Syllabi - Program: graduate - 736 resultsSelect an item by clicking its checkbox
A 1997 course by Diana Eck at Harvard University on "the various religious traditions that now compose the American religious scene" with a focus on "the religious life of Asian-Americans . . . and on the African-American and immigrant traditions of Islam."
A 2000 course by David Cunningham at Seabury-Western Theological Seminary "provides a historical and systematic study of basic Christian doctrine as it has been understood within the Anglican tradition (but including readings from the Roman Catholic, Eastern Orthodox, and Methodist traditions as well)."
A 2000 course by Paul Waldau at Episcopal Divinity School explores "the extent to which religious traditions have affected the ways in which we see and speak about animals other than humans, as well as the manner in which contemporary scientists view and speak about animals."
A 2013 course by William Webb at Tyndale Seminary examines the Book of Revelation "with a focus on its literary genre, theological themes and the various schools of interpretation;" special focus on "teaching and preaching its contents."
A 2013 course by Barbara Leung Lai at Tyndale Seminary offers a "literary, interpretive, and theological study of the book of Daniel."
A course by David Schnasa Jacobsen at Toronto School of Theology aims "to help students gain competence in exegetical and homiletical methods that aid Biblical preaching" in relation to apocalyptic texts.
A 2013 course by Doug Kennard at Houston Graduate School of Theology delves into epistemology, theological method, hermeneutics, and apologetics.
A course by Dan Eppley at McMurry University studies the thought of Augustine, Anselm, Aquinas, and Luther.
A 2010 course by Mark Unno at the University of Oregon "examines the sacred scriptural traditions of East Asian Buddhism with a focus on Chinese and Japanese Zen, Pure Land Buddhism, and associated developments. . . . This examination will cover a wide range of themes against the backdrop of social and historical developments, including the development of sectarian traditions, cultural and national identity, gender and race."
A 2011 course by Mark Unno at the University of Oregon "traces select themes and developments in the history of Japanese religion . . . various aspects of intellectual and social history are examined including: the relation between state and religion; issues of gender, class, and cultural identity; religious experience; and ritual and institutional practices . . .(in) various forms of Japanese Buddhism including Zen and Pure Land as well as Shinto."
A 2010 course by Joseph Adler at Kenyon College "is a historical and contemporary survey of religious life in Japan, focusing on the Shinto and Buddhist traditions.."
A 2011 course by Joseph Adler at Kenyon College examines "the various expressions of Daoism (Taoism) in the Chinese religious tradition."
A 2006 course taught by Russell Morton at Ashland Theological Seminary offers a "systematic introduction to the Gospels in the context of present day biblical research. The study will concentrate on such areas as historico-religious backgrounds and methods of New Testament criticism, and the individuality and interrelationships of the Gospels."
A course by Mary Suydam at Kenyon College that explores the history and interpretations of the Hebrew Bible.
A 2013 course by John Kessler at Tyndale Seminary surveys the history and theology of the Hebrew Bible.
A fall 2007 course by Rhonda Burnette-Bletsch studies "the diverse writings of the OT or Tanakh as literary products of their original social and historical contexts" with attention to how "later communities appropriated these texts for new situations."
A course by Jane Webster at Barton College explores "how the bible shapes our understanding of 'the religious female'" as well as artistic representations of these women.
A 2014 course by Doug Kennard at Houston Graduate School of Theology on the book of Revelation and its contemporary, antecedent, and later instantiations.
A 2007 course taught by Russell Morton at Ashland Theological Seminary offers a "close exploration of Revelationâs challenge to first-century believers in Asia Minor will lead to discussion of its ongoing challenge and encouragement to churches."
A 2013 course by Van Johnson at Tyndale Seminary that looks at Luke as "an historian and a theologian."
A course by Casey Elledge at Gustavus Adolphus College "dedicated to substantial readings in Greek New Testament and Related Literature . . . Brief introductions to papyri and epigraphy" included.
A 2016 course by Doug Otto at Smith College seeks "to understand the early Christian family as a Greco-Roman family, focusing on slaves and children, marriage and divorce."
A 2013 course by Ian Scott at Tyndale Seminary that "examines the various problems in the Corinthian church and how Paul tried to address those issues."
A 2014 course by Guy Prentiss Waters at Reformed Theological Seminary is "an exposition of Paul's epistles in chronological order that emphasizes the application of Paul's theology to the pastoral needs of the churches of his day and ours."
A 2013 course by Fred Penney at Tyndale Seminary maintains a focus on "preaching biblical narratives while upholding a commitment to biblical exposition."
A 2009 course by Anne McGuire at Haverford College focuses "on a close study of the parables of Jesus in their cultural and literary contexts. Special attention will be given to recent literary analysis of the parables in the Synoptic Gospels and the Gospel of Thomas."
A course by Anne McGuire at Haverford College focuses "on a critical examination of the varied representations of Mary Magdalene as disciple, witness, and icon in religion, literature, and the arts. Images of Mary Magdalene will serve as a lens through which to examine changing conceptions of gender, sin, sexuality, spirituality, the body, and salvation."
A 2003 course by Jeffrey Carlson at Dominican University "explores some key reasons for, approaches to, issues in and outcomes of Buddhist-Christian interchange and reflection. Emphasis will be on Catholic Christianity and a variety of Buddhist traditions."
A 2010 course by Todd Lewis at College of the Holy Cross surveys "a law code, ascetic mysticism, religious biography, popular narrative, and scholastic treatises. We will also consider the cross-cultural definition of âtext,â hermeneutical approaches to exegesis, the idea of a âscriptural canon,â and the construction of tradition in the western historical imagination."
A 2011 course by Christopher Elwood at Louisville Presbyterian Theological Seminary "examines the thought of John Calvin in the context of his life and work on behalf of the movements for reform of the church in sixteenth-century Europe."
A 2013 course by Paul Burford at Tyndale Seminary "designed to educate students regarding the evolution and relevance of faith perspectives specific to Canadian film and filmmakers."
A 1999 course by Elias Bongmba and Mary Ann Clark at Rice University surveys " the transplantation and development of African religions in the Americas. It will include an introduction to Santería, Vodoun , Candomblé, Rastafaris and various revivalist movements with African connections."
A 2006 course by Jane Smith at Hartford Seminary "designed to look at the ways in which Christian and Muslim perceptions of their respective religions and their relationships to one another have evolved through history, in conflict and in concord, contributing the conceptual "theological" heritage with which Christians and Muslims operate in the modern world."
A 2013 course by Dennis Ngien at Tyndale Seminary is a "thematic study of Christian doctrine according to the evangelical protestant tradition."
A 2013 course by James Beverley at Tyndale Seminary is part II of a "thematic study of Christian doctrine according to the evangelical protestant tradition."
A 2011Â course by James Cutsinger at the University of South Carolina explores "not just the what, but the why of Christian faith. What do ChristiansâOrthodox, Catholic, and Protestantâbelieve about God, creation, the fall, salvation, the Holy Spirit, the resurrection, and life after death? And what are their groundsâscriptural, experiential, and logicalâfor holding these beliefs?"
A 2012 course by William Spencer at Gordon-Conwell Theological Seminary provides an "introduction 'to the study of theology within the context of urban ministry . . . '" in relation to classical loci of systematic theology.
A Fall 2014 course by Caryn D. Riswold at Illinois College surveys "foundational concepts of Christianity and their development in the life of the church" with attention to Christianity's relationship to other faith traditions.
A course by Joseph Molleur at Cornell College examines "three centuries (from the 1700âs to the 1900âs), we will examine the ideas and experiences of a wide variety of Christians, including conservative and liberal Christians, black and white Christians, male and female Christians, and Protestant and Catholic Christians."
A 2006 course by Arthur Farnsley at Hartford Seminary examines "the mixture of folk beliefs and 20th century fundamentalism practiced by so many Americans today, paying special attention to the religious and spiritual underpinnings of hyper-individualism."
A 2013 course by Bart Ehrman at the University of North Carolina Chapel Hill about the Apocrypha and formation of the canon.
