Syllabi - Program: undergraduate - 401 resultsSelect an item by clicking its checkbox
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 course by Mary Suydam at Kenyon College that explores the history and interpretations 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 course by Patrick Frierson at Whitman College "provides an overview of Kierkegaard's major works."
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 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 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 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 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 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 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 2011 course by Adam Porter at Illinois College on American "civil religion."
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 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 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 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 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 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 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 course by Miriam Dean-Otting at Kenyon College examines "the phenomenon of sainthood in a variety of religious traditions and sources."
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 2007 course by Jane Webster at Barton College approaches the New Testament through "reading, writing, films, and class discussion."
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 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 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 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 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 2000 course by Daniel Sack at Hope College situates "contemporary Christianity in its historical context."
A course by Dan Eppley at McMurry University considers "different perspectives on the relationship between civil and religious authorities from the Christian past."
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 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 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 Fall 2007 course taught by Jonathan D. Lawrence at Canisius College
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 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 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 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 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 2011 course by Bruce Janz at the University of Central Florida seeks "to outline the history of western mysticism from ancient times to about 1700." Majority of the course focuses on Christianity, but some attention is given to Jewish and Islamic mysticism as well.
A 2004 course by Russell Kirkland at the University of Georgia explores "the practice of religion in selected regions of North America, past and present" with focus on the Navajo, the Hopi, the Lakota "Sioux," and other lesser known and decimated Native cultures.
A 1997 course by James Treat at the University of New Mexico seeks to understand "the relationship between native people and Christianity" as it explores "the experience of native peoples."
A 2001 course by Jeffrey Richey at the University of Findlay surveys "recurring themes in new religious movements, using five historical case studies drawn from early Christianity, nineteenth-century American utopianism, and contemporary Japan, Africa, and China" with special attention to the 1993 Branch Davidian events.
A 2011 course by Ann Burlein at Hofstra University introduces students to the thought of Friedrich Nietzsche.
A 1997 course by Timothy Gregory at Ohio State University traces "the transformation of the ancient world and the emergence of a distinctly medieval Byzantine civilization."
A 1998 course by Michel Desjardins at Wilfrid Laurier University offers an "examination of Paul's life and teachings as seen in the early Christian literature likely written by him (Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon), about him (Acts, Acts of Paul and Thecla), and in his name (Ephesians, Colossians, 2 Thessalonians, 1 and 2 Timothy, Titus, Prayer of the Apostle Paul, Apocalypse of Paul)."
A 2007 course by Joseph Magee at Sam Houston State University examines "the nature and meaning of religion and religious expression. Philosophical and scientific critiques of religious faith and experience are considered."
A 2013 course by Gail Hamner at Syracuse University traces "affect theory . . . from phenomenology . . . and critical theory . . . and in its political reverberations."
A course by Laura Sugg at Agnes Scott College "is designed to introduce students to the origins, development and diverse forms of Christian Protestantism. It reviews the historical, cultural and theological issues of the Protestant Reformation, and examines the various families of faith which emerged after and/or from that event: Lutheran, Presbyterian, Anglican, Methodist, Baptist, and Pentecostal."
A 2010 course by Bruce Janz at the University of Central Florida for Humanities & Religious Studies majors; course theme is globalization.
A course by Jeffrey Bjerken at the College of Charleston "is an introduction to the academic study of religion in general and a survey of different understandings of sacred place and pilgrimage found in America and India."
A 1998 course by Dale Cannon at Western Oregon University introduces students "to the discipline of acquiring an understanding of, and communicating to others, the meaning of specific expressions of religious life in a manner that does them justice, a manner that is empathetically sensitive to the viewpoints of participants as well as appropriately objective."
A 1998 course by Michael Barnes at the University of Dayton on "the range of beliefs about the religious dimension of life, and to theories about the origin and functions of those beliefs."
A 2000 course by Alan Altany at Marshall University "is an introduction to the major religions of the world: Hinduism, Buddhism, Taoism, Judaism, Christianity, Islam."
A 2007 course by Jonathan D. Lawrence at Canisius College seeks to define religion and "identify and analyze examples of the ways religious traditions have affected history, culture, and current events, in particular the Jesuit and broader Catholic traditions."
