Thesis (S.T.M.)--Dallas Theological Seminary, 1985. / Includes bibliographical references (leaves 60-63).

Thesis (S.T.M.)--Dallas Theological Seminary, 1985. / Includes bibliographical references (leaves 60-63).

連秀娟. / "2002年6月" / 論文 (神道學碩士)--香港中文大學, 2002. / 參考文獻 (leaves 49-53) / 中英文摘要. / "2002 nian 6 yue" / Lian Xiujuan. / Lun wen (shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (leaves 49-53) / Zhong Ying wen zhai yao. / Chapter 1. --- 導言 --- p.01-02 / Chapter 2. --- 八十至九十年代的宗教政策 --- p.03-04 / Chapter 2.1 --- 宗教政策的源流 / Chapter 2.1.1 --- 簡介馬克思的宗教理論 --- p.04-05 / Chapter 2.1.2 --- 統一戰線策略 --- p.05-06 / Chapter 2.1.3 --- 小結 --- p.06-07 / Chapter 2.2 --- 八十年代的宗教政策 / Chapter 2.2.1 --- 框架内的宗教信仰自由 --- p.7 / Chapter 2.2.2 --- 頒布19號文件 --- p.8 / Chapter 2.2.3 --- 小結 --- p.08-09 / Chapter 2.3 --- 九十年代的宗教政策 / Chapter 2.3.1 --- 政策背後的政治考慮和目的 --- p.9 / Chapter 2.3.2 --- 發出六號文件 --- p.09-10 / Chapter 2.3.3 --- 相適應的内涵 --- p.10-11 / Chapter 2.3.4 --- 小結 --- p.11 / Chapter 2.4 --- 總結八十與九十年代宗教政策的特點 / Chapter 2.4.1 --- 馬克思的宗教理論基礎 --- p.12 / Chapter 2.4.2 --- 統戰策略 --- p.12-13 / Chapter 2.4.3 --- 愛國原則 --- p.13 / Chapter 3. --- 八十至九十年代中共宗教政策下兩會的回應 --- p.14-15 / Chapter 3.1 --- 八十年代兩會順應中央既定政策 / Chapter 3.1.1 --- 辦好教會、成立基協 --- p.15-16 / Chapter 3.1.2 --- 制定愛國公約、三定政策 --- p.16 / Chapter 3.1.3 --- 理順三自組織與教會的關係 --- p.16-17 / Chapter 3.1.4 --- 「反資運動」下的自律表現 --- p.17 / Chapter 3.1.5 --- 小結 --- p.17-18 / Chapter 3.2 --- 九十年代兩會順應中央既定政策 / Chapter 3.2.1 --- 按三自原則辦好教會 --- p.18-19 / Chapter 3.2.2 --- 提倡「神學思想建設」 --- p.19-20 / Chapter 3.2.3 --- 必須與社會主義社會相適應 --- p.20 / Chapter 3.2.4 --- 小結 --- p.20-21 / Chapter 3.3 --- 抗衡政府干預宗教事務 / Chapter 3.3.1 --- 倡議政教分開 --- p.21-22 / Chapter 3.3.2 --- 爭取宗教立法 --- p.23-24 / Chapter 3.3.3 --- 質疑宗教措施、支持家庭教會 --- p.24-25 / Chapter 3.3.4 --- 重申19號文件的精神 --- p.25-26 / Chapter 3.3.5 --- 不想成為官方代表 --- p.26-27 / Chapter 3.3.6 --- 小結 --- p.27 / Chapter 4. --- 前瞻全國兩會可行的發展方向 --- p.28 / Chapter 4.1 --- 神學思想建設背後的處境分析 / Chapter 4.1.1 --- 政治處境 --- p.28-29 / Chapter 4.1.2 --- 權力限制 --- p.29-30 / Chapter 4.1.3 --- 神學傳統 --- p.30-31 / Chapter 4.1.4 --- 小結 --- p.31 / Chapter 4.2 --- 神學思想建設關注的重點 / Chapter 4.2.1 --- 肯定政治現實 --- p.32-33 / Chapter 4.2.2 --- 關心及參與社會 --- p.33 / Chapter 4.2.3 --- 小結 --- p.34 / Chapter 4.3 --- 另類神學的冒現 --- p.34 / Chapter 4.3.1 --- 先知批判的聲音 --- p.34-35 / Chapter 4.3.2 --- 社會關懷的聲音 --- p.35-36 / Chapter 4.3.3 --- 小結 --- p.36-37 / Chapter 4.4 --- 「社會關懷」路向的可行性 --- p.37-38 / Chapter 4.4.1 --- 配合社會發展下人民的需要 --- p.38-39 / Chapter 4.4.2 --- 有利建立互惠互利的政教關係 --- p.39-40 / Chapter 4.4.3 --- 小結 --- p.41 / Chapter 5. --- 結論 / Chapter 5.1 --- 八十至九十年代兩會的發展方向一靠攏黨國 --- p.42-44 / Chapter 5.2 --- 八十至九十年代兩會的發展方向一生存之道 --- p.44-46 / Chapter 5.3 --- 面對廿一世紀兩會可行的發展方向 --- p.46-48 / Chapter 6. --- 參考書目 --- p.49-53

Thesis (M.A.)--Trinity Evangelical Divinity School, 1991. / Abstract. Includes bibliographical references (leaves 124-130).

