Articoli di riviste: "Patrick's College and Seminary"

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DOLAN, THOMAS. "MAYNOOTH, HISTORY, AND THE INTELLECTUAL ORIGINS OF JOHN HUME'S POLITICAL THINKING". Historical Journal 62, n. 4 (29 ottobre 2018): 1045–68. http://dx.doi.org/10.1017/s0018246x18000390.

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AbstractVisions of history, Irish and otherwise, ancient and modern, critically inflected through St Patrick's College, Maynooth, the National Roman Catholic Seminary of Ireland, are central to John Hume's intellectual formation. This can be dated back to his experiences as a seminarian at St Patrick's during the mid-1950s – particularly his schooling in history under Tomás Ó Fiaich – long before the ideological gestation suggested in the existing literature. There the emphases are on the wider evolution of nationalist politics in Northern Ireland during the mid-1960s, as opposed to Hume's early intellectual biography. Thus, a wider context to his influential thought is suggested, one supplied by a discourse on the concept of patriotism evolving amongst Ireland's Catholic intelligentsia during the 1950s, indicative of the modernization of Catholic thought on the island in the era preceding the convening of the Second Vatican Council in 1962. Yet the article also situates Hume's once-progressive mode of nationalist ideology within a much older tradition of Catholic loyalism in Ireland. The conspicuously Platonic dimension of his thinking is likewise observed, facilitating a conceptually driven exploration of the relationship between Hume's vision of his native walled city of Derry, and of that larger partitioned entity, Northern Ireland.

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WHITE, JERRY. "‘Pro Fide et Patria’, but for Europe: Iris Hibernia and a Swiss-led vision for European Ireland". Studia Hibernica: Volume 48, Issue 1 48, n. 1 (1 settembre 2022): 129–55. http://dx.doi.org/10.3828/sh.2022.6.

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This article argues that the journal Irisleabhar Hibernia, later renamed as Iris Hibernia, offered a vision of Irish Europeanism that was wholly different from contemporary, EU-led understandings. The journal was published between 1937 and 1965 from the Université de Fribourg in Switzerland, an institution that makes for an enlightening comparison with the Irish post-secondary sector of the same period, especially St Patrick’s College, Maynooth. Throughout its existence, the journal was published by the Hibernia society, which was made up of Irish seminary students at Fribourg. But its interests were broadly interdisciplinary, becoming gradually more so from the 1950s into the 1960s. The journal’s perspective could be generally understood as conservative, communitarian and culture-led. This perspective is not necessarily a matter of simple left-right alignment, however, and the article synthesises the journal’s legacy by elucidating the difference between two Francophone Swiss writers who were important to group behind the journal: Denis de Rougemont and Gonzague de Reynold.

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Park, Hee Sun, Sandi Smith e Katherine A. Klein. "The Effects of Drinking Status and Believability of Ads Featured in a Social Norms Campaign on College Students' Estimation and Accuracy of other Students' Celebratory Drinking". Journal of Drug Education 41, n. 4 (dicembre 2011): 391–404. http://dx.doi.org/10.2190/de.41.4.d.

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This study examined estimation and accuracy of normative perceptions for students during one celebratory drinking occasion. Students who drank on St. Patrick's Day overestimated the percentage of others who also drank, whereas the students who did not drink on St. Patrick's Day underestimated the percentage of others who also did not drink. The students' drinking behaviors on St. Patrick's Day did not substantially differentiate their accuracy scores. However, of the students who drank on St. Patrick's Day, those who did not believe the ads showed stronger overestimation of others who drank than did those who believed the ads.

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Naparan, Genesis B., Seminarian Clive Jarry S. Kingco, Seminarian Arnel G. Bolivar e Seminarian Ralph Kenneth S. Salinas. "Enduring the Loneliness inside the Catholic Diocesan College Seminary". SIASAT 5, n. 4 (31 ottobre 2020): 93–102. http://dx.doi.org/10.33258/siasat.v5i4.74.

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Seminarians inside the Seminary experienced many difficulties. One of them is the experience of loneliness. The present research examined the ways of enduring the loneliness inside the Seminary. The purpose of this study is to help improve the commitment in the priesthood. The researchers used a qualitative transcendental phenomenological approach in exploring the experiences of nine college seminarians. Phenomenological is an approach to qualitative research that describes the meaning of several individuals' lived experiences, which in this research talks about the seminarians' loneliness inside the Seminary. The forms of loneliness experienced by the seminarians are classified into three themes: 1) Seminary-Related Loneliness; 2) Living away from the family, and 3) Being alone. The seminarians deal with their experienced loneliness through Social Interaction, Prayer, and making the Self Busy. The results reveal that loneliness inside, although inevitable, can be prevented through prevention measures. Future researchers may conduct a further study on how to improve the seminarians' lives inside the Seminary to help the seminarians be more committed to the priesthood.

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Sumampong, Joepit Glif S., Gun Real Omega e Alcher J. Arpilleda. "The Effectiveness of Human Formation of Maradjao Magbalantay College Seminary as Perceived by the Seminarians". European Journal of Contemporary Education and E-Learning 2, n. 1 (1 gennaio 2024): 18–30. http://dx.doi.org/10.59324/ejceel.2024.2(1).02.