A 1999 course by Bobbi Patterson at Emory University approaches "the early and middle stages of the Christian story by identifying and tracking how and why certain issues or questions began to predominate in that story."
A 2010 course by Donald Fortson at Reformed Theological Seminary "focuses on the key persons, movements, and ideas that have made significant contributions to the history of the church" in the early and medieval eras.
A course by Garth Rosell at Gordon-Conwell Theological Seminary "is a a basic introduction to the history of the Christian church from its founding at Pentecost to the beginning of the Protestant Reformation."
A 2017 course by Gary Arbino surveys "selections from Second Temple Jewish Literature."
A 2012 course by Shannon Craigo-Snell and Kathryn Johnson at Louisville Presbyterian Theological Seminary that introduces seminary students to theology and ethics.
A 2013 course by Steve Weaver at Southern Baptist Theological Seminary surveys the "history of the Baptists, especially focusing on the English Baptists from the early seventeenth century to the late nineteenth century, and the Southern Baptist experience from the seventeenth to the late twentieth centuries."
A 2001 course by Alan Altany at Marshall University on the "birth and development of Christian thought from Paul through Augustine."
A 2012 course by Reid Locklin at University of Toronto "traces Christian teachings about Jesus of NazarethâJesus the Christâfrom their origins to the modern era."
A 2014 course by Michael Heintz at the University of Notre Dame "offers a survey of Christian theology from the end of the New Testament period to the eve of the Reformation."
A 2017 course by Jim Papandrea at Garrett-Evangelical Theological Seminary "is a survey of the history of the Christian church, including its doctrines and practices, from the beginning into the middle ages . . . with special emphasis on the first five centuries."
A 1998 course by Timothy Gregory at Ohio State University "covers the history of the Byzantine Empire from the end of Iconoclasm (843) to the fall of Constantinople to the Ottoman Turks (1453)."
A course by Michael Foat at Reed College looks at the origins of Christianity.
A 2011 course by Amy Plantinga Pauw and Sean Hayden at Louisville Presbyterian Theological Seminary acquaints students "with central themes and issues in contemporary Christology, including Christology written from Global South perspectives."
A 1998 course by Nicola Denzey at Bowdoin College examines "some of these different "Jesuses" which emerge from the "Quest for Jesus" through the ages, including several interpretations of Jesus in historical studies, and several interpretations of Jesus from art and literature."
A 1998 course by Lee Ramsey at Memphis Theological Seminary about "pastoral care in times of grief and loss."
A 2016 course by Mindy McGarrah Sharp at Phillips Theological Seminary "will equip leaders in ministry . . . To hone practicing attention to and remaining presence in the midst of death, dying, illness, loss, and grief."
A 2007 course by Wayne Rollins at Hartford Seminary explores "the portraits of Jesus in the major New Testament writings, the non-canonical gospels of recent Da Vinci Code fame, and in the history of the church and the arts from the first to the twenty-first century, concluding with contemporary Christologies in the writings of Marcus Borg and John Dominic Crossan, in film, and in the newer psychological approaches of John Miller and Don Capps . . . ."
A 2016 course by Rob Weber at Phillips Theological Seminary considers "the nature and task of evangelism (especially in the Wesleyan tradition), and to develop a personal understanding of the ways in which evangelism is at the heart of the mission of the Church."
A 2014 course by Kasia Szpakowska at Swansea University, Wales "explores the nature of . . . [ancient Egyptian] liminal entities--both hostile and beneficial--that filled the zones between human, animal, and god, and the methods used by religious scholars to study them."
A 2015 course by Geoffrey Claussen at Elon University analyzes "the historical teachings of the Jewish tradition on environmental issues, considering topics including the value of creation as well as traditional prohibitions on causing suffering to animals, wasting natural resources, and various forms of pollution." Special attention is accorded "contemporary Jewish attempts to respond to current environmental crises."
A course by Dan Eppley at McMurry University surveys "the writings of John Wesley in their social, political, and intellectual context."
A 2010 course by Martha Reineke at the University of Northern Iowa seeks "to understand received images and texts of gender, but also to locate the means to modify and challenge the cultural traditions that they explore." The course is "organized around the consideration of two theoretical traditions that have influenced feminist theories . . . post structuralism and psychoanalysis."
A course by Joseph Molleur at Cornell College asks "Is Christianity, as traditionally practiced, conducive to the full flourishing of women? If not, can Christianity be reconceived so as to more fully contribute to womenâs flourishing?"
A 2013 course by Robert Kawashima at the University of Florida on apocalypticism which entails "a new literary form . . . And . . . a new way of viewing reality."
A 2017 course by Rev. Leonard Obloy at SS. Cyril & Methodius Seminary surveys the Wisdom Literature and Psalms.
A 2013 course by Paul Smith at Golden Gate Baptist Theological Seminary "focusing on the exegetical handling of scripture and its relationship to homiletic development."
A 2013 course by Rebecca Idestrom at Tyndale Seminary that explores the "Bible's portrayal of women . . . (through) key Old Testament passages against the background of ancient Israelite society" with discussion of contemporary issues as well.
A course by Chad Bauman at Butler University on the "relationship of religion, politics, and conflict in modern South Asia."
A course by Joseph Molleur at Cornell College centered on how Christian theology responds to "the ongoing existence of a multiplicity of religions."
A 2013 course by William Robert at Syracuse University on the thought of Luce Irigaray.
A 2013 course by Tyler Mayfield at Louisville Presbyterian Theological Seminary "provides an in-depth examination of the prophetic book of Isaiah through translation and exegetical exercises in the original Hebrew text.
A 2014 course by Chuck Pitts at Houston Graduate School of Theology studies the book of Isaiah with attention "to the content, form, and style, and to the historical and literary contexts as well as to exegetical methods, interpretation, and application."
A 2011 course by Shalahudin Kafrawi at Hobart and William Smith Colleges "examines Qur'anic portrayals of Jesus, his message, and his followers" and "how Muslims interpret those portrayals in their exegetical, legal, and sufic writings" and role in interfaith relations.
A course by Barbara von Schlegell at the University of Pennsylvania "focuses on Muslim women and the understanding of gender in Islam and in comparison with Jewish womenâs experience."
A course by Barbara von Schlegell at the University of Pennsylvania considers "the current Western view of Muslim women" as well as "translated islamic texts on gender and historical evidence of women's religious and social activities since the sixth century."
A 2001 course by Nick Gier at the University of Idaho surveys "Hinduism and Jainism primarily through the philosophical topics of theories of reality, knowledge, and value."
A 2017 course by Mark Unno at the University of Oregon "focuses on selected strains of Japanese Buddhism during the medieval period, especially the Kamakura (1185-1333), but also traces influences on later developments including the modern period." Special attention will be given to "Eihei DÅgen (1200-1253), Zen master and founding figure of the SÅtÅ sect; MyÅe of the Shingon and Kegon sects, focusing on his Shingon practices; and Shinran, founding figure of JÅdo ShinshÅ«, the largest Pure Land sect, more simply known as Shin Buddhism."
A 2016 course by Tony M. Cleaver at Baptist Missionary Association Seminary "is an examination of the factual basis of Christianity as it is found in the life and teaching of Jesus Christ."
A 2013 course by Tyler Mayfield and Johanna W.H. van Wijk-Bos at Louisville Presbyterian Theological Seminary "critically examines Christian biblical interpretation in light of the Holocaust."
A course by Miriam Dean-Otting at Kenyon College "offers a comparative approach to the study of mysticism with a focus on Hinduism and Judaism."
A 1997 course by Ellen Umansky at Fairfield University surveys the "ways in which women have understood and experienced Judaism from the biblical period through the present."
A 1999 course by Mike Stanfield and Lois Lorentzen at the University of San Francisco "explores various religious legacies and traditions both shaped by and for women in Latin America."
A 2014 course by James Furr at Houston Graduate School of Theology studies "various styles of leadership and their relevance for invigorating the faith community."
A 2014 course by Ken Schuman at Houston Graduate School of Theology examines "the characteristics of postmodern contexts and spiritual leadership within those contexts."
