Clement of Alexandria played an important role in the development of Christian educational philosophy in a non-Christian culture in the second-century Roman Empire. Born into a pagan society and educated in Greek philosophy prior to his conversion, Clement sought to explain the orthodox Christian relationship between philosophy and theology and that the two are not enemies. His longest and perhaps most significant work, the Stromata, is a collection of the material that he taught to his students. As an educational record, it also provides two primary mechanisms for understanding some principles of his educational philosophy. First, his use of the term “Gnostic” (primarily γνωστικός, but also γνώμη) is unique and shows that he understands education to be crucial to, and even necessary for, Christian growth and development. Clement’s Gnostic figure is not just his ideal Christian, but of his understanding of what an ideally educated Christian would look like. Second, his use of γνῶσις and πίστις, and their relationship to each other throughout the Stromata provide further clues about his understanding of the relationship between education and discipleship. Clement argued for a complementary relationship between the two whereby faith is the ground of true knowledge and knowledge is the protector and aid to faith. Deduced from these elements in the Stromata, seven overarching principles of Clement’s philosophy of education are presented.

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This thesis is a study in the Christology of Alexander of Hales. I chose Alexander as a subject simply because I wanted to become acquainted with a theology not of my own tradition and there is no better period to choose for this purpose than the thirteenth century, the century of the scholastic giants. Having chosen the period the next question to be asked was "who could I study besides Thomas Aquinas"? The fact that there were good new texts available of Alexander's main works and the fact that he was a man of some stature in his own day together with the fact that most Protestants have never heard of him seemed a good reason to discover the source of his great reputation. There were problems about the text of the Summa in that there were doubts as to its genuineness but I hoped that these problems would be solved as I proceeded. However, this was not to be so. Because of the doubts about the genuineness of the Summa this thesis has become a study in the Christology of Alexander which appears in the Glossa on the Sentences of Peter Lombard. Together with this there are discussions of the views of the Quaestiones at the end of each topic in this thesis.

Thesis advisor: Christopher R. Matthews / Thesis advisor: Thomas D. Stegman / The overall narrative in the Acts of the Apostles displays a noticeable dual-emphasis of the author: emphasis on the mission to the Gentiles despite the obstructions of the Jews and emphasis on the Jewish roots of the Gentile mission, which results in an ambivalent attitude toward the Jews and Judaism. These seemingly contradictory emphases easily push careless readers to an unbalanced interpretation and reading of Acts, and the Holocaust is the ultimate horrible consequence of the anti-Semitic interpretation of Acts. This thesis argues that the two emphases, rather than being contradictory, are mutually intertwined: Jewish roots help illuminate the origin and meaning of the mission to the Gentiles, and the mission to the Gentiles fulfills the promise God made to Israel. A good example of this is the Apostolic Letter composed at the Jerusalem Council, which was held to address and solve the problem of the conditions by which the Gentiles could be members of the church (cf. Acts 15:2). In this study, I will place the Apostolic Letter (15:23-29) within a larger theological and narrative framework of Luke-Acts—the fulfillment of God’s promise to Israel— and argue that, as Luke’s rhetorical device, the Decree (15:20, 29; 21:25) not only serves to explain some already existing practices among Jewish and Gentile Christians, but more importantly, serves as a guiding principle for concrete table fellowship between Jewish believers and Gentile believers within a community that calls its believers to be of “one heart and soul” (4:32). / Thesis (STL) — Boston College, 2018. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

