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

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

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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2

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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3

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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4

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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8

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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11

Butler, Rebecca. "The Rise and Fall of Union Classification." Theological Librarianship 6, no. 1 (December 4, 2012): 21–28. http://dx.doi.org/10.31046/tl.v6i1.254.

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Thanks to the work of Julia Pettee in the early twentieth century, theological librarians had an effective system for the classification of theological books. Her work spanned more than 30 years and numerous volumes and resulted in a system that would be known as Union Classification. This article traces the rise and fall of Union from its beginnings at Rochester Seminary, to its widespread use and to its decline in recent years. Included are past and current data regarding the use of Union in ATS libraries as well as some libraries in Australia.

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12

Clark, Adam. "James Cone: Notes on a Critical Theologian." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 89–92. http://dx.doi.org/10.31046/wabashcenter.v1i2.1712.

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This short essay reflects on James Cone’s transformational impact as a teacher inside the classroom and through his voluminous writings. 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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Dianova, Nataliia. "Katerynoslav Theological Seminary against the backdrop of the historical realities of the early 20th century." Universum Historiae et Archeologiae 3, no. 2 (December 29, 2020): 53. http://dx.doi.org/10.15421/26200205.

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The purpose of this work is to highlight some aspects of the development of the Katerynoslav Theological Seminary in the context of its achievements and problems in the early 20th century. Research methods: descriptive and retrospective. Their use made it possible to recreate the vast majority of historical plots relaing to the activities of the Katerynoslav Theological Seminary during the specified period. Main results. The historical conditions and features of the activity of the Katerynoslav Seminary at the beginning of the 20th century are analyzed. The role of diocesan bishops and rectors in the development of the educational institution is investigated. It is noted that the seminary achieved significant achievements thanks to the efforts of the first rector, later Katerynoslav Archbishop Agapit (Vishnevsky), in the 20th century. The set of documents used in the work makes it possible to reconstruct the position of the seminary during 1906–1914, during the rectorship of Archpriest Andrei (Odintsov). It is stated that the educational process in the theological seminary at that time was under the control of Katerynoslav Bishop Simeon (Pokrovsky). The main achievements and problems that arose during this period are analyzed. The leadership of the seminary failed to protect the institution from the penetration of revolutionary sentiments that arose in society. The author shows the formation of free thought among students, which led to their violation of discipline and the charter of the seminary. In 1910 the activities of a secret group of 16 seminarians were revealed. Their purpose was to create a general seminary union and spread national revolutionary ideas. Punishments of violators of discipline and the fight against manifestations of free-thinking did not save the educational institution from further historical realities. It is established that during the rectorship of Joseph Krechetovich (1915–1918) the Seminary had all the opportunities for its further development. Confirmation is the growth in the number of students by 1917 and the high level of its financial support. Thus, the Katerynoslav Theological Seminary for 18 years of its activity in the 20th century passed an active phase from the rise of its development to the closure of the educational institution. The active position of Katerynoslav hierarchs, rectors and teachers contributed to the scientific and educational development of the seminary, which rightly occupied an important place among other theological educational institutions in Ukraine. However, the historical events taking place in this period could not but affect the life of the teaching staff and seminarians. The closure of the seminary was the result of revolutionary transformations in the country. Practical significance. The main provisions of the article can become the basis for further scientific research. They are recommended for those who are interested in this problem. Originality is due to an unbiased approach when considering the used scientific works of researchers and archival sources. Scientific novelty. For the first time, a comprehensive study of the peculiarities of the development of the Katerynoslav Theological Seminary through the prism of the activities of its rectors in the context of historical events of the early 20th century is proposed. Type of article: theoretical.

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Sharp, Isaac. "Remembering Dr. James H. Cone." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 81–84. http://dx.doi.org/10.31046/wabashcenter.v1i2.1710.

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In this essay, I reflect on Dr. James H. Cone’s legacy as a teacher and mentor who generously invested in multiple generations of students – including white students like me. 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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Anderson, Nkosi Du Bois. "You Have To Find Your Voice: James H. Cone’s Commitment to Theological Education." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 93–96. http://dx.doi.org/10.31046/wabashcenter.v1i2.1713.

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This reflection is on the teaching philosophy of James H. Cone (1938-2018). It connects Cone’s personal journey towards self-realization as a black theologian to his deeply held commitment to helping his students find and cultivate their own theological voice. The essay shares best practices from Cone’s methods within the classroom. It also describes his passion for teaching and love of his students. 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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16

Hubbard, David A. "A History of Union Theological Seminary in New York. Robert T. Handy." Journal of Religion 69, no. 3 (July 1989): 414–15. http://dx.doi.org/10.1086/488152.

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17

Blount, Brian K., Katie G. Cannon, Jamie Thompson, and Samuel L. Adams. "Exploring Race/Racism Past and Present: A Forum at Union Presbyterian Seminary." Interpretation: A Journal of Bible and Theology 71, no. 4 (September 15, 2017): 371–97. http://dx.doi.org/10.1177/0020964317716129.

