Thesis (Ph. D.)--University of Notre Dame, 2005. / Includes bibliographical references (p. 185-206). Also available on the Internet.

Editor's Inaug.-Diss.--Tübingen. / Bibliographical foot-notes.

Inaug.-diss.--Tübingen. / Lebenslauf. "Literaturverzeichnis": p. [5]-7.

Thesis--Zurich. / "Bibliographie": p. 160-162.

Inaug.-diss.--München. / "Literaturverzeichnis": p. [vii]-x.

Thesis (Ph. D.)--Columbia University, 1929. / Vita. Published also without thesis note. "Although our treatise bears no special name in the manuscripts but is designated merely as a part [the ninth] of the 'Comprehensive guide for the servants of God', which, in the words of our author is supposed to be a book based on the foundations of fear, and love of God, yet we have entitled it 'The high ways to perfection' because that phrase best describes the nature of its contents."--P. 10. "Text and translation": p. [129]-213.

Thesis (M.A.)--York University, 1997. Graduate Programme in Social Anthropology. / Typescript. Includes bibliographical references (leaves 178-190). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pMQ27343.

Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 90-97).

We begin by observing the growing awareness among New Testament scholars of the key issues; the ‘elasticity’ of first century Jewish faith, sufficient to encompass many Jewish Christian groups; and the necessity for a correct terminology which not least distinguishes religious from racial polemic. We also observe the state of relations between Jews and ‘outsiders’ leading up to the first century CE, to discover that, excepting the Alexandrian situation, they were generally good. We then examine John’s use of the Old Testament, first in his citations, then in his allusions. It becomes clear that John not only makes extensive use of the Jewish scriptures, but that those scriptures are essential to every facet of his Gospel. Since he also makes extensive use of contemporary Jewish exegeses of the Old Testament we conclude that he must hail from a Jewish (Ephesian) community, an identity he positively promotes in his presentation of Jesus Messiah. Since he often does not explain his use of the Old Testament, without which his message is lost, we further conclude that his readers too are Jewish. Finally, since his message has a specifically evangelistic as well as confirmatory component, we conclude that John’s purpose is to bolster his community’s faith and, via its members, to convince still wavering members of the synagogue the community has been expelled from, that Jesus is Messiah. This necessitates a reassessment of John’s polemic against ?? ???da???: it refers to all Jews who reject the Messiah (as opposed to us Jews who accept him). John’s replacement christology too must be seen as part of the internal Jewish response to the Temple destruction: he offers Jesus as the restoration of the lost cultus just as the Yavnean inheritors of the Pharisaic legacy offer halakah. We end by noting that the only effective means of ensuring a non-antisemitic interpretation of John’s Gospel among its modern readers, both Jews and Christians, is to return the Gospel to this Jewish setting.

The primary focus of this thesis is the figure of Trypho in Justin Martyr's Dialogue with Trypho, A Jew (mid-second century C.E.). The substance of the thesis is an analysis of Trypho's depiction and function within the text. Focusing exclusively on Trypho provides a new lens through which to view the Dialogue. This approach has revealed instances where Justin's apologetic breaks down and gives an unintended glimpse behind the text. Lifting Trypho out of the text reveals a consistent figure who does not appear to be based on any Jewish stereotype or Christian invention. He is neither Justin's puppet nor is he blindly obdurate. Instead he is depicted as a pre-rabbinic Diaspora Jew whose argumentation style is philosophical, even Socratic. The depiction reveals a voice with its own sensibility, style, and agenda. It is a voice which defies fiction. This process has also caused a reconsideration of the entire text of the Dialogue and its development. This thesis puts forward the hypothesis that within the text of the Dialogue there is a core-text comprised almost exclusively of dialogue material. I have named this hypothetical text the Trypho Text. This reconstructed Trypho Text forms a more cohesive and understandable document than our extant Dialogue and is less than half the size. This thesis provides evidence to support the idea that the Trypho Text comprised what appears to be the core of the original Dialogue (ca. 135 C.E.) with large amounts of LXX and Christian material inserted at a later date (ca.157 C.E.). In establishing an authentic Jewish figure within this second-century Christian document, this thesis hopes to enhance our understanding of Jewish/Christian relations during this formative period. The investigation of Trypho is an important and significant work for our understanding of early Christianity, Greco-Roman Judaism, and the relationship between them.