Dissertations / Theses on the topic 'Healing – Religious aspects – Buddhism'

The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.

195 pages<br>Nosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.

Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.

The research explores the interplay between causality and the notion of time in Yogācāra Buddhism. There has been a long debate over whether time is an objective reality with independent ontological status or, in contrast, a subjective experience that is dependent on mind. Until now, the two sides have failed to provide a clear and complete explanation of our temporal conception of things. A similar situation can be identified in the development of the notion of time in Indian philosophy. The concept of time (kāla) in the Indian tradition has evolved from cosmological speculations and the notion of divine power as developed in the Upanisads, where time is identified with Brahman (God), which is postulated as the ultimate ground of existence. On the other hand, in Buddhist philosophy our temporal conception of things is explained with our psychological experience. The limited investigation into the teachings of Yogācāra Buddhism has created a vacuum in our knowledge of the concept of time as understood by this particular Buddhist tradition. The thesis argues that concepts of time in Yogācāra are closely linked with its spiritual practice and its explanation for temporal experience as it occurs in the internal mind. It is the Vijñānavāda theory of causality that mediates between mind and spiritual practice. Here, time is defined as a nominal designation for an uninterrupted series of causal activities. When causality links with the flowing stream of time in the past, present and future, it creates the impression of a linear relation between the cause and the arising of the effect. In this thesis, primary sources in Sanskrit, Tibetan and Chinese are presented in order to show that there are doctrinal materials to support that it is around this central theme on which Yogācāra discussion on time hinger. The thesis demonstrates that the study of time in Yogācāra is divided into three strata: staring from the soteriological investigation by Maitreya and Asanga then developed into phenomenological inquiry in Vasubandhu’s idealistic position, and completed in the epistemological system of Dignāga and Dharmakīrti. This research is intended to fill a gap in the study of the Buddhist concept of time and to provide a possible resolution to the contemporary debate over the nature of temporal notions by examining it from the religious and philosophical perspectives found in Yogācāra Buddhism.<br>published_or_final_version<br>Buddhist Studies<br>Doctoral<br>Doctor of Philosophy

The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.

The principal subject of this thesis is the place of emotion in Buddhist practice. Asvaghos&dotbelow;a's epic poem, the Saundarananda , has served as a case study. The bulk of the information in the preliminary chapters has been presented in order to provide a background to Asvaghos&dotbelow;a's thinking. In this regard, there are two principal streams of thinking that feed into Asvaghos&dotbelow;a's work: the aesthetic and the Buddhist. A great part of this thesis has been devoted to the process of translating the concept of emotion into a corresponding concept in Asvaghos&dotbelow;a's Saundarananda. However, my primary motivating interests here have been the role of emotion in meditative attitude, and the place of emotion in the mind of the enlightened sage.

The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.

This Dissertation explores the Buddhist and the Wittgensteinian approaches towards language and shows their confluences. The Introductory Chapter exposes the State of Art of Buddhist-Wittgenstein comparative studies in the scope of East-West cross-cultural studies. Chapter Two presents the arguments against predicaments of self and the private language of sensations in Buddhism and Wittgenstein. The idea that the language is connected with mind activity and social conventions or agreements is also recurrent in Buddhism. From this premise it deduces that language does not only names things and intervenes in the reproduction of the self-identification and the assumption of ontological self. In Buddhism the assumption of grammar self leads to the assumption of ontological self (or grammar acquisition of self). Rejecting the ontologization of the grammar self, Buddhism and Wittgenstein argue against solipsism, nominalism and private language-sensations arguments. Chapter Three is devoted to the Buddhist and Wittgenstein approaches the inexpressibility of the Mystical. It compares how both philosophies analyse the free will, the suffering and happiness. Finally, Chapter Four compares the Buddha`s parable “leaving the raft behind” and the Wittgenstein aphorism “throw away the ladder”. It can be observed affinities between the Nāgārjuna possitionlessness (the relinquishing of all views), the Zen meditation, and the Wittgenstein’s idea of philosophy as elucidation and therapy. The last two sections explain the use of language in Mindfulness and Vajrayana yoga from the perspective of the Wittgensteinian theory of language-games.<br>published_or_final_version<br>Buddhist Studies<br>Master<br>Master of Buddhist Studies

