Previous Years' Course Catalogues

The course will examine and interrogate Barth’s understanding:that Jesus Christ not only enacts God’s reconciliation of the world with Himself, but also enacts the revelation of that reconciliation to His creatures; that Jesus Christ lives today in the confession of faith;that Jesus Christ as the Word of God, is the light of life. No other can rival His light, yet He enables His creatures to perceive other (extraordinary) words as true; of the truths of creation; of the relation between the reality of revelation and Christian knowledge of it; of the victory of the revelation of Christ over the darkness of the world (and over the outdatedness of the world’s knowledge); of the three forms of Christ’s coming again (i.e., Easter, the final coming, His coming as the Holy Spirit); that the time in which we live, the time of His coming as the Holy Spirit, is the time of mission.

How is our agenda for theology related to our gender? Is "God" a male word? Is the "Word made flesh" a male God? Does the experience of women change how God is (made) known? Is sexuality embraced by the resurrection? Attentive to the work of feminist theologians and biblical scholars, we will attempt to develop an "embodied" theology open to the biblical vision that God will be "all in all".

How is our agenda for theology related to our gender? Is "God" a male word? Is the "Word made flesh" a male God? Does the experience of women change how God is (made) known? Is sexuality embraced by the resurrection? Attentive to the work of feminist theologians and biblical scholars, we will attempt to develop an "embodied" theology open to the biblical vision that God will be "all in all".

How is our agenda for theology related to our gender? Is "God" a male word? Is the "Word made flesh" a male God? Does the experience of women change how God is (made) known? Is sexuality embraced by the resurrection? Attentive to the work of feminist theologians and biblical scholars, we will attempt to develop an "embodied" theology open to the biblical vision that God will be "all in all".

How is our agenda for theology related to our gender? Is "God" a male word? Is the "Word made flesh" a male God? Does the experience of women change how God is (made) known? Is sexuality embraced by the resurrection? Attentive to the work of feminist theologians and biblical scholars, we will attempt to develop an "embodied" theology open to the biblical vision that God will be "all in all".

This course will involve close and critical engagement with key primary texts on the Christian doctrine of the Holy Trinity. Readings will be organized chronologically and will involve such major classic theologians as Tertullian, Origen, Hilary of Poitiers, Augustine, Aquinas, Richard of St. Victor, and Gregory Palamas. Theologians from the Reformation and Post-Reformation era will include John Calvin, John Owen, and Friedrich Schleiermacher, among others. Modern post-Barthian issues in trinitarian theology will also be discussed, with a particular focus on Karl Barth himself, the immanent-economic axis (Rahner et al.), the varieties of social trinitarianism, and recent feminist and queer engagements with the Trinity (e.g., LaCugna, Coakley, Tonstad). A major aim of the class will be for students to wrestle with the biblical, dogmatic, and practical demands of the doctrine according to the framework and material claims established by the Nicene-Constantinopolitan settlement of the fourth century.

A textual reading of Longergan's magnum opus on The Triune God embracing the history and theological development of the Trinity. Principle amount of the course will pertain to Volume 12 of Lonergan's Collected Works on the Systematic party of the Trinity. Reference to Volume 11. Doctrines will occur when helpful. Special attention will be placed on Lonergan's continued development of the psychological analogy from the Augustinian-Thomistic tradition.

The course will involve close-reading of the Hebrew Text of the Book of Zechariah. Secondary readings in historical-critical studies of Zechariah will be required and students will be asked to evaluate critically these studies (including newer commentaries in English and German). Zechariah's place in recent analysis of the Book of the Twelve will also be examined. Finally, students will be exposed to pre-critical reading of Zechariah and the hermeneutical issues related to Zechariah's use in the New Testament and in Jewish and Christian Interpretation. Seminar format. Class participation, major paper.

Explores Christian Kenosis as an expression of the unconditional love of God made known in Christ. Here the mutual relations of self-giving in the Trinity may be reflected in the lives of human persons. Of key significance is Hans Urs von Balthasar's appreciation of the paschal mystery. Also in dialogue are: Sarah Coakley, John Paul II and Thomas Merton. Lectures, discussion, class presentations, research paper, one short paper and a research paper.

Explores Christian Kenosis as an expression of the unconditional love of God made known in Christ. Here the mutual relations of self-giving in the Trinity may be reflected in the lives of human persons. Of key significance is Hans Urs von Balthasar's appreciation of the paschal mystery. Also in dialogue are: Sarah Coakley, John Paul II and Thomas Merton.

Explores Christian Kenosis as an expression of the unconditional love of God made known in Christ. Here the mutual relations of self-giving in the Trinity may be reflected in the lives of human persons. Of key significance is Hans Urs von Balthasar's appreciation of the paschal mystery. Also in dialogue are: Sarah Coakley, John Paul II and Thomas Merton. Lectures, discussion, class presentations, research paper, one short paper and a research paper.

Explores Christian Kenosis as an expression of the unconditional love of God made known in Christ. Here the mutual relations of self-giving in the Trinity may be reflected in the lives of human persons. Of key significance is Hans Urs von Balthasar's appreciation of the paschal mystery. Also in dialogue are: Sarah Coakley, John Paul II and Thomas Merton.