Religion and Other Disciplines
Syllabi - Topic: Religion and Other Disciplines - 355 resultsSelect an item by clicking its checkbox
A 2000 course by Paul Waldau at Episcopal Divinity School explores "the extent to which religious traditions have affected the ways in which we see and speak about animals other than humans, as well as the manner in which contemporary scientists view and speak about animals."
A 2007 course by Carol Johnston and Marti Steussy at Christian Theological Seminary the Bible and environmental issues.
A course by Sid Brown at the University of the South "is an investigation of Buddhist images, symbols, stories, doctrines, ethics, and practices as they relate to understanding the environment and humanity's role in relation to it."
A 2013 course by Paul Burford at Tyndale Seminary "designed to educate students regarding the evolution and relevance of faith perspectives specific to Canadian film and filmmakers."
A 2008 course by Thomas Leininger and Tom Reynolds at Regis University considers "modern Catholic literature" from a variety of perspectives.
A 2013 course by Denis Bekkering at the University of Waterloo on how a variety of films "approaches the 'revival preacher as religious fake' formula."
A 2011 course by Robin Jensen at Vanderbilt University "is an interdisciplinary study of the art and architecture in the Roman Empire of the fourth through sixth centuries CE in the context of political and religious transformations during that era."
A course by Alex Neff at Acces-France Study Abroad focused on "how the history of religion in France particularly the relationship between the Church and the State, continues to shape the religious landscape of the country today."
A course by James Kitts at the University of Washington on the "organizational dynamics of new religious movements" with attention to their origins, "recruitment, conversion, and charisma."
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 2006 course by Ari Goldman and Sree Sreenivasan at Columbia University "aims at preparing students to work as religion writers on newspapers and magazines or for broadcast and new media outlets."
A course by Chad Bauman at Butler University on the "relationship of religion, politics, and conflict in modern South Asia."
A 2013 course by William Robert at Syracuse University on the thought of Luce Irigaray.
A course by Omid Safi at Colgate University A 1998 course by Donald Binder at the Anglican School of Theology examines the "Acts of the Apostles, with special attention to its social context within the Greco-Roman-Jewish world of the first two centuries "is a multidisciplinary introduction both to the region conventionally referred to as the Middle East, and also to the academic discipline of Middle Eastern Studies. In other words, it is as much a study of the people, region, religion, history, and culture of the region as it is about the politics of studying that region."
A 2014 course by Mehmet Karabela at Queen's University "explores the role of religion in the politics of Muslim societies with particular attention to the modern period."
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 course by Liz Wilson at Miami University (Ohio) "explores some of the fundamental presuppositions about and experiences of marriage in selected Western and nonWestern cultures."
A 2014 course by Stratos Patrikios at the University of Strathclyde looks at "the impact of faith upon politics" in the modern era. Quantitative and qualitative approaches are employed and "the empirical application of relevant theoretical frameworks" is paramount.
A 2011 course by K. Brynolf Lyon at Christian Theological Seminary that asks how understandings of "human emotional life deepen our understanding of God and of humans in relation to God."
A 2012 course by Helen Noh at Tyndale Seminary provides an "overview of major personality theories with regard to their development, philosophical assumptions, theoretical concepts and their clinical implications."
A 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 2014 course by Eric Nelson at the University of Massachusetts-Lowell explores "the early philosophical and religious traditions of China, India, Tibet, Japan, and Korea."
A 2013 course by Eric Nelson at the University of Massachusetts-Lowell "offers an extensive introduction to classics of Buddhist and Zen thought and practice" in India and throughout Asia.
A 2013 course by Eric Nelson at the University of Massachusett- Lowell is an "introduction to Chinese philosophy from Kongzi (Confucius) and Laozi to Chan Buddhism and Neo-Confucianism."
A course by Patricia Miller at Syracuse University explores the "Platonic philosophers and thematics that were most influential in shaping the structures of early Christian theological, cosmological, ethical, and hermeneutical thinking."
A 2010 course by Wesley Wildman at Boston University surveys the "varieties of religious naturalism and how they have been, and can be, incorporated into philosophical and theological reflection."
A course by Patrick Frierson at Whitman College "provides an overview of Kierkegaard's major works."
A 2007 course by James Jones at Rutgers University examines "some of the characteristics of the modern world and their impact on religion, the nature of secularization, and the function of religion in a modern, secular society."
A 2016 course by Michael Dodds, O.P. at the Dominican School of Philosophy and Theology provides "a philosophical account of the nature of change, including classical insights (Aristotle, Aquinas) and contemporary issues in cosmology, the methods of science and philosophy, the nature of causality, time and infinity."
A 2012 course by Amy Brown at the University of Florida "examines the relationship between religion, science, and philosophy in different religious traditions, focusing on the West."
A course by Brad Kallenberg at the University of Dayton on philosophical theology.
A 2009 course by Mika LaVaque-Manty at the University of Michigan "explores the relationship between religion and secularism, focusing on the political significance of the relationship."
A 2017 course by Ken Todd at California State University, Northridge, "addresses religion and religious ethics . . . various modern theories of ethics . . . ethical issues of contemporary concern."
A course by Peter Harle at the University of Minnesota introduces "students to the study of religion, using food as an entry point."
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 Paul Waldau at Tufts University examines "how religious traditions have affected various cultures' views and treatment of the earth's other living beings."
A 2017 course by William H.C. Propp at UC San Diego that seeks an "ethnographic description of the ancient Israelites" through a study of "various topics in the Hebrew Bible through the interpretive lens of Cultural Anthropology."
A 2011 course by Roger Greene at Mississippi College on the "Jewish and Greco-Roman world into which Christianity was born."
A 2017 course by Lisa Hoff at Gateway Seminary provides an "introduction to cultural anthropology"
A 2011 course by Ann Grodzins Gold at Syracuse University "explores a range of aims, strategies and genres for writing religion in multiple contexts of culture, history and politics."
A 2009 course by Charles Brown at Albright College explores "the role religion plays in creating and maintaining culture through popular cultural expressions such as music, television, motion pictures, sports, and fashion."
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 course by Margaret Olin at Yale University on "how people have imagined, constructed or enacted space in Jewish life from the period from the nineteenth century until now."
