Dissertations / Theses: 'Jewish theology'

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Harvey, R. "Mapping messianic Jewish theology." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683235.

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Kohler, George Y. "James Diamond: Jewish Theology Unbound." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2019. https://slub.qucosa.de/id/qucosa%3A34550.

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Garner, Daniel Osborn. "Antitheodicy, atheodicy and Jewish mysticism in Holocaust Theology." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.515141.

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This thesis will contribute to the scholarly understanding of Jewish religious responses to the Holocaust in four ways. First, it will provide a constructive critique of Zachary Braiterman's analysis of Holocaust theology and his concept of antitheodicy in particular. It will expand his analysis by examining some Holocaust theologians he did not engage with in his original study. It will also narrow down his definition of antitheodicy in order to avoid the charge that it is too wide-ranging for effective use. Second, this thesis will introduce and define the concept of 'atheodicy'. A form of response centred upon divine mystery/inscrutability and consolatory ideas of divine co-suffering and recovery, 'atheodicy' will be identified as a significant religious response to suffering prominent within the context of Holocaust theology, especially within the thought of Kalonymous Shapira, Emil Fackenheim, Arthur Cohen and Melissa Raphael where it becomes a major element of their studies. Thirdly, this study will show that the Jewish mystical tradition of the Kabbalah, particularly in its theosophical-theurgic manifestation, has been a significant resource for Holocaust theologians in their efforts to respond meaningfully to the Holocaust - again particularly in the thought of Shapira, Fackenheim, Cohen and Raphael. Fourthly, the thesis will explore the relationship between antitheodicy, atheodicy and Jewish mysticism in the work of these four theologians. It will be argued that the presence of antitheodicy in these four thinkers often results in their adoption of atheodic approaches to the problem of suffering. It will also be argued that the recognition of atheodicy as a response provides one powerful (though certainly not the sole) reason for the presence of Jewish mysticism in Holocaust theology. This, it will be argued, is because the atheodic elements of the responses are often expressed via Kabbalistic concepts which, at least in isolation, provide Jewish symbols which encapsulate and express the atheodic approaches identified in the responses of Shapira, Fackenheim, Cohen and Raphael. Finally, the prospects for 'atheodic theology' will be briefly evaluated by providing a short critical appraisal of this theological mode. The discussion will develop a particular focus on notions of divine mystery and the limits of rational theology.

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Todd, Stephen. "A postexilic biblical theology of the temple." Online full text .pdf document, available to Fuller patrons only, 1992. http://www.tren.com.

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Dell, Katharine J. "The book of Job as sceptical literature." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303538.

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Hall, Sidney G. "Preaching Paul after Auschwitz a Christian liberation theology of the Jewish people /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com/search.cfm?p100-0086.

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Kim, Keunjoo. "Theology and identity of the Egyptian Jewish diaspora in Septuagint of Isaiah." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:3a0507b0-32ad-419d-8a94-84cd2b76e856.

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The Old Greek version of the Book of Isaiah (hereafter LXX-Is) should be studied not only as a translation but also as an interpretation reflecting the theology of the translator or translator’s community in Egypt. ‘Free’ translation in LXX-Is usually appears not to originate from any misunderstanding of the probable Hebrew Vorlage or from a different Vorlage, but deliberately and consciously. Also it is important that these Greek renderings should be dealt with in a broader context, not merely verse by verse; because the Septuagint seems to have been regarded as a religious text in itself, circulating among Jews in Egypt. The most conspicuous theme in Septuagint Isaiah is a bold declaration concerning their identity. According to this, the Jewish diaspora in Egypt is the true remnant, and their residence in Egypt should be regarded as due to God’s initiative, thus “Eisodos” instead of “Exodus” is emphasized. Such ideas may be understood as displaying an apologetic concern of the Jewish diaspora to defend their continued residence in Egypt, whereas the Bible states firmly that Jews are not to go down there. Judgments against Egypt appear more strongly than MT, and this is another expression of their identity. LXX-Is supplies a bold translation in 19:18: a temple in Egypt, called the ‘city of righteousness’. The writings of Josephus testify to the existence of the Temple of Onias in Heliopolis under the reign of Ptolemy Philometor who apparently showed great favour towards the Jews. The temple’s significance should be considered as more than a temporary shrine for local Jewish mercenaries. Rather, it aimed to be a new Jerusalem under a lawful Zadokite priest. In addition to this, LXX-Is shares some interesting and distinctive ideas with Hellenistic Jewish literature, including views on priests and sacrifice, and an attitude towards foreign kings shared by Hellenistic Jewish literature of the period. To conclude, through comparing with MT and investigating LXX-Is as it stands, this work shows that LXX-Is is not just a translation but a Hellenistic Jewish document reflecting a particular theology of at least some Jews in Egypt. LXX-Is is shown to have its place within Jewish Hellenistic literature.

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Llagas, Carlos Manuel Maria A. "Resurrection before Christ an exegesis of Old Testament and intertestamental literature /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Rapa, Robert Keith. "The meaning of "works of law" ('érgon nómou) in Galatians and Romans." Theological Research Exchange Network (TREN) Access this title online, 1988. http://www.tren.com/search.cfm?p019-0008.

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Clark, David A. "From Jewish prayer to Christian ritual : early interpretations of the Lord's Prayer." Thesis, University of Nottingham, 2014. http://eprints.nottingham.ac.uk/27810/.

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The fundamental premise of this work is that the meaning of a Biblical text is the history of its meaning. The interpreter must take note of the experience in which a text originated, and the settings in which it has been encountered. This essay surveys the ‘history of effects’ (Wirkungsgeschichte) of the Lord’s Prayer from the time of Jesus Christ until the beginning of the third century. In the beginning chapters, significant attention is devoted to the context of prayer in first-century Palestine and the continuity between the Lord’s Prayer and Jewish tradition. Subsequent chapters survey the presentation of the Lord’s Prayer in the Gospels of Matthew and Luke, the Didache, and Tertullian’s De oratione. Each stage of interpretation is evaluated in the light of its continuity and discontinuity with its anterior history of reception. This work concludes with an evaluation of how the notions of diachronic creativity and synchronic continuity illuminate the progressive interpretations of the Lord’s Prayer during the period under consideration.

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Vincent, Alana M. "Memorialisation and Jewish Theology in the 20th and 21st centuries : monument, narrative, liturgy." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2006/.