The research explores the concept of human consciousness and its being experienced in a particular social context, focusing on consciousness’s ‘highest potential’ as described in both ancient Buddhist Philosophy and more recent spiritual teachings. The main attention is on the individual’s emotional and mental experience of ‘conventional’ and ‘ultimate’ reality as taught by these traditions and the possible transformation of consciousness they might initiate. Two years of fieldwork was carried out at the Barbara Brennan School of Healing, which is a spiritual educational institution, offering a four-year training to become a healer. The School emphasis is on the human individual and his or her inherent existential power to transform and transcend limitations or delusions, focusing on the process of self- transformation. Being human in the eyes of the School is seen as an endless potential for growth, creativity, the capacity to love, and about learning to become fully responsible for one’s own life and happiness. The thesis explores the effect that this particular understanding of human potential has in the quotidian existence of the trainee and her or his social relations. Methodologically the study is based in phenomenological anthropology. This approach here implies that life cannot be understood through the conceptual or systematic study of its outward forms. Therefore it places conscious experience at the centre of its investigation, rather than disengaged objectivity. By employing the first-person perspective and undertaking part of the training myself, I hope to do justice to the inherently subjective dimension of consciousness and to gain as deep an understanding as possible of the processes of its transformation. The thesis thus includes subjective personal experience as primary data, and understands being objective in the sense of being open and without bias to both internal and external experience, giving the ‘perennial wisdom’ of spiritual traditions the same status as approved scientific laws.

Introduction: This project takes as its subject a particular example of ecstatic Christianity of the African Zionist type, practised by a group of urban African persons in Grahamstown, South Africa. The study is concerned specifically with the meanings of music (singing and drumming) and movement (dancing and clapping) in the context of a Church service whose overall intention is the employment of spiritual powers in the healing of sick persons.

The extent of the ethical component in the Buddha's teachings is often commented upon but has received disproportionately little attention from scholars. This thesis is intented to make a contribution in this area by (i): examining the substantive content of Buddhist ethical categories; (ii) locating ethics and the goal of ethical perfection in the context of the overall soteriological framework elaborated by the Buddha; (iii) offering a characterisation of the formal structure of Buddhist ethics according to the typology of philosophical ethical theory. The scope of the enquiry will include ethical data from both the Small and Large Vehicles. Previous research has concentrated almost exclusively on the Theravāda system and this has resulted in a truncated presentation of Buddhist ethics which has failed to reveal the underlying structure and its development through time. The present discussion therefore proceeds in a roughly chronological sequence in the selection of its data, considering first of all material from Theravādin sources (both Canonical and commentarial) and passing on to an investigation of the systematisation of ethical categories in the Abhidharma of the Small Vehicle as found in the scheme of the Sarvāstivāda preserved in the Abhidharmakośa. Subsequently, in Chapter 4, an account of Mahayana ethics is offered drawing mainly on the Śila-paṭala of the Bodhisattvabhūmi. The final two chapters (5 and 6) discuss two influential theories of ethics elaborated in the Western tradition which bear a prima facie resemblance to the theoretical structure of Buddhist ethics. Chapter 5 will deal with Utilitarianism and its resemblance to Buddhism, and Chapter 6 will be devoted to the Aristotelian ethical system. My conclusion will be that the Aristotelian model provides the closest analogue to Buddhism and a preliminary attempt will be made to pursue certain points of contact as an indication of the direction for future research. The overall argument, which is cumulative throughout the thesis, will be that ethical perfection in Buddhism is an integral and inalienable component in the perfection of human nature envisaged and attained by the Buddha. This, together with the intellectual perfection epitomised by the attainment of insightful knowledge (paññā). constitutes the Summum Bonum or complete good for man.

The Nāmamantrārthāvalokinī ('An Explanation of the Meaning of the Namemantras') is an early, and major, commentary on the Nāmasaṃgīti ('The Chanting of Names'). Written by the eighth century Indian ācārya Vilāsavajra, it survives in the original Sanskrit and in Tibetan translation. The Nāmasamgīti enumerates the 'Names' of Mañjuśrī, the Mahayana figure embodying wisdom, and it exerted a strong influence on liturgy, ritual and meditation in the later phase of Buddhism in India (750-1200 CE). Vilāsavajra's commentary is written from a Yogācāra perspective and interprets the 'Names' within an elaborate ritual framework which consists in a maṇḍala that has Mañjuśrī as its central deity. The central part of the thesis comprises a critical edition and annotated translation of the Sanskrit text of the first five chapters of Vilāsavajra's commentary, approximately a quarter of the whole. The critical edition is based on eight Nepalese manuscripts for which a stemma codicum is established. Two blockprint editions of the Tibetan translation are consulted at cruces in the Sanskrit. Their readings, treated as those of any other witness, are incorporated into the apparatus as appropriate. The edition is followed by textual notes. Introductory material is divided into two parts. Matters relating to the Sanskrit and Tibetan materials are discussed in a section placed before the edition. These include a description of the manuscripts, discussion of the method of editing, establishment of the stemma codicum and an assessment of the Tibetan translation. An introduction to the contents precedes the translation and is primarily concerned with an outline of the ritual structure of the commentary, giving particular attention to chapters 1-5. Evidence concerning the life and date of Vilāsavajra is considered, suggesting he should be placed in the latter part of the eighth century. Assessing the work's significance for the study of Buddhism, 1 suggest that it is of historical importance in that it throws light on the process by which Tantric methods were being related to soteriology in this period; and that it contains material, especially in the sādhana of chapter 4, that contributes to an understanding of the development of Tantric forms of Buddhist meditation. The work is also the only known instance of a commentary of a Yogatantra type that survives in Sanskrit.

