楊天恩. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 257-273). / 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. / Yang Tian'en. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 257-273).

In Hong Kong Cemetery, there are many stories of the prominent figures which are said to be significant to the history of colonial Hong Kong. However, there are also some quiet stories left yet to be told. Being a Christian, I have put my focus on those people who died for the Christian belief. Not far away from the entrance, I am deeply impressed and sympathetic to a story inscribed on a grave: Mrs. Henrietta Hall Shuck, the first American female missionary to China, died young in 1844 when she was only 27. What was the driving force pulling this young woman from the comfortable home in America and bringing her to Hong Kong, and finally buried here? Is there any reference left behind by her to let me know much about her life? Her story has been in my mind for years if I can find much information on her life. Every time when I take bus running along Caine Road and Bonham Road to the University of Hong Kong, I see a splendid architecture sitting on a platform at the junction of Bonham Road and Seymour Road, like a lighthouse guarding the area. Afterwards, I know that it is called Church of Christ in China (CCC) Hop Yat Church. Once when I walked along and came closer to the church building, I found a stone plaque embedded on the fa?ade of the church, on which there were four Chinese words: “To Tsai Hui Tong” (道濟會堂), which is “To Tsai Church” in English. The first question came to my mind: why the plaque of another church was embedded on the fa?ade of this church? Is there any story behind? What is the relationship between this “To Tsai Church” and the existing CCC Hop Yat Church? These questions finally converge on many of the “firsts”: Henrietta was not only the first foreign female missionary to Hong Kong, but also sharing the other three “firsts”: the first foreign female resided in Hong Kong, the first person started female education in Hong Kong, and finally, the first foreign missionary died in Hong Kong. For the To Tsai Church, it was also the first independent Chinese church in Hong Kong. These “firsts” imply that both Henrietta and To Tsai Church were in significant positions in the early Christianity development in Hong Kong. Henrietta joined the first foreign missionary to Hong Kong but died in Hong Kong like a seed; To Tsai Church developed from the foreign missionary works and rooted itself in the local Chinese community and finally came to harvest. All these pioneer stories lead to this study: to work out a heritage trail on the footprints of Henrietta and To Tsai Church so as to illustrate how the early Christianity developed in Hong Kong. The dissertation is divided into three main parts. The first part, covered by Chapter 2, describes the definition of heritage trail, and introduces the purposes of the heritage trails by making reference to those in Hong Kong. Then, referring to our case of a heritage trail in Christianity, discussion is focused on the nature of the religious heritage trail with examples. The second part, covered by Chapters 3, 4 and 5, gives a detailed description on the history of how the Christian missionary reached China and then Hong Kong from the time of Jesus until the British occupation of Hong Kong in 1841. Then, histories of the missionary by Mrs. Henrietta Hall Shuck and the evolution of To Tsai Church to CCC Hop Yat Church are discussed and the associated heritage sites are identified for the design of heritage trail. The third part, covered by Chapters 6 and 7, focuses on the heritage values of this heritage trial, the justification for developing this trail and then the detailed design of the trail. The concluding chapter 8 describes the importance of a religious heritage trail in the congested developed city like Central and Western District and also Hong Kong. Re-examination of the hypothesis and the answers to the research questions are to be illustrated. Finally, recommendations are suggested to find the possible ways to turn the heritage trail into reality. / published_or_final_version / Conservation / Master / Master of Science in Conservation

