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Library renovation caused the staff of Austin Presbyterian Theological Seminary to plan a move of library services to a temporary location. The staff selected a subset of books to remain available to users; 90,000 volumes were placed in storage. Records for unavailable volumes were suppressed so that users would only see information about books available to them. The staff chose 6,000 books for a temporary library, based on faculty needs and past usage. Books were moved in January 2020. Staff were continuously involved in refining design and furniture decisions during the construction process, scheduled for completion in September 2021. The new Wright Learning and Information Center will feature a large collaborative space and a digital learning center. Lessons learned include the necessity for constant communication among staff members and keeping in mind that users want normal library services, despite the disruptions of a construction project.

Through 2020, Asbury Theological Seminary largely built an introductory course for those preparing for graduate-level study in seminary disciplines. Through that work and the collaborative efforts between our research librarian, Writing Center, and instructional designer, we have discovered shared concerns, knowledge, and new insights into how to help our students. Great synergy was found in terms of information literacy, citations, using information well, and a desire to see students/patrons succeed. Points of divergence were found in terms of organizational structures (siloes) and a potential conflict between a “do for” rather than “teach how” staff focus. Recommendations also are given at the close regarding having writing resources available for patrons in contexts where there is not a writing center.

Oficyna wydawnicza w Braniewie funkcjonowała w latach 1589 – 1773. Jej działalność podzielić można na dwa okresy. Pierwszy to funkcjonowanie i prowadzenie jej przez kolejno sześciu typografów prywatnych: Jana Saxo, Jerzego Schönfelsa, Kacpera Weingärtnera, Piotra Freimutha, Piotra Schultza oraz Piotra Rosenbüchlera. Drugi okres to lata 1697 – 1773 kiedy oficyna zarządzana była przez Towarzystwo Jezusowe.W zbiorach Biblioteki Muzeum Warmii i Mazur w Olsztynie znajdują się 64 stare druki (w tym 68 tytułów) wydane przez ową typografię. Autorka poddała analizie 20 spośród nich. Przy opisie posłużono się kluczem chronologicznym. Wyboru dokonano dodatkowo ze względu na znaki proweniencyjne znajdujące się na woluminach. Wybrane przykłady starych druków odzwierciedlają charakter wydawniczy oficyny. Druki z kolekcji muzealnej są uzupełnieniem druków braniewskiej przechowywanych w innych bibliotekach m.in. w Bibliotece Wyższego Seminarium Duchownego Metropolii Warmińskiej „Hosianum” w Olsztynie i Bibliotece Uniwersyteckiej w Uppsali.

Założycielem Instytutu Księży Życia Wspólnego zwanych potocznie bartolomitami, bartoszkami lub komunistami, którego konstytucje zostały zatwierdzone 7 lipca 1680 r. przez Innocentego XI, był Bartłomiej Holzhauser. Cechami charakterystycznymi Instytutu były zakładanie seminariów i duża dbałość o poziom kształcenia alumnów. Bartolomici do Polski zostali sprowadzeni przez króla Jana III Sobieskiego. Fundacje Jana Dobrogosta Krasińskiego na rzecz bartolomitów w Węgrowie uczyniły z tego miasta centralny ośrodek działalności Instytutu. To właśnie z seminarium węgrowskiego bartolomitów pochodziła znaczna część kadry prowadzącej seminarium duchowne w Kielcach, w XIX wieku zaś bartolomici z seminarium kieleckiego stanowili trzon nowo tworzonego seminarium sandomierskiego. Kres działalności Instytutu Księży Życia Wspólnego nastąpił w połowie XIX wieku. The founder of the institute of common life for priests known as Bartholomites, bartoszkowie or communists, whose constitutions were approved on 7 July 1680 by Innocent XI, was Bartholomew Holzhauser. What set the institute apart from others was the establishment of seminaries and a great care for the quality of education of the alumni. The Bartholomites were brought to Poland by king John III Sobieski. The Jan Dobrogost Krasiński Foundation for Bartholomites in Wegrow made the city the centre of the institute’s activities. The majority of the staff teaching in the Kielce seminary came from the Wegrow Bartholomite seminary, and in the 19th century the Bartholomites from the Kielce seminary constituted the core of the newly created Sandomierz seminary. The institute of common life for priests finished its activity in the middle of the 19th century.

