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胡健斌. / "2003年4月" / 論文 (神道學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 60-71) / 附中英文摘要. / "2003 nian 4 yue" / Hu Jianbin. / Lun wen (shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 60-71) / Fu Zhong Ying wen zhai yao. / Chapter I. --- 擇要 --- p.i-ii / Chapter II. --- 鳴謝 --- p.iii / Chapter III. --- 目錄表 / 緒言 --- p.1-6 / Chapter 甲、 --- 敬拜上帝之道 --- p.7-37 / Chapter 第一章. --- 因時制宜，改變模式 / Chapter (1) --- 忠孝傳統的改良 --- p.8-17 / Chapter (2) --- 拆毀偶像的熱誠 --- p.17-20 / Chapter (3) --- 小結 --- p.20 / Chapter 第二章. --- 揉合傳統，熟悉背景 / Chapter (1) --- 崇拜禮儀的執行 --- p.21-29 / Chapter (2) --- 凡事祈求的追尋 --- p.29-31 / Chapter (3) --- 小結 --- p.31 / Chapter 第三章. --- 具體操練，容易掌握 / Chapter (1) --- 軍紀的見證 --- p.32-34 / Chapter (2) --- 生活的指引 --- p.34-35 / Chapter (3) --- 生活化的禱告 --- p.36 / Chapter (4) --- 小結 --- p.36-37 / Chapter 乙、 --- 偏離上帝之道 --- p.38-49 / Chapter 第四章. --- 民間宗教化 / Chapter (1) --- 方言和預言 --- p.40-43 / Chapter (2) --- 權能佈道與醫治 --- p.43-44 / Chapter (3) --- 小結 --- p.44-45 / Chapter 第五章. --- 真道易扭曲 / Chapter (4) --- 妖的本質 --- p.46-47 / Chapter (5) --- 退妖使命 --- p.47-48 / Chapter (6) --- 小結 --- p.48-49 / 結論 --- p.50-54 / 附錄 --- p.55-59 / 參考書目 --- p.60-71

The thesis delineates an existential view of history, in which the eternal is defined as the ground of authentic human life which underlies true historical action. The historical is the manifestation of the eternal in the unique moment, and redefines the ahistorical conditions of human life. The ahistorical is the social and ideological conditioning of all human knowledge, usually presented in terms of various kinds of myth and ritual . The ahistorical contains both good and bad elements, but always has the tendency to become oppressive and is therefore constantly in conflict with the historical. The life of Jesus is described as the perfect expression of the eternal in true historical action, by which he came into conflict with the ahistorical of his society, as expressed in his death. By his resurrection, his life breaks the limitations of time and becomes transformative enabling all subsequent historical action. The eucharist is described as engaging with each of these dimensions of our existence. By being itself a ritual action containing a myth, the eucharist has an ahistorical form and therefore easily engages with the ahistorical dimensions of society. However, without a constant dialogue with the historical, the eucharist, as an ahistorical medium, can become allied to the dominant forces of society and become a means of oppression. The eucharist has at its centre the remembrance of the historical action of Jesus. True historical action in the present will result from a proper hermeneutic of the gospels. The eucharistic anamnesis must be regarded as part of the wider search for a relevant contemporary christology. The eucharist remembers the Last Supper, which is a parable of the whole life of Jesus and a prelude to his death and is a sacrifice in that it has a sacrificial form, and leads to our historical action, which will usually take the form of a conflict with the ahistorical and have sacrificial dimensions. The eternal only becomes present in our historical action, but the eucharist, by uniting us with the transforming power of the death and resurrection of Jesus, is a powerful aid to such action. The eucharist also provides the opportunity for resonances between Jesus and the ground of our being, thus enabling deep shifts of attitude and consciousness. Three fundamental prerequisites for human life are isolated and related to the eucharist: belonging, nurturing and giving. In order for the eucharist to ennable historical action is must hold these dimensions in tension. In its actual form it does this through the balance between the Words of Institution and the Epiclesis, which, in turn, provide the christological ground of the eucharist and relate this to the present through a particular pneumatology. The real presence is described by the thesis in a way which connects the eucharistic presence with the historical Jesus and leads to our historical action. Finally, some consequences of the thesis for Eucharistic practice are suggested. The relationship between the ahistorical form of the eucharist and the anamnesis is important. In this way the eucharist objectifies the ahistorical, reflects on this in terms of the historical action of Jesus, and reforms the ahistorical by modelling a response. This should lead to a more authentic expression of the eternal in the contemporary world

