Theology & Religious Studies (THEO)

The Problem of God introduces students to the study of religion and theology, broadly understood. Our aim in the course is not only to introduce students to different religious traditions and perspectives, but, as the title of the course suggests, to encourage critical reflection on some of the most challenging questions relating to religious commitment. In other words, the goal of the course is not only to help students learn about religious traditions, but to reflect critically on what it means to be a religious person, what it means to study religion and theology, and what the significance of religious belief is. It is one of two courses (along with IBL) that fulfill the first Theology course requirement at Georgetown, and the importance of promoting critical reflection on religious belief through this requirement has taken on new meaning in a post-9/11 world, in which religious literacy and understanding are more important than they have ever been. Mirroring the diversity of our faculty, the course is taught in a diverse number of ways, including a variety of different primary texts and focusing on a variety of significant questions relating to religion and theology. Georgetown graduates consistently report that The Problem of God was one of the most important courses that they took during their time at Georgetown.

Introduction to Biblical Literature promotes the close reading of ancient texts, first on their own terms and then in relation to how they have been interpreted over time and may be interpreted today. As such, IBL teaches students to think critically about what a text is, and how it functions for those who value it. Learning to read texts in context challenges students to question the assumptions they bring to biblical texts and to enter into an adventure of discovery of the Bible, its origins and significance over time. IBL asks students to become “strangers in a strange land” as they confront the various “distances” they experience when reading biblical texts. Meeting unfamiliar language, cultures, customs, mores, and ideas requires that students suspend their judgment about what they think they know and asks them to learn how to expect the unexpected, as they delve deeper and deeper into biblical literature and the worlds from which it emerged. In this way, IBL can be a very liberating experience for students and lays a foundation that they can rely on in other courses they will take in during their undergraduate years.

This seminar examines the spirituality of people of African descent that emerges from their crises in the making of the modern Western world. This spirituality is larger than that contained in any one religion or religious experience. While acknowledging that the religious and methodological practices used by African Americans in their quest to achieve civil rights and social justice are not a monolith, this class will discuss the parameters that define this unique foundational spirituality that sustained the leaders and participants of the modern civil rights movement in the United States of America. The seminar brings together the engaged and impactful learning of a spring break immersion trip with the academic rigor of a 3-credit class. The class weds the values of academic excellence with contemplation in action. Students will apply for the course and offer an essay and faculty recommendation. A community of learners, totaling no more than 15, will be selected.

This course will examine Jerusalem through four sets of multiple lenses that offer a plethora of interesting questions with richly-contoured answers. How, exactly, and when does the city emerge and become “Jerusalem”? How does it evolve as a focal point in the Jewish, Christian, and Muslim traditions? How does each of these traditions connect to Jerusalem over the course of history: spiritually, liturgically, politically, and with words and images? How do we get from multiple pasts to a peaceful future? The course will involve a seven-week classroom component, and a one week trip over spring break to Israel and Palestine.

This course explores a number of historical periods that have been deemed iconoclastic, or particularly hostile to images: Byzantine Iconoclasm; the Protestant Reformation; the French and Russian Revolutions; and the Iconoclasm of Modern Art. What is the meaning of this hostility? Why have religious and political groups alike battled so violently to control the construction and consumption of visual images? Why are pictures so powerful? This course examines the terms of these debates over images, explores what’s at stake in the practices of destruction, preservation, and veneration of images, and considers how the multiple motivations for these practices (political, psychological, aesthetic) intersect with religious ways of being in the world.

The term “martyrdom” appears widely in contemporary religious and political cultures. While the martyr feels like such a recognizable figure, it is also a concept whose precise definition and appropriate deployment feel impossible to pin down. Martyrdom is never simply a single act, but a cultural system forming and being formed by an audience or community of interpreters. This course traces the development and use of martyrdom to generate meaning out of suffering and to establish a relationship between violence, belonging, and truth. We begin with classical and early Jewish, Christian, and Muslim sources, and then end with other self-sacrificial phenomena in Chinese Buddhism and Japanese samurai culture, considering along the way the felt effects of this history on the present.

How have Christians shaped conversations about purity, pleasure, and pain? This course examines the theological positions and arguments behind some of the most controversial and complicated topics in the Christian tradition surrounding gender, sexuality, identity, and personhood. The course includes a variety of topics, such as biblical treatments of sex, marriage, and women; theological views of personhood and humans-in-relationship (from the patristic, medieval, and modern eras); developments in feminist, womanist, and queer theologies; and, contemporary theological reflections from trans* and intersex persons, as well as the role of churches in addressing sexual assault and trauma. The course aims to situate these academic and ecclesiastical conversations within the contexts of mental, physical, and spiritual health and well-being.

This course examines the religious and decolonial dimensions of Richard Wright's latter work, paying particular attention to his critiques of race, empire, and global liberation from colonization. Famous for his works: Native Son (1940) and Black Boy (1945), Wright was also a keen observer of international decolonial events, particularly through his later works such as Black Power, Pagan Spain, The Color Curtain, and White Man, Listen!. This course will explore how Wright's political thought evolved, shifted, and was challenged by his response to and involvement in global decolonization movements. This course will also engage with his thoughts on Traditional African Religions, Catholicism, Pan-Africanism, Marxism, and existentialism, and his critiques of Western imperialism.

This class focuses on classic and modern literature as it relates to theology, religious quests, and philosophy of religion. Together in this course we will aim to reimagine the theological implications of influential books and texts that have had a profound effect on the world and the ways we understand its spiritual elements.

This course is not for the faint-hearted; it is for those who want to think honestly about suffering and the damage that human beings do to one another. No one has to be religious to be troubled by “the ethical irrationality of the world,” and we will examine the accounts offered by Camus, Freud, and Girard. Suffering and injustice can, however, be doubling troubling for persons of faith. The theological “problem of evil” finds its place in two different constellations of concern: (1) It figures among the rationalists’ objections to theism insofar as atheists argue that pain, deprivation, and wickedness constitute definitive evidence of the falsity of belief in a benevolent, omnipotent deity. (2) However, the problem of evil also figures within the on-going life of the Christian community to perpetually reawaken questions about the adequacy of our conception of God, the coherence of our thematization(s) of God’s relationship to history, and the meaning of redemption. Augustine and Leibnitz provide two of the dominant Christian responses. There are no fully satisfying answers, but the authors hold out hope.

This course surveys key themes in religion and the arts across histories and cultures, examining how creative processes contribute to personal and shared growth at physical, emotional, intellectual, and spiritual levels. As part of the pilot program “Waymarks Toward Reunion,” funded by the Creative Arts Collective for Christian Life & Faith, the course reawakens imagination through beauty, contemplative practice, and theological reflection. Students will trace the evolution of spiritual and artistic traditions from Pre-Axial to Second Axial periods, engaging deeply with interfaith perspectives. All students will create an original artwork supported by scholarly analysis, exploring art as a pedagogy of freedom and discernment. The course will support one Student Fellow who will receive enhanced mentorship, designated research time, and a leadership role in the end-of-semester Capstone Symposium.

The most usual way of thinking of ourselves is that we have a self, that there is a self, and that our task is simply to see it accurately, perhaps to describe it, and in all cases to know our real self. Contemporary thought rejects this Romantic view, as will this course. This course is interested in the creation of the self, and in the various ways of creating the self. The literary autobiography (as well as the biography) is one important way of creating a self, for an autobiography is not a mere description; it is a selection and a shaping, thus it creates a self for others – and ourselves – to see. According to this theory, then, autobiographies are religious per se by offering one of the most important religious functions: telling us who we are. This course will examine a variety of theories of the self and autobiographies in order to see more clearly: 1) the elements used in making a self (place, time, other people, activities, instances of evil, and others); 2) the overall forms the self is given; and 3) the consequences of the choices made.

Course description is forthcoming.

The search for truth seen as a quest of the spirit. Historically the search has involved seekers in imaginative dreaming and austere disciplines, but its goal has always been the illumination that liberates. The course includes a weekend retreat in September.

The last decades have witnessed an increase in scholarly attention to the role and contribution of women to world religions, as well as a critical re-appraisal of feminine concepts of the Divine in contradistinction with the dominant and often normative concept of God as a supreme masculine figure. In parallel, the field of comparative religion has been characterized by a new emphasis on the specificity of female spirituality in world religions, and a host of penetrating studies have been devoted to female saints, mystics and female congregations and movements in Christianity, Islam and East Asian religions.The recent interest in the figure of the great Goddess, both in academia and in New Age discourse, is perhaps the best evidence of these tendencies. While the misogynistic traits of world religious traditions have received attention by many scholars, others have focused upon the claims of all major religions upon an integration of the feminine into their spiritual economy. One of the questions we will ponder is that of knowing whether Semitic monotheistic religions have been more resistant to feminine tendencies than the religions of East Asia by virtue of their patriarchal and misogynistic traits. Female religiosity has been sometimes characterized as conservative and the keeper of traditional values and heritage by sociologists of religion. By contrast masculine attitudes toward religion have not uncommonly been defined by a tendency to break the boundaries of the known, either in prophetic or reforming modes, if not by breaking away from religious norms and rejecting religion as such a feminine reality in the spirit of Nietzsche’s Übermensh. On the other hand, the history of religions bears witness to an affinity of women as religious faithful and the feminine as spiritual value with realities pertaining to the realm of the informal, spiritual intimacy, mercy and union whereas masculine religion appears more often than not on the side of form, institution, power and law. Our readings, lectures, and class discussions will primarily revolve around the following four sets of questions: The theological and metaphysical understanding and doctrinal constructions and formulations of the Divine as Feminine; The specificity, emphases and re-occuring patterns of female spirituality; The feminine as symbol and spiritual key in religion, mythology, spirituality and mysticism; The main characteristics of, and questions raised by, contemporary feminist trends in theology.

Women, Sex, and Power: Gender, Religion, and Cultural Identity in the Abrahamic Traditions: This course critically examines the representation and roles of female-identified figures within the religious, cultural, and textual traditions of Judaism, Christianity, and Islam, focusing on how these representations have been constructed, interpreted, and mobilized across different historical and social contexts. Through a post-modernist lens, students will explore the complex dynamics of gender, power, and sexuality in religious discourse, particularly emphasizing marginalized women and those from the Global South. The course interrogates how gendered subjectivities are shaped within these traditions and addresses the ways in which religious women engage with and resist hegemonic structures of power. The course also highlights contemporary feminist, womanist, and other post-colonial critiques as tools for re-reading and deconstructing traditional narratives.

Saint Francis of Assisi (c. 1181-1226) and Dante Alighieri (1265-1321) were profoundly influential shapers of Western Christianity in the late Middle Ages. Their contributions to religion and literature were monumental and their impact far reaching. It is known that Dante recognized Francis as a “second Christ” in his Divine Comedy, and the connections, contrasts and complementarities between the two are rich and significant. The course focuses on the ways in which they shared parallel cosmic visions of Creation as permeated by divine Love. It also contrasts their respective contributions to “practical” spirituality and “doctrinal” vision, their complementary views and experiences of mysticism and human love -with the two iconic figures of Saint Clare and Beatrice. >br>
This course explores the complex relationship of Francis and Dante with Islam, both in terms of intersections and influences. Saint Francis’ spiritual encounter with Sultan Malik al-Kamil in Egypt and Dante’s treatment of the Prophet of Islam in his Inferno already suggest this complexity. The course also takes their positions and interactions as ways of providing an introduction to Islamic spirituality as it echoes Francis and Dante’s contributions, or respond to them.

Offered at Villa Le Balze in Florence, Italy

Many film theorists value cinema’s realist abilities above all else. Many religious studies theorists contend that religion deals with our relationship to the transcendental, in other words: with the relationship to that which is beyond physical reality. Is it possible then to have religious cinema? What is religious cinema? This course explores religion beyond the abstract and private; it explores religion as it interacts with physical reality, with human history and politics, with representation and narrative. Through our viewing of global cinema we will study questions of faith and the quest for meaning in different traditions.

Joan Osborne’s “One of Us” reached Number 4 on the Billboard Charts when it was released in 1995. The hit song anthropomorphized God with the following lyrics: “What if God was one of us; Just a slob like one of us; Just a stranger on the bus; Tryna make his way home?” The singer wonders what God would look like, how God might answer questions, and challenges us to wonder about the question we might ask. In this class, we will explore how movies have depicted God and faith, while assessing the effect that the culture had on these movies. We will discuss the ways in which God is portrayed, including whether the incarnation of God on the screen is plain on its face, or somewhat obscured. Are good and evil scrambled, questionable, and confusing? Or are they clearly delineated? How do people respond to the presence of God among them? Is the response reflective of our movement to being “spiritual” and not “religious”? And as the ticket holder, are we so removed from being a theologically literate society that we even recognize when God is in the cast?

We often regard religion as a matter of faith or thought. But what is the religious role of the body? How is the body implicated in religious ideas and in religious experience? Drawing on the major religious tradition of Asia and the West as well as indigenous traditions and new religious movements, this course will look at the variety of religious phenomena that speak to the human body. This will include the eyes, ears, skin, feet, hands, sexual organs and stomach as the focus of religious expression and as the conduits of spiritual experiences. We shall look at pleasure, pain, effort, work, games, rituals and festivals in which the body plays a major role in symbolically expressing ideas about transcendent reality but also serve as the means for experiencing these ideas concretely. We shall look at the ways the religions have been complicit in controlling and modifying the body in order to perpetuate social and political oppression but also at the ways in which religions have used the body to liberate us from the limits of mere individuality.

This course examines the role of psychedelics and mystical experiences in religious traditions, primarily in Hindu and Buddhist traditions in the discipline of comparative mysticism. Of mystical experiences, we will touch upon ego-dissolution, visions, auditions, bliss, ineffability, perception of time, and others. Within ego-dissolution, we will examine theories of the self, also called the I or ego. The reading of classical texts like the Upaniṣads, Satipaṭhānasutta, etc., will be followed by the phenomenal experiences and noetic accounts of popular, contemporary mystics. For instance, we will read the experiences of Rāmakrishna (1836-1886), Ramaṇa Maharshi (1879-1950), Sadhguru (1957-Present), etc., along with the experiences of psychedelic users to examine the popular debate in comparative mysticism between Walter T. Stace’s essentialist model and Steven F. Katz’s contextualist model. The analyses of these experiences will be accompanied by leading cognitive neuroscientific, clinical psychological, and evolutionary approaches. In addition to the psychedelic era during the 1950’s-1960’s in the United States, we will also study cutting edge research on meditation and psychedelic interventions that use psilocybin mushrooms, LSD, mescaline, etc., performed by labs like Johns Hopkins and others.

“We live with love as if we knew what it was about,” Jean-Luc Marion writes in Prolegomena to Charity. This course will engage the question of what love is about from a distinctively Christian theological perspective, reading both classic religious texts on love and 20th century theology, spirituality, and literature. An always present undercurrent in the course will be love’s response to evil, sin, and suffering—a response made most explicitly in the revelation of love upon Christ’s cross. We will focus special attention both on the relationship of human love with the love of God and on the idea of love as gift.

Myths and mythological language undergird some of the deepest questions that biblical authors seek to answer: Who are we? Why are we here? What is the relationship between the divine and human worlds? In this course, students will explore biblical texts grounded in mythological language and themes. The historical context of these mythological texts will be illuminated as students engage in close readings of ancient literature from Mesopotamia, Canaan, and Egypt. Students will discover how an awareness of the mythological context of biblical passages shapes our interpretive possibilities and how a mythological imagination can contribute to ongoing discussions of religion and society.

An exploration of the universal phenomenon of sacred song as an integral aspect of worship. Beginning with a panoramic view, East and West, as evidenced in Judaism, Christianity, Islam, Hinduism, and Buddhism. An introduction to the notion of cantillation as a way that music arises from a text, as illustrated by the chanting of the Torah and the Psalms in the worship of the Synagogue; the early experience of Christians singing Psalms in Greek and Latin, and the development of monasticism. Consideration of the beginnings of hymnody in Christianity as metrical versions of the Scriptures, and chant as part of the fixed canon of Christian worship. The emergence of cantors as the “rock stars” of the Middle Ages. The increase of vernacular hymnody experienced as an instrument of change in the Protestant Reformations, and songs of lament and spirituals as anthems of opposition to slavery, and in the birth of the civil rights movement. The return of Scriptural narrative to songs of praise and worship, and the use of Biblical references in pop culture, and music of our time. All genres will be demonstrated by recordings, or by live performance, and we shall consider the enduring importance and impact of ritual song in a sacred context.

This course will explore the impact of the Bible and its interpretation on American history by looking specifically at debates from the three centuries of the nation’s existence in which both sides rely upon arguments based in the Bible: the American Revolution of the 18th century, the debates surrounding the issue of slavery in the 19th century, and the tension between science and creationism in the 20th century. For each issue, we will start by looking closely at the biblical texts that are cited most frequently in these debates, considering their original historical context and the ways that biblical scholars have interpreted them. Then we will examine historical sources from the 18th-20th centuries to discern the manner in which the biblical text is cited to advance a particular argument. Throughout the course, we will ask deeper questions about the interactions of biblical texts and their interpreters, whether there is a single correct reading of a text or multiple readings, and who or what determines the correct or authoritative meaning of the Bible.

The Hebrew Bible is often cited as the source of the world's monotheistic religions. But the Hebrew Bible itself was rooted in a polytheistic world, and it only gradually shed that worldview over the centuries of its composition. In this course we will explore the polytheistic world that gave rise to the Hebrew Bible, the polytheistic elements of the Bible that have survived, and how these texts and ideas were reinterpreted in light of the rise of monotheism.

This course introduces students to the heroic traditions of three cultures of the ancient Eastern Mediterranean world through each culture’s greatest hero: Mesopotamia’s Gilgamesh, Greece’s Achilles, and Israel’s King David. The story of each of these figures centers on a deep relationship with another warrior, whose tragic death leads the hero to a crisis revealing truths about the human condition. We will examine how each culture uses the story of its hero to consider life’s most important questions, including love, empathy, mortality, and humans’ fraught relationship with the divine. The course will involve close readings of the Gilgamesh Epic, the Iliad, and the biblical books of 1-2 Samuel, along with supplementary texts to help elucidate the heroic worldview out of which they came. We will consider the texts from both a literary and historical perspective, seeking to understand the origins of these stories, the claims they made on their societies, and their potential impact on our own.

Biblical law has for millennia informed much of the western legal tradition and religious practice, but its origins are complex and heterogeneous. This course will examine the relationship between law and the Bible from precursors through early reception. We begin with Ancient Near Eastern texts like the Code of Hammurabi to provide background to biblical law, before moving on to the core biblical legal collections in Exodus through Deuteronomy. We then sample these collections’ reception in early Jewish literature, and finish the course by examining how these legal traditions are inherited, interpreted, modified, or rejected in the Jewish Mishna and the Christian New Testament.

The Bible can be a scary book. From chaos monsters like Leviathan and Behemoth, to God's terrifying nighttime attack on Moses in Exodus 4, to the beast with seven heads and ten horns in the book of Revelation--the Bible often reads more like horror literature than religious literature. In this course we will explore why that might be. That is, what might religion and horror (or the monstrous) have in common, and how finally do they differ? Why does the horror genre draw so often on biblical and religious themes (as in Dracula's favorite quote from the book of Leviticus, "the life is in the blood")? And is the supernatural a necessary part of religion, or can religion exist within the bounds of reason alone? The class will engage in close readings of selected biblical texts, and move on to Gothic literature and modern films. A good deal of writing and reading will be required.

In this course, we will examine the religious teachings within Christianity and Judaism concerning punishment after death for certain souls deemed “wicked” or “unrepentant,” in a place commonly called Hell, but also referred to in biblical sources as Sheol, Hades, Gehenna, or Abaddon, among other names. We will discuss the development of the concept of Hell beginning in the Hebrew Bible and New Testament, moving through the medieval era and into the present day. The questions of the morality of coercive religious language, and the debate on the value of Hell within a religious worldview will be addressed, as will artistic and film depictions of Hell throughout the years. The final portion of the course will be devoted to Hell’s most famous resident/ruler, Satan, and the evolution of that figure over time.

To quote the flyleaf from Robert Alter’s translation of Genesis, which we will use in class: “Genesis begins with the making of heaven and earth and all life, and ends with the image of a mummy – Joseph’s – in a coffin. In between come many of the primal stories in Western culture: Adam and Eve’s expulsion from the Garden of Eden, Cain’s murder of Abel, Noah and the Flood, the destruction of Sodom and Gomorrah, Abraham’s binding of Isaac, the covenant of God and Abraham, the saga of Joseph and his brothers. These are stories we attend to throughout our lives, for their beauty, their emotional resonance, their philosophical weight, and their sacredness. They connect us with one another and with generations to come.” In this course we will explore together the stories from the book of Genesis, with special attention to their literary quality, their ethical content, and their theological implications.

Adam and Eve, Samson and Delilah, Jezebel, Queen Esther: While the ancient Israelite society that produced the Hebrew Bible/Old Testament was undeniably patriarchal, individual women nonetheless play pivotal roles in some of the most famous biblical stories. This course will examine the portrayals of female characters in a variety of Hebrew Bible/Old Testament stories, looking at the diversity of character types occupied by women in these narratives. Secondarily, this course will examine the social roles available to women in ancient Israel, as revealed in the Bible and other contemporaneous sources

Is the Bible irredeemably patriarchal? Can the Bible support women’s liberation? If so, why has the Bible so often been used to limit the rights and opportunities of women over the centuries? This course critically examines the various ways in which interpretation of the Bible has been both an obstacle and a resource in the quest for gender equality. In the process, we will analyze diverse literary portrayals of women in the Bible and situate biblical laws regarding women within their historical contexts. Students will become familiar with the methods by which feminist biblical interpreters have read against the grain of our sources to uncover the roles that women played in ancient Israel, early Judaism, and early Christianity. At the same time, we will explore the history of interpretation of biblical passages that have been weaponized against women, including attempts to neutralize the negative impacts of these passages. By the end of the course, students will be equipped to contribute to contemporary debates about gender roles, women in religious leadership, and gendered metaphors for God.

