劉劍玲. / "2004年7月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻(leaves 158-163). / "2004 nian 7 yue". / Abstracts in Chinese and English. / Liu Jianling. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 158-163). / Chapter 第一章 --- 導論 / Chapter 1.1 --- 理論背景 --- p.3 / Chapter 1.2 --- 硏究問題及意義 --- p.6 / Chapter 1.3 --- 香港的宗教情況 --- p.7 / Chapter 1.4 --- 硏究方法 --- p.9 / Chapter 1.5 --- 論文內容安排 --- p.11 / Chapter 第二章 --- 相關文獻回顧 / Chapter 2.1 --- 背景討論：靈性的復興 --- p.17 / Chapter 2.2 --- 靈性與宗教性的二分 --- p.19 / Chapter 2.2.1 --- 二分對學者立論的影響 --- p.21 / Chapter 2.2.2 --- 靈性與宗教性二分的問題 --- p.22 / Chapter 2.2.3 --- 從棲居到探索 --- p.24 / Chapter 2.3 --- 第三條出路？反思式靈性與實踐爲本式靈性 --- p.26 / Chapter 2.3.1 --- 反思式靈性 --- p.27 / Chapter 2.3.2 --- 金律基督徒 --- p.28 / Chapter 2.3.3 --- 生活式宗教 --- p.29 / Chapter 2.3.4 --- 實踐爲本式靈性 --- p.31 / Chapter 2.4 --- 靈性的群體面向 --- p.33 / Chapter 2.4.1 --- 樂觀派：個人主義與群體相融 --- p.33 / Chapter 2.4.2 --- 悲觀派：群體乃個人主義的延伸 --- p.35 / Chapter 2.4.3 --- 新式靈性與群體的互動 --- p.37 / Chapter 2.5 --- 論文框架 --- p.39 / Chapter 第三章 --- 組織介紹 / Chapter 3.1 --- 歷史源流 --- p.43 / Chapter 3.1.1 --- WSCF的創立與發展 --- p.43 / Chapter 3.1.2 --- SCMHK的起源與發展 --- p.44 / Chapter 3.2 --- 組織架構 --- p.44 / Chapter 3.3 --- 財政收入及會員資料 --- p.47 / Chapter 3.4 --- 事工與活動簡介 --- p.48 / Chapter 第四章 --- 靈性追尋的開展 / Chapter 4.1 --- 超虔誠基督徒 --- p.51 / Chapter 4.2 --- 晴天霹靂 --- p.52 / Chapter 4.3 --- 保守的福音派教會 --- p.54 / Chapter 4.4 --- 遇上了群體 --- p.55 / Chapter 4.4.1 --- 古怪的群體 --- p.56 / Chapter 4.4.2 --- 人找群體還是群體找人？ --- p.57 / Chapter 第五章 --- 靈性的展現：深層反省 / Chapter 5.1 --- 學院中的群體 --- p.61 / Chapter 5.2 --- 對話的藝術 --- p.67 / Chapter 5.2.1 --- 對話的場境 --- p.69 / Chapter 5.2.2 --- 宗教對話 --- p.70 / Chapter 5.3 --- 道德判別的標準 --- p.71 / Chapter 5.3.1 --- 欣賞與尊重 --- p.72 / Chapter 5.3.2 --- 處境的智慧 --- p.74 / Chapter 5.3.3 --- 與上帝相遇 --- p.75 / Chapter 5.4 --- 當理性遇上群體 --- p.76 / Chapter 5.4.1 --- 幽默的規範 --- p.77 / Chapter 5.4.2 --- 精神分裂症 --- p.78 / Chapter 第六章 --- 靈性的展現:靈性運動 / Chapter 6.1 --- 教會與關社 --- p.83 / Chapter 6.1.1 --- 明荃的經歷 --- p.84 / Chapter 6.1.2 --- 當關社信徒遇上SCM --- p.86 / Chapter 6.2 --- 身分運動 --- p.87 / Chapter 6.2.1 --- 狂「插」的群體 --- p.87 / Chapter 6.2.2 --- 各式體驗團 --- p.88 / Chapter 6.2.3 --- 把體驗帶回群體 --- p.89 / Chapter 6.2.4 --- 「國際高峰會」 --- p.90 / Chapter 6.2.5 --- 打坐靈修？ --- p.91 / Chapter 6.2.6 --- 泰澤崇拜 --- p.94 / Chapter 6.2.7 --- 與邊緣群體接觸 --- p.95 / Chapter 6.3 --- 靈性的運動 --- p.96 / Chapter 6.3.1 --- 靈性與關社的關係 --- p.97 / Chapter 6.3.2 --- 豈只靈運？ --- p.98 / Chapter 6.4 --- 先鋒黨的問題 --- p.101 / Chapter 第七章 --- 靈性的展現：我仍是基督徒 / Chapter 7.1 --- 我仍是基督徒 --- p.106 / Chapter 7.2 --- 改革教會 --- p.108 / Chapter 7.2.1 --- 壯烈犧牲 --- p.111 / Chapter 7.2.2 --- 改變教會生態 --- p.112 / Chapter 7.2.3 --- 好景不再 --- p.114 / Chapter 7.3 --- 群體的重要性 --- p.116 / Chapter 7.3.1 --- 理性支援 --- p.116 / Chapter 7.3.2 --- 「存在」支援 --- p.117 / Chapter 7.3.3 --- 另類靈性培育法 --- p.118 / Chapter 7.3.4 --- 「甚麼都可以」的平台 --- p.118 / Chapter 7.3.5 --- 合一運動傳統的支援 --- p.119 / Chapter 7.4 --- 公義崇拜 --- p.120 / Chapter 7.4.1 --- 祈禱的爭論 --- p.122 / Chapter 7.4.2 --- 我不懂得祈禱了 --- p.123 / Chapter 7.4.3 --- 學生組織的限制 --- p.123 / Chapter 7.4.4 --- 沒有教會的日子 --- p.124 / Chapter 7.5 --- 靈性與宗教性的討論 --- p.125 / Chapter 第八章 --- 結語 / Chapter 8.1 --- 總結討論重點 --- p.128 / Chapter 8.1.1 --- 以「對話」展現靈性 --- p.128 / Chapter 8.1.2 --- 群體的重要性 --- p.129 / Chapter 8.1.3 --- 建制教會情意結 --- p.129 / Chapter 8.2 --- 再思第三條路 --- p.131 / Chapter 8.3 --- 限制與展望 --- p.132 / Chapter 8.4 --- 最後的話 --- p.132 / 附錄一 --- p.133 / 附錄二 --- p.147 / 附錄三 --- p.150 / 附錄四 --- p.155 / 參考書目 --- p.158

