Made available in DSpace on 2017-06-01T18:12:20Z (GMT). No. of bitstreams: 1 Valeria Silva_Dissert.pdf: 460406 bytes, checksum: 2a108dab2bd9247e092c70746fa2d488 (MD5) Previous issue date: 2007-03-21 / This work analyses the possibilities and the obstructions to the religious dialogue within the Jewish community in Recife, Pernambuco, formed by Asquenaze, Sefarade and Messianic Jews. It searches also to highlight what unites them and what divides them, taking the Jewish Theocracy and the complexity of transdisciplinarity as hermeneutic keys. One can see that there is undeniable tension among these groups: they distinguish (and exclude) themselves from one another based on some sacred specific topics. At the same time, they are linked to one another by the fundamental principle of the Jewish Theocracy, i.e. the Jewish axiom of monotheism, the faith in one single God who runs everything. The historical-critical analysis of each group will help to understand their characteristics and the reasons of their differences, hoping to find out the real probabilities for an inter-religious dialogue among them / O trabalho analisa as possibilidades e os entraves ao diálogo intra religioso na comunidade judaica em Recife, formada por judeus asquenazes, sefarades e messiânicos, buscando evidenciar o que os une e o que os distancia, tomando como chave hermenêutica a teocracia judaica e a complexidade da transdisciplinaridade. Constata-se que existe inegável tensão entre esses grupos que se distinguem entre si (e até se excluem) por alguns conteúdos sagrados específicos, mas que, ao mesmo tempo, estão ligados ao princípio fundamental da teocracia judaica, isto é, ao axioma judaico do monoteísmo, á fé num único Deus que tudo governa. A analise histórico-critica da origem de cada grupo ajudará compreender o que os caracteriza e as razões de suas diferenças, esperando-se, com isso, constatar reais probabilidades de um possível diálogo intra-religioso entre eles.

My motivation and purpose of this research particularly evolve around the question on the origin of Yahweh and the development of Yahwism, as well as the role of marginal groups in the maintaining of a pre-exilic Yahweh-alone monotheism, and the subsequent conversion by Judahites – who previously practised a syncretistic religion – to a post-exilic Yahweh monotheism. In accordance with the Kenite hypothesis, the Yahwist tradition originated in the South amongst the Midianites and Kenites. A Moses-type figure acquired knowledge about Yahweh from these tribes who venerated Yahweh before the Israelites did. According to the Chronicler's genealogy, marginal southern groups were all related. The Kenites and Rechabites had the opportunity, due to their nomadic lifestyle and particular trade – as coppersmiths – to spread their religious beliefs. Although the majority of Israelites practised syncretism, these marginal groups – particularly the Rechabites – sustained their Yahwistic faith throughout the Monarchical Period, actively involved in a Yahweh-alone movement. Jeremiah set the Rechabites – who followed a puritanical lifestyle – as an example for the inhabitants of Jerusalem. My hypothesis is that the Israelite God Yahweh was originally a Midianite/Kenite deity and that marginal groups related to the Kenites, such as the Rechabites, played a signi¬fi¬cant and dominant role in the preserving of a pre-exilic Yahweh-alone movement, as well as in the establishment of a post-exilic Yahweh monotheism. My approach to this research was with the premise that the Yahwist tradition originated in the South whence it spread to Judah and the North. According to a recurring biblical tradition, Yahweh emanated from the South. Evidence from certain Egyptian documents endorses Yahweh's presence in the South. It was also my aim to establish the interdependence – or not – of different disciplines relevant to the Hebrew Bible. In my research it became clear that archaeology and biblical scholarship – particularly historiography – cannot operate effectively without the acceptance of their mutual dependence. / Thesis (PhD)--University of Pretoria, 2010. / Ancient Languages / unrestricted

