This thesis examines the origins, aftermath and legacy of the Birmingham Priestley Riots of 1791. Since the 1950s, the historiographical elevation of the crowd has generated a renewed interest in popular protest. The Priestley Riots have proved to be a prominent focal point, with historians persistently revisiting the debates surrounding their origins. The first part of this thesis returns to the issue of what caused the tumults. Rather than examine the riots in isolation, the thesis traces the longer-term decline in relations between Anglicans and Dissenters in Birmingham and Britain. The Priestley Riots are then placed into the context of the wider British reaction to the French Revolution. It is argued that the outbreak of rioting was caused by a combination of both religious and political grievances. The second part of the thesis examines the prosecutions of the rioters and the compensation claims made by the victims. It is suggested that the acquittal of the majority of rioters and the victims’ inability to claim full financial remuneration resulted from three factors. Firstly, the failures of the local law enforcement agencies; secondly, the sustained animosity directed towards Dissenters; and thirdly, the idiosyncrasies of the eighteenth century legal system. Finally, the thesis considers the longer-term legacy of the riots for Birmingham’s Dissenters. The conventional perception, that the riots had a ruinous impact, is overturned. Through examining Dissenters’ congregational sizes, their choice of ministers and their involvement in wider Birmingham society, it is argued that, given the tumultuous events of July 1791, Birmingham Dissenters underwent a surprisingly rapid recovery.

SVOBODA, Boris: The Priestly Blessing. [Master thesis] / Boris Svoboda. - Charles University in Prague. Hussite Theological Faculty; - Supervisor: Doc. Mgr. Jiří Beneš, Th.D. - Degree: Master. - Prague: HTF UK, 2013. 80 p. This thesis concernes the exposition of The Priestly blessing, which is located in the Book of Numbers 6,22-27. It's goal is to outline the theological meaning of this particular section of the text and to provide deeper insight to the phenomenon of the blessing in the Old Testament. It deals with the occurrences and the development of the concept of blessing in the Old Testament books. Subsequently it exposes The Priestly blessing and it's parts in grammatical and etymological and final it deals with it's theological exegesis, which exceeds also to the structure of theological concepts in the Old Testament. Gained conclusions can provide new, nontrivial knowledge related to the understanding of the blessing, which became a permanent part of the Jewish and also Christian tradition. Keywords: Aaronic benediction, Priestly blessing, Numeri, peace Powered by TCPDF (www.tcpdf.org)

Since Julius Wellhausen's synthesis of the Documentary Hypothesis—and no doubt owing in part to the Protestant Reformation—dominant portrayals of the Priestly material have described a self∼interested legist with little or no concern for those outside the Levitical ranks. Though this negative characterization is recognized by some to be reductionist and misguided, none has undertaken to examine Ishmael's critical role in what is better understood as a universal mode of thinking in P. Examining first the narratives that give indication of Ishmael's status in J and E, I have contrasted Ishmael with the other non∼chosen siblings of Genesis, concluding that he is favored in these sources in a way that the others are not; also, that Ishmael and his mother adumbrate not only the distress of Israel's bondage in Egypt, but also their deliverance. With this background from J and E, I have sought to elucidate P's relationship to these sources through its representation of Ishmael in the Abrahamic covenant. It appears that P has recast the promises that Ishmael receives in J and E so that Ishmael is more explicitly excluded from God's covenant with Abraham, on the one hand; but P also identifies Ishmael with the blessing of fertility, invoking the divine injunction to all humanity through both Adam and Noah to “be fruitful and multiply” (Gen 17:20), on the other. P's emphasis on fertility also relates to Ishmael's own participation—though he is non∼chosen—in circumcision as the sign of the covenant. Therefore P accounts for God's universal regard for humanity through Ishmael even in his particular covenant with Abraham. / Near Eastern Languages and Civilizations

