Fluhman, J. Spencer. “1835: Authority, Power, and the ‘Government of the Church of Christ,’” in Joseph Smith the Prophet & Seer, edited by Richard N. Holzapfel and Kent P. Jackson, 195-231. Provo, UT: Religious Studies Center, Brigham Young University, 2010. [Mormon/Priesthood/Ritual/
Stuart, Joseph. “Development of the Understanding of the Postmortal Spirit World.” In Joseph F. Smith: Reflections on the Man and His Times, edited by Craig K. Manscill, Brian D. Reeves, Guy L. Dorius, and J. B. Haws, 221-32. Provo, Utah: Religious Studies Center, Brigham Young University, 2013. Continue reading
Richardson, Peter. “Why Turn the Tables? Jesus’ Protest in the Temple Precincts.” In Society of Biblical Literature 1992 Seminar Papers, edited by E. H. Lovering, 507-23. Society of Biblical Literature Seminar Papers 31. Atlanta: Scholars Press, 1992. Also in Building Jewish in the Roman East, 241-51. Waco, TX: Baylor University Press, 2004. [Israel/Herod] Continue reading
Anderson, David R. “The Royal and Priestly Contribution of Psalm 110 to the Book of Hebrews.” Ph.D. diss., Dallas Theological Seminary, 1998. [Israel/Christian/Kingship/
Abstract: The Kingdom of David has been the focus of disagreement among biblical interpreters practically since the ascension of Christ. Since Christ was enthroned at the right hand of God the Father when he ascended, some think this is the Davidic Kingdom; others restrict the Davidic Kingdom to a geo-political kingdom on earth. They call the present kingdom of Christ a “mystery” kingdom. Perhaps it is both. This possible combination of truths is exactly what is proposed by a relatively new branch of dispensationalists, who label themselves “progressive dispensationalists.” Continue reading
Nelson, David W. “Responses to the Destruction of the Second Temple in the Tannaitic Midrashim.” PhD New York University, 1991. [Israel/Second Temple/Herod/Destruction]
Abstract: The goal of this study was to investigate early rabbinic responses to the destruction of the Temple. Most previous research had either focused exclusively on halakhic texts or had used rabbinic texts without regard to their form or to the era of their redaction. In the former case the judgement was made that the rigid and formulaic style of halakhic texts would make them a limited source of attitudinal or theological responses; in the latter case, the failure to discriminate among earlier and later texts rendered the results unreliable for determining early responses. For these reasons this study focuses on the tannaitic midrashim. Continue reading
Trudinger, Peter Lawrence. “The Psalms of the Tamid Service.” PhD diss., Emory University, 2002. [Israel/Second Temple/Ritual/Liturgy/Worship/
Abstract: This dissertation is a study of a collection of seven psalms performed at the Tamid service, the twice-daily worship service in the Jerusalem Temple, in the late Second Temple period. The Tamid psalms are Ps 24 (Sunday), 48 (Monday), 82 (Tuesday), 94 (Wednesday), 81 (Thursday), 93 (Friday) and 92 (Sabbath). As a collection, they form a rarely-studied liturgical text from the Second Temple period. Continue reading
Johnson, Sherman E. “The Preaching to the Dead.” Journal of Biblical Literature 79 (March 1960): 48-51. [Christian/Salvation of the Dead]
This is a brief article. The author begins by saying that in “recent years considerable progress has been made toward solving the problems of the unusually obscure passage, I Pet 2:18-22. The work of three scholars is particularly noteworthy.” (p. 248). The Three scholars and their works are: (1) F. W. Beare, The First Epistle of Peter, (Oxford 1947), pp. 144-151; (2) Bo Reicke, The Disobedient Spirits and Christian Baptism, (Copenhagen, 1946), p. 69; and (3) E. G. Selwyn, The First Epistle of St. Peter, (London, 1946), pp. 195-215, 314-62. Johnson briefly comments on the contributions of each to the issues and the relation of this passage with 1 Pet. 4:6. The second part of the article is to point out a parallel with Titus 3:1-8 and 2:11-14 that the previous authors missed. The most fascinating is part three of the article wherein the author shows that 1 Pet. 3:18-22 is a chiasm. He does this to demonstrate that his suggestion of the parallel with Titus is legitimate. His conclusion is two-edged: “The implication of the passage then, is clear. It deals with the comprehensive work of Christ is saving all who will respond to the proclaimed word. This embraces those who died under the old covenant. The formula which the author quotes referred only to the announcement of judgment to the disobedient spirits, and he does not change this; but he uses it as an example of Christ’s redemptive work ad inferos. Wherever Christ goes he brings both judgment and salvation.” (p. 51.)