In 2010, HarperCollins published The Green Bible, which claims to help readers "understand the Bible's powerful message for the earth." What precisely is the Bible's "message for the earth"? Does the Bible even contain one unified message about the relationship between God, human beings, and the natural world? For many, the question of "what the Bible says" about the environment has become urgent in the midst of the intersecting environmental crises of our day, from global warming to the sixth mass extinction. And yet, there does not seem to be an easy answer to this question; the Bible has been used both to support ethics of conservation and to justify exploitation of the earth's resources. In this course, we will analyze key passages employed in contemporary discourse about the Bible and the environment from a historical-critical perspective. At the same time, we will investigate how these texts are being invoked today in support of various agendas. Along the way, we will discover and interrogate the profound influence of biblical cosmologies, anthropologies, and eschatologies in shaping attitudes towards the earth and its nonhuman inhabitants. No prior knowledge of biblical literature is expected.

This course studies the peculiarly urban character of Paul of Tarsus’ missionary activity in the Eastern Roman Empire with an emphasis on Greece. Christianity got its start as a Judaean sect in rural Judaea/Palestine. It spread and development in the late first century CE took place in the cities where Paul and his associates established distinct communities practicing a form of Jesus Messianism—we might call them “Judaeans for Jesus.” Growing out of mainstream Judaeanism, this movement soon attracted Gentiles—pagans—in the cities where the Pauline mission located itself. The first seven weeks of the course will focus on the letters that Paul wrote to the communities that he established in Corinth, Thessaloniki, and Philippi in Greece, and Galatia in Asia Minor (today’s Turkey)—against three aspects of background and context: the pagan Greek and Roman world of which he and his community were part; the Judaean community of which he was part and its evolution from a Hebrew-Israelite community into a Judaean community and towards Jewish and Christianity communities; the putative context in which he evolved from Saul of Tarsus to Paul. Our sources obviously extend beyond words ascribed to him in the letters. Most obviously, for instance, while he did not establish a community in Athens, Luke in the Acts of the Apostles portrays his missionary work in that key Greek city. The purpose of the pre-spring-break part of this course is to prepare us for the immersion experience during spring break, where we will follow in the footsteps of St. Paul. Travel destinations are Athens, Corinth, Thessaloniki, Philippi and the Greek monasteries of Meteora. Instructor must approve enrollment

This course addresses the basic structure and dynamics of Christian faith from a Roman Catholic perspective. Key topics will be: the person in relation to the Mystery of God (transcendence -in- history, freedom, faith and reason, creation, nature and grace); the person and role of Christ (classic doctrine, contemporary interpretation); the why and what of the Church and its symbol system. Also: the development in the Church at the Vatican Councils I & II, and such issues as authority and dissent, social teaching, church and politics, religious pluralism. The course should help to develop a sense of the Catholic imagination and the spirituality which it informs.

This course explores key issues and challenges facing the Catholic Church in the 21st century. Specific topics include models for understanding the Church (especially at Vatican II), the clerical sex-abuse crisis, ecumenism, Catholic-Jewish relations, inter-religious dialogue and Pope Francis’s vision for human fraternity, women and feminism, religious disaffiliation among young people, the crisis of authority, Catholic social teaching, immigration and the global south, the Church’s relationship with politics and authoritarianism, and fundamentalism and traditionalism.

TBA

The question "Who can be saved?" has become more common in recent decades, as believers of different traditions find themselves living and working closely together in ways that were rare even half a century ago. However, it is not always clear what the question really means. What do we mean by 'saved'? Religious traditions are often presented as proposing different paths to the same 'salvation', and we argue over which path or paths might be reliable ways of reaching the goal. This course will examine the ways various religious traditions understand a) the goal humans are trying to reach, b) the path we ought to be following towards it, and c) the fate of those who do not follow the same path as us.

This course will explore the history of Christianity in Japan, beginning with its introduction by the Jesuits in the mid 16th century, the subsequent "Christian century," then persecution during the 17th through mid-19th centuries, and the reopening of the country and the beginning of Protestant missions. We will also consider how the American Occupation of Japan from 1945-52 promoted Christianity in Japan, especially Protestant Christianity. While we will read some historical surveys and secondary sources, emphasis will be on reading primary sources by Japanese Christians themselves reflecting on their faith (in English).

Catholicism has a history in Japan longer than the United States has been around. Beginning with the arrival of St. Francis Xavier in 1549, Catholicism has shaped Japanese culture in subtle but profound ways. How many people realize that tempura has its origins in the dietary requirements of Jesuits during Lent (the tempora when meat was not to be eaten)? This course seeks to enrich our understanding of Japanese culture by challenging stereotypes of Japanese culture as either "non-religious" (materialistic) or "not-our-religious" (Buddhist, Confucian, etc.). Simultaneously, it challenges Eurocentric views that reduce Catholicism to an expression of Western culture. Readings include historical texts, theological works, and novels. Take a course at Georgetown that will introduce you to what St. Francis Xavier struggled with at the end of his life! Course and readings are in English. Course conducted in English. Prerequisite: None.

Often called the “Graham Greene of Japan,” Endō Shūsaku (1923-1996) is one of the best of modern Japanese writers and certainly its most famous and consequential Christian novelist. He may be best known today for the 2016 movie Silence, Martin Scorsese’s adaptation of Endō’s novel of that name. His narratives are searching stories of personal identity that explore the meaning of self as lived experience, particularly as a member of the Christian minority in Japan. Endō’s writings cover a wide range of genres and themes, from his best known historical fiction (Silence, The Samurai) to light comedic stories (Wonderful Fool) and poignant stories set in contemporary period (The Girl I Left Behind, Volcano). In this class, we will read and discuss Endō’s theological fiction, following the development of his writing in chronological order, culminating in his last work, the highly acclaimed Deep River that is set in India and explores inter-religious and inter-cultural questions. Endō was awarded an honorary Ph.D. by Georgetown University in 1987.

The remarkable growth of the South Korean film industry in recent years has drawn the attention of the wider public. While not always explicit, many distinguished Korean films include theological and religious themes that deserve further analysis and exploration. This course will watch select Korean films and read several texts critical to understanding the theological themes portrayed in the films. Additionally, the course will examine key questions such as how Korean cinema handles theological themes such as sin, forgiveness, redemption, and hope; how a theological understanding of Korean cinema helps or complicates discussions about class and gender/sexuality; and how we can understand the relationship between religion and the public memories of significant events in Korean history—the Korean War, industrialization, social movements, economic development, and globalization—as represented in Korean cinema. Through an examination of these questions, students will develop critical skills in viewing, reflecting on, and writing about film in relation to theology.

This course will examine the rich history of the Catholic Intellectual Tradition and the relationship between literary authors and the theologians who shaped them. In addition to exploring philosophical and theological underpinnings in the literary work, as a way of illuminating our understanding of it, we also will consider how the literary work helps us understand the points the philosophers and theologians are making. Throughout the course, students will come to appreciate how literature, culture, and the arts dialogue with Catholic theology and transcendent theological truths to bring forth beauty and meaning. This course will aim to deepen our understanding of the word “Catholic”: through examination of literature, philosophy, and theology, we will see how the Catholic faith describes the reality in which we live and how it can inform every valence of life, from poetry to paintings to the pressing questions of our modern age. The course will alternate between theology/philosophy and literature to form a paired conversation. These paired conversations will include thinkers like Plato & JRR Tolkien, St. Thomas Aquinas & Dante, St. Bonaventure & Gerard Manley Hopkins, Julian of Norwich & T.S. Eliot, and St. Edith Stein & Flannery O’Connor. For our theologians and philosophers, there will be select materials from their thoughts. For our literary authors, there will be a selection of poetry or one of their novels, as well as short critical works to supplement our reading.

This course will offer a theological examination of the clerical sexual abuse crisis in the Catholic Church by (i) articulating a robust understanding of what the church is; (ii) mapping the presence of both personal and structural sin in the crisis; and examining and evaluating both (iii) proffered concrete causes of the crisis, and (iv) mechanisms that seek to end the crisis once and for all. Fundamentally, the course argues that while many in the church have engaged in horrible acts of betraying, the church as a whole has been betrayed.

This course will introduce students to the history, theology, and pastoral considerations of the liturgy of the Roman Catholic Church. We will explore various aspects of worship, including symbol and ritual, the mystery of time, the sacramental rites of the Church, sacred space and architecture, the symbolic languages of worship, the liturgical assembly, and beauty. The relationship between liturgy and ecology, justice, culture, spirituality, personal prayer, and Catholic identity will be examined. We will also look at the impact of our social media/online culture on the spiritual life.

The objectives of this course are to consider various aspects of Christian initiation: (1) conversion; (2) the scriptural roots and historical evolution of Christian initiation rites – both in terms of practices and theology and across communions, with an emphasis on the developments in the sacramental churches (e.g., Catholic, Orthodox, Anglican, churches of the Reformation); (3) an in-depth look at the contemporary symbols/ritual practices and theological understandings of Baptism, Confirmation/Chrismation, and Eucharist; (4) an examination of the process of initiation of adults/children of catechetical age (the RCIA in the Catholic Church and the similar processes evolving in other sacramental churches) and of the reception of a baptized person into full communion of the Catholic Church/transfer from one Christian communion to another; and (5) the contours of a baptismal spirituality and the implications of Christian initiation for everyday living.

We human beings are looking for happiness. We desire a happy life for ourselves and our loved ones. But what does happiness consist in? What makes a life a happy, a good life? Does the good life consist in experiencing as much pleasure as possible? Or in having all one’s desires fulfilled? Or is there an objective list of elements that make a life a good life? Is having a good relationship with God among these elements? These old questions are hotly debated again in contemporary philosophy. But theology has much to contribute to these questions as well. In this course, we will explore how theologians approach the question of the good life, among them also great thinkers like Augustine, Thomas Aquinas, and others.

In our pluralistic age, we think of religion as a personal/individual choice, but have we been too quick to abandon the idea of religion as a set of truths, making it difficult, for example, to challenge the religious status of forms of religion that trade in deception? Taking Christianity as its test case, this course considers its overall tradition as a set of truths with both earthly and eschatological purposefulness. We first scrutinize the backstory: How did religion/truth get rebranded as a personal choice—and what’s the result today? We next look at concepts largely inspired by Christian reasoning (e.g., the common good, religious liberty, etc.) especially as they bespeak a human purposefulness (potentially shared with other traditions). Finally, the bulk of the course is devoted, first, to a range of critical issues from mental health to climate and the place of Christian reasoning in the emergent wisdom around those issues; and, second, to examples of recent high-profile conversions to Christianity. What truth drew them? This course trains students to identify the place of religious reasoning in civic discourse and university pursuits and thus its claim on the truths that make life purposeful.

An exploration of the church’s sacramental rites as service to the entire Christian life—the body of the church in its members—as the worship of God. Sacramental theology draws us into consideration of the church’s understanding of the human condition, Jesus the Christ, revelation, the church, and the ethics of Christian life. While focused on contemporary Roman Catholicism, our study necessarily includes attention to history, the theology of other Christian denominations, as well Jewish sources at Christian origins.

Space, the final frontier, the heavens, the music of the spheres: humans have long looked to Outer Space for images of transcendence. This class will examine theological questions raised by Outer Space, science fiction, and the contemporary space industry: Would aliens need salvation? Can another planet be a home? Must this universe last forever to be meaningful? In addition, we will use the techniques of political theology to examine religious rhetoric about space used in media and by governments, as well as the salvific hopes often projected onto space travel. Can seeing Earth from orbit transform our moral outlook? Is space exploration a continuation of American frontier religion or Manifest Destiny? Will space travel save us from the sins of environmental destruction? Outer Space continues to raise important questions for life here on Earth.

Feminist theology engages the theological task, or “faith seeking understanding,” from the conviction that all genders have dignity. This course focuses on Christian and Catholic approaches to feminist theology, and students of all religious backgrounds, including none, are welcome. This course seeks to engage the diversity of the field of feminist theology, including feminist methodologies, contemporary approaches, and applied topics. Questions include how to define feminism, the connection of white supremacy and feminism, feminist approaches to scripture, sexual ethics, women and ministry, mental health, embodiment, and disability. Students will participate in experiential learning projects, such as interviewing someone or attending a religious service presided at by a marginalized gender. Students will also develop a final research project. All gender identities are welcome in the course.

Warrior, victim, prophet, apostle, martyr, theologian, preacher, mystic. Women in Christianity examines the stories, contributions, and legacies of famous women in the Bible and church history. We will explore both how the Bible and Christianity have offered women power and possibilities and how they have reinforced patriarchal values. Students will learn to use methods of literary, historical, and feminist criticism. They will analyze questions about marriage and sexuality, women in ministry, violence against women, and more.

In his book, Emancipation Still Comin’: Explorations in Caribbean Emancipatory Theology, Kortright Davis states, “Emancipation has been the vision of God in the context of Caribbean history; for every time the Caribbean was written off as a sure and certain Gehenna, God seemed to answer with a greater certainty of survival and meaning for the region.” Freedom is the nature and will of God for all human beings and theology is the science of freedom. Using the works of various scholars, this class examines the contextual Afro-Caribbean emancipatory theologies that have sustained the people of African descent in this region since the transatlantic slave trade. This class is useful for students who want to gain political, social, and theological understanding on the impact of colonialism in the Caribbean. It is also for students who want to expand their knowledge of liberation theologies and the importance of grassroots organizing. The class reveals the challenge of working within racist institutional systems to effectuate anti-racist change.

Much has been written on the influence of religion in African American letters. A cursory glance shows how sermons, spirituals, conversion narratives and prayers fill the pages in African American literature, giving an ample amount of material for religious thinkers to sort through. What has gone missing, however, is rigorous research that shows how these writers were not only influenced by religious experiences but were also constructive and critical theologians in their own right. This course aims to present and evaluate the Black literary canon as creative theologians. This course will take classical African American texts—essays, novels and plays—and ask what theological categories are these specific writer-theologian working through? We will ask questions of pneumatology, ecclesiology, theodicy, soteriology and eschatology. We will examine the modernist tension between faith and reason, religion and gender/sexuality. The class is intentionally interdisciplinary: the required reading will be drawn primarily from a plethora of texts and no background in literature or theology is necessary; however, students must be open to learning how to do theological work with literary texts. Students will be encouraged to offer productive critiques and develop creative and imaginative theological arguments in ways literary figures hoped.

The aim of the African American Religious Thought course is to offer students a chance to delve deeply into the ways in which black intellectuals from Frederick Douglass to Delores Williams have thought about religion and race in America. Here, students will explore both primary and secondary sources of African American intellectual-religious history, engaging monographs on the subject and major figures in historical moments. Students will leave with an understanding of how African American Intellectuals engaged religious and political matters during chattel slavery, Reconstruction , the Great Depression, the Civil Rights Movement, Black Power Era, and beyond.

This course will explore the mission and values of the Society of Jesus (the Jesuits) within the context of their centuries of work in education. When St. Ignatius of Loyola founded the Society of Jesus in 1540, he quickly discerned that education was the medium through which the Jesuits could fulfill the three goals of their mission: the service of faith, the betterment of souls, and the promotion of the common good. These goals are embodied in the mission and values of Jesuit colleges and universities today. This course will pursue two interrelated objectives. First, the exploration of the theology, spirituality, and history of the Jesuits, focusing on their work in education. Second, the application of the materials covered in the first part of the course to a contemporary iteration of Jesuit mission: The Spirit of Georgetown. Thus, this course will introduce students to the Jesuits and their worldview, and, then, invite them to encounter and explore their own self-understanding and their own voice vis-à-vis the values embodied in the Spirit of Georgetown.

This course will explore the mission and values of the Society of Jesus (the Jesuits) within the context of their centuries of work in education, with a particular focus on Georgetown. This course will pursue two interrelated objectives. First, the exploration of the history, spirituality, and worldview of the Jesuits. Second, the application of the materials covered in the first part of the course to a contemporary iteration of Jesuit mission: Georgetown. Thus, this course will introduce students to the Jesuits and their worldview, and, then, invite them to encounter and explore their own self-understanding and their own voice vis-à-vis the meaning of their Georgetown experience

The idea that God is present in the depths of the human soul is a central motif in the history of Christian spirituality. Students taking this course will do close readings of classic and contemporary texts that treat this theme. They will consider questions such as the following: What habits of behavior and thought are most helpful as we search for God within? How can finite, bodily, and even sinful creatures be the dwelling places of infinite wisdom and love? How do spiritual practices of turning inward generate better ways of living in the “outside” world? How does a greater awareness of God’s presence change our lives and our understanding of their purpose?

Recent years have seen a burgeoning interest in Celtic theology and spirituality that springs from Ireland. This class will explore historical aspects of this Irish Celtic tradition and some of its contemporary ramifications for theology and spirituality more generally. By the end of the class students will have a better understanding of Irish theology and spirituality and why it is an important resource for our world today.

This course is like an intermediate The Problem of God, except it focuses on problems of God and of faith in the Christian tradition specifically. We will be reading seven amazing books together, three of them “classics” from the tradition; the other four, although written too recently to be dubbed classics, are powerful texts that explore the dynamics of Christian faith in face of contemporary challenges. Each book was written in and for a time of crisis, when new ways ofunderstanding were required. The course does not presume faith: it should be interesting for those who identify as Christians and want to delve more deeply into that intellectual and spiritual tradition; for those who might be Christian nominally but do not really understand what that means; and for those from other religious traditions, or from no religious background, who want to learn more about Christian faith and its intellectual grounding. Texts: Julian of Norwich, Showings, or Revelation of Divine Love Friedrich Schleiermacher, On Religion: Speeches to Its Cultured Despisers Søren Kierkegaard, Fear & Trembling Paul Tillich, Dynamics of Faith James Cone, A Black Theology of Liberation Rosemary Haughton, The Passionate God Elizabeth Johnson, Creation and the Cross: The Mercy of God for a Planet in Peril

The course investigates three clusters of issues: (1) What happens to a person when she or he dies? What is death and dying physically, medically, personally, culturally, philosophically, and theologically? (2) Is there something that can be called “Eternal Life”? What do people believe about divine judgment, reincarnation, purgatory, hell, heaven, the resurrection of the dead, and the end of the world? (3) How should we live in order to die a holy death? How should our beliefs about death and the afterlife shape our living? The perspectives from which these three sets of questions are examined are those of world religions, with special attention to Christianity, more specifically, to the beliefs of the Catholic Church.

The Divine Comedy of Dante Alighieri (1265-1321 CE) is an epic of a hundred poems, begun around 1308 CE, and completed shortly before the author’s death in about 1321 CE. The work recounts an imaginative vision of a journey though the afterlife which Dante himself narrates. It is not only one of the world’s greatest works of literature, but also an important representation of the theological outlook of the Middle Ages as understood in the Western Church of the 14th century. Dante grapples with the great existential questions of the meaning of human life, the morality of human actions and their consequences, the existence of God, the problem of evil and suffering, the theology of grace, predestination, salvation, and merit. The many characters that emerge along the way are often real historic persons whose life stories form the basis of Dante’s weaving of the text. He does not shy away from the political controversies of his day, and offers some insight into how Christian theology formed a cultural matrix for Western civilization. The course will offer a close reading of a selection from all three canticles of the Divine Comedy (Inferno – Purgatory – Paradise), together with a consideration of the theological reasoning which underpins the text. It will include aspects of Dante’s reception of the theology of Augustine, as expressed by Aquinas, and an identification of some aspects of his own theological thought which seem entirely original.

This class is premised on the orthodox and Catholic belief that “Beauty is the first name for God.” We will trace the historical discourse on theological aesthetics in the Christian tradition—from Augustine and Aquinas, to 20th century thinkers like Jacques Maritain and Urs von Balthasar. The questions of this course circle around the following: How do we assess what is beautiful? How has Christianity shaped the way we think about beauty? How is beauty related to those other transcendental qualities of life—the Good and the True? Designed as an interdisciplinary course that links theology with culture and its various productions, we will discuss works of western art—literature, music, architecture, sculpture, and painting. We will use the city of Florence as our classroom, visiting churches and museums to engage the art that has helped shape a western, Christian aesthetics of the beautiful.

This course investigates the relationship in Catholicism (and Christianity) between ideas and cultures. The semester will follow two plans: the first is diachronic (historical), focusing on threshold moments and controversies from antiquity to the present, e.g., Jewish vs Greek Christianity in the first century, established church in the fourth century, the Germanic adoption of Christianity in the early and central Middle Ages, the nationalization of Christianity in the late Middle Ages and early modern periods, Catholicism and European global colonization, Catholicism and liberalism, the “global Catholicism” of Vatican II and its legacy, and the era of Francis . The second is synchronic (diversity in a single time frame) and contemporary, comparing and relating Catholicism as practiced in different cultures and world regions: Catholicism in Africa, Asia, and Latin America, and also in secularized western societies. The driving question throughout: is there such a thing as global Catholicism; if so, how so; if not, what then.

The MAGIS Immersion Seminar/Course: “Korean Catholics and the Interfaith Quest for Justice,” delves into the pursuit of justice within and beyond the context of Catholicism in Korea. Through collaboration with local individuals, including Korean Jesuits, scholars, activists, and students, the seminar explores Korea’s modern history shaped by events like Japanese annexation and the Korean War. It examines the impact of rapid economic growth that fueled capitalism and studies justice and peace advocacy groups contributing to ongoing democratization. Amid multifaceted narratives and contemporary dynamism, we closely examine the nation’s geopolitical significance, evident in the 70-year armistice since the Korean War, the intricate web of Northeast Asian tensions, particularly its relationship with the USA. This course offers a comprehensive 7-week on-campus seminar, culminating in an immersive spring break experience that includes a visit to South Korea. The curriculum covers various topics, including the history and theology of Korean Catholicism, the interfaith impact on democratization, and contemporary social justice issues like peace advocacy to end the Korean War, anti-militarism, refugee concerns, and US involvement on the Korean peninsula. Throughout the course, students engage with local scholars, activists, and peers, gaining insights into politics, the economy, culture, and theology. The course encourages deep personal reflection on experiences and prompts contemplation of the Church’s role within and beyond South Korea’s context.

