Thesis (Th.M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves 42-47).

Studies of the language of father in the Old Testament have sought to show either the centrality of this locus or its peripheral status. Both tend to work on the basis of a Religionsgeschichte approach, striving to situate texts that use father language in a wider Ancient Near Eastern setting. While there is doubtless a relationship between Israel's use of such language and that of antiquity, appeal to the latter serves largely to bring divergent views into bold relief. Language of father is relatively rare in the Old Testament. We indicate where it does appear, and why. The diachronic method is insufficient and word studies are inadequate for the questions, providing only a metaphorical universe of Near Eastern gods and God, which generate such divergent views. Presented here is an accounting of the canon's locus of "God as Father," sensitive to history-of-religion, yet allowing canonical presentation to have its own integrity within the theological universe of the Old Testament. In order to place matters in context, the first section examines the history-of-religion approach and its logical outgrowth in modern feminism. This section also surveys recent Trinitarian defences of father-language for God, viewed essentially as constructive reaction to feminism, but manifesting in itself failure to accord with Old Testament language and to account for Christological issues. The second section examines Hebrew texts that use father-language. The argument follows closely Scripture's order and character. If a history-of-religions approach focuses on evolutionary and non-canonical treatments, what is the alternative? Only when the issue is handled essentially from within can the relative scarcity of the locus, "God as Father," be acknowledged and light be shed on the reasons for the appearance of such language at all and just what it means. The final section offers a prudential statement of how father-language functions in the Old Testament and is meant to function in theological speech. Divine paternity is seen in terms of Israel's election by and covenant relationship with her God rather than primarily in general creation. Due to the existence and centrality of the Hebrew nomen sacrum direct reference to God in father-language was likely held in symbiotic reserve, until in post- exilic time in father became increasingly a metonym for God. It is in this context that Jesus' understanding and use of father-language is explicable.

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This work will examine the Genesis creation narratives through an ecofeminist critical lens to illuminate the ambivalence regarding both the ecological and feminist concerns pertinent to ecofeminist criticism. While ecology and feminism are major issues in today’s social and political climates, ecofeminism and its presence in biblical scholarship is not as prevalent as one might think. When it is discussed, authors come to varying conclusions on the Bible’s stance about either nature or gender, and discussions that consciously espouse ecofeminist methodology are so far insufficient. This work utilizes the documentary hypothesis in order to examine the parallel narratives of creation in Genesis 1-3 from an ecofeminist perspective. This way, the text is treated as two independent works in order to juxtapose ambivalent ecofemininist themes within the text. Ultimately, this analysis proves the ambivalence of these narrative themes within the scope of Genesis 1-3 and confirms that no clear biblical stance can be established using these scriptures alone.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of the dissertation is to examine and describe the rib-pattern and the concept of judgment in the Book of Psalms because of the emphasis which recent interpreters have placed on the Psalter as the hymn book of the cultic community. The primary concern of the dissertation is to show that in the Psalms, the concept of judgment is uniquely related to the temple and to the priesthood, and to point out the various ways in which Yahweh's judgment as seen in the Psalter affected the lives of the people of Israel. [TRUNCATED] / 2031-01-01

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Thesis advisor: Andrew R. Davis / The figure of Saul became the focus of exilic reflection on election, rejection, obedience, and repentance. The Saul rejection accounts became, more broadly, about the election and seeming rejection of Israel because of infidelity to the Horeb covenant. The accounts became part of a wider deuteronomistic attempt to persuade an exilic audience of the importance of obedience centered on the YHWH-Israel bond articulated in Deuteronomic law. The Saul rejection accounts were placed at strategic points late in the development of the text of 1 Samuel. Both accounts appeal for obedience to the commands and words of YHWH (13:13-14; 15:1). In the end, these commands and words share the same referent—the book of the law—the priority of the final editors (DtrN). Following an introduction describing context, model, and method (Chapter One), this work focuses on the positive contribution—and shortcomings—of some synchronic approaches, identifying the need for an appropriate biblical poetics (Chapter Two). The value of a careful synchronic reading is complemented by a diachronic reading contributing to an understanding of the text’s development and final shaping (Chapter Three). Four stages are identified, ranging from 1) older, positive, Saul stories, to 2) prophetic tradition, to 3) a Deuteronomistic History expressive of preexilic hope informed by Davidic promise (Josianic), to 4) exilic, deuteronomistic thought, grappling with the crisis of exile while attempting to understand and articulate a response. The response of this final redactor (DtrN) consists of a call to renewed obedience to the book of the law expressive of the YHWH-Israel bond. These diachronic stages are also identifiable in the rejection of Saul passages. Both passages (1 Sam 13:7b-15 and 15:1-35) are carefully studied, synchronically and diachronically, resulting in several theological conclusions (Chapter Four). These conclusions are then compared and contrasted with a classic articulation of “Deuteronomistic Theology” (Noth and Von Rad), leading to even further refinement (Chapter Five). This is followed by a General Conclusion offering a final methodological, theological, and pastoral reflection. Out of exilic reflection, DtrN prioritizes the Deuteronomic law: it is, after all, expressive of the incomparable YHWH-Israel relationship in covenant. There can be no compromise. Yet one of the great strengths of Deuteronomistic Theology, modified by the theological conclusions drawn here, is that the prophetic voice still speaks through the final deuteronomistic text. The embedded call to repentance (šûḇ) tempers the final urgent call to obedience with hope of return to and renewed acceptance by YHWH. Awareness of the diachronic stages allows the later reader to hear, not only the voice of the final DtrN redactor, but also earlier voices. The multi-voiced model, about which concerns are raised in Chapter Two, contributes in its own way to a greater appreciation of the rich theological depth of these texts (Chapters Four and Five). It is the synchronic-diachronic methodological combination adopted that permits the theological message to emerge more clearly in its fullness. A debt is owed to the Deuteronomistic writers for the preservation, transmission, and adaptation of earlier strands. This dynamic of interacting traditions recalls the often overlooked vibrancy of Deuteronomistic Theology, suggesting a renewed appreciation. The Deuteronomistic writers formulated their own vision through interaction with received traditions. On the one hand, Deuteronomistic Theology is robust and uncompromisingly challenging: “Obey the words of YHWH!” (1 Sam 15:1). On the other hand, it is realistic, reconceptualizing, and compassionate: people will fail, but there is a way back. I suggest that the Deuteronomistic theologians offer a biblical foundation for the pastoral model of accompaniment. / Thesis (STD) — Boston College, 2020. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

<p> The aim of this dissertation is to investigate the critique of the Old Testament which is found in the writings of Simone Weil (l909-43). The critique will be examined both for its account of the history and literature of Ancient Israel and also for its criticisms of the concept of God and the form of religion which are found in the Old Testament. The critique will be investigated and assessed in the academic fields within which it falls, namely Old Testament scholarship, the study of the Ancient Near East, and the comparative and philosophical study of world religion as a whole. </p> / Thesis / Doctor of Philosophy (PhD)