劉劍玲. / "2004年7月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻(leaves 158-163). / "2004 nian 7 yue". / Abstracts in Chinese and English. / Liu Jianling. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 158-163). / Chapter 第一章 --- 導論 / Chapter 1.1 --- 理論背景 --- p.3 / Chapter 1.2 --- 硏究問題及意義 --- p.6 / Chapter 1.3 --- 香港的宗教情況 --- p.7 / Chapter 1.4 --- 硏究方法 --- p.9 / Chapter 1.5 --- 論文內容安排 --- p.11 / Chapter 第二章 --- 相關文獻回顧 / Chapter 2.1 --- 背景討論：靈性的復興 --- p.17 / Chapter 2.2 --- 靈性與宗教性的二分 --- p.19 / Chapter 2.2.1 --- 二分對學者立論的影響 --- p.21 / Chapter 2.2.2 --- 靈性與宗教性二分的問題 --- p.22 / Chapter 2.2.3 --- 從棲居到探索 --- p.24 / Chapter 2.3 --- 第三條出路？反思式靈性與實踐爲本式靈性 --- p.26 / Chapter 2.3.1 --- 反思式靈性 --- p.27 / Chapter 2.3.2 --- 金律基督徒 --- p.28 / Chapter 2.3.3 --- 生活式宗教 --- p.29 / Chapter 2.3.4 --- 實踐爲本式靈性 --- p.31 / Chapter 2.4 --- 靈性的群體面向 --- p.33 / Chapter 2.4.1 --- 樂觀派：個人主義與群體相融 --- p.33 / Chapter 2.4.2 --- 悲觀派：群體乃個人主義的延伸 --- p.35 / Chapter 2.4.3 --- 新式靈性與群體的互動 --- p.37 / Chapter 2.5 --- 論文框架 --- p.39 / Chapter 第三章 --- 組織介紹 / Chapter 3.1 --- 歷史源流 --- p.43 / Chapter 3.1.1 --- WSCF的創立與發展 --- p.43 / Chapter 3.1.2 --- SCMHK的起源與發展 --- p.44 / Chapter 3.2 --- 組織架構 --- p.44 / Chapter 3.3 --- 財政收入及會員資料 --- p.47 / Chapter 3.4 --- 事工與活動簡介 --- p.48 / Chapter 第四章 --- 靈性追尋的開展 / Chapter 4.1 --- 超虔誠基督徒 --- p.51 / Chapter 4.2 --- 晴天霹靂 --- p.52 / Chapter 4.3 --- 保守的福音派教會 --- p.54 / Chapter 4.4 --- 遇上了群體 --- p.55 / Chapter 4.4.1 --- 古怪的群體 --- p.56 / Chapter 4.4.2 --- 人找群體還是群體找人？ --- p.57 / Chapter 第五章 --- 靈性的展現：深層反省 / Chapter 5.1 --- 學院中的群體 --- p.61 / Chapter 5.2 --- 對話的藝術 --- p.67 / Chapter 5.2.1 --- 對話的場境 --- p.69 / Chapter 5.2.2 --- 宗教對話 --- p.70 / Chapter 5.3 --- 道德判別的標準 --- p.71 / Chapter 5.3.1 --- 欣賞與尊重 --- p.72 / Chapter 5.3.2 --- 處境的智慧 --- p.74 / Chapter 5.3.3 --- 與上帝相遇 --- p.75 / Chapter 5.4 --- 當理性遇上群體 --- p.76 / Chapter 5.4.1 --- 幽默的規範 --- p.77 / Chapter 5.4.2 --- 精神分裂症 --- p.78 / Chapter 第六章 --- 靈性的展現:靈性運動 / Chapter 6.1 --- 教會與關社 --- p.83 / Chapter 6.1.1 --- 明荃的經歷 --- p.84 / Chapter 6.1.2 --- 當關社信徒遇上SCM --- p.86 / Chapter 6.2 --- 身分運動 --- p.87 / Chapter 6.2.1 --- 狂「插」的群體 --- p.87 / Chapter 6.2.2 --- 各式體驗團 --- p.88 / Chapter 6.2.3 --- 把體驗帶回群體 --- p.89 / Chapter 6.2.4 --- 「國際高峰會」 --- p.90 / Chapter 6.2.5 --- 打坐靈修？ --- p.91 / Chapter 6.2.6 --- 泰澤崇拜 --- p.94 / Chapter 6.2.7 --- 與邊緣群體接觸 --- p.95 / Chapter 6.3 --- 靈性的運動 --- p.96 / Chapter 6.3.1 --- 靈性與關社的關係 --- p.97 / Chapter 6.3.2 --- 豈只靈運？ --- p.98 / Chapter 6.4 --- 先鋒黨的問題 --- p.101 / Chapter 第七章 --- 靈性的展現：我仍是基督徒 / Chapter 7.1 --- 我仍是基督徒 --- p.106 / Chapter 7.2 --- 改革教會 --- p.108 / Chapter 7.2.1 --- 壯烈犧牲 --- p.111 / Chapter 7.2.2 --- 改變教會生態 --- p.112 / Chapter 7.2.3 --- 好景不再 --- p.114 / Chapter 7.3 --- 群體的重要性 --- p.116 / Chapter 7.3.1 --- 理性支援 --- p.116 / Chapter 7.3.2 --- 「存在」支援 --- p.117 / Chapter 7.3.3 --- 另類靈性培育法 --- p.118 / Chapter 7.3.4 --- 「甚麼都可以」的平台 --- p.118 / Chapter 7.3.5 --- 合一運動傳統的支援 --- p.119 / Chapter 7.4 --- 公義崇拜 --- p.120 / Chapter 7.4.1 --- 祈禱的爭論 --- p.122 / Chapter 7.4.2 --- 我不懂得祈禱了 --- p.123 / Chapter 7.4.3 --- 學生組織的限制 --- p.123 / Chapter 7.4.4 --- 沒有教會的日子 --- p.124 / Chapter 7.5 --- 靈性與宗教性的討論 --- p.125 / Chapter 第八章 --- 結語 / Chapter 8.1 --- 總結討論重點 --- p.128 / Chapter 8.1.1 --- 以「對話」展現靈性 --- p.128 / Chapter 8.1.2 --- 群體的重要性 --- p.129 / Chapter 8.1.3 --- 建制教會情意結 --- p.129 / Chapter 8.2 --- 再思第三條路 --- p.131 / Chapter 8.3 --- 限制與展望 --- p.132 / Chapter 8.4 --- 最後的話 --- p.132 / 附錄一 --- p.133 / 附錄二 --- p.147 / 附錄三 --- p.150 / 附錄四 --- p.155 / 參考書目 --- p.158

