This dissertation is a comparison of the book of Ezekiel wit the well-known city lament genre of ancient Mesopotamia. Nine shared features are analyzed and explained. These features derive from the work of Dobbs-Allsopp and his comparison of biblical Lamentations with city laments of Mesopotamia. This material provides a fruitful point of comparison; one that is more than coincidental given Ezekiel's geographical location in Nippur (the provenience of one of the five historical city laments). Compelling comparative evidence reveals that the lament genre is reflected in the book of Ezekiel and was used for its compilation. Ezekie's usage of the city lament genre is, perhaps, the key to understanding the organizational structure of much of the book along with many of its various themes.

This dissertation is a comparison of the book of Ezekiel wit the well-known city lament genre of ancient Mesopotamia. Nine shared features are analyzed and explained. These features derive from the work of Dobbs-Allsopp and his comparison of biblical Lamentations with city laments of Mesopotamia. This material provides a fruitful point of comparison; one that is more than coincidental given Ezekiel's geographical location in Nippur (the provenience of one of the five historical city laments). Compelling comparative evidence reveals that the lament genre is reflected in the book of Ezekiel and was used for its compilation. Ezekie's usage of the city lament genre is, perhaps, the key to understanding the organizational structure of much of the book along with many of its various themes.

This dissertation identifies two distinct stages of YHWH’s kingship in ancient Israel: an earlier warrior king with a limited sphere of geographic influence, and a later, Judahite creator king with universal power and absolute rule. After identifying these stages, this dissertation proposes the historical context in which the change to YHWH’s kingship occurred. Articulating this change is informed by the anthropological method of cultural translation and studied via a suitable historical analogue: the change in Marduk’s kingship and the external pressures that lead to the expression of his universal kingship in the Enuma Elish. The Babylonian changes to Marduk’s kingship form a suitable analogy to articulate the changes to YHWH’s kingship in the Levant. Therefore Judahite scribes suppressed the early warrior vision of YHWH’s kingship and promoted a more sustainable vision of a creator and universal king in order to combat the increasing threat of Neo-Assyrian imperialism begun under the reign of Tiglath-pileser III.

This dissertation identifies two distinct stages of YHWH’s kingship in ancient Israel: an earlier warrior king with a limited sphere of geographic influence, and a later, Judahite creator king with universal power and absolute rule. After identifying these stages, this dissertation proposes the historical context in which the change to YHWH’s kingship occurred. Articulating this change is informed by the anthropological method of cultural translation and studied via a suitable historical analogue: the change in Marduk’s kingship and the external pressures that lead to the expression of his universal kingship in the Enuma Elish. The Babylonian changes to Marduk’s kingship form a suitable analogy to articulate the changes to YHWH’s kingship in the Levant. Therefore Judahite scribes suppressed the early warrior vision of YHWH’s kingship and promoted a more sustainable vision of a creator and universal king in order to combat the increasing threat of Neo-Assyrian imperialism begun under the reign of Tiglath-pileser III.