梁德華. / "2007年8月" / "附錄1: 《漢紀》、《漢書》、《史記》三書比勘表"--P. 1-873 (2nd group). / 論文(哲學碩士)--香港中文大學, 2007. / 參考文獻(leaves 197-209). / "2007 nian 8 yue" / "Fu lu 1: 'Han ji', 'Han shu', 'Shi ji' san shu bi kan biao"--P. 1-873 (2nd group). / Abstract also in English. / Liang Dehua. / Can kao wen xian (leaves 197-209). / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2007. / Chapter 第一章： --- 引言 --- p.1 / Chapter 第二章： --- 荀悦生平及其學術背景 --- p.2 / Chapter 第一節： --- 荀悦的生平 --- p.2 / Chapter 第二節： --- 《漢紀》、《申鑒》引書硏究 --- p.5 / Chapter 第三節： --- 「荀悦曰」與儒家典籍之關係 --- p.35 / Chapter 第三章： --- 《漢紀》用《史記》考 --- p.48 / Chapter 第一節： --- 前人硏究《漢紀》史源槪況 --- p.48 / Chapter 第二節： --- 《漢紀》用《史記》集證 --- p.53 / Chapter i. --- 《漢紀》用《史記》官名、數字及人物例 --- p.54 / Chapter ii. --- 《漢紀》據《史記》補充史料及文句例 --- p.61 / Chapter iii. --- 《漢紀》直用《史記》文辭例 --- p.69 / Chapter iv. --- 《漢紀》據《史記》改寫文辭例 --- p.77 / Chapter V. --- 《漢紀》與徐廣所見古本《史記》相合例 --- p.88 / Chapter 第三節： --- 結語 --- p.91 / Chapter 第四章： --- 《漢紀》用《漢書》考 --- p.100 / Chapter 第一節： --- 化紀傳體爲編年體 --- p.100 / Chapter 第二節： --- 通比其事 --- p.104 / Chapter 第三節： --- 《漢紀》、《資治通鑑》比事硏究 --- p.106 / Chapter i. --- 取材問題. --- p.109 / Chapter a. --- 《漢紀》弓懺《漢´書Ø志》、〈表〉之文句不見於《通鑑》例 --- p.110 / Chapter b. --- 《漢紀》引錄《漢´書Ø傳》之內容不見於《通鑑》例 --- p.118 / Chapter ii. --- 紀年問題 --- p.125 / Chapter a. --- 論《漢紀》記事以人物爲中心而《通鑑》以時間爲中心 --- p.127 / Chapter b. --- 論《漢紀》記事連類相及而《通鑑》繫年於確實年份 --- p.131 / Chapter 第四節： --- 《漢紀》整理《漢書》之方法 --- p.133 / Chapter i. --- 《漢紀》迻錄《漢書》原文例 --- p.133 / Chapter ii. --- 《漢紀》以通假、同義、近義詞改易《漢書》文句例 --- p.135 / Chapter iii. --- 《漢紀》删削《漢書》人物對白例 --- p.139 / Chapter iv. --- 《漢紀》删削《漢書》情節例 --- p.145 / Chapter v. --- 《漢紀》因删削而失《漢書》原文文意例 --- p.152 / Chapter vi. --- 《漢紀》槪括《漢書》文句例 --- p.156 / Chapter vii. --- 《漢紀》修飾《漢書》文辭例 --- p.160 / Chapter viii. --- 《漢紀》改寫《漢書》文句例 --- p.165 / Chapter ix. --- 《漢紀》補充《漢書》例 --- p.172 / Chapter X. --- 《漢紀》倂合《漢書》不同篇章例 --- p.178 / Chapter Xi. --- 《漢紀》據其他古籍改易《漢書》文句例 --- p.186 / Chapter 第四節： --- 結語 --- p.192 / Chapter 第五章： --- 結論 --- p.195 / 參考書目 --- p.197 / Chapter 附錄一： --- 《漢紀》、《漢書》、《史記》三書比勘表 --- p.1-837

