陳偉強. / 論文 (哲學碩士)--香港中文大學, 1999. / 參考文獻 (leaves 75-83). / 附中英文摘要. / Chen Weiqiang. / Lun wen (zhe xue shuo shi) -- Xianggang Zhong wen da xue, 1999. / Can kao wen xian (leaves 75-83). / Fu Zhong Ying wen zhai yao. / Chapter 第一章 --- 前言 --- p.2 / Chapter 一. --- 本文硏究的目的、理由和方法 --- p.2 / Chapter 二. --- 本文的硏究槪要 --- p.4 / Chapter 第二章 --- <志玄安樂經>的宗教操練 --- p.6 / Chapter 一. --- <志玄安樂經>的背景 --- p.6 / Chapter 二. --- <志玄安樂經> 簡介 --- p.11 / Chapter 三. --- <志玄安樂經> 宗教操練的方法 --- p.13 / Chapter 四. --- < 志玄安樂經>宗教操練所達至的境界 --- p.20 / Chapter 第三章 --- 從本色化角度看 <志玄安樂經> 的宗教操練 --- p.23 / Chapter 一 . --- <志玄安樂經 >是中華本色化了的基督教文獻 --- p.23 / Chapter 二 . --- 從本色化角度看 <志玄安樂經> 的宗教操練 --- p.23 / Chapter 三. --- <志玄安樂經> 宗教操練的特色 --- p.39 / Chapter 第四章 --- <志玄安樂經〉的宗教操練與唐代社會 --- p.54 / Chapter 一 . --- <志玄安樂經〉的宗教操練與唐人的生活 --- p.54 / Chapter 二 . --- <志玄安樂經〉的宗教操練與唐代的宗教 --- p.55 / Chapter 三. --- 論 <志玄安樂經> 的交流模式 --- p.64 / Chapter 第五章 --- 總結 --- p.66 / Chapter 一. --- <志玄安樂經 >宗教操練的貢獻 --- p.66 / Chapter 二. --- <志玄安樂經〉宗教操練的不足 --- p.68 / Chapter 三. --- <志玄安樂經〉宗教操練對當代基督教靈修操練的啓迪 --- p.70 / 附錄： <志玄安樂經> 標點及分段 --- p.72 / 參考書目 --- p.75

Title from second page of PDF document. Includes bibliographical references (p. 249-273).

Thesis (M.T.S.)--Catholic Theological Union at Chicago, 1994. / Vita. Includes bibliographical references (leaf [62]).

No description available.

This thesis examines the impact of the English Bible upon the people and parishes of Norfolk, Suffolk and Essex between 1525 and 1560. It examines two major themes of this impact: firstly, the level of success of the installation of the Great Bible in the parish churches; secondly, the effects of the publication and open reading of the scriptures in the vernacular upon the laity of East Anglia. The first theme explains the reasons for the order to install English scripture in the churches, and the information on the success of this installation provided by prosecution records and churchwardens' accounts. It then introduces an obscure document set, the church-plate certificates produced during the reign of Edward VI, and using these examines the level of installation of the Bible and of the religious injunctions of 1547. The results of the study of the church-plate certificates and churchwardens' accounts are compared with a number of factors, including parish wealth, proximity to towns and agricultural patterns, to determine which types of parishes were more likely to comply. The second theme examines the various responses of laypersons to the appearance of the English Bible in East Anglia. Although much of this section has been derived from records of prosecution, it also studies the effects of the English Bible on diverse events such as Kett's Rebellion of 1549, popular printing in Ipswich and the production of educational primers. This section also looks at the level of scriptural knowledge of laypersons ranging from that of Robert Reynys, a churchreeve of Acle, of the 1430's, to that of the prosecuted Marian Protestants during the 1550's.

No description available.

