The exposition of patriarchy and feminism in this thesis points toward the difficulty women experienced in the past, and in many cases still do, in their pursuit for equality in a male dominated society. Without feminists’ consciousness raising concerning women’s oppression, women might still be under patriarchal domination, oppression, and marginalisation; in fact, many still are. As a result, many women today can reject the views that men are superior, stronger, and more rational than they are, and that God created men to dominate on male-female relations. In their struggle against patriarchy, some feminists however, began to transform Biblical images and language for God, with the result that masculine images of God were simply replaced with feminine images, presenting God as androgynous and not as a Deity who transcends sexuality. God’s identity thus, in my opinion, became obscured. In this thesis I argue that both patriarchy and feminism have contributed to our experiencing difficulties when we try to identity with a loving and caring God as portrayed in Scripture. Daly’s outrage and anger against men and the Christian faith, as well as her decision to turn away from Christianity on the basis of its patriarchy, I judge to be, for various reasons given in this thesis, a negative influence in this debate. She is undoubtedly one of the most radical feminists of the past decades and her slogan “since God is male, the male is God” implies that in order for women to become liberated they require the emasculation of God. Daly’s line of reasoning is that Christianity is a male structure with a Scripture that is irredeemably patriarchal. Her belief that Christians are fixated upon the person of Jesus, a male, and that, therefore, women have to overcome this idolatry needs serious questioning. Her radical views have created disunity and separatism between women who are striving to answer life-changing questions / Philosophy & Systematic Theology / D. Th. (Systematic Theology)

German text / Singles sind Menschen mit speziellen Problemen und Bedürfnissen – insbesondere, wenn sie unfreiwillig Single sind und lieber in einer Partnerschaft leben wollen. Viele Singles leiden unter ihrem Dasein als Single, ihre Probleme können vielfältig sein: Einsamkeit, unbefriedigte sexuelle Wünsche, mangelndes Selbstwertgefühl, fehlende Elternschaft, Leere und Antriebslosigkeit. Diese Probleme stellen die Seelsorge vor eine wichtige Aufgabe: Wie kann man diesen leidenden Singles helfend begegnen? Mein poimenischer Ansatz besteht darin, die Frage nach der Berufung zur Ehelosigkeit zu stellen(1 Korinther 7,17). Wenn Singles ihr Dasein nicht mehr als gescheiterte Existenz betrachten, sondern als Stand, zu dem sie von Gott berufen worden sind, hilft das vielleicht, eine positivere Lebenseinstellung zu bekommen und ein zufriedeneres Leben zu führen. / Singles are people with special problems and needs – particularly when they are involuntary singles and would prefer to live in a partner relationship. Many singles suffer with their condition as a single, and their problems can be manifold: loneliness, unsatisfied sexual desires, feelings of low self-worth, missing parenthood, emptiness and listlessness. These problems present the pastoral carer with an important task: How can these suffering singles be helped? My poimenics orientated approach is to raise the question regarding the call to singleness (1 Corinthians 7:17). When singles no longer consider their life as a failed existence, but rather as a state to which they have been called by God, perhaps that would help them have a more positive attitude to life, and to lead a satisfying life. / Practical Theology / M. Th. (Practical Theology)

This thesis is concerned with the hypothesis that an intellectual conversation between Christian and Hindu traditions on questions of aesthetic concern may not only prove mutually illuminating as such but also touch obliquely upon matters of religious and theological concern without exciting the defensive response often posed by more familiar strategies of inter-faith ‘dialogue'. It seeks to establish the existence of sufficient conditions for such a conversation within the respective traditions. The Introduction considers the relevant model of ‘conversation' distinguishing it from other forms of encounter between religious traditions. It proceeds by identifying three shared concerns: freedom and constraint, aesthetic experience and religious encounters, and the relationship between the material artwork and its significance. The first three chapters address them by examining various elements in Hindu traditions, including a detailed treatment of the Śilpaśāstras, a comprehensive consideration of the concept of rasa and its relation to religious experience, and an exploration of the role of the senses in scriptural traditions, the importance of Form and the value of the art object as a devotional aid. Finally it outlines the notion darśan, of seeing and being seen by a deity through a material image. The last three chapters address them by examining the work of Christian theologians including Dorothy Sayers on Art as Idea, exploring bequeathed traditions in iconography and the music of John Tavener, and expounding Tolkien's category of ‘sub-creation'. It considers the work of David Brown, Richard Viladesau, John Ruskin, Frank Burch Brown and Abraham Kuyper who span a putative spectrum of equating aesthetic and religious experience at one end and strictly demarcating between them at the other end. It explores the relationship of the physical art object with its spiritual significance in the work of Dorothy Sayers, John Carey, Rowan Williams, David Brown and Trevor Hart.