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This article is based on the transcript of a forum on race and racism held April 6, 2016, at Union Presbyterian Seminary, in Richmond, Virginia. Participants Dr. Brian K. Blount, Dr. Katie G. Cannon, the Rev. Jamie Thompson, and Dr. Samuel L. Adams (moderator) discussed memories of growing up in a segregated America, the Civil Rights movement, and their observations of and experiences with racism today. Questions were generated by the panelists before the forum, and panelists had the opportunity to edit and add to their discussion points for publication.

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Mariuts, I. "EDUCATIONAL SPHERE SPECIALISTS PREPARATION ON THE EXAMPLEOF MULTIDIMENSIONAL E DUCATIONAL AND ENLIGHTENMENT ACTIVITIES OF SIDOR VOROBKEVICH." Visnyk Taras Shevchenko National University of Kyiv. Pedagogy, no. 1 (9) (2019): 32–38. http://dx.doi.org/10.17721/2415-3699.2019.9.08.

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The article presents the study of Sidor Vorobkevych educational activities in the multicultural environment of Austrian Bukovina. Under such conditions, study of the creativity and activity of such a multidimensional and multicultural personality as Sidor Vorobkevich is especially topical. After all, he lived and worked at such time and territory when the agreement was reached between people of different ethnic groups, different cultures, values, religion. Conducted parallel with the modern tasks of education and society development and proposed their solution on the example of S. Vorobkevich's activities, such as modern historians consider Austrian Bukovina like a kind of prototype of the European Union. In Soviet times, his name and works were either completely ignored or interpreted pre-conceived. It was inadmissible that he had a sacerdotal rite and teaching in theological seminary and theological faculty of Chernivtsy University, what contradicts to communists ideology. His pedagogical work started in theological seminary, real school, gymnasium and dascalia (deacon school) in Chernivtsi, where he had up to 40 training hours per week. Having entered the post of teacher of music and singing of the theological seminary, S. Vorobkevich encountered a number of problems that required an urgent solution like absence of any teaching and methodological base – textbooks on musical literacy and solfeggio, didactic instructions for teaching singing, a collection of songs for the school repertoire. The young teacher starts solving the situation on his own. He had to create everything in the process of work. Slowly he wrote plenty of manuals for studying music and languages (he wrote in Ukrainian, Romanian, German). His manuals were used not only in Bukovina and in Ukraine, but also far beyond its borders. In the article we conduct the parallel with the image of modern teacher – tolerant, creative, developed, multidimensional person, as teacher should be.

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19

Miller, Donald G. "The Birth of a Journal." Interpretation: A Journal of Bible and Theology 50, no. 2 (April 1996): 117–29. http://dx.doi.org/10.1177/002096439605000202.

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As we conceived of Interpretation, we had no interest in merely launching another journal; in providing another channel of literary expression; or in creating another public relations medium for the purpose of making Union Theological Seminary more widely known. No, we designed Interpretation to have a mission. Our aim was to create a medium through which the church would understand more fully its nature as the body of Christ giving expression to the will of its head.

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Turner, Nicole Myers. "The Politics of Interdependent Independence in Black Religion: The Case of the Reverend George Freeman Bragg Jr., a Black Episcopal Priest." Religion and American Culture 31, no. 3 (2021): 419–54. http://dx.doi.org/10.1017/rac.2021.18.

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AbstractIn the Reconstruction period, Black religion and politics intersected and fostered ideas about black interdependent independence in predominantly white churches. We see this form of black religious politics exemplified in the experiences and ideas of the Reverend George Freeman Bragg Jr., a Black Episcopal priest who was educated at the Branch Theological School (BTS) in Petersburg, Virginia. It was upon the foundation of Bragg's experiences at the BTS, established as a racially segregated alternative to the Protestant Episcopal Theological Seminary (in Alexandria, Virginia), and in the Readjuster Movement (a biracial political coalition that controlled Virginia's legislature from 1879–1885), that he wrote histories of Black people in the Episcopal Church, histories that extolled black leadership, the need for (white) economic support for but also autonomous action of black churches and black leaders, and the efficacy of the Episcopal Church as a political training ground for black church members. Bragg's case both demonstrates how broadening the definitions of black religion reconfigures studies of religion, reconstruction, and Blackness, and expands our notions of Black political critique as deriving from more than the familiar binaries of protest and accommodation.

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Kwok, Pui-lan. "Introduction to the Forum on Dr. James H. Cone as Teacher and Mentor." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 79–80. http://dx.doi.org/10.31046/wabashcenter.v1i2.1501.

