Relevant bibliographies by topics / Union Theological Seminary in Virginia

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Academic literature on the topic 'Union Theological Seminary in Virginia'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Union Theological Seminary in Virginia"

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Calienes, Raúl Fernández. "Bibliography of the Writings of Orlando E. Costas." Missiology: An International Review 17, no. 1 (January 1989): 87–105. http://dx.doi.org/10.1177/009182968901700111.

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During his life, the Rev. Dr. Orlando E. Costas made significant contributions to the literature of missiology and theology. Though he was only 45 years old at the time of his death, he personally authored over 100 books and articles, and made over thirty contributions (e.g., chapters, articles, prologues) to the books of other people from around the world. His own interests were varied, but centered mostly on mission, evangelism, and Latin America. This bibliography is an attempt to collect and record his writings, all in one place. It is offered as a tribute to his life and ministry. Wherever possible, searching aids have been included. Examples are the Library of Congress cataloguing numbers (for most of the books) and the Reigner Recording Library Catalog numbers (for the sound recordings at the Union Theological Seminary, Richmond, Virginia).
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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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Lotz, David W., Marilyn H. Harran, and Mark U. Edwards. "David Lotz: Union Theological Seminary." Sixteenth Century Journal 16, no. 1 (1985): 135. http://dx.doi.org/10.2307/2540937.

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Allen, Jody L. "How Do Academic Institutions Evaluate Their History?" Theology Today 76, no. 4 (December 18, 2019): 293–97. http://dx.doi.org/10.1177/0040573619882689.

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These remarks, shared at the “Legacy and Mission: Theological Education and the History of Slavery” conference at Princeton Theological Seminary, provide an overview of how William & Mary in Williamsburg, Virginia is addressing its history with slavery and Jim Crow.
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Xu, Yihua. "Union Theological Seminary and the Christian Church in China." Journal of American-East Asian Relations 13, no. 1-2 (2006): 11–24. http://dx.doi.org/10.1163/187656106793645150.

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AbstractUnion Theological Seminary (Union) in New York City, established in 1836, has long been regarded as one of the best and most liberal Protestant theological seminaries in the United States. Served by prominent Christian theologians such as Harry Emerson Fosdick, Reinhold Niebuhr, and Paul Tillich, Union reached its peak development in the first half of the twentieth century, setting a standard of theological education in the United States and promoting the ecumenical movement around the world.
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Willison, Thurman Todd. "Cone's Consistency: Reflections from a Teaching Assistant." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 85–88. http://dx.doi.org/10.31046/wabashcenter.v1i2.1711.

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Beyond his academic contribution of Black Liberation Theology to the church and academy at large, James Cone should be remembered on a personal level as one who prioritized the task of teaching his students, placed the student perspective and the development of independent student voices at the center of his pedagogy, pushed his students to take classroom learning out into the world, maintained exemplary standards of consistency in his theological work and moral character, and contributed to the legacy of his home institution Union Theological Seminary in immeasurable ways. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.
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Tiffin, Gary. "Book Review: Southern Baptist Theological Seminary 1859–2009, An Uncommon Union: Dallas Theological Seminary and American Evangelicalism." Journal of Education and Christian Belief 15, no. 1 (March 2011): 93–95. http://dx.doi.org/10.1177/205699711101500116.

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Cashdollar, Charles D., and Robert T. Handy. "A History of Union Theological Seminary in New York." American Historical Review 93, no. 3 (June 1988): 782. http://dx.doi.org/10.2307/1868268.

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Dorn, Jacob H., and Robert T. Handy. "A History of Union Theological Seminary in New York." Journal of American History 74, no. 4 (March 1988): 1344. http://dx.doi.org/10.2307/1894450.

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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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Dissertations / Theses on the topic "Union Theological Seminary in Virginia"

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Altman, Jacob Scott. "Reviving socialism: from Union Theological Seminary to Highlander Folk School." Diss., University of Iowa, 2016. https://ir.uiowa.edu/etd/6360.

