Theological Education

With the risk of armed conflict rising globally, mission organizations and workers face a tension: how to remain faithfully present in vulnerable settings while preparing for the possibility of war. This article explores how a shared process of theological reflection can shape more responsible, holistic approaches to contingency planning. Drawing on praxis-based insights from a group of missionaries serving in conflict-affected regions of the Middle East, Eastern Europe, Sub-Saharan Africa, and Southeast Asia, we developed key missiological principles and practical recommendations. Our analysis highlights two dynamics shaping decisions in high-risk contexts: the "multiplicity of vocations" and the "situationalness of risk," challenging simplistic risk-taking narratives. This research offers an example of integrating theological discernment into organizational planning, addressing tensions between personal calling and institutional responsibility, and affirming the role of national partners. It offers practical guidance for holistic contingency planning in violent contexts, shaped by theological conviction and lived experience.

The The main purpose of the study is a chronological review and comparative analysis of Orthodox views on the war based on Holy Scripture and patristic heritage. Comparative historical and hermeneutical methods are used in the work. To achieve this goal, the views of Orthodox saints are considered, touching on the problem of understanding the war. Turning to the Holy Scriptures in an attempt to comprehend the phenomenon of war allows us to identify the origins of the Orthodox understanding of war. Orthodox views on the war are systematized in accordance with the chronological order. The classification of the patristic heritage presupposes a division into two time periods: before the Great Schism and after. Special attention is paid to the understanding of the war by Nikolai Serbsky in the work «War and the Bible». The Fundamentals of the Social Concept of the Russian Orthodox Church offers an up-to-date vision on the problem of war and solves it in accordance with the tradition of Holy Scripture and patristic heritage.

В период с 1907 по 1917 г. в приграничных деревнях Карелии православная организация Карельское Братство проводила активную работу по укреплению православия в регионе и обучению населения русскому языку. Главными направлениями этой работы стало строительство школ и планирование учреждения в Карелии женского монастыря. Подготовку монахинь и учительниц для Карелии Братство осуществляло в сотрудничестве с Красностокским монастырем, ныне действующим в Белоруссии как Гродненский Свято-Рождество-Богородичный женский монастырь.

Created by St. Nicholas’s missionary translations are a treasure he left for Japan. Missionary translation work required the Saint to solve a difficult task — the synthesis of essentially heterogeneous biblical-Christian and national-Japanese traditions. The peculiarity of translation into Japanese is its two-part nature: Japanese spoken language and actually written Chinese. This language for the archpastor was the Japanese literary language — bungo. Thanks to the use of bungo St. Nikolai managed to maintain a high standard of the translation language and avoid any vernacular and vulgarisms in the language of worship. Another challenge was the choice of vocabulary necessary to accurately express theological concepts. A special Orthodox-Theological Dictionary was developed in Japanese. The New Testament and most liturgical books were completely translated into Japanese.

The article examines one of the 11 lists of the Sarov hostel charter (The Central State Archive of the Republic of Mordovia. Fun. 1. Inv. 1. Fil. 18). The author of the article makes hypothetical conclusions not only about the compiler and copyist of this list and the time of writing the text itself, but also examines the text of the archival document itself. For the latter, the peculiarities of its content and spelling are indicated in its disciplinary part. For the first part of the charter, the main characteristics of the sources referred to by the compiler of the manuscript are listed. In connection with the study of the monastery charter the author proposes a new hypothetical version of the handwritten document closest to the original list of the dormitory charter «Dostodoljniy otpusk». A fragment from the genuine list of «otpusk» was found in one of the lists of the monastery type: in the new list (Central State Archive of Ancient Acts. Fun. 1. Inv. 2. Fil. 5). The article presents new data and new conclusions on the study of lists of dormitory charter. Keywords: the list, the history of the Russian Orthodox Church, the monastic charter, the originator Hieroschemamonk John (Popov), the Charter of the Sarov Monastery, hieromonk Jacob (Nevelsky), the monastery Typik.