A 2002 course by Joe Incandela at Saint Mary's College concerns "what religion is, what questions religion prompts and how it functions in people'sâ lives to affect how those lives are lived, how hopes unfold, and how others are encountered."
A 2012 course by ClaÌudio Carvalhaes at Louisville Presbyterian Theological Seminary engages "Christian liturgical practices and issues from the first to the fourth centuries and help students see how these social-religious-economic-political-cultural practices shaped and informed these early communities."
A 1998 course by Albert Harrill at DePaul University traces Christian views of gender and marriage through New Testament and the period of early Christianity.
A 2000 course by Paul Hyams at Cornell University surveys 'the first Christian centuries up to the eve of the Reformation" with respect to theological and canonical Christian marriage. Other topics "such as homosexuality, rape/abduction, prostitution, bawd and literary attitudes towards sexuality" will also be considered.
A 2011 course by Loren Townsend at Louisville Presbyterian Theological Seminary "is a study of empirical research methods and their application to pastoral counseling and marriage and family therapy."
A 2005 course by Mark Gstohl at Xavier University of Louisiana "introduces the Christian theological tradition of the Modern Period by presenting the historical, cultural, and social contexts for past and contemporary Christian Faith."
A course by Paul Misner at Marquette University on "the area of relations between the RC Church and a European society in the grip of secularization" from "roughly the Enlightenment or French Revolution to Vatican II." Special attention is given to "social Catholicism."
A course by Barbara von Schlegell at the University of Pennsylvania approaches "the nature of God and the hidden meanings of the Qur'an, dreams and miraculous powers, and the spiritual reality of sexual union" through Islamic mystical texts.
A course by David Bromley at Virginia Commonwealth University focuses "on groups that emerged during the last half of the twentieth century, New Religious Movements."
A 2007 course by Shawn Krause-Loner at Syracuse University investigates "New Religious Movements (NRMs) largely within the contemporary American context."
A 2012 course by Vincent Poon at Tyndale Seminary "designed for those leaders who work with families in the immigrant church setting."
A 2012 course by Helen Noh at Tyndale Seminary provides an "overview of major personality theories with regard to their development, philosophical assumptions, theoretical concepts and their clinical implications."
A 2014 course by Peter Davids at Houston Graduate School of Theology studies "in selected Pauline Epistles . . . Within the context of Paul's missionary work and developing issues of faith, practice and church governance."
A 2001 course by Lorne Dawson at the University of Waterloo "is designed to serve two ends: first, to provide an introduction to some of the types of cults or new religious movements (NRMs) active in North America, examining their origins and their basic beliefs and practices; second, to provide an introduction to some of the results of the social scientific study of new religious movements . . . " with special attention to "Theosophy, Scientology, The International Society for Krishna Consciousness (i.e., Hare Krishna), and The Unification Church (i.e., Moonies) in North America."
A course by Anthea Butler at Loyola Marymount University on African American Pentecostalism through the lens of a multiple disciplines.
A 2005 course by Mark Unno at the University of Oregon focuses on "various Asian religious and philosophical traditions including Hinduism, Buddhism, Confucianism, and Taoism."
A 2010 course by Wesley Wildman at Boston University surveys the "varieties of religious naturalism and how they have been, and can be, incorporated into philosophical and theological reflection."
A course by Patrick Frierson at Whitman College "provides an overview of Kierkegaard's major works."
A 2016 course by Michael Dodds, O.P. at the Dominican School of Philosophy and Theology provides "a philosophical account of the nature of change, including classical insights (Aristotle, Aquinas) and contemporary issues in cosmology, the methods of science and philosophy, the nature of causality, time and infinity."
A course by Brad Kallenberg at the University of Dayton on philosophical theology.
A 1997 course by Charles Ess at Drury University offers an introduction to "some of the main ideas, beliefs, practices, and historical developments of eastern religions/philosophies."
A 2007 course taught by Jonathan Lawrence at Canisius College applies "various scholarly approaches for understanding the New Testament."
A 2009 course by Andrew Aghapour at the College of Charleston "designed to provide a brief introduction to major religious traditions, including Hinduism, Confucianism, Daosim, Judaism, Christianity, and Islam."
A 2012 course by Dan Hinman-Smith at North Island College is "an introduction to the world's major religions, with an emphasis upon those of the Abrahamic tradition: Judaism, Christianity and Islam."
A course by Thomas Peterson at Alfred University offers " a fundamental understanding of the general nature of religion and of various religious traditions."
A 1999 course by Daniel Breslauer at the University of Kansas introduces "Judaism, Christianity, and Islam."
A 2002 course by Andrew Fort at Texas Christian University "attempts to understand the nature of religion by looking at some foundational ideas, texts, and figures in a variety of religious traditions."
A course by Gisela Webb at Seton Hall University looks "will look at Islam from the point of view of Muslims' own self understanding as it has developed since the religion's origin in 7th century Arabia. We will begin the course with the study of the basic practices, beliefs, and values of Islam-including its concept of God, the universe, revelation, prophet-hood, ethics, and the afterlife. We will look at how religious devotion is expressed through art, poetry, and mysticism." Contemporary issues in American Islam will also be studied.
A 2003 course by Amir Hussain at California State University, Northridge "is an introduction to the academic study of religion and of world religions, and to the religious traditions of Hinduism, Buddhism, Confucianism, Taoism, Judaism, Christianity and Islam," primal religions will also be considered.
A 2013 course by Kelley Rowan at Florida International University "explores the worldâs various religious traditions and the individualâs personal experience within their chosen religion . . . [as well as] various practices, rituals, and symbols of the religions."
A 2018 course by Harold Morales surveys "the dynamic and influential world religions of Hinduism, Buddhism, Judaism, Christianity, and Islam."
A 2011 course by Christine Thomas at the University of California Santa Barbara examines "the production of archaeological data and their use in reconstructions of past human religious experience, both in historic and prehistoric times, and in the Old and New Worlds" with a focus on "method and theory."
A 2017 course by Lisa Hoff at Gateway Seminary provides an "introduction to cultural anthropology"
A course by Ira Chernus at the University of Colorado at Boulder studies "the values, ideas, and sentiments of the 1960s counterculture" with attention to religious issues and "how the popular books of the counterculture created a new 'myth' that served as an ideal for social change."
A 2008 course by Nasser Rabbat at MIT "introduces the history of Islamic cultures through architecture. Religious, commemorative, and educational structures are surveyed from the beginning of Islam in 7th-century Arabia up to the present."
A 2002 course by K.I. Koppedrayer at Wilfrid Laurier University explores "how Hindus, Buddhists and others have expressed their understanding of the nature, meaning and goal of human existence in stories, architecture and ritual."
A 2013 course by Mark Lewis Taylor at Princeton Theological Seminary examines globalization, "coloniality of power, class and empire, as challenges to critical reflection in theology and ethics."
A 2017 course by Aaron Ricker at McGill University surveys "key examples of biblical tradition, and critical discussions of their place in Western culture."
A 2009 course by Brian Blount and Mark Lewis Taylor at Princeton Theological Seminary on "how cultural perspective influences the interpretation of biblical and theological sources."
A 2009 course by Steven Studebaker at McMaster Divinity College "considers various ways Christians have sought to negotiate the path between being 'in,' but not 'of' the world."
A 2009 course by Michael Andres at Northwestern College "is a research seminar in which students will explore contemporary questions and issues in light of the Christian religious and theological tradition."
A 2002 course by Michael Fuller at St. Louis Community College studies "Greek Culture, Roman Culture, Jewish Culture, and Early Christianity by analyzing specific material culture (tombs, temples, art, altars, coins, etc.) and non-material (kinship system, political organization, economic system, and world view-religion)."
A course by Mary Suydam at Kenyon College examines "the importance and meanings of blood in the history of Christianity, and the extent to which blood in that tradition is perceived as gendered and/or enabling power."
A 2013 course by Wafik Wahba at Tyndale Seminary "examines the main features of the postmodern culture" for the sake of mission work.
A 2011 course by Adam Porter at Illinois College on American "civil religion."
