Containing a prodigious amount of quotes, Han's Duoshu is textually indebted to many others' literary efforts. It quotes edificatory writings of Chinese intellectuals as well as works authored or translated by the Jesuits. Indeed, one of the purposes of this thesis is to clarify the treatise's textual indebtness to works that pertain to the Chinese tradition and the "Western learning." / This thesis argues that Han Lin thus participated in his native Jiangzhou's government-supervised educational activities for two purposes. The first was to propagate the Catholic faith by making use a Confucian, official educational institution. The second was to contribute to the cultivation of moral values and to the restoration of moral order from the local level by incorporating Catholic ethics into local educational material. In this way, the writing of Duoshu aimed to advance both Catholic preaching and Confucian edification on the one hand, and to bring them into coalescence on the other. / This thesis concentrates on the study of the seventeenth-century Chinese treatise Duoshu (Book of Admonitions), authored by the Catholic intellectual Han Lin (1596?-1649). Towards the end of the Ming, the magistrate of Jiangzhou (in Shanxi Province) Sun Shun organized communal pact meetings (xiangyue) shortly after he assumed office, in which local gentries and intellectuals were invited to lecture on the Six Maxims of the Hongwu emperor. Han Lin, a native of Jiangzhou, was one of the lecturers, and Sun's invitation gave him the impulse to write Duoshu. Despite its noticeable Catholic elements, the treatise is neither purely an apologetic work nor mere exposition of Christian doctrines. Although the purpose of expounding the Six Maxims runs through the entire treatise in terms of its contents and structure, Duoshu was written not only to propagate orthodox Confucianism or Ming imperial ideology. Its teaching is found to be more rich and complex than that of a mere commentary on the imperial precepts can be. / To better understand Duoshu, this thesis tries to probe into the life of the author and contextualize the treatise in the light of its relevant social institutions and literary tradition (especially literary genres). Shortly after its publication, Duoshu's circulation aborted amidst the dynastic change. Only after a lapse of over two centuries did the lost work reappear in China. The scholar Chen Yuan (1880-1971) truly grasped Han's writing purpose and wanted to fulfill it in his own time. His philological and editorial efforts made the modern reprint of Duoshu possible. A chapter of this thesis is therefore devoted to this episode of Duoshu's reception history in the Republican era. / 李凌瀚. / Sumitted: 2005年9月[Sept. 2005] / Sumitted: 2005 nian 9 yue [Sept. 2005] / Adviser: Archie C. C. Lee. / Source: Dissertation Abstracts International, Volume: 70-09, Section: A, page: . / Thesis (doctoral)--Chinese University of Hong Kong, 2006. / Includes bibliographical references (p. 148-163). / 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 in Chinese and English. / School code: 1307. / Li Linghan.

The Second Vatican Council of 1962-1965 initiated the translation of the Roman Catholic liturgy into languages other than Latin, spurring numerous ethnic musical settings which have seemingly departed from the unitive nature of a universal Latin liturgy. Following an examination of the musical history of the Latin liturgy, this document examines the changes introduced into music for the Roman Catholic liturgy after Vatican II, discussing how different parishes have subsequently incorporated the teachings of the Council with regard to music for the liturgy. The study then addresses specific post-Vatican II musical settings for the liturgy through an analysis of examples from different cultural backgrounds and a discussion of their positive usage and unifying effects within Catholic communities, in order to demonstrate that through their inclusion of diverse musical and cultural styles united with fidelity to Church teaching, post- Vatican II settings can continue the Church's catholic (universal) mission. / by Andrea Christine Panayiotou. / Thesis (M.A.)--Florida Atlantic University, 2011. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2011. Mode of access: World Wide Web.

以往的明末清初耶佛相遇研究,更为注重天主教和佛教间的冲突和对比。本文更倾向于身处耶佛相遇处境内的士人的宗教内对话。来世问题不仅是耶佛宗教间论辩的焦点，也是士大夫的宗教内对话转化信仰的主旨。 / 这是因为晚明时期传统儒学影响，更加关注生死问题的讨论。晚明儒释交融，逃禅悦禅狂禅成为一时风尚。而天主教的传入给关心生死议题的士大夫提供了另一种资源。相对于流于空虚玄妙的禅学而言，很多人认为天主教是一种"实心"、"实行""实学"的思想体系。 / 明清之际，佛学的发展趋势是禅净合流，唯心净土与弥陀净土慢慢融合。禅净双修在士大夫中很受欢迎。因此，士大夫对天主教生死关的理解不仅与禅学相关，也与净土相关。 / 明朝政策使瑜伽僧和禅讲僧鼎立，使经忏法事弥漫于士人的日常生活中，这也与净土信仰相关联。对这些经忏科仪的批判，也成了天主教徒理解来世的一个面向。 / 来世问题，中国天主教徒认为这是儒学的疏略之处，构成了"补儒易佛"的重要内容。 / Most of the existing studies of the Buddhist‐Christian encounter during the Ming and Qing dynasties emphasize the conflict and contrast between Chinese Buddhism and Catholicism. The present study tends to focus on the intra religious dialogue of the participants. It will indicate that the problem of next‐life or life after death was not only one of the foci of dialogue, but also one of the key aspects of the transformation of faith caused by intra‐religious dialogue of the Chinese intellectuals at that time. / During the late Ming period, under the influence of traditional Confucianism, the matters of life and death became a focus of debate. At that time, the escapist Ch’an Buddhism became an ethos, and interactions took place between Buddhism and Confucianism. When Catholicism was introduced into China, it offered a spiritual alternative to the Chinese intellectuals who cared about matters of life and death. In contrast to the relatively more speculative and mysterious Ch’an, many Chinese found Catholicism a more genuine, concrete and practical system of thought. / With regard to the Buddhism during the Ming and Qing dynasties, an important trend of development was the combination between Ch’an and Pure Land Buddhism, particularly the gradual integration between the Amitabha Pure Land and the Heart‐Only Pure Land. Dual cultivation of Ch’an and Pure Land was very popular among the Chinese intellectuals. For this reason, the Chinese intellectuals’ understanding of the Catholic view of life and death related not only to Ch’an, but also to Pure Land Buddhism. / The governmental policy of Ming dynasty made the ritual monks stand on equal footing with the lecturing monks, and the Buddhist rituals, including those related to Pure Land Buddhism, integral part of the daily life of the intellectuals. The critique of these rituals formed an important aspect of the Catholic view of next‐life. Many Chinese Catholics took the problem of next life as one of the limitations or neglect problems of Confucianism, and made it one of the major contents for the strategy of "supplementing Confucanism and replacing Buddhism". / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 劉晶晶. / Thesis submitted: December 2013. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 182-205). / Abstracts also in English. / Liu Jingjing.

何心平. / 論文(哲學博士)--香港中文大學, 2007. / 參考文獻(p. 200-207). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (p. 200-207). / He Xinping.