Sample syllabi, teaching philosophy, courses taught, additional training in pedagogy, etc.
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MA Students in Medieval Bologna (their attention is wandering)
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(graduate level- reading intensive) This course will explore the evolution of theology and the study of religion in the academy since the 12th century. Beginning with the rise of the medieval University (where theology was “queen of the sciences”), we examine attitudes toward theological and scientific methods during the Reformation, the development of 19th century Religionswissenschaft and 20th century religious studies, and contemporary controversies in the field. What is the relationship between theology and the scientific study of religion? What is the proper object of theological study? Of religious studies? What intellectual contribution does theology make to the larger academic community? What bearing does theological knowledge have on other forms of knowledge? How does modern separation of church and state impact the teaching of religious studies and theology in state universities and other secular institutions of higher education? Readings include selections from Turnbull, Hutcheson, Kant, Newman, Barth, Tillich, Ogden, McCutcheon, Schweiker, and Hauerwas.
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(advanced undergraduate or graduate- can be adapted for either religious studies or theology departments) This course will introduce students to the study of popular culture (entertainment, fashion, advertising, commercialism) in Religious Studies and Theology. We will begin with the question “what is popular culture?” and survey the methods and theories applied to its study in the other disciplines, from the early cultural studies of the Frankfurt School to more recent efforts by cultural and literary theorists. We will then explore how these approaches are adapted by scholars in “religion and popular culture” and “theology and popular culture.” The second half of the course will examine how these concepts are applied to particular forms of American popular culture, by theme (materialism, celebrity, gender, violence) and by medium (music, movies, television).
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A variation on the popular culture course above, as adapted for M.Div. and Th.M. students at McCormick Theological Seminary.
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(advanced undergraduate or graduate) Some have called Karl Barth (1886-1968) the greatest theologian since the Reformation. Others saw his 'No!' against modern theology as an anachronism best consigned to history. Critics and supporters agree that, for better or for worse, this once obscure Swiss pastor became the most important theologian of the 20th century, and the questions with which he struggled (e.g. the relationships between church and state, religious faith and cultural values, biblical narratives and historical/scientific study) remain relevant today. This course will survey the development of Karl Barth's theology beginning with the infamous Romans commentary, written in the aftermath the first World War. We will then observe Barth through the decades as his theological emphases evolve from 'God as Wholly Other' to 'The Humanity of God.' Attention will be paid to his views on doctrine, politics, history, and science, as well as to his significance for inter-religious dialogue, feminism, and post-modernity. Barth's assistant, Charlotte von Kirschbaum, and her influence on his theological development will also be addressed. The course will conclude with a look at the "lighter side" of Barth, including his essays on Mozart and his adventures in America.
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(undergraduate survey course) This course surveys the evolution of the demonic in the philosophy, theology, and literature of the West. Conceptions of the demonic played an important role in appraisals of pagan philosophy among early Christians, while the Middle Ages produced such infamous texts as the Malleus Maleficarumin response to concerns about demonic sorcery. Martin Luther’s famous preoccupation with the devil influenced his impulse toward reform and the centrality of devil imagery in his polemical writings. Public fascination with demonic possession in the 17th century served as inspiration for Descartes’malin génie. While the Enlightenment put a damper on “primitive superstitions,” and demonology all but disappeared from academic theology until Tillich’s ontological re-appropriation of the concept, modern literature and popular entertainment reveal an undiminished fascination with Lucifer and his minions that surpasses any comparable interest in the divine. Authors include Justin, Origen, Augustine, Anselm, Bonaventure, Aquinas, Luther, Milton, Goethe, Tillich, and Twain.
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(advanced undergraduate or graduate) What attitude ought theology to take toward human cultural achievement? This course will introduce students to the major figures in “theology of culture” who have attempted to answer this question. In the first half, we will examine the history and development of theology of culture in the 20th century through the work of its advocates and its critics. We will then explore the relevance of these debates for today, engaging more recent appropriations of these ideas by new voices in the field (including African, Anabaptist, and liberation theologies of culture and recent efforts in “theology and popular culture”). Our final sessions will survey directions for the future of the field.