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This thesis is an exploration of the relationship between the understanding of the past and the practice of theology. It is built around three major case studies: the history of interpretation of the commandment to blot out the memory of Amalek (Deuteronomy 25:17-19), the commemoration of the First World War in Canada, and the development of post-Holocaust theology. Linking these cases are issues of theological response to (or justification for) violence, and tensions between individual and collective identity. Part I focuses on Deuteronomy 25:17-19, and the internal contradiction between the commandments to remember and blot out the memory of Amalek. The passage is analysed both in terms of language and reception history, with special attention paid to Rabbinic interpretations from the 19th and 20th centuries (sermons and commentaries generated during or immediately after the German Reform movement, the American Civil War, and the Nazi occupation of Poland). This reading prompts two further strands of analysis, which are pursued separately: the distinction between the remembering commanded in the passage and concepts of memory active in the Western philosophical tradition prior to the 20th century, and the place this passage has in a larger tradition of religious and secular discourse on acceptable justifications for violence, again in both Jewish and more broadly Western thought. Part II takes up these themes, beginning with an historically contextualised reading of two versions of Antigone—one written by Sophocles in the early days of the Athenian Empire, and the other by Jean Anouilh during the Second World War. Both of these focus on a dead body as the site of ideological contestation between divergent identity narratives—a conflict that is also apparent in negotiations over the memorialisation of the First World War, which is the main focus of this part. A close reading of novels from L. M. Montgomery‘s Anne of Green Gables series, published before, during, and just after the war reveals that the First World War partly destabilised the individual-focused structures of memorialisation that were in place prior to its beginning, in favour of structures which enforced the collective identity of the soldiers who died in the war; while much of this instability could be (and was) addressed in existing theological language, the war nevertheless left a mark on Canadian society and religious practice. This part concludes with an examination of the Canadian National Monument at Vimy, conducted via archival documentation of the monument‘s design and construction and then through a reading of The Stone Carvers, a recent novel which re-imagines the circumstances documented in the archives through the eyes of one war veteran and his family. This dual reading also demonstrates the instability of memorials, the tendency of their meaning to shift over time. Part III commences with a discussion of the shift in memorial forms precipitated by the Holocaust. I contend that the tendency to memorialise the Holocaust with complex museum narratives betrays an anxiety about the intended audience of these memorials, which points in turn to the degree to which the Holocaust upset previous cultural and religious worldviews. This section focuses on theological and literary attempts to record and respond to the ruptures caused by the Holocaust, with specific reference to two recent novels by Jewish Candian women which, taken together, provide a constructive interruption to overly tidy narratives of national and religious identity.

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Bender, Michael Mclean. "The Hindu-Jewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem." FIU Digital Commons, 2011. http://digitalcommons.fiu.edu/etd/1500.

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The purpose of this study was to determine whether or not new and significant developments for the Hindu and Jewish faiths, and the relationship that exists between them, can be demonstrated from the results of the Hindu-Jewish Leadership Summits of 2007 and 2008 in Delhi and Jerusalem. I argue that new and significant developments can be observed with this Hindu-Jewish encounter with regards to official rulings of Halacha (Jewish law), proper understandings of sacred symbols of Hinduism, and even improved Islamic-Jewish relations. After analyzing the approaches, themes, and unique framework found within this encounter, it is clear that the Hindu-Jewish leadership summits mark new and significant developments in inter-religious dialogue between the two traditions, culminating in the redefinition of Hinduism as a monotheistic religion.

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Gaudin, Gary A. "Hope becomes command : Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82878.

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Emil Ludwig Fackenheim became a Rabbi even as the Holocaust was claiming the lives of six million Jews. Further study, first in Scotland and then in Canada, brought him to an impressive academic career in philosophy, to which he committed much of his life and writings. Yet he was also driven to try to respond theologically to the Shoa, so as to offer Judaism a genuine alternative to the nineteenth century tradition of liberal Judaism which had not been able to withstand or fight against National Socialism when Hitler came to political power. By going behind that failed nineteenth century tradition, primarily in dialogue with the thought of Rosenzweig and Buber, Fackenheim thought, by the middle of the sixth decade of the twentieth century, that he had rediscovered a solid core for post-Auschwitz Jewish faith: one rooted in a recovery of supernatural revelation, of God's presence in, and the messianic goal of, history. The Six Day War of June 1967 threw his careful reconstruction of Jewish faith into disarray, however. Facing a second Holocaust in one lifetime; and with an acute awareness that once again the Jewish people stood alone, Fackenheim raised questions about God and history and the Messianic which utterly destroyed his reconstruction. Even as he struggled with the crisis, however, he began to discern that hope had become a commandment. He began a process of even more profound reconstruction (or "destructive recovery") of the faith that radically reshaped the possibility of hope for Jewish faith in a post-Shoa world. And Christian theologians in dialogue with him find it necessary to embark on a destructive recovery of hope for the Christian tradition as an authentically Christian response to Auschwitz. Emerging from that dialogue is a fresh appreciation of the self-critical tradition of the theology of the cross.

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Goss, Nina Rochelle. "Reading is still life : how my journey to planet Auschwitz taught me the awful irresistible yes /." Thesis, Connect to this title online; UW restricted, 2004. http://hdl.handle.net/1773/9451.

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Finguerman, Ariel. "A teologia judaica do holocausto: como os pensadores ortodoxos modernos enfrentam o desafio de explicar a Shoá." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-12012009-172012/.

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Esta tese de doutorado aborda a chamada Teologia Judaica do Holocausto, ou seja, as reflexões realizadas por rabinos e pensadores judeus a respeito da perseguição nazista e suas consequências no plano da religião. A tese concentra-se no estudo de uma corrente judaica especíifica, a Ortodoxia Moderna dos EUA, representada aqui por seus mais importantes pensadores da Shoá Joseph Soloveitchik, Eliezer Berkovits e Irving Greenberg. A pesquisa expõe estas reflexões, insere-as no contexto mais geral do pensamento judaico e analisa suas contribuições ao judaísmo pós- Holocausto.
This doctoral thesis researches the so-called Jewish Holocaust Theology, i.e. reflections of rabbis and Jewish thinkers concerning Nazi persecution and its implications on the religious level. The thesis concentrates on one specific Jewish religious stream: North-American Modern Orthodoxy, represented here by its most important thinkers on the Shoah - Joseph Soloveitchik, Eliezer Berkovits and Irving Greenberg. The research reveals their reflections, inserts them into the more general context of Jewish thought and analyzes their contribution to post-Holocaust Judaism.

