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Dissertations / Theses on the topic 'Jewish and Christian tradition'

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Published: 4 June 2021

Last updated: 20 February 2023

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1

Robb, Julie Elaine. "The prophet like Moses : its Jewish context and use in the early Christian tradition." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.407150.

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2

Hope, Anne-Maree, and n/a. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age." Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070314.151801.

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This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.

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3

Hope, Anne-Maree. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/365287.

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Abstract:

This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
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4

Sweatman, Carl Stephen. "2 Corinthians 10-13 and Paul's use of ethos in light of ancient Near Eastern and Jewish wisdom traditions." Cincinnati, OH : Cincinnati Christian University, 2008. http://dx.doi.org/10.2986/tren.031-0178.

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5

Edwards, Robert Michael. "The Three Lives of James: From Jewish-Christian Traditions to a Valentinian Revelation, Preserved in Two Late Antique Attestations." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32543.

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Though discovered in 1945, the First Apocalypse of James from Nag Hammadi Codex V, 3 has received very little attention from the scholarly community. This is primarily due to the fragmentary condition of the text. Previous scholarly engagements with the text have led to the conclusion that the purpose of such a revelatory dialogue was to impart instructions for the ascent of the soul to one about to be martyred. The recent discovery of a second copy of the text simply titled “James” as part of the Tchacos Codex has led to not only a greater amount of scholarly interest, but also to different possible interpretations. From NHC V, 3 it was possible to ascertain a pre- and post- martyrdom revelation of Jesus to James, however, the text from Al Minya clearly shows a third revelatory section wherein the martyrdom of James is used as a means of revelation to Addai, the legendary founder of Eastern Syrian Christianity. Chapters one and two answer the question of why James was chosen as the protagonist of the narrative. In chapter one I look in detail at the literary construction of the martyrdom of James and problematize the development of the traditions. Chapter two then turns to a discussion of the figure of James as an authority in the developing Christian community. Chapters three and four are concerned with the literary classification of the text. Chapter three situates the First Apocalypse of James within the overarching genre of apocalyptic literature, and the specific sub-genre of gnostic apocalypses. Chapter four discusses how the text might be understood as a commission narrative while interrogating the lineage of descent beginning with the transmission of the revelation from James to Addai. Following this in chapter five I explore the cosmology of the text with particular attention to the ascent of the soul.

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6

Keim, Katharina Esther. "Pirqei deRabbi Eliezer : structure, coherence, intertextuality, and historical context." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/pirqei-derabbi-eliezer-structure-coherence-intertextuality-and-historical-context(5a243982-b0b3-4209-9cba-1b58cfb40210).html.

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The present dissertation offers a literary profile of the enigmatic Gaonic era work known as Pirqei deRabbi Eliezer (PRE). This profile is based on an approach informed by the methodology theorized in the Manchester-Durham Typology of Anonymous and Pseudepigraphic Jewish Literature, c.200 BCE to c.700 CE, Project (TAPJLA). It is offered as a necessary prolegomenon to further research on contextualising PRE in relation to earlier Jewish tradition (both rabbinic and non-rabbinic), in relation to Jewish literature of the Gaonic period, and in relation to the historical development of Judaism in the early centuries of Islam. Chapter 1 sets out the research question, surveys, and critiques existing work on PRE, and outlines the methodology. Chapter 2 provides necessary background to the study of PRE, setting out the evidence with regard to its manuscripts and editions, its recensional and redactional history, its reception, and its language, content, dating, and provenance. Chapters 3 and 4 are the core of the dissertation and contain the literary profile of PRE. Chapter 3 offers an essentially synchronic text-linguistic description of the work under the following headings: Perspective; PRE as Narrative; PRE as Commentary; PRE as Thematic Discourse; and Coherence. Chapter 4 offers an essentially diachronic discussion of PRE’s intertexts, that is to say, other texts with which it has, or is alleged to have, a relationship. The texts selected for discussion are: the Hebrew Bible, Rabbinic Literature (both the classic rabbinic “canon” and “late midrash”), the Targum, the Pseudepigrapha, Piyyut, and certain Christian and Islamic traditions. Chapter 5 offers conclusions in the form of a discussion of the implications of the literary profile presented in chapters 3-4 for the methodology of the TAPJLA Project, for the problem of the genre of PRE, and for the question of PRE’s literary and historical context. The substantial Appendix is integral to the argument. It sets out much of the raw data on which the argument is based. I have removed this data to an appendix so as not to impede the flow of the discussion in the main text. The Appendix also contains my entry for the TAPJLA database, to help illuminate the discussion of my methodology, and a copy of my published article on the cosmology of PRE, to provide further support for my analysis of this theme in PRE.

