Seminaries Continue To Attract Older Students

The latest enrollment figures for U.S. and Canadian theological schools show a decline or stagnation in every age group except 50- to 64-year-olds. Among these students are successful executives retiring early and eager for a second career.

After retiring from a career of managing TV stations, Will Davis wanted to study the biblical languages at the heart of his faith: Greek and Hebrew.

But soon after enrolling at Union Presbyterian Seminary’s Charlotte, N.C., campus, he realized his calling was to lead churches. At age 60, he switched to a part-time Master of Divinity degree program.

When he completes his degree next year, he expects to embark on his second career, as a pastor. He will be 65.

Davis is part of an older group of seminary students that continues to seek out theological degrees in growing numbers. The latest enrollment figures from the Association of Theological Schools show an overall decline or stagnation in every age group except 50- to 64-year-olds. Unlike other age groups, enrollment among this older cohort has risen steadily since at least 1991. In 2012, there were more than 14,000 men and women aged 50 to 64 enrolled in ATS member schools.

“It’s unclear what impels these students toward seminary and ministry,” write Barbara G. Wheeler and Anthony T. Ruger in a recent study on seminary enrollment published in the magazine In Trust. “It may be that changing cultural norms have made it respectable to retire fairly young from one occupation and begin another.”

Davis, a North Carolina native who worked as general manager, regional manager and vice president of nearly a dozen TV stations across the country, fit the pattern of a successful executive who planned an early retirement.

“Most people aren’t ready to sit on the back porch and watch the birds,” says Davis, now 64. “Most people are interested in second careers.”

A Baptist who married a Methodist and eventually found a home in the Presbyterian Church (U.S.A.), Davis says his Christian faith has always been a central part of his life. As an adult, he taught Sunday school, served as Sunday school superintendent and eventually sought ordination as a deacon and ruling elder in the congregations he attended.

He was nervous, he says, about going back to school and especially cutting his teeth on ancient languages, but he knew he wanted to give it a try.

“My feeling was, if I could get through Greek and Hebrew, I could do it,” he says. “I found an absolute love for both.”

Davis was also fortunate to be able to study at an extension campus designed for older students working full time and pursuing ministry as a second career. The Charlotte campus of the Richmond, Va.,-based Union Presbyterian Seminary is nonresidential and offers classes nights and Saturdays for students commuting from seven states. The average student takes two courses a semester.

Most of its 70 or so enrolled students are older than 40 and ready for a new career; in some cases, it’s a third career switch.

There are more such campuses catering to nontraditional students, says Daniel Aleshire, executive director of ATS. Unlike Union, evangelical institutions sponsor most of these campuses, but there are at least two Roman Catholic seminaries founded for older men wanting to enter the priesthood, Sacred Heart School of Theology in Wisconsin and Blessed John XXIII National Seminary in Massachusetts.

And while many seminary leaders are wringing their hands about declining enrollments among younger students, faltering endowments and other economic challenges, students such as Davis are confident about their academic abilities and future working prospects.

“Older people have life experience that younger clergy do not,” says Davis. He points out that members of mainline congregations are also graying, so they may feel more comfortable with a minister their age.

Older clergy may have other advantages, too. Many no longer struggle financially; they’re not rearing children or building a nest egg — stressors typical of younger clergy.

They may also have better managerial and coping skills.

“By the time you’re in your 50s, most people develop techniques for dealing with stress,” Davis says.

Davis, who has lived in every region of the country, says he’s willing to pack up and move when the call comes.

“I don’t know where I’ll end up,” he says, but “10 to 15 years [as a pastor] would not be out of the ordinary.”

— Story by Yonat Shimron

Source: http://religioninsights.org/articles/seminaries-continue-attract-older-students

Midwifing What’s Next in Theological Education Together – Lee Hinson-Hasty

MAY 5TH, 2014

Whether you are reading news from the Association of Theological Schools, The Christian Century, Christianity Today, blogs on NEXT Church, seminary mission statements, or reports to the 221^st General Assembly on theological education one thing is clear, something new is being born.  No one really knows who or what exactly is next, but most who are in this conversation seem to be concerned.  Some have answers based on there research and others on the same volumes of research have completely different answers.

