Rozprawy doktorskie: „Theological Education”

1

Ward, David C. "Theological archaeology a model for theological reflection in field education /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Rutt, Douglas Lynn. "Anfechtung and the formation of theological habitus implications for theological education /". Online full text .pdf document, available to Fuller patrons only, 1997. http://www.tren.com.

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Keikung, Anjo L. "Theological education by extension in India /". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Stuerzenhofecker, Katja. "Transforming practical theological education in the changing context of non-confessional higher education". Thesis, University of Chester, 2016. http://hdl.handle.net/10034/620544.

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This thesis is concerned with practical theological education in non-confessional higher education. If non-confessional Practical Theology is to take seriously its mandate to shape all of its students’ orientation and future actions regardless of their position vis-à-vis religion, it needs to respond to the increasingly diverse character of younger generations’ religiosity and the presence of non-Christian students. However, available studies of learning and teaching in Practical Theology, especially those originating in North America, predominantly focus on a Christian and clerical paradigm that is inappropriate for students of all faiths and none. Instead, I propose a reflexive process of formation in critical conversation with external norms and values. The development of this pedagogical reorientation requires an inductive study of participants’ positionalities. I welcome this as an exciting opportunity to move on from the Christian and clerical heritage with its concomitant process of formation through integration of external norms and values. My conceptual framework for this thesis is made up of four elements. The value of ‘prefiguring flourishing’ shapes my praxis in research and education. This leads me to adopt ‘Transforming Practice’ as the theoretical model for the design of my critical action research process. The hybrid positionality of ‘insider-outsider’ instead of a binary emerges from the research as a key concept that captures contemporary developments in religious identities, and affirms plurality and contingency in identity construction and group dynamics. This links to ‘rhizomatic fragments’ as conceptualisation of the ordering process in human life story construction, and in the research process and its presentation in the thesis. Based on this framework, I show how critical, reciprocal conversation between theological scholarship and alumni perceptions of long-term learning outcomes of my teaching practice can generate normative pedagogical principles for non-confessional PT while also prompting revision of theological concepts. The normative principles inform my student-focused reorientation of the model and aim of non-confessional PT, relevant curriculum, and appropriate learning, teaching and assessment. Secondly, I demonstrate how triangulation between these alumni-based normative principles, theological scholarship and autoethnography can contribute to the educator’s personal and professional development to realise their values more fully in their practice. This involves first deconstructing my past identity in theological education and vis-à-vis religion, and second reconstructing a confident future-oriented identity as theological educator.

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Manyango, Wilfred M. "Theological Higher Education in Liberia: a Case Study of the Liberia Baptist Theological Seminary". Thesis, University of North Texas, 2012. https://digital.library.unt.edu/ark:/67531/metadc115115/.

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The Liberia Baptist Theological Seminary (LBTS), opened on March 4, 1976, exists to train men and women for Christian ministry. It offers four-year degree programs leading to bachelor of arts in theology, bachelor of arts in religious education, and bachelor of divinity. Three major periods characterized its growth and development. the first, from 1976 to 1989, was a period of growth and prosperity. the second, from 1990-2003, was a time of immense challenge for the seminary because of the Liberian Civil War. the final period, from 2003 to the present, shows the seminary attempting to re-position itself for the future as a premier Christian higher education institution in Liberia. One of the challenges remaining, however, is the lack of historical documentation on factors impacting the growth of the seminary. This historical case study research sought to provide a comprehensive overview of the LBTS within the context of theological higher education in Liberia and the Liberian Civil War. the four major purposes guiding this research were: 1. Historical—to document and evaluate the rise, survival, developments and achievements of LBTS; 2. Institutional—to gain insight into how the seminary operates; 3. to document the effects of the 13-year civil war on the seminary; and 4. to identify the perceived challenges and needs of the seminary. Study participants included administrators, faculty, staff, students, graduates, and trustees, both past and present. Data were gathered through semi-structured interviews and document analysis. with thorough analysis of all data, seven major themes surfaced: 1.The lack of funding and qualified national faculty; 2.The relationship between missionaries and nationals; 3. the need for partnership development nationally and internationally; 4. the strong impact of the civil war on the seminary; 5. Realignment of seminary mission; and 6. the need for Bible training center and seminary perseverance during the war. As the seminary positions itself for the future, it continues to experience need in the areas of financial and educational resources, Internet technology, and the acquisition of qualified national faculty.

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6

Floyd, Gary M. "Theological education by extension : an annotated bibliography /". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Northing, Janet Frances. "A theological reflection on education, and an educational reflection on theology". Thesis, Canterbury Christ Church University, 2017. http://create.canterbury.ac.uk/17392/.

