In-Person if the course requires attendance at a specific location and time for some or all course activities. These courses will have section codes starting in 0 or 4.
Online – Asynchronous if the course has no requirement for attendance at a specific time or location for any activities or exams. These courses will have the section code starting with 61.
Online – Synchronous if online attendance is expected at a specific time for some or all course activities, and attendance at a specific location is not expected for any activities or exams. These courses will have the section code starting with 62.
Hybrid if the course requires attendance at a specific location and time, however 33-66% of the course is delivered online. If online attendance is expected at a specific time, it will be in place of the in person attendance. These courses will have the section code starting with 31.
Some courses may offer more than one delivery method please ensure that you have the correct section code when registering via ACORN. You will not be permitted to switch delivery method after the last date to add a course for the given semester.
This course will study the literary genres, the history of composition, and the canonization of the Old Testament texts. The course will examine various hermeneutical approaches to the Old Testament. The course will examine various hermeneutical approaches to the Old Testament, focusing on their implications for Christian theological interpretation. It will introduce some methods of teaching the Old Testament in various settings.
This course will study the literary genres, the history of composition, and the canonization of the Old Testament texts. The course will examine various hermeneutical approaches to the Old Testament. The course will examine various hermeneutical approaches to the Old Testament, focusing on their implications for Christian theological interpretation. It will introduce some methods of teaching the Old Testament in various settings.
This course will study the literary genres, the history of composition, and the canonization of the Old Testament texts. The course will examine various hermeneutical approaches to the Old Testament. The course will examine various hermeneutical approaches to the Old Testament, focusing on their implications for Christian theological interpretation. It will introduce some methods of teaching the Old Testament in various settings.
This course will study the literary genres, the history of composition, and the canonization of the Old Testament texts. The course will examine various hermeneutical approaches to the Old Testament. The course will examine various hermeneutical approaches to the Old Testament, focusing on their implications for Christian theological interpretation. It will introduce some methods of teaching the Old Testament in various settings.
This course will study the literary genres, the history of composition, and the canonization of the Old Testament texts. The course will examine various hermeneutical approaches to the Old Testament. The course will examine various hermeneutical approaches to the Old Testament, focusing on their implications for Christian theological interpretation. It will introduce some methods of teaching the Old Testament in various settings.
This course will study the literary genres, the history of composition, and the canonization of the Old Testament texts. The course will examine various hermeneutical approaches to the Old Testament. The course will examine various hermeneutical approaches to the Old Testament, focusing on their implications for Christian theological interpretation. It will introduce some methods of teaching the Old Testament in various settings.
Why should anyone training for lay or ordained ministry in today’s Church care about history or what historians do? Is there even such a thing as historical “reality”? If there is, what makes historians think they can ever discover any part of it? And what can the past possibly contribute to the new theological and pastoral problems of the present? In this course, we will grapple with these questions as they relate to the earliest centuries of Christian history, from the time of the apostles down to the Council of Chalcedon in 451. It was during this period that the Church(es) worked out the patterns of belief, governance, worship, ministry, and mission that Christians of all subsequent centuries have variously appealed to as binding norms of “orthodoxy” or rejected as corruptions of the primitive Gospel. As we learn about some of the most influential events, persons, and ideas of this period, we will interrogate the materials and methods used by historians to reconstruct the past, asking why historians have often disagreed about the supposedly “objective” facts of what “actually happened.” We will explore how new questions and pressures led pre-modern and modern historians to offer radically different interpretations of the significance of early Christian history, and we will test some of the claims about the Christian past that have been used to justify choices in our own time. Students will receive an introductory training in the responsible use of primary sources and secondary literature that will equip them both to continue with more specialized coursework in history and to begin drawing on historical knowledge to enhance their own practical ministries.