A 2008 course by Mary Suydam at Kenyon College introduces "some of the basic concepts and categories that are used by scholars in the academic study of religion. The major categories that we will study this semester are: IDENTITY, MYTH, MORALITY (or ethics), in terms of both INDIVIDUALS AND SOCIETY, RITUAL, and the SACRED."
A 1998 course by Betsy Bauman-Martin at the University of California-Riverside "provides an overview of the three formative religions of the West: Judaism, Christianity, and Islam."
A 2002 course by Jeffrey Richey at Berea College "seeks to introduce students to the comparative study of religion as well as to acquaint them with four important religious traditions: Christianity, Hinduism, Buddhism, and Islam."
A 2002 course by Omid Safi at Colgate University surveys "the religious traditions of Hindu Dharma, Buddhist Dharma, Chinese Religions, and Islam."
A 2008 course by Chad Bauman at Butler University provides a "basic introduction to the scriptures, history, thought, practice, and diverse expressions of the worldâs larger religious traditions."
A 1998 course by Ivan Strenski at the University of California, Riverside, is an introduction to the study of religion.
A 2011 course by Ann Burlein at Hofstra University which aims to describe, analyze, and raise questions about "religion" through the lens of Judaism, Christianity, and Islam.
A 2005 course by Joseph Adler at Kenyon College "introduces students to the variety of academic approaches to the study of religion . . . religious studies as an academic discipline, the phenomenology of religion, history of religion, the sociological and anthropological approaches, the psychology of religion, ecological approaches, feminist theory, and postmodern theory."
A 2000 course by Jeffrey Carlson at DePaul University is a capstone course for Religious Studies majors.
A 2002 course by Ivan Strenski at the University of California-Riverside on significant theories and methods within the modern study of religion.
A 2004 course by David Hall at Centre College explores "the idea of religion from an interdisciplinary perspective. We will look at the way in which religion is theorized and then studied in the fields of the history of religion, sociology, psychology, and philosophy."
A course by Chad Bauman at Butler University provides "an intensive, roughly chronological overview of various approaches to the study of religion, as well as an introduction to some of the field's most prominent scholars."
A course by Stephen D. Glazier at University of Nebraska-Lincoln offers a "cross-cultural examination of the structure, form, and functions of religious belief."
A 1999 course by Jeffrey Carlson at DePaul University "provides an opportunity to explore a variety of forms of "religious mixing" and thereby to reflect on the nature of religious identity."
A 2010 course by Seth Dowland at Duke University is a writing-intensive course that examines "the intersection of religion and popular culture."
A 2003 course by Kevin Lewis at the University of South Carolina is an introduction "to the study of the pervasive mutual influence of modern (Western) culture and religion upon each other--focussing on the three religions 'of the Book.'"
A course by Charlie Wallace at Willamette University centers on "Western religious rituals involving food and drink, both as they have been practiced and rationalized in various contexts."
A 1998 course by John Wall at DePaul University explores "the ethical issues which arise in contemporary business" including "competing approaches to ethical theory" and "select ethical issues."
A 1997 course by Edward Tomasiewicz at DePaul University "grapples with the relationships and tensions between faith/religion and commerce/money. "
A 1998 course by Ivan Strenski at the University of California, Riverside, analyzes how "economic ideology shapes 'our' society" and other topics related to religion, economics, and values.
A 2005 course by Cheryl Rhodes at the University of South Carolina "designed to assist the student in recognizing and understanding the use of religion and the Bible in contemporary fiction and film."
A 2002 course by Elizabeth Tillar at St. Anselm College "explores theological themes, symbols, motifs, and images through screenings of American and foreign films."
A 2002 course by Elizabeth Tillar at St. Anselm College "explores theological themes, symbols, motifs, and images through screenings of American and foreign films."
An online course by Cheryl Rhodes at the University of South Carolina that examines the ways film affects how "people understand religious concepts."
A 2000 course by Alan Altany at Marshall University uses "journals, fiction, and web exploration . . . (to access) the spiritual insights of various persons as they portray their search for and experience of what religions call the sacred" with special attention to the concept of place.