梁永生. / "2012年5月". / "2012 nian 5 yue". / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 57-63). / Abstract in Chinese and English. / Liang Yongsheng. / 序 --- p.i / 摘要 --- p.ii / Abstract --- p.iii / 目錄 --- p.iv / 引言 --- p.1 / Chapter 一 ´Ø --- 現代歷史觀 --- p.4 / 現代主義 --- p.4 / 線性時間觀 --- p.6 / 進步歷史觀 --- p.8 / Chapter 二 ´Ø --- 進步神話的破滅 --- p.12 / 兩次世界大戰：進步神話破滅 --- p.12 / 存在主義對現代歷史觀的结問 --- p.13 / 莫特曼的神學起始點 --- p.14 / Chapter 三´Ø --- 莫特曼對現代歷史觀的「診斷」 --- p.16 / 現代歷史觀與基督教終末論的淵源 --- p.16 / 歷史的自然神論、世俗化的終末論 --- p.20 / 歷史的暴力 --- p.23 / 小结 --- p.25 / Chapter 四´Ø --- 莫特曼的终末論：批判現代歷史觀的神學 --- p.27 / 終末的時間形態：來臨的终末論 --- p.28 / 作為歷史终結的終末：萬物更新 --- p.32 / 作為歷史目標的終末：拯救 --- p.38 / 小结 --- p.43 / Chapter 五´Ø --- 對莫特曼終末論的評論 --- p.45 / 對現代歷史觀有力的批判 --- p.45 / 普世的終末論 --- p.46 / 從亞洲神學觀點的評論 --- p.50 / 小結 --- p.54 / 總結 --- p.55 / 參考資料 --- p.57

“The Politics of Devotion” is a social, political, and intellectual history of Catholicism in the Spanish colonies of Cuba and Puerto Rico during the last third of the nineteenth century. Against the backdrop of persistent quarrels about freedom of religion and political independence in which Liberals and Freemasons played a central role, the project argues that the twin threats of secularism and separatism pushed Catholicism to become a militant political stance in the island colonies. Faced with debates about would-be independent nations where Catholicism would be dethroned as the State religion, it became clear to both common Catholics and ecclesiastics that for Catholicism to survive, it was imperative that the Spanish Empire prevail. The dissertation therefore details how Catholics confronted and engaged novel ideas that called their faith into question and shows how Catholicism, traditionally espoused as a matter of private belief, transformed into a political and public position. It explores how the faithful organized themselves around Catholicism to safeguard both their fate and the fate of their islands, and made religion a key element in civic life, whereby one was either a patriot and a good Catholic or a separatist and a godless individual. The project also reevaluates the development of civil societies in Cuba and Puerto Rico, reinserting Catholicism into a narrative of political struggle that eschews religion in favor of political philosophies and intellectual movements understood as modern at the time, and proposes that the expansion of these civil societies was achieved alongside, rather than in spite of, discussions about the centrality of Catholicism and its practices.

Lam Tsz Shun, Jason. / Thesis (M.Div.)--Chinese University of Hong Kong, 2000. / Includes bibliographical references (leaves 72-75). / Abstracts in English and Chinese. / Chapter Chapter 1 --- Introduction --- p.1 / Chapter Chapter 2 --- Agenda Illustrated as in Revelation as History --- p.4 / The Problem Perceived by Pannenberg --- p.5 / Solution Offered as Dogmatic Theses --- p.9 / A Preliminary Analysis --- p.14 / Chapter Chapter 3 --- History and Hermeneutics --- p.16 / Pannenberg's Historical Method --- p.16 / Pannenberg's Hermeneutical Method --- p.20 / Synthesis of the Results of the Historical and Hermeneutical Methods --- p.23 / Different Aspects Reconsidered --- p.25 / Chapter Chapter 4 --- Toward a Theology of the History of Religions --- p.30 / The Problem Perceived by Pannenberg --- p.30 / The Solution Proposed by Pannenberg --- p.31 / An Assessment --- p.36 / Chapter Chapter 5 --- Theology as a Science of Religion --- p.40 / The Scientific Status of Theology as a Question --- p.41 / Theology as a Science of God --- p.43 / Old Problem in New Formulation --- p.47 / Chapter Chapter 6 --- A Systematic Gestalt --- p.51 / The Quest of Truth as the Task of Systematic Theology --- p.52 / The Reality of God and the Experience of Religions --- p.55 / The Revelation of God as Witnessed by Christianity --- p.58 / An Appraisal --- p.60 / Chapter Chapter 7 --- Conclusion --- p.66 / References