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7

Greif, Karen. "Loving the stranger equipping Jewish and Christian CanCare volunteers for ministry to cancer survivors from faith traditions different from their own /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p075-0069.

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8

Ali, Shah Zulfiqar. "A study of Anthropomorphism and Transcendence in the Bible and Qur'an Scripture and God in the Jewish, Christian and Islamic traditions." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503600.

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9

Rainbow, Jesse. "The Song of Songs and Solomonic biography in early Jewish and Christian literature (with special reference to traditions of Solomonic magic and exorcism)." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0377.

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10

Edwards, T. M. "The Old, the New and the rewritten : the interpretation of the biblical Psalms, in relationship to other exegetical traditions, both Jewish and Christian." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399479.

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11

Pettem, Michael. "Matthew : Jewish Christian or gentile Christian?" Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74296.

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This dissertation addresses the problem of whether the Gospel of Matthew reflects a Jewish Christian or gentile Christian stance within the early church. A study of the principal theories of the evolution of the early church provides the background against which the terms "Jewish Christian" and "gentile Christian" may be understood. The dissertation examines the bases on which Matthew has been classified as either Jewish Christian or gentile Christian. This previous work on Matthew is found to be unsatisfactory because of the lack of adequate criteria for classifying Matthew. A study of Acts and the letters of Paul reveals that the practice or rejection of Jewish dietary purity was a cause of division in the early church, and thus constitutes a suitable criterion for distinguishing between Jewish and gentile Christianity. Examination of Mt 15:1-20 shows that Matthew does not accept Jewish dietary purity as a part of God's will. Matthew thus reflects a gentile Christian position.

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12

Abecassis, Deborah. "Jephthah's daughter in the Jewish exegetical tradition." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69613.

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The biblical narrative of Jephthah and his daughter (Judges 11:31-40) recounts the story of the judge, Jephthah, who vowed to sacrifice to God whatever came to greet him upon his return from a victorious battle with Ammon, and whose daughter became the victim of this vow. The goal of this thesis is to examine a sample of the Jewish responses to this biblical narrative from ancient and medieval times through the twentieth century. The analysis demonstrates the difficult nature of this text, its linguistic and conceptual ambiguities, the solutions to a well-defined series of problems proposed by more than two dozen interpreters, and their failure to deal with most of the historical and ethical problems that emerge from the story.

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13

COHEN, MARGARET WINTERS. "A NEW TRADITION: JEWISH PORTRAITURE IN SEVENTEENTH-CENTURY AMSTERDAM." University of Cincinnati / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1054309065.

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14

Cohen, Margaret. "A new tradition Jewish portraiture in seventeenth-century Amsterdam /." Cincinnati, Ohio : University of Cincinnati, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=ucin1054309065.

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15

Gurkan, Salime Leyla. "The Jewish concept of chosenness in tradition and transformation." Thesis, Lancaster University, 2002. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288986.

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16

Berberian, Glyssie Mills. "The chief priest Zadok in tradition and history." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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17

Spivak, Eugene (Jeff). "A Christian-Jewish school : Didache, Doctrina, Matthew." Thesis, University of Aberdeen, 2007. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=238086.

