Relevant bibliographies by topics / Trinity Theological College (Singapore)

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Academic literature on the topic 'Trinity Theological College (Singapore)'

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

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Journal articles on the topic "Trinity Theological College (Singapore)"

1

Tan, Jimmy Boon-Chai. "Christian Spiritual Formation in a Southeast Asian Theological College." Journal of Spiritual Formation and Soul Care 11, no. 2 (2018): 163–79. http://dx.doi.org/10.1177/1939790918796844.

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This article is an account of the teaching and practice of a course on Christian spirituality and ministry at Trinity Theological College in Singapore. It introduces the design of the course, discuss its theological foundations and practicums, and explains how it is delivered and assessed. The course adopts a historical-theological approach to the introduction of Christian spirituality and traces its development from the early church until the Protestant and Catholic Reformations. It introduces spiritual exercises from each epoch of the Christian tradition and engages the student in their practice through week-long practicums. An important feature lies in the immediacy of feedback given to the student after they submit a reflection on their practicums. The course has been taught as a three-credit hour, sixteen-week semester-long course each academic year for the past three years. The students come from a broad range of nationalities and cultural contexts, as well as from different stages of life and denominational backgrounds. The course contributes to an overall emphasis on Christian spiritual formation at the college.
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2

Kay, William K. "Lana Yiu-Lan Khong A Study of a Thaumaturgical Movement in Singapore: The Christian Charismatic Revival, edited by Michael Nai-Chiu Poon, CSCA Historical Reprints Series no 3, (Singapore: Trinity Theological College, 2012.). v + 80 pp. $10 SGD, $7.00 USD paperback. — Michael Poon and Malcolm Tan eds. The Clock Tower Story: The Beginnings of the Charismatic Renewals in Singapore, CSCA Occasional Paper Series no 8 (Singapore: Trinity Theological College, 2012). viii + 83 pp. $10 SGD, $7.00 USD paperback." PNEUMA 36, no. 1 (2014): 137–38. http://dx.doi.org/10.1163/15700747-03601021.

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3

Hussey, Juliette, WaiPong Wong, and Amanda Connell. "Physiotherapy education in Singapore: a new degree programme through collaboration between Trinity College Dublin and Singapore Institute of Technology." Physical Therapy Reviews 18, no. 6 (2013): 458–62. http://dx.doi.org/10.1179/1743288x13y.0000000106.

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4

Lofft, Jonathan S. "‘Two Young Ladies in Connection with a Certain School:’ The Watson-Ketcheson Affair of 1952–53 and the Remains of Eugene R. Fairweather." Journal of Anglican Studies 16, no. 1 (2018): 7–22. http://dx.doi.org/10.1017/s1740355318000049.

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AbstractTwo young teachers posted at an Indian Residential School in Saskatchewan, Canada, sought to act as whistleblowers regarding abuse there in 1952–53. Theologian Eugene R. Fairweather of Trinity College, Toronto, acted as their advocate and spiritual advisor. A significant correspondence, mostly purged from the official record, considered the reports of the whistleblowers, their fate, and the fraught place of the Residential Schools in Canadian Anglicanism in the decades before the era of Truth and Reconciliation. This article examines the relevant correspondence, retained only in the archival remains of Fairweather at Trinity. The correspondence, which adds to existing narratives of Anglican complicity in and responses to abuse at the Schools, suggests that future research must scrutinize official as well as previously overlooked sources of information, particularly the archival repositories of universities and theological schools, in search of the truth.
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Ford, Alan. "High or Low? Writing the Irish Reformation in the Early Nineteenth Century." Bulletin of the John Rylands Library 90, no. 1 (2014): 93–112. http://dx.doi.org/10.7227/bjrl.90.1.5.

