Were the years of the Fundamentalist/Modernist Controversy (1890-1936) in the Presbyterian Church in the USA years of doctrinal development? This dissertation argues that the answer to this question is both "yes" and ''no." This dissertation, in exploring this particular era of modem American church history, takes its structure from well-known Catholic theologian, John Courtney Murray, and his contribution to the discussion of doctrinal development as it applied to the years of the Arian Controversy culminating in the Council of Nicaea. Murray identified three factions in that struggle: the Futurists, the Archaists, and the Centrists. The Futurists, represented by Arius and his followers, sought to identify Christianity with the prevailing philosophies of the day, thereby reinterpreting and altering certain affirmations of the faith. The Archaists, as seen in the person of Eusebius of Caesarea, reacted strongly to the Arians' proposals by not admitting any doctrinal formulation not couched in the 'sacred words' of Scripture. The Centrists, representing more balanced judgment, as seen in St. Athanasius, prevailed in the end. He saw that doctrinal development, which is herein defined to mean further definition, clarification, and application of existing truths, does indeed take place but not at the expense of denying the historic affirmations of the faith. After investigating development, tradition (the results of doctrinal development over time) and historicism (the theory that doctrine develops out of the historical process itself), Murray's structure is then applied to the struggles in the Presbyterian Church in the early twentieth century. Beginning with Charles Briggs of Union Seminary in New York and his avocation of historical criticism as applied to the Scriptures, the Presbyterian Church in the USA was thrown progressively into turmoil regarding just what constituted the historic affirmations of the faith. Briggs and those who followed, the Liberals or Futurists, wanted to jettison or remold a sizeable portion of the historic Westminster Confession of Faith, the doctrinal heritage of Presbyterianism. Further events, such as the confessional revision of 1903 and the Cumberland reunion of 1906, helped to propel the entire church in a Futurist direction. Opposition from the beginning came primarily from Princeton Seminary. Princeton's professors sought to maintain the historic, confessional stance of the church. In this endeavor they were at times Archaists, Centrists, and even Futurists. The efforts of those who would preserve the traditional, confessional stance of Presbyterianism, however, were doomed to failure as the church moved steadily in a Futurist direction. After some brief insights into the more prominent Futurist personalities and the rise of Fundamentalist opposition, the remainder of the dissertation is taken up with the exploits of J. Gresham Machen and his expulsion from an increasingly Futurist church. Machen was viewed as a trouble maker for opposing this trend. Those of more moderate sentiments often sided with the Liberals/Futurists over against Machen. After much anguish and a lengthy trial, Machen was deposed from the office of minister in the Presbyterian Church in the USA. He immediately proceeded to found a new Presbyterian denomination. Into this new church came both Archaist and Centrist alike, who had previously formed an uneasy alliance in opposition to the Futurism in the mother church. The coalition, however, did not last, and after a short time fragmented into smaller constituencies. Although things did not change all at once in the Presbyterian Church in the USA, Liberalism/Futurism became the norm and remains so until this day. This dissertation argues that the confessional revision of 1903 and the work of J. Gresham Machen can be classified as doctrinal development and, thus, Centrist endeavors. All of the other events of significance that characterize the Fundamentalist/Modernist Controversy were either Archaist in character or Futurist endeavors more concerned with changing the historic affirmations of the faith than developing them. / Church History / M.Th. (Church history)

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Thesis (MDram (Drama))—University of Stellenbosch, 2006. / Acknowledging theatrical styles such as physical theatre, Tanztheater and poor theatre as forms of ‘total theatre’, and recognizing that there has been a prolonged process of development to reach such a point, the first chapter investigates the historical divide between dramatic dance and drama as starting point. Subsequently, in considering the body as expressive medium, the impact of content and form on the training of the performers’ body for the theatrical context is also evaluated.

published_or_final_version / Chinese / Doctoral / Doctor of Philosophy

published_or_final_version / abstract / History / Master / Master of Philosophy

A research report submitted in partial satisfaction of the requirements of the degree Master of Arts in Anthropology, March 2017 / In this research report I construct an intellectual history of anthropology at the University of the Witwatersrand. Adopting a conjunctural approach, the report thinks through four moments in the genealogy of anthropology at Wits, from the establishment of the Bantu Studies Department in the 1920s, the neo-Marxist turn in the 1970s, the cultural turn in the 1990s, to the contemporary Department of Social Anthropology. At each moment, I trace the ways in which African thought and critique has been and is silenced to reproduce colonial unknowing in and the intellectual enclaving of anthropology in South Africa. / XL2018

