans did not separate faith from the secular world. Instead, they tried to establish their society on the Bible. The Covenant with the church and the state as well as the individual was a strong vehicle for their thoughts. Their ultimate aim was piety in the presence of God. Meanwhile, the early Korean Presbyterian Church adopted the Twelve Articles of Faith and the Westminster Confession of Faith as official creeds. It meant that the Korean Presbyterian Church kept the Puritan point of the Bible and faith from 1884 to the middle of the 1930’s. The faculty of Pyungyang Theological Seminary, which was a unique training school for would-be ministers, taught the Puritan faith and theology thoroughly. However, Korean political changes tremendously influenced her Christianity. During the period of Japanese Imperialism (1919-1945), the early conservative faith and theology had to face the challenge of Liberalism. The whole of the Korean Presbyterian Church submitted to the Japanese iron-fisted rule and Shrine Worship in 1937. However, the Puritan faith and theology were rediscovered through the faith of the few resistors of Japanese rule. After Liberation from Japan in 1945, the antagonism of ideology caused Korea divided into two. On the one hand, North Korea fell under the banner of communism, which thoroughly eradicated the church in terms of its ideology more than the Japanese did. On the other hand, South Korea joined under the banner of democracy and churches were found to be in an unparalleled prosperous condition. The few resistors of Japanese imperialism cried out for the Puritan faith and demanded that the Korean Church should officially repent the sin of Japanese Shrine worship. However, an overwhelming majority consisting of the ecclesiastical authorities rejected their proposal as well as their faith and treated them as religious outcasts. The few resistors detached themselves from the established denomination and formed the Goshin Party. After the separation, schisms of denomination accelerated, because of differences in faith and theology or religious concession. In addition, Pentecostal theology and its spirituality as a substitute to Puritanism were more dominant in Korean Christianity than any other denominations. The Private experience and the charismata of the Holy Spirit were the keys points of the Pentecostal movement. They contributed to the concern and development of Pneumatology in Korean Christianity. However, Pentecostalism made the Presbyterian Church interpret the Bible without theological balance. The church began to seek material blessings instead of spiritual ones and to the pursuit of this world instead of the next. In addition, the Presbyterian Church was only concerned with itself without being indifferent to the ungodly society beyond itself. In conclusion, the restoration of Puritanism, which tried to base both the society and the church on the foundation of the Bible, is the best solution to the future contemporary Presbyterian Church.
Thesis (PhD (Church History and Church Polity))--University of Pretoria, 2008.
Church History and Church Policy
PhD
unrestricted
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Books on the topic "Presbyterian Theological Seminary Kumba"

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Zimmermann, Armin. History of the Presbyterian Theological Seminary, Kumba, 1952-2002. [Limbe, Cameroon: s.n., 2002.

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Dah, Jonas N. Presbyterian Church in Cameroon: History of the Theological College Kumba, 1952-1992. [Kumba, Cameroon?: s.n., 1992.

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Philips, J. Davison. Time of blessing, time of hope: Columbia Theological Seminary, 1976-1986. [Decatur, Ga.]: Columbia Theological Seminary, 1994.

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Reformed Presbyterian Theological Seminary (Pittsburgh, Pa.), ed. Spare no exertions: 175 years of the Reformed Presbyterian Theological Seminary. Pittsburgh: The Seminary, 1986.

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Coote, Robert B. San Francisco Theological Seminary: The shaping of a western school of the church, 1871-1998. San Anselmo, Calif: First Presbyterian Church, 1999.

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Miller, Howard. Seminary and society, a case study of their interrelationship: David Leander Stitt and Austin Presbyterian Theological Seminary, 1945-1971 : a report submitted to The Lilly Endowment. [Austin, Tex.]: The Seminary, 1988.

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Taehakkyo, Changnohoe Sinhak. Changnohoe Sinhak Taehakkyo yŏksa hwabojip: A pictorial history of Presbyterian College and Theological Seminary. Sŏul-si: Changnohoe Sinhak Taehakkyo, 2008.

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Massa, Mark Stephen. Charles Augustus Briggs, Union Theological Seminary and twentieth century American Protestantism: A centennial address to the Friends of the Burke Library of Union Theological Seminary in the city of New York. New York: Union Theological Seminary, 1994.