This dissertation analyzes the political and epistemological significance of the religious historical discourse produced in the viceroyalty of Peru between 1600 and 1682. The goal of this discourse was to respond to the secularizing pressure of the Spanish Crown on the religious Orders. Accused of being a burden to the Royal Treasury and slowing the development of colonial economy, colonial religious scholars belonging to the four main religious Orders (Augustinians, Franciscans, Jesuits and Dominicans) and based in the city of Los Reyes (Lima), created a historiographical discourse aimed at defending the missionary and political achievements of their corporations. Seventeenth-century religious historiography fused the medieval religious chronicle, the Counter-reformation sermon, the ars historica and the early modern period political literature (the memorial or arbitrio) to create the chronicle-memorial, a unique creole version of history and colonial Catholic statecraft. While pushing for the institutional claims of the colonial corporate Church, religious chroniclers, through the revision of colonial history, advanced the politic and economic agenda of Peruvian benemérito elites as well. Thus, this work goes from the text to the social and political context that produced it. It also tracks the efforts of the first class of Peruvian historians and political thinkers from Lima to Madrid and Rome in order to build their careers, connect with an imperial Republic of Letters and push for reforms in the body politic of the Spanish Empire.

What were the knowledges, scientific evidence and terms of recognition that constituted the object minority in the Indian subcontinent? How was minority produced simultaneously as a generalizable identity and as a naturalized marker of the Muslim identity? Focusing on the late colonial and the early postcolonial period, this dissertation is an analysis of the emergence of minority in relation to the nation-state in India. In doing that, I examine how minority came to be constituted as much by scientific knowledge produced about non-dominant communities, as by the discourse around electoral politics and constitutional rights. I demonstrate the possibilities and limitations in the way minority came to be constructed as a marginalized subject in governance and at the same time a difference from the national norm that threatened the ideal of the homogenous nation. Drawing on and contributing to scholarship in political history, history and sociology of science, and race and religious studies, this dissertation offers a reimagination of the relation between minority, nation and population.

In the early decades of the twentieth century, the emergence of a novel corporate form – the non-profit family philanthropic foundation – created a new instrument through which the charitable impulses of their founders could be expressed. This archival dissertation project examines the histories of these foundations through a few targeted test cases (the Henry R. Luce Foundation, the Pew Charitable Trusts, and the Lilly Endowment, Inc.) and the group of theologically and politically conservative businessmen who engineered them. On a fine-grained level, I aim to document the shift from the religiously influenced, often denominational, charitable institution to the highly “rationalized” modern non-profit philanthropic foundation between the years 1934 and 1959. In so doing, I aim to shed further light on the religious rationalities of some of our nation’s most powerful secular institutions.