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謝慶生. / 本論文於1997年7月呈交. / 論文(哲學碩士) -- 香港中文大學硏究院社會學部, 1998. / 參考文獻: leaves 168-181. / 中英文摘要. / Xie Qingsheng. / Chapter 第一章 --- 導論 --- p.1 / Chapter 1.1 --- 硏究背景中國基督敎村的現象 --- p.1 / Chapter 1.2 --- 硏究出發點：今日、昨日 ----極度相似的信徒分布型態 --- p.3 / Chapter 1.3 --- 硏究意義:一個久爲人熟知但未被重視的課題 --- p.7 / Chapter 1.4 --- 硏究方法：微觀的定質硏究法 --- p.9 / Chapter 1.5 --- 硏究限制 --- p.12 / Chapter 1.6 --- 論文內容安排 --- p.13 / Chapter 第二章 --- 中國農村結構與基督敎傳播： 一個複合的理論架構 --- p.15 / Chapter 2.1 --- 宗敎皈依 --- p.15 / Chapter 2.2 --- 參照群體與社區權力運作 --- p.19 / Chapter 2.3 --- 差序格局 --- p.21 / Chapter 2.4 --- 世系群關係 --- p.23 / Chapter 第三章 --- 文獻回顧：中國基督敎社區的地域性硏究 --- p.28 / Chapter 3.1 --- 皈依原因探素 --- p.32 / Chapter 3.2 --- 信仰二分的現象 --- p.35 / Chapter 3.3 --- 敎會領袖的角色 --- p.36 / Chapter 3.1 --- 基督敎本色化 --- p.38 / Chapter 第四章 --- 基督敎村的形成和發展 …莆田大規模皈依的外在動力 --- p.42 / Chapter 4.1 --- 關鍵時刻:國民政府時期的危機與契機 --- p.42 / Chapter 4.1.1 --- 二十世紀的中國基督敎 --- p.43 / Chapter 4.1.2 --- 二十世紀初F省的基督敎 --- p.45 / Chapter 4.2 --- 窮山惡水的偏遠山區 --- p.47 / Chapter 4.3 --- 神的敎會的傳敎政策及社會服務 --- p.52 / Chapter 4.3.1 --- 二十世紀初的松溪縣基督敎槪況 --- p.52 / Chapter 4.3.2 --- 神的敎會在中國 --- p.55 / Chapter 4.3.3 --- 莆田敎會的發展 --- p.56 / Chapter 第五章 --- 基督敎村的形成和發展 …莆田大規模皈依的內在動力 --- p.63 / Chapter 5.1 --- 以世系群爲基礎 --- p.63 / Chapter 5.2 --- 以士紳爲第一推動因素 --- p.71 / Chapter 5.3 --- 以神蹟奇事爲起動器 --- p.82 / Chapter 5.4 --- 以自我實踐爲催化劑 --- p.87 / Chapter 5.5 --- 以本色化爲調節器 --- p.94 / Chapter 5.5.1 --- 取代與超越 --- p.95 / Chapter 5.5.2 --- 包容與轉換 --- p.98 / Chapter 5.5.3 --- 摒棄與停留 --- p.100 / Chapter 5.6 --- 小結:“S´ح字的納新模型 --- p.103 / Chapter 第六章 --- 信與不信----信仰二分的眞象 --- p.107 / Chapter 6.1 --- 士紳與保長----階級 --- p.109 / Chapter 6.2 --- 利民與世恆----第一推動力 --- p.114 / Chapter 6.3 --- 白與黃----世系群不和 --- p.117 / Chapter 6.4 --- 局限與界限----傳播的制約 --- p.124 / Chapter 6.4.1 --- 利民的局限 --- p.124 / Chapter 6.4.2 --- 白氏的界限 --- p.127 / Chapter 6.5 --- 父權與婦女----女性在文化傳播的角色 --- p.134 / Chapter 6.6 --- 小結:主的宗敎與祖的宗敎 --- p.139 / Chapter 第七章 --- 宗敎的衰退與復興 --- p.142 / Chapter 7.1 --- 宗敎衰退----中國敎會的嚴冬 --- p.142 / Chapter 7.2 --- 宗敎復興----等候春天的到臨 --- p.146 / Chapter 第八章 --- 結論：一個¯‘ة待開發的課題 --- p.151 / Chapter 8.1 --- 從文化的角度看基督敎的發展和局限 --- p.151 / Chapter 8.2 --- 現象的理論化和通則：一個有待延續的問題 --- p.154 / 附註一：硏究內人物簡介及關係圖 --- p.157 / 附註二：傳道人敎授的部份詩歌摘錄 --- p.160 / 附註三：傳道人敎授的基督敎三字經 --- p.167 / 參考書目 --- p.178

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