![]() In addition to a historical overview of diverse thought traditions and practices, a primary focus will be the response to modernity and the challenge and change in contemporary religious thought. ![]() Course topics may vary each time the course is taught. RE 221 World Religions An introductory survey of such major world religious traditions as Hinduism, Buddhism, Confucianism,Taoism, Judaism, Christianity, and Islam. ![]() The course equips students for culturally-cued reading of these texts by exploring the historical setting from which they emerged, bringing significant themes of this early Christian literature into conversation with issues of concern in modern Christian theology.Topics may include wealth and poverty, Jewish/Christian relations, the place of women in the early Christian movement, and appropriations of the narratives of Jesus (the Gospels) in film. RE 215 Christian Scriptures A study of the history and literature of the Christian Scriptures, or New Testament. RE 205 Hebrew Bible A study of the history and literature of the Hebrew Bible, or Old Testament.The course locates the Hebrew Bible in its historical context in the ancient Near East and explores the new ways of thinking about sacred texts that have emerged in modern biblical studies.A discussion-rich course, students will be equipped to enter into discussion with Jewish and Christian interpreters who wrestle with the political, ideological, and theological implications of these texts, both in the ancient world and in modern settings. I am interested in the connection between interpretation and ethics, particularly as it relates to the interpretation of biblical literature. My book, Language, Power, and Identity in the Lament Psalms of the Individual, focuses on how the speaker of the prayer addresses God, represents the pain he experiences, and what he assumes God should do on his behalf to end the situation of suffering. My primary area of research is the book of Psalms in the Hebrew Bible, particularly the Psalms of individual lament. in English Literature, with College and Departmental Honors Areas of Academic Interest: Methodist Theological School in Ohio, 1994-1997 Master of DivinityĮarlham College, 1989-1993 A.B. Ulpan Akiva: Netanya, Israel, Summer 2000 Certificate in Modern Hebrew Study Franklin Professor of Religionīox 549025 Birmingham-Southern College 900 Arkadelphia Rd Birmingham, AL 35254 Office Phone: (205) 226-7830 Office Fax: (205) 226-3089 E-mail: Brief Career Background:Ģ007-2013 Assistant Professor of Religion, Birmingham-Southern College 2013-2021 Associate Professor of Religion, Birmingham-Southern College 2021-present Professor of Religion, Birmingham-Southern College Educational Background:Įmory University, 1997-2006 Ph.D., Hebrew Bible Pairs of clasped hands even appeared on Roman coins.Amy C. In ancient Rome, meanwhile, the handshake was often used as a symbol of friendship and loyalty. ![]() Gravestones would often depict the deceased person shaking hands with a member of their family, signifying either a final farewell or the eternal bond between the living and the dead. The gesture was also a recurring motif in the fourth and fifth century B.C. The epic poet Homer described handshakes several times in his “Iliad” and “Odyssey,” most often in relation to pledges and displays of trust. relief, which shows the Assyrian King Shalmaneser III pressing the flesh with a Babylonian ruler to seal an alliance. One of the earliest depictions of a handshake is found in a ninth century B.C. “An agreement can be expressed quickly and clearly in words,” the historian Walter Burkert once explained, “but is only made effective by a ritual gesture: open, weaponless hands stretched out toward one another, grasping each other in a mutual handshake.” ![]()
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