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.
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?
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?
In both the Christian theological tradition and in historical-critical scholarship Paul was often interpreted as the apostle of grace. In the late twentieth-century this pattern was disrupted by the recognition in New Perspective scholarship that, far from being distinctive to Paul, an emphasis on grace was characteristic of Second Temple Judaism. More recently, John Barclay's influential volume Paul and the Gift (2015) has reasserted in new ways the significance of grace in Paul’s theology. In the context of these debates, this course explores grace in Paul through (i) an exploration of grace in the Greco-Roman world and more especially in Judaism, and (ii) detailed exegetical study of key Pauline texts concerning grace. Attention will be paid not only to recent interpreters of such texts but also to selected figures from reception history (e.g., Augustine, Aquinas, Luther etc.). Through such study students will critically engage key questions concerning Barclay's thesis (e.g., is incongruity indeed the principal characteristic of grace for Paul, is he distinctive in emphasizing it, does he consider that grace always demands a response from its recipients?) and responses to it, to discern its implications for interpreting Paul's theology more broadly (e.g., for Paul's Christology, for Paul's place within Judaism), and to reach their own conclusions about the part played by grace in Paul's theology.
This interdisciplinary seminar examines a variety of hermeneutical and critical theories spanning Ranke's historical realism to Dilthey's crisis of historicism in the nineteenth century, culminating in the existential phenomenology of Heidegger. The course then turns to the classical hermeneutic debate between Gadamer, Habermas and Ricoeur, and then explores the extended debate over what is an 'author' (Schleiermacher, Barthes, Foucault); the course then turns to Levinas's ethics of alterity, Derrida's differance and deconstruction, ending with Deleuze's 'rhizomatic' philosophy. Each of these theorists construct the relations between history, texts, authors and readers in different ways. This course stresses self-reflexivity and ability to discuss how theory always shapes biblical interpretation.
This course provides a critical study of resources and challenges for advanced work in theology and ethics. The contribution, critique, and challenge of contextual, constructive, liberative, feminist, postcolonial, womanist theologies to each other and to Western theological methodology will be examined. This approach to the study of theological method will give specific attention to how the recovery and use of non-traditional sources of God-talk and moral life (prayers, songs, story, etc.) are creating new theological paradigms. How traditiona1 sources of theology (scripture, tradition, reason and experience) are interpreted, through the lens of different cultures and contexts of oppression and social relations of domination and subordination, will also be explored. It investigates how methods matter for the formation and adjudication of Christian theology, practices and moral agency in specific global and local contexts. Emphasis on self-reflexive, dialogical and collaborative skills in research and scholarship.
This course provides a critical study of resources and challenges for advanced work in theology and ethics. The contribution, critique, and challenge of contextual, constructive, liberative, feminist, postcolonial, womanist theologies to each other and to Western theological methodology will be examined. This approach to the study of theological method will give specific attention to how the recovery and use of non-traditional sources of God-talk and moral life (prayers, songs, story, etc.) are creating new theological paradigms. How traditiona1 sources of theology (scripture, tradition, reason and experience) are interpreted, through the lens of different cultures and contexts of oppression and social relations of domination and subordination, will also be explored. It investigates how methods matter for the formation and adjudication of Christian theology, practices and moral agency in specific global and local contexts. Emphasis on self-reflexive, dialogical and collaborative skills in research and scholarship.