Submitted by Irene Nascimento (irene.kessia@ufpe.br) on 2016-06-30T18:25:53Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Arlindo José de Souza Neto - Mestrado Antropologia 2015.pdf: 1549272 bytes, checksum: b3cabac10e4e9130971f128350c44db0 (MD5) / Made available in DSpace on 2016-06-30T18:25:53Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Arlindo José de Souza Neto - Mestrado Antropologia 2015.pdf: 1549272 bytes, checksum: b3cabac10e4e9130971f128350c44db0 (MD5) Previous issue date: 2015-03-03 / Capes / Este trabalho é uma análise antropológica sobre os seminaristas diocesanos e o fenômeno da vocação sacerdotal católica. A fim de examinar esse contexto etnográfico específico, a análise parte de questões sobre os mecanismos de ação que influenciam os seminaristas a escolherem a vida sacerdotal, como são estabelecidas as relações com a instituição e com a comunidade religiosa. E, igualmente, examinar as rupturas e continuidades da formação institucional dos Seminários católicos e dos seminaristas no contexto brasileiro. Para tal, foi necessário também apresentar alguns argumentos sobre o atual contexto em que se encontra o catolicismo brasileiro. Com base numa metodologia qualitativa, foram realizadas entrevistas e aplicações de questionários com os atores participantes da pesquisa. Além de apontar o perfil sócio-econômico-cultural dos seminaristas católicos, este trabalho propõe um modelo concêntrico de análise da vocação católica, possibilitando um novo viés interpretativo para o fenômeno da vocação. / This work is an anthropological analysis of the diocesan seminarians and the phenomenon of Catholic priestly vocation. In order to examine this particular ethnographic context, the analysis of issues on the mechanisms that influence the seminarians to choose the priestly life, as relations with the institution and the religious community are established. And also examine the ruptures and continuities of institutional formation of Catholic seminaries and seminarians in the Brazilian context. To this end, it was necessary to also present some arguments on the context in which it is the Brazilian Catholicism. Based on a qualitative methodology, interviews and questionnaires applications with the actors involved in the study were performed. Besides pointing to the socio-economic-cultural profile of Catholic seminarians, this paper proposes a concentric model analysis of Catholic vocation, enabling a new interpretive bias for the vocation phenomenon.

Julius Wellhausen is known as the father of the Classical form of the source hypothesis. The purpose of this thesis is to examine Wellhausen‘s life, his greatest works and his influences on the study of the Pentateuch, including observing the process that paved the way for him to become the bearer of this title. Lastly, whether his source hypothesis has any relevance with the study of the Pentateuch in this day and age will also be answered. In the first chapter the role of Old Testament, critics like Spinoza, Simon, Astruc, De Wette, Hupfeld, Reuss, Kuenen and Graf will be examined. They all played a part in establishing the source hypothesis to which Wellhausen gave its final form. The era of the Enlightenment got momentum in the beginning of the nineteenth century. This movement also played a major role in creating the environment in which a critical examination of the Bible and its sources could be done. Wellhausen was influenced by this new way of thinking and was helped by the findings of other Old Testament critics that preceded him. In chapter two, his student life and the role of his teacher Heinrich Ewald will be examined. One of Wellhausen‘s aims was to write a history of Israel. To execute this he required sources. In chapter three, the first chapter (Genesis) of his book, Die Composition des Hexateuchs will be examined to get an idea of the method he used in the recognition, grouping and dating of the sources. The sources he identified in Genesis were the Yahwist, Elohist, Jehovist and Q (book of the four covenants and later called the Priestly source). Wellhausen used these sources to construct a history of Israel. In Chapter four an examination of his Geschichte Israels up to the beginning of the Christian era will be done. His greatest work was most certainly, his Prolegomena zur Geschichte Israels and in chapter five this masterpiece will be examined with special emphasis on the first part, namely Geschichte des Kultus. After Wellhausen has compared the different sources with each other, he came to certain conclusions. During the religion of Israel there was a development that can be traced from the earlier sources of the Yahwist(J), Elohist(E) to Deuteronomy(D) and finally to the Priestly Source(P). Early sources indicate that the worship of Israel was a spontaneous and free willing act. There were no rules regarding the place of worship, sacrifice, the sacred feasts and the clergy. In Deuteronomy this have now changed and laws were introduced regarding these aspects which the Israelites should adhere to. In the Priestly Source these laws are now assumed. From the outcome of these findings, it was clear for Wellhausen that the Priestly Source is the youngest of the sources. Therefore P should be dated in the exile or post-exilic period. Chapter six is a summary of Wellhausen‘s source hypothesis and how his source hypothesis assisted other scholars during their own research and findings. This study will close with a modern view on his source hypothesis and its relevance for today. / Thesis (PhD)--University of Pretoria, 2012. / Old Testament Studies / unrestricted