Why should anyone training for lay or ordained ministry in today’s Church care about history or what historians do? Is there even such a thing as historical “reality”? If there is, what makes historians think they can ever discover any part of it? And what can the past possibly contribute to the new theological and pastoral problems of the present? In this course, we will grapple with these questions as they relate to the earliest centuries of Christian history, from the time of the apostles down to the Council of Chalcedon in 451. It was during this period that the Church(es) worked out the patterns of belief, governance, worship, ministry, and mission that Christians of all subsequent centuries have variously appealed to as binding norms of “orthodoxy” or rejected as corruptions of the primitive Gospel. As we learn about some of the most influential events, persons, and ideas of this period, we will interrogate the materials and methods used by historians to reconstruct the past, asking why historians have often disagreed about the supposedly “objective” facts of what “actually happened.” We will explore how new questions and pressures led pre-modern and modern historians to offer radically different interpretations of the significance of early Christian history, and we will test some of the claims about the Christian past that have been used to justify choices in our own time. Students will receive an introductory training in the responsible use of primary sources and secondary literature that will equip them both to continue with more specialized coursework in history and to begin drawing on historical knowledge to enhance their own practical ministries.
Why should anyone training for lay or ordained ministry in today’s Church care about history or what historians do? Is there even such a thing as historical “reality”? If there is, what makes historians think they can ever discover any part of it? And what can the past possibly contribute to the new theological and pastoral problems of the present? In this course, we will grapple with these questions as they relate to the earliest centuries of Christian history, from the time of the apostles down to the Council of Chalcedon in 451. It was during this period that the Church(es) worked out the patterns of belief, governance, worship, ministry, and mission that Christians of all subsequent centuries have variously appealed to as binding norms of “orthodoxy” or rejected as corruptions of the primitive Gospel. As we learn about some of the most influential events, persons, and ideas of this period, we will interrogate the materials and methods used by historians to reconstruct the past, asking why historians have often disagreed about the supposedly “objective” facts of what “actually happened.” We will explore how new questions and pressures led pre-modern and modern historians to offer radically different interpretations of the significance of early Christian history, and we will test some of the claims about the Christian past that have been used to justify choices in our own time. Students will receive an introductory training in the responsible use of primary sources and secondary literature that will equip them both to continue with more specialized coursework in history and to begin drawing on historical knowledge to enhance their own practical ministries.
Why should anyone training for lay or ordained ministry in today’s Church care about history or what historians do? Is there even such a thing as historical “reality”? If there is, what makes historians think they can ever discover any part of it? And what can the past possibly contribute to the new theological and pastoral problems of the present? In this course, we will grapple with these questions as they relate to the earliest centuries of Christian history, from the time of the apostles down to the Council of Chalcedon in 451. It was during this period that the Church(es) worked out the patterns of belief, governance, worship, ministry, and mission that Christians of all subsequent centuries have variously appealed to as binding norms of “orthodoxy” or rejected as corruptions of the primitive Gospel. As we learn about some of the most influential events, persons, and ideas of this period, we will interrogate the materials and methods used by historians to reconstruct the past, asking why historians have often disagreed about the supposedly “objective” facts of what “actually happened.” We will explore how new questions and pressures led pre-modern and modern historians to offer radically different interpretations of the significance of early Christian history, and we will test some of the claims about the Christian past that have been used to justify choices in our own time. Students will receive an introductory training in the responsible use of primary sources and secondary literature that will equip them both to continue with more specialized coursework in history and to begin drawing on historical knowledge to enhance their own practical ministries.
The goal of the course is to equip both students training for designated ministry and those students who wish to continue in advanced degree studies with a working knowledge of biblical Hebrew, as well as for subsequent study in syntax and exegesis. The course itself takes the full academic year (Fall and Winter), and it will introduce students to the fundamentals of Biblical Hebrew, including phonology (sounds), morphology (grammatical forms), basic syntax (the components of meaning text units), and the most frequent vocabulary. At the end of the whole year course, students will have acquired rudimentary skills useful for the purposes of homiletical exegesis, scholarship pursuit, and the general pleasure of textual theological interpretations.
The goal of the course is to equip both students training for designated ministry and those students who wish to continue in advanced degree studes with a working knowledge of biblical Hebrew, as well as for subsequent study in syntax and exegesis. The course itself takes the full academic year (Fall2016, Winter 2017), and it will introduce students to the fundamentals of Biblical hebrew, including phonology (soungs), morphology (grammatical forms), basic syntax (the components of meaning text units), and the most frequent vocabulary. At the end of the whole year course, students will have acquired rudimentary skills useful for the purposes of homiletical exegesis, scholarship pursuit, and the general pleasure of textual theological interpretations.