Larry Abbott Golemon
- Published in print:
- 2021
- Published Online:
- February 2021
- ISBN:
- 9780195314670
- eISBN:
- 9780197552872
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780195314670.003.0006
- Subject:
- Religion, History of Christianity, Judaism
The fifth chapter explores how theological education was opened to women, African Americans, and working class whites. Congregationalist Mary Lyon founded Mt. Holyoke Female Seminary (1837) to ...
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The fifth chapter explores how theological education was opened to women, African Americans, and working class whites. Congregationalist Mary Lyon founded Mt. Holyoke Female Seminary (1837) to provide a rigorous education built on the liberal arts, theology, personal discipline, and domestic work—all designed to produce independent women for missions. Other women, like Methodist Lucy Rider, founded religious training schools for women in their denominations. For African Americans, pioneers like AME Bishop Daniel Payne, who revived Wilberforce University (1856), developed a blend of liberal arts and theological education. W. E. B. Dubois fought for this model as the way to educate “the talented tenth” needed for racial uplift. The other model, pioneered by Samuel Armstrong at the Hampton Institute (VA) and Booker T. Washington at Tuskegee (Alabama), combined a religious training school with industrial work so that black pastors and teachers could be self-supporting. Finally, Bible colleges, like that of Dwight Moody, opened theological studies to working people with only a basic education. Emma Dryer brought practical, normal school approaches to the beginnings of the Moody Bible Institute (MBI) in Chicago. Under Dr. R. A. Torrey, MBI combined a literal reading of Scripture with experiential holiness, spiritual healing, end-times prophecy, and practical business methods—all of which marked the future fundamentalist movement.Less
The fifth chapter explores how theological education was opened to women, African Americans, and working class whites. Congregationalist Mary Lyon founded Mt. Holyoke Female Seminary (1837) to provide a rigorous education built on the liberal arts, theology, personal discipline, and domestic work—all designed to produce independent women for missions. Other women, like Methodist Lucy Rider, founded religious training schools for women in their denominations. For African Americans, pioneers like AME Bishop Daniel Payne, who revived Wilberforce University (1856), developed a blend of liberal arts and theological education. W. E. B. Dubois fought for this model as the way to educate “the talented tenth” needed for racial uplift. The other model, pioneered by Samuel Armstrong at the Hampton Institute (VA) and Booker T. Washington at Tuskegee (Alabama), combined a religious training school with industrial work so that black pastors and teachers could be self-supporting. Finally, Bible colleges, like that of Dwight Moody, opened theological studies to working people with only a basic education. Emma Dryer brought practical, normal school approaches to the beginnings of the Moody Bible Institute (MBI) in Chicago. Under Dr. R. A. Torrey, MBI combined a literal reading of Scripture with experiential holiness, spiritual healing, end-times prophecy, and practical business methods—all of which marked the future fundamentalist movement.
Reginald K. Ellis
- Published in print:
- 2017
- Published Online:
- May 2018
- ISBN:
- 9780813056609
- eISBN:
- 9780813053516
- Item type:
- book
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813056609.001.0001
- Subject:
- History, African History
The purpose of this manuscript is threefold. First, it will serve as a cultural biography of Dr. James Edward Shepard and the National Religious Training Institute and Chautauqua for the Negro Race ...
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The purpose of this manuscript is threefold. First, it will serve as a cultural biography of Dr. James Edward Shepard and the National Religious Training Institute and Chautauqua for the Negro Race and later the North Carolina College for Negroes (which became North Carolina Central University). Second, it will argue that black college presidents of the early twentieth century such as Shepard were more than academic leaders; they were race leaders. Shepard’s role at the NRTIC/NCC was to develop a race through this institution. Lastly, this study argues that Shepard, like most black college presidents, did not focus primarily on the difference between liberal arts and vocational education. Rather, he considered the most practical ways to uplift his race. Therefore, this study will be more than a biography of an influential African American, but an analytical study of a black leader during the age of Jim Crow in the South.Less
The purpose of this manuscript is threefold. First, it will serve as a cultural biography of Dr. James Edward Shepard and the National Religious Training Institute and Chautauqua for the Negro Race and later the North Carolina College for Negroes (which became North Carolina Central University). Second, it will argue that black college presidents of the early twentieth century such as Shepard were more than academic leaders; they were race leaders. Shepard’s role at the NRTIC/NCC was to develop a race through this institution. Lastly, this study argues that Shepard, like most black college presidents, did not focus primarily on the difference between liberal arts and vocational education. Rather, he considered the most practical ways to uplift his race. Therefore, this study will be more than a biography of an influential African American, but an analytical study of a black leader during the age of Jim Crow in the South.
Anne Sweeney
- Published in print:
- 2006
- Published Online:
- July 2012
- ISBN:
- 9780719074189
- eISBN:
- 9781781701195
- Item type:
- chapter
- Publisher:
- Manchester University Press
- DOI:
- 10.7228/manchester/9780719074189.003.0003
- Subject:
- Literature, 16th-century and Renaissance Literature
This chapter considers the influence of Ignatius's Spiritual Exercises on Southwell. It first discusses Southwell's religious training, which made him aware of the presence of the angelic, and ...
