The relationship between the church and the synagogue has always been complex. Both as religions and as traditions, Christianity and Judaism are related to each other in ways that make it difficult for them to be merely parallel phenomena. On the one hand, Christianity grew out of Judaism with a claim to the fulfilment thereof, and, on the other hand, in the history of ideas they are intertwined beyond disentanglement. Besides the simple fact that Jesus lived and died as a pious Jew, the church and the synagogue share a common scripture and use common language about God. During its history the church has not always known how to understand this close relationship with the synagogue. For the most part it tried to destroy the relationship, theologically and even at times physically. This attitude of theological anti-Judaism is called supercessionism. It understands the church as superior to the synagogue since the church is the heir of the promises of the Old Testament, especially as they are fulfilled in Jesus Christ. The question arose after the horror of Hitler's "Final Solution" whether the church's theological relationship with the synagogue expressed in supercessionism was connected in any way to racial anti-Semitism. For some theologians there was absolutely no link, but for others clearly so. Seeing more than a simple link between secular and sacred anti-Judaism, these theologians went one step further by showing that anti-Judaism had a basis in the church's New Testament. Thus it was impossible to preach the gospel without at the same time attacking Judaism. This paper attempts to show the connection between racial and theological anti-Judaism, by examining in some depth the church's teaching of supercessionism and showing how this teaching has contributed to racial anti-Semitism. This connection is made in order to suggest the need for a new model of relationship between church and synagogue, a model called engraftment, an image that expresses the church's and the synagogue's interrelatedness and equality. But our model, instead of rejecting the New Testament scripture as anti-Jewish, seeks to reinterpret it, especially the teaching of Paul, in order to use it as a basis for renewal. / Thesis (M.A.)-University of Durban-Westville, November, 1995.

