This dissertation examines early Enochic literature, namely the Astronomical Book and the Book of the Watchers, in the context of traditions concerning Greco-Roman culture heroes and the debates about the origins of civilization during the Hellenistic age. I argue that the emphasis on the spread of antediluvian knowledge in both these works should be understood as a Jewish response to debates about the origins of cultural knowledge essential to Hellenistic civilization, especially astronomy and metallurgy. Chapter one surveys recent scholarship on the Astronomical Book and Watchers. Recent interpretations of Watchers have read the violence in the text as part of a program of resistance to Greek imperial hegemony, while similar readings for the Astronomical Book have not gained much support. While the resistance reading is a leading model for understanding early Enochic literature, there is an important dimension that has not been extensively explored for interpreting this body of literature, namely the debates surrounding the origins of cultural knowledge during the Hellenistic age. There was a robust discourse in the Hellenistic age about the origins of civilization and types of knowledge, such as astronomy and writing, that were widespread throughout the known world. On the one hand, Greek authors, including Herodotus and Diodorus, give evidence that some Greeks were seeking the origins of civilization in the cultures conquered by Alexander. On the other hand, native writers felt a nostalgia for the past and a time when their respective culture’s held greater power and prestige, causing them to focus on the greatness of their community earlier in history. Thus, in light of both these circumstances there developed a competition among native communities to appear to be the oldest culture and the source of popular knowledge essential for Hellenistic civilization. Chapter three turns to the early Enochic literature by examining the importance of astronomy and writing in both the Astronomical Book and Watchers. Both of these texts emphasize that legitimate knowledge of the heavens was given to the Jewish antediluvian figure of Enoch and that this knowledge was written down by Enoch. I argue that the choice of Enoch is meant to place the origins of astronomy, which was increasingly seen as a byword for antiquity generally, in a Jewish figure. In turn, a written tradition connected to this astronomical data would imply that all Hellenistic understanding about the movements of the heavenly bodies is because of the Jewish people and their preservation of this written knowledge down through the centuries. In addition, Watchers claims that an illegitimate form of astronomical knowledge was given to humanity by the fallen watchers. I argue that the depiction of the watchers is meant to parody accounts of antediluvian culture heroes in other traditions, most especially the Babylonians. Chapter four explores the role of violence in Watchers, and its connection to the origins of metallurgy in making weapons. I argue that the text seeks to account for the violence of the Hellenistic period by claiming that this violence was a result of wicked forms of cultural knowledge given in the antediluvian period. The text seeks to undercut claims made by rival cultures to the origins of metallurgy by arguing that these origins are wicked. Chapter five summarizes the main results of the project. I argue that reading early Enochic literature in the context of the Hellenistic debates over the origins of civilization provides a way to understand the Book of Watchers and the Astronomical Book together. Furthermore it makes the aims of these works similar to contemporary Jewish and non-Jewish works from the 2nd and 3rd centuries BCE. / A Dissertation submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester 2018. / April 9, 2018. / Apocalyptic Literature, Enoch, Technology / Includes bibliographical references. / Matthew Goff, Professor Directing Dissertation; Trevor Luke, University Representative; David Levenson, Committee Member; Nicole Kelley, Committee Member.