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Dr. James H. Cone (1938-2018) is widely considered the founder of black liberation theology. He had a transformative impact on generations of his students at Union Theological Seminary in New York City. In the semester following his death in Spring 2018, six of his current and recent doctoral students were gathered to share brief reflections on their experience of Dr. Cone as an inspirational teacher. This Forum collects their edited presentations in six short essays by: Nkosi Du Bois Anderson, Adam Clark, Isaac Sharp, Colleen Wessel-McCoy, Thurman Todd Willison, and Jason Wyman.

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Burrows, Mark S. "A Review of Bernard McGinn's The Harvest of Mysticism in Medieval Germany (1300–1500)." Harvard Theological Review 100, no. 1 (January 2007): 97–104. http://dx.doi.org/10.1017/s0017816007001447.

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Mysticism is on the rise as a topic of cultural interestand as a part of the burgeoning interest in “spirituality” that has defined the cultural temperament of our times. This shift has had a predictable effect on the kinds of students enrolling in mainline Protestant seminaries, as well on as the interests they bring. All this would have surprised faculty members of an earlier generation. If mysticism was touched upon at all in the seminary curriculum of, say, 1980, it was a topic left to the historians; survey courses in systematic theology generally would not have ventured into such arcane territory. When referred to, sources categorized as mystical—for example, Hildegard of Bingen, Meister Eckhart, Julian of Norwich—were relegated to a shaky status at the fringes of theology; the “real” theological contributors included such great scholastics as Anselm, Aquinas, and Bonaventure. The textbooks used during this period illustrate the point: Williston Walker's standard History of the Christian Church, which appeared in its first edition in 1918 and was in steady use in many theological schools, was significantly revised by a team of historians from Union Theological Seminary only for the fourth edition of 1985. Until that time, the narrative focus moved rather quickly from an exploration of Christian origins and the early fathers to the great Protestant reformers with a relatively cursory overview of the Middle Ages and almost no reference to medieval mystics.

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(Oleksii) Bozhko, Hieromonk Mitrophan. "Archpriest Serhii Afonskyi (1889–1963)." Kyiv Historical Studies 12, no. 1 (2021): 134–41. http://dx.doi.org/10.28925/2524-0757.2021.115.

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The article examines the life of Kyiv Archpriest Serhii Afonskyi based on the integrated use of archival and published materials, including memories of his family members and contemporaries. It reveals Serhii Afonskyi’s family connections with well-known representatives of the Kyiv clergy and gives the main milestones of his formation and service as a priest. The study pays special attention to his academic activity at the Kyiv Theological Seminary during 1947–1960s. As a rector (December 23, 1946 — December 30, 1949), Archpriest Serhii Afonskyi solved all economicadministrative and educational-methodological issues, and recruited students for the seminary. Twice during his rectorship, he had to remake unsuitable premises for the seminary’s auditoriums and dormitories: first time in the monastic cells of St Michael’s Golden-Domed Monastery in 1946–1947 and the second time in the stylobate of St Andrew’s Church in 1949. As chief of the library (December 1949 — December 20, 1952), he worked to increase its collection and to get it registered with government agencies. However, during all the years the Kyiv Theological Seminary existed in the Soviet Union, teaching was the most important task of Archpriest Serhii Afonskyi. In different years he taught catechism, dogmatic theology, and the Holy Scripture of the Old and New Testaments. As a pastor and pedagogue, he spiritually and intellectually shaped the personalities of future priests in the difficult conditions of a totalitarian atheistic regime. Alongside the performing academic duties, Serhii Afonskyi carried out no less important ministry: he served as the first priest in Kyiv Protection convent since 1948.

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Nutt, Rick. "G. Sherwood Eddy and the Attitudes of Protestants in the United States toward Global Mission." Church History 66, no. 3 (September 1997): 502–21. http://dx.doi.org/10.2307/3169454.

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G.Sherwood Eddy (1871–1963), a leading figure in American Protestantism through the first half of the twentieth century, is currently most often relegated to footnote references or mentioned only in relation to two of his most famous colleagues, Kirby Page and Reinhold Niebuhr. He was, however, one of the most renowned international evangelists of the time who worked closely with John R. Mott and Robert Speer in the Young Men's Christian Association (YMCA) and the Student Volunteer Movement (SVM). While a student at Yale, Eddy experienced a dramatic deepening of faith in 1889 at the famous Northfield Student Conference and then, while a student at New York's Union Theological Seminary and later at Princeton Theological Seminary, joined the SVM. Despite his seminary study, Eddy chose to remain a layman all his life. As a YMCA traveling evangelist in India from 1896 to 1911 and in Asia from 1911 to 1931, Eddy embodied many of the attitudes and methods of Protestant global mission for the approximately fifty years of its greatest activity. Primarily engaged in student evangelization, Eddy manifested a deep ambivalence toward the method of mission work. An examination of Eddy's life reveals that in Eddy one finds both the cultural imperialism with which nineteenth-century missionaries are often charged and a sensitivity to other peoples and a commitment to indigenous churches and leadership.While Eddy's ministry spanned over five decades, this essay concentrates on Eddy's labor prior to World War I, for in those years Eddy was most in conflict withhimself.