The composition of Joshua 3 and 4 forms the main focus of this study. Although Joshua 3 and 4 have been the subject of many studies, there have been no satisfactory explanation of the many contradictions and incoherence in these chapters. Apart form the literary problems regarding the composition of Joshua 3 and 4, some challenging historical questions arise from the study of these chapters. Therefore, this literary study of Joshua 3 and 4 will not also involve some broader literary questions like the position of the book of Joshua in the Canon, but it will also attempt to answer historical questions about Israel`s past. My hypothesis is that that the final text of Joshua 3 and 4 is the result of several redactions. The original narrative of the Jordan crossing forms the main part of these chapters. This original deuteronomistic narrative was originally part of a Deuteronomistic History that encompassed Deuteronomy, Joshua, and some parts of 1 and 2 Samuel as well as the books of 1 and 2 Kings. The Deuteronomistic History originated in the exile, and was the subject of major editing up to the Persian era. Joshua 3 and 4 reflects the process of the formation of the Pentateuch. The original deuteronomistic narrative of the Jordan crossing was subsequently supplemented by a post-priestly narrative which enhanced the miracle of the crossing. This supplement probably took place when the priestly composition (Ex-Num) was joined to the deuteronomistic composition (Deut-2 Kon) as part of an compromise between rival priestly groups. The book of Deuteronomy was eventually incorporated in the foregoing books (Ex-Num) to form a Pentateuch. As a result of this process, the book of Joshua was cut off from Deuteronomy and became a post-Deuteronomic book. This explains not only the affinities and differences between Joshua and Deuteronomy, but also the peculiar position of the book of Joshua in the Canon. The narrative of the twelve memorial stones (Joshua 4) forms part of an etiological formula, found throughout Joshua 1-12. These etiological reference points reflects the lists of the returning exiles and the builders of the Jerusalem`s walls in the books of Ezra and Nehemiah. Furthermore, these etiological references reflects the borders of the post-exilic Israel. Joshua 4 is the post-exilic Israel`s way of interpreting the pre-exilic conquest narratives in Joshua 1-12 in order to make sense of their present situation. There are also references to the post-deuteronomistic emphasis on many sanctuaries (which probably served to legitimize the Samaritan Temple at Mount Gerizim. The book of Joshua is not to be classified as history. This study enhances the hypothesis that the book of Joshua embodies the ideology of post-exilic Judaism. In its final form, the book probably served as an attempt to bring a compromise between rival priesthoods and rival ideologies. Although the book had pre-exilic (deuteronomistic) origins, it was subsequently edited to function in a post-exilic context when the people of Israel were facing a new future with new possibilities. / Thesis (PhD)--University of Pretoria, 2010. / Old Testament Studies / unrestricted