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This course will explore the history, mission, and values of the Society of Jesus (the Jesuits), with two interrelated objectives. First, we will explore the history and theology of the Jesuits, focusing on the spirituality of St. Ignatius and its application in higher education today. Second, through a Pilgrimage to the north of Spain over Spring Break, we will walk in the “Footsteps of St. Ignatius.”. This immersive learning experience will include on the ground lectures, site visits, and course content throughout the week.

This course studies the varieties of Christianity (hence, the plural: Christianities) in Asia. Its two main foci are history and theology. Some basic questions for discussion are: - Which Asia? Which countries make up “Asia”? - Characteristics of Asia: geography, population, economics, politics, migrations, cultures, and religions. - Which Christianity? Orthodox, Catholics, Protestants (mainline denominations), Evangelicals, Pentecostals, Independents (Asian Christianities in their diversities). - When did Christianity first come to the countries of Asia (History of Christian missions)? - What are the major developments of Christianities in Asian countries and what are their main characteristics (Asian local churches)? - Who are the key players, both foreign and native, in each country (expatriate missionaries and indigenous leaders)? - What contributions have Christianity made to the economic, social, and political sectors of these Asian countries (development, liberation, peace-building, reconciliation)? - How is Christianity incarnated in Asian cultures (inculturation)? - How do Asian Christians relate to the believers of other religions, in particular Hinduism, Buddhism, and Chinese religious traditions (interreligious dialogue)? - How do the Asian churches relate to the local governments (church-state relations, colonialism, national independence, democracy, Communism, church-state relations)? - Which are the greatest challenges and opportunities for Christian theology (an Asian theology)?

Before Ellis Island, before the Lower East Side, Jewish immigrants had already spent over 200 years working to establish a uniquely American form of Judaism. This course will examine the transformation of American Jewish identity from its beginnings in the Colonial period to the present day. Topics will include the development of the various religious movements (Reform, Conservative, etc.), the rise of the American synagogue and mutual aid societies, approaches to social justice, and reactions to anti-Semitism.

This course examines the way in which Jews met the religious, social, and cultural challenges posed by the onset of modernity. We will trace the central transformations in Jewish life from the 18th – 20th centuries in Europe, the United States, and the Ottoman Empire. Topics will include the quest for political emancipation, the Jewish Enlightenment, Hasidism, Jewish nationalism, and the Jewish response to new forms of Anti-Semitism.

This course will explore the major intellectual and cultural trends of the Jews living in the Islamic world from the rise of Islam through the 19th century. Topics to be covered include the relationship between Judaism and Islam, the legal status of the Jews, the organization and structure of the Jewish community and developments in Jewish religion, philosophy, literature, and folklore.

This course provides a comprehensive introduction to Islam. It introduces students to key concepts and themes in the Islamic tradition and examines the socio-cultural and political contexts in which Islamic faith, worship, and spirituality emerged and developed. The course is, therefore, chronological as it follows the development of Islamic tradition(s) from its inception to the present day, with an introduction to pre-Islamic Arabia and the Near East. It is also thematic in that it focuses on major Islamic beliefs and practices and how they have been lived and debated throughout the ages. Some topics – such as monotheism, the purpose of worship, Muslim attitude towards other religions and cultures, and the diverse interpretations of the prophetic legacy – will stay with us as we survey the major periods of Islamic history. But we will equally explore other legal, spiritual, and theological issues that Muslims have faced and debated at specific moments of their history such as the rise of the nation-state, colonialism, globalization, women and gender issues, social justice, and so forth. In light of the recent, and still ongoing, pandemic experience, we will also pay some attention to the effects of plagues and other natural phenomena on the development of Islamic tradition(s). To meet the objectives of this course, we will be reading and viewing a wide range of materials from both primary and secondary sources. While this course focuses on Islam, it will enable students to develop analytical and critical skills to understand and discuss the nature, place, and development of religious traditions in relation to their sociopolitical and cultural contexts, both in the past and the present.

This course offers an introduction to the scripture at the heart of Islam. As well as considering the Qur’an in its original context, the course will pay attention to classical and contemporary Islamic approaches to Qur’anic interpretation, and also to non-Muslim scholarship on the Qur’an. Features of the course include direct reading of a significant amount of the Qur’an, and the Qur’an in the interface between Islam and other religious traditions. The course will begin with an overview of some introductory topics such as the historical origins of the Qur’an, its structure, main themes and language, and its place in the lives of Muslims. Several weeks will then be dedicated to the study of a representative selection of Qur’anic texts in chronological order, relating them to the changing contexts of Muhammad’s life. Alongside this fundamental focus on the Qur’an in its original context, attention will be paid to a range of interpretations of the Qur’an, Muslim and non-Muslim. In the second half of the course the focus will move to a more thematic approach, looking at topics such as the God-humanity relationship in the Qur’an, women’s readings of the Qur’an, and the Qur’anic account of Christianity. The course seeks to offer an informed, respectful-outsider approach to the Qur’an and should be of particular value to students with interests specifically in Islam or more widely in the encounter between religious traditions.

So many questions swirl around the Qur'an these days -- in religious studies, in theology and in politics -- that it seems essential to come to know this text and the way in which a community of believers has been formed around it and by it. This course will explore the themes and content of the Qur'an, its characteristic styles and structures, and the way in which it functions as an authority for Muslims. The Qur'an tells us it forms part of a long tradition of scripture that includes Biblical and post-biblical material, and it addresses its listeners as though they are familiar with that tradition. Therefore, it is important to read the text in the context of the world of late Antiquity that it is so clearly addressing. The course does not require previous study of Islam. However, students who are new to the field will need to do some extra reading at the beginning of the course.

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This course will explore Christian and Muslim understandings of Jesus and Muhammad, and the Bible and the Quran. By studying these foundational texts and figures together, and comparing and contrasting their roles and significance in the respective faith traditions, we will illuminate similarities and differences across the two religions. We will also look at how Muslims and Christians have viewed each others’ classic figures and texts (i.e. Christian views of Jesus and the Quran, and Muslim views of Jesus and the Bible.) The course will explore not only scripture and theology, but also spirituality, ethics, narratives, visual art, and rituals. Figures like Adam, the first human, Mary, the mother of Jesus, and Hussein, the grandson of Muhammad, will also be discussed. Students will engage a range of materials, from centuries-old primary texts and paintings to contemporary videos and stories. Students will come away from this class not only with a deeper knowledge of each religion and the relationship between the two, but also with an introduction to the disciplines of comparative theology and theology of religions.

This course aims to give an introduction to the general theme of fatwa (considered legal opinion) in Islamic legal culture by tracing its emergence, historical development, and transformation in the modern period. Fatwa is an important feature in Islamic legal thought and practice which, both as an institution and as a genre, has played an important role in the cumulative growth of the Islamic legal tradition. Its foundational role in the genesis of Islamic substantive law can only be matched by its renewed role in supporting the claim of sharia to continuing universal relevance. The course is divided into three main sections: fatwa in theory; fatwa in historical perspective; and fatwa in practice. These sections seek to provide a solid understanding of this important dimension of the Islamic tradition and to highlight the critical role it has played in the ongoing reconstruction of Islamic legal rules. The course complements other courses on Islamic faith, law, ethics, tradition, cultures, and societies.

The decline of the Muslim world and the rise of the Western powers created a crisis for Muslims, leading to a range of types of response to modernity. Starting with some consideration of the historical background and a broad typology of Muslim responses to modernity, this course will then focus on key Muslim thinkers from the 19th century to the present, representative particularly of modernist and Islamist tendencies but also of other schools of thought. Through this primary focus on selected thinkers and texts illustrating their thought, a range of themes will emerge for discussion, including: religious authority, scriptural interpretation, the state, human rights, the status of women, religious pluralism, and Islam as a minority faith in the West. The course seeks to offer an informed, respectful-outsider approach to developments and debates within modern Islam and should be of particular value to students with interests specifically in Islam or more widely in religion in the modern world.

This course aims to explore various aspects of the debate over the relationship between Islam and human rights. It starts with a general survey of what can be broadly termed “modern human rights culture,” with a special focus on identifying proper analytical tools to approach this complex issue. It proceeds to examine several dimensions of authority, agency, and legitimacy. The course is divided into four main sections: Islam and modern human rights culture; historical foundations of contemporary debates; competing Islamic/Muslim discourses; and important Issues. The course is a useful introduction to other advanced and comparative studies of Islamic faith, law, tradition, cultures, and societies.

Taking Islam as a humanistic venture is not to impose a “modern” framework on it but rather to pursue a central strand in the civilization of Islam itself – known as adab. What does adab mean? Over the centuries, Muslims of varied outlook have composed what could be called the great books of Islam, literary classics that offer a variety of perspectives on what it means to be a person with adab (i.e. cultivated, learned, erudite, magnanimous, wise, etc.). We will examine the place of adab in Islam as a whole and its relation to Islam’s religious, ethical, and political vision. We will proceed through a close reading of some of the great books in Islam from different centuries and across genres, including works of history, political treatises, belles-lettres, epic poetry, autobiographical reflections, and the novel. We will also consider the significance that the humanistic venture in Islam has for both Muslims and non-Muslims today.

What does empire have to do with religion? Isn’t religion a set of beliefs in the mind that individuals either affirm or deny? In this course, we explore the nature and development of religion in the context of past empires. This historical focus on the way religion aligned with or diverged from (and even rebelled against) imperial ideologies and institutions (prior to the current international order) will help us rethink (and challenge assumptions of) what we mean by religion and religious community. Are there still empire-based notions of religion with us today? The course focus is Islam, but we will refer significantly to other formulations of religion and empire across the Mediterranean and the New World (the so-called West). We look largely to primary sources (in translation), including art and architecture as well as texts (both sacred and imperial), to help us grasp the sometimes symbiotic and sometimes contentious ways in which imperial order (conquest, expansion, ambition) is reflected in religious thought and symbols.

This course explores the rich tapestry of Asian religious traditions beyond fixed boundaries—geographical, cultural, and doctrinal. Through deep engagement with scholarly critique, lived practices, and diasporic experiences, students will critically examine the evolving meanings of dharma across Asian traditions. Combining rigorous discussion, immersive fieldwork, and reflective analysis, this course invites students to explore the fluid, interconnected, and ever-adapting nature of dharmic traditions in contemporary societies.

A central preoccupation for philosophers in Ancient India was the endeavourto provide a cogent, rationally defensible explanation for the phenomenal world and all beings therein existent. In this quest, even scripture was challenged and the notions espoused therein were either rejected or accepted dependant on their ability to withstand the robust system of logic that developed before the 2nd century BCE. An important premise that these philosophers grappled with was whether or not postulating a ‘creator deity’, or ‘God’ as the source of all creation could withstand the rigours of logic and rationale. Both Buddhism and Jainism argued vehemently, from their inceptions, against the notion of such a ‘God’ as completely illogical, and moreover, unnecessary. They were joined in this, albeit by way of divergent approaches to Vedic exegesis, by three of the six early ‘Hindu’ schools of thought (dar?ana). The ‘Hindu’ non-theists later shifted to theism, however, both Buddhism and Jainism persist as counter-examples to the notion that there can be no ‘religion’ without ‘God’. Without ‘God’, what can ‘religion’ hope to offer its followers? Without ‘religion’, does ‘God’ withstand logical examination? After becoming familiar with the historical intellectual landscapethat informed the debates on these topics, this course will chart the flow of theist and non-theist controversy and cultivate familiarity with the intellectual tools that have been used to argue for and against ‘God’ for over three millennia in South Asia

Long hailed as one of the world’s oldest and most diferse cultural traditions, Hinduism has shifted radically in the last few centuries. What is Hinduism and how does it shape the world today? In this course we will explore myriad dimensions of Hinduism in the Republic of India today, from belief to scripture to practice. We will study spiritual poetry, political manifestos, Bollywood films, graphic novels and even digital Hinduism. We will explore gender and queer politics alongside controversies about climate change and economic development. Leaving South Asia we will travel with diasporic Hindus to examine their global reach and importance. This interdisciplinary course is not interested in singular pronouncements but in gaining an understanding of how humans live with their past.

Among the major religions of the world, Hinduism is by far the most interesting from the perspective of the divine feminine. Kali, Durga, Lakshmi, Parvati and Sarasvati are only a few of the many female divinities who play a major role in Hindu life and thought. Such goddesses are not only objects of devotional actions, they are also embodiments of highly sophisticated religious ideas. At the same time, Indian women are the undoubted carriers of the many Hindu traditions, both at the domestic and village level. This course will focus on the theology and philosophy of the divine feminine in India and will also engage in the sociological and anthropological understanding of the status and roles of women in India as the subjects and objects of religious action and imagination. Some of the questions we shall approach include, what is the unique aspects of women’s rituals and rights? What are the cultural symbols embodied in the persons and lives of women? What is the relationship between women and the worship of goddesses? Why is Hinduism distinct in maintaining so many rich traditions associated with goddesses?

Hinduism is a vast world of ideas and practices - often paradoxical and bewildering - that have spanned millennia. A host of gods attracts the devotions of worshipers, but a single Cosmic Principle draws the unwavering concentration of the mystic. Popular rituals and magical practices reside alongside mind-splitting subtleties of philosophical speculation. This introductory course will focus on a few basic themes that lend a sense of unity to the puzzle of Hinduism. We shall look at the ancient ritual and philosophical texts of the Vedas and Upanishads, survey medieval reformist movements and their foundation in devotional religion, observe the practice of religion in rural India, and uncover the religious origins of Gandhi's political philosophy, among other themes.

The work of Mahatma Gandhi has influenced the struggle for civil rights, the elimination of apartheid, the struggle for freedom in Tibet and Burma and so forth. Peaceful or non-violent resistance has received most of the attention as ways of fighting injustice without resorting to violent action. However, the message of Gandhi himself was far more radical philosophically and more challenging from a spiritual or psychological perspective. “Soul Force” demands a great deal more than non-violence. It is rooted in ancient Indian philosophy and calls for new ways of thinking and a vigorous program of changing inner habits. For example, Gandhi was not content with resistance to injustice: he insisted on actually loving the men and women who commit injustice. This course will examine the Hindu philosophical and theological sources of Gandhi’s radical monism (Upanishads, Shankara, Yoga Sutras, Kabir) along with the works of Gandhi himself. We shall identify equivalent western documents (New Testament, Tolstoy, Buber) that may be put into a conversation with the Hindu material. Using these and contemporary secondary sources (including Martin Luther King Jr. and the Dalai Lama), students will put together a program for resolving a specific contemporary conflict in a manner that implements Gandhian thought, that is, that are far more radical than merely non-violent resistance.

What is the nature of the soul and what happens to the soul after death? Do we perceive reality accurately, or are we steeped in a distorted--or even illusionary--sense of reality? How can one escape the endless cycle of misery, which is life-death-rebirth, in order to attain absolute Being, Knowledge, and Bliss? These are some of the philosophical issues that have occupied individuals and entire communities in India for over three thousand years. We shall look at the questions, and numerous competing answers, offered by a wide range of literary sources. Indian religious wisdom finds an eloquent voice in the poetry of the Rg Veda and the Bhagavadgita, as well as the speculative Upanishads and the brilliant commentaries by Shankara. We shall also look at the medieval theologies of devotional sects and Tantra, and the modern syntheses of Sri Aurobind, Vivekananda, and Radhakrishnan. This course is neither strictly historical nor philosophical, but it combines both disciplines in order to help students understand the driving ideas of Hinduism in their timeless universality as well as cultural context.

This course introduces students to two of the major religious traditions that have shaped Indian civilization: Hinduism and Buddhism. Through close reading of primary texts and secondary scholarly literature, engagement with key historical developments, and analysis of contemporary practices, students will gain a foundational understanding of the beliefs, rituals, and social contexts of these two major world religious traditions. Alongside acquiring knowledge about South Asian religions and cultures, the course emphasizes critical reading, clear thinking, and the ability to evaluate sources and arguments with care. No prior background is required— just curiosity, openness, and a willingness to engage deeply with unfamiliar ideas.

This course provides an introduction to the Buddhist tradition in India and its development in the contemporary world. The course will examine the philosophical evolution of Buddhism from its original Indian and Southeast Asian contexts, to its evolutions in East Asia, and finally to modern global developments. The first half of the course will focus on doctrinal foundations, while the second will consider social applications, particularly the socially conscious forms of Buddhism emerging in contemporary Asia and the West. The primary organizing purpose of the course will be to trace the tradition’s diversity and adaptations and to ask: How much can Buddhism change while remaining “Buddhism”? At the end of the course, students should have proficiency in understanding Buddhism as an evolutionary and dynamic tradition of continuity and change.

This course explores how film can be a medium for practicing and realizing Buddhist values, from its philosophical view of the nature of reality to its ideal of contemplative seeing. Hence film is not simply another way of learning about Buddhism but potentially a way of putting Buddhism into practice. Many of the films screened for the course are from Buddhist cultures and suggest how such a practice might look, but we will screen popular Hollywood movies as well to focus on the inherent capacities of cinema as a medium, regardless of content or origin. The larger scaffolding for the course is the idea that cinema is an inherently religious practice (Buddhist or otherwise) in that it creates a ritual time in which alternative worlds are experienced as real, even though we know that the contents of the movie are make-believe. This raises philosophical questions about the nature of “real life” and whether or not cinema is so different from it. Buddhist teachings suggest that they are much closer to each other than the Western philosophical habit of distinguishing between truth and fiction.

This course offers an introduction to Buddhism from its origins in India to its spread across South Asia. We examine the foundational doctrines taught by the Buddha, and the manner in which these were transmitted orally and in writing. We will consider major developments in Indian Buddhism such as Mahāyāna and tantra, and the transmission of various Buddhist doctrines and practices to various countries across South Asia. In doing so, we will attend to processes of reception and adaptation, and to the interactions between Buddhist and non-Buddhist traditions. At the end of the course, we will be familiar with the broad history of South Asian Buddhism, including details of its various texts and major figures.

This course examines the evolution of Buddhism from its original Indian contexts to its evolutions in East Asia in the wake of encounters with native Chinese thought. Modern global developments will be considered at the end of the semester. The first half of the course will focus on doctrinal foundations, while the second will consider social applications, particularly the socially conscious forms of Buddhism emerging in contemporary Asia and the West. The primary organizing purpose of the course will be to trace the tradition’s diversity and adaptations and to ask: How much can Buddhism change while remaining “Buddhism”? At the end of the course, students should have proficiency in understanding Buddhism as an evolutionary and dynamic tradition of continuity and change.

This course explores the exchanges between Buddhism – a religion ostensibly concerned with transcending the world – and various local religions across Asia that are often concerned with acting on and thriving in the world. Besides introducing the basics of Buddhism, the course will introduce Indian tree spirits, Tibetan mountain gods, and various other “spirits of place” across Asia. In the process, we will interrogate the utility of “local religion” as a category that contrasts with “world religion"

This course explores the history of early Chinese political thought with a special focus on the close relationship between ethics and politics in early Chinese thought and the contemporary relevance of these views. Texts from the four major schools of thought in classical China are examined, with special attention given to the way in which political philosophy was informed by a diverse range of competing accounts of human nature and morality in the Confucian, Mohist, Daoist, and Legalist traditions. The course also examines the greatest Chinese military classic of all time: Sunzi’s Art of War. In addition to a close reading of these primary texts, students will read and discuss contemporary sources that constructively apply traditional Chinese views to questions of public policy and governance in both East Asia and the U.S. today.

An introduction to the origins and early development of religion in China, from the oracle bone divination of the Shang dynasty and the formation of the Yijing (Book of Changes) to the emergence of the Chan Buddhist tradition and contemporary religious life. By focusing specifically on the relationship between religious practices and religious ethics, this course seeks to identify and elucidate the beliefs, practices, and experiences that define the Confucian, Daoist, and Chinese Buddhist traditions. Attention will be given to the way in which these three traditions influenced each other in both thought and practice, and texts including the Daodejing and the Platform Sutra will be examined. The course will also look at the current religious climate in China, with special attention devoted to spirit mediumship and Zhengyi Daoist thought and practice.

This course introduces students to the diversity of views found in the history of Chinese philosophy, from the distinctive virtue ethical views of classical Confucians and the conceptions of a “state of nature” offered in the texts of the Mozi and the Xunzi to Daoist accounts of the inherent goodness of human nature and Chinese Buddhist views concerning the self. We will examine the profound ways in which the Confucian, Daoist, and Buddhist traditions influenced each other and were shaped by the critiques of competing schools of thought, particularly with the advent of Chinese Buddhism and Neo-Confucian philosophy. We will also evaluate the degree of influence that traditional Chinese philosophy has had on contemporary East Asian cultures, and the reasons why Confucianism, Daoism, and Buddhism seem to have more in common with (other) religious traditions than with Western philosophical schools or positions.

In this course, we examine the case of Nepal: a country of 125 recognized ethnic groups, 92 languages, 6 world religions, and dozens of autochthonous spiritual traditions. We will consider the effect of the world religions paradigm on pluralism, and contrast it with frameworks discernible in Nepalese history. Finally, we will examine how the arrival of the world religions paradigm in the contemporary Nepalese government and judiciary is affecting traditional approaches to pluralism. Our field trips in Kathmandu will allow us to observe first-hand the complex convergences of intersecting frameworks, policies, and lived realities.

This course provides a general introduction to some of the most influential philosophical traditions of India and China and serves as a philosophical and historical foundation for students interested in Asian philosophies. The course concentrates on the theories of human nature that were associated with the early Confucian, Daoist, Hindu, and Buddhist traditions and the ways in which these theories served as the foundation for their ethical, religious, and political views. The accounts of selected early Confucian philosophers are examined, followed by the classical Daoist tradition and the texts of the Daodejing and the Zhuangzi. The course then focuses on the early Indian philosophies associated with the Upanishads and the Bhagavad-Gita, as well as early Buddhist philosophy, which went on to influence the philosophical climate of East Asia—including the development of Confucian and Daoist thought—in remarkable ways.