A 2009 course by Bryan Stone at Boston University School of Theology "uses the medium of film as an avenue for reflection upon the meaning and truth of the Christian faith as well as its communication and embodiment in contemporary culture."
A 2009 course by Benjamin Hubbard at California State University, Fullerton.
A course by Brent Plate at Hamilton College explores "the interrelations between religious traditions and media" from oral culture through modern day.
A course by James Wellman and Scott Noegel at the University of Washington on the "complex relationship between religion, violence, and peace."
A 2001 course by Jeffrey Carlson at DePaul University employs an interdisciplinary approach to "the importance of place in a time of rootlessness, the role of memory and ritual, pilgrimage and worship, the stories of immigrants and the dispossessed, our craving for nature, the role of public spaces, and a host of other ways that people experience places as particularly significant" throughout Chicago.
A 1998 course by James Treat at the University of New Mexico uses thematic and historical approaches to "the role of religion in American culture and of religious studies in American culture studies."
A 2006 course by Debbie Creamer at Iliff School of Theology introduces "the language, history, methodology, principal sources, and primary issues related to the field of disability studies" and disability theology.
A 2014 course by Reid Locklin at University of Toronto raises "critical questions of social justice and international development from diverse religious and disciplinary perspectives."
A 2010 course by Ken Frieden at Syracuse University examines the "representation of Israelis and Palestinians in literature and film, focusing on how each group views the other."
A 2017 course by Guy Grimes at Gateway Seminary "designed to teach students the process of ethical and legal decision making in the practice of Christian counseling."
A 2012 course by Sean Hayden at Louisville Presbyterian Theological Seminary uses Wendell Berry's "poems, fiction and essays . . . . [to] build up a perspective on the meaning of life with depth and coherenceâa philosophy of life" around selected theological themes.
A 2011 course by Richard Marks at Washington and Lee University approaches "20th-century authors writing in Yiddish and Hebrew . . . as literary expressions of religious themes and as responses to the historical and religious crises of modern Jewish life in Europe, the United States, and Israel."
A 2009 course by Emilie Townes at Yale Divinity School is "an examination of the ways in which metaphors function at the intersections of various forms of oppression."
A 2013 course by Sarah Morice-Brubaker at Phillips Theological Seminary reflects on "social media and its potential use in ministry."
A 2011 course by Wesley Wildman at Boston University about the conversations between science and religion around health and healing.
A 2017 course by Merril Smoak at Gateway Seminary covers the "biblical and theological origins of worship" as well as Christian spirituality.
A course by John Cort at Denison University explores "some of the ways in which the religious traditions of Hinduism, Jainism, Buddhism, and Christianity have advocated the use of nonviolent means to effect personal transformation, to resolve social conflict, and to advance causes of social change."
A 2008 course by Mehrzad Boroujerdi and Gustav Niebuhr at Syracuse University explores the intersections of religion, media, and international relations.
A 2013 course by Susan Ellfeldt at Tyndale Seminary offers "a critical appraisal of basic theoretical concepts in Family Systems Theory."
A 2012 course by Mindy McGarrah Sharp at Phillips Theological Seminary seeks to "establish and build on a basic framework of Christian ethics in order to study models of Christian moral reasoning and responding in the face of violence over a variety of contexts."
A 1998 course by Ken Butigan and Louis Vitale at the Franciscan School of Theology and Graduate Theological Union, Berkeley "investigate(s) the spirituality, dynamics and strategies of Christian nonviolence." The readings "draw on the teachings and practices of the Christian peace and justice tradition; Christian feminism; and Gandhian nonviolence."
A 2009 course by Ellen Posman at Baldwin Wallace College examines "the beliefs about death and the afterlife from a variety of religious and cultural perspectives."
A 2016 course by Michael Dodds, O.P. at the Dominican School of Philosophy and Theology explores "classical and contemporary questions regarding the nature of God and creation . . . Through the retrieval of the tradition of Thomas Aquinas. Existence and attributes of God, divine compassion and human suffering, the possibility and nature of God-talk, divine action and contemporary science, cosmology and creation."
A 2011 course by Shalahudin Kafrawi at Hobart and William Smith Colleges "discusses Qurâanic views regarding the meaning of Islam and Qurâanic treatment of various forms of peace including liberation, justice, equality, submission, freedom, and tolerance, as well as those of violence including war, self-defense, killing, suicide, sacrifice, and punishment" with attention to historical origins of teachings and contemporary issues.
A 1998 course by Jeffrey Carlson at DePaul University explores Paul Tillich's "analysis of religion," Christianity, and Buddhism.
A 2013 course by Stuart Squires at Brescia University "surveys five different religionsâHinduism, Buddhism, Judaism, Christianity, and Islam" with attention to their similarities and differences and special focus on how they respond to the problem of suffering.
A 2002 course by Darren Middleton at Texas Christian University aims to "examine and assess the major beliefs and practices of five world faiths [Hinduism, Judaism, Buddhism, Christianity, and Islam] through a careful, critical study of selected world fiction."
A 2007 course by Peter McCourt at Virginia Commonwealth University offers a "critical survey of ethical concepts and issues in the thought and practice of major religious traditions."
A 2006 course by Nora Rubel at Connecticut College "is a methodological inquiry into American food traditions as elements of personal and communal religious identity."
A 2014 course by Benjamin Wall at Houston Graduate School of Theology on various "ethical systems and theories in light of biblical and traditional Christian perspectives and moral norms, with reflection upon several contemporary social issues."
A 2013 course by Jean Ranier at Florida International University "considers how symbols related to the supernatural world are created and structure," their meanings and functions.
A 2005 by Levanya Vemsani at St. Thomas University "is an introduction to Ritual studies theory and research methods, focussing on the experience, knowledge and research."
A 2014 course by Stuart Squires at Brescia University examines "the nature and mission of the church through a variety of avenues: biblical examination, theological exploration, historical investigation, and personal reflection."
A 2010 course by Dawn Nothwehr at the Catholic Theological Union presents Catholic sources towards a "moral, sustainable and reverential ways of living."
A 2013 course by Scott Swain at Reformed Theological Seminary treats the doctrines of the church and the sacraments.
A course by Miriam Dean-Otting at Kenyon College examines "the phenomenon of sainthood in a variety of religious traditions and sources."
A 2016 course by Marianne Farina CSC at the Dominican School of Philosophy and Theology investigates "core principles and teachings about human sexuality" from the Roman Catholic perspective. Topics such as "marriage, family life, celibacy, and biomedical issues related to human sexuality" are addressed.
A 2009 course by Kathryn Lofton at Yale University uses "case studies and theoretical ruminations" to "explore the relationship between ideas about sex and ideas about religion, as well as sexual practices and religious practices" in the United States.
A 2004 course by Debbie Creamer at Iliff School of Theology introduces "disability studies as an avenue through which to examine issues of access, inclusion, justice, and community" as well as "definitions and models of disability."
A 2012 course by Shawn Madison Krahmer at Saint Joseph's University analyzes the historical origins and theological significance of "a concern for social, economic and political justice" in Christianity with special attention to the Catholic tradition.
A 2002 course by Gerald Schlabach at the University of St. Thomas "examines Catholic reflection on social structures and patterns of moral behavior as they are expressed in economic, social and political contexts."
A 2014 course by Stuart Squires at Brescia University focuses "on the Catholic Churchâs responses to particular social justice issues in our time as well as the guiding principles that inform the Churchâs positions."
A 2007 course by Peter McCourt at Virginia Commonwealth University is an "exploration of the Catholic church's major theological, ethical, constitutional and strategic concerns, and an analysis of Catholic social teaching and its relation to current social issues such as abortion, peace and conflict, poverty, and human rights."
A 2015 course by Gerald Schlabach at the University of St. Thomas provides an "examination of the views of various religions and ideologies on issues of justice and peace, with special attention to the Catholic and of the Christian teachings on such issues as war and peace, violence, economic justice, the environment, criminal justice, and social justice."