The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.

Thesis (MTh)--Stellenbosch University, 2012.<br>ENGLISH ABSTRACT: This study, in addition to problematizing a one-dimensional approach to health and well-being within the HIV and AIDS discourse, also aims to highlight the need and promote the idea for integrative community pastoral care as fundamental in responding to the HIV and AIDS epidemic. In developing such a framework for an integrative approach to healing and care, it becomes clear that a number of paradigmatic shifts in pastoral care are called for. In the past most of the prevention and intervention strategies within the discourse on healing within the HIV and AIDS epidemic, focused on the people living with HIV and AIDS (PLWHA) and the medical science in its search for cure and effective antiretroviral medication. Little attention use to be given to issues of care as the primary focus appeared to have been on behaviour change strategies. However, as the complex nature of the epidemic and its impacts became more apparent, it gradually dawned on all disciplines that the virus entails more than an individual ailment as a medical concern. With the realization that the epidemic penetrates the quality of life and the basic structures for livelihood and meaningful living on all levels, came the acknowledgement that it has become a systemic and community issue. Any endeavour to be engaged with the epidemic should therefore shift from a merely personal (individual focus) and a medical (pharmaceutical focus) approach, to a community approach. Healing and prevention must also become a systemic and communal endeavour, and thus the reason to connect, in this research project, healing with a community approach to the HIV and AIDS epidemic. In the process of developing a framework for integrative care and counselling, the study explores the notions of health and well-being and provides a theological framework for understanding these concepts from a community perspective. This framework necessitates a number of paradigmatic shifts, particularly with regards to understanding the ecclesial identity of the church as a community of care. Both the understanding of health and well-being and that of an identity of care culminates from the understanding of God‘s passionate involvement in the human predicament of suffering, as implied by a theopaschitic approach. In order to develop an inclusive framework of care to be taken up in the ecclesial identity of the church, a number of metaphors for a community of care are explored as alternatives to the traditional kerygmatik model of the church.<br>AFRIKAANSE OPSOMMING: Hierdie studie lug nie net die problematiek rondom 'n eendimensionele benadering tot gesondheid en welstand binne die MIV en VIGS diskoers uit nie, maar poog ook om die behoefte aan 'n integrerende gemeenskaps-benadering tot die MIV en VIGS epidemie te beklemtoon en sodanige benadering te bevorder. Dit word duidelik dat sodanige raamwerk vir 'n integrerende benadering tot heling en sorg sekere paradigmatiese skuiwe binne pastorale sorg vereis. In die verlede het voorkoming en intervensie strategieë met betrekking tot die MIV en VIGS diskoers meestal gefokus op die mense wat met MIV en VIGS leef, asook op die mediese wetenskap se pogings om 'n geneesmiddel en effektiewe antiretrovirale medisyne te vind. Min aandag was gegee aan die kwessies wat verband hou met versorging, en dit wil voorkom asof die klem eerder primêr geplaas was op strategieë om gedrag te verander. Groter bewuswording van die komplekse aard van die epidemie en sy gevolge het egter geleidelik gelei tot die besef onder alle dissiplines dat die virus meer as net 'n individuele siekte van mediese belang is. Die besef dat die epidemie lewenskwaliteit, en die basiese strukture van menslike bestaan en 'n betekenisvolle lewe, op alle vlakke binnedring, het uiteindelik gelei tot die begrip dat dit 'n sistemiese en gemeenskap probleem geword het. Enige poging dus om die epidemie aan te spreek moet daarom beweeg van 'n persoonlike/individuele en mediese/farmaseutiese benadering na 'n gemeenskaps-benadering. Genesing en voorkoming moet daarom 'n sistemiese en gemeenskaplike poging wees, en daarom ook die rede om, in hierdie projek, genesing in verband te bring met 'n gemeenskaps-benadering tot die MIV en VIGS epidemie. Ten einde 'n raamwerk vir 'n integrerende benadering tot versorging en berading te ontwikkel, ondersoek die studie die konsepte van gesondheid en welstand, en poog om 'n teologiese raamwerk te ontwikkel wat hierdie konsepte verstaanbaar maak vanuit 'n gemeenskaps-perspektief. Hierdie raamwerk noodsaak sekere paradigmatiese skuiwe, veral met betrekking tot die verstaan van die ekklesiale identiteit van die kerk. Die verstaan van beide gesondheid en welstand asook die van 'n identiteit van versorging spruit voort uit die verstaan van God se passievolle betrokkenheid by die menslike dilemma van lyding, soos geïmpliseer deur 'n theopaschitiese benadering. Ten einde 'n inklusiewe raamwerk van versorging te ontwikkel wat uiteindelik deurslaggewend in die ontwikkeling van die ekklesiale identiteit van die kerk kan wees, ondersoek hierdie studie 'n aantal metafore vir 'n versorgende gemeenskap as alternatiewe tot die tradisionele kerygmatiese model van die kerk.