Experienced Professor with a proven track record in higher education at undergraduate, graduate, and doctoral levels. Skilled in communicating, teaching, lecturing, supervising, leading, directing, mentoring, pastoring, caring, as well as trained in program and course development, and course delivery using various delivery systems. A dedicated education professional with international teaching and ministry experience, holding a PhD in Theology and Hermeneutics from the University of St. Andrews, Scotland. Presenter at national and international conferences. Author and editor of academic books, chapters in edited volumes, and published essays in international journals.

The article is dedicated to the relationship between modernization and Orthodox pilgrimage in Russia at the end of the 19th and the beginning of the 20th century. Reflecting on the interconnectedness of modernization processes, transportation development, and pilgrimage practices, the authors aim to address several related questions: Did modernization and new forms of transportation alter traditional Orthodox pilgrimage in Russia? Did modernity displace pilgrimage practices from the everyday and religious life of the Russian common folk? Or, on the contrary, did technological progress offer Orthodox pilgrimage in Russia a chance for a new phase of development? The article notes that transportation innovations, such as trains and steamships, changed the usual ways pilgrims traveled, freeing up their time and opening new spaces, which became places of spiritual interaction. These changes caused concern within the church, as it feared the potential influence of socialists and sectarians on pilgrims using the new forms of transport (steamships and trains). By the late 19th and early 20th centuries, pilgrimage gradually began to combine elements of tourism, indicating a shift in the perception of religious practices within a modernizing society. The authors conclude that, despite attempts by the peasantry to preserve traditional values, modernization did not displace pilgrimage but rather facilitated its transformation and growth. The new means of transportation not only simplified access to holy sites but also expanded the geographic reach of pilgrimages, allowing a larger number of believers to participate in religious journeys. Pilgrimage at the end of the 19th and the beginning of the 20th century exemplified how traditional religious practices could adapt to new conditions, retaining their significance and relevance in a rapidly changing world.

Despite the prominent role of women in congregational life, female leadership in many Christian denominations remains limited. This paper examines the forms, causes and consequences of female marginalisation in church leadership in Jamaica and situates Jamaican patterns within comparative international contexts. Drawing on feminist theology, institutional and social role theories, and intersectionality, the study synthesises peerreviewed literature and empirical studies to identify doctrinal, cultural and organisational barriers to women's ordination and senior leadership. It finds that women constitute the majority of active membership and frontline ministry labour in many Jamaican churches. However, formal leadership posts (senior pastors, elders, denominational heads) remain disproportionately male due to theological interpretations, patriarchal culture and institutional gatekeeping. Comparative evidence from other contexts-North America, the Caribbean region, Africa, and parts of Europe-reveals both similar structural impediments and notable pathways to inclusion, where denominational polity, social norms, and policy interventions differ. The paper argues that marginalisation is sustained by a "loose coupling" of women's visible contribution to church life and their symbolic exclusion from formal authority. Recommendations include denominational policy reform, theological education that provides for egalitarian hermeneutics, mentorship programmes, transparency in appointment processes, and longitudinal research on institutional change. Addressing female marginalisation in church leadership is not only a matter of equity but also of organisational vitality and theological integrity. The study contributes to debates in the sociology of religion, gender studies and ecclesial reform.

Even though the Nepal Theological Academy is unique in many ways, it is not as familiar to people as it should be regarding the quality of education it provides, the rules we follow, the scope (vision) for the future, the qualified faculty and teachers, the good library resources, as well as the resident hostels.

The concept of Christian identity remains a central concern in contemporary Nigerian society where cultural pluralism, religious syncretism, and moral decline pose serious challenges to authentic Christian living. This study, titled "Old Things Have Passed Away: A Contextual Analysis of 2 Corinthians 5:17 and Its Implications for Christian Identity in Nigerian Society", explores the transformative nature of the Christian life as presented in Pauline theology. The statement of the problem arises from the increasing gap between professed Christian faith and actual lifestyle among Nigerian Christians, where old patterns of corruption, materialism, and moral laxity persist despite religious commitments. Employing a contextual and exegetical methodology, the research critically analyzes 2 Corinthians 5:17, while integrating socio-cultural analysis to uncover its practical relevance. Findings reveal that Paul's assertion of becoming a "new creation" demands a radical break from sinful patterns and a reconstruction of identity anchored in Christ rather than cultural pressures or societal expectations. The study concludes that Christian identity in Nigeria is endangered by nominalism and the accommodation of old habits that contradict biblical transformation. It recommends intentional discipleship, contextualized Christian education, and the re-emphasis of ethical formation in churches as vital strategies for building authentic Christian identity. The research ultimately argues that for Nigerian Christians to embody true newness in Christ, the old ways of corruption, ethnic rivalry, and materialistic orientation must give way to a Christ-centered life that transforms both the individual and the larger society.

