Course Catalogue 2026-2027

The seminar will undertake to study the Islamic Legal Theory (usul al-fiqh) and Practice (fiqh) in conjunction with Islamic ethics, which serves as an integral part of the juridical tradition of Islam. The sources of law like the Qur'an, the Tradition (Sunna), Consensus (Ijma'), Analogy (qiyas) and Reason ('aql) will be examined in connection with the process by which legal decisions in Islam are made. The course will provide an opportunity to students of comparative ethics and law to learn about one of the well-developed religious-ethical systems in Abrahamic traditions. In addition, this course will offer a study of interaction between faith and history in Islam which has impacted upon the development of ethical-legal judgments in the Shari.

Canada is a nation of immigrants, and the Canadian religions are the religions of immigrants. The waves of religious immigrants will be studied including 17C French, 18C Irish and Scottish, 19C German, Polish, Jewish, and Ukrainian immigrants; 20C English, Italian, and Portuguese to the more recent Caribbean, Filipino, Chinese, Tamils, Vietnamese, and Korean religionists. The attitudes of Euro-Canadians will be examined as they progress from Anglo-Celtic Calvinism to Canadian secular multiculturalism. The techniques of archival research, historical analysis, and historiography will be explored. Seminar presentation and research paper. Class Presentation 30%; Research Essay 40%; Collaborative Recapitulation (open book exam) 30%.

Canada is a nation of immigrants, and the Canadian religions are the religions of immigrants. The waves of religious immigrants will be studied including 17C French, 18C Irish and Scottish, 19C German, Polish, Jewish, and Ukrainian immigrants; 20C English, Italian, and Portuguese to the more recent Caribbean, Filipino, Chinese, Tamils, Vietnamese, and Korean religionists. The attitudes of Euro-Canadians will be examined as they progress from Anglo-Celtic Calvinism to Canadian secular multiculturalism. The techniques of archival research, historical analysis, and historiography will be explored. Seminar presentation and research paper. Class Presentation 30%; Research Essay 40%; Collaborative Recapitulation (open book exam) 30%.

Canada is a nation of immigrants, and the Canadian religions are the religions of immigrants. The waves of religious immigrants will be studied including 17C French, 18C Irish and Scottish, 19C German, Polish, Jewish, and Ukrainian immigrants; 20C English, Italian, and Portuguese to the more recent Caribbean, Filipino, Chinese, Tamils, Vietnamese, and Korean religionists. The attitudes of Euro-Canadians will be examined as they progress from Anglo-Celtic Calvinism to Canadian secular multiculturalism. The techniques of archival research, historical analysis, and historiography will be explored. Seminar presentation and research paper. Class Presentation 30%; Research Essay 40%; Collaborative Recapitulation (open book exam) 30%.

This course will engage in theological/biblical reflection on the nature of political economy by attending to themes of covenant, property, stewardship, justice and Kingdom. And we will bring that biblical reflection into dialogue with the work of Christian political economist Bob Goudzwaard. Professor Emeritus of the Free University of Amsterdam, former member of parliament, advisor to political parties, think tanks and NGOs around the world, Goudzwaard has had a profound influence in shaping a Christian political-economic imagination. In this course we will read Goudzwaard's most important books (in translation) and have the opportunity to spend four seminars in conversation with him early in the 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.

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.

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).

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.