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Setran, David. "“More Religion in Education and More Education in Religion”: Liberal Progressivism and the Educational “Common Faith,” 1917-1940." Teachers College Record: The Voice of Scholarship in Education 114, no. 1 (January 2012): 1–29. http://dx.doi.org/10.1177/016146811211400103.

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Background/Context Educational historians have given a great deal of attention to the early-twentieth-century growth, development, and implementation of liberal progressive educational theories and techniques. However, with the exception of a few scholars, they have devoted far less attention to the religious dimensions of liberal progressive educational thought. This gap has tended to blind scholars to the reality that liberal Protestantism was an important source and ally of the progressive education movement. This article seeks to combat this neglect by looking at the potent interpenetration of liberal progressive religion and liberal progressive education between 1917 and 1940, specifically focusing on this relationship at Teachers College and Union Theological Seminary. Teachers College progressive educators such as John Dewey, John Childs, William Kilpatrick, and Goodwin Watson were deeply influenced by and sympathetic toward the social gospel and its roots in Protestant modernism. At the same time, a group of academic religious educators, many across the street at Union Theological Seminary, found progressive education the ideal companion for their religious perspectives. Dissolving dualisms between the sacred and the secular, public and religious progressive educators created a shared “common faith” that allowed them to collaborate on a number of practical educational efforts in schools and religious organizations. Purpose/Objective/Research Question/Focus of Study This article seeks both to demonstrate the strong cooperative relationships between liberal progressive religious and public educators at Teachers College and Union Theological Seminary between 1917 and 1940 and to explain the theoretical and organizational basis for these relationships. The article, therefore, looks specifically at the institutional growth of this alliance, the theoretical underpinnings of these connections, and two of the collaborative efforts emerging from this coalition. Research Design This article attempts to make its argument through historical analysis, the data secured chiefly through archival research, and the analysis of primary historical documents. Conclusions/Recommendations In the end, I contend that progressives in public and religious education were able to cooperate so fully because they all possessed “a common faith.” With a unified philosophical platform devoid of dualisms, liberal progressives with religious interests forged a joint perspective on education designed to elevate the descriptive and procedural components of the democratic life. The Kingdom of God proved to be a powerful image of the ideal democracy and a powerful representation of religion and education working together to build a better world. It is recommended that future scholars continue to look in other parts of the country and among other individuals to trace these powerful cooperative relationships, thus restoring the place of religion as an important source and ally of progressive education.

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Beker, J. C. "The Faithfulness of God and The Priority of Israel in Paul's Letter to the Romans." Harvard Theological Review 79, no. 1-3 (July 1986): 10–16. http://dx.doi.org/10.1017/s0017816000020290.

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It is a joy for me to contribute to a volume of essays dedicated to Krister Stendahl. I owe him a particular debt of gratitude. From the time that I—an immigrant from Holland—started to teach at Union Theological Seminary in New York in 1955 until today, Krister has been a model for me of what it means to be not only a conscientious scholar but also a Christian theologian. Through the turbulent years of the sixties and early seventies he always found time to counsel and guide me—however much we were geographically separated from each other.

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Bains, David R. "Conduits of Faith: Reinhold Niebuhr's Liturgical Thought." Church History 73, no. 1 (March 2004): 168–94. http://dx.doi.org/10.1017/s0009640700097870.

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The mid twentieth century was an important period of theological and liturgical change for mainline Protestants. Theologically, the optimistic liberalism of the turn of the century came under sharp critique from a variety of theologians who sought to give greater attention tc the historic Christian doctrines. Liturgically, the practices of evangelicalism were compared to historic models of Christian worship and found wanting. No American was more prominent in the theological critique than Reinhold Niebuhr (1892–1971). After rising to national prominence as a preacher and essayist while serving as a pastor ir Detroit, Michigan, he joined the faculty of Union Theological Seminary in New York City in 1928 and gained an international reputation as a social ethicist, preacher, and advocate of a theological perspective known variously as “Christian realism” or “neo-orthodoxy.” It is less well known that as part of his theological program Niebuhr advocated liturgical reform. From his days in Detroit when he confessed devoting an entire fall “to a development of our worship services” to the height of his career when he warned that “a church without adequate conduits of traditional liturgy” is “without the waters of life,” Niebuhr was vitally concerned with “the weakness of common worship in American Protestantism.”

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Ershov, Vadim Kalinovich. "Activities of the All-Seminary Union during the First Russian Revolution of 1905-1907 Based on the Example of the Penza Theological Seminary." Христианское чтение, no. 1 (2023): 322–32. http://dx.doi.org/10.47132/1814-5574_2023_1_322.

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Wyman, Jason. "James Cone’s Liberative Pedagogy." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 97–100. http://dx.doi.org/10.31046/wabashcenter.v1i2.1714.