Thesis advisor: Jean-Luc Solère / The purpose of my dissertation is to explore the relation of Spinoza's epistemology to his account of religion and politics in the Tractatus Theologico-Politicus (TTP). It has long been recognized that Spinoza considers revealed religion an instance of the first kind of knowledge (or imagination), but this has usually been taken as evidence of a reductive or esoteric critique of religion. Since the imagination, in Spinoza's view, plays an irreducible role in social life, I aim to show that religion can also constitute a potentially constructive force in promoting social solidarity. While Spinoza undoubtedly opposes religious fanaticism and superstition, he does so, not by rationally (or indirectly) undermining revealed religion as a whole, but by nourishing a socially salutary form of religion. This insight is valuable for understanding the unity of the TTP: why Spinoza wrote a theological-political treatise and not a treatise on the externally related topics of theology and politics. In Spinoza's view, I argue, it is only by promoting a religion of justice, charity, and hence genuine community that he can both oppose the despotic abuse of superstition and support democracy in his immediate socio-political milieu and beyond. In the first chapter, I examine Spinoza's assessment of religious images in terms of their ability to support or undermine social cohesion. While Spinoza notoriously decries the dangers of the imagination in the Ethics, he nonetheless reserves a central role for it in his account of religious and political communities. I interpret this in light of two intersecting historical trajectories. In Chapter 2, I provide a detailed account of the political, religious, and intellectual conditions of the Dutch republic during the seventeenth century, showing how Spinoza attempts to use religious images to address a crisis of national identity (a crisis shared, in his view, by all newly instituted states). In Chapter 3, I investigate the role that the imagination plays in certain medieval and reformation accounts of religious knowledge (those of Alfarabi, Maimonides, and Calvin), in order to show the extent to which Spinoza's epistemology of religion consists in a constructive synthesis of these sources. Spinoza concludes that revelation is a product of the imagination, and hence it cannot be a source of metaphysical or scientific knowledge, but that precisely for that reason it can and was always intended to serve as an inspiring moral guide. Chapter 4 provides a close analysis of Spinoza's own account of religious knowledge⎯focusing on revelation and scripture⎯in light of his understanding of the imagination. I argue that Spinoza attempts to reorient the imagination of his readers away from a miraculous understanding of prophecy as a product of transcendent divine intervention in order to embrace a view in which the prophets would act as imitable exemplars within a moral community. In Chapter 5, I maintain that this understanding of revelation forms the basis of Spinoza's approach to both hermeneutics and politics in the TTP. Spinoza uses the moral image of prophecy to oppose superstition and despotism by revitalizing the morally edifying and⎯in his view⎯democratic spirit of revelation and scripture. I conclude by emphasizing some of the ways in which Spinoza's approach might helpfully inform contemporary debates concerning secularization and the role of religion in the public sphere. In sum, I attempt to show that, by denying the metaphysical or scientific status of religious images, Spinoza does not intend to dispute or undermine their constructive potential; instead, he attempts to liberate them for their true purpose as he sees it: the moral edification of religious and political communities. / Thesis (PhD) — Boston College, 2014. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Rebirth language has traditionally been associated with the initiation rite of baptism and relegated to discussions within this limited framework. Analyses of 1 Peter—where rebirth language is particularly dominant—have focussed almost exclusively on a baptismal framework for understanding this language. However, a detailed reading of the letter does not reveal any association between rebirth and Christian rites of initiation. Whatever action, activity or idea triggered the use of this language, its role in the letter has never been adequately explored. This study employs socio-rhetorical analysis to examine the role of rebirth language within the letter of 1 Peter and within its larger cultural and textual context. Rebirth language is employed in the key opening section of the letter and, within the framework of familial language, serves as a central distinctive of the letter’s recipient-focussed argument. As part of the familial metaphor, rebirth highlights the readers’ identity as children whose πατήρ (“father”) is God. A comprehensive analysis of all other extant (first century) texts employing rebirth language, reveals that, while 1 Peter’s use of such language shares some points of contact with other expressions of rebirth, the meaning of rebirth in 1 Peter is not directly tied to any related language. More likely, 1 Peter contains cultural allusions to the developing idea of rebirth that is also shared—in different ways—with other extant materials. No other source, however, contains the same usage and implied meaning of rebirth language as 1 Peter. Instead, 1 Peter’s author, building upon the powerful father-child analogy, intends to shape his readers’ self-perceptions using this language to provide a sense of identity without encouraging extensive alienation from the larger society. 1 Peter’s use of rebirth language builds upon and intensifies the cultural familial metaphor in order to help firmly establish the recipients’ Christian identity in the midst of their associations and interactions within their social context.

Rebirth language has traditionally been associated with the initiation rite of baptism and relegated to discussions within this limited framework. Analyses of 1 Peter—where rebirth language is particularly dominant—have focussed almost exclusively on a baptismal framework for understanding this language. However, a detailed reading of the letter does not reveal any association between rebirth and Christian rites of initiation. Whatever action, activity or idea triggered the use of this language, its role in the letter has never been adequately explored. This study employs socio-rhetorical analysis to examine the role of rebirth language within the letter of 1 Peter and within its larger cultural and textual context. Rebirth language is employed in the key opening section of the letter and, within the framework of familial language, serves as a central distinctive of the letter’s recipient-focussed argument. As part of the familial metaphor, rebirth highlights the readers’ identity as children whose πατήρ (“father”) is God. A comprehensive analysis of all other extant (first century) texts employing rebirth language, reveals that, while 1 Peter’s use of such language shares some points of contact with other expressions of rebirth, the meaning of rebirth in 1 Peter is not directly tied to any related language. More likely, 1 Peter contains cultural allusions to the developing idea of rebirth that is also shared—in different ways—with other extant materials. No other source, however, contains the same usage and implied meaning of rebirth language as 1 Peter. Instead, 1 Peter’s author, building upon the powerful father-child analogy, intends to shape his readers’ self-perceptions using this language to provide a sense of identity without encouraging extensive alienation from the larger society. 1 Peter’s use of rebirth language builds upon and intensifies the cultural familial metaphor in order to help firmly establish the recipients’ Christian identity in the midst of their associations and interactions within their social context.