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: This dissertation is a theological-ethical study of suffering and God in relation to the war in Sudan. It examines historical, political, socio-economic and religious factors behind one of the longest wars of Africa. Over the last forty years, Sudan, the largest country in Africa has intermittently been at war with itself. This bitter conflict, pitting the predominantly Moslem north against Christian and animist south, has devastated communities, families as well as basic socio-economic infrastructure and has turned this potentially rich land into one of the most impoverished and heavily indebted countries in Sub-Saharan Africa. From 1983 to the present, this war of attrition has claimed nearly two million lives and displaced double that figure of people from their homes, scattering them all over the globe. But in the midst of this human catastrophe, the church has grown enormously. It has one of the fastest growth rates in Africa today. In its struggle with faith and the reality of suffering, the church in Sudan variedly interprets its predicament if only to make sense of this sordid experience. In that regard, it interprets suffering as divine judgement and as a direct result of a cosmic conflict between God and the forces of evil. At the same time, the church pleads with God for his intervention and deliverance. Thus, the image of God as Judge-Deliverer largely dominates the theology and worship of the suffering church in the war-torn country. This seems to be the major theme of more than 1 500 Bor Dinka new songs, composed in the war. To place the suffering of the church in Sudan in the larger context of Christian theology, this dissertation briefly looks at the problem of evil and suffering in 'classical theology', examining the thought of Augustine, Luther and Calvin as well as the paradigm shift in the optimism of the Enlightenment. Similarly, this dissertation takes a brieW look at 'alternative theodicies' that followed the collapse of the fine edifice of the Age of Reason and the dereliction of the world wars and natural disasters. In this category is to be found the dialectic theology of Karl Barth and Ji.irgen Moltmann. The praxis of Liberation Theology is also briefly explored as a response to suffering. GC Berkouwer's 'believing theodicy' is examined as a theological and Biblical critique of the whole project of theodicy as a wrongheaded enterprise vainly trying to justify the ways of God to man instead of the reverse. The African traditional view of suffering and evil is explored as a sharp contrast to the Western view. Looking at the Scripture, this work identifies five ways the Bible addresses the problem of evil and suffering. In the Bible, suffering may come as a punishment for sin or as a disciplinary measure from God or as a test of faith or faithfulness or as a price of choosing to follow Jesus or simply as innocent as in the case of Job. Admitting to the apparent mystery and insolubility of the problem of evil, this dissertation, finally, proposes the cross, community, character and hope as the only viable framework of transcending and transforming suffering. It argues in that regard that the incarnation is the distinctively Christian answer to the problem of evil and suffering in which that transcending and transforming can be effected. Within the framework of the cross, community, character and hope suffering can be transcended and transformed into the highest good possible in this life. The cross reminds those who suffer that God has done and will do something about suffering and that he does not abandon us in suffering. The community absorbs suffering and helps the victim through the ordeal. Character is formed and toughened as the sufferer chooses to respond appropriately to suffering. Hope tells us that suffering shall be ultimately overcome and a new order of things shall be ushered in, thus spurring us on to participate in the present as we anticipate that bright future. / AFRIKAANSE OPSOMMING: Hierdie proefskrif is 'n teologies-etiese studie van lyding en God in verhouding tot die oorlog in Soedan. Dit ondersoek die historiese, politiese, sosio-ekonomiese