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The seminary formation is composed of four aspects: human, spiritual, intellectual and pastoral. Seminarian is educated and prepared for the priesthood through preparation and practice, field education, spiritual instruction, retreats, seminars, and community life. This study thus aimed to determine the Effectiveness of Human Formation of Maradjao Magbalantay College Seminary as perceived by the Seminarians. This study utilized the research method descriptive-survey with 32 participants and a total Maradjao Magbalantay College Seminary population. The main tool used in gathering the requisite data was a questionnaire made by the researcher. The data collected were treated using frequency count and percentage distribution descriptive statistical tools, mean and standard deviation, and variance analysis (ANOVA). In general, there was no significant difference in the effectiveness of the Seminary Formation to the Seminarians of Maradjao Magbalantay College Seminary when grouped according to the profile variable, age. On the other hand, the stage in seminary under the variable Formation of Conscience shown that there was significant difference as to the effectiveness of the Human Formation. With the collected results, the researcher recommended that the formators should be more observant to the seminarians in the community life. Same as to the seminarians, they should be more faithful and devoted to their vocation.

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Kononov, Dmitriy L. "The role of the metropolitan bishop Juvenal (Tarasov) in the revival of the Kursk orthodox theological seminary". Tambov University Review. Series: Humanities, n. 2 (2022): 350–57. http://dx.doi.org/10.20310/1810-0201-2022-27-2-350-357.

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The role of metropolitan bishop Juvenal (Tarasov) of Kursk and Rylsk in the revival of the Kursk orthodox theological seminary is examined. The stages of the revival of the Kursk Orthodox Theological Seminary are shown: the opening of the Kursk theological college, its transformation into the Kursk theological seminary. The activity of lord Juvenal in the organization of the educational process in the theological seminary is explored: the selection of the seminary teaching staff, interaction with the Kursk State Pedagogical University. The names of the first teachers of the theological seminary and a list of the disciplines they taught are given. The conditions in which the seminary existed in the first years after its opening are studied. The activities of lord Juvenal to improve the financial situation of the theological seminary and expand its territory are shown. The activities of the heads of the pastoral, icon painting, and regency departments for the development of the Kursk orthodox theological seminary are investigated. The work of Andrey M. Makhorenko, the first head of the regency department for its development is shown. The activities of archpriest Valentin Grebenkov and archpriest Alexander Filin on the development of the icon painting department of the theological seminary are studied.

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Dooley, Terence. "The Mortgage Papers of St Patrick's College, Maynooth, 1871-1923". Archivium Hibernicum 59 (2005): 106. http://dx.doi.org/10.2307/40285206.

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Michael, Joshua. "Murphy Memorial Library, Baptist Bible College and Seminary". Theological Librarianship 5, n. 1 (15 dicembre 2011): 16–18. http://dx.doi.org/10.31046/tl.v5i1.209.

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Колыванов, Георгий Евгеньевич. "Novo-Arkhangelsk Theological Seminary". Церковный историк, n. 2(4) (15 giugno 2020): 109–25. http://dx.doi.org/10.31802/ch.2020.4.2.006.

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В этой статье рассматривается история первого православного Духовного учебного заведения в Америке - Новоархангельской Духовной семинарии, которая была создана трудами святителя Иннокентия (Вениаминова) в 1841 г. как Духовное училище, а в 1845 г. преобразована в Духовную семинарию. Семинария, находящаяся в столице Русской Америки городе Новоархангельск на острове Баранова (Ситха, Ситка), возрастала под архипастырским окормлением святителя Иннокентия. В 1858 г. семинария была перемещена в Якутск. The article traces the history of the first Orthodox Christian theological school in America - Novo-Arkhangelsk Theological Seminary, which was created by St. Innocent of Alaska as a Theological College in 1841 and reformed into a Seminary in 1845. Located on the Baranof Island, in the then capital of Russian Amerika - Novo-Arkhangelsk (now Sitka), the Seminary progressed under the archpastoral guidance of St. Innocent. In 1858 the Seminary was transferred to Yakutsk.

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Small, Susan. "King’s College, University of Western Ontario". Florilegium 20, n. 1 (gennaio 2003): 81–82. http://dx.doi.org/10.3138/flor.20.023.

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The presence of Medieval Studies at King’s College is perhaps less evident than at some other institutions, but it is solid and firmly-rooted nonetheless. King's is a small, Catholic liberal arts college affiliated with the University of Western Ontario; it has a history of literary and philosophical interest in the Middle Ages and also shares a tradition of medieval ecclesiastical scholarship with St. Peter’s Seminary, with which it has an academic affiliation.

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Hughes, Cathy. "Career Development and Social Inclusion at St Patrick's College: A Case Study". Australian Journal of Career Development 19, n. 2 (luglio 2010): 5–13. http://dx.doi.org/10.1177/103841621001900202.

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Kotilainen, Sofia. "Language Shift as a Way of Acquiring New Citizenship and a Profession: The Educational Background of the First Female Students at the Jyväskylä Teachers Seminary". Nordic Journal of Educational History 11, n. 2 (22 maggio 2024): 9–35. http://dx.doi.org/10.36368/njedh.v11i2.1057.

