邢福增. / 稿本(複印电腦打印本) / Thesis (M.A.)--香港中文大學, 1989. / Gao ben (fu yin dian nao da yin ben) / Includes bibliographical references: leaves 376-386. / Xing Fuzeng. / Thesis (M.A.)--Xianggang Zhong wen da xue, 1989. / Chapter 第一章 --- 緒言 --- p.1 / 註釋 --- p.12 / Chapter 第二章 --- 晚清中國教會的時代處境 --- p.15 / Chapter 第一節 --- 中國教會歷史發展概略(1807-1911) --- p.17 / Chapter (i) --- 第一階段：草創期(1807-1860) --- p.17 / Chapter (ii) --- 第二階段：發展期(1860-1900) --- p.21 / Chapter (iii) --- 第三階段：黃金期(1900-1911) --- p.26 / Chapter (iv) --- 從「文化適應」看中國教會的歷史發展 --- p.29 / Chapter 第二節 --- 中國社會與中國基督徒：發展期(1860-1900) --- p.33 / Chapter (i) --- 外在困難：基督教與「洋教」 --- p.54 / Chapter (ii) --- 内在隠憂：中國基督徒的質素問題 --- p.43 / Chapter 第三節 --- 中國社會與中國基督徒：黃金期(1900-1911) --- p.56 / Chapter (i) --- 外在衝擊(之一）：科學 --- p.57 / Chapter (ii) --- 外在衝搫(之二）：傳統 --- p.61 / Chapter (iii) --- 内在隠憂 --- p.64 / Chapter 第四節 --- 中國基督徒的社會地位 --- p.67 / Chapter 第五節 --- 結語 --- p.73 / 註釋 --- p.75 / Chapter 第三章 --- 宣教事業與中國基督徒 --- p.86 / Chapter 第一節 --- 傳教系統與中國基督徒 --- p.87 / Chapter (i) --- 傳教系统的建立 --- p.87 / Chapter (ii) --- 中國基督徒的重要性 --- p.95 / Chapter 第二節 --- 西方傳教士對建立「本地教會」的態度 --- p.103 / Chapter (i) --- 「自治、自養、自傳」的呼聲 --- p.104 / Chapter (ii) --- 「本地教會」與本地傳道者 --- p.111 / Chapter 第三節 --- 結語 --- p.119 / 註釋 --- p.121 / Chapter 第四章 --- 晚清中國基督徒的自我體認 --- p.126 / Chapter 第一節 --- "作為中國人," --- p.128 / Chapter (i) --- 生命處境的回應與反省 --- p.130 / Chapter (ii) --- 特殊環境的抉擇與悔改 --- p.156 / Chapter 第二節 --- 作為基督徒 --- p.164 / Chapter (i) --- 得救重生的體認 --- p.165 / Chapter (ii) --- 人生價值的改變 --- p.173 / Chapter (iii) --- 成聖的追求 --- p.182 / Chapter 第三節 --- 作為中國基督徒 --- p.187 / Chapter (i) --- 個人得救的自述 --- p.188 / Chapter (ii) --- 處境的疏辯與理解 --- p.190 / Chapter 第四節 --- 結語 --- p.199 / 註釋 --- p.201 / Chapter 第五章 --- 文化適應與晚清中國基督徒一一對文化環境的調適 --- p.210 / Chapter 〔上篇〕： --- 儒家傳统 --- p.212 / Chapter 第一節 --- 調適架構的理論基礎 --- p.216 / Chapter (i) --- 中西文化一源論 --- p.218 / Chapter (ii) --- 援古儒而非今儒 --- p.221 / Chapter 第二節 --- 晚清中國基督徒對儒家傳统的調適 --- p.226 / Chapter (i) --- 「合儒」論 --- p.226 / Chapter (ii) --- 「補儒」論 --- p.239 / Chapter (iii) --- 天道與富強 --- p.250 / Chapter 第三節 --- 調適之外：「反儒」論 --- p.266 / Chapter 第四節 --- 結語 --- p.271 / Chapter 〔中篇〕： --- 祭祖 --- p.277 / Chapter 第一節 --- 晚清中國基督徒對祭祖的態度 --- p.282 / Chapter (i) --- 折衷論 --- p.284 / Chapter (ii) --- 變質論 --- p.286 / Chapter (iii) --- 真祖宗 --- p.290 / Chapter 第二節 --- 個案分析 --- p.293 / Chapter (i) --- 「劫餘子論爭」 --- p.293 / Chapter (ii) --- 《釋疑棄編》 --- p.503 / Chapter (iii) --- 「史香氏論爭」 --- p.328 / Chapter 笫三節 --- 結語 --- p.338 / Chapter 〔下篇〕： --- 科學 --- p.341 / Chapter 第一節 --- 先覺者的憂慮 --- p.343 / Chapter 第二節 --- 回應的芻議 --- p.345 / Chapter 第三節 --- 結語 --- p.349 / 註釋 --- p.351 / Chapter 第六章 --- 結論 --- p.370 / 註釋 --- p.375 / 參考書目 --- p.376

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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.

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The subject of this thesis is the theology of the late 13th- early 14th century churchman 'Abdisho' bar Brikha. Better known by modern scholars for his poetry and canon law, he is far less recognised as a religious controversialist who composed works in Arabic as well as Syriac to answer Muslim criticisms. My overall argument contends that 'Abdisho''s hitherto neglected theological works are critical to our understanding of how anti-Muslim apologetics had by his time become central to his Church's articulation of a distinct Christian identity in a largely non-Christian environment. 'Abdisho' wrote his apologetic theology at a time when Christians experienced increasing hardship under the rule of the Mongol Ilkhans, who had officially converted to Islam in 1295. While the gradual hardening of attitudes towards Christians may well have informed 'Abdisho''s defensive stance, this thesis also demonstrates that his theology is built on a genre of apologetics that emerged as early as the mid-8th century. Our author compiles and systematises earlier debates and authorities from this tradition while updating them for a current authorship. In doing so, he contributes to the formation of a theological canon that would remain authoritative for centuries to come. My analysis of 'Abdisho''s oeuvre extends to three doctrinal themes: the Trinity, the Incarnation, and devotional practices (viz. the veneration of the Cross and the striking of the church clapper). I situate his discussion of these topics in a period when Syriac Christian scholarship was marked by a familiarity with Arabo-Islamic theological and philosophical models. While our author does not engage with these models as closely as his better-known Syriac Christian contemporary Bar Hebraeus (d. 1286), he nevertheless appeals to a literary and theological idiom common to both Muslims and Christians in order to convince his coreligionists of their faith's reasonableness against centuries-long polemical attacks.