Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references (leaves [70]-74).

Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references (leaves [70]-74).

范立軒. / "2011年6月". / "2011 nian 6 yue". / Thesis (M.Div.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 46-52). / Abstract in Chinese and English. / Fan Lixuan. / 前言 --- p.4 / 摘要 --- p.6 / Abstract --- p.7 / Chapter 第一章 --- 「此地」與「彼岸」之連繫´ؤ´ؤ基督徒的社會參與 --- p.8 / 引言 --- p.8 / 基督徒社會參與的香港實踐 --- p.8 / 基督徒參與與社會倫理 --- p.12 / 小結及論文結構 --- p.14 / Chapter 第二章 --- 「涿鹿公共」與「另類創建」´ؤ´ؤ斯塔克豪（Max L. Stackhouse) 及侯活士（ Stanley Hauerwas)的基督教社會倫理介紹 --- p.16 / 引言 --- p.16 / 斯塔克豪思（MaxL. Stackhouse)的公共神學 --- p.16 / 基督神學的公共性 --- p.17 / 新耶路撒冷成爲全球公民社會的遠象 --- p.18 / 侯活士（Stanley Hauerwas)的敘事群體倫理 --- p.18 / 基督徒群體的德性建立 --- p.19 / 德性倫理與傳統及社群實踐的互動 --- p.20 / 有別於現世政權的基督徒群體 --- p.20 / 進入倫理處境敘事的實踐 --- p.21 / 小結´ؤ´ؤ理性與德性倫理及對上主主權看法的差異 --- p.22 / Chapter 第三章 --- 邁向公共社會的香港普世教會合一運動 --- p.24 / 引言 --- p.24 / 從服務到倡議：香港建制派教會的社會參與 --- p.25 / 殖民醒覺：普世教會合一運動的發展 --- p.26 / 公共神學與普世教會合一運動 --- p.27 / 普世教會合一運動的香港實踐 --- p.28 / 普世教會合一運動的困難與未來發展 --- p.29 / 公共神學的限制 --- p.29 / 理性語言承載不了的宗教經驗 --- p.30 / 跨界的嘗試：社會服務業界例子 --- p.30 / 風險社會下的不負責任 --- p.30 / 基督徒群體面對的信任危機 --- p.31 / 社會服務使命宣言重申基督徒群體價値 --- p.32 / 關係與信任超越理性的理解 --- p.32 / 相互關係神學 --- p.33 / 侯活士 ：另類群體的建立 --- p.34 / 基督論的救贖觀念 --- p.34 / 「活出基督糧心´ؤ´ؤ28+工資約章運動」的啓示 --- p.34 / 侯活士 ：從生活實踐經歷救贖 --- p.35 / 個人化令信仰群體解體 --- p.35 / Chapter 第四章 --- 身份與公共的糾纏´ؤ´ؤ同性戀議題的爭議 --- p.36 / 引言 --- p.36 / 道德議題的社會參與：香港自由教會的倫理選擇 --- p.36 / 基督教社會倫理的理性化 --- p.37 / 基督徒群體在同性戀爭議的政治化 --- p.39 / 理性倫理發展的限制 --- p.40 / 政策爭取成爲救贖的限制 --- p.40 / 恐懼差異成爲拒絶轉化的結果 --- p.40 / 小結 --- p.41 / 引言 --- p.42 / 香港基督徒社會參與的發展限制 --- p.42 / 基督徒群體在菜園村事件的參與 --- p.43 / 在社會參與中彰顯及建立德性 --- p.44 / 基督徒群體的在場，讓道成肉身的故事再現 --- p.44 / 他人的故事成就未來的故事 --- p.45

Thesis (Ph.D.)--Princeton University, 2006. / Adviser: Susan Naquin. Includes bibliographical references (p. 249-265)

Bethlehem is a place constituted by the innumerable movements of its inhabitants and their activities over millennia and, because these lines of movement, the connections produced by them, and the meanings associated with Bethlehem have recently undergone rapid and radical change, some of its inhabitants have experienced a “displacement in situ” indicated, not least, by their narratives. This thesis considers Syriac Orthodox Christians' “self-articulations” in the context of upheaval, “articulation” being suggestive of both connection and narration. Focussing on narrative reveals the dialogic contingency of self-articulation, especially in the situation of uncertainty and change. Out of these narratives emerges a sense of “being Syrian” that resembles participation in a Syrian “body” which persists despite the violence to which it has been subject. This “corporeal” or even “orthodox” logic of connection and belonging is arguably made more likely by active participation in the Syriac Orthodox Qurbono (Eucharist), which is best thought of as a particularly attentive encounter: with present and absent others, who comprise the Syrian body through time; and with the God who animates it. Therefore, for some, this sense of belonging to a Syrian body is refracted through Christological and ecclesiological lenses. A conflict situation reveals that not all Syrians share the same logic of articulating themselves in Bethlehem, however: alongside the corporeal logic suggested by the Qurbono is a more “detached” logic reflective of liberal conceptions of personhood and authority, and “modern” conceptions of society-for-itself. Finally, this thesis proposes that an anthropological focus on the ways in which Christians imagine belonging to “the church”, local and universal, is fruitful for those researchers seeking to incorporate Christian categories into their representations of Christian lives.