A 2010 course by Ann Grodzins Gold at Syracuse University uses stories "to learn about several different religious worlds" and particular issues that cut across them.
A 1998 course by Warren Frisina at Hofstra University "is a not a media course. It is a religion course that pays special attention to the way religion effects news media, and the way the news media affect religion."
A 1998 course by Joe Groves at Guilford College examines "several significantly different approaches to nonviolence" as an experience, a way of life.
A 1997 course by Manfred Steger at Illinois State University employs "political, ethical, and sociocultural" perspectives to encourage "a personal examination of the connections between political power, violence, and ethically motivated forms of nonviolent resistance."
A 2013 course by Mehmet Karabela at Queen's University on" the role of religion in the public sphere and its relation to liberal democracy" with a focus on secularism, globalization, and multiculturalism.
A course by Colleen Moore at the University of Wisconsin "assumes some sophisticated background in either psychology or religious studies" as it "examines religions and religious phenomena from the point of view of empirical psychology."
A 2007 course by James Jones at Rutgers University on the relationships and issues generated between modern science and religious faith.
A 2006 course by Kent Dunlap at Trinity College examines "fundamental philosophical, ethical and historical questions at the intersection of religion and science."
A course by Sean Cocco at Trinity College examines Galileo's trial and the issues therein.
A 2011 course by Ellen Posman at Baldwin Wallace College.
A 2006 course by Adam Porter at Illinois College introduces "students to the three religious traditions that trace their heritage to Abraham: Judaism, Christianity, and Islam."
A 2012 course by Mark Unno at the University of Oregon takes a comparative approach to "religious and philosophical thought" of "selected Asian and Western thinkers" on "conception of the self, with a special focus on the dark side of the self . . . including sin in Christianity, karmic evil and delusion in Buddhism, disharmony in Taoism, and suffering in psychology."
A 2014 course by Joseph Adler at Kenyon College about the "various human phenomena that we call 'religious" and "the world's major religious traditions."
A 1998 course by Jim Dalton at Siena College examines "religious experiences and their expressions within a comparative, cross-cultural and interdisciplinary context."
A 2002 course by Tim Lubin at Washington and Lee University "looks as how deities, cults, ideas, and practices spread from one place to another as part of a growing empire, a network of holy men, or a circuit of traders."
A course by Gisela Webb at Seton Hall University surveys "Indian, Chinese, and Abrahamic religious traditions, focusing on 1) their conceptions of ultimacy, 2) their conceptions of human nature, 3) their conceptions of spiritual transformation . . . (and) how these religious concerns are expressed in literature and the arts."
A 1999 course by Michael Fuller at St. Louis Community College examines "the nature and function of religion in human experience and culture, and an introduction to the history, content, and present status of selected world religions, such as Traditional African religions, Traditional Native American religions, Judaism, Christianity, Islam, and Buddhism."
A course by Alan Altany at Marshall University "is an exploration of the origin and development of the Roman Catholic world in all its multiple expressions: theology, politics, liturgy, morality, arts, spirituality, monasticism."
A 1998 course by Edward Tomasciewicz at DePaul University course "explores and examines the dynamics of interpersonal relationships in regard to the issues of Body, Shame,Guilt, Gender, Masculinity,Femininity, Intimacy, Love, Sex, Death, Disillusionment, Transformation etc."
A 2003 class by Julie Kilmer at Elmhurst College offers "a critical study of biblical perspectives, theological positions, ethical reasoning, church traditions, faith commitments, and empirical data that address questions of sexuality and the family."
A 2011 course by Christine Gudorf at Florida International University on "the variety of challenges that contemporary sexual practice and research pose for traditional religions."
A 1999 course by Michael Moffat at Rutgers University "about south Asian religions (Hinduism, Jainism, Islam, Sikhism, Zorastrianism, Christianity and Buddhism) as they have been studied anthropologically and historically â as daily beliefs and practices, and in relation to wider south Asian culture, history and politics."
A 2002 course by Jeffrey Richey at Berea College "adopts an area studies approach to the introduction of traditional religious materials from South Asia (India, Pakistan, Sri Lanka, Bangladesh, and the Himalayan regions)."