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This research explores the impact of the resurrection in St. John’s Gospel, through focusing on the theme of ‘hope’. Consideration is given as to how this might inspire a theological vision of ‘hope’ in an educational context, in particular that of Church of England primary schools. The method for this research involves Biblical analysis of the resurrection appearances as recorded in the Gospel of St. John. The methodology uses Bevans’ (2012) praxis model of contextual theology combined with Kennard’s Thiselton-Ricouer hermeneutic (2013). The theoretical perspective is informed by Thiselton’s ‘two horizons’ (1980; 1992) and N.T. Wright’s ‘five act’ hermeneutic (1992; 2013). The epistemology involves both critical realism and ontological realism. More recently the Church of England has published its Vision for Education (Church of England Education Office, 2016b). This initial articulation of a Christian vision, underpinned by both theological and educational thinking, is a useful starting place for further theological reflection. In articulating a theology of education based on ‘hope’ using the Bible as its inspiration, this research seeks to contribute a fresh perspective on the purpose and practice of Christian education. Findings show that when the resurrection of Jesus Christ is viewed as a new beginning rather than a positive conclusion for Jesus and his followers then resurrection offers ‘hope’ of transformation. The very task of education can be seen similarly, as an act of ‘hope’, transforming lives and opening up new horizons. A theology of education inspired by ‘hope’ recognises the complexity of the human condition. It looks to the future in a way that encompasses the present and past, with God as companion offering purpose and expectancy.

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8

Tan, Sunny Boon-Sang. "Community-building a formative principle in theological education (with special reference to the Baptist Theological Seminary, Malaysia) /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Esqueda, Octavio J. "Theological Higher Education in Cuba: A Case Study of the Eastern Cuba Baptist Theological Seminary". Thesis, University of North Texas, 2003. https://digital.library.unt.edu/ark:/67531/metadc4331/.

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This research attempted to provide a comprehensive overview of the Eastern Cuba Baptist Theological Seminary within the context of theological education in Cuba and the Cuban Revolution. Three major purposes directed this research. The first one was historical: to document and evaluate the rise, survival and achievements of the Eastern Cuba Baptist Theological Seminary, which has continued its mission through extraordinary political opposition and economical difficulties. The second major purpose was institutional: to gain insight into Cuban seminary modus operandi. The third purpose of the study was to identify perceived needs of the seminary. This study sought to provide information that can facilitate a better understanding of Cuban Christian theological higher education. The Eastern Cuba Baptist Theological Seminary was founded in the city of Santiago the Cuba on October 10, 1949 by the Eastern Baptist Convention. This seminary exists for the purpose of training pastors for the Eastern Baptist Convention. The school offers a four-year program leading to a bachelor in theology degree. The Eastern Cuba Baptist Convention experienced the same oppression from the communist revolution as the rest of the evangelical denominations during the sixties and seventies. The worst period for the convention and the Eastern Cuba Baptist Theological Seminary started in 1965 when many important people were recruited to work at the Military Units to Aid Production (UMAP). Fidel Castro recognized in 1991 that the Cuban Communist Party erroneously made atheism its religion. Although the Cuban communist regime never issued an antireligious policy, in subtle ways Christians suffered the consequences of the religious ideological conflict. Nevertheless, today the Eastern Cuba Baptist Theological Seminary operates independently and without the direction of the Cuban government. Communism and Christianity have learned to live together in Cuba even though they started with difficulties. Theological education in Cuba not only survived the negative effects of the Cuban revolution, but also has emerged stronger than ever. Economic resources are the primary need of the Eastern Cuba Baptist Theological Seminary. The seminary has been through many difficulties during its history. Nevertheless, these days represent the best time in the seminary history.

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10

Alexander, Paul R. "A missional rationale for theological education and training". Thesis, Bangor University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.445090.

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Beggs, Michael Lee. "The authority of the Bible for theological education". Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397320.

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12

Ash, Carisa A. "The theological influences of Luther's philosophy of education". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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13

Montano, Steffano. "Theoretical Foundations for an Intercultural, Antiracist Theological Education:". Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108647.

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Thesis advisor: Hosffman . Ospino
Catholic theological education in the United States of America in the year 2019 (and beyond) must confront the realities of racism and ethnocentrism, and understand how racist and ethnocentric epistemologies intrude into the classroom. These epistemologies interfere with the ways that theological educators are able to teach about and through an anthropology of the imago Dei that demands an equitable valuation of people of color, both socially and theologically. Yet a history of a “white savior complex” pervades Catholic theological education in the U.S. and stands in the way of cherishing the theological agency and contributions of people of color. Such a complex can be addressed through the use of antiracist and intercultural pedagogies that allows the scholarship and experiences of people of color, both students and academics, to achieve equitable impact in theological education and that leads all students to reflect on the development of their racial, ethnic, and cultural identities. The use of four distinct antiracist and intercultural pedagogical pillars are developed and illustrated through vignettes pulled from the experiences of theological educators teaching about racism and ethnocentrism in Catholic colleges and universities in the U.S
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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14

Tran, Nghi. "Transformative Learning in Online Theological Education: A Case Study of an Online Program at a Theological Seminary". Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc68056/.