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Despite the wealth of scholarship concerning the origins of religious beliefs, practices, and cultures, there has been little consideration of the impact of ecological landscapes on the development of ancient religions. Although the influence of the natural environment is considered among the variables in explaining the development of various economic, political, and other social systems throughout history, there is a specific gap concerning its impact on the origins of religious systems. The argument which is taken up in this writing is the correlation between agriculturally marginal landscape and the development of monotheism. Specifically that the religions of the ancient Iranians and Israelites were shaped, in part, by the ecological landscapes in which they developed. Using comparative case studies (primarily: Judaism, Zoroastrianism; and including the religions: Egypt, Mesopotamia, the Kikuyu, Maasai, and Lakota) and a dataset of temple sites of the greater Near East through the Iron Age, which are in established archaeological record, digitally mapped in ArcGIS, this argument takes up an examination of the apparent interconnection between mobile societies, monotheism, and a respective lack of temple building culture. Although the primary subjects of the argument are very ancient religious societies, this research is eminently relevant to modern humans because we continue to be affected by natural and built environments. Our modern minds and bodies are shaped, partly, in pragmatic response to spaces in which we develop individually and collectively. This writing is one call for more work to be done to understand the effects of our environments on our minds and ways of thinking. This call for scholarship – for understanding – comes, not accidentally, at a time when the implications of human psychological responses to the environment are particularly unsettling. As the tide of human-caused climate change begins to flood our societies and world, how too might the currents of an unraveling biosphere affect our minds? If the development of a mobile deity and mobile society was the pragmatic response of a people to agriculturally marginal landscapes, what economic, social, and religious constructs might be borne of ecological devastation?

Made available in DSpace on 2016-08-03T12:18:45Z (GMT). No. of bitstreams: 1 Joerley Orlando de Oliveira Cruz.pdf: 363159 bytes, checksum: bfcd4e19789a6dfaee3268dfb6157339 (MD5) Previous issue date: 2011-01-31 / As from of exegetical analysis of Deuteronomy 6,4-9, this work approach the meaning of unicity of God, your respect with the law, and the mutual relation between the Trinity´s Persons in defence of one God represented by Persons. In beginning we think in Deuteronomy 6,4-9 about text located in one of books more importants in formation of Israel´s nation. The importance happen with legal constitution that manage nation´s life, and the feeling that nation sustain during her history. Our investigation conduct us to one God that today we sustains yet, with perception of presence and prominence of three Trinity Persons. Our conclusion will find comprise that God Javé of Deuteronomy 6,4-9 be present and proceed, with involvement active how Father, Son through Jesus, and Holy Spirit, that move and talk together with nation, similar called attention of Israel with the voice that invite to listen. / A partir da análise exegética de Deuteronômio 6,4-9, esta pesquisa aborda o significado da unicidade de Deus, sua relação com a Lei, em defesa do Único Deus representado por elas. Em princípio, pensamos em Deuteronômio 6,4-9 por ser um texto localizado em um dos livros mais importantes na formação do povo de Israel. A importância se faz em meio à constituição legal que rege a vida do povo, como também no sentimento que o povo nutre durante sua história posterior. Nossa investigação nos conduzirá ao Deus Único que hoje ainda sustentamos, com a percepção de sua presença, e em sua relevância. Nossa conclusão buscará compreender que o Deus Javé de Deuteronômio 6,4-9 ainda se faz presente e atuante, com sua participação efetiva que se move e caminha em meio ao seu povo, da mesma forma como chamou a atenção de Israel por meio da voz que convida a ouvir.

This dissertation thematically belongs to the field of "History of Science and Scholarly Knowledge" with significant reach to theology and exegesis. It concerns the dispute of whether the annunciated text of the Old Testament was in all respects original or if it in some respects followed the traditions of ancient Near Eastern civilizations, particularly the Sumero-Akkadian one. The purpose of this thesis is to introduce the fundamental information on the "Babel-Bibel" dispute to the Czech scholarly community for the very first time. The dissertation includes an analysis of the course and consequences of the dispute as well as a discussion of the impact of Oriental scholarship on Old Testament exegesis.

