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Dissertations / Theses on the topic 'Jesus the Jew'
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1
Cohen, Elliot Marc. "Brother or other : Jews for Jesus." Thesis, Manchester Metropolitan University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405303.
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Feuer, Rose. "Jesus made me kosher Jews for Jesus and the defining of a religious identity /." Diss., Connect to the thesis, 2006. http://hdl.handle.net/10066/766.
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Nguyen, Long Phi. "The biblical continuity of prayer Jews, Jesus to the early communities /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Baker, Todd Damon. "Matthew 27:25 : "His blood be upon us" Are the Jews racially condemned for the death of Christ? /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Marais, Bennie. "Jesus en die buitestaanders in Johannes 4." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/61390.
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This study deals with Jesus and the outsiders in John 4, with particular focus on John 4:1-42. Methodologically, the study focuses on social identity theory, and asks the question of how Jesus gets the Samaritan woman, who is a member of the outside group, into the insider group. The focus of the study is thus what the behaviour and attitude of the historical and non-conventional Jesus, in the strongly hierarchical social structure of his day, was toward outsiders.
John 4:1-42 is often used in works that focus on missional tendencies in the church. This research attempts to place the missionary responsibility of the church on the table in a new light, resulting from the research results. Firstly, the inter-relational connection between identity, ethos and ethics with regard to Jesus’ attitude toward the outsiders in John 4:1-42 is researched. Secondly, the interpretation history of John is described, whereafter the social-scientific approach and the way in which social identity theory can be applied to John 4:1-42, is described. The purpose of the study is to suggest a new missional approach for the church, based on the research results of the study. In John 4:1-42 Jesus did not only repair the relationship between Him as a Jew and the Samaritan woman, but also the broken relationship between the Samaritans and the Jews - two previously conflicting ethnic groups who are now born into the new family of God (John 1:12). In the narrative, the Samaritan woman becomes a μαρτυρούσης (John 4:39). The result of the Samaritan woman’s testimony (John 4:39) becomes a personal testimony that eventually convinces the others of Jesus’ true identity (John 4:39).
The woman’s testimony provided the initial impetus for them to come to Jesus, but now they have heard for themselves and have drawn their own conclusion.
Many had believed in Jesus on account of the Samaritan woman’s testimony. Many more believed on account of Jesus’ word. Jesus’ harvest among the Samaritans therefore signals the return of a part of the unbelieving world to God as a first sign of the universal scope of Jesus’ saving mission.Thesis (PhD)-- University of Pretoria 2017.
New Testament Studies
PhD
Unrestricted
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Shofner, Mike. "The Davidic dynasty and royal priesthood a theological issue /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Van, der Westhuizen Elsabé. "Jesus en die insluiting van nie–Jode by die kerk na aanleiding van Matteus 16:18 / Elsabé van der Westhuizen." Thesis, North-West University, 2011. http://hdl.handle.net/10394/6919.
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The gospel according to Matthew has particularistic (i.e. specific to the Jews) as well as universal features. The particularistic features are demonstrated by the Jews included in the gospel, whereas the gentiles (non–Jews) are representative of the gospel’s universal nature.
Traditionally, it is said that the gentiles in the gospel often come to confess Jesus as the Messiah, whereas the majority of Jews reject Him. Gentiles who come to confess Jesus will likely become part of the church.
However, some researchers doubt whether the gospel according to Matthew does indeed present such a positive picture of the gentiles. This may have implications for the inclusion of the gentiles in the church. The question arises whether gentiles become part of the church by virtue of their confession of Jesus as the Christ. The purpose of this study was thus to determine whether gentiles become part of the church by virtue of their confession.
Chapter 1 sets out the background to the research question and the problem statement.
Chapter 2 asks whether gentiles do indeed come to confess the Messiah. The birth
narratives provide an outlook of gentiles who will come to a confession. In the ministry narratives, the Roman officer and the Canaanite woman acknowledge Jesus’ authority. The Roman officer receives the promise that non–Jews will be part of the Kingdom of Heaven.
The Canaanite woman points towards gentiles who will triumph over the gates of hell. When Jesus dies, the Roman soldiers acknowledge Him as the Son of God. This is based on a literature study.
Chapter 3 asks whether the Jews reject Jesus as the Messiah. The fulfilment citations place the unrighteousness of the Jews in continuity with Israel of old, and the disputations and declaration of woe reveal the hypocrisy of the Jewish leaders. This is also based on a literature study.
Chapter 4 explores the meaning of the word rock (petra) on which Jesus builds His church ? according to Matthew 16:18. In order to establish the meaning of the word, an overview of the word’s interpretation history is provided. Secondly, the meaning of the word is also determined exegetically.