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Using Mezirow's (1991) transformative learning theory as a framework, this qualitative case study investigated conditions conducive to transformative learning experiences among theological students in an online program at a seminary. Learning Activities Survey developed by King in 1998, a Community of Inquiry framework proposed by Garrison, Anderson, and Archer in 2000, and semi-structured interviews were employed. Emails were sent to 85 students (81 current In-Ministry M.Div. students and four recent graduates), and 38 (44.7%) took the online survey. A typical participant in this survey was a married White male in his 30s. Of the 38 survey respondents, 30 (78.9%) indicated having experienced transformation during their study. Among those 30, class assignment (66.7%) and a person (60.6%) were two factors that influenced them the most in their transformative learning experiences. Data collected from the online survey and two online courses shed light on the semi-structured interviews conducted with 11 students. A qualitative analysis software ATLAS ti. and Strauss and Corbin's grounded theory were utilized to analyze the data. This resulted in a proposed integrative learning condition model which proposed two conditions conducive to transformation, being in-ministry and using integrative learning strategy. These two conditions were significantly influenced by physical presence. A surprising result was that physical presence does not indicate a three- or four-year stay on campus at a traditional seminary, but is a by-product of a blended, online program which gives students more opportunities to develop quality relationships both during their on-campus intensives and in their local ministries. This study provides empirical evidence supporting the idea of online theological education using a blended model which promotes integrative learning strategy and learners being in-ministry.

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15

Maranan, Daniel. "Information technology in seminary education". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Thesis (M.A.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2003.
Abstract and vita. A master's project submitted to the Faculty of Gordon-Conwell Theological Seminary in partial fulfillment of the requirements for the degree of Master of Arts in Religion.

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16

Ujan, Konrad S. "A program of field education for Roman Catholic theological education in Indonesia". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Baltrip, Ryan. "Identifying Standards of Quality in Christian Online Theological Education". Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/5905.

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Changes in computer and communication technology have sparked an educational revolution. For over 20 years, higher education, as a whole, has been adapting to the changing educational landscape. Christian theological education, which is not immune to changing educational realities, has also been adapting to decentralized educational tendencies and experiencing rapid growth in distance and online learning. Christian theological education appears to be a decade or so behind higher education in its contemporary adaptation to online learning,. Questions that higher education began asking over a decade ago about online learning are now part of the contemporary conversation within Christian online theological education. One of those questions asks, “What are standards of quality for Christian online theological education?” The purpose of this study was to identify standards of quality in Christian online theological education as well as issues related to implementing these standards of quality. This study was originally planned as an explanatory, sequential mixed methods study. Due to circumstances encountered during the administration of the originally planned study, this study’s approach had to be adapted to the descriptive survey research method. This study was conducted among an expert sample of distance learning professionals from within Association of Theological Schools (ATS) accredited schools. As indicated by distance learning professionals at ATS-accredited schools, this study: (a) identified 24 standards of quality for Christian online theological education, (b) discovered insights on how well these leaders perceive they are implementing quality standards, and (c) identified areas of both success and challenge when trying to implement quality standards in Christian theological education. These research findings led to two conclusions and produced seven key themes for Christian online theological education. The implications of these findings and suggestions for future research were discussed in order to help Christian theological education not only survive the educational revolution it is immersed in, but to thrive within it.

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18

Snook, Stewart. "Effective theological education by extension case studies from Africa /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Elich, Steven T. "Recovering a transformative perspective in theological education portraits in the history of education /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0838.

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

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Sutherland, Winston Terrance Lumsden D. Barry. "John Nelson Darby his contributions to contemporary theological higher education /". [Denton, Tex.] : University of North Texas, 2007. http://digital.library.unt.edu/permalink/meta-dc-3609.

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Kopp, Thomas J. "Planning a theological education program in a cross-cultural setting". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Hinz, William. "Alan Watts' theological anthropology and its implications for religious education". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60471.

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To those individuals who felt alienated and disillusioned by traditional Western forms of religion, Alan Watts offered a different way of looking at the world and a new understanding of what it means to be religious. Borrowing heavily from Taoism, Zen Buddhism, Vendanta Hinduism and other Eastern traditions, Watts argues that our widely accepted notion of a person as an active, willing agent existing as a lonely island of consciousness is an illusion rooted in social and linguistic conventions.
In place of the typical Western image of God as an external personal being governing the universe by means of his omnipotent will and omniscient intellect, Watts argues in favour of the Eastern image of God as the mysterious depth and ground of all being.
If education is concerned with the task of enabling a person to grow and mature as a full human being and religion is concerned with fostering the uniquely human capacity to be fully present and open to the mystery and wonder of existence, then it follows that being educated and becoming religious are part of the same process. For Watts, religious education is characterized not according to a specific content but rather an underlying set of values which promote an awareness of humanity's interrelationship and interdependence with the rest of the universe.

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Sutherland, Winston Terrance. "John Nelson Darby: His Contributions to Contemporary Theological Higher Education". Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc3609/.