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Tabert, George Thomas. "Covenant in Galatians 3:15-18 : a comparative study in the Pauline and Jewish covenant concepts." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28300.

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The present thesis investigates Paul's understanding of covenant in Gal 3:15-18 and relates it to covenantal thought in Judaism. The Biblical covenant is commonly thought of as a contract with the result that the law is not seen as a covenant in itself but only as part of a covenant. This covenantal view of the law is seen as the specific OT and Jewish view and forms the background against which Paul's treatment of the law is studied. The contractual view of covenant and the resultant way of relating Paul's treatment of the law to Jewish thought is challenged. The problem of defining Paul's covenant concept is approached from a study of Gal 3:15. The attempts to interpret this text as a description of some institution of the Greco-Roman world are found deficient. A fresh attempt is made to understand this text as referring to the OT covenant. It is argued that diathēkē means "an enactment" or "ordinance." This claim counters the common notion that the specific idea in this term is that of one-sidedness in an arrangement, a nuance absent from the Hebraic term běrît. By understanding the OT covenant as an enactment, Paul works with the definition of covenant reflected in the OT and universally held in Judaism. There is therefore no disparity between Paul and Judaism in definition of covenant, as is often assumed. Since covenant is an enactment, law itself is a covenant rather than being part of a covenant. This notion lies behind the singular covenant motif seen in the literature from Qumran. The sectaries saw only one covenant between God and his people, of which the various covenant formulations of the OT are only renewals. The one covenant is identified with the law. Other Jewish sources surveyed reflect the same theology of covenant. Paul also understands the law as a covenant but denies the singular covenant motif. In Gal 3:17-18 he treats the Abrahamic and Mosaic covenant formulations as separate and mutually exclusive covenants. By breaking with the singular covenant motif, Paul finds himself outside the pale of Jewish covenantal thought. Paul's break with the Jewish understanding of law lies thus in his interpretation of the OT covenant formulations.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate

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Reissberg, Ronald Kenneth. "A tale of two cities : from Caesarea to Nisibis, the Christian impact on Jewish theology /." For electronic version search Digital dissertations database. Restricted to UC campuses. Access is free to UC campus dissertations, 2003. http://uclibs.org/PID/11984.

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Smith, Ethan D. "The Praise of Glory: Apophatic Theology as Transformational Mysticism." University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1502133638523313.

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Pigden, John. "Human free will and post-Holocaust theology : a critical appraisal of the way human free will is employed as a theodicy in post-Holocaust theology." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683352.

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Bland, Jeannette Camille. "Kabbalistic and depth psychological motifs in Lecha Dodi| A hermeneutical analysis of a Jewish poem." Thesis, Pacifica Graduate Institute, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3628547.

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Poetry is a creative instrument of inquiry and revelation expressed through images, sounds, and metaphors. In this dissertation, I argue that Solomon Alkabez's poem "Lecha Dodi" (Come, My Beloved) demonstrates this hypothesis. The poem's mythological story connects with people of diverse Jewish movements in many lands, inviting their participation and varied expressions. While singing the poem keeps historic traditions alive, the song itself inspires communities to express the poem's beauty in ever-changing ways. The poem's mythos embraces the following concepts that are explored in this work: Adam Kadmon, Shekhinah, and Tikkun ha-Olam. Its logos, which follow structured grammatical forms, and archetypal mythos are examined in this study.

Drawing on insights from C. G. Jung, wisdoms revealed in Kabbalistic text and inherent within Hebrew terminology, this paper examines sacred time, ceremonial space, and Kabbalistic motifs in Lecha Dodi. Further, it addresses the question: "What Kabbalistic motifs in Lecha Dodi parallel those found in depth psychology?" For in this work, I argue that the process of individuation, imagery, and alchemical symbolism in Jung's writings find common ground in the mystical landscape of Kabbalah, as this poem illustrates.

Rediscovering the poem's motifs may shed light on, and contribute to, reconstructing the balance, harmony, and healing requested in our frenzied world today. In the process, according to Kabbalah's alchemical nature, one's foothold in the mundane world may scatter and shatter one's self through transitional experiences of disrepair and chaotic disarray. These aspects of Kabbalah are reflected in Jung's writings on shadow, descent, and death. Meanwhile, codes embedded in the poem identify pathways on Kabbalah's Etz Hayim (Tree of Life). In turn, the psyche may travel these pathways during such shadow periods, or times necessary to repair and individuate itself. In this way, the poem's Kabbalistic motifs share motifs that are common to depth psychology and mysticism. This dissertation seeks to imagine Lecha Dodi's essence forward for future generations. It includes the author's original musical composition, a production designed to express the beauty of this mystical poem.

Keywords: Adam Kadmon, Alkabez, Etz Hayim, individuation, Jung, Kabbalah, Lecha Dodi, Luria, Shabbat, Shekhinah, soul, Tikkun ha-Olam

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Bockmuehl, M. N. A. "Revelation and mystery in Ancient Judaism and Pauline Christianity." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233680.

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This dissertation conducts a theological study of Ancient Jewish and Pauline views of revelation and of revealed mysteries. Part one offers first a general introduction consisting of a summary of Old Testament antecedents to the post-biblical topic under discussion, and some observations about the nature and delineation of the 'Judaism' under examination. The following seven Chapters then address the understanding of revelation in general, and of revealed mysteries in particular, in various bodies of Jewish writings: apocalyptic literature, the Dead Sea Scrolls, wisdom literature, Philo, Josephus, the Targums and Greek versions, and early Rabbinic literature. Part One concludes with a brief synthetic statement outlining commonalities and distinctions in the different writings surveyed, highlighting the derivative nature of revelation (and the corresponding role of Biblical interpretation), and pointing out the significance of soteriological mysteries for questions of theodicy. After a short introduction, Part Two traces our theme in the letters of Paul. Chapter 8 offers a thematic treatment of Paul's fundamental view of revelation according to its past, present, and future dimensions, together with a brief assessment of the remaining revelatory value of the Old Testament. This is followed by an analysis of some specific passages dealing with the theme of a revelation of mysteries in the Roman and Corinthian correspondence (Chapter 9) and in Colossians (Chapter 10). The Conclusion begins with a short evaluation of previous research into relevant notions of revelation and of mystery. This is followed by a summary of the overall argument. The final observations evaluate the significance of the results for Jewish and Pauline studies, suggesting inter alis both a paradigmatic difference in the substance of revelation and yet a certain logical symmetry in the manner of its apprehension and development.

