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The article examines the life of Kyiv Archpriest Serhii Afonskyi based on the integrated use of archival and published materials, including memories of his family members and contemporaries. It reveals Serhii Afonskyi’s family connections with well-known representatives of the Kyiv clergy and gives the main milestones of his formation and service as a priest. The study pays special attention to his academic activity at the Kyiv Theological Seminary during 1947–1960s. As a rector (December 23, 1946 — December 30, 1949), Archpriest Serhii Afonskyi solved all economicadministrative and educational-methodological issues, and recruited students for the seminary. Twice during his rectorship, he had to remake unsuitable premises for the seminary’s auditoriums and dormitories: first time in the monastic cells of St Michael’s Golden-Domed Monastery in 1946–1947 and the second time in the stylobate of St Andrew’s Church in 1949. As chief of the library (December 1949 — December 20, 1952), he worked to increase its collection and to get it registered with government agencies. However, during all the years the Kyiv Theological Seminary existed in the Soviet Union, teaching was the most important task of Archpriest Serhii Afonskyi. In different years he taught catechism, dogmatic theology, and the Holy Scripture of the Old and New Testaments. As a pastor and pedagogue, he spiritually and intellectually shaped the personalities of future priests in the difficult conditions of a totalitarian atheistic regime. Alongside the performing academic duties, Serhii Afonskyi carried out no less important ministry: he served as the first priest in Kyiv Protection convent since 1948.

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...

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.

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.

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.

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...

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.

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.

During Princeton Theological Seminary’s 2018 conference on currents, perspectives, and methodologies in world Christianity, organizers invited doctoral students to present short abstracts on their dissertation projects. Their research offers us a window into the future of world Christianity as an academic field. This article reviews a sample of the presented projects, exploring what new questions, methods, and patterns of thought are animating the next generation of world Christianity scholars, including (1) a new sensitivity to the bricolaged nature of culture in a globalized and postmodern era, (2) an orientation toward contemporary concerns in the humanities and social sciences, and (3) increased experimentation with multiple methods and disciplinary perspectives.

It is no doubt that the spread of good news about the human’s savior Lord — Jesus Christ is the most important mission for all of the Christians in the World. However, the old model of planting another church from the mother one tends to be phased out. There is a need to set up a novel evangelism model for our Hong Kong local churches in the 21st century. At the same time, as the old pastors of local churches gradually retired, there is also a need to cultivate our next young and energetic church leadership. This author proposes that through the research of the model for Christian/non-Christian Israel visiting and the associated spiritual revival courses, new church leadership can be found and established. Indeed, the aim of these spiritual revival courses may lead some of the Christian Israel visitors willing to apply for the theological seminary and hence become future church leaders. Actually, this author also discovers that the novel evangelism model should program for the minority population groups in Hong Kong. Thus, there will be a request to extend the cultural and literature course (both in Taiwan Chinese and English) for our seminary colleges. Then these theological courses will become even complete for the preparation of the Hong Kong local churches’ role in the evangelism of after the pasted 20th century.

AN ANALYSIS AND RESPONSE TO THE FEAR OF EVIL SPIRITUAL FORCES AMONG KAMBA CHRISTIANS IN THE LIGHT OF BIBLICAL AND ELLEN G. WHITE TEACHINGS by Joseph Mutune Ndisya Adviser: Bruce L. Bauer ABSTRACT OF GRADUATE STUDENT RESEARCH DissertationOF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: AN ANALYSIS AND RESPONSE TO THE FEAR OF EVIL SPIRITUAL FORCES AMONG KAMBA CHRISTIANS IN THE LIGHT OF BIBLICAL AND ELLEN G. WHITE TEACHINGS Name of researcher: Joseph Mutune Ndisya Name and degree of faculty adviser: Bruce L. Bauer, D.Miss. Date completed: April 2015 This research aimed to discover whether there are any reasons from the Scriptures and writings of Ellen G. White regarding fear of evil spiritual forces. Thus research aims to understand the historical, cultural and religious reasons Kamba Christians frequently live in fear and dual allegiance. Biblical solutions will be suggested to permanently eliminate that fear. Fear is often so great that born-again Christians carry protective devices and practices which they believe will ward off the invading evil spiritual forces. The Old Testament writings were examined to see how God wanted His people to relate to any evil power. The Old Testament teachings on such powers were examined, as were God’s attitudes towards the people who used evil spiritual powers. Selected New Testament writings were examined to see how Jesus, the disciples, and Paul dealt with evil spiritual powers. The writings of Ellen G. White were also examined to note how her writings explain the workings of evil spiritual powers. The Kamba worldview was also examined to note its contribution. It was found that there were no biblical or Ellen G. White writings that justify the fear of evil spiritual powers. According to the Kamba worldview, however, it was found that a Christian must replace his or her worldview with a Bible-based worldview. One has to glean critically whether there is justification for any Christian to carry in his/her pocket a device from satanic powers to ward off evil spiritual powers sent to the Christian by an evil satanic person and after that make a concluding determination on whether there is any reason to fear evil spiritual powers. Andrews University Seventh-day Adventist Theological Seminary AN ANALYSIS AND RESPONSE TO THE FEAR OF EVIL SPIRITUAL FORCES AMONG KAMBA CHRISTIANS IN THE LIGHT OF BIBLICAL AND ELLEN G. WHITE TEACHINGS A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Joseph Mutune Ndisya April 2015 ©Copyright by Joseph Mutune Ndisya 2015 All Rights Reserved AN ANALYSIS AND RESPONSE TO THE FEAR OF EVIL SPIRITUAL FORCES AMONG KAMBA CHRISTIANS IN THE LIGHT OF BIBLICAL AND ELLEN G. WHITE TEACHINGS A dissertation presented in partial fulfillment of the requirements for the degree Doctor of Philosophy by Joseph Mutune Ndisya APPROVAL BY THE COMMITTEE: Faculty Adviser, Bruce L. Bauer Professor of World Mission Director, PhD in Religion Thomas Shepherd Jerry A. Moon Professor of Church History Dean, SDA Theological Seminary Jioi Moskala Gorden R. Doss Professor of World Mission Darius W. Jankiewicz Professor of Theology Bruce Moyer Retired, Professor of World Mission Andrews University Date approved