A 2001 course by Jeffrey Richey at the University of Findlay "is an intermediate-level survey of the history and diversity of the Buddhist tradition, from the lifetime of the Buddha in fifth-century BCE India to contemporary Buddhist communities in East Asia, Southeast Asia, and North America."
A 2002 course by Joe Incandela at Saint Mary's College "examines Catholic positions on some of the most controversial social, ethical, and religious issues of our day: abortion, birth control, the relation between official Catholic teachings and individual conscience, reproductive technologies, cloning, stem-cell research, physician-assisted suicide, euthanasia, the allocation of scarce health resources, the ordination of women priests, capital punishment, nuclear weapons, terrorism, waging war vs. embracing peace, poverty and the United States economy, and the effect of being a member of the Church on being a citizen of the state."
A 2014 course taught by Reid B. Locklin University of Toronto "explores the claim of diverse Christian traditions in South Asia to be religious traditions of South Asia, with special attention to these traditionsâ indigenisation and social interactions with majority Hindu traditions."
A 2013 course by Barbara Haycraft and Jeff Loach at Tyndale Seminary
A 2013 course by Joseph Boenzi at the Dominican School of Philosophy and Theology "offers a general history of the life, work and thought of this missionary, bishop, founder and doctor of the Church."
A 1994 course by Russell Kirkland at Macalester College uses literature to explore traditional Chinese answers to questions about the nature of reality.
A course by Joseph Molleur at Cornell College seeks "to understand the general patterns of experience and expression that constitute the religious world" through the thought of Mircea Eliade and Black Elk.
A 2017 course by Jason Fout at Bexley Hall Seabury Western Seminary Federation "provides an overview of Anglican theology and ethics, in both historical and topical perspective."
A 2013 course by Doug Kennard at Houston Graduate School of Theology surveys "the relationship between Christian theology and prevailing world views."
A course by Richard Lints at Gordon Conwell Theological Seminary on the history of Christian apologetics and its contemporary practice.
A 2009 course by Steven Smith at Millsaps College that surveys ways Christian theology has responded to "the challenges of the modern era, which are always at least partly defined or implied by the European Enlightenment."
A 2012 course by Mary Suydam at Kenyon College introduces the "origins and development of Christian traditions," its major beliefs and practices, in historical and contemporary forms.
A course by Joseph Molleur at Cornell College examines "the meaning of religious faith within the context of the Western Christian tradition, with a particular focus on the modern period."
A 2016 course by Sarah Morice Brubaker at Phillips Theological Seminary investigates Christological models "as well as the key theologians, time periods, and political contexts with which those models are associated."
A 2017 course by Geoffrey Claussen at Elon University "offers a historical and philosophical investigation of modern Jewish thought, focusing on influential Jewish thinkers writing in Christian-majority contexts in the 18th-21st centuries."
A 2012 course by Kevin Livingston at Tyndale Seminary on preaching "the essentials of Christian faith . . . In what we believe, how we pray and worship, and how we conduct our lives."
A 2002 course by Jeffrey Carlson at DePaul University explores "significant elements of religion, especially symbol, doctrine, experience, and systems of cosmic, social and individual order, as they are manifested in Christianity and Judaism, with some attention as well to Islam, Buddhism and Hinduism."
A 1998 course by Paula Cooey at Trinity University "explores the significance of religious symbols for human self-understanding and cultural values in a contemporary Western context (World War II to the present). . . . . (through the) thought of both proponents and critics of religion in relation to contemporary Judaism, Christianity, Islam, Buddhism, and Native American Traditions."
A 2014 course by Stuart Squires at Brescia University surveys "the theological developments and controversies that have shaped Christian thought from the fourth to the twenty-first centuries" through lens of how doctrine has developed within Roman Catholicism.
A 2006 course by Peter McCourt at Virginia Commonwealth University is a "study of the contemporary Catholic Christian response to the questions of God and the experience of the sacred in life. . . . Topics will include: the Second Vatican Council and its reforms, theologies of liberation, feminist theology, Catholic Social Teaching, biomedical ethics/issues, eco/creation theology.â
A course by Paul Misner at Marquette University traces "modern Catholic developments in systematic theology" from "the rise of Ultramontanism and Vatican I" through Vatican II.
A 2014 course by Benjamin Wall at Houston Graduate School of Theology is a "study of the reciprocal relationship of theology and spirituality for development of a foundation for spiritual formation and direction."
A 2010 course by Elizabeth Johnson Walker at Louisville Presbyterian Theological Seminary "introduces pastoral counseling students to various theological methods that are useful in the integrative discipline of pastoral counseling."
A course by Todd Lewis at College of the Holy Cross surveys "the Buddhist traditions found in the Himalayas and Tibet, covering the elite philosophical, artistic, and soteriological traditions as well as popular literatures and devotional practices."
A 2000 course by Jeffrey Richey at Berea College introduces "basic historical, conceptual, and ritual dimensions of religious traditions that are central to South and Central Asian cultures (India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan, Tibet)."
A course by Charles Bellinger at Texas Christian University examines abortion "from various angles: medical, psychological, philosophical, legal, and religious."
A 2013 course by Michael Brandon McCormack at Louisville Presbyterian Theological Seminary seeks "to foster critical reflection on the relationship between black churches, religious practices and popular culture in the post- Civil Rights era."
A course by Yvonne Chireau at Swarthmore College begins "with the period of African-European contact and move through to the evolution and transformation of African religion in the present day."
A 2012 course by Ray Owens at Phillips Theological Seminary "examines the ways in which religious beliefs, practices and institutions helped to form and inform the modern Civil Rights movement as well as the Anti-Civil Rights forces."
A 1998 course by Liza McAlister at Wesleyan University "examines various American eschatologies and the religious communities that imagine them."
A 2012 course by Robert Lee Foster at Williams Baptist College traces the origins and tenets of "Baptist polity and theology" with special attention to Baptist history and impact in the United States.
A 2013 course by Shannon Craigo-Snell and Lewis Brogdon at Louisville Presbyterian Theological Seminary explores "African American theologies before the Civil Rights movement, the origins and development of Black Theology as a theological movement in the late 1960s against the backdrop of the Black power and Black Consciousness movements, and Womanist Theologies."
A 1998 course by Amir Hussain at California State University-Northridge examines "some of the relationships between 'Islam' and 'the Modern World'" with special attention to major reformers, Feminism, radicalism, and Islam in the U.S. and Canada.
A 2003 course by Shawn Landres at the University of Judaism "invites students to think critically and comparatively about Judaism and Jewishness in contemporary North America" with a reliance on "qualitative social-scientific approaches, rather than theological, textual, or historical ones."
A 2013 course by Dianne Reistroffer at Louisville Presbyterian Theological Seminary "designed to provide an overview of the history and doctrine of the Methodist movement. Significant time is spent on the life, work, and theology of John Wesley and the Wesleyan roots of Methodism as well as on the American Methodist experience."
A 2002 course by Raymond Bucko at Creighton University "takes a critical issues approach to the study of Native American Religions."
A 1999 course by John Grim at Bucknell University pursues a history of religions approach "concerned with the settings in which religious beliefs and practices emerge, change, and continue. . . . . focused) largely on North American Indian religious life with some attention to MesoAmerican indigenous religions."
A 1998 course by Tim Miller at the University of Kansas examines "American alternative religions . . . Specifically ones that do not have explicit foundations in Christianity or Judaism."
A 2001 course by Tim Miller at the University of Kansas examines new religious movements in America "that stem from or are closely related to the mainstream American traditions, Christianity and Judaism."
A 2012 course by Amy Plantinga Pauw at Louisville Presbyterian Theological Seminary "serves as an introduction to the Reformed tradition as embodied in the history, faith, institutions, and practices of the Presbyterian churches, with particular attention devoted to the Presbyterian Church (U.S.A.). "
A 2011 course by Gerardo Marti at Davidson College "pursues sociological analysis at the intersection of race-ethnicity and religion. Our focus in this class centers on American congregational communities (whether it be church, temple, or mosque)â especially in relation to processes of immigration and transnationalism."