A 1998 course by Jeffrey Carlson at DePaul University explores "some of the most significant ways in which men and women--primarily but not exclusively Jewish and Christian--have thought about, and lived in relation to what they consider to be "evil" . . . under three (usually overlapping) aspects" personal, systemic, and natural.
A 2010 course by Gerald Schlabach at the University of St. Thomas "designed to acquaint students with the contents of the Bible and with Christian history, especially in the context of the Catholic tradition."
A course by Ira Chernus at the University of Colorado at Boulder explores "the notion of 'American Civil Religion' as an academic category."
A 2005 course by Susan Ridgely at the University of Wisconsin-Oshkosh "explores the colorful, contested history of religion in American culture. While surveying the main contours of religion in the United States from the colonial era to the present, the course concentrates on a series of historical court cases that reveal tensions between a quest for a (Protestant) American consensus and an abiding religious and cultural pluralism."
A 1999 course by Winnifred Sullivan at Washington and Lee University asks "What is American about American religion and what is religious about American religion?"
A 2011 course by Ira Chernus at the University of Colorado at Boulder focuses on "the values and cultural patterns that people in the U.S. tend to share in common" rather than "on organized religion."
A 2009 course by John Fea at Messiah College focuses "on the role of religion in the American founding era."
A course by Laura Ammon at Whittier College explores "various facets of the diverse face and immigrant nature of Religion in America since the sixteenth century."
A 2004 course by Christopher Buck at Michigan State University offers "structured practice in critically reading views constructed by religious Americans [in how] to read a particular religious perspective on America and figure out where it comes from.A 2010 course by Elizabeth Drescher at Santa Clara University.
A 2009 course by Gerald Schlabach at the University of St. Thomas "examines circumstances in which military force may be justified and the moral constraints that apply to its conduct."
A 1998 course by Ann Wetherilt at Emmanuel College studies "the historical and contemporary experiences and roles of women, with particular attention to the ways in which religious beliefs and ideology have affected womenâs lives in relation to religious and other social institutions."
A 2002 course by Angelyn Dries at Cardinal Stritch University provides an "introduction to the contemporary research, writings, and experience of Christian, Jewish, and to a lesser extent, Buddhist and Islamic women."
A 2000 course by Alan Altany at Marshall University "takes an historical and comparative look at the role, meaning and self-understanding of women in religious traditions from Paleolithic times to today, with an emphasis upon the modern world."
A course by Mary Suydam at Kenyon College "explores the significance of Christianity for women." It considers "founders of church-reform movements . . . new Christian churches . . . [and] contemporary Christian issues involving women, such as ordination, abortion, and marriage and divorce laws."
A 2003 course by Michael Clark at Warren Wilson College examines "the effects of (hetero)patriarchy on the construction of masculine identity, menâs relationships with one another and with women, menâs sexuality and ethics, and other topics, while also exploring how masculine socialization and male experience both shape religious ideas, symbols, rituals, institutions, and spirituality, and are in turn shaped by them."
A course by Gisela Webb at Seton Hall University inquires about how religious traditions understand women and how they should be in society.
A 2000 course by Jeffrey Carlson at DePaul University takes up "classical and contemporary arguments regarding the existence and meaning of 'God.'"
A 1998 course by Lissa McCullough at New York University explores religious themes in great works of Western literature.
A 2008 course by Joseph Edelheit at St. Cloud State University "offers a survey-overview of Jewish literature in the 20th century."
A course by Stephanie Mitchem at the University of South Carolina explores "African American religious life from twin perspectives, 1) historical, cultural, and theological dimensions and 2) through cultural expressions, particularly music and art."
A 1998 course by Debra Washington at DePaul University focuses on "diverse and creative forms of religious expression and transformation" in America with special reference to "the interaction of religion and culture."
A course by John Reeves at the University of North Carolina at Charlotte provides a "close reading of a large number of narrative and ritual texts which feature such characters [angels and demons] in an attempt to gain a better understanding of the variegated roles they play in pre-modern Jewish, Christian, and Islamic religious contexts."