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Goh, David T. "Creation and the people of God : creation tradition and the boundaries of the covenant in Second Temple Jewish writings and in Paul's letter to the Galatians." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1041/.

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This dissertationis an examinationo f a two-part question. In writings from the Wisdom literature and the Apocalyptic literature, was creation tradition and theology utilized to support Israel's national identity and the ethnic and cultural boundaries which distinguishedh er from the Gentiles? In contrastt o its applicationi n coterminousJ ewish literature, did Paul (in Galatians) draw upon the same creation tradition to redefine the covenantal boundary of Israel to include a people of God made up of both Jew and Gentile? Both nationalistica nd universalistica spectsa re found in the creationt raditionso f the Hebrew Bible. Jewish writers in the pre-Pauline period utilized this creation tradition frequently,a nd in a variety of ways, to emphasizeth e electiono f Israel and underscoret he division between Jew and Gentile. Paul'sr esponseto the Galatianc risis utilized theologicala rgumentsf requently underpinnedb y creationt heologya nd imagery. Throughr eferencet o a realizeda pocalyptic eschatologyP, aul disassociatetsh e new creationf rom the eschatologicavl indication of Israel and from the observanceo f "works of the Law. " The presenceo f the Spirit is full proof of the incorporation of the Galatians into the new creation. Adam Christology becomes the means of uniting Jew and Gentile both in the fallen condition of Adam and in the single solution of faith in Christ. The world ordered by physical descent ("Jew and Gentile") has passed away, there is no "male and female. " Paul used creation imagery and creation theology to prove that the boundary which divided Jew from Gentile as the people of God was no longer valid, the very boundary which Jewish writers, through their use of creation tradition, had attempted to reinforce.

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Tafilowski, Ryan Paul. "'A dark depressing riddle' : Germans, Jews, and the meaning of the Volk in the theology of Paul Althaus." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25688.

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This thesis centers on Lutheran theologian Paul Althaus (1888–1966), one of the most contentious figures of twentieth-century Protestant theology and an architect of the Erlangen Opinion on the Aryan Paragraph. Althaus has been the object of a polarising scholarly debate on account of his ambiguous relationship to National Socialism and his ambivalent views on the so-called ‘Jewish Question.’ The investigation of the latter of these two points is the chief research objective of the thesis. That is, how did Althaus understand the ‘Jewish Question,’ especially in its theological dimension, and what did he envision as its solution? In the following pages, I suggest that Althaus fits together two separate but coherent strands of thought—inclusion and exclusion—into a paradoxical socio-theological vision for the Jews. The predominance of the scholarly literature falters on his theology of Jews and Judaism because it interprets the evidence more or less according to a binary model (philosemitism/antisemitism or inclusion/exclusion). But on this point Althaus resists facile classification because his approach to the ‘Jewish Question’ is dialectical. As such, it requires a dialectical interpretive approach to account for the function of ‘Jews’ within the wider logic of his theological system, including his doctrines of creation, the church, and the state. The study’s ultimate conclusion is that Althaus comes to interpret Jewish existence according to a dialectic of pathology and performance (according to which Jews are both a danger to and an indispensable factor for the life of the German Volk), resulting in an inclusive quarantine of Jewish persons within both civil and ecclesial communities. The argument proceeds along four movements. The first movement considers Althaus’ völkisch writings during the Weimar Republic (1918–1933) in order to uncover the basic categories—pathology and performance—through which Althaus interprets Jewish existence. Movement II surveys Althaus’ attitudes toward the Jews under National Socialism (1933–1945), with special reference to the Erlangen Opinion on the Aryan Paragraph, a document which recommended that Jewish men be restricted from pastoral office in the Deutsche Evangelische Kirche. Movement III demonstrates that, even in the knowledge of the Nazi regime’s crimes against the Jews, Althaus relinquished the dialectic of pathology and performance only gradually and incompletely in the postwar period (1945–Althaus’ death in 1966). The dissertation’s fourth movement approaches Althaus as a case study in the viability of Lutheran social ethics in light of his xenophobic articulation of the doctrine of the orders of creation. Insofar as Althaus brought this doctrine to bear on questions concerning the place of Jews in German society and in the German churches, his example raises broader dogmatic questions for a post-Shoah world. The thesis concludes with a proposal for doctrinal repair with resources found within the Lutheran tradition itself, with particular attention to the theologia crucis.

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Lee, Won Young. "Paul's understanding of present Jewish salvation in Romans 11:25-29 with special attention to "two-covenant" theology." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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O'Donnell, Emma K. "The Liturgical Transformation of Time: Memory and Eschatological Anticipation in Christian and Jewish Liturgy." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103614.

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Thesis advisor: John F. Baldovin
This dissertation examines the interaction of communal religious memory and eschatological anticipation within Jewish and Christian liturgical performance, and charts the ways that Jewish and Christian liturgical practices inform the experience of time. It proposes that the liturgical conjunction of the historical sense of time, which encompasses notions of the past, present, and future, and the observance of the cyclical passing of hours creates a unique experience of time. This liturgical experience of time arises through ritual meditation on the religiously envisioned past and future, and is marked by a perceived interpenetration of time. Judaism and Christianity each hold distinct temporal visions that inform the way the past, present, and future are understood. In each tradition, the narrative of the past informs the understanding of the present, and indicates a shape for the future. Inversely, the contours of the envisioned eschatological future inform the perception of the present, and influence the way that the past is remembered. This study argues that the liturgical performance of the temporal orientations of each tradition engenders a transformed experience of time. It demonstrates how the ritual engagement of memory and anticipation contribute to a re-shaping of the experience of time, allowing the liturgical community to experience the past and future as operative in the present. Driven by the conviction that a religiously and ritually shaped vision of time is a significant point of convergence in Jewish and Christian religious experience, yet largely overlooked in scholarship to date, this study addresses both Jewish and Christian contexts. In the study of the Christian context, it focuses on the Liturgy of the Hours, the celebration of which engages communal memory and anticipation within the setting of liturgical services that regularly punctuate the hours of day and night. The study of the Jewish context addresses a wider range of liturgies, focusing on the daily services as well as on highly memorial and eschatological holidays such as Passover and Shabbat, with attention to how each contributes to a transformed experience of time. To address the elusive phenomenon of ritual experience, this study explores the perception of time from a phenomenological perspective, employing an interdisciplinary methodology that utilizes ritual and performance theories, aesthetics, and hermeneutics, in conversation with contemporary Jewish and Christian liturgical thought. Motivated by the notion that the experience of time is integral to faith, this project proposes that the concept of a liturgically transformed experience of time sheds light on essential aspects of Jewish and Christian religious experience. The experience of time cannot be extricated from subjectivity, and this quality is precisely what grants its study the capacity to address some of the most interior aspects of faith. This study proposes, furthermore, that the intimacy of the experience of time grants it the particular gift of communicating across the boundaries of religious traditions, subtly transgressing obstacles to interreligious understanding
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Uddin, Mohan. "Paul and the Jews : causal agency in unbelief and the question of coherence (with special reference to 2 Corinthians 3-4 3-4 and Romans 9-11)." Thesis, London School of Theology, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388751.

