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Drawing from 102 in-depth interviews conducted with first-year Master of Divinity (M.Div.) students at a Mainline Protestant seminary, this paper examines how students describe and account for their positions on homosexuality, same-sex marriage, and the ordination of gay and lesbian clergy. We found that students on "both sides"—i.e. those who lean affirming and those who lean non-affirming—invoked three primary authorities in their accounts: Biblical authority, Godly authority, and the authority of lived experience, as demonstrated in the lives of gay and lesbian people. We also found that nearly one-third of the students in our sample expressed uncertainty, ambivalence, and/or contradictions in their responses. Through a close analysis of these accounts, we show that ambivalence and uncertainty are rooted in attempts to navigate and "reconcile" the pulls of these different authorities and that attitudinal certainty is often accomplished by privileging one authority over others. [ABSTRACT FROM AUTHOR]

In many Western countries, the Catholic Church (like several others) is currently suffering a vocations crisis. Australia is no exception. Each year, dioceses see more priests retire, die, or leave the priesthood than new ones are ordained. For this reason, it is becoming increasingly mission-critical for dioceses to understand better the vocational journeys of those men who do become priests. These are also, of course, groups of considerable sociological interest: what motivates them to do (and become) something so countercultural? This article presents the main findings from a qualitative research project exploring the vocational journeys of recently ordained (i.e., within the past ten years at the time of the study) priests in the Archdiocese of Sydney, New South Wales. [ABSTRACT FROM AUTHOR]

We examined the associations between sense of community (SoC) and multidimensional academic engagement, including whether meaning in life and subjective well-being mediate the relationships. Participants were Nigerian students who completed the Classroom Sense of Community Inventory-School Form (csci-sf), Meaning in Life Questionnaire's (mlq) Presence subscale, Brief Adolescent Subjective Well-being in School Scale (baswss), and Utrecht Work Engagement Scale - Student Version (uwes-s-9). Data was analysed using Model 6 of Hayes' regression-based PROCESS module. Results showed that both presence of meaning and subjective well-being mediated the effects of aspects of SoC on vigour, dedication and overall academic engagement. The effects of SoC on absorption was only mediated by subjective wellbeing. Mediation pathways were not significant for the effects of learning SoC on absorption. In all cases, the strongest mediation existed in the paths linking social SoC to academic engagement through subjective wellbeing. Promotion of classroom SoC may facilitate presence of meaning in life and subjective wellbeing thereby enhancing academic engagement. [ABSTRACT FROM AUTHOR]

The study assessed the needs of diploma theology students' English language sub-skills and tasks in their academic and professional areas. The study is a descriptive survey that makes use of a mixed method approach. The data were collected using a questionnaire, interview, and content analysis. The participants of the study were first and second year diploma theology students, the former theology students, theology instructors, and EFL teachers. Additionally, one unit of the teaching material contents were evaluated using the checklist. For the evaluation of the unit, the researcher prepared checklists which were adapted from the literature and gave them to the two coders. Then, based on that, they evaluated the sample unit. In this line, the researcher collected quantitative data using a questionnaire and coding form, and he collected qualitative data using interviews. The data were analyzed both qualitatively and quantitatively. The study indicated that the most needed sub-skills for theology students were identified according to their order of importance: speaking (1.284), listening (1.494), reading (1.95), writing (2.191), vocabulary (2.23), and grammar (2.513). Based on the findings, the ELT materials hardly meet the needs and interests of diploma theology students. Finally, the researcher recommended that the teaching material has to be revised as it lacks the sub-skills that are perceived by diploma theology students as the most needed. [ABSTRACT FROM AUTHOR]