A 2002 course by K.I. Koppedrayer at Wilfrid Laurier University explores "how Hindus, Buddhists and others have expressed their understanding of the nature, meaning and goal of human existence in stories, architecture and ritual."
A 2013 course by Mark Lewis Taylor at Princeton Theological Seminary examines globalization, "coloniality of power, class and empire, as challenges to critical reflection in theology and ethics."
A 2017 course by Aaron Ricker at McGill University surveys "key examples of biblical tradition, and critical discussions of their place in Western culture."
A 2009 course by Brian Blount and Mark Lewis Taylor at Princeton Theological Seminary on "how cultural perspective influences the interpretation of biblical and theological sources."
A 2009 course by Steven Studebaker at McMaster Divinity College "considers various ways Christians have sought to negotiate the path between being 'in,' but not 'of' the world."
A 2009 course by Michael Andres at Northwestern College "is a research seminar in which students will explore contemporary questions and issues in light of the Christian religious and theological tradition."
A 2002 course by Michael Fuller at St. Louis Community College studies "Greek Culture, Roman Culture, Jewish Culture, and Early Christianity by analyzing specific material culture (tombs, temples, art, altars, coins, etc.) and non-material (kinship system, political organization, economic system, and world view-religion)."
A course by Mary Suydam at Kenyon College examines "the importance and meanings of blood in the history of Christianity, and the extent to which blood in that tradition is perceived as gendered and/or enabling power."
A 2013 course by Wafik Wahba at Tyndale Seminary "examines the main features of the postmodern culture" for the sake of mission work.
A 2000 course by Daniel Varisco at Hofstra University introduces the concept of religion using primarily anthropological methods.
A 1998 course by Thomas Peterson at Alfred University "explores how cultural worlds of meaning arise by examining artists and shamans who are involved in their constructions . . . (and) the relationship between material culture and the construction of meaning in various cultures."
A 2011 course by Adam Porter at Illinois College on American "civil religion."
A 2009 course by Bryan Stone at Boston University School of Theology "uses the medium of film as an avenue for reflection upon the meaning and truth of the Christian faith as well as its communication and embodiment in contemporary culture."
A 2013 course by Bron Taylor at the University of Florida "examines religius, spiritual, and political dimensions" of representations of nature from the 1930s to 2009.
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 2008 course by Sally Promey at Yale University "invites students to explore recent interdisciplinary literatures on the subject of the visual cultures of religions in the United States."
A 1998 course by James Treat at the University of New Mexico uses thematic and historical approaches to "the role of religion in American culture and of religious studies in American culture studies."
A 2006 course by Mark Hulsether at the University of Tennessee-Knoxville "is not a survey of all aspects of religion and US culture, but rather a variable-topics course on selected issues and problems within this field . . . focus this term is on understanding the US in the context of globalization and empire."
A 2017 course by John Shouse at Gateway Theological Seminary surveys "the field of religious drama as an introduction to the uses of drama for witnessing, worship, recreation, and education in the church."
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 2001 course by Casey Haskins at Purchase College examines questions such a show film serves "as a vehicle for philosophical ideas" and what film is.
A 2010 course by Ken Frieden at Syracuse University examines the "representation of Israelis and Palestinians in literature and film, focusing on how each group views the other."
A 2017 course by Guy Grimes at Gateway Seminary "designed to teach students the process of ethical and legal decision making in the practice of Christian counseling."
A 2013 course by Judge James Menno at Boston College explores the "relationship between man-made law created by the courts and the legislature and moral and religious value."
A 2004 course by Annette Reed at McMaster University analyzes "stories from the Hebrew Bible, âApocrypha,â and New Testament from the perspective of their narrative artistry, approaching biblical literature as literature."
A 2012 course by Sean Hayden at Louisville Presbyterian Theological Seminary uses Wendell Berry's "poems, fiction and essays . . . . [to] build up a perspective on the meaning of life with depth and coherenceâa philosophy of life" around selected theological themes.
A 2013 course by Jack Hawley at Columbia University on selections of the poetry attributed to Surdas and the "genesis and development of the Sur tradition."
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 Kevin Lewis at the University of South Carolina aims at "critically appraising meaning and method in films meant to stir reflection on potent material."
A 2001 course by Darren Middleton at Texas Christian University "examines how the figure of Jesus and the symbol of Christ has been appropriated by recent creative writers and filmmakers."
A 2009 course by Emilie Townes at Yale Divinity School is "an examination of the ways in which metaphors function at the intersections of various forms of oppression."
A course by Andy Rotman at Smith College uses Indian film to explore its topic.
A 2013 course by Sarah Morice-Brubaker at Phillips Theological Seminary reflects on "social media and its potential use in ministry."
A 2007 course by Diane Winston at the University of Southern California about "how religious beliefs and behaviors are embedded, embodied and emplotted on television drama" with special attention to post 9/11 TV.
A course by Lance Laird at Boston University aimed at cultivating "a critical and empathetic understanding of how Muslims practice healing informed by and in conversations" with Islam.
A 2011 course by Wesley Wildman at Boston University about the conversations between science and religion around health and healing.
A 2017 course by Merril Smoak at Gateway Seminary covers the "biblical and theological origins of worship" as well as Christian spirituality.
A 2013 course by Melissa Harris-Perry at Wake Forest University on the "connections between black religious ideas and political activism."
A 2003 course by Michael Clark at Warren Wilson College surveys "literary/cultural features and motifs of biblical apocalypse texts . . . Various postbiblical apocalyptic communities and /or events over history . . . [and] how apocalyptic thinking continues to shape 20th and 21st century ways of being in the world."
A 2008 course by Mehrzad Boroujerdi and Gustav Niebuhr at Syracuse University explores the intersections of religion, media, and international relations.
A 2014 course by Madeleine Miller, OSB at Wayne State College investigates "how religion and politics intersect in American society."
A 2013 course by Susan Ellfeldt at Tyndale Seminary offers "a critical appraisal of basic theoretical concepts in Family Systems Theory."
A 2011 course by Gerardo Marti at Davidson College "pursues sociological analysis at the intersection of race-ethnicity and religion" in America.
