This dissertation examines the role of the body in the theology and pastoral practice of Richard Greenham (c. 1540-1594). Contrary to those who find in puritanism a Platonizing disdain for the body, Greenham highly values the physical aspect of human nature. He spends much of his time and resources caring for corporeal needs. He gives generously to the poor, establishes a community co-operative to regulate the price of grain, and advises on the best ways to treat physical ailments. Furthermore, the body plays an integral role in his spirituality. In his renowned counseling, he ministers to both soul and body, and in his sermons and writings, he urges Christians to glorify God with their bodies in daily life and in corporate worship on the Sabbath. His understanding of the worth of the body arises from a theological basis. God creates and redeems whole people. God creates people as unions of bodies and souls, and Christ took on a complete human nature, including a body, in order to redeem his people in both body and soul. While death separates body from soul, the Son of God will resurrect the bodies of the dead, reuniting them with their souls, when he comes again. He will raise the godly to an everlasting, embodied, and glorified existence in the presence of God, but he will raise the ungodly to unceasing physical and spiritual torment. Greenham ministers holistically because he understands the Christian faith to concern not just the salvation of souls but the redemption of whole people.

金佩瑋. / "2003年9月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 126-133). / 附中英文摘要. / "2003 nian 9 yue". / Jin Peiwei. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 126-133). / Fu Zhong Ying wen zhai yao. / 論文摘要 --- p.i / Abstract --- p.ii / 致謝 --- p.iii / Chapter 1. --- 序章 --- p.1 / Chapter 1.1 --- 緣起與目的 --- p.1 / Chapter 1.2 --- 硏究方法 --- p.3 / Chapter 1.2.1 --- 論述分析. --- p.4 / Chapter 1.2.2 --- 質性調查 --- p.7 / Chapter 1.3 --- 理論及分析架構 --- p.10 / Chapter 1.3.1 --- 佛教學向度 --- p.11 / Chapter 1.3.1.1 --- 佛教看待女性的四種態度 --- p.11 / Chapter 1.3.1.2 --- 不利女身的斷言多爲後來竄加 --- p.12 / Chapter 1.3.1.3 --- 轉身論及法無男女論的形成過程 --- p.13 / Chapter 1.3.1.4 --- 轉男身的宗教意義 --- p.13 / Chapter 1.3.1.5 --- 女性曾爲一個歷史主體 --- p.14 / Chapter 1.3.1.6 --- 從權力角度檢視佛教女性處境 --- p.15 / Chapter 1.3.2 --- 女性主義與婦女硏究向度 --- p.15 / Chapter 1.3.2.1 --- 婦女硏究 --- p.15 / Chapter 1.3.2.2 --- 女性主義 --- p.16 / Chapter 1.3.3 --- 佛法義理原則 --- p.18 / Chapter 1.4 --- 典籍與名相 --- p.19 / Chapter 1.4.1 --- 典籍使用 --- p.19 / Chapter 1.4.2 --- 名相釋義 --- p.20 / Chapter 1.4.2.1 --- 女身 --- p.20 / Chapter 1.4.2.2 --- 成佛 --- p.20 / Chapter 2. --- 重構女身成佛的論述場景 --- p.22 / Chapter 2.1 --- 佛經時代的女性境況 --- p.23 / Chapter 2.2 --- 建立女身成佛的系譜 --- p.28 / Chapter 2.2.1 --- 佛在世勇於破禁的年代´ؤ´ؤ女性即身成就阿羅漢 --- p.29 / Chapter 2.2.2 --- 部派對立及厭惡女性的年代´ؤ´ؤ女身不能成佛 --- p.34 / Chapter 2.2.3 --- 大乘運動崛起的年代´ؤ´ؤ以轉身論解放女身 --- p.39 / Chapter 2.2.4 --- 密教與陰性興起的年代´ؤ´ؤ所有人皆能即身成佛 --- p.50 / Chapter 2.3 --- 小結 --- p.58 / Chapter 3. --- 論述背後的女人 --- p.61 / Chapter 3.1 --- 尋找女性的蹤影 --- p.61 / Chapter 3.1.1 --- 碑銘上存在的女性 --- p.62 / Chapter 3.1.2 --- 佛塔信仰體系下的女性狀況 --- p.65 / Chapter 3.1.3 --- 論爭背後的女性參與 --- p.67 / Chapter 3.2 --- 沒女身的協商與互動 --- p.69 / Chapter 3.3 --- 義理上分析和解構 --- p.71 / Chapter 3.4 --- 小結 --- p.73 / Chapter 4. --- 女修行人的協商與互動 --- p.75 / Chapter 4.1 --- 受訪者背景與成佛觀 --- p.75 / Chapter 4.1.1 --- 受訪者背景簡述、接觸佛教以及修行槪念 --- p.75 / Chapter 4.1.2 --- 不同傳統的成佛觀 --- p.78 / Chapter 4.1.3 --- 成佛信念與本身傳統相應 --- p.81 / Chapter 4.2 --- 抵抗與協商的話語 --- p.84 / Chapter 4.2.1 --- 女身之苦與障重 --- p.84 / Chapter 4.2.2 --- 抵抗與磋商 --- p.87 / Chapter 4.2.2.1 --- 人望高處成男身 --- p.87 / Chapter 4.2.2.2 --- 建構乘願再來的話語 --- p.88 / Chapter 4.2.2.3 --- 直接向權威挑戰 --- p.90 / Chapter 4.2.2.4 --- 把經教性別支配論述消弭 --- p.91 / Chapter 4.2.2.5 --- 把握佛法的隨機和弔詭性 --- p.92 / Chapter 4.3 --- 佛教女人的得力與消力 --- p.94 / Chapter 4.3.1 --- 傳統與信仰想像 --- p.94 / Chapter 4.3.2 --- 以退爲進及以傳統制傳統 --- p.96 / Chapter 4.3.3 --- 建立正面楷模及女性的傳統 --- p.101 / Chapter 4.4 --- 小結 --- p.101 / Chapter 5. --- 去性別化與權力主體 --- p.104 / Chapter 5.1 --- 從轉身到去性別 --- p.105 / Chapter 5.1.1 --- 去性別化´ؤ´ؤ現代轉身論 --- p.106 / Chapter 5.1.2 --- 轉身/去性別還是陽剛與陰柔？ --- p.107 / Chapter 5.2 --- 女性的權力與主體性 --- p.109 / Chapter 5.2.1 --- 沒女身的主體性與權力 --- p.110 / Chapter 5.2.2 --- 顛覆性的主體權力 --- p.113 / Chapter 5.3 --- 小結 --- p.115 / Chapter 6. --- 總結´ؤ´ؤ初探女性義理學 --- p.118 / Chapter 6.1 --- 新世代的衝擊與重建 --- p.119 / Chapter 6.2 --- 女性義理學及性別硏究的策略與方向 --- p.121 / Chapter 6.2.1 --- 轉身/去性別的新意涵 --- p.121 / Chapter 6.2.2 --- 回復性別平等的新傳統 --- p.123 / Chapter 6.3 --- 正視偏見與盲點 --- p.124 / Chapter 6.4 --- 結語 --- p.125 / Chapter 7. --- 參考書目 --- p.126

Christocentric spiritual formation approaches that incorporate the physical body are lacking in the literature base. The physical body plays a crucial role in spiritual formation; failure to recognize the significance of human embodiment in this way neglects a fundamental aspect of the imago Dei. This thesis researches the biblical view of human embodiment and assesses how the physical body relates to spiritual formation. Often, the soul⎯or spiritual dimension of believers⎯is elevated at the expense of the physical body within the Christian context due to insufficient theology of human embodiment. This is often rooted in a dualistic, compartmentalized understanding of humanity. The relationship between the physical body and spiritual formation is rooted in an evangelical theology of human embodiment founded in Scripture, which is necessary for a holistic understanding of the human person. The Bible demonstrates that God has created the whole person with the purpose of bringing glory to himself.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O ser humano como corpo é o tema central deste trabalho. A fim de se ter uma visão geral do assunto se busca, na primeira parte, saber, de maneira sucinta, qual o tratamento do corpo nas reflexões antropológicas de diversas correntes filosóficas e teológicas. A segunda parte tem como finalidade fornecer subsídios para a definição do ser humano como corpo. Para tanto se busca compreender o conceito soma em Paulo, mas não fazendo uma exegese dos seus textos, e sim tomando por base vários intérpretes do seu pensamento. A terceira parte divide-se em duas fases: inicia-se com uma análise do conceito ser humano no pensamento do biólogo Humberto Maturana. Tal procedimento busca aprofundar e ampliar a definição de que o ser humano é corpo. A seguir, estabelece-se um diálogo entre os aportes de Paulo e de Maturana a propor um esboço desse ser humano que é corpo. A quarta parte busca avaliar dois discursos bioéticos e procura delinear algumas implicações dessa definição antropológica para a bioética. / The human being as body is the central topic of this dissertation. In order to get an overview of the topic, the first part briefly discusses how the human body is dealt with in the anthropological reflections made by some philosophical and theological perspectives. The second part describes possible contributions for the definition of the human being as body. For that purpose it tries to understand the concept of soma in Pauls thinking, not by offering a direct exegesis of Pauls texts, but by refering to suggestions made by some of his interpreters. The third part undertakes an analysis of the concept of human being proposed by the biologist, Humberto Maturana. This procedure aims at elaborating on and broadening his definition that the human being is body. Then it establishes a dialogue between the views of Paul and Maturana with the purpose of delineating a concept of the human being as body. The fourth part advances some conclusions by evaluating two bioethical discourses and by sketching some implications of this anthropological definition for bioethics.