Languages have played a significant role in the shaping of theological and religious leaders. Historically consisting mostly of biblical and ancient languages, contemporary theological education includes the study of modern foreign languages for research and ministerial purposes. If written and spoken communication in a variety of languages is a foundational aspect of the theological classroom, why is it, then, that seminaries and theological institutions give little attention to theories and pedagogies of second language acquisition? This article seeks to expose theological educators to the most significant theory in the study of language pedagogy and provides a case study of a course taught to students in a seminary setting. In addition to scholarly studies, it relies on the influence of autodidactic polyglots, an indispensable source of experience and wisdom in the world of language acquisition. By improving practices around language instruction, the future of theological education can better engage with a multi‐cultural and global society. [ABSTRACT FROM AUTHOR]

The formation of Catholic seminarians in Sri Lanka is dependent on rigorous prayer and study routines that are designed to shape a seminarian's disposition towards religious life. These mechanisms are geared towards transforming youthful desires into virtuous dispositions for the priesthood. However, seminary recruiters also use a range of incentives that have to do with material comforts and quality of life to attract young men to seriously consider their religious vocation. Although these incentives are usually downplayed to emphasize a seminarian's spiritual response to their "calling," they constitute an important tool that helps prospective priests reaffirm their vocation in times of doubt. The motivations behind a religious vocation are complex assemblages that emerge from the spiritual, symbolic, and material concerns of young men in contemporary South Asia. [ABSTRACT FROM AUTHOR]

Bama (born 1958) is considered a significant Dalit woman writer from contemporary India. In her seminal work, Karukku (1992), Bama records her most traumatic experiences in the Convent, Church, seminary, and the Christian community that become the centres of discrimination based on caste. Besides the narratives about the separate human settlement in the village, lower caste people working for upper castes on low wages, the tradition of leftover, hierarchical possession over natural resources like water of lakes, rivers or pastures showcase the mindsets of society. This research paper discusses how Karukku is a Bildungsroman while tracing the growth of the protagonist from childhood into maturity imparting moral and social values through this novel. [ABSTRACT FROM AUTHOR]

Among the many issues related to priesthood, questions often arise about how the Church prepares pupils/students for priestly service, what this formation involves and who is responsible for it. The article attempts to answer these questions from a historical perspective. It begins by presenting the idea of seminary life and the beginnings of the institution of theological seminaries. Then it discusses the decision of the Council of Trent, which obliged the Church to establish theological seminaries in all dioceses. The next stage in the education of the clergy was introduced by the document of the Second Vatican Council, Optatam Totius, which defines the nature and mission of a priest. It obliged local churches to develop their own Ratio Fundamentalis Institutionis. The Polish Ratio Fundamentalis drew its inspiration from this document. The analysis of the new Ratio for Polish seminaries developed in 2021 concludes the latest stage in the history of clergy formation.

The history periodically introduces us to really brilliant people, who are, as a rule, not appreciated by contemporaries. M.M. Speransky can rightfully be considered such a genius. A brilliant student of the seminary, a responsible official, an executive forwarder and head of the office, became a victim of court intrigues. However, even after his exile and return, Speransky turned out to be useful to the court of Emperor Nicholas I.The purpose of the research is to analyze the life and views of an outstanding politician of the first quarter of the 19th century, whose transformations were not appreciated in a timely manner, butwhose benefits are obvious at the present time. In the study the following methods have been used: the retrospective one allowing you to immerse yourself in the events of the past, the historical andgenetic method, revealing the specifics of M.M. Speransky’s views, and the chronological one. The results of the research consist in the study and analysis of M.M. Speransky ‘s life and political views as an ideological inspirer of state reforms. The conclusions made are: M. Speransky’s ideas were embodied in the future in the such well-known political institutions as the State Council, the bicameral parliament, the principle of separation of powers.