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Johnson, Roberts M. "Jesus' understanding of the law in Mark 2:23-28." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Bird, Chad. "A study of the influence of Old Testament typology and Jewish traditions about Melchizedek on the biblical portrait of Melchizedek in Hebrews." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Balasundaram, Sunil. "The resurrection predictions in the Synoptic Gospels as an indication of incipient knowledge in Jesus' self-understanding, with special reference to N.T. Wright." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Pool, Michael James. "Redefining Covenant: Moving Toward Catholic Non-Supersessionism in Covenantal Considerations." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106893.

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Thesis advisor: Ruth Langer
The topic of covenant is perhaps the most fundamental means for humans to think about their relationship to God within a particular religious tradition. Since the time of the Second Vatican Council, the Church has gradually been reconsidering what covenant means for Catholics worldwide, especially in relation to other traditions, namely Judaism. Therefore, this paper initially aims to identify what covenant means for Jews and Catholics on an individual basis and how each tradition has historically thought about the other. Secondly, being written from a Catholic standpoint, this paper aims to redefine what covenant means for Catholicism in terms of how it addresses Judaism. Ultimately, this paper proposes a Catholic model for thinking about Judaism in a non-supersessionist manner
Thesis (BS) — Boston College, 2016
Submitted to: Boston College. College of Arts and Sciences
Discipline: Departmental Honors
Discipline: Theology

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Blaustein, Cindy Garfinkel. "An investigation of twentieth century observant Jewish fine artists." FIU Digital Commons, 1993. http://digitalcommons.fiu.edu/etd/1695.

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People of the Jewish faith base their belief on the written word of the Torah. Presented in this paper are fine artists that produce work within these laws. The Torah sets guidelines for life and morality. The belief system within this domain is that visual images have an impact on the viewers, and artists are accountable for what they produce. This is in opposition with art education, where freedom of expression takes precedence over morality. The results of this study will form the basis for a curriculum for the community college. The researcher's area of inquiry is directed to painting and sculpture made by artists of the Jewish faith who follow the Torah, meaning those who are observant of their faith and practices. Their skills and perceptions will be presented to educate the viewer about their visions. The research questions were posed to rabbinical authorities and artists in order to establish a clear and defined statement of what the Jewish law is regarding the fine arts. The evidence presented was obtained by questionnaires, personal interviews, articles, and opinions from Jewish scholars. Four rabbis were selected based on their erudition on Torah law, and their strong leadership positions in Jewish educational institutions. The ten artists were selected based on recommendations from art historians, and art and gallery directors. The artists and the rabbis were mailed questionnaires, which was followed by an interview. The conclusion from this study is that fine artists are encouraged to use their talents, this is supported by the Torah text, and rabbinic explanation. The restriction for the Jewish artist is in making a replication of a realistic full-scale figure, making a visual rendition of G-d, a nude, or violent image. Art is made by the observant Jew with the intention of enhancing the world with visions inspired by their belief in the Torah. A crucial belief in Judaism is that there is but one G-d, and all man-made images should reflect the majesty of G-d's creations.

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Smith, Peter Lincoln. "What do the patriarchs have to do with the resurrection? Jesus' use of covenant language in his debate with the Sadducees /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1232.

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Miller, Michael T. "The metaphysical meaning of the name of God in Jewish thought : a philosophical analysis of historical traditions from late antiquity into the Middle Ages." Thesis, University of Nottingham, 2014. http://eprints.nottingham.ac.uk/14290/.

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The Name of God has formed a crucial element of Jewish thought throughout its history, from the Biblical text, through the rabbinic and kabbalistic writings and into the modern age when the topic has still been a focal point for Jewish philosophers. The purpose of this study is to examine the texts of Judaism, especially those within the mystical tradition, pertaining to the Name of God, and to offer a philosophical analysis of these as a means of understanding the metaphysical role of the name generally, in terms of its relationship with identity. While the materials are historical, the aim is a speculative re/construction of a systematic philosophical approach to naming from these materials. Beginning with the formation of rabbinic Judaism in Late Antiquity, I will progress through the development of the motif into the Medieval Kabbalah, where the Name reaches its grandest and most systematic statement – and the one which has most helped to form the ideas of Jewish philosophers in the 20th Century. This will highlight certain metaphysical ideas which have developed within Judaism from the Biblical sources, and which present a direct challenge to the paradigms of western philosophy. Thus a grander subtext is a criticism of the Greek metaphysics of being which the west has inherited, and which Jewish philosophers often subject to challenges of varying subtlety; it is these philosophers who often place a peculiar emphasis on the personal name, and this emphasis seems to depend on the historical influence of the Jewish metaphysical tradition of the Name of God.

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Schafer, Stuart. "The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium." IMRI - Marian Library / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1613166917042061.

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Harris, Dana M. "Inheriting the age to come the legacy of the inheritance theme in Second Temple literature /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Martin, Joseph Lee. "A phenomenological study of United Methodist and Conservative Jewish clergy viewpoints concerning their eventual deaths." Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=5&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1619615581&scaling=FULL&ts=1263917701&vtype=PQD&rqt=309&TS=1263917711&clientId=10355.

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Homolka, Walter. "From essence to existence : Leo Baeck and religious identity as a problem of continuity and change in liberal Jewish and Protestant theology." Thesis, King's College London (University of London), 1992. https://kclpure.kcl.ac.uk/portal/en/theses/from-essence-to-existence-leo-baeck-and-religius-identity-as-a-problem-of-continuity-and-change-in-liberal-jewish-and-protestant-theology(5ac3376a-d0e4-400e-afe8-e9af134ce7b8).html.

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Levine, Abbi. "Biblical perspectives on the holiness of place, body, and mortality in the Jerusalem Syndrome Collection." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/16501.