Wendy Fletcher, professor of the history of Christianity and former principal (president) at Vancouver School of Theology and chair of the board of the Forum for Theological Education (FTE) described how she sees the future of theological education as “much lighter on its feet.”[1]

If ever there was a day when its resources are needed in front of the change rather than behind it, that day is today.  Our context is one in which traditional models of Christian practice are in decline and one in which the Spirit of God appears to blowing manifold news forms of Christian practice everywhere on the ground of our culture. Only theological education that embraces this, not as crisis but as kairos, as the opportunity that God is giving us for faithful following in this generation, will thrive.[2]

With the Committee on Theological Education (COTE) chair, Kathy Wolf Reed, expecting her second child in late February, I prayed often that the delivery would be smooth, swift, safe, and soon!  I have been reminded how assuring it was for me to have medical professionals around when Elizabeth gave birth to our two children.  How important, health care is in general.  Although we did not employ a midwife, I cannot help but appreciate the courage, skill, insight, hope, and assurance that midwives’ must bring into the birthing process.

I wonder, if midwifery as a metaphor could frame what we are doing together as a committee and community in theological education in the PC(USA)?  Could we midwife theological schools, theological educators, church leaders and church bodies who are giving birth to what’s next in theological education? Nancy Ramsay, one our newest members, has reflected on the metaphor of midwifery in the art of pastoral diagnosis.  She notes,

In a culture anxious about both power and authority, (midwifery as a) metaphor offers us a way of joining caring, authentic presence and expertise while recovering the collaborative, differentiated authority … .[3]

She goes on to say, “Childbirth can be complicated.  It is never painless.  Babies are not always healthy or wanted. Infertility is painfully common.”[4]    Midwives sit with the woman in labor.  They are a coach to coax the baby, calm and comfort the mother by actively listening to needs and addressing them, sometimes before the mother asks or thinks about them.  In some countries midwives still visit the mother and child after the birth and help around the house doing jobs to support the mother and newborn like washing the laundry!

What’s next? What is being birthed in theological education is a complicated process involving multiple powers and associations, not the least of which is accreditors.  The context in which the birthing is taking place should be considered as well as the health of the mother and the child.

The story of Shiprah and Puah, the midwives for Israel, may be helpful here.  Their courage and respect for God over the authority of Pharoah defined them and allowed them to foster the birth of a new generation and people that they recognized as able to multiply and become “very strong.”  I also like that there were two, not just one midwife who was named.  They worked together.

As we read the business before COTE, we considered how we together could give birth to what God wants to live, multiply, and be strong in theological education in the days, months, years, and generations to come.  Maybe we could do the same for the church and the world as we consider the business before the 221^st General Assembly being posted now to be considered June 14-12 in Detroit, MI.

Lee Hinson-Hasty is coordinator for Theological Education and Seminary Relations and a lead staff person for the Committee on Theological Education of the Presbyterian Church (USA) and the Presbyterian Mission Agency. Ordained in 1995, he has served as a campus minister and pastor in Virginia and as director of church relations at St. Andrews Presbyterian College in North Carolina.  Hinson-Hasty actively engages in dialogue, study and initiatives that foster relationships and leadership development in the church and academy including on his the blog, “A More Expansive View: Encounters with Presbyterians and our Seminaries.”  A graduate of Wake Forest University (BA-History), Louisville Seminary (MDiv), and McCormick Theological Seminary (DMin), Hinson-Hasty is interested in leadership in a multicultural world, serves as Vice Chair of the Fund for Theological Education, is a member of Lectio Jubilate, and is married to the Rev. Dr. Elizabeth Hinson-Hasty.  Elizabeth and Lee are parents of Garrison (13), Emme (7), and a four month old puppy, Basci.

---

[1] Fletcher, Wendy, “”Lighter on Our Feet into the Wide Open Arms of God” on A More Expansive View: Encounters with Presbyterians and our seminaries. http://www.pcusa.org/blogs/seminaries/2013/12/18/lighter-our-feet-wide-open-arms-god/ (December 18, 2013).

[2] Ibid, emphasis added.

[3] Ramsay, Nancy, Pastoral Diagnosis: A Resource for Ministries of Care and Counseling, p. 120

[4] Ibid., 121.

-
Source: http://www.ecclesio.com/2014/05/midwifing-whats-next-in-theological-education-together-lee-hinson-hasty/

Union partners with IMB to provide deaf theological education in Brentwood

BRENTWOOD, Tenn. – May 2, 2014 –

Union University is launching a program to provide theological education for deaf missionaries and church planters.

Through the partnership with the Southern Baptist Convention’s International Mission Board, the Southern Baptist Conference for the Deaf, Brentwood Baptist Church and Brentwood Baptist Deaf Church, deaf believers can receive customized theological training for missions and ministry and earn a Certificate in Theology Education.

