Course Catalogue 2026-2027

Stewart Clegg has suggested that 'the forgetting' of power may yet be the 'fate of our time'. His caution signals how the more difficult it becomes to locate the source and nature of power amidst the complexity of social and political life, the harder it is to discern power, presence, employ it effectively, or resist it when necessary. This course addresses a 'forgetting' of power in Christian theology. Although various approaches to contemporary political theology imply differing conceptions of the workings of power, seldom is the concept itself the focus of direct analysis. Without a fully developed concept of power, efforts to advance a coherent political theology, or to resolve problems in ecclesiology more generally, leave many questions unaddressed and numerous tensions obscured. In addition to analyzing both the limitations and untapped resources regarding the concept of power within the Christian tradition, the course will also engage wider debates over the nature of power by making the concept of 'powerlessnes' a significant topic for discussion. For as contemporary scholars investigate the nature of power as both an oppressive and productive force, the Christian tradition, wrestling with the significance of being without power, and its reflections on whether this is always an inherently negative situation, promises to offer a unique contribution to debates over the nature of power.

Stewart Clegg has suggested that 'the forgetting' of power may yet be the 'fate of our time'. His caution signals how the more difficult it becomes to locate the source and nature of power amidst the complexity of social and political life, the harder it is to discern power, presence, employ it effectively, or resist it when necessary. This course addresses a 'forgetting' of power in Christian theology. Although various approaches to contemporary political theology imply differing conceptions of the workings of power, seldom is the concept itself the focus of direct analysis. Without a fully developed concept of power, efforts to advance a coherent political theology, or to resolve problems in ecclesiology more generally, leave many questions unaddressed and numerous tensions obscured. In addition to analyzing both the limitations and untapped resources regarding the concept of power within the Christian tradition, the course will also engage wider debates over the nature of power by making the concept of 'powerlessnes' a significant topic for discussion. For as contemporary scholars investigate the nature of power as both an oppressive and productive force, the Christian tradition, wrestling with the significance of being without power, and its reflections on whether this is always an inherently negative situation, promises to offer a unique contribution to debates over the nature of power.

Stewart Clegg has suggested that,'the forgetting' of power may yet be the 'fate of our time' His caution signals how the more difficult it becomes to locate the source and nature of power amidst the complexity of social and political life, the harder it is to discern power, presence, employ it effectively, or resist it when necessary. This course addresses a 'forgetting' of power in Christian theology. Although various approaches to contemporary political theology imply differing conceptions of the workings of power, seldom is the concept itself the focus of direct analysis. Without a fully developed concept of power, effortsto advance a coherent political theology, or to resolve problems in ecclesiology more generally, leave many questions unaddressed and numerous tensions obscured. In addition to analyzing both the limitations and untapped resources regarding the concept ofpower within the Christian tradition, the course will also engage wider debates over the nature of power by making the concept of 'powerlessnes' a significant topic for discussion. For as contemporary scholars investigate the nature of power as both an oppressive and productive force, the Christian tradition, wrestling with the significance of being without power, and its reflections on whether this is always an inherently negative situation, promises to offer a unique contribution to debates over the nature of power.

The New Testament texts speak not only of Christ's saving work on behalf of the world but also of those who believe in him becoming one with him. That the texts speak in this way led to union with Christ becoming a central theme in the soteriology of various Christian traditions and, in turn, to those traditions interpreting differently from each other the texts responsible for the prominence of the theme. This course explores union with Christ in the New Testament through (i) detailed exegetical study of selected New Testament texts that offer different but overlapping ways of conceptualizing union with Christ (e.g., the body of Christ, the Temple, the sacraments), (ii) critical engagement with the appropriation of union with Christ in Christian theology (e.g., in the patristic era, in Orthodox theology, in Lutheran and Reformed theology), and (iii) critical engagement with union with Christ in recent New Testament scholarship (e.g., the work of Grant Macaskill). Attention will also be paid to the implications of union with Christ for Christian life and ethics. Students will form their own conclusions about the nature and significance of union with Christ in the New Testament.

Challenges of religious pluralism to Christianity appearing from outside Christianity, and responses to it. How do other world religious traditions think about Christianity or religions for that matter? What are the theoretical problems of religious pluralism and the response to them from within Christianity? Discussions of selected readings and occasional lectures as appropriate.

Challenges of religious pluralism to Christianity appearing from outside Christianity, and responses to it. How do other world religious traditions think about Christianity or religions for that matter? What are the theoretical problems of religious pluralism and the response to them from within Christianity? Discussions of selected readings and occasional lectures as appropriate.

Challenges of religious pluralism to Christianity appearing from outside Christianity, and responses to it. How do other world religious traditions think about Christianity or religions for that matter? What are the theoretical problems of religious pluralism and the response to them from within Christianity?

Challenges of religious pluralism to Christianity appearing from outside Christianity, and responses to it. How do other world religious traditions think about Christianity or religions for that matter? What are the theoretical problems of religious pluralism and the response to them from within Christianity? Discussions of selected readings and occasional lectures as appropriate.

Challenges of religious pluralism to Christianity appearing from outside Christianity, and responses to it. How do other world religious traditions think about Christianity or religions for that matter? What are the theoretical problems of religious pluralism and the response to them from within Christianity?

Challenges of religious pluralism to Christianity appearing from outside Christianity, and responses to it. How do other world religious traditions think about Christianity or religions for that matter? What are the theoretical problems of religious pluralism and the response to them from within Christianity?

Challenges of religious pluralism to Christianity appearing from outside Christianity, and responses to it. How do other world religious traditions think about Christianity or religions for that matter? What are the theoretical problems of religious pluralism and the response to them from within Christianity? Discussions of selected readings and occasional lectures as appropriate.

Challenges of religious pluralism to Christianity appearing from outside Christianity, and responses to it. How do other world religious traditions think about Christianity or religions for that matter? What are the theoretical problems of religious pluralism and the response to them from within Christianity?