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This work consists of a portfolio of creative writing in the form of a collection of short stories, The Jerusalem Syndrome, followed by a thesis, “Biblical Perspectives on the Holiness of Place, Body, and Mortality in The Jerusalem Syndrome Collection”. Attempting to engage the question, ‘what does it mean to be Jewish?, the latter seeks to provide the academic lens to unearth the former. In its stories of ancestry, land, rituals, body practices, theological beliefs and the nature of God’s relationship with his people, the Hebrew Bible lies at the heart of ancient and modern Jewish constructions of identity. The stories of The Jerusalem Syndrome Collection draw on a number of these biblical themes, and similarly seek to explore diverse constructions of Jewish identity in worlds seemingly far removed in time and context from the ancient social contexts from which the biblical texts emerged. Critical biblical scholarship offers modern readers various ‘lenses’ with which to engage the biblical texts — not as ‘scripture’, or even ‘history’ — but ancient literature rich in ancient cultural and ideological debates about the construction of identity, many of which continue to impact modern notions of Jewish identity today. Illustrations of this impact suffuse the stories of The Jerusalem Syndrome Collection. As such, this discussion explores the socio-religious, mythological and theological themes pervading The Jerusalem Syndrome Collection by bringing them into dialogue with critical, scholarly reflections on Judaism’s biblical traditions. A number of these themes cluster around the notion of Israel and the city of Jerusalem as the place at which Jewish identities are negotiated. The characters of The Jerusalem Syndrome Collection encounter various Jewish identities in bodily and material ways, as well as by topographical indices. With particular emphasis on the themes of how place, body, and death are sanctified, this piece will explore the ways in which Jewish identity continues to be contextualized in terms of the cultic, mythological and ritual language derived from the Hebrew Bible. This portfolio — the stories and their dialogue with the Hebrew Bible — is an exploration of some of the key aspects of how Jewish identity unfolds, and how the stories are re-mythologized through biblical history.

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Tollerton, David C. "Reading Job as Disruption : Assessing Receptions of the Book of Job by Jewish-American Theologians Writing within or in Response to 'Holocaust Theology'." Thesis, University of Bristol, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503881.

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Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.

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The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.

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Cameron, J. S. "The Vir Tricultus : an investigation of the classical, Jewish and Christian influences on Jerome's translation of the Psalter Iuxta Hebraeos." Thesis, University of Oxford, 2006. http://ora.ox.ac.uk/objects/uuid:8745c1f4-5dc1-48d3-9fd3-fca53147efad.

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This thesis investigates the influences on Jerome's translation of the Psalter from the Hebrew (IH Psalter) that came from the three major socio-religious spheres with which Jerome was acquainted. It argues that the results offer insights into Jerome's conception of the nature of Hebrew text itself, of the relationship between it and the Christian faith, and of his role as translator. The thesis argues and demonstrates that the language of the IH Psalter reveals influences that derive from Jerome's classical background, from his contact with rabbinic scholars in Palestine, and, especially, from his adopted Christian faith. These influences are subtle, but their combined effect is considerable. Care is taken to demonstrate that Jerome was a competent translator, and that he deliberately intended the classical, Jewish or Christian nuances that are discussed. This is achieved, first, by comparing the IH Psalter with the Hebrew as an initial step, then with Jerome's translation of the Psalter from the Hexaplaric Septuagint, and with the various Greek versions where they are extant; and second, by evaluating the relationship between Jerome's translations and his exegetical material on the Psalter. The fact that Jerome is both translator and exegete of the Psalter allows clear insight into the impact of his understanding of the Psalms on his translation of them. The Conclusion argues that the issues can be focussed on and find their resolution in Jerome's conception of the nature and function of the Hebrew text. By imputing to Jerome a belief in the divine inspiration of the Hebrew text, and a belief that the Hebrew text properly understood and properly translated reveals Jesus Christ, the character of the IH Psalter can best be explained. Jerome's translations often exploited available linguistic space, but they rarely went beyond what hebraica veritas could reasonably signify.

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Kellerman, Aliza C. "Kvetching with Comics: How 20th Century American Comics Reflect the Ashkenazi Ethos of Pride and Shame." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/cmc_theses/750.