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This course will examine historical and contemporary attitudes toward humor and its function in religious ritual and discourse. Among the questions we will pursue are: How is humor expressed in the sacred texts themselves? What is the relationship of humor to religious virtues such as humility, obedience, and justice, and to conceptions of liberation, eschatology, and theodicy? How have religious thinkers from Aquinas and Maimonides to Kant and Kierkegaard to Barth and Buber understood the significance of humor for theological inquiry and the life of faith? Though we will focus primarily on Jewish and Christian perspectives, the role of humor in the discourse and rituals of other traditions will also be considered, including Islam, Hinduism, and Shinto.
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[Note: This syllabus is very experimental and still evolving] This course puts the legends of the West in dialogue with biblical narratives. Accounts of lawmen and outlaws (and the literature and films they inspired) are explored together with biblical stories like Cain and Abel, the conquest of Canaan, David and the Philistines, the lives of Jesus and Paul, and the Apocalypse of John. Rather than focusing exclusively on what the biblical accounts might teach us about America's mythic past, the course asks how these tales of the Wild West might illuminate our understanding of the biblical texts. [Page may not display properly in Safari... working on it...]
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[work-in-progress] (introductory undergraduate) This course introduces students to major figures and events that have influenced the historical development of Christian theology. It combines elements of an Intro to Christian Theology course with elements of a History of Christianity course in order to provide students with a more thorough understanding of major theological trends within their historical contexts.
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Self-designed course. Full responsibilities for instruction and grading, under supervision of faculty mentor.
Courses Taught:
Created reading list in systematic theology. Lectured and led classroom discussions as a member of the teaching team consisting of faculty, clergy, and advanced doctoral student.
Courses Taught:
- Arts of Ministry: Pastoral Care- Relating practical work of ministry to the theological and cultural exploration of religious leadership.
Graded student papers and assisted the instructor as needed.
Course Taught:
- The Ethics of Albert Camus- Analysis of Camus's novels/lyrical essays in light of his ethical writings.
Held discussion sections, including specially designed sections for students in the Honors Program. Formulated writing assignments. Generated and administered exams for the Department’s largest courses (300+ students). Supervised the team of TAs assigned to the course.
Courses Taught:
- Quest for Human Destiny: From Eden to 2001- Biblical themes in literature and film.
- Judeo-Christian Tradition- History of Judaism and Christianity.
Held discussion sections and office hours for 75 students per semester. Formulated assignments and evaluated student papers. Served as guest lecturer on topics in the history of religious thought.
Courses Taught:
- Modern Religion and Culture- Religious trends and controversies from the Reformation to the 20th century.
- Jewish Mysticism- History of Jewish mysticism, including the Zohar, Medieval Pietism, Gersonides, Lurianic Kabbalah, Hasidism, Heschel and Buber.
- Religion and Society- Readings in Greek Philosophy, Catholic Moral Theology, Contemporary Buddhism, Judaism, and Systematic Theology.
- Quest for Human Destiny: From Eden to 2001- Biblical themes in literature and film.
- Judeo-Christian Tradition- History of Judaism and Christianity.
Workshop on developing reading lists, paper assignments, syllabi and course descriptions appropriate for introductory and advanced undergraduate level courses in Religious Studies.
Semester long course on all aspects of teaching religious studies and theology, including pedagogical theory and special issues in teaching religion in the academy. Also covered: constructing new courses, employing multi-media in the classroom, formulating assignments and exams, and understanding and implementing institutional policies.
Systematic Theology - Theology of Karl Barth - Theology of Culture - Religion/Theology and Popular Culture - Religion and Society - Religion, Literature and the Arts - Pneumatology - Eschatology - Christology - 16th Century Theology/Philosophy - Philosophical Theology - Theological Method - Theological Hermeneutics, Anthropology, Epistemology - History of Christian Thought - Religious Thought in the Modern West - Jewish and Christian Mysticism - Modern Jewish Thought
"It is impossible to understand any other person unless we are ready to let him tell us something we did not know before, something we could not find in ourselves, something we have hitherto been prejudiced against…We shall never understand him if we lay down these limits before we have given him a chance to speak for himself." –Karl Barth, 1952
My foremost goal as a teacher is to generate genuine enthusiasm for the course material. Each component of my teaching philosophy is ultimately in service to this goal.