Jaan Jürjens was an Estonian of Russian Orthodox faith. He graduated from the Riga Orthodox Theological Seminary in 1888 and from St. Petersburg Orthodox Theological Academy in 1902. From 1907 to 1910, he studied at the Department of Agriculture of Riga Polytechnic Institute. During the late 19th and early 20th centuries, he served the Russian Orthodox Church and fellow humans as churchwarden, elementary school teacher and professor of Orthodox Theological Seminary. Jaan Jürjens is an author of several published books and scientific papers.

Nazarene Theological Seminary (NTS), a graduate school in the Wesleyan-Holiness tradition, is undergoing significant self-examination and adjustment in response to changes and challenges in ecclesial and higher education cultures. This article gives readers a glimpse into NTS’s process for the teaching and practice of spiritual formation—something integral to its heritage and history, intentionally engaged curricularly and relationally, yet in need of assessment and revitalization due to increased diversification and fragmentation of learning platforms and contexts. The school’s ecclesial and institutional roots are reviewed, the contextual development of intentional spiritual formation programming described, important shifts and challenges in the educational and formational landscapes prompting new initiatives noted, a preliminary plan for assessment and evaluation of spiritual formation curriculum and programming outlined, and questions raised to focus the horizons for the continuation of the processes. Readers are invited to join the conversation and provide feedback and input for NTS moving forward.

At its inception, the training model in the Graduate School of Clinical Psychology (GSCP) at George Fox University was informed by the approach inaugurated at Fuller Theological Seminary School of Psychology in the 1960s. In the original model, training in Christian religion/spirituality and theology accompanied training in professional psychology. In the interim, our culture, psychological knowledge, perceived psychological needs, and training programs have changed greatly. Here we report changes in religion/spirituality (R/S) training and integration over the last two decades. We describe our current spiritual formation structure and process, and program evaluation efforts. Over the past several years the GSCP has shifted from relying mainly on a cognitive approach involving Bible and theology courses (theoretical-conceptual integration) toward a more personal-experiential approach that includes team teaching of the theology and religion courses, an individualized spiritual direction experience spread over two years, and more intentional integration of R/S and spiritual formation components throughout the program. We anticipate this may be an ongoing area for further development in coming years as we seek to meet the needs of a changing student body with greater R/S diversity and largely postmodern worldviews.

This print version of an address given in February 2018 at Columbia Theological Seminary pursues the question, How do we follow Jesus the Christ in this religiously plural world? Martha Moore-Keish tells the story of how Presbyterians, as one particular Christian family, have wrestled with this question for the past 500 years. After reviewing five historical interpretations of religious diversity, the essay introduces the emerging field of comparative theology, as a promising next step in engaging a world of many religions. Finally, it offers a trinitarian Reformed theological rationale for engaging in comparative theology.

This article is based on a paper read at a conference of the New Directions in Pastoral Theology group hosted October 5–7, 2016, at Princeton Theological Seminary, Princeton, New Jersey.

As Chief Academic Officer and Professor of Theology and Mission at Fuller Theological Seminary, Amos Yong is deeply immersed in the world of theological education. In this relatively short book wit...