Copyright of Croatica Christina Periodica is the property of Croatica Christiana Periodica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article follows the movements of educational imagination articulated by the late scholar of religious education Maria Harris to offer musings on academic leadership that attempts a decolonial turn for enduring change in theological education. With stylistic and thought experimentations, the essay identifies challenges besieging administrative leadership amid a global pandemic, shifting institutional and cultural landscapes, and enduring legacies of colonial, racial, and gendered regimes. Harris's educational esthetic and theories of learning and change leadership frame insights for a decolonizing and diasporic consciousness for today's religious educator who administers and leads with educational imagination. [ABSTRACT FROM AUTHOR]

This research examines the social actors and interactions that facilitate seminary students' sense of calling. Drawing from 36 in‐depth interviews with first year Masters of Divinity students, we introduce six ideal typical social others who play a formative role in the early stages of a call to ministry: instigators, exemplars, interpreters, affirmers, challengers, and codiscerners. Together, these findings demonstrate that the call to ministry, while deeply personal, emerges through social interactions that facilitate and make plausible a person's sense of calling and that sustain it over time. Extending Richard Pitt's conceptualization of the "horizontal call," this paper argues that social others help evoke and solidify—not merely legitimate—a personal sense of call. This research also highlights differences in the social structuring of call by gender. Despite considerable gains in the ordination of women, we find that many still face obstacles to experiencing and embracing a call to ministry. [ABSTRACT FROM AUTHOR]

The Seminary to Early Ministry (SEM) Study is a mixed-method, prospective study designed to provide high-quality empirical data on student formation in theological education. The study will use a series of surveys and in-depth interviews to track three cohorts of divinity school students from matriculation into the early years of their careers. As a result, the study hopes to compile the most comprehensive longitudinal dataset on theological education to date, enabling researchers to better understand who attends seminaries, how seminaries form students, and how the training of future religious leaders can be improved. [ABSTRACT FROM AUTHOR]

The political behavior of Qom seminary during the political era has gained features that organize the actions and reactions of seminaries in the political sphere. The inductive investigation and analysis of the positions and actions in various levels of seminary center during the last century in domestic arena suggests that some features have dominated the political behavior of clergies. These features are as follows: the principle of enforcing the Islamic laws and preventing the anti-religious thoughts and symbols, concern about preserving the independence of the country and non-dominance of foreigners over Muslims’ affairs, nationalism, the clergies’ political endogeneity, idealistic pragmatism, political rationality, priority of theory over practice, obligation-centrism and avoiding politicalism and politicization, people-centrism and belief in people, avoiding radicalism, preserving independence of the seminary, pluralism and respecting others’ views. This article, while presenting arguments and documents related to each item, leads the readers to the framework model of how clerics confront the political affair wherein most of the political behaviors of the seminaries are formed.

The presentation discusses the period of service of Patriarch Yeghishe Duryan in Jerusalem (1921-1929), which became a separate subject of study. Noteworthy is the fact that with the advent of Yeghishe Duryan (1860-1930) in the history of the monastery, a broad religious and intellectual movement unfolded, in which the publishing house didn’t stand aside. The unique works of the Armenian medieval bibliography, theological and historical memoirs of the Armenian Church, textbooks and translations were published. Based on the sources, it can be stated that the inspiring and educational activity of Patriarch Yeghishe Duryan was a great impetus, especially to the cultural field of the Holy See Congregation. The Duryanashen Trading Center was built with voluntary donations made on the occasion of his fiftieth anniversary (1929) “in memory of the great patriarch and mentor.” The profits gained from the center were to be directed towards the publication of the “Durian” series. [ABSTRACT FROM AUTHOR]

Copyright of Studia Warmińskie is the property of University of Warmia & Mazury in Olsztyn and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studii de Ştiintă şi Cultură is the property of Studii de Stiinta si Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Training in SBC Seminaries Evolves By the early 2000s, many Baptist church leaders had come to view the formal music education offered to worship leaders at SBC seminaries as increasingly irrelevant to the SBC's dominant worship culture. 32 Nelson Cowan, "Lay-Prophet-Priest: The Not-So-Fledgling "Office" of the Worship Leader", I Liturgy i 32, no. 1 (2017): 29. 33 As Frank Page, former president of the SBC, and L. Lavon Gray, former SBC pastor and denominational leader, put it, "Since the 1940s, earning a seminary music degree had been a prerequisite for church musicians. Three chief alternatives to the seminary route exist for SBC congregations and their worship leaders.[42] First, worship leaders may come from among those who earn undergraduate degrees from a university or college that offers program(s) in some combination of music and CWM-centered studies. Keywords: Southern Baptist Convention; worship leader; minister of music; seminary; church music EN Southern Baptist Convention worship leader minister of music seminary church music 36 45 10 08/05/22 20220701 NES 220701 As the largest evangelical Protestant group in the United States, no single depiction will do justice to a faithful description of the liturgical life currently present in the Southern Baptist Convention (SBC). [Extracted from the article]