Soil scientists have long believed that the first printed work of V.V. Dokuchaev was his diploma thesis in 1871 “On alluvial sediments along the Kasna River of the Sychevsky district of the Smolensk province”, which he defended after graduating from St. Petersburg University, under the guidance of Professor P.A. Puzyrevsky. However, there is a little-known article written under the pseudonym of V. D-chaev, “Darwin's theory before the court of Holy Scripture as the oldest historical botanical and zoological monument”, published in 1869 in the spiritual journal “Strannik” (“Wanderer”), which was written by V.V. Dokuchaev shortly after graduating from the theological seminary. The first work of V. Dokuchaev is of interest due to the fact that it appeared in the transition period from Dokuchaev-theologian to Dokuchaev-naturalist. Analyzing the article, written on 52 pages, one can understand how seriously the young man approached this publication. According to the former seminarian, the Holy Scriptures are the main and most reliable source of information about the past. In formulating his attitude to Darwin's theory, he relies on the work of M.A. Sibirtsev and spiritual father Matveevsky, finding in them arguments in support of his point. In addition, Dokuchaev mentions and cites the publications of more than two dozen geologists, mostly foreign ones. However, it should be noted that most of the works he refers to were popular sources. Objections to Darwin on the basic aspects of evolutionary theory show the spiritual maturity of the future scientist. The manuscript is still a student's article, but it contains the analysis of the problem of time, which later became the basis of Dokuchaev's teaching about time as a factor of soil formation. Dokuchaev came to understand the law of love as a universal law of the commonwealth that rules the world, which in fact is the basis of the ecological perception of the world.

Reflecting on our experience as educators in a semester long “Disability and Christian Ministry” mini-course with ministerial students from Princeton Theological Seminary (PTS) and Career and Commu...

In the fall of 2015, Amanda Kragt, a young woman with Down Syndrome, enrolled in a Hebrew course at Western Theological Seminary (WTS). This article traces how Western Theological Seminary’s unders...

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 Theologi...

Positive attitude of students towards counselling is necessary in any level of education. Many studies had investigated self-esteem, social-economic status, emotional intelligence on attitude towards counselling of students in secondary schools but not in theological colleges. This study however investigated parental and peer factors as determinants of attitude towards counselling of students in CAC Theological Seminary, Akure. All students were used for the study. Reliable instruments were used to collect information from the respondents. Parental Factors Scale (r = 0.75), Peer Influence Scale (r = 0.74) and Attitude Towards Counselling Scale (r = 0.85) were used for data collection. Pearson product moment and multiple regression analysis were used for data analysis. The result shows that peer influence was related to (r = .365) while parental influence (r = .122) did not relate to attitude toward counselling of students in CAC Theological seminary. The independent variables jointly contributed to students’ attitude towards counselling (Adjusted R2 = 1.09, F2 = 5.261) and accounted to 13.4% contribution to attitude towards counselling. The parental influence (= -.025) did not contribute to students’ attitude towards counselling while peer influence (= 3.75) contributed to students’ attitude toward counsellings. It is recommended that parents of student should be more helpful in motivating the students to seek counselling and parents should train their children on how to associate themselves to friends who could help them to seek counsel in appropriate place for good performance in life and ministry.

