Thesis (M. Div.)--Grace Theological Seminary, 1986. / Abstract. Includes bibliographical references (leaves 50-53).

This work seeks to define the meaning of being "perfect" in Matthew's Gospel in relation to the Jewish holiness tradition. The first part is composed of three sub-chapters. (1) The first chapter discusses the idea of perfection in the Pentateuch, in which Matthew's perfection is mainly rooted. This chapter intends to study the way in which the idea of perfection is displayed in relation to the concept of holiness in the Pentateuch. The idea of perfection, which was derived from the qualification (oon) of the sacrificial animals that were offered to God, was applied to the priests because they were associated with the sacrificial animals in their functions. The idea is extended to the nation of Israel in Deuteronomy on the grounds that the nation of Israel is a holy and priestly nation. (2) The second chapter deals with the idea in the prophetic writings, which is closely associated with three elements: the idea of shalom, the suffering motif, and the New Covenant as a means of the restoration of Israel (a priestly nation). The idea of perfection in the prophetic writings stresses an ethical dimension within a covenantal relationship with Yahweh. (3) The wisdom writings place much emphasis upon wisdom as a means of achieving holiness and perfection. Wisdom literature introduces the divine wisdom as perfect wisdom which the people of God seek after. As a result, the Torah as a source of the divine wisdom is closely linked to the idea of perfection in the wisdom writings. Part two demonstrates how the idea of perfection played an important role in the life of the Jews in the Second Temple period. (1) The idea of perfection is crucial for the understanding of life at Qumran. The idea of perfection in the Qumran community is to be defined in the context of the Jewish expectation that a priestly kingdom would be restored as the fulfilment of the New Covenant. The Qumran covenanters regarded themselves as members of a priestly community which was expected to atone for the sins of the Land. Against this background, the covenanters applied priestly holiness, i.e., perfection, to their life and religious practices. (2) The Pharisaic idea of perfection is closely related to their ideal to establish a priestly nation in the Promised Land. On the basis of this, they applied priestly holiness to the people of Israel in general. Because of the centrality of the Torah and the wisdom influence in the life of the Jews in the post-exilic period, the Pharisaic perfection highly emphasises the importance of the dual Torah (both written Torah and the tradition of elders) as a means of achieving perfection. Part three discusses how Matthew's Gospel makes use of the idea of perfection effectively in his Gospel. Matthew intends to show how the promise of the New Covenant was fulfilled in the work of Jesus. Matthew describes the new people of God as a new Israel: the Church as the new Temple, Jesus as the High Priestly Messiah, and his disciples as priests ministering for the new Temple. Jesus' disciples were likened to the priests who served the Temple in the presence of the Lord. On this ground, Matthew demands that Jesus' disciples should be "perfect". Therefore, for Matthew, the Church, i.e., the new Temple, is the community of perfection. Matthew inherits the Jewish idea of perfection (the centrality of the love command in particular) and applied it to the life of the new people of God.

Thesis (M.A.)--Multnomah Graduate School of Ministry, 1989. / Includes bibliographical references (leaves 82-88).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1990. / Abstract. Includes bibliographical references (leaves 94-101).

Thesis (Ph. D.)--Universität Bern. / Includes bibliographical references.

Thesis (S.T.M.)--Dallas Theological Seminary, 1987. / Includes bibliographical references (leaves [58]-63).

Thesis (M. Div.)--International School of Theology, 1988. / Abstract. "A journal article submitted for thesis option ..." Includes bibliographical references (leaves 23-25).

The primary task of this dissertation is to demonstrate from the Old and New Testaments that given the creation and fall of man, the moral character of God will necessarily express itself in retributive justice so that God will impartially and equitably judge and punish sin. Chapter 1 introduces briefly the subject of God's retributive justice by presenting the current theological climate in which the topic exists. Numerous opponents of retributive justice are cited in an effort to clarify the relevence of current work. Finally, the subject of retributive justice is linked to God's holiness in an effort to show its theological relevence. Chapter 2 catalogues the various arguments against God's retributive justice. The major objections to retributive justice are discussed in detail in order to better understand those who opposes it. In addition, the discussion is classified into exegetical, theological, and practical objections to God's retributive justice. Chapter 3 unfolds God's retributive justice as it appears in the Old Testament. After drawing the exegetical connections between God's holiness and retributive justice, biblical examples from the Pentateuch are cited in order to show that the concept of retributive justice appears early and often in Scripture. From here, the study examines numerous Psalms in an attempt to demonstrate that God's retributive justice is apparent in this genre of Scripture as God, the just judge and king, imposes his just rule upon the earth. After treating the Psalms, I show that God's retributive justice is apparent in the covenant curses of the prophets, which come to fruition as a result of Israel's rebellion. In chapter 4, I argue that the New Testament Gospels adopt the Old Testament's doctrine of God's kingdom but combine it with the Old Testament concept of the priesthood. God imposes his justice in a twofold manner. First, in the inaugurated kingdom, Christ, as the suffering servant and perfect sacrifice, bears the burden of man's sin at the cross as he suffers the wrath of his Father. Second, to consummate the kingdom, Christ promises to return as the Messiah of Psalm 2 and impose his final judgment upon mankind. In chapter 5, I extend the argument by concentrating on the writings of Paul. I argue that the idea of God's retributive justice is on display in both the realized and future aspects of Christ's kingdom. Focusing on the book of Romans, I show the sustained emphasis on God's wrath that is exhibited at the cross. As in the Gospels, however, the resurrected Christ will return to judge mankind. Chapter 6 is devoted to the eschatological themes of God's retributive justice in the rest of the New Testament writings, especially those themes in the book of Revelation. Finally, in chapter 7, I conclude by recounting briefly the various arguments in favor of God's retributive justice in order to summarize the persuasive case for my dissertation. / This dissertation is under embargo until 2014-12-14.

Thesis (D. Min.)--Trinity International University, 2001. / Abstract. Includes bibliographical references (leaves 268-274).

Thesis (M.C.S.)--Regent College, 1988. / Abstract. Vita. Includes bibliographical references (leaves 135-137).