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.
The study of liturgy as a praxis-based source of theology through a survey of seminal thinkers in classical and contemporary liturgical studies. A consideration of liturgical methodology and hermeneutics, the relationship between liturgy and theology, liturgy and culture, worship and ethics, as well as the impact of the ecumenical liturgical movement, feminist theology and emerging postcolonial perspectives.
The study of liturgy as a praxis-based source of theology through a survey of seminal thinkers in classical and contemporary liturgical studies. A consideration of liturgical methodology and hermeneutics, the relationship between liturgy and theology, liturgy and culture, worship and ethics, as well as the impact of the ecumenical liturgical movement, feminist theology and emerging postcolonial perspectives.
The study of liturgy as a praxis-based source of theology through a survey of seminal thinkers in classical and contemporary liturgical studies. A consideration of liturgical methodology and hermeneutics, the relationship between liturgy and theology, liturgy and culture, worship and ethics, as well as the impact of the ecumenical liturgical movement, feminist theology and emerging postcolonial perspectives. Weekly 2-hour doctoral seminar, lectures, presentations, readings, major paper. Participation, seminar presentation and facilitation, 30%; major paper,70%.
The study of liturgy as ritual activity with a focus on the discipline of ritual studies and anthropology as a resource for liturgical scholarship and pastoral praxis. The course will consist of a close examination of seminal thinkers in ritual studies, their classic and contemporary works; consideration of methodological issues posed by social science methods; relationship between liturgy and ritual, theology and embodiment, worship and culture, ritual and ethics.
The study of liturgy as ritual activity with a focus on the discipline of ritual studies and anthropology as a resource for liturgical scholarship and pastoral praxis. The course will consist of a close examination of seminal thinkers in ritual studies, their classic and contemporary works; consideration of methodological issues posed by social science methods; relationship between liturgy and ritual, theology and embodiment, worship and culture, ritual and ethics.
The study of liturgy as ritual activity with a focus on the discipline of ritual studies and anthropology as a resource for liturgical scholarship and pastoral praxis. The course will consist of a close examination of seminal thinkers in ritual studies, their classic and contemporary works; consideration of methodological issues posed by social science methods; relationship between liturgy and ritual, theology and embodiment, worship and culture, ritual and ethics.
The study of liturgy as ritual activity with a focus on the discipline of ritual studies and anthropology as a resource for liturgical scholarship and pastoral praxis. The course will consist of a close examination of seminal thinkers in ritual studies, their classic and contemporary works; consideration of methodological issues posed by social science methods; relationship between liturgy and ritual, theology and embodiment, worship and culture, ritual and ethics. Weekly 2-hour doctoral seminar, readings, presentations, book review, major paper.
In this course, students will examine the writings of Anselm of Canterbury (1 033-11 09), an eleventh-century Italian thinker who became a monk, prior, archbishop and ultimately a leading theologian of his day. Scholars often treat Anselm as the first scholastic theologian, which to some degree is true. In this course, however, we will seek to understand Anselm the theologian as a constituent of the eleventh century, and of eleventh-century Anglo-Norman monasticism in particular. The focus of the seminars will be mainly on a close reading of the Cur Deus homo, a text that Anselm completed by 1098, after he had become archbishop in 1093. We will therefore explore two major contexts: (1) the world of eleventh-century monasticism of Normandy and (2) the world of the archiepiscopacy of Canterbury at the end of this same century. We will seek the read this text in light of the broad tradition of pre-modern treatments of Soteriology and the Incarnation, but also within the two more immediate contexts.
This course explores the theological, philosophical, and historical contributions of Maximus the Confessor. Students will engage with Maximuss theological and philosophical sources, his historical context, and examine his influence in the Christian theological tradition. Through critical analysis of texts and discussion, participants will gain a deeper understanding of Maximuss role in synthesizing prior Christian authors and shaping subsequent Christian theological discourse.
This graduate seminar will consist of reading key Hebrew texts and especially engaging the recent literature dealing with the Book of the Twelve as editorially arranged. Older and opposing views will also be examined. Grade will be determined by one final paper on critical engagement with Twelve research.
This seminar will examine the doctrine of individuality developed by the Franciscan thinkers John Duns Scotus and William of Ockham and the configuration of their thought as one or another form of metaphysical "individualism." It does so historically against the backdrop of both Franciscan spirituality and the contested "Aristotelian ism" of their university environment. The seminar is both an illustration of the value in and a critical reappraisal of a problem-historical analysis of
philosophy that centres upon philosophical accounts of our daily experience of both universality in the world, i.e., the fact that creatures come to us in kinds, and individuality, i.e., the fact that it is individual creatures that come to us in kinds.
This seminar will examine the doctrine of individuality (and individuation) developed by the two Franciscan thinkers John Duns Scotus and William of Ockham and the configuration of their thought as one or another form of discursive “individualism.” It does so against the backdrop of their participation within the Franciscan spiritual tradition on the one hand and the Aristotelianism of their university environment and training. In so doing, it explores a properly historical understanding of a philosophical figure’s choice of discursive type. Texts: Francis of Assisi, Collected Works; John Duns Scotus, Philosophical Writings, On Individuation; William of Ockham, Philosophical Writings