Thesis (M.A.)--香港中文大學. / Manuscript. / Includes bibliographical references (leaves 190-194). / Thesis (M.A.)--Xianggang Zhong wen da xue. / 前言 --- p.1 / Chapter 第一章 --- 潘霍華的生平及其思想發展 --- p.6 / Chapter ´¡ --- 終生的問題，及該問題的性質 --- p.6 / Chapter ´Ł --- 三個階段 --- p.8 / Chapter （一） --- 神學的基礎：尋求啟示的具體性 --- p.9 / Chapter （二） --- 神學的焦點：基督教的窄門 --- p.22 / Chapter （三） --- 神學的成長：「俗世的基督教」 --- p.32 / Chapter ´Ø --- 總結 --- p.46 / Chapter 第二章 --- 「非宗教的解釋」之性質 --- p.51 / Chapter ´¡ --- 「將聖經名詞作非宗教的解釋」之定義 --- p.51 / Chapter ´Ł --- 從潘霍華對宗教的概念看非宗教的解釋之性 --- p.54 / Chapter (一) --- 受巴特的影響，奧巴特不同的地方 --- p.54 / Chapter (二) --- 宗教的七種性質 --- p.55 / Chapter ´Ø --- 從潘霍華批評布勒特受和巴特看「非宗教的解釋」之性質 --- p.68 / Chapter (一) --- 巴特的「啟示的實證論」 --- p.70 / Chapter (二) --- 布勒特曼的自由主義 --- p.80 / Chapter ´Ð --- 總結：「非宗教的解釋」之緣起，需要滿足的條件，要面對的困難，工作的目的，進行的標準和方法。 --- p.93 / Chapter 第三章 --- 現世的肯定 --- p.96 / Chapter ´¡ --- 引言：「現世的肯定」、「現世的信仰」的教會」三者的關係 --- p.96 / Chapter ´Ł --- 正視及齡的世界 --- p.99 / Chapter ´Ø --- 從潘霍華思想的發展，看肯定現世的因素 --- p.104 / Chapter (一) --- 尼采的影響：對大地的熱愛 --- p.104 / Chapter (二) --- 自由神學的背景 --- p.105 / Chapter （三） --- 舊約聖經的角度 --- p.109 / Chapter ´Ð --- 現世的肯定之神學基礎：世界的真實性和基督論的關係 --- p.111 / Chapter (一) --- 「終極的事」和「欠終極的事」 --- p.112 / Chapter (二) --- 反對二元論的謬誤 --- p.113 / Chapter （三） --- 世界的真實和上帝的真實 --- p.117 / Chapter ´Þ --- 現世肯定的表現 --- p.122 / Chapter (一) --- 在現世中愛上帝 --- p.122 / Chapter (二) --- 對歷史文化的關注和珍惜 --- p.124 / Chapter ´Æ --- 總結：道成因身的基督論帶來脫離束縛的自由 --- p.127 / Chapter 第四章 --- 現世信仰 --- p.129 / Chapter ´¡ --- 引言：「非宗教的解釋」´ؤ´ؤ信息內容和表達方式 --- p.129 / Chapter ´Ł --- 十字架的神學：被擠出世界之外的上帝 --- p.130 / Chapter (一) --- 分析潘霍華十字架的基督論 --- p.131 / Chapter （二) --- 幾個重要的思想 --- p.137 / Chapter A --- 信息：「耶穌基督´ؤ´ؤ為他人而活的人」 --- p.137 / Chapter B --- 重新建立起越的觀念 --- p.138 / Chapter C --- 及齡的世界使我們更接近上帝 --- p.139 / Chapter ´Ø --- 作基督徒的意義：參與上帝在世上的苦難 --- p.141 / Chapter (一) --- 分析潘霍華「悔改的第二層意思」 --- p.141 / Chapter （二) --- 兩個重要思想 --- p.147 / Chapter A --- 責任的概念 --- p.147 / Chapter B --- 基督教信仰深化「現世」的意義 --- p.148 / Chapter ´Ð --- 秘密的操練 --- p.150 / Chapter (一) --- 「非宗教的解釋」最深邃的一面：禱告與正義的行動 --- p.150 / Chapter （二) --- 「秘密的操練」：名詞的來源 --- p.152 / Chapter （三） --- 潘霍華個人的經驗 --- p.155 / Chapter ´Þ --- 總結：信仰的信息和信仰的語言 --- p.162 / Chapter 第五章 --- 結論：現世的教會 --- p.164 / Chapter ´¡ --- 引言 --- p.164 / Chapter ´Ł --- 一個集合和分散的團契 --- p.169 / Chapter ´Ø --- 教會作為集合的團契：轉變成基督的樣式 --- p.171 / Chapter ´Ð --- 教會作為分散的團契：服侍世界，見證基督 --- p.173 / Chapter V --- 總結 --- p.180 / Chapter （一） --- 教會是「非宗教的解釋」之具體表現 --- p.180 / Chapter （二） --- 潘霍華對我們的挑戰，對今日的意義 --- p.185 / 參考書目 --- p.190