A 2008 course by Jane Naomi Iwamura at the University of Southern California explores "the complex intersections of race and religion in contemporary America through the rhetorical analysis of written texts and film."
A 2013 course by Christiana Peppard and Nicholas Pampio at Fordham University surveys "concepts of human nature before Darwin" and "debates about the origins,place and purpose of human beings in the early 21st century" following Darwin.
A 2007 course by James Jones at Rutgers University explores "some of the religious, psychological and psycho-physiological dimensions of meditation. Students will be exposed to the mediational practices and models of human selfhood from three different religious traditions â Hinduism, Christianity, and Buddhism â and several relevant and controversial areas in contemporary psychology and psychophysiology."
A 2013 course by Zachary Braiterman at Syracuse University that examines "the intersection of religion with auratic aesthetics, technology, and new media."
A 2013 course by David Hackett at the University of Florida about the "many meanings of the sacred journey through outer and inner pilgrimages."
A 2016 course by Michael Dodds, O.P. at the Dominican School of Philosophy and Theology explores "classical and contemporary questions regarding the nature of God and creation . . . Through the retrieval of the tradition of Thomas Aquinas. Existence and attributes of God, divine compassion and human suffering, the possibility and nature of God-talk, divine action and contemporary science, cosmology and creation."
A 2002 course by Darren Middleton at Texas Christian University aims to "examine and assess the major beliefs and practices of five world faiths [Hinduism, Judaism, Buddhism, Christianity, and Islam] through a careful, critical study of selected world fiction."
A 2007 course by Peter McCourt at Virginia Commonwealth University offers a "critical survey of ethical concepts and issues in the thought and practice of major religious traditions."
A 2006 course by Nora Rubel at Connecticut College "is a methodological inquiry into American food traditions as elements of personal and communal religious identity."
A 2014 course by Benjamin Wall at Houston Graduate School of Theology on various "ethical systems and theories in light of biblical and traditional Christian perspectives and moral norms, with reflection upon several contemporary social issues."
A 2013 course by Jean Ranier at Florida International University "considers how symbols related to the supernatural world are created and structure," their meanings and functions.
A 2005 by Levanya Vemsani at St. Thomas University "is an introduction to Ritual studies theory and research methods, focussing on the experience, knowledge and research."
A 1998 course by Ron Grimes at Wilfred Laurier University studies "private and public rituals which relate society to the supernatural; magical beliefs and practices and the sociological and epistemological dimensions of witchcraft."
A 2001 course by Ron Grimes at Wilfrid Laurier University "is an introduction to the study of ritual, concentrating specifically on rites of passage, both traditional and experimental, and largely, but not exclusively, in North America."
A 1999 course by Kathleen O'Grady at the University of Calgary offers an "examination of the various methodologies employed in the field of Ritual Studies."
A 2010 course by Dawn Nothwehr at the Catholic Theological Union presents Catholic sources towards a "moral, sustainable and reverential ways of living."
A 2015 course by William H.C. Propp at UC San Diego on "ancient Israelite attitudes . . . [and] later developments in Judaism and Christianity" on selected topics of human sexuality.
A 2016 course by Marianne Farina CSC at the Dominican School of Philosophy and Theology investigates "core principles and teachings about human sexuality" from the Roman Catholic perspective. Topics such as "marriage, family life, celibacy, and biomedical issues related to human sexuality" are addressed.
A 2009 course by Kathryn Lofton at Yale University uses "case studies and theoretical ruminations" to "explore the relationship between ideas about sex and ideas about religion, as well as sexual practices and religious practices" in the United States.
A 2004 course by Debbie Creamer at Iliff School of Theology introduces "disability studies as an avenue through which to examine issues of access, inclusion, justice, and community" as well as "definitions and models of disability."
A 2012 course by Shawn Madison Krahmer at Saint Joseph's University analyzes the historical origins and theological significance of "a concern for social, economic and political justice" in Christianity with special attention to the Catholic tradition.
A 2002 course by Gerald Schlabach at the University of St. Thomas "examines Catholic reflection on social structures and patterns of moral behavior as they are expressed in economic, social and political contexts."
A 2014 course by Stuart Squires at Brescia University focuses "on the Catholic Churchâs responses to particular social justice issues in our time as well as the guiding principles that inform the Churchâs positions."
A 2007 course by Peter McCourt at Virginia Commonwealth University is an "exploration of the Catholic church's major theological, ethical, constitutional and strategic concerns, and an analysis of Catholic social teaching and its relation to current social issues such as abortion, peace and conflict, poverty, and human rights."
A 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 2013 course by Caryn Riswold at llinois College explores "the history and beliefs of several religious traditions" through "food rituals and dietary customs."
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 2014 course by Eric Nelson at the University of Massachusetts Lowell on "various philosophical and religious explanations of evil and suffering."
A 2017 course by Jason Fout at Bexley Hall Seabury Western Seminary Federation "provides an overview of Anglican theology and ethics, in both historical and topical perspective."
A course by James Cutsinger at the University of South Carolina about the existence of God.
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 Fall 2015 course by Adam J. Copeland at Luther Seminary surveys biblical texts "related to giving and stewardship of resources" and treats "practical application to contemporary congregational life and preaching."
A course by Charles Bellinger at Texas Christian University examines abortion "from various angles: medical, psychological, philosophical, legal, and religious."
A 2013 course by Michael Brandon McCormack at Louisville Presbyterian Theological Seminary seeks "to foster critical reflection on the relationship between black churches, religious practices and popular culture in the post- Civil Rights era."
A 2011 course by Ruben Garrote at Florida International University offers an introduction "to the key issues surrounding the interpretation and implementation of the First Amendment protection of freedom of religion . . . from the time before the American Revolution to the present."
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 2014 course by Elfriede Wedam at Loyola University Chicago on "the many dimensions of religion-how it is defined, how people express it, how they experience its power" in the American context.
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 2012 course by Josh Packard at the University of Northern Colorado analyzes religion in America.
A 2012 course by Seth Walker at the University of South Florida "explores the intersection of religion and contemporary popular culture in America."
A 2010 course by Sally Promey at Yale University explores "the destruction, censorship, and suppression of pictures and objects . . . Motivated by religious convictions and practices, in the United States."
