This thesis, with theological aesthetics as a theoretical horizon, and the iconoclastic controversy in the Byzantine period as a case study, is an analysis of the problem of Christology involved in the icon. It tries to make contribution in the three following aspects: (1) Study of the iconoclastic controversy itself. It is generally accepted that the controversy was the eruption of the inherent differences within early patristic theology as a public conflict, and a continuance of the Christological controversy into the post-Chalcedonian era. But most scholars share a tendency believe that the icon defenders' basic argument was the reality of the Incarnation (and used it against the iconoclasts), and this was for the most part attributed to John of Damascus. This thesis indicates that the ultimate foundation for the theological triumph of the defenders is the doctrine of the hypostasis of God-man, a basis on which the entire effort to defend the integrity of the humanity of Christ depends. Otherwise, the return to the Antrochene tradition of the icon defenders can hardly avoid being suspected of Nestorian. This, however, is the achievement of Theodore of Studios. (2) The theology of icon as theological aesthetics. The essence of the problem of theological justification for depicting the image of Christ is: How is it possible that a transcendent God descends and manifests Himself in a visible, perceivable manner, besides abstract concepts and language? Is there any legitimate dogmatic basis for human beings to receive revelation in this way and express it in a corresponding manner? This is the typical problem that concerns theological aesthetics. Although some scholars have already explored the problem of icon on the horizon of theological aesthetics, the systematic-theological content has not really been dealt with. The author analyzes how a proper understanding of the Incarnation by Byzantine Orthodoxy establishes an indispensable Christological basis for a theological aesthetics of the icon, this eliminating the prohibition of image of the OT, bringing a new order of epistemology, and how this achievement has benefited from the theology of Pseudo-Dionysius and Maximus the Confessor. (3) The tension between Word and Image. The God of Christianity reveals Himself through Word and Image. Thus a proper theology should willingly take in both. Unfortunately, in practice the latter is often neglected, or even put on the opposite side against the former. This tension is a recurring theme in the history of theology, with the Byzantine iconoclasm as an extreme expression. The author tries to demonstrate this tension, and argue that it is in correspondence to relationship between divinity and humanity of Christ. This explains why it has such a strong characteristic of Monophysitism, and behind it is the Platonic tendency of spiritualism and elitism. Similar ideology is still alive in Protestant theology today. Theology and church life are impoverished by this weakness. The theological aesthetics of icon is a necessary remedy for this tendency. By returning to the icon, it restores the balance between divinity and humanity of Christ. Its theoretical purpose has much in common with the correction of Protestant theology by Hans Urs von Balthasar. The aesthetical dimension, sought after by western theology, has always been an inherent central element in the Eastern Orthodox tradition. It can be of great value of reference for western theology as it faces its predicament today. / 沙湄. / 論文(哲學博士)--香港中文大學, 2005. / 論文(哲學博士)--北京大學, 2005. / 參考文獻(p. 170-176). / Adviser: Lo Lung Kwong. / Source: Dissertation Abstracts International, Volume: 67-07, Section: A, page: 2619. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in English. / School code: 1307. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2005. / Lun wen (Zhe xue bo shi)--Beijing da xue, 2005. / Can kao wen xian (p. 170-176). / Sha Mei.

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Lam, Chi Ho Ansel. / Thesis (M.Div.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 58-59). / Abstract also in Chinese. / Abstract in English --- p.i / Abstract in Chinese --- p.ii / Acknowledgement --- p.iii / Chapter Chapter 1: --- Introduction --- p.1 / Chapter 1.1 --- Introduction --- p.1 / Chapter 1.2 --- Framework of the Thesis --- p.3 / Chapter 1.3 --- Keyword --- p.5 / Chapter 1.3.1 --- Pent/Char Worship --- p.5 / Chapter Chapter 2: --- The Pentecosta-Charismatic Tradition --- p.7 / Chapter 2.1 --- A Charismatic Tradition --- p.7 / Chapter 2.2 --- Two Essential Historical Roots --- p.9 / Chapter 2.2.1 --- The Black Tradition --- p.9 / Chapter 2.2.2 --- The Holiness Tradition --- p.11 / Chapter 2.3 --- The Diversity of Contemporary Pent/Char Worship --- p.13 / Chapter Chapter 3: --- "Cases Studies, Basic Pattern and General Features of Contemporary Pent/Char Worship" --- p.16 / Chapter 3.1 --- Principles on Sampling --- p.16 / Chapter 3.2 --- "Case Study 1 -Sunday Service of City Harvest Church, Singapore" --- p.17 / Chapter 3.2.1 --- Brief Introduction to the Church --- p.17 / Chapter 3.2.2 --- Settings of the Venue --- p.20 / Chapter 3.2.3 --- An Account of the Sunday Service --- p.20 / Chapter 3.3 --- "Case Study 2 ´ؤ""Friday Revival"" of Ministry on the Rock, Hong Kong" --- p.25 / Chapter 3.3.1 --- Brief Introduction to the Ministry --- p.25 / Chapter 3.3.2 --- An Account of the Revival Meeting --- p.26 / Chapter 3.4 --- Case Study 3 -Holy Spirit Miracle Crusades of Benny Hinn Ministries --- p.29 / Chapter 3.4.1 --- Brief Introduction to Benny Hinn and Benny Hinn Ministries --- p.29 / Chapter 3.4.2 --- An Account of the Holy Spirit Miracle Crusade --- p.30 / Chapter 3.5 --- Basic Pattern and General Features of Contemporary Pent/Char Worship --- p.32 / Chapter 3.5.1 --- The Rite of Worship and Praise --- p.32 / Chapter 3.5.2 --- The Rite of Pastoral Message --- p.33 / Chapter 3.5.3 --- The Rite of Altar/ Response --- p.34 / Chapter Chapter 4: --- Theological Implications and Presuppositions of Contemporary Pent/Char Worship --- p.36 / Chapter 4.1 --- "Worship as ""Encountering the Divine""" --- p.36 / Chapter 4.1.1 --- Liveliness --- p.38 / Chapter 4.1.2 --- A Joyful Celebration --- p.42 / Chapter 4.1.3 --- A Supernatural Way --- p.46 / Chapter 4.1.4 --- Spontaneity --- p.49 / Chapter 4.1.5 --- Active Participation --- p.52 / Chapter 4.1.6 --- High Commitment in Mission the World --- p.54 / Chapter 4.2 --- Conclusion --- p.56 / Bibliography --- p.58