Copyright of Hispania Sacra is the property of Consejo Superior de Investigaciones Cientificas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A family is a basic building block of society created by God and it is crucial for a healthy state and church. In traditional African societies, a family is responsible for the spiritual, emotional, moral, intellectual, and physical empowerment of the child. Parents play a significant role in transmitting knowledge and skills for the survival of the child in their own context. Other structures in society educate the children based on the foundation laid by the family. This article proposes that a family should not be ignored in the formation of ministerial priesthood in the Roman Catholic Church (RCC) seminary. The delay in involving a family hinders the holistic development of the priest candidate. Involvement of the family in the process of formation challenges the relationship between a seminary and a family and encourages an imbalance of male and female formators in a seminary. This article aims to highlight the significance of the family as an indispensable body in the formation process of an African priest candidate, particularly for the RCC in South Africa.

Seminary as a scientific and propagandistic institution has a wide range of religious affairs and can play an important role in the field of global propaganda of Quranic teachings. The problem is that by studying and observing the effective and prominent religious teachings in the international arena and the documents written above, the policies adopted to promote these teachings have not been commensurate with their capabilities. The fundamental question is, what are the desirable policies for the development of seminaries in the international arena and the "global propaganda of the Qur'anic teachings" for the realization of the existing vision and missions? This qualitative and case-specific article is a tracing process for the promotion of theological disciplines whose framework is inductive. Data collection is done by documentary and non-disturbing measures. For analyzing data and presenting strategic requirements, the basic theory method has been used. As a result, attention to the Qur'anic requirements of the "principle of invitation", individual identity of students as actors, rival discourses and propaganda discourse of the seminary, use of non-governmental capacities and utilization of the idea of social movements to achieve effective global propaganda of seminaries It is important. Also, by adding soft authority and paying attention to economic, social, cultural and environmental arrangements for the audience of invitation and serious change in students' social approach, along with the strong power of political institutions, the effectiveness of global propaganda in the international arena increases.

As an occupational group, clergy exhibit numerous physical health problems. Given the physical health problems faced by clergy, understanding where physical health falls within the priorities of seminary students, the ways students conceptualize physical health, and how seminary students do or do not attend to their physical health in the years immediately prior to becoming clergy, can inform intervention development for both seminary students and clergy. Moreover, understanding and shaping the health practices of aspiring clergy may be particularly impactful, with cascading effects, as clergy serve as important role models for their congregants. Drawing on 36 in-depth, qualitative interviews with first-year seminary students, this study examines the complex dynamics between religious frameworks related to physical health, explicit intentions to maintain healthy practices, and reported physical health behaviors. Our findings suggest that even students who deploy religious frameworks in relation to their physical health—and who, as a result, possess positive intentions to implement and maintain healthy behaviors—often report being unable to live up to their aspirations, especially in the face of barriers to health practices posed by the seminary program itself. After reviewing these findings, we offer suggestions for physical health focused interventions, including action and coping planning, which could be implemented at seminaries to reduce the intention–behavior gap and improve clergy health. [ABSTRACT FROM AUTHOR]

A family is a basic building block of society created by God and it is crucial for a healthy state and church. In traditional African societies, a family is responsible for the spiritual, emotional, moral, intellectual, and physical empowerment of the child. Parents play a significant role in transmitting knowledge and skills for the survival of the child in their own context. Other structures in society educate the children based on the foundation laid by the family. This article proposes that a family should not be ignored in the formation of ministerial priesthood in the Roman Catholic Church (RCC) seminary. The delay in involving a family hinders the holistic development of the priest candidate. Involvement of the family in the process of formation challenges the relationship between a seminary and a family and encourages an imbalance of male and female formators in a seminary. This article aims to highlight the significance of the family as an indispensable body in the formation process of an African priest candidate, particularly for the RCC in South Africa. [ABSTRACT FROM AUTHOR]