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The Didache studies are enjoying a renaissance ever since the early dating of the document has been confirmed and the possibilities of its use of early traditions suggested. In particular, the Didache is currently used as a fulcrum of scholarly efforts to define Christian Judaism as one ofthe pillars of the canonical Christianity. Yet, the heritage of the recent past remains in the form of a threatening number of hypothetical sources invoked to explain the literary composition of the Didache, while the implications of Christian Judaism are far from being fully understood. This thesis dispenses with the 'sources' and argues that the Didache can be readily accounted for on the basis of two extant texts, the Gospel ofMatthew and the Doctrina Apostolorum. Didache, Doctrina and Matthew add up to a tight conception of Christian Judaism, which thereby transpires as a powerful creative force in the post-70 C.E. Judaism and, by the same token, as a formative influence in early Christianity. Keywords: Matthew, Didache, Doctrina, Gospel, Jewish-Christian, Christian- Jewish, Jewish Christianity, Christian Judaism, Two Ways, scribal school

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18

Lee, Ilho. "The synagogues in Luke-Acts : history and the Jewish tradition." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683190.

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19

Gonzalez, Antonia Lučić. "Balthasar Hubmaier and early Christian tradition /." Ann Arbor, Mich : UMI, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253596.

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20

Whelan, Helen Maria. "Jewish metaphors and Christian self-definition 1630-1660." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.615720.

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21

Endo, Masanobu. "John 1:1-5 and Jewish tradition wisdom tradition and exposition of Genesis 1:1-5 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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22

Kühl, Inga-Marie. "Zwischen Trauma, Traum und Tradition." Doctoral thesis, Humboldt-Universität zu Berlin, Medizinische Fakultät - Universitätsklinikum Charité, 2001. http://dx.doi.org/10.18452/14897.

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Anhand von gesellschaftspolitischen, demographischen und kulturellen Entwicklungen werden in Anlehnung an Michel Foucault die konstituierenden Regeln eines innerjüdischen Diskurses beschrieben, welcher vor zwei Jahrzehnten in der Bundesrepublik Deutschland und der DDR entstanden ist. Innerhalb dieses Diskurses wird die junge jüdische Gegenwartsliteratur verortet, die durch signifikante Korrespondenzen zur gesellschaftlichen Wirklichkeit gekennzeichnet ist. Mithilfe einer methodenpluralistischen Vorgehensweise, die neben literatur-wissenschaftlichen Ansätzen auch solche der geschichtsphilosophischen, sozio-psychologischen, kunst- und kulturhistorischen Forschung einbezieht, wird die Konstruktion junger jüdischer Identität in ausgewählten Texten exemplarisch untersucht. Wiederkehrende Konstanten der Identitätskonstruktionen werden genauso herausgearbeitet wie Divergenzen der ästhetischen Verfahren, durch die subversive, oftmals geschlechtsspezifisch konnotierte Deutungsebenen eröffnet werden. Dem übergeordneten Interesse der Arbeit folgend, werden die Ergebnisse der Textanalysen innerhalb des diskursiven Aussagekontextes betrachtet.
Following Michel Foucault, the author uses socio-political, demographic, and cultural developments to define a set of rules organizing the inner-Jewish discourse that emerged approximately two decades ago in the Federal Republic of Germany and the former GDR. Within that discourse, the author locates a body of contemporary German-Jewish literature characterized by strong resemblances to socio-historical reality. The dissertation examines the construction of contemporary Jewish identity within selected works of literature, using a variety of methodological approaches from the fields of literary criticism, history of art, culture and philosophy as well as socio-psychology. Recurring identity traits within those constructions are emphasized as well as differences in the aesthetic scheme which often bear subversive, gender specific connotations. Consistent with the overall aim of the dissertation, the results of the literary analyses are transferred to the discursive level.

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23

Senay, Bulend. "The making of Jewish Christianity in Britain : hybridity, identity and tradition." Thesis, Lancaster University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311675.