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This study investigated the contributions of John Nelson Darby to selected institutions of contemporary theological higher education. A qualitative approach to the investigation was employed. Archival foraging occupied a greater part of the research data and yielded rich returns as evidenced in the literature review. Purposeful sampling was also utilized. The faculty and administration of three institutions, Moody Bible Institute, Dallas Theological Seminary, and Emmaus Bible College, were mailed questionnaires comprising 22 questions to ascertain their opinions of Darby's contributions to their institutions. Of the 22 questions, 21 were of a Likert type scale offering 5 options: Strongly agree, Agree, Not sure, Disagree, and Strongly disagree; and 1 open-ended question. A response rate of 45% (N=27) was achieved. All results were statistically significant at the p=.05 level utilizing chi-square goodness-of-fit tests.

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25

Yang, Hong Yuen-Cheng. "Formation of Pentecostal spirituality through theological education toward effective ministry". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Gaddis, Jason O'Neal. "Theological education in India balancing doctrinal soundness and cultural relevance /". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Kiser, Dauna Marie. "Teaching caritas: reintegrating women's voices into thirteenth-century theological education". Diss., University of Iowa, 2010. https://ir.uiowa.edu/etd/2232.

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Thirteenth-Century women engaged in educational activities within their chosen communities, as did men. Yet, traditional scholarship has claimed women were not active in teaching theology because they did not leave behind theoretical works nor hold public teaching offices. I argue that if we expand our view of education beyond familiar structures, titles, and specific textual content, we find there were many more individuals engaged in teaching and learning than appear at first glance. We also discover their teaching within existing texts. Recent scholars have successfully demonstrated the participation of women in manuscript copying and editing, traditionally seen as male activities; others have investigated alternate ways that help us better understand medieval ways of knowing as well as how women expressed what they knew. My dissertation, Teaching Caritas: Reintegrating Women's Voices into Thirteenth-Century Theological Education, takes these reassessments one step further and locates women and their texts within educational venues more generally associated with men. It seeks to reintegrate some of the many unheard voices into the dialog through a direct comparison of texts written by men and women in the thirteenth century. In my analysis, I show how both entered into the conversations regarding one theological subject, that of caritas (charity or love, in English). Caritas, from the Greek agape and eros, was a subject important to Christian thought and works; therefore, theories regarding it appear in numerous texts written by both men and women. New approaches to the study of medieval women have drastically changed the historical landscape over the last fifteen years. Feminist scholars have shown that women's practices cannot simply be added into the narrative of men's history; rather, women's very presence in history changes the narrative. Scholars have revised patterns depicting male-to-female influence in monastic reform movements, explaining how women actively engaged in those movements. Scholars of literature and rhetoric have demonstrated that medieval women used their own voices to speak, and how their voices were silenced only during subsequent centuries as dominant educational institutions narrowed their canonical and professional focus. Not surprisingly, when we pick up medieval women's texts and listen to their voices we hear original insights on theological and philosophical issues - whether in Latin or in the vernacular. My project takes up two of these women's texts and finds common ideas that they and men's texts contain. I have chosen to focus on four authors writing within the Episcopal jurisdiction of Cologne: Albertus Magnus, Beatrice of Nazareth, Hadewijch of Brabant, and Meister Eckhart. They wrote in Latin or the vernacular for the benefit of their readers. By the thirteenth century there were a number of terms for caritas in both Latin and in the vernacular languages. This synonymous nature of caritas makes possible an analysis such as mine, which crosses genre, gender and language. These religious women and men learned various theories regarding the essence of caritas, and all knew (or knew of) certain techniques used to initiate visionary events. They were able to learn and then teach their thoughts and techniques because of the connection caritas provided between the knowing soul and the divine mind. Finally, although much of our educational history has been intellectual history, there was no one dominant or correct method of teaching in the thirteenth century. By bringing these aspects to light, my work will help women's voices re-enter the historical documentary of education.

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Jun, Carolyn. "Toward understanding of Christian education from the Reformed perspective its educational ideas and theological foundations /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Gallagher, Suzanne J. "Theological reflection at work : a phenomenological study of learning processes". FIU Digital Commons, 2006. http://digitalcommons.fiu.edu/etd/3437.