Thesis (MTh)--Stellenbosch University, 2001<br>ENGLISH ABSTRACT: Humankind has made great progress over the centuries in gaining an understanding of how the human body works. This has all been in an attempt to bring about health and healing where there appeared to be an unbalance in the body's normal functions. The mind also later became an object of study to address its relation to humankinds physical health. Later, social dimensions of health were also identified and were attended to. Yet, much disease and ailments seem to still plague our societies and communities. Theology in the name of pastoral care had been faithfully adding the spiritual dimension to healing. But it was only in the recent wake within practical theology that the theological sciences had entered into meaning conversations with other disciplines. These developments within practical theology raised a lot of question both inside and outside of the theological discipline. At the same time, this new fibrant branch of theology built bridges with the medical sciences, social and behavioural SCiences, management sciences, just to name a few. This study highlights the developments specifically around the scientific nature of theology and the conversation it had over the decades with medical science. It becomes clear that this dialogue is necessary as both theology and medicine have a common interest. They both complement each others dimensions and they address humankind in their state of pain and suffering. By covering the historical development of theology and medicine, proving their credibility as scientific disciplines, and pointing to their struggle with the dualistic concept, this study proposes to the Church and its healing ministry to restore wholistic healing in collaboration with the goverment services and local community structures.<br>AFRIKAANSE OPSOMMING: Mensdom het groot vordering gemaak oor die eeue deur kennis te versamel aangaande hoe die menslike liggaam werk. Dit was alles 'n poging om gesondheid en geneesing te voorsien waar dit gelyk het na 'n wanbalans in die liggaam se normale funksies. Die verstand het ook later 'n objek geword van studie om die verhouding van die mensdom se fiesiese gesondheid te ondersoek. Later was die sosiale dimensies van gesondheid ook geidentifiseer en aandag gekry. Tog, het vele siektes en Iyding nog steeds die gemeenskap geyl. Teologie het in die naam van pastorale sorg toewyding gewys deur spiriteule dimensies van gesondheid bygedra. Maar dit was in die onlangse ontwaking binne praktiese teologie dat die teologiese wetenskap die ander dissipline as waardevol gesprek ingegaan. Hierdie ontwikkelinge in praktiese teologie het baie vrae laat onstaan binne as ook buite die teologiese dissipline. Terselfdetyd, het hierdie nuwe stralende tak van teologie brue gebou met mediese wetenskap, sosiale en gedrags wetenskap, en bestuurswetenskap, net om a paar te noem. Hierdie studie fokus op die spesifieke ontwikkelings roundom die wetenskaplike natuur van teologie en die gesprek wat die oor die dekades voer met die mediese wetenskap. Dit word duidelik dat hierdie dialoog is nodig want beide teologie and medies het 'n gemeenskaplike belang. Beide komplementeer mekaar se dimensies en adreseer mensdom in hulle staat van pyn en leiding. Deur die historiese ontwikkelinge van teologie en medies te dek, om hulle te krediet te gee as wetenskaplike dissipline, en hulle stryd met die dualisties konsept uit te wys, maak die study 'n voorstel aan die Kerk en sy geneesing dienste om 'n holistiese geneesing te herstel in samewerking met goverment dienste end die plaaslike gemeenskap's strukture.

This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.

The subject of this paper is of cultures of terror, and more specifically of the possibility of resistance in a context of extreme fear. The focus is upon ways in which survivors of the Pol Pot regime devise strategies of embodied resistance, and rebuild notions such as identity and bodily integrity, within a Buddhist framework, to the dominant discourse of terror in contemporary Cambodian society.<br>The paper problematizes the concept of "order" and questions its validity as a dominant paradigm in anthropology. Further, in searching for new ways of theorizing and writing about resistance and terror, it suggests that a more power conscious analysis of popular religion and ritual may prove enlightening.<br>A theoretical framework is derived from a review of anthropological studies of terror and political violence. Of particular interest is the concept of "spaces of resistance" and the notions of "spaces of violence" and "bodily resistance" which it invokes. From within this framework the Dhammayietra, or peace walk, is considered as an embodied symbol of resistance and empowerment. It is hypothesized that the Dhammayietra may provide a way in which, through the symbolic "washing away" of Khmer Rouge memories; through the creation of new collective memories; and through the reclaiming of a physical manifestation (Angkor Wat) of the Buddhist-centered world view, some Cambodians may be able, at least in part, to emerge from the sensorially numb space which they created in order to survive the bodily, intellectual, and emotional assault upon their persons, culture, and religions by the Khmer Rouge.