Copyright of Studia Koszalinsko-Kolobrzeskie is the property of Wydawnictwo Naukowe Uniwersytetu Szczecinskiego / University of Szczecin Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Together we seek to model the redemptive, liberatory, activist, feminist approach to collaborative working to which both authors are committed as teachers, students, rabbis and activists. In our rabbinic chain of tradition (more particularly through other female rabbis) we explore, through the lenses of student and teacher, the 5-year rabbinic course at Leo Baeck College (LBC). We seek to demonstrate how, when working at its best, LBC trains rabbis as activists. Our contention is that the rabbinic education at LBC has the potential to be transformative in creating rabbis as activist leaders, an ideal which ought to transcend the rabbinic training seminary and be taken forward into community.

This paper aims to present the nature and value of a theological seminary in the process of educating clerical students for the priesthood. The source base for this research objective was the speech of Pope John Paul II, which he gave during the consecration of the seminary building in Koszalin and his exhortation Pastores dabo vobis published a year later, i.e. in 1992. The achievement of the research objective was carried out in three stages. The first one concerned the unveiling of the structure of the theological seminary as an institution. Its essence was included in the concept of home by Pope John Paul II. In his speech in Koszalin, he clearly defined what this home would be like, namely the home of study, work on oneself, prayer and growth in a fraternal community. In this expression he included the nature of the theological seminary. In the second stage, the analytical research was aimed at presenting the purposes of the formation of clerical students for priestly service. In this speech, Pope John Paul II indicated four purposed of this formation, which derive from the concept of the theological seminary as a home of study, work on oneself, prayer and growth in a fraternal community. In the understanding of Pope John Paul II, the definition of seminary as a home of study cannot fail to correspond to the main purpose of its formative activity, namely to shape the minds of clerical students in the spirit of Christ’s Truth, which he included in the concept that they should be strong in mind. The definition of seminary as a home of work on oneself in terms of the pur posefulness of seminary formation is supposed to be the spiritual formation of clerical students, the essence of which was expressed by Pope John Paul II in the statement that they should be strong in spirit. Next, when the seminary is perceived as the home of prayer, its purpose in this space is to form the clerical students in prayer, which Pope John Paul II in his speech expressed in the concept of being strong in prayer. Finally, when we perceive the seminary as a home of growth for the clerical students in a fraternal community, its purpose in this respect is to shape them in an attitude of sensitivity towards their neighbours, which Pope John Paul II expressed in the concept of loving others. The third stage of analyses made it possible to present the topicality of the speech of Pope John Paul II, which he delivered during the dedication of the Higher Theological Seminary in Koszalin for the operation of theological seminaries and their formation of clerical students in the present reality. The analyses confirmed that the existence of theological seminaries is necessary, although in the current reality it is necessary to correct their functioning in relation to contemporary challenges.

Seminary provides a primary training ground for future church and ministry leaders. Yet substantive attention to disability has long been limited within the theological curriculum. Western Theological Seminary launched its Graduate Certificate in Disability and Ministry in 2016 as a pathway for preparing men and women called by God to recognize, appreciate, and incorporate the gifts and perspectives of people with disabilities in a variety of ministry settings. This study examines the portrait of students pursuing this certificate program, as well as their perspectives on its impact on their preparation for ministry. Findings from this program evaluation offer insights for other seminaries interested in addressing the intersection of disability and ministry in more intentional ways. [ABSTRACT FROM AUTHOR]