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James Cone is known primarily as the founder of Black liberation theology. Yet for those who were his students, his teaching was equally as powerful. Cone managed to mentor people, create dialogue, and foster collaboration, all around the common collective task of seeking justice and liberation through theological study and construction. These things made Cone such an effective teacher. His work existed on a continuum, in which the liberation of Black people, of all the oppressed, was a non-negotiable baseline. While he used “traditional” methods, primarily lecture and seminar formats, the purpose behind his teaching wasn’t traditional at all. And as a result, he has put in place a network of clergy, academics, and of many other vocations, who in one way or another are promulgating that commitment to liberation and justice quite literally throughout the world. 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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Elia, Anthony. "An Unknown Exegete: Uncovering the Biblical Scholarship of Elizabeth Barrett Browning." Theological Librarianship 7, no. 1 (December 8, 2013): 8–20. http://dx.doi.org/10.31046/tl.v7i1.266.

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The present essay provides a survey of a previously unexplored, formative period in the life of the famed Victorian English poet, Elizabeth Barrett Browning (EBB). Her personal Bibles (Hebrew, LXX, and Greek New Testament), held in the Burke Library at Union Theological Seminary/Columbia University, have been discovered to contain Barrett’s own extensive handwritten notes. These notes demonstrate that EBB read extensively among the biblical exegetes and scholars of the day, many of whom influenced her reading of the text. This essay considers the life circumstances in which she devoted herself to these studies, an overview of her marginalia in these volumes, and some suggestions on how Browning’s biblical studies may have influenced her later poetic works.

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Wessel-McCoy, Colleen. "Learning Theology In The Struggle For Freedom." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 101–4. http://dx.doi.org/10.31046/wabashcenter.v1i2.1715.

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In his work as a scholar and educator, James Cone developed leaders. He built a network of scholars, clergy, and activists committed to the power of God in history and to the role of the poor and dispossessed in realizing earthly freedom. Cone’s courses began with the situatedness of the theologians being studied and always returned to the problems of the world that theologians sought to answer. He challenged his students to do the same, identifying and answering the crises of our communities, doing theology in the struggle for justice and liberation. 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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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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Reilly, Thomas. "Wu Yaozong and the YMCA: From Social Reform to Social Revolution, 1927-1937." Journal of American-East Asian Relations 19, no. 3-4 (2012): 263–87. http://dx.doi.org/10.1163/18765610-01904007.

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The Republican-era Chinese National YMCA is often depicted as a business-friendly, evangelically motivated, Kuomintang-supporting organization which advocated Western-style gradual reform. All of this is true – but not of Wu Yaozong, one of the most prominent YMCA national secretaries of the period. If Wu, who studied at Columbia University and Union Theological Seminary, is known at all in the West, it is for his later role in organizing and leading the government-sponsored Three-Self Protestant Church after 1949. But during the 1930s,Wu encouraged the YMCA’s constituency and Protestant churchmen to consider progressive views of social reform, and toward the end of the Nanjing decade, to take a new look at communism, especially the Communist vision of social revolution.

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Cahill, Charlie. "The Pragmatic Roots of Bonhoeffer’s Ethics: A Reappraisal of Bonhoeffer’s Time at Union Theological Seminary, 1930–1931." German Studies Review 36, no. 1 (February 2013): 21–39. http://dx.doi.org/10.1353/gsr.2013.a501304.

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Esipova, V. A. "Amateur Magazines of Tomsk Seminarians: The History of Magazine “Soyus”." Vestnik NSU. Series: History and Philology 20, no. 6 (August 11, 2021): 54–61. http://dx.doi.org/10.25205/1818-7919-2021-20-6-54-61.

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The problem of publications made by students in the early 20th century recently became a matter of interest among scholars. The purpose of the article is to study one of them, “Soyuz” magazine, which was published by students of the theological seminary in Tomsk in 1907. The problem is that not a single issue of the magazine has survived to this day. Therefore, the research relies on the method of historical reconstruction based on the archival documents. The main achievements of this study are as follows. Based on the analyses of previously unknown archival sources, it reconstructs the history of the magazine, its team, printing equipment, and capacities, and the list of authors. It discovers a description of the magazine made by the Tomsk gendarme office. The article contains the contents of two issues of the magazine. It establishes that the magazine stuck to social-democratic ideas and was the structural element of the Tomsk branch of the All-Russian Seminary Union. It indicates the place of the magazine among other Tomsk periodicals. On the one hand, it fully fitted into the practice of the work of social-democratic organizations, on other hand, in terms of the methods of technical and organizational creation, it was a typical students self-published publication.

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Jones, James C. "How a Mormon Ended Up at Union Theological Seminary: A Step Toward Racial Justice and a Better Church." Dialogue: A Journal of Mormon Thought 56, no. 1 (April 1, 2023): 73–82. http://dx.doi.org/10.5406/15549399.56.1.03.