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This article sheds light on gendered aspects of the early years of the Finnish teacher training system. It focuses on the first generation of female students at the Jyväskylä Teachers Seminary in central Finland, their educational background, and their language competences. My main sources are the students’ applications to the seminary, which I explore with the help of the collective biographical method. The Jyväskylä Teachers Seminary, the first Finnish-language teacher training college for elementary school teachers in Finland, was established in central Finland in 1863, partly in response to the increasing significance of the Finnish language to the nation. For the girls who entered the seminary, their preparatory private education and the language shift they experienced there from Swedish to Finnish were significant factors both in their training as teachers and in the opportunity to gain a public profession of their own, as well as a new kind of female citizenship. Most of these women had graduated from private schools or had only private tutoring at home.

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Harefa, Julitinus, Meniati Hia e Daniel Ari Wibowo. "Analyzing The Reasons Behind Suhento Liauw's Rejection On Theological Seminary Accreditation". Journal Kerugma 5, n. 1 (28 aprile 2022): 43–58. http://dx.doi.org/10.33856/kerugma.v5i1.242.

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Since the enactment of accreditation regulations within the Theological College, there have been Christian groups that have rejected the Theological College Accreditation on theological grounds or the principles of belief held. This Christian sect has established Theological Colleges in Jakarta and West Kalimantan and even holds graduations and issues diplomas and gives academic degrees to graduates, even though they have never submitted an accreditation form to BAN-PT (National Accreditation Board-University). Then how is the existence of this Theological College in the eyes of law and education in Indonesia and the theological response based on the beliefs of the Christian faith? To answer this question, in writing this article the author conducts library research to describe the logical consequences for the Theological College Institutions that do not heed the accreditation activities.

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Malone, David Brian. "Providing Library Services to Prisoners". Theological Librarianship 11, n. 2 (23 ottobre 2018): 15. http://dx.doi.org/10.31046/tl.v11i2.514.

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Libraries are necessary to the educational process. Access to resources for incarcerated students is a challenge. Hekman Library supports the Calvin Prison Initiative in ways that support the educational mission of Calvin College and Calvin Theological Seminary.

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Kajon, Irene. "The Jewish Theological Seminary of Breslau and the Rabbinical College of Padua: A Comparison". transversal 14, n. 1 (23 dicembre 2016): 45–53. http://dx.doi.org/10.1515/tra-2016-0006.

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AbstractThe article deals with three points that refer to two important Jewish institutions of the age of emancipation, that is, the Jewish Theological Seminary of Breslau and the Rabbinical College of Padua: (1) how these Rabbinical schools were founded, (2) their courses and programs, and (3) the inspiration behind them. A comparison is outlined on the ground of these three points. The conclusion reminds the closing of these two schools, in 1938 the first and in 1871 the second, because of external events: the uprising of German antisemitism and the constitution of Italian State; and how the interesting figure of Sabato Morais, the founder in 1887 and first president of the Jewish Theological Seminary in New York, which prepares Conservative Rabbis, could in a sense be considered the heir of both these schools.

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Foster, Stewart. "The Life and Death of a Victorian Seminary: The English College, Bruges". Recusant History 20, n. 2 (ottobre 1990): 272–90. http://dx.doi.org/10.1017/s0034193200005392.

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The foundation and fortunes of the English College at Bruges, and its contribution to Catholicism in this country, remains one of the least chronicled chapters in the development of seminary education in the nineteenth century. For fifteen years, from 1858 to 1873, the college, founded by Sir John Sutton (1820–1873), trained more than 120 priests for the Church in England, Wales and Scotland.

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Healy, David. "In conversation with Tom Lynch". Psychiatric Bulletin 16, n. 2 (febbraio 1992): 65–72. http://dx.doi.org/10.1192/pb.16.2.65.

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Professor Lynch was born in Dublin in 1922. From 1953 to 1961 he was Staff Psychiatrist, St Patrick's Hospital, Dublin, and Consultant Psychiatrist to Meath Hospital, Dublin. He was Resident Medical superintendent at St Otteran's Hospital, Waterford from 1961 to 1968. From 1968 to 1990 he was Professor of Psychiatry, Royal College of Surgeons in Ireland. He has been Chairman and Clinical Director of the Eastern Health Board, Chairman of the Irish Psychiatric Training Committee and Chairman of the Irish Division of the Royal College of Psychiatrists. He was a member of Council of the Royal College of Psychiatrists from 1980 to 1984, Junior Vice-President of the Royal College of Psychiatrists from 1981 to 1982 and Senior Vice-President from 1982 to 1983. He served on the College's Court of Electors from 1983 to 1988.

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Siwaju, Fatima. "Opportunities and Challenges of Teaching Islamic Studies in Theological Seminaries". American Journal of Islam and Society 33, n. 1 (1 gennaio 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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Stetzer, Ed, e Andrew MacDonald. "How Can and Should We Reach and Train Our Future Pastors and Christian Leaders?" Christian Education Journal: Research on Educational Ministry 17, n. 1 (25 febbraio 2020): 160–76. http://dx.doi.org/10.1177/0739891320904968.

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This article represents a plenary session address for the Asbury Seminary Faculty Retreat, September 20, 2019, by Ed Stetzer, the Billy Graham Chair of Church, Mission, and Evangelism at Wheaton College, Dean of the School of Mission, Ministry, and Leadership at Wheaton College, and Executive Director of the Billy Graham Center. The article addresses six significant trends facing theological education. Following this, three mission challenges are derived from the trends, followed by three implications moving forward.

