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Thesis (Ph, D)--University of Texas at Austin, 2002. / Translation of: Jīvanmuktiviveka.

Thesis (M.A.)--Memorial University of Newfouldland, 1996. / Includes abstract. Includes bibliographical references.

Thesis (Ph. D.)--University of Chicago, Faculty of the Divinity School, August 2001. / Includes bibliographical references. Also available on the Internet.

Thesis (Th. M.)--Capital Bible Seminary, 2000. / Includes bibliographical references (leaves 79-85).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2000. / [Abstract]. Includes bibliographical references (leaf 51).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2003. / Abstract and vita. Includes bibliographical references (leaves 151-156).

Thesis (Ph. D.)--University of Texas at Austin, 2002. / Vita. Includes bibliographical references. Available also from UMI Company.

Seven beliefs comprise Maccabean martyr theology. First, though it could not explain suffering <i>in toto</i>, the retributive explanation was a theological foundation stone: Israel's sin resulted in God's judgement. Second, to avoid theodicean problems, this doctrine was galvanized to cosmic dualism; thus, the Antiochan persecution was interpreted as a manifestation of a heavenly war. Third, these persecutions were a sign that the divinely predetermined <i>Endzeit</i> was nigh and the eschatological kingdom imminent. Fourth, the suffering of the righteous was believed to precipitate divine eschatological vengeance. Fifth, the expression of this vengeance results in the exaltation of the righteous and humiliation of the wicked. Sixth, the righteous believed they could defeat evil with the highly effective weapons of obedience, suffering and witness. Finally, the sacrifice of the martyrs expiates the wrath of God. The antecedents of Maccabean martyr theology include: the Old Testament cultus, the death of Old Testament individuals, the prophet-martyr, the righteous sufferer, the Aqedah, the Suffering Servant, Hellenistic religion and prophetic eschatology. The Old Testament background <i>alone</i> was insufficient to explain martyr theology, but the breakdown in the Jewish <i>Weltanschauung</i> allowed the borrowing of sacrificial and eschatological concepts from non-Jewish religions. Hellenistic notions of vicarious sacrifice, the positive value of suffering and the apotheosis of the dying hero were motifs the soteriology of Maccabean martry theology borrowed. The earliest soteriological interpretation of the death of Jesus, <i>viz</i>. Mark 10:45, Jesus' eucharistic words and Romans 3:24-26, has been influenced by martyr theology. Romans 3:24-26 probably displays the greatest influence; no closer parallel than Eleazar's martyrdom can be adduced from the extant literature. Mark 10:35-45 also betrays a marked influence-especially in the cup and baptism metaphors and the ransom logion. Jesus' eucharistic words have a multifarious background, martyr theology being one. In sum, Maccabean martyr theology is a <i>decisive</i> background for the earliest soteriological interpretation of the death of Jesus.

The Apostolic Fathers have been widely interpreted as espousing a soteriology that deviates from the New Testament's message of salvation and reconciliation through the grace of God. While this understanding has been widespread, there have been other readers of the Apostolic Fathers who saw them in a different, and less negative, light. The present work has attempted to address the difference in these two interpretations. Chapters one through three address preliminary considerations: the identy and background of the Apostolic Fathers, the history of their interpretation, and some hermeneutical issues for patristic study. Chapters four through six examine Clement, Ignatius, Polycarp, the <i>Didache, The Epistle of Barnabas</i>, and <i>The Shepherd of Hermas</i>, in turn. In each case the chapter begins with an examination of the background and purpose for writing, then their understanding of salvation - its basis, its appropriation, and the role of works in the Christian life - is considered. In every case, except <i>The Shepherd of Hermas</i>, we find that the death of Christ is the basis of salvation, appropriation is by faith, and in varying degrees repentance, and works are performed as a response to salvation. <i>The Shepherd of Hermas</i> we find defective, with no understanding of the atonement and works having saving significance. Chapter ten proposed a New Testament soteriology, based on the same categories, as a foil against which the Apostolic Fathers may be compared and assessed. Our conclusion is that while the Apostolic Fathers are moralistic, it is a reflection of the fact that they were written to address practical problems not as theological reflection. Their faith was grounded in Jesus Christ and they lived, and worked, in response to him.