en godsdienstige faktore agter een van die langdurigste oorloe in Afrika. Soedan, die grootste land in Afrika, is oor die afgelope veertig jaar ononderbroke in oorlog met sigself gewikkel. Hierdie bittere konflik, waarin die hoofsaaklik Moslem Noorde die Christen en animistiese Suidelike deel van die land teenstaan, het gemeenskappe en gesinne verwoes, sowel as die basiese sosio-ekonomiese infrastruktuur, en het sodoende hierdie potensieel ryk land omskep in een van die armoedigste lande, met een van die swaarste skuldelaste, in Afrika benede die Sahara. Vanaf 1983 tot op hede het hierdie uitputtingsoorlog amper twee miljoen lewens geeis, terwyl dit tweemaal sovee! mense van hul tuistes verplaas en hul wereldwyd versprei het. Ter midde van hierdie menslike katastrofe het kerklidmaatskap ontsaglik toegeneem. Die groeitempo is inderdaad tans een van die hoogstes in Afrika. In sy worsteling met die geloof en die realiteit van lyding interpreteer die kerk in Soedan sy toestand op 'n verskeidenheid van wyses, in 'n poging om sodoende van hierdie haglike omstandighede sin te maak. Lyding word interpreteer as die strafgerig van God, en as 'n direkte gevolg van die kosmiese konflik tussen God en die bose magte. Gelyktydig pleit die kerk met God vir sy ingryping en verlossing. Die siening van God as Regter- Verlosser is dus oorheersend in die teologie en aanbidding van die lydende kerk in 'n oorloggeteisterde land. Dit blyk die hooftema te wees van die meer as 1 500 Bor Dinka liedere wat ontstaan het gedurende die oorlog. Om die Iyding van die kerk in Soedan binne die groter konteks van die Christelike Teologie te plaas, word die probleem van die bose en Iyding in die klassieke teologie in hierdie proefskrif kortliks behandel. Die denke van Augustinus, Luther en Calvyn, sowel as die paradigmaverskuiwing wat gepaard gegaan het met die optimisme van die Verligting, word ondersoek. Hierdie proefskrif beskou ook kortliks die alternatiewe godslere wat gevolg het op die ineenstorting van die agttiende eeu se "Age of Reason" asook die verwaarlosing and ontwrigting van die wereldoorloe en verskeie natuurrampe. In hierdie kategorie vind ons die dialektiese teologie van Karl Barth en Jurgen Moltmann. Die praktyk van die Bevrydingsteologie word ook kortliks ondersoek as reaksie op Iyding. GC Berkouwer se 'believing theodicy' word ondersoek as teologiese en Bybelse kritiek op die hele projek van godsleer as 'n aweregse onderneming wat vergeefs probeer om die werkwyse van God te regverdig vir die mens, in plaas van die teenoorgestelde. Die tradisionele Africa-siening van lyding en die bose word ook ondersoek, as skerp kontras met die Westerse siening. Vanuit die Skrif, identifiseer hierdie studie vyf wyses waarop die probleem van die bose en lyding in die Bybel aangespreek word. In die Bybel is lyding In straf vir sonde, In tugmaatreel van God, In toets van geloof oftrou of die prys wat geeis word vir die keuse om Jesus te volg. Andersins, kan die mens heeltemal onskuldig wees, soos in die geval van Job. Hierdie proefskrif erken dat die probleem van die bose raaiselagtig en skynbaar onoplosbaar is. Die kruis, die gemeenskap, karakter, en hoop word uiteindelik voorgestel as die enigste gangbare raamwerk vir die transendering en transformasie van lyding. Daar word geredeneer dat in hierdie verband die opstanding die kenmerkende Christel ike antwoord op die probleeem van die bose en lyding bied, waarbinne hierdie transendering en transformasie kan geskied. Binne die raamwerk van die kruis, die gemeenskap, karakter en hoop, kan die mens lyding transendeer en dit transformeer tot die hoogste moontlike goed in hierdie lewe. Die kruis herinner die lydendes dat God reeds iets gedoen het, en nog sal doen omtrent lyding, en dat Hy ons nie in ons lyding sal verlaat nie. Die gemeenskap absorbeer lyding, en help die slagoffer deur die beproewing. Karakter word gevorm en geslyp soos die lydende kies om op geskikte wyse te reageer op die lyding. Die hoop verkondig die uiteindelike oorwinning oor lyding, en die begin van In nuwe bedeling; dus word ons aangespoor om deel te neem aan die aksie van die hede terwyl ons op daardie helder toekoms wag.