This article is a summary of the history of the LGBTQ movement on the campus of Princeton Theological Seminary from the perspective of the author, David H. Wall, who was a student (1979–1980) and served in the administration from 1980 to 2016. Wall describes his own journey as a gay Christian, along with a series of events and people that contributed to changes within the PTS community and the Presbyterian church from condemnation to welcome of LGBTQ people and their allies. Many LGBTQ students’ stories are included. The impact and work of the student organization CLGC (Church and Lesbian/Gay Concerns), later named BGLASS is covered as the organization’s leadership and mission evolved from a focus on education to one of advocacy. Included are the roles of the faculty and administration.

Fresh from his inaugural lecture on Luther and Caritas Pirckheimer in our last issue, Kenneth G. Appold here shares a concise overview of "Early Lutheran Perspectives on the Council of Trent." A veteran of international ecumenical dialogues of Lutherans with Pentecostals, Orthodox, and Anglicans, Appold concludes that the Lutherans who first wrote on Trent concentrated almost entirely on its textual results, not on the event itself. After all, they did not attend. Appold is the Nichols Professor of Reformation History at Princeton Theological Seminary, P.O. Box 821, Princeton, NJ 08542 ; Kenneth.Appold@ptsem.edu.

The main claim of the present article is that a Shia theological seminary, contrary to the common depiction presented, is a multivocal institution. The tradition of multivocality does not appertain only to ʿulamāʾ. Young clergy and seminaries also have very different ideas concerning religious thought. Evidence of this can be found in the present article in the form of examples of the dramatic discrepancy between ʿulamāʾ in essential theological beliefs, political theology, juridical methodology, issuing fatwas, and historical events relating to Shia identity. Moreover, the multivocality of young seminary students was empirically tested in Howzah ʿlmiyyah of Qom in Iran. The findings of this survey demonstrate the existence of four distinct schools of religious thought in the Shia seminary. At the end of the article, the educational, political and technological factors which have led to the formation of different intellectual trends within the contemporary Shia clergy institution are discussed.

Deanna Ferree Womack’s book on the Protestant mission and its local impact in what is today Lebanon and Syria is based on her doctoral dissertation, submitted to Princeton Theological Seminary in 2...

The paper is devoted to problems associated with the organization of education in Olonets seminary, the publication of textbooks and the educators’ activities for the Karelian language teaching. It is based on the Karelian language teachers’ reports, as well as the reports of the Olonets Theological seminary auditors.

How can institutions of higher learning in theological education respond to an increasing need for bivocational ministry preparation, training, and support? This article presents detailed findings from one US, mainline Protestant seminary’s effort to evaluate current and perceived needs in this area. Data from surveys of students, staff, faculty, and trustees at Lancaster Theological Seminary and learnings from a six-session student focus group are presented. Explored are questions of perception and relevance of bivocational ministry, distinct stressors of bivocational ministry, opinions about current educational programs at the seminary, and opinions about institutional changes designed to better support and prepare seminarians for bivocational ministry. These findings are indicative rather than definitive, inviting further research involving more schools and a larger set of respondents. The article concludes with a discussion of challenges and opportunities facing this seminary in its strategic effort to educate for a thriving bivocational ministry.

Mainline Protestant theologians constructed new definitions of conscience in the 1960s and 1970s by appropriating Catholic sources. Protestant theologians, after previously seeing Catholics as suppressors of conscience, had come by the 1970s to acknowledge the Catholic Church's expertise on the theology of conscience. While the Second Vatican Council and the ecumenical movement provided a backdrop for the exchange of ideas on conscience, they were not the driving force behind the Protestant engagement with Catholic perspectives. Rather, theologians like C. Ellis Nelson (a Presbyterian who taught at New York's Union Theological Seminary) turned to Catholic sources after becoming intensely critical of Protestant teachings on the autonomy of conscience. Increasingly, Protestants dismissed their own conceptions of conscience as inadequate, prompting a search for new sources with which to develop a positive theology of conscience. Both groups found themselves studying psychology and psychoanalysis to apply their findings to conscience. Psychology proved a gateway to Catholic theology. Protestants found that the Catholic theology of conscience—particular its emphasis on formation—helped them to construct new understandings of conscience.

Princeton Theological Seminary has an ambiguous legacy around issues of slavery and race. From its founding in 1812 through at least the period of Reconstruction, the seminary’s faculty espoused African colonization as the only viable response to the problems caused by slavery in the United States. In their enthusiastic support for the colonization effort, the seminary’s faculty manifested a profound failure of theological imagination in that their efforts along these lines were premised upon an inability to conceive of a society in which Black and White could live together as equals before God. This article signals the beginning of an effort by current faculty to research the history of the seminary’s ambiguous legacy around matters or slavery and race with an eye toward developing a constructive way forward in the present and for the future.

