著者 吳汝林. / 手稿影印本. / Thesis (M.A.)--香港中文大學. / Shou gao ying yin ben. / Includes bibliographical references. / zhu zhe Wu Rulin. / Thesis (M.A.)--Xianggang Zhong wen da xue. / Chapter 第一章 --- 導論 --- p.1 / Chapter 第一節 --- 本文的研究動機及研究範圍 --- p.2 / Chapter 第二節 --- 本文之目的 --- p.13 / Chapter 第三節 --- 本文的大綱及架構 --- p.17 / Chapter 第四節 --- 寫作本文時所面對的困難（或限制）及本文所選用的資料 --- p.21 / 第一章的註釋 --- p.32 / Chapter 第二章 --- 「基督教與儒家思想的關係」之一──徐松石的觀點 --- p.c2p.1 / Chapter 第一節 --- 引言 --- p.c2p.1 / Chapter 第二節 --- 徐松石的生平及其重要著作 --- p.c2p.5 / Chapter 第三節 --- 基督教的要義 --- p.c2p.17 / Chapter 第四節 --- 對人類文化及儒家思想的一些信念與觀察 --- p.c2p.47 / Chapter 第五節 --- 基督教與儒家思想的關係 --- p.c2p.57 / Chapter 第六節 --- 小結 --- p.c2p.116 / 第二章的註釋 --- p.c2p.122 / Chapter 第三章 --- 「基督教與儒家思想的關係之二──謝扶雅的觀點 --- p.c3p.1 / Chapter 第一節 --- 引言 --- p.c3p.1 / Chapter 第二節 --- 謝扶雅的生平及其重要著作 --- p.c3p.6 / Chapter 第三節 --- 基督教的要義 --- p.c3p.13 / Chapter 第四節 --- 對儒家思想的信念與及處理「基督教與儒家思想的關係」之因由 --- p.c3p.50 / Chapter 第五節 --- 基督教與儒家思想的關係 --- p.c3P.66 / Chapter 第六節 --- 小結 / 第三章的註釋 / Chapter 第四章 --- 比較與評論 --- p.C4 P.1 / Chapter 第一節 --- 徐松石、謝扶雅二氏觀點的對照比較 --- p.C4 P.1 / Chapter 第二節 --- 對徐松石的觀點的評論 --- p.C4 P.14 / Chapter 第三節 --- 對謝扶雅的觀點的評論 --- p.C4 P.78 / 第四章的註釋 --- p.C4 P.129 / Chapter 第五章 --- 反省與結語 --- p.C5 P.1 / 第五章的註釋 --- p.C5 P.29 / 參考書目 --- p.B P.1

Thesis (MA(Practical Theology)--University of Pretoria, 2006? / Includes bibliographical references (p. 92-94)

Thesis (D. Min.)--University of Chicago, The Divinity School, 2001. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A.)--Denver Seminary, 1994. / Includes bibliographical references (leaves [171-180]).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2008. / Abstract. Description based on microfiche version record. Includes bibliographical references (leaves 25-26).

Thesis (M.A.)--Denver Conservative Baptist Seminary, 1996. / Includes bibliographical references (leaves 83-86).

Thesis (M.A.)--Trinity International University, 2002. / Abstract. Includes bibliographical references (leaves 119-129).

This research examined to what extent the two Muslim dynasties, the Umayyad and the Fāṭimid, applied Islamic teachings in dealing with Christian sacred places in Palestine. It also compared the two dynasties, in terms of tolerance towards Christian sacred places, with special reference to the Caliphs ‛Abd Al-Malik ibn Marwān and Al-Ḥākim Biamrillah in an attempt to explore the reasons leading to such an attitude. This research outlined a theoretical framework, which Muslims were supposed to have adopted in their dealings with Christian places based on the various opinions of the exegetes from both Sunnī and Shī‛ī interpretations of the Qur'ān besides the practice of Prophet Muḥammad and his Companions in addition to the opinions of the jurists. The outline shows that the teachings of Islamic core sources have the rules for the protection of churches and other places of worship The findings have shown that the attitude would, to a large extent, correspond with the Islamic teachings in the manner of dealing with Christian sacred places under the two different dynasties. As for the Umayyads, the historical accounts and the archaeological evidence have indicated that the old churches and monasteries were kept protected, many new churches and monasteries were erected, several of the ruined ones were rebuilt, and renovation was made. In addition, the rituals were performed publically and pilgrimage continued. The Umayyads also showed formally their respect to the Christian sacred places. However, the economic decline during that period with its natural disasters, the political situation, peaceful abandonment, and demographical changes were the main reasons behind the decline in the number of churches, rather than a passive change in the Muslims' attitude. As for the Umayyads, the historical accounts and the archaeological evidence have indicated that the old churches and monasteries were kept protected, many new churches and monasteries were erected, several of the ruined ones were rebuilt, and renovation was made. In addition, the rituals were performed publically and pilgrimage continued. The Umayyads also showed formally their respect to the Christian sacred places. However, the economic decline during that period with its natural disasters, the political situation, peaceful abandonment, and demographical changes were the main reasons behind the decline in the number of churches, rather than a passive change in the Muslims' attitude. As for the Fāṭimids, the historical accounts have proved that formally the state shared in the celebrations, permitted the Cross display and allowed the pilgrimage flow to continue. Few institutions were newly built under the Fāṭimids when compared to the number under the Umayyads. This might indicate that the Fāṭimids in particular followed a certain policy backed by the political situation. In this regard, the researcher argues that the strategic and political circumstances played a pivotal role in elevating this policy which was mainly linked to the relationship with the Byzantine Empire. Still, apart from the destruction of the Holy Sepulchre, no physical evidence showed that there was a deliberate destruction of churches and monasteries based on any formal policy. In respect to the actions of ‛Abd Al-Malik ibn Marwān and Al-Ḥākim Biamrillah, the research has revealed that the acts of both did not seem to show hostility towards the Church of the Holy Sepulchre and the other Christian sacred places. ‘Abd Al-Malik did not consider the Holy Sepulchre as a threat. Similarly, Al-Ḥākim's action was an exception among his fellow Fāṭimid caliphs and when exploring the reasons for the destruction, it has been suggested that his personal character played a major role, which together with the political and social motivations led to his actions. The Holy Sepulchre and the other churches were rebuilt during the Fāṭimid ruling, which testified that enmity was not the attitude towards the Christian sacred places. The research has also suggested that however the two dynasties appear to be tolerant in dealing with Christian sacred places, not all the motivations that led to this attitude were very alike. It has been suggested that the Umayyads' policy in keeping the political, economic, and social stability of the Muslim state made it a necessity to keep the good relations with the influential Christian community, thus, positively deal with their sacred places. While the Fāṭimids tended to positively treat the Christians because they wanted to retain the Christians on their side as a minority supporting the Ismā‘īlī Fāṭimids who were ruling over the Sunnī majority and whom they failed to convert to the rulers' own creed.

Thesis (D. Miss.)--Trinity Evangelical Divinity School, 1988. / Includes bibliographical references (leaves 124-132).

Thesis (M.A.)--Catholic Theological Union at Chicago, 1988. / Vita. Includes bibliographical references (leaves 117-125).