A 2010 course by Gerardo Marti at Davidson College "pursues an understanding of both the "social-ness'" of religion itself and the mutually influencing interactions between religion and its social environment" with focus on American society.
A 2010 course by Sally Promey at Yale University explores "the destruction, censorship, and suppression of pictures and objects . . . Motivated by religious convictions and practices, in the United States."
A 2011 course by Colleen McDannell at the University of Utah asks "how do commercial filmmakers . . . understand religion? How does Hollywood call on religion to articulate various social, aesthetic, and economic concerns? Which social and cultural changes have made their impact on the movies?"
A 2012 course by Molly Jensen at Southwestern University approaches American religion through novels and "considering distinctive religious expressions of geographically- and culturally-diverse communities."
A 2014 course by Laura Olson at Clemson University "designed to examine and critically analyze the nature of the relationship between religion and various aspects of politics in the United States."
A 2013 course by Kenneth Wald at the University of Florida concerns "the impact of religion on the major dimensions of politics in the United States. 'Religion,' as defined in the course, refers not only to formal theological creeds but also to the social beliefs, organizations and subcultures associated with various religious communities. The principal aim of the course is to understand how religion affects politics (and vice versa)."
A 2009 course by Ira Chernus at the University of Colorado-Boulder focuses "principally on the relation between religion and nationalism in the history of the United States. We will look particularly at the the question of how a self-styled âchosen peopleâ understands itself and its mission and deals with other peoples."
A 2007 course by Ira Chernus at the University of Colorado at Boulder "studies selected eras of war and selected movements for peace throughout U.S. history . . . the Pequot war, the war with Mexico, the Spanish-American war, World War II, the Cold War, the U.S. wars against Iraq, and the "war on terrorism" are featured.
A 2011 course by Ellen Blue at Phillips Theological Seminary "is a survey of the history of women and religion in the U.S. from the colonial period to the present" in the United States.
A 2010 course by Marcia Robinson at Syracuse University "focuses upon the role that religion may have played in womenâs understandings of themselves as abolitionists, social reformers, and human beings" with special attention to Frances Ellen Watkins Harper, Sarah and Angelina GrimkÃ©, and Elizabeth Cady Stanton.
A 1999 course by Timothy Lubin at Washington and Lee University investigates the "place of religious ideas and practices in defining social identity and shaping actual communities, and roles of religion in politics" through the lens of South Asia, "drawing examples from India, Sri Lank, Pakistan, and Nepal."
A 2016 course by Geoffrey Claussen at Elon University offers a historical perspective on "ancient and medieval texts about war in their original contexts, and then giving particular attention to modern Jewish thinking in various contexts."
A 1997 course by Alicia Ostriker at Rutgers University that puts the Bible and female interpreters into conversation.
A 2005 course by Julia Winden-Fey at the University of Central Arkansas aims "to acquaint students with the motivations behind and variety of perspectives in feminist approaches to theological work."
A 1996 course by Kwok Pui-lan and Letty Russell at Yale Divinity School is a "critical study of the challenges and the contributions of Third World Feminist theologians."
A 2017 course by Lisa Davison at Phillips Theological Seminary is "designed as a survey of the Hebrew Bible from the perspective of the female characters in the stories."
A 2000 course by Daniel Sack at Hope College traces the ways in which "African-Americans have formed religious traditions from a variety of influencesâincluding Christianity, Islam, Judaism, and African religions."
A 2009 course by Herbert Ruffin at Syracuse University "emphasizes Black religious practices, institutions, and thought in African Americans."
A 2013 course by Gwendolyn Simmons at the University of Florida "designed to give the student a coherent, interdisciplinary understanding of the African American religious experience from the beginning of the African sojourn here in North America until the present."
A 1998 course by Katie Cannon at Temple University "focuses on autobiographical narratives written or dictated by ex-slaves of African descent from 1750 to the twentieth century."
A 2016 course by Jim Watts at Syracuse University examines "the interaction of culture and religion by examining the social contexts of ancient religious ideas and practices through close readings of texts from ancient Egypt, Mesopotamia, Syria, Palestine and Israel."
A 1997 course by Eugene McAfee at Harvard University examines "the figure of 'El as he is portrayed in the mythological and cultic texts from Ugarit, and as he is found in inscriptions from ancient Syria-Palestine."
A 1996 course by Robert Allison and Loring Danforth at Bates College "is a study of ancient Greek religion from both a historical and an anthropological perspective."
A 2011 course by Katherine Rousseau at the University of Colorado Denver presents "different ways of understanding apocalyptic imagination: as a literary genre; as a form of group behavior; as a historical and social phenomenon; as political-religious commentary; and as a means of persuasion."
A 2013 course by Brad Starr at California State University-Fullerton "explores the development, context, variety, forms, and consequences of religious apocalyptic and millennial expectations."
A 1999 course by Russell Kirkland at the University of Georgia surveys Confucianism, Taoism, Buddhism, and Shinto.
A 2010 course by Mark Unno at the University of Oregon "examines three East Asian views of how human, animals, society, and nature are related within their respective worldviews . . . as it is found in key passages in the texts of three classical Chinese and Japanese figures: Mencius the Confucian . . . Zhuangzi the Daoist . . . and Shinran the Pure Land Buddhist." The work of Temple Grandin is also analyzed.
A 2007 course by Chad Bauman at Butler University that offers a comparative study of South Asian civilizations, with special attention to Pakistan and India.
A 2012 course by Mark Unno at the University of Oregon "examines key concepts and practices from such Asian religions as Hinduism, Buddhism, Confucianism, and Daoism."
A 2017 course by Michael Kuykendall at Gateway Seminary is "'a study of Baptist origins, development, doctrines, confessions, polity, leaders, and current trends.'"
A 2017 course by David Erickson at Baptist Missionary Alliance Seminary is "a survey of the historical and theological basis of Baptist thought and practice."
A 2014 course by Doug Kennard at Houston Graduate School of Theology examines "the methods and principles involved in the study of the Bible with attention to studying the Bible in its historical, literary, and cultural contexts."
A 2015 course by Timothy Wiarda "designed to further the student's hermeneutic knowledge and skills."
A 2017 course by Michael Kuykendall at Gateway Seminary covers the English Bible "'from its beginnings to modern English translations.' Emphasis will be placed on the history, development, characteristics , and contributions of various English translations."
A 2014 course by Bruce Baugus at Reformed Theological Seminary "concerns the theological basis of interpreting the Bible . . . (and) the exegetical method."
A course by Andrew Shead at Moore Theological College introduces students to "a working knowledge of biblical Aramaic."
A 2011 course by Michael Zank at Boston University that provides an introduction to "Jewish and Christian scriptures."
A 2015 course by William H.C. Propp at UC San Diego on the origins of the Bible and its "influence on subsequent religions, philosophies, arts and social movements."
A 1998 course by Garth Kemmerling at Newbury College "designed to provide the student with an introduction to the content of the Bible and to investigate the origin, assimilation, function, and transmission of its texts. The focal point of the course will be to examine how biblical texts, individually and collectively, address the question, 'Who are we as the people of God?'"
A 2014 course by Benjamin Gladd at Reformed Theological Seminary provides "an overview of the history of interpretation, a methodology, and the ability to determine how the New Testament writers make use of the Old."
A 2015 course by Bryan Rennie at Westminster College that offers "a historical-critical introduction to the Bible as literature, as narrative, as philosophy, as history, as revelation, and as myth."
A 2012 course by Lewis Brogdon at Louisville Presbyterian Theological Seminary offers a "study and interpretation of the Greek text of Paulâs letter to the Colossians and Philemon."
A 2017 course by Charles Cosgrove at Garrett-Evangelical Theological Seminary provides "a historical introduction to the writings of the New Testament."
A 2008 course by Mary Suydam at Kenyon College on the New Testament texts, their origins, and theologies.
A 2007 course by Russell Morton at Ashland University serves as an "introduction to Acts, the Pauline Epistles, and Later New Testament in the context of contemporary biblical research."
A 2017 course by Tony M. Cleaver at Baptist Missionary Association Theological Seminary "is a survey of the entire New Testament. The general background, authorship, and content of the various books of the New Testament are covered."