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)

Listening to Birth asserts that structures of power reproduce themselves by instituting particular modes of listening and sound production. Situating my research within feminist sound studies, I argue that meanings conjured around the audible, material bodies of women were carefully crafted by elites in antiquity, in order to construct gendered ideologies of kingship, civilisation, and nature. I examine these power dynamics as expressed in mythic and magical texts and iconographies, dating from the Bronze Age to later Roman antiquity. Throughout the thesis, I examine the development of symbolic systems and narrative tropes that linked mining and metallurgy with reproduction and vocality. My analysis emphasises how the invention of nature was accomplished, in part, through a metallurgical reclassification of the voices and sexualities of women as indiscrete phenomena: womb, mouth, and voice were elided with mining and smelting to form a unified semantic realm. I argue that this invention of ‘vulvar vocality’ reclassified female sounds as illicit, providing a plaform for the removal of women from the public sphere. I attempt to connect the gendered discourse found in myths and magical rituals to the political and economic domain of state-craft, to demonstrate the importance of hegemonic mythopoeic control of audible female reproduction for establishing ideologies of colonisation and extraction. I link analyses of texts and iconographies from the Bronze Age Mesopotamians, Hittites, Canaanites, Minoans, and Egyptians to later materials from the Iron Age Greeks, Israelites, and Romans—my goal is to demonstrate both the ubiquity and the continual reproduction of metallurgical ideology across the ancient world. I also present my preliminary research into the lasting impact that antique notions of vulvar vocality had on later state-craft. I begin to trace the preservation and elaboration of antique metallurgical literature by Byzantine and Islamic scholars, who in turn exerted strong influence on the Ottomans and late medieval and early modern Europeans. I outline future work to investigate the exponential rise of entrepreneurial metallurgy in late medieval and early modern Europe, arguing that this metallurgical discourse provided symbolic re-enforcement for the rapidly-accelerating mining and metal trade that formed the core of European colonial expansion. I suggest that vulvar vocality was central to early modern metallurgical, demonological, and colonial discourse, and that specific female vocalities and silences were purposefully crafted into the colonial project in order to forcibly redefine women, along with the lands and children stolen from them, as mere natural resources.

Both Plato and the Cambridge Platonists hold the view that moral knowledge depends primarily on cognitive resources which are innate to the mind. There is, nevertheless, a need for our minds to be prompted through experience in order for knowledge to occur. The following study is an attempt to reconstruct and compare the accounts in Plato and the Cambridge Platonists of the empirical conditions that are required for knowledge. For Plato, these conditions are a result of a decline in political and psychological constitutions, through which the intellect is increasingly developed. Dialectical analysis of received customs, laws, opinions, and language may then reveal the moral ideas upon which the polity was initially based and which remain implicit in common sense throughout the historical decline. Philosophical knowledge consists of a recollection of the ancient wisdom which was revealed to the original lawgiver by the gods. In the Cambridge Platonists, philosophical knowledge likewise consists of a recollection of revealed knowledge that stood at the foundation of a form of life, namely, Judaism. The revival of ancient Greek and Jewish philosophical theories in modern times heralds the end of history, in which the complete system of knowledge is both attainable and necessary for salvation. From the perspective of humanity as a whole, knowledge is initially granted through revelation, then generally forgotten, and finally recollected in a highly intellectual age of deteriorating morality and stability. The esoteric traditions of knowledge, coupled with recent developments in science and philosophy, act as the prompts for knowledge, given an intuitive basis that has been formed through the spread of Christianity. This intuitive basis serves as the concrete way in which the natural anticipations of the mind are gradually shaped in order to recognize the truth when it appears in a shrouded manner in modern philosophy. Both Plato and the Cambridge Platonists are critics of the similar intellectual trends in their times and they respond with similar arguments; however, unlike Plato, the Cambridge Platonists are unable to connect their rational critique with their genetic critique of modern ideas, rendering the latter ineffective. / Thesis (Ph.D, Philosophy) -- Queen's University, 2009-09-24 16:19:49.145

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)