A 2007 course by Judith Weisenfeld at Princeton University uses "the thematic lens of visual and material culture studies (largely in U.S. contexts) . . . For the study of religion."
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 2009 course by Judith Weisenfeld at Princeton University on "the politics of representing religion at key moments in both American film and American religious history."
A 2012 course by Kenneth Lasson at the University of Baltimore "examines the history and development of the religion clauses of the First Amendment, as well as the relevant jurisprudence."
A 2013 course by John Farina at George Mason University "on the legal doctrines that have arisen in cases under the Establishment and Free Exercise Clauses of the First Amendment."
A course by Sarah Rivett at Princeton University "charts how a supernatural domain . . . Persists throughout American literary history."
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 2010 course by Gustav Niebuhr at Syracuse University studies "how news organizations describe religion's place in the public realm, form the heart of this course."
A 2007 course by Wendy Cadge at Brandeis University examines "the relationship between religion, health, and healing in the contemporary United States."
A 2003 course by Chris Hamilton at Washburn University "describes the major world religions in America, and their political/social teachings and practices that affect American life and the world."
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 Chris Gilbert at Gustavus Adolphus College "examines the political impact of religion in the United States, both historically and today."
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 2012 course by Mark Brewer at the University of Maine examines the "thoughtful and critical examination of the many different ways that religion affects American politics, and also ways in which politics affects matters of religion."
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 2011 course by David Campbell at the University of Notre Dame analyzes "the ways in which religion is interwoven into American politics . . . (and) America's religious pluralism."
A course by Joseph Kosek at George Washington University "considers how religion and politics have influenced each other in the United States as well as the ways that Americans have understood those influences."
A 2000 course by Katie Cannon at Temple University introduces "students to some of the central aspects of African Traditional Religion(s) presented in selected, influential studies by African scholars of religion. Utilizing interdisciplinary and multi-methodological approaches, . . . [examines] the profile of religious plurality in Africa and pursue reading in the literature of the field."
A 2002 course by Joel Tishken at Southwestern University "surveys the history of Christianity in Africa from the advent of various North African churches in the ancient era, to the growth of Afro-Christian Churches in the contemporary era."
A course by Teresia Hinga at DePaul University analyzes "the impact of colonialism in Africa and the response of the colonized to the phenomenon . . . [especially] the role of religion both in the process of colonizing Africa as well as in the processes of resistance."
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 2013 course by Ernest Wallwork at Syracuse University "intended to develop your understanding of and appreciation for the complexities of ethical problems related to the health professions and the contribution of philosophical reflection to moral decision-making in this important area."
A course by Mary Jo Iozzo at Barry University examines "developments in bioethics since World War II."
A 2005 course by Donna Yarri and Spencer Stober at Alvernia College "address[es] both the science . . . as well as some of the ethical and theological concerns" of modern genetic science.
A 2012 course by Marvin Ellison at Bangor Theological Seminary "explores selected ethical, theological, legal, and ministerial issues within the U.S. healthcare system . . . the focus is on the care of persons, the demands of justice, and the role of religious leaders as advocates for responsible health care."
A 2013 course by Scott Williamson at Louisville Presbyterian Theological Seminary asks: "(1) How should we value nature; (2) How should we interact with nature; (3) How should we interact with other humans who both depend on natural objects and modify their environment; and (4) What personal choices should we make to practice environmentalism and to live with ecological integrity?"
A 2014 course by Sam Thomas at California Lutheran University treats "complex issues such as patterns of consumption and production, population growth, environmental racism, conflict and war, the rights of animals, plants and land as well as the rights and responsibilities of persons, businesses and nations" within context of larger conceptual questions.
A 2013 course by Bron Taylor at the University of Florida on "competing secular and religious views regarding human impacts on and moral responsibilities toward nature."
A 2013 course by Whitney Sanford at the University of Florida "explores the relationship between religion, nature, and utopias."
A 2010 course by Keith Douglass Warner at Santa Clara University "investigates . . . How have the religions of the world reinterpreted their tradition (or how could they) so as to play a leadership role in conservation of biodiversity?"
A 2002 course by Jame Schaeffer at Marquette University examines "Christian bases for responding to ecological concerns." It also examines the "orthopraxis suggested in Hinduism, Jainism, Buddhism, Confucianism, Taoism, Baha'i, Islam, and Judaism."
A 2010 course by Pankaj Jain at the University of North Texas studies "how members of different religious communities in South Asia have conceptualized nature and the relationship between humans, the divine, and the natural world."
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 2005 course by Ahmed Afzaal at Connecticut College examines "some of the ways in which religion, spirituality, ethics, culture, and science . . . . Address the crisis of environmental deterioration."
A 2010 course by Todd LeVasseur at the College of Charleston "serves as an introduction to the study of religion/nature/culture interactions."
A 2013 course by Anna Peterson at the University of Florida "examines the ethical dimensions of humans' interactions with the environment."
A 2011 course by Simon Appolloni at the University of Toronto employs "a variety of media and learning approaches, this course will look at various traditional religions . . . In conjunction with specific environmental issues or dimensions."
A 1999 course by Jame Schaefer at Marquette University asks whether "the Christian tradition provide a rationale that will persuade human beings from destroying other species, their habitats and the greater biosphere of our planet?"
A 2009 course by Wesley Wildman at Boston University studies "contemporary forms of atheism and their historical, scientific, conceptual, and theological roots."
A 1999 course by Jeff Robbins at Syracuse University on existentialism and religion.
A 2010 course by Gilbert Harman at Princeton University explores "the nature of morality as a whole . . . moral theories" such as "abortion and our obligations to others."
A 2005 course by James Cutsinger at the University of South Carolina "inquiring into the meaning, foundations, scope, and limits (if any) of human cognition, asking ourselves what the bearing of this knowledge may be on the question of God."
A 2010 course by Dana Hollander at McMaster University explores the "'phenomenological' tradition in 20th-century philosophy" with special attention to "questions concerning God or transcendence by . . . Jean-Luc Marion, Emmanuel Levinas, and Jacques Derrida."