本文嘗試分析馬克斯·舍勒在現象學視野之下對於天主教神學和社會思想的詮釋來探索天主教會在資本主義和世界大戰等現代性文化的壓力之下真正有效的自我更新方式。舍勒運用現象學的思維方法，通過強調經驗的自身性特徵，論述發生式的意義生成和反應-對抗式的意義生成之間的差別，恢復了天主教在批判精神和確證精神之間的平衡，這與新經院體系、圖賓根天主教學派、新托馬斯主義等流派在純然適應或純然對抗的極端思維中理解天主教會與現代社會關係的做法非常不同，也幫助天主教會克服了"保守-激進"的二元論思維的束縛。具體而言，本文將從以下四個方面論述舍勒的天主教思想：1）從知識社會學的角度分析舍勒對宗教更新的本質、宗教知識的文化學特徵以及宗教世界觀的情感結構的論述，總結出公教精神以自身性的原初性思維對抗實證性思維的過程，以及天主教的整體性文化特徵和貴族主義的情感基調；2）從政治現象學的角度分析舍勒的基督教民主、基督教社會主義、基督教自由等理念，尤其是他以態度民主代替情緒民主、以先知性論述社會主義的原始精神、以意志自由和能力自由的區分來論述宗教自由絶對意義的做法，從而用天主教的宗教視角審視了現代政治文化的弊端；3）從社會學的角度分析舍勒以共感而不是以同情為基礎的宗教集體主義，並將之作為天主教在一戰之後乃至於整個現代社會中帶有尖銳批判性的社會學貢獻，並依此建構天主教會戰後理想的和平理念和社會建設的任務；4）從倫理學的角度分析舍勒如何從時常被鄙棄的情感性、身體性等直觀生命經驗中找出先驗的價值奠基力量，並以之作為與在禁慾和縱慾的極端力量牽引之下的現代資本主義倫理殊為不同的自然倫理學的基礎。最後，本文還將比較舍勒與二十世紀中期的天主教新神學運動和梵二神學的論述，指出舍勒的現象學方法中所體現出來的現實主義和人類學轉向，是與天主教神學從梵一會議到梵二會議的歷史演變邏輯一致的，因而會為天主教會未來的發展帶來更多潛在的借鑒意義。 / This thesis mainly focuses on how German philosopher Max Scheler applied his special phenomenological perspective to penetrate into the self-renewal of the Catholic Church and its social teachings under modern society context, including capitalism and World War etc. Scheler, who emphasized the self-given and realistic characters of experience, distinguished the original-given mode from the counter-react mode in the process of constructing meanings, and rehabilitated the balance of introspective self-criticism and extrovertly instructive confirming of catholic spirit. This phenomenological perspective of Scheler is regarded as a sharp distinction from other Catholic schools like the Catholic Tübingen School, the Scholasticism in the 19th century and later, the Neo-Thomism, as their understandings of the self-renewal of the Catholic Church were somehow guided under the extremism-oriented romantic idealism or authoritarian ideology. To some sense, Scheler’s method actually gave an end to the ongoing historical debate of the "conservatism-liberalism" or "nominalism-realism" dualism, and widened the horizon to approach the understating of real "one": ecumenism. For details, this thesis will analyze Scheler’s phenomenological method in understanding the self-renewal of the Catholic Church with four sections: 1 ) from the dimension of sociology of knowledge, an analysis of Scheler’s interpretation of the essence of the evolution of religious knowledge, its social cultural characters and "its inherent emotional structure as well; an comparing study of religious self-givenness with positivism, and also an comparing study of Ganzheit knowledge and Sammlung knowledge, with which the Christian aristocratism will be drawn and discussed; 2) from the dimension of political phenomenology, an analysis of Scheler’s conceptions of Christian democracy, Christian socialism and Christian freedom, from which the difference with electoral democracy, Marxist socialism, and left-wing liberalism and the special religious narratives of the Catholic Church in political fields will be given; 3) from the dimension of sociology, an analysis of Scheler’s religious collectivism on the basis of empathy rather than sympathy, this kind of collectivism was saturated with phenomenological intentional theory and was carried forward in the proposing the after-WWI re-construction tasks for the Catholic Church by Scheler; 4) from the dimension of ethics, an analysis of Scheler’s percipient contentions on the a-priori ethical value of some long-disdained conception, like body and emotion, by giving a laudatory reconsideration to which, Scheler criticized asceticism or the erotic-individualism-oriented capitalistic ethics. In total, Scheler concentrated the unique value of the Catholic Church in breeding the personal and social ethos with its special religious spirit which is quite similar to the orient wisdom from China. Lastly, this thesis will also draw a comparison between Scheler and the theologians in the Nouvelle Théologie Movement in the middle of the 20th century in order to conclude that the realistic and anthropological turn in Scheler’s phenomenological method was actually identical with the theological development from the Vatican I council to the Vatican II council, so Scheler’s phenomenological understanding of self-renewal of the Catholic Church and its social teaching would potentially shed more light on its future development. / Detailed summary in vernacular field only. / 李晶. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2016. / Includes bibliographical references (leaves 195-210). / Abstracts also in English. / Li Jing.