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One of the most fundamental ways of understanding the struggles and delights of an ethnic group is to study the art the group produces. Art –visual, literary, auditory– functions as an expression of the history of the group. Often, what is considered great art in one culture is disparaged in many others. In my thesis, I will be examining how comics function as an expression of simultaneous pride and shame among Ashkenazi Jews, particularly comics created in the 20th century. Perhaps comics do not seem like an obvious expression of Eastern European Judaism. After all, there are far more renowned, and even sophisticated works to look at, such as the whimsical art of Marc Chagall and stately rabbinical paintings of Isidor Kauffman, or even the heady philosophical work of Theodor W. Adorno. “Ashkenazi expression” and “comics” do not seem intuitively connected. This disconnect is precisely why I want to explore the relationship between comics and Ashkenazi Jewry. In addition to many of the most prominent comic creators being Jewish, I posit that there is something inherently yiddish, Jewish, about American comics. The purpose of this essay is not to name individual comic artists in an attempt to prove the Jewishness of the the comic-book industry. Rather, I will explore why Jews of Eastern European descent gravitated toward the comic-book industry in the early to mid 20th century. I posit that American comics acted as an expression of a pride-shame tension found in American Jews of Eastern European descent. To explore this connection, I will first examine the origins of simultaneous Jewish pride and shame by tracing the roots of Eastern European Jewish self-hatred. Next, I will delve into why comics encapsulate this balance of self-deprecation and self-glorification. I will analyze both the nature of the medium itself, and the circumstances grounding the formation of American comics. Ashkenazi Jews, or Jews of Eastern European, specifically German descent, have been at the center of much scholarly literature. Although an extremely small percentage of the world's population, the bulk of Jews are Ashkenazi, as opposed to Sefardic. Much literature has been devoted to Ashkenazi Judaism, as the ethnic division has produced an impressive body of scientific and literary accomplishment. Although the countries from which Ashkenazi Jews originate are diverse, the key words surrounding Ashkenazi discourse are reoccurring. Concepts such as “exile,” “self-hatred,” and “Jewish humor” all arise. Another central concept is Yiddishkeit. Yiddishkeit literally translates to “Jewishness” in none other but the language of Yiddish. Yiddish has been the subject of both outward Ashkenazi expression –there is a great deal of Yiddish literature and art– and scholarly examination. Perhaps most recently, Michael Wex published a book called Born to Kvetch, an in-detail study of the history of Yiddish, and how it embodies Ashkenazi culture. Within this book, a particular theme appears: the theme of simultaneously occuring pride and shame. Jews created Yiddish as a result of the primary culture's rejection. However, after this initial dismissal, great pride emerged out of Yiddish, manifesting itself in rich Yiddish culture. Other scholars have explored the concept of Jewish self-hatred, and the fine line this self-hatred straddles between bona fide self-hatred and isolationist pride. Sander Gilman, who writes extensively about the topic, discusses how language and literature embody this dichotomous tension of pride and shame. While conducting research for the connection between comics and class in 20th century American, I came to the understanding that many of the founders of and participants in the American comic industry were Jewish. I dug up analyses of specific comics/graphic novels (usually Maus) exploring certain Jewish themes in comics, yet I had a hard time finding extensive research asking the question as to why comics and Jews have such a strong connection. In my thesis, I hope to further this question by not only investigating the circumstances surrounding comics that made Jews turn to the industry, but why comics themselves embody Jewish pride and shame. On a much humbler scale, I hope to accomplish what Wex has in Born to Kvetch, a linguistic analysis that provides insight into the greater ethnic group engaging with it. In chapter one, I will establish the pride-shame dichotomy found in Ashkenazi Judaism. I will first explore several biblical passages, including Lamentations, Micah, and Isaiah. By exploring these instances in the tanach, I will try to establish the uniqueness the Jews feel due to their personal and punitive relationship with God. Throughout these passages, we will see the Jews taking pride in the punishment God doles out for them, because such pain is indicative of the Jews' superiority among other nations. Next, I will provide a brief explanation of why I am choosing to focus on the act of conversion in the Medieval time period as an indicator of Jewish pride and shame. In specific, I will focus on infamous Johannes Pfefferkorn, who converted from Judaism to Christianity. Pfefferkorn is the perfect example of a Jew who both detested his Judaism, yet used it to his advantage to speak authoritatively about Judaism to Christians, as his professed textual knowledge gave him clout. Next, I will give an introduction on the connection between Otherness and language, explaining how Hebrew and the Talmud spurred both fascination and disgust toward Jews from their surrounding neighbors. After segueing into the origins of Yiddish as a language created out of exile, I will explain how though Yiddish originated out of spurning, the language became a source of pride of its rejected roots. I will consider the statements of various Yiddish authors, in particular American immigrant Isaac Bashevis Singer. Through both an analysis of Singer's self-reflection of his own life and an analysis of his short story, Gimpel the Fool, I will establish the pride Ashkenazi Judaism takes in its outsider status. Singer himself remarks of the positivity of being lonely and different. His character, Gimpel, is a foolish outcast. Much like the Jews in the biblical passages explored earlier in the chapter, he suffers constant misfortune and mockery, yet his very pain is what lends him favor in God's eyes. In chapter two, I will explore how 20th century American comics reflect the Ashkenazi dichotomy of pride and shame. Much like Yiddish is not a mainstream language, the idea of comics as mainstream art or literature has been greatly contested. I will try to determine which circumstances surrounding 20th century comics, and the comics themselves, connect with this pride-shame tension. I will use Paul Buhle's Jews and American Comics as a frame of reference, since the book often links comics and Yiddish. I will first give a brief history of the American comic-book, starting with the Hogan's Alley comics strip, and exploring up until the mid 20th century. By understanding the working-class origins of comics, we can better understand the low-brow perception of them from the standpoint of both their readers and their critics. I will then explain how American comics in the 20th century contained Jewish themes of pride and shame, despite their characters not being explicitly Jewish. I will more closely explore this idea through an analysis of the character Superman, drawing on both the commentary from the character's creators and the content clues of the character himself. A true foreigner, Superman masks his real identity, his superhuman powers. While his alias is what makes him exceptional, it is also the thing he abhors the most. Will Eisner, a giant in the world of comics, denies inserting Jewish identity in his own characters. However, his assistant, Jules Feiffer, half-jokingly claimed that his character, Denny Colt, featured in Eisner's The Spirit series, is in actuality a secret Jew. Instead of focusing on Colt and The Spirit, I will do a close reading of one of Eisner's other works, A Contract with God, which is an exemplary work of Jewish pride and shame. Contract contains a motif that is similar to that of the biblical passages analyzed in chapter one. The protagonist, Russian-American immigrant Frimme Hershe, has a personal relationship with God that leaves him demoralized and punished. I will then explore the use of visual stereotype in Contract, comparing it to that of Art Spiegelman's Maus, and contrasting it with that of the film Inglorious Basterds. I will argue that through engaging with Jewish visual stereotypes, the first two reveal them as falsehoods. Thus, through an admittance of these shamed images, the comics mock them. The latter film chooses to ignore stereotypes, thus leaving them extant. I will conclude the chapter by positing that Jews have coped with their constant exile through through the self-deprecation of comics. Buhle mentions that comics about Jewish-American gangsters turned into a source of pride, presumably for Ashkenazi American Jews. The trope, hated by others, was lauded by those it was forced upon. Much like Yiddish, comics may have been born out of exclusion, but they came to be a source of pride among Ashkenazi Jews.

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Houston, Peter C. "Roots that refresh : a historical-theological engagement with Jewish meal traditions and the celebration of the Eucharist in the Anglican Church /." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/2756.

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Thesis (MTh (Systematic Theology and Ecclesiology. Church History and Church Polity))--University of Stellenbosch, 2007.
Different theologies have sprung up around the celebration of the Eucharist. Consequently at the very point where Christians should be most united there is often controversy, bitterness and division. This is true of the writer’s own social location within the Anglican Church. The central question of this thesis is therefore how an engagement with Christianity’s Jewish roots helps us to reframe Eucharistic theology. In this regard a historical theological approach is employed to track how Eucharistic theological emphases have changed over time in relation to Jewish meal traditions, Jesus’ meal parables and table fellowship. The implications to reconnecting with the essence of Jesus’ social location are somewhat radical and potentially discomforting. Yet there are several obstacles to connecting with roots of our faith. The first obstacle examined in this thesis is the problematic interpretative gap of history, between the strangeness of the past and the familiarity of the present. A second obstacle only briefly touched upon is the attitude of anti-intellectualism in some churches today and an ignorance of the histories of Christianity. However, given the thesis question, the primary focus is on the obstacle of Christian anti-Semitism and the de-Judaising of Christianity. To seek greater continuity with Judaism is, in some ways, to Christianize Christianity. ii

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Lincicum, David Nathan. "St. Paul's Deuteronomy : the end of the pentateuch and the apostle to the gentiles in Second Temple Jewish context." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:9db626e8-7858-4fe4-be80-ac2e82bbd38f.