“A significant number of the world’s unreached people are deaf,” said Carla Sanderson, Union’s provost and executive vice president for strategic initiatives. “The CTE is giving deaf missionaries the tools they need to share the gospel through story-telling techniques so that deaf people can know the good news.”

An estimated 35 million people in the world are deaf, and each day 750 of them die without knowing Jesus. With no deaf-centric theological education available, some deaf Southern Baptists called to reach those who share their heart language have been unable to meet IMB requirements for career missionary status.

The launch of a Deaf Theological Center near Nashville, Tenn., April 14 marked a historic day for reaching deaf globally. From April to August, three IMB couples who already have been working with the deaf in Southeast Asia and South Asia will receive the training they need to meet IMB requirements and continue their service.

Through the partnership, IMB provides financial support for missionaries and their families; Union provides a customized academic program, academic oversight and credit hours at a special rate; and Brentwood Baptist and its Deaf Church provide meeting space, housing and other services.

Sanderson said she believes God will use the center “to reach those millions of people … who need to hear the gospel story.”

The six students are enrolled in five classes taught in American Sign Language by fluent ASL signers: Old Testament, New Testament, biblical doctrine, biblical hermeneutics and missions/church planting.

For years, Brentwood Baptist’s vision has been to become a global equipping hub for deaf missionaries, church planters, pastors and other men and women who want to receive deaf-centric theological training for missions and ministry. During a special service at Brentwood Baptist Deaf Church April 13, representatives of the partnering institutions gathered to sign a formal agreement and celebrate the launch of the center.

Mark Sauter, who with his wife Vesta serves with IMB as an affinity global strategy leader among deaf peoples, said the center is not just about helping deaf believers meet the requirements IMB trustees have set for theological education among missionaries.

“This is an opportunity, I believe, to prepare personnel for effective, practical church planting, evangelism and the reproduction of indigenous leaders,” Sauter said. “I really don’t know how much better it gets than where we are today, and I’m very excited about the opportunity to help launch this.”

Vesta Sauter said she had waited for the day for 47 years. She recounted how, as a teenager, she watched her deaf father go forward after a worship service to tell the pastor he felt called to full-time ministry. The family went home dejected after the pastor told him deaf people couldn’t serve in formal roles because there was no theological training available to them.

Vesta decided then that she would stand in the gap between the hearing and the deaf and work toward solving the problem.

Grant Lovejoy, IMB’s director of storying strategies, said the Sauters helped IMB staff “realize that deaf people are part of a deaf culture that is unique and distinctive.”

“You really need teachers who understand deaf culture well [and] teach in the way that deaf people learn best, through stories and through lots of interaction and dialogue, through role-play and through active learning — learning by doing,” Lovejoy said.

Aric Randolph, pastor of Brentwood Baptist Deaf Church, said through an interpreter, “To be totally honest, we’re starting with five classes, but my vision is that we could become a four-year college.”

“That’s my goal, my dream, my passion, for deaf people to have the opportunity to receive the training they need, that they could be church planters, they could be pastors, leaders,” Randolph said.

Conversations are underway with the North American Mission Board to add a deaf church planting residency next year so that deaf church planters can receive training at the center and then extend their time at Brentwood Baptist for additional church-planting instruction.

By Erin Roach

- See more at: http://www.uu.edu/news/release.cfm?ID=2272#sthash.1t8GNyPc.dpuf

Are Seminaries Putting Their Blue Days Behind Them?

America’s mainline Protestant seminaries are in crisis, but so far they seem to be spending more energy dodging tough choices than preparing for the future. A recent article at Inside Higher Ed describes the enrollment collapse at Luther Seminary in St. Paul. Luther is one of the most important Lutheran seminaries in the country, but its status wasn’t enough to insulate it from the forces upending seminaries everywhere. Enrollment fell off sharply, and the institution ”was running multimillion-dollar deficits, spending down its endowment and relying on loans.”

The seminary’s response? It’s making some painful cuts, letting go of some staff and reducing the number of degree programs it offers. Luther isn’t alone; seminaries all over the country are facing tough choices.

In many cases, survival has required selling off property or losing independence. More seminarians enroll later in life than in the past, meaning that seminaries often don’t need buildings filled with dorms and apartments. Others have worked to develop online programs, requiring less of a physical footprint, and selling or leasing their additional facilities.

READ MORE…

Студенты религиозных вузов отстаивают гей-идентичность

Ольга Линде
http://religo.ru/news/14687

Борьба за равноправие студентов-геев развернулась во многих христианских колледжах США.

