Spring History, Theology, Ethics courses at AMBS

Spring 2014

History of Christianity II HTE502

Biennial — Three hours  — Jamie Pitts
A critical survey of Christianity (A.D. 1300 to the present), comparing the legacies of Byzantium and Rome, assessing the varieties of Reforming movements (Lutheran, Reformed, Anabaptist, Anglican, Roman Catholic; pietist, charismatic, liberationist, etc.). Students will explore major changes and continuities within Orthodoxy, Catholicism, Protestantism in the context of nation formation, and the development of a globally dispersed and diverse Christianity. Also meets the Church History requirement.

Anabaptist History and Theology HTE520E (online)

Annual — Three hours — Lois Barrett
A descriptive and analytic study of the settings, ideas, and personalities that shaped Anabaptism within the context of early sixteenth-century church and society. Bearing in mind the social and political setting, the course will highlight doctrine, ethics, mission, sacramental life, and spirituality in various streams of Anabaptism, noting their common and contrasting characteristics. The relevance of this heritage for contemporary ecumenical, doctrinal, congregational, and personal life will be assessed.

Social Theory for Christian Peacemakers HTE533E

Biennial — Three hours — Gerald Shenk
This course offers an overview of theoretical resources in social science approaches to religion in cultural context, to equip Christian activists who work for justice and peace in developing their own conceptual framework for social and historical analysis. With an online format, participants will bring life experience and direct observations from the frontlines of activism into conversation with the theological convictions and social theory constructs that inform public witness today. Read a more detailed introduction to this course.

Peace Colloquium HTE535

Each semester — One hour — Ted Koontz
This colloquium is for MAPS and other students interested in peace and justice issues. It provides a setting for sharing information and concerns; for encouraging the integration of action, reflection, and prayer; and for nurturing a corporate identity. Meetings are primarily presentations and discussions of interest to participants. The colloquium serves as a forum for the research projects of advanced MAPS students. (It may run jointly with the Mission Colloquium.)

Thinking Ethically HTE541

Annual — Three hours — Joe Kotva
How should Christians respond to violence, health care, and creation care issues? What choices face us regarding sexuality and systemic racism? To deepen ability to think ethically, students will examine major approaches to the moral life and decision making that draw upon the resources of Christian faith and theology, especially the role of Scripture, Jesus, and the church in ethics.

Christianity in Latin America HTE536

Three hours — Jamie Pitts
This course surveys the history and theology of Christianity in Latin America, from the colonial era to the present. Key topics include colonialism and neo-colonialism; church, state, and revolution; liberation theology; and the rise of Pentecostalism. Special attention will be given to the development of Latin American Anabaptism.

Contemporary Theology HTE625


Biennial — Three hours — Julie Feder
A descriptive and evaluative review of selected Protestant theologians and theological trends in the last 100 years. Attention will be given to the historical and cultural contexts, as well as to the methodological commitments that have shaped contemporary Christian thought, from the theology of the social gospel, neo-orthodoxy, and evangelicalism to narrative, liberation, and postmodern theologies.

Ethics and Practice of Forgiveness HTE657

Occasional  — Three hours — Joe Kotva
Forgiveness plays a central, though poorly understood, role in the New Testament. There is also increasing interest in the topic of “forgiveness”—recently appearing everywhere from superficial self-help books to serious studies of international relations. But what is forgiveness? How does it differ from forgetfulness or indulgence? To whom is forgiveness due? Must we always forgive, even if there is no repentance from the offender? Are Christian notions of forgiveness unrealistic? Perhaps even immoral or unjust? Or do Christian notions of forgiveness offer something unique to the world?