A 2013 course by Ian Scott at Tyndale Seminary sets the New Testament "in its cultural and historical setting" and treats its theological import.
A 2007 course by Jane Webster at Barton College approaches the New Testament through "reading, writing, films, and class discussion."
A 2014 course by Rev. Leonard Obloy at SS. Cyril & Methodius Seminary examines "the composition and theology of the letters within the Pauline corpus" as well as the "remaining epistles of the New Testament (except John)."
A 1998 course by Donald Binder at the Anglican School of Theology examines the "Acts of the Apostles, with special attention to its social context within the Greco-Roman-Jewish world of the first two centuries."
A 2013 course by Marion Soards at Louisville Presbyterian Theological Seminary "is an advanced level study giving critical and exegetical attention to accounts of the Passion of Jesus."
A 2016 course by Michael Kuykendall at Gateway Seminary "is an exegetical study of the Fourth Gospel, its background, and message."
A 2012 course by Dennis Smith at Phillips Theological Seminary examines the "literary form and complex theology" of the Fourth Gospel.
A course by Rev. Leonard Obloy at SS. Cyril & Methodius Seminary introduces students to the "Synoptic Tradition . . . with attention to various theories regarding the so-called Synoptic Problem."
A course by Mary Jo Iozzo at Barry University examines "the variety of ethical systems in use today in healthcare settings, the theological and philosophical nature of a variety of issues confronting healthcare practices, and the specific concerns of the contemporary issues of abortion, euthanasia, disability, reproductive technologies, HIV/AIDS, poverty and access to healthcare among others."
A course by Mary Jo Iozzo at Barry University examines "developments in bioethics since World War II."
A 2012 course by Marvin Ellison at Bangor Theological Seminary "explores selected ethical, theological, legal, and ministerial issues within the U.S. healthcare system . . . the focus is on the care of persons, the demands of justice, and the role of religious leaders as advocates for responsible health care."
A 2009 course by Todd Lewis at College of the Holy Cross is a "study of the Buddhist tradition, emphasizing its origin and development in India as well as its historical evolution in Asia."
A 2005 course by Celeste Rossmiller at the University of Denver examines the "foundational years" of Buddhism, its development, and contemporary forms.
A 2008 course by Chad Bauman at Butler University offers an "in-depth introduction to Buddhism, focusing on its history, literature, ideas, practices, and diverse manifestations."
A 2011 course by Joseph Adler at Kenyon College surveys "the history, doctrines, and practices of Buddhism in South and Southeast Asia, Tibet, East Asia, and the West."
A 1995 course by Ivan Strenski at the University of California-Riverside introduces the history and beliefs of Buddhist traditions.
A 2001 course by James Dalton at Siena College "concerns the history, development and structure of the religious traditions of Buddhism."
A 2000 course by Darren Middleton at Texas Christian University that employs the arts to explore Caribbean religions.
A 2010 course by Mark Unno at the University of Oregon examines "various Chinese religious traditions, in particular Confucianism, Daoism, and Buddhism."
A 2001 course by Ding-hwa Hsieh at Truman State University offers "a general survey of Chinese religious traditions, including Taoism, Confucianism, Buddhism, and popular beliefs and practices."
A 1999 course by Warren Frisina at Hofstra University offers "an in-depth look at the primary texts in ancient Confucianism and Taoism."
A 2005 course by Donna Freitas and James Byrne at St. Michael's College provides "an introduction to the academic study of religion (both Christian and non-Christian), a historical survey of the varieties of Christianity that have existed and still exist in the world today, and a study of some important issues in contemporary Christianity."
A course by Robert Allison at Bates College on how the Christian church "emerged from the Jewish revitalization movement started by Jesus of Nazareth his family, and his following of disciples, apostles and believers."
A course by Hayim Lapin at the University of Maryland "examines the development of Christianity from its origins until well into the fourth century."
A 1997 course by Roger Evans at Payne Theological Seminary examines "early North African Christian theology from its beginnings through the time of Augustine," special attention is given to "Egypt, Ethiopia and Northwestern Africa."
A 2011 course by Christine Thomas at the University of California Santa Barbara examines second-century Christianity's "parting" with Judaism and the development of its theology and practices.
A 2012 course by Kathryn Johnson and Clifton Kirkpatrick at Louisville Presbyterian Theological Seminary concentrates "on ministry in the context of the diverse Christian family of traditions, with attention both to its glorious internal diversity and to contemporary efforts toward healing its painful divisions."
A 2014 course by Charles Bellinger at Brite Divinity School offers an "examination of the historical development of major themes in Christian theological ethics from the early Church up to early modern times."
A course by Marilyn McCord Adams at Yale Divinity School covers the development of Christian doctrine between 451 and 1650.
A 2004 course by Jaroslav Skira at the University of Toronto covers Christianity "the sub-apostolic age to the "Triumph of Orthodoxy" in the East and the Carolingian revival and Treaty of Verdun in the West."
A 2014 course by Sean Michael Lewis at Reformed Theological Seminary surveys the past 500 years "particularly emphasizing the way certain beliefs and practices have shaped Christian identity" with special attention to Presbyterian identity.
A 2012 course by Mark Steinacher at Tyndale Seminary covers Christian history from the Reformation era to the modern period.
A 2014 course by Benjamin Wall at Houston Graduate School of Theology is a "survey of the history of Christianity from the fourteenth-century to the present."
A course by Dan Eppley at McMurry University provides "students with a basic understanding of some of the central teachings of the Christian church in the first 1500 years regarding theology, soteriology and ethics. We will also consider the relationship between doctrine and historical context as well as discuss the relative merits of the viewpoints considered and their importance for modern Christians."
A course by Dan Eppley at McMurry University explores "ideas that have shaped Christianity throughout the centuries and continue to impact the tradition today."
A 2013 course by Ronald Kydd at Tyndale Seminary surveys Christian history from its origins to 1500.
A 2013 course by Daniel Dunlap at Houston Graduate School of Theology surveys "the history of Christianity from first-century beginnings through the thirteenth century."
A 2000 course by Daniel Sack at Hope College situates "contemporary Christianity in its historical context."
A 2010 course by Ellen Blue at Phillips Theological Seminary approaches periods and topics of "the twentieth century of Christianity through studying the biographies or autobiographies of persons who had significant impact on that history."
A course by Dan Eppley at McMurry University considers "different perspectives on the relationship between civil and religious authorities from the Christian past."
A 2009 course by Garth Rosell at Gordon-Conwell Theological Seminary "designed to explore the nature, development and influence of the Protestant Reformation."
A 2012 course by Joseph Adler at Kenyon College explores "the philosophical and cultural history of the Confucian tradition in China, from its inception to the present day."
A 1998 course by James Halstead at DePaul University surveys "(religious attitudes and practices responding to the phenomena of death and dying studied cross-culturally, conceptually and ethically."
A 2013 course by Bryan Stone at Boston University School of Theology "asks the question, 'What is the church?' in dialogue with Christian theological figures and schools representing Roman Catholic, Protestant, and Orthodox Christian traditions as well as diverse voices representing a variety of theological approaches."
A 2014 course by Sean Michael Lewis at Reformed Theological Seminary serves as an "introduction to the life and thought of Jonathan Edwards, utilizing both primary and secondary sources."
A 2013 course by Scott Williamson at Louisville Presbyterian Theological Seminary asks: "(1) How should we value nature; (2) How should we interact with nature; (3) How should we interact with other humans who both depend on natural objects and modify their environment; and (4) What personal choices should we make to practice environmentalism and to live with ecological integrity?"
A 2014 course by Sam Thomas at California Lutheran University treats "complex issues such as patterns of consumption and production, population growth, environmental racism, conflict and war, the rights of animals, plants and land as well as the rights and responsibilities of persons, businesses and nations" within context of larger conceptual questions.
A 2013 course by Bron Taylor at the University of Florida on "competing secular and religious views regarding human impacts on and moral responsibilities toward nature."