Assignment (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: Spirituality has become a shibboleth in today’s society, both within and outside of Christianity. In uncovering an ecclesiological grounding for spirituality, we can come to a better understanding of it, gaining helpful insight into the vast field of spirituality. I attempt to do so by using David J. Bosch’s missionary ecclesiology as a point of departure for spirituality on a conceptual level, as well as considering some of the implications of spirituality in our current Western culture. / AFRIKAANSE OPSOMMING: In hierdie mini-tesis word daar gepoog om gebruik te maak van David J. Bosch se missionêre ekklesiologie, as orientasie en 'n begin punt vir spritualiteit. Die implikasies, ten opsigte van ons huidige situasie in die Westerse kultuur, word vervolgens ook ondersoek.

There is evidence that individual spirituality positively impacts health behaviors and health status, as well as the ability to recover from illness. Among Latinos, spirituality and belief in God may serve as a cultural resource and a source of social support, as well as coping mechanism for disease-related stress. This article describes the results of a qualitative study investigating the role of the lay health worker, or promotora, in serving as a spiritual helper to Mexican Americans with diabetes. Results demonstrated the centrality of spirituality in the daily life of clients. Promotoras utilized the spiritual orientation of their clients to stress personal responsibility for self care in partnership with God, in communal sharing about how spiritual concepts can be applied to one’s life, and by serving as spiritual counselors in times of crisis. Findings have implications for programs serving Mexican American communities.

The Central figure in this thesis is William Gurnall M.A. (Cambridge) who lived from 1616 to 1679. He was the Rector of the Lavenham Parish church for 35 years, 1644/45-1679. He was one of the few Puritans who remained in the Established Church after the 1662 Act of Uniformity had been promulgated. His 'The Christian in Complete Armour' is one of the greatest practical-pastoral works to come from the pen of any Puritan. It is firmly based on Calvinistic theological principles. While holding common beliefs in many areas, Gurnall nevertheless was at odds with his fellow Puritans over certain crucial issues that directly affected his attitude to the Puritan revolution. His analysis of the person, being, nature, wiles, strategies and weapons of the Christian's great enemy and description of the Christian's resources such as the role of the shield of faith in its multiple uses, which constitute an important contribution to pastoral theory and practice are shown to arise out of Gurnall's theological stance, his own personal history, the history of East Anglia and of Lavenham in particular; his reflections on the 'Days of Great Confusions' and his deep concern for the breakdown in orderly society and the decline of genuine piety in the church. Basically we will concentrate on three issues: First. The real nature and locus of the Christian's spiritual warfare. Second. -- The means used for his investigation, namely, an examination of the person, power, methods and wiles of the Christian's great enemy and the vital role of the shield of faith. -- Third. His conclusions.