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Using the learning descriptions of graduates of a graduate ministry program, the mechanisms of interactions between the knowledge facets in learning processes were explored and described. The intent of the study was to explore how explicit, implicit, and emancipatory knowledge facets interacted in the learning processes at or about work. The study provided empirical research on Yang's (2003) holistic learning theory. A phenomenological research design was used to explore the essence of knowledge facet interactions. I achieved epoche through the disclosure of assumptions and a written self-experience to bracket biases. A criterion based, stratified sampling strategy was used to identify participants. The sample was stratified by graduation date. The sample consisted of 11 participants and was composed primarily of married (n = 9), white, non-Hispanic (n = 10), females (n = 9), who were Roman Catholic (n = 9). Professionally, the majority of the group were teachers or professors (n = 5). A semi-structured interview guide with scheduled and unscheduled probes was used. Each approximately 1-hour long interview was digitally recorded and transcribed. The transcripts were coded using a priori codes from holistic learning theory and one emergent code. The coded data were analyzed by identifying patterns, similarities, and differences under each code and then between codes. Steps to increase the trustworthiness of the study included member checks, coding checks, and thick descriptions of the data. Five themes were discovered including (a) the difficulty in describing interactions between knowledge facets; (b) actual mechanisms of interactions between knowledge facets; (c) knowledge facets initiating learning and dominating learning processes; (d) the dangers of one-dimensional learning or using only one knowledge facet to learn; and (e) the role of community in learning. The interpretation confirmed, extended, and challenged holistic learning theory. Mechanisms of interaction included knowledge facets expressing, informing, changing, and guiding one another. Implications included the need for a more complex model of learning and the value of seeing spirituality in the learning process. The study raised questions for future research including exploring learning processes with people from non-Christian faith traditions or other academic disciplines and the role of spiritual identity in learning.

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Wisnosky, Marc. "Contemporary Orthodox Christian theological education in the United States of America". Thesis, University of Pittsburgh, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3725604.

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This dissertation analyzes and compares the curricula within and across the eight Eastern Orthodox Christian seminaries in the United States of America through the lens of Theological or Pastoral orientation of the seminaries. This dissertation aims to address this deficiency in the literature on religious higher education in the United States of America.

This comparison of Orthodox seminary curricula is guided by three questions: What are the curricula in use at the eight Orthodox Christian seminaries in the United States of America? What distinctions arise from an analysis of these seminaries’ course descriptions and curricula? How do these curricula achieve the Assembly of Bishops’ goals for unity?

I employed an emergent design methodology to code, analyze, and compare over 400 course descriptions obtained from bulletins and course catalogs of the eight Orthodox Christian seminaries. The course descriptions were compared with other courses of the same institution, other courses offered by comparable institutions, and other courses I designated as similar based upon coding outcomes.

I found that the seminaries exhibited one of two innate foci: Theological orientation or Pastoral orientation. I compared the seeming orientations with the schools’ mission statements. I then solicited course syllabi to explore the courses in more depth to determine whether the course descriptions were accurate reflections of what was taught in the courses.

I surveyed seminary administrators and professors about the Theological or Pastoral orientation of their schools, and the preparedness of their seminary’s graduates to fulfill priestly duties. This allowed triangulation of data with the syllabi and course descriptions.

This dissertation engages the field of comparative and international education, providing a comparative analysis of internationally and ethnically affiliated schools. It aims to explore in more detail the variations in how future religious leaders are educated within one faith group. This dissertation also explores the international and historic diversity of Orthodox Christian groups in the United States of America. These analyses will enrich the field of religious higher education studies by revealing the inner workings of an entire religious community in the United States; a religious community little studied and little understood.

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31

Seevers, Gary L. Jr. "Identification of Criteria for Delivery of Theological Education Through Distance Education: An International Delphi Study". Diss., Virginia Tech, 1993. http://hdl.handle.net/10919/30707.

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Distance education is one means of delivering theological education which is being used increasingly. This delivery method is particularly helpful to nontraditional students who desire higher education but who cannot leave family and work commitments for residential study. For some in both developing and developed countries, distance education is the only route open to higher theological education. Criteria for assessing effective delivery of distance education have not been established in the literature. The purpose of this study was to identify such criteria. Data were collected with a three-round Delphi from an international panel of seventy-four members comprised of denominational and non-denominational educational administrators and distance educators, denominational district representatives, accreditation representatives, and adult education representatives. Two pilot studies were conducted to test the questions used for round one. Criteria statements were retained if they were deemed "important" or "very important" by at least 80 percent of the respondents on rounds two and three. The panel's responses were found to be independent of respondent location--national or international--and the category of the respondent's group membership. The findings of the study led to the identification of a set of thirty-one criteria in eight categories which may be useful for evaluating existing distance education programs or guiding the development of new programs. The eight categories were ethical concerns, commitment, curriculum, evaluation, support, technology, feedback, and faculty. There was a 100 percent consensus in rating these thirty-one criteria as "important" or "very important" by the panel members.
Ph. D.

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32

Seevers, Gary L. "Identification of criteria for delivery of theological education through distance education : an international Delphi study /". This resource online, 1993. http://scholar.lib.vt.edu/theses/available/etd-81197-16953/.

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33

Cellamare, Alan Jeffrey. "Leadership images the role of the evangelical seminary president in theological education /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Nelson, Kenneth M. "Seminary without walls evaluating a working alternative to traditional theological education /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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35

Leighton, Lesley-Anne. "Incarnational Reality as an approach to missional theological education and training". Thesis, Middlesex University, 2017. http://eprints.mdx.ac.uk/21635/.