Thesis (D. Min.)--Columbia Biblical Seminary, Columbia, S.C., 2003. / Abstract. Includes bibliographical references (leaves 196-202).

No description available.

As both a philosopher and a Christian, John Macmurray (1891-1976), spent his life attempting to show that we are truly called to a life of unity with one another. He makes a strong philosophical case that to be properly human is to seek and to intend communion with others, and in his analysis of the nature of the human person he offers uS a way of understanding that the call to Christian unity is not simply a matter of pastoral effectiveness but one that expresses the deepest truth of our human being, that we are most fully ourselves when we are in communion with one another. The call to unity among the Christian Churches is one that has largely shaped pastoral and theological concerns over the last hundred years or more. The efforts of the World Council of Churches and the writings of many eminent theologians have pushed the question of ecumenism to the forefront of Christian consciousness. It is now generally recognised among Christians of all traditions that the failure of the Churches to give practical expression of the unity for which Christ prayed is itself a major obstacle to the proclamation of the Good News, and one that inhibits the message of Jesus from being properly heard and accepted by many who are seeking meaning in their lives. In terms of how best to achieve the unity that so many desire, there has long been a divide between those who argue that unity should come about through doctrinal agreement and those who say that, while doctrine tends to divide Christians, unity can be best achieved through a shared commitment to practical efforts to make the world a more peaceful, just and loving place. Something, however, that has been largely overlooked in the whole ecumenical question is the need to find an appropriate philosophical basis for unity among peoples and among the Churches. Without such a philosophical underpinning, the call to unity can easily be seen as simply a practical pastoral tool for the effective proclamation of the Gospel or as nothing other than emotive rhetoric. In the writings ofJohn Macmurray we· are able to find an approach to the question of ecumenism that provides us with just such a philosophical basis for unity. This dissertation engages in a close reading of both Macmurray's philosophical and religious views, and suggests that, despite some inconsistencies in his own approach, Macmurray offers the whole ecumenical project a significant philosophical basis for the notion that in seeking unity among the Christian Churches we are being faithful to our nature as human beings. While not denying the sincerity of the countless numbers of those who have committed themselves to the call for unity among Christians, the desire for unity needs to be fortified by an appropriate understanding of human nature. It is. argued that the ecumenical movement can be greatly enhanced by the kind of perspective that Macmurray brings to the whole question of unity. His voice still needs to be heard. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

