Previous Years' Course Catalogues

Analysis of the Gospel of Matthew with a view to understanding the author's theology in the light of his reporting and interpretation for the Matthean community. Assigned readings, scholarly paper, exam.

Analysis of the Gospel of Matthew with a view to understanding the author's theology in the light of his reporting and interpretation for the Matthean community. Assigned readings, scholarly paper, exam.

This course examines the presence of religious meaning in a secular world. In doing so, the course discusses the realities that threaten modern belief, such as secularism, plurality and human suffering. In appraising these challenges to modern religious belief, this course makes availabel certain theological resources available to theology, such as prayer, so as toi devise a theological response to religious meaning in a secular world. Johann Baptist Mets is a prominent interlocutor in this course, given his significant contribution in developing political theology that addresses questions of religious meaning in a secular world.

This course examines the hermeneutical and practical significance of political theologies and recognition theories for theology today. In doing so, the course discusses the historical roots of political theologies and their contribution to the question of faith and religion within the public square. In particular, the course shall consider the role of recognition theories in advancing the political dimension of theology and the role of mutual accompaniment as a praxis for theological engagement.

This course examines the presence of religious meaning in a secular world. In doing so, the course discusses the realities that threaten modern belief, such as secularism, plurality and human suffering. In appraising these challenges to modern religious belief, this course makes availabel certain theological resources available to theology, such as prayer, so as toi devise a theological response to religious meaning in a secular world. Johann Baptist Mets is a prominent interlocutor in this course, given his significant contribution in developing political theology that addresses questions of religious meaning in a secular world.

This course examines the presence of religious meaning in a secular world. In doing so, the course discusses the realities that threaten modern belief, such as secularism, plurality and human suffering. In appraising these challenges to modern religious belief, this course makes availabel certain theological resources available to theology, such as prayer, so as toi devise a theological response to religious meaning in a secular world. Johann Baptist Mets is a prominent interlocutor in this course, given his significant contribution in developing political theology that addresses questions of religious meaning in a secular world.

This seminar explores the claim of diverse Christian traditions in South Asia to be religious traditions of South Asia, with special attention to these traditions' indigenisation and social interactions with majority Hindu traditions. Our study will begin with an overview of the historical development of Christianity in India from the first century CE to the present. In a second unit, we move to close readings of major theological articulations for and against an indigenous South Asian Christianity. Finally, our attention will tum to the concept of "ritual dialogue" in Christian practice and the ethnographic study of Christian communities in India. Most of our attention will be focused on Christian traditions in South India, but students are encouraged to choose topics related to Christianity in other parts of India, Sri Lanka, Pakistan, Bangladesh, Nepal and/or Bhutan for their research papers.

This seminar explores the claim of diverse Christian traditions in South Asia to be religious traditions of South Asia, with special attention to these traditions' indigenisation and social interactions with majority Hindu traditions. Our study will begin with an overview of the historical development of Christianity in India from the first century CE to the present. In a second unit, we move to close readings of major theological articulations for and against an indigenous South Asian Christianity. Finally, our attention will tum to the concept of "ritual dialogue" in Christian practice and the ethnographic study of Christian communities in India. Most of our attention will be focused on Christian traditions in South India, but students are encouraged to choose topics related to Christianity in other parts of India, Sri Lanka, Pakistan, Bangladesh, Nepal and/or Bhutan for their research papers.

This seminar explores the claim of diverse Christian traditions in South Asia to be religious traditions of South Asia, with special attention to these traditions' indigenisation and social interactions with majority Hindu traditions. Our study will begin with an overview of the historical development of Christianity in India from the first century CE to the present. In a second unit, we move to close readings of major theological articulations for and against an indigenous South Asian Christianity. Finally, our attention will tum to the concept of "ritual dialogue" in Christian practice and the ethnographic study of Christian communities in India. Most of our attention will be focused on Christian traditions in South India, but students are encouraged to choose topics related to Christianity in other parts of India, Sri Lanka, Pakistan, Bangladesh, Nepal and/or Bhutan for their research papers.

This seminar explores the claim of diverse Christian traditions in South Asia to be religious traditions of South Asia, with special attention to these traditions' indigenisation and social interactions with majority Hindu traditions. Our study will begin with an overview of the historical development of Christianity in India from the first century CE to the present. In a second unit, we move to close readings of major theological articulations for and against an indigenous South Asian Christianity. Finally, our attention will tum to the concept of "ritual dialogue" in Christian practice and the ethnographic study of Christian communities in India. Most of our attention will be focused on Christian traditions in South India, but students are encouraged to choose topics related to Christianity in other parts of India, Sri Lanka, Pakistan, Bangladesh, Nepal and/or Bhutan for their research papers.

What can theology bring to a consideration of authority, mediation and asymmetrical relationships in the Church in the light of the abuse crisis? This is a question that runs throughout the course. In this area the focus has been on protocols and policies: legal, canonical, procedural, psychological, financial, sociological and cultural all factors that must be considered. The forgotten dimension, however, is the theology that informs our response as churches to this crisis. Within the Christian faith tradition there are theological resources that can be re-appropriated so as to bring life-giving insights. In order to access these, it is important that we acknowledge that abuse is not just wrong or sinful (of course it is) but that it profoundly wounds both those who are abused and the body of Christ. At its heart it is a profanation of the very person of Christ. It is Jesus himself who asserts this reality “whatever you do to the least … you do to me.” (Matt 25:40).

What can theology bring to a consideration of authority, mediation and asymmetrical relationships in the Church in the light of the abuse crisis? This is a question that runs throughout the course. In this area the focus has been on protocols and policies: legal, canonical, procedural, psychological, financial, sociological and cultural all factors that must be considered. The forgotten dimension, however, is the theology that informs our response as churches to this crisis. Within the Christian faith tradition there are theological resources that can be re-appropriated so as to bring life-giving insights. In order to access these, it is important that we acknowledge that abuse is not just wrong or sinful (of course it is) but that it profoundly wounds both those who are abused and the body of Christ. At its heart it is a profanation of the very person of Christ. It is Jesus himself who asserts this reality “whatever you do to the least … you do to me.” (Matt 25:40).