Does time, place, and culture affect our picture of Jesus? We'll start by constructing our own Jesus story and then go backwards in time to examine modern times (film, music, and modern art), pre-Civil War America (views of Jesus from enslaved people and their enslavers), Renaissance and Medieval Europe and North Africa (art and architecture), and finally end with the ancient world (art and writings about Jesus, including the biblical gospels). No background in religious studies required, and students of any, all, or no religious background are welcome.

Does time, place, and culture affect our picture of Jesus? We'll start by constructing our own Jesus story and then go backwards in time to examine modern times (film, music, and modern art), pre-Civil War America (views of Jesus from enslaved people and their enslavers), Renaissance and Medieval Europe and North Africa (art and architecture), and finally end with the ancient world (art and writings about Jesus, including the biblical gospels). No background in religious studies required, and students of any, all, or no religious background are welcome.

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

Introduction to grammar/vocabulary of classical Greek as written in Athens in 5th/4th centuries BCE. Forms/simple constructions. Some reading of simple, heavily adapted passages from ancient texts.

Continuation of Greek 1001. More complex constructions, including participles, clauses, indirect discourse. Some reading of adapted passages from ancient texts. prereq: Grade of at least C- or S in 1001 or dept consent

The Hebrew Bible is one of the most important literary texts in world history, and one of the most culturally and morally influential in the development of western civilization. Most of this influence, however, has been via translation. Have you ever wondered if you can trust the translation? Does the Adam and Eve story really say what you think it does? Does the Hebrew Bible really include all the strict moral pronouncements and prohibitions that are attributed to it? This course offers the tools you need to read simple narrative texts in the Bible for yourself, while also introducing you to multiple approaches in biblical scholarship. Biblical Hebrew also satisfies the CLA Language requirement.

Progression to more sophisticated reading of narrative, prophetic, and legal texts. Presentation/discussion of multiple approaches to problems/issues in biblical scholarship. prereq: Grade of at least [C- or S] in [1101 or 4104] or instr consent

Introduction to cuneiform script. Basics of Old Babylonian morphology and syntax. Written drills, readings from Hammurabi laws, foundation inscriptions, annals, religious and epic literature. prereq: Adv undergrads with instr consent or grads

Continuation of 5011. Readings include The Gilgamesh Epic, The Descent of Ishtar, Mari Letters, Annals of Sennacherib and Essarhaddon, Sargon II. prereq: 5011

Achievements of Alexander the Great, their effect on Greek-speaking world. Greek colonization of Egypt. Hellenistic art, literature, philosophy.

Ugaritic alphabetic cuneiform script, morphology, and syntax. Reading of representative samples of Ugaritic literature. Attention to linguistic and cultural issues and links to biblical and other Ancient Near Eastern texts. prereq: Adv Hebrew, previous study of biblical texts or instr consent

Reading in Greek texts/authors. Texts/authors vary. prereq: [GRK 3004 or equiv], at least two yrs of college level Greek. Must contact Classical and Near Eastern Studies department for permission to register.

The primary material for this course will be a selection of readings from three or more different Greek prose authors connected by genre (e.g. historical writing, philosophy, oratory, novel), theme (e.g. medicine, Athenian politics of the 5 th /4 th centuries, religious innovation), period (e.g. classical period, Second Sophistic), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [GRK 3004 or equiv], at least two yrs of college level Greek. Contact the Classical & Near Eastern Religions & Cultures Department (CNRC) with any questions.

A broad survey of ancient Near Eastern and Egyptian history and culture from the prehistoric to the rise of Persia around 550 B.C.

The primary material for this course will be a selection of readings from three or more different Latin poets connected by genre (e.g. epic, dramatic, lyric), theme (e.g. heroism and the hero, the body, the good life), period (e.g. Augustan, late Antique), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [3004 or equiv], at least two yrs of college level Latin. Contact the Classical & Near Eastern Religions & Cultures Department with any questions.