Уэйко, Техас — Борьба за равноправие студентов-геев развернулась и там, где этого ожидают меньше всего: во многих библейских колледжах и евангелических христианских университетах.

50 студентов крупнейшего в стране баптистского университета Бэйлор, невзирая на недовольство руководства, проводят еженедельные собрания своего Форума сексуальной идентичности. Саманта Джонс, студентка последнего курса и лидер группы, говорит, что активисты будут и дальше добиваться моральной легализации гомосексуальности. Важным шагом в этом направлении стало бы признание университетом официального статуса Форума. «Учащиеся, в целом, готовы к этому, — уверена Саралин Сэлисбери, партнер мисс Джонс, также студентка последнего курса Бэйлор, — но не администрация и члены правления».

«Мы готовы заниматься этими сложными темами, оказывать помощь студентам, которые борются со своим влечением, — говорит Джин-Ноэл Томпсон, вице-президент по вопросам студенческой жизни в Христианском университете в Абилине, — но мы не намерены приветствовать какие бы то ни было попытки оправдания гей-идентичности».

Гей-активистов часто спрашивают, зачем они вообще поступают в христианские университеты. Студенты возражают против такой несправедливой на их взгляд постановки вопроса. Большинство росло в строгих христианских семьях, годами пытаясь побороть свою природу и в надежде, что колледж поможет им «исправиться». Осознание, что это невозможно, и принятие себя происходили у большинства уже после зачисления. Совершившие coming out на кампусе, признаются, что это большое облегчение, но жизнь остается трудной. Многие разочаровываются в христианстве и даже становятся атеистами, в то время как другие находят более либеральные церкви.

Дэвид Коулман был исключен из Северного Центрального Университета на последнем курсе в 2005 году после того, как он распространял рекламные флаеры сайта в поддержку геев и признался в близких (но не интимных) отношениях с мужчинами. 28-летний Коулман в настоящий момент зачислен в Объединенную теологическую семинарию Твин Сити в Нью Брайтоне (Миннесота), курируемую более либеральной Объединенной Церковью Христа. Дэвид все еще мечтает стать пастырем: «Я ощущаю призвание», — говорит он.

Why I am Pursuing a Ph.D. (2) by Derek Brown

http://fromthestudy.com
by Derek Brown on February 2, 2011

2.  To grow in my ability to research and write for the good of Christ’s Church. I praise God for books!  Clear, well-written, thoughtful, carefully-researched, biblically-saturated books have been one of the primary means by which God has grown and strengthened my walk with Christ.  I want to serve the church—in some small way—by providing her with theologically-sound, edifying literature.  Writing is one of the primary components of the Ph.D.—a major research paper is required for every seminar, and a dissertation (a 150-300 page research project) is required to complete the degree.  Research papers are typically subjected to critique by other students attending and the professor conducting a given seminar.  The dissertation is under the constant scrutiny of your adviser and, upon its completion, must make its way successfully through a gauntlet of seasoned professors.  This kind of accountability tends to encourage one to research with greater care and integrity and to write with increasing clarity and precision.

3.  To provide opportunities to teach theology at a undergraduate, graduate, or post-graduate level. As I sought wisdom from others as to whether or not I should pursue a Ph.D., I noted a common thread of counsel among pastors and professors with whom I spoke: If I desire to teach in a college or seminary, a Ph.D. is essential.  Again, this does not mean that those without a Ph.D cannot, under any circumstance, teach at a collegiate level—some do.  But as school’s consider accreditation requirements and other related issues, populating the faculty with those who have terminal degrees becomes a priority.

4.  To provide opportunities to train pastors in areas overseas where the need is great. There are churches overseas that long for the kind of theological resources we have in America.  I have heard stories of pastors in struggling, poverty-stricken countries who have only a few pages of a Bible or no Bible at all, much less any extensive theological training.  Equipping pastors in schools overseas is an area of massive need in the church today and I would count it a high honor to serve fellow ministers of the gospel in this way.

5. I enjoy the work. The transition from M.Div. studies to Ph.D. studies was not difficult.  Not because the application process was easy or because the actual work has been easy.  The initial process was intimidating and the work itself has been challenging, rigorous and, at times, painful.  But I found that as I considered the opportunity for continued studies, I wasn’t repelled by the thought of more classes, more studying, more reading, and more writing.  And I didn’t view the Ph.D. process as a mere perfunctory routine—a necessary yet fruitless procedure only to be endured for the sake of professional advantages it would later yield.  Not at all!  I was looking forward to more of this kind of theological labor and interaction with Scripture for its own sake if for any other reason—an edifying season of spiritual nourishment if nothing else.  To me, the unconstrained desire for more study was a good indication that I should keep pursuing my theological education.