Contemporary pastoral counselling has many unresolved problems associated with its practice, causing frustration for both counsellors and counsellees. This thesis suggests that such problems are related to the fact that pastoral counselling is overshadowed by the dominant schools of psychology, to the detriment of its spirituality. Furthermore, by attending to both its "values" and its "aims", contemporary pastoral counselling is shown to lack a distinctive theoretical base. This thesis proposes that pastoral counselling is, in fact, the reparative dimension of spiritual direction. Referring to such counselling as " therapeutic spiritual direction" best expresses this concept. Some of the ways in which this redefinition of pastoral counselling may alleviate problems which are currently experienced, particularly by counsellors, are highlighted. A spirituality appropriate to this discipline is outlined. Both Keating's life in general, and eight anthropological models used in conjunction with his teaching on Centering Prayer, are examined to provide a theological foundation for therapeutic spiritual direction. Utilising a conflation of Keating's models, supplemented by insights from his spirituality, individuals are located within an evolutionary-developmental context, within which the reality of sin is acknowledged. Attention is given, in a holistic fashion, to the physical, emotional, and spiritual faculties, and to relationships with both the world at large, and God in particular. Real and potential problems in emotional and spiritual formation are explained with reference to four "energy centres". Therapeutic spiritual direction is characterised by the environment within which it is conducted, and SLX identifiable stages through which it passes. Based on Keating's models, an Instrument is developed to facilitate such counselling, particularly in its diagnostic phases. Use of the means of grace and traditionally Christian disciplines and forms of ministry are emphasised for healing, and a spectrum of suggested treatment modalities is generated. The place of other health-care disciplines and social-care agencies is recognised, and discriminating co-operation and dialogue with them and with other faith traditions is encouraged This thesis has profound significance for the way in which pastoral counselling should be practised. In the light of these insights, some implications for the training of counsellors and for ministry in South Africa are noted.

Experts do not agree on the definition of spiritual development although positive spiritual development benefits society in many ways. Without agreement on the definition of spiritual development and a common understanding of spiritual development, parents, teachers, and pastors who are entrusted with the task of fostering positive spiritual development in Christian settings face the challenges of determining what spiritual development is (definition), the desired goals (culmination) of spiritual development, and the most effective ways to meet those goals (context and content). The purpose of this study was to use data, from the social sciences and Christian points of view, to inform Christian education programs and arrive at recommendations for fostering young children's spiritual development. Data sources include textual literature from the social science and Christian points of view. In addition, the researcher gathered interview data from twenty children's pastors. Research results included: 1. It is possible that spirituality is associated with sensory awareness. 2. Examining spirituality as sensory awareness may lead to focusing on innate qualities of spiritual capacity with a more focused inclusion of children with special needs in faith-based programs, a God-given conscience, and consideration that children may be born with spiritual gifts to express their spiritual nature. 3. Congregations/parishes under utilize intergenerational activities, time for quiet and reflection, and opportunities to talk to children about spiritual matters.

The central issue of this study revolves around the necessity of the church to understand its essence in order to maintain a healthy balance between its identity and its relevance. The point of departure of this thesis is based on the supposition that in its attempt to remain relevant, the possibility exists that the church may in the process loose its identity. Yet on the other hand, the possibility exists that in its attempt to preserve its identity, the church may become irrelevant. While the point of departure of this study is based on the above premise, it is also postulated that it is essential for the church to reconsider the essence of its being, in order to fully appreciate the irrefutable meaning of church. Balance between identity and relevance seems nonexistent within the church unless the church understands the fundamental nature and real meaning of itself. In the Prolegomena, introductory remarks analyse the hypothesis as stated above, followed by an explanation of the research problem, a stimulus, the methodology applied, the purpose of the thesis, a chapter defining the terminology applied and a brief explanation of the close relationship between identity and relevance to other areas relative to the church as indicated in point 3 below. Within the thesis it is argued that the essence of the church is an attribute that every member of the church universal must necessarily partake of in order to belong thereto. Historical indications are employed whereby deductions can be made by which the essence, identity and relevance of the church may be demarcated. Discussions include: the origin and nature of the church; the current academic debate about the person of Jesus; the relationship between the kingdom and the church, and the implied current crisis of the church. The thesis closes with the formulation of the conclusion based on this research, namely that in order for the church to maintain a healthy balance between identity and relevance, theologians and church leaders - although situated in a variety of differing contexts - need to acquire a fresh understanding of the essence of the church and who constitutes the church / Systematic Theology & Theological Ethics / D. Th. (Systematic Theology)