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Strange, Roderick. "Seminary formation: a case study from the Pontifical Beda College, Rome". International Studies in Catholic Education 7, n. 2 (3 luglio 2015): 210–21. http://dx.doi.org/10.1080/19422539.2015.1072959.

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Williams, Michael E. "The Origins of the English College, Lisbon". Recusant History 20, n. 4 (ottobre 1991): 478–92. http://dx.doi.org/10.1017/s0034193200005562.

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With the publication of the Register, the name of the English College of SS Peter and Paul, Lisbon, can now be added to the list of those English establishments at Douai, Rome and Valladolid whose registers of students are available to the public in print. It is twenty years since the College ceased to take students and the property has been disposed of, but a full history remains to be written. As a prelude to this it is worth considering how there came to be a college there in the first place. The story is not at all simple since the foundation of the English seminary in Lisbon contrasts markedly with the setting up of similar colleges in neighbouring Spain. Within the five years, 1589 to 1594, Robert Persons S.J. had created colleges at Valladolid and Seville and a residence at Sanlucar, and in 1611 a legacy provided for the beginning of a further college in Madrid. But although there was a residence for English priests in Lisbon before 1594, it was only in 1622 that the Papal Brief for the foundation of an English seminary was issued. The first students did not arrive from Douai until 1628. Although he sent priests to Lisbon in 1596, Fr. Persons did not consider that the time was yet ripe for opening a college. When an English college was eventually founded nearly thirty years later, it was a further six years before any students arrived. Was there something special about conditions of life in Lisbon or was it simply that during the union of the two crowns of Portugal and Castile, Portuguese affairs did not command the immediate attention that was given to English Catholic establishments in Spain?

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Olufemi, Jacob Ishola. "Academic Formation in Theological Education and Its Implications for Competent Ministry". Edumania-An International Multidisciplinary Journal 01, n. 02 (10 luglio 2023): 60–69. http://dx.doi.org/10.59231/edumania/8974.

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The Research paper titled “Academic formation in the theological education and its implication for competent ministry” was devoted to explore implications of academic formation on ministerial competency. The Nigerian Baptist Theological Seminary, Ogbomoso and Catholic Theological College in United State of America were used as case study for the paper. The purpose this paper seeks to achieve were to examine nature of academic formation in theological education; to consider curriculum development of the selected theological institutions; to investigate major formations that takes place in theological schools; and to examine the implications of academic formation on ministerial competency. A descriptive research design method was adopted. Information was sourced through primary documents (internet books and library printed books and journals). Curriculum development style of the Nigerian Baptist Theological Seminary, Ogbomoso and Catholic Theological College were used. The findings confirmed that basically, there are 3 major formations that occur in a standard theological school. The findings further reveal that academic formations help students to meet the demand of the challenging ministerial tasks.

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Williams, Michael E. "Lisbon College: the Penultimate Chapter". Recusant History 25, n. 1 (maggio 2000): 74–95. http://dx.doi.org/10.1017/s0034193200032003.

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It is more than twenty-five years since the English College Lisbon closed. While it may still be too soon to give a complete account of that closure, one can consider some of the events in its more recent history that preceded its final end. The closure cannot be attributed solely to the conditions obtaining in 1971 and the decline in the recruitment to the secular clergy of England and Wales. In that year vocations to the priesthood had not yet reached their lowest point. Moreover, throughout its 350 years Lisbon had not depended for its viability on enrolling a large number of students. It had always been a small college. Although its primary purpose was to prepare men for the priesthood it had frequently found itself having to fulfil other functions in addition to those of a seminary.

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Subotsky, Fiona. "Dracula (1897), Bram Stoker". British Journal of Psychiatry 195, n. 3 (settembre 2009): 263. http://dx.doi.org/10.1192/bjp.195.3.263.

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Bram Stoker (1847–1912) came from an Irish medical family whose influence is not hard to detect in his most famous work, Dracula, which sadly did not bring him the fame and fortune which his older brother William Thornley achieved. The latter was not only President of the Irish College of Surgeons and knighted, but held appointments at the two major Dublin asylums – the Richmond Hospital and St Patrick's. He was even a member of the Medico–Psychological Society for a while, and thus was well-placed to advise on the activities and thought-processes of the doctors in Dracula.

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Apanel, Danuta. "Organizacja i funkcjonowanie Wyższego Seminarium Duchownego w Koszalinie w latach 1981–2011". Biuletyn Historii Wychowania, n. 28 (1 gennaio 2019): 173–84. http://dx.doi.org/10.14746/bhw.2012.28.14.

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The study hereby proposed presents the activity of a Catholic college - Higher Theological Seminary in Koszalin in the years 1981-2011. The College came into being thanks to the efforts of Bishop Ignacy Jeż. In the abovementioned period, the college was administered by five rectors and seven administrative directors. There were 658 students (alumni) and 362 deacons, who took holy orders. During the six-year program of education, students learned the obligatory, pastoral and theological subjects as well as underwent practical training. The thesis defense took place in the fifth year of studies. The sixth year was intended for practicing and taking religious vows.