A course by Mark Given at Missouri State University is a "historical and socio-rhetorical analysis of ancient Jewish and Christian apocalyptic movements and literature with some attention to modern examples."
A 2008 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 theological tradition;" focus is on the "doctrines of atonement and justification."
A 2008 course by Catherine Wessinger at Loyola University New Orleans surveys "the history and varieties of Buddhism by an examining primary Buddhist texts, beliefs and practices, and cultural expressions."
A 2009 course by Michael Andres at Northwestern College offers a "study of John Calvin's Institutes of the Christian Religion, as well as a survey of other varieties of Reformed theology, including later Calvinism."
A 2010 course by Michael Andres at Northwestern College offers "a biblically based, theologically and historically informed study of both personal and social moral issues from a Christian perspective."
A 2009 course by Michael Andres at Northwestern College is "an examination of Christian witness as verbal proclamation (evangelism), reasoned defense (apologetics), and as social action (justice)."
A 2017 course by Dan Capper at the University of Southern Mississippi "is a basic introduction to the variety of the worldâs religions as well as methods for studying them. . . . In rapid survey we will discuss the nature of religion; indigenous religions; and the religions of Hinduism, Buddhism, Judaism, and Islam."
A 2017 course by Lynn Neal at Wake Forest University examines "numerous sources, topics, and dilemmas" from popular culture as it considers "religion IN popular culture, popular culture IN religion, popular culture AS religion, and religion and popular cuture in dialogue."
A 2018 course by Lynn Neal at Wake Forest University uses "myth and ritual, sources and stereotypes, identity and aesthetics, and more" to ponder what religion is and how to study it.
A 2016 course by Lynn Neal at Wake Forest University examines "the history of specific 'cults,' and tackle the methodological and conceptual issues that arise in studying New Religious Movements (NRMs)."
A course by Stephen Shoemaker at the University of Oregon "various aspects of Christianity during the first seven centuries of its existence. . . . focuses to a certain extent on the development of what would later become âorthodoxâ Christianity within the bounds of the Roman Empire, this is not to the exclusion of rival forms of early Christianity."
A 2011 course by Phil Harland at York University.
A 2008 course by Ken Brashier at Reed College studies the "hell scrolls" in the college's possession, as well as others, to understand how their depiction of hell "Chinese scrolls depicting hell combine image and text to communicate religious ideas to a broad audience; they offer ethics, entertainment and an education on how the cosmos works, warning about the certainties of karmic retribution."
A 2010 course by Ken Brashier at Reed College surveys "Chinese notions of time and space, but we also looking at the human ritualized reaction to those particular notions of time and space."
A 2001 course by Margaret MacDonald "investigates women's participation in early Christian groups from the time of Jesus' ministry to the 6th century C.E."
A 2011 course by Ken Brashier at Reed College "endeavors to offer Buddhist answers to the biggest questions."
A course by Jeffrey Richey at Berea College introduces "the East Asian spiritual heritage in China, Korea, and Japan (Confucian, Daoist, Buddhist, Shinto, folk, etc.) -- its past, as well as its present and future. We will also give some of our time to the consideration of Christianity as an East Asian religion, and to the situations of East Asian religions in North America."
A 2006 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 theological tradition."
A 2012 course by Bruce Fisk and Telford Work at Westmont College offers an "exegetical and theological exploration of Christian eschatology . . . engage key biblical texts, explore theological themes, and discuss historical and contemporary questions in eschatology . . . . "
A 2010 course by Martha Reineke at the University of Northern Iowa approaches Existentialism primarily through the thought of Jean-Paul Sartre and the following themes: "Philosophical reflection is situated in the world. . . . Human existence is a question to itself. . . . The human body is an important subject for philosophical reflection. . . . .The existence of the other is a problem to be resolved. . . . .What is freedom and what are the possibilities of humans acting freely?"
A 2002 course by K. I. Koppedrayer at Wilfrid Laurier University "is a study of Gandhi, the man, and Gandhi, the myth. It is about colonial India and the life and times of Mahatma Gandhi, his struggles for personal freedom and for a free India. It is also about our memory of Gandhi."