This dissertation examines the role of musical training in scribal education and its implication for Ben Sira’s pedagogy. Chapter One surveys the scholarship regarding the function of hymns in the book of Sirach and their role in Ben Sira’s pedagogy. I contend that answers to the former has been too textually oriented, and the latter has discounted the pedagogical value of hymns. I propose that one should take seriously Ben Sira’s command for his students to sing and the predominance of hymns in the book as indicative of the education he provided. I suggest that a comparative study with ANE and Greco-Roman education models and hymns from the Dead Sea Scrolls will accentuate the role of hymnody in ancient education. Chapter Two, “Singers of Wisdom in the Ancient Near East and Greco-Roman World,” explores the role of music in scribal education in the ancient world in general. In particular, I examine the evidence for scribal training in songs in Old Babylonian and Neo-Assyrian scribal practices, the use of chanting and “verse points” in scribal singing in Ancient Egypt, and the equation of musical acumen with education in fifth-century Athens. Utilizing Hadot’s concept of “spiritual exercises” in philosophical schools, I suggest that hymnody as a pedagogical tool for sophists and presocratic sages provides a helpful model for songs in Ben Sira’s pedagogy. Chapter Three, “Singers of Wisdom in Israel and the Second Temple Period” narrows the exploration of music in ancient education to ancient Israel. This chapter utilizes music archaeology and a close textual analysis of the Hebrew Bible and Dead Scrolls. Particularly important is the predominance of the lyre and double-pipe in Iron Age II and the Greco-Roman period and the emergence of the Levites as singers and teachers in the Second Temple period. This tradition of singing teachers carries over in the Dead Sea Scrolls in the office of the maskil and allusions to singing teachers in the Teacher Hymns of the Hodayot. Chapter Four, “Ben Sira as a Singer of Wisdom” turns to Ben Sira’s construction of the teacher in which the depiction of the scribe as a singer is quite pervasive. I explore the implications behind Ben Sira’s command for the reader to sing with a lyre and stringed instruments in Sir 39:15, the allocation of praise to the wise in Sir 14:20-15:10, and the touting of his prophetic authority in the wisdom hymn in Sirach 24. These passages have much in common with the singing office of the maskil, the Teacher Hymns in the Hodayot, the Levitical scribes in Chronicles, and the scribal depiction of David in Sir 47:8-10 and 11Q5. These parallels suggests that Ben Sira is drawing on a common model of the teacher in the Second Temple period. I also demonstrate the possibility that the hymn in Sir 39:12-35 functioned as a school exercise whereas the hymn in Sirach 24 functioned as a public demonstration of Ben Sira’s wisdom in order for him to attract new followers/students. Chapter Five, “Singing Teachers, Singing Students,” explores the role of hymns in the composition and reception of the book of Sirach. I contend that the Hymn to Creation (42:14-43:33) and the Praise of the Ancestors (44:1-50:24) function teleologically and are mosaics of terms from previous passages in Sirach. Whereas the Hymn to Creation represents the composition of a new hymn by Ben Sira’s disciples based on older hymns, the latter is an imaginal liturgy that influenced later Jewish poetic traditions, particularly the ʿAvodah poetry, through its performance in a festival setting. The continued use of hymns by Ben Sira’s students also explains the additional hymns and colophons in Sirach 51, particularly in MS B from the Cairo Genizah, in which the Hymn of Divine Names in Sir 51:12a-o utilizes the Amidah. Chapter Six, “Did Ben Sira Sing in Class” offers a concise conclusion to my dissertation along with its broader themes. This dissertation as a whole demonstrates: (1) the importance of music in ancient pedagogy; (2) the influence of the Levitical scribal singers on Jewish pedagogy in the Second Temple period; (3) the pedagogical use of hymns in the Second Temple period in general, in which comparisons between Ben Sira and the Dead Sea Scrolls often demonstrate shared rhetorical strategies, and (4) the centrality of music in Ben Sira’s pedagogy and the depiction of his sagely persona. Overall, I contend that the hymnic and didactic discourse flourished together in Ben Sira’s pedagogy, which helps explain his reception as both a proto-rabbi and singer in later Jewish tradition. This dissertation also demonstrates a cross-pollination between Hellenistic and Hebraic thought at the level of pedagogical practice and forces us to rethink ancient learning in a more embodied and less text-focused way. / A Dissertation submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Summer Semester 2017. / June 12, 2017. / Ben Sira, Dead Sea Scrolls, Hymnody, Levites, Music, Pedagogy / Includes bibliographical references. / Matthew Goff, Professor Directing Dissertation; Charles Brewer, University Representative; David Levenson, Committee Member; Nicole Kelley, Committee Member.

The purposes of this study were to estimate: (a) the extent of biblical literacy among convenience samples of adults from randomly selected religious and non-religious groups, (b) the extent to which American adults are religious, and (c) the association between religiosity and biblical literacy.

Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

The application of Gowin's knowledge vee as a means to design instruction for adult Bible study was investigated in this study. The study was designed to determine whether subjects using this instructional approach differed from subjects using traditional instructional materials regarding their attitudes toward Bible study, attendance, knowledge retention, application of study materials to life, and recruitment of new class members.

Recall of expository prose after one of two learning techniques was determined. Pearson correlation did not discover a significant difference between the recall writings of the examinees who studied by discussion and those who studied by underlining. The significance of the difference between two proportions found that the group which underlined recalled significantly better than the group which discussed what they had read. This highly significant difference was almost identical when all synonyms from the Turbo Lightning computer program were considered correct recall and analyzed by the significance of the difference between two proportions.