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24

Harris, Michael J. "Divine command theory and the shared moral universe in Jewish tradition." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272505.

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25

Iliff, Eric J. "Homosexuality and the Eastern Orthodox Christian tradition." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0452.

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26

Ehrmantraut, Adam. "Phenomenon of adolescent prayer| Christian, Jewish, and Muslim perspectives." Thesis, Saint Mary's University of Minnesota, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3711542.

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This study explored one aspect of religious life, prayer, at a dynamic time in human development, adolescence. This phenomenology examined the experience of adolescent prayer among those who subscribed to Islam, Christianity, and Judaism. Eighteen high school seniors from two Minnesota high schools, six from each religious group, completed a 7-day journal identifying and explaining their prayer experiences. After, each adolescent participated in a conversational interview with the researcher further exploring their individual prayer experiences. Journal and interview data were analyzed according transcendental phenomenology methods to create a synthesis of the adolescent prayer experience. Five themes of adolescent prayer were identified in the differing categories of human experience: (a) fitting prayer into adolescent life, (b) prayer's connection with the divine, (c) building identity through prayer, (d) emotional transitions from prayer, and (e) prayer as a coping method. In the end, a cyclical model of the adolescent prayer experience was created describing how prayer leads to the solidification of identity, emotional change, and a readiness to cope during everyday life.

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27

McIntyre, Joseph. "Jeremiah 36 and the emergence of scribal prophecy." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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28

Leshnoff, Susan Kriegel. "The influence of Jewish mysticism on Jewish contemporary artists : an investigation of the relationship between a religious tradition and creative expression /." Access Digital Full Text version, 1988. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10807883.

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29

Carstens, Jack E. "Examination of the Biblical texts that form the basis of evangelical Christian support for Israel, with special reference to the response of the International Christian Embassy Jerusalem." Master's thesis, University of Cape Town, 2008. http://hdl.handle.net/11427/10189.

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Includes bibliographical references (leaves 113-116).
The thesis is set against a background of growing support for Israel and the Jewish people from the Evangelical Christian world. This phenomena is attracting attention from many quarters, including secular as well as religious parties. This support is all the more pronounced because it is happening despite a barrage of antagonism directed against Israel by the world press, international human rights groups and by groundswell of hatred from the Muslim world. In the eyes of their detractors, Israel is an occupying force that is dehumanizing the Palestinians who are the victims of Zionist colonialism.

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30

Hurst, Dawn. "The wedding ceremony - secularisation of the christian tradition." Thesis, Loughborough University, 2011. https://dspace.lboro.ac.uk/2134/9227.

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This thesis investigates and analyses the wedding ceremony in western society. The white wedding ceremony developed within Christian religious doctrine and although charged with certain symbolic meanings and traditions has not remained static but has evolved and changed to reflect contemporary lifestyles. The wedding ceremony has always been an indicator of ideals and aspirations at every social level and this work focuses on the sublime ceremonial as well as the evolving nature of marriage. Couples historically married to cement dynasties and to ensure passage of lands and wealth and their marriages were arranged but once couples could marry partners of their choice and love liaisons became normal then the ceremony provided an ideal opportunity for festive exhibition and theatrical excess. Wedding pageantry has readily adapted to encompass recent celebrity culture that has pervaded modern societies. Modern craving for instant acclaim has been promoted by profiteering industries and businesses dedicated to providing the dream wedding within any budget. This thesis argues that the nature of marriage has changed from a life-long heterosexual legal committment to one person to a relationship that anticipates some degree of separateness and autonomy within a heterosexual or same sex association. The ceremony itself has evolved to accommodate changing ideals and expectations of first marriages and to provide opportunity for couples to remarry within the dictates of contemporary fashion. The wedding ceremony remains a significant and symbolic occassion because it has adapted and changed to accommodate contemporary tastes, styles, standards and edicts and because of this it will survive.

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31

Garland, Michelle Nichole. "Christian privilege Do Jewish students feel marginalized in public schools? /." [Ames, Iowa : Iowa State University], 2010. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3403164.