The primary material for this course will be a selection of readings from three or more different Latin prose authors connected by genre (e.g. historical writing, philosophy, religious texts), theme (e.g. Epicureanism and Stoicism, Christian apologetics, grammarians), period (e.g. Republican, Late Imperial), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [LAT 3004 or equiv], at least two yrs of college level Latin. Contact the Classical & Near Eastern Religions & Cultures department (CNRC) with any questions.

This course will provide students with foundational knowledge in the art, architecture, and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political, and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

This course will provide students with foundational knowledge in the art, architecture, and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political, and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

This course will provide students with foundational knowledge in the art, architecture and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

Survey of Israelite prophets. Emphasizes Amos, Hosea, Isaiah, Jeremiah, Ezekiel, Second Isaiah. Prophetic contributions to Israelite religion. Personality of prophets. Politics, prophetic reaction. Textual analysis, biblical scholarship. Prophecy viewed cross-culturally. prereq: [RelS 1001] or [CNES 1201 or JWST 1201 or RELS 1201 or CNES 3201 or JWST 3201 or RELS 3201]

Survey of Israelite prophets. Emphasizes Amos, Hosea, Isaiah, Jeremiah, Ezekiel, Second Isaiah. Prophetic contributions to Israelite religion. Personality of prophets. Politics, prophetic reaction. Textual analysis, Biblical scholarship. Prophecy viewed cross-culturally. prereq: [RelS 1001] or [CNES 1201 or JWST 1201 or RELS 1201 or CNES 3201 or JWST 3201 or RELS 3201]

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

The rise of Hellenistic kingdoms in the ancient Mediterranean and Near East created a variety of responses from local, subjugated peoples, and some of the most documented cases are those of Jewish populations in Koele-Syria/Palestine. The main objective of this course is to analyze Jewish responses to imperial rule and military conflict during the Hellenistic and early Roman periods (c. 300 B.C.E. ? 150 C.E.), but we will also spend time examining the broader picture of how local, ancestral groups fared under foreign rule. Along with discussing pertinent archaeological evidence, we will discuss Jewish literature and documentary material from this period, including, the sectarian documents of the Dead Sea Scrolls, the Book of Judith (a Jewish "novel"), the Books of Daniel and the Maccabees (all of which provide historical information about the Maccabean revolt and rise of the Hasmoneans), and the writings of Josephus (a Jewish writer who witnessed the Roman takeover of Palestine in the first century C.E.). This course will stay within the confines of the ancient evidence and not examine later interpretations when analyzing each historical period; it will begin with Ptolemaic control of the region and conclude with the Bar Kokhba revolt, its aftermath, and the resilience of Jewish populations in northern Palestine. Topics that will be examined in depth are messianism and apocalypticism, the Jerusalem Temple, Jewish ancestral traditions (which include biblical literature), and theoretical models used by scholars to analyze power relationships in antiquity.

The rise of Hellenistic kingdoms in the ancient Mediterranean and Near East created a variety of responses from local, subjugated peoples, and some of the most documented cases are those of Jewish populations in Koele-Syria/Palestine. The main objective of this course is to analyze Jewish responses to imperial rule and military conflict during the Hellenistic and early Roman periods (c. 300 B.C.E. - 150 C.E.), but we will also spend time examining the broader picture of how local, ancestral groups fared under foreign rule. Along with discussing pertinent archaeological evidence, we will discuss Jewish literature and documentary material from this period, including, the sectarian documents of the Dead Sea Scrolls, the Book of Judith (a Jewish "novel"), the Books of Daniel and the Maccabees (all of which provide historical information about the Maccabean revolt and rise of the Hasmoneans), and the writings of Josephus (a Jewish writer who witnessed the Roman takeover of Palestine in the first century C.E.). This course will stay within the confines of the ancient evidence and not examine later interpretations when analyzing each historical period; it will begin with Ptolemaic control of the region and conclude with the Bar Kokhba revolt, its aftermath, and the resilience of Jewish populations in northern Palestine. Topics that will be examined in depth are messianism and apocalypticism, the Jerusalem Temple, Jewish ancestral traditions (which include biblical literature), and theoretical models used by scholars to analyze power relationships in antiquity.