Thesis (MEdPsych)-- Stellenbosch University, 2012. / ENGLISH ABSTRACT: The purpose of this study was to explore teachers‟ understanding of inclusive education within an independent Islamic school. The research was designed to explore the way the values and principles of tolerance and respect for religious and cultural diversity might be accommodated or promoted within an independent Islamic school in South Africa. Such schools are guided by the aims and objectives of Islamic education, as defined at the First World Conference on Muslim Education held in Makkah, Saudi Arabia in 1977. However, such schools are also bound by the aims and objectives of inclusive education, as propagated by the Department of Education, which strives to promote religious and cultural diversity within a democratic society. In this study the views and experiences of nine teachers with regard to inclusivity, cultural and religious tolerance and democratic citizenship were researched. It was argued that teachers and schools represent the earliest opportunity for learners to develop meaningful relationships with and positive attitudes towards others; this enables learners to feel valued and included as citizens within a democratic and diverse society. This qualitative study was limited to one independent Islamic school in the Western Cape. The data was collected through semi-structured personal and focus group interviews and was analysed within an interpretive paradigm. The findings were that whilst the participants agreed that access to the school should be open to all learners irrespective of religion, most felt that non-Muslim learners should be taught separately. Though a school environment should promote tolerance and respectful attitudes towards learners from different cultures and backgrounds, the participants supported a school ethos that was founded on Islamic principles. The main recommendation of this study is that the independent Islamic schools should give careful consideration to their role within society if they wish to create a democratic citizenry and promote religious and cultural diversity. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie was om onderwysers se begrip van insluitende opvoeding binne ‟n onafhanklike Islamitiese skool te eksploreer. Die navorsing was ontwerp om te eksploreer hoe die waardes en beginsels van verdraagsaamheid en respek vir godsdiens en kulturele diversiteit geakkommodeer en bevorder kan word binne ‟n Islamitiese skool in Suid-Afrika. Hierdie tipe skole volg die doelwitte en doelstellings van Islamitiese opvoeding, soos gedefinieer by die Eerste Wêreld Konferensie oor Moslem Opvoeding in Makkah, Saudi Arabia in 1977. Hierdie skole is wel ook verbonde aan die doelwitte en doelstellings van inklusiewe opvoeding, soos voorgeskryf deur die Onderwysdepartement, wat streef vir die bevordering van godsdiens en kulturele diversiteit binne ‟n demokratiese samelewing. Die meninge en ervarings van nege opvoeders in verband met inklusiwiteit, godsdiens en kulturele verdraagsaamheid en demokratiese burgerskap was ondersoek. Die argument was dat opvoeders en skole verteenwoordig was van die vroegste geleenthede vir leerders om waardevolle verhoudings met positiewe houdings teenoor ander te ontwikkel. Dit stel leerders in staat om waardevol en ingesluit te voel as burgers binne ‟n demokratiese en diverse samelewing. Hierdie kwalitatiewe studie was afgebaken tot een onafhanklike Islamitiese skool in die Weskaap. Die data was ingesamel deur semi-gestruktureerde persoonlike en fokus groep onderhoude en was geanaliseer binne ‟n interpretatiewe paradigma. Die uitkomste was dat deelnemers daarmee saamgestem het dat die skool oop moet wees vir alle leerders ongeag van hul godsdiens. Die meerderheid het wel gevoel dat nie-Moslem leerders aparte onderrig moet ontvang; alhoewel ‟n skool ‟n omgewing moet bevorder vir verdraagsaamheid en respekvolle houdings teenoor leerders van verskillende kulture en agtergronde. Die deelnemers het ‟n skool etos ondersteun wat baseer is op Islamitiese beginsels. Die hoof aanbeveling van hierdie studie is dat onafhanklike Islamitiese skole versigtige oorweging moet gee aan hul rol binne ‟n samelewing indien hul ‟n demokratiese burgerskap wil skep en godsdiens en kulturele diversiteit wil bevorder.