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The purpose of this research was to identify the role of the Christian children’s worker in the spiritual nurturing of children living in the context of poverty. The nurturing of about twelve million poverty-stricken children in South Africa is an overwhelming task. This is especially true when these Christian children’s workers are an unrecognised force and unsure what such nurturing entails. Unintentionally children could be harmed by hurtful actions. This research is placed within the field of Practical Theology and has been undertaken from a Christian spiritual perspective. The thesis is designed as a literature study and utilised Bronfenbrenner’s ecological systems approach as a lens in the research. It considered the effects of poverty on children and investigated children’s spiritual development in a context of poverty. An exploration of childhood poverty revealed that poverty is by nature complex, multidimensional and never stands on its own. Children’s lives are entangled within the web of poverty affecting all their life contexts. The invisible “violence” of poverty shapes all areas of children’s lives, leaving scars on their physical, cognitive, educational, emotional, behavioural, social and spiritual development which is carried throughout life. An investigation of children’s spiritual development revealed a renewed interest in children’s spirituality from different perspectives, which resulted in different emphases. Children’s spirituality, like a diamond which has multiple dimensions, includes relational consciousness, awareness-, mystery- and value-sensing, and concerns the wellness of the whole-person. Christian children’s spirituality, in addition, emphasises a conscious relationship with God in Jesus Christ through the Holy Spirit. Context, contextual learning and care for the whole child, which is based on a Christian premise, are essential aspects in the process of a child’s spiritual journey. The role of the Christian children’s worker is to ensure that spiritual nurture embraces all aspects of the lives of poverty-stricken children Practical theological reflections revealed that the perceptions of the Christian children’s worker can influence the effectiveness of ministry. Dangers of having a god complex, dualistic views, compartmentalising ministry and a flawed anthropology of children result in ineffective ministry. In contrast, even though poverty affects all relationships, God is already present with the poor, and the face of God can be found in each child. This requires treating them with dignity and guiding them in restored relationships. The principal conclusion was that the Christian children’s worker can play an important role in the spiritual nurturing of poverty-stricken children. The role includes providing a context of regular relationships with a high level of warmth, support and loving care and offering a Christ-centred Christian children’s ministry where children become aware of God’s presence in their lives. The challenge of conflicting tensions, such as financing resources, meaningful relationships with larger groups and ministry to non-Christian children, will remain. Further research is needed on the interplay between spiritual development and childhood poverty and how to explore God’s presence in larger groups among South Africa’s poor children. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing was om die Christelike kinderwerker se rol in die geestelike versorging van kinders in ‘n konteks van armoede te bepaal. Die geestelike versorging van die sowat 12 miljoen kinders in Suid-Afrika vasgevang in armoede is ʼn ontsaglike taak, veral in kontekste waar Christelike kinderwerkers nie juis veel erkenning ontvang nie en boonop onseker is van wat geestelike versorging in hierdie konteks behels. As gevolg hiervan kan ondeurdagte optrede kinders onopsetlik skade aandoen. Hierdie navorsing word vanuit ‘n Praktiese Teologiese- en ʼn Christelike-geestelike hoek gedoen. Die tesis is ontwerp as ʼn literatuurstudie, en gebruik Bronfenbrenner se ekologiesesisteembenadering as analitiese lens. Die navorsing handel oor die uitwerking van armoede op kinders, en ondersoek veral kinders se geestelike ontwikkeling in ‘n konteks van armoede. ʼn Verkenning van kinderarmoede bring aan die lig dat armoede van nature kompleks en multidimensioneel is en nooit alleen staan nie. Kinderlewens is verstrik in die web van armoede, wat ál hulle lewenskontekste raak. Die onsigbare ‘geweld’ van armoede het ʼn uitwerking op alle gebiede van kinders se lewens, en laat letsels op kinders se fisiese, kognitiewe, opvoedkundige, emosionele, gedrags-, sosiale en geestelike ontwikkeling wat hulle lewenslank met hulle saamdra. ʼn Ondersoek na kinders se geestelike ontwikkeling dui op hernude belangstelling in dié onderwerp uit verskillende perspektiewe, wat natuurlik ook verskillende aspekte beklemtoon. Soos ʼn diamant met sy veelvuldige dimensies, sluit kindergeestelikheid ʼn relasionele bewussyn sowel as ʼn bewustheids-, misterie- en waardebesef in, en handel oor die welstand van die persoon in sy geheel. Christelike kindergeestelikheid plaas voorts die klem op ʼn bewuste verhouding met God in Jesus Christus deur die Heilige Gees. Konteks, kontekstuele leer, en versorging van die kind in sy geheel – alles gegrond op Christelike beginsels – is noodsaaklike komponente van ʼn kind se geestelike reis. Die rol van die Christelike kinderwerker is om te verseker dat geestelike versorging alle aspekte van die lewens van armoedige kinders omsluit. Praktiese Teologiese refleksie toon dat die opvattings van die Christelike kinderwerker die doeltreffendheid van bediening kan beïnvloed. Die gevare van ʼn godkompleks, dualistiese sienings, die kompartementalisering van die bediening, en ʼn gebrekkige antropologie van kinders lei tot ondoeltreffende bediening. Desondanks, selfs al beïnvloed armoede alle verhoudings, is God alreeds by die armes teenwoordig, en waar kinders is, is Hy in hulle sigbaar. Daarom moet hulle met waardigheid behandel en tot herstelde verhoudings begelei word. Die hoofgevolgtrekking is dat die Christelike kinderwerker ʼn belangrike rol in die geestelike versorging van armoedige kinders kan speel. Dié rol sluit in die voorsiening van ʼn omgewing van bestendige verhoudings met baie warmte, steun en liefderike sorg, en die bied van ʼn Christusgerigte Christelike kinderbediening waardeur kinders bewus word van God se teenwoordigheid in hul lewens. Tog duur die uitdaging van botsende spanninge, soos hulpbronfinansiering, sinvolle verhoudings met groot groepe, en bediening aan nie- Christenkinders, voort. Verdere navorsing is nodig oor die wisselwerking tussen kinders se geestelike ontwikkeling en kinderarmoede, en hoe om groot groepe uit Suid-Afrika se arm kinders God se teenwoordigheid te laat beleef.