The rise of Hellenistic kingdoms in the ancient Mediterranean and Near East created a variety of responses from local, subjugated peoples, and some of the most documented cases are those of Jewish populations in Koele-Syria/Palestine. The main objective of this course is to analyze Jewish responses to imperial rule and military conflict during the Hellenistic and early Roman periods (c. 300 B.C.E. - 150 C.E.), but we will also spend time examining the broader picture of how local, ancestral groups fared under foreign rule. Along with discussing pertinent archaeological evidence, we will discuss Jewish literature and documentary material from this period, including, the sectarian documents of the Dead Sea Scrolls, the Book of Judith (a Jewish "novel"), the Books of Daniel and the Maccabees (all of which provide historical information about the Maccabean revolt and rise of the Hasmoneans), and the writings of Josephus (a Jewish writer who witnessed the Roman takeover of Palestine in the first century C.E.). This course will stay within the confines of the ancient evidence and not examine later interpretations when analyzing each historical period; it will begin with Ptolemaic control of the region and conclude with the Bar Kokhba revolt, its aftermath, and the resilience of Jewish populations in northern Palestine. Topics that will be examined in depth are messianism and apocalypticism, the Jerusalem Temple, Jewish ancestral traditions (which include "biblical" literature), and theoretical models used by scholars to analyze power relationships in antiquity.

Beliefs, attitudes, and behaviors related to death and the afterlife found in the cultures of the ancient Mediterranean and Near East. Literature, funerary art/epitaphs. Archaeological evidence for burial practices and care of dead.

Beliefs, attitudes, and behaviors related to death and afterlife found in cultures of ancient Mediterranean and Near East. Literature, funerary art/epitaphs. Archaeological evidence for burial practices and care of dead.

This course introduces students to the original meaning and significance of religious law and ethics within Judaism. Law is the single most important part of Jewish history and identity. At the same time, law is also the least understood part of Judaism and has often been the source of criticism and hatred. We shall therefore confront one of the most important parts of Jewish civilization and seek to understand it on its own terms. In demonstrating how law becomes a fundamental religious and ethical ideal, the course will focus on the biblical and Rabbinic periods but spans the entire history of Judaism. Consistent with the First Amendment, the approach taken is secular. There are no prerequisites: the course is open to all qualified students. The course begins with ideas of law in ancient Babylon and then studies the ongoing history of those ideas. The biblical idea that a covenant binds Israel to God, along with its implications for human worth - including the view of woman as person - will be examined. Comparative cultural issues include the reinterpretations of covenant within Christianity and Islam. The course investigates the rabbinic concept of oral law, the use of law to maintain the civil and religious stability of the Jewish people, and the kabbalistic transformation of law. The course concludes with contemporary Jewish thinkers who return to the Bible while seeking to establish a modern system of universal ethics. The premise of the course is the discipline of academic religious studies. The assumptions of the course are therefore academic and secular, as required by the First Amendment. All texts and all religious traditions will be examined analytically and critically. Students are expected to understand and master this approach, which includes questioning conventional cultural assumptions about the composition and authorship of the Bible. Willingness to ask such questions and openness to new ways of thinking are essential to success in the course.

This course introduces students to the original meaning and significance of religious law and ethics within Judaism. Law is the single most important part of Jewish history and identity. At the same time, law is also the least understood part of Judaism and has often been the source of criticism and hatred. We shall therefore confront one of the most important parts of Jewish civilization and seek to understand it on its own terms. In demonstrating how law becomes a fundamental religious and ethical ideal, the course will focus on the biblical and Rabbinic periods but spans the entire history of Judaism. Consistent with the First Amendment, the approach taken is secular. There are no prerequisites: the course is open to all qualified students. The course begins with ideas of law in ancient Babylon and then studies the ongoing history of those ideas. The biblical idea that a covenant binds Israel to God, along with its implications for human worth - including the view of woman as person - will be examined. Comparative cultural issues include the reinterpretations of covenant within Christianity and Islam. The course investigates the rabbinic concept of oral law, the use of law to maintain the civil and religious stability of the Jewish people, and the kabbalistic transformation of law. The course concludes with contemporary Jewish thinkers who return to the Bible while seeking to establish a modern system of universal ethics. The premise of the course is the discipline of academic religious studies. The assumptions of the course are therefore academic and secular, as required by the First Amendment. All texts and all religious traditions will be examined analytically and critically. Students are expected to understand and master this approach, which includes questioning conventional cultural assumptions about the composition and authorship of the Bible. Willingness to ask such questions and openness to new ways of thinking are essential to success in the course.