No description available.

The foundation of the modern State of Israel in 1948 is commemorated by countless Palestinians as a day of „catastrophe.‟ Many Palestinian Christians claim that it was also spiritually catastrophic as the characters, names, events, and places of the Old Testament took on new significance with the newly formed political state and thereby caused vast portions of the text to be abandoned and unusable in their eyes. The present dissertation investigates this issue and asks, “How do Palestinian Christians read the Old Testament in light of the foundation of the modern State of Israel?” “Is it markedly different from that which preceded it?” “And what is the solution to the problem?” These questions form the basis of the present dissertation, “Palestinian Christians and the Old Testament: Hermeneutics, History and Ideology.” Chapter 1 introduces the dissertation. Chapter 2 looks at the basic elements of contemporary Palestinian Christian hermeneutics of the Old Testament, outlining the opinions of Naim Ateek, Mitri Raheb, Naim Khoury, Yohanna Katanacho, Michel Sabbah, and Atallah Hanna (Hermeneutics). Chapters 3-5 examine the degree to which Palestinian Christianity has developed and PCHOT has changed over the years (History). Chapter 3 looks at the years prior to 1917 and analyzes among other things the views of Chalil Jamal, Seraphim Boutaji, and Michael Kawar. Chapter 4 then surveys the years between 1917 and 1948, and chapter 5 reviews the years since 1948. Chapters 6-7 then look at how Palestinian Christians might read the Old Testament in the future (Ideology). Chapter 6 examines proposals made by Michael Prior, Charles Miller, and Gershon Nerel. Chapter 7 then outlines this author‟s own hermeneutic and provides an in depth analysis of Deuteronomy 7. Chapter 8 concludes the dissertation and proposes a way forward for Palestinian Christians and their reading of the Old Testament.

Thesis advisor: Raymond G. Helmick / Examines Christian-Muslim relations in Tanzania. / Thesis (STL) — Boston College, 2011. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

This thesis looks at the communal identity within particular Hidden Christian groups in the Nagasaki prefecture, specifically in Ikitsuki and the Goto Islands. Identity within these particular groups can seem multivalent to the ‘outsider’, especially when religious rituals and practices are examined, where Christian, Buddhist, and Shinto elements can be found, and an altogether new religious identity formed. This amalgamation of multiple religious identities is not uncommon within the context of Japan, but the fact that they have incorporated Christianity, typically thought of as an exclusivist religion, has made Hidden Christians stand out. For them, however, their religious identity is simply an extension of ancestral filial piety through the preservation of their religious practices. In the case of Hidden Christians in Japan, the function of identity has been of key importance, not only for its role in establishing who they were, but also in maintaining their communal integrity under centuries of ‘hidden’ existence from the early 17th century to today. Identity, it seems, has been the unifying factor keeping the Hidden Christian communities of Goto and Ikitsuki together, and its recent deterioration, or transformation, has led to some of these groups deciding to disband. It is important, therefore, to look into possible reasons behind this apparent development within the communal identity of these particular groups of Hidden Christians. To do this, however, this thesis will go beyond the issues of religious identity, and also look at the ways modernity and an increasing globalisation have influenced the communal identity of these remote groups, affecting the education, economy, and communal framework that have kept these groups together for centuries. For those who have disbanded or are deciding to disband, this study examines the ways in which these groups are dealing with the filial piety associated with keeping both the traditions and rituals of the Hidden Christians alive, and how it affects their communal identity as a whole.

The purpose of this study is to examine the most significant reasons evangelical Christian faith is compelling to its adherents. Through the interviews of nineteen Evangelical Christians, it becomes clear that evangelicals see the Bible and Christian theology in a literal and factual way. Thus, contrary to some strains of contemporary thought and scholarship, evangelicals affirm that the claims of the Bible and Christian theology should be taken at face value. Even though such claims are implausible to the modem mind, it is precisely through seeing the Bible and theology in this light that evangelicals enter into their powerful faith lives. In addition to this literal-factual orientation, evangelicals are empowered by their relationship with God in Christ. Along with analysis of interview data, brief studies of evangelical approaches to the Bible and spiritual-psychological development will further serve to explicate evangelical faith. / Graduation date: 2003