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An historically familiar tension in East Asian Buddhism between meditation and cultivation in broad learning has appeared in discussions and planning for preparing ministerial students in Won Buddhism. This paper reviews the history of preparation in this order, which was founded in 1916. While the alternatives of training based on practice and education based on classroom intellectual experience have occurred in Won Buddhism, the tension has appeared within the recently founded Won Institute of Graduate Studies in the USA in a clear manner. While the pre-ministerial students coming from Korea have preferred the experiential/practical emphasis, it is recognized that graduate education in the USA normally requires broader learning and critical thinking. The faculty of Won Institute respects both strategies and their respective, almost incompatible, goals, and has tried to create a curriculum embracing both. This effort is described and viewed in the context of Won participation in a culture of pluralism and interreligious relations.

For more than twenty-five years, field education programs have been the primary pedagogical strategy by which contextual (practical) theological training has occurred at most Orthodox theological schools in America. These programs are based on a developmental approach, with students progressing from observation to participation to actual leadership. A synthetic model of contextualism will prepare students more effectively for ministry in the third millennium by providing attention to the contemporary context throughout the entire curriculum. This article will: (a) discuss the current practice of Orthodox theological education in America, (b) examine six classifications of contextual theology, and (c) suggest nine core values and goals that support a synthetic model for the contextualization of Orthodox theological education in America.

Rabbis are commonly perceived as bearers of Torah – the sacred traditions and ways of life of Judaism. As such, rabbis certainly have an important role to play in a community seeking guidance and inspiration from and a renewed connection to those traditions. Yet, historically, rabbis arose as a class in a period of crisis and were not merely conservative figures, but were also radical agents for change. The training of rabbis in the contemporary world calls for an assessment of our situation. Is our time a time of crisis? If it is, how should we prepare to meet that crisis? Do rabbis have a role to play in the future? While the texts and traditions of the past are available for study, interpretation, and application, is there a need to prepare rabbis to become effective agents for change? How can we embark upon such an uncharted path?

This paper uses the language of Vodou doctrine to articulate its key tenets and speak to how the challenge of plurality or diversity in the twenty-first century has been and continues to be addressed among African and Afro Atlantic spiritual leadership. Following the slave trade and colonialism's aftermath, a pluralistic vision, reflecting the harsh new global order, permitted spiritual sustainability by reconfiguring African ontologisms. Embracing pluralism through annexation of non-native spiritual practices augmented the power of African rulers, providing them with other epistemes and access to spiritual forces they believed enhanced their position. The issue of preparing for the priesthood in a global or pluralistic society is examined in this essay through the historical and metaphysical framework that shaped the making of our societies.

This article describes the transformation of Catholic theological education over the last fifty years from a highly defensive posture vis-à-vis other religions toward dialogical engagement with members of other religions and all persons of good will. Until Vatican II, most Catholic theologians and officials distrusted exploration of other religions as leading to a dilution of Catholic identity. Vatican II condemned anti-Semitism and called for dialogue among religions in pursuit of common values. Since the Council, there have been developments in interfaith education on three levels: religious studies, comparative theology, and inter-religious practice.

This essay traces the development of the Zarathushtrian (Zoroastrian) priesthood from the time of the prophet Zarathushtra, through the Median priestly tribe as Magi, and the Macedonian and Arab invasions. This sets the stage for the separation of the Zarathushti priesthood between Iran and India and the generation of independent training methods. Centuries later dialogue between the two groups revealed some remarkable differences due to diverse cultural influences. From the eighteenth to the twentieth century there is a loss of respect for the priestly class and organization by the community of learning institutions to revamp the priestly training. The last portion of the paper discusses factors that affect the training of priests in North America. Some recommendations are put forward to adapt the training of the priesthood in the changing world society, and how these ideas can be brought to reality.

Educating and training Muslim men and women leaders who are capable of effectively navigating the multi-ethnic and multi-religious terrain in America – particularly in the post 9–11 milieu – requires the development of a new critical American Muslim pedagogy. This new pedagogy, centered in Islamic epistemology and ontology, should selectively appropriate the best of traditional Muslim educational paradigms and modalities used over time. However, the traditional Muslim model must not be reified, but rather be subjected to a sharp critique which maintains the richness of its spiritual and intellectual legacy but rejects teachings and interpretations used to create false dichotomies resulting in binary constructs, particularly those which pit Muslims against the west. Finally, the new critical American Muslim pedagogy must embrace all of the best discursive practices (e.g., pedagogies of Freire and others) that engage us in a critical analysis of the way in which power and privilege, even in religious communities, operate to marginalize and suppress women, minorities, and people of color.

This essay seeks to illumine the teaching and learning of the practice of forgiveness by relating a range of theoretical perspectives (theological, psychological, and socio-cultural) to the process of cultivating the practical wisdom needed for forgiveness. We discuss how a Trinitarian "epistemology of the cross" might lead one to a new way of perceiving life's constraints and possibilities and relate this theological epistemology to three psychological approaches for understanding forgiveness – a narrative approach, object-relations theory, and consciousness development theory. Our discussion of these theoretical perspectives is explicitly related to the practice of teaching and learning forgiveness, outlining learning activities we have used in a course we taught (which ranged from case studies and film to lectures and discussions based on close readings of biblical and theological texts) and reporting highlights in our students' work.

Is it effective or even possible to teach an introductory course in religious studies that not only provides first-year university students with the fundamental vocabulary, concepts, and critical tools of religious inquiry but also invites and stimulates the transformation of the religious imagination? In what kind of teaching and learning method could the process of personal transformation occur and how might one assess it? These are the questions that led to an experiment in teaching religion the objective of which was to prepare beginning students for the academic approach to religion and, at the same time, transmit the experience of learning as an embodied process that engages personal narrative within a community context. This essay is based on a three-year project that has made considerable progress in meeting these goals and answering these questions.