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Shim, Soo Jin, e Min Jung Kim. "Understanding of ESP and Its Application for College English Curriculum in Seminary". Mission and Theology 41 (28 febbraio 2017): 399. http://dx.doi.org/10.17778/mat.2017.02.41.399.

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Roberts, Alasdair. "Paul Maclachlan and the Ironmaster: A Case Study in Controversya". Recusant History 29, n. 1 (maggio 2008): 77–100. http://dx.doi.org/10.1017/s0034193200011869.

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Born at the small Highland farm of Belachknockan in Glenlivet on 18 September 1805, Paul Maclachlan was the second of John Maclachlan and Helen Grant’s sons to be educated for the priesthood. There were already clergy kinsmen from Banffshire, a county which produced many priests for the increasingly industrial Lowlands of Scotland. Two James Maclachlans had attended the nearby seminary of Scalan, and Paul Maclachlan and his brother John, the older by nineteen months, were sent to the successor college of Aquhorties in Aberdeenshire. Paul, who won renown for his high intellectual qualities, entered the Lowland District seminary nine months ahead of his older brother on 17 March 1819. In January 1821 he was in the second class studying Caesar under the future Bishop James Kyle, while John was a year behind with the Rev. James Sinnott and Cornelius Nepos.

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White, Harry. "Maynooth International Musicological Conference. St Patrick's College, Maynooth, Co. Kildare (Ireland). 21-24 September, 1995". Journal of Musicology 14, n. 4 (1996): 579–89. http://dx.doi.org/10.2307/764073.

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White, Harry. "Maynooth International Musicological Conference. St Patrick's College, Maynooth, Co. Kildare (Ireland). 21-24 September, 1995". Journal of Musicology 14, n. 4 (ottobre 1996): 579–89. http://dx.doi.org/10.1525/jm.1996.14.4.03a00060.

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Kleinfield, Steven L., Dwain Daniel e Harrison Ndetan. "Faculty Perception of Clinical Value of Five Commonly Used Orthopedic Tests". Journal of Chiropractic Education 25, n. 2 (1 ottobre 2011): 164–68. http://dx.doi.org/10.7899/1042-5055-25.2.164.

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Purpose: The purpose of this study is to examine the perceptions of the value of five orthopedic tests (straight leg raise, Braggard's test, Kemp's test, Valsalva maneuver, and Patrick's fabere test) in the diagnosis of specific neuromusculoskeletal conditions among the chiropractic faculty at a large chiropractic college. Methods: This is an observational study that employed a survey of 41 academic and clinic faculty members with a Doctor of Chiropractic degree. Results: Of the 12 posed questions, only five demonstrated statistically significant consistency (positive straight leg raise for the presence of disc pathology, positive Valsalva maneuver for the presence of disc pathology, negative Valsalva maneuver to rule out disc pathology, negative Braggard's test to rule out the presence of disc pathology, and positive Patrick's fabere test for the presence of hip joint pathology). Subgroup analysis demonstrated that the school of graduation may be the only predictor of consistency. Conclusion: There were strong indications that faculty members were not consistent in their perception of the value for common orthopedic tests for diagnosing specific conditions. In an evidence-based model of education, there should be a consensus among academic and clinical faculty in order for the students to learn, integrate, and apply in practice what they have learned in the classroom. Active intervention in the academic process is required to accomplish necessary change.

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Novakovic, Dragan. "Foundation of theological college in Belgrade and establishment of legal framework for its functioning". Zbornik Instituta za pedagoska istrazivanja 39, n. 1 (2007): 165–80. http://dx.doi.org/10.2298/zipi0701165n.

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The foundation of the Theological College in Belgrade is viewed in the context of complex political circumstances which followed the restoration of the Serbian state and the efforts of the Serbian church to gain autonomy and the right to elect bishops independently from the Universal Patriarchate. Once having achieved these goals, and with a conviction that the achieved must be defended and maintained by knowledge and education, the state authorities founded a seminary for education of priests and teachers capable to carry out national and spiritual reformation. The accord between the state and the Church regarding the strategic aims enabled the very first vocational school in Serbia to develop continuously its curricula and hire better and better teaching staff each year. However, due to the change of circumstances, the state passed the laws by which it enforced its dominance and showed a clear intent to subordinate theological education to its control. Yet, by its continuous activity during two crucial centuries, the Seminary became a part of collective consciousness, and its cadres contributed actively to the creation of original cultural and value patterns and preservation of national identity of the Serbian nation. The brilliant history of this school and its precious experience can be of great encouragement not only to the researchers of our pedagogical inheritance but also to all those who are engaged in reforming and adjusting education in Serbia to the European standards. .

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Priem, Kurt. "“Non conveniunt authores”. Theological College Notes in the 18th-Century Seminary of Bruges". Revue d'Histoire Ecclésiastique 118, n. 3-4 (luglio 2023): 592–654. http://dx.doi.org/10.1484/j.rhe.5.141877.

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Shea, William M. "Modernity as a Stimulus of Reconciliation Between American Evangelicals and Catholics". Horizons 31, n. 1 (2004): 150–59. http://dx.doi.org/10.1017/s0360966900001146.