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This work reconsiders the history of the Socialist Party of America during the Great Depression and the unaffiliated social-democratic movement developed by those who left the Socialist Party to join President Roosevelt’s New Deal coalition. The substance and implications of socialism’s revival in the 1930s have received insufficient attention, overshadowed by an emphasis on the character and impact of American communism. Viewed over multiple decades, socialists remained relevant in the labor movement. Their integration into the New Deal coalition confounds claims that American socialists were too rigid and programmatic in their beliefs to be effective political actors in the United States. Their shift from a revolutionary socialism to a pragmatic embrace of social democracy suggests that socialists were able to find an accommodation with both capitalism and with the Democratic Party. For much of the Depression, the Socialist Party was a vibrant political force on the American left, challenging the mainstream parties to address the economic crisis, creating a space in which women claimed leadership, and provided a cohort of skilled organizers for the labor movement. During the revival, women were central to the party’s successful organizing efforts, provided vital election support, publically debated the meanings of femininity and masculinity, and held important offices within the party. Socialists also built institutions. Highlander and Soviet House, two institutions that must be understood within their proper socialist contexts, developed out of the radicalism fostered by Reinhold Niebuhr at Union Theological Seminary. Radical young socialists, drawn to Reinhold Niebuhr’s pessimistic critique of capitalism, carried their belief that capitalism was in its terminal crisis into the SP’s Revolutionary Policy Committee. Their energy yielded impressive organization success for the labor movement. The continued intellectual coherence of socialists in the decades after the revival suggest that evolving socialist ideas survived within and at odds with the New Deal coalition. Far from abandoning socialism, those socialists who participated in the New Deal coalition maintained a distinctive set of ideas. The existence of a strong cohort of women in the Socialist Party’s revival runs contrary to scholars’ claims that women did not play a significant role in the Socialist Party after the early 1920s. Socialist women rebuilt socialist institutions during the Depression. They were central to the party’s successful organizing efforts; provided vital election support; debated the meanings of femininity and masculinity; and held offices within the party. Viewed from within the confines of parties and elections, the history of the socialist movement in the United States appears limited in its scope and importance. During the 1930s, socialists’ successful municipal projects were eclipsed by rising factionalism and the unrequited attraction of revolution. Socialists seemed much less interesting and their critiques less incisive and useful when mired in historical accounts that give primacy to factional feuds and electoral politics. This was not the entirety of the socialist experience in the 1930s. Socialists did fight amongst themselves and against communists, primarily with words but also with fists. They also served as productive forces and provided significant leadership within the labor movement. Throughout those decades, they continued to distinguish themselves from other trade unionists. Socialists retained their class-based critique of American society even as they softened their ideas about the remedies that they intended to employ to make that society more equitable.
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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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Sneller, Christopher David. "Let the world come to Union and Union go into the world : Union Theological Seminary in the city of New York and the quest for indigenous Christianity in twentieth century China." Thesis, King's College London (University of London), 2015. https://kclpure.kcl.ac.uk/portal/en/theses/let-the-world-come-to-union-and-union-go-into-the-world(a5854f5b-bc01-4a36-aa3a-13a10622b2cd).html.