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The Irish Reformation is a contentious issue, not just between Catholic and Protestant, but also within the Protestant churches, as competing Presbyterian and Anglican claims are made over the history of the Irish reformation. This chapter looks at the way in which James Seaton Reid, (1798–1851), laid claim to the Reformation for Irish Dissent in his History of the Presbyterian Church in Ireland. It then examines the rival Anglican histories by two High Churchmen: Richard Mant (1775–1848), Bishop of Down and Connor; and Charles Elrington, (1787–1850), the Regius Professor of Divinity in Trinity College, Dublin. It is clear that, in each case, theological and denominational conviction decisively shaped their history writing. Equally, however, significant advances were made by all three scholars in unearthing important new primary sources, and in identifying key points of controversy and debate which still represent a challenge to eccleciastical historians, of whatever denomination or none, today.
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6

Sharov, Konstantin S. "The Problem of Transcribing and Hermeneutic Interpreting Isaac Newton’s Archival Manuscripts." Tekst. Kniga. Knigoizdanie, no. 24 (2020): 134–55. http://dx.doi.org/10.17223/23062061/24/7.

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In the article, the current situation and future prospects of transcribing, editing, interpreting, and preparing Isaac Newton’s manuscripts for publication are studied. The author investigates manuscripts from the following Newton’s archives: (1) Portsmouth’s archive (Cambridge University Library, Cambridge, UK); (2) Yahuda collection (National Library of Israel, Jerusalem, Israel); (3) Keynes collection (King’s College Library, Cambridge University, Cambridge, UK); (4) Trinity College archive (Trinity College Library, Cambridge University, Cambridge, UK); (5) Oxford archive (New’s College Library, Oxford University, Oxford, UK); (6) Mint, economic and financial papers (National Archives in Kew Gardens, Richmond, Surrey, UK); (7) Bodmer’s collection (Martin Bodmer Society Library, Cologny, Switzerland); (8) Sotheby’s Auction House archive (London, UK); (9) James White collection (James White Library, Andrews University, Berrien Springs, Michigan, US); (10) St Andrews collection (University of St Andrews Library, St Andrews, UK); (11) Bodleian collection (Bodleian Library, Oxford University, Oxford, UK); (12) Grace K. Babson collection (Huntington Library, San Marino, California, US); (13) Stanford collection (Stanford University Library, Palo Alto, California, US); (14) Massachusetts collection (Massachusetts Technological Institute Library, Boston, Massachusetts, US); (15) Texas archive (Harry Ransom Humanities Research Centre, University of Texas Library, Austin, Texas, US); (16) Morgan archive (Pierpont Morgan Library, New York, US); (17) Fitzwilliam collection (Fitzwilliam Museum, Cambridge University, Cambridge, UK); (18) Royal Society collection (Royal Society Library, London, UK): (19) Dibner collection (Dibner Library, Smithsonian Institution, Washington D.C., US); (20) Philadelphia archive (Library of the American Philosophical Society, Philadelphia, Pennsylvania, US). There is a great discrepancy between what Newton wrote (approx. 350 volumes) and what was published thus far (five works). It is accounted for by a number of reasons: (a) ongoing inheritance litigations involving Newton’s archives; (b) dispersing Newton’s manuscripts in countries with different legal systems, consequently, dissimilar copyright and ownership branches of civil law; (c) disappearance of nearly 15 per cent of Newton works; (d) lack of accordance of views among Newton’s researchers; (e) problems with arranging Newton’s ideas in his possible Collected Works to be published; (f) Newton’s incompliance with the official Anglican doctrine; (g) Newton’s unwillingness to disclose his compositions to the broad public. The problems of transcribing, editing, interpreting, and pre-print preparing Newton’s works, are as follows: (a) Newton’s complicated handwriting, negligence in spelling, frequent misspellings and errors; (b) constant deletion, crossing out, and palimpsest; (c) careless insertion of figures, tables in formulas in the text, with many of them being intersected; (d) the presence of glosses situated at different angles to the main text and even over it; (e) encrypting his meanings, Newton’s strict adherence to prisca sapientia tradition. Despite the obstacles described, transcribing Newton’s manuscripts allows us to understand Sir Newton’s thought better in the unity of his mathematical, philosophical, physical, historical, theological and social ideas.
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7

Byron, Mark. "The Early Middle Ages of Samuel Beckett." Journal of Beckett Studies 25, no. 1 (2016): 19–38. http://dx.doi.org/10.3366/jobs.2016.0154.