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In my day in the New York Archdiocesan seminary there was a room in the library dedicated entirely to anti-Catholic literature, with four walls, ceiling to floor, of books and pamphlets exposing the various shortcomings and infidelities of the Romish Church. That collection in the New York seminary was more extensive than the collections I found in the Buswell Library at Wheaton College and the Billy Graham Center, and in the library of Westminster Theological Seminary forty years later. In the last ten years I have closely studied only a small fraction of the extant material. Even so, the literature I have plowed through is huge, and the literature of evangelical criticism and Catholic response which I will never get to study is vaster still.While all of the material belongs in a collection of some sort, not much belongs on a library shelf. Much of it is literary and historical junk. Some of it borders on the savage: for example, H.G. Wells' Crux Ansata with his suggestion that the allied bombers in World War II obliterate the Vatican. Wells and Jack Chick will sit in the same circle of Purgatory. But some of it is intellectually respectable, even if panic-ridden. Some of it is serious and responsible in its attempts at theological and historical criticism.

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Williams, Michael E. "The Library of Saint Alban’s English College Valladolid: Censorship and Acquisitions". Recusant History 26, n. 1 (maggio 2002): 132–42. http://dx.doi.org/10.1017/s0034193200030740.

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The English seminary of St. Alban Valladolid in Spain has an up to date theological library with books in both Spanish and English. As an establishment dating back to 1589 it also possesses many books of antiquarian interest. The older books belonging to the college owe their present arrangement to Edwin Henson. During World War II as Rector he was for several years the only permanent resident in the college and he spent much of his time cataloguing and indexing the archives and library. There are two rooms: the eighteenth century style Biblioteca or Big Library with 6765 volumes and the smaller enclosed repository known as the Pigskin Library (Biblioteca de Piel) containing 2881 volumes.

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O’Connor, Thomas. "Disputes in the Irish college, Douai (1594–1614)". British Catholic History 35, n. 4 (ottobre 2021): 396–414. http://dx.doi.org/10.1017/bch.2021.16.

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By the late sixteenth century, Irish demand for seminary places was sufficient to warrant the establishment of a dedicated Irish college in Lisbon (1590). This was followed by foundations in Salamanca (1592), Douai (1594) and elsewhere. The great majority were administered by the Society of Jesus, whose Irish members were generally Old English, a term denoting descendants of the twelfth-century Anglo-Norman settlers. Old English Jesuit domination of Irish colleges occasioned accusations of discrimination against students of Gaelic family backgrounds, with the students seeking redress from the secular authorities. The Irish college in Douai was not formally administered by the Jesuits, but its founder, Christopher Cusack, collaborated closely with the Society. Accusations against him of anti-Gaelic bias emerged in the 1600s, coincidental with the arrival of large numbers of Gaelic Irish refugees in Flanders at the end of the Nine Years War (1594–1603). Ethnic tensions and financial difficulties all but put paid to the college in the 1620s.

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Wallace, John. "Doctor Maurice O'Connor Drury, Wittgenstein's pupil". Irish Journal of Psychological Medicine 17, n. 2 (giugno 2000): 67–68. http://dx.doi.org/10.1017/s0790966700005711.

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Doctor Maurice O'Connor Drury worked for most of his life in Saint Patrick's Hospital, Dublin. While going about his routine clinical work at that hospital, Doctor Drury quietly maintained a close, lifelong friendship with the man regarded as perhaps the greatest philosopher of the 20th century, Ludwig Wittgenstein.Few realised that before studying medicine at Trinity College, Dublin, ‘Con’ Drury had read philosophy at Cambridge, where he came into close contact with some of the great minds of philosophy this century; Bertrand Russell, George Moore and Gilbert Ryle.Con Drury is importan t not just because of his own philosophical work but because, through his enduring friendship with the deeply troubled philosopher, he challenged the portraye d image of Wittgenstein as a ‘cantankerous, arrogant and tormented genius’.

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DENIS, PHILIPPE. "The Beginnings of Anglican Theological Education in South Africa, 1848–1963". Journal of Ecclesiastical History 63, n. 3 (20 giugno 2012): 516–33. http://dx.doi.org/10.1017/s0022046910002988.

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Various attempts at establishing Anglican theological education were made after the arrival in 1848 of Robert Gray, the first bishop of Cape Town, but it was not until 1876 that the first theological school opened in Bloemfontein. As late as 1883 half of the Anglican priests in South Africa had never attended a theological college. The system of theological education which developed afterwards became increasingly segregated. It also became more centralised, in a different manner for each race. A central theological college for white ordinands was established in Grahamstown in 1898 while seven diocesan theological colleges were opened for blacks during the same period. These were reduced to two in the 1930s, St Peter's College in Johannesburg and St Bede's in Umtata. The former became one of the constituent colleges of the Federal Theological Seminary in Alice, Eastern Cape, in 1963.

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Clayton, Obie. "Answering the Call of Conscience". Journal of Law and Religion 37, n. 1 (11 novembre 2021): 33–36. http://dx.doi.org/10.1017/jlr.2021.63.

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AbstractThis essay shows how three institutions—family, religion, and education—coalesced to shape the moral life of John Lewis. Lewis was born into a very religious, though uneducated, family who wished to see their son receive the education they were denied. The young Lewis took their zeal for education and religion into seminary and later college. It was in college that Lewis developed an intolerance for discrimination and came to champion the civil and human rights of all individuals. His call of conscience would not condone the suffering and abuse being generated by a segregated society. This passion for human rights led to his rising into prominence in the political arena, where many referred to him as the “conscience of the nation.”