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Founded in 1836, Union Theological Seminary sought to be a school where moderate theological views could be taught in the heart of America’s most important city, New York City. Scholars have recognized Union’s role in the fundamentalist-modernist controversy of the 1920s, but few have noticed its impact in Chinese Protestantism. From 1911-1949, 196 Union alumni - an average of five students for each graduating class - went to China. Thirty-nine of these former students were Chinese nationals. Many of these Chinese graduates became key leaders in China’s Young Men’s Christian Association, the Christian colleges in Republican China and the Three-Self Patriotic Movement. Men such as Y.T. Wu (Wu Yaozong), K.H. Ting (Ding Guangxun), Timothy Tingfang Lew (Liu Tingfang), William Hung (Hung Ye), and Andrew Y.Y. Tsu (Zhu Yuyue) provide interesting case studies into how Union influenced Chinese Christianity. I apply insight from two sociologists, James Davison Hunter and Mark Granovetter, to new archival findings to contend that Union Seminary developed a dense network of influential Chinese and American Christians in the Sino-Foreign Protestant Establishment. The New York seminary acted as a social hub where Christian leaders established and strengthened their relational ties. Over time these ties formed a dense social network that influenced Sino-American relations and Chinese Protestantism. Union advanced the indigenization of Christianity in twentieth century China, helping “Christianity in China” become “Chinese Christianity. Union's role in China has been largely unnoticed until now.
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Books on the topic "Union Theological Seminary in Virginia"

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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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H, Wells Pamela, and Winter Theodore G, eds. Reigner Recording Library catalog of cassettes. Richmond, Va: Union Theological Seminary in Virginia, 1988.

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L, Foxgrover David, Union Theological Seminary in Virginia, and Presbyterian School of Christian Education (Richmond, Va.), eds. The legacy of John Calvin: Papers presented at the 12th Colloquium of the Calvin Studies Society, April 22-24, 1999, Union Theological Seminary and Presbyterian School of Christian Education, Richmond, Virginia. Grand Rapids, Mich: Published for the Calvin Studies Society by CRC Product Services, 2000.

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Coffin, Henry Sloane. A half century of Union Theological Seminary. [New York: Scribner, 1986.

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Institute for Art, Religion & Social Justice (New York, N.Y.), ed. About face: Portraits at Union Theological Seminary. New York: Institute for Art, Religion & Social Justice, Union Theological Seminary, 2012.

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6

Kamsler, Brigette C. Construction and evolution of Union Theological Seminary Campus. Edited by Columbia University Libraries and Burke Library at Union Theological Seminary. New York, NY: The Burke Library (Columbia University Libraries), 2015.

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7

Sara, Wohlleb, ed. Plaques and named spaces at Union Theological and Auburn Theological Seminaries. New York, N.Y.]: [Union Theological Seminary], 2003.

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8

Burke Library at Union Theological Seminary. Union Theological Seminary archives, the Burke Library: Audio-tapes collection. [New York, N.Y.]: [Burke Library, Union Theological Seminary], 1986.

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Sara, Wohlleb, ed. Plaques and named spaces at Union Theological and Auburn Theological Seminaries, August 2001. New York, N.Y.]: [Union Theological Seminary], 2001.

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Booty, John E. Mission and ministry: A history of the Virginia Theological Seminary. Harrisburg, PA: Morehouse Pub., 1995.

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Book chapters on the topic "Union Theological Seminary in Virginia"

1

Altman, Jake. "Radical Incubators: New York City and Union Theological Seminary." In Socialism before Sanders, 19–51. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17176-6_3.

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Golemon, Larry Abbott. "Creating a Modern Profession." In Clergy Education in America, 200–243. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0007.

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The sixth chapter analyzes theological schools that realigned themselves with the modern research university. Several narratives are explored: the struggle between Thomas Jefferson’s University of Virginia and seminary founders like John Holt Rice; the influence of the German university through immigrants like Phillip Schaff and theologians who studied abroad; the pragmatic adaptation of the German encyclopedia for organizing theological studies; the impact of the American university’s pragmatism, social sciences, and social reform on seminaries; and the influence of progressive education and the religious education movement on theological schools. University Divinity schools led this movement, especially the University of Chicago built by William Rainey Harper, but a number of independent schools, like Union Theological Seminary in New York, sought such realignment as “theological universities.” This realignment of theological schools had significant benefits, as it increased elective studies, developed specialized fields of ministry, and brought the social sciences to theological education. However, the realignment had unforeseen problems as it widened the gap between academics and those of professional practice; distanced faculty from interdisciplinary work and church leadership; replaced the Bible as a unifying discipline with “the scientific method”; and replaced the integrative role of oral pedagogies with scholarly lectures and the research seminar.
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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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"Fellowship at Union Theological Seminary, New York." In Barcelona, Berlin, New York, 241–322. 1517 Media, 2008. http://dx.doi.org/10.2307/j.ctt22nm5nj.8.