Bottom line: I want to be well-equipped for a lifetime of ministry
Lord willing, I will minister the Word of God to Christ’s people for the rest of my life.  I want to be one who rightly handles the truth (II Timothy 2:15)—one who wields the Scripture, not as a butcher, hacking ignorantly and indiscriminately at lost and hurting people, but as a physician, carefully and skillfully applying the scalpel of God’s Word to the souls of men and women in desperate need of the gospel.  I trust the rigors of a Ph.D. will aid me, by God’s grace, in this endeavor.

Why I am Pursuing a Ph.D. (1) by Derek Brown

http://fromthestudy.com
by Derek Brown on January 28, 2011

About five months ago I began my doctoral coursework at the Southern Baptist Theological Seminary.  Approximately three months prior, I graduated with an M.Div. from the same institution.  Lord willing, I will complete the program in three to four years.  The question some have asked—the question I asked myself repeatedly as I  approached important deadlines: application, field essays, faculty interviews—is “why?”  Why a Ph.D.?

This is an important question—post-graduate studies should not to be entered into lightly.  The increased intensity of the academic requirements, the unrelenting demand on one’s family, time and financial resources, and the postponement (in many cases) of entrance into one’s life-work necessitate that a person thoroughly “count the cost” of  such a project long before he begins.  Perhaps you are in the “contemplation stage” of the process:  You have given some thought to the idea of Ph.D. studies, but you are unsure whether to forge ahead to the next step.  Whatever the case, I hope these few thoughts might help you as you ponder the next step in your education.

1.  To Deepen My Understanding of Scripture and of Evangelical Theology. Granted, such an endeavor will be life-long and could be accomplished without pursuing post-graduate studies, but  I think there is value in being formally challenged to devote oneself to this kind of study with serious rigor.  Why do people get personal trainers?  Because they know that being challenged by another person pushes them well beyond what they could accomplish on their own.  Why pursue a Ph.D.?  Because I look forward to being challenged—by professors and fellow students—to grow broadly in my theological knowledge, to present opposing views accurately and honestly, to write with clarity and depth, and to think more thoroughly.  Again, these things can be accomplished in some measure without doctoral seminars and colloquia, but I know myself well enough to realize how much I need such things to push me beyond my self-imposed limits.

Scholars and 'Snake-Handlers'

http://www.christianitytoday.com/ct/article_print.html?id=89311
by Bobby Ross Jr.

Society of Biblical Literature accused of evangelical pandering—and secular bias.

A professor of Hebrew Bible at the University of California–Berkeley quit the Society of Biblical Literature (SBL), voicing concern that North America's leading organization for biblical scholarship had welcomed "the views of creationists, snake-handlers, and faith healers."

In an op-ed in the July/August 2010 issue of Biblical Archaeology Review, Ronald S. Hendel complained that SBL had ended its annual joint conference with the American Academy of Religion (AAR) after 2007 and reached out to "evangelical and fundamentalist groups" to boost its numbers.

"The battle royal between faith and reason is now in the center ring at the SBL circus," Hendel wrote, accusing some attendees of proselytizing at the conference.

The piece caused a miniature tsunami on academic blogs, eliciting a mix of outrage and amusement from evangelical scholars. (SBL disputed Hendel's claims but hosted an online debate over its membership standards.) Coincidentally, not long after the article appeared, SBL and AAR announced plans to resume their joint conference in 2011.

Hendel now says he might revise a few sentences of his article, but stands by his main position. "The SBL has a commitment to the standards and practices of academic inquiry.  The best of the evangelical scholars understand this," he said. "The problem is that these standards have become blurred, and practices befitting a non-academic context have come to be tolerated and even normal at SBL. This must change if SBL wants to continue to be recognized as a learned society. If it wants to be a National Council of Churches, then it should continue its present course."

The question of evangelicals' role in organizations such as SBL and AAR is a perennial one.

After joining 10,000 attendees at SBL's 2009 conference in New Orleans, Daniel Wallace, professor of New Testament at Dallas Theological Seminary, cited the "darker underbelly to the conference" and a bias by "left-wing fundamentalist" scholars against evangelicals.

"The prejudice runs deep—almost as deep as the ignorance," Wallace said in a blog post.