Having been a male dominated pursuit, Bible interpretation has long reflected a male bias and encouraged sexual stereotyping in the study of biblical characters. The history of Jewish Bible interpretation and the traditional Jewish emphasis on works of specific exegetes have, in turn, colored the educational materials used in Jewish school curricula and stereotypes have been perpetuated as elementary school children study the Bible. This thesis focuses on eight women in Scripture. After examining the Bible, selected rabbinic exegetical works are studied to see how this literature reflects or changes the Bible's image. A review of textbooks and teaching tools used for Bible study follows to see how these educational materials present the biblical women, whether or not they mirror classical Jewish perspectives on biblical women, and if they offer a varied portrait of the figures.

Home Group Bible Studies, Fellowship Groups, or Home Cells, to name a few, provide an opportunity for worshipping Christians to meet on a frequent basis for varied reasons but most often to study and learn from the Bible. The existing adult education literature on this international and local practice is scant. This dissertation explores a case of nonformal learning by adults in a Johannesburg-based Methodist home group bible study. The theoretical lenses used to explore the learning of six adults are Lave and Wenger’s (Lave & Wenger, 1991; Wenger, 1998) Community of Practice theory, and Dirkx (Dirkx, 2000, 2001; Dirkx, Mezirow, & Cranton, 2006), English (English, 2000; English & Gillen, 2000) and Tisdell’s (Tisdell, 1999, 2008) Holistic Learning theories. Dirkx’s (2001) theory of holistic learning is situated as a critique of Mezirow’s Transformative Learning theory. The research is conducted in the interpretive paradigm. Case study methodology is used to richly describe the learning and change in three couples within a home group bible study in the context of the home church and Methodism more generally. Data collection methods include observations of home group bible study sessions, semi-structured interviews, programme notes from the bible study programme followed, and journals written by five of the six participants. The analysis of the data takes as its point of departure the voices of the participants, and the description and history of the home group. This study provides opportunity to theorise the learning and changes experienced by the members of this nonformal adult education enterprise, and to contribute to existing literature. Whilst the bible study home group as a whole and the case study participants in particular foreground their learning as rational, cognitive and academic, this study reveals the multidimensionality of their learning. The most significant learning in action is situated within the affective learning domain. Extrarational ways of knowing, intuition and feelings exist in their own right and lead to holistic learning. / Thesis (M.Ed.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

This study compared three groups of adult learners in a church education environment in order to determine the effectiveness of using lecture/demonstration plus cooperative learning elements with or without group processing (LCL) as compared to the use of lecture/demonstration plus individualistic learning elements (LIL) with the Inductive Bible Study Method (IBSM) as the common subject for all groups. While group A experienced highly structured cooperative learning without having group processing, group B experienced highly structured cooperative learning with an emphasis on group processing. Group C served as a control group. This study took place with a total of five class hours. For measuring student cognitive achievement, the subjects were administered a written pretest and posttest in the form of a "use-of-IBSM measure." For measuring students' attitude toward Bible interpretation (as promoted by IBSM), the students responded to an "attitude-toward-Bible-interpretation measure" at pretest and posttest. For measuring students' affective reactions, the students responded to a posttest-only "students'-satisfaction-with-the-learning-experience measure". Students' attitude toward the philosophy behind IBSM was measured by using an "attitude-toward-IBSM" instrument at posttest. In addition, teachers and students were interviewed orally at posttest to ascertain their affective reactions to the instructional approach they experienced. Connections between demographic data and students' use and/or attitude toward ISBM, as well as their satisfaction with the learning experience and attitude toward cooperative versus individualistic instructional methodology were also explored. The data from the use-of IBSM as well as attutide-toward-Bible-interpretation measures were analyzed by analysis of covariance. Other posttest-only tests were analyzed by a priori comparisons. Three major findings of this study were: (1) LCL did not produce any significant impact on learners' use of IBSM, attitude toward IBSM, or satisfaction with the learning experiences compared to LIL; (2) Group processing did not enhance the achievement effects of the experimental group B when compared to other contrast groups; and (3) LCL promoted students' affective outcomes in the areas of consensus building and intragroup dynamics.