Thesis (Ph. D.)--University of Wisconsin--Madison, 1973. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 2000. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 227-252).

Thesis (Ph. D.)--UCLA, 2009. / Vita. Includes bibliographical references (leaves 228-241).

Thesis (Ph. D.)--Bob Jones University, 2003. / Includes bibliographical references (leaves 270-288).

Thesis (M.A.)--Bowling Green State University, 2006. / Document formatted into pages; contains vii, 51 p. Includes bibliographical references.

Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves [68]-73).

Thesis (D. Min.)--Covenant Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 146-158).

Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves [68]-73).

Thesis (M.A.)--Denver Seminary, 2005. / Includes bibliographical references (leaves [95-100] ).

The purpose of this research project is to address the question, “What does it mean to be saved for people with severe intellectual disabilities (SID)?” The question is derived from concrete situations that are embedded in their cultural and social contexts. The issue that this project addressed is the marginalization of people with SID in Hong Kong, in the contemporary evangelization movement for people with disabilities. Certain formulations of evangelicalism have made it appear difficult if not impossible for people with such disabilities to appropriate the faith that is necessary for salvation. The practical theological cycle, a method comprising four steps, is used in this study to organize the enquiry. Findings of the action research, which was undertaken in a Hong Kong evangelical church, show how two forces (Christian egalitarianism and Evangelical spirituality with Christian education) have contributed to the formation of a religious prejudice against people with SID. It is suggested that having a theologically adequate notion of faith that is truly inclusive is vital for the removal of such religious prejudice. By making reference to Karl Barth's understanding of faith, I look to show that faith is neither a datum nor a phenomenon. Faith is not a formal condition for human acquisition of revelation and saving grace. Christ, being the object of faith, is both the ontological and epistemological ground of faith. Faith is faith is completely a divine gift from God, making us participants in the reality of Christ. I argue that having SID would not make a person incapable of knowing and believing God. Also, suffering from severe cognitive impairment would not make the faith act of a person less authentic than that of the one without such disability. Finally, a new practice of faith education that corresponds to the inclusive notion of faith is recommended.