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 assists students to reflect on the multifaceted experience and reality of radical evil and suffering in light of Christian faith and theology. Drawing from the work of significant contemporary theologians, the course aims at enabling students to meet the challenge formulated in and by the experience and testimony of Jewish, African American and Indigenous individuals and communities who were subjected to extreme evil and suffering by individuals, societies and nations reclaiming the Christian faith, values and way of life. The course will encourage students to contribute to forging and living out a contemporary Christian theology enabling lifelong transformative discipleship and service where Christians learn from their Jewish, African American and Indigenous neighbours how to be faithful followers of Jesus Christ. Central theological concepts such as affliction, kenosis, incarnation, discipleship, vicarious representation, passion and crucifixion will be studied using a methodological approach combining narrative testimony and constructive analysis/interpretation.
The book of Joshua records a crucial moment as Israel transitions from a wilderness people to those in possession of the land promised long-ago to Abraham. The book has encouraged generations of saints. It has also been misused to validate past and present colonial actions and so-called holy wars. New Atheists dismiss it as indicative of the violence inherent in Christian texts and faith. Christians likewise struggle to understand this difficult book. This course, acknowledging the real challenges the book presents, examines its historical situatedness, literary art, and theological message to hear it as Word of God for God's people today.
The book of Joshua records a crucial moment as Israel transitions from a wilderness people to those in possession of the land promised long-ago to Abraham. The book has encouraged generations of saints. It has also been misused to validate past and present colonial actions and so-called “holy wars.” New Atheists dismiss it as indicative of the violence inherent in Christian texts and faith. Christians likewise struggle to understand this difficult book. This course, acknowledging the real challenges the book presents, examines its historical situatedness, literary art, and theological message to hear it as Word of God for God’s people today.
In this course, we will examine some of the major texts and themes of the medieval theology of creation. This is a large subject and we will only be able to explore a limited portion. To gain an appreciation of the complexity, both in terms of content and methodology, we shall focus on five major medieval texts over twelve weeks, from Bede (672-735) to Robert Grosseteste (ca. 1170-1253). As we examine these texts, we shall be guided by three general questions: (1) How did classical and late antique (meta)physics shape the medieval account of creation? (2) What is the relationship between an account of creation and biblical hermeneutics? and, (3) What bearing did a theology of creation have on other major theological topics, such as soteriology and theological anthropology?
In this course, we will examine some of the major texts and themes of the medieval theology of creation. This is a large subject and we will only be able to explore a limited portion. To gain an appreciation of the complexity, both in terms of content and methodology, we shall focus on five major medieval texts over twelve weeks, from Bede (672-735) to Robert Grosseteste (ca. 1170-1253). As we examine these texts, we shall be guided by three general questions: (1) How did classical and late antique (meta)physics shape the medieval account of creation? (2) What is the relationship between an account of creation and biblical hermeneutics? and, (3) What bearing did a theology of creation have on other major theological topics, such as soteriology and theological anthropology?
This course explores the themes of matter, body, and gender In selected works of Hildegard of Bingen, Bemardus Sylvestris, Alan of Litle and Thomas Aquinas. It explores the use of myth or religious story within the construction of theoretical understanding. It does so in terms of the "story of origin" as It comes to expression within the Latin Christian world of the twelfth century in schooled creation poems and in contrast to the thematization of creation in the contemporary monastic discourse of Hildegard of Bingen and the scholastic thematizations of the next century represented by Thomas Aquinas.
This course explores the themes of matter, body, and gender In selected works of Hildegard of Bingen, Bemardus Sylvestris, Alan of Litle and Thomas Aquinas. It explores the use of myth or religious story within the construction of theoretical understanding. It does so in terms of the "story of origin" as It comes to expression within the Latin Christian world of the twelfth century in schooled creation poems and in contrast to the thematization of creation in the contemporary monastic discourse of Hildegard of Bingen and the scholastic thematizations of the next century represented by Thomas Aquinas.
How does the biblical portrayal of Jesus relate to the narrative movement(s) of the Hebrew Bible? To what extent do the OT themes of exile and return, old age and new age, help deepen our understanding of the birth and crucifixion of the Messiah? If we worship Jesus, are we to worship his humanity as well as his divinity? Does Mary’s encounter with Gabriel, who is a named presence in the Hebrew Bible/Old Testament only in the Book of Daniel, indicate that her conception of Jesus is to be read apocalyptically? Is it significant that Elizabeth initially greets Mary with words otherwise associated with Jael and Judith? These are some of the exegetical and theological questions we will consider in this engagement with issues at the edge, and at the heart, of contemporary Christology. Conversation partners will include: James Dunn (Did the First Christians Worship Jesus?), Jane Schaberg (The Illegitimacy of Jesus), and N.T. Wright (The Day the Revolution Began).
How does the biblical portrayal of Jesus relate to the narrative movement(s) of the Hebrew Bible? To what extent do the OT themes of exile and return, old age and new age, help deepen our understanding of the birth and crucifixion of the Messiah? If we worship Jesus, are we to worship his humanity as well as his divinity? Does Mary's encounter with Gabriel, who is a named presence in the Hebrew Bible/Old Testament only in the Book of Daniel, indicate that her conception of Jesus is to be read apocalyptically? Is it significant that Elizabeth initially greets Mary with words otherwise associated with Jael and Judith? These are some of the exegetical and theological questions we will consider in this engagement with issues at the edge, and at the heart, of contemporary Christology. Conversation partners will include: James Dunn (Did the First Christians Worship Jesus?), Jane Schaberg (The Illegitimacy of Jesus), and N.T. Wright (The Day the Revolution Began).