In response, Scot McKnight, religious studies professor at North Park University in Chicago, did not dispute that a bias against evangelical scholars exists. But he said evangelicals must understand themselves not as dispassionate, modernist scholars, but as "passionate, believing scholars who think the NT is the Word of God and that God does miracles in this world."

"American evangelicals have an identity problem," McKnight wrote. "Too many think acceptance at the University proves they are legitimate scholars; too many strive to be approved by the American University so they can consider themselves real scholars."

Nonetheless, several evangelical scholars tout the importance of Christian involvement in organizations like SBL and AAR.

Those scholars were skeptical about the claim that Christian fundamentalists had invaded SBL to silence other perspectives and proselytize. More likely, several said, Hendel is simply frustrated that an increased number of religious scholars have joined SBL's ranks.

"Basically, Hendel is flabbergasted that a society dedicated to the study of religious texts is populated by people who are religious," said Michael Bird, lecturer in theological studies at Crossway College in Australia. "He's basically a secular fundamentalist who thinks that 'real' scholarship is what he does, and everyone else does pseudo-scholarship."

Certainly, SBL is not the place for overt evangelism, said Joel Willitts, chairman of North Park's Department of Biblical and Theological Studies. "It is, however, the place to argue for the truth through rigorous arguments and solid evidence," he said. "Christianity is a public faith, and its truth should stand up to public scrutiny. Evangelicals should point out weak arguments in others, but more so … we should point out the weakness in our own."

Ben Witherington III, New Testament professor at Asbury Theological Seminary in Wilmore, Kentucky, said evangelicals "absolutely" need to be involved in SBL.

They should not "ghettoize themselves," he said, by involvement only in organizations such as the Evangelical Theological Society.

"We have much to learn and much to share with other points of view, and going to society meetings of just evangelicals—while it has many virtues—is neither a good witness nor a good way to be stretched and challenged," Witherington said. "I honestly do not think that discrimination against evangelicals is much of an issue in the guild anymore, and more specifically, I see no evidence of that in SBL."

As for Hendel, he got an earful—in person—from at least one evangelical scholar. Tremper Longman III, professor of biblical studies at Westmont College in Santa Barbara, California, said he and his friend Hendel talked about the article at dinner, and then exchanged e-mails about it.

"It was multifaceted," Longman said of the conversation. "I agreed with him that we shouldn't be proselytizing within the context of [SBL]. I disagreed with him that only people who do traditional, historical, critical methods should participate in [SBL]. The society is for everyone who has an academic interest in the Bible."

Форум высшего христианского образования в Атланте, США

С 23 по 26 февраля 2010 года в Атланте, США прошел международный форум, посвященный вопросам христианского высшего образования. В работе приняли участие 1123 представителя из 123 учебных заведений, 25 стран.

Среди выступающих на форуме были Ричард Стернс, президент World Vision Inc.; доктор Фрэнсис Коллинз - директор Национального Института Здравоохранения, который известен по инновационной работе в Проекте человеческого генома; доктор Венди Копп - основатель компании «Обучение Америки» и доктор Джон М. Перкинс, известный деятель по миротворчеству и борьбе с расизмом.

На конференции проходили многочисленные секции, посвященные вопросам по управлению учебными заведениями, инновационным подходам к образованию, международному сотрудничеству в сфере христианского образования.

Ректор СПбХУ Александр Иванович Негров провел ряд рабочих встреч с настоящими и будущими партнерами СПбХУ деканом Уэсом Олмстедом из колледжа «Брайеркрест» и с президентом колледжа «Вефиль» доктором Стивеном Р. Крамером, с которым ведутся переговоры о сотрудничестве.

А.И. Негров также провел ряд встреч с руководителями учебных заведений Северной Америки и Азии по возможному сотрудничеству.

На форуме А.И. Негров выступал с презентацией СПбХУ перед руководителями других учебных заведений.

Библиотека в Канзас-Сити

Необычный фасад библиотеки в городе Канзас-Сити (США) будет весьма долгое время служить и радовать людей.

Перед началом строительства местным жителям предложили назвать книги, которые представляют собой Канзас-Сити, а затем огромные модели книг, которых называли чаще всего, были использованы для внешнего оформления библиотеки.

Не обязательно увлекаться архитектурой близко, чтобы просто наслаждаться ею во время прогулок. И как отрадно встречать среди города подобные замечательные проекты, мимо которых не пройдешь не заметив.

По материалам ministryoftype.co.uk

http://www.archfacade.ru