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<p>Twenty-nine of the some 900 fragmentary Scrolls recovered from the caves off the northwest shores of the Dead Sea were penned in the Aramaic language. It is generally agreed that this cross-section of Aramaic literature among the predominantly Hebrew collection derives from before and beyond the scribal community that lived at Qumran. Whether or not the Aramaic texts constitute a cohesive collection, however, is an ongoing debate. While their compositional origins are unknown, this dissertation avers that enough common traits exist among the Aramaic Dead Sea Scrolls to indicate an inherent unity in the group. Paramount among these traits is the pervasive usage of the dream-vision in a constellation of at least nineteen Aramaic writings.</p> <p>This study advances our understanding of the Aramaic texts by exploring the dream-vision as a literary convention from two interrelated perspectives. Part One maps out the major compositional patterns of dream-vision episodes across the collection. Special attention is paid to recurring literary-philological features (e.g., motifs, images, phrases, idioms, etc.), which suggest that pairs or clusters of texts are affiliated intertextually, tradition-historically, or originated in scribal circles in close proximity. Part Two articulates three predominant concerns advanced or addressed by dream-vision revelation. It is argued that the authors of these materials utilized the dream-vision (i) for scriptural exegesis of the patriarchal traditions, (ii) to endorse particular understandings of the origins and functions of the priesthood, and (iii) for historiography by creating <em>ex eventu </em>revelations of aspects or all of world history. In tandem these two components affirm the centrality of the dream-vision to the thought world of the Aramaic texts as well as demonstrate that this revelatory <em>topos</em> was deployed using a shared stock of language in order to introduce a closely defined set of concerns.</p> / Doctor of Philosophy (PhD)

Scholars such as Jonathan Klawans have distinguished between two types of impurity described in priestly texts: ritual and moral. The former, which denotes bodily pollution, occurs as a result of natural human processes (i.e., birth, death, genital discharge) and can render one temporarily unfit for temple worship, though it bears no clear ethical implications. Conversely, moral impurity refers to the more permanent defilement brought about by ethical transgressions (i.e., murder, apostasy, adultery), and has the capacity to stain the land of Israel itself, in addition to threatening the sanctity of the temple. However, this separation between ritual and moral dimensions of pollution are not absolute, as even Klawans allows that these categories are rather “pliable” (and to a certain extent, intertwined.) This thesis explores the concept of purity (both ritual and moral) in early Jewish literature, through a detailed analysis of water and cleansing language. In particular, I emphasise conceptual links between water for a) ritual washing and b) moral cleansing or sanctification. In this way, I highlight the flexibility of scholarly purity categories, demonstrating how purification can often be understood “holistically,” as encompassing both ritual and moral dimensions. I also illustrate how water seems to embody liminal tensions, oscillating between thresholds of purity and pollution, as well as primordial chaos and cosmic order. The thesis is divided into two major sections: Part One focuses on representations of water in the Hebrew Bible, whereas Part Two examines non-canonical texts from the Second Temple period. / Thesis / Master of Arts (MA)

Made available in DSpace on 2016-07-27T13:49:36Z (GMT). No. of bitstreams: 1 SOLANGE PEREIRA BARROS.pdf: 1190723 bytes, checksum: 71dc4ad2967947c01e51de5465b17100 (MD5) Previous issue date: 2007-12-17 / Our research seeks to understand the relationship established throughout history between Eucharistic ritual and priestly power, supported and legitimated by religious experiences and preserved until today. We intend to demonstrate a mutual dependency created between both concepts. Therefore, beginning from our object of research, religious power and its sacred authenticity we look first at Eucharist, beginning from its origin and symbolism as well as the process of transformation on the ways people comprehend and relate to this sacred symbol; secondly we look into religion and sacred power, the center of all theoretical construction, its institutionalization and evolution; finally we return to the Eucharist as the center of decentralized and shared power. / A nossa pesquisa busca compreender a relação que foi estabelecida no decorrer da história entre a Eucaristia e o Poder Sacerdotal, afirmada e legitimada pelas experiências religiosas e conservada até hoje. Nosso interesse é demonstrar a mútua dependência que foi criada entre os dois conceitos. Partindo então, do nosso objeto de estudo, o poder religioso e sua legitimação sagrada, abordamos primeiramente a Eucaristia a partir da sua simbologia originária e o processo de transformação que foi ocorrendo na maneira de se compreender e se relacionar com este símbolo sagrado; em segundo lugar, a religião e o poder sagrado, centro de toda construção teórica, sua institucionalização e evolução; e por fim, retomamos a Eucaristia como centro do poder partilhado e descentralizado.