The course introduces students to the diverse expressions of religion in Africa. We will examine the various rituals, practices, aesthetics, material forms, and artistic expressions of Islam, Christianity, and traditional religions through a multidisciplinary and multi-methodological approach. We will particularly focus on religion's role in shaping collective identity and socio-political subjectivities in various colonial and post-colonial societies. We will study processes of transformations, adaptations, circulation, fluidity, and pluralism that shaped and still shape diverse forms of Christianity, Islam, and traditional religions both in the Continent and the Diasporas. Some examples include the Antonian movement of Kimpa Vita in colonial Congo, the rise of Pentecostalism in Nigeria and Ghana, Catholicism and traditional religions in Senegal and the Gambia, and the rituals, practices, and religious material culture (statue, sacred objects, paintings, music, and dances) of the Yoruba, Igbo, Akan, Fanti, Mancagnes, Manjago and Creole of West Africa among others.

The course delves into the historical and cultural beliefs and practices of magic and witchcraft in relation to illness and healing in different contemporary cultures and societies. It examines the intersection of culture, religion, and medicine, highlighting how historical and social forces such as science, colonialism, and modern global economies have impacted such practices and beliefs. Drawing from a diverse range of disciplines, including history, religious studies, and anthropology and case studies across Africa, Europe and the Americas, the course examines the practices and rituals of witches, witch doctors, diviners, healers, and shamans to heal individuals and communities. It will particularly focus on witchcraft in Africa and contemporary European and American societies, magic in modern urban European and American cultures, and shamanism in the Americas.

**Full Course Title: Spirituality, Ecology and Healing in Africa and the Atlantic diaspora** In this course, we will explore the rich healing traditions of Africa and the African Diasporas. It focuses on the multifaceted concept of healing, which encompasses the restoration of physical, social, spiritual, and ecological wholeness, and the harmonious preservation of balance within the community, among communities, and with nature. We will delve into the roles of traditional healers, priests, medicine men, and rainmakers in performing rituals aimed at healing the community and nurturing the environment. Drawing from a diverse range of disciplines, including history, religious studies, and anthropology, as well as films and literature, we will examine case studies across the continent and its diasporas and focus on the myths, elaborate rituals, and ceremonies associated with water, plants, fruits, animals, and natural sacred places. We will particularly delve into the spiritual practices that have emerged in response to the pressing challenges posed by climate change, biodiversity loss, and the disruption of local and global ecosystems. The course offers valuable insights and teachings that can foster new spiritual practices and politics that can heal both humanity and the environment, showing us the way to a more harmonious and interconnected world. Restrictions: n/a

The course focuses on major concepts and theories that shape the anthropological study of religion, meaning the study of religious phenomena and experience in various cultures and societies. The course offers analyses classical anthropological themes, including myth, ritual, magic, divination, witchcraft, symbolism, and taboos. Students will learn about key religious specialists such as shamans, healers, prophets, traditional priests and priestesses, and ideas of and about supernatural beings like spirits, gods, ancestors, saints, and demons. The course will also give an overview of emerging topics in anthropology of religion including religious movements and fundamentalisms, secularism and religion, media, and technology. In addition to classic anthropological case studies, the course also engages the instructor’s own primary research and case studies of religions in West Africa and the African diasporas. By studying the lecturer’s ethnographic materials including images, videos, sound recordings, objects, ritual perfumes, substances, and various cultural artifacts, students will become familiar with ethnographic research methods such as interviews, participant observation, photography, video, and sound recordings.

This course is an introduction to some of the most influential religious thinkers, texts, and intellectual movements in American history, from the colonial period to the present. We will seek to understand these thinkers, texts, and movements in terms of their historical and cultural contexts, but as a student in the course you will also be asked to evaluate the religious ideas and arguments you encounter for yourself. Accordingly, the course not only aims to increase your understanding of the history of American religious thought, but also invites you to engage in philosophical and theological reflection on that history and some of its most interesting and important representatives. Figures to be studied include Jonathan Edwards, Ralph Waldo Emerson, Charles Hodge, William James, Reinhold Niebuhr, and John Courtney Murray.

This course will ONLY examine cults in America. Religious extremism is a reaction to the perceived chaos and loneliness of modern life, and understanding why people join and how people leave is crucial. This course will take a socio-psychological approach to understanding how cults in America originate, who is attracted to joining, and the legal issues cults generate.

This course is an examination and appreciation of Latin American religious devotions with special attention to traditions brought to the United States from the Caribbean and Mexico. Folk religions are developed and maintained by ordinary people and encompass unofficial beliefs and practices which often incorporate Catholic saints, indigenous spirits, and heroes and outlaws of popular imagination. They often speak to the poor and disenfranchised who turn to them for help with problems of health, love, and money. Folk religions may also act as subtle and profound orientations to life through which social experience is understood and the spiritual life embraced. Students will be required to conduct extensive library and/or field research on a particular religious devotion carried out by a Latino community either in Latin America or in the United States in order to discuss such topics as: saints, healing, ritual practice, iconography, and the role of folk religion in the struggle for freedom and justice.

The course explores the sources, methods, disputes and insights of Christian ethics. Central themes and issues include freedom, conscience and the passions, the relation of God and morality, love and justice, virtue and law, and the question whether there is a distinctive Christian ethics. Because Christian ethics is a form of reflection which arises out of moral conflict, the course utilizes specific moral problems as a way of exploring these themes. Ultimately, these explorations will provide the student with a theoretical basis for understanding the nature of moral thinking itself and the form which it takes within a Christian context.

This course introduces students to the scholarly and comparative study of religious ethical traditions, or to the various moral values, teachings, practices, and accounts of the virtues and the good life to be found in the world’s religious traditions. Given the sheer number of religions that exist or have existed and the internal diversity (as well as disagreement) that characterizes any given religion, the study of religious ethics is unavoidably selective, and which traditions and topics are covered will reflect the particular interests and expertise of the instructor. Nevertheless, the course aims to expose you to a variety of Western and Non-Western religious perspectives on morality; to help you better understand the moral commitments and lives of religious people, and to identify important areas of similarity and difference between (and within) religious traditions; and to broaden and deepen your thinking about the nature of morality, including both its religious and secular forms

The central issue for this course is the relationship between ethics and Christian faith. Among the issues we will study are the following: how Christian beliefs shape one's ethical views; how different Christian theologies give rise to different understandings of the moral life; the tie between spirituality and ethics; and how the universal call to holiness gives rise to certain moral ways of being. We will use classical and contemporary theological works (including those of Thomas Aquinas, Martin Luther, and John Calvin) and spiritual writings (such as Jean-Pierre de Caussade's Abandonment to Divine Providence and Dietrich Bonhoeffer's The Cost of Discipleship).

This course will examine Christian environmental ethics. Some topics we will cover are: Christian theological interpretations of creation/nature (including how/why nature is valued in a Christian perspective), methodological approaches to environmental ethics, and the interplay between environmental ethics narrowly understood and other ethical topics (e.g., climate change and its impact on the poor). We will use the recent encyclical by Pope Francis on the environment (Laudato Si ,“On Care for Our Common Home”) to frame some of these questions.

We are in the Anthropocene and humans have irrevocably wrecked the natural planetary balance. How do the different religions of the world face today’s ecological crisis? Environmental activism today is truly global and involves countless people in organizing efforts that are aimed at improving the health of the planet and assuring a safe environment for future generations. Environmental protection has been for decades an issue of science, global politics and international economics, but some voices speaking to the issue remind us that motivation for such activism can spring from deep moral concerns and religious sensibilities. Religious involvement in climate change is not new and is merely the latest manifestation of the intertwining of faith and nature. Religious thought has long attended to the natural world and the environment, whether in the Western Abrahamic traditions affirming the earth as a glorious product of God’s creative activity or in Indigenous and Asian religions that emphasize the interconnectedness of human beings and nature. Even while religion may not seem to be as relevant to the modern world as it once was, we need to consider that religions have been profoundly influential in shaping worldviews (beliefs, perspectives, values, understandings of the world and our place in it). This course will begin with an overview of religious thought and its relationship to nature in Christianity, Indigenous traditions and Asian religions before we look at more recent historical events and political actions. Combining environmental premises and comparative philosophy of religion, this course attempts to provide an answer to the importance of religion in our current ecological emergency.

This half-semester module will examine the connections between climate change and animal life through a Christian lens. Among the topics that will be considered: how Christians understand the role of animals and human responsibilities to them; recent scientific insights into the lives of animals; the impact of climate change on animal life; the role that farm animals and food production play in environmental degradation; and ethical reflection on the proceeding issues. Note: students do not need to take the first module (THEO 024 "Theology and the Environment") before taking this one.

Environmental justice movements raise a powerful ethical call to challenge entrenched patterns of environmental racism and classism that force marginalized communities to bear the brunt of climate change and environmental harm. This course examines disability as a cornerstone of environmental justice ethics, reckoning with the way disabled people face disproportionate harm from climate crisis and environmental violence. We analyze the ways ableism, racism, and other forms of structural inequality intensify disabled people’s risk during and after extreme weather and natural disaster, as well as the way such forces intensify environmental inequality, toxic exposures, and chemical harm. We ask how Jewish and Christian traditions might reimagine ethics for an age of environmental crisis, reading contemporary accounts of disability and climate catastrophe alongside biblical and rabbinic traditions of flood and cataclysm. We also center the voices of disability activists and disabled artists to consider how disability culture prompts new ways of living with an imperiled earth, honoring adaptation, embodied limits, and the practice of community care. Select students will also have the opportunity to join a faculty-led research team as part of the Disability and Climate Change Public Archive Project, documenting the insights and expertise of disability activists and community leaders grappling with climate crisis.

This course will explore what it means to live sustainably, and how spiritual paradigms can help or hinder our efforts to do so. We will consider the influences that have shaped western conceptions of God and will reimagine our own conceptions in light of ecological insights. We will examine the legacy of the Christian tradition on ecological and social systems, while mining that tradition for its potential to address contemporary ecological and social concerns. Through project-based and discursive learning, this course ultimately will invite students to articulate their own worldview and to discover who they are and who they want to be as participants in the community of life.

This course explores the responses of the Christian Churches to social challenges and dilemmas. It will explore the background and emergence of traditions in Christian Social Ethics as well as a range of historical, thematic and methodological approaches. Contributions from Catholic and Protestant thinkers and communities will feature, including examples of the radical Christian tradition. Methods and approaches encountered will include, for example, Catholic Social Teaching, liberation theology and public theology. Throughout the course particular moral dilemmas and case studies will be engaged with – both historical and contemporary. The course will also introduce students to a range of issues and challenges concerning the relationship between Christian churches and the wider ‘world’, including civil, secular and pluralist societies. Social issues explored may include wealth and poverty, war and peace, bioethical dilemmas (such as beginning and end of life issues), race and social exclusion, globalization, migration, and advances in genetic technology.

This course explores the rich and varied tradition of Christian responses, over the centuries, to the perennial challenge of poverty as both an evangelical virtue and a sinful social structure. Resources include sacred Scripture, patristic teaching, official pronouncements and spiritual works, as well as the activity of religious orders and Church-related groups seeking to eradicate the causes of poverty, as well as to alleviate its symptoms. Attention will also be paid to liberation theology and current Church involvement in the struggle for social justice and integral development at local, national, and international levels. This course is part of a disability studies cluster, which will include lectures and interactive workshops with leading disability scholars and activists.

Pope Francis, Catholic Social Thought and U.S. Public Life: Principles, Policies, and Politics is a seminar of less than 20 students that will analyze the principal themes of Catholic social thought in the context of Pope Francis’ leadership and priorities. The seminar will introduce these themes and then explore their application to key issues in American public life such as poverty and economic justice, human life and dignity, migration, religious freedom, war and peace, and environmental issues. We'll also examine the role of faith in U.S. political life. The seminar will center around discussion among participants, and will be based on readings and other materials that can help us understand the influence of Catholic social thought and Pope Francis on U.S. public life. The seminar is taught by Kim Daniels, the Director of the Initiative on Catholic Social Thought and Public Life.

The course will apply the theological method of Bernard Lonergan, S.J. to four phases of the African-American struggle in order to discern and describe the transcendent presence of God. We will examine how, when, and where God shows up in the experience of African-Americans. We will look at four periods: (1) Contemporary Black Culture, (2) The Civil Rights Movement, (3) Reconstruction and Turn of the Century, and (4) Slavery. We will understand the theological method of Lonergan and apply it to these four phases of the struggle in an effort to understand faith, and its impact on the struggle of African-Americans. Lonergan's notions of cognition, history, dialect, doctrine, conversion, and bias will be treated.

Using case studies, this class examines contemporary organizations with an ecumenical mandate and a Pan-African ethos working to address common systemic issues faced by black people the world over such as hunger, poverty, and access to education. For example, the Pan-African Women’s Ecumenical Empowerment Network (PAWEEN) was established in 2015 and is a part of the World Council of Church’s Programme on Ecumenical Theological Education (ETE). PAWEEN sits at the intersection of classical formal theological education and advocacy work, and focuses on agency, identity, and advocacy in its work versus charity. Its objective is to promote experience-based, historically conscious, holistic, innovative, and transformative theological education in all parts of the world, including the United States, from the Pan-African perspective. This class is important because understanding the work of organizations like PAWEEN is necessary as the majority of Christians are no longer located in the “global North.” The class is useful to students who desire an introduction to African diasporic studies and diasporic religion. The class would also be of interest to students who want to better understand the role that global governments have in transforming injustices and promoting systemic structural change critical to obtaining sustainable just communities. Course Goals To introduce students to the history of Pan-Africanism including the ideology, leadership, and strategies To introduce students to the ecumenical movement and its relationship to Pan-Africanism To explore the relationship between colonialism and social ills/poverty in the Pan-African experience To investigate the methodology of ecumenical organizations with a Pan-African ethos that seek to alleviate social ills/poverty

Material goods surround us; they are necessary for our well-being and express identity and status. In today’s global economic market, we are all entangled in webs of consumption, production, and the disposal of goods that often harm the environment and others. How do we ethically navigate this shifting terrain when the environment and human person are increasingly subject to commodification? In this course we seek to understand inequality and identity in consumer culture, particularly in light of Christian economic ethics. Practices of religious and secular resistance will be covered and special attention will be given to how both religion and dissent are also commodified. While there is an emphasis on Christian theology, readings and discussion are not limited to Christian approaches. This course has been previously offered as JUPS380: Justice and Consumer Culture. Content may be reshaped based on economic and social realities come fall.

Religion has played a crucial role in shaping American discourses on social justice related to gender, race, and class. Religion is used to advocate for human equality and dignity, but it has also been used to justify oppressive structures, including the institutionalization of enslavement. This class examines the religious narratives, tropes, and themes that continue to animate the American imagination, appearing in political debates, popular culture, and storytelling. Our analysis will focus primarily on the foundational stories from Judaism, Christianity, and Islam, such as the Creation Story, the Immaculate Conception, and the Exodus account. We will also consider primary sources from Hinduism and Buddhism, which have similarly shaped the contours of American popular culture. Students will bring these primary sources into conversation with American writers across history, grappling with the ethical issues presented by these stories or by the ways in which they are employed. We will engage with works from religious studies scholars, theologians, popular writers, and activists, who draw on an array of social justice lenses, such as feminist, womanist, and disability studies

This course will explore ethical approaches and critical ethical issues related to nonviolence and just peace. We will orient our exploration with theological contributions as we also draw from other disciplines. We will address various dimensions of human experience, such as interpersonal, communal, international, and global. Core ethical issues will include conflict transformation, nonviolent communication, unarmed civilian protection, nonviolent resistance, nonviolent civilian-based defense, restorative justice, sustainable peace, self-defense, policing, responsibility to protect, militarism and war, and environmental justice and integral ecology.

The course will explore philosophical and Christian perspectives on justice, with a particular focus on the Catholic social ethics tradition.

The unprecedented assault on the common goods of land, air, sea, and biological diversity endangers the shared ecological home of the community of life on earth and poses new challenges to the practice of religion and politics. This course will examine contemporary interpretations of religion and politics in relation to the ecological crisis threatening the common good of all creatures on earth. The course will begin with Sallie King’s presentation of the principles of Socially Engaged Buddhism for addressing the issues of philosophy and ethics, spirituality, war and peace, economics, ecology, human rights and criminal justice, and challenging tradition. We will study Daniel Scheid’s reflection on the cosmic common good as understood in Catholic social teaching in dialogue with Hindu, Buddhist, and American Indian traditions. We will explore how John Grim and Mary Evelyn Tucker analyze the transformed role of religion today in relation to ecological threats to the common good and their confidence in the resources of Christianity, Confucianism, Indigenous Traditions, and Hinduism to work together to respond to this situation. We will examine resources for shaping ecological and political solidarities in the aftermath of the history of colonialism in Africa, Asia, and Latin America, and efforts to cultivate deep listening and shape appropriate identities.

This course studies the personal and social character of the religious commitment to nonviolence in relation to concrete struggles for social justice. We will take up a trajectory of reflection and practice that extends from L. Tolstoy and M.K. Gandhi through Martin Luther King, Jr., and then, with important modifications, onto to Roman Catholic prophetic witness in the works and life of Dorothy Day, Thomas Merton, and Daniel Berrigan. Buddhist approaches to nonviolence and political life follow--with and without overlap. Some specific issues we will address include the meaning of peace; the meaning of violence and nonviolence; religious understandings of the relation between love and justice in personal and political life; the significance and efficacy of nonviolence as a moral virtue and a political strategy.

During what promises to be an intense mid-term election season, this course will engage students in learning and practicing what Pope Francis called “a better kind of politics, one truly at the service of the common good.” Students will connect the dots between personal action, spiritual conviction, and politics, articulating a robust vision of the common good and imagining ways to foster a healthy political culture. Through project-based and discursive learning, students will reflect on their own participation in political life and will develop skills for engaging more effectively in building the political culture they want to inhabit.

This course explores the theoretical and practical dimensions of virtue ethics from philosophical and religious frameworks, drawing on both Western (e.g., Aristotelian) and Eastern (e.g., Confucian) perspectives. After a general introduction to ethics (i.e., metaethics, normative ethics, and applied ethics), we will wrestle with a deeper understanding of virtue and how such contributes to the good life and the flourishing of communities. With a theoretical foundation of ethics in place, we will subsequently explore some contemporary social problems and the virtuous solutions various religious traditions have proposed to ensure human and planetary flourishing. The social problems we wrestle with will be decided upon through class deliberation, but possible areas of exploration include state-sponsored violence such as policing and penal systems; the morality of capitalist economic and technocratic systems; social inequalities, especially those concerning race, gender, sexuality, and class; questions in bioethics such as abortion and euthanasia; and ecological problems such as climate change and animal abuse

This course will involve an examination of the growing role of religion in international affairs and of ethical approaches to international politics. Topics to be covered include: Religion as a source of conflict, justice, and peace; debates about political realism vs. moral idealism; and religious and ethical contributions to the protection of human rights, the use of force, post-conflict reconciliation, global economic justice.

Forgiveness and reconciliation are terms that we often honor and imbue with a certain social sense of nobility, but it is impossible to speak about such concepts without also understanding the costs, compromises, and commitments that we must face in order to embrace them. This course will examine “forgiveness” and “reconciliation” through the lens of religious ethics to develop a better sense of what it means to be a person committed to a worldview and who finds their way of perceiving the world both challenged and constructed by the difficult realities of what forgiving and reconciling means. We will examine texts and case studies by thinkers and activists who are Christian, Jewish, Muslim, Buddhist, and Hindu, who are from the United States, Germany, Israel, India, Vietnam, and South Africa, who are from a variety of racial backgrounds. Without privileging any one religious tradition, we will undertake a pilgrimage together to better conceive what is involved in the work of forgiveness and reconciliation and use that knowledge to better understand how we might employ these meaningfully in our own lives and for the betterment of our communities.

Religion has often been faulted for being the root cause of so many of the world's violent conflicts. It has also been associated with numerous other forms of oppression and violence (e.g. Taliban rule in Afghanistan, and Buddhist nationalism in Myanmar, the Troubles in Northern Ireland, and the persecution of minority religious groups worldwide). However, religion has also been at the heart of some of the most powerful and transformative peace movements in human history as well, and it continues to serve as the impetus behind activists worldwide seeking to provide sustainable solutions to the conflicts plaguing their communities. This class will guide students through a series of case studies that demonstrate the various ways in which religion and faith can drive peacebuilding efforts at all levels of diplomacy—from conventional forms of state-level diplomacy efforts to the various efforts led by non-state actors—including those that are grassroots-led.

This course will offer a survey of the development of the Christian theological tradition as interpreted and applied in bioethics. It will explore the foundational principles, concepts, themes, and philosophical theories pertinent to bioethical inquiry and discourse. While clinical ethics will be the primary applied focus, the course will also discuss the intersection of social ethics and bioethics in the areas of public health, research, the economy, and the environment. At the end of the course, students will be familiar with the foundations of theological and ethical frameworks operative in and practical tools for systematically approaching ethical questions in health care and health care systems.

Few conflicts have arrested the attention of the globe as has the conflict in Gaza. From Hamas's raiding of the Nova music festival in October 2023, to the student occupation of Hamilton Hall at Columbia University in June 2024, to the international outcry over evidence of mass starvation among Gazans in 2025, Israel's war with Hamas in Gaza has captured the attention of people everywhere. For those supporting the Palestinian cause, activists called for a ceasefire, the withdrawal of Israeli forces from Gaza, and an end to the settler colonialism of the Israeli state in the West Bank. For those supporting Israel, advocates pressed for the destruction of Hamas and the safety of the Jewish people in Israel, even if that meant the deaths of many Palestinian civilians.

The conflict seems intractable and unsolvable, but is it? This course is designed not only to give students an understanding of the geo-political features of the conflict as well as its historical context, but it also considers the religious dimensions of the conflict, and it examines the resources within Judaism and Islam (as well as within Christianity) that have the potential to move people towards co-existence and peace rather than war and eradication of the other. It begins with a description of contemporary events, followed by a short unit on the geography of the land. The course then surveys the history of the land, beginning with ancient Israel, moving through late antiquity and the medieval period, and on to the Ottomans, the British Mandate, and finally the current Israeli state. The purpose of this is to give students the long view on the conflict and a deeper understanding of how various actors in the land have viewed each other over time. The course will then finish with more contemporary readings of Jewish, Muslim, and Christian thinkers concerning how one ought to treat the "other" and reflect on ways forward that honor people on both sides of the conflict.