The purpose of the article is to describe the directions and content of contacts between the Moscow and Antioch Patriarchates and about the agenda of bilateral relations in the 1960s - early 1970s, according to sources stored in the Archive of the Department for External Church Relations of the Moscow Patriarchate. Relations between the Russian and Antiochian Orthodox Churches during the years when Metropolitan Nikodim (Rotov) was the President of the Department for External Church Relations were characterized by a significant rise and intensity. Many people worked to strengthen them: high-ranking and ordinary church workers, official church representatives and state diplomats. The unity in faith and the communion of spiritual culture, mutual assistance and solidarity of the peoples of the USSR, Syria and Lebanon provided a reliable support in the fraternal dialogue of the two Churches.

The article is devoted to the little-studied activity of the famous Moscow pastor Archpriest Alexander Pavlovich Smirnov as Rector of the Moscow Theological Schools (1949–1950). Mitred Archpriest A. P. Smirnov (1888–1950) was one of the closest aides of Patriarch Sergius (Stragorodsky) and Patriarch Alexy I (Simansky) in the 1940s. In the last period of his life Fr. Alexander headed the Moscow Theological Schools. For the theological school, it was a time of formation and development within the walls of the Trinity-Sergius Lavra, and the rector's work continued the best endeavors of his predecessors. The main sources for the article were little-studied archival materials that preserved information about the life of Moscow theological schools of that time: minutes of meetings of the Academic Council of the Academy and Seminary, annual reports and personal files of teachers. The determining source was the personal file of Fr. A. P. Smirnov, kept in the archives of the Moscow Theological Academy, on the basis of which it was possible to learn the details of his early biography and activities at the Academy. Based on a comparative method of studying archival data, memoirs of contemporaries, and other sources, the article attempts to reconstruct the fullest possible picture of Fr. A. P. Smirnov’s activities as rector of the Moscow Theological Schools.

The purpose of the article is to establish the circumstances of awarding the degree of Doctor of theology (honoris causa) to Metropolitan Bartholomew (Gorodtsov) in 1951, the first governor of the Novosibirsk and Barnaul diocese in the post-war history of Siberia. Using methods of historical research, such as the method of comparative analysis, which involves comparing different types of sources, which contributes to a more complete disclosure of the topic, as well as the empirical method, involving a wide range of sources and literature, the following results were achieved. It turned out that Sergiy Gorodtsov (the future Metropolitan Bartholomew) graduated from the St. Petersburg Theological Academy in 1890 with a PhD in theology, two decades later in 1914 he prepared a dissertation for a master's degree in theology, but its consideration was initially postponed, and later did not take place due to well-known events. In 1951, the theological works of Metropolitan Bartholomew (Gorodtsov) were appreciated, he was awarded the degree of Doctor of theology (honoris causa), not for a separate dissertation study, but for a set of scientific works.

Orality has gone through definitions and redefinitions. Connecting Points has, perhaps finally, opened up the real essence of orality and broken down the presumed wall between it and literacy. With this book, communication is becoming sweeter, and its process, much more simplified. I am personally excited that this book is out, and I hope everyone who picks it up connects with the authors and begins to communicate like Jesus did.