A course by Edith Wyschogrod at Rice University the perspectives of "Plato, Augustine, Anselm, Aquinas, Hume, selected contemporary philosophers, the Vedanta, Jain and Buddhist perspectives will be considered" in response to key questions in religion and philosophy.
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 course by Patrick Frierson at Whitman College focuses "on proofs for and against the existence of God and various critiques and defenses of religious belief in general."
A 2002 course by Casey Haskins at Purchase College "introduces a few of the most important philosophical debates about religion from medieval times to the beginning of the twenty-first century. Among the main topics discussed will be: the problem of defining "religion" as a philosophical and a cultural phenomenon ; arguments for and against the existence of God; the problem of reconciling scientific and religious worldviews; the rationality of religious belief; and the question of what forms religion might, and should, and should not, take in our postmodern and global age."
A 2003 course by Eric Sean Nelson at the University of Toledo asks "what love of God and God can be conceived as" through medieval, early modern European philosophy, Kant, Kierkegaard, and postmodern thought.
A 2012 course by Mary Jane O'Donnell at California State University, Northridge, "introduces and encourages students in the use of the basic concepts of logic and critical reasoning."
A 2007 course by Dana Hollander at McMaster University studies "key work in modern Western philosophy and religious thought that propose different ways of conceiving God and approaching religion."
A 2013 course by Gail Hamner at Syracuse University traces "affect theory . . . from phenomenology . . . and critical theory . . . and in its political reverberations."
A 2006 course by Jim Watts at Syracuse University uses ritual theories to interpret practices with special attention to "cultural practices involving purification and pollution."
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 2008 course by Christian Smith at the University of Notre Dame "provides an introduction to the long-standing and wide-ranging debates in sociology about secularization" and "what happens to religion under the conditions of modernity."
A 2013 course by Christopher Ellison at the University of Texas-San Antonio examines "the dominant theories of religion and look at the ways in which sociologists use multiple types of empirical data . . . to study religion as a social institution."
A 2001 course by Courtney Bender at Columbia University analyzes "religion as it is embedded in and related to other aspects of social and cultural systems" with a primary focus "on contemporary North American religions."
A 2010 course by Charles Brown at Albright College "is designed to provide an opportunity for the student to develop a general sociological understanding and perspective with which to evaluate, interpret, and understand religion and religious institutions."
A 2004 course by Stephen Glazier at the University of Nebraska "examines religion as a social phenomenon and attempts to relate religious organizations to other aspects of social life."
A 2012 course by Roger Finke at Pennsylvania State University reviews "the social foundations of religion, explore(s) the diverse religious movements, and examine the relationship between religion and the larger culture."
A 1999 course by Lutz Kaelber at Lyndon State College serves as "an introduction to the study of religion and its relations to other social institutions and spheres."
A 2011 course by Tricia Bruce at Maryville College studies "religion as a social institution that can be an agent of social change, control, cohesion, and division. . . . (and) the ways in which religion intersects with other social institutions."
A 2002 course by Ivan Strenski at the University of California, Riverside, explores concepts of the sacred and the tabu.
A 2013 course by Kevin Dougherty at Baylor University "explores organizational aspects of religion, including organizational forms, prominent theories, and common methodologies."
A 2007 course by Howard Culbertson at Southern Nazarene University offers an overview of religious beliefs and practices such as sorcery, totemism, shamans, voodoo, cargo cults.
A 2011 course by Louis Nelson at the University of Virginia covers theories of sacred spaces, places of worship, and other "more peripheral assertions of sanctity on space."
A 2009 course by Bryan Stone at Boston University School of Theology "places the Christian gospel into dialogue with various expressions of North American popular culture (film, television, art, music, entertainment, sports, etc.) in an effort to understand the complex relationship between the two."
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 Peter Harle at Macalester College introduces "the study of religion, using food as an entry point." Topics such as "aspects of foodways such as cooking, farming, sacrifice, aesthetics, and display as they relate to myth, magic, ritual, healing, ethics, and doctrine" will be explored.
A 2010 course by David Morgan at Duke University "examines the role of things, material practices, the body, space and performance in the study of religions."
A 2012 course by Jennifer Porter at Memorial University of Newfoundland on the "portrayal and treatment of religion in popular culture."
A 2009 course by Brent Rodriguez Plate at Hamilton College explores "how religion--in its actual, lived form--has a lot to do with the ways humans engage the world through the senses."
A 2012 course by Jay Gary at Regent University "examines how religionists and futurists have related to each other."
A 2010 course by Sally Promey at Yale University is an "interdisciplinary" study of "the process and practice of researching and writing sensory and material histories of religious images, objects, buildings, and performances."
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 2015 course by Denis Bekkering at St. Jerome's University in the University of Waterloo examines the definitions and intersections of "religion" and "culture."
A course by Michael McBride at the University of California-Irvine aims "to teach how basic principles from economics yield a greater understanding of religious behavior."
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 course by Bryan Stone at Boston University aims at "understanding and assessing the organizational structure, operation, and management of faith-based non-profits."
A 2013 course by Patrick Flanagan at St. John's University introduces moral theology and uses "the lens of RCST through a critical reading of the United States Conference of Catholic Bishops' Economic Justice for All to critique contemporary business practices."
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 2006 course by Paul Oslington at Macquarie University surveys the "history of the relationship between economics and theology" across various religious traditions.
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 2010 course by Gail Hamner at Syracuse University explores "various understandings and functions of religion as we discuss films and articles in light of our experiences."
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 2010 course by Gail Hamner at Syracuse University explores "various understandings and functions of religion as we discuss films and articles in light of our experiences."
A 2012 course by Douglas Cowan at the University of Waterloo focused on "discerning how the various dimensions of religious belief and practice are reflected and refracted in film and television . . . in late modern society."
An online course by Cheryl Rhodes at the University of South Carolina that examines the ways film affects how "people understand religious concepts."
A 2011 course by Paul Horwitz at the University of Alabama School of Law "focuses on the relationship between law and religion, under the United States Constitution and beyond."
A 2011 course by Leslie Griffin at the University of Houston Law Center on issues in American law and religion.
A 2002 course by Winnifred Sullivan at the University of Chicago examines religion, law, and their "intersection" from pre-modern through modern societies.