Agnes C. L. Donohugh (1876–1966) taught at Hartford Theological Seminary’s Kennedy School of Missions between 1918 and 1944, the leading graduate program in mission studies in North America prior to World War II. The first missionary student of Franz Boas at Columbia University, Donohugh influenced the shape of graduate anthropological education for missionaries in America more than anyone else in the interwar period. Donohugh’s story provides a window into understanding how anthropology was first used in mission education in America.

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

Cedric C. Johnson is Assistant Professor of Pastoral Theology and Congregational Care at Wesley Theological Seminary, USA. He has worked over fifteen years in the field of community mental health a...

The purpose of this work is to highlight some aspects of the development of the Katerynoslav Theological Seminary in the context of its achievements and problems in the early 20th century. Research methods: descriptive and retrospective. Their use made it possible to recreate the vast majority of historical plots relaing to the activities of the Katerynoslav Theological Seminary during the specified period. Main results. The historical conditions and features of the activity of the Katerynoslav Seminary at the beginning of the 20th century are analyzed. The role of diocesan bishops and rectors in the development of the educational institution is investigated. It is noted that the seminary achieved significant achievements thanks to the efforts of the first rector, later Katerynoslav Archbishop Agapit (Vishnevsky), in the 20th century. The set of documents used in the work makes it possible to reconstruct the position of the seminary during 1906–1914, during the rectorship of Archpriest Andrei (Odintsov). It is stated that the educational process in the theological seminary at that time was under the control of Katerynoslav Bishop Simeon (Pokrovsky). The main achievements and problems that arose during this period are analyzed. The leadership of the seminary failed to protect the institution from the penetration of revolutionary sentiments that arose in society. The author shows the formation of free thought among students, which led to their violation of discipline and the charter of the seminary. In 1910 the activities of a secret group of 16 seminarians were revealed. Their purpose was to create a general seminary union and spread national revolutionary ideas. Punishments of violators of discipline and the fight against manifestations of free-thinking did not save the educational institution from further historical realities. It is established that during the rectorship of Joseph Krechetovich (1915–1918) the Seminary had all the opportunities for its further development. Confirmation is the growth in the number of students by 1917 and the high level of its financial support. Thus, the Katerynoslav Theological Seminary for 18 years of its activity in the 20th century passed an active phase from the rise of its development to the closure of the educational institution. The active position of Katerynoslav hierarchs, rectors and teachers contributed to the scientific and educational development of the seminary, which rightly occupied an important place among other theological educational institutions in Ukraine. However, the historical events taking place in this period could not but affect the life of the teaching staff and seminarians. The closure of the seminary was the result of revolutionary transformations in the country. Practical significance. The main provisions of the article can become the basis for further scientific research. They are recommended for those who are interested in this problem. Originality is due to an unbiased approach when considering the used scientific works of researchers and archival sources. Scientific novelty. For the first time, a comprehensive study of the peculiarities of the development of the Katerynoslav Theological Seminary through the prism of the activities of its rectors in the context of historical events of the early 20th century is proposed. Type of article: theoretical.

This Article Surveys The Presbyterian Conflict In America At The Turn Of The Twentieth Century, Which Was Marked By A Drive For Progress And A Reaction Of Protest. After Setting Up The Historical Context, It Looks At “progress” In Action, Theology, Preaching, And Presidents. It Then Focuses On The Protest Of J. Gresham Machen, Who Was Engaged In Church Debates And Publications (e.g., Christianity And Liberalism) And Who, In Response To Progressive Theology, Founded Westminster Theological Seminary, An Independent Mission Board, And A New Denomination. It Concludes With Observations About The Continuing Witness Of Westminster Seminary. KEYWORDS: Social Gospel, Progressive Theology, Presbyterian Conflict, Woodrow Wilson, Auburn Affirmation, J. Gresham Machen, Westminster Theological Seminary, Theological Education, Mission, Westminster Confession Of Faith

This article argues that Gindiri theological seminary in Nigeria has done little or nothing to include issues of peace in theological education for the pastors in Church of Christ in Nations (COCIN) of Nigeria. Consequently the Church of Christ in Nations seems to have failed to engage adequately in promoting peace among their members in the national search for peace and religious tolerance in Nigeria. The article further argues that the theological seminary which produces pastors and lay church leaders for pastoral ministry has a responsibility to equip pastors with necessary tools for responding to peace challenges facing the country. Therefore, the article advocates for the mainstreaming of Suum-ngi theology of peace in the curriculum of Gindiri Theological Seminary.