The thesis is presented in five books each with a number of subdivisions or chapters. The first is composed of two chapters: chapter one deals with pan-evangelical developments from the early Evangelical revival to 1789. It examines the centripetal and centrifugal forces that served to unite but also to separate like-minded evangelicals. It briefly describee several early institutional attempts at church union, the proto-types of the great pan-evangelical organizations studied in the body of the thesis, Chapter two examines the more immediate forces between 1789 and 1795 that gave rise to the first major experiment in pan-evangelical cooperation - the London Missionary Society. It focuses on the ambivalent effects of the French Revolution on church union, initially separating evangelical Dissenters from churchmen, but later bringing them back together again. It also looks briefly at the role millennial prophecy played in drawing evangelicals closer together before the anticipated Second Coming. Book two examines the London Missionary Society in three chapters. Chapter three traces the largely abortive attempt to found an institution that was intended to unite all evangelical denominations, examining why this attempt ultimately failed. Chapter four studies inter-societal relations between the L.M.S. and other foreign missionary societies following this failure, and the continuing, though largely unsuccessful attempts to recreate a pan-evangelical union or federation in the mission world. Chapter five describes the state of internal relations within the Society itself, concluding with a brief anaysis of its fall into Congregational hands by 1818. Book three is a study of the British and Foreign Bible Society and is divided into four chapters. Chapter six examines the forces in Britain and on the Continent which led to the formation of an evangelical Bible society, showing that because of the simplicity of its objectives - the circulation of Bibles without note or comment - it could attract a much larger denominational patronage than either the L.M.S. or the Tract Society. Chapter seven demonstrates, however, that even in this simple design, the Society evoked criticism from High Church opponents who saw in it an immediate threat to the establishment. The controversy that issued from this opposition is examined in detail, together with the adverse effects that controversy had on the Society's internal cohesion, Chapter eight shows that many of the High Church accusations were based on fact, and that because of its growing size, the institution coald not always control some of its more irregular provincial auxiliaries. The sometimes arbitrary and largely ineffective way that the parent society tried to reassert its control over provincial affairs created dissident groups in Scotland and England leading to two major conflagrations - the Apocrypha and Tests Controversies - which are examined in chapter nine. Books four and five examine the Religious Tract Society and the London Society for Promoting Christianity Amongst the Jews, each in two chapters. Chapters nine and twelve trace the early developments of each society (the London Society being at first a branch of the L.M.S.) from the late eighteenth century through to their emergence as major pan-evangelical institutions in the first decade of the nineteenth century. We discover that until the Bible Society had been in existence four years, the Tract Society and the evangelical mission to the Jews were much like the L.M.S. in denominational composition: only after 1808 did they also comprehend all the major evangelical bodies. Chapters ten and thirteen examine the internal controversies that plagued both societies showing why the R.T.S. was able to overcome internal dissension while the London Society fell into Anglican hands after only six years. Each book describes society activities during the period examined in this thesis, and attempts to show the impact of interdenominational cooperation on the church at large. Close attention has been paid to theological, social, and political developments contemporary with the pan-evangelical impulse and the impact these in turn had on the societies studied. By a comparative analysis of the four societies, their successess and failures, the thesis hopes to make a contribution to the ecumenical dialogue today.

Thesis (Th. M.)--St. Vladimir's Orthodox Theological Seminary, 1977. / Includes bibliographical references (leaves 358-369).

Thesis (PhD(Godsdiens- en Sendingwetenskap))--Universiteit van Pretoria, 2009. / Includes bibliographical references (leaves 310-318).

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 1997. / Vita. Includes bibliographical references (leaves [91]-98).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003. / Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 141-150).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003. / Includes abstract and vita. Includes bibliographical references (leaves 124-131).