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Beckett's investigations in the history of philosophy are well represented in his notebooks of the late 1920s and early 1930s, which provide a close record of his reading in ancient, medieval, and modern philosophy, as well as in history, literature, and psychology. Numerous scholars – Daniella Caselli, Anthony Uhlmann, Dirk Van Hulle, Matthew Feldman, and David Addyman among others – have carefully delineated the relationship between Beckett's note-taking and his deployment of philosophical sources in his literary texts. Whilst the focus quite rightly tends to fall on Beckett's absorption of Presocratic, Aristotelian, Cartesian, and post-Cartesian philosophy, there are important strands of early medieval philosophy that find expression in his literary work. The philosophy notes housed in the library of Trinity College, Dublin, provide insights into Beckett's reading in medieval philosophy, drawing almost exclusively from Wilhelm Windelband's History of Philosophy. The epoch spanning from Augustine to Abelard saw central concepts in theology and metaphysics develop in sophistication, such as matters of divine identity and non-identity, the metaphysics of light, and the nature of sin. The influence of the Eastern Church Fathers (Gregory of Nyssa, Basil of Caesarea, Maximus the Confessor) on Western metaphysics finds expression in the figuration of light and its relation to knowing and unknowing. This eastern theological inflection is evident in the ‘Dream’ Notebook, where Beckett's notes demonstrate his careful reading of William Inge's Christian Mysticism. These influences are expressed most prominently in various themes and allusions in his early novels Dream of Fair to Middling Women, Murphy, and Watt. The formal experiments and narrative self-consciousness of these early novels also respond to the early medieval transformation of textual form, where the precarious post-classical fruits of learning were preserved in new modes of encyclopaedism, commentary, and annotation. Beckett's overt display of learning in his early novels was arguably a kind of intellectual and textual preservation. But the contest of ideas in his work subsequently became less one of intellectual history and more that of immanent thinking in the process of composition itself.
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Solomon, Melat, Telake Azale, Awake Meherte, Getachew Asfaw, and Getinet Ayano. "Perceptions of the causes of schizophrenia and associated factors by the Holy Trinity Theological College students in Ethiopia." Annals of General Psychiatry 17, no. 1 (2018). http://dx.doi.org/10.1186/s12991-018-0213-3.

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9

Fitzgerald, Michael L. "What the Catholic Church Has Learnt from Interreligious Dialogue." Studies in Christian-Jewish Relations 1, no. 1 (2011). http://dx.doi.org/10.6017/scjr.v1i1.1375.

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Archbishop Michael L. Fitzgerald, M.Afr. until recently served as the president of the Pontifical Council for Interreligious Dialogue in the Vatican. In February 2006 he was appointed by Pope Bendedict XVI to be the apostolic nuncio to Egypt and the Holy See's delegate to the League of Arab States. This address was delivered at the conference "In Our Time: Interreligious Relations in a Divided World," co-sponsored by the Center for Christian-Jewish Learning at Boston College and Brandeis University to mark the 40th anniversary of Nostra Aetate. It was given at Brandeis University on March 16, 2006. In it, Archbishop Fitzgerald first discusses theological advances arising from interreligious dialogue, focusing on the interrelatedness of the Trinity as the basis and model for dialogue. He then turns to consider the necessary conditions for dialogue, the varied content of dialogue, the conduct of dialogue in its multiplicity of forms, and the structures necessary for the continuity of dialogue.
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10

"John Arthur Gaunt (1904-1944)." Notes and Records of the Royal Society of London 44, no. 1 (1990): 73–79. http://dx.doi.org/10.1098/rsnr.1990.0005.

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The name of Gaunt is known to present-day physicists, but probably few know about the man. I was his contemporary at Cambridge in the 1920s and although we worked on related problems I did not know him well. The following account of his life comes largely from later sources. H e was born on 2 December 1904 in Hangchow, China, the only son of his parents who were missionaries; later his father moved to Nanking, where he was a lecturer at the Central Theological College. Arthur was sent to boarding school in England, first to St Michael s, Limpsfield, and later with a scholarship to Rugby, where he became a prefect. In 1950 Mrs L.F. Richardson told me that Gaunt spent some of his school and university holidays in their home, and more of this can be learned from pp.125—27 of the biography of L.F. Richardson by Oliver M. Ashford (1985).* Mrs Richardson had taught him at Limpsfield during the First World War; he stayed also with members of her family on the Isle of Wight and enjoyed the boating, swimming, hockey, charades, etc. with members of the extended family’. In 1923 Gaunt entered Trinity College, Cambridge, to read for the Mathematical Tripos. In 1926 he was a Wrangler (First Class Hons. B.A.) with Distinction in Schedule B, the advanced papers. H e shared the Mayhew prize, newly established, for the best performance in applied mathematics, with A.H. (later Sir Alan) Wilson. As an undergraduate he was already collaborating with Richardson, and Ashford quotes a letter he wrote in March 1926:
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Dissertations / Theses on the topic "Trinity Theological College (Singapore)"