Christians and Muslims together constitute half of the world’s population. No problem on the global stage – from terrorism and the refugee crisis to culture clash – can be separated from the way these two communities interact and view each other. Muslim-Christian relations include missionary competition and also alliances for shared values. This course considers patterns of Muslim-Christian relations for insight into future interreligious engagement. How have these two communities interacted historically? How do they view each other theologically? Can we imagine a global future that moves beyond suspicions in favor of common spiritual journey? We will take into account sociological realities on the ground that shape Muslim-Christian relations and also types of theological encounter that have either fostered suspicion or facilitated cross-religious spiritual solidarity. Goals: understand recurring patterns and problems in Muslim-Christian relations; identify areas of reconciliation and collaboration; see relations between sociological realities and theological reflections; grasp factors helping/hindering Muslim-Christian co-existence; do scholarly research on M-C relations.

This course will study closely the complicated emergence of Afro-diasporic Islams, from pre-colonial Africa and the transatlantic slave trade to the contemporary moment (Nation of Islam, Moorish Science Temple, 5% Nation). We will explore together the distinct and complex forms that Islam has taken across the New World and examine the pivotal role it has played in Afro-diasporic life and history. In this course, we will study its emergence, development, literature, and theological transformations across different historical and geographical contexts.

Scan the headlines in world news today, and one can see ample evidence of "sectarianism." Consider, for example, recent incidents of Sunni extremists blowing up Shi‘ite mosques in Afghanistan, while in Ireland, memory of Protestant-Catholic sectarian divides linger. But what exactly do we mean by ‘sectarianism’? This class will consider these questions, and it will ask how denominational or sectarian allegiances influence or change the way we think about ‘other’ faiths. We will also consider sectarianism across time and space, examining both medieval and modern encounters, as well as examples of sectarianism in different parts of the globe. This course is inter-disciplinary in nature. We will begin by briefly looking at examples of Christian and Islamic sectarianism in the news. We will then consider recent analysis of sectarianism in Syria (a flashpoint of current discussion on sectarianism), and then ground it in social scientific reflection concerning the term ‘sectarianism’. Following this, we will read relevant primary and secondary texts that bear on sectarianism in Christianity and Islam, consider the main discussion points of Muslim-Christian dialogue and relations, and (near the end of the course) consider examples of how sectarianism affects Muslim-Christian dialogue and relations. During the last few classes of the semester, students will have the opportunity to explore other examples of sectarianism in Christianity and Islam through a series of student presentations.

This course asks whether religions, and particularly Christianity, care for the welfare of the non-human natural world. In addition, it explores ways in which religions may contribute to the resolution of the ecological crisis. (Not offered 2004-05)

Atheism is commonly defined not as doubts (skepticism) or reservations (agnosticism) but as the denial of God’s existence and even of non-material existence, but is it that simple? In this course, we explore atheism’s varied expressions past and present. First, all atheism is not the same. Some identify it with the secular outlook of modern science, but in China it is the state religion. Others, as far back as Socrates, have been accused of atheism for rejecting the civic piety of the day, but it’s not clear they rejected divinity per se. Second, many see atheism not simply as the rejection of religion but as a type of religion with a cosmology and spirituality of its own. Does atheism have religion-like qualities? Some who embrace atheism describe the experience as a conversion and may work to convert others to their newfound “faith.” Third, atheism does not mean immorality. Atheists espouse ethical values (fairness, kindness, etc.) that do not seem radically different from those espoused by religious folk. Where do atheists get their morals? Finally, atheism varies by culture. Atheism in the US is not the same, for example, as it is in Egypt or Saudi Arabia. As well, atheism takes a distinct color in a Christian-heritage context as opposed to a Muslim-heritage context or a Hindu-heritage context. We also consider the importance of atheism for thinking about questions, challenges, even clashes around religion today. Does atheism offer insight in terms of where religion is going today?

Jerusalem holds space for multiple narratives in tension—historical (archaeological and literary), religious (intra- and inter-), and political (national, regional, and international). An ancient city with modern religious and political significance, Jerusalem has evolved as a focal point in Jewish, Christian, and Muslim traditions. This seminar explores how each of these traditions connects to, with, and in Jerusalem—and how the multitude of voices found within these communities interact with one another.

We will briefly trace the historical importance of the city to Judaism, Christianity, and Islam. How do all three Abrahamic traditions interweave history and legend in their communal and sometimes conflicting narratives? In the contemporary context, we will explore elements of historical and theological continuity as well as new religious, political, and practical challenges to and pathways toward peace. Though obstacles and avenues to peace are not solely religious, we will ask religious communities on the ground how they sit with challenges to peace and imagine creating lasting peace.

Jordan lies at the crossroads of historical and contemporary interfaith encounters between Muslims and Christians, often serving as a regional bridge between and among religious traditions and modern geopolitical identities. This seminar explores how Muslims and Christians in Jordan navigate living and working alongside each other in a variety of sectors: education and youth, healthcare, humanitarian, tourism, and civil society. We will briefly explore the main tenets of Christianity and Islam before providing an overview of the different Christian and Muslim communities in Jordan, especially considering their relationships with Palestinian refugees in Jordan, and their history of interfaith dialogue. We will explore elements of civil society as well as new religious, political, and practical challenges to and pathways toward regional peace. Though obstacles and avenues to peace are not solely religious, we will ask religious communities on the ground how they sit at the crossroads to peace and imagine creating lasting peace.

Only thoughts reached while walking have value,” wrote Nietzsche. Religions seem to have a similar view. Pilgrimage has been a wide-spread aspect of most religions, through most historical periods. This course will examine the relation of travel (in its many guises) to religion from pilgrimage to common tourism. Classic and contemporary theories of pilgrimage will provide the backdrop. The majority of the course, however, will focus on the present day and on contexts that are not explicitly religious by reading travel accounts by Henry Miller, Alphonso Lingis, and Jack Gilbert. The point of the course, then, is to examine why travel is so important religiously and how all travel, even tourism, is religiously significant.

The contemporary philosopher Charles Taylor introduced his remarkable survey of the modern condition, A Secular Age (2007), by posing the following question: “Why was it virtually impossible not to believe in God in, say, 1500 in our Western society, while in 2000 many of us find this not only easy, but even inescapable?” Taylor’s analysis attempts to map the cultural and intellectual transformations which have eroded the religious confidence of many living within contemporary Western societies. Using Taylor’s work as a starting point, this course explores some of the primary factors and historical developments which have created anxieties around religion for many modern people. Later sections of the course focus on some significant public controversies over religion in its engagements with secularism(s) as well some of the responses generated by faith communities to this spectrum of challenges.

“Religion is the state of being grasped by an ultimate concern, a concern which qualifies all other concerns as preliminary and which itself contains the answer to the question of the meaning of life.” “Life remains ambiguous as long as there is life. The question implied in the ambiguities of life drives to a new question, namely, that of the direction in which life moves.” Paul Tillich, a twentieth-century Christian theologian, defined religion as our “ultimate concern.” In phenomenological terms, Tillich argued, it entails an encounter with that which is experienced as sacred or holy. But Tillich also recognized the ambiguities of life. Religion, like every other aspect of human life, is ambiguous. In terms of conflict, religion and the sacred can be both a source and a solution. This class will not be satisfied to stay situated in that ambiguity, however, but will be guided by the question of the direction in which life should move. To that end theoretical and practical dimensions of conflict-resolution and active religious peacebuilding will be fully integrated throughout the semester. In order to do so, we will be exploring the relationship between religion and conflict integrating theoretical and practical concerns. Through lectures, discussions, and student presentations we will engage a number of disciplinary lenses, including religious studies, theological studies, social theory, and political theory. Among the theoretical issues to be discussed will be the degree to which religion plays a role in global conflict, the impact of the modern nation-state, nationalism, and secularism to both religion and conflict, the concept of religious freedom in relation to conflict, and the role of women as agents of warfare and peacemaking. The class will conclude with several in-depth examinations of religious agents in various parts of the globe involved in peacemaking today.

The most usual way of thinking of ourselves is that we have a self, that there is a self, and that our task is simply to see it accurately, perhaps to describe it, and in all cases to know our real self. Contemporary thought rejects this Romantic view, as will this course. This course is interested in the creation of the self, and in the various ways of creating the self. The literary autobiography (as well as the biography) is one important way of creating a self, for an autobiography is not a mere description; it is a selection and a shaping, thus it creates a self for others – and ourselves – to see. According to this theory, then, autobiographies are religious per se by offering one of the most important religious functions: telling us who we are. This course will examine a variety of theories of the self and autobiographies in order to see more clearly: 1) the elements used in making a self (place, time, other people, activities, instances of evil, and others); 2) the overall forms the self is given; and 3) the consequences of the choices made.

This course will explore the intertwining of religion and violence in an interreligious perspective. Attention will be given to religiously motivated violence and to religious resources for overcoming violence and fostering reconciliation. The course will discuss theories of religious violence and practical strategies of response.

This course focuses on how theological and religious understandings of and sensitivity to disability and disease can enhance, enrich, and deepen the doctor-patient relationship, and the care that is provided to those with disabilities, illnesses, and diseases of different kinds. Students will explore how different religious traditions seek to understand and explain different kinds of disabilities, differences, and challenges, and how different theological explanations for suffering inform the way that members of different faith traditions (as well as cultures and societies) respond to disability, disease, and death. The course will examine how the process of death and dying is understood in different faith traditions, and how those in the medical field as well as chaplains and community members can support those of diverse religious and cultural backgrounds in navigating it. Religious traditions to be explored include Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, and Judaism.

This course explores the complex and sometimes contentious relationship between religious belief and modern science. After examining some of the larger historical and conceptual issues surrounding the modern debate between religion and science, we will then briefly survey the religion-science relationship across several major religious traditions. Having done so, we will focus in greater detail on one of the most important and heated areas of the current debate over religion and science: namely, the potential conflict between traditional forms of Christian faith and evolutionary theory. Authors to be studied include Richard Dawkins, Daniel Dennett, Owen Flanagan, John Haught, Kenneth Miller, Alvin Plantinga, John Polkinghorne, and Michael Ruse.

In our age of surveillance capitalism, when high tech seeks to own our emotions, it needs to be asked: Should we work to cultivate greater/sharper awareness of the divine grounding to our existence—simply to be able to resist the online takeover of our souls? In this course, we consider the nature of humanism. Isn’t it properly qualified as secular humanism? Isn’t it about atheism? Theo-Humanism takes the human condition as point of departure to examine the spiritual side of our human experiences. Is there a divine grace to be discerned in the workings of our own humanity? If so, what implications would this higher-order aspect of our humanity have for medicine, law, and university knowledge pursuits in general? We consider these and other questions by taking up literary classics from Judaism, Christianity, and Islam (theo-humanities) that look to the human being as a creature with transcendent aspiration. We take up writings on friendship, society, pleasure, suffering, nature, and the meaning of history, among other topics, which look to human activity to explain the ways of God. Through the lens of Theo-Humanism, students will be able to identify their own coursework at Georgetown University in relation to divine movements within their own lives.

This course explores the relationship between religious and aesthetic experience. "Aesthetics" can be defined as the experience of the beautiful or the sublime, and its mystical dimensions create a connection to religion. The course will take a comparative approach by looking at the evolution of these ideas in Western philosophy and religion, on the one hand, and at examples of Buddhist inspired fiction, poetry and film in China, Korea, and Japan, on the other. The comparison is designed to enhance our perspectives on both the Western and East Asian contexts, relative to each other.

An examination of existentialism as an orientation that provides meaning for human beings in particularly disorienting terms, particularly with regard to anxiety, meaninglessness, alienation, and finitude. The fall 2024 course will begin with a reading of William James for a basis in the theory of religion as orientation. It will then focus on the existential imagining of the self, most centrally by a thorough reading of Friedrich Nietzsche’s The Gay Science and The Genealogy of Morality. Paul Tillich’s The Courage To Be will present a very influential religious existentialism. We will finally read Maggie Nelson’s very influential work in Queer Theory/Memoir to discuss whether and to what degree it might be considered existential. I want to give you a trigger alert: her book is very explicit. Finally, we will look at cultural forms of the existential orientation in three films.

The Bible has of course long been recognized as a primary source for ethical and theological teachings, but recent years have seen a renewed appreciation for the Bible as a work of literature. This course will explore the literary artfulness of the Bible, and students will gain the skills needed to appreciate more fully both the poems and the narratives that constitute so much of the biblical canon. The style of biblical literature often differs greatly from that of modern, Western literature; and by learning what is distinctive about biblical literature, we may begin to read the Bible with new eyes and may also come to fresh insights about the theological and ethical dimensions of these texts as well.

This course will examine the section of the Hebrew Bible/Old Testament known in the Christian canon as the “historical books,” those found from Joshua to Esther. We will begin by familiarizing ourselves with the texts on a literary level, doing a close reading of the texts with an eye towards identifying and appreciating their story-telling techniques. We will then ask how these purportedly historic texts function as historiography (“history writing”). To what extent are they historically reliable? Was that ever their intention to begin with? How do they compare to other examples of historiography from the ancient world?

The Bible contains a distinctive and highly crafted body of poetry that has, for most of its history, gone unrecognized as poetry. Because the Bible has been read primarily as a religious text, questions of literary form and poetic qualities have been largely ignored, as interpreters have focused on more obviously religious content such as theology and ethics. But we now know that the Bible is not only a foundational source for Jewish and Christian religion, but is also a work of literature in which literary form is as important as content. The course will focus on the poetry of the Bible (most especially the Hebrew Bible or Old Testament), including the book of Job, the prophets, the love poetry of the Song of Songs, and the psalms. These are endlessly fascinating works, in which poetic form is used to explore large questions of suffering, love, justice, etc. The course will be run as a genuine seminar, in which all members of the class will contribute equally to our analysis and discussions of the texts.

While the New Testament, in general, affirms that "there is one Lord," its writers have left us several different pictures of Jesus. This course will consider how various New Testament authors have nuanced their images of Jesus to present him as the Christ to Christian communities of their day. Time will be devoted to studying the Jesus of the Gospels and Acts, as well as the Letters of Paul.

Not long after St. Paul penned his letters they were already the subject of debate and disagreement. The author of 2 Peter says of them, that they contain things that are hard to understand, and that some people have twisted their meaning to exploit their own interests (3:15-16). In the end, the New Testament itself contains a variety of portraits of Paul. These portraits comprise the one found in his authentic letters, the depiction of Paul by Luke in the Acts of the Apostles, and the picture of Paul in the deutero-Pauline and non-Pauline letters. This course recovers the various portraits of Paul in the New Testament, in an effort to understand the complexity of this towering figure in early Christianity and the legacy he left behind.

Ever wondered about configurations of Christian faith that address systemic problems in American society such as racism? This class explores those configurations from the perspective of Protestant ecumenical activity that has taken place since the early 1900s. What is ecumenism? Should all Christians have a uniform faith, doctrine, and worship? How does race inform Christian belief and practice in the United States? Must one’s theology and behavior be in sync? Designed as an introduction to ecumenism (Christian church unity movement) in the United States and its relationship to Protestant black churches, this class examines the mosaic of the American pluralist religious scene by honing in on the different ethical approaches that exist. Black churches are often described in terms of their function—a social response to the prejudice and discrimination experienced by black Christians; nonetheless, black churches can also be described as addressing the search for ultimate meaning in light of the dominant racism that denied blacks in the United States their personhood and severely limited their life choices. With this historical background, whenever members of the Black Church enter into ecumenical dialogue, issues of race and ethics become a part of the discussion along with questions of doctrine, theology, and ecclesiology. Emphasizing the ecumenical experiences of black Anglican, Methodist, and Pentecostal Christians, students will investigate what prompts black churches to engage in ecumenical activity with the very denominations from which they broke away, ideological methods to ecumenism, and the differences in the theological and ethical approaches to ecumenism between black and white Christians.

This course will explore the recent development of Christian theology in South and East Asia, examining the relation of Christian theologies to the socio-economic challenges and the interreligious contexts of these areas. It will survey liberation theologies in Asia, with particular attention to Dalit theology in India and the liberation theology in dialogue with Buddhism proposed by Aloysius Pieris in Sri Lanka. It will also study Christian theologies in relation to the Japanese and Chinese contexts, including relations to the Daoist, Confucian, and Buddhist traditions.

The rise of South Korean cinema in recent years has drawn the attention of the wider public. While not always explicit, many distinguished Korean films include theological and religious themes that deserve further analysis and exploration. This course will watch selective Korean films and read several key texts that are critical for understanding the theological themes manifested in the films and explore key questions, including: How does Korean cinema deal with theological themes such as sin, forgiveness, redemption, and hope? How does a theological understanding of Korean cinema help or complicate discussions about class, gender and sexuality? How do we understand the relationship between religion and the public memories of significant events in Korean history – the Korean War, industrialization, social movements, economic development, and globalization – represented in Korean cinema? By examining such questions, this class encourages students to learn how to critically view, think about, and write about film in relation to theology.

This course explores the Catholic understanding of love from an inter-disciplinary perspective. It examines the tension in the Catholic tradition between exclusive love (romantic and sexual love) and universal love (the love of God for humanity and the Christian mandate to love all human beings). It seeks to understand whether these two kinds of love stand in opposition, or whether Catholicism has succeeded in bringing them into harmony. The readings are drawn from the Bible(Gospel of John, Song of Songs), classic texts(Augustine, Aquinas, Bernard of Clairveaux), literature (Shakespeare, Andre Dubus), contemporary philosophy (Jean-Luc Marion, Dietrich von Hildebrand), and the Church's magisterial teaching ("Humane Vitae," "Deus Caritas Est").

This course examines the nature and development of spiritual consciousness. It uses class Christian texts, film, and "practical" exercises. It explores the paradoxical nature of mysticism by focusing on how and why it challenges the "normal" categories for perceiving and interpreting reality. The course surveys some of mysticism's principal types and discusses its multi-disciplinary structure (ie, philosophical, theological, psychological). Readings deal, among others, with Ignatius Loyola, Edith Stein, Gregory of Nyssa (a 4th century theologian), William James, John of the Cross, Plato.

Studying some controversial “mystics” of the Christian tradition, this course explores the mystical dimension of political and liberation theologies and their precarious relationship with conventional religious belief. Beginning with challenging the general understanding of “mysticism” as a private, individual, and interior experience of the Divine, we will discuss 1) why mysticism could be of critical importance to society or the wider Church, 2) how the mystical endeavor for “justice” could be misled, misrepresented, and manipulated, and 3) how these three mystics could help us reflect on some of the vexing concerns of our time, such as racism, gender, sexuality, ecological crisis, nationalism, immigration, totalitarianism, and resistance to injustice. This class will focus on critical and self-reflective use of primary sources, as well as small and large group class discussions. Students are encouraged to incorporate any perspectives and practices that may enrich their own interest in and passion for their academic and spiritual journey.

Some of the earliest books authored by women were so-called “mystical” texts written in Europe in the Middle Ages. They are amazing feats of rhetoric, beauty, power, and protest. This course focuses on five medieval Christian women mystics: Hildegard of Bingen (German, 1098-1179), Hadewijch of Antwerp (Dutch, early 13th century), Marguerite Porete(French, d. 1310), Julian of Norwich (English, ca. 1343-1416), and Teresa of Avila (Spanish, 1515-1582). Our analysis of each mystic will be threefold: (1) we will begin with her historical, cultural, and political context; (2) we will consider the theological content of her writings and examine her methodology; and (3) we will undertake a comparative study in which we consider such issues as religious authority, gender, rhetorical strategies, and the role of physicality and the senses in mysticism. We will also look at women “mystics” from the 20th and 21st centuries, comparing them with their medieval counterparts and asking how mysticism is related to activism. The course takes an interdisciplinary and cross-disciplinary approach and so should help deepen or broaden knowledge of students interested in theology and religion, history, literature, languages, music, visual arts, women and gender studies, sociology, psychology, spirituality, and/or political theory.

Mental health conditions and mental distress have become more visible in our public discourse today. Focusing often on depression, bipolar disorder, and schizophrenia, this course asks the following questions: How has the Christian theological tradition understood what we now name as mental illness? How do contemporary psychiatric and psychological approaches enhance theological approaches to mental illness, and vice versa? How and why do mental distress and suicidality especially affect LGBTQ people, indigenous communities, and white men? How can we cultivate proper self-love while processing shame in a healthy way?How do we talk well about mental health without obscuring the structural injustices bound up with imperialist, ableist, sanist white supremacist heteropatriarchy? In exploring these questions, we will articulate together what it means to do theology, to work for justice, and to build a society that serves everybody.

This course will analyze some of the key primary texts of Sts Augustine, Anselm, Bonaventure, and Thomas Aquinas. It will consider such topics as the Christian understanding of reason, of its relation to faith, God, the Trinity, arguments for the God's existence, mystical theology, grace, the sacraments, virtue and the natural law.

This is a course on a masterpiece in world literature, on a late 4th-century text of Augustine. We are doing a close reading of the Confessions in which Augustine tells his story in the form of conversions to the quest of wisdom (Cicero), Manichaeism, skepticism, neoplatonic philosophy, and catholic Christianity. The Confessions is the history of the schooling of the author’s heart in the love of God, which is presented simultaneously as a narrative, theological reflection, philosophical scrutiny, and prayer.

TBA

A major influence on the Catholic Church of Vatican II, the thought of John Henry Newman (1801-1890), an English convert, comprises a richly varied synthesis which draws on history, philosophy, and personal religious experience. This course first considers Newman's own religious story before turning to his theories of doctrinal development, religious knowledge, conscience, and role of the laity. The course also treats Newman's sermons and his ideas on university education.

In this course we examine the many interrelated dimensions of religion, particularly Christianity, in medieval England—as practice and belief; as institution(s) with political influences; as theology, or the learned articulation of faith; and as cultural expression, when those practices, institutions, and theological claims are transmitted or challenged by artists. We will attend to the religious pluralism of the era, including the relationship between Christians and Jews, and competing views of Christianity. In Spring 2024, our main focus will be on fourteenth-century England and how the “Black Death” of 1349 changed religion in England so fundamentally—as well as how religious ideas and practices gave hope to the survivors and helped address certain social injustices. Our main texts will be The Cloud of Unknowing; William Langland, Piers Plowman; Julian of Norwich, Revelation of Divine Love; and Geoffrey Chaucer, Canterbury Tales.