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Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The aim of this thesis is to investigate the possible influence of Persian religion on dualism in Jewish apocalyptic literature, with particular attention to 1 Enoch. Many studies have been conducted on Jewish apocalyptic, although relatively few studies concentrate on Persian religious influence. One of the main reasons for this is the problematic dating of Persian sources, all of which appear to date to a later period than the Jewish apocalyptic texts they are suspected of influencing. Scholars who believe in the antiquity of the traditions underlying the Persian texts, such as Boyce, Otzen and Silverman, tend to be positive about the possibility of influence, whereas scholars such as Hanson and VanderKam insist that the origins of apocalyptic traditions can be found within Jewish religion and Mesopotamian culture, respectively. The dualism between God and evil plays a central role in Jewish apocalyptic. This basic dualism manifests itself in various dualities and on four levels. Firstly, on the cosmic level God is pitted against an agent of darkness (Satan/Belial/Mastema/Azazel) and good angels oppose fallen angels or demons. Secondly, in the physical universe God manifests in order, whereas evil shows itself in every area where God’s order is transgressed. Thirdly, on an anthropological-ethical level, mankind is divided into the righteous and the wicked according to the path each individual chooses within himself. Finally, on an eschatological level, the evils of the present age are contrasted with a glorious future that will begin when the messiah has appeared and the final judgment, which is sometimes linked with a resurrection, has taken place. In order to calculate when this new age will dawn, apocalyptic writers divide history into periods. Each of the abovementioned aspects finds a parallel in Persian religious thought, which revolves around the dualism between Ahura Mazda/Spenta Mainyu and Angra Mainyu/Ahriman. Each of the dualistic principles is supported by a host of divine beings and the battle involves nature and mankind, who are expected to choose a side. There is a strong messianic expectation, as well as a well-developed concept of a final judgment that involves resurrection, and the periodization of history is fundamental to the religion. This thesis attempts to trace the development of the abovementioned concepts in Jewish thinking, depending mainly on the Hebrew Bible as representative of ancient Israelite religion. Where discrepancies between Jewish apocalyptic and the ancient religion become evident, the possibility of Persian influence is considered. The investigation will show that each of the abovementioned aspects of the dualism between God and evil in Jewish apocalyptic contain traces of what might be the influence of Persian religion. / AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om die moontlike invloed van Persiese godsdiens op die dualisme in Joodse apokaliptiek te ondersoek, met spesifieke verwysing na die Ethiopic Book of Enoch. ‘n Groot aantal studies is reeds uitgevoer rondom Joodse apokaliptiek, alhoewel relatief min daarvan fokus op die invloed van Persiese godsdiens. Een van die hoofredes hiervoor is die probleme rondom die datering van Persiese tekste, waarvan almal uit ‘n latere tydperk as die meeste Joodse apokaliptiese tekste blyk te dateer. Diegene wat vertroue het in die antiekheid van onderliggende tradisies in Persiese tekste, soos Boyce, Otzen en Silverman, is geneig om positief te wees oor die moontlikheid van invloed, terwyl ander soos Hanson en VanderKam daarop aandring dat die oorsprong van apokaliptiese tradisies te vinde is in Joodse godsdiens en die kultuur van Mesopotamië. Die dualisme tussen God en die bose speel ‘n sentrale rol in Joodse apokaliptiek. Hierdie basiese dualisme manifesteer in verskeie dualiteite en op vier vlakke. Eerstens, staan God op die kosmiese vlak teenoor ‘n agent van duisternis (Satan/Belial/Mastema/Azazel), en sit goeie engele slegte engele of demone teë. Tweedens manifesteer God in die orde van die fisiese heelal, terwyl die bose manifesteer in die oortreding van God se orde. Op die derde, antropologies-etiese vlak, is die mensdom verdeel tussen goed en kwaad op grond van die weg wat elke individu in homself kies. Laastens word die boosheid van die huidige era op die eskatologiese vlak gekontrasteer met die glorieryke toekoms, wat sal aanbreek wanneer die messias gekom het en die laaste oordeel, wat soms verband hou met ‘n opstanding, plaasgevind het. Apokaliptiese skrywers verdeel gereeld die wêreldgeskiedenis in tydperke om sodoende te bereken wanneer die toekomstige era sal aanbreek. Elkeen van die bogenoemde aspekte vind ‘n parallel in die Persiese godsdiens, wat gebaseer is op die dualisme tussen Ahura Mazda/Spenta Mainyu en Ahriman/Angra Mainyu. Elkeen word ondersteun deur ‘n leer van goddelike wesens en die stryd sluit die natuur en mensdom, van wie verwag word om ‘n kant te kies, in. Daar is ‘n sterk messiaanse verwagting, sowel as ‘n goed-ontwikkelde konsep van ‘n laaste oordeel, wat gepaard gaan met ‘n opstanding. Die verdeling van wêreldgeskiedenis in tydperke is ook fundamenteel tot die godsdiens. Hierdie tesis poog om die ontwikkeling van bogenoemde konsepte in die Joodse denkwyse na te volg en maak hoofsaaklike staat op die Hebreeuse Bybel as verteenwoordigend van oud-Israelitiese godsdiens. Waar diskrepansies tussen Joodse apokaliptiek en die antieke godsdiens vorendag kom, word die moontlikheid van Persiese invloed oorweeg. Die ondersoek sal toon dat elkeen van die bogenoemde aspekte van die dualisme tussen God en die bose in Joodse apokaliptiek moontlike tekens van Persiese invloed toon.