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The purpose of this thesis, using a Living Theory methodology, was to confirm if my own approach of Incarnational Reality to missional theological education and training results in transformative learning for my students. This approach has come out of my own experience which I define as ‘God in loving union with us, the embodiment of spiritual reality enfleshed through our lives, empowered by the Holy Spirit in our participation and engagement with God in the world’. I present this as a Pentecostal pastor and missionary, with a belief that God can be encountered in the immediate world, and human beings can encounter God. My experience, background and training influenced my approach of Incarnational Reality, and the compilation of my holistic, integrated curriculum within the dichotomies and varying perspectives presented by different denominations, Christian communities and cultures. During my missionary service of over 35 years, I have been involved in training mission workers among the poor and marginalised wherever I have been located. I have endeavoured to impart Incarnational Reality through the Holy Given International School of Missions which I direct in various nations. The literature review provides insight into trends and developments in missional theological education and training since the first age of Christian history. It draws broadly on wide-ranging literature in missional theological education and identifies the strengths and weaknesses of the church’s approach to missional theological education and training. Key themes and principles which informed the development of my own Incarnational Reality approach to missional theological education and training have been identified and discussed. I have drawn insights from a range of methodologies and theories, and have woven together hermeneutics, phenomenology, ethnography, narrative disciplines and transformative learning perspectives in a Living Theory methodology, which has allowed me to draw from my own mission experience in confirming my Incarnational Reality approach to missional theological education and training. The value and contribution of Incarnational Reality as an approach to missional theological education and training has been confirmed as students described transformative learning experiences and understanding of concepts taught through the Holy Given curriculum, community living, worship (including communal, participative, spontaneous and indigenous worship), and outreach. The results of this research highlighted that the pedagogical role and ministry of the Holy Spirit is the epistemological key in facilitating transformative learning (John 20:21-2). This does not happen in isolation, but in relationship – human with the divine, and humans with one another. This study also identified areas for improvement and development of my own practice and that of my teaching staff. This research is a rich picture of my own mission context and practice and has allowed me to make assertions and knowledge claims regarding the transfer of my practice, values and beliefs to generations of future mission workers.

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36

Vinton, William R. "A new training model for servant leadership in African theological education". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Butzu, David Alan. "Sources for theological exploration a quadrilateral approach to elementary biblical education /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Culbertson, Howard R. "Using theological education by extension to teach Biblical theology in Haiti". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Schroeder, Susan Diane Moon Sun Myung. "The Unification Theological Seminary : an historical study /". Access Digital Full Text version, 1993. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11396842.

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Thesis (Ed.D.)--Teachers College, Columbia University, 1993.
Includes tables. Typescript; issued also on microfilm. Sponsor: Douglas Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references (leaves 287-297).

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Cox, Christina Clayton. "Tradition, adaptation, and innovation in Asian evangelical theological education a study of concern for improvement as reflected in the accreditation standards of the Asia Theological Association /". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Johnson, James Benson II. "Academic freedom and the Southeastern Baptist Theological Seminary experience, 1979-1989". W&M ScholarWorks, 1994. https://scholarworks.wm.edu/etd/1539618388.

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As fundamentalist-conservatives pressed their agenda in Southern Baptist Convention life, and, in particular, as they assumed a majority on the board of trustees of Southeastern Baptist Theological Seminary in Wake Forest, North Carolina, the academic freedom of the Southeastern faculty became an issue. Concerns enunciated by Robert M. MacIver (1955) provide reference points in responding to the inquiry: "Was the academic freedom of the faculty violated at Southeastern Baptist Theological Seminary?" While a prologue and epilogue are offered, the study parameters of the Southeastern Seminary experience are 1979 to 1989. The study concludes that academic freedom was compromised in this case. The following areas were identified: the ability of the faculty to investigate in their fields, draw conclusions, and share their knowledge and skills with freedom; the censorship of the faculty as a collect, as well as some individual members; indirect curbs to faculty mobility; the manipulation of tenure and status conditions of the faculty to insure conformity to religious principles; and, institutional policies and procedures which impinged on academic freedom.

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Meshramkar, Padmakar J. "An examination of the possible integration of several selected theological institutions of higher education in India". Theological Research Exchange Network (TREN) Access this title online, 1989. http://www.tren.com/search.cfm?p021-0025.

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

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

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Girón, Rodolfo J. "Discipleship as a guiding model for the curriculum of the Eurasian Theological Seminary in Moscow, Russia". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p028-0289.

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Johnson, Richard H. "The believer as theologian a parish-based model of multi-generational theological reflection set within the context of sacred time /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Overton, Mary O'Shan. "Teaching Writing for Ethical Transformation: A Relational Pedagogy for the Construction of Student Voices in Theological Writing". Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104625.