A 2018 course by Catherine Murphy at Santa Clara University "opens the Bible and its interpretation to critical readings from feminist and queer theory and emerging perspectives from the transgender and intersex experience."
A 2012 course by Phil Harland at York University "explores practices associated with honouring the gods in the Hellenistic and Roman worlds, particularly during the first two centuries of the common era."
A 2003 course by Joseph Adler at Kenyon College explores "the philosophical and cultural history of the Confucian tradition, primarily in China, from its inception to the present day."
A 2014 course by John Reeves at the University of North Carolina Charlotte "provides an overview of the diverse genres of literature contained within the Hebrew Bible as well as an introduction to its modern critical study."
A 2008 course by James McGrath at Butler University "aims to study the phenomenon of heresy by focusing on the development and definition of orthodoxy and heresy in early Christianity."
A 2008 course by Michael Andres at Northwestern College "is an introduction to the historical, literary, and theological aspects of the Bible. We will survey the central characters and events of biblical history, examine the variety of genres found in the Bible, and discuss key theological themes emphasized within the Bible."
A 2010 course by Michael Andres at Northwestern College "is a study of the major concepts of Christian theology and their interrelationships."
A 2010 course by Joel Kaminsky at Smith College focuses on "the content of the Hebrew Bible and the historical and cultural context in which it flourished will be the primary goal."
A 2008 course by Joseph Edelheit at St. Cloud State University "is an exposure to interdisciplinary tools of understanding Scripture, especially as the primary text of the Jewish people and Judaism."
A course by Catherine Wessinger at Loyola University New Orleans aims to "acquaint the student with the primary religious groups of the world in order to promote an awareness and understanding of the goals that have been of ultimate concern to various peoples as well as the methods used to achieve these goals."
A 1998 course by Martha Reineke at the University of Iowa introduces "the basic tenets of Judaism, learning something of its history and diverse practices" through a focus on exploring Judaism through the Internt.
A 1999 course by Darren Middleton at Texas Christian University explores "construals of God through a combination of novels, short fiction, and memoir extracts, on the one hand, and through a sustained reflection on Jack Miles's literary study of the God of the Hebrew Bible, his God: A Biography, on the other hand."
A 2000 course by Victor Matthews at Southwest Minnesota State University is "an introduction or survey of the literature of the Old Testament/Hebrew Bible. As a way of further illuminating these materials, attention will also be given to the history and religion of Israel as well as the other peoples of the ancient Near East."
A 2013 course by Walter Bouzard at Wartburg College surveys the "Content of biblical literature. Historical setting of texts, unfolding drama of salvation, Bible's relevance for contemporary faith and life."
A course by Catherine Wessinger at Loyola University New Orleans seeks to "understand the diversity of religious patterns that scholars have termed millennialism, the expectation of an imminent transition to a collective state of salvation either earthly or heavenly;" special empasis on "recent and contemporary movements" and cross-cultural perspectives.
A 1997 course by Thomas Peterson at Alfred University explores "How and why are symbolic frameworks transmuted from certain forms to others through the creative imagination? Special attention to masking will help focus on "image" at the point where ritual and myth intersect with the performing and visual arts. Masking is also a place where identity and culture meet; it therefore raises the question about how the creative process is both a personal and social phenomenon."
A 2010 course by Kenneth Atkinson at the University of Northern Iowa introduces "to the history and ideas of the New Testament and other early Christian writings and the methods biblical scholars use to understand them. My goal is to provide you with the skills necessary to interpret the New Testament, and to help you evaluate the ways that people use this text."
A 2005 course by Rudra Vilius Dundzila at City Colleges of Chicago is an "interdisciplinary survey of significant intellectual and artistic achievements of non-Western cultures through selected works of literature, philosophy, visual art, music and other performing arts."
A 2010 course by Kenneth Atkinson at the University of Northern Iowa introduces "the history and ideas of the Old Testament and other contemporary texts, as well as the tools that biblical scholars use to understand them."
A course by Mark Given at Missouri State University traces "Paul and the Pauline trajectory in the early Church through primary and secondary sources. . . . [and] with many of the historical, literary, hermeneutical, and ideological issues currently under investigation in Pauline scholarship."