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 1999 course by Ann Matter at the University of Pennsylvania "explores some ways in which religious ideas and practices appear in works of literature from different cultures" with a focus on the modern period and the Christian tradition.
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 2008 course by Arvind Rajagopal at New York University analyzes religion from historical and philosophical perspectives.
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 1999 course by Edward Tomaciewicz at DePaul University provides "a cross cultural look at notions related to the body in its well and diseased states including the significance of âplaguesâ and AIDS as a socio-religious and spiritual event."
A 2001 course by Ann Matter at the University of Pennsylvania explores "the intersection of Christian theology, liturgy and in the work of Johann Sebastian Bach."
A course by Todd Lewis at College of the Holy Cross focuses"on the phenomenon of religion in comparative and global perspective, exploring the connections between religious doctrines, rituals, and cultural performances."
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 Laurie Bagby at Kansas State University.
A 2004 course by Jason Sloan at the University of Findlay "explores the contemporary (not classical) psychology of religion, that is, the newly emerged cognitive science of religion."
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 Nathaniel Wade at Iowa State University that explores the "psychological elements of religious life."
A 2010 course by Ajit Das at the University of Minnesota, Duluth, about "the scientific study of religion study of religion using psychological theories and methods."
A 2005 course by Benjamin Beit-Hallahmi at the University of Haifa introduces "students to the two main approaches in the psychology of religion, the personal and the social."
A 2007 course by James Jones at Rutgers University introduces "students to the role religion plays in the lives of individuals and to the field of religion and psychology."
A course by Jason Wrench at Ohio University examines "the interrelationship between religion and communication."
A 2010 course by Rienk Vermij at the University of Oklahoma "trace(s) how both religious and scientific ideas were modified under each other's influence."
A 2010 course by Deeana Klepper at Boston University "explores the ways in which boundaries defining and separating magic, science, and religion emerged in western thought and culture from late antiquity through the European Enlightenment, when the definitions generally recognized in western culture today were delineated."
A 2003 course by John Karkheck and Jame Schaefer at Marquette University "aims to facilitate student thinking across the disciplines of physics and theology on . . . . the origin and nature of the universe."
A 1998 course by Jame Schaefer at Marquette University surveys the "issues at the boundaries of theology and the natural sciences -- the origins and nature of the universe, of life, and of human consciousness."
A 2012 course by Wakoh Shannon Hickey at Alfred University on the "relationships between [religion and science" . . . from multiple religious and cultural perspectives."
A 2007 course by James Jones at Rutgers University on the relationships and issues generated between modern science and religious faith.
A 1998 course by Michael Barnes at the University of Dayton explores "the relation between God and the world as understood by (primarily Western) religion and by modern science."
A 2002 course by Jim Kanaris at McGill University "is an odyssey into the relationship between religion and science since the 17th century."
A 1999 course by Ivan Strenski at the University of California-Riverside on the changing meanings and interactions of religion and science.
A 2006 course by Kent Dunlap at Trinity College examines "fundamental philosophical, ethical and historical questions at the intersection of religion and science."
A 2002 course by Ian McFarland at the University of Aberdeen surveys "the range of contemporary views, both Christian and non-Christian, on the relationship between religion and science, with special attention to the question of the degree to which language is used in religious and scientific speech."
A course by Sean Cocco at Trinity College examines Galileo's trial and the issues therein.
A 1998 course by Jame Schaefer at Marquette University offers a historical and constructive approach to "major ways in which theistic religion and the natural sciences have been perceived in relation to one another."
A 2001 course by Stacy Patty at Lubbock Christian University "examines various theoretical and practical issues related to the pervasive talk about ethics in contemporary society."
A 2014 course by Richard Taylor at Marquette University aims "at critical understanding" and personal reflection on a number of ethical theories.
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 2003 course by Susan Henking at Hobart and William Smith Colleges "considers a variety of religious traditions with a focus on same-sex eroticism."
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 2012 course by Charles Allen and Helene Russell at Christian Theological Seminary explores "theological issues involved in the practice of fully welcoming into the church's life and mission gay, lesbian and other Christians whose commitments and relationships differ from traditionally prevailing models."
A 2005 course by Thomas Neuville at Millersville University brings together "self-reflection, keen awareness of the world around them and positive social action."
A 2011 course by Scott Williamson at Louisville Presbyterian Theological Seminary investigates "philosophical and theological theories of justice, namely, to examine the resources of Christianity for brokering social justice in a broken society."
A 2009 course by Stuart Tyson Smith at the University of California Santa Barbara.
A 1999 course by Peter Gilmour and Richard Ascough at Loyola University Chicago.
A 1998 course by Tony Michael and Ken Derry at the University of Toronto.
A 1998 course by Lissa McCullough at New York University explores religious themes in great works of Western literature.
A 2002 course by Joseph Adler at Kenyon College.
A 1998 course by Michael Leming at St. Olaf College.
A 2015 course by Gary McCoy at Golden Gate Baptist Theological Seminary "designed to explore the concepts of Christian spiritual formation as it may be understood through creativity and the arts."
A 2008 course by Joseph Edelheit at St. Cloud State University "offers a survey-overview of Jewish literature in the 20th century."
A 2012 course by Wendy Cadge at Brandeis University "introduces . . . the tools and concepts central to the sociological study of religion in the United States."
A 2011 course by Jim Watts at Syracuse University uses rhetoric to study religious discourse and "ancient Near Eastern literature as a resource for the study of both comparative rhetoric and religion."
A 2008 course by Michael Andres at Northwestern College "is a theological, biblical, and historical study of apologetics, the defense of the faith, from a classical as well as a contemporary perspective."
A 2010 course by Ken Brashier at Reed College aims "to learn the mechanics of translation and to develop an awareness of what it means to transform the words of one culture to that of another."
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 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 2012 course by Mark Lewis Taylor at Princeton Theological Seminary examines "Christianity's relation to the problems of white supremacist and racist phenomena" and to explore how "different theological works . . . enable Christian faith to be anti-racist in practice, and to facilitate course memberâs creation of their own anti-racist strategies in belief and practice."
A 2006 course by Michael Zank at Boston University surveys "Philosophical critiques of revealed religion from Enlightenment to the 20th century, including analysis of criticisms in Antiquity and the Middle Ages. Major trends examined include rationalism, idealism, materialism, and nihilism."
