October 23 2018

by Kwok Pui-lan, Episcopal Divinity School

photo of river confluence

Last summer, eighteen faculty, staff, and students of the Episcopal Divinity School in Cambridge, MA, participated in a travel study seminar to visit churches, seminaries, and Christian organizations in China. We visited the seminaries at Shanghai, Nanjing, and Beijing and discussed the vision and challenges of theological education with the faculty and students. We were delighted to find out that some of the seminaries used books written by our faculty members. Visiting professors from Europe and North America have taught at seminaries in China, while several Chinese faculty members are pursuing advanced degrees abroad.

by Randi Jones Walker, Pacific School of Religion

photo of a river confluence

This adventure started at a table in a small cubby hole of a traditional Korean restaurant in the maze of streets around Insadong Market in Seoul. A former student introduced me to a friend of his, a history professor at Hanshin Graduate Theological Seminary. The three of us were eating delicious food and talking in two languages, and my friend and former student Pastor Lee was translating a lot of it. Professor Yeon and I did not speak much of each other’s languages, but it soon became clear that we shared many thoughts about the problem of how to frame the history of Christianity narrative so that students from the Pacific world would recognize themselves in it. How do we make the long story of Christianity in this region more than a short section of a final chapter on global Christianity or simply a venue for mission history? Could we teach a course together sometime? Professor Yeon had a sabbatical coming up in a couple of years. He could come to Berkeley. Then two years later, I would come to Seoul. We would teach the same course in both places, bilingually, and see what came out of the experience.

by Najeeba Syeed-Miller, Claremont School of Theology

photo of a river confluence

In a world in which institutions, individuals, and states function beyond (and in some cases even circumvent) national boundaries, the importance of examining transnational functions of education becomes an increasingly vital line of scholarly inquiry. With limited space in this essay, a full explanation of the term “interreligious theological education” is not possible. Building on the scholarship of David Roozen, Heidi Hadsell, María Isasi-Díaz, Eboo Patel, Catherine Cornille, Judith Berling, John Thatanamil, and others, I consider five common components that undergird the scaffolding of interreligious education in seminaries; the engagement may range from one encounter to a fully developed course of study in this area:

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