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Course Criteria
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3.00 Credits
J. Carter Since its founding in 1819, as the Hamilton Literary and Theological Institute, graduates from what came to be known as Madison University and today, internationally, as Colgate University, have made magnificent contributions in Myanmar (Burma), in India, and in China. This course focuses on two major states on Northeast India - Assam and Meghalaya - and the contributions made there which led to the presence of theological colleges, schools, and churches. The focal lenses for these considerations are the lives of Miles Bronson and P.H. Moore and others in Assam, and Marcus Mason, Elnathan Phillips, and Frederic William Harding in Meghalaya. The course also has an optional three-week extended study component in which students have the opportunity of visiting Delhi, India, before going on to Guwahati, Nagaon, and Jorhat (Assam), then on to Tura (Meghalaha) to see the vibrant results of the efforts of Colgate alumni in these areas.
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3.00 Credits
A. Chaudhry This course conceives of Islam as a cumulative tradition beginning with the event of the Qur'an and the paradigmatic example of Prophet Muhammad. The unfolding of this religious tradition is traced through the formation of Shi'i and Sunni schools of Islamic thought, the schools of law, the subtleties of Islamic mysticism, nuances of philosophical thought, and creative artistic expression in the form of calligraphy, music, and poetry. The course concludes with two sections: an overview of the multi-faceted responses of Muslims to the challenges of modernity and post-colonialism, and the contemporary debates about the status of Muslim women and their self-understandings.
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3.00 Credits
A. Chaudhry This course examines the key issues with which Muslim thinkers in the modern period (defined here as the colonial and post-colonial periods) have been concerned. A significant portion of the class is spent examining liberal Islamic thought, in the sense of intellectual responses that have taken the engagement with modernity seriously. As such, students critically examine some Muslim responses to post-colonialism, feminist and womanist constructions, democratization of politics, pluralism, religious violence, extremism, and authoritarianism. The class consists of close reading and discussion of texts.
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3.00 Credits
C. Vecsey Religion continues to exert major influences upon the shape of American life at the beginning of the 21st century. This course studies themes and controversies in American culture for the past few decades, focusing upon the study of religious diversity and the changing religious landscape of America; issues of church and state; religion and politics; and religious ideas and values as they have shaped, and been expressed in, popular culture (art, the new media, music, television, and sports).
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3.00 Credits
C. Martin Why do bad things happen to good people Why does a benevolent, all-powerful God permit evil How do thinkers who reject religious understandings of human perversity theorize about the genesis and manifestations of moral error and evil Human suffering and evil disrupt and disorient people's lives and interpretations of the world. Experiences of genocide, terrorism, epidemics, natural disasters, and personal and systematic experiences of violence, oppression, and injustice have compelled people to address the problem of evil in every age. This course explores historical, philosophical, and religious perspectives on the etiology, manifestations, and functions of human suffering and evil within human societies. Particular attention is given to 1) explanatory theories about the problem of evil by post-Enlightenment philosophers, 2) explanatory theories arising from the theological problem of evil (Why does God permit evil ), and 3) constructions of the etiology of evil and responses to evil by feminists, womanists, and men and women within different societies and religions. Thinkers include Gottfried Wilhelm Leibniz, Immanuel Kant, the Marquis de Sade, Friedrich Nietzsche, Fyodor Dostoevsky, Augustine, and Hannah Arendt, Nel Noddings, John Mbiti, Toni Morrison, Eli Wiesel.
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3.00 Credits
H. Sindima, B. Stahlberg, M. Thie The course begins with selected historical perspectives on the connections among religion, violence, and power as a context for contemporary studies of the role of religion in society. Most of the course focuses on liberation theologies, with their emphasis on hope, empowerment, and right relationships. Voices of liberation theologians may be drawn from Latin America, Asia, and Africa, as well as marginalized people in the United States. The latter include womanist, mujerista, Latino/a, Asian-American, African-American, Jewish, homosexual, and feminist groups; most integrate personal experience with theological reflection.
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3.00 Credits
S. Kepnes, B. Stahlberg Social ethics pursues questions about how human societies ought to organize themselves and their relations to other communities in order to realize human values. For many people around the world, religious faith provides the ultimate framework for value decisions. Texts include works by earlier religious leaders of movements for social-political-economic justice (e.g., Mohandas Gandhi and Martin Luther King Jr.) as well as very recent works addressing current issues such as ethnic/international/religious conflict, environmental devastation, globalization, and religious terrorism. In addition, one or two texts develop basic models for religious social ethics. This course is crosslisted as PEAC 333.
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3.00 Credits
C. Martin, M. Thie The rising awareness of women's experiences in religious traditions within the last 30 years has deeply revised and enlarged the religious thought, practices, and commitments of women and men alike. This course in contemporary religious thought examines reconstructions of religious meaning and spirituality by feminists from multiple religious and ethnic/racial contexts. Students review the emergence of womanist ("black feminists, feminists of color"), mujerista (Hispanic), and Asian feminist theologies. The course foregrounds notable thinkers who revise established religious traditions and practices (e.g., Jewish, Christian, Islamic), inclusive of radical feminist and/or goddess spiritualities that break with mainstream traditions.
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3.00 Credits
R. Ahmed This course seeks to engage the mystical interpretations of Islam (Sufism) as simultaneously one of the most important historical manifestations of the Islamic experience and one of the most pertinent ones for understanding Islam in the contemporary situation. Themes explored in this class include the tradition of love mysticism embodied by Rumi, the metaphysical formulations of Ibn al-Arabi, the formation of Sufi orders, the various meditative techniques, and Sufi poetry. The class also explores the controversies surrounding Sufism in the contemporary scene, ranging from attacks on Sufism from Muslim fundamentalists to the role of Sufism in the spread of Islam in Europe and North America. This course is crosslisted as MIST 337.
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3.00 Credits
S. Kepnes This is a course on European and American Jewish thought, covering a spectrum of liberal and traditional figures. The course studies the ways in which Jewish thinkers have responded to the challenges of modern philosophy, religious pluralism, and feminism. Modern reformulations of traditional Jewish ideas and religious practices are discussed as well as contemporary theological exchanges between Jews and Christians. Readings are taken from such figures as Mendelssohn, Buber, Rosenzweig, Heschel, Fackenheim, and Plaskow. Previous courses in the Jewish tradition and/or philosophy are recommended. This course is crosslisted as JWST 339.
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