龐錫滔. / "2000年7月" / 論文 (哲學碩士)--香港中文大學, 2000. / 參考文獻 (leaves 112-122) / 附中英文摘要. / "2000 nian 7 yue" / Pang Xitao. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2000. / Can kao wen xian (leaves 112-122) / Fu Zhong Ying wen zhai yao. / Chapter 一. --- 導言 / Chapter I. --- 改革開放以來基督教的發展 --- p.1 / Chapter II. --- 中國公民社會的研究 --- p.6 / Chapter III. --- 基督教會的社會團體身份 --- p.8 / Chapter IV. --- 研究方法 --- p.9 / Chapter 二. --- 公民社會的含意 / Chapter I. --- 公民社會的古典意義 --- p.11 / Chapter II. --- 公民社會的近代意義 --- p.12 / Chapter III. --- 當代公民社會的意義 --- p.14 / Chapter IV. --- 公民社會的元素 --- p.16 / Chapter V. --- 基督教與公民社會 --- p.18 / Chapter 三. --- 中國的國家與社會關係 / Chapter I. --- 極權主義(Totalitarianism)模式 --- p.21 / Chapter II. --- 改革開放前的國家與社會關係 --- p.23 / Chapter III. --- 改革開放後的國家與社會關係 --- p.29 / Chapter 四. --- 改革開放前的國家與教會關係 / Chapter I. --- 中國的宗教政策 --- p.39 / Chapter II. --- 國家與教會關係 --- p.43 / Chapter 五. --- 改革開放後的宗教政策與監管部門 / Chapter I. --- 宗教政策 --- p.55 / Chapter II. --- 監督及管理宗教的部門 --- p.64 / Chapter 六. --- 國家與三自教會的關係 / Chapter I. --- 中國基督教三自愛國運動委員會與中國基督教協會 --- p.68 / Chapter II. --- 三自組織面對新政治形勢的回應 --- p.69 / Chapter 1. --- 為過去「三自」運動辯護 --- p.70 / Chapter 2. --- 成立中國基督教協會 --- p.72 / Chapter 3. --- 取消三自愛國運動委員會的考慮 --- p.74 / Chapter 4. --- 增強代表教會的角色 --- p.76 / Chapter III. --- 三自組織的限制 --- p.80 / Chapter IV. --- 政府對三自教會的控制及打壓 --- p.82 / Chapter 七. --- 國家與自主性信徒群體的關係 / Chapter I. --- 家庭聚會點在中國的發展 --- p.88 / Chapter II. --- 自主性信徒群體的組織 --- p.89 / Chapter III. --- 對政府的立場 --- p.90 / Chapter IV. --- 與三自教會的關係 --- p.91 / Chapter V. --- 國家對自主性信徒群體的打壓 --- p.95 / Chapter VI. --- 個案研究 --- p.97 / Chapter 八. --- 總結 / Chapter I. --- 在爭取自主的道路前進 --- p.105 / Chapter II. --- 國家對「三自」組織的統合 --- p.108 / Chapter III. --- 建構公民社會的道路 --- p.110

Thesis (S.T.M.)--Concordia Seminary, 1989. / Includes bibliographical references (leaves 124-132).

Thesis (M.A.)--Reformed Theological Seminary, 1991. / Includes bibliographical references (leaves 97-107).

Introduction, the history of Christianity in China. Chapter 1, like rain falling and grass growing: the growth of China’s underground church. Chapter 2, a comparison of the theologies of K.H. Ting and Wang Mingdao. Chapter 3, marching back towards Jerusalem. Conclusion, the spread of the American kingdom.

In January, 1951, the Lutheran Church of China denounced all relations with the American, German and Scandinavian missions, which for more than half a century had worked in the country. As one of the first, this church made a clear and corporate stand in favour of the New Democracy and the Three-Self Movement, while most of the missions made their political choice, retreated with the Nationalists and finally went to Taiwan. This book presents the Lutheran missions from optimistic new orientations in 1944 to the evacuation and the break down of the cooperation with the Chinese church seven years later. This short .period was dramatic and of great importance for the whole missionary movement, and the study may lead to renewed self-criticism and to a necessary re-evaluation of the Chinese Revolution - one of the most significant events in World History.

The Örebro Mission was founded by John Ongman in 1891. Missionary work in Central Africa began through Ongman’s local church in 1914, at first within other mission societies, but was later continued by the Örebro Mission. From 1921 the Örebro Mission developed its own work in Middle Congo and Oubangui-Chari within French Equatorial Africa. The aim of this thesis is to study how the process of change took place, starting with pioneering work undertaken by Swedish missionaries and resulting in the founding of independent Baptist churches. The analysis is based on the classic three-self policy, aiming at self-governing, self-supporting and self-extending indigenous churches. Using the principal-agent perspective in history writing, the role and significance of a number of key persons are focused. The interaction between the internal process and the cultural, political and ecumenical contexts is taken into consideration. The thesis shows that the three-self formula was used from the beginning as a theoretical goal, but also that its realization was seen in a very long time perspective. Several steps were gradually taken in that direction, but the study shows that contextual factors became as important incitements for the change as the missionaries’ own theologically based motives. It rather took “a second conversion” from a colonial mental framework to speed up the process in its final phase towards the creation of African denominations and the integration into them in 1962 of the Swedish mission structure and work.