Thesis (Ph. D.)--University of Chicago, Divinity School, History of Religions, December 1999. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A.)--Catholic Theological Union, 1981. / Includes bibliographical references (141-149).

Thesis (M.A.)--Trinity International University, 2006. / Abstract. Includes bibliographical references (leaves 146-155).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 76-88).

No description available.

No description available.

published_or_final_version / Chinese Historical Studies / Master / Master of Arts

The missionary enterprise of the Presbyterian Church in the United States (PCUS, American Southern Presbyterian Church) in Korea was initiated by the arrival of ‘seven pioneers’ in Korea in 1892. By a comity agreement between the three Presbyterian missions, the southwestern region of Korea, known as Honam or Jeolla province, was assigned to the American Southern Presbyterian Mission. Until 1940, when they were forced to end their mission work in Korea and to leave the country by the Japanese colonial administration, the American Southern Presbyterian missionaries contributed to the formation of indigenous Protestant Christianity in Honam by planting churches, and building hospitals and schools. They also encouraged the Korean converts to establish their own churches following the Nevius method which stressed the founding of threeself independent churches. In this thesis, I attempt to analyze the process of the formation of indigenous Protestantism in Honam according to the three themes of traditions, encounters, and transformations. Presbyterians in the South shared with other leading Southern Protestants such as Baptists and Methodists both the warm evangelistic impetus of evangelicalism and an appeal to the Bible to justify racism. In particular, ecumenical missionary movements originating from a series of evangelical revivals helped the Southern Presbyterian workers in foreign lands overcome their inherited identity as the adherents of a geographically, culturally, and theologically sectional organisation to become the advocates of a more pan-evangelical obligation. Southern Presbyterian Korea missionaries already shared many common elements of evangelical theology and middle-class values with other Protestant missionaries even before the initiation of their mission work in 1892. From 1892 onwards, in response to the example of their Northern Presbyterian counterparts in the Korea mission field in initiating a more amicable relationship with their Southern colleagues, their isolated Southern identity gradually began to dissolve. The dominance of the pietistic stream of evangelical Christianity in Honam resulted from the congruence between Southern Presbyterians’ missionary Christianity and the traditional worldview of Honam people. In addition, a series of events, such as the revivals in the 1910s, the March First Movement in 1919, the complete revision of the constitution of the Korean Presbyterian Church in 1922, and the devolution of church and school management administration were the primary landmarks in the successful founding of indigenous Honam Christianity. If mission history is in part about what happens to one Christian tradition when it crosses geographical and cultural frontiers, my primary contribution in this thesis is to show in what ways the evolving Southern Presbyterian tradition at home was further changed and transformed, and then indigenised, in the Honam context. The thesis concludes that the progressive weakening of Southern Presbyterian sectional identity, first in the United States and then in Korea, significantly facilitated the indigenisation of Christianity in Honam. Crucial in this process was the democratising impact of revivals and the implications of wider ecumenical relationships with representatives of other denominations and regions. Honam Presbyterianism today is not a replica of the American Presbyterian tradition in its traditional Southern form. However, it does display many of the same features as the broad pan-evangelicalism to which the Southern Presbyterian mission increasingly adhered.

Chapter 1 introduces the significance of theological anthropology in counseling for theological coherency. Specifically, I discuss the anthropological issues of the spiritual nature and sin and their implications for what I call theo-anthropological holism. The epistemology of the three counseling models is summarized to establish background context in examining their anthropology in chapters 2 through 4. Chapter 2 highlights the anthropological framework of Christian psychology. Specifically, it examines Eric Johnson’s structural anthropological framework and Robert Roberts’ emphasis on virtues for an understanding of their holistic approaches to anthropology. Their views on personal responsibility and sin shapes their understanding of the spiritual nature. Chapter 3 reveals a distinct form of anthropological dualism between the spiritual and psychological nature in integrationist counseling. The psychological nature is emphasized based on at least three factors: (1) a narrow view of the spiritual nature, (2) a priority on psychological healing, and (3) the view on personal responsibility and sin. Chapter 4 explains why biblical counselors argue for the sufficiency of Scripture from an anthropological perspective. Based on the biblical view of the heart, biblical counselors view the spiritual and psychological natures as a part of the heart. Their view of the heart also shapes their view of sin and the holistic nature of sanctification. Chapter 5 evaluates the key anthropological themes from the three counseling models based on the structural, functional, and relational aspects of the image of God. I describe a covenantal schema as a holistic approach that supports theo-anthropological holism. A covenantal schema is appealing for its coherency with theological anthropology and emphasis on a relationship with God for spiritual renewal. Chapter 6 concludes the dissertation by summarizing my research findings and offering future areas of research. I also present a case study with “Jake”, based on a covenantal schema to highlight key components and contrast it with the other three counseling models.

