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.
A study of Kearney's trilogy Philosophy at the Limit as well as his recent Anatheism, focusing on his exploration of that "frontier zone where narratives flourish and abound." Participants will examine Kearney's attempt to sketch a narrative eschatology that draws on the work of Heidegger, Levinas, Derrida, and Ricoeur.
A study of Kearney's trilogy Philosophy at the Limit as well as his recent Anatheism, focusing on his exploration of that "frontier zone where narratives flourish and abound." Participants will examine Kearney's attempt to sketch a narrative eschatology that draws on the work of Heidegger, Levinas, Derrida, and Ricoeur.
In our culture, "apocalypse" typically refers to a cataclysmic, catastrophic ending, real or imagined. Often this meaning, in which fear eclipses hope, is traced back to the biblical tradition. But what if the book from which we derive the term, i.e. the "Apocalypse" or "Revelation" of John, refers less to the end of the world than to a transition between the two Ages? What if that transition is characterized as double-edged: as both 'the death throes of the old world order' and 'the birthpangs of the new creation'? Attentive to the nature of apocalyptic discourse, this course will seek to develop a key area of systematic theology by exploring the topics of death, judgment, heaven, and hell-the 'four last things' of traditional eschatology-as they are portrayed in the book of Revelation. In allowing lntertexual and intratextual webs of meaning to emerge, we will pay special attention to the way in which Old Testament echoes, together with the book's own symbolic coherence and narrative logic, can open up new avenues for exegesis, and for theological reflection. The topic of Final Judgment will be a special focus. How is this to be conceived in the light of the apocalyptic transition? If the first reference to Babylon in the biblicaJ canon, the Babel narrative of Gen 11 , refers to a judgment that does not bring history to an end but opens It up once again to the dissemination motif of Gen 1 :28, is it possible to detect a parallel 'judgment unto salvation' theme in the final book of the New Testament? Our discussions will explore the interface between biblical studies, the "theological Interpretation of Scripture," and contemporary eschatology.
In our culture, "apocalypse" typically refers to a cataclysmic, catastrophic ending, real or imagined. Often this meaning, in which fear eclipses hope, is traced back to the biblical tradition. But what if the book from which we derive the term, i.e. the "Apocalypse" or "Revelation" of John, refers less to the end of the world than to a transition between the two Ages? What if that transition is characterized as double-edged: as both 'the death throes of the old world order' and 'the birthpangs of the new creation'? Attentive to the nature of apocalyptic discourse, this course will seek to develop a key area of systematic theology by exploring the topics of death, judgment, heaven, and hell-the 'four last things' of traditional eschatology-as they are portrayed in the book of Revelation. In allowing lntertexual and intratextual webs of meaning to emerge, we will pay special attention to the way in which Old Testament echoes, together with the book's own symbolic coherence and narrative logic, can open up new avenues for exegesis, and for theological reflection. The topic of Final Judgment will be a special focus. How is this to be conceived in the light of the apocalyptic transition? If the first reference to Babylon in the biblicaJ canon, the Babel narrative of Gen 11 , refers to a judgment that does not bring history to an end but opens It up once again to the dissemination motif of Gen 1 :28, is it possible to detect a parallel 'judgment unto salvation' theme in the final book of the New Testament? Our discussions will explore the interface between biblical studies, the "theological Interpretation of Scripture," and contemporary eschatology.
In our culture, "apocalypse" typically refers to a cataclysmic, catastrophic ending, real or imagined. Often this meaning, in which fear eclipses hope, is traced back to the biblical tradition. But what if the book from which we derive the term, i.e. the "Apocalypse"-or "Revelation"-of John, refers less to the end of the world than to a transition between the two Ages? What if that transition is characterized as double-edged: as both 'the death throes of the old world order' and 'the birthpangs of the new creation'? Attentive to the nature of apocalyptic discourse, this course will seek to develop a key area of systematic theology by exploring the topics of death, judgment, heaven, and hell-the 'four last things' of traditional eschatology-as they are portrayed in the book of Revelation. In allowing lntertexual and intratextual webs of meaning to emerge, we will pay special attention to the way in which Old Testament echoes, together with the book's own symbolic coherence and narrative logic, can open up new avenues for exegesis, and for theological reflection. The topic of Final Judgment will be a special focus. How is this to be conceived in the light of the apocalyptic transition? If the first reference to Babylon in the biblicaJ canon, the Babel narrative of Gen 11 , refers to a judgment that does not bring history to an end but opens It up once again to the dissemination motif of Gen 1 :28, is it possible to detect a parallel 'judgment unto salvation' theme in the final book of the New Testament? Our discussions will explore the interface between biblical studies, the "theological Interpretation of Scripture," and contemporary eschatology. Familiarity with New Testament Greek is an advantage but is not a prerequisite.
The Hebrews and the General Epistles, and the reception thereof, have contributed significantly to the development of Christian thought and practice. Due to the emphasis placed upon Paul in recent centuries however, there has been a tendency to neglect these
works. This course will consider these works, situating them within their time and place, and also consider what significance they might hold for Christian thought and practice in the contemporary world.
The Hebrews and the General Epistles, and the reception thereof, have contributed significantly to the development of Christian thought and practice. Due to the emphasis placed upon Paul in recent centuries however, there has been a tendency to neglect these
works. This course will consider these works, situating them within their time and place, and also consider what significance they might hold for Christian thought and practice in the contemporary world.
God is back', on the streets of a liberal democracy near you. But the return of public religion- its 'deprivatisation' - is generating deep anxieties among secularists who have long assumed that liberal democracy presupposes a 'secular state' and a religion-free public realm. Christians, too, are scrambling to make sense of the new but shifting spaces opening up for their own faith-based political engagement. Drawing on salient insights of contemporary political theology, the course will confront the challenges to, and opportunities for, the secular state presented by the resurgence of public religion in liberal democracies. It explores various concepts of 'secularism', 'secularization', 'the secular' and the 'post-secular', probes the nature and legitimacy of religious public reasoning, and reflects on the shape of constructive and critical religious citizenship in contemporary liberal states.
This course explores issues in the philosophy of religion, with special reference to The Brothers Karamazov. Major themes include: the existence and nature of God, religious language, religious experience, faith and reason, the problem of evil, religion and morality, and afterlife beliefs. Readings include Fyodor Dostoevsky's The Brothers Karamazov and selections from theologians and philosophers of religion.