ГЛИНСКАЯ ПУСТЫНЬ. РЕЛИГИОВЕДЧЕСКИЙ АРХИВ Гаевская Н. З.,  г. Санкт-Петербург Аннотация: Статья посвящена истории Глинской пустыни, мужского ставропигиального монастыря УПЦ МП и ее высоким духовным традициям старчества. В исследовании предлагается обратиться к одной из современных методик религиоведческих исследований-методике религиоведческого архива. Методика позволяет включать вопросы частной истории в общую историю через документальный материал и подразумевает изучение процесса архивирования-осмысления и обработки в культурной памяти сведений, позволяющих определить место Глинского монастыря в религиозном процессе XIX-XX веков и истории православия.

The rapid rise of digital culture has significantly transformed the habits, expectations, and learning patterns of a new generation often referred to as digital natives. Born into a world saturated with media and screens, these learners engage with knowledge, relationships, and

While all Christian communities are on a journey, the nature of their journeys is affected by their context. Thus diverse Christian churches engage various issues in particular ways. People expect theological education to be relevant to where they are at. Africa is at a very different place to Europe / USA. This essay argues that accreditation bodies for theological education that seek to maintain standards, actually determine content. When rooted in the West this content can be of limited immediate relevance to Africa. A case study in Kenya is considered, in which a very indigenously oriented and locally relevant theological education programme lost out to government introduced universities and an American-subsidised English medium theological college.  Expectations that local people simply adjust what they are told in foreign curricula in English to indigenous contexts are shown to be limited by considering translation between different sports like soccer and tennis as a model for intercultural communication. An outcome of difficult or impossible translation is that foreign subsidized English-medium higher education can disenfranchise indigenous people’s efforts at seeking to guide their Churches from the Scriptures and through prayer. This imposition on religious freedom imposed by well-meaning outsiders who close down critique using donor money can be said to contribute to the tendency to consider guidance from churches to arise from the Holy Spirit rather than understanding. It needs to be critically considered. In its place, non-outside-subsidised theological curricula in local languages are advocated.

У роботі проаналізовано місце релігії та церковного права в наукових дослідженнях професора П. П. Музиченка. Показано, що вчений розглядав релігію як важливий чинник формування правової культури та суспільних цінностей на українських землях у XIV–XVI ст. Особливу увагу приділено православ’ю як інтеграційному елементу Русі у християнський світ та джерелам церковного права (Кормчі книги, Номоканони, церковні устави), які впливали на розвиток державності та права. Робота підкреслює значення церковних правових норм у формуванні суспільного ладу і правосвідомості.

Ключові слова: історія держави і права, церковне право, православ’я, правова культура, Петро Павлович Музиченко.

В статье анализируются источники, демонстрирующие способы распространения Евангелий и Апостолов, изданных на Московском печатном дворе в 1650-е гг. Отмечается изменение практики составления изученных источников, происходившей под влиянием церковной реформы патриарха Никона и экономического кризиса начала 1660-х гг. Продемонстрировано стремление русской власти решить ряд внешнеполитических задач путем «безденежной» рассылки книг за рубеж. Установлено сильное сокращение спроса на «новоисправленные» издания Евангелия и Апостола, вызванное неприятием частью населения церковной реформы и негативными последствиями экономического кризиса, которые подорвали торговлю этими книгами.

The article analyzes the sources demonstrating the ways of spreading the Gospels and the Apostles, published at the Moscow Printing Yard in the 1650s. There is a change in the practice of compiling the studied sources, which occurred under the influence of Patriarch Nikon’s church reform and the economic crisis of the early 1660s. The article demonstrates the desire of the Russian authorities to solve a number of foreign policy tasks by “sending out books for money”. There was a strong decline in demand for “newly revised” editions of the Gospel and the Apostle, caused by the rejection of church reform by a part of the population and the negative consequences of the economic crisis, which undermined the trade in these books.