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32

Singsa, Thathathai. "Matthew's wisdom christology in its Jewish and early Christian contexts." Thesis, Australian Catholic University, 2011. https://acuresearchbank.acu.edu.au/download/4a38ca8a7db3927618a540b2b191534eb5266ccd9eca3ef1976046c6f58da869/1345031/Singsa_2011_Matthews_wisdom_christology_in_its_jewish.pdf.

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This thesis aims to study the identification of the Matthean Jesus with Wisdom or Sophia, a personified feminine figure. The roots of this identification are traced to the traditions in Judaism as depicted in Proverbs, Job, Sirach, the Wisdom of Solomon, Baruch and 1 Enoch. The early Christians made use of this Wisdom tradition when speculating on the identity and significance of Jesus, and scholars have identified explicit Wisdom Christologies in Paul, Q and John. The thesis has its main focus in the Matthean tradition and demonstrates that Matthew develops a high Christology from his Jewish and Christian sources by portraying Jesus as Wisdom incarnate. This thesis studies Matthew’s Wisdom Christology from the perspective of its Jewish and early Christian contexts. How has Matthew been influenced by these traditions, and how has he developed them? The nature and roles of Wisdom in Judaism differ from text to text. In some she is a distinct pre-existent being, subordinate to and distinct from God, while in others she appears to be an aspect of God and not a distinct entity. In terms of her functions, Wisdom is assigned a variety of roles. She plays a part in the creation of the universe as the assistant of God, mediates between God and humans, plays a salvific role and is identified with the Torah. Wisdom can be described in various ways, including mother, lover and counsellor. In the Judaism of Matthew’s time, Wisdom is only one of many pre-existent beings. Other figures that were thought to pre-exist and await a future revelation include the Messiah and the Son of Man, and these too play an important role in the emergent Christology of the first century. The study of the early Christian texts reveals that the Christians accessed the Jewish Wisdom traditions in different ways. Paul uses the term ‘the Wisdom of God’ for Jesus (1 Cor 1:24; cf. 1:30), but he seems not to use it as a Christological title. The concept of Wisdom as a distinct figure first appears in the Q tradition. In this Sayings Source, Jesus is not identified with Wisdom herself but as her messenger or envoy. The Gospel of John testifies to a further development. John has a clear Wisdom Christology, especially in the Prologue where the pre-existent Jesus is assigned many of Wisdom’s roles. But this author never refers to Jesus as ‘Wisdom’. He prefers the masculine term ‘the Word’. Between the Q and the Johannine traditions comes Matthew, and it is in this Gospel that the early Christian Wisdom Christology is most clearly attested. In distinction to Q, Matthew makes explicit the identification of Jesus with Wisdom herself and, in distinction to John, he has no qualms about using that particular feminine term. For Matthew Jesus is pre-existent Wisdom, subordinate to God and separate from God, who becomes incarnate in the body of a human through a miraculous conception. In portraying Jesus in this way, Matthew adopts many of the attributes and roles of Wisdom in the Jewish tradition, including her role in creation, her close relationship with God, her role as prophet and teacher, her rejection by humans and her identification with the Law. Moreover, in constructing his Wisdom Christology, the evangelist reinterprets and develops some aspects of Wisdom’s traditional roles on the basis of Christian claims about Jesus. Thus in Matthew it is significant that Jesus as Wisdom is a miracle-worker, the definitive interpreter of the Law, dies on the cross to save her people from their sins and will come in the future as the eschatological judge.

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33

Eliefja, Chaya Carleton University Dissertation Religion. "Jewish-Christian relations in Canada; the United Church Observer controversy." Ottawa, 1987.

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34

Ridley, Anna Mae. "Religion and Gender in Christian, Jewish, and Muslim Married Couples." BYU ScholarsArchive, 2004. https://scholarsarchive.byu.edu/etd/599.

