<p>Saint Augustine's <em>Confessions</em> stands as one of the most widely read works of the Western tradition. Despite its popularity there remains a greatly contested question fundamental to understanding <em>Confessions</em>: how do all the books cohere? The question about coherence arises because the "autobiographical" books (1-IX) differ markedly from the "philosophical" ones (X-XIII). This division is evident in that many treatments of <em>Confessions</em> only consider the first nine books. It is the contention of this thesis that the final three books are absolutely essential to a complete reading of <em>Confessions</em>. In the final three books Augustine develops his understanding of creation, his ecc1esiology, his hermeneutics and his Trinitarian doctrine. This thesis seeks to show how the Scriptural exegesis of the final three books completes the journey of Confessions-the journey to rest in the Triune God-as described in the first ten books.</p> / Master of Arts (MA)

<p>This thesis is a critical examination of Suzuki's understanding of Ch'an Buddhism, in the light of the Chinese Ch'an Buddhism. The contributions of modern scholarship to the subject are also taken into consideration. Suzuki's interpretation of Ch'an history and philosophy are examined; his subjective emphasis is noted, together with his tendency to ignore more objective historical scholarship, The suggestion is made that in a study of Ch'an, both the subjective and the objective approaches should be employed. The most positive contribution of Suzuki are (1) his emphasis on Satori, 'enlightenment-experience' and (2) his interpretation of Ch'an in terms of a balance of freedom and love.</p> / Master of Arts (MA)

<p>The Upaniṣads suggest that an analogy exists between the natural macrocosm and man, the microcosm: that it is possible to equate intelligibility and being.</p> <p>Man being comprised of the material (physical), the vital (energy), the mental (psychological), the intellectual (logical) and the spiritual is analogous to the macrocosm. In as much as these elements are harmonized in man - to that extent he becomes one with the Supreme. The macrocosm includes the microcosm and extends beyond it.</p> <p>Man's quest for the cosmos is pursued by the Upaniṣadic philosophers in the parallel and interconnected ways of the inner microcosmic quest and the outer macrocosmic quest. These interrelated experiences are progressively, unravelled in the Upaniṣads as two sides of the same thing.</p> / Master of Arts (MA)

<p>The Ch'an Master Shen-hsiu was a pivotal figure in the development of Ch'an Buddhism in China. Traditionally, he has been cast as a staunch defender of "gradual enlightenment", in contradistinction to his rival and surpasser, Hui-neng, who espoused the "sudden doctrine".</p> <p>This thesis re-examines the above portrayal of Shenhsiu as a "Patriarch manqué " in light of several doctrinal and biographical documents, heretofore untranslated. We conclude, on the basis of this examination, that Shen-hsiu has indeed been mis-represented in traditional accounts; however, it is our further contention that this portrait itself---when viewed as a "negative paradigm" --- serves to underscore the centrality of the enlightenment experience.</p> / Master of Arts (MA)

<p>This thesis has grown out of an interest first stimulated by a study course on the Bhagavadgītā. Since Kṛṣṇa is the dominant figure in that devotional poem I felt myself further challenged to pursue research on the Kṛṣṇa figure as it was represented in a greater work, the Mahābhārata, of which the Gītā is but a part. It soon became apparent that there was no one concpt of this central person in the world's largest Epic. There were too many elements of a truly human nature and at the same time other elements which made it clear that one was confronted with more than a mere human being, i.e., a divinity.</p> <p>In the beginning the question foremost in my mind was, Who was Kṛṣṇa? But with the! discovery of a number of figures another question posed itself, Is there any way in reconciling the various figures or images of the man-god?</p> <p>Living in the Western world as we do the thrust of the scientific mind is constantly directed towards an analytical approach to man himself and the material world in which he lives to the point where the sense of the wholeness of life has been more or less neglected. It has been encouraging to note the opposite trend in the Mahābhārata. Here there is an emphasis on the wholeness of life and an effort is consciously made to synthesize the various elements surrounding Kṛṣṇa (which must have been in circulation at the time of compilation) into one comprehensive whole, a synthesis which was possible under the Hindu teaching concerning avataras.</p> <p>It must have been no small undertaking at a time when sectarian movements and cults were threatening the very existence of Hinduism and in fact undermining the belief in a divine being. The Mahābhārata took form to stem the pluralism by gathering up a whole compendium of the Hindu way of life and then popularizing it by means of a rather new and personal deity and teacher, Ṡrī Kṛṣṇa. And the divine poem, the Bhagavadgītā, which is attributed to him has rung a responsive note in the hearts of the Indian people ever since.</p> / Master of Arts (MA)

<p>Recent investigations of the ancient Noar Eastern treaty texts have shed a new light especially on the familiar idea of a covenant between God and his people. A Hebrew verb (SP character) is shown as one of the basic words concerning the notion of God as sovereign Lord and of the people as his servants. A Hebrew formula (SP character) demonstrates the importance of the "mutuality" motif of the covenant. The mutual understanding of divine Confrontation in Jeremiah's Confession will be show as a central problem in his rîb-controversy with God.</p> / Master of Arts (MA)

<p>The focus of this thesis is the structure and style of the Letters of Ignatius of Antioch. In particular, we shall propose that the Ignatian corpus is, in fact, composed of two types of letters. The first of these types exhibits a structure that is based not only on the author's theme but also on his use of a handful of specific stylistic techniques. The structure of the second type of letter is based on the themes of the author. In short, our thesis attempts to reconstruct the plans of the letters as they were originally understood by Ignatius. In line with this goal our studies shall take up some of the major stylistic aspects of Ignatian prose.</p> / Master of Arts (MA)

<p>This thesis is an exposition and critical evaluation of the naturalistic concept of God developed by John Dewey in his writings. Included in the examination is an analysis devoted to clarifying mistaken opinions regarding Dewey's attitude toward religion, his reason for entering into the subject, the critical problem for him, and his attitude toward traditional conceptions of God. An examination of his arguments rejecting the supernatural status of an antecedent existing reality and a modern theistic concept is undertaken to show that: (1) This leads him to formulate a concept of God free from the deficiencies he ascribes to them. (2) His own criticisms can in turn be levelled against his positive construction. It is maintained, in conclusion, that his concept of God is incompatible with his professed naturalism.</p> / Master of Arts (MA)

<p>A historical investigation of the religious legacy within a single dynasty that belonged to a branch of the Indo-Iranian group of the Indo-Aryan oulture - Acnaemenid-persia (550-330 B.C.). In the course of our investigation we shall note that three distinct Indo-Aryan religious "threads" co-existed in Achaemenid-Persia - the "Magian-Medes," the "Achaemenid-persians" and the "Zarathustrians."</p> / Master of Arts (MA)

<p>The thesis is an examination of the relationship between social affiliation and spiritual achievement in the Pali canon. It begins by describing the meaning and use of the word 'arahat', the term used in the canon to designate one who has achieved spiritual perfection. It then analyzes the canonical references to caste distinctions, concluding that caste affiliation is irrelevant to spiritual achievement. Finally, it examines the purpose and standards of membership in the samgha, and concludes that although membership in the samgha is not a requirement for arahatship, it is nevertheless considered the single most important form of social affiliation on the path to arahatship.</p> / Master of Arts (MA)