Chapter 5 sets out a summary of all the findings of the study. The main findings are: Gentiles often come to confess Jesus; in contrast, most Jews reject Jesus as the Messiah. Jesus builds the church on Himself as the Rock, but extends the privilege to those, like Peter, who confess Him to become lesser bricks in the church. It can therefore be said that gentiles become part of the church by confessing Jesus as the Christ.Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2011.
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Larsen, Brian. "An interaction of theology and literature by means of archetypal criticism, with reference to the characters Jesus, Pilate, Thomas, the Jews, and Peter in the Gospel of John." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/13419.
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This thesis explores the interaction of literature and theology by means of archetypal criticism with specific reference to certain characters in the Gospel of John. Northrop Frye's system of archetypal literary criticism consisting of the four mythoi or archetypes of romance, tragedy, irony and satire, and comedy forms the governing framework and means of exchange between literature and theology. This synchronic interaction is centered on Jesus, an innocent man acting on behalf of others, as romance; Pilate, unable or unwilling to act justly in an unwanted and unavoidable particular circumstance, as tragedy; Thomas and the Jews, variations on the theme of seeing and not seeing as irony; and Peter, who denies Christ and later recovers, as comedy. These characters' function as points of exchange, each reaching their defining literary and theological climax during the crucifixion events. Within the FG's narrative these characters also serve as imaginative points of contact and identification for the reader at which the reader's own faith response may be placed within the literary and theological milieu of the Fourth Gospel. Conceptually, Jesus and romance, Pilate and tragedy, Thomas, the Jews, and irony, and Peter and comedy may be characterized by representation, reduction, negation, and integration, respectively. The variable between these four mythoi and between these characters is the relationship between a belief or an ideal and experience or reality assumed by the work as a whole and/or assumed and displayed by each character.
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Brudere, Baiba. ""Je me sens la vocation de prêtre", Ms B, 2 v° : enquête sur le sacerdoce commun chez Thérèse de l'Enfant-Jésus et de la Sainte-Face et l'apport de son expérience pour l'accomplissement de cette vocation aujourd'hui /." [Paris] : les Éd. du Cerf, 2007. http://catalogue.bnf.fr/ark:/12148/cb41180346k.
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Joby, Martin. "Oxe och åsna som symboler i kristna födelseikoner : En ideologianalys av hermeneutik och teologi i ortodox ikonografi." Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap (from 2013), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-79141.
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Detta är en undersökning av en symbolisk tolkning av oxen och åsnan i kristna födelseikoner (och andra framställningar). Denna symboliska tradition har ett ytterst begränsat vetenskapligt belägg i samtiden och utgår särskilt från kyrkofädernas tolkningar. Denna undersökning bidrar med en insikt i en levande ikonografisk praxis där symboliken i djuren visar sig spela en roll för att reflektera en särskild teologi. Materialet består av ett antal föreläsningar av den kanadensiske ortodoxa ikonmålaren Jonathan Pageau. Undersökningen bygger på de religionsvetenskapliga begreppen religiöst seende och religiös visuell kultur som grundar sig i en forskningstradition som Marie Fahlén redogör för. De bägge begreppen kompletterar varandra genom att de skapar en dualitet i förståelsen för religiös konst genom att knyta samman tolkningen och hermeneutiken framför bilden med kontexten och teologin bakom bilden. Materialet analyseras med en ideologianalys som strukturerar materialet i två analysmodeller som syftar till att spegla de teoretiska begreppens dualitet; idealtyper och dimensioner. Pageaus religiösa seende struktureras i idealtyper för oxe och åsna baserat på vad djuren associeras med i materialet. Den visuella kultur som Pageau uttrycker i materialet beskrivs i relation till de religionsvetenskapliga dimensionerna rättfärdiggörelse och frälsningslära som också är tänkta att följa dualiteten i de teoretiska begreppen; synen på andra och synen på den egna läran. Baserat på denna beskrivning kategoriseras Pageaus tolkning till den av Paul Knitters fyra religionsteologiska modeller han mest relaterar till. Undersökningen visar att oxen och åsnan är ett inslag i födelseikonen som för Pageau stärker tolkningen av inkarnationen som inte bara ett möte mellan himmel och jord, utan också en världslig försoning, ett ”coming together”. Oxen som sinnebilden av ett rent djur förknippar han bland annat med enhet och kategorisering, universalitet och principer. Åsnan som sinnebilden av ett orent djur förknippar han bland annat med förening och sammanblandning, partikularitet och förändring. Snarare än en historisk händelse menar han att det symboliserar en ontologisk ordning eller en ”evig händelse” som finns i allt. Analysen visar att Pageaus syn på rättfärdiggörelse och hans frälsningslära karaktäriseras av en balans mellan det universella och partikulära i synen på Guds kärlek. Undersökningen visar att Pageaus tolkning kan kategoriseras under uppfyllelseteologi.