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Tippen, Brian A. "A HISTORICAL LOOK AT THE SUCCESSION OF MAJOR PROFESSORS OF RELIGIOUS EDUCATION AT UNION THEOLOGICAL SEMINARY IN NEW YORK." Religious Education 88, no. 4 (September 1993): 502–22. http://dx.doi.org/10.1080/0034408930880402.

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Morris, Lawrence. "The Autobiography of Bishop Wilhelm Wagner Orwig (1810–1889)." Methodist History 62, no. 1 (April 2024): 77–86. http://dx.doi.org/10.5325/methodisthist.62.1.0077.

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ABSTRACT Bishop Wilhem Wagner Orwig (1810–1889) was an influential leader in the Evangelische Gemeinschaft / Evangelical Association. Orwig founded the Association’s publishing house and developed its newspaper, Der Christliche Botschafter, into an important Christian periodical. Orwig held several other important positions throughout his career, including Bishop, President of Union Seminary, and President of the Missionary Society. Orwig also engaged in theological disputation, and was a key defender of the doctrine of entire sanctification. Orwig authored or compiled over 13 volumes, including sermon collections and hymn books. During Orwig’s lifetime, the Evangelische Gemeinschaft experienced profound language change. Orwig wrote primarily in German, but, by the time of his death, the younger members could no longer understand German. This language change has left German-language American Methodism relatively unstudied. Orwig’s autobiography, translated here, offers a glimpse into the spiritual and practical world of the German-speaking Gemeinschaft.

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Koyanagi, Atsushi. "Tetsutarō Ariga and Christian Studies at Kyoto University after World War II." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 29, no. 1 (June 1, 2022): 69–89. http://dx.doi.org/10.1515/znth-2022-0004.

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Abstract Der Aufsatz behandelt das Konzept der „Christentumswissenschaft“ (Kirisutokyo gaku) Tetsutarō Arigas, der der erste Dekan der Theologischen Fakultät an Doshisha Universität gewesen war und nach dem zweiten Weltkrieg auf den Lehrstuhl für Christentumswissenschaft an der Kyoto Universität berufen wurde. Ariga stammte aus einer „monotheistischen“ Familie mit einem muslimischen Vater und einer christlichen Mutter. Nachdem er an der Doshisha Universität graduierte, studierte er am Union Theological Seminary in the City of New York. Es ist zu vermuten, dass Ariga aufgrund seiner liberalen demokratischen Gesinnung auf den Lehrstuhl an der Kyoto Universität berufen wurde. In der Einleitung in die Christentumswissenschaft unterschied Ariga zwischen der Christentumswissenschaft an der nationalen Universität und der Theologie an den privaten Universitäten. Ariga als Christentumswissenschaftler hat ohne die kirchlichen Autoritäten historisch-kritisch das Christentum erforscht, während er als Theologe sich mit pragmatischen Aufgaben, z. B. Ökumenismus, beschäftigt hat. Aus der Spannung zwischen der Christentumswissenschaft und der Theologie erzeugte er seine reichen wissenschaftlichen Leistungen.

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Orsi, Robert A. "How Liberal Protestant Church Historians Helped Turn “Christianity” into a Good White Protestant American Religion in the Twentieth Century." Church History 89, no. 2 (June 2020): 395–98. http://dx.doi.org/10.1017/s0009640720001237.

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From the three historians of early Christianity whose lives and careers Elizabeth Clark discusses in The Fathers Refounded—Arthur Cushman McGiffert of Union Theological Seminary in New York, George LaPiana at Harvard Divinity School, and Shirley Jackson Case from the University of Chicago Divinity School—there breathes a palpable air of white, upper-middle-class liberal Protestant complacency and intellectual superiority. Modernists all, they know they are on the winning side of truth because they are confident that they are on the winning side of time. Summarizing McGiffert's distinction between ancient and contemporary Christianity, Clark writes: “Only in modernity, when God's immanence was championed, was the dualism between human and divine in Christ overcome.” “Christ, if he was human,” McGiffert believed, “must be divine, as all men are.” McGiffert's historiography shimmers with Emersonian confidence and ebullience. In his assumption—his assertion—of “only in,” we hear the ringing sound of modernity's triumphant temporality.

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Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.

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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.

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Patel, Eboo. "Dietrich Bonhoeffer and a Theology of Interfaith Cooperation: Third Speech in the Union Theological Seminary Interfaith Cycle, Originally Delivered March 14, 2013." CrossCurrents 63, no. 3 (September 2013): 286–95. http://dx.doi.org/10.1353/cro.2013.a783333.

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Sulyak, Sergey G. "Evfimy Kryzhanovsky on the Rusins-Uniates of the Russian Zabuzhie." Rusin, no. 70 (2022): 104–47. http://dx.doi.org/10.17223/18572685/70/7.