A 2012 course by Joel Kaminsky at Smith College moves chronologically through the prophets of ancient Israel asking "What are the different types of prophets that are found within the Hebrew Bible? What role did the prophets play within their larger society? Did different prophets deliver different, or even conflicting prophecies? Can one tell a true prophet from a false prophet? What sort of person became a prophet? What psychological dispositions do prophets exhibit? If prophecy is not simply fortune telling, what is it? "
A 2002 course by Amir Hussain and Crerar Douglas at California State University, Northridge, includes "a close reading of Blake's biography . . . [and] the art and poetry that he created."
A 2010 course by Mark Hulsether at the University of Tennesee, Knoxville, "explores the intersections among religion, culture, and society in North America, especially in recent years" with special attention to "key sociopolitical issues such as empire, race and gender contestation, and consumerism."
A 2012 course by Martha Reineke at the University of Northern Iowa tools "from the mimetic theory of Rene Girard" to explore religion and violence in the contemporary period.
A 2013 course by Wendy Cadge at Brandeis University asks "what religion is, how it is present and influential in public and private life, and how and where people from different religious traditions interact in the contemporary United States. Specific attention is devoted to peopleâs religious practices, religious communities, and the identities people develop through their religious traditions."
A 2012 course by Mark Unno at the University of Oregon "examines the interplay of themes of religion, love, and death in selected strands of Asian and Western sources" and "examines the diverse dimensions of love and death: love in relation to family, sexuality, society, nature, and the religious dimensions of the divine, dharma, and dao; social, psychological, physical, and religious significations of death. These are set against the background of a range of themes including class, gender, and sexuality."
A 2006 course by Catherine Wessinger at Loyola University New Orleans aims to " their histories, worldviews, methods of achieving their ultimate goals, ethics, artistic expressions, and social institutions."
A 2010 course by Kenneth Atkinson at the University of Northern Iowa introduces "the academic study of religion and the worldâs major religions. . . . not only study the good side of religion, but we will also explore together the origins of contemporary religious violence in order to help you understand the important role that faith continues to play in world conflicts."
A 2007 course by Catherine Wessinger at Loyola University New Orleans explores "religious responses to disaster in the context of diverse faiths, with special attention paid to the 2005 Katrina and Rita disaster in New Orleans."
A 2000 course by John Hawley and Courtney Bender at Columbia University aims "through readings and projects already structured into this syllabus and through sustained exposure to projects of students own devising, to learn something of the complex texture of religious life in New York City."
A 2006 course by Joanne Pierce at College of the Holy Cross offers "an examination of the historical and theological development of the ideals and practices of Christian life, from the High Middle Ages to the Early Modern era. . . . Special attention will be paid to the following themes: gendered perceptions of sanctity and sin; community and solitude; poverty and riches; feasting and fasting as religious and cultural activity."
A 2013 course by Lewis Brogdan at Louisville Presbyterian Theological Seminary "is a survey course designed (a) to introduce students to the basic matters of New Testament studies and (b) to lay a foundation for all advanced work in the area. With regard to each book of the New Testament, we will, as possible, think about the literary shape, social context, and theological concerns of the writing."
A 2008 course by John Reeves at the University of North Carolina at Charlotte treats issues "in the study of early Judaism as construed chronologically from the beginning of the Second Temple to the Arab conquest of Syria-Palestine."
A 2012 course by Joel Kaminsky at Smith College "explores major Jewish texts, ideas and practices over a period of more than 3,000 years."
A 2001 course by Timothy Lubin at Washington and Lee University is an "exploration of temples in Hinduism, their forms and place in the lives of Hindus" with a focus on iconography, worship, and role in culture, religious education, and politics.
A 2011 course by Ken Brashier at Reed College analyzes Chinese religious traditions (Confucian, Daoist, and Buddhism) "as an âidea systemâ highlights not only the main components of a religion but also how they interrelate with one another."
A 2008 course by Anne McGuire at Haverford College focuses "on a critical reading of the Letters of Paul and his interpreters in cultural context."
