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This thesis examines three students of Karl Barth’s work, all of whom articulate Christian theologies of Israel and Judaism under the influence of his thought and thus the wording of the title, after him. The three theologians are Paul M. van Buren (1924-1998), John Howard Yoder (1927-1997), and Robert Jenson (1930-2017). All three studied with or were supervised by Barth during the 1950s. Later, each of them would make significant contributions to post-Holocaust theologies of Israel and Judaism. In this thesis, I seek to elucidate the conceptual relationship between these two elements—each theologian’s early engagement with Barth and their later contributions to post-Holocaust theology—and argue that by examining the former, one can better understand the theological bases for the latter. I begin with an analysis of Barth’s doctrine of Israel. Barth claims that Israel and rabbinic Judaism are eternally determined to be witnesses to God’s own self-determination in Jesus Christ to be the God whose mercy rules in God’s judgment. A close comparative reading of van Buren, Yoder, and Jenson then follows. I begin by outlining the ways these three theologians appropriate and depart from Barth during or shortly after their time studying with him. I then trace the way each theologian’s early appropriation of and departure from Barth relates fundamentally to the development of their theologies of Israel and Judaism. My analysis reveals that each of the three critique Barth’s doctrine of God’s self-determination as the pre-determination of the identity of Israel and Judaism to be witnesses of Jesus Christ. This common critique enables each of the three to articulate a more positive account of Israel’s and rabbinic Judaism’s witness. / Dissertation / Doctor of Philosophy (PhD) / This thesis examines three students of Karl Barth’s work, all of whom articulate Christian theologies of Israel and Judaism under the influence of his thought and thus the wording of the title, after him. Paul M. van Buren, John Howard Yoder, and Robert Jenson studied with or were supervised by Barth in the 1950s. Each of them would later make significant contributions to post-Holocaust theologies of Israel and Judaism. In this thesis, I seek to elucidate the conceptual relationship between these two elements—each theologian’s early engagement with Barth and their later contributions to post-Holocaust theology. My analysis reveals that these three theologians all critique Barth’s doctrine of God’s self-determination as the pre-determination of the identity of Israel and Judaism to be witnesses of God’s judgment. This critique enables each of the three to articulate a more positive account of Israel’s and rabbinic Judaism’s witness.

Thesis (M.A.)--Miami University, Dept. of Theatre, 2004. / Title from first page of PDF document. Includes bibliographical references (p. 55-56).

The Chassidic Chabad movement is one of Judaism’s most successful and influential groups interms of missionary presence around the world and distributed missionary material online.Chabad’s final Rebbe is still regarded by his followers to be the long-awaited final redeemerand Messiah, despite his clinical death in 1994. The aim of this study is to describe how theChabad-followers, through the movement’s publications, maintain the belief in the Rebbe asthe Jewish Messiah, and the theological interpretive tools utilized in order to ‘survive’ as aunited movement. The study indicates that Chabad is still a united and radical messianicmovement, wherein, internal theological mechanisms interpret the Rebbe as corporally alivebut concealed by illusion, and will soon be revealed or imminently resurrected to complete theredemption of the world. The study also discusses the movement’s extreme right-wingedpolitical stance in regards to the ongoing Israel-Palestine conflict, the movement’s Holocausttheology as means to further understand how the group ‘survived’ the cognitive dissonance thedeath of the Rebbe created and the theological similarities between Chabad and earlyChristianity. / Den Chassidiska Chabadrörelsen är en av judendomens mest framgångsrika och inflytesrikanya religiösa rörelser när det gäller missionär närvaro runt om i världen och missionärt materialonline. Chabads sista Rebbe anses av hans anhängare att vara världens sista försonare ochMessias, trots hans uppenbara kliniska död år 1994. Denna studie beskriver hurChabadanhängare, genom rörelsens egna tryckta och online publikationer, upprätthåller tron påRebbe som den judiska messias och de teologiska tolkningsverktyg som rörelsen använder föratt ‘överleva’ som en enad grupp. Studien indikerar att Chabadrörelsen, ändå till våra dagar, ärenad och radikal-messianistisk där man genom interna teologiska mekanismer tolkar Rebbensom levande i materiell kropp, gömd genom illusion men snart uppenbarad eller snartåteruppväckt från de fysiskt döda och i båda fallen för att fullgöra världens försoning där Gudförsonar människan i den materiella världen. Studien diskuterar också rörelsens extremahögerpolitik, i synnerhet när det gäller Israel-Palestina konflikten och förintelseteologi som ettsätt att vidare förstå hur gruppen ‘överlevde’ den kognitiva dissonansen Rebbens död skapadei termer av misslyckad profetia och de teologiska likheterna mellan Chabadrörelsen och tidigkristendom.Nyckelord: NRR,