Please read the abstract in the section 00front of this document / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2006. / Science of Religion and Missiology / unrestricted

本文通过比较的视角来探索中共政权对中国天主教会包括官方与地下教会的特殊控制及其原因。自中共建国后，对比与其同宗同源，同为近代外来宗教的基督新教，中国天主教会长期以来受到中共严厉的控制。同时，近三十年来，基督新教在中国发展迅猛，成为当代中国发展最快的宗教，而在晚清和国民党政权下，基督新教在中国的发展一直远远落后于天主教。本文试图对这两个特殊现象进行研究。 / 对于中共的严厉控制，学界的普遍观点是将其归结为天主教会强大的外国背景和与梵蒂冈的关系； 而近三十年来基督新教在华迅猛发展的原因被认为是它改良的教义和积极的传教模式。然而，基督新教同样具有强大的外国背景，它改良的教义和传教模式自晚清起在中国并没有本质改变，为何只在中共政权下得到迅速发展？本文试图通过对比天主教与基督新教在教义与组织结构、在华传播模式与发展速度、在华对政治的参与等方面的差异，以及天主教会在中国与中共政权在意识形态与组织结构上的异同，来探索中共对天主教会的特殊对待是否存在更深层次的原因，并探讨两者之间是否存在不可调和的矛盾。 / 笔者认为，作为一个意识形态与组织高度合一的政权，中共害怕任何有严密统一全国性组织的宗教，不管它是否有外国背景。而作为有全国性统一严密组织的宗教组织，天主教会在中国之所以没有像"一贯道"和"法轮功"一样被中共消灭掉，是因为其与梵蒂冈的关系。作为"国际性合法宗教"，天主教得以在中国生存。与基督新教相比，天主教会在中国，作为一种保守的，不倾向于革命或改良的宗教组织，在主观上从未试图挑战政权，但是其政教合一的严密组织以及建立在儒家伦理和宗族（家族）基础上的稳定的网络结构，在客观上构成对中共政权的有力竞争与潜在威胁，因此受到中共严密控制。中共利用"自选自圣"的策略，保持天主教会在中国的分裂， 从而达到"分而治之"的目的。同时，中共保持天主教地下教会在中国有限度的存在，以维持其对中国天主教会的有效控制。 / My research focuses on church-state relations in contemporary China, to explore whether or not the Catholic Church in China constitutes a threat to the Chinese Communist Party (CCP) regime. I am undertaking a comparative study of the CCP’s religious control over the Catholic and Protestant churches in mainland China through the approach of state-society relations, as well as a macroscopic view of political science with quantitative and qualitative analysis. / As they are both foreign-originated parts of Christianity, the Catholic Church has been subjected to much stricter controls from the mainland CCP since 1949 than the Protestant Churches. Furthermore, the Protestant churches have been the fastest growing religion in China in past three decades, but it had once grown relatively very slowly under late Qing and the KMT regimes, compared with the Catholicism. This research tries to explore these two strange phenomena, to study why the CCP has been so highly attentive towards the Catholic Church but has not eliminated it in mainland China. / Through expounding the differences between the Catholic Church and the Protestant churches in religious doctrines, organizational structures, propagation models, as well as development rates in China, which have been ignored by most scholars in the field, I try to interpret why the CCP has taken much tougher religious control over the Catholic Church, compared with the Protestant ones. Furthermore, I also make comparison between the Catholic Church and the CCP both of those are hierarchical organizations with highly unified ideologies, as well as different kinds of Universalism and Particularism. / In my view, the Catholic Church in China is different from Protestant churches, in that it has the tradition of "The Directives of Matteo Ricci," which expounded Christian doctrines in a Confucian way. It also comports with the traditional dependence on patriarchal clans (kinship) and obedience to secular authority found in Chinese society. It is not a social group that inclines to reform or revolution, but rather a conservative, exclusive, and highly stable one. Therefore, it has never intended to threaten or challenge the CCP’s authority. The opposition of the Catholic Church in China has been "misperceived" by the CCP. / As a regime highly unified in ideology and organization, the CCP’s state has been highly attentive toward any religion that has a nationwide, structured organization in China, whether it is of foreign or native provenance. Contrary to the common view in the field, it is argued that the Catholic Church could survive in China after 1949 -- in contrast to the "I-Kuan Tao" (Yi Guan Dao; eliminated in 1950’s), and "Falun Gong" (eliminated in recent years), because of its powerful world-wide network, its linkage with the Vatican. The CCP wants to maintain the disruption between the official and underground Catholic Churches in the Chinese mainland, to divide the Catholic Church and rule it in China. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 郝瑩. / Thesis submitted: October 2013. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 219-236). / Abstracts also in English. / Hao Ying.