How exactly can you be a researcher in the history of religions outside of a specialized institution? Moreover, what does it mean to teach the history of religions without teaching it at a faculty? My presentation aims to explore the winding and complex personal path in the field of the history of religions from the perspective of a researcher not affiliated at a university or academic institution, but who has been working as a lecturer in history of religions for over 8 years at a cultural NGO in Bucharest. Romania does not yet have a dedicated university program for this discipline. Those who flirt with the history of religions or who end up studying it in one form or another (especially in institutions in Western Europe) have nowhere to perform in the Romanian academic space. The Institute of the History of Religions at the Romanian Academy represents the only alternative for advanced research, but outside of a university structure that would train and facilitate access to basic university formation, the discipline remains under-represented in Romania. On the other hand, my experience as a lecturer at a cultural NGO allowed me to familiarize a relatively large audience for the Romanian capital with a discipline that is not studied anywhere else in the country. However, how can you remain academically relevant in a competitive world if you cannot operate in an organized environment for study? And, above all, how can such a person gain the trust of the academic community?

В статье даны некоторые обобщения результатов историко-археологического исследования пустынного региона Казахстана - Бетпакдалы. Приводится краткий анализ письменных источников XIX в. В том числе привлечены малоизвестные архивные документы из фонда А.И. Шренка, который хранится в Санкт-Петербургском филиале Архива Российской академии наук. Коллекция артефактов А.И. Шренка находится в Музее антропологии и этнографии им. Петра Великого РАН (г. Санкт-Петербург). Авторы последовательно рассматривают историю археологического изучения памятников региона, а также приводят результаты собственных исследований. Значительные концентрации археологических памятников обнаружены главным образом в северной полосе Бетпакдалы. В западной части отмечается район р. Байконыр, где открыты большие скопления петроглифов и других памятников. В Северной Бетпакдале в настоящее время возобновлены археологические исследования памятников бассейна реки Атасу.

This paper titled The Challenge of Resident and Non-Resident Training on the Spiritual formation of Learners in Baptist
College of Theology, Lagos argues that residential and non- residential training has impact on the spiritual formation of
learners in the College. The paper argues further that residential learners are less distracted in their spiritual formation exercise or activity than the
non- residential learners. It was further discovered that there are inherent challenges confronting resident and non-resident learners in their quest
to satisfy the spiritual formation requirement in their theological education curriculum. There are other arguments discussed in the paper. The
paper was written from a descriptive point of view and the instrument used to gather information for the paper was graded interviewguide. The
Baptist College of Theology, Lagos (Isolo campus) served as population for the study. The sample population for the study was drawn from the
population through random sampling which allow for a representative selection of the learners comprising of both male and female students
involved in resident and non-resident training. The paper was concluded with advice on strengthening spiritual formation activity in theological colleges

This study explores the pedagogical dimensions of prophetic ministry in the Hebrew Bible, focusing on the role of the Torah and the formation of disciples within prophetic communities. Far from being solitary visionaries, prophets such as Samuel, Elijah, and Elisha cultivated spaces of instruction, often referred to as "schools of prophets", where ethical discernment, spiritual discipline, and communal engagement were transmitted. The Torah functioned not merely as a legal or theological corpus but as the foundational curriculum for shaping character, conscience, and covenantal identity. Drawing from rabbinic and Talmudic sources, the research highlights how Jewish education is conceived as a sacred obligation, intergenerational transmission, and transformative praxis. The study also considers the symbolic and performative aspects of prophetic pedagogy, including ritual gestures, oral tradition, and embodied leadership. These insights offer fertile ground for comparative reflection with African models of communal formation, resistance education, and liturgical pedagogy. This study explores the pedagogical dimensions of prophetic ministry in the Hebrew Bible, focusing on the role of the Torah and the formation of disciples within prophetic communities. Far from being solitary visionaries, prophets such as Samuel, Elijah, and Elisha cultivated spaces of instruction, often referred to as "schools of prophets"-where ethical discernment, spiritual discipline, and communal engagement were transmitted. The Torah functioned not merely as a legal or theological corpus but as the foundational curriculum for shaping character, conscience, and covenantal identity. Drawing from rabbinic and Talmudic sources, the research highlights how Jewish education is conceived as a sacred obligation, intergenerational transmission, and transformative praxis. The study also considers the symbolic and performative aspects of prophetic pedagogy, including ritual gestures, oral tradition, and embodied leadership. These insights offer fertile ground for comparative reflection with African models of communal formation, resistance education, and liturgical pedagogy..