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McClure, Betty Lacy. Sermons without notes: Benjamin Rice Lacy, Jr., 1886-1981. [S.l.]: B.L. McClure, 1994.

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Garretson, James M. An able and faithful ministry: Samuel Miller and the pastoral office. Grand Rapids, Michigan: Reformation Heritage Books, 2014.

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Book chapters on the topic "Presbyterian Theological Seminary Kumba"

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Longfield, Bradley J. "J. Gresham Machen: Princeton Theology and Southern Culture." In The Presbyterian Controversy, 28–53. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195064193.003.0003.

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Abstract Young, energetic, and aggressively conservative, J. Gresham Mache had been watching the Fosdick-McCartney duel with rapt attention. For more than a decade Mache, assistant professor of New Testament at Princeton Theological Seminary, had been warning the church of the destructive consequences of modernist theology. In November 1921 he distilled his ideas into a brief, poignant address entitled “Liberalism or Christianity.” As the title implied, Mache had concluded that the liberal religion preached by Fosdick and his kind was not simply a variety of Christianity but a different faith altogether. “At every point,” he declared, “the liberal movement is in opposition to the Christian message.,. I Encouraged by positive responses to the article and, no doubt, by Fosdick’s sermon, Mache expanded the essay into a landmark volume, Christianity and Liberalism, published in 1923.2Mache set the theological debate of the church squarely within its
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Miller, Randall M., Harry S. Stout, and Charles Reagan Wilson. "Introduction." In Religion and the American Civil War, 3–18. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195121285.003.0001.

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Abstract The essays in this collection originated at a conference on Religion and the Civil War held at Louisville Presbyterian Theological Seminary in October 1994. The question before the participants can be simply stated: What, if anything, did religion have to do with the Civil War? In organizing the conference, we recognized that, like the social history of the Civil War, the religious history of the war has yet to be written.
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Longfield, Bradley J. "William Jennings Bryan and the 1923 General Assembly." In The Presbyterian Controversy, 54–76. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195064193.003.0004.

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Abstract In 1923 William Jennings Bryan stood unchallenged m, “the most widely influential layman in the church.” Three presidential campaigns, two years as secretary of state, a nationally syndicated newspaper column, and over twenty-five years on the Chautauqua lecture circuit ensured his fame. Though religion and politics were never far removed in Bryan’s mind, religious issues, especially the threat of Darwinism to Christianity and Christian civilization, had come to dominate Bryan’s agenda after the war.·’ In 1921 Bryan described the danger: “I believe that the Darwinian doctrine leads people into agnosticism and panther ism, plunged the world into the worst of wars, and is dividing society into classes that fight each other on a brute basis. It is time that the Christian church should understand what is going on and array itself against these enemies of the church, Christianity, and civilization.” In direct contradiction to the law of love proclaimed by Christianity, Dar winds taught a materialist doctrine of “survival of the fittest.” An invitation from Union Theological Seminary in Virginia to deliver the James Sprints Lectures in October 1921 gave Bryan the opportunity to expand, organize, and further publicize his thoughts. The lectures, published under the title In His Image, provided the most comprehensive statement of the faith and ideas that motivated Bryan’s last great crusade:’
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Kemeny, P. C. "The Travails of Becoming a University, 1888-1902." In Princeton in the Nation's Service. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195120714.003.0007.