This thesis explores the impact and consequences of the teachings of the church, perceptions of The Divine [God] and of Mary, in the making of personal identity. In spite of secularisation and the prediction that the church would collapse in the face of modern science, recent evidence suggests that - in its various forms - religion, and belief in a higher power remain important and potentially powerful aspects in society. A foundation stone of the Christian faith is the doctrine of Imago Dei: humanity created in the image of The Divine. Although not male, The Divine is repeatedly spoken of - and addressed - in anthropomorphic masculine terms, but perceived in gender-specific stereotypical terms. Alongside The Divine - in the Roman Catholic Church - is Mary, the mother of Jesus. She is spoken of in feminine terms, but is also perceived in gender-specific stereotypical terms. Although not officially considered to be divine, Mary fulfils important needs in the life of the believer and it is in this context that her influence is evaluated. The role of the church as a community - and social institution - is also explored, based on Giddens’ theories of identity development. Belonging to a church community can provide a context for relationship, continuity, and trust. However, this potentially positive environment can have negative implications on self-identity in that restrictions on self-expression and personal choice can be as limiting as the sense of belonging is liberating. The patriarchal nature of the church is deemed to be of immense relevance. In order to establish the role of the church, The Divine, and Mary in the making of self-identity, in-depth interviews were conducted with twelve research participants belonging to Charismatic and Roman Catholic congregations, and Giddens’ criteria for self-identity development was used as the standard for evaluating participants’ personal sense of self-identity. Explored from the perspective of feminist theology, the findings of this qualitative research project suggest that it is more than gender language regarding The Divine that affects the agent’s perception of The Divine, and that the role of the church in identity formation is not uniform in its influence. It also concludes that perceptions of Mary can be influential in the development of selfidentity.

The Purpose of this essay is to seek an answer to whether or not a conflict exists between priests of the Assyrian Church, the Syrian Orthodox Church and the Coptic Church in contemporary Swedish society, as well as to examine the environment between the three. The theological dissimilarities will be studied (from a historical standpoint), along with the interviewed participants views on the division in Christianity which will be presented also. I choose to interview six priests/chorbishops who live and work in Sweden, and the result was analyzed according to the senior professor of peace- and conflict, Peter Wallensteen’s theories on conflict and conflict resolution, where important issues are laid out to identify the core problem, and theological differences are discussed and compared from a union perspective. The result of the interviews illustrate a clear response that the participants experience a lack of functioning collaborations (from the Assyrians Church view, a collaboration is absent from the Syrian Orthodox Church and the Coptic Church, and vice versa) and most of the participants experience negative consequences from the divide in churches, as they strive for unity in Christianity as a whole. The theological differences between the churches proves not to be as significant as expected, the actual predicament lies partly in language-and phrase division along with a general rejection of each other’s interpretations. In many instances all the churches mean to express the same things, but it is the explanation of expressions that vary and cause misunderstandings. Consequently it is imperative for these churches to develop functional communication to (amongst other issues) solve their interpretations. If not to unify, then to develop an acceptance for each other and the different understandings.