A 2002 course by Richard Ascough at Queen's University "is designed to give an overview of the content and background of the twenty-seven documents that comprise the New Testament. Through these texts we will explore the historical development of early Christianity as it is expressed in the literature of the various faith communities."
A 1998 course by Jeffrey Carlson at DePaul University investigates the Sermon on the Mount "in terms of its roots in Judaism and the Greco-Roman world, its interpretations in the Christian tradition, in other religions, and in philosophy, the arts and literature."
A 2006 course by Michael Andres at Northwestern College "is a theological, biblical, and historical study of the relationship between Christian theology and popular culture, from a classical as well as a contemporary perspective."
A 2007 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 theological tradition."
A 2015 course by Ken Brashier at Reed College is "not so much focused on particular religions as on the lenses through which we view religion. . . . [through] the 20th and 21st century âgreatsâ in the field of religious studies . . . ."
A 2002 course by Jim Watts at Syracuse University investigates "critical issues in the modern study of the Torah/Pentateuch, including its composition, literary form, canonization, and interpretation in modern biblical criticism."
A course by Martha Reineke at the University of Northern Iowa explores "from a psychoanalytic perspective the emergence of the capacity for religious belief in children," with particular attention to Freudians, "object relations theorists," and Lacanians.
A 2006 course by Catherine Wessinger at Loyola University New Orleans seeks to understand "in historical terms of the tension between the significant religious opportunities available to women in the Christian tradition, and the subordination of women in Christian institutions. An understanding of the history of women in the Christian tradition will contribute to an understanding of womenâs roles in contemporary American society and in American Christian churches."
A 2008 course by Catherine Wessinger at Loyola University New Orleans aims to "understand the ways women's roles in society and religious beliefs are interrelated and affect one another . . . through the historical study of some of the major religions of the world."
A 2015 course by Frances Garrett at the University of Toronto "provides an academic introduction to the histories, fundamental doctrines, and practices of Buddhist traditions around the world."
A course by Alfred Freddoso at the University of Notre Dame is designed " to see in some depth the relation among the main elements of St. Thomas's general moral theory as laid out in the First Part of the Second Part of the Summa Theologiae, viz., the treatises on beatitude, action, passion, habit, virtue, sin, law, and grace, and (b) to explore in more detail certain specific aspects of these treatises." The distinctions between Aquinas' moral theory and deontologism and consequentialism are also discussed.
A 2015 course by Frances Garrett at the University of Toronto explores "aspects of Buddhism in the Himalayan region through a study of religious biographies and a focus on travel and pilgrimage."
A 2017 course by Jessica Starling examines "acts of self-discipline in a variety of cultural contexts, including Eastern (Jain, Hindu, Buddhist), Western (Stoic, Christian mystic), and modern secular (eco-activism, fasting diets, and extreme exercise regimes)" and through this "various understandings of the self, the body, desire, liberation and virtue."
A 2014 course by John Senior at Wake Forest University "examines the structure of modern markets and evaluates their moral meaning in Christian theological perspective."
A 2007 course by S.M. Cohen at the University of Washington introduces the thought of pre-Socratics, Socrates, Plato, and Aristotle.
A 2016 course by Anne McGuire at Haverford College "offers a critical examination of 'Gnosticism' through close reading of selected texts from the Nag Hammadi library and other ancient writings."
A 2015 course by Gerardo Rodríguez at Carroll College "surveys the historical, literary, cultural and theological heritage in ancient Israel from its earliest beginnings to the start of the Christian era. Attention will be paid to the geographical and historical contexts in which the Jewish scriptures arose, their social setting, political contexts and theological message."
A 2014 course by Michael Castori at Santa Clara University "explores the Jewish identity of Jesus and the historical, political and theological issues arising from Christianityâs origins as a Jewish sect."
A 2016 course by James McGrath at Butler University explores "big questions" through the lens of religion and science fiction.
A 2014 course by David DeCosse at Santa Clara University uses selections from the Summa Theologica to survey Thomas's theology and ethics.
A 2015 course by Corey Harris at Alvernia University is a "study and analysis of concepts in fundamental moral theology, particular forms of addiction, and the social ethics implications of those addictions."