This course introduces students to the original meaning and significance of religious law and ethics within Judaism. Law is the single most important part of Jewish history and identity. At the same time, law is also the least understood part of Judaism and has often been the source of criticism and hatred. We shall therefore confront one of the most important parts of Jewish civilization and seek to understand it on its own terms. In demonstrating how law becomes a fundamental religious and ethical ideal, the course will focus on the biblical and Rabbinic periods but spans the entire history of Judaism. Consistent with the First Amendment, the approach taken is secular. There are no prerequisites: the course is open to all qualified students. The course begins with ideas of law in ancient Babylon and then studies the ongoing history of those ideas. The biblical idea that a covenant binds Israel to God, along with its implications for human worth - including the view of woman as person - will be examined. Comparative cultural issues include the reinterpretations of covenant within Christianity and Islam. The course investigates the rabbinic concept of oral law, the use of law to maintain the civil and religious stability of the Jewish people, and the kabbalistic transformation of law. The course concludes with contemporary Jewish thinkers who return to the Bible while seeking to establish a modern system of universal ethics. The premise of the course is the discipline of academic religious studies. The assumptions of the course are therefore academic and secular, as required by the First Amendment. All texts and all religious traditions will be examined analytically and critically. Students are expected to understand and master this approach, which includes questioning conventional cultural assumptions about the composition and authorship of the Bible. Willingness to ask such questions and openness to new ways of thinking are essential to success in the course. Old: Significance of religious law in Judaism. Babylonian background of biblical law. Biblical creation of the person as a legal category. Rabbinic transformations of biblical norms. Covenant in Christianity/Islam. Contemporary Jewish literature/philosophy.

This course introduces students to the original meaning and significance of religious law and ethics within Judaism. Law is the single most important part of Jewish history and identity. At the same time, law is also the least understood part of Judaism and has often been the source of criticism and hatred. We shall therefore confront one of the most important parts of Jewish civilization and seek to understand it on its own terms. In demonstrating how law becomes a fundamental religious and ethical ideal, the course will focus on the biblical and Rabbinic periods but spans the entire history of Judaism. Consistent with the First Amendment, the approach taken is secular. There are no prerequisites: the course is open to all qualified students. The course begins with ideas of law in ancient Babylon and then studies the ongoing history of those ideas. The biblical idea that a covenant binds Israel to God, along with its implications for human worth - including the view of woman as person - will be examined. Comparative cultural issues include the reinterpretations of covenant within Christianity and Islam. The course investigates the rabbinic concept of oral law, the use of law to maintain the civil and religious stability of the Jewish people, and the kabbalistic transformation of law. The course concludes with contemporary Jewish thinkers who return to the Bible while seeking to establish a modern system of universal ethics. The premise of the course is the discipline of academic religious studies. The assumptions of the course are therefore academic and secular, as required by the First Amendment. All texts and all religious traditions will be examined analytically and critically. Students are expected to understand and master this approach, which includes questioning conventional cultural assumptions about the composition and authorship of the Bible. Willingness to ask such questions and openness to new ways of thinking are essential to success in the course.

The Roman Empire. "Silver Age" of Latin literature, rise of Christianity. Art/architecture.

Evidence for Ancient Greek and Roman ideas about sexuality and gender roles. The methodologies by which it is analyzed. Norms of writing about ancient culture, gender, and sexuality.

Introduction to Coptic grammar and vocabulary, chiefly in the Sahidic dialect.

Reading in Greek texts/authors. Texts/authors vary. prereq: [GRK 3004 or equiv], at least two yrs of college level Greek. Must contact Classical and Near Eastern Studies department for permission to register.

