Thesis (M.T.S.)--Northwest Baptist Theological Seminary, 1992. / Abstract. Includes bibliographical references.

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of unrest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History, and Missiology / D. Th. (Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of umest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History and Missiology / D. Th. Missiology)

郭麗珍. / "2006年5月". / 論文(神道學碩士)--香港中文大學, 2006. / 參考文獻(leaves 52-55). / "2006 nian 5 yue". / Abstract also in English. / Guo Lizhen. / Lun wen (Shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (leaves 52-55). / 論文摘要 --- p.i / Thesis Abstract --- p.ii / 鳴謝 --- p.iii / 前言 --- p.1-3 / Chapter 第一章 --- 異象一一個宣教團體的成立（1973-1979) / Chapter 一. --- 香港工業的發展 --- p.4-6 / Chapter 二. --- 七十年代香港的勞工情況 --- p.7 / Chapter 三. --- 「工福」成立的經過 --- p.8-10 / Chapter 四. --- 確立爲宣教的團體 --- p.10-13 / Chapter 五. --- 困惑與挑戰一是行動，還是宣講？ --- p.13-16 / Chapter 六. --- 小結 --- p.16-17 / Chapter 第二章 --- 實踐一道成肉身的福音（1980-1992) / Chapter 一. --- 八十年代香港的勞工情況 --- p.18-19 / Chapter 二. --- 「道成肉身」的宣教策略 --- p.19-25 / Chapter 1. --- 服務與宣講並重 --- p.20 / Chapter 2. --- 分區工業佈道 --- p.21-22 / Chapter 3. --- 中心宣教，建立基層教會 --- p.22-23 / Chapter 4. --- 不同行業的勞工宣教 --- p.24-25 / Chapter 三. --- 困惑與挑戰一是教會，還是服務機構？ --- p.25-31 / Chapter 四. --- 小結 --- p.31 / Chapter 第三章 --- 使命一回應處境（1993-2005) / Chapter 一. --- 九十年代的貧窮問題 --- p.32-34 / Chapter 二. --- 回應貧窮人的需要 --- p.34-42 / Chapter 1. --- 失業與轉業人士 --- p.34-35 / Chapter 2. --- 新移民與基層家庭 --- p.35-37 / Chapter 3. --- 澳門勞工 --- p.37-38 / Chapter 4. --- 問題賭徒 --- p.38-39 / Chapter 三. --- 困惑與挑戰一是爲生存，還是回應？ --- p.39-42 / Chapter 四. --- 小結 --- p.42 / Chapter 第四章 --- 總結一貢獻與挑戰 / Chapter 一. --- 「工福」在宣教上的貢獻 --- p.43 / Chapter 1. --- 基層福音受關注 --- p.43-46 / Chapter 2. --- 賭徒復康創先驅 --- p.46 / Chapter 3. --- 教會網絡成力量 --- p.47 / Chapter 二. --- 面對未來的挑戰 --- p.47 / Chapter 1. --- 成爲更專門化的宣教團體 --- p.47-48 / Chapter 2. --- 扮演先知角色 --- p.48-49 / Chapter 3. --- 建構宣教神學 --- p.50-51 / 結語 --- p.51 / 參考書目 --- p.52-54 / 參考期刊/通訊 --- p.54 / 訪問記錄 --- p.54 / 參閱網址 --- p.54-55

Ho Wing Ki. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2005. / Includes bibliographical references (leaves 128-135). / Abstracts in English and Chinese. / Chapter CHAPTER 1 --- INTRODUCTION --- p.1 / Chapter CHAPTER 2 --- LITERATURE REVIEW / Convergence of Religion and Media --- p.4 / Three Conventional Approaches to the Media of Popular Piety / Current Trend of Religion --- p.7 / Characteristics of Film --- p.9 / Rich Resources --- p.10 / Liminoid Consciousness --- p.11 / Transcendence --- p.12 / Engaging the World Through Images --- p.13 / An Interdisciplinary Endeavor --- p.15 / Understanding Audiences --- p.20 / Applying Generic Film Analysis --- p.22 / Chapter CHAPTER 3 --- OBJECTIVE OF STUDY / Objective of Study --- p.23 / Background / Local Christian Visual Media Before / Evangelistic Films --- p.24 / Evangelistic Feature Films --- p.25 / Research Methods --- p.32 / Outline of The Miracle Box --- p.36 / Chapter CHAPTER 4 --- "THE G.P.A. OF EVANGELSITIC FILMS: THE GOAL, THE PERCEPTIONS, AND THE ADVANCE" / Establishing the Goal of Evangelistic Films --- p.44 / Conventional Perception about Evangelistic Films --- p.47 / Advance: Narrowing the Gap --- p.48 / Watching for Leisure --- p.53 / Chapter CHAPTER 5 --- THREE DEVICES FOR RELIGIOUS MEANING GENERATION / Device 1: Genre --- p.55 / Chapter (1) --- Genre Label and Sensitization --- p.58 / Chapter (2) --- Docudrama and Testification --- p.62 / Chapter (3) --- Melodrama and Toning --- p.65 / Summary --- p.69 / Device 2: Symbols --- p.70 / The Box and Hand Over --- p.71 / Suggested Meaning --- p.73 / Compatible Meaning --- p.75 / Ignorance or Opposite Meaning --- p.79 / Nature and God With Us --- p.81 / Summary --- p.84 / Device 3: Critical Moments --- p.86 / Christian Viewers --- p.90 / Non-Christian Viewers --- p.94 / Projection from a Distance --- p.98 / Summary --- p.99 / Chapter CHAPTER 6 --- CONCLUSION / Conclusion --- p.106 / Limitations and Further Research --- p.112 / APPENDIX I Informants Profile --- p.115 / "APPENDIX II Excerpts Where ""The Box"" is Featured in The Miracle Box" --- p.116 / "APPENDIX III Excerpts Where ""Nature"" is Featured in The Miracle Box" --- p.125 / BIBLIOGRAPHY --- p.128

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of unrest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History, and Missiology / D. Th. (Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of umest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History and Missiology / D. Th. Missiology)