When Paul writes ‘we too were enslaved under the elements of the world', he means that the elements that compose the cosmos also compose and compromise the flesh and enslave human persons through their bodies (Gal 4.3). This thesis demonstrates that early Jews used the phrase στοιχεῖα τοῦ κόσμου to refer to the material elements – earth, water, air, and fire – and not to elemental spirits or elementary principles. Greek medical tradition understood the material elements to mediate the stimuli (παθήματα) and desires of the body which enslave the soul, and it prescribed a variety of regimens (including νόμος) as παιδαγωγοί to guide a person to wholeness. In his philosophy according to the cosmic elements, Philo promotes the law of Moses – including circumcision and the calendar – as the effective way to be ‘redeemed from slavery' to the flesh, to attain righteousness, and to live in harmony with the cosmos. Paul's epistle to the Galatians opposes this sort of ‘redemptive nomism'. Paul accepts that weak στοιχεῖα compose the weak σάρξ and that they mediate sinful stimuli and desires that lead to the actions of the flesh. However, he denies that the law can make people alive or righteous. Instead, Paul prescribes crucifixion with Christ and new life with the Spirit as the final cure for sin's infection of the flesh made of weak στοιχεῖα. Through faith, Christ will be formed in believers as the Spirit guides them away from the desires of the flesh and produces his fruit in their lives.

Text in Afrikaans / This pastoral-narrative study pans the stories of multi disabled children's parents for story elements and account resources that lead to the development of alternative realities on the dominant reality of "disability". With a postmodern epistemology and postmodern theological background this study was performed with a qualitative narrative research approach. In this study the stories of eight multi "disabled children's parents are utilized. Story elements and account resources from social structures and existence are highlighted and discussed. Examples of this are family, circle of friends, hope and parental love. The account of this study underlines the value that alternative realities on the dominant reality of "disability" can add to the quality on how people experience life. It also services as prove of people's riches of inner power and resilience. / Practical Theology / M.Th.

Text in Afrikaans / This pastoral-narrative study pans the stories of multi disabled children's parents for story elements and account resources that lead to the development of alternative realities on the dominant reality of "disability". With a postmodern epistemology and postmodern theological background this study was performed with a qualitative narrative research approach. In this study the stories of eight multi "disabled children's parents are utilized. Story elements and account resources from social structures and existence are highlighted and discussed. Examples of this are family, circle of friends, hope and parental love. The account of this study underlines the value that alternative realities on the dominant reality of "disability" can add to the quality on how people experience life. It also services as prove of people's riches of inner power and resilience. / Philosophy, Practical and Systematic Theology / M.Th.