鈥嬧婦rawing insights from religious studies, archaeology, history, and oral tradition, Religious Figures in History and Legend explores narratives of Jesus and King David as well as lesser-known local saints from ancient texts through the Middle Ages and even into our present moment.
The World of King David
Professor Patrick Harris
Thursdays, February 12, 19, 26, March 5; 5:30鈥7:00 p.m.
In-person (Dorothy C. King Hall) or Virtual (Zoom), $40 per session
Shepherd, poet, fugitive, conqueror, murderer: David is one the most pivotal figures of the Hebrew Bible, revered across the Abrahamic faiths as an ideal king, prophet, or messianic forerunner. This course takes an interdisciplinary look at what historians, archaeologists, and Biblical critics can tell us about this complex and contradictory figure. While examining the Biblical texts鈥攆ocusing on one of the ancient world鈥檚 masterpieces of theological鈥搇iterary narrative, the Book of Samuel鈥攚e will also explore the wider world of the Iron Age Levant with attention to geography, regional history, culture, and comparative ancient religion.
Class size: minimum of 5 students, maximum 20.
- February 12: The Historical David as Problem
- February 19: Rise to Power
- February 26: King in Zion
- March 5: Tragedy and Legacy
Storied Saints: The Timeless Legends of Three Medieval Women
Professor Lori Garner
Mondays, March 16, 30, April 6; 5:30鈥7:00 p.m.
In-person (Dorothy C. King Hall) or Virtual (Zoom), $40 per session
Reading selections from historical and literary works such as Bede鈥檚 History of the English People, the South English Legendary, and the Old English Martyrology, our class will focus on three abbesses who ruled double monasteries in 7th-century England. But the legends that grew up around these women in the Middle Ages and into our modern era are far more intriguing than their roles as 鈥渁bbess鈥 might suggest. Numerous accounts credit Hild with freeing her community of snakes by hurling them off the seaside cliff and turning them to stone. Prior to founding the monastery in Oxford on the site of what is now Christ Church Cathedral, Frideswide is said to have escaped the sexual violence of an unwanted princely suitor by taking a boat up the Thames River, sustaining herself and two companions while hiding in the woods, and ultimately securing Oxford鈥檚 protection from domineering kings. Married to a king for political reasons, Etheldreda fled her second husband to fulfill her wish to become nun, and her staff is said to have grown into a shady protective tree that hid her from enemies and shielded her from the sun. Across these three weeks, we will explore together the power of stories and storytelling to shape community identity across time and place. Readings will be provided in advance as PDFs.
Class size: minimum of 5 students, maximum 20.
- March 16: Hild of Whitby
- March 30: Etheldreda of Ely
- April 6: Frideswide of Oxford
Imagining Jesus Across Time and Space
Professor Sarah Rollens
Thursdays, April 23, 30; 5:30鈥7:00 p.m.
In-person (Dorothy C. King Hall) or Virtual (Zoom), $40 per session
There is a veritable cottage industry in New Testament scholarship devoted to assessing the historicity of early Christian writings to reveal who the historical Jesus 鈥渞eally鈥 was. While this is an important historical question, there have been countless other depictions of Jesus that, whether intentionally or not, go beyond the meager historical evidence that we have for him. These later representations of Jesus are categorized as the 鈥渞eception history鈥 of the figure of Jesus, and, though these moments of 鈥渢ranslation鈥 do not tell us anything about the historical Jesus himself, they nevertheless reveal how different individuals and groups have creatively and enthusiastically imagined him throughout history. Accordingly, this course looks at a selection of texts in the reception history of Jesus in order to explore the long-standing interest that various people have had in him, leading them to infuse their understanding of him with their particular interests and concerns. As we will see, each representation, whether textual or visual, treats the figure of Jesus as a screen onto which cultural hopes, values, and anxieties are projected.
Class size: minimum of 5 students, maximum 20.
- April 23: Ancient and medieval texts
- April 30: Modern-day works