Thesis (DTh)--Stellenbosch University, 2001<br>ENGLISH ABSTRACT: In this study the process of healing and reconciliation between the victim and the offender in a post-TRC period in South Africa is being investigated with a view to the challenge it poses to pastoral care. The focus is specifically on the post-TRC period rather than the period during which the TRC operated. The post-TRC period is a period where the truth about the apartheid past is partially known, where guilt and mourning are part of the offender's struggle, where suffering, in all areas of life, is part of the victims survival, where there is an understanding of the emotions victims and offenders experience, where restitution and reconstruction create a new vision and orientation for victims and offenders and where the church is able to interpret the past, present and future in order make healing and reconciliation a reality. To accomplish healing and reconciliation between victims and offenders in the post-TRC period is regarded as crucially important in order to ensure that the atrocities of the past, in some form or another, will not be repeated. To ensure that healing and reconciliation between the victim and the offender is accomplished on a personal and a public level, it is necessary to gain a clear understanding of the practical situation of the victim and the offender. It was found that the terms "victim" and "offender" have to be conceived in a comprehensive way in view of the socio-political context of South Africa, and that guilt forms a core element, which calls for great sensitivity and empathy on the part of pastoral care. Within this comprehensive understanding it was also found that guilt is not to be conceived and explained merely psychologically and socially, but also theologically. For this reason it is crucial to conceive of victims and offenders within their context and to comprehend the real impact of guilt, suffering and mourning. Although these experiences take place on different levels, they form an indispensable indicator for achieving healing and reconciliation in South Africa (chapter 2). For reconciliation and healing to be realized between victim and offender it is essential, furthermore, that both should face the truth of what occurred in the past. In this regard it is necessary that truth should not be considered as mere verifiable facts. Rather, truth should be conceived as a process of interpretation aimed at the revealing of meaning within certain relations, contexts and experiences. Apart from having a liberating effect, truth is also a prerequisite for reconciliation (chapter 3). Subsequently, the influence of pastoral theologies on healing and reconciliation between victim and offender is discussed. It was found that pastoral care, to render a significant contribution to healing and reconciliation in South Africa, should make the paradigmatic shift from an individual client-centred pastoral approach to a hermeneutic cultural approach. It is essential for healing and reconciliation to be broadened from a mere subjective/individual understanding thereof, to healing and reconciliation as a systemic process of understanding and interpretation (hermeneutical) that is connected to social relations and inculturation. To ensure that this hermeneutic of reconciliation will have an impact on the practical post-TRC situation, it should be supplemented by a doing theology, functioning within a wisdom perspective; id est, a creative programme to bring together victims and offenders, as well as those who have been existentially effected by (the wounds caused by) apartheid (chapter 4). Finally, for remembering and storytelling to take place, and be significant for the process of healing and reconciliation between victim and offender, it is essential that it must be embedded in a practical-theological ecclesiology within which the church can serve as a forum for healing and reconciliation. To achieve healing and reconciliation, a liturgy of healing is proposed. It is important that the content and form of a liturgy of healing be determined by the following core elements: remembering, forgiveness, and the use of metaphors, symbols and rituals.<br>AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die proses van heling en versoening tussen slagoffer en oortreder in 'n post-WVK periode in Suid-Afrika met die oog op die uitdaging wat dit vir die pastoraat inhou. Die studie fokus doelbewus op die post-WVK periode en nie op die termyn waartydens die WVK geopereer het nie. Die post-WVK periode is 'n periode waar die waarheid aangaande die apartheidverlede deels bekend is, waar skuld en rou deel van die oortreder se worsteling is, waar lyding, op alle gebiede van die lewe, steeds deel van die slagoffer se oorlewing is, waar daar meer begrip moet wees vir die emosies wat slagoffers en oortreders beleef, waar restitusie en rekonstruksie 'n nuwe visie en orientasie skep vir slagoffers en oortreders en waar die kerk die verlede, hede en toekoms moet interpreteer sodat heling en versoening 'n realiteit kan word. Om heling en versoening tussen slagoffers en oortreders in die post-WVK periode te bewerkstellig is naamlik van kardinale belang ten einde te verseker dat die wandade van die verlede nie in een of ander vorm herhaal sal word nie. Om te verseker dat heling en versoening tussen slagoffer en oortreder op persoonlike en publieke vlak bewerkstellig kan word, is dit noodsaaklik om duidelikheid te verkry oor die praktiese situasie van slagoffer en oortreder. Daar is bevind dat die terme 'slagoffer' en 'oortreder' omvattend verstaan moet word in die lig van die sosio-politieke konteks van Suid-Afrika en dat skuld 'n kernelement vorm wat die pastoraat met sensitiwiteit en begrip sal moet hanteer. Binne hierdie omvattende verstaan is bevind dat skuld nie net psigologies en sosiaal verklaar en verstaan moet word nie maar ook teologies. Om hierdie rede is dit deurslaggewend om slagoffers en oortreders binne konteks te verstaan en die impak wat skuld, lyding en rou gelaat het te begryp. Hoewel hierdie belewenisse -'" op verskillende vlakke gelee is, is die verstaan van beide slagoffers en oortreders 'n onontbeerlike indikator vir die bereiking van heling en versoening in Suid-Afrika (hoofstuk 2). Vir versoening en heling om tussen slagoffer en oortreder plaas te vind is dit verder wesenlik dat albei die waarheid aangaande dit wat in die verlede gebeur het in die oe moet kyk. In die verband is dit bepalend om waarheid nie te beskou as 'n verifieerbare feit me, maar as In proses van interpretasie wat geng IS op SIll ontsluiting binne bepaalde relasies, kontekste en belewenisse. Behalwe dat waarheid bevryding bring, is waarbeid ook In primere vereiste vir versoening (hoofstuk 3). Die invloed van pastorale teologiee op heling en versoening tussen oortreder en slagoffer is vervolgens bespreek. Daar is bevind dat die pastoraat, indien dit In wesenlike bydrae wil maak tot heling en versoening in Suid-Afrika, In paradigmatiese verskuiwing sal moet maak vanaf In individuele klient-gesentreerde pastorale benadering na In hermeneutieskulturele benadering. Dit is essensieel dat he ling en versoening verb reed behoort te word vanaf In bloot subjektiewe/individuele verstaan daarvan, na heling en versoening as In sistemiese proses van verstaan en interpretasie (hermeneuties) wat aan sosiale verhoudinge en inkulturasie gekoppel is. Om te verseker dat bierdie hermeneutiek van versoening In impak sal he op die post-WVK praktyk, sal dit aangevul moet word met In daadteologie wat binne In wysheidsperspektief funksioneer, dit wil se In kreatiewe program om oortreders en slagoffers asook mense wat eksistensieel geraak is deur die wonde van apartheid bymekaar te bring (boofstuk 4). Vir herinnering en storievertelling om plaas te vind en betekenis te he vir die helingsen versoeningsproses tussen oortreder en slagoffer, is dit ten slotte wesenlik dat dit ingebed moet wees in In prakties-teologiese ekklesiologie waarbinne die kerk kan dien as In forum vir be ling en versoening. Om heling en versoening te kan vermag, stel die navorsing In liturgie van heling voor. Dit is van belang dat die inhoud en vorm van In liturgie van beling deur die volgende kemelemente bepaal behoort te word: herinnering, vergifnis, en die gebruik van metafore, simbole en rituele (hoofstuk 5).