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Thesis advisor: Jane E. Regan
In theological education in the United States, writing is taught primarily as an individualistic pursuit in which students demonstrate knowledge acquisition and conformity to the standards of academic English. This creates significant problems for students who hail from educational, linguistic, and cultural backgrounds unlike that of the dominant academic context. To address these problems, educators must expand beyond our vision of writing as a utilitarian product created in solitude to see it as a process of student ethical transformation that assists students to construct voices that connect to who whey are and better relate to their audiences and their contexts of ministry. Several resources are explored to support theological educators in enacting this pedagogical shift: 1) composition theory and linguistics describing writing as a socio-rhetorical activity that can aid students in the generative struggle of creating voices; 2) intersectional theory for an analysis of the construction a major theological figure’s prophetic voice; and 3) South African Ubuntu theology to reframe writing as an intentional relational process concerned with the ethical dimensions of communication. The final chapter outlines a practical process of pedagogical change for learners in the classroom and for theological institutions themselves. Given the radical change in the context of ministry and the demographics of our student bodies, theological educators must transform how we teach writing in order to recognize and respond to the educational needs of our diverse students as they prepare for a wide range of vocational callings; to enliven theological writing in the academy; and to increase writing’s relevance and responsiveness to the world and church in which we live and share our lives of faith
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry

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Campos, Ana María E. "Assessing curriculum needs for a M.A./CE degree program at Central American Theological Seminary". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Slater, Brent D. "The ownership of knowledge : literacy and orality in theological education in Uganda". Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/26943.

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Adult theological education in Uganda is characterised by knowledge ownership. The urgent need to prepare church leaders has resulted in the application of Northern literacy-based curricula and pedagogy. In the Ugandan context, minimal attention has been given to crucial elements of adult learning theory and practice. This is seen to frustrate the internalisation, processing and use of knowledge in effective, innovative and appropriate ways. An historical review of the development of the current education system in Uganda reveals consistent problematic issues arising from the Western orientation of curricula, particularly in terms of the choice of language of instruction and the interface between literacy and orality. This study reveals that the simple adoption or adaptation of Northern approaches to curriculum and pedagogy disregards the effects of the local political economy and culture upon learning. It also indicates that adult learning styles that are formatively shaped by indigenous learning and knowledge systems are ignored or minimised. In addition, the infusion of literacy into orality creates a dynamism which critically informs the way in which meaning is derived from text. This analysis leads to the application of discourse theory as a bridge between literacy-focused formal education and orality-based indigenous learning. Three ruptures are exposed that inhibit and restrict the ownership of knowledge. First, the development of a meta-level knowledge of primary and secondary discourses is frustrated through lack of opportunity to acquire the secondary discourse and the limited use of the primary discourse by learners within the institutional context. Second, the dynamic learning interface between literacy and orality is restricted by preference for the dominant literacy. Third, the use of English as the preferred language of instruction is shown to obstruct the ownership of knowledge. Given these ruptures, it is suggested that the use of oral and literacy-based hermeneutic skills, coupled with a mediated pedagogical approach, may point the way out of an education of disjuncture and towards the ownership of knowledge.

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Hayes, Edward Thomas. "An examination of contextual theological education in the Progressive Primitive Baptist Church". DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2014. http://digitalcommons.auctr.edu/dissertations/2264.

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This project was to done to begin the implementation of contextual theological education to pastors, ministers, and Christian workers in their geographical locales, and to fulfill the mandate for theological education within the Progressive Primitive Baptist Church. Its initial focus is Progressive Primitive Baptists residing in the jurisdiction of the Primitive Baptist State Convention of Florida. The project consisted of three years of preparatory work which led to the establishment of an extension unit in Tallahassee, Florida (August 2012). Preparatory work began through the Florida State Primitive Baptist Church School Congress in April 2005. Members of the Church School Congress provided the dialog to ascertain the needs of the Convention. Those needs were examined in light of the historical origin of the Progressive Primitive Baptist movement before and immediately following the institution of slavery in North America. Surveys and lectures that dealt with both secular and theological education were used to measure the desires of the initial focus group whose number was one hundred and fifty plus persons. Near the end of the project a lecture series was held in Tallahassee, Florida at the site of the proposed extension in order to share the mandates for accredited contextual theological education. The lectures were done with participation from the educational leaders from the two associations that govern the Tallahassee, Florida region churches. Their focus was theories of education, the mandate for theological education, and contextual theological education. The number who participated in the lectures totaled about thirty persons per night. The three nights totaled ninety persons. Following the lecture series twenty persons signed up for classes. The initial class enrolled six students with the expectations of a large increase for the second semester. Documentation is in place to record the progress of the unit as well as the project.

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Hovil, R. Jeremy G. "Transforming theological education in the Church of the Province of Uganda (Anglican)". Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/5753.