本論文主要探討十六至十七世紀的仙境繪畫及其所反映的仙境觀念，並以歸入仇英名下的仙境圖為中心，通過分析畫中的內容意涵，藉以展現十六至十七世紀明人對仙境圖處理的多樣性。 / 基於現時傳為出自仇英手筆的仙境圖最多，仇英可以說是當時十六至十七世紀對仙境題材創作情況的一個縮影。加上，仇英作為十六世紀具代表性的職業畫家，其仙境圖很有可能是針對具體的「使用對象」而生產，迎合不同人的不同想法和需要。在這種前提下，本文將仇英以及託名仇英的仙境圖理解為十六至十七世紀藝術市場需求下的產物，並從剖析它們的題材和構圖入手，以揭示受畫人對於仙境畫作的情感寄託。 / 所謂仙境圖，即是描繪神仙所居的圖像。仙境圖可歸入山水畫科，而且與山水畫的界定比較模糊。就畫中不同的圖像表現，可將仇英名下的仙境圖分成五類：第一種是以個別神仙入畫的仙境圖；第二種是畫中出現道士煉丹場景的仙境圖；第三種是畫有等候飛昇的歷史人物的仙境圖；第四種是描繪「桃花源」主題的仙境圖；最後一種是懷有文人情調的仙境圖。 / 本文以其中三類仙境圖為例，指出時人對仙境的運用各有差別：以個別神仙入畫的仙境圖較適用於壽慶場合，畫有道士煉丹場景的仙境圖則似是作為當時追求長生的慰藉，而以文人形象入畫的仙境圖即蘊含隱世思想；從而說明這些仙境圖在明代社會中發揮不同的作用，傳達不同的信息，滿足不同的需求，反映出繪畫與使用場合及使用對象之間的緊密關係。 / This thesis attempts to study the immortal landscape paintings from the sixteenth to seventeenth century as well as the ideas on the realm of immortals embodied in these paintings. Focusing on the immortal landscape paintings attributed to Qiu Ying, this thesis analyses their themes and allusive meanings, and thus presents the diversity in the diverse approaches adopted in the immortal landscape paintings in the late Ming period. / Since a majority of the immortal landscape paintings survived today is attributed to Qiu Ying, his works can be seen as the encapsulation of the artistic creations on the theme of the realm of immortals dated in the sixteenth and seventeenth century. A representative professional painter of the time, Qiu Ying probably produced his works for a certain group of intended audience in accordance with a variety of ideas and needs. With this presupposition this thesis regards Qiu Ying’s works and the imitations of such as the products responding the demands of the art market in the sixteenth and seventeenth century. Through an analysis of the subject matter and composition of the paintings, this thesis reveals the sentimental values held by the immortal landscape paintings for their possessors. / Depicting the dwellings of deities, immortal landscape paintings can be identified as a sub-genre of landscape paintings and are hardly distinct from other landscape paintings. The immortal landscape paintings by Qiu Ying can be classified into five types in terms of visual elements, including: I) particular deities; II) Taoist adepts practicing alchemy; III) historical figures awaiting respectfully for ascending to celestial realms; IV) Peach Blossom Spring, the Chinese equivalent of utopia; and V) scenes imbued with literati spirit. / Of these five types of immortal landscape paintings, examples from three are selected to demonstrate their different functionalities in Ming society; immortal landscape paintings portraying particular deities were created for festive occasions, while those depicting Taoist alchemy and literati figures offered reassurance on the quest for immortality and implied reclusive spirit respectively. Through a detailed investigation this thesis illustrates that immortal landscape paintings were produced to serve a variety of functions, to convey different messages, and to accommodate various needs in Ming society, thus testifying the close association between paintings, objects of utility and the occasions they are created for. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 楊晉宜. / "2012年8月". / "2012 nian 8 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 105-122). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract in Chinese and English. / Yang Jinyi. / 內容摘要 --- p.i / 誌謝辭 --- p.v / 前言 --- p.1 / Chapter 一、 --- 研究動機與目的 --- p.1 / Chapter 二、 --- 近人研究概況 --- p.3 / Chapter 三、 --- 研究意義 --- p.5 / Chapter 1. --- 仇英仙境圖作為道教藝術的一個面向 --- p.5 / Chapter 2. --- 仙境圖作為十六世紀藝術市場需求下的產物 --- p.7 / Chapter 第一章 --- 研究對象的釐清與選取 --- p.9 / Chapter 一、 --- 仇英與仙境圖的關係 --- p.9 / Chapter 二、 --- 仙境圖的定義 --- p.16 / Chapter 三、 --- 仇英仙境圖比例分析 --- p.24 / Chapter 1. --- 數字統計 --- p.24 / Chapter 2. --- 歸納分類 --- p.31 / 小結、仙境圖類型與研究路徑 --- p.38 / Chapter 第二章 --- 仙境圖中的神仙與蟠桃 --- p.40 / Chapter 一、 --- 兩件畫作的產生情況 --- p.41 / Chapter 二、 --- 內容意涵的差異 --- p.44 / Chapter 三、 --- 為祝某人之壽辰 --- p.54 / 小結、神仙形象與仙境圖 --- p.59 / Chapter 第三章 --- 仙境圖中的道士燒丹場景 --- p.60 / Chapter 一、 --- 明代有關煉丹的畫作 --- p.61 / Chapter 二、 --- 燒丹與神仙的關係 --- p.64 / Chapter 三、 --- 煉丹對明人的意義 --- p.68 / Chapter 四、 --- 仙真與山水相融的構圖 --- p.71 / 小結、道士燒丹與仙境圖 --- p.74 / Chapter 第四章 --- 仙境圖中的文人雅趣 --- p.76 / Chapter 一、 --- 仙境圖中文人形象的顯隱差異 --- p.77 / Chapter 二、 --- 文人形象在仙境圖的其中一種作用 --- p.84 / Chapter 1. --- 以玉洞桃花造境 --- p.86 / Chapter 2. --- 人迹於仙山 --- p.90 / Chapter 3. --- 畫中人的真實身份 --- p.94 / 小結、文人形象與仙境圖 --- p.99 / 結論 --- p.101 / 參考書目 --- p.105 / Chapter 附表一、 --- 文獻著錄的仙境圖統計 --- p.124 / Chapter 附表二、 --- 仇英仙境圖列表 --- p.126 / Chapter 附表三、 --- 〈蟠桃圖〉各版本場景列表 --- p.128 / 圖版 --- p.131

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