Thesis (MA (Political Science))--Stellenbosch University, 2009. / ENGLISH ABSTRACT: Over the past few decades the secular world has witnessed an increasing assault, specifically from the monotheistic religious fundamentalist community, on their beliefs and values. The undeniable intolerance shown by the religious fundamentalist community has often translated into violent terrorist attacks against the secular world. The fact that religious beings can resort to such atrocious acts of violence has certainly baffled many onlookers. It surely comes as no surprise that religious fundamentalism is generally viewed as a ''hard-to-understand‟ phenomenon. This literature review will describe the ''hard-to-understand‟ phenomenon that is religious fundamentalism by employing social identity theory. The social identity of religious fundamentalists is generally derived from sacred texts and what they consider to be absolute truths. These presumed absolute truths not only provide ample opportunity for the development of the ''us‟/''them‟ duality, but also provide a platform for an intense intolerance of the ''other‟, also referred to as the out-group. Of course, the ''us‟/''them‟ duality can be created on many social dimensions, but religion has proven to bring quite an extensive, even murderous, intolerance to in- and out-group characterizations. The ever increasing actions of religious fundamentalist groups over the past few decades have certainly illustrated this point with some conviction. The importance of social identity has been recognised in many major traditions of the social sciences, not excluding political science. Social identity forms the basis of any group‟s actions or reactions. Therefore, its significance stretches far beyond simply providing an identity to a social group. Social identity also acts as a preamble to how a social group, in this case religious fundamentalists, chooses to deal with invidious comparisons. By employing social identity in this particular way we can go beyond investigating how religious fundamentalists act and react to the point of understanding why they act and react the way they do. In this study it was found that although a number of options to deal with invidious comparisons are available to social groups, only a few of these options are likely to be pursued by religious fundamentalists in order to remain a relevant and competitive social group within the social hierarchy. This approach will provide important insights into a formerly ''hard-to-understand‟ phenomenon namely religious fundamentalism. / AFRIKAANSE OPSOMMING: Oor die laaste paar dekades het die sekulêre wêreld 'n toenemende aanslag op sy oortuigings en waardes waargeneem, spesifiek vanaf die monoteïstiese godsdienstige fundamentalistiese gemeenskap. Die onloënbare onverdraagsaamheid wat deur hierdie godsdienstige fundamentalistiese gemeenskap getoon word ontaard dikwels in geweldadige terroriste aanvalle op die sekulêre wêreld. Die feit dat godsdienstige individue hulself begwewe tot sulke wreedaaardige dade van geweld het verseker baie toeskouers verydel. Dis is sekerlik dan nie 'n verrassing dat godsdienstige fundamentalisme gesien word as 'n ''moelik-om-te-begryp‟ fenomeen nie. Hierdie literatuur oorsig sal die ''moelik-om-te-begryp‟ fenomeen wat godsdienstige fundamentalisme is beskryf deur gebruik te maak van die sosiale identiteits teorie. Die sosiale identiteit van godsdienstige fundamentaliste spruit oor die algemeen uit heilige teks en absolute waarhede. Hierdie absolute waarhede bied nie slegs ruim geleenthede vir die ontwikkeling van die ''ons‟/''hulle‟ dualiteit nie, maar bied ook 'n platform vir 'n intense onverdraagsaamheid van die 'ander‟, wat ook verwys word na as die buite-groep. Natuurlik kan die ''ons‟/''hulle‟ dualiteit op grond van baie ander sosiale dimensies ontwikkel word, maar godsdiens het telke male al gedemonstreer dat dit 'n omvattende, selfs moordadige, onverdraagsaamheid na binne- en buite-groep karakterisering bring. Die al ewige toenemende aksies van godsdienstige fundamentalistiese groepe oor die laaste paar dekades illustreer sekerlik hierdie punt met oortuiging. Die belangrikheid van sosiale identiteit word erken deur verskeie tradisies van die sosiale wetenskappe en politieke wetenskap word nie hier uitgesluit nie. Sosiale identiteit vorm die basis van enige groep se aksies en reaksies. Vir hierdie rede strek die betekenisvoheid ver verby die feit dat slegs 'n identiteit aan 'n sosiale groep verskaf word. Sosiale identiteit tree op as 'n voorrede vir die manier waarop 'n sosiale groep, in ons geval godsdienstige fundamentaliste, verkies om onbenydenswaardige vergelykings te hanteer. Deur sosiale identiteit op hierdie besondere manier aan te spreek kan ons verder gaan as om slegs ondersoek in te stel in hoe godsdienstige fundamentaliste optree en reageer tot die punt waar ons kan verstaan hoekom hulle optree en reageer op hierdie spesifieke manier. In hierdie studie is gevind dat alhoewel daar 'n aantal opsies beskikbaar is vir sosiale groepe om onbenydenswaardige vergelykings te hanteer, is daar slegs 'n paar van hierdie opsies wat mees waarskynlik nagestreef sal word deur godsdienstige fundamentaliste ten 'n einde 'n relevante en kompeterende sosiale groep binne die sosial hïerargie te wees. Hierdie benadering sal belangrike insigte bring tot die voormalige 'moeilik-om-te-begryp‟ fenomeen genaamd godsdienstige fundamentalisme.