楊豪萬. / Holograph. / Thesis (M.Div.)--Chinese University of Hong Kong, 1979. / Includes bibliographical references (leaves 398-438). / Yang Haowan. / Chapter 第一章 --- 導言 --- p.1 / Chapter 第一節 --- 基督教「本色化」的需求 --- p.2 / Chapter 一 --- 「本色化」的意義在歷史中的演進 --- p.2 / Chapter 二 --- 具體的「本色化」運動 --- p.8 / Chapter 第二節 --- 教義與實踐 --- p.11 / Chapter 一 --- 以辯證為依歸的神學 --- p.11 / Chapter 二 --- 信仰的理論與行動 --- p.15 / Chapter 第三節 --- 天主教與更正教的關係 --- p.17 / Chapter 第四節 --- 人物的寫照 --- p.21 / Chapter 第五節 --- 結語 --- p.24 / Chapter 第六節 --- 注釋 --- p.26 / Chapter 第二章 --- 吳經熊生平 --- p.48 / Chapter 第一節 --- 童年時代 --- p.50 / Chapter 第二節 --- 婚姻生活 --- p.53 / Chapter 第三節 --- 學校生涯 --- p.57 / Chapter 第四節 --- 事業發展 --- p.60 / Chapter 第五節 --- 慘痛的經歷 --- p.62 / Chapter 第六節 --- 裡性的甦醒 --- p.64 / Chapter 第七節 --- 信仰的委身 --- p.66 / Chapter 第八節 --- 戰亂之中 --- p.59 / Chapter 第九節 --- 出使教廷 --- p.71 / Chapter 第十節 --- 講學與著作 --- p.73 / Chapter 第十一節 --- 享負盛名 --- p.76 / Chapter 第十二節 --- 祖國渡晚年 --- p.78 / Chapter 第十三節 --- 結語 --- p.81 / Chapter 第十四節 --- 注釋 --- p.82 / Chapter 第三章 --- 吳經熊對中國文化與基督信仰之著作──方法與重點 --- p.105 / Chapter 第一節 --- 吳經熊研究基督信仰與文化的方法 --- p.109 / Chapter 一 --- 「文化」的意義 --- p.111 / Chapter 二 --- 對東方文化的重法 --- p.116 / Chapter 1 --- 仁的修養 --- p.117 / Chapter 2 --- 行的哲學 --- p.120 / Chapter 3 --- 天人合一 --- p.123 / Chapter 三 --- 西方文化的重點 --- p.128 / Chapter 四 --- 中西文化的調和 --- p.132 / Chapter 五 --- 基督信仰與中西文化 --- p.141 / Chapter 1 --- 調和的方法 --- p.142 / Chapter 2 --- 信仰與文化表達的重心 --- p.145 / Chapter 3 --- 基督在文化中的意義 --- p.148 / Chapter 六 --- 小結 --- p.152 / Chapter 第二節 --- 有關「愛」的研究 --- p.155 / Chapter 一 --- 愛的內涵 --- p.158 / Chapter 1 --- 對神的愛 --- p.160 / Chapter 2 --- 對己的愛 --- p.164 / Chapter 3 --- 對人的愛 --- p.168 / Chapter 二 --- 愛的實踐 --- p.177 / Chapter 1 --- 愛的萌芽´ؤ´ؤ淨化的層面 --- p.181 / Chapter 2 --- 愛的開花´ؤ´ؤ啟發的層面 --- p.185 / Chapter 3 --- 愛的結果´ؤ´ؤ融合的層面 --- p.188 / Chapter 三 --- 小結 --- p.193 / Chapter 第三節 --- 「喜樂」的精神 --- p.196 / Chapter 一 --- 儒家之喜樂 --- p.200 / Chapter 二 --- 道家之喜樂 --- p.204 / Chapter 三 --- 禪學之喜樂 --- p.209 / Chapter 四 --- 基督信仰的喜樂 --- p.214 / Chapter 五 --- 小結 --- p.222 / Chapter 第四節 --- 「簡樸」的特質 --- p.224 / Chapter 一 --- 「簡樸」的意義 --- p.226 / Chapter 二 --- 中國文化中的簡樸 --- p.229 / Chapter 1 --- 儒家 --- p.229 / Chapter 2 --- 道家 --- p.232 / Chapter 3 --- 禪學 --- p.237 / Chapter 三 --- 基督信仰中的簡樸 --- p.240 / Chapter 四 --- 小結 --- p.247 / Chapter 第五節 --- 結語 --- p.249 / Chapter 第六節 --- 注釋 --- p.255 / Chapter 第四章 --- 對吳經熊思想之討論 --- p.331 / Chapter 第一節 --- 「文化」看法上的弱點 --- p.333 / Chapter 第二節 --- 「本色化」運動的質疑 --- p.344 / Chapter 第三節 --- 「個人主義」的危機 --- p.353 / Chapter 第四節 --- 對「人性」看法的過份樂觀 --- p.359 / Chapter 第五節 --- 結語 --- p.367 / Chapter 第六節 --- 注釋 --- p.371 / Chapter 第五章 --- 結論 --- p.384 / Chapter 第六章 --- 參考書目 --- p.398 / Chapter 一 --- 吳經熊在基督教與中國文化方面的著作 --- p.398 / Chapter 二 --- 吳經熊翻譯之作品 --- p.400 / Chapter 三 --- 中文參考書目 --- p.400 / Chapter 四 --- 英文參考書目 --- p.421 / Chapter 五 --- 雜誌、期刊 --- p.428 / Chapter 六 --- 工具書、字典 --- p.433-438

by Lai Yuet Sim, Phoebe. / Thesis (M.Div.)--Chinese University of Hong Kong, 1992. / Includes bibliographical references (leaves 173-183). / ABSTRACT --- p.iii / ACKNOWLEDGEMENTS --- p.v / LIST OF FIGURES --- p.vii / Chapter CHAPTER ONE: --- INTRODUCTION --- p.1 / Chapter 1.1 --- Literature --- p.1 / Chapter 1.1.1 --- Those Related to Wu's Biography and Work --- p.2 / Chapter 1.1.2 --- Those Related to Wu's Theology and Ideology --- p.4 / Chapter 1.1.3 --- "Those Related to Wu, the TSM and Chinese Protestant Christianity" --- p.6 / Chapter 1.2 --- Objectives and Significance of the Study --- p.8 / Chapter 1.3 --- Scope of Study --- p.9 / Chapter 1.4 --- Method of Study --- p.10 / Chapter 1.4.1 --- Fundamental Considerations --- p.10 / Chapter 1.4.2 --- Analytical Framework --- p.13 / Chapter 1.5 --- Limitations --- p.16 / Chapter CHAPTER TWO: --- THE CHINESE CONTEXT AND WU'S SOCIAL INVOLVEMENT --- p.18 / Chapter 2.1 --- Pre´ؤPRC Era: 1893-1949 --- p.18 / Chapter 2.1.1 --- The Late Qing Years 1893-1911 --- p.18 / Chapter 2.1.2 --- The Dictatorship of Yuan Shikai 1911-1916 --- p.20 / Chapter 2.1.3 --- "Warlordism, the Enlightenment and Civil War 1916-1931" --- p.21 / Chapter 2.1.4 --- Japanese Aggression and War of Resistance 1931-1945 --- p.27 / Chapter 2.1.5 --- Civil War between CNP and CCP 1945-1949 --- p.37 / Chapter 2.2 --- The PRC Era 1949-1979 --- p.42 / Chapter 2.2.1 --- Socialist Construction 1949-1956 --- p.42 / Chapter 2.2.2 --- "Ultraleftism, the Cultural Revolution and Modernization1957-1979" --- p.62 / Chapter 2.3 --- Comments --- p.66 / Chapter CHAPTER THREE: --- THEOLOGY AND SOCIAL INVOLVEMENT: WU'S IDEAS --- p.74 / Chapter 3.1 --- Jesus Christ and Love --- p.74 / Chapter 3.2 --- Jesus' Gospel --- p.81 / Chapter 3.3 --- God --- p.84 / Chapter 3.3.1 --- God as Love and as Father --- p.86 / Chapter 3.3.2 --- "Contents of the Term ""God""" --- p.87 / Chapter 3.3.3 --- Works of God --- p.91 / Chapter 3.4 --- Truth --- p.93 / Chapter 3.5 --- Kingdom of God --- p.95 / Chapter 3.6 --- Mission of Chinese Christianity --- p.98 / Chapter 3.7 --- Communism and Christianity --- p.109 / Chapter 3.8 --- A Synthesis --- p.112 / Chapter 3.8.1 --- 1918-1931: Love --- p.113 / Chapter 3.8.2 --- 1931-1939: Jesus' Gospel --- p.113 / Chapter 3.8.3 --- 1940-1949: God --- p.117 / Chapter 3.8.4 --- After 1949: Mission of Christianity --- p.121 / Chapter 3.9 --- Comments --- p.123 / Chapter CHAPTER FOUR: --- AN EVALUATION --- p.135 / Chapter 4.1 --- Consistency? --- p.135 / Chapter 4.2 --- Relevancy? --- p.141 / Chapter 4.3 --- Renovational? --- p.147 / Chapter 4.4 --- Continuity? --- p.148 / NOTES --- p.163 / BIBLIOGEAPHY --- p.173

Yeung Kwok-keung. / "June 2000." / Thesis (Ph.D.)--Chinese University of Hong Kong, 2000. / 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. / Mode of access: World Wide Web. / Abstracts in English and Chinese.

Lam Kit. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2003. / Includes bibliographical references (leaves 201-215). / Abstracts in English and Chinese. / Abstract --- p.i / Acknowledgements --- p.iii / Chapter 1. --- Introduction / Chapter 1.1 --- Background of the Study --- p.3 / Chapter 1.2 --- Focus of the Study --- p.19 / Chapter 1.3 --- Methodology --- p.20 / Chapter 1.4 --- Structure of This Thesis --- p.23 / Chapter 1.5 --- Limitations --- p.25 / Chapter 1.6 --- Summary --- p.27 / Chapter 2. --- Literature Review / Chapter 2.1 --- "Religion: Differentiating the ""Sacred"" from the ""Profane""" --- p.30 / Chapter 2.2 --- Secularization of Protestant Christianity --- p.34 / Chapter 2.3 --- Individualization in Religion: A Sociological Perspective --- p.43 / Chapter 2.4 --- "Individualization - ""New"" Form of Protestant Christianity in the New Paradigm" --- p.51 / Chapter 2.5 --- Collective Life of Christians in the New Paradigm --- p.54 / Chapter 2.6 --- Practice of Spirituality in the New Paradigm Church --- p.60 / Chapter 2.7 --- Summaiy --- p.62 / Chapter 3. --- Background of ASK Church / Chapter 3.1 --- The Social Community of ASK Church --- p.65 / Chapter 3.2 --- The Physical Setting of ASK Church --- p.66 / Chapter 3.3 --- The Congregation of ASK Church --- p.68 / Chapter 3.4 --- Tbe Official Organization of ASK Church --- p.73 / Chapter 3.5 --- Zones and Cell Groups of ASK Church --- p.77 / Chapter 3.6 --- An Evaluation of ASK Church --- p.79 / Chapter 3.7 --- Summary --- p.80 / Chapter 4. --- The Building of Christians: The Individualization of Religion in ASK Church / Chapter 4.1 --- The Christian Way of Living Our Lives --- p.82 / Chapter 4.2 --- Individualization of the