Paul's citation of an early baptismal tradition in Gal 3:28, 1 Cor 12:13 and Col 3:11 is as notable for its prominence in the Pauline corpus as it is for its ambiguity. A survey of the variety of views as to what Paul is denying and, conversely, affirming by this formula highlights the importance of identifying both the broad mythic vision into which Paul has set it as well as the social arrangements he advocates by means of it. This attention to how cultural symbols and stories correlate with social praxis is prompted by insights from the sociology of knowledge. This thesis argues that in each instance Paul deploys the formula to support his vision for social unity in his churches that are composed of members from various social strata and subcultures who in Christ gain a new social identity that they are to express as family-like solidarity. The predominance of kinship terminology and expectations in Paul's exhortations to ecclesial unity lead me to propose a model of ethnic identity construction as appropriate for assessing the role of the baptismal unity formula in its Pauline usage. A reading of each epistle in which the formula occurs demonstrates how the formula serves in each case to epitomize Paul's vision for social unity. Furthermore, the proposed model of ethnic identity formation serves to highlight how Paul warrants that social solidarity by appeal to the believers' fictive, genealogical connectedness and presumed shared origins and essence. Such contextualization of the formula within the social vision expressed in each epistle highlights how Paul patterns the believers' identity on Israel as reconfigured through the story of Christ Jesus' death and resurrection. This assessment of Pauline social identity formation depends on and contributes to apocalyptic understandings of Paul's gospel as well as the social emphasis of the so-called new perspective on Paul.

The problem of African women's hospitality has not been well handled in most churches in Africa. Although many churches seem to attach great value to African women's hospitality, there are still a lot of situations related to African women's hospitality that have been dehumanising and oppressive to African women both in the church and in the society. Issues such as the HIV/AIDS pandemic, economic hardship and sexuality have all affected African women's practice of hospitality. The fact that problems related with African women's hospitality surface within the church goes to show that this kind of hospitality needs to be re-examined by the Church if it has to be free and liberative to African women. Despite all these effects, African women themselves have valued and accepted hospitality as part of their calling in their service to God. The aim of this thesis is to discuss African women's hospitality from an African woman theologian's perspective. Writing as an African woman theologian, the researcher was able to bring out some of the effects of African hospitality to African women. Apart from hospitality being an African way of life and a virtue that needs to be embraced by both African culture and Christianity, hospitality is also viewed as a' command from God to all the Jews and Christians. On the other hand it is also important to mention that hospitality is a gift from God in that there are people who are gifted in extending their acts of hospitality to others. Hospitality as a concept, which has been practiced mainly by women in most African societies has impacted many dimensions of life especially in the Christian faith where African women's hospitality has been viewed as God's command to God's people. Although there is some literature produced on hospitality, the researcher noted with special interest that not much literature has been covered from the theological side on the issue of African women's hospitality and HIV/AIDS. The study was undertaken in the United Church of Zambia with the Mothers' Union group