The invitation of friendship that God extends to all human beings is loaded with risks: risks to God, risks to persons, and risks to the whole of creation. This course illuminates those risks and asks whether they are worth taking. Our two guides for these tasks of discovery and evaluation—guides that will receive equal air time in the course—are texts from the Christian theological tradition and four novels.

This course will examine the following pressing question of our times: Can the liberal state survive the conflict between truth and contemporary relativism? We will examine some major theories of relativism, inquire into how they can ground the liberal state, ask whether classic notions of truth can rebut them, and then study whether the ‘natural law’ can provide a viable ground for liberalism. This will be the first time I have taught this course, so the students and I will be co-partners in understanding. I will be graciously assisted in the course by guest lectures from a distinguished colleague of another department of the University.

This course will explore the reflections of Christian theologians in North and South America on the challenges of poverty, gender and racial discrimination, and damage to the earth and the community of life on this planet, with attention to the experiences of traditionally marginalized persons. The course will begin by exploring Peruvian theologian Gustavo Gutierrez, who helped to launch the worldwide movement of liberation theology by approaching Christian theology from the perspective of the poor in Latin America. The course will also explore the broader history of Latin American theology, including women’s experience, ecology, and religious pluralism. The course will survey a variety of American Indian and African American theological perspectives on Christianity in light of the history of violence and grace in North America. The course will conclude with Thomas Berry’s meditation on care for the earth and the entire community of life on this planet in light of American Christian experience in dialogue with other religious traditions.

Religious beliefs seem to threaten freedom by limiting what one is allowed to think and do and by seeking power over pluralistic societies. At the same time, freedom may be regarded as a religious value. Theologians interpret it as a divine attribute that God shares with humans through acts of creation and liberation, and theological undertones can be detected even in secular accounts of freedom. This course examines these complexities by considering the diverse meanings that freedom has received in the Christian tradition and how they relate to modern theories of freedom. Topics of discussion include the biblical story of Exodus, early Christian engagements with Stoic ethics, Reformation and Enlightenment conceptions of liberty, Latin American liberation movements, Black freedom struggles, and mystical influences on contemporary critiques of gender normativity.

Jesus of Nazareth continues attract attention from followers of a wide variety of religious traditions in many different cultures, which bring many distinctive perspectives. Increasingly, Christians interpret the meaning of Jesus Christ in many different cultures and in dialogue with many other religious traditions. This course will explore contemporary understandings of Jesus Christ in a wide range of cultures around the world and in relation to various other religious traditions. The course will examine the significance of Jesus Christ in dialogues of Christians with Jews, Muslims, Hindus, Daoists, and Buddhists. It will also explore the development of recent interpretations of Jesus in the Americas, Africa and Asia.

This course will be taught by Julia Watts Belser, Ph.D., who formerly taught at Missouri State University. This course introduces students to early Jewish culture through the study of legends and stories from the Babylonian Talmud, arguably the most important post-biblical text in Jewish life. We will study some of the most famous characters in early Jewish thought: gripping tales of Jewish rain-makers who bargained with God to rescue their communities from crushing drought, stories of rabbinic heroism and cowardice during the destruction of Jerusalem, an ill-fated rabbinic attempt to make a mystical ascent to paradise, and the eventual redemption of Judaism’s most famous heretic. Through these stories, we will grapple with key religious controversies and theological challenges in early Jewish thought.

This course will be taught by Julia Watts Belser, Ph.D., who formerly taught at Missouri State University. From contemporary controversies over women’s prayer at the Western Wall to the dramatic growth of new rituals and practices inspired by Jewish feminism, gender plays a critical role in shaping Jewish religiosity and political life today. This course examines how gender has shaped Jewish culture and religious practice throughout history. We trace the construction of gender in the rabbinic period, examining formative traditions of law, practice, and theology that shaped Jewish ideas of womanhood, masculinity, and androgyny. We explore modern transformations of Jewish life: studying new feminist rituals and religious practices, diverse expressions of gender in contemporary Jewish theology, the rise of queer Jewish culture, and the way transgender Jews are shaping new conceptions of Jewish gender.

The State and the Veil: Analyzing Veiling Politics in Turkey, Algeria, And France. "Turkey has witnessed two revolution in perception on the veil in the last century--with the rise of Kemel Ataturk a secularist, and the rise of Islamism in the late 1990s. France and other Western countries with colonial histories have experienced a 'veiling crisis', and Algeria's struggle for national identity has been called 'the battle of the veil'. The course will examine the politics of the veil in these three nation states, with the primary focus on Turkey. We will analyze: the ideologies of states as global actors, the role of religion as both liberalizing and conservatizing, and the role of gender in mobilizing social groups. Women's agency in choosing to veil confounds Western feminists but restores to many Muslim women what Westernization and sexual commodification remove: modesty, dignity,and privacy. Visiting speakers will augment our understanding from first person perspectives."

The course aims to introduce students to one of the central intellectual and institutional dimensions of the Islamic religious tradition: Sufism. Sufism is a discipline, an experience, an intellectual tradition, a social phenomenon, a reform movement, a literary heritage, and much more. Themes include: the Sufi mystical experience; its relation to scripture, communal orthodoxy, the revealed law, and philosophy; the role of desire, the will and imagination in the Sufi experience, as well as the role of poverty and sexuality; institutional and popular forms of Sufism; Sufism as a force for social and religious reform and as a moral and economic model for society; Sufism and the modern world.

Prerequisite: None but Islamic Religious Thought and Practice highly recommended The sweeping effects of the ‘Arab Spring’ throughout the Middle East have brought the discussion of the Islamic State to the forefront of political and academic discussions alike. When surveying these discussions, perhaps what is most remarkable is their immense diversity regarding the possibility and form of the Islamic State. Part of this diversity is inherited from the classical Islamic tradition which struggled in both theory and practice to identify an ideal model of governance. In this class we will survey the development of Islamic political thought throughout its varied history from the classical period until the modern one. It will broadly be divided into two parts: classical foundations and modern manifestations. We will begin our inquiry by studying the early Muslim polity as constructed by Muhammad and his followers. Subsequently we will move to what has been deemed the watershed moment in Islamic political thought, the death of Muhammad and the discussion regarding succession. After completing that discussion, we will then survey different articulations of Islamic Political thought grounded in juridical, philosophical and mystical understandings. In addition to examining the works of key thinkers throughout classical Islamic intellectual history, we will also look at the corresponding political situations in which they were writing. This will give an additional insight into some of their considerations when writing, which naturally differ from thinker to thinker. In the second part of the course we will look at modern articulations of Islamic political thought which began to burgeon in the late 19th century. Many of these movements are classified as revivalist movements due to an attempt to revive the classical Islamic model of governance in the modern world. On the other hand, other movements are deemed as reformist because they are attempting to reconstitute and reformulate Islamic political thought for modern needs. Exploring the various contours of these movements, and the reasons for their difference will occupy the last half of the course. We will finally conclude with a case study examining the battle which is currently unfolding in Egypt with regards to the form of its state in a post-Arab Spring context.

Given that Christians and Muslims have been in constant contact from Muhammad’s time to the present day, it comes as no surprise that interactions between the two faiths have centered on a wide range of issues from the theological to the social and political. The first part of this course is designed to introduce the students to the points of contention and intersection between the two faiths in the theological sphere. Topics will include scripture, eschatology, human nature/origins, the purpose and mechanisms of prophecy, and the various understandings of the nature of God. In the second part of the semester, students will be presented with various models for Muslim-Christian cohabitation that have existed throughout the centuries. What are the obligations and restrictions placed upon Christians, "people of the book," under the "protection" of the Islamic state? What were the motivations – religious and otherwise – behind the Crusades? The course will end with a comparative analysis of how each faith has dealt with issues of contemporary ethical relevance. How are minority rights treated within each faith? How do scholars from each tradition deal with contemporary issues concerning the value of life such as suicide, abortion, and euthanasia? In more general terms, how has each religion regulated the personal and political affairs of its adherents?

Theology has a reputation for being transcendent while law more mundane and worldly. Yet, throughout the history of Islamic Civilization, the two have been inextricably linked in discussions as far-ranging as the overarching moral obligation to believe in the law to debates over the awareness of God as a validating factor in ritual. This course provides a diachronic survey of these developments to comprehend how successive generations of theologians and jurists understood the nexus of the sacred and mundane in faith and action. Topics to be covered include the problem of free-will, the role of intentionality, the nature of fatwa and judgment, and the probative value of spiritual experience. The course will follow a module format to allow time to investigate these issues thematically and track their genealogy to the present day.

With the advent of modern technology, powered by its unprecedented and far reaching capabilities, religion’s role in explaining natural phenomena has significantly been decreased. The new knowledge enabled by modern science and technology is increasingly being used to answer and settle many questions that used to belong to religion’s sole and exclusive domain. These questions include: the exact beginning and end of human life, redefinition of family structure and relationships, and even the ability to create human life. Thus, some of the main questions that religion- and religious people - are grappling with include: How is religion responding to this challenge? Would modern technology eventually replace religion or render it completely obsolete? What are the ethical implications of this challenge? Would secular morality be sufficient in the modern age? And, ultimately, does modernization necessitate secularization? Can the different components of modernity be distinguished? Would it be possible to separate the technical aspects of modernity from the other philosophical or cultural ones? This course explores these questions within the context of modern Islamic/Muslim discourses related to bioethics and their historical background. In particular, the course focuses on Islamic ethical thought and its connection with the Islamic legal tradition. It will also examine the interface between Islamic ethico-legal and cultural norms and the extent to which they are considered inviolable. The course is divided into four main sections: meaning and nature of Islamic ethics (what makes it Islamic?); meaning and nature of Islamic law (how is it different from modern law?); meaning and nature of Islamic bioethics (how does it relate to universal or global bioethics?); and illustrative examples of Islamic bioethical debates. The course complements other courses on religious studies as well as Islamic faith, law, ethics, tradition, cultures, and societies.

This course examines Islam and its followers in the American context. The first part will begin with the foundations of Islam and its history in America. It will then present the diversity of Muslim communities and their distinct aspects. Particular attention will be given to the Black American Muslim community. The second part of the course will focus on the practice of Islam in America, its engagement with other religions, religious extremism and Islamophobia.

This course is primarily focused on an exploration of the "dharmic" traditions of Asia, with an emphasis on Hindu and Buddhist schools of thought and practice. The main goal of the course is to examine the relationship between philosophical theory and spiritual practice in these traditions. Given the spiritual interactions and cross-fertilizations of Buddhism and Daoism, readings from and about the latter tradition are also included. In addition, cross-religious connections with Abrahamic traditions, particularly with Christian and Islamic mysticism, will be considered. The course aims at striking a balance between the study of primary classics of Eastern spirituality, contemporary spiritual documents such as spiritual teachings, films and biographies, and secondary academic sources.

This course offers a survey of Tibetan and Himalayan Buddhist traditions from the 8th century to the present day. In addition to introducing the main schools of Tibetan Buddhism and the Bön religion, we will consider their interactions with Tibetan popular religious practices. We will work from translations of Tibetan sources, such as the medieval hagiography of the 11th-century Tibetan saint Milarepa, but will also read contemporary ethnographies of Tibetan Buddhist communities. By the end of the course, we will be familiar with the the broad outlines of Tibetan Buddhist traditions as approached from historical, philosophical, and anthropological perspectives.

This course is an examination and appreciation of the extent and depth of the African religious heritage of the Americas: from Brazil to the Caribbean to the United States. Students will be required to carry out extensive library research on a particular people of African descent in order to discuss such topics as the ideas of God and Spirit; spiritual growth through divination, initiation, sacrifice and trance; the magical and medical uses of spiritual forces; and the role of religion in the struggle for freedom and justice.

In an age of rampant bloodshed, pollution, economic inequality, and human rights violations, how can we even begin to see the fullness of these problems clearly let alone move towards effective solutions for them? What resources are there within the Christian tradition to help us reorient our own perspectives and practices towards solidarity, attentiveness, equity, and justice? Liberation theology “is a theology done through the eyes of the poor” and it “originates in an epistemological presupposition that Christ has a particular identification with those who are marginalized – that is with those who are excluded” to quote Roberto Gozuieta. Therefore, in order to fully see Christ and understand his work and teachings of justice and mercy, the theologian must see and be in solidarity with the marginalized. This course will first examine the robust concept of the poor as presented in the Hebrew Bible and New Testament. It will then go on to examine foundational works in liberation theology as well as apply those works to ethical dilemmas and problems of injustice someone living in contemporary American society must face. This class is primarily discussion-based, which means we will work through the texts and specific ethical cases together dialectically. Students will be asked to prepare discussion questions for each class.

Since its founding, the citizens of the United States have continually clashed over what they deem to be the appropriate role for religion in American political life. James Madison, on one hand, believed that government was not to be cognizant of religion and that religious diversity and competition of sects would protect religious liberty. George Washington, on the other hand, believed that government should encourage religion and that non-sectarian religious language, symbolism, and celebrations would serve as vehicles for moralizing and uniting the nation. These varying positions held by two of the nation’s most esteemed founders are mere harbingers for the diversity of positions that have emerged and been debated throughout American history. This course is designed to introduce students to the foundations of these debates as well as the various theories held by religionists, theologians, and sociologists regarding the role of religion in political life. Class readings and discussions on the place of religious discourse in politics, public education, marriage, and health care will help students appreciate the complexity and precariousness of drawing sharp distinctions between what is deemed to be secular and religious.

This course offers a general introduction to the broad field of Islamic ethics. It aims to situate ethics within the larger Islamic normative tradition by exploring links and interconnections with extended and systematic discussions within the various genres of this tradition including theology, law and jurisprudence, mysticism, literature, and philosophy. The course traces the main historical trajectories within this field and also important orientations in the modern period. It is divided into four main segments: historical roots, relevance to/within different genres, modern trends, and illustrative examples of modern ethical debates. The course complements other courses of theology as well as courses dealing with Islamic faith, law, tradition, cultures, and societies.

How do we become courageous but not reckless? Maintain hope in a world full of despair? Sort out what we owe others and they us? This course explores how the moral virtues of courage, temperance, prudence, and justice, and the theological virtues of faith, love, and hope shape individuals and communities. In addition to academic readings, our lives and community work serve as texts, allowing us to study and apply these virtues’ religious, psychological and social dimensions. We pay particular attention to how courage, hope, and justice manifest in everyday life, such as in friendships and within communities, during addiction and financial stress, and in the context of a warming planet. Assignments include reflections, student led discussions and studying an exemplar and creating a portfolio for life-long learning.

While there is an emphasis on Christian ethics, students are invited to put their own faith tradition or humanist worldview in conversation with course material. This course is a Community Based Learning course. Students partake in at least 20 hours of work over the semester with local community organizations. Partnering opportunities include working with people experiencing homelessness, tutoring through existing CSJ programs or other agreed upon work. Students select a program that works with their schedule, and there are lighter readings and assignments during this period.

How do we become courageous but not reckless? Maintain hope in a world full of despair? Sort out what we owe others and they us? This course explores how the moral virtues of courage, temperance, prudence, and justice, and the theological virtues of faith, love, and hope shape individuals and communities. In addition to academic readings, our lived and observed human experiences serve as texts, allowing us to study and apply these virtues’ religious, psychological and social dimensions. We pay particular attention to how courage, hope, and justice manifest in everyday life, such as in friendships and within communities, during addiction and financial stress, and in the context of a warming planet. Assignments include reflections, studying an exemplar and creating a portfolio for life-long learning.The course is designed so that students can put their own faith tradition or humanist worldview in conversation with course material. This course meets entirely online in an asynchronous format with no live meeting sessions during 6-week Session I, May 18 - June 26, 2026

This course will examine Christian perspectives on animals and the ethical implications thereof, with a particular focus on dogs. Can dogs and our relationships with them instruct us theologically? That is, can they tell us something about who God is, who we are meant to be as humans, and what responsibilities God has given us to care for nonhuman creatures? The course proceeds in two parts: a theology of animals and the ethics of animal treatment within a Christian perspective. In the first part, we will examine dogs and our relationships with them. I hope to use our experience with companion animals (pets) to develop some theological claims. In tandem with that discussion, we will examine how the Christian tradition has understood creation as a part of God’s plan (looking at biblical texts and various historical texts) and discuss the place creation has had in Christian eschatology (i.e., the view of the end times and the new creation that is to ensue). We will also consider the possibility that animal life, past and present, will be redeemed and share in the world to come. Dogs present a particularly interesting case in that they are partly the result of human intervention (humans as co-creators?) and have come to occupy an often-cherished role in the human community. The second part turns to the specific issue of animal ethics. We will appeal to material in the first part of the course – i.e., a theological understanding of animals – to construct and test out possible ethical norms that arise out of a Christian world view (including the traditional view that humans have a distinctive and privileged place in God’s plan and that ethics must reflect that anthropocentric priority). We will explore these ethical frameworks through an engagement with several ethical issues: dog breeding, meat eating, and experiments on animals.

This course studies Christian and Western secular “just war” traditions, and compares them critically (if also somewhat briefly) with pacifist and realist approaches to warfare. As often as possible, course discussions will revolve around concrete cases that address past, present, and future wars; the concrete circumstances, challenges, and costs of combat; and the prospects for securing a justly ordered peace by means of and in the aftermath of war.

From the emergence of their movement two thousand years ago in Western Asia, Christians have always lived in proximity to persons of different religious commitments. Christian approaches to other religions have been quite diverse. This class will explore the diverse ways that Christians have encountered and engaged other religious traditions globally and will seek to answer the question regarding the most adequate means of engagement for today.

A readiness to die for God is a phenomenon known across centuries and cultures. It continues to be accepted today across a variety of religious and secular traditions. This course, focusing on martyrdom in the three so-called monotheistic faiths (Judaism, Christianity, and Islam), examines a number of case studies of martyrdom with a focus on firsthand accounts. Among the themes to be considered: the various kinds of martyrdom (e.g. active/passive, lethal, suicidal, etc.); the motives of the martyr (spiritual, political, etc.); the way martyrdom is remembered and celebrated by religious communities (martyrology); and the way in which religious leaders debate and define the parameters of acceptable martyrdom. Finally, we will consider the factors driving the phenomenon of martyrdom in Islam on today’s global stage from a theological perspective.

This course will examine the feminist and fundamentalist political movements active in world religions through the lens of such questions as: "Are Christian women fully redeemed in Christ?" and "Since the Qu'ran is egalitarian, why are the more restrictive passages more enforced?" The skills of scriptural interpretation and cultural analysis will be utilized.

This courses engages students in a study and discussion of some major aspects of the diversity of world religions, an exploration of the debated question of their respective and distinct identities, and an examination of their exclusiveness and oppositions as well as commonalities and convergences. Although some background information about major religions will be provided by the instructor and/or researched by students, this is not an introductory course to contemporary world religions but an examination of contemporary discourses on the issues of religious identity, religious diversity and contemporary concepts of religious pluralism. The question of religious diversity, and its implications as exemplified by religious conflicts and cultural clashes between the Christian and Islamic worlds, among others, has been at the centre stage of international affairs. On the other hand, globalization and the information technology have made widely available an unprecedented amount of primary and secondary sources about world religions and wisdom traditions originating from Christianity, Islam, Judaism, Buddhism, Taoism, Hinduism and the world Shamanistic traditions. This information has suggested to some the possibility of the emergence of a trans-religious language of spirituality, as testified by the so-called New Age movement. Moreover, globalization and the information revolution have suggested the emergence of a new religious pluralistic paradigm. By contrast, a number of contemporary collective identities have crystallized around religious concepts, and sometimes hardened into aggressively exclusivist, and even violent, movements. Hence the very pressing relevance of an examination of commonalities among world faiths, as well as the need for a rigorous understanding of the foundations of distinct religious identities. The dialectics of religious unity and diversity will be envisaged on several levels and in several realms through a multifaceted approach to the religious phenomenon. Metaphysics, theology, comparative religion, spirituality, symbolism and the arts will be called to bear in our studies and discussions. We will define, examine and discuss the relevance of concepts such as monotheism, henotheism, polytheism, pantheism, panentheism, shamanism, and animism to our primary question. As major contributors to the theological debate over religious unity, the pluralist hypothesis of John Hick, the perennialist concept of a « transcendent unity of religions » and Whitehead's "Philosophy of organism" will be explained, examined and debated, as will contemporary objections to those concepts in academic, Christian and Muslim theological circles. We will pay particular attention to the specificity of Buddhism as a non-theistic religion, and the challenges posed by its concepts to the very notion of religion. Finally the concept of universality as applied to the diversity of faiths will be envisaged within the theological confines of Islam and Christianity, and various interpretations of this concept in each tradition will be examined and discussed.

This course takes a broad overview of select themes in the history of religions, with an emphasis on the Abrahamic faiths: Judaism, Christianity, and Islam. Through a combination of lectures, readings, and discussions, students will engage with theoretical works and primary sources to gain a deeper understanding of both historical and contemporary contexts for the study of religion. Themes vary from year to year and may include medieval and modern Muslim writing about other religions, the “Chicago School,” holiness, secularism, and religious experience.

This course is designed to introduce students to major aspects of mystical teachings and practices from a comparative perspective. Our most general task will be to reflect on the definition of “mysticism” in contradistinction with kin concepts such as “religion”, “spirituality”, and “esoterism.” This will lead us to explore the various facets and dimensions of mysticism in world religions, its expressions in the ways of knowledge, love and action, and some of its main manifestations in Semitic monotheistic and Indic religions. We will engage a few classical key-texts within the context of an inter-religious “dialogue” among some of the major representatives from the Hindu, Buddhist, Christian and Islamic mystical traditions.