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-05-04T13:42:10Z No. of bitstreams: 1 Tania Maria Lopes Torres.pdf: 1314109 bytes, checksum: 6289a50acfa1f253ae58c3c5b77b0a7a (MD5)<br>Made available in DSpace on 2018-05-04T13:42:10Z (GMT). No. of bitstreams: 1 Tania Maria Lopes Torres.pdf: 1314109 bytes, checksum: 6289a50acfa1f253ae58c3c5b77b0a7a (MD5) Previous issue date: 2018-03-19<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>This research set out to qualitatively investigate the success or failure of the anointing of the sick as a means of statistically altering the predictable natural history of a disease. Its methodology consisted of an outcome study, as proposed by Finkler (1985), aimed at a rural community, in the Lagoa Bonita district, in Engenheiro Coelho, Brazil, where most of the residents profess Seventh-Day Adventistism. The data were collected by means of semistructured interviews with twenty-two participants. The sample was formed either with respondents (90% of whom were Adventists) who underwent the ritual of anointing (referred to as “subjects”) or, in case they were not available, with respondents who met the two ad hoc criteria for inclusion (referred to as “informants”): (1) close kinship; and (2) being present during the ministration of the rite. At least 14 (i.e., 63%) of the subjects could be described as being in severe or terminal condition. For the analysis of the data, Bardin’s content analysis method was used. At the end of the investigation, it was confirmed that the anointing of the sick is sociologically effective and anthropologically justifiable, since it belongs to the dimension of symbolic regulation, which is why spiritual caregivers can minister to patients with chronic pain in aspects often neglected by biomedicine, hence the need for its institutionalization as a possibility of treatment<br>Esta investigação se propôs a pesquisar qualitativamente o sucesso ou o fracasso da unção de enfermos como meio de alterar estatisticamente a história natural previsível de uma enfermidade. Sua metodologia consistiu de um estudo de resultados (outcome study), conforme proposto por Finkler (1985), voltado para uma comunidade rural, no bairro Lagoa Bonita, município de Engenheiro Coelho, onde os residentes são, em sua maioria, fiéis da Igreja Adventista do Sétimo Dia. A coleta de dados foi feita por meio de entrevistas semiestruturadas com vinte e dois participantes. Constituiu-se a amostra ou com respondentes (90% dos quais eram adventistas) que se submeteram ao ritual da unção (denominados “sujeitos”) ou, no caso de sua impossibilidade, com respondentes que satisfizessem os dois critérios ad hoc de inclusão (denominados “informantes”): (1) parentesco próximo; e (2) presença durante a ministração do rito. Pelo menos 14 (isto é, 63%) dos sujeitos podiam ser descritos como em estado grave ou terminal. Para a análise dos dados, empregouse o método da análise de conteúdo de Bardin (1977). Confirmou-se, no final da investigação, a tese que o rito da unção é sociologicamente eficaz e antropologicamente justificável, pois pertence à dimensão da regulação simbólica, razão pela qual os cuidadores espirituais conseguem ministrar aos pacientes com dor crônica em aspectos geralmente negligenciados pela biomedicina, daí a necessidade de sua institucionalização como possibilidade de tratamento