of St. Margaret Church of Kitwe. Among many others, the study reviewed the need for enculturation and contextualization of the African culture and the gospel. Chapter one is the introduction to the study. This includes the background to and motivation for the study, statement of the problem, the methodology used to collect data and the literature review. Chapter two brings out the historical background of hospitality both from the Biblical and African concept. The chapter shows African women's practice of hospitality in all these aspects and how their practises impacted the communities and people who lived at that time. Chapter three looks at different ways African women express their acts of hospitality. The effects of this expression of hospitality are also discussed. The other issues that have been covered are the response of African women theologians' to African women's practise of hospitality. Chapter four examines how HIV/AIDS has affected the practise of African women's hospitality and how these women who continue to offer hospitality under HIV/AIDS conditions cope with the risks involved in the practice. Chapter five analyses the research findings using cultural hermeneutics of Kanyoro 2000 as the frame of reference. Chapter six concludes African women's understanding of hospitality. This chapter states that African women's hospitality is a gift from God and women who are involved in this practice should be encouraged to do so. However, there is need for the church and community to re-examine the practice and look out for oppressive structures that are destructive to the African women's practice of hospitality. The chapter has also called on the church to be supportive to African women in their practise of hospitality. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This thesis attempts to take seriously the claims made by many postapocalyptic zombie narratives to represent the world as it truly is, analyzing and then assessing the theological value of their depictions of the human predicament. The approach is both formal and what Gary Wolfe calls transmedial, examining the recurring narrative structures and themes of texts across several media and eras as part of 'a popular aesthetic movement and not just a body of works of fiction on similar themes', with special attention given to the films and television of the new millennium. The aim is twofold: to extend the relevance of postapocalyptic zombie fictions beyond the relatively narrow vogue of a cultural moment, and to prompt a richer appreciation of the significance of the Christian faith within contemporary society. To this end, Chapter One contextualizes the complexity of these texts' relationship to Christianity by examining first the most prominent obstacles and then the implicit promise of these texts for theological reflection. It places special emphasis on the interior tension in many of these fictions between, on the one hand, aggressively emphasizing the apparent absence of the supernatural, while on the other, frequently claiming to disclose a dimension of human experience in excess of what can be ordinarily perceived by the senses. Chapters Two and Three extend this analysis to the complex content of what these stories depict. Chapter Two considers the multilayered symbolism of decline in their conspicuous spectacles of disaster, disintegration, and death. Chapter Three examines the countervailing symbolic motifs of residual integrity and regeneration that are exhibited most prominently by characters who attempt to live genuinely human lives in spite of these circumstances. The first half of the thesis concludes by proposing a composite postapocalyptic view of the human predicament, which represents the world as ambiguous, dramatic and quite possibly, although not certainly, absurd. Chapter Four begins the theological reflection upon this kind of postapocalyptic perspective, proposing how such depictions might