The curriculum is built on a sequence of first-year courses that begin the process of exploring the knowledge, skills, and practices of religious leadership. In the first year, students engage in interdisciplinary reflection on the contexts, theologies, and historical experiences of Christian communities through a yearlong sequence that begins with Introduction to Christian Traditions and ends with Christianity Engaging Modernity. Employing theological, historical, and other contextual lenses, students explore leadership for the twenty-first century in a variety of contexts within those two courses. In the semester-long Practicing Faith, students investigate the spiritual and ethical practices of Christian communities across time and throughout the world and begin to develop a vision of their vocation as leaders in religious communities and in the world. Students in their first year also participate in the First-Year Formation seminar and Spiritual Companioning Groups (required in the first semester and optional in the second) that establish a framework for personal and spiritual formation that is integrated throughout the MDiv program.
The M.A. in Pastoral Theology Program at LMU engages the student in critical theological reflection on ministerial practice as preparation for active ministry in a pluralistic society. The program provides theological foundations in pastoral theology, especially in the Roman Catholic tradition, and integrates the formation of persons preparing for pastoral ministry with their study of the Christian theological tradition (spirituality, liturgy, faith and culture, ethics, as well as biblical, historical, and systematic theology, and ecumenical and interreligious dialogue). Throughout the program there is a stress on the holistic relationships between pastoral theology, faith seeking critical understanding, and faith that does justice.
The Christian Tradition: A Historical And Theological Introduction.mobil
REL 0021 Introduction to Hebrew Bible. (Cross-listed as JS 21) Survey of the Hebrew Bible in its historical context. Development of the religion of Ancient Israel, the life of Moses, production of Israelite codes of law, construction of theological language and imagery, rise of monarchy and temple, accounts of creation, psalms and wisdom literature, and lives and legacies of the Israelite prophets.
From what has been said so far, it can be seen that there is no theological distinctions or differences or divisions within the Tradition of the Church. It could be said that Tradition, as an historical event, begins with the Apostolic preaching and is found in Scriptures, but it is kept, treasured, interpreted, and explained to the Church by the Holy Fathers, the successors of the Apostles. Using the Greek term Pateres tes Ecclesias, the Fathers of the Church, this "interpretive" part of the Apostolic preaching is called "Patristic Tradition."
Historical criticism began in the 17th century and gained popular recognition in the 19th and 20th centuries. The perspective of the early historical critic was rooted in Protestant Reformation ideology since its approach to biblical studies was free from the influence of traditional interpretation.[5] Where historical investigation was unavailable, historical criticism rested on philosophical and theological interpretation. With each passing century, historical criticism became refined into various methodologies used today: source criticism, form criticism, redaction criticism, tradition criticism, canonical criticism, and related methodologies.[2]
RELIGION 218. (3) THEOLOGY OF PAUL. A study of principal theological and ethical ideas and issues in the letters of Paul, undertaken from the perspectives of Biblical and historical theology rather than from those of literary or biographical analysis. Some consideration is given to the interpreters of Paul--his influence on subsequent theologians such as Martin Luther, Karl Barth, and Reinhold Niebuhr. Prerequisite: none.
RELIGION 314. (3) THE PROPHECY OF ISAIAH. After a brief review of divination in the ancient eastern Mediterranean world and of prophecy in Israel, the class studies the book of Isaiah in its historical contexts. Students also read later interpreters of this richly theological book. Prerequisite: Rhetoric 102.
RELIGION 225. (3) CHRISTIAN ETHICS. An exploration of Christian ethics emphasizing the role of Christian community and identity as fundamental to Christian ethical practice. An initial examination of the Biblical, theological, and historical bases for Christian ethics in the first part of the course leads to focused discussions of specific contemporary moral and social issues in the latter part of the semester. Prerequisite: none, but Religion 101 or 102 is recommended. Offered: spring semester.
Same as Comparative Literature 323 (Topic 40), European Studies 346 (Topic 23), German, Scandinavian, and Dutch Studies 360 (Topic 1), Jewish Studies 365 (Topic 14), and Women's and Gender Studies 340 (Topic 66). Explores the historical, political, psychological, theological, and cultural fallout of the Holocaust, as well as literary and cinematic responses in Europe and the United States. Three lecture hours a week for one semester. Only one of the following may be counted: Comparative Literature 323 (Topic 40), European Studies 346 (Topic 23), German, Scandinavian, and Dutch Studies 360 (Topic 1), Jewish Studies 365 (Topic 14), Liberal Arts Honors 350 (Topic: Holocaust Aftereffects), 351Q, Religious Studies 357 (Topic 18), 357V, Women's and Gender Studies 340 (Topic: Holocaust Aftereffects), 340 (Topic 66). Prerequisite: Upper-division standing.
Examines the ways in which Christian theology has responded to challenges presented by the modern world, particularly the Enlightenment. Considers the rise of 19th century liberalism, the development of historical critical approaches to scripture, and the search for the historical Jesus; post-World War I disillusionment and the neo-orthodox critique of liberalism; European theological responses to National Socialism; and the formation of gender, ethnic, racial and economic critiques of traditional Christianity that seek to present Christianity as a religion of liberation.
In order to communicate the goals, emphases, and outline of the General Education Program more effectively, the College has chosen the metaphor of a journey. The destination of students who take this journey is to become citizens of Christ-like character, who are well-educated, hardworking, and patriotic. As they journey toward this destination, their guides - truth, goodness, and beauty - will take them to key observation points that will guide their journey and help make it successful. These observation points include historical and theological foundations, the study of the created order, the study of human creativity and flourishing, essential skills, and patriotic education. 2ff7e9595c