In this consciousness-raising climate, religious leaders are confronted with opportunities to counsel on matters of sexuality. A curriculum audit was done for twenty evangelical U.S. seminaries to identify efforts in place to prepare future ministry leaders in addressing pertinent sexuality concerns. Ten institutions had no course listing or description that suggested any training. Further discussion with several seminaries shed more light on current practices. Suggestions are also offered for implementing changes in programs and curricula. [ABSTRACT FROM AUTHOR]

The essay argues that were a bishop to consult the treatment of scandal in the manuals of moral theology of the last several centuries, he could easily find rational justification for an ecclesial cover-up. Given the manualists' overwhelming emphasis on avoiding scandal, Peter Cantor's (d. 1197) triplex veritas—a threefold truth one may never abandon despite scandals arising—offers the beginning of a necessary corrective rationale. While not abandoning the insights of the manual writers altogether, the lost medieval tradition of the triplex veritas should be revived to correct the unidirectional rationale regarding the avoidance of scandal. [ABSTRACT FROM AUTHOR]

Copyright of Fronteras de la Historia is the property of Instituto Colombiano de Antropologia e Historia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of this study was to evaluate the first level of Kashan Seminary educational system based on the CIPP model. The statistical population was comprised of four groups: officials(25), professors(32), students (650) and graduates of the last two years(189). The sampling of two groups (the officials and professors) was done through census sampling, and the sampling of the other two groups (the students and graduates) was carried out according to Morganchr('39')s Table, so that each group had respectively 242 and 123 members. In order to collect data, four researcher-made questionnaires were used. In evaluating the context factor, "quantity of the studentschr('39') interest for joining the seminary", "cultural conditions", and "the objectives" were investigated. The results showed that "the objectives" are relatively favorable, and other criteria are favorable. The variables in the assessment of inputs were "students", "content", "educational facilities and settings", "time" and "professor". "Master" criterion was unfavorable; "students" and "time" criteria were favorable; and other criteria were relatively favorable. The criteria used for evaluating the process factor were: "teaching methods" and "educational outcomes" that were relatively favorable. "Studentschr('39') learning rate" and "behavioral and practical outcomes" were criteria that were used to evaluate output factor; these criteria were relatively favorable.

This paper aims to survey the method of Selecting subject to coping with Information Resources based on the Ellis model in Seminary base on new media, study 323 Students in Fars and Bushehr Province. The method of this study is a survey with analytical approach. Data collection tools in this study was questionnaire and in order to assess validity (content), and the questionnaire reliability was obtained by Cronbach alpha. Sampling is purposeful; Descriptive and analytical statistical methods such as Spearman's correlation coefficient, Kruskal-Wallis and Friedman tests were utilized. prying mind (2/6), reviewing of information resources (3/13), Sites in the Internet related to subjects or social networks (3/92), Using online databases or weblogs (3/48), Authority (3/7), Studying abstract (2/48), is so important for seminary students. The results showed that Students of Seminary selected different methods base on new media that selected by research population for Selecting subject to coping with Information Resources and its not based on the Ellis Model.

Canon law recognizes the pastor as the chief educational officer (CEO) of the parish school. However, recent studies demonstrate that seminaries do not prepare seminarians for work in or leadership of Catholic schools, and recent scholarship also demonstrates that an increasing number of seminarians lack the desire to lead a parish school. Our research study examined the post-seminary preparation of priests for leadership of parish schools. We also explored alternative governance models for Catholic schools. We conducted structured interviews with 10 national leaders to explore these two areas of interest. Our findings demonstrate that preparation of newly ordained and veteran priests for parish school leadership is woefully inadequate. Interviewees suggested that the pastor/principal relationship and school finance are two important topics that should be addressed in best practice preparation programs for school leaders. All 10 interviewees had difficulty imagining alternative governance models for schools in which the pastor would not serve as the CEO, but at the same time, some of the participants could see potential benefits of alternative governance models. Based on the findings of our study, we recommend that: (1) seminary programs include an initial introduction to the importance of Catholic schools for evangelization; (2) a new national model for preparing young and veteran priests for school leadership be developed and implemented; (3) existing best practices for alternative governance models be collated and promulgated; and (4) church leaders and stakeholders determine the best governance models for their schools and then prepare the appropriate people for leadership roles accordingly. [ABSTRACT FROM AUTHOR]