As a first generation college student, I did not know what to expect from a university classroom. I was soon introduced to two professors with vastly different, yet equally effective, teaching styles. ‘Professor A’ was very much a performer. His were the largest and most popular courses on campus (a remarkable feat for religious studies courses), generating wait-lists every semester. He used humor and drama – and, yes, a fair bit of shock value – to pique students’ interest in the day’s topic. ‘Professor B’ took a more traditional approach. His were smaller, discussion oriented courses, demanding rigorous analyses of primary texts and encouraging additional independent study. This approach kindled excitement for the endeavor of learning itself, producing surprising insights from students who did not expect themselves to make such substantive contributions to class discussion.
My own teaching style reflects both influences, balancing liveliness and flexibility with a dedication to academic rigor. This yields a teaching style that can accommodate a variety of learning styles, which is crucial for reaching students whose interest and enthusiasm may be inhibited by specific challenges. Whenever possible, I incorporate multimedia into classroom lectures in order to accommodate both visual and auditory learning styles and, when constructing a syllabus, I aim for flexibility in the schedule and assignments in order to adjust for student needs and to address topics that have sparked the curiosity of students that term. Most importantly, my intention is to give students the chance to pursue the research topics that interest them and are most likely to get them excited about theology, religious studies, or learning in general. This approach, however, is balanced with a commitment to academic rigor. I construct undergraduate courses with the expectation that each student is a scholar in training. This holds true not only for those who have expressed an interest in advanced study, but for those who plan to head out into the ‘real world.’ These students will serve as ambassadors, taking the information and tools gained from such courses into the world as representatives of the institutions and educators responsible for equipping them with the skills necessary to lead intellectually and socially responsible lives.
My teaching is very much influenced by my research in hermeneutics and culture, as I aim to train students to think both critically and charitably. In today’s media-saturated environment, developing critical tools with which to engage our cultural surroundings is essential for all who wish to understand their responsibilities as cultural consumers. This must be accompanied, however, by hermeneutical charity, which does not exclude criticism but allows students to engage and critique their world in ways that cultivate humane discourse. When newly introduced to a religious tradition, for example, the first step must be to “think with” that tradition, as criticism can follow only after genuine understanding. In the classroom, this means not only encouraging students to approach course materials with this hermeneutical posture, but also remaining open to the input of students whose interpretations might illuminate my own understanding of the material. In sum, I hope to foster personal as well as professional formation through the academic endeavor.
My approach to both research and teaching emphasizes interdisciplinarity. My education and teaching experience have been situated in the broader setting of a comprehensive university, and I find this to be such a rewarding environment in part because of the manifold possibilities for interdisciplinary collaboration, challenging artificial boundaries between disciplines for the sake of innovative research and excellence in undergraduate education. The most memorable courses from my own undergraduate days were those co-taught by professors from seemingly disconnected fields of study. Having been part of a teaching team myself, I know what a lively, stimulating, and productive arrangement this is for teachers and students alike. Therefore, my outlook on teaching is also influenced by the unfortunate reality that institutional structures for interdisciplinarity are often the first to suffer when the budget axe falls. And second to the chopping block are religious studies and theology programs. Many fail to appreciate the value of these fields to the mission of the academy as, at the very least, domains of study without which an adequate education in any other field of cultural or intellectual history is impossible. This situation highlights the importance of interdisciplinary approaches and comparative study at both the graduate and undergraduate level. It is my responsibility specifically as a professor of theology to effectively convey the significance of the material and its relationship to other arts and sciences in order to equip students to adequately grasp the information they will encounter in courses on history, art, philosophy, etc.
In sum, I believe that students learn best when they are excited to learn, when they look forward to engaging course materials. By creating an atmosphere that fosters enthusiasm, cultivates scholarly rigor, and accounts for a broad range of learning styles, I hope to contribute to the next generation of life-long learners.
Expert in Systematic Theology, Theology of Karl Barth, Theology of Culture/Popular Culture
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