Korea has been considered a kind of religious exception in East Asia as a secular society which includes influential religious communities that amount to about 50% of the total population. Christianity and Buddhism are the two most significant and sizable religious groups. Buddhism came to Korea in the 6th century but has been marginalized under the Joseon dynasty from the 14th to the early 20th century. Its influence on Korean society has been on the decline, but it remains a significant part of Korean culture, in addition to its international impact through figures such as the 20th century Seon/Zen master Seung Sahn Sunim. The course will also focus on the Roman Catholic Church that entered Korea in the 17th century and gathers around 20% of the population, and the more recently introduced Evangelical Churches that have grown to be very influential in contemporary Korea. The autochthonous tradition of Shamanism, the religion of the Mudang or woman shamaness, will also be studied. Finally, we observe the persistence and sometimes growth of specifically Korean new syncretistic religious movements such as Daesoon Jirinhoe. The course will explore the theology, spirituality, and interreligious encounters of these various communities. The visits will comprise one or two nights at a Buddhist monastery, guided visits of the Myeongdong Cathedral and Sogang University, a Jesuit institution, meeting with Evangelical leaders, including the Rev. Lee Young Hoon, leader of the Pentecostal Yoido Full Gospel Church, reportedly the largest Christian congregation in the world, as well as a meeting with the renowned Mudang Kim Keumhwa.

Discussions of pluralism tend to minimize the particularity of each relationship between two religious traditions in favor of an exploration of general themes. Since Islam emerges, at least in part, as a reforming critique of Christianity -- for the believing Muslim, this is a divinely initiated reform -- the relationship between the two is unique. This seminar will explore different proposals, both historical and contemporary, for understanding that relationship, as well as constructive moves in Christian theology that could be described as responsive to the critique rather than simply as reactive or defensive.

This course introduces students to critical issues in the study of religion, particularly the assumptions and purposes for which the academic study of religion is conducted and the methods of study that go along with them. This will entail becoming familiar with the history of the formation of religious studies as a discipline, and with the dominant theories and methods of study that have been employed. Most prominently, the purpose of this course is to teach students how to interpret the data of religions in order to engage in scholarly analysis beyond plain reportage and description. To foster this, the principle aim of the course will be to produce an individual research paper on a topic of one’s choice, under the careful guidance of the instructor.

Since the mutual encounter between Buddhism and the West starting in the late nineteenth century, the claim has been made that Buddhism is the religion most compatible with modern science. This idea was driven by both the colonial context in which Buddhism was “discovered” by Western societies, and, simultaneously, the tension that emerged between Christian doctrine and Darwinian evolutionary theory. The conversation about and between Buddhism and science continues today, particularly in the realms of evolutionary biology and cognitive science. This course will examine these most recent contemporary comparisons in order to trace changes in both scientific and Buddhist thinking that help to bridge secular and religious views of the nature of human life and cognition.

Religious liberty has been called “the first and most precious of all American liberties” (Bill Clinton upon signing the 1993 Religious Freedom Restoration Act). In a county that sees liberty as its purpose, this statement would suggest that religious liberty is something all Americans agree upon. However, increasingly, religious liberty has become a contested ideal that often seems to divide Americans. This course traces the backstory to religious liberty in America, the controversies that have surrounded it, and the ways in which it has been not only “our first liberty” but also the lens through which the nation has understood and demarcated church-state relations. The course also places emphasis on the specifically religious roots of religious liberty and the ways in which religious communities have become the greatest defenders of religious liberty across the globe today. Key US Supreme Court cases on religious liberty are considered as well as the ways in which religious liberty is conceived and evaluated in other cultural contexts. Do all peoples understand/desire religious liberty as it is understood in the US? Finally, the course invites students to grapple with the relation of religious liberty to the common good. Is religious liberty a concern only for religious communities? Or is it a concern—a most precious one—for all Americans? THEO 4008, is open to all -- and is also the capstone course for students concentrating in “Religion Politics, and the Common Good” (Theology & Religious Studies)

This is a course about the postmodern view of religion. We often think of religion as dealing with what is ineffable, with what is beyond, with what is real and original, and essential. It provides foundations upon which we can rely. Postmodernism tends to look at religion as a form of writing, that is, as a physical artifact that is from a particular place and time, and instead of possessing a reliable ground, we possess scratches on paper – or virtual realities online – that subvert, and undermine, and, crucially, disturb. This course will begin with Friedrich Nietzsche and then examine major writings in postmodern religion by Mark Taylor, Charles Winquist, and John Caputo. The oddity and profundity of postmodern religion will be illustrated by viewing several films such as Being John Malcovich; Run, Lola, Run; and Blue Velvet.

Philosophy of religion is the branch of philosophy devoted to philosophical reflection on the nature of religion, and is variously practiced by philosophers, theologians, and scholars of religion of all religious persuasions (or lack thereof). This course examines selected topics and works in contemporary philosophy of religion, with a special focus on such topics as natural theology, religious epistemology, the relationship between religion and morality, religious diversity or pluralism, comparative philosophy of religion, and the challenges posed by naturalism and secularism to religious belief. The course has two basic aims. The first is to acquaint you with some of the most significant and influential developments in 20th and 21st century philosophy of religion, and in the process to deepen your understanding of the issues, arguments, and motives that have driven those developments. The second aim, in turn, is to help you practice and refine your analytical thinking and writing skills, which are two core features of a liberal arts education

There is a growing interest in the therapeutic potential of altered or expanded states of consciousness and psychedelics in the Western world. Many of these substances are derived from plants or fungi, which have longstanding historical and ceremonial uses among Indigenous cultures. Recent research has highlighted the potential of psychedelic compounds to effectively address conditions such as treatment-resistant depression, anxiety, post-traumatic stress disorder (PTSD), and various addictions. Yet, it is important to note that while researchers, spiritual seekers, wellness enthusiasts, and recreational users often source these psychedelics from their natural origins, the significant role of Indigenous practices and knowledge in this domain is not always adequately recognized or addressed. This course examines the features of the contemporary psychedelic renaissance. It traces the indigenous worldviews, practices, and rituals involving sacred plants to connect with the spirit world, heal, and socially empower individuals and communities. Key practices include Ayahuasca (or Yagé), psilocybin mushrooms from Central America and the Amazon, Ibogaine from Africa, and breathwork originating in India. Through an interdisciplinary approach incorporating history, archaeology, anthropology, and religious studies, students will analyze the worldviews and historical and social dynamics shaping these Indigenous spiritual and healing practices. The course will explore their translation into North American contexts, including healing practices, spiritual exploration, and biomedical approaches, highlighting cross-cultural exchanges and tensions. Students will dwell deeply in the instructors’ research and fieldwork, including the integration of psychedelics in ultra-Orthodox Jewish communities and psychedelic tourism in Mexico. The course will examine the ethical and economic dimensions of these practices and their integration into spiritual tourism, investigating their role within underground spiritual networks and the commodification of healing rituals in contemporary society. This curriculum ultimately aims to deepen understanding of the multifaceted relationships between these practices and their broader implications for understanding pain, health, and well-being. The professors expect students to have a basic knowledge of psychedelics to take this class.

This course is a seminar on the Torah (or Pentateuch, the first five books of the Bible). It is difficult to overestimate the importance of the Torah, with its foundational stories and ethical codes, for Judaism and Christianity or indeed for Western culture at large. We will work through these texts in some detail from a literary and historical perspective, but also with attention to theological, ethical, and social implications. The fact that this course is a seminar means that we will work together to achieve a depth of understanding that is beyond what any of us could achieve on our own. Every member of the class will be treated as a colleague with something important to offer to the group as a whole. Students are expected to be active, involved, consulting and discussing with each other and with me – a part, in other words, of the great continuing conversation that is education.

These courses, offered on a cycle, aim at giving the student a thorough familiarity with the biblical text, with the life and tradition of Israel that lie behind the text, and with the methods of reading that can bring the text alive.

From the “trial of God” represented by the book of Job, to the love poetry of the Song of Songs, to the skeptical intellectual exercise of Ecclesiastes, to the stories of women subverting the strictures of patriarchal culture (Ruth and Esther), the third section of the Bible known as “the Writings” (Ketuvim in Hebrew) contains some of the most compelling and provocative texts to be found in Jewish and Christian scripture. This course is a seminar on the Writings, which follow the more traditional sections of the canon, the Torah and the Prophets (Nevi’im). We will work through these fascinating – and often very artful – texts in some detail, primarily from a literary perspective but also with attention to theological, ethical, and social implications. The fact that this course is a seminar means that we will work together to achieve a depth of understanding that is beyond what any of us could achieve on our own. Every member of the class will be treated as a colleague with something important to offer to the group as a whole.

This course explores how the gospel writers of the New Testament crafted unique portrayals of Jesus according to their own purposes and historical circumstances. Through close reading, we will analyze the Gospels of Mark, Matthew, Luke, and John on their own terms and explore their interrelationships. By paying careful attention to the narrators, settings, characters, and central plot lines, we will discover how each gospel tells the story of Jesus in similar and different ways. Additionally, we will investigate how the authors of Matthew and Luke integrated the stories of Jesus they had received into their own narratives. How did they reshape their source material? Can we determine what may have motivated their editorial activity? Why does the Gospel of John look so different from the other three? As we consider these questions, we will ask what each story of Jesus may reveal about its author and intended readers. Along the way, you will gain familiarity with a variety of methods used in the academic study of the Bible, from traditional methods to more recent and interdisciplinary approaches, such as feminist criticism and disability studies. Although the course focuses on interpreting the Gospels within their original contexts, we will also consider interpretation of the Gospels in light of contemporary concerns.

Three seminars, offered in different semesters, will focus on different portions of the New Testament but will address similar issues; (1) the social and historical contexts of the writings, (2) the methodology necessary for uncovering their theological messages, and (3) these messages themselves.

The New Testament shares in the human endeavor to preserve the past and to hope for the future. It accomplishes these goals with two distinct literary genres, history and apocalyptic. This course focuses on two books which dedicate themselves to each genre, the Acts of the Apostles and Revelation. Acts narrates the growth of the Jesus movement after the resurrection, as it moved from Jerusalem to Rome. Revelation employs myth, symbolism, and prophecy to describe a hopeful future for a group of Jesus followers in Asia Minor, who were burdened by the restrictions placed on them by the Roman Imperial system. This course will analyze each text in light of the socio-political contexts in which they were composed to determine what their authors hoped to achieve with their compositions. Additionally, we will explore how these texts have been interpreted over time, up to the present.

Georgetown is a university that believes in God. What difference does that make to Georgetown? What difference does that make to you? This course will examine both questions. We will first consider the theistic worldview and tradition that gave birth to Georgetown and has helped shape the university’s life for more than 230 years. We will then consider ways in which Georgetown’s faith-based mission has been articulated in various ways over the years. Finally, in light of these theological and educational ideals, students will be asked to reflect upon and examine their own experience of Georgetown and how it has affected their personal understanding of and engagement with their own faith. This seminar is largely driven by discussion of assigned materials as they relate to students’ experience. Students not disposed to such discussion should think twice before enrolling.

Open to students who have already completed the two-course general education Theology and Religious Studies requirement. The Jesuit Bernard Lonergan describes the task of systematics, one of theology’s functional specialties, as promoting an understanding of the religious realities in which Christians believe, a task that includes attempting to arrange those realities into an intelligible whole. This course will do the work of systematics, not simply observe how others have done it, by carefully examining the religious realities affirmed in five particular doctrines – the doctrine of God (i.e., the Trinity), creation, Christology, ecclesiology, and eschatology. The instructor is open to altering this list based on the interests of enrolled students. In the end, doing systematic theology, as Lonergan wrote, “is difficult, as also are mathematics, science, scholarship, philosophy. But the difficulty is worth meeting.”

This course investigates the history of Christian thought and practice during the first millennium of Christianity. Focus will be on primary texts and on the development of certain key Christian doctrines (e.g., Christology, the Trinity, grace and freedom, sacraments, and ecclesiology) in relation to the historical and cultural context. Primary sources will be supplemented with readings from secondary sources about the history of the church. Half of the course will be lecture, the other half seminar. The course is designed so that students will have ample time to spend reading the primary texts.

This course examines the history and development of Christian thought and practice from the "high" Middle Ages (twelfth century) through the Reformation (sixteenth century), into the modern world and the turn of the twentieth century. Central focus will be on primary texts, read with an eye toward their historical, cultural, and geographical context. The course is divided into three parts: (1) Middle Ages. We shall begin with the twelfth-century renaissance, when cross- fertilization among Muslim, Jewish, and Christian scholars gave rise to new ways of doing Christian theology; we will study scholasticism and medieval mysticism. We shall also study the Crusades (the motivating factors, how they functioned in the imagination and piety of medieval Christian culture, their political and spiritual effects) and the fall of Constantinople in 1453. (2) Reformation. We shall study the Protestant and Catholic Reformations of the sixteenth century, studying not only the theology but also the social and political repercussions. We shall start with precursors to the reformation and then focus in particular on Martin Luther, John Calvin, the Council of Trent, and Ignatius of Loyola. (3) The Modern Period. We shall focus on problems of articulating Christian faith in the context of the modern world, its view of history, which seems inconsistent with revelation; its scientific methods; and its emphasis on the individual and individual rights.

Many of the defining characteristics of contemporary Jewish civilization were formed during the long Middle Ages when Jews lived under Christian and Muslim rule. This course is will explore some of the central themes in the social and religious history of the Jewish people during this period, with special attention given to the complex relationship that Jews had with their host societies. Topics will include the primary points of conflict and cooperation between the three monotheistic religions, the development of Jewish self-government and communal organization, and the major currents in Jewish intellectual culture.

The history of the Jews of Spain represents one of the most varied and remarkable chapters in the history of the Jewish people. This course will explore the major social, cultural and intellectual trends of Jewish civilization in the Iberian Peninsula through secondary readings and the analysis of medieval religious and literary texts. A central theme will be the way in which medieval Islamic and Christian society helped to shape that of Iberian Jewry.

Over the course of human history, successive episodes of plagues and pandemics have raised a number of important questions at the intersection of religion, law, and ethics. These questions range from attempts to reconcile the occurrence of these events with the religious belief in a loving and caring God to their various legal and ethical consequences, both at the individual and collective levels. Within the Islamic tradition, plagues and pandemics have stirred extensive theological and juristic discussions on issues such as their causes, ramifications, and also the proper attitude of a believer in the face of such challenging circumstances. This course aims to investigate these issues and explore some of the important resources for these discussions within the Islamic normative tradition, mainly in light of actual historical precedents. The course is divided into three main parts: normative background, historical survey of important precedents, and responses to the COVID-19 pandemic. The course supports and complements other theology and Islamic studies courses as well as courses concerned with Islamic history, societies, cultures, and peoples.

It has been argued that the Muslim world is in crisis. For many this crisis is centered upon religious authority which has become increasingly pluralized, and increasingly contested. This course will explore arguments for intellectual reform in Islamic Thought starting in the 19th century by systematically reading the texts of international reform intellectuals. By doing so, this course will explore the various ways in which Islamic authority has been defined and redefined in contemporary Muslim societies. Additionally, this class will explore the complexity of this topic by looking at various external circumstances to the debate such as globalization, mass migration, colonization and the commodification of knowledge. By the end of the course, students should be able to: understand political, social and religious causes for reform movements; meaningfully engage with various reform arguments, and; identify points of convergence and divergence between various groups and actors.

This course seeks to understand the ways in which Islamic law was transformed through a variety of colonial legal encounters and to what extent the colonial project of jural colonization continues to effect the conceptualization of Islamic law in modern nation states today. The first part of the course will focus on the theoretical and political foundations of both colonialism and jural colonization. It will consider various legal systems, the rise of the ‘rule of law’ paradigm, and the transformation of legal concepts across empires. The second part of the course will shift to analyzing jural colonization of India by the British, and jural colonization of Egypt by the French and the British. We will closely examine how these colonial powers understood and deployed Islamic law, as well as analyze the institutions they constructed to support their project. The final part of the course will turn to Islamic law in a post-colonial world. It will begin by considering projects of decolonization and questioning the role of law within them. It will then turn to analyze the function of Islamic law in post-colonial Egypt, India and Pakistan. Questions of religious plurality, secularism, and Islamic constitutionalism will be discussed. The course builds towards a substantive final project in which students are expected to research a country of their choosing and provide a similar legal analysis from the colonial to post-colonial context.

This course explores the scripture of Islam, the Qur’an, and its living example, Muhammad. We will begin with the historical context in which the Qur’an emerged and the life of the Prophet. We will then study some of the dimensions of the Qur’an including the canonization process, transmission, major themes, recitation, translations, and interpretations. The course also sheds light on the legacy of Muhammad in relation to hadith literature and its implications for Muslim life in today’s world.

How have people traditionally coped with the uncertainties of the future, the past, and the present? What are the differences between the consultation of a human spirit medium like the oracle at Delphi, the reading of augurs and signs from the natural world such as the appearance of ravens, and the manipulation of chance with randomizing technologies such as casting dice or drawing lots? How are such practices situated with respect to the categories of science and religion? How does divine foresight coexist with the concepts of fate, karma, and luck? To what extent is divination a form of play? Drawing on classical and medieval materials from the Greco-Roman world, South Asia, and East Asia, and complementing this with recent ethnographies of spirit possession and divination, this course addresses these and other questions while examining traditions of oracles and divination across Asia.

This course will study the socio-religious experiences of Afro-diasporic and African migrant communities in contemporary Western divided societies. We will explore the many facets of the various community's negotiations of religious, spiritual, and social power in selected European and American contexts. We will compare how Afro and African communities in Europe and the US engage religious and spiritual practices for their social and spiritual empowerment, community building, and advocacy in human rights, economic and racial justice, community health, and well-being. The sessions will include interactive exchanges with religious leaders and community organizers about historical and contemporary challenges and opportunities shaping the religious, spiritual, and social lives of their religious communities and community members.

This course examines the theological writings and modern legacies of Augustine, Thomas Aquinas, Martin Luther, and John Calvin for the purpose of critically understanding their respective contributions to Protestant and Roman Catholic ethical reflection. Issues to be considered include Christian ethics and eudaimonism; the nature and limits of an ethic of the virtues; natural law; “nature” and “grace” in relation to “sin;” Christian vocation; the relation between justification, sanctification, and reconciliation; Jesus Christ and the moral life; the meaning of Christian love; and contemporary examples of theological ethics that have been shaped by these four classic figures.

The course has two goals. First, to examine how an ethical tradition develops over time, displaying continuities and discontinuities. Second, to explore how Ignatian spirituality has and/or has not informed the particular way that Jesuits have done ethics. As a help to achieve these goals, the course will additionally pursue two other goals: examining how Jesuits have argued about concrete issues (debates about politics and sexuality will be particularly important here) and noting how critics have responded to these views (as a way of clarifying the issues at stake).

Sexuality is a powerful medium through which humans explore their passions and freedoms. For this reason, sexual intimacy is often considered a site of unparalleled joy. At the same time, humans can profoundly exploit each other through sex, and such abuse is uniquely harmful. In light of these concerns, this course explores the many things that the Christian tradition says about sexuality and ethical sexual behavior, historically and today. Specifically, we will examine the following topics: the historical development of doctrine about sexuality; sexuality and gender identity; sex in and outside marriage; queer sexuality; sexuality and disability; sexuality and racial oppression; rape culture; the Catholic sex abuse crisis; and toxic masculinity. In this examination, we will take into account not only Christian theological discourses, but also feminist, BIPOC, queer, disabled, and scientific perspectives. In all of this, our goal will be to articulate the demands of sexual justice in our world today

Comparative Ethics -- This course introduces students to the discipline and practice of comparative ethics. Students will examine and discuss a variety of influential primary sources in ethics from a variety of traditions, with a special focus on different accounts of virtue and self-cultivation practices. Students will also read studies in comparative ethics from the disciplines of religious studies, philosophy, and theology, with special attention given to the question of why comparative work is worthwhile and to methodological questions in comparative work. The overall aim of the course is not only to engage in the comparative study of ethical views and practices from different traditions, but to examine and evaluate different approaches to comparative ethics, reasons for doing comparative ethics and its practical value in a contemporary setting, and the place of comparative ethics in the wider disciplines of religious studies, philosophy, and theology.

In this course we will explore the term "esoteric" as applied to several religious traditions. In the last decades the esoteric has had negative connotations as a reference to arcane, highly specialized, or abstruse ideas. It has also become a synonym of "occult sciences" such as alchemy, geomancy and astrology. However, the term has a rich history that goes back to philosophical and initiatory teachings of Ancient Greece. The origins of the term, its early Christian associations and its historical transformations raise critical questions as to its use in relation to Asian wisdom traditions and Abrahamic religions. Our chief concern will be to examine so-called esoteric currents in Judaism, Christianity, Islam, Hinduism and Buddhism with a view to evaluate the cross-religious relevance of the concept of “esoterism” while identifying and addressing its limitations or flaws. In particular we will survey terms which, in different religions, have been translated by esoteric, or correlated with the esoteric. These include the Arabic bātin, the Japanese mikkyō, the Sanskrit rahasya and paramārtha, and the Hebrew sod, which will be analyzed in their respective contexts. More generally we will study perspectives and ways of approaching the Ultimate that can be referred to as “esoteric” in contrast with ordinary, conventional, established, “exoteric”, understanding and practices. This will include scriptural interpretations, ritual practices, and metaphysical interpretations. This task will be achieved through reading and discussions of seminal texts from the respective religious traditions.

This new course is an introduction to the relationship between religious worldviews, spiritual quests and the natural environment. The course is inter-religious in scope and includes materials from a broad religious spectrum. It focuses on five thematic axes of reflection and discussion: --The metaphysics of nature in religious traditions --The function and modes of the contemplation of nature in spiritual paths --Nature and religious arts, nature in sacred arts --The “Book of Nature” in Shamanistic traditions --The integration of the contemplation of nature in modern life, and its potential impact on the environmental crisis.

Permission needed from instructor.

Taking the world’s religious and philosophical traditions as our guide, this seminar explores different conceptions of human flourishing. From the role of friends and family in a good life to virtues like gratitude and generosity, a variety of themes will guide us, including the importance of rituals and traditions, nature, and forgiveness. In addition to texts from a variety of traditions, we will also examine lived experiences of human flourishing today, from the simplicity embraced by Amish communities to the practices that define Ignatian spirituality.

For senior theology majors who wish to write an honors thesis under the direction of a member of the department. Proposals should be submitted to the department in the Spring of the student's junior year.