A 2012 course by Frances Adeney at Louisville Presbyterian Theological Seminary assesses "the contemporary situation for Christian evangelism and mission in the United States" with special attention to cultural contexts.
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 2012 course by Charles Bellinger at Brite Divinity School "addresses key themes in the writings of Soren Kierkegaard, with a view to the place of his ideas within modern moral philosophy."
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 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 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 course by Michael Zank at Boston University "covers major sources in the modern Continental philosophical conversation on the philosophy of religion focusing on the writings of Kant, Schleiermacher, Hegel, and Kierkegaard."
A course by Stephanie Mitchem at the University of South Carolina employs anthropology of religion methods to study religious healing.
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 2011 course by Jennell Botello at Florida International University traces "the historical development and influence of religion in the United States and particularly its influence on American culture."
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 2011 course by Daniel Alvarez at Florida International University "is an introduction to the study of religion. It will analyze various elements common to world religions and their expressions. In addition, it will examine the search for the transcendent and its implications at both the personal and the social level."
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 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 2012 course by Whitney Bauman at Florida International University aims to "explore the ethical, cultural, historical and philosophical connections between religious traditions and Western, Modern Science."
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 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 2015 course by Malinda Elizabeth Berry at Anabaptist Mennonite Biblical Seminary explores "various perspectives on the meaning of justice, economic 'development' in the global village, economic systems and theories, economics and ecology, business ethics, economics in the church, and economic faithfulness for individual Christians."
A 2017 course by Allan Rudy-Froese at Anabaptist Mennonite Biblical Seminary asks students to consider "the values related to money in the communities that have shaped them; think through their beliefs about money biblically and theologically; evaluate their current money practices in light of their faith, and develop a money-related practice to pursue throughout the course."
A 2017 course by Mary Elizabeth Moore, Pamela Lightsey, and Bryan Stone aquaints students "with principles, practices, and tools for wise financial management in their personal and professional lives and from within a theological framework of stewardship."
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 course by Angie Jackson at Central Baptist Theological Seminary seeks to "equip learners for financial wellbeing: practicing thoughtful and intentional money management that facilitates personal contentment, reflects faith in Jesus Christ, and demonstrates commitment to Christian vocation."
A 2017 course by Regina Wentzel Wolfe at Catholic Theological Union "explores the responsibility those called to ministry have to provide effective administrative and managerial leadership whether they serve in increasingly complex parishes, religious congregations, diocesan offices, or other Church related organizations. The course gives particular attention to the theological and ethical foundations of pastoral leadership as well as management theory and practice, communications and marketing skills, fundamental principles of human resource management, and basic budgeting and financial management skills. It also examines best practices in compliance and organizational ethics with emphasis on mission integration and ongoing professional development of staff."
A 2017 course by Steve Lawler at Eden Theological Seminary "focuses on key elements of management and how these support effective leadership and organizational success."
A course by Gary Hoag explores "the Scriptures to deepen . . . understanding of Christian generosity. . . . [And] the issues leaders face professionally and consider practices that are not formulaic, but rather, formational, for raising up stewards . . . .
A course by Gary Hoag pitched at multiple levels of higher education analyzes Christian perspectives on money and stewardship.
A course by Gary Hoag "helps leaders understand biblical stewardship principles as a basis for encouraging Christian generosity."
A 2017 course by Adam Copeland at Luther Seminary "includes a study of biblical texts related to giving and stewardship of resources, the meaning of money, oneâs own attitudes regarding money and stewardship, theological undergirdings for financial stewardship, the importance of pastoral leadership in a congregationâs stewardship, analysis of stewardship programs, engagement with church leaders, and discussion of practical application to contemporary congregational life and preaching."
A course by Gary Skeen at Mercer University "is designed for ministry leaders to study personal and church business concepts and basic administrative practices in order to enhance the vision and ministry of the church. Emphases include organizational structure, policies and procedures, financial processes, budgets, personnel issues, tax and legal issues, risk management, facilities management, church debt, social media, personal finances, donor issues, and stewardship philosophies."
A 2016 course by Jay Earheart-Brown and Debra Matthews at Memphis Seminary considers "biblical and theological resources for developing a theology of finance, along with developing the tools needed for personal financial planning and the management of finances in a church setting."
A 2016 course by Ginny Olson at North Park University Chicago "provides an overview of the fundamentals of church administration including aspects of church management such as: servant leadership, volunteer management, finances, fundraising, strategic planning, risk management, government regulations, legal issues, and pastoral/staff compensation and benefits."
A 2017 course by Bill Kirkemo at Nazarene Theological Seminary offers a "study of Christian financial management from three perspectives. First, the course focuses on all aspects of local church finance including budgeting, financial record keeping, receiving and disbursing funds, developing accounting systems, and planning for building projects. Second, the course helps the ministers-in-training to develop sound personal financial processes including personal budgeting, tax-wise ministerial compensation planning, and retirement planning. Finally, students are exposed to tools that can be used in promoting stewardship among congregants."
A 2015 course by DeForest Soaries, Jr. at New Brunswick Theological Seminary "offers an historical, cultural, Biblical and social overview of consumer debt in Western society. The evolution and impact of marketing and advertising as contributors to the culture of debt will be explored.The relationship between Christian faith, clergy and consumerism will also be considered.The impact of debt on clergy and congregational ministry will be studied."
A 2017 course by Timothy O'Brien at North Park University Chicago "addresses the knowledge and skills necessary to provide financial leadership in a nonprofit organization. . . . the emphasis is on leading the financial function. Included in this course are appropriate financial and management strategies, GAAP, management control, long and short range planning, financial statement analysis, financial resource management, compliance and financial decision making tools.
A course by Courtney Wiley-Harris at New York Theological Seminary "is designed to understand fundraising as a ministry. It will provide the perspectives of biblical stewardship; insights on creating generous congregants and constituents; and explore the practical steps in crafting a Theology of Development."
A 2017 course by Rick Bee at Biola University "seeks to explore key theological themes and biblical texts related to personal use of money and possessions . . . . Attention will be placed on practical implementation of biblical financial principles in the studentsâ life development and vocation. Topics to be covered: materialism & spirituality, eternity, honesty, work/vocation, giving & spirituality, counsel, saving, and debt."