1

Ray, Abby A. (Abby Adams). "Theological Distance Learning through Trinity College and Theological Seminary: Programs, Problems, Perceptions, and Prospects." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc279339/.

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An international survey was conducted to assess theological higher education via distance learning as perceived by graduates of Trinity College and Theological Seminary's (Trinity) doctoral programs. The purpose of the study was to determine student-perceived strengths and weaknesses of Trinity's doctoral-level distance education theology programs. Also, the future of distance-learning mediated programs of theological higher education was speculated. A random sample of 400 doctoral recipients was selected from the population of 802 doctoral recipients who graduated from Trinity between the years of 1969 and March 1998. A mailed questionnaire was used to collect data. A total of 203 (50.0%) were returned. Frequency counts, percentage distributions, and chi-square tests of goodness-of-fit were employed to analyze the data. A profile of the modal type of student who would participate in theological distance education at the doctoral level was developed from the demographic variables queried. Responses to questions regarding respondents' educational experiences and coursework were solicited as well. Respondents identified five primary strengths of Trinity's distance education doctoral programs as: the convenience of the program; the immediate application of course content to personal and professional endeavors; the quality of education provided; the Biblical groundedness of the curricula, the materials, and the faculty; and the required reading and research. The three predominant weaknesses of Trinity's distance education doctoral programs as identified by program graduates include: the lack of interaction between students and faculty; the lack of regional accreditation; and course repetitiveness meaning that some courses offered repeated content from prior studies at a lower educational level. It was concluded that the future of theological higher education via distance learning is promising. Trinity has emerged as a dominant distance learning institution as a result of its continued exploration and advancements. However, Trinity and other similar distance education institutions must continually and consistently evaluate their programs and their students' expectations in an effort to transition theological distance education into the 21 st century.
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Books on the topic "Trinity Theological College (Singapore)"

1

At the crossroads: The history of Trinity Theological College, 1948-2005. Trinity Theological College, 2006.

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2

Dowe, Francis S. Beginning: Being an historical account of the first fifty years of the life and times of Saint Peter's Church, Cobourg. s.n.], 1989.

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3

George, Whitaker. Two letters to the Lord Bishop of Toronto in reply to charges brought by the Lord Bishop of Huron against the theological teaching of Trinity College, Toronto. Rowsell & Ellis, 1986.

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4

Berk, Dennis B. A. College and cloister: Exploring their community ethos. Parchment, The Printers, 2001.

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5

(Singapore), Trinity Theological College, ed. Our heritage our future: Lux mundi. Trinity Theological College, 1999.

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6

Christoph, Schwöbel, Gunton Colin E, and King's College (University of London). Research Institute in Systematic Theology., eds. Persons, divine, and human: King's College essays in theological anthropology. T & T Clark, 1991.

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7

The Holy Trinity: Being the twenty-sixth annual lecture before the Theological Union of the University of Mount Allison College. W. Briggs, 1997.

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8

1802-1871, Cronyn Benjamin, Strachan John 1778-1867, Whitaker George 1811-1882, Trinity College (Toronto, Ont.), United Church of England and Ireland. Diocese of Huron. Bishop (1857-1868 : Cronyn), and United Church of England and Ireland. Diocese of Toronto. Bishop (1839-1867 : Strachan), eds. Letters and papers published in 1860 in reference to the charges brought by the Lord Bishop of Huron against the theological teaching of Trinity College, Toronto. s.n.], 1986.

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9

M, Byrne James, and Trinity College (Dublin Ireland), eds. The Christian understanding of God today: Theological colloquium on the occasion of the 400th anniversary of the foundation of Trinity College, Dublin. Columba Press, 1993.

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