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This chapter considers the influence of Ignatius's Spiritual Exercises on Southwell. It first discusses Southwell's religious training, which made him aware of the presence of the angelic, and allowed him to express it accordingly in his poetry. The chapter shows that it is the encouragement to express and study personal feeling that makes Exercises useful to an examination of the creation in English poetry of a new psychological realism and emotional integrity. It then considers the core experience of Exercises and stresses that Ignatius presented an understanding of the psychological processes involved in self-analysis.Less
This chapter considers the influence of Ignatius's Spiritual Exercises on Southwell. It first discusses Southwell's religious training, which made him aware of the presence of the angelic, and allowed him to express it accordingly in his poetry. The chapter shows that it is the encouragement to express and study personal feeling that makes Exercises useful to an examination of the creation in English poetry of a new psychological realism and emotional integrity. It then considers the core experience of Exercises and stresses that Ignatius presented an understanding of the psychological processes involved in self-analysis.
Reginald K. Ellis
- Published in print:
- 2017
- Published Online:
- May 2018
- ISBN:
- 9780813056609
- eISBN:
- 9780813053516
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813056609.003.0003
- Subject:
- History, African History
This chapter examines the creation of the National Religious Training Institute and Chautauqua (NRTIC), while also revealing a shift in Shepard’s approach to racial issues in North Carolina at the ...
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This chapter examines the creation of the National Religious Training Institute and Chautauqua (NRTIC), while also revealing a shift in Shepard’s approach to racial issues in North Carolina at the turn of the twentieth century. I analyze relationships that Shepard built with Benjamin Newton Duke and the Duke family and other philanthropists. Moreover, I discuss Shepard’s position on the Washington/Du Bois debate. Shepard is considered by scholars of NCC as a colleague of Washington while also garnering the respect of Du Bois. I reveal the influence and respect that Shepard had within North Carolina as NRTIC shifted from a private to a public entity and became the first publicly funded black college in the South that focused primarily on liberal arts education.Less
This chapter examines the creation of the National Religious Training Institute and Chautauqua (NRTIC), while also revealing a shift in Shepard’s approach to racial issues in North Carolina at the turn of the twentieth century. I analyze relationships that Shepard built with Benjamin Newton Duke and the Duke family and other philanthropists. Moreover, I discuss Shepard’s position on the Washington/Du Bois debate. Shepard is considered by scholars of NCC as a colleague of Washington while also garnering the respect of Du Bois. I reveal the influence and respect that Shepard had within North Carolina as NRTIC shifted from a private to a public entity and became the first publicly funded black college in the South that focused primarily on liberal arts education.
Larry Abbott Golemon
- Published in print:
- 2021
- Published Online:
- February 2021
- ISBN:
- 9780195314670
- eISBN:
- 9780197552872
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780195314670.001.0001
- Subject:
- Religion, History of Christianity, Judaism
This book explores the first 150 years of how pastors, priests, rabbis were educated in the United States. These clerical and professions were educated to lead in both religious and public ...
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This book explores the first 150 years of how pastors, priests, rabbis were educated in the United States. These clerical and professions were educated to lead in both religious and public life—specifically through cultural production in five social arenas: the family, the congregation or parish, schools, voluntary associations, and publishing. Protestants, Roman Catholics, and Jews established distinct traditions of graduate theological education during this period of development. These schools placed theological and rabbinical disciplines within liberal arts pedagogies that emphasized the formation of character, interdisciplinary reasoning, and the oratorical performance of their professions. Other schools followed for women religious leaders, African-Americans, and working-class whites that built upon these traditions and often streamlined them more toward Biblical reasoning and vocational skills. All of these traditions of theological rabbinical and populist education were transformed by the rise of the modern research university—first in Germany, then in America. Most Protestant seminaries, Jewish rabbinical schools, and many Catholic seminaries were re-aligned to with the modern university to some degree, while populist Bible and mission schools reacted against them. The result was to limit the professional performance of pastors, priests, and rabbis on religious leadership or higher education at the expense of the other historic social arenas in which they once lead. The book ends with an exploration of how best practices from this period of develop theological and rabbinical education might restore a balance of educating clergy for both religious and public life.Less
This book explores the first 150 years of how pastors, priests, rabbis were educated in the United States. These clerical and professions were educated to lead in both religious and public life—specifically through cultural production in five social arenas: the family, the congregation or parish, schools, voluntary associations, and publishing. Protestants, Roman Catholics, and Jews established distinct traditions of graduate theological education during this period of development. These schools placed theological and rabbinical disciplines within liberal arts pedagogies that emphasized the formation of character, interdisciplinary reasoning, and the oratorical performance of their professions. Other schools followed for women religious leaders, African-Americans, and working-class whites that built upon these traditions and often streamlined them more toward Biblical reasoning and vocational skills. All of these traditions of theological rabbinical and populist education were transformed by the rise of the modern research university—first in Germany, then in America. Most Protestant seminaries, Jewish rabbinical schools, and many Catholic seminaries were re-aligned to with the modern university to some degree, while populist Bible and mission schools reacted against them. The result was to limit the professional performance of pastors, priests, and rabbis on religious leadership or higher education at the expense of the other historic social arenas in which they once lead. The book ends with an exploration of how best practices from this period of develop theological and rabbinical education might restore a balance of educating clergy for both religious and public life.