楊天恩. / 稿本 / 論文(碩士)--香港中文大學硏究院宗敎/神學學部,1992. / 附參考文獻 / Yang Tian'en. / Chapter 0. --- 引言（本章共計四页） --- p.0\1 / 註释 --- p.0\4 / 第一部份 〈小組化的理念〉 / Chapter 1. --- 小組與教會的功能本質（functional nature) (本章共計七页） --- p.1\1 / 韓國教會的啟迪 --- p.1\1 / 新约時代的教會生活反映的教會功能本質 --- p.1\1 / 小結 --- p.1\5 / 註釋 --- p.1\6 / Chapter 2. --- 小組運作的理念（本章共計十二页） --- p.2\1 / 小组作爲推行小組化堂會的「最基本單元」 --- p.2\1 / 小組的運作精神和方法 --- p.2\2 / 小組動力之應用 --- p.2\3 / 社會化、内在化與個人價值觀之建立 --- p.2\5 / 小結 --- p.2\9 / 註釋 --- p.2\10 / Chapter 3. --- 個案探討：教會小組化在香港的推行 (本章共計廿五页） --- p.3\1 / Chapter 3.1 --- 個案的選擇、限制和進路 --- p.3\1 / 個案一：五旬節聖潔會靈光堂(以下簡稱靈光堂) --- p.3\1 / 個案二 ：牧鄰教會思臨堂 (下簡稱思臨堂） --- p.3\6 / 個案三 ：香港式的基基因 --- p.3\10 / Chapter 3.2 --- 對個案中教會小組化之檢討 --- p.3\17 / 註釋 --- p.3\23 / Chapter 4. --- 小組化教會所體現的教會本質 (本章共計十二頁） --- p.4\1 / 上帝的子民 --- p.4\1 / 基督的身體 --- p.4\4 / 聖靈的團契 --- p.4\6 / 註釋 --- p.4\9 / 第二部份 〈教會小組化與九十年代香香港〉 / Chapter 5. --- 九十年代香港教會所遇到的問題 (本章共十五頁） --- p.5\1 / 政治衝擊下所引來的問題 --- p.5\2 / 九十年代的香港社會 --- p.5\5 / 香港教會在九十年代的境遇 --- p.5\9 / 小結 --- p.5\12 / 註释 --- p.5\13 / Chapter 6. --- 小組化：九十年代香港教會的其中´ؤ條出路 (本章共計十二页） --- p.6\1 / 甚麼是牧養 --- p.6\1 / 教會小組化如何可達致牧養的效果？小組化敎會理念的審視 --- p.6\3 / 小結：矛盾舆辫証 --- p.6\9 / 註釋 --- p.6\11 / 結論 / Chapter 7. --- 結論(本章共計三页） --- p.7\1 / 附件 目錄 / Chapter 一、 --- 教會推行小組草擬稿 (1991) --- p.(共十三页） / Chapter 二. --- 牧鄰教會思臨堂基本信念及組織方針 --- p.（共廿一页） / Chapter 三. --- 五旬節聖潔會靈光小組發展檢討表 --- p.（共七頁） / Chapter 四. --- 五旬節聖潔會靈光小組资料 --- p.（共七页） / Chapter 五. --- 牧鄰教會思臨堂各項檢討表格 --- p.（共十五页） / Chapter 六. --- 牧鄰教會思臨堂小組资料 --- p.（共二页） / 參考書目 --- p.（共七页）