Lung Chun Ming. / "July 2012." / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Abstracts in English and Chinese. / ABSTRACT --- p.II / INTRODUCTION --- p.6 / DEFINITION OF THE TERMS --- p.8 / Chapter 1 --- EARLY PENTECOSTAL EXPERIENCE --- p.9 / Chapter 1.1 --- CHARLES FOX PARHAM --- p.10 / Chapter 1.1.1 --- BRIEF ACCOUNT TO CHARLES FOX PARHAM --- p.11 / Chapter 1.1.2 --- PARHAM'S VIEW ON PENTECOSTAL EXPERIENCE --- p.12 / Chapter 1.2 --- WILLIAM J. SEYMOUR --- p.16 / Chapter 1.2.1 --- BRIEF ACCOUNT TO WILLIAM JOSEPH SEYMOUR --- p.16 / Chapter 1.2.2 --- SEYMOUR'S VIEW ON PENTECOSTAL EXPERIENCE --- p.17 / Chapter 1.3 --- G. S. CASHWELL --- p.19 / Chapter 1.3.1 --- BRIEF ACCOUNT TO GASTON BARNABAS CASHWELL --- p.20 / Chapter 1.3.2 --- CASHWELL'S VIEW ON PENTECOSTAL EXPERIENCE --- p.21 / Chapter 1.4 --- CONCLUSION --- p.24 / Chapter 2 --- CONTEMPORARY PENTECOSTAL HERMENEUTICS --- p.26 / Chapter 2.1 --- MENZIES'S VIEW POINT TO PENTECOSTAL HERMENEUTIC --- p.28 / Chapter 2.2 --- STRONSTAD'S VIEW POINT TO PENTECOSTAL HERMENEUTIC --- p.29 / Chapter 2.3 --- LEWIS'S VIEW ON PENTECOSTAL HERMENEUTIC --- p.31 / Chapter 2.4 --- CONCLUSION --- p.32 / Chapter 3 --- CRITICISM OF BULTMANN'S PROGRAM OF DEMYTHOLOGIZATION FROM A PENTECOSTAL PERSPECTIVE --- p.33 / Chapter 3.1 --- CRITICISMS OF BULTMANN'S PROGRAM OF DEMYTHOLOGIZATION FROM HOWARD M. ERVIN --- p.33 / Chapter 3.1.1 --- BRIEF ACCOUNT TO HOWARD M. ERVIN --- p.33 / Chapter 3.1.2 --- FIRST CRITICISM WORLDVIEW OF MODERN MAN NO LONGER HOLDS --- p.34 / Chapter 3.1.3 --- SECOND CRITICISM: DEMYTHOLOGIZATION IS ONLY A TASK OF ANTHROPOLOGICAL INTERPRETATION OF THE BIBLE. DEMYTHOLOGIZATION NEGLECTS DIVINE HERMENEUTICS DURING INTERPRETATION --- p.35 / Chapter 3.2 --- ANALYSIS OF BULTMANN'S PROGRAM OF DEMYTHOLOGIZING --- p.36 / Chapter 3.2.1 --- BULTMANN'S VIEW ON DEMYTHOLOGIZATION --- p.37 / Chapter 3.2.2 --- RICOEUR VIEW'S ON BULTMANN'S DEMYTHOLOGIZATION --- p.39 / Chapter 3.3 --- A CRITICAL DIALOGUE BETWEEN PENTECOSTAL HERMENEUTICS AND BULTMANN'S DEMYTHOLOGIZATION --- p.44 / Chapter 3.3.1 --- RESPONSE TO FIRST CRITICISM --- p.44 / Chapter 3.3.2 --- RESPONSE TO SECOND CRITICISM --- p.45 / Chapter 3.4 --- CONCLUSION --- p.46 / CONCLUSION --- p.47 / BIBLIOGRAPHY --- p.48 / BOOKS AND JOURNALS --- p.48 / ONLINE RESOURCES --- p.50