Thesis (DTh)--Stellenbosch University, 2004<br>ENGLISH ABSTRACT: This study can as well be termed as "an attempt to interpref' pastoral care and counseling methods and modules in an African understanding. For this reason, the study engages concepts, metaphors and images that reflect an African understanding of pastoral ministry. It is argued that pastoral ministry will be enriched more by accommodating an African spirituality and cosmology that usually influences the world view of African people on God, life and the cosmic life-force. The study attempts to work with God-images that will help people to gain meaning in moments of pain and suffering, and much more also that will help them appropriate faith to life situations in a more meaningful way. Thus the study gives attention to defming God-images in light of pain and suffering within a given pastoral care situation. Two God-images are therefore proposed for use in a pastoral care setting in Africa, namely, God as a friend (Mubwezi) and God as companion (woyenda naye). The study proposes a working model that can be used by pastoral ministry in the process of assessment of God-images. It is argued that unless pastoral ministry undertakes to work with models that are going to help African people come to terms with situations of pain and suffering, the work of pastoral ministry will be limited to a large extent. For this reason, the study proposes that pastoral ministry should reckon with African cultural values that are always expressed through metaphors and symbols. It is argued further that pastoral ministry should work with Christian rituals, such as Holy Communion, Baptism and the Cross which are going to help African people understand the involvement of God in their lives and also in times of pain and suffering.<br>AFRIKAANSE OPSOMMING: Die navorsing is 'n poging om 'n pastorale hermeneutiek te ontwikkel wat in die prosesse van heling rekening hou met die eiesoortigheid van 'n Afrika-konteks. Vandaar die fokus op 'n Afrika-spiritualiteit en 'n Afrika-kosmologie. Die navorsing is 'n poging om die verstaan van die lewe as 'n werklikheid, beinvloed deur spirituele werkinge en kosrniese lewenskragte, te kombineer met 'n pastorale antropologie. Die navorsingsvoorveronderstelling is dat 'n bepaalde kulturele verstaan en ervaring van God (Godsbeelde en Godsvoorstellinge) menslike identiteit en derhalwe ook prosesse van heling en terapie wesenlik beinvloed. Die navorsing konsentreer daarom op die interaktiewe en wisselwerkende verband tussen Godsbeelde en die vraagstuk van lyding en heling. Die uitkoms van die navorsing is die ontwerp van 'n beradingsmodel vir die pastoraat waarin rekening gehou word met die eiesoortige spiritualiteit van 'n bepaalde kultuurkonteks. Vandaar die ontwerp van 'n ses-fase model vir die maak van 'n pastorale diagnose (pastorale assessering). Verskillende simbole en metafore vanuit 'n Afrika lewenservaring kan help om her na te dink oor die verstaan van God binne lyding in 'n pastorale gesprek oor die vraagstuk van teodisee. Die beradingsmodel wat voorgestel word, verskuif die fokus weg van 'n analitiese, individualisties-georienteerdheid na 'n meer holistiese en sisterniese kommunale georienteerdheid. In die verb and moet die dinarnika van verhoudinge saam met 'n narratiewe benadering opnuut herontgin word vir pastorale berading.