El texto sitúa a la Red Ecuménica de Juventud en Brasil (REJU) en el marco del debate sobre nuevos campos y sujetos en la educación teológica latinoamericana. El principal desafío consiste en reconocer el potencial teológico y pedagógico de esta experiencia ecuménica de base, especialmente en un contexto marcado por la crisis de la educación teológica tradicional. Con este propósito, se expone de manera concisa el origen de la REJU, sus vínculos institucionales y no institucionales, sus principales ámbitos de acción y su horizonte transformador en un Brasil religiosamente plural y conflictivo. Asimismo, el texto busca identificar elementos epistemológicos y metodológicos que, a partir de la experiencia de la REJU, puedan contribuir a la renovación de la educación teológica.

Publisher's PDF, also known as Version of record Stoppels, S. (2012). Spoorwijk en Moerwijk: twee missionaire sporen. Idea. Gemeenteopbouwblad van de Evangelische alliantie, 33(2), 30-31. Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.

The Leadership Challenge by James Kouzes and Barry Posner presents leadership as a set of learnable practices rather than an innate trait. Centered on the Five Practices of Exemplary Leadership—Model the Way, Inspire a Shared Vision, Challenge the Process, Enable Others to Act, and Encourage the Heart—the book offers practical tools for developing effective leadership skills. The Ten Commitments further operationalize these practices, guiding leaders in clarifying values, fostering collaboration, empowering others, and celebrating achievements. While examples are primarily corporate and Western-centric, the principles are universally applicable, reflecting timeless leadership qualities demonstrated by exemplary leaders, including Prophet Muhammad ﷺ. This book is an essential resource for scholars, practitioners, and aspiring leaders seeking evidence-based, actionable guidance for sustainable leadership success.

Chapter Title: The Truth Will Set You Free: The Theological Foundations of MichaelBourdeaux’s Commitment to Religious Liberty

Chapter Author(s): Joshua T. Searle

Book Title: Freedom of Conscience in (Post)Soviet Space

Book Subtitle: Legacies of Michael Bourdeaux and the Keston Archive

Book Editor(s): Julie K. deGraffenried, Michael Long, Xenia Dennen

Published by: Cornell University Press, Northern Illinois University Press. (2025)

Stable URL: https://www.jstor.org/stable/10.7591/jj.24653174.10

Chapter available open access here: https://www.cornellpress.cornell.edu/book/9781501782725/freedom-of-conscience-in-postsoviet-space/#bookTabs=1

Abstract: The article publishes letters by the emigrant priest, Archpriest Simeon Pavlovich Solodovnikov from Helsinki and Paris in the period of 1930–1933. He was subordinate to Metropolitan Evlogy (Georgievsky), but after his transfer to Constantinople Patriarchate, he became subordinate to the Synod of Russian Archbishops Abroad. He became priest before the revolution, in 1912, he served in churches of Saint Petersburg,
where he met the future addressee of the letters, Valaam elder, monk Ioann (Alekseev), who lived in Spaso-Preobrazhensky (Saviour’s Transfi guration) Monastery in Valaam, which after the revolution belonged to independent Finland. Just like the entire Finnish Orthodox Church, the monastery was in the jurisdiction of Constantinople Patriarchate
since 1923. The monastery never severed ties with the Russia, prayed for the suff ering Russian Church and maintained relations with compatriots in exile. Archpriest Simeon writes about the diffi culties of emigration, shares his thoughts about the problems of church life in Helsinki and Paris. He describes in detail his attitude to the various jurisdictions into which the Russian Church abroad was split, and explains his choice
of position. The letters are published for the fi rst time. They help to reconstruct the images of our compatriots who lost their homeland after the revolution, and to trace their subsequent fates. In addition, the publication reconstructs the atmosphere of jurisdictional disputes in the Russian diaspora and clarifi es the motives of their participants. The letters show how important the Russian monastery was for Russian
emigrants, even if it existed outside the homeland.

This phenomenological study examined the lived experiences of ten Catholic administrators from five diocesan secondary schools in the Diocese of Laoag, Philippines, as they navigated the integration of religious inclusivity and neutrality within science education.