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Olmstead, Wesley G. "Matthew's trilogy of parables : the nation, the nations and the reader in Matthew 21.28 - 22.14 /." Cambridge [u.a.] : Cambridge Univ. Press, 2003. http://www.loc.gov/catdir/toc/cam031/2003053192.html.
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Myburgh, Jacobus Adriaan. "Jesus the Jew : eschatological prophet, Galilean Hasid or cynic sage?" Thesis, 1995. http://hdl.handle.net/10500/17550.
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The diversity of Jesus images that resulted from historical Jesus research poses the single most pressing problem of the research endeavour. Diverse historical images lead one to ask questions about historiography. It is a fact that we do not have bruta facta in history but only interpretations of what might have happened.
The problem of diverse images is taken up in this thesis. Three different images that are the result of different points of departure and different methods of research are closely scrutinised. The images are: Eschatological prophet, Cynic sage and Galilean Hasid. After close·examination of each of these images one has to conclude that each of them is a viable image. One may question the proponents of each of these images on methodological aspects as well as their presuppositions. This line of questioning would not solve the problem. One would also expand the problem if one were to seek yet another image. A way out of this impasse would be to try to understand the diversity. Is there an image that could explain the diversity? The modem diversity of Jesus images is a continuation of an ancient diversity that one could find in the ancient texts at our disposal. From this we could deduce that Jesus was understood differently by different people from the onset. The challenge is to find an image that would clarify the diversity. What sort of Jesus would have been understood in so many ways? We have reason to take Jesus to be a Jew from Galilee. If we could find a Galilean Jewish image that would
explain the diversity, we would be very near the historical Jesus. The image of the Galilean Hasid is a very promising option. Some of the kingdom sayings, that are most probably authentic, were taken as test cases to see
whether they could have been uttered by a Galilean charismatic and later interpreted as Cynic and/or eschatological. The conclusion is that the image of Galilean charismatic would open up new avenues to approach the diversity of images of the historical Jesus.Biblical and Ancient Studies
Th. D. (New Testament)
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"Imagining Jesus, imagining Jews." THE UNIVERSITY OF CHICAGO, 2010. http://pqdtopen.proquest.com/#viewpdf?dispub=3397295.
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Troost-Cramer, Kathleen. "Jesus as means and locus of worship in the Fourth Gospel." Thesis, 2016. https://hdl.handle.net/2144/16323.
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This dissertation argues that the Gospel of John was written (at least in part) as a response to the destruction of the Jerusalem temple in 70 CE and the resulting questioning that would have centered on the location of Jewish worship in that temple’s absence. Along these lines, the Fourth Gospel presents the person of Jesus as the locus of worship, both before and after the resurrection event. The risen Jesus abides with his faithful as the dwelling of the divine Presence/Glory, in the same way that the Presence/Glory had dwelt in the midst of Israel in the wilderness tabernacle during the Exodus. Hence, John presents those who embrace the Jesus-temple as “Israel.” The presentation of Jesus as worship locus relies entirely upon the portrayal of Jesus as sacrifice, which has strong parallels to Akedah traditions found in some rabbinic texts and in Philo of Alexandria, among others. Among the ramifications of such a view is the translation of the term Ἰουδαῖοι, typically translated into English as “Jews.” This thesis argues that the translation of Ἰουδαῖοι is overwhelmingly dependent upon the Fourth Gospel’s theme of Jesus as locus of worship, which depends upon the portrayal of Jesus as sacrifice. Because John’s use of Ἰουδαῖοι is centered on the problem of worship location, it should be translated as “Judeans” in nearly every instance: the Ἰουδαῖοι are those who do not have a temple, while Ἰσραήλ is comprised of those who have the Jesus-temple as their worship space.
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Muderhwa, Barhatulirwa Vincent. "Jesus or Moses? on how to know the manifestation of God in John 9:24-41." Thesis, 2005. http://hdl.handle.net/10500/1471.
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This study investigates, via the socio-rhetorical approach, how the Jewish-Christian conflict that occurred during the formative period of early Christianity, and the environment contemporary to the writing of John, took shape around three main questions to which the researcher's answers are given. The event described in John 9 is an historical and significant illustration of the conflict. Jesus is shown rhetorically, by the writer, as the Son of Man, in whom "divine reality" operates away from the temple or other traditionally sacred places like the synagogue, and finds a new locality in the persona of Jesus himself. From a polemical view, John endeavours to portray Jesus as holy man, the only one to mediate heavenly and earthly realities, and that is why Jesus is presented as the real locus of the encounter between God and human beings, a locus of the divine presence, or "the conduit for the transmission of the divine."New Testament
MTH (NEW TESTAMENT)
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Abia, Peter Anibati. "A Missional perspective of John 4:1-42 : Hearing Jesus and the Samaritan woman and its Implicationsfor the Mission of the Contemporary Church." Diss., 2014. http://hdl.handle.net/2263/42106.