Thesis (PhD)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: This qualitatively oriented Practical Theological research journey, informed by the philosophical ideas of postmodern, contextual, participatory and feminist theologies, postmodern and social construction epistemologies was based on a participatory action research through the therapeutic lens of narrative inquiry. The thesis is about the spiritual problems and spiritual needs of people living with HIV and AIDS and how they can be addressed as part of a holistic approach to their care within the primary healthcare delivery system in Zimbabwe. The research curiosity was prompted by the HIV and AIDS policy in Zimbabwe that advocates for a holistic approach to the care of HIV and AIDS patients within the primary health care delivery system. The recognition that healthcare has to be holistic for the best outcome for patients creates an expectation that spiritual care will also be incorporated into clinical practice. However there is a puzzling blind spot and a strange silence about the spiritual problems and spiritual needs of people living with HIV and AIDS within the HIV and AIDS policy. This has had the effects of reducing intervention programmes to purely medical, psychological and sociological. This research sought to correct such an approach by highlighting the role of spiritual care in the healing process of people living with HIV and AIDS as part of the holistic approach to their care. The core information, on which this research is based, comes from the experiences of people living with HIV and AIDS who are receiving care within the primary health care delivery system in Zimbabwe. It sweeps away statistics and places those questing for spiritual healing at the core of the study. All the participants in the study affirmed that the why me questions as a summation of their indescribable and unimaginable spiritual pain felt in the spirit were directed to God. They confirmed that their spiritual problem was spiritual pain and their spiritual need therefore was spiritual healing from the spiritual pain of which God is believed to be the healer. The belief that God is the ultimate healer of the spiritual pain stood out from the midst of problem saturated narratives of spiritual pain and suffering as the unique outcome to reconstruct the alternative problem free stories of healing. The research opted for an approach that is informed by the experiences of people living with HIV and AIDS. In the light of the stories shared by the participants in this study, it became evident that there is an existing need within the Primary Health Care delivery system in Zimbabwe to provide spiritual care to people living with HIV and AIDS. The research aimed at co-creating a spiritual care approach in which those living with HIV and AIDS as well as those working with them can be empowered to re-author the stories of patients‟ lives around their self preferred images. The narrative approach was explored in this research as a possible therapeutic approach that could be used to journey pastorally with people living with HIV and AIDS in a non-controlling, non-blaming, non-directive and not knowing guiding manner that would permit the people living with HIV and AIDS to use their own spiritual resources in a way that can bring spiritual healing to their troubled spirits. The research also emphasizes the position of the people living with HIV and AIDS which they can inhabit and lay claim to the many possibilities of their own lives that lie beyond the expertise of the pastoral caregiver. The strong suggestion emerging from this study is that a spiritual care approach to healing must of necessity be integrated into the holistic approach to the care of people living with HIV and AIDS in Zimbabwe. The wish of participants that their spiritual well-being be considered in their health care adds momentum to this suggestion. Hence the research argues for the inclusion of a spiritual and pastoral approach to spiritual healing which links the patient‟s spirituality and pastoral care. The research does not claim to have the solutions or quick fix miracle to the complicated spiritual pain of people living with HIV and AIDS and neither claims to have the power to bring any neat conclusions to the spiritual healing of people living with HIV and AIDS. However, the research has the potential to stimulate a new story of spirituality as a vital resource in the healing process of people living with HIV and AIDS and ignoring it may defeat the purpose of a holistic approach to the care of people living with HIV. The re-authoring of alternative stories is an ongoing process but like in all journeys, there are landmarks that indicate achievements, places of transfer or starting new directions or turning around. Hence this research process may be regarded as a landmark that indicated a new direction in the participants‟ journey towards spiritual healing.<br>AFRIKAANSE OPSOMMING: Hierdie kwalitatief-georiënteerde Praktiese Teologie navorsingsreis, geïnformeer deur die filosofiese idees van postmoderne, kontekstuele, deelnemende en feministiese teologie, postmoderne en sosiale konstruksie epistemologie, is gebaseer op deelnemende aksie-navorsing deur die terapeutiese lens van narratiewe ondersoek. Die tesis handel oor die spirituele probleme en navorsingsbehoeftes van mense wat met MIV en vigs leef en hoe dit aangespreek kan word as deel van ʼn holistiese benadering tot hul sorg binne die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Die navorsing-belangstelling het ontwikkel na aanleiding van die MIV en vigs beleid in Zimbabwe wat ʼn holistiese benadering tot die sorg van MIV en vigs pasiënte in die primêre gesondheidsorg-diensleweringstelsel bepleit. Die erkenning dat gesondheidsorg holisties moet wees om die beste uitkoms vir pasiënte te bied, skep ʼn verwagting dat spirituele sorg ook by kliniese praktyk ingesluit sal word. Daar is egter in die HIV en vigs beleid ʼn raaiselagtige blinde kol, ʼn vreemde stilte oor die spirituele probleme en spirituele behoeftes van mense wat met MIV en vigs leef. Die gevolg is dat intervensie-programme gereduseer word tot slegs mediese, sielkundige