The activities of teachers of the Kyiv Theological Seminary are studied. The responsibilities of the management of the educational institution are considered: the rector – the direct head of the educational institution and responsible for its improvement; inspector – the second person after the rector; assistant inspectors, whose role was particularly important in the educational process. It is approved that the legislative activity of teachers of the Kyiv Theological Seminary was regulated by §§ 56–64 of the statute of theological seminaries. The level of dependence of the mentors’ activity on the instructions from the departments of the Holy Synod, the Metropolitan of Kyiv and the Kyiv Theological Academy (before the introduction of the seminar statute of 1867) is established.Changes in the total number and composition of teachers during the study period are observed. It is found that their number varied depending on the states and, during the study period, ranged from 19 to 35 people. The size of teachers’ salaries and their dependence on the workload are found out. It is defined that the average annual salary of teachers was in the range of 700-900 rubles.The reasons for the unattractiveness of the position of teachers of theological seminaries in the society of that time are considered. It is determined how high the staff turnover was, why there was a constant shortage of teachers and in which subjects. On the example of the Kyiv Theological Seminary, it is substantiated that the personnel policy of the top church leadership was the main one in its Russification course. It is found that some teachers of theological seminary were actively engaged in scientific activities, published theological books and textbooks. And from 1860 to 1917 at the Kyiv Theological Seminary the magazine “Guide for rural pastors” was published. It is stated that through the chancellery of the seminary, its former employees received a pension. As of February 1916, 19 former teachers received it through the Kyiv Theological Seminary.Keywords: Orthodox church, secondary theological education, theological seminaries, Kyiv Theological Seminary, teachers, mentors, priests, clergy

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

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

The aim of the study is to analyze religious activity and archpastoral service of the bishop of Volyn and Rivne Palladiy, his contribution to the diocese structure regulation and the Volyn Theological Seminary building based on the archive sources and scientific publications. The study methodology includes the principle of historicism, systemic and scientific approach. Comparative historical method, chronological and structural-functional methods were used in the study. The novelty of the study is in the description of the bishop Palladiy’s activity, his role in material basis enhancement and significant improvement of educational work in the Volyn Theological Seminary despite all obstacles from the Soviet authorities based on the materials and archive documents. Heading the diocese of Volyn and Rivne for four years, the bishop Palladiy managed to improve and structure religious life, supported the diocese by the clergy and enhanced their educational level. More than 70 church buildings were renovated in the region by 1954. Due to the central financing from the Moscow Patriarchy at the beginning of 1950-s, the administration of the Volyn Theological Seminary headed by the bishop Palladiy could dramatically improve the material basis of the educational institution. Particularly, some further constructions were made to the hired buildings that enabled to create the appropriate conditions for students’ learning and living as well as to provide scholarship, food, uniform and textbooks for all seminarians. Consequently, the applicants’ quantity tripled. The seminary achieved the highest development under the rule of the bishop Palladiy in the post-war period.

Globalization processes in the world, which manifested themselves at the turn of the XX–XXI centuries, significantly affected the literary process: fiction began to lose its position, it began to be rapidly replaced by documentary literature, which includes memo­irs, which has a well-developed genre system, leading genres of which is a diary. Gradually, this genre of non-fiction literature began to emerge from the periphery of scientific stu­dies. S. Efremov’s diary, which was still a little-known youth work of the scientist, allowed to better understand his figure, the formation of worldviews, testified to the range of periodi­cals he read. The purpose of the article is to find out the periodicals range that the author of the diary regularly read; determining his likes and dislikes of the periodicals in Russia and Aust­ria-Hungary at the time; outlining the origin of cooperation with individual magazines; tracing the defense of Ukrainocentric positions in the controversy with Ukrainophobes in Russian periodicals, outlining steps to establish publishing activities. In the absence of Ukrainian-language publications in Russia, the diary’s author sought to read progressive Russian-language magazines and newspapers, including "Russkoe Bogatstvo" ("Russian Wealth") and "Kievskoe Slovo" ("Kyiv Word") (after changes in the editorial board). At S. Efremov initiative, a union was organized at the Kyiv Theological Seminary, which collectively subscribed to progressive periodicals. An important role in awakening the national consciousness of Ukrainians was played by Lviv editions "Zorya" ("Star"), "Pravda" ("Truth"), "Dzvinok" ("Bell"), with which S. Yefremov sought to establish cooperation, where his early art and journalistic works were published. S. Yefremov’s youth diary is a successful first draft of a future Ukrainian scientist, journalist, publicist, publisher, editor, statesman and politician, organizer of science in Ukraine.