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"1. Religionsphilosophie (Union Theological Seminary, New York, Frühjahr 1934)." In Frühe Vorlesungen im Exil, 1–56. De Gruyter, 2012. http://dx.doi.org/10.1515/9783110251975.1.

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"Denise Giardina." In Writing Appalachia, edited by Katherine Ledford and Theresa Lloyd, 713–19. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813178790.003.0103.

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Born in Bluefield, West Virginia, Denise Giardina experienced the uncertainties of life in a coal camp firsthand. Her grandfather and two uncles were coal miners, her father was a bookkeeper for the coal company, and her mother was a nurse. When Giardina was twelve, her father was laid off and the family moved to Charleston, West Virginia. After graduating from West Virginia Wesleyan College in 1973, Giardina earned a master’s of divinity from Virginia Theological Seminary in 1979 and taught at West Virginia State University. She is an activist for environmental and social justice, an ordained deacon in the Episcopal Church, and a former third-party candidate for governor of West Virginia....
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Warren, Heather A. "Age of Negativism 1925—1933." In Theologians of a New World Order, 35–55. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195114386.003.0004.

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Abstract ASSESSING THE AMERICAN Student Christian Movement in December 1927, Henry P. Van Dusen, now a lecturer at Union Theological Seminary in New York, characterized the years since Indianapolis as “the age of negativism.” He and his peers, no longer students, returned from their travel abroad and took up academic appointments at prestigious schools in the Northeast—Union Theological Seminary, Auburn Seminary, Yale. Collectively they knew what they had rejected—liberalism—but had little to offer as an alternative. “We have been clear about the weakness and failures of the Christian Church,” Van Dusen wrote: “[W]e have been quite hazy about any necessary place for the Church in the modern world. We have recognized that the day of old-fashioned missions was past; we have had no conception of what missions in the new day might be.” Such criticism marked the first groping steps toward a theology of international engagement.
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"Union Theological Seminary: The Making of a Christian Social Radical." In Growing to One World, 64–76. McGill-Queen's University Press, 2013. http://dx.doi.org/10.1515/9780773589612-008.

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"The Role of Union Theological Seminary (New York) in Sinicizing Christianity." In Sinicizing Christianity, 55–81. BRILL, 2017. http://dx.doi.org/10.1163/9789004330382_004.

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"Robert Gordis." In Wrestling with God, edited by Steven T. Katz, Shlomo Biderman, and Gershon Greenberg, 490–96. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0040.

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Abstract Robert Gordis (1908-1992) was born in New York. He received his rabbinical ordination from the Jewish Theological Seminary of America in 1932. A year earlier, in 1931, he had already begun to serve as the rabbi of Temple Beth El in Far Rockaway, New York, and he served in this position until 1968. In addition, a lifelong student of the Hebrew Bible, he began to teach biblical studies at the Jewish Theological Seminary in 1940, and then taught at Columbia University beginning in 1948, at Union Theological Seminary beginning in 1960, and finally, at Temple University from 1967 to 1974. He also served as editor of the influential journal Judaism, as the president of the Conservative movement’s Rabbinical Assembly, as president of the Synagogue Council of America, and as a consultant to the Center for the Study of Democratic Institutions. His main area of scholarly expertise was the so-called wisdom literature of the Bible, e.g., Ecclesiastes and Job, and he wrote valuable studies of both of these biblical books. In addition, he wrote several books on Jewish theology, intended for the wider Jewish community as well as for scholars, that established his reputation as a theologian.
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