This study interrogates the paradox of entrepreneurship education wherein many instructors hold advanced academic credentials without venture ownership experience, while celebrated entrepreneurs often lack formal degrees. We synthesize human capital theory, experiential learning, and legitimacy theory to redefine how educator credibility and competence are conceptualized in bridging the academic-practice divide. Methods: A multi-method secondary analysis was conducted, drawing on recent Q1/Q2 journal literature, international datasets (e.g., GEM, OECD), policy reports, faculty profiles, and graduate tracer studies. Content analysis of curricula, case comparisons across regions, and discourse analysis of media and stakeholder perceptions inform the findings. Key Findings: Academic credentials confer institutional legitimacy and cognitive authority in higher education, whereas entrepreneurial experience yields pragmatic legitimacy through demonstrated market success. Misalignment between these forms of capital can undermine student engagement and venture outcomes. Comparative case vignettes (Sub-Saharan Africa, North America, Southeast Asia) reveal cultural moderators: in credential-focused cultures, "armchair" professors command respect yet may lack practical insight, while practitioner-lecturers earn student trust but face institutional barriers. Implications: We propose an integrative model of entrepreneurship educator legitimacy blending scholarly and experiential credentials. Policy and pedagogical recommendations include practitioner-academic co-teaching models, revised faculty hiring criteria valuing industry experience, and enhanced experiential learning opportunities. This foresightful analysis anticipates an era of AI-augmented education and hybrid careers, urging proactive reforms to sustain the relevance and impact of entrepreneurship education.

The article introduces for the first time into academic circulation a previously unknown diary for the years 1912–1920. N. S. Pedashenko (1894–1980), a graduate of the Faculty of History and Philology of the Imperial Moscow University (1917) and a future priest (since 1949), is presented for the first time. Based on the diary, the author's religiosity is analyzed in the context of the phenomenon of religious conversion, which became characteristic of Russian intellectuals at the turn of the 19th and 20th centuries. The article reconstructs the circle of reading theological literature of the author of the diary and the circle of his interaction with the clergy and various church figures of the early 20th century. In the university space Pedashenko gets closer to professors of theological sciences — I. V. Popov, S. I. Smirnov and A. I. Almazov. Pedashenko became acquainted with M. A. Novoselov in Orthodox circles in Moscow, at whose meetings he became close to representatives of the student section of the Novoselov Circle, his peers and future priests (V. Nadezhdin, S. Sidorov, and many others). This personal context of relationships was formed in Pedashenko due to his desire to transfer after university to the theological academy. Although this intention was realized only in the postwar 1940s, we show how Pedashenko’s diary already in his early years makes sense of his vocation to the priesthood. In addition to his personal churchliness, this ministry was also motivated by his awareness of the hostility and sinfulness of the secular world, to the transformation of which the future theologian and priest wanted to devote his life.
В статье впервые вводится в научный оборот ранее неизвестный дневник за 1912–1920 гг. Н. С. Педашенко (1894–1980), выпускника историко-филологического факультета Императорского Московского университета (1917 г.) и будущего священника (с 1949 г.). На основании дневника анализируется религиозность автора в контексте феномена религиозного обращения, который становится характерен для представителей русской интеллигенции на рубеже XIX и XX вв. В статье реконструируется круг чтения богословской литературы автора дневника и круг его взаимодействия с духовенством и различными церковными деятелями начала XX в. В университетском пространстве Педашенко активно контактирует с профессорами богословских дисциплин — И. В. Поповым, С. И. Смирновым и А. И. Алмазовым. В кружках православной Москвы Педашенко знакомится с М. А. Новоселовом, на встречах у которого он сближается с представителями студенческого отдела Новоселовского кружка, своими сверстниками и тоже будущими священниками (В. Ф. Надеждиным, С. А. Сидоровым и др.). Этот личный контекст взаимоотношений образовывался у Педашенко благодаря его стремлению перейти после университета в духовную академию. Хотя это намерение реализовалось только в послевоенные 1940-е гг., мы показываем, как в дневнике Педашенко уже в ранние годы им осмысляется его призвание к священству. К этому служению, помимо личной церковности, располагало и осознание враждебности и греховности секулярного мира, преображению которого хотел посвятить свою жизнь будущий богослов и священник.