Since the Reformed faith has been characterized from its sixteenth century origins, thus for both Catholic and Protestant the century was an era characterized by faith speaking through the composition of their respective confessions of faith. This article begin to examine the problems raised by confessional subscription for Protestantism and its solutions. The various purposes for confessional subscription to the historic creeds of the Reformation and confessional subscription at Westminster Theological Seminary, and finally confessional subscription in the PCA and the OPC also discussed. This article argues that the abiding legacy of the Reformation's Confessional Orthodoxy manifested in the required vows of Westminster Seminary professors and NAPARC ministers. KEYWORDS: creeds, confessions, catechisms, Reformed.

In this essay, I reflect on Dr. James H. Cone’s legacy as a teacher and mentor who generously invested in multiple generations of students – including white students like me. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.

In his work as a scholar and educator, James Cone developed leaders. He built a network of scholars, clergy, and activists committed to the power of God in history and to the role of the poor and dispossessed in realizing earthly freedom. Cone’s courses began with the situatedness of the theologians being studied and always returned to the problems of the world that theologians sought to answer. He challenged his students to do the same, identifying and answering the crises of our communities, doing theology in the struggle for justice and liberation. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.

This short essay reflects on James Cone’s transformational impact as a teacher inside the classroom and through his voluminous writings. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.

James Cone is known primarily as the founder of Black liberation theology. Yet for those who were his students, his teaching was equally as powerful. Cone managed to mentor people, create dialogue, and foster collaboration, all around the common collective task of seeking justice and liberation through theological study and construction. These things made Cone such an effective teacher. His work existed on a continuum, in which the liberation of Black people, of all the oppressed, was a non-negotiable baseline. While he used “traditional” methods, primarily lecture and seminar formats, the purpose behind his teaching wasn’t traditional at all. And as a result, he has put in place a network of clergy, academics, and of many other vocations, who in one way or another are promulgating that commitment to liberation and justice quite literally throughout the world. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.

This reflection is on the teaching philosophy of James H. Cone (1938-2018). It connects Cone’s personal journey towards self-realization as a black theologian to his deeply held commitment to helping his students find and cultivate their own theological voice. The essay shares best practices from Cone’s methods within the classroom. It also describes his passion for teaching and love of his students. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.

