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.

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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M.Litt. et Phil.

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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.

The Christian canon comprises of sixty six book. Of these the majority, thirty nine to be precise, stem from the Jewish religion. These books, comprising the Hebrew Bible direct or guide the adherents of Judaism till today. Christians consider the Hebrew Bible as the Old Testament in the light of a new revelation in Jesus Christ. This thesis questions the last premise, firstly in the light that Messianic Jews or present day Jewish Christians, also still adhere to their heritage as stemming from the Old Testament. Secondly, it should be noted that due to missionary influence both the Old Testament (Hebrew) culture and African culture were discarded. In the light of so many correlations between the Old Testament values and culture and African values and culture I set out to trace whether there is more to the Old Testament than the deductions we, Africans, have inherited from the Western minds down the centuries, as we in the process could have tapped into their (unconscious?) anti-Jewish motivations. As a start in this wide field, I focus on the three pilgrimage festivals, Passover, the Feast of Weeks and the Feast of Tabernacles, prescribed in the Old Testament. I go back in history, through the eyes of Messianic Jews, to learn about the celebrations and interpretations that surround these festivals. Once I have gained that insight I contrast it with the general Christian interpretations and celebrations and where there is room for implementation of Messianic Jewish insight I put these forward towards liturgical enrichment and worship enhancement in the Lutheran Church. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.

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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

O tema o sistema simbólico ritual judaico do tempo de Jesus, uma das principais raízes do Cristianismo primitivo e sua autoafirmação como religião, envolvem uma análise dos elementos rituais que nortearam o Judaísmo do tempo de Jesus e que serviram de base para o surgimento do Cristianismo primitivo. A presente dissertação levará em consideração o sistema cultural religioso judaico do primeiro século da era cristã e como ele influenciou o sistema simbólico ritual de sinais cristãos primitivos, cujo ponto de partida é a pessoa de Jesus. Iniciaremos com uma abordagem sobre a religião, buscando uma visão ampla do fenômeno cultural e da função da religião. O enfoque principal gira em torno de três polos: o sistema simbólico ritual judaico do tempo de Jesus, como uma das principais raízes do Cristianismo primitivo, a importância do Jesus Histórico para o surgimento da religião cristã primitiva e a transformação da religião judaica mediante a fé pós-pascal em Cristo. O Jesus histórico é, a partir da fé pós-pascal, a presença do criador primordial e do juiz escatológico. Ele é um com Deus. A religião cristã primitiva, a partir de então, vai descobrindo os caminhos para tornar-se uma religião autônoma, reaproveitando a essência do sistema simbólico ritual de sinais judaicos e, ressignificando-os a partir de Jesus / The theme the jewish ritual symbolic system from Jesus‟ time, one of the primitive Christianity‟s main roots and its self-affirmation as religion involves an analysis of the ritual elements which guided the Judaism from the Jesus‟ time and that was used as a base to the primitive Christianity appearance. This work will consider the jewish religious cultural system from the first century of the Christian time and how it influenced the ritual symbolic system of primitive Christian signs, which begings with Jesus Himself. We are going to start with an approach about the religion, searching a huge vision of the cultural phenomenon and the religion function. The main focus turns around three poles: The jewish ritual symbolic system from the Jesus‟ time, as one of the primitive Christianity‟s main roots, the importance of the historical Jesus to the raise of the primitive Christian religion and the transformation of the jewish religion through the post-paschal faith in Christ. The historical Jesus is, from the post-paschal faith on, the presence of the primordial creator and the eschatological judge. He is one with God. The primitive Christian religion, from that time on, is going to find ways to become an autonomous religion, reusing the essence of the ritual symbolic system of jewish signs, and giving them a new meaning from Jesus on