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Thesis (DTh)--University of Stellenbosch, 2005.
ENGLISH ABSTRACT: This study presents a practical-theological examination of the changing face of theological education in the Church of Uganda (COU). It explores the hypothesis that both the effectiveness of the Church’s training and its mission are inextricably tied to their responsiveness and integrity in the midst of multiple transitions. As an example of practical theology, it identifies itself with the praxis-centred stance of the contemporary practical theology movement, an identification that makes it both action-oriented and contextual. The action-oriented nature of the research is introduced in Chapter One, where it is described using social-science categories, and is developed in Chapter Two through an introduction to a specific theological framework for transforming theological education. This framework guides the study along practical, biblical, missional and local lines. The contextual concern is maintained throughout the study. Chapters Three, Four and Five draw on an extensive primary database and explore the Ugandan context from the socioeconomic, socio-cultural and ecclesiastical perspectives. That contextual analysis is shaped by, and continually connects with the concerns of theological education and those chapters raise and explore a number of issues. These include socio-economic challenges such as dramatic regional variation and demographic change, the need for theological education to connect with culture, particularly in relation to its heterogeneity and its oral-literary nature, and the significance of the unique narrative and identity of the COU for its theological education. However, through the synthesis of these contextual findings, two dominant requirements for the transformation of theological education in the COU emerge, namely integration and flexibility. The history, curriculum, pedagogy and structures of theological education in the COU are then evaluated in Chapters Six and Seven in the light of those two requirements, as well as from the perspective of the discipline of curriculum development. The analysis recognises where recent developments in the sphere have already begun to incorporate these values, but it also highlights the need for more radical transformation. With this in mind, Chapter Eight then examines the implementation of a recent model of training, Integrated Leadership Development (ILD), into the COU. It suggests that ILD is not only a valuable programme of transformational training in itself, but that it also serves as a pointer to and catalyst for wider changes in the education programmes of the COU. Finally, the study concludes by synthesising the findings into a dynamic curriculum development model for use in transforming theological education in the COU. Furthermore, the application of the model demonstrates its relevance and generates some specific strategic recommendations for change. As such the study contributes to both the local and global discourse on theological education, and to the field of practical theology.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n prakties-teologiese ondersoek wat die veranderende gelaat van teologiese opleiding in die Anglikaanse Kerk van Uganda navors. Die navorsing ondersoek die hipotese dat beide die effektiwiteit van die kerk se opleiding sowel as sy roeping integraal verweef is met die kerk se vermoë om met integriteit te reageer op die stroom van veranderinge waarmee dit gekonfronteer word. As praktiese-teologiese ondersoek volg dit ‘n praxis-georiënteerde, kontekstueel betrokke benadering. Hoofstuk een lei dit in, stel die probleem en hipoteses en verduidelik voorts die sosiaal-wetenskaplike aard van die studie. Die tweede hoofstuk beskryf ‘n bepaalde teologiese raamwerk vir die transformasie van teologiese opleiding. Dié raamwerk begelei die studie prakties, bybels, missionêr en kontekstueel. Die studie ontwikkel kontekstueel. Hoofstukke drie tot vyf gebruik belangrike primêre navorsingsdata wanneer dit die Ugandese konteks uit verskillende verbandhoudende perspektiewe beskryf: sosio-ekonomies, sosio-kultureel en ekklesiologies. Die analises is voortdurend in dialoog met die sentrale tema van teologiese opleiding wat van verskeie hoeke oopgedek word. Wat uitstaan is die sosio-ekonomiese uitdagings wat teweeggebring is deur die demografiese veranderings wat plaasgevind het. Die belang van die verband tussen teologiese opleiding en die kulturele situasie word hoe langer hoe skerper belig en mens besef die implikasies van die land se kulturele heterogeniteit en sy mondelinge tradisie. Dit het ‘n bepalende effek or die storie van die Anglikaanse Kerk in Uganda en die aard van sy teologiese opleiding. Die sintese van die kontekstuele analise wys twee wesentlike vereistes vir die transformasieproses van teologiese opleiding in die kerk uit: integrasie en soepelheid. Die geskiedenis, kurrikulum, opvoedkunde en strukture van teologiese opleiding in die Anglikaanse Kerk in Uganda word in Hoofstuk Ses en Sewe in die lig van die twee vereistes ge-evalueer. Dit word ook getoets aan die vereistes van kurrikulum ontwikkeling. Die analise wys daarop dat resente ontwikkelinge in die vakgebied reeds geïnkorporeer is in die praktyk, maar toon aan dat radikaler stappe nodig is. Teen die agtergrond toon Hoofstuk Agt aan hoe die model van Geïntegreerde Leierskap Ontwikkeling in die kerk geïmplementeer word. As sodanig toon dit aan dat Geïntegreerde Leierskap Ontwikkeling ‘n waardevolle transformasiegerigte opleidingsprogram is wat die weg kan aantoon vir verreikende veranderinge in die opleidingsprogramme van die kerk. Die studie sluit af deur die bevindinge van die studie saam te voeg in ‘n dinamiese model vir kurrikulum ontwikkeling wat die transformasieproses in teologiese opleiding in die Anglikaanse Kerk van Uganda kan begelei. Die toepassing van die model wys reeds die toebaarheid daarvan uit en genereer voortdurend belangrike strategiese voorstelle op die pad van die transformasieproses in teologiese opleiding. As sodanig lewer dit ‘n praktiesteologiese bydrae in die plaaslike en globale gesprek oor teologiese opleiding.

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