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Amid the recent turn to Paul’s reading of Scripture, the role Deuteronomy plays in his letters has generally been examined in individual citations without regard to the larger role Deuteronomy plays in Paul’s letters, or with an exclusive focus on either the theological or the ethical importance of Deuteronomy for Paul. In contrast, this study argues that Paul read Deuteronomy with three interlocking construals (as ethical authority, as theological authority, as an interpretation of Israel’s history), each equally basic. These construals can be combined to achieve a sense of the shape of Paul’s Deuteronomy as a whole. In order to ascertain and specify these construals, Paul’s engagement with Deuteronomy is examined as an instance of Jewish engagement with the book. Part I, therefore, supplies the historical conditions of Paul’s and other Jewish authors’ encounter with the scroll of Deuteronomy (Chap 2). On this basis, Part II proceeds to survey the major Jewish interpreters of Deuteronomy from the 3rd c. BCE to the 3rd c. CE (Chaps. 3-8). Because Paul is himself a Jewish author, this study foregoes the traditional bi-partite thesis division into “background” and Paul, opting instead to see Paul as one in a chain of Jews who turned to Deuteronomy to make sense of the present. These chapters thus also provide a sustained analysis of Deuteronomy’s broader effective history in Second Temple Jewish writings – and, in a few cases, beyond. In light of the range of interpretations to which Deuteronomy was susceptible, the concluding chapter examines what is distinctive about the shape of Paul’s Deuteronomy and what contribution this may make to debates on Pauline theology and to the study of Second Temple Jewish biblical interpretation.

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Furgang, Lynne Eva Art College of Fine Arts UNSW. "The city that never sleeps." Publisher:University of New South Wales. Art, 2008. http://handle.unsw.edu.au/1959.4/43556.

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This research documentation explores representations of the Holocaust in the visual arts in relation to the post-Holocaust ??ripple effect????the impact of the Holocaust on the world today, in both the wider arena of global political conflicts and in the lives of individuals. In the following chapters, I address the complex ethical and political aspects of representations of the Holocaust in the context of the evolution of Holocaust awareness and memorialisation. I also investigate recent developments in art and theory that challenge prevailing conventions governing Holocaust representation, especially how the relationship between the perceived political exploitation of the Holocaust and the intergenerational effects of Holocaust trauma is addressed. Given these are sensitive and contentious issues I discuss my studio work in terms of how trauma affects the political rather than as an overt polemically/politically motivated art. I examine my attempts to bypass controversy (maintaining respect for victims and survivors), yet maintain engagement with these issues in my art. In doing this I aim to liberate both my art and the viewer from habits of perception in regard to the subject. From this principle I propose a ??strategic?? form of self-censorship that paradoxically gives me the freedom to do this. This strategy enables me to create an art of ambiguity, which exists in an amoral zone. The art evokes reflective thought, uncertainty and ambivalence, where references to the Holocaust or political content are often not explicit, leaving room for lateral and open readings. My work, which incorporates interdisciplinary methods, is often based on photographs from a variety of sources. I also create three dimensional constructions. The sourced images and the constructions are disguised, decontextualised, cropped, erased or digitally altered, and also experiment with optical illusion. Through transformative processes these images are changed into drawings, paintings, photographs. This research documentation acknowledges the gap between the gravitas of the subject with its ethical and geo-political complexities and my idiosyncratic, subjective, introverted approach to making art. I conclude that there is potential in the exploration of an ??anxiety of representation?? in relation to the Holocaust in the contemporary context.

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Larsen, Lillian. "The letter kills but the spirit gives life an analysis of the contexts from which rescuing/resistance behavior emerged during the Jewish Holocaust /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Wilson, Paul Wayne. "The breakdown of theodicy as a cross-genre event in post-Shoah tragedy, using the framework of Ron Elisha's Two." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1082928875.

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O'Brien, Conor. "Bede's temple : an image and its interpretation." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:3dd5d291-c22d-430e-ba8e-56cde7773b19.

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This thesis studies, for the first time, Bede’s use of the image of the Jewish temple across all his writings. Not only analysing how Bede developed earlier Christian interpretations of the temple, it also uses the temple-image to shine light on under-explored aspects of his theological thought. Throughout, I argue that the communal understanding of the temple-image in Bede’s monastery helped shape his exegesis; we should think of Bede, not as an individual scholar, but as a monk engaged in an active discourse concerning the Bible. Chapter 1 introduces the thesis, providing the historiographical and historical context. Bede’s exegesis existed within a long tradition of Christian interpretation of the temple, as Chapter 2 shows; one image could be interpreted in diverse ways by Bede and therefore this thesis follows a thematic approach. Chapter 3 studies Bede’s engagement with the cosmic interpretation of the temple, in particular his use of the image to emphasise the Anglo-Saxons’ participation in the universal Church. Analysing Bede’s interpretation of the Jewish priesthood, Chapter 4 argues that he championed an élite of ordained clerics in the role of reforming the temple-Church. This Church clashed with the Body of Satan, symbolised by the Tower of Babel, concerning which the contemporary Northumbrian situation shaped Bede’s understanding. For Bede, the temple-image stressed Christ’s humanity and his sacrificial priesthood, as Chapter 5 shows. Bede urged the faithful to shape themselves as pure temples in imitation of Christ, directing them towards union with God. A diachronic overview of Bede’s writings on the temple in Chapter 6 highlights the importance of the years immediately prior to 716, the period in which the Codex Amiatinus was created at his monastery of Wearmouth-Jarrow, in the development of Bede’s interpretation of the temple. We should consider the possibility that Bede’s temple-commentaries drew upon interpretations formed in this communal, monastic, context.

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Van, Zyl Minette. "Joodse aansprake op die land Israel - teologies oorweeg." Diss., Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-06182009-130057.

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Wilson, Paul Wayne II. "The Breakdown of Theodicy as a Cross-Genre Event in Post-Shoah Tragedy, Using the Framework of Ron Elisha's TWO." Miami University / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=miami1082928875.

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Dissertations / Theses on the topic 'Jewish theology'

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