A 2003 course by Paul Waldau at Tufts University addresses "the relationship between (1) values one finds commonly asserted in environmental or ecology-based discussions, and (2) values commonly found in religious traditions."
A 2003 course by Laura Hobgood-Oster at Southwestern University examines "the position of nature (ecology, the environment, the 'earth') in various religious belief systems."
A 2001 course by Michel Desjardins at Wilfrid Laurier University is an "introduction to Gnosticism, particularly as an important second century religious ideology that intersected and at times overlapped with various forms of Christianity." Modern "appropriations of this ancient religious ideology" are also considered.
A 2010 course by Lisa Davison at Phillips Theological Seminary is an "exegetical course" in "the texts of the 8th century prophets of the Hebrew Bible . . . And the concept of 'justice' at work in these biblical voices."
A 2016 course by Lisa Davison at Phillips Theological Seminary introduces "exegesis and the variety of methods utilized in interpreting a biblical text."
A 2017 course by Lisa Davison at Phillips Theological Seminary is an introduction to "exegesis and the variety of methods utilized in interpreting a biblical text."
A 2014 course by Victor Matthews at Missouri State University offers " a close reading of the portions of the Hebrew Bible which include the major and minor prophets. Methods will be demonstrated for study and analysis of these materials, including the use of sociological, anthropological, historical, and literary criticism."
A 2013 course by Robert Kawashima at the University of Florida
A 2013 course by Johanna Bos at Louisville Presbyterian Theological Seminary teaches the skills required to "translating and reviewing a Hebrew passage applying text and historical criticism, leading to a meaningful interpretation of the text."
A Fall 2007 course taught by Jonathan D. Lawrence at Canisius College
A 2011 course by Barbara Green, O.P. at the Dominican School of Philosophy and Theology "provides a basic overview of biblical material, starting 'at the beginning' and concluding with the expulsion of Jews from the Jerusalem area in the year 135 C.E."
A 2017 course by Kon Hwon Yang at Gateway Seminary provides a "general introduction to the content, background, interpretation, and critical studies of the Old Testament."
A 2017 course by Tony M. Cleaver at Baptist Missionary Association Theological Seminary "is a general survey of the entire New Testament, including history, geography, and literature."
A 2012 course by Tyler Mayfield at Louisville Presbyterian Theological Seminary "introduces the student to the historical, literary, and theological worlds of the Old Testament/Hebrew Bible as a basis for biblical and other theological studies in the seminaryâs curriculum."
A course by Gordon Hugenberger at Gordon Conwell Theological Seminary is an introduction "to the theology of the Pentateuch . . . While attention will be given to the historical context, literary structure, and contents of each book, the emphasis of this course is biblical theology."
A 2013 course by Jack Hawley at Columbia University provides an overview of the basic concepts, practices, and places of Hinduism.
A course by Joseph Molleur at Cornell College surveys "the central components of the Hindu worldview, by a careful reading of some of the traditions classic texts. This will include a study of such things as creation myths, the vedic gods and goddesses, karma, reincarnation, ways of liberation, the relation of the individual Self to the universal Self, divine descent, dharma, caste, and the place and role of women."
A 2002 course by Tim Lubin at Washington and Lee University "explores the legends, the history, and the diverse social, political, and religious life of this ancient city."
A 2006 course by Yehezkel Landau at Hartford Seminary Is an " intensive training program offers a practical foundation for mutual understanding and cooperation among Jews, Christians, and Muslims."
A course by Dennis Sasso and Clark Williamson at Christian Theological Seminary "is about learning to listen, both to the Christian tradition and how it talked of and treated Jews as an alienated other, as the shadow side of Christianity that has to be rejected, and to Jews whom we need to learn to listen to."
A 2013 course taught by Reid B. Locklin at University of Toronto "offers an advanced introduction to religious diversity as a feature of contemporary Christian life, thought and practice." The course includes a service learning in the city of Toronto.
A 2013 course by Marti Steussy and Frank Burch Brown at Christian Theological Seminary surveys "both religious diversity itself and a variety of possible responses to it."
A course by Barbara von Schlegell at the University of Pennsylvania the origins, theology, practices, and traditions of Islam. Islam in America is treated as well.
A 1997 course by Glenn Yocum at Whittier College introduces students to "the basic norms of Muslim belief and practice . . . (and) the history of Islam" in diverse settings with special attention to gender roles.
A 2007 course by Chad Bauman at Butler University provides a "basic introduction to the scriptures, history, thought, practice, and diverse expressions of the Islamic tradition."
A 2002 course by Daniel Varisco at Hofstra University surveys "the origins and early history of the Islamic faith, with an emphasis on the role of Muhammad as Prophet and the revelation of the Quran."
A 2012 course by Ahmed Abdel Meguid at Syracuse University "is an in-depth study of the main epistemological systems and theories of hermeneutics that were developed in the Islamic intellectual tradition."
A 2003 course by Russell Kirkland at the University of Georgia explores "the many strands of religion in Japan, from earliest times to the present" including Confucianism, Buddhism, and Shintoism.
A 1999 course by Michael Bathgate at DePaul University provides "an overview of Japanese religious history, from the earliest historical records to the present. It will take into account not only the social, political and cultural contexts within which these various religious traditions have come into contact, but also the ways in which they have interacted with one another (sometimes in mutual support, sometimes in competition) to produce the characteristic religious landscape of Japan."
A 2018 course by Edward Krasevac at the Dominican School of Philosophy and Theology examines the "questions revolving around the relationship of faith to history" through the "main lines of modern and contemporary historical Christology, beginning with the 'Old Quest of the Historical Jesus' and ending with the so-called 'Third Quest.'"
A 1998 course by Jeffrey Carlson at DePaul University surveys "significant interpretations of Jesus of Nazareth that have developed in various religious and cultural contexts over nearly two thousand years. . . . (and) a variety of contemporary christological developments occurring in diverse contexts around the globe--in Latin America, Asia, Africa and North America."
A 2012 course by Roger Greene at Mississippi College examines "selected teachings of Jesus with emphasis upon their historical occasion and contemporary relevance."
A 2006 course by Jonathan Lawrence at Christ the King Seminary sets "the context for the emergence of the Christian church by exploring the origins and development of Judaism from the Babylonian Exile to the compilation of the Mishnah."
A 2013 course by David Ariel-Joel at Louisville Presbyterian Theological Seminary that surveys "the dominant values and practices of what became traditional Judaism."
A course by Stephen Wasserstrom at Reed College analyzes "Judaismâs understanding of itself by examining such central concepts as God, Torah and Israel. This central self-definition will then be tested by means of close readings of selected representative texts, and by investigating the range of Jewish history. In the final Unit we will study the rise of the State of Israel, the Holocaust, and American Jewish movements."
A 2010 course by Ira Chernus at the University of Colorado at Boulder provides " a basic introduction to the historical development of Judaism from its beginnings to the present day. We will focus on the religious experiences, worldviews, beliefs, behaviors, and symbols of the Jewish tradition, and on the historical forces--cultural, political, social, and economic--that have shaped Judaism."
A 2001 course by Roy Furman and Jeffrey Carlson at DePaul University is "a critical consideration of the moral, religious and theological implications of Nazi Germanyâs "war against the Jews," the intentional and calculated destruction of some 6 million European Jews" through analysis of "the development of racial anti-Semitism and religious anti-Judaism."
A 2016 course by Lisa Hoff at Gateway Seminary "presents a framework of biblical and cultural leadership models, values and skills for leadership influence in multicultural leadership effectiveness."
A 2015 course by Gary Peluso-Verdend at Phillips Theological Seminary provides a theological and skill-based approach to "church leadership and administration."
A 2011 course by Mark Lewis Taylor at Princeton Theological Seminary introduces the "theological structure and content" of Gutierrez's theology of liberation and related subjects.
A 2013 course by Kevin Livingston at Tyndale Seminary examines the "Biblical and theological foundations of worship."
A 2012 course by Maxwell Johnson at the University of Notre Dame traces "the historical development of the liturgies and theological interpretations of Christian Initiation in East and West from the New Testament period to the modern period of ecumenical convergence."