This project involved a close literary analysis of the three texts of Esther. The results of the literary analysis indicated that the texts displayed different textual tendencies and also represented God, the four main characters, and some minor characters, differently. The texts were then presented to real readers for an empirical study of their perceptions of the characters. The empirical data indicate some support for the difference in perception expected from the literary analysis. Readers of the AT considered the king to be more just, Mordecai to be more just and moral, and less dominant, and Esther to be more moral, than in the other two texts. Readers of the BT considered Mordecai more dominant than in the other two texts. For the justice of the king and the justice and morality of Mordecai they rated the BT between the AT and the MT. Readers of the MT considered the king to be less just and Mordecai to be less just and moral than in the other texts. However, for the dominance trait they rated Mordecai between the AT and BT. They also rated Esther between the AT and BT on the morality trait. Some of these effects, however, were modified by the factors of gender and religious affiliation. The literary analysis also suggested that there is a difference in the moral reasoning level between the three texts. This was indirectly supported by the empirical study. The fact that all except one of the differences in perception were related to the character traits of justice and morality indicates that the character traits which are most obviously related to the ethics involved in the text were the ones for which real readers perceived differences. / Subscription resource available via Digital Dissertations only.

This project involved a close literary analysis of the three texts of Esther. The results of the literary analysis indicated that the texts displayed different textual tendencies and also represented God, the four main characters, and some minor characters, differently. The texts were then presented to real readers for an empirical study of their perceptions of the characters. The empirical data indicate some support for the difference in perception expected from the literary analysis. Readers of the AT considered the king to be more just, Mordecai to be more just and moral, and less dominant, and Esther to be more moral, than in the other two texts. Readers of the BT considered Mordecai more dominant than in the other two texts. For the justice of the king and the justice and morality of Mordecai they rated the BT between the AT and the MT. Readers of the MT considered the king to be less just and Mordecai to be less just and moral than in the other texts. However, for the dominance trait they rated Mordecai between the AT and BT. They also rated Esther between the AT and BT on the morality trait. Some of these effects, however, were modified by the factors of gender and religious affiliation. The literary analysis also suggested that there is a difference in the moral reasoning level between the three texts. This was indirectly supported by the empirical study. The fact that all except one of the differences in perception were related to the character traits of justice and morality indicates that the character traits which are most obviously related to the ethics involved in the text were the ones for which real readers perceived differences. / Subscription resource available via Digital Dissertations only.

This project involved a close literary analysis of the three texts of Esther. The results of the literary analysis indicated that the texts displayed different textual tendencies and also represented God, the four main characters, and some minor characters, differently. The texts were then presented to real readers for an empirical study of their perceptions of the characters. The empirical data indicate some support for the difference in perception expected from the literary analysis. Readers of the AT considered the king to be more just, Mordecai to be more just and moral, and less dominant, and Esther to be more moral, than in the other two texts. Readers of the BT considered Mordecai more dominant than in the other two texts. For the justice of the king and the justice and morality of Mordecai they rated the BT between the AT and the MT. Readers of the MT considered the king to be less just and Mordecai to be less just and moral than in the other texts. However, for the dominance trait they rated Mordecai between the AT and BT. They also rated Esther between the AT and BT on the morality trait. Some of these effects, however, were modified by the factors of gender and religious affiliation. The literary analysis also suggested that there is a difference in the moral reasoning level between the three texts. This was indirectly supported by the empirical study. The fact that all except one of the differences in perception were related to the character traits of justice and morality indicates that the character traits which are most obviously related to the ethics involved in the text were the ones for which real readers perceived differences. / Subscription resource available via Digital Dissertations only.