劉漢榮. / "2012年6月". / "2012 nian 6 yue". / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 32-34). / Abstract in Chinese and English. / Liu Hanrong. / 摘要 --- p.i / 致謝 --- p.ii / 目錄 --- p.iii / 引言 --- p.1 / Chapter 第一章 --- 關於向猶太人宣教的不同觀點 --- p.3 / Chapter 第一節 --- 贊成向猶太人傳福音的觀點 --- p.3 / Chapter a . --- 耶穌救恩的普世性 --- p.4 / Chapter b. --- 向猶太人傳福音的優先 性 --- p.5 / Chapter 第二節 --- 反對向猶太人傳福音的觀點 --- p.7 / Chapter a . --- 替代神學 --- p.7 / Chapter b . --- 兩約神學 --- p.11 / Chapter 第三節 --- 小結 --- p.12 / Chapter 第二章 --- 猶太人拒絶接受基督教信仰的因素 --- p.13 / Chapter 第一節 --- 猶太人拒絶接受基督教信仰的內在因素 --- p.13 / Chapter a . --- 猶太人的彌賽亞觀 --- p.13 / Chapter b. --- 耶穌不是猶太人期望的彌賽亞 --- p.15 / Chapter c . --- 民族身份認同 --- p.16 / Chapter 第二節 --- 猶太人拒絶接受基督教信仰的歷史因素 --- p.18 / Chapter a. --- 十字軍東征對猶太人的迫害和屠殺 --- p.18 / Chapter b. --- 第二次世界大戰希特拉對猶太人的大屠殺 --- p.19 / Chapter 第三節 --- 小結 --- p.22 / Chapter 第三章 --- 向猶太人傳福音策略回顧與評檢 --- p.24 / Chapter 第一節 --- 對猶太人的策略 --- p.24 / Chapter a . --- 建立關係 --- p.24 / Chapter b . --- 宗教對話 --- p.25 / Chapter c . --- 慈惠事工 --- p.25 / Chapter 第二節 --- 對基督徒的教導 --- p.26 / Chapter a . --- 神學教導 --- p.26 / Chapter b . --- 祈禱守望 --- p.27 / Chapter c . --- 文化交流 --- p.27 / Chapter d . --- 聖經節期 --- p.28 / Chapter 第三節 --- 華人教會的角色 --- p.29 / Chapter a . --- 歷史的因素 --- p.29 / Chapter b . --- 文化傳 统 --- p.29 / Chapter 第四節 --- 小結 --- p.30 / 結語 --- p.31 / 參考書目 --- p.32 / 附錄 --- p.35

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This thesis represents the result of a close study of the early Arabic sources concerning the long and violent conflict between Muhammad and the three Jewish tribes of Medina: the B. Qaynuqa, B. al-Nadir and B. Qurayzah. It is discovered that in his actions against these tribes the Prophet was not acting from a simple anti-Jewish bias but in order to protect himself and his community from these potentially very dangerous centers of opposition. Thus the elimination of the Jewish tribes from the oasis is the result of Muhammad's efforts to break up centers of opposition and thereby make secure his own community. In his long struggle with the Jewish tribes Muhammad skillfully isolated the three tribes--from each other as well as from their Arab allies-- and eliminated their dangerous presence one by one, beginning with the weakest of the three tribes. The justifications set forth by Muhammad for actions against the Jews are almost without exception political in nature (although the Jewish opposition was primarily religious in nature), and redress was usually called for under the traditional tribal law. On the rare occasions when the tribal law would not support his actions, Muhammad used revelation as justification.

M.A. / The history of Islam in modern times is essentially the history of the Western impact on the Muslim society. The Islamic religion assumed a position as the ultimate and final revelation versus Christianity and Judaism. Islam also developed its own unique civilisation within the religious parameters that were different from those in the West. With territorial expansion the two worlds had an impact on each other. Although contact had taken place before, the Crusades were the first major impact of the West on the Islamic world. With the decline of the OttomarrEmpire and the subsequent colonial expansion into the Islamic world, the adoption of Western views and influences were increasingly seen as being progressive, while those of the Islamic world represented stagnation. Together with colonisation came the mind set of the Western world towards the Islamic world that influenced perceptions, as well as policies. With modernisation came disillusionment that resulted in the questioning of what the West had to offer. This resulted in various actions and reactions against the West, but the Islamic world still experienced that it was behind the contemporary world. Its retrogression has been blamed on the failure of the Muslim society to transform the theoretical civilisation framework of Islam into an operational form, while the West has kept and enhanced its parameters. The problematic issues taking the two civilisations into the twenty-first century are what adjustments are to be made to ensure survival. The question is in what manner Islam can be modernised or whether modernity must be Islamised and what adjustments are going to be forthcoming from the Arab world. The choice is between submitting to one of the contending versions of modern civilisation that are offered to them, merging their own culture and identity in a larger and dominating whole, or following those who urge them to turn their backs upon the West. In this manner they may succeed in renewing their society from within, meeting the West on terms of equirco-operation.

M.Litt. et Phil.

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