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Evfimy Mikhailovich Kryzhanovsky (1831–1888) – a Russian Orthodox theologian, teacher, writer, and historian, the son of an Orthodox priest, a graduate and teacher of the Kyiv Theological Academy. After graduation, he taught at the Kyiv Theological Seminary. In 1862, he was transferred to the Kyiv Theological Academy. In 1865–1871, Kryzhanovsky was the head of the Sedlec Educational Directorate. While holding this position, he constantly visited educational institutions of the province. These trips played a big role in clarifying the history and assessing the “Russian question” in Podlasie. Based on sources, personal observations and eyewitness accounts, Kryzhanovsky wrote a number of articles on the history of the church union in Podlasie, the current state of the Uniate issue and education in the region. He analyzed the mistakes made by the Chełm diocese during the “purification of the rite” and subsequent reunification with Orthodoxy. According to the Russian historian Ivan Filevitch, a native of Chełm Land, who did a lot to solve the Chełm question, “the works Kryzhanovsky occupy a completely exceptional place in the literature on the Chełm question, since they contain the only academic and impartial coverage of those two periods of Chełm life, which affect the current Chełm malice: that of exclusively Polish influence with complete isolation from Russia in 1809–1863, which was followed by the rapid turning point, finally re-unifying the Chełm Uniates with Orthodoxy in 1875.” Kryzhanovsky’s works on the Russian Zabuzhie were republished by Ivan Filevich in 1911, when the discussion on the Chełm question intensified. Kryzhanovsky’s research contributed to the dissimination of the information among the Russians, who had known little about the problem and relied mainly on the Polish interpretation. Kryzhanovsky’s works also contributed to the decision to allocate the eastern counties of Lublin (Kholmshchyna) and Sedlec (Podlasie) populated by Rusyns to the Chełm province.

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Michels, Georg. "From Persecuted Minority to Confessional Church." Canadian-American Slavic Studies 49, no. 2-3 (2015): 322–37. http://dx.doi.org/10.1163/22102396-04902013.

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The essay argues that Old Belief did not emerge as a popular movement giving voice to the aspirations of ordinary Muscovites but rather as an elite culture that drew its inspiration from erudite churchmen closely affiliated with the Kremlin. The popularization of Old Belief occurred only during the last two decades of the seventeenth century, and was not completed even until the third decade of the eighteenth century. Most important in this process – which one might call the confessionalization of Old Belief – were the systematic dissemination of manuscripts, the canonization of Old Believer saints (such as the martyred Avvakum), and the development of an efficient school system. The author draws attention to the little-studied fact that Old Believers – both the founding fathers of the 1650s and eighteenth-century community leaders such as Andrei Denisov – drew inspiration from Ukrainian Orthodox models: they assimilated ideas from polemical texts against the Union of Brest (such as the idea of the Antichrist) and adopted the teaching methods of the Ukrainian seminary school which Denisov and other Old Believer intellectuals observed while studying at the Kievan Theological Academy.

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Goen, C. C. "A History of Union Theological Seminary in New York. By Robert T. Handy. New York: Columbia University Press, 1987. xiv + 378 pp. $30.00." Church History 57, no. 2 (June 1988): 253–54. http://dx.doi.org/10.2307/3167221.

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Patel, Eboo. "A Muslim Interfaith Leader Looks at Abraham Joshua Heschel: Second Speech in the Union Theological Seminary Interfaith Cycle, Originally Delivered February 6, 2013." CrossCurrents 63, no. 3 (September 2013): 276–85. http://dx.doi.org/10.1353/cro.2013.a783334.

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47

Patel, Eboo. "Martin Luther King Jr. and the Light of Other Faiths: First Speech in the Union Theological Seminary Interfaith Cycle, Delivered September 10, 2012." CrossCurrents 63, no. 3 (September 2013): 270–75. http://dx.doi.org/10.1353/cro.2013.a783338.

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Raley, J. "Colonizationism versus Abolitionism in the Antebellum North: The Anti-Slavery Society of Hanover College and Indiana Theological Seminary (1836) versus the Hanover College Officers, Board of Trustees, and Faculty." Midwest Social Sciences Journal 23 (November 1, 2020): 80–118. http://dx.doi.org/10.22543/0796.231.1030.

