In-Person if the course requires attendance at a specific location and time for some or all course activities. These courses will have section codes starting in 0 or 4.
Online – Asynchronous if the course has no requirement for attendance at a specific time or location for any activities or exams. These courses will have the section code starting with 61.
Online – Synchronous if online attendance is expected at a specific time for some or all course activities, and attendance at a specific location is not expected for any activities or exams. These courses will have the section code starting with 62.
Hybrid if the course requires attendance at a specific location and time, however 33-66% of the course is delivered online. If online attendance is expected at a specific time, it will be in place of the in person attendance. These courses will have the section code starting with 31.
Some courses may offer more than one delivery method please ensure that you have the correct section code when registering via ACORN. You will not be permitted to switch delivery method after the last date to add a course for the given semester.
This course explores creativity and its theological significance, drawing from interdisciplinary sources to consider the imagination, creative process and the arts in relation to the life of faith and spiritual practice. Even though creativity is often associated with intentional artistic endeavours, the capacity to imagine, improvise, innovate, and make/construct is intrinsic to human life €“ e.g., in daily routines and relationships, rituals, stories, spiritual identity, personal resilience, empathy, community building, and peace and justice building. By paying attention to various dimensions of creativity, human and divine, the course investigates the making and perceiving of beauty in the world as an orientation toward value and personal and communal transformation. It thus seeks move beyond cognitive and entrepreneur models of creativity as well as dichotomies of action vs. reflection in theology. Particular consideration is given to visual arts and music.
This course explores creativity and its theological significance, drawing from interdisciplinary sources to consider the imagination, creative process and the arts in relation to the life of faith and spiritual practice. Even though creativity is often associated with intentional artistic endeavours, the capacity to imagine, improvise, innovate, and make/construct is intrinsic to human life e.g., in daily routines and relationships, rituals, stories, spiritual identity, personal resilience, empathy, community building, and peace and justice building. By paying attention to various dimensions of creativity, human and divine, the course investigates the making and perceiving of beauty in the world as an orientation toward value and personal and communal transformation. It thus seeks move beyond cognitive and entrepreneur models of creativity as well as dichotomies of action vs. reflection in theology. Particular consideration is given to visual arts and music.
The course examines how the experience of diaspora-common in large metropolitan areas like Toronto-transforms church space and practices. It introduces the notion of vernacular religion! "religion as it is lived" or the way people "do religion." Religions are usually approached and discussed within the boundaries of their official representations. Yeti globalization and migration movements relocate people and modify the expression of their beliefs and ritual habits. Often space is the first to signal modifications of the social and religious dynamics. The notion of vernacular religion is introduced as it takes an important role in analyzing the adaptive changes often misperceived as secularization. While vernacular religion is not regarded as folkloric within the scope of this course, it allows us to examine traditional ethnic elements performed in the churches. Significant adaptation of the ecclesial space is often a function of the fact that small ethnic communities have only a single gathering place available, which transforms the design, functions, and communal relations within religious space. The course is based on data collected on Eastern Orthodox sacred space in Toronto diaspora churches. Yeti it provides an interdisciplinary approach and discusses the concepts of religion, "official" religion, vernacular religion (including folklore and is open to consider plural faith traditions. Students will be invited to reflect on practical differences between homeland and diasporic embodiments of serviceslliturgyl allocation of space! and ecclesial or communal activities. The course explores how relocation changes religious habits and how people recreate their traditions in diaspora.
The course examines how the experience of diaspora-common in large metropolitan areas like Toronto-transforms church space and practices. It introduces the notion of vernacular religion! "religion as it is lived" or the way people "do religion." Religions are usually approached and discussed within the boundaries of their official representations. Yeti globalization and migration movements relocate people and modify the expression of their beliefs and ritual habits. Often space is the first to signal modifications of the social and religious dynamics. The notion of vernacular religion is introduced as it takes an important role in analyzing the adaptive changes often misperceived as secularization. While vernacular religion is not regarded as folkloric within the scope of this course, it allows us to examine traditional ethnic elements performed in the churches. Significant adaptation of the ecclesial space is often a function of the fact that small ethnic communities have only a single gathering place available, which transforms the design, functions, and communal relations within religious space. The course is based on data collected on Eastern Orthodox sacred space in Toronto diaspora churches. Yeti it provides an interdisciplinary approach and discusses the concepts of religion, "official" religion, vernacular religion (including folklore and is open to consider plural faith traditions. Students will be invited to reflect on practical differences between homeland and diasporic embodiments of serviceslliturgyl allocation of space! and ecclesial or communal activities. The course explores how relocation changes religious habits and how people recreate their traditions in diaspora.