This dissertation examined the relationship between the practice of Christian spiritual disciplines and Internet pornography use among Christian male college students. The problem of Internet pornography use by Christians raises the question of why Christian men have such a seemingly low resistance to online pornography, when studies show that they can resist other harmful behaviors, including sexual compulsions, presented through means other than the Internet. In a review of the literature, the theological, historical, psychological, and sociological issues surrounding the use of Internet pornography were explored. The research employed a methodology in which male college students eighteen years and older, who described themselves as Christians, were surveyed to assess problems with Internet pornography use and practices of Christian spiritual disciplines. Research data were gathered using two research instruments: The Cyberporn Compulsivity Scale and The Christian Spiritual Participation Profile. Multiple regression analysis was then employed to ascertain the relationship between scores on the Cyberporn Compulsivity Scale, which functioned as the dependent variable, and scores on the Christian Spiritual Participation Profile which functioned as multiple independent variables. The research found a relatively high level of Internet pornography use among Christian male college students. It also discovered a significant relationship between the practice of some Christian spiritual disciplines and Internet pornography use among Christian male college students. This work suggests that practicing Christian spiritual disciplines can be an effective strategy to overcome the temptation to consume Internet pornography. In addition, practical applications are suggested for personal spirituality, pastoral and Christian counseling, Christian discipleship, higher education, and church ministry. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

The central issue of this study revolves around the necessity of the church to understand its essence in order to maintain a healthy balance between its identity and its relevance. The point of departure of this thesis is based on the supposition that in its attempt to remain relevant, the possibility exists that the church may in the process loose its identity. Yet on the other hand, the possibility exists that in its attempt to preserve its identity, the church may become irrelevant. While the point of departure of this study is based on the above premise, it is also postulated that it is essential for the church to reconsider the essence of its being, in order to fully appreciate the irrefutable meaning of church. Balance between identity and relevance seems nonexistent within the church unless the church understands the fundamental nature and real meaning of itself. In the Prolegomena, introductory remarks analyse the hypothesis as stated above, followed by an explanation of the research problem, a stimulus, the methodology applied, the purpose of the thesis, a chapter defining the terminology applied and a brief explanation of the close relationship between identity and relevance to other areas relative to the church as indicated in point 3 below. Within the thesis it is argued that the essence of the church is an attribute that every member of the church universal must necessarily partake of in order to belong thereto. Historical indications are employed whereby deductions can be made by which the essence, identity and relevance of the church may be demarcated. Discussions include: the origin and nature of the church; the current academic debate about the person of Jesus; the relationship between the kingdom and the church, and the implied current crisis of the church. The thesis closes with the formulation of the conclusion based on this research, namely that in order for the church to maintain a healthy balance between identity and relevance, theologians and church leaders - although situated in a variety of differing contexts - need to acquire a fresh understanding of the essence of the church and who constitutes the church / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)