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'Sola gratia' is the core of 'spiritual childhood' for Therese of Lisieux (1873--1897) as an existential theology centered on the redemptive work of God. This theological aspect is shared both by Therese's spirituality and by Dietrich Bonhoeffer's (1906--1945) theology. This study offers for the first time a comparison between their thought, mainly with regard to the Lutheran doctrine of justification by faith, analysed through the notion of kenosis and the question of otherness. The first part (chapters 1 to 3) is more philosophical. It deals with Bonhoeffer's theology in its early stage and analyses his debate with Erich Przywara (1889--1972) concerning the 'analogy of being' ('analogia entis'). The second part (chapters 4 and 5) expatiates on the proper basis for the comparison between Bonhoeffer and Therese offered by the notion of kenosis (chapter 4) and by the communicative structure of faith experience (chapter 5). This part is the pivotal one, from the first phase of Bonhoeffer's theology---his discussion with Przywara's philosophical and theological endeavour---to the second and third phases of Bonhoeffer's theology then compared to Therese's spirituality. The third part (chapters 6 to 9) deals with the kenotic structure common to Bonhoeffer and Therese, and basic for a genuine understanding of justification by faith. / Justification by faith is thus the unifying aspect of this study, whose three-parts structure reflects the evolution of Bonhoeffer's theology traditionally divided up in three different periods. This study deepens the way Bonhoeffer understands otherness and the shifted emphasis in his thinking from the subject/object scheme, through otherness as exteriority, and finally to otherness as interiority. / The many cultural and thematic differences between the Roman-Catholic nun and the Lutheran pastor are being taken into account, along with the common elements central to their thinking. The emphasis on the kenotic structure sheds light on questions never asked in theresian studies so far, e.g. the relationship between 'faith' and 'works'. Through the gratuitousness of redemption implied in justification and in sanctification as well, Therese's teaching and Bonhoeffer's theology are on the same line: the freeing of the self does imply the conformation to Christ's kenotic existence. / This study pertains to the following three major concerns: oecumenical (doctrine of justification by faith), philosophical (otherness), and spiritual (authentic self-accomplishment). This study offers a polyphonic analysis pertaining to issues christological (kenosis), theological (grace and freedom), and spiritual (maturity in faith). Thus, it shows how theological discourse can be developed in a new way mainly with regard to the anthropological foundation of spiritual experience and the relevance of it for systematic theology; this cannot be achieved without a more critical use of the philosophical argumentation in theology.

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From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.

In this thesis I argue for the centrality of moral discernment in Dietrich Bonhoeffer’s vision of Christian ethics. I contend that a close reading of his understudied Ethics manuscript, ‘God’s Love and the Disintegration of the World’, not only reveals the importance of discernment, but also exposes a tension in his thinking between a simple, unreflective approach to God’s will and a rational, reflective mode of moral deliberation. At several points in the 1930s and early 1940s, his emphasis on simplicity seems to preclude the very idea of moral reflection; however, a closer inspection reveals that the two are not mutually exclusive. I argue that Bonhoeffer’s theology contains the necessary resources to incorporate, on Christological grounds, both simplicity and reflective moral deliberation into a coherent vision of moral discernment. Furthermore, I contend that this conceptual unity, premised on the relationship between Christ’s two natures, becomes efficacious in the lives of Christians through a process of conformation to the form of Christ, which includes as an essential element the disciplined practice of spiritual exercises. Finally, drawing on Bonhoeffer's entire corpus, I investigate the theme of God’s commandment, focusing in particular on simple obedience, and the concept of natural life, paying special attention to the shape of the created order. I conclude that simple obedience, while precluding self-centred moral reflection, nevertheless creates space for meditative reflection that understands reality through a Christological lens. In so doing, this meditative reflection finds its orientation in the natural, penultimate world, which serves as a crucial context and guide for those who want to become simple and wise.

Bonhoeffer's ethics appreciates this-worldly value but does not go anthropocentric; it stresses the transcendence of God but does not go to other-worldliness. It makes Bonhoeffer's ethics different from that of liberal theology and Barth. It also makes Bonhoeffer's ethics adaptable to Chinese way of thinking but yet critical to Confucian ethics. Bonhoeffer's ethics is an ethical application of Chalcedonian christology which simultaneously affirms divinity and humanity, or in other words, the transcendence of God and the value of this-worldliness. / Chinese culture is laden with ethical import which has great assimilating power, so to be an adequate and viable Christian ethics, it should maintain its "Christian" feature. This feature helps those Christians who practise this ethics establish their "Christian identity" in Chinese context. The first part of this thesis is to elucidate the dominant "Christ-ness" of Bonhoeffer's ethics. / One essential element for Christianity to have better development in Chinese context is to provide an adequate and viable Christian ethics for Christians in this context. This thesis investigates the suitability of Dietrich Bonhoeffer's ethics as an adequate and viable Christian ethics in Chinese context. / The "Christ-ness", "postmodernity" and "Chinese-ness" of Bonhoeffer's ethics make it an adequate and viable ethical model for Christians in Chinese context. The resource of thoughts or ideas provided by this ethical model for the ethical construction in Chinese context may be regarded as a special contribution of Christianity to Chinese culture. / The ethical thinking in Chinese culture is basically Confucian. It emphasizes the unity or continuity of heaven and humanity, which treasures the value of this-worldliness. This is the "Chinese-ness" of this way of thinking. To be a sustainable ethics in Chinese culture, it is quite unavoidable to be in harmony with this way of Chinese thinking. An ethics emphasizing this-worldly value enhances its viability in Chinese context. The third part of this thesis is to elucidate the dominant this-worldliness, the "Chinese-ness", of Bonhoeffer's ethics. / To be an adequate and viable ethics in Chinese context today, the problem of "postmodernity" cannot be bypassed. The postmodernity discussed here points to the mistrust of "system" which enforces uniformity, and to the respect of plurality and others. A positive postmodern ethics can avoid ethical nihilism after giving up ethical systems. The second part of this thesis is to elucidate the positive "postmodernity" of Bonhoeffer's ethics. / 鄧瑞強. / 論文(哲學博士)--香港中文大學, 2006. / 參考文獻(p. 263-280). / Adviser: Pan-Chiu Lai. / Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0610. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (p. 263-280). / Deng Ruiqiang.