Thesis (D.Min.)--Liberty University, 2009. / Includes bibliographical references.

Part of Thesis (Ph. D.)--University of Chicago, 1939. / Lithoprinted. "Private edition, distributed by the University of Chicago libraries, Chicago, Illinois."

Thesis (M.A.)--Gordon-Conwell Theological Seminary, 1998. / Includes bibliographical references (leaves 70-77).

abstract: Since its modern renaissance in the mid-1970s, the Messianic Jewish movement in America has grown from a handful of house churches to a network of hundreds of synagogues and congregations. Mainline American Judaism has unanimously rejected the argument that Jews who believe in Jesus continue to be members of the Jewish community or that their religion is a form of contemporary Judaism. Scholars have accounted for Messianic Judaism as a new religious movement but no consensus has formed on whether to classify Messianic Jewish religion as a sectarian form of Protestant Christianity or American Judaism. This dissertation uses a polythetic approach to defining Judaism and a comparative approach to studying religions in order to make sense of Hashivenu, a newly emergent community of Messianic Jews, and the claim that their religion is “truly” Judaism and not Christianity. It addresses the question of how scholars of religion can account for Messianic Judaism in the mapping of American religion without succumbing to essentialist definitions of Judaism that religious communities use to set boundaries and differentiate themselves from competing groups. Following the lead set by Bruce Lincoln on defining religion in four domains and Michael Satlow on defining Judaism through the use of conceptual maps, research on Messianic Judaism suggests that individual beliefs about whether Jesus is or is not the Messiah or part of a Trinitarian theology are less important to the academic classificatory project than is the authorizing religious discourse of the New Testament to which all Messianic Jews, including the Hashivenu group, appeal for creating community, legitimating practice, and constructing a Messianic Jewish worldview. Since Messianic Judaism properly contributes simultaneously to maps of both Judaism and Christianity, Hashivenu’s prescriptive approach to creating Judaism out of characteristics from two historically competitive, even antithetical religious traditions challenges scholars to contend with the limitations of defining Judaism and Christianity within the parameters of an unpopular but still regnant World Religions discourse predicated on the presumption that the two religions have long ago permanently parted ways. / Dissertation/Thesis / Doctoral Dissertation Religious Studies 2015

Thesis (M.Th.(O.T.)--Universiteit van Pretoria, 2005. / Includes bibliographical references (leaves 94-98)

One of the most long-standing and controversial questions in historical Jesus research is that of whether Jesus was a Davidic messianic figure. This question is part of the broader ‘messianic question’, i.e., the question of whether Jesus thought of himself as a messiah and, if so, in what sense. Virtually every comprehensive work on the historical Jesus addresses this more focused Davidic messianic question at some point, as do numerous journal articles and essays in edited volumes. However, detailed studies devoted to this particular question are lacking. This dissertation is my attempt at such a study. I will divide this dissertation into two parts, each of which I believe offers a significant contribution to scholarship. The first, ‘Challenging the Status Quo’, will highlight three trends that I believe have dominated recent research on the Davidic messianic question with the aim being to demonstrate that the manner in which scholars have gone about answering this question is significantly problematic and that a fresh approach is therefore needed. I will then offer an approach that I believe will meet this need. The second part of this study, ‘The Making of Jesus the Davidic Messiah’, is where I will attempt to implement the fresh approach that I will have offered. More specifically, I will attempt to determine whether Jesus’ inner circle of disciples, i.e., the Twelve, viewed him as the Davidic Messiah and how Jesus behaved in response to this view. This group dynamic of which Jesus was a part will then serve as the basis on which I will offer my answer to the Davidic messianic question. In the end, examining this interplay between Jesus and the Twelve leads me to conclude that the historical Jesus was, in fact, a Davidic messianic figure. It would be ideal if I could convince others of this and perhaps move scholars closer to a consensus. However, even if I cannot accomplish this, it is my hope that this study will at least continue to move research on the Davidic messianic question forward.

No description available.

This seven-chapter book, highlighted like a trail guide with Markers, will ease you into most basic, repeated themes found in the ancient texts. What is called the Old and New Testaments is a remarkable collection. It is intimidating for sure, but wise, prophetic, thorough and particular, with echoes that repeat into every culture. Through story and turn-arounds you will see how some very different individuals, in different times found their way into God’s real and sustaining peace. They listened to and reckoned with what God offers for soul survival. There’s hope here if you'll take it. / https://dc.etsu.edu/alumni_books/1033/thumbnail.jpg

This dissertation investigates whether there is a theme of future hope in Proverbs. Chapter 1 surveys scholarship on this point. Most scholars who believe Proverbs is only concerned with this present world do not read Proverbs in its canonical context. This dissertation argues that in its canonical context the Book of Proverbs functions to explain how Solomon trains the Davidic prince to be the ideal king who through wisdom - living life under the covenant - establishes an eternal, righteous kingdom in the land. The failure of Solomon's sons (the Judahite monarchy) contributes to the future hope for a Son of David who fulfills this picture. Chapter 2 analyzes debated passages in Proverbs to see if a future hope arises. It argues that there is a future hope for retaining the land (2:1-22), posterity for the Davidic line (24:13-20), and an eternal Davidic Kingdom (29:14). Chapters 3 through 5 place Proverbs in its canonical context to see if it is connected to the future hope of the Old Testament. Chapter 3 argues that Proverbs presents a similar future hope as that of the Writings, for a Davidic King who is faithful to Torah, defeats Israel's enemies, establishes Israel in the land and sets up an eternal kingdom. Chapter 4 argues that Proverbs connects with the future hope of the Torah for a king, obedience to the law with a new heart, dwelling in the land, and an eternal kingdom. Indeed, Proverbs argues that wisdom is obedience to the Torah. Chapter 5 argues that the failure of the Davidic kings to live up to the ideal of kingship in the Torah and Proverbs led to a future hope in the prophets for a king who embodied wisdom and set up an eternal dynasty. Chapter 6 concludes that Proverbs does have a future hope for a wise David who will establish an eternal kingdom in the land. The New Testament presents this as ultimately fulfilled in Jesus.

This thesis deals with the theological image of the Messianic Banquet and the theological, liturgical, and pastoral history and implications of the Eucharist, especially as they relate to sickness and death (near-death), particularly as observed in the Korean Presbyterian Church (Tonghap). To examine the images and meanings of the Messianic Banquet in the Eucharist, the thesis begins with meanings of the Messianic Banquet from the first century to the fourth century, and then explores John Calvin's eucharistic theology and early Korean Protestant worship. After finding the principal meaning of the Messianic Banquet in the Eucharist to be that of a foretaste of the meal in the Kingdom of Heaven, I used that image to add a new perspective to existing eucharistic rites in the Korean Presbyterian Church's Book of Common Worship (2008), especially as it pertains to the communion of the sick and dying.