Статья посвящена 20-летнему юбилею регентского отделения Екатеринбургской духовной семинарии. В ней рассмотрена история отделения, определена цель регентского образования на Урале — подготовка высококвалифицированных регентов и певчих для служения в Русской Православной Церкви. Выявлены первоочередные задачи, которые должны решаться в обучении регентов и певчих: профессиональные, воспитательные, эстетические. Подчеркнута необходимость подготовки учащихся не только к регентской, но и к концертной и педагогической деятельности в воскресных церковно-приходских школах. Названы организаторы и вдохновители регентской школы, ведущие педагоги, проанализированы дисциплины, определяемые образовательным стандартом, проанализирован учебный план. Авторами выявляются ключевые направления обучения и внеучебной деятельности начиная с 2002 г., основные учебные дисциплины, основной педагогический состав. В качестве профильных дисциплин рассматриваются церковное пение, церковный обиход, клиросная практика, дирижирование. Отмечена ведущая роль предметов богословского и дирижерского модулей, богослужебной и регентской практик, различных послушаний в воспитании регентов. Подчеркнуто традиционное участие хора регентского отделения в ежегодных городских праздниках, посвященных святой великомученице Екатерине, в днях памяти святых Царственных страстотерпцев, святого праведного Симеона Верхотурского. В 2009 г. были открыты вечерние двухгодичные певческие курсы, которые с 2018 г. преобразованы в вечернее отделение для подготовки певчих. В результате исследования авторами делается вывод, что все специальные музыкальные дисциплины имеют направленность на регентскую специализацию. Классические музыкальные дисциплины изучаются в контексте богатого духовного музыкального наследия, на материале отечественной духовной музыки и тесно взаимосвязаны с профилирующими предметами. Названы авторские программы педагогов регентского отделения, ставшие типовыми для всех регентских отделений России. Рассмотрены курсы и фестивали, проводимые на базе Екатеринбургской духовной семинарии, и определены ближайшие планы развития регентской школы., The article is devoted to the jubilee of the choir-conducting department. It examines the history of the department and defines a goal of regency education in the Urals — to prepare qualified choirmasters and choristers for the Russian Orthodox Church. Identified are the primary tasks that should be solved in the training process: professional, educational and aesthetic. The necessity of preparing students not only for choir-conducting, but also for concert and pedagogical activities in Sunday parochial schools is emphasized. The article contains names of the organizers and inspirers of the church choirmaster school, and its leading teachers; the disciplines defined by the educational Standard, as well as Curriculum are analyzed. The authors reveal the key areas of study and extracurricular activities since 2002, and also identify core disciplines and the main teaching staff. Singing and Rules of Church Singing, as well as Choir Practice and Conducting are considered as major disciplines. In the education of church choirmasters emphasized is the leading role of the subjects of theological and conducting modules, liturgical and choirmaster practices, and various obediences also. The authors highlight traditional participation of this department in the annual city holidays dedicated to the Holy Great Martyr Catherine, and in the days of remembrance of the Holy Royal Passion-Bearers, and Holy Righteous Simeon of Verkhoturyе. Opened in 2009, the two-year evening courses of singing have been successfully transformed into the evening department for church choristers since 2018. It is concluded that all core musical disciplines are focused on regent specialization. Classical musical disciplines are studied in the context of a rich religious music heritage, based on the Russian sacred music, and are closely interrelated with the core subjects. The article indicates the author's programs of the department teachers, which have become standard for all Church Choirmaster departments of Russia. The courses and festivals held on the basis of the Ekaterinburg Theological Seminary, as well as the immediate plans for the development of the choirmaster school, are considered.

The history of American philosophy and religion from 1775 to 1850 largely centers around the reactions to Old Light Calvinism and the variations of it introduced by Hopkins and Emmons. During this period, Princeton Theological Seminary and Western Reserve College at Hudson, Ohio, remained the bastions of Calvinism. The actual orthodoxy of the day were the faculty at Princeton Seminary and Western Reserve College. The Oberlin philosophers are prime examples of thinkers united in a thorough critique of Calvinistic determinism, while at the same time vigorously disagreeing among themselves. The idea of human agency involved makes sense of “could have done otherwise” and so provides the framework for accountability. Mahan’s arguments that the determinist cannot make sense of accountability or God’s fairness are standard arguments and have carried great weight.

In 2016, the Block Museum, Northwestern University, was planning an exhibit “Paint the Eyes Softer” on portraits attached to mummies from Roman-era Egypt. These portraits are especially important because few other paintings have survived from the Greco-Roman tradition. Perhaps only 100 portraits remain attached to their mummies, serendipity provided an example amidst Northwestern’s campus, at Garrett Evangelical Theological Seminary and this mummy became the exhibit’s centerpiece. The mummy required conservation, and Computed Tomography (CT) was used to investigate subsurface deterioration and to reveal details of the encased person and items within the wrappings. CT provides a 3D map of how absorbing each reconstructed volume element is but not the identity of the material(s) producing the contrast, and in situ position-resolved x-ray diffraction at the Advanced Photon Source identified different objects within the mummy. This talk covers the provenance of Hawara Portrait Mummy Four, what CT tells us about the person and object enclosed and what secrets x-ray diffraction reveals.