The chronological boundaries of this study cover one academic year. That was the last year of Osyp Bodiansky's studies at the Poltava (Pereiaslav) Seminary. The main source base consists of Osyp and Fedir Bodiansky's letters from Pereiaslav addressed to their parents. The article aims to study the quarantine period of Osyp Bodiansky's life in Pereiaslav during the second cholera pandemic. It is an attempt to recreate one year of Osyp Bodiansky's life from the moment he arrived to study before leaving for Moscow. The sequence of events helps to answer the question: where did O. Bodiansky live, how did he earn from the conditions, what was distance education in 1830--1831 like, how did he manage to avoid cholera? This year began with finding a good apartment and a trip to Kyiv to buy some books. O. Bodiansky planned to receive 660 rubles from the conditions. In October, the seminary was quarantined and all the students were sent home. There were two attempts to resume the study, but cholera reached Pereiaslav and the study did not take place. O. Bodiansky completed a full seminar course in Pereiaslav only in September 1831 and went to continue his studies at Moscow University. The main focus of the article is the quarantine conditions of study in the seminary and the life in the city. This study has a prosopographic context, which contributes to the retrospective of the social portrait of O. Bodiansky and the city of that time. Osyp Bodyansky was one of those who studied in this city and kept in touch with the locals throughout his life. His character was formed here together with the desire to know the truth, love for the Ukrainian way of life. The relevance of the study of such a historical figure as O. Bodiansky, who made a significant contribution to the preservation and development of Ukrainian history and culture in the Moscow ideology, is dictated by the socio-political realities of today when Ukrainian culture once again needs protection and promotion. This is a human-dimensional vision of both the history of a particular region (in this case, Pereiaslav in the early nineteenth century) and the understanding of a person of a particular era and region as a person, not a known historical figure without any ideological involvement. [ABSTRACT FROM AUTHOR]

The seminary is the oldest religious education institution in Afghanistan that is committed to the study, study and promotion of Islamic knowledge and education. this seminary today requires a revision of their policies and curricula in view of the acceleration of knowledge and the diversification of strategies and techniques for learning and its implementation, and the effective and desirable conduct of their mission requires the need to revise current policies. This study was carried out with the aim of identifying the current state of policy making in the educational system of seminary. Its method, is analytical -descriptive, using interview as a tool for data collection and its analytical techniques is Qualitative content analysis. The present research is the first research that has been adopted in this field by a managerial and problem-based approach. The findings of this study show that the current policies of the seminary education system face difficulties.

Seminary is recognized as a forerunning and pioneering institution in Islamic education. Since early Islam, Seminaries have been formed for “education” and somehow leadership of Muslim community for better recognition of religion and its practice; this role, as a matter of time, has been widely expanded particularly when the Islamic Revolution came into existence. Seminaries are included among the effective institutions in the Islamic Republic of Iran; therefore, it is expected that it plays a civilization-making role. Considering the increased responsibilities of seminaries, after the victory of the Islamic Revolution, this institution must revolutionarily appear at the campaigning scene and in addition to learning role, it shall move towards teaching, ethics and knowledge-orientation and present strategies to achieve this aim. If it fails to do so, it will be disintegrated because man has experienced ideological and mental gap after humanism, which has provided seminaries with opportunities in this regard. This article mainly raises the question that “what qualifications should revolutionary seminary have to achieve the Islamic civilization and its leadership”? In response, it can be said that revolutionary seminary, as an important and rooted institution in Islam and Iran which has been origin of the Islamic Revolution of Iran and considering the gap humanism faces can appear at the scene with triangle of knowledge, ethics and revolutionary action and present strategies for reaching modern Islamic civilization. This paper is being prepared based an analytic-descriptive methodology, library and documentary sources.

