Thesis (M.A.)--Catholic Theological Union at Chicago, 1990. / Vita. Includes bibliographical references (leaves 72-75).

Thesis (Ph. D.)--Dropsie College for Hebrew and Cognate Learning, 1912. / Published also in Jewish quarterly review, new series, v. 2, p. 517-544 (1911-1912) and v. 3, p. 337-396 (1912-1913). No more published?

Thesis (Ph. D.)--Dropsie College for Hebrew and Cognate Learning, 1912. / Published also in Jewish quarterly review, new series, v. 2, p. 517-544 (1911-1912) and v. 3, p. 337-396 (1912-1913). No more published?

Thesis (M.A.)--Columbia International University, 2002. / Abstrakt. Includes bibliographical references (leaves 126-135).

Thesis (M.A.)--Columbia International University, 2002. / Abstrakt. Includes bibliographical references (leaves 126-135).

Thesis (M.A.)--Columbia International University, 2002. / Abstrakt. Includes bibliographical references (leaves 126-135).

This study focuses on the work of Marcel Jousse, the 20th century French anthropologist, linguist, educationist and theologian who discovered and developed the Anthropology of Language, the study of human memory and expression, and their mutual transation. As central underpinning theory of the Anthropology of Language, Jousse identified the anthropology of Geste and Rhythm manifest in the Oral Style as gestual-visual/oral-aural mnemonic. In Memory, Memorisation and Memorisers in Ancient Galilee, the account of the transmission of the Besorah-Gospels in the intra-ethnic and extra-ethnic Galilean-Hellenic diaspora. Jousse demonstrates (I) the fidelity and accommodating fluidity of mnemonic Oral Style expression as support of human memory; (2) the role of the Metourgeman-Sunergos as interpreter-translator and scripter of the Besorah-Gospels; (3) the role of the Counting-necklaces constructed by Kepha-Peter and Shaoul-Paul as ordering and mnemonic support in the recounting the Deeds and Sayings of the Rabbi Ieshou"a of Galilee. In this thesis three kinds of translation are addressed. (I) It is about the translation of invisible and visceral memory into the visible and audible expression thereof in speech and movement for the purposes of learning, understanding and recording of the oral socio-cultural archive: Stylology manifest in rhythmo-stylistics, rhythmo-pedagogy and rhythmo-catechism; (2) it is about the translation of speech and movement into writing of two kinds: the recording of dictated texts in writing, (Memory, Memorisation and Memorisers in Ancient Galilee) and the putting-into- writing of memorised formulaic recitation, viz. rhythmo-stylistics, rhythmo-pedagogy and rhythmo-catechism; (3) it is about the translation of a specific and specialised technical texts from one (kind of) language to another: Memory, Memorisation and Memorisers in Ancient Galilee and Glossary of Joussea Concepts, Terms and Usage. The products of this study are: (I) a critical investigation and contextualised account of the perspective of Marcel Jousse on the operation of the invisible visceral metaphor called memory into the visible and audible expression thereof in speech and movement for the purposes of learning, understanding and recording of the oral socio-cultural archive in rhythmo-mnemonic expression (2) a proposed work-in-progress model for the presentation and analysis mnemonic Oral-style texts, viz. rhythmo-stylistics, rhythmo-pedagogy and rhythmo-catechism; (3) an annotated translation of Dernieres Dictees Memory, Memorisation and Memorisers in Ancient Galilee; (4) a glossary of specialised technical terms to be used in the interpretation of the works of Marcel Jousse compiled from Jousse's texts already translated into English: Jousse developed a specialised and complex terminology to explain his view of the origin and operation of mnemonic human expression. The Glossary documents this terminology, and demonstrates the translation of the concepts, and their usage by Jousse. This study is presented in three parts: Part One: Translations on and at the oral-literate interface; Part Two: Memory, Memorisation and Memorisers in Ancient Galilee - an annotated translation; Part Three: Glossary of Joussean Concepts Terms and Usage . / Thesis (Ph.D.)-University of Natal, Durban, 2000.

Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Essenism is, according to the data being discussed in this thesis, closely associated with the Dead Sea Scrolls material and had alienated itself from Second Temple Judaism as manifested through both Pharisaism and Sadduceanism. The problem that presents itself is the fact that Essenism is sometimes seen, with Pharisaism and Sadduceanism, as one of the three major trends within Second Temple Judaism, albeit schismatic in origin and nature. With Sadduceanism deriving its authority from the Temple and written Torah, and with Pharisaism its authority from both the written Torah as well as the oral tradition of the Sages, this thesis attempts to determine the criteria to be applied to cults of the Second Temple period in order for them to be classified as being Judaic. This is done in order to be able to establish what, in their own minds, set the Essenes apart from the other two prominent groups. That their motivation for exclusiveness must have been very strong becomes clear through the fact that, in their writings, the Essenes did not see themselves as just another group within Judaism, but as the only true and legitimate group. The ultimate aims of this thesis therefore are, firstly to find out exactly what constituted mainstream Second Temple Judaism according to certain historical and religious factors as well as Judaic ha/achic interpretation. Secondly, the thesis attempts to ascertain if Essenism met the determined criteria to be regarded as part of mainstream Judaism, and if not, if it can be regarded as sectarian Judaism, or as a separate religion altogether. In view of all the abovementioned criteria discussed, the probable conclusion would be that the sectarians from Qumran never thought of themselves as anything other than Jews within the ha/achic tradition, even though it may have been a ha/acha that may in certain respects have radically deviated from that of their fellow Jews. They can therefore rightly be regarded as part of the Judaic tradition of the Second Temple period. / AFRIKAANSE OPSOMMING: Essenisme is, volgens die data bespreek in hierdie tesis, nou geassosiëer met die materiaal van die Dooie See Rolle, en die eksponente daarvan het hulself vervreem van Tweede Tempel Judaïsme soos gemanifesteer deur beide Fariseïsme en Sadduseïsme. Die probleem wat homself voordoen, is dat Essenisme, saam met Fariseïsme en Sadduseïsme, somtyds gesien word as een van die drie hoofstrominge binne Tweede Tempel Judaïsme, alhoewelskismaties van aard. Met Sadduseïsme wat sy outoriteit aan die Tempel en geskrewe Tora ontleen, en Fariseïsme sy gesag van beide die geskrewe Tora en die mondelinge tradisie van die Wyses, probeer hierdie tesis die kriteria bepaal wat toegepas kan word op kultusse van die Tweede Tempel tydperk, om sodoende as Judaïsties geklassifiseer te kan word, al dan nie. Dit word gedoen om vas te stel wat, in hul eie oë, die Esseners onderskei het van die ander twee prominente groepe. Uit hul geskrifte kan 'n mens aflei dat die Esseners se dryfveer vir eksklusiwiteit baie sterk moes gewees het, aangesien hulle hulself nie net as nog 'n verdere groep binne die Judaïsme gesien het nie, maar in der waarheid as die enigste ware en legitieme groep. Die uiteindelike doel van hierdie tesis is dus eerstens, om vas te stel presies wat verstaan kan word as Tweede Tempel Judaïsme, aan die hand van sekere historiese en religieuse faktore, asook ha/aehiese interpretasie. Tweedens, probeer dit vasstelof Essenisme aan die vasgestelde kriteria voldoen het om as deel van die hoofstroom Judaïsme gesien te kan word, en indien nie, of dit gesien kan word as sektariese Judaïsme, of as 'n heeltemal aparte godsdiens. In die lig van al die bogemelde bespreekte kriteria, sal die waarskynlike gevolgtrekking wees dat die sektelede van Qumran hulself nooit gesien het as enigiets anders as Jode binne die ha/aehiese tradisie nie, alhoewel dit 'n ha/aeha was wat in sekere opsigte radikaal verskil het van die van hul mede-Jode. Hulle kan gevolglik met reg gesien word as deel van die Judaïstiese tradisie van die Tweede Tempel tydperk.