A 2017 course by Mary Lederleitner at Trinity International University "helps students, ministry staff and pastors grow in sensitivity and knowledge about how to navigate financial challenges common in a variety of ministry settings."
A 2014 course by Jan Cason at Baylor University "is designed for church leaders to study church business concepts and basic administrative practices in order to enhance the vision and ministry of the church. Major emphases include constitution and bylaws, policies and procedures, financial processes, budgets, personnel issues, tax and legal issues, risk management, facilities management, church debt, social media, personal finances, donor issues, and stewardship philosophies."
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 2014 course by Jonathan Miller and Katherine Shaner at Wake Forest University School of Divinity "surveys both the Biblical literature on debt and the landscape of consumer debt in the 21st-century United States."
A 2015 course by Lovett Weems at Wesley Theological Seminary introduces the "basics of personal financial management, including link of financial health to overall health, consumerism, debt management, tax considerations, legal issues, saving and investing, risk management and insurance, and health care and retirement benefits."
A 2017 course by Pam Bush and Kyle J.A. Small at Western Theological Seminary surveys personal and professional dimensions of financial stewardship for clergy.
A 2016 course by Ched Myers at United Theological Seminary of the Twin Cities "examines . . . [economic justice] through the biblical lens of âSabbath Economics,â which identifies relational sufficiency as the divine vision for human life, and structural socio-economic disparity as an essential characteristic of human sin."
A 2015 course by Brian Cannon at Western Theological Seminary covers "the fundamentals of good money management."
A 2014 course by Milner Seifert at Bexley Seabury Seminary provides "a survey of choral literature with attention to its historical aspects, performance practice, and appropriateness in the context of Christian worship and the Church year."
A 2014 course by Hendrik Pieterse at Garrett-Evangelical Theological Seminary introduces "students to the principal historical, theological, and philosophical sources of Christian moral theology. . . . [and explores] the churchâs ethical witness in relation to questions such as wealth and poverty, consumerism, church and politics, and moral and religious diversity."
A course by Hendrik Pieterse at Garrett-Evangelical Theological Seminary draws "on scholarship in globalization theory, intercultural communication studies, and more to explore implications for doing theology across cultures today."
A 2014 course by Charles Cosgrove at Garrett-Evangelical Theological Seminary offers "an advanced course . . . on the interconnected topics of ethics and moral formation in Paul. The course examines a wide range of material in Paulâs letters in the light of both Greco- Roman sources and critical scholarship."
A course by Stephen Shoemaker at Garrett-Evangelical Theological Seminary introduces "students to the various notions of gender, the body, and sexuality found in the earliest Christian traditions. The courseâs main emphasis will be on the cultural construction of these three interrelated categories in early Christian literature."
A 2014 course by Hendrik Pieterse at Garrett-Evangelical Theological Seminary "offers an introduction to Christianity as a truly worldwide movement today."
A course by Yeo Khiok-khng at Garrett-Evangelical Theological Seminary explores "various reception and hermeneutical theories of rhetoric and intertextuality on cross-cultural wisdoms (such as ancient Jewish, Greco-Roman, Chinese, Islamic, African-American, etc.) of various communities" through the lens of the Book of James.
A 2016 course by James McGrath at Butler University explores "big questions" through the lens of religion and science fiction.
A 2014 course by Ron Anderson at Garrett-Evangelical Theological Seminary provides "a historical and theological overview of church music. Although there will be some semblance to surveys of music history, it will focus on the various histories and traditions that have primarily shaped the practice of church music in North America."
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."
A 2018 course by Marga Vega at the Dominican School of Philosophy and Theology "is a survey of epistemology that brings together Classical philosophy approaches with Contemporary debates. . . . a study [of] the nature of cognition, perception and rational knowledge as well as the main epistemological problems that concern these sources."
A 2018 course by Tina Pippin at Agnes Scott College explores "the concept of religion/s in scholarship and culture, engage[s] theories and methods in religious studies, and use[s] interdisciplinary tools to explore the religious worlds in Atlanta and beyond."
A 2002 course by Brendan McGroarty and Sally Montgomery at Catholic University of America "considers methods of actor training in the light of various spiritual traditions."
A 2018 course by Mary Lederleitner at Trinity Evangelical Divinity School "helps participants grow in their ability to raise funds for ministry dreams and aspirations."
A 2019 course by Peter Gottschalk at Wesleyan University considers religion "as a phenomenon . . . the meaning of 'sacredness' & 'the sacred' and question their comparative use" in various religious traditions.
A 2018 course by Jill DeTemple at Southern Methodist University introduces "several social scientific approaches to the academic study of religion. We will investigate the history and use of anthropological, sociological, and psychological theory and method in relation to the study of religion, especially as these fields relate religion to broader cultural, societal, and physiological fields of knowledge."
A 2019 course by Madison Tarleton at the University of Denver/Illiff School of Theology introduces "students to the academic study of religion" through a survey of "early theorists and anthropologists as well as examine how these theories evolved over time."
A 2018 course by Jill DeTemple at Southern Methodist University "is designed as an intermediate course" to introduce students to "the border as a geographic and cognitive location rooted in history."
A 2018 course by Jill DeTemple at Southern Methodist University is "an introduction to the principal questions and modes of argument that have shaped the Philosophy of Religion as an academic discipline." Specific ethical issues are analyzed.
A 2017 course by Jill DeTemple at Southern Methodist University introduces "International Economic Development as a global social institution which often intersects with social constructions of gender, religious institutions, and religious world views."
A 2019 course by Jacob J. Erickson at Trinity College Dublin explores "contemporary theological and ethical perspectives on eating and drinking: from food systems to vegetarianism to scarcity and more. How might contemporary ethics shape and be shaped by what we eat or drink, how we eat or drink?"
A 2020 course by Jeffrey D. Meyers at Elmhurst College (now Elmhurst University) is "a critical introduction to normative Christian social ethics (its methodology, theology, and moral principles) on selected contemporary moral issues such as war, racism, hunger, poverty, and environmental degradation."