This course is available only in case of conflict with the Senior Seminar. Permission needed from the Chair.

**this course is taught by Pudota Rayappa John, SJ** Contextual theology is not peculiar to Asia (India). What is special to Asia (India) is its context. Theology becomes Asian (Indian) by a three-fold impact of the context – the many poor, the rich cultures and the living religions. Besides this context there is also an Asian (Indian) way of thinking. The course aims at understanding how the Asian (Indian) Christian Theology emerges from the fertile soil of inter-faith and socio-cultural matrix of Asia (India). It begins with the work of a Jesuit missionary St. Francis Xavier,” and recognizes the contribution of Jesuit pioneers like Thomas Stephens, S.J. (1549-1619) and Robert de Nobili, S.J. (1577-1656); J. C. Beschi (1680-1742) and John Calmette (d. 1747). Then, we engage some Hindus like, Raja Ram Mohan Roy (1772-1833), Sri Rama Krishna Paramahamsa (1836-1886), Sri Vivekananda (1863-1902), Mahatma Phule (1827-1890), Keshab Chandra Sen (1838-1884), Mahatma Gandhi (1861-1948) and the recent spiritual leaders who contributed to the Asian (Indian) understanding of Jesus. Then the course studies some Hindus who became Christians, namely, Pandita Ramabai (1858-1922), Brahmabandhab Upadhyaya (1861-1907), and others. Attention is drawn to some Protestants like, P. Chenchiah (1886-1959), Sadhu Sundar Singh (1889-1929), M.M. Thomas (1916-1996), S.J. Samartha (1920-) and others. The course concludes with some Asian (Indian) Jesuit Catholic theologians like, Sebastian Kappen (1924-1993), George Soares Prabhu 1929-1995), Samuel Rayan (1920-2019), and Michael Amaladoss (1936-). The purpose of the course is to enable a student and teacher to dialogue with other religions and cultures both in the present and in future. To have a deeper understanding of the Person and Function of Jesus Christ, and to present Jesus Christ to the people in a language and medium they understand. Restrictions: Upper level undergraduate/Graduate students only

Sufism is commonly described as Islam’s mystical heritage, but the identification is problematic. Sufism has a mystical side, and we'll consider that in this course, but Sufism also represents Islam’s ethical heritage – and ethics always has a societal-political dimension. After all, people live their ethics in public. This course will first consider the key features of Sufism as part of the tradition in Islam – including sainthood, spiritual community, martyrdom, shrine-visitation, dreams as a source of knowledge, and, most importantly, the ethics of the heart, including the relation of the ethical life as explained by Sufism to both shari‘a (divine commands/prohibitions) and siyasa (governance). While Sufism has long been part and parcel of Islam, recent centuries have seen attacks on Sufism from within the umma (the global Muslim community). What’s the problem with Sufism according to some Muslims? What does the future of Sufism look like?

This course looks to theology for insight into Muslim views on politics and the good society. How is God’s rule to be represented in the polity, especially when governance has taken different forms over the centuries (dynastic, democratic, caliphal, sultanic, etc.)? Certainly, Muslims, like all peoples, pursue ideals and interests within the concrete realities of history, but there have also been recurring even if varied patterns in Muslim thinking on the nature and purpose of rule. We will proceed by considering both perennial themes but also case studies from both the classical past and contemporary present. For undergraduates, course requirements include two short papers and a final research paper.

Meaning, historical roots, basis, and practical significance of human rights; universality of human rights in context of religious and cultural pluralism and economic inequality; relation between human rights and diverse religious traditions, especially Christianity.

Christians and Muslims together constitute half of the world’s population. No problem on the global stage – from terrorism and the refugee crisis to culture clash – can be separated from the way these two communities interact and view each other. Christian-Muslim relations include missionary competition and alliances for shared values. This course considers patterns of Christian-Muslim relations for insight into future interreligious engagement. How have these two communities interacted historically? How do they view each other theologically? Can we imagine a global future that moves beyond suspicions in favor of common spiritual journey? We will take into account sociological realities on the ground that shape Christian-Muslim relations and also types of theological encounter that have either fostered suspicion or facilitated cross-religious spiritual solidarity. Goals: understand recurring patterns and problems in Christian-Muslim relations; identify areas of reconciliation and collaboration; see relations between sociological realities and theological reflections; grasp factors helping/hindering Christian-Muslim co-existence; do scholarly research on a Christian-Muslim topic. This course is designed for both upper-level undergraduates, including but not only Theology and Religious Studies (THRS) majors, and also graduate students.

This seminar will read key Indian and Chinese Buddhist literature in translation, particularly those that have been highly influential in the East Asian context. This includes the Lotus Sutra and the Avataṃsaka Sutra from the Indian corpus, as well as Chinese sources such as the Platform Sutra and the Arising of Faith in Mahayana. We will consider secondary scholarship on the question of how to read Buddhist "scripture," in terms of their status as buddhavacana ("the word of the Buddha") and in terms of their function and performativity. Finally, the question of canonicity will be taken up by looking at a work or two (to be collectively chosen) that presses the question of what genres are inside and outside of the canon.

The student will complete readings and research on religious pluralism in antiquity, in preparation for comprehensive examinations.

Permission needed from department.

This seminar considers key texts in the development of the study of religion as a modern academic discipline. It looks particularly at the practice of comparison in the study of religion in an effort to uncover resources for thinking about “religious pluralism.”

This course will study the implications for Christian theology when it is situated in the context of contemporary religious pluralism. Offered from the Christian perspective, it will address the philosophical and theological issues that arise in a religiously pluralistic environment. These will include an historical examination of the Christian disposition towards the other religions, the problem of conflicting truth claims, the nature of salvation in the religions, Christology, religious language, and interreligious dialogue. We will also look briefly at how scholars from religions other than Christianity view religious pluralism.

This is a graduate seminar aimed at candidates seeking to specialize in the study of religion as well as of religious traditions and communities. The seminar will explore aspects of the historical, intellectual, cultural and social background to the study of religion. It will do so particularly in a comparative fashion, as well as exploring the emergence and development of approaches to religion in philosophy, the social sciences and wider cultural disciplines. All of these developments serve as key background features of the emergence of religious pluralism in the modern and postmodern Euro-North American contexts. We shall next explore the rise of pluralism itself, focusing on the nature and development of the concept, before looking at the fruits of pluralism, as well as debates and disagreements pertaining to it. We will explore pluralism from both theological and religious studies perspectives (amongst others). We shall also consider encounters with the religious other and forms and trajectories of interreligious dialogue. We will delve deeply into aspects of the sub-discipline of comparative theology and finish with a collective engagement in and consideration of ‘doing’ religious pluralism and doing comparative theology. One of the main features of most weeks will be a focus upon and discussion of leading figures in the modern study of religion and/or in the emergence and development of religious pluralism itself. This will include both historical figures and living figures who have contributed a great deal to the pluralistic study of religion and promotion of greater encounter, dialogue and understanding between different faiths. We will be fortunate to have guest presentations from some of those living figures themselves.

Religious traditions have a long and conflicted history of endorsing or opposing the use of violence. This course will explore various ways in which issues relating to violence challenge religious traditions, with particular attention to the North American context. The course will begin with Vine Deloria’s critique of Christian treatment of American Indians and his retrieval of Native religious values in response. It will continue with M. Shawn Copeland’s womanist reflection on African American experiences of racism and enslavement in relation to Christian faith. It will study Jonathan A.C. Brown’s reflections on the history of Islamic thought and practice regarding slavery and Anantanand Rambachan’s views of the Indian caste system in relation to Advaita values. The course will conclude with David Loy’s reflections on the current ecological crisis and his retrieval of Buddhist wisdom as “Ecodharma.”

In recent decades, medieval Iberia has emerged as a leading model of religious interaction, cooperation, and coexistence. This course will explore the complex religious and cultural relationship between Iberian Christians, Muslims and Jews in light of contemporary theories of religious pluralism. This course will treat the three religions of medieval Iberia as living communities rather than abstract ideological systems, and analyze the way in which their interaction with one another helped to shape the internal development and identity of each. In discussing themes such as conversion, mysticism and messianic fervor, this course will pay special attention to the shifting power dynamic between minority and majority cultures over the course of the Middle Ages.

What is at stake when one compares an ostensibly religious phenomenon from one time and place with that of another time and place? Is this a necessarily modern enterprise, hopelessly intertwined with colonialism? Or is comparison in one way or another a default epistemology for the study of religion? What methods are available for the student of religions who wishes to undertake comparative studies? This course examines writings on such topics in order both to appreciate the politics of comparison and to navigate informed methods for comparative research.

This course will provide an overview of the scholarly methods developed over the past 200 years for reading and interpreting the Hebrew Bible, or Christian Old Testament. The methods to be examined will include source, form, social-scientific, post-modern, gender, literary, and ideological criticisms. By developing facility with these criticisms, students will be prepared to apply these methods to other sacred texts, ancient and modern.

This a graduate course that investigates the history of Christian thought and practice during the first millennium of Christianity. We will start with earliest post-Apostolic writings and end with theological debates at the Carolingian court (9th century) and Christianity at the turn of the new millennium. We will devote special attention to Augustine’s thought. Focus will be on primary texts and on the development of certain key Christian doctrines (e.g., Christology, the Trinity, grace and freedom, sacraments, and ecclesiology) in relation to the historical and cultural context. Attention will also be religious pluralism, as fact and as theory, in the early centuries of the common era. Primary sources will be supplemented with readings from secondary sources, both historical and theoretical.

This course is a graduate seminar on Christian thought from the eleventh through the sixteenth centuries—i.e. the High and Late Middle Ages, the Renaissance, the Reformation, and the early modern era. Focus will be on (1) theological primary texts (both “classics” and newer candidates for the theological canon), (2) on the development of certain key Christian doctrines (the doctrine of God, Christology, soteriology, grace & freedom, sacraments), and (3) on certain religious themes (mysticism, scholasticism, authority & reform, revelation & history, tradition, and religious experience). Primary sources will be supplemented with secondary sources on Church history, thought, and practice. Special attention will also be given to issues of religious pluralism. The course is designed to help graduate students prepare for the doctoral examination in Christianity.

This graduate seminar focuses on one central question: How is the theological work of understanding Christian faith connected with the social praxis of diverse, marginalized communities? Although its scope is not comprehensive, this course covers some major socially-engaged theologians in the time period from the 1960s to the present. It explores struggles against interlocking forces of exploitation, colonialism, racism, sexism, homophobia, xenophobia, and environmental degradation. It clarifies how theologians have drawn creatively on the Bible, Christian tradition, human experience, and grassroots social movements to respond to these violations of human dignity and the dignity of creation.

This graduate seminar focuses on the following question: How does Christian theology respond to challenges posed by the modern “turn to the subject”? The paradigm-shifting idea that transcendental conditions of human consciousness shape knowledge, language, science, morality, and religion has preoccupied many philosophers and theologians from the end of the eighteenth century into the twentieth, and beyond. Protestant and Catholic thinkers have devised various strategies of resistance and accommodation. These efforts have dramatically transformed fundamental theological concepts of faith, revelation, and tradition and affected the understanding of core Christian doctrines about the Trinity, Christ, the human person, and more. The debate among these thinkers revolves around a central tension between affirming the human contribution to theological knowledge, on the one hand, and preventing theology from becoming a mere human construction, on the other. This debate remains relevant to contemporary interpretations of Christian faith in diverse cultural contexts, as well as to broader conversations in the interdisciplinary study of religious pluralism.

This is a course on the doctrine of God in Christian thought. It explores the rich tradition of "God-talk" by Christian theologians, mystics, and philosophers throughout the centuries. Emphasis will be on method (how to speak about that which transcends speech and thought); on the relationship between faith and reason (how revelation is understood and what role philosophy can play); on types of religious experience of God—especially liturgical, mystical, and aesthetic experiences (how they inform our understanding of God); and on ethics (the implications particular understandings of God has for who we are to be and how we are to act). The course is designed primarily as a lecture course with both primary and secondary readings assigned and with ample time for discussion. We shall begin with Tertullian’s question, "What does Athens have to do with Jerusalem?" and with the doctrine of the Trinity as formulated and interpreted in the fourth century. We shall then proceed chronologically through major thinkers and movements, focusing on significant paradigm shifts in imaging, speaking about, and experiencing the divine. Close attention will be paid to the details of the texts, understanding them in their historical, cultural contexts. Attention will also be paid to issue of pluralism within Christianity: many of the doctrines of God we shall be studying are very different from each other, so what makes each a specifically Christian doctrine God?

This is a graduate seminar on the spiritual and theological mystical tradition in Christianity. Focus will be on the medieval mystics, although we will begin in late antiquity and conclude with a consideration of modern trajectories. We will read the primary texts closely as we also test theories of mystical experience and read our mystics in their historical-cultural contexts. As accompaniment to the primary texts, we will consult Bernard McGinn’s magisterial multi-volume study, The Presence of God: A History of Western Christian Mysticism. This grounding in the great medieval mystical classics will provide students the background and content they need to go on to study mysticism in other sub-traditions and other eras. Advanced undergraduate students may petition Prof Lamm to register for the course (lammj@georgetown.edu). A preliminary list of the mystical authors we will be reading are: 1. Augustine of Hippo (North Africa, 4th–5th centuries), Confessions 2. Pseudo-Dionysius (Syria, 6th century), The Divine Names and Mystical Theology 3. Bernard of Clairvaux (12th century), On Loving God and Sermons on the Song of Songs 4. Hildegard of Bingen (Germany, 12th century), Scivias 5. Bonaventure (Italy & Paris, 13th century), Journey of the Mind to God 6. Hadewijch of Antwerp (Low Countries, 13th century), Visions, Letters, Poems 7. Marguerite Porete (France, 13th–14th centuries), Mirror of Simple Souls 8. Meister Eckhart (Germany, 13th–14th centuries), Sermons and Commentaries (selections) 9. Gregory Palamas (Greece, 14th century), Triads 10. Julian of Norwich (England, 14th century), Showings, or Revelation of Divine Love 11. (Spain, 16th century): Teresa of Avila, The Interior Castle; St. John of the Cross, The Dark Night; Ignatius of Loyola, Spiritual Exercises Requirements: close reading of assigned texts, active class participation, 3 examinations, and brief presentations.

Beginning with a close reading of the Black Christian theologian James Cone's classic text, God of the Oppressed, this seminar also engages other major 20th and 21st century works of theology and religious theory that have arisen from the undersides of history. It considers how diverse experiences of oppression related to race, gender, class, and coloniality shape critical discourses about God and spiritual practices of resistance.

Friedrich Schleiermacher (1768-1834) stands as one of the most important religious thinkers of the modern era. He remains influential in the fields of Christian Theology and Religious Studies. Commonly referred to as the founder (“father”) of Modern Theology, he was the first to develop a full-scale Christian theology in the wakes of Kant’s critical philosophy, modern science, the new historical consciousness, the French and American revolutions, and emerging questions of religious pluralism. In all of this, we see not only a fundamental paradigm shift in theology but also the emergence of the study of religion. Two of his works especially, On Religion: Speeches to Its Cultured Despisers and his lectures Hermeneutics (or, a theory of interpretation), are “classics” in the field of Religious Studies. All of his works contain ideas, methods, and theories relevant to contemporary debates concerning religious pluralism and comparative theology. This course examines the thought of Schleiermacher, focusing especially on his texts and ideas that have so shaped the course of theology, religious studies, and philosophy in the nineteenth and twentieth centuries—and that continue to occupy scholars in the 21st century. The class meets once a week: Wednesdays 9:30-12:00. The course will be divided into four main sections: (1) the young Schleiermacher and the formation of his intellectual commitments against the backdrop of the major historical and philosophical events of the late eighteenth century (the Enlightenment, political revolution); (2) Schleiermacher and early German Romanticism, its influence on him and his contribution to it; (3) Schleiermacher as philosopher, with special focus on his study of Plato and his Hermeneutics (his theory of interpretation); (4) Schleiermacher’s mature theology, as presented in The Christian Faith, and the task of theology in the modern world. (Texts read in translation, although those wishing to work in the German may do so.) Along the way, we shall also turn to specific topics such as the interpretation of Scripture, gender, epistemology, mysticism, etc. Emphasis will be on both primary texts, in order to understand him in context and understand his novel contributions, and secondary literature, in order to understand the history of reception and how he has influenced the field.

The course first examines the historical evolution of Christianity into a "world/global religion" ("World Christianity"). It then explores how "World Christianity" both as concept and reality has shaped a new approach in Christian historiography ("Church History" vs. "History of Christianities"), a new way of doing Christian theology ("Systematic Theology" vs. "Intercultural/Interreligious Theology"), and a new mode of Christian presence in the world (Mission" vs. "Dialogue"). Implicit in this development of Christianity is the paradigm shift from exclusivism through inclusivism to pluralism in the Christian theology of religion. The course should be helpful to students in GU's Graduate Program in Religious Pluralism as it examines three areas: history of Christianity, Christian theology, and contemporary theologies of religion.

The course will offer a comprehensive introduction to the sociology of religion. Thematically, the course will be divided into three parts. The first section will examine the two main foundations of the sociology of religion in the work of Emile Durkheim and Max Weber. The second section will offer a critical examination of the secularization debates which have raged within the sociology of religion since the 1960’s, paying special attention to the quarrels between the European and the American paradigms and looking into contemporary debates on religion and globalization. The final section will focus on sociological studies of religion in America. We will look at “private and public religions”, at debates concerning the “wall of separation” and American “civil religion,” at the transformations of Evangelical Protestantism, “the Black Church,” the historical incorporation of Catholicism and Judaism as American religions, and at the ongoing incorporation of immigrant religions from all over the world. There will be a possibility of doing ethnographic field-work and community-based research on immigrant religious congregations in Washington D.C.

This seminar will examine studies of Buddhism in the “contact zone,” or historical episodes in which Buddhism impacted other cultural formations (such as ancient Greek skepticism and modern Western psychoanalysis), as well as instances in which Buddhism adapted to new cultural spaces (such as medieval China and the secular West). By examining Buddhism as comprising interactions with entities normally identified as “others,” a primary analytical question will center on how to best define and study a “tradition”—religious or otherwise. A related question will be to what degree the Buddhist episodes demonstrate that all traditions consist of successive as well as parallel moments of context-determined translations. The alternative question, in contrast, is to what degree the episodes exhibit patterns that flesh out Buddhism’s (in)famous reputation for adaptability.

This course surveys the history of Buddhism in China from its inception in the first century CE to modern times. The instructor will introduce issues of translation and cultural adaptation, major schools of thought and practice, and the impact of Buddhism on Chinese history and economics. The course is intended to equip students with a broad historical framework within which they will be able to contextualize their own future reading and study.

This seminar will focus on readings of Buddhist texts with an emphasis on developing an appreciation for the literary forms of classical Buddhist literature as well as an understanding of the content. Sources will consist primarily of translations from the Pali and Sanskrit language texts of Buddhist India. These readings will be supplemented by secondary commentary and scholarship connecting our primary sources with the historical development of Buddhist traditions. Our explorations of these texts will include discussion of their connections with the ritual and artistic traditions of Buddhist communities. Specific topics to be considered will include literary representations of the lives of the Buddha, Buddhist theories of language, the figure of the bodhisattva as hero in Mahayana Buddhist sutras, varieties of “path” and journey images and narratives, and the uses of humor in Buddhist literature. This seminar is open to any student who has successfully completed “Introduction to Buddhism” or a comparable course.

This graduate seminar examines the practice, politics, and poetics of storytelling and ethnography. We will learn how to critically use ethnography as a theoretical and methodological approach to observe, document, understand, and write about what the anthropologist and storyteller Michael Jackson calls people’s lifeworlds such as social fields or force fields shaped by vitality and existential struggles and made of ideas and passions, and moral norms and ethical dilemmas. Stories and storytelling are vital components of people’s lifeworlds. Telling stories is a way to act, exist and resist in the face of forces that isolated us and render us inactive and silent such as suffering, loss, violence, or death. But how and where do we find these stories? How do we understand, analyze and connect these stories to our theoretical thought and research questions? How do we tell the stories of our presence as ethnographers in the lifeworlds of the people we study? The seminar will provide the skills to collect ethnographic interviews, stories, life histories and conduct participant observation, such as the ethnographic immersion in people's lifeworlds. By closely reading journal-length ethnographies and contemporary ethnographic monographs, we will particularly examine storytelling, ethnographies and stories of religious rituals, illness and healing, death, and structural and institutional violence.

Claims of post-humanists notwithstanding, humans—and human actions—are irreducibly embodied. Bodies are likewise central to religious traditions, via ritual, taboos, formation, and communal imaginaries. Yet within Western philosophical and theological ethics, the human body occupies a binary position—either invisible or normatively foundational via idealized reflections on ‘nature.’ This course offers a starting point for examining the multi-faceted relationships between embodiment, ethics, and religious traditions. Sociological, phenomenological, and critical accounts of embodiment from theorists such as Elaine Scarry, Kay Toombs, Achille Mbembe, and others--who explore embodiment via the lenses of pain, war, disability, colonialism, poverty, and more--will be brought into conversation with bioethics, social ethics, and theological ethics. The readings for the second half of the semester will be determined by students’ areas of interest, but the methodological orientation will remain the same (namely, theories of embodiment, religion, and ethics).

The Catholic bioethics that first emerged in the early 20th century and then anew in the 1970s-1980s has been deeply shaped by the context of post-Flexner US medicine and the odd philosophical mélange of Kant, natural law, and neoliberalism with a dash of Vatican II personalism. But this is not the only option. This graduate seminar focuses on one central question: what might Catholic bioethics look like if done in conversation with the tradition of social medicine that emerged in the late 19th century alongside the Catholic social tradition, flourished in Latin America, and has begun to make in-roads into in the US? It will bring a close study of the history of social medicine into conversation with Latin American and African liberation theologies, Catholic social thought, practitioner witnesses, critical theorists such as Achille Mbembe, and the papacy of Francis to begin to reimagine Catholic bioethics as a theologically-robust social praxis. For interested students, we will also explore how such a lens provides a stronger framework for interfaith explorations in bioethics.

For Graduate Students Only.

For Graduate Students Only.

For Graduate Students Only.