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The importance and richness of 1 Peter�s soteriological language is generally acknowledged by commentators. However, apart from a few scattered and sporadic remarks in commentaries and in articles no full-scale study of 1 Peter�s soteriology has been carried out. This thesis seeks to fill that gap by conducting a detailed theological-critical study of the concept of salvation in the first letter of Peter. Part one of this thesis outlines the presuppositions and approach to theological-critical exegesis taken here. Basic to a theological exegesis of Scripture, it will be noted, is the recognition of its dual authorship as a divine and human communicative action embodied in written discourse. This means that the interpreter must be oriented primarily toward the subject matter of the biblical text and be committed to discerning the meaning placed there by the divine and human authors. This is another way of saying that the theological interpreter must take seriously the literal sense of the text. To do this, I will suggest, involves three things (each of which will be discussed): (1) literal sense exegesis; (2) intercanonical conversation; (2) intercatholic conversation. Part two contains a detailed theological-critical analysis of those passages in 1 Peter that treat the topic of salvation: 1:1-2; 2:4-10 (election); 1:18-21; 2:21-25; 3:18 (atonement); 1:3, 23-25 (regeneration); 1:3-12; 3:18-4:6 (eschatological salvation). We will see that 1 Peter�s soteriological outlook exhibits a salvation-historical framework which locates the initiative for salvation in God�s eternal, sovereign and gracious electing purpose (1:1-2; 2:4-19), decisively inaugurated in the death (1:10-12, 18-21; 2:21-25; 3:18) and subsequent resurrection, ascension, exaltation and vindication of Christ (1:3, 11, 21; 2:4d, 7d; 3:18e, 19, 21d-22; 4:13; 5:1, 4, 10), existentially realized through the proclamation of the message of salvation (1:12, 23) and the experience of the new birth (1:3, 23), and finally consummated at the return of Christ when suffering and death will give way to life, victory and vindication (1:3-12; 3:18-4:6). Peter�s unique presentation of the believers� eschatological salvation in terms of future victory and vindication is designed to engender hope amongst a small minority of believers facing the onslaught of a hostile world against their faith. In part three I seek to bring the results of my exegesis into dialogue with a variety of theological traditions (e.g., Reformed, Neo-orthodox, Lutheran, Arminian, Pelagian, Wesleyan) in order to allow 1 Peter to make its own distinctive contribution to the ongoing discussion (both between the traditions and between the bible and theology) but also to allow that dialogue to shape and sharpen our own understanding of salvation in 1 Peter. Because of the confines of space the discussion here is limited to the doctrines of election, atonement and regeneration. While at a conceptual level this thesis is an investigation of the concepts and presentation of salvation in the first letter of Peter, at a methodological level it further seeks to overcome the present and unfortunate segregation of biblical studies and theological studies and hopes further to open up the way for a more fruitful dialogue between the two.

<p>The Seventh-day Adventist Church in South Africa was planted towards the end of the 19th century. Within less than forty years after its inception, a separate Coloured department developed. This was not to be the last organizational development impacting upon the Coloured community within the Church. The problem that this study will seek to address is: &ldquo / What factors contributed to the different organizational phases that the predominantly &lsquo / coloured&rsquo / section of the Seventh-day Adventist Church in South Africa underwent between 1887 and 1997?&rdquo / It will examine particularly the role and impact of racism on the various organizational phases.</p>

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The Shi'ite orthodoxy, represented by the Usuli trend, introduced a new institution, i.e. marja'-i taqlid, in the middle of the thirteenth/nineteenth century when the struggle for the authority of the Imam was heightened by the representatives of speculative thought in Shi'ism. This institution combined the status of the most learned mujtahid with the charisma derived from the vicegerency of the Imam of the Age without committing itself to miraculous performances or directly jeopardizing the ruling establishments. The Usuli orthodoxy successfully fought the Akhbaris' detachment from the formal bases of argumentation on the one hand and the direct pretension to the authority of the Imam by the Sufis and Shaykhis on the other hand. The Usulis not only placed the marja'-i taqlid at the head of the Shi'ite learned hierarchy, but gave his pronouncements as of binding authority for the community. Marja'-i taqlid benefitted from the growth of popular religion among post-Safavid Iranians whose religious alms and charities guaranteed the financial independence of the supreme mujtahids. Marja'-i taqlid played important roles in the socio-political development of the Shi'ite people of Iran and Iraq either by legitimizing their constitutional and reformist movements or opposing colonialist and Westernizationist processes. However, in practice, the institution of marja'iyat escaped any attempts to embed the institution into the constitutional system or into any formal structure of juristic hierarchy.