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Traditionally, it has been argued that the Gospel of John was never a mission book (Missionsschrift) but rather a “Gemeindeschrift” written to confirm or deepen the faith of the early Christians of the Johannine community. In this study however, it is argued that although John’s Gospel may be encouraging to believers, the author rhetorically intended to persuade his readers to embody the missional motif, which started with the mission of Jesus. The narrative of Jesus and the Samaritan woman in John 4:1-42, is investigated as an example of how Jesus for the sake of His mission crossed all barriers of His time to reach out to the Samaritans and therefore issued a pattern, which is to be followed by His followers. It is also argued that when the mission of Jesus and the narrative of the Samaritan woman are integrated, an ethical missional paradigm is constructed in which the believers as members of God’s family are called to embody the “missional ethics” of Jesus. Finally, it is argued that the story of Jesus and the Samaritan woman could be interpreted as a narrative of social and spiritual reunion with moral principles that challenges the contemporary church to embark on missional journeys of restoration as Jesus did with the Samaritans.Dissertation (MA Theol)--University of Pretoria, 2014.
gm2014
New Testament Studies
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Válka, David. "Ježíš Kristus je jedinou normou křesťanské morálky: Sacramentum et exemplum a jejich mravní význam v díle Benedikta XVI." Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-341534.
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Jesus Christ is the only one Norm of Christian Moral: Sacramentum et Exemplum and it 's Moral Meaning in the Work of Benedict XVI. Jesus Christ commands the love to his apprentices in The Farewell Speech (John 13,34 and 15,12) but he commands de facto himself, because he is incorporated love. He is the sacrament - Sacramentum, we take him at communion where our being is converted, we are disposed to love. He is also the example - Exemplum, which is teaching us to live in love and to do deeds of love. These aspects are the topic of this work. The first task is to analyze moral meanings both of the aspects in the work of Benedict XVI. The triptych Jesus of Nazareth (Jesus-Buch in Germ. abbreviation) is considered as a key work. Also all the pope's encyclicals are in indirect dialog with Jesus-Buch, mainly the Deus caritas est. The Spirit of the Liturgy is important in the topic as well. The analytic part of the work, according to the it's size, is focused only to such depth, to be the basic thesis: 'Jesus Christ is the only one norm of christian moral' theological legitimate. The main aim is to prove, if our thesis is taken as a fact, that Jesus's commandment of love is unique, universal rule, of which moral influence is realized through the Eucharist and is concretized in living activity of Christ...
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Mnyaka, Mluleki Michael Ntutuzelo. "Xenophobia as a response to foreigners in post-apartheid South Africa and post-exilic Israel: a comparative critique in the light of the gospel and Ubuntu ethical principles." Thesis, 2003. http://hdl.handle.net/10500/1176.
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Blaming those who are different from us because of skin colour, nationality and language when things do not go right during the process of reconstruction is common among those who are faced with such a task. This assertion is confirmed by our examination and evaluation of xenophobia in post-apartheid South Africa and post-exilic Israel. In South Africa socio-economic and political reasons are cited for the rejection of African immigrants by some South Africans. The Jews in the post exilic period understood their religious, social and economic problems to be caused by others. What is more disturbing is that the Jews understood their xenophobia to be demanded or legitimised by God. These reasons for them necessitated hatred, isolation, stigmatisation and sometimes negative actions against foreigners.
When we compare xenophobia in both post-apartheid South Africa and post-exilic Israel in this study, we find that factors such as identity, notion of superiority, negative perception of those who are different and use of power, play a major role in the exacerbation of xenophobia. In evaluating both situations, using the African principle of Ubuntu and Christian moral values, we are able to demonstrate that xenophobia as found in both situations is morally wrong since it is inhuman, selfish, racist/ethnocentric, discriminatory and often violent. Ubuntu and Christian values and principles such as human dignity, human rights, reciprocity, love, compassion, forgiveness, hospitality and community were sacrificed by South Africans and Jews in their dealings with foreigners in their respective situations.
It is argued here that among other things in the case of South Africa, the reduction of inflammatory statements by government representatives and the media, education of the unemployed, the youth and workers; and the meeting of spiritual, material, humanitarian and moral needs by the Church, will help sensitise South Africans to the plight of African immigrants and migrants and will further deepen the ubuntu and Christian values.Religious Studies and Arabic
D.Th.(Theological Ethics)