In Chapter 2, the ways how Abe interprets the Buddhist idea of sunyata for his western audience are explored. There are three characteristics in his interpretation, namely clarifying the meaning of sunyata in comparison with the western philosophical and religious concepts, emphasizing the subjective aspect of sunyata, and taking sunyata as a dynamic activity rather than a static state. Among these characteristics, the dynamic interpretation of sunyata is of the most importance. Abe's interpretation goes beyond the classical meaning of sunyata formulated by Nagarjuna, and distinguishes itself from the traditional Chinese Buddhist thought. This dynamic interpretation of sunyata is arguably an original interpretation made by Abe and might have been inspired by the western thought he dialogued with. / In Chapter 3, this thesis scrutinizes closely Abe's proposal of "kenotic God" and summarizes the Christian responses attracted. According to Abe, the kenosis of Christ involves the kenotic understanding of God, which means the original nature of God is self-emptying. Abe was not satisfied with the traditional Christian doctrine of Trinity, and proposed "Great zero" or "Absolute nothingness" as the ground of the divine Trinity. Except very few Christian theologians who totally agree or disagree to Abe's idea, most of them accept his idea of "kenotic God", but refuse to take "Absolute nothingness" instead of Trinity as the ultimate divine reality. It can be said that Abe's proposal of "kenotic God" aims at offering a Buddhist interpretation, which is based on the experience of sunyata, as an aid to help Christians to deepen their understanding of God. Although his idea is not completely accepted by most of the Christian theologians, it exercises some sort of transformative influence. Many Christian theologians admitted that their understandings of God had been significantly changed by Abe. / In chapter 4, the present study examines if the ideal of "mutual transformation" is fulfilled in Abe's endeavour in Buddhist-Christian dialogue. As demonstrated in Chapter 3, Abe's proposal of "kenotic God" aims at deepening the Christian understanding of the divine ultimate reality from a Buddhist perspective. And it does have some transformative effects among some Christian theologians, in this regard, one side of the "mutual transformation" is realized. The remaining side to be explored is if Abe's understanding of Buddhism has also been transformed by the Christian insight. On the social-historical level, Abe points out that Buddhism should learn from Christianity, especially its view of justice. Abe also attempted to develop the Buddhist social ethics and a Buddhist view of history through encountering Christian theologians. However, on the ultimate level, as Cobb criticizes, Abe shows a strong self-confidence in the Buddhist understanding of ultimate reality and an equally strong resistance to change. Nevertheless, through a comparative study of his interpretation of sunyata and process thought, it is found that Abe's understanding of ultimate reality, namely "Dynamic sunyata", might have probably been inspired by the dynamic structure of process thought together with its idea about the bipolar nature of God. It therefore can be concluded that Abe's understanding of Buddhism has also been transformed in a fundamental way by Christian thought. (Abstract shortened by UMI.) / Masao Abe was probably the most prominent and active Buddhist scholar in Buddhist-Christian Dialogue in the last few decades. / This thesis consists of five major parts: In Chapter 1, Abe's theory about interfaith dialogue, which includes the necessity of dialogue, the methodological issues, its final goal, and how to understand the plurality and unity of world religions, will be discussed. According to Abe, nowadays the validity of religion in general is seriously challenged by anti-religious ideologies, especially scientism and nihilism. To cope with this challenge, interfaith dialogue must go beyond mutual understanding, and engage in mutually creative transformation. For him interfaith dialogue should involve two steps: first, clarify one's own religious idea, and make ideas from different traditions encounter with each other; second, liberate oneself from one's traditional framework of doctrine and practice and learn from each other in order to realize mutually creative transformation. Only in a transformative dialogue, can religions demonstrate their deepest authentic spirituality and overcome the anti-religious ideologies. In respect of religious pluralism, Abe proposed to take the Buddhist three-body doctrine as a working hypothesis to establish the dynamic unity of world religions. Through comparing Abe's proposal with that of John Hick and John B. Cobb, Jr. respectively, this thesis argues that although Abe's proposal is more capable of explaining the plurality and unity of world regions as well as giving a theoretical support for mutual learning, the proposal also implies a kind of Buddhist superiority, which may prevent Buddhists from learning from other religions at the ultimate or inner most level. / 李宜靜. / 論文(哲學博士)--香港中文大學, 2007. / 參考文獻(p. 195-212). / Adviser: Pan-Chiu Lai. / Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0639. / 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. / Abstracts in Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (p. 195-212). / Li Yijing.