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Kling, David W. "The New Divinity and Williams College, 1793-1836*". Religion and American Culture: A Journal of Interpretation 6, n. 2 (1996): 195–223. http://dx.doi.org/10.1525/rac.1996.6.2.03a00040.

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The story is a familiar one, found in nearly every narrative text of American religious history In the summer of 1806, five Williams College students met in a grove of trees to pray for divine guidance and to discuss their religious faith and calling. While seeking refuge from a summer rainstorm under a haystack, Samuel J. Mills, Jr., and the other four students consecrated their lives to overseas missions. This incident, later publicized as the Haystack Prayer Meeting, became the pivotal event in the launching of American Protestantism's foreign missionary movement. Mills and several comrades carried their vision from Williams to Andover Theological Seminary, where they created a more formal organization that eventually led to the establishment of the American Board of Commissioners for Foreign Missions (ABCFM) in 1810. In the hagiography of missions, Mills is revered as the “father” of American foreign missions and Williams as the birthplace. Subsequently, Mills's “sons”—the alumni of Williams—followed precedent: from 1810 to 1840, Williams provided more missionaries to the ABCFM than any other American College.

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Noble, Thomas A. "Theology and the Wesleyan Tradition". Wesley and Methodist Studies 14, n. 2 (1 giugno 2022): 169–90. http://dx.doi.org/10.5325/weslmethstud.14.2.0169.

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ABSTRACT This article examines the nature of systematic or dogmatic theology in relation to the Wesleyan tradition. A brief review of contemporary works examining the theology of John Wesley is followed by a survey of the development of systematic theology within the Wesleyan tradition in the nineteenth and twentieth centuries. An examination of the Trinitarian, credal shape of Christian theology leads to thinking about the shape of the theological curriculum in the Christian college or seminary and finally to reflections on the role of theology in the church.

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Lerma, Carlos, Ángeles Mas, Enrique Gil, Jose Vercher e Mercedes Galiana. "Graphic Survey and Analysis of the Outer Walls and Floor Plan of the Royal Corpus Christi College-Seminary in Valencia". Applied Mechanics and Materials 824 (gennaio 2016): 84–91. http://dx.doi.org/10.4028/www.scientific.net/amm.824.84.

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The construction of the Royal Corpus Christi College-Seminary in Valencia was begun in the late sixteenth century. The building was designed in accordance with the principles laid down by the Council of Trent and explained in detail in a treatise by Saint Charles Borromeo. In the present study a laser scanner was used to achieve a high degree of accuracy in tracing the building's outer walls and internal floor plan. The two most important of the outer walls, the south and west, were given special attention as regards regulating lines and different proportional relationships.

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McLean-Farrell, Janice, e Michael Anderson Clarke. "Missions in Contested Places/Spaces: The SPG, Slavery, and Codrington College, Barbados". Mission Studies 38, n. 3 (15 dicembre 2021): 325–49. http://dx.doi.org/10.1163/15733831-12341808.

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Abstract Mentioning the Society for the Propagation of the Gospel, a seminary, and slavery in the same breath seems incongruous. Nonetheless, within the account of Codrington College, Barbados, the Anglican Communion’s first theological college, we find these three inextricably linked. Using a historical-analytical approach, this paper reveals the troubling missionizing principles which advanced oppressive colonial structures, while failing to fully develop the personhood, agency, and full emancipation of the oppressed. We reassess the ways that particular top-down framings of Christianity and missions were used to enslave/oppress Afro-Barbadians, even under the guise of emancipation. Advocating instead for a framework centering emancipation from below, we outline the ways in which this historical account provides insight for contemporary missional hermeneutics/praxis that seeks to uproot racial and economic inequalities, thus pursuing liberation for all.

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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 (1 novembre 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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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, n. 1 (gennaio 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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OSLAND, ASBJORN, e MARK ANKENY. "The Tug-of-War Between Cash Flow and Institutional Values in a College-Seminary Merger". Journal of Research on Christian Education 16, n. 1 (6 giugno 2007): 103–23. http://dx.doi.org/10.1080/10656210701383102.

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46

Dirks, Dennis H. "Moral Development in Christian Higher Education". Journal of Psychology and Theology 16, n. 4 (dicembre 1988): 324–31. http://dx.doi.org/10.1177/009164718801600403.

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Recent research concerning the mural development of evangelical college and seminary students utilizing Kohlberg's stage theory was examined. Biblical parallels to moral development theory were noted and briefly explored. Various explanations for evangelical students' lower than expected scores on moral development tests were considered including such factors as lack of reflection regarding the content of the faith as well as application of biblical principles, weaknesses in the evangelical educational process including the absence of cognitive disequilibrium, evangelical orientation toward biblical care and concern as well as toward justice, and the manner in which an institution's standards of conduct are communicated to students.

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Rixon S.J., Gordon. "Engaged Collecting: Culture Transforming Mission The Regis College Library, University of Toronto". Journal of Jesuit Studies 2, n. 2 (9 aprile 2015): 265–82. http://dx.doi.org/10.1163/22141332-00202006.

