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Guest Editors' Introduction to Special Issue on Interdisciplinary Theological Higher Education

The teaching of theology is experiencing a renaissance in the modern academy as new pedagogical techniques and learning theories provide fresh ways of envisioning the enterprise of theological education. Central to this shift is the question of what roles theological disciplines play in different university settings and how they intersect with other disciplines and inquiries. The answers to these questions have taken several forms in the past century, and numerous challenges complicate the contemporary pursuit of programs that are theologically reflective and integratively responsive to the needs of society. As a result, the need for connecting theological reflection with other areas of knowledge is nowhere more keenly felt than in the Christian university. As guest editors of CHE, we offer this special issue as a preliminary inquiry about interdisciplinary theological education. This issue explores the interactions of the various theological disciplines (biblical studies, systematic theology, social ethics, church history, etc.) with other academic discourses (epistemology, history, political philosophy, social theory, literature). William Abraham shows the relevance of intellectual virtues for navigating the conversation in a pluralistic university environment. Frederick Aquino and Mark Hamilton explore the pedagogical and interdisciplinary implications of a team-taught class on befitting speech about God, deploying insights from virtue epistemology as a way of thinking about the subject matter and as a way of engaging in collaborative research. Shaun Casey critically examines the pedagogical goals and design of the National Capital Semester for Seminarians at Wesley Theological Seminary in Washington, DC, highlighting requisite skills and practices that comprise the arts of public theology. Sarah Coakley articulates a vision of theological education that rethinks the church-scholar vocation in our contemporary setting and redefines the boundaries of theological education. John Ford offers an example of a class on ecumenical theology that utilizes