Seminary is recognized as a forerunning and pioneering institution in Islamic education. Since early Islam, Seminaries have been formed for “education” and somehow leadership of Muslim community for better recognition of religion and its practice; this role, as a matter of time, has been widely expanded particularly when the Islamic Revolution came into existence. Seminaries are included among the effective institutions in the Islamic Republic of Iran; therefore, it is expected that it plays a civilization-making role. Considering the increased responsibilities of seminaries, after the victory of the Islamic Revolution, this institution must revolutionarily appear at the campaigning scene and in addition to learning role, it shall move towards teaching, ethics and knowledge-orientation and present strategies to achieve this aim. If it fails to do so, it will be disintegrated because man has experienced ideological and mental gap after humanism, which has provided seminaries with opportunities in this regard. This article mainly raises the question that “what qualifications should revolutionary seminary have to achieve the Islamic civilization and its leadership”? In response, it can be said that revolutionary seminary, as an important and rooted institution in Islam and Iran which has been origin of the Islamic Revolution of Iran and considering the gap humanism faces can appear at the scene with triangle of knowledge, ethics and revolutionary action and present strategies for reaching modern Islamic civilization. This paper is being prepared based an analytic-descriptive methodology, library and documentary sources.

Catholic priests and advanced seminarians in Sri Lanka often describe their entrance to the seminary as the response to a strong spiritual calling that they could not ignore. Young seminarians offer more ambiguous narratives, where a combination of material anxieties, local cultural traditions and individual aspirations, encourage them to consider joining the clergy. This article examines how seminaries highlight aspects of religious formation where vocational discernment and the authenticity of one's calling are left for later stages of formation. Emphasizing aspects of career mobility, graduate studies overseas and missionary work, seminaries provide an attractive alternative for prospective priests in Sri Lanka. I argue that there is no contradiction between the spiritual dimensions of religious vocation and the material aspirations of seminarians. Although ethical dispositions emerge and replace the mundane impulses that initially attract young men to the seminary, material incentives are never completely eliminated from the vocational map of seminarians. [ABSTRACT FROM AUTHOR]

One of the identified causes for clericalism – associated with the sex abuse crisis currently plaguing the Church – is the closed seminary model that prevails in many parts of the world: all four pillars of formation of seminarians occurs in the seminary. This model, which has prevailed since the Council of Trent, encourages future priests to view themselves as separate and different to the laity, indeed, even superior to the laity. Since the Second Vatican Council, there has been a change of emphasis in the language used to describe the character of the priest; his is a role of service. The priest, according to Pope Francis, needs to acquire the 'smell of the sheep'. Continued support for the seminary model of priestly formation limits contact between the future priest and his future flock. While three of the four pillars of formation might continue within a seminary, intellectual and academic formation should occur within an institution that includes religious and lay, men and women, Catholic and non-Catholic. [ABSTRACT FROM AUTHOR]

Theological colleges and seminaries across the Anglican Communion are at a crossroads and this essay proposes a reorientation of their life towards serving the intentional discipleship of the whole people of God. This kind of change would affect the culture as well as the content of what they do. For example, their pedagogy could become that of 'the flipped classroom', where ordinands engage in an apprenticeship style of learning, with their time in college falling within placement learning and providing constructive theological reflection upon that prior learning. This will bring great benefits to these institutions through their becoming re-connected and re-embedded in the life of the church at grass roots level, giving them a valued and indispensable role in the mission of the church in diverse contexts. [ABSTRACT FROM AUTHOR]

This paper provides a historical and pedagogical insight into the establishment and development of the education system in Montenegro and the progress of class teacher education. This article is based upon the research of education during the historical period of 1834-1915. Our focus was placed on 1834, when the first Primary school in Montenegro began operating. Later, in 1916, due to the occupation of Montenegro by the Austro- Hungarian monarchy in the First World War, there was a new inconsistency in the operation of schools. This paper is dominated by theoretical, historical and pedagogical analysis, with the use of sources and relevant literature as objective indicators of the development of primary education and the teaching pr ofession in Montenegro. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]