Rabbi Dr. Sarah M. Tauber was an assistant professor at the William Davidson Graduate School of Jewish Education of the Jewish Theological Seminary (JTS) and taught as a visiting professor at Union...

After Poland regained its independence in 1918, the Polish Roman Catholic Church needed to be reunited, so that thoroughly educated priests could be deployed to work in the newly established dioceses. The system of teaching had to be reorganized and this issue was fi­nally regulated by the 1925 Concordat which guaranteed the possi­bility of creating a seminary in each diocese. A special situation took place in Krakow, where in the 1920s, in addition to the existing dioc­esan seminary, the Częstochowa Seminary and the Silesian Seminary were located. The article outlines the circumstances in which the seats of these institutions were established outside home dioceses and draws attention to the cultural context of the events of that time, whose mate­rial reflection remains as the two modernist buildings preserved in the center of Krakow., Po odzyskaniu przez Polskę niepodległości w 1918 r. Kościół katolicki wymagał zespolenia, a w nowo powołanych diecezjach mieli pra­cować gruntownie wykształceni duchowni. Reorganizacji wymagał system nauczania, kwestia ta została ostatecznie uregulowana przez konkordat z 1925 r. gwarantujący możliwość utworzenia seminarium duchownego w każdej diecezji. Kraków znajdował się w szczególnej sytuacji, ponieważ w latach 20. XX w. obok istniejącego seminarium diecezjalnego założono tu dodatkowo Częstochowskie Seminarium Duchowne oraz Seminarium Śląskie. Artykuł nakreśla okoliczności powstania siedzib tych instytucji poza macierzystymi diecezjami oraz zwraca uwagę na kulturowy kontekst ówczesnych wydarzeń, których materialnym odbiciem są dziś dwa modernistyczne gmachy zachowa­ne w centrum Krakowa.

These remarks, shared at the “Legacy and Mission: Theological Education and the History of Slavery” conference at Princeton Theological Seminary, provide an overview of how Georgetown University is addressing its history with slavery and its afterlives.

These remarks, shared at the “Legacy and Mission: Theological Education and the History of Slavery” conference at Princeton Theological Seminary, provide an overview of how William & Mary in Williamsburg, Virginia is addressing its history with slavery and Jim Crow.

The article discusses one of the peculiarities of the Russian seminary versifying – the practice of borrowing from other poems. Based on the materials of printed editions and manuscripts of the Tver Theological Seminary, the author of the article shows that in the second half of the 18th century, when composing occasional poetry, seminarians regularly turned to borrowing from earlier school essays and gives examples of various borrowing methods. В статье рассматривается одна из особенностей русского семинарского стихотворства – практика заимствований из других стихотворений. На основе материалов печатных изданий и рукописей Тверской духовной семинарии (и дополнительно – Ярославской духовной семинарии) автор статьи показывает, что во второй половине XVIII века при сочинении окказиональной поэзии семинаристы регулярно обращались к заимствованию из более ранних школьных сочинений и приводит примеры различных методов заимствования.

In the concluding chapter of 100 Years of Happiness: Insights and Findings from the Experts, a book that considers what constitutes a happy life from perspectives of distinguished philosophers, economists, psychologists, and others who wrote on the nature of happiness over the course of the past century, pastoral theologians Donald Capps and Nathan Carlin (Carlin and Capps 2012) venture to offer their own reflections on the keys to a happy life. Don’s list initially features the biblically perfect number of seven keys to happiness. On further reflection, however, he finds himself drawn to adding two more, hinting perhaps that he is an especially happy person, for a grand total of nine, in his words, “Things That MakeMe Happy” (pp. 186–187). In this memorial essay, we draw on Don’s keys to happiness to frame a narrative of his life and his impact on countless other lives, including our own. Though Don would not have assumed that others’ lists of key factors for happiness would mirror in any way his own, he likely would hope that in considering his keys others might be inspired to articulate theirs. Pastoral Psychol (2016) 65:571–586 DOI 10.1007/s11089-015-0683-z