be illuminated by Christian theological descriptions, particularly the absurd existential circumstances brought about by the original sin. Chapter Five, reciprocally, suggests some of the ways the dramatic images of these texts might enrich theological reflection by eliciting fresh insights into the significance of the central mysteries of Christianity, especially the paradoxical already-and-not-yet of eschatological expectation. The thesis concludes by offering a final evaluation of whether, all told, the world can be truly considered postapocalyptic from a Christian perspective, arguing that although there are significant differences, postapocalyptic fictions and Christianity put forward strikingly similar pictures of the deeply self-conflicted circumstances of the common human predicament.

背景: 近代不少西方的實證心理治療方法都開始採納東方源來已久的身心治療，來醫治常見的情緒病，例如：抑鬱症，效果最為顯著。這個發展趨勢正好回應現存醫療制度及資源的限制，或其他社會文化及個人所造成的障礙。本研究旨在檢視一種促進身心健康的中國禪宗身心治療方法 － 以「德建身心療法」對比於 「認知行為治療法」及「等候對照組」，在治療一羣抑鬱症患者的抑鬱情緒、腦功能的改善及其身体健康等的療效。 / 研究方法: 在一個精神科門診部內，研究員召集了75 名成人的抑鬱症患者。他們都是有不同程度的抑鬱情緒或身體健康問題，同時有興趣參加為期十節的「德建身心療法」或「認知行為治療法」。 在對照基本資料後 (如年齡、學歷、抑鬱程度，初患或復發) ，他們被隨機分派到「德建身心療法」、「認知行為治療法」或「等候對照組」中。治療前及治療後，抑鬱症患者都會接受情緒、腦功能、健康狀況及腦電波的評估。 / 結果: 整體而言，相對於「等候對照組」，「德建身心療法」及「認知行為治療」更有效地減低患者的抑鬱症狀。此外，「德建身心療法」更帶來一些其他組別所末見的療效；包括有效地提昇患者的專注力、記憶、執行功能、腸道功能及睡眠質素。再者、研究亦發現「德建身心療法」的參加者，在有關正面情緒和專注力的兩個客觀量化腦電波(QEEG)指數上有顯著的攀升。意外地，在短短的十星期後「德建身心療法」參加者使用抗抑鬱药的份量亦有效地減少。 / 總結: 本研究的結果顯示中國的禪宗身心治療方法 －「德建身心療法」在治療抑鬱症患者的情緒捆纏、腦功能失衡、睡眠及腸道功能、提升正面情緒及專注力的量化腦電波指數都有明顯的功效。 / BACKGROUND: There are growing interests and encouraging findings of adapting and developing Mind-Body Intervention into evidence-based group treatment for common mental disorders such as depression. The advancement is a partial response to the limitations on the availability and accessibility of the existing treatment in the current health care system for depression, and/or a partial response to the socio-cultural and personal reasons in different communities. The present study aimed to evaluate the effectiveness of a newly developed Chinese Chan-based treatment the Dejian Mind-Body Intervention (DMBI), as compared to the groups of Cognitive-behavioural Therapy (CBT) and Wait-list control, in alleviating depressive mood and improving physical health of adult depressive patients. / METHOD: Seventy-five patients with the diagnosis of Major Depressive Disorder were recruited in the current study. They were stratified for age, education, level of depression, course of illness before random assignment to receive either 10-session DMBI or CBT, or placed on a wait-list. Pre-post measurements included primary outcome measures on psychiatrists’ rating and self-evaluated mood scores (HRSD and BDI) and secondary outcome measures on performance in different neuropsychological assessment (Executive function, Attention, Memory). The three groups also compared among different sleep (SOL, TST, and WASO), gastrointestinal parameters as well as neurophysiological QEEG indices. / RESULTS: Both the DMBI and CBT groups demonstrated significant reduction in depressive psychopathology after intervention. However, the DMBI group but not the CBT or Wait-list control groups demonstrated significant improvement in attention, verbal memory, executive function, gastrointestinal health and overall sleep quality. Besides, Dejian Mind-Body Intervention brought about significant increase in objective QEEG measures of positive affect and attention that were not evidenced in the other two groups. Participants in the DMBI group also demonstrated significant reduction in the use of anti-depressant after the end of 10-week treatment. / CONCLUSIONS: Findings of the current study suggested that a Chinese Chan-based Dejian mind-body intervention has positive effects on improving the mood and health conditions of individuals with depression. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Wong, Yun Ping. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 79-109). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract also in Chinese; some appendixes also in Chinese. / ABSTRACT --- p.iii / CHINESE ABSTRACT --- p.v / ACKNOWLEDGEMENTS --- p.vii / TABLE OF CONTENTS --- p.ix / LIST OF TABLES --- p.x / LIST OF FIGURES --- p.xii / LIST OF APPENDICES --- p.xiii / LIST OF FIGURES --- p.xii / Chapter CHAPTER I: --- INTRODUCTION --- p.1 / PURPOSES OF THE PRESENT STUDY --- p.26 / Chapter CHAPTER II: --- METHODS --- p.29 / Chapter CHAPTER III: --- RESULTS --- p.47 / Chapter CHAPTER IV: --- DISCUSSION --- p.68 / GENERAL DISCUSSION --- p.70 / CLINICAL IMPLICATIONS --- p.76 / LIMITATION AND SUGGESTIONS FOR FUTURE DIRECTION --- p.77 / REFERENCES --- p.79 / TABLES --- p.110 / FIGURES --- p.124 / APPENDICES --- p.128

Law, Wai Yan. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 83-92). / Abstracts in English and Chinese. / ABSTRACT --- p.I / 論文摘要 --- p.II / TABLE OF CONTENTS --- p.III / Chapter CHAPTER 1 --- INTRODUCTION --- p.1 / Chapter CHAPTER 2 --- LISA SOWLE CAHILL´ةS THEOLOGICAL BACKGROUND --- p.5 / Chapter 2.1 --- Introduction --- p.5 / Chapter 2.2 --- Cahill´ةs theological approach to Christian Ethics --- p.5 / Chapter 2.2.1 --- Catholicism --- p.6 / Chapter 2.2.2 --- Feminism --- p.9 / Chapter 2.2.3 --- Theological Anthropology --- p.16 / Chapter 2.3 --- Moral Methodology --- p.21 / Chapter 2.3.1 --- The Bible --- p.21 / Chapter 2.3.2 --- Tradition --- p.22 / Chapter 2.3.3 --- Normative Accounts of the Human --- p.24 / Chapter 2.3.4 --- Descriptive Accounts of the Human --- p.25 / Chapter 2.4 --- Conclusion --- p.26 / Chapter CHAPTER 3 --- LISA SOWLE CAHILL´ةS PARTICIPATORY THEOLOGICAL BIOETHICS --- p.28 / Chapter 3.1 --- Introduction --- p.28 / Chapter 3.2 --- Cahill´ةs Participatory Theological Bioethics --- p.28 / Chapter 3.2.1 --- Principle of Analysis --- p.29 / Chapter 3.2.1.1 --- Ordinary and Extraordinary means of life support --- p.30 / Chapter 3.2.1.2 --- Principle of double effect --- p.31 / Chapter 3.2.2 --- The common good and bioethics --- p.34 / Chapter 3.2.3 --- Theological bioethics and Social Transformation --- p.38 / Chapter 3.2.4 --- Summary --- p.40 / Chapter 3.3 --- Evaluation and Dialogue with Cahill´ةs Participatory Theological Bioethics --- p.41 / Chapter 3.3.1 --- Catholicism --- p.41 / Chapter 3.3.2 --- Feminism --- p.42 / Chapter 3.3.3 --- Common Good --- p.44 / Chapter 3.4 --- Conclusion --- p.46 / Chapter CHAPTER 4 --- END-OF-LIFE CARE IN HONG KONG --- p.47 / Chapter 4.1 --- Introduction --- p.47 / Chapter 4.2 --- End-of-life care in Hong Kong --- p.48 / Chapter 4.2.1 --- Decline and dying in Hong Kong --- p.48 / Chapter 4.2.2 --- Ethical judgments by the health care professions --- p.50 / Chapter 4.2.3 --- Advance directive --- p.54 / Chapter 4.2.4 --- Patients or family´ةs participation --- p.54 / Chapter 4.2.5 --- Chinese culture and Bioethics --- p.56 / Chapter 4.3 --- Christianity engagement in the end-of-life care in Hong Kong --- p.59 / Chapter 4.3.1 --- Christian communities --- p.59 / Chapter 4.3.2 --- Theology bioethics --- p.60 / Chapter 4.4 --- Conclusion --- p.61 / Chapter CHAPTER 5 --- PARTICIPATORY THEOLOGICAL BIOETHICS IN HONG KONG --- p.63 / Chapter 5.1 --- Introduction --- p.63 / Chapter 5.2 --- The significance and relevance of Participatory Theological Bioethics --- p.63 / Chapter 5.2.1 --- Both individual and social ethics --- p.64 / Chapter 5.2.1.1 --- Who is/are the poor? --- p.64 / Chapter 5.2.1.2 --- Inequalities in access to end-of-life care --- p.66 / Chapter 5.2.1.3 --- Medical paternalism --- p.71 / Chapter 5.2.2 --- Transcendent meanings of life --- p.73 / Chapter 5.3 --- INTERCULTURAL DIALOGUE OF PARTICIPATORY THEOLOGICAL BIOETHICS --- p.74 / Chapter 5.3.1 --- Familial relationship as a starting point --- p.75 / Chapter 5.3.2 --- Interpretation of ´بParticipatory´ة --- p.76 / Chapter 5.4 --- Conclusion --- p.80 / Chapter CHAPTER 6 --- CONCLUSION --- p.81 / BIBLIOGRAPHY --- p.83