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Theological education has always been vital to the Church’s life and mission; yet today it is in crisis, lacking focus, direction, but also resources and even students. In the early Church, there is no doubt that to lead worship one had to be able to read and interpret the Bible. In order to lead, it was necessary to know at least something about the history of Israel and the work of God in the Gospels, and interpret that history, making it relevant to daily living. Quickly the Church developed schools for its teachers, whether lay or clergy. A catechetical system was organized through which candidates prepared for baptism were given a basic form of theological education. Hence to be a Christian meant persons knew what and why they believed. But over the years, theological education has come to mean education for clergy and church professionals. It has drifted, seeking new moorings.
During times of rapid social and religious change, leadership rooted in tradition and committed to the future is the foundation upon which theological schools stand. Theological education owes itself to countless predecessors who paved the way for a thriving academic culture that holds together faith and learning. Daniel O. Aleshire is one of these forerunners who devoted his career to educating future generations through institutional reforms. In honor of Aleshire's decades of leadership over the Association of Theological Schools, the essays in this book propose methods for schools of various denominational backgrounds to restructure the form and content of their programs by resourcing their own distinctive Christian heritages. Four essayists, former seminary presidents, explore the ideas, doctrines, and ways of life in their schools' traditions to identify the essential characteristics that will carry their institutions into the future. Additionally, two academic leaders focus on the contributions and challenges for Christian schools presented by non-Christian traditions in a rapidly pluralizing landscape. Together, these six essays offer a pattern of authentic, innovative movement for theological institutions to take toward revitalization as they face new trials and possibilities with faithfulness and hope. This volume concludes with closing words by the honoree himself, offering ways to learn from and grow through Aleshire's legacy. Contributors: Barbara G. Wheeler, Richard J. Mouw, Martha J. Horne, Donald Senior, David L. Tiede, Judith A. Berling, Daniel O. Aleshire
What should theological education become? Theological education has long been successful in the United States because of its ability to engage with contemporary cultural realities. Likewise, despite the existential threats facing it today, theological education can continue to thrive if it is once again reinvented to fit with the needs of current times. Daniel Aleshire, the longtime executive director of the Association of Theological Schools, offers a brief account of how theological education has changed in the past and how it might change going forward. He begins by reflecting on his own extensive experience with theological education and then turns to reviewing its history, dating back to the seventeenth century. Amid this historical survey, he uncovers an older model of the field that he believes must become dominant once again—what he calls formational theological education—and explores educational practices that this model would require. The future of theological education described here by Aleshire would return seminaries to their original role as places where a “deep, abiding, resilient, generative identity as Christian human beings” is fostered within emerging Christian leaders. This, he argues, more than professional preparation, is what theological education must be most essentially about.
In his day, practicing English pastor Andrew Fuller (1754-1815) was also the most prominent Baptist theologian on either side of the Atlantic Ocean. He remained influential via his thoughtful writings up until the American Civil War. Since then, however, the emphasis on theological and doctrinal depth in Baptist preaching (and preaching generally) has been in decline. Now scholars are looking back at Fuller to provide an example of how pastors can relate doctrine to practice. He was not content to contribute to theological debate in print only; he also showed how the theological conclusions he had arrived at could be applied to local church ministry. This pastoral biography of Andrew Fuller, the second in B&H Publishing Group’s Studies in Baptist Life & Thought series, introduces a new preaching generation to his theological method, his soteriology, and how Fuller intentionally moved from doctrine to practice among the church.
With 16.3 million members and 44,000 churches, the Southern Baptist Convention is the largest Baptist group in the world, and the largest Protestant denomination in the United States. Unlike the so-called mainstream Protestant denominations, Southern Baptists have remained stubbornly conservative, refusing to adapt their beliefs and practices to modernity's individualist and populist values. Instead, they have held fast to traditional orthodoxy in such fundamental areas as biblical inspiration, creation, conversion, and miracles. Gregory Wills argues that Southern Baptist Theological Seminary has played a fundamental role in the persistence of conservatism, not entirely intentionally. Tracing the history of the seminary from the beginning to the present, Wills shows how its foundational commitment to preserving orthodoxy was implanted in denominational memory in ways that strengthened the denomination's conservatism and limited the seminary's ability to stray from it. In a set of circumstances in which the seminary played a central part, Southern Baptists' populist values bolstered traditional orthodoxy rather than diminishing it. In the end, says Wills, their populism privileged orthodoxy over individualism. The story of Southern Seminary is fundamental to understanding Southern Baptist controversy and identity. Wills's study sheds important new light on the denomination that has played - and continues to play - such a central role in our national history.