La Déclaration christologique commune signée à Rome en 1994 entre l’Église catholique et l’Église assyrienne témoigne d’une volonté réelle de retour à la foi une et commune entre les deux Églises. Elle met un terme à une séparation datant du Ve siècle, lors des querelles christologiques entre les deux patriarches Nestorius et Cyrille d’Alexandrie. L’Église de l’Orient vit, depuis toujours, un double isolement : l’un géographique, politique et culturel car située jadis en dehors des frontières de l’Empire romain, et l’autre dogmatique et ecclésiologique dû à sa défense de maîtres œcuméniques condamnés tels Nestorius et Théodore de Mopsueste. Elle exploite des termes anthropologiques kyana (nature), qnoma et parsopa (personne), de la langue syriaque, à la base des controverses et des incompréhensions sur la personne une du Christ. Dans ce débat, le rôle de Mar Babaï le Grand, au VIIe siècle, est capital, car il donne, dans son livre Liber de Unione, une définition précise de ces termes et systématise la théologie syro-orientale. Il est à l’origine de la confession christologique : deux natures, deux qnomé en une personne. La Déclaration christologique de 1994, révèle au monde ce qui unit les deux Églises : la personne du Christ. Elle est le fruit d’un travail concerté du Conseil pontifical pour la promotion de l’unité des chrétiens et de l’Église de l’Orient. Le désir de Mar Denkha IV, de signer un accord christologique avec Rome a rencontré celui d’André de Halleux, du côté catholique et de Mar Bawai Soro, du côté assyrien. Le Comité mixte assyro-catholique poursuit cette tâche en vue de l’unité, de 1995 à 2004, épaulé par la Fondation « Pro Oriente ». En 2005, le dialogue est suspendu avec le refus de la signature de l’accord sur les sacrements par les Assyriens. L’année 2007, laisse entrevoir une reprise possible du dialogue entre les deux partis. / The Common Christological Declaration signed in Rome in 1994 between the Catholic Church and the Assyrian Church testifies to a genuine desire for a return to the common faith between the two Churches. It puts an end to a separation dating from the 5th century, due to the Christological quarrels between the two patriarchs Nestorius and Cyril of Alexandria.The Church of the East has always had a double isolation: one geographical, political and cultural since it was formerly outside the borders of the Roman Empire, and the other dogmatic and ecclesiological due to its defense of ecumenical masters condemned such as Nestorius and Theodore de Mopsueste. It exploits the anthropological terms kyana (nature), qnoma and parsopa (person), of the Syriac language, at the basis of the controversies and misunderstandings on the one person in Christ. In this debate, the role of Mar Baba the Great in the seventh century is crucial, for in his book Liber de Unione he gives a precise definition of these terms and systematizes Syro-Oriental theology. He is at the origin of the Christological confession: two natures, two qnome in one person. The Christological Declaration of 1994 reveals to the world what unites the two Churches: the person of Christ. It is the result of a concerted effort by the Pontifical Council for the Promotion of the Unity of Christians and the Church of the East. The desire of Mar Denkha IV to sign achristological agreement with Rome met that of André de Halleux on the Catholic side and Mar Bawai Soro on the Assyrian side. The Assyro-Catholic Joint Committee continued this task with a view to unity, from 1995 to 2004, supported by the "Pro Oriente" Foundation. In 2005, the dialogue was suspended with the refusal of the Assyrians to sign the agreement on the sacraments. The year 2007, aims at resuming the dialogue between the two parties.

Anglican dioceses established by The Church Mission Society and other Western founded Christian denominations in East Africa were envisaged to grow and become self-governing, self-propagating and self-supporting. The first two goals(to be self governing and self-propagating) have more or less been achieved. The third goal (the pursuit of self-support) is at a critical stage, especially considering that resources, in terms of funding and personnel, are in decline. This research sought to document the factors that contribute to, or hinder, the role that lay people (business people in particular) can play in sustaining the ministry and mission of Anglican dioceses. The research methods chosen for data collection consisted of interactive fieldwork. In this, formal and informal interviews were conducted. The interviewees were selected mainly from Anglican dioceses, with their input being corroborated by Methodists, Evangelical Lutheran and Presbyterian Church leaders from Kenya, Uganda and Tanzania. Interviews were conducted, first, with church leaders who were in office at the time when John Gatu declared a moratorium on Western missionaries in 1974. Next came interviews with leaders of the 1990s and 2000s. For each leader, a corroborative project was documented. A limited quantitative questionnaire was administered for triangulation purposes.The data were analysed to identify the themes and patterns that emerged. This phase was followed by an extensive literature review. The research methodology utilised the Praxis Cycle, developed by Cochrane, De Gruchy and Peterson (1990) in their book, In Word and Deed,which has its roots in the “see, judge, act” method of the Belgian Cardinal, Joseph Cardijn,founder of the Young Christian Workers movement. The analysis allowed me to examine the interplay between business and mission, using the seven-point Praxis Cycle, modified by JNJ Kritzinger (2008:771) to assess the spirituality of BAM and its contribution to Christian mission. Other movements of the Praxis Cycle are practical projects, theological reflection, contextual analysis, ecclesial analysis, agency and reflexivity. The literature review was analysed in terms of four primary dimensions: Business as Business (profit maximisation), Mission as Business(profit from philanthropy),Mission as Mission(philanthropy from profits), and Business as Mission (profit for the common good). The fourth dimension was explored as an overarching vision for churches seeking to grow towards financial sustainability. Also considered was how such sustainability could be implemented in the East African context. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)