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This study explores the influence of religion on gender roles in marriage. Past research indicates that previous theories of marital power have ignored couples' own conceptualizations and have relied on taken for granted assumptions. Thirty-two religious couples (from Christian, Jewish, and Muslim faiths) were interviewed regarding their gender roles. Grounded-theory qualitative analyses were conducted for couples' perceptions of religious influence on gender roles, the development of their gender practice, and their operationalization of marital power. Results are reported according to couples' discussion of role organization, role design, and outcomes. Valuing gender differences moderated religious impact on couples' role development and power balance. Traditional couples indicated that gender differences were important to them and that religion was a major factor in their role organization. Non-traditional couples were more likely to see religion as oppressive to women and report that marital roles were equitable because they were not determined by gender.

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35

Mertens, Bram. "Das Denken der Lehre : Walter Benjamin, Franz Joseph Molitor and the Jewish tradition." Thesis, University of Nottingham, 2001. http://eprints.nottingham.ac.uk/13924/.

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This thesis is a dialectical exploration of the importance of the Jewish tradition and theology in the work of Walter Benjamin, primarily through his reading of Franz Joseph Molitor's Philosophie der Geschichte oder über die Tradition, and secondarily through his close friendship with Gershom Scholem. It also argues that the influence of the Jewish tradition is a constant factor in Benjamin's work, transcending the conventional division between his 'metaphysical' Frühwerk and his 'Marxist' Spätwerk. The first chapter presents a historical-philosophical overview of the form and content of the Jewish tradition, with particular emphasis on the seminal importance of language as the medium of tradition. The second chapter offers both an exhaustive philological investigation of Benjamin's contacts with Molitor's book, on the basis of new information gathered from both Benjamin's and Scholem's diaries and correspondence, as well as a selection and discussion of some of the most salient and relevant aspects of Philosophie der Geschichte. The third and final chapter assesses the impact of the foregoing as it culminates in the work of Walter Benjamin. Firstly, it focuses on the early essays Über Sprache überhaupt und über die Sprache des Menschen and Über das Programm der kommenden Philosophie, drawing parallels between their conception of language as a medium and Jewish concepts of language and tradition as they are presented by Molitor and Scholem. Secondly, it turns to the Protokolle zu Drogenversuchen and to Benjamin's unfinished magnum opus, Das Passagen-Werk, to illustrate the continuity of his thoughts on language and tradition in the concept of profane Erleuchtung. After each chapter, a short interlude focuses on different forms of Judaism in Benjamin's work, notably the Jewish concept of commentary in the essays on Kafka, the concept of the understated apocalypse and the name of God.

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36

Inge, John. "A Christian theology of place." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1235/.

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The contention of this thesis is that place is much more important in human experience and in the Christian scheme of things than is generally recognised. I first survey the manner in which place has been progressively downgraded in Western thought and practice in favour of a concentration upon space and time. I note that during the latter part of the twentieth century scholars in a variety of disciplines have suggested that place is much more important than this prevailing discourse would suggest. Few theologians, however, recognise the importance of place. I suggest that, in this respect, theologians owe more to the mores of modernity than to a thorough engagement with the Christian scriptures and tradition. Second, I embark upon such an engagement with the scriptures. My findings suggest that their witness confirms that, from a Christian perspective, place is vital. With this in mind, my third step is to propose that the best way of understanding the role of place in a manner consonant with the Biblical narrative is sacramentally. Fourth, I test this hypothesis by examining the Christian tradition's approach to pilgrimage and investigate how it might be applied to holy places and churches in general. Finally, I conclude that a renewed appreciation of place by theologians and churchpeople, which their scriptures and tradition invite, would enable them to offer much to a society still trapped in the paradigm of modernity which underestimates place, with dehumanising effect.

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37

Pike, Peter. "'Read poems as prayers' : Seamus Heaney and Christian tradition." Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323067.