The primary material for this course will be a selection of readings from three or more different Greek prose authors connected by genre (e.g. historical writing, philosophy, oratory, novel), theme (e.g. medicine, Athenian politics of the 5 th /4 th centuries, religious innovation), period (e.g. classical period, Second Sophistic), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [GRK 3004 or equiv], at least two yrs of college level Greek. Contact the Classical & Near Eastern Religions & Cultures Department (CNRC) with any questions.

The primary material for this course will be a selection of readings from three or more different Latin poets connected by genre (e.g. epic, dramatic, lyric), theme (e.g. heroism and the hero, the body, the good life), period (e.g. Augustan, late Antique), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [3004 or equiv], at least two yrs of college level Latin. Contact the Classical & Near Eastern Religions & Cultures Department with any questions.

The primary material for this course will be a selection of readings from three or more different Latin prose authors connected by genre (e.g. historical writing, philosophy, religious texts), theme (e.g. Epicureanism and Stoicism, Christian apologetics, grammarians), period (e.g. Republican, Late Imperial), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [LAT 3004 or equiv], at least two yrs of college level Latin. Contact the Classical & Near Eastern Religions & Cultures department (CNRC) with any questions.

Greek religion from the Bronze Age to Hellenistic times. Sources include literature, art, and archaeology. Homer and Olympian deities, ritual performance, prayer/sacrifice, temple architecture, death and the afterlife, mystery cults, philosophical religion. Near Eastern salvation religions.

Greek religion from Bronze Age to Hellenistic times. Literature, art, archaeology. Homer/Olympian deities. Ritual performance, prayer, sacrifice. Temple architecture. Death/afterlife. Mystery cults. Philosophical religion. Near Eastern salvation religions. Meets with 3071.

Greek religion from the Bronze Age to Hellenistic times. Literature, art, archaeology. Homer/Olympian deities. Ritual performance, prayer, sacrifice. Temple architecture. Death/afterlife. Mystery cults. Philosophical religion. Near Eastern salvation religions. Meets with 3171.

Greek religion from Bronze Age to Hellenistic times. Literature, art, archaeology. Homer/Olympian deities. Ritual performance, prayer, sacrifice. Temple architecture. Death/afterlife. Mystery cults. Philosophical religion. Near Eastern salvation religions. Meets with 3071.

Early Jesus movement in cultural/historical setting. Origins in Judaism. Traditions about Jesus. Apostle Paul, controversies/interpreters. Authority, religious practice, structure. Emergence of canon. Contemporary methods of New Testament study. Biblical writings as history/narrative. CNES 3072/CNES 5072/RELS 3072/RELS 5072 meet together.

Early Jesus movement in cultural/historical setting. Origins in Judaism. Traditions about Jesus. Apostle Paul, controversies/interpreters. Authority, religious practice, structure. Emergence of canon. Contemporary methods of New Testament study. Biblical writings as history/narrative. CNES 3072/CNES 5072/RELS 3072/RELS 5072 meet together.

Early Jesus movement in cultural/historical setting. Origins in Judaism. Traditions about Jesus. Apostle Paul, controversies/interpreters. Authority, religious practice, structure. Emergence of canon. Contemporary methods of New Testament study. Biblical writings as history/narrative. CNES 3072/CNES 5072/RELS 3072/RELS 5072 meet together.

Early Jesus movement in cultural/historical setting. Origins in Judaism. Traditions about Jesus. Apostle Paul, controversies/interpreters. Authority, religious practice, structure. Emergence of canon. Contemporary methods of New Testament study. Biblical writings as history/narrative. CNES 3072/CNES 5072/RELS 3072/RELS 5072 meet together.

This course will provide students with foundational knowledge in the art, architecture, and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political, and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

This course will provide students with foundational knowledge in the art, architecture, and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political, and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

This course will provide students with foundational knowledge in the art, architecture and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

Beliefs, attitudes, and behaviors related to death and the afterlife found in the cultures of the ancient Mediterranean and Near East. Literature, funerary art/epitaphs. Archaeological evidence for burial practices and care of dead.

Beliefs, attitudes, and behaviors related to death and afterlife found in cultures of ancient Mediterranean and Near East. Literature, funerary art/epitaphs. Archaeological evidence for burial practices and care of dead.

