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ICP3443HS L6101/ICP6443HS L6101. Leadership: Vision and Mission
No full textThis course is designed to enable participants to understand, develop and encourage faithful leadership in Christian schools. School leaders are a vital link in the translation of parents’ hopes and priorities into the life of classrooms. The vision of Christian schooling that leaders seek to sustain, is not simply their own, but that of the supporting community. This is both exciting and challenging. Where does the vision come from? What are the components of an educational vision? How is a vision articulated? How does a vision inform the educational agenda? How does a vision grow and flourish through generations of parents, teachers and students?
Christian schools have developed a variety of management structures to support their vision for Christ-centred education. This course gives participants the opportunity to examine these structures critically in the light of:
- the school’s and their own educational focus and values
- the need to nurture Christian community
- the need to sustain a dynamic vision for Christian schooling
Re-Imagining the Whore: An Intertextual and Intratextual Feminist Reading of Revelation's Woma/en.
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Risking idolatry? Theopoetics and the promise of embodiment
No full textJohn Caputo recently remarked that deconstructionism has not taken hold in the church as he had hoped. The "good news of post-modernism" is not generating the kind of buzz that a gospel should. Is this perhaps because deconstruction is unable to fully embody an alternative, life-giving picture to traditional ways of theologizing? Poetics, etymologically, is about the creation of something new. Despite its ability to break apart ossified ground in order to open up fertile earth for new possibilities, is deconstructionism unable to provide the newness which the church seeks? This essay suggests, with theopoet Rubem Alves, that we do not simply wait for God's promised future. Instead, we make (or fail to make) God bodily present to our fellow human beings and to creation as a whole. To answer this calling means practicing Luther's imperative to "sin boldly" in pursuit of justice (hence "risking idolatry"). Caputo writes that "deconstruction saves us from idolatry," but what this results in is a paralysis which prevents us from embodying the presence of God in the world? What if our calling is such that it brings us right up against the brink of idolatry? Theopoetics, in a Wittgensteinian sort of therapy, might be able to offer a different picture that both resists the ossification of language, and is able to better handle the church's calling to function as the body of Christ, a Nazarene who claimed to be Go
ICS 150907/250907 W15. The Radical Theopoetics of John D. Caputo
No full textThis seminar will trace, explore, and interact with the developing Theopoetics of postmodern philosopher/theologian John D. Caputo. Situated at the interface between deconstruction and the religion, Theopoetics is a radical alternative to both classical theism and classical atheism, insisting that whether or not God shows up depends on us. In the style of Deconstruction, Theopoetics seeks a way between absolutism and relativism, envisioning Truth, not as a claim we make, but as a claim made on us. For Caputo, philosophy (as the search for wisdom) and theology (as the search for God) work together: The one true philosophy—the love of truth—is the love of God
Relationship Issues: Forgiveness and Promising According to Hannah Arendt and Jacques Derrida
Full text linkIn retrospect this learning experience lead me to two conclusions. First, the way we hold someone responsible must reflect the openness and vulnerability of the actor and those to whom she relates. What we do when we hold someone responsible, administering a sentence, for example, must respond to the unending process of interaction and transformation that defines the human person in intersubjective life. This essentially describes the meaning and limits of holding someone responsible. The second lesson was more directly addressed in this thesis. It concerns the idea that the uncertain and vulnerable characteristics of the self that accompany our transformability, are not simply detriments to responsibility. Rather, the uncertain nature of a self as it exists in relationship with others is a condition of meaningfulness, responsibility, and love. As a condition of responsibility, our finitude calls for the sustaining ethical practices of promises and forgiveness. Uncertainty, even in its greatest manifestations as birth and death, is something we can embrace
ICS AiO 1501WA. Art in Orvieto. Writer Workshop
No full textThe Art in Orvieto advanced summer studies program will take place in Orvieto, Italy between June 29 and July 24 in the Summer of 2015. The intensive will include the Art, Religion, and Theology seminar, led by Dr. Rebekah Smick, as well as and artist's workshop and a writer's workshop (led by Paul Roorda and John Terpstra, respectively
Perspective (Institute for Christian Studies)
No full textThe laudatio for Dianne Bergsma by James Olthuis appeared in Perspective 48, no. 2 (Sept 2014) http://hdl.handle.net/10756/332755Master of Worldview Studies: To New York and Beyond -- Student Achievements -- Enhancing Global Access to ICS Research -- Philosophy in a Church Basement -- Continuing Ed/ge: Biblical Studies With a Differenc
The Dangerously Divine Gift: a Biblical Theology of Power
No full textThis dissertation develops a large-scale biblically-shaped theo-ethical narrative of power. Propelled by a liberationist commitment, this work first stands in solidarity with earth's marginalized majorities, and then focuses its lens on the social location of "middle agents." In the global economic/power structure, middle agents (the eighteen percent) live and work in the space between the two percent who own over half the world and the eighty percent who earn less than ten dollars per day. The method is constructive. The work develops a scriptural narration of power that starts in creation, moves through the fall(the first act of commodification), and into violence, empire and the demonic. The central part of the project concentrates on the particular predicament of middle agents in complex globalizing regimes. Staying close to the gospel (particularly Luke and Mark), in the second half, an ethic of hospitality is developed – one that rearranges power structures, moving practitioners personally, communally, and societally toward a world of shared power. The story of power closes with a reading of apocalypse as the falling away of parasitic and violent structures, and the emergence of new creation on earth. The academic approach is interdisciplinary. At each stage, relevant academic conversations are engaged in biblical studies (e.g. Ellen Davis, Terence Fretheim, William Herzog, Richard Horsley, Sylvia Keesmaat, Catherine Keller, J. Richard Middleton and Ched Myers), liberation theology/praxis (e.g. James Cone, Ada Maria Isasi-Diaz, Gustavo Gutiérrez, Martin Luther King Jr., Kwok Pui-Lan and Letty Russell), and social theory (e.g. Hannah Arendt, Jacques Derrida and Michel Foucault).Introduction & methodology -- Let there be power -- From innocence to hegemony -- The predicament of middle agents -- The chasm -- The salvation of middle agents -- From hegemony to hospitality -- Maturing into a world of shared power -- Conclusio