В статье рассматривается эволюция восприятия
слова общество и его производных в документах III отделения
во время правления Николая I. Выделяются два значения сло-
ва: ‘социум в целом’ и ‘малая часть социума, организация’; обе
группы были объектом наблюдения со стороны тайной полиции.
Представляя в ежегодных отчетах и текущих делах свое виде-
ние и анализ «обществ» разного уровня, III отделение одновре-
менно фиксировало восприятие властью общественного мнения
и выступало как смыслообразующий институт, который опреде-
лял, что следует считать обществом. Изменения в используемой
в документах лексики для описания разных видов «обществ», в
том числе отказ от самого слова общество как обозначающего
социум в целом, отражают и политические изменения в стране,
и властные практики.

The article examines the evolution of the perception of
the word “society” and its derivatives in documents of the Third Section
during the reign of Nicholas I. The two distinct meanings of the
word were used to refer to two traditional objects of surveillance by
the secret police: society as a whole and a smaller part of it, an organization.
While presenting its vision and analysis of “societies” of
different levels in annual reports and current files, the Third Section
simultaneously recorded the perception of public opinion by the state
authorities, and acted as a meaning-forming institution that determined
what exactly should be considered a society. Changes in the
vocabulary used in the documents to describe different types of “societies”
and such derivatives as “public opinion” (literally — “opinion
by society”) reflect both political changes in the country and power
practices. Whereas the first annual reports by the Third Section
(from 1827 on) widely use the term “public opinion” (but only as a
direct translation from the French, the language of the documents),
the authors of the later reports totally avoid it. In addition, they tend
to avoid the usage of “society” in the narrow sense, replacing it with
various synonyms (such as “gathering” or “a bunch of”). During the
last and most severe seven years of the reign of Nicholas I, the word
“society” (in the broad sense) acquires a new meaning: the aggregate
of people who are loyal to the tsar and the political regime.

This chapter describes the contributions of the ACTEA to the advancement of quality theological education in Africa. ACTEA is a project of the Association of Evangelicals in Africa (AEA) and a founding member of The International Council for Evangelical Theological Education (ICETE), a global partner within the World Evangelical Alliance. ACTEA, a trusted continent-wide theological association, functions in various roles highlighted below. A short history of ACTEA begins the chapter and gives prominence to the roles played by Dr. Byang Kato, the first African General Secretary of the AEA. Examination of the threefold work of ACTEA, that is, accreditation, networking and support services, follows. The chapter concludes with a brief overview of the current challenges and opportunities for theological education in Africa and ACTEA’s strategy to ensure the flourishing of theological institutions.

There is an old saying: "If walls could talk, they could tell many stories." The walls of learning would include stories of its beginning. Moreover, the walls could relate many stories about students who came, studied, and then returned back to the country God had called them to. Some of the students found their life's partner. Additionally, the walls of FEAST/APTS could tell stories of its presidents, administrators, staff, and faculty. The FEAST/APTS story is an amazing story. The book, now in its second revision, Zeal With Knowledge: The First Sixty Years of FEAST/APTS is a book telling the amazing story of Asia Pacific Theological Seminary (APTS). If you are a history buff, you will want to pick up this volume and read the story of APTS. It is a story that goes from recognizing a need, sensing God's call and finally the story becoming a reality. After sixty years, the FEAST/ APTS story does not wane but becomes stronger and more influential. The authors relate stories of God's faithfulness. God's faithfulness is demonstrated through God's provisions and protection. These stories continue to be told. These stories are powerful, exciting and encouraging. Indeed, if the walls of APTS could talk and tell stories, you would be thrilled and amazed. Menzies, Carter, and Johnson excellently convey the story of APTS. The FEAST/APTS story is a wonderful and ongoing story. The story has been and is being told by its presidents, administrators, faculty, staff, and students. This institution of advanced theological education prepares pastors, evangelist, church leaders, and missionaries with anointed teaching, Spirit filled leadership, and practical ministries resulting in spiritual transformation.