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Founded in 1930 as the “house library” of a Jesuit seminary, the Regis College Library collection presents evidence of almost 400 years of Jesuit participation in the socio-cultural development of present-day Canada. Today, the Regis Library contributes to the University of Toronto Library system, the third largest aggregated research university collection in North America. The provenance of the collection offers a vantage on the cultural encounter between European Jesuits and indigenous peoples. The palimpsest of spine markings and other collection metadata signals the replacement of encyclopedic approaches to knowledge and subject mapping with a more empirical approach to book classification based on actual patterns of collection and use. A recent pilot research project extends this empirical approach by applying advanced analytic algorithms to digitized text collections. Readers are invited to reflect on the socio-political power differences introduced by book classification and challenged by access to sophisticated computational tools.

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Supriadi, Made Nopen. "IMPLIKASI RELASI SEKOLAH TINGGI TEOLOGI ARASTAMAR BENGKULU BAGI PENGEMBANGAN PELAYANAN MISI GEREJA KRISTEN INJILI DI INDONESIA JEMAAT KOTA BENGKULU". Jurnal PKM Setiadharma 1, n. 2 (28 settembre 2020): 1–12. http://dx.doi.org/10.47457/jps.v1i2.54.

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This paper is entitled "Implications of the Relationship between Arastamar Bengkulu College of Theology for the Development of Missionary Services for the Evangelical Christian Church in Indonesia, the City of Bengkulu Congregation." The facts show that not necessarily a graduate of the Theological College can be accepted into a church. This condition is shown by the lack of support from the Church to an Theological College and Theological College does not give graduates to a church. Despite these facts, the author sees different facts between the Arastamar Bengkulu Theological Seminary (STTAB) and the Evangelical Christian Church in Indonesia (GEKISIA) Bengkulu City. The author obtained data that there are many developments specifically in mission services since the arrival of STTAB and collaborating with GEKISIA, Bengkulu City. This development is very important for the writer to research and describe in scientific work. From the observation, it shows that the development of mission services in GEKISIA, Bengkulu City occurs because of the large use of mission personnel from STTAB graduates. Pioneering Evangelical Service Posts (PI) increased to 6 PI Posts. This development needs to be studied theoretically so that through writing it can contribute to the development of missionary services in the Church and other Christian institutions, and revitalize the relationship between Theological College and the Church.

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Wang, Shuaiqiao, Yijing Xia e Ji Yang. "Conservation, Revitalization and Renewal of Modern Macao's Historic Architectural Heritage: A Case Study in the Site of St. Paul's College". Communications in Humanities Research 8, n. 1 (31 ottobre 2023): 63–69. http://dx.doi.org/10.54254/2753-7064/8/20230970.

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As an essential member of the tangible cultural heritage, historic architectural heritage contains unique historical and social values. This paper describes the current state of conservation of historic buildings and the ways of conservation, revitalization and renewal by the Macao authorities, and draws on the Cathedral of the Merciful Jesus in Goa, India, and Coventry Cathedral in England, to provide suggestions for the conservation and restoration of the site of St. Pauls College in Macao. St. Pauls College is divided into three main parts: St. Pauls Church, the Seminary, and the Fortress, for conservation, revitalization, and renewal. The current conservation and renewal measures of the site are still inadequate. By analyzing the conservation strategies and the current situation, St. Pauls College needs the cooperation of the government and the public to value and improve the reuse value of the site and increase its visibility. At the same time, the use of rich restoration and renewal methods, combined with the current situation of society in the restoration and renewal of the site, can present valuable ideas.

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Park, Boyoung. "Training of colonial priests by French missionaries: Selective assimilation of anti-modernism and colonial education". Institute for Historical Studies at Chung-Ang University 59 (31 agosto 2023): 119–58. http://dx.doi.org/10.46823/cahs.2023.59.119.

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During the Japanese colonial period, the training of priests in the Korean Catholic Church was a long-term program that spanned over 12 years of education, giving rise to a distinctive group of intellectuals during the colonial era. This distinctiveness was further compounded by the conflict and confusion between modernity and anti-modernity, with the defense mechanisms of French missionaries' anti-modernism and anti-republican ideology being integrated into seminary education. The Japanese colonial education policy, which undermined advanced education by emphasizing the so-called 'harm of reading', drew exquisite agreement from missionaries who were proud of the revolution and republic but internalized anger against secular and anti-church values. The missionaries accepted the 'accreditation' system while tactfully retaining the church's values in actual education, and dealt with it with a backside disagreement. The so-called fervor for modern education and the legacy of liberalism stirred unrest among the youth. The notion that it eventually fostered socialism posed an equal risk perceived by both the missionary groups and colonial authorities, leading to a reluctance towards higher education. Requests for the establishment of a united theological seminary and the reform of existing seminaries, even those demanded at the Vatican level,were stymied as they were relegated to minor seminary-level secondary education accreditation. The accreditation for the theological college, which boasted the finest faculty for priestly training, was ignored. The bishops swiftly countered the burgeoning liberalism as a 'negative influence' and promptly removed it from the seminaries. However, even amidst the tumultuous clash of modernity and anti- modernity, the awakened consciousness itself couldn't be extinguished. The exiled republican government in Shanghai, formed by the March 1st Movement, finally unveiled the forbidden terms 'republic' and 'civilization' to Korean priests.

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