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In bringing the College of New Jersey to the brink of university status, McCosh stood on the verge of the promised land. As the nineteenth century was coming to a close, alumni, professors, and trustees in Princeton, like those at many other American colleges and universities, were eager to see the institution position itself so that it would be better able to meet society’s need for moral and thoughtful leaders, practical knowledge, and scientific expertise once the nation entered the twentieth century. With the future direction of the institution hanging in the balance, the choice of who should succeed McCosh divided the college community along the same lines as had emerged earlier over both the alumni’s attempt to secure direct representation on the Board of Trustees and McCosh’s failed attempt to make the college a university. Whereas McCosh harmoniously upheld the college’s dual mission through the breadth of his scholarly interests, the warmth of his evangelical piety, and the force of his personality, the two candidates who vied for the presidency after his resignation possessed only a portion of McCosh’s qualities and appealed to only one part of the Princeton community. Francis L. Patton appealed to those primarily, though not exclusively, interested in preserving Princeton’s heritage as an evangelical college. According to McCosh, the “older men” among the trustees, faculty, and alumni “want a minister,” and on these grounds, the forty-five-year-old Patton seemed like a natural successor to McCosh. A native of Bermuda, Patton had graduated from University College of the University of Toronto; had attended Knox College, also of the University of Toronto; and had graduated from Princeton Theological Seminary in 1865. Ordained that same year in the Old School Presbyterian church, he served as pastor of a church in New York City. Cyrus H. McCormick (1809-1884), the farming machine magnate and patron of conservative Presbyterian causes, persuaded Patton to accept a position as the Professor of Didactic and Polemical Theology at the Presbyterian Seminary of the Northwest (later McCormick Theological Seminary) in Chicago in 1873.
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Carroll, Jackson W., Barbara G. Wheeler, Daniel O. Aleshire, and Penny Long Marler. "Students." In Being There, 77–96. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195114935.003.0006.

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Abstract The telephone rings in Ron Biddle’s apartment. After several rings, an answering machine picks up. The caller hears the opening bars of “Pennsylvania 6-5000” played by the Glenn Miller Orchestra before the taped message announces that the Biddles are not at home. Ron Biddle, a lively, outgoing, articulate young man in his late twenties, is completing his third and final year of the Master of Divinity program at Evangelical Theological Seminary. A member of the Presbyterian Church (U.S.A.), Ron and his wife Charlotte live in married student housing on campus.
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Marsden, George M. "Presbyterians and the Truth." In Fundamentalism and American Culture, 137–48. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0014.

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Presbyterians were used to controversies. Since the early nineteenth century, conservative Presbyterians adopted Common Sense Philosophy as a basis for asserting that truth could be discovered by objective inquiry. Princeton Theological Seminary became the intellectual center for promoting that outlook. Charles Hodge presented a view of the Bible as containing “facts” to be discovered. His successor, B. B. Warfield, developed the view that the Bible was “inerrant.” Warfield believed Christianity could prevail through rational argument. Responding to the rise of liberal theology and biblical criticism in the Northern Presbyterian denomination, conservatives in 1910 succeeded in having its general assembly declare five doctrines concerning biblical inerrancy, the miracles and Christ’s nature, and atoning works as “essential to the faith.”
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Hart, D. G. "Princeton and Fundamentalism." In The Oxford Handbook of Christian Fundamentalism, 92–109. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198844594.013.6.

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Abstract Beginning with discussion of the problematic nature of the term ‘fundamentalist’, this chapter examines the role of Princeton Seminary within the fundamentalist–modernist debates of the early twentieth century. After placing Princeton within the context of nineteenth-century American Protestantism, the chapter looks at its initial reaction to theological liberalism, arguing that the response of the Princeton theologians was at first nuanced and sophisticated. It was not until the intra-Presbyterian controversies in the 1920s that the lines became more firmly drawn. Examining the career of J. Gresham Machen in detail, the chapter shows that while Machen battled liberalism and modernism, his critique was of a very different nature to the more populist arguments sometimes adopted by fundamentalists more widely. The chapter contends that fundamentalism was far from being a monolithic movement.
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Moorhead, James H. "Presbyterians and the Mystique of Organizational Efficiency, 1870–1936." In Reimagining Denominationalism, 264–87. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195087789.003.0015.

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Abstract In 1922 William Adams Brown of Union Theological Seminary in New York City .published an extensive survey of American Protestantism. The noted educator, Presbyterian minister, and ecumenist wrote The Church in America because he believed that Protestant denominations had reached a moment of truth: “We are trying an experiment,” noted Brown, “which will have a far-reaching effect upon the future of democracy, an experiment which will show whether it is possible to supply the unifying spiritual influence needed in a democracy by means of a strong, coherent, free Church, and so make possible under the conditions of our modern life the coming of the new social order called by our Maker the Kingdom of God.” Protestants could exercise that “unifying spiritual influence” only to the extent that they reordered their institutions for more effective ministry. Brown allowed that the churches needed more than new organizational blueprints. “We may plan as we will, but when all is done, there is always something incalculable about religion.
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