Adoniram Judson’s life and work have long been the subject of popular and scholarly interest, but the intellectual and exegetical background for his Burmese Bible translation has not been closely studied. This background was the biblical studies movement in New England, which began in the early nineteenth century and flourished before declining and eventually disappearing by about 1870. The opposing New England orthodox Calvinist and liberal Unitarian schools were equally involved in the movement. Judson was an early product of Andover Theological Seminary, the center for orthodox Calvinism in New England. From 1816 to 1840 Judson translated the Bible into Burmese and his references to the scholarly works he used, along with the text-critical and interpretive decisions in his Bible translation, identify him as an ongoing participant in the New England biblical studies movement. This scholarly background helps us understand interpretive decisions in the Judson Bible, which is still the main Burmese version used by Protestants in Myanmar.

Using Erik H. Erikson’s book Young Man Luther and Donald Capps’s “Young Man Luther: A Classic Revisited,” the author reflects on his relationships with two of his professors at Princeton Theological Seminary, Donald Capps and Robert C. Dykstra. The author discusses the relationship between Martin Luther and John Staupitz and reflects on its significance for the formation and care of religious individuals. He encourages ministers and pastoral theologians to embrace a theology of personal involvement that goes beyond pedagogical effectiveness and pastoral wisdom.

Alexander Crummell's application to enter the General Theological Seminary in 1839 was problematic for the Episcopal Church. Admitting the African American abolitionist would have exacerbated divisions over slavery within a denomination still recovering from the American Revolution and the Second Great Awakening. The Church's increasing financial dependence on its upper-class members was a further complication. In Northern states the social elite supported anti-abolitionist violence, whilst in the South support for the Church came predominantly from slaveholders, who opposed any form of abolitionism. In order to safeguard the Episcopal Church's future, the denomination had to reject Crummell's application.

The article focuses on the pedagogical component in the content of Pastoral Theology in the Ukrainian educational institutions of the Orthodox Church, which were included in the system of religious education of the Russian Empire at the beginning of the nineteenth century – at the end of the 1860's. Basing on the studied works “On Positions of Parish Presbyters” by the bishop of the Smolensk Parfenii and the Archbishop of Mogilev, Georgii (Konyskyi), “Letters on Positions of Sacred Rank” by Olexandr Sturdza, “Pastoral Theology” by Archimandrite Anthonii (Amfiteatrov), as well as programs, lecture notes and lecture reviews of lecturers of theological seminaries and the Kiev Theological Academy it has been established that much attention at classes on Pastoral Theology was paid to the preparation of future priests for the religious and moral upbringing of parishioners. The main forms and methods of teaching Pastoral Theology have been presented on the basis of the analysis of archival materials, historical, pedagogical literature. Attention is drawn to the widespread dissemination in the seminaries of rote learning and text dictating, despite the prohibition of such methods by the 1814 Statute. The quality of teaching and staffing of this subject in the secondary and higher Ukrainian educational institutions of the Orthodox Church in the period under research. It has been proved that Pastoral Theology in seminaries was on an equal footing with other branches of theology: teachers understood its great importance for future presbyters and paid much attention to the subject as distinct from the Kiev Theological Academy.

Over the past couple of decades, the media and popular culture have been increasingly interested in members of the LDS Church, its leadership, and its practices. With all of this recent interest, it is possible that a religious studies librarian at an institution of higher education or at a theological seminary could conceivably receive an occasional query regarding Mormonism, either out of popular culture curiosity or for academic investigation. This essay will review major sources in this growing field for any who wish to either assist patrons in comparative religion projects related to Mormonism, develop a working collection in Mormon studies, or both.