林津. / 論文(神學碩士) -- 香港中文大學硏究院宗敎及神學學部, 1995. / 參考文獻: leaves 61-64. / Lin Jin. / Chapter 第一章： --- 導論 --- p.一 / 基督敎對其他宗敎的立場 / 絶對主義 --- p.四 / 包容主義 --- p.七 / 相對主義 --- p.九 / 以上三個立場的共同困難 --- p.十二 / 宗敎對話 / 宗敎對話的立場 --- p.十五 / 宗敎對話的條件 --- p.十七 / 宗敎對話的落實 --- p.十九 / 本文所選取的對話範圍 / 死亡作爲宗敎對話的起點 --- p.二十一 / 佛敎作爲中國傳統思想的代表 --- p.二十二 / 兩點補充 --- p.二十五 / Chapter 第二章： --- 佛敎與基督敎的死亡觀 / 佛敎中的死亡觀 / 宇宙和人類的根源 --- p.二十六 / 人的組成部份 --- p.二十七 / 人生的目的 --- p.二十八 / 人生的景況 --- p.二十九 / 死亡的定義 --- p.三十 / 死亡出現的原因 --- p.三十一 / 每人死亡的次數 --- p.三十二 / 人死後即時的景況 --- p.三十三 / 人死後最終的歸宿 --- p.三十五 / 基督敎中的死亡觀 / 宇宙和人類的根源 --- p.三十六 / 人的組成部份 --- p.三十七 / 人生的目的 --- p.三十八 / 人生的景況 --- p.三十九 / 死亡的定義 --- p.四十二 / 死亡出現的原因 --- p.四十二 / 每人死亡的次數 --- p.四十三 / 人死後即時的景況 --- p.四十五 / 人死後最終的歸宿 --- p.四十六 / 佛敎與基督敎死亡觀之比較 --- p.四十九 / Chapter 第三章： --- 不同立場在宗敎對話中可能出現的情況 / 絶對主義與宗敎對話 --- p.五十一 / 包容主義與宗敎對話 --- p.五十二 / 相對主義與宗敎對話 --- p.五十三 / 宗敎對話立場中可考慮的幾點 --- p.五十五 / 結語 --- p.五十九 / 附件： 書目 / 英文書藉 --- p.六十一 / 中文書藉 --- p.六十二 / 期刊文章 --- p.六十三 / 工具書藉 --- p.六十四

蘇遠泰. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 288-301). / 中英文摘要. / 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 Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Su Yuantai. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 288-301).

李智浩. / Thesis (doctoral)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 230-248). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Li Zhihao.

Text in German / This study explores the religious responsiveness of the rural Khmer in the location of Snoul, Kratie in Cambodia. After setting a methodological framework, both missiologically and empirically, a historical overview and religious developments are presented. With the methods of qualitative social research, the religiosity of the rural Khmer is elicited, by using the religious dimensions of rituals, experience, knowledge, meaning of life and ethics as described by Glock. The empirical results demonstrate that religious experience is central to the religiosity of the Khmer, through which they hope to achieve joy, peace and success. The religious experience is, however, twofold. One is focused on the present life; the other is future-oriented. Reflecting the empirical findings missiologically, it will be argued, that the missional encounter to the religious context requires a holistic approach: a narrative theology, spiritual encounter with evil powers, and an incarnational ministry as good news to the poor. / Diese Arbeit untersucht die religiöse Ansprechbarkeit der ruralen Khmer in der Lokation Snoul, Kratie in Kambodscha. Nachdem die methodologischen Voraussetzungen, missiologisch als auch empirisch erörtert sind, werden ein historischer Überblick und die religiösen Entwicklungen dargelegt. Mit den Methoden der qualitativen Sozialforschung und anhand der Dimensionen von Glock wird die Religiösität der ruralen Khmer eruiert, die das Ritual, Erfahrung, Wissen, Sinn im Leben (Ideologie) und das ethische Verhalten betreffen. Die empirischen Ergebnisse zeigen, dass religiöse Erfahrungen zentral für die Religiösität der Khmer sind, in der nach Freude, Glück und Gelingen (FGG) gestrebt wird. Die religiöse Erfahrung ist aber zweigeteilt: Die eine auf die Gegenwart fokussiert, während die andere zukunftorientiert ist. In der missionstheologischen Reflektion wird festgestellt, dass eine missionale Begegnung mit dem religiösen Kontext, einen ganzheitlichen Zugang verlangt, welche sowohl eine narrative Theologie, eine geistliche Begegnung mit den bösen Mächten und ein inkarnatorischen Dienst als das Evangelium für die Armen, beinhaltet. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Text in German / This study explores the religious responsiveness of the rural Khmer in the location of Snoul, Kratie in Cambodia. After setting a methodological framework, both missiologically and empirically, a historical overview and religious developments are presented. With the methods of qualitative social research, the religiosity of the rural Khmer is elicited, by using the religious dimensions of rituals, experience, knowledge, meaning of life and ethics as described by Glock. The empirical results demonstrate that religious experience is central to the religiosity of the Khmer, through which they hope to achieve joy, peace and success. The religious experience is, however, twofold. One is focused on the present life; the other is future-oriented. Reflecting the empirical findings missiologically, it will be argued, that the missional encounter to the religious context requires a holistic approach: a narrative theology, spiritual encounter with evil powers, and an incarnational ministry as good news to the poor. / Diese Arbeit untersucht die religiöse Ansprechbarkeit der ruralen Khmer in der Lokation Snoul, Kratie in Kambodscha. Nachdem die methodologischen Voraussetzungen, missiologisch als auch empirisch erörtert sind, werden ein historischer Überblick und die religiösen Entwicklungen dargelegt. Mit den Methoden der qualitativen Sozialforschung und anhand der Dimensionen von Glock wird die Religiösität der ruralen Khmer eruiert, die das Ritual, Erfahrung, Wissen, Sinn im Leben (Ideologie) und das ethische Verhalten betreffen. Die empirischen Ergebnisse zeigen, dass religiöse Erfahrungen zentral für die Religiösität der Khmer sind, in der nach Freude, Glück und Gelingen (FGG) gestrebt wird. Die religiöse Erfahrung ist aber zweigeteilt: Die eine auf die Gegenwart fokussiert, während die andere zukunftorientiert ist. In der missionstheologischen Reflektion wird festgestellt, dass eine missionale Begegnung mit dem religiösen Kontext, einen ganzheitlichen Zugang verlangt, welche sowohl eine narrative Theologie, eine geistliche Begegnung mit den bösen Mächten und ein inkarnatorischen Dienst als das Evangelium für die Armen, beinhaltet. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)