With 16.3 million members and 44,000 churches, the Southern Baptist Convention is the largest Baptist group in the world, and the largest Protestant denomination in the United States. Unlike the so-called mainstream Protestant denominations, Southern Baptists have remained stubbornly conservative, refusing to adapt their beliefs and practices to modernity's individualist and populist values. Instead, they have held fast to traditional orthodoxy in such fundamental areas as biblical inspiration, creation, conversion, and miracles. Gregory Wills argues that Southern Baptist Theological Seminary has played a fundamental role in the persistence of conservatism, not entirely intentionally. Tracing the history of the seminary from the beginning to the present, Wills shows how its foundational commitment to preserving orthodoxy was implanted in denominational memory in ways that strengthened the denomination's conservatism and limited the seminary's ability to stray from it. In a set of circumstances in which the seminary played a central part, Southern Baptists' populist values bolstered traditional orthodoxy rather than diminishing it. In the end, says Wills, their populism privileged orthodoxy over individualism. The story of Southern Seminary is fundamental to understanding Southern Baptist controversy and identity. Wills's study sheds important new light on the denomination that has played - and continues to play - such a central role in our national history.
Christianity among the African people, whether on the soil of Africa or in diaspora, is perceived and defined differently by different people. For instance, among African traditional religious people and Muslims, Christianity is a foreign religion that must not be allowed to thrive in Africa. To several Africans who profess Jesus, Christianity is good, but it is not adequate and effective enough to handle all human needs. Still, among some Western Christians and missionaries, African Christianity is superficial and lacks total commitment to Christ. Of course, the Africans are a cultural people with profound religious inclinations. Their traditional religion (ATR) has tremendously shaped their worldviews and socioeconomic and political activities. Consequently, when traditional Africans are converted to Christianity, they do not break ties with their traditional religions completely. The examination of relevant biblical texts on syncretism, however, reveals that God condemns the worship of many gods and places a curse on anyone who offers sacrifices to carved images and bows to them in worship. Therefore, this work investigates the root cause of religious syncretism among African people. In the attempt to find answers to why the average African Christian finds it difficult, if not impossible, to abandon his/her traditional religious belief systems completely to embrace Christianity, the author concludes that unless the issues surrounding the African forgotten and secret covenants are exposed and decisively addressed in the light of biblical teaching, syncretism will continue to be a stigma on the fabric of African Christianity. Therefore, to overcome the threats of syncretism in African Christianity, there is a need to establish a sound theological and missiological framework that can address the problems associated with the African worldviews and belief systems. This task must be carried out under the searchlight of Scriptures.
Since the first century, believers have worked diligently to find the most effective means of evangelizing. In every age there have been great teachers who have excelled in their abilities to show others how best to communicate the good news of Christ. Roy Fish, Professor of Evangelism at Southwestern Baptist Theological Seminary, has inspired generations of evangelists who have learned his balanced, biblical methodology. These essays written in his honor discuss personal evangelism, preaching, discipleship, great spiritual awakenings, contemporary spirituality, worship, mission work, and related topics. Included are contributions by scholars and preachers such as Jimmy Draper, Calvin Miller, Robert Coleman, and Rick Warren. This collection is a must for evangelists, students of theology, pastors, Bible teachers, or anyone interested in effective outreach.
Questions regarding the orthodoxy of Dale Moody and Ralph Elliott propelled the Southern Baptist Convention (SBC) toward a re-evaluation of its doctrinal statement, the Baptist Faith and Message (BFM). The SBC adopted this document in 1925 under the leadership of E. Y. Mullins when faced by the challenge of modernism. This dissertation argues that the 1962 Committee on Baptist Faith and Message produced a document that expressed subtle shifts in Baptist theology. This shift had the effect of assuring the conservative base while allowing enough latitude in interpretation for those serving in the academy to teach more "progressive" views. After a first, introductory chapter, chapters 2 and 3 trace the historical developments leading to the formation of the Committee. Biblical inspiration and interpretation were key concerns, but as chapter 3 demonstrates, other concerns drew the attention of the Committee. Chapters 4 and 5 deal with the ever-sensitive issue of the relationship between Baptist confessionalism, soul liberty, and soul competency. Each chapter examines how Baptist confessionalism functioned in relation to these concepts. Chapter 6 examines in detail the work of the Committee itself and looks at those persons or groups who influenced the outcome of the Committee's work. Of special note are the contributions made by Wayne Ward, Leo Garrett, the religion faculty of Mercer University, and the theology faculty of Southern Seminary. Chapter 7 examines four areas where the 1963 BFM altered the confessional expression of Baptist doctrines: (1) Scripture; (2) Man; (3) Salvation; (4) The Church. Chapter 8 is the conclusion. Four appendices contain early drafts of the Committee's work.