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In March 1836, nine Hanover College and Indiana Theological Seminary students, almost certainly including Benjamin Franklin Templeton, a former slave enrolled in the seminary, formed an antislavery society. The society’s Preamble and Constitution set forth abolitionist ideals demanding an immediate emancipation of Southern slaves with rights of citizenship and “without expatriation.” Thus they encountered the ire of Hanover’s Presbyterian trustees—colonizationists who believed instead that free blacks and educated slaves, gradually and voluntarily emancipated by their owners, should leave the United States and relocate to Liberia, where they would experience greater opportunity, equality, and justice than was possible here in the United States and simultaneously exercise a civilizing and Christianizing influence on indigenous West Africans. By separating the races on two different continents with an ocean between them, America’s race problem would be solved. The efforts of the colonizationists failed, in part because of a lack of sufficient resources to transport and resettle three million African Americans. Then, too, few Southern slaveholders were willing to emancipate their slaves and finance those former slaves’ voyages, and most free blacks refused to leave the country of their birth. In Liberia, left largely to their own resources, colonists encountered disease, the enmity of local tribes, the threat of slavers, and difficulties in farming that left these former slaves struggling for existence, even if free blacks who engaged in mercantile trade there fared well. In the United States, the trustees’ conviction that American society was racist beyond reform, together with their refusal to confront the system of slavery in the South in hope of preserving the Union and their refusal to allow even discussion of the subject of slavery on the Hanover campus, left their central question unanswered: Would it ever be possible for people of color and whites to reside together in the United States peaceably and equitably? The trustees’ decision exerted another long-term impact as well. Although today the campus is integrated, Hanover College would not admit an African American student until 1948.

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Chernyaev, A. V., and A. Yu Berdnikova. "VLADIMIR SOLOVIEV'S WAY TO “THE HISTORY AND THE FUTURE OF THEOCRACY”: CONTROVERSY ABOUT THE DOGMATIC DEVELOPMENT OF THE CHURCH ON THE PAGES OF “FAITH AND REASON” MAGAZINE (1884-1891)." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 118–32. http://dx.doi.org/10.22363/2313-2302-2019-23-2-118-132.

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The main article is devoted to the historical and philosophical reconstruction of controversy between Vladimir Solovyov and the authors of the “Faith and Reason” - a magazine of the Kharkov Theological Seminary. This controversy took its place in the “theological and journalistic” or the “theocratic” period of Solovyov’s works (1880s). Particular attention is paid to the disputes of Solovyov and T. Stoyanov (Konstantin Istomin), A.P. Shost'in and the French Orthodox priest Fr. Vladimir Gette on the theory of dogmatic development in the church. In the context of this controversy, the arguments for the “defense” of Solovyov's position, cited in the magazine “Orthodox Review” by a theologian and Konstantin Leontyev's follower Ivan Kristi are also analyzed. The reception of Solovyov's theocratic ideas and reaction to his ecclesiastical views in both the Catholic and Orthodox circles of Russian and Western society is shown. Especially it concerns the criticism of Solovyov’s ideas in the pages of the French magazines “L’Univers”, “L'Union Chrétienne”, “Revue d’Eglise greque-unie”, etc. The evolution of Solovyov's views on the problem of the union of Eastern and Western churches, the renewal of church communication between Orthodoxy and Catholicism, the main result of which was his fundamental but unfinished work “The History and Future of the Theocracy” (Zagreb, 1887) was demonstrated. A conclusion about the “superficiality” of the judgments of the majority of Vladimir Solovyov's ideological opponents, as well as later interpreters of his legacy, following the French Jesuit Michel d'Erbigny, who tried to present him as a “Russian Newman” who converted from Orthodoxy into the Catholic faith is drawn. It is shown that Solovyov’s projects of the “religion of the Holy Spirit” and the “Universal Church”, created on its basis, should be considered primarily in the context of his own philosophical quest, and not in connection with the confessional and ideological divergences of his time.

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Sloyan, Gerard S. "Present at the Sidelines of the Creation." Horizons 31, no. 1 (2004): 88–93. http://dx.doi.org/10.1017/s0360966900001080.

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At the 2003 Annual Convention of the College Theology Society in Milwaukee, Sandra Yocum Mize presented some of her research for a history of the Society. I greatly appreciated her investigation of our Society's origins and its progress. She reminded me of things I had forgotten and told me much that I have never known. Let me add a few reminiscences that may be helpful to those who are new in the profession or relatively so.The Korean War consumed the last two years of Harry Truman's second term as president, when Dwight Eisenhower was elected to succeed him. After the unsuccessful effort to contain Communism on the entire Korean peninsula at the cost of many lives on both sides, the eight Eisenhower years, 1952–1960 were largely a matter of the Cold War with the Soviet Union. Eisenhower was basically a retired general, on the basis of which he had been named president of Columbia University in a kind of travesty of academic life. His brother Milton who might have made a better chief executive rose in academia to become president of the Pennsylvania State University, well before Joe Paterno brought the Nittany Lions to another kind of eminence. The Eisenhower years were a lull of sorts in U.S. life bringing prosperity to the few, Republican style, and a scandal over his chief of staff who had accepted a gift of an alpaca coat. Days of innocence! Catholic college enrollments were still very much on the increase in the mid-1950s as a result of the G.I. Bill granting full tuition and books, not only for undergraduate and graduate study but even for any theological seminary of a veteran's choice. Many a convent motherhouse's instructional situation was being transformed into a bachelor's degree-granting institution in those years, at first for the religious students only but then shortly for adult lay women in the surrounding areas. The teachers of religion in Catholic colleges and in the few universities of the mid-1950s were priests with a seminary education—no religious brothers, sisters or lay persons as yet.

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