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38

Mulatu, Semeon. "The Ark of the Covenant in Ethiopian Christian tradition." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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39

Le, Berre Aline. "Johann Christian Gunther, héritier de la tradition poétique baroque." Lille 3 : ANRT, 1991. http://catalogue.bnf.fr/ark:/12148/cb37617755g.

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40

Wollaston, Isabel Louise. "A comparative study of Jewish and Christian responses to the Holocaust." Thesis, Online version, 1989. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.254180.

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41

Cryder, Richard E. "A study of Christian baptism in light of its Jewish antecedents." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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42

Aldrovandi, Carlo. "Apocalyptic movements in contemporary politics : Christian Zionism and Jewish Religious Zionism." Thesis, University of Bradford, 2011. http://hdl.handle.net/10454/5503.

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This dissertation focuses on the 'theo-political' core of US Christian Zionism and Jewish Religious Zionism. The political militancy characterizing two Millenarian/Messianic movements such as Christian Zionism and Jewish Religious Zionism constitutes a still under-researched and under-theorized aspect that, at present, is paramount to address for its immediate and long terms implications in the highly sensitive and volatile Israeli-Palestinian issue, in the US and Israeli domestic domain, and in the wider international community. Although processes of the 'sacralisation of politics' and 'politicisation of religions' have already manifested themselves in countless forms over past centuries, Christian Zionism and Jewish Religious Zionism are unprecedented phenomena given their unique hybridized nature, political prominence and outreach, mobilizing appeal amongst believers, organizational-communicational skills and degree of institutionalization.

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43

Kotzin, Chana Revell. "Christian responses in Britain to Jewish refugees from Europe 1933-1939." Thesis, University of Southampton, 2000. https://eprints.soton.ac.uk/363705/.

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44

Carmichael, Elizabeth Dorothea Harriet. "Friendship : a way of interpreting Christian love - a study of the Western Christian tradition." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306694.

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45

Traves, Julie Rose. "Writing himself and others, Philip Roth and the autobiographical tradition in Jewish-American fiction." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ29574.pdf.

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46

Traves, Julie. "Writing himself and others : Philip Roth and the autobiographical tradition in Jewish-American fiction." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26763.

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Philip Roth's parody of autobiography in the Zuckerman series is part of a larger debate concerning the problems of Jewish art. As Roth manipulates personal and personified autobiography, he both underlines and undermines Jewish traditions of reading and writing. To be sure, Zuckerman's struggle for artistic identity articulates a long-standing Jewish concern with the tensions of collective representation. It is from a culture consistently threatened by alienation and extermination that Roth finds his terms of reference. Zuckerman and his creator are subject to a whole discourse of Jewish textuality: to Jewish notions about the relationship between the individual and the group; between fact and fiction and between aesthetics and morality.
However, the Zuckerman books are at once part of a continuum of Jewish culture and a unique response to the pressures of contemporary American Judaism. Through his humorous manipulations of autobiographical fiction, Roth finally counter-turns the very compasses by which he has oriented himself. He offers a potent commentary on the fatuity of Jewish "facts" and on the fictitious nature of the collectivized Jewish voice. For Roth, it is not only the Jew's experience, but his/her imagination, his/her individual frame of understanding, that determines ethnic identity. In the end, Roth challenges the cohesion of the Jewish cultural text. He places himself in a house of mirrors, where life and art, self and group, Jewish reverence and Jewish rebellion, endlessly reflect off one another.

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47

Shapiro, Faydra (Faydra Lee) Carleton University Dissertation Religion. "A famine for the word of god; Teshuvah and the Jewish return to tradition." Ottawa, 1994.

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48

Muthoka, Peter Silleter. "Akamba theology compared to Christian theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2859185&prov=M&dok_var=1&dok_ext=htm.

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49

Kibiku, Peter Mbugua. "Christian worship in an African context." Berlin Viademica-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2784971&prov=M&dok_var=1&dok_ext=htm.

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50

Fry, Helen Patricia. "Converting Jews? : from a mission to Jews to a mission with Jews." Thesis, University of Exeter, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337726.

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