Callister, Tad R. “Our Identity and Our Destiny.” In Brigham Young University Speeches 2012-2013, 119-141. Provo, UT: Brigham Young University Press, 2013. [Mormon/Theology/Deification/
The premise of this address given at BYU Education Week on 14 August 2012, is that it is fundamental in Mormonism to understand our identity as literal spirit sons and daughters of God. This in turn is the foundation for understanding that mankind’s destiny is to become like their Heavenly Parent–to become gods. Though this doctrine is one for which Mormonism is frequently attacked, Callister argues that it is not a doctrine that was invented whole cloth by Joseph Smith. He cites five different sources of evidence which he refers to as “witnesses” to establish this fact. They are: scripture, early Christian writers, wisdom of poets and other thoughtful authors, logic, and the voice of history. After outlining the Mormon doctrine of deification he asks how it is possible given man’s imperfections, weaknesses and sins. The answer is that the Atonement provides the “resources to lift us above our mortal restraints and propel us to divine heights.” (p. 131) He elaborates on two such resources. The saving ordinances of the gospel are the first such resource, and Callister lists five and briefly comments on the corresponding powers of godliness which come through each one. Second, he argues with the help of supporting quotations that each gift of the Spirit “represents an attribute of godliness” which we are to attain and which move us along the road to perfection and godhood. Underlying this entire address is the precept that understanding man’s identity and destiny provides greater motivation to live the gospel and pursue this lofty goal.
Zink, Stephan. “Octavian’s Sanctuary of Apollo on the Palatine: Architecture, Site, and the Development of a Sacred Topography.” PhD diss., University of Pennsylvania, 2011. [Rome]
Abstract: The focus of this dissertation is the sanctuary of Apollo on the Palatine in Rome, which Octavian, the future Augustus, dedicated in 28 B.C. With its marble temple, splendid porticos, and a library, it was the imposing result of Octavian’s successful struggle to become the ‘first man’ in the Roman state. Like no other monument in Rome, the sanctuary of Apollo materializes the transition between the Roman Republic and Empire. Despite its critically important role in the religious and political history of the city, the archaeological remains of the sanctuary have never seen a full architectural and topographical documentation. This project represents the first comprehensive documentation and examination of the material remains preserved at the site, as conducted during nine seasons of new data collection and fieldwork. The results of this fieldwork form the basis for a new understanding of the sanctuary’s architecture and structural history. Both architectural drawings and 3D reconstructions are fundamental aspects of the study, and they provide the key tools in assessing the site’s development and changing functions over the course of nearly seven centuries. The detailed documentation now allows us to identify a series of successive construction phases dating from the Archaic to the Augustan period. New structural observations also force us to fundamentally rethink long-held assumptions about the topography of the Southwestern Palatine as well as its architecture and evolving functions. Contrary to current tenets, the sanctuary of Apollo was deeply embedded in the cultic functions of its site. Several Archaic cult sites determined both the orientation and the layout of all the later buildings on the site, including the structure currently identified as the “House of Octavian/Augustus.” Not a domestic complex, this structure reveals itself instead as the seat of various priestly collegia in the mid-1 st c. B.C. Thus, the Augustan sanctuary of Apollo now emerges as the latest stage in the century-long development of a sacred topography on the Southwestern Palatine.
Lowery, Richard Harlin. “The Reforming Kings: Cult and Society in First Temple Judah.” PhD diss., Yale University, 1989. [Israel/Solomon]
Abstract: This dissertation examines the emergence of deuteronomic theology in pre-exilic Judah by reconstructing a social-economic setting for reform of the First Temple cult. The establishment and support of a monarchical state introduced serious social tensions, usually kept in check by the social and political authority of the Davidic house. The added demands of Assyrian imperialism unbalanced the equation. Judean deuteronomism grew as a response to the social unrest of the Assyrian period, channeling popular discontent away from the Davidic monarchy and toward foreign imperialism. First appearing in connection with Hezekiah’s rebellion, deuteronomic theology subsequently grew into a comprehensive program of national renewal centered in exclusive worship of Yahweh and allegiance to Yehweh’s chosen king. Chapter One summarizes current scholarship on the economy of monarchical Judah and Israel. Chapter Two examines the commanding social role of the Davidic monarchy shown in official cult reforms of the pre-Assyrian period. Chapter Three discusses Ahaz and the economic and religious impact of Assyrian imperialism. Chapter Four places Hezekiah’s cult reform in the context of his rebellion against Assyria. Chapter Five discusses Kings’ Manasseh narrative as a systematic rejection of the pre-deuteronomic First Temple status quo in preparation for Josiah’s deuteronomic reform. Chapter Six discusses deuteronomic reform under Josiah as a post-imperial top-down cultural revolution.