The course examines how the experience of diaspora-common in large metropolitan areas like Toronto-transforms church space and practices. It introduces the notion of vernacular religion! "religion as it is lived" or the way people "do religion." Religions are usually approached and discussed within the boundaries of their official representations. Yeti globalization and migration movements relocate people and modify the expression of their beliefs and ritual habits. Often space is the first to signal modifications of the social and religious dynamics. The notion of vernacular religion is introduced as it takes an important role in analyzing the adaptive changes often misperceived as secularization. While vernacular religion is not regarded as folkloric within the scope of this course, it allows us to examine traditional ethnic elements performed in the churches. Significant adaptation of the ecclesial space is often a function of the fact that small ethnic communities have only a single gathering place available, which transforms the design, functions, and communal relations within religious space. The course is based on data collected on Eastern Orthodox sacred space in Toronto diaspora churches. Yeti it provides an interdisciplinary approach and discusses the concepts of religion, "official" religion, vernacular religion (including folkloreFand is open to consider plural faith traditions. Students will be invited to reflect on practical differences between homeland and diasporic embodiments of serviceslliturgyl allocation of space! and ecclesial or communal activities. The course explores how relocation changes religious habits and how people recreate their traditions in diaspora.
The course examines how the experience of diaspora-common in large metropolitan areas like Toronto-transforms church space and practices. It introduces the notion of vernacular religion! "religion as it is lived" or the way people "do religion."
Religions are usually approached and discussed within the boundaries of their official representations. Yeti globalization and migration movements relocate people and modify the expression of their beliefs and ritual habits. Often space is the first to signal modifications of the social and religious dynamics. The notion of vernacular religion is introduced as it takes an important role in analyzing the adaptive changes often misperceived as secularization. While vernacular religion is not regarded as folkloric within the scope of this course, it allows us to examine traditional ethnic elements performed in the churches. Significant adaptation of the ecclesial space is often a function of the fact that small ethnic communities have only a single gathering place available, which transforms the design, functions, and communal relations within religious space.
The course is based on data collected on Eastern Orthodox sacred space in Toronto diaspora churches. Yeti it provides an interdisciplinary approach and discusses the concepts of religion, "official" religion, vernacular religion (including folkloreFand is open to consider plural faith traditions. Students will be invited to reflect on practical differences between homeland and diasporic embodiments
of serviceslliturgyl allocation of space! and ecclesial or communal activities. The course explores how relocation changes religious habits
and how people recreate their traditions in diaspora.
The course examines how the experience of diaspora-common in large metropolitan areas like Toronto-transforms church space and practices. It introduces the notion of vernacular religion! "religion as it is lived" or the way people "do religion." Religions are usually approached and discussed within the boundaries of their official representations. Yeti globalization and migration movements relocate people and modify the expression of their beliefs and ritual habits. Often space is the first to signal modifications of the social and religious dynamics. The notion of vernacular religion is introduced as it takes an important role in analyzing the adaptive changes often misperceived as secularization. While vernacular religion is not regarded as folkloric within the scope of this course, it allows us to examine traditional ethnic elements performed in the churches. Significant adaptation of the ecclesial space is often a function of the fact that small ethnic communities have only a single gathering place available, which transforms the design, functions, and communal relations within religious space. The course is based on data collected on Eastern Orthodox sacred space in Toronto diaspora churches. Yeti it provides an interdisciplinary approach and discusses the concepts of religion, "official" religion, vernacular religion (including folklore) and is open to consider plural faith traditions. Students will be invited to reflect on practical differences between homeland and diasporic embodiments of services, liturgical allocation of space and ecclesial or communal activities. The course explores how relocation changes religious habits and how people recreate their traditions in diaspora.
If spaces could talk…in fact they do! Ideas dwell in space. The course examines the relation between architecture and religious ideas and how the experience of diaspora affects church space and practices. Through observing architecture, decoration, and activities performed in the buildings, the course explores how time and space are adapted and offers practical knowledge on how to decipher the changes.
We will discuss the concepts of religion, "official" religion, vernacular religion (the way people “do religion”), and its folkloric roots. Students will take part in a variety of observations in different sites (if permitted; otherwise there will be video tours).
If spaces could talk…in fact they do! Ideas dwell in space. The course examines the relation between architecture and religious ideas and how the experience of diaspora affects church space and practices. Through observing architecture, decoration, and activities performed in the buildings, the course explores how time and space are adapted and offers practical knowledge on how to decipher the changes.
We will discuss the concepts of religion, "official" religion, vernacular religion (the way people “do religion”), and its folkloric roots. Students will take part in a variety of observations in different sites (if permitted; otherwise there will be video tours).
This course will examine the methods of biblical interpretation used in the Church from NT times through the 4th century. Areas covered will include the Jewish forms of exegesis found in the NT, the ellegorical method, the schools of Antioch and Alexandria, as well as interpreters such as Origen, Theodore of Mopsuestia, and St. Augustine. Course will consist of lectures, the reading of some introductory secondary works, and selected readings from Patristic commentaries. There will be two short essays and one longer final essay.
This course will examine the methods of biblical interpretation used in the Church from NT times through the 4th century. Areas covered will include the Jewish forms of exegesis found in the NT, the ellegorical method, the schools of Antioch and Alexandria, as well as interpreters such as Origen, Theodore of Mopsuestia, and St. Augustine. Course will consist of lectures, the reading of some introductory secondary works, and selected readings from Patristic commentaries.
This course will examine the methods of biblical interpretation used in the Church from NT times through the 4th century. Areas covered will include the Jewish forms of exegesis found in the NT, the ellegorical method, the schools of Antioch and Alexandria, as well as interpreters such as Origen, Theodore of Mopsuestia, and St. Augustine. Course will consist of lectures, the reading of some introductory secondary works, and selected readings from Patristic commentaries.