Church： Believers as Church --- p.88 / Chapter 4.3 --- The Practice of Spirituality: Faith in Action --- p.99 / Chapter 4.4 --- Summary --- p.118 / Chapter 5. --- The Building of Christians: The Mechanism of ASK Church / Chapter 5.1 --- Tuning in the ASK Channel --- p.121 / Chapter 5.2 --- """Fai Chai"" theology- A Theology for Logs of No Use" --- p.125 / Chapter 5.3 --- Cell Groups in ASK Church --- p.127 / Chapter 5.4 --- A Supportive Atmosphere in ASK Church --- p.155 / Chapter 5.5 --- Celebration in ASK Church --- p.163 / Chapter 5.6 --- Summary --- p.174 / Chapter 6. --- Conclusion / Chapter 6.1 --- The Role of Church in Building Christians --- p.176 / Chapter 6.2 --- A Secular Road to the Sacred --- p.178 / Chapter 6.3 --- Conclusion: Individualization and the Building of Christians in a Cell Church --- p.184 / Chapter 6.4 --- The Next Mile: Implications for Future Research --- p.186 / Appendix: Background information of ASK Church Members Interviewed… --- p.189 / Bibliography --- p.201

The Best MPhil Thesis in the Faculties of Architecture, Arts, Business & Economics, Education, Law and Social Sciences (University of Hong Kong), Li Ka Shing Prize, 1995-1997. / published_or_final_version / Sociology / Doctoral / Doctor of Philosophy

郁德芬. / Thesis (M.A.)--香港中文大學. / Manuscript. / Includes bibliographical references (leaves 308-339). / Yu Defen. / Thesis (M.A.)--Xianggang Zhong wen da xue. / Chapter 第一章 --- 序言 --- p.1-25 / Chapter 第二章 --- 中國的需要：一八六○ ´ؤ一九二○ --- p.26-99 / Chapter （一） --- 中國的急遽變遷 / Chapter （二） --- 一八六○ ´ؤ一九二○ 年間的救國運動 / Chapter （甲） --- 「洋務運動」至辛亥革命前的救國運動 / Chapter （乙） --- 辛亥革命及其後的建國運動 / Chapter （1） --- 辛亥革命 / Chapter （2） --- 「心理建設｣救國方法 / Chapter （3） --- 「新教育｣作為實現「心理建設｣ 的途徑 / Chapter （丙） --- 總結 / Chapter 第三章 --- 基督教教育與「心理建設｣ --- p.100-243 / Chapter （一） --- 序言：基督教的教育事工 / Chapter （二） --- 基督教教育的目的 / Chapter （甲） --- 基督教辦學的宗旨 / Chapter （乙） --- 基督教學校對「收回教育權運動」及「黨化教育」的回應 / Chapter （丙） --- 基督教學校的課程 / Chapter （丁） --- 中國人如何接納基督教的教育？ / Chapter （三） --- 基督教的教育有否實現「心理建設」的果效？ / Chapter （甲） --- 「新教育」所實現的「心理建設」的 果效 / Chapter （乙） --- 基督教的教育所實現的果效 / Chapter （四） --- 總結 / Chapter 第四章 --- 基督教教育對中國重建的貢獻 --- p.244-273 / Chapter （一） --- 序言 / Chapter （二） --- 「心理建設」的限制 / Chapter （甲） --- 「心理建設」救國方法理論的不足 / Chapter （乙） --- 以「教育」為實現途徑的不足 / Chapter （三） --- 基督教教育與中國重建的關係 / Chapter 第五章 --- 討論：基督教在中國的教育經驗對今日差傳之啟示 --- p.274-306 / Chapter （一） --- 探討「建立教會」與「拓展上帝國」差傳觀念 / Chapter （二） --- 從基督教在中國的教育經驗，看「拓展上帝國」差傳的限制 / Chapter （三） --- 甚麼是今日所需要的差傳？ / 參考書目 --- p.307-339 / 附錄一至八 --- p.340-355