Resources

This chapter looks at the teaching of special topics in the study of religion, in this case the representation of evil. Employing the medium of film to teach this topic enables students to reflect on “religious” assumptions and their implications for how we experience ourselves in the world. With the focus on a particular film, Crash, and the theoretical work of Paul Ricoeur, this chapter considers evil by analyzing the racism in Crash and its relationship to alienation, confession, and redemption. The more general project of a similar course would be to introduce students to evil as a complex dimension of human experience. Reading films critically increases the likelihood that students will move beyond either/or and black/white dichotomies toward a more integrated understanding of the problem of evil.

One page Teaching Tactic: a worksheet to help students place each new theological text into its broader conversation partners.

Religious studies classrooms are microcosms of the public square in bringing together individuals of diverse identities and ideological commitments. As such, these classrooms create the necessity and opportunity to foster effective modes of conversation. In this essay, I argue that communication attuned to shared human needs – among them needs for safety, respect, and belonging – offers a transformative response to the potential self-silencing and peer-conflict to which religious studies classrooms are prone. I develop this claim with reference to the research on teaching religious studies conducted by Barbara Walvoord and the pedagogy of theologian and Swarthmore University President Rebecca Chopp in formulating an “ethics of conversation” with her students. Building on this foundation, I make a case for developing an “ethos of conversation” in the religious studies classroom based on psychologist and peace activist Marshall Rosenberg's method of “nonviolent communication.” While addressing the roles of conflict and toleration in the classroom through the perspectives of Alasdair MacIntyre and Jeffrey Stout, I argue that Rosenberg's approach to communication is a powerful asset to education that models constructive engagement in the macrocosm of civic life.

A growing interest in the communication to students of the mission and identity of a higher education institution prompted this study about the presence of Catholic, Jesuit values in the introductory religious studies course at a faith-based university. To conduct this study a survey instrument was developed, piloted, further refined, and then administered again to about four hundred and fifty students. The study's results showed that the introductory course had a positive effect on the majority of students surveyed, namely, those who had no Catholic schooling or only had a Catholic elementary school education. Statistically significant advances in several areas of knowledge about Catholic teachings endorsed by Catholic bishops and the pope occurred. Although less extensive, knowledge of Jesuit values also advanced in the course.

Tomoko Masuzawa and a number of other contemporary scholars have recently problematized the categories of “religion” and “world religions” and, in some cases, called for its abandonment altogether as a discipline of scholarly study. In this collaborative essay, we respond to this critique by highlighting three attempts to teach world religions without teaching “world religions.” That is, we attempt to promote student engagement with the empirical study of a plurality of religious traditions without engaging in the rhetoric of pluralism or the reification of the category “religion.” The first two essays focus on topical courses taught at the undergraduate level in self-consciously Christian settings: the online course “Women and Religion” at Georgian Court University and the service-learning course “Interreligious Dialogue and Practice” at St. Michael's College, in the University of Toronto. The final essay discusses the integration of texts and traditions from diverse traditions into the graduate theology curriculum more broadly, in this case at Loyola Marymount University. Such confessional settings can, we suggest, offer particularly suitable – if somewhat counter-intuitive – contexts for bringing the otherwise covert agendas of the world religions discourse to light and subjecting them to a searching inquiry in the religion classroom.