The Roman Empire. "Silver Age" of Latin literature, rise of Christianity. Art/architecture.

Evidence for Ancient Greek and Roman ideas about sexuality and gender roles. The methodologies by which it is analyzed. Norms of writing about ancient culture, gender, and sexuality.

Reading in Greek texts/authors. Texts/authors vary. prereq: [GRK 3004 or equiv], at least two yrs of college level Greek. Must contact Classical and Near Eastern Studies department for permission to register.

The primary material for this course will be a selection of readings from three or more different Greek prose authors connected by genre (e.g. historical writing, philosophy, oratory, novel), theme (e.g. medicine, Athenian politics of the 5 th /4 th centuries, religious innovation), period (e.g. classical period, Second Sophistic), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [GRK 3004 or equiv], at least two yrs of college level Greek. Contact the Classical & Near Eastern Religions & Cultures Department (CNRC) with any questions.

Readings in late-/post-biblical Hebrew literature of Persian, Hellenistic, and early Roman periods (e.g., Chronicles, Ezra-Nehemiah, Ecclesiastes, Daniel, Dead Sea Scrolls, apocrypha, pseudepigrapha). Focuses on historical development of Hebrew language and literature in relation to earlier biblical sources. prereq: Grad student or instr consent

The primary material for this course will be a selection of readings from three or more different Latin poets connected by genre (e.g. epic, dramatic, lyric), theme (e.g. heroism and the hero, the body, the good life), period (e.g. Augustan, late Antique), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [3004 or equiv], at least two yrs of college level Latin. Contact the Classical & Near Eastern Religions & Cultures Department with any questions.

The primary material for this course will be a selection of readings from three or more different Latin prose authors connected by genre (e.g. historical writing, philosophy, religious texts), theme (e.g. Epicureanism and Stoicism, Christian apologetics, grammarians), period (e.g. Republican, Late Imperial), or the like. Primary readings and critical approach will vary from year to year, making the course repeatable. Some modern secondary reading will be assigned to provide a basis for discussion and a model for student written work. prereq: [LAT 3004 or equiv], at least two yrs of college level Latin. Contact the Classical & Near Eastern Religions & Cultures department (CNRC) with any questions.

This course will provide students with foundational knowledge in the art, architecture, and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political, and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

This course will provide students with foundational knowledge in the art, architecture, and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political, and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

This course will provide students with foundational knowledge in the art, architecture and archaeology of Egypt, East Africa, Asia Minor, Mesopotamia, Iran and Central Asia from the Neolithic through Late Antiquity (ca. 7,000 B.C.E. - 650 C.E.). Students will gain an understanding of the relationship between the visual material and the social, intellectual, political and religious contexts in which it developed and functioned. In this regard, students will also gain an understanding of the evolution of, and exchanges and differences among, the visual cultures of these time periods and regions. It will also expose them to the preconditions for contemporary geopolitics in the region.

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

Introduction to Dead Sea Scrolls and Qumran. Contents of Dead Sea Scrolls, significance for development of Bible. Background of Judaism and Christianity. Archaeological site of Qumran. Open to graduate students across the college; knowledge of classical Hebrew will not be required. The course is open to upper level undergraduate students with permission of the instructor.

Introduction to Dead Sea Scrolls and Qumran. Contents of Dead Sea Scrolls, significance for development of Bible. Background of Judaism and Christianity. Archaeological site of Qumran. The course will focus on the material in translation and academic scholarship on the literature and archaeological site. Open to graduate students across the college; knowledge of classical Hebrew will not be required. The course is open to upper level undergraduate students with permission of the instructor.

This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

Beliefs, attitudes, and behaviors related to death and the afterlife found in the cultures of the ancient Mediterranean and Near East. Literature, funerary art/epitaphs. Archaeological evidence for burial practices and care of dead.

Beliefs, attitudes, and behaviors related to death and afterlife found in cultures of ancient Mediterranean and Near East. Literature, funerary art/epitaphs. Archaeological evidence for burial practices and care of dead.