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.
Please Note:
If you are unable to register, through ACORN, for a course listed on this site, please contact the registrar of the college who owns the course. This can be identified by the first two letters of the course code.
For Summer courses, unless otherwise stated in the ‘Enrolment Notes’ of the course listing, the last date to add a course, withdraw from a course (drop without academic penalty) and to obtain a 100% refund (minus the minimum charge) is one calendar day per week of the published meeting schedule (start and end date) of the course as follows: One-week Summer course – 1 calendar day from the first day of class for the course; Two-week Summer course – 2 calendar days from the first day of class for the course, etc. up to a maximum of 12 calendar days for a 12 week course. This is applicable to all delivery modalities.
This course will examine techniques and strategies used for reading Old Testament narratives through history. Special attention will be given to interpretations of the following bad boys and bad girls: Adam and Eve; Sarah, Abraham, and Hagar; Dinah; Rahab; Deborah, Sisera and Jael; Jephthah and his daughter; Samson and Delilah; the Levite and his concubine; David and his family members. We will ask questions about how to read and interpret texts in the church today.
This course will examine techniques and strategies used for reading Old Testament narratives through history. Special attention will be given to interpretations of the following bad boys and bad girls: Adam and Eve; Sarah, Abraham, and Hagar; Dinah; Rahab; Deborah, Sisera and Jael; Jephthah and his daughter; Samson and Delilah; the Levite and his concubine; David and his family members. We will ask questions about how to read and interpret texts in the church today.
Approximately 300 million Eastern Christians world-wide have a rich - as well as challenging - history of engagements with believers of other faith traditions. The same Western countries that have experienced a significant rise in Eastern Christian populations during the last several decades have also been home to millions of non-Christians for centuries, or, in the case of indigenous faiths, for millennia. The need to explore and analyze particularities of the interaction between these traditions in pluralistic and multicultural Western environments is imperative.
What does it mean to be wise? How does the Bible understand wisdom as a revelation of God? How might suffering, anomie, and meaninglessness help us grow in our grasp of God's desire for the world and human community? Our focus will be primarily the books of Proverbs, Qohelet (Ecclesiastes) and Job (with an occasional glance at other parts of the biblical traditions) as the classic exemplars of the wisdom tradition of ancient Israel. We will consider cross cultural questions about ancient Near Eastern Wisdom, the evolution of the wisdom tradition, the figure of Sophia, and contemporary responses to the wisdom literature. How might wisdom literature be useful in pastoral and other ministry settings?
What does it mean to be wise? How does the Bible understand wisdom as a revelation of God? How might suffering, anomie, and meaninglessness help us grow in our grasp of God's desire for the world and human community? Our focus will be primarily the books of Proverbs, Qohelet (Ecclesiastes) and Job (with an occasional glance at other parts of the biblical traditions) as the classic exemplars of the wisdom tradition of ancient Israel. We will consider cross cultural questions about ancient Near Eastern Wisdom, the evolution of the wisdom tradition, the figure of Sophia, and contemporary responses to the wisdom literature. How might wisdom literature be useful in pastoral and other ministry settings?
What does it mean to be wise? How does the Bible understand wisdom as a revelation of God? How might suffering, anomie, and meaninglessness help us grow in our grasp of God's desire for the world and human community? Our focus will be primarily the books of Proverbs, Qohelet (Ecclesiastes) and Job (with an occasional glance at other parts of the biblical traditions) as the classic exemplars of the wisdom tradition of ancient Israel. We will consider cross cultural questions about ancient Near Eastern Wisdom, the evolution of the wisdom tradition, the figure of Sophia, and contemporary responses to the wisdom literature. How might wisdom literature be useful in pastoral and other ministry settings?
What does it mean to be wise? How does the Bible understand wisdom as a revelation of God? How might suffering, anomie, and meaninglessness help us grow in our grasp of God's desire for the world and human community? Our focus will be primarily the books of Proverbs, Qohelet (Ecclesiastes) and Job (with an occasional glance at other parts of the biblical traditions) as the classic exemplars of the wisdom tradition of ancient Israel. We will consider cross cultural questions about ancient Near Eastern Wisdom, the evolution of the wisdom tradition, the figure of Sophia, and contemporary responses to the wisdom literature. How might wisdom literature be useful in pastoral and other ministry settings?
What does it mean to be wise? How does the Bible understand wisdom as a revelation of God? How might suffering, anomie, and meaninglessness help us grow in our grasp of God's desire for the world and human community? Our focus will be primarily the books of Proverbs, Qohelet (Ecclesiastes) and Job (with an occasional glance at other parts of the biblical traditions) as the classic exemplars of the wisdom tradition of ancient Israel. We will consider cross cultural questions about ancient Near Eastern Wisdom, the evolution of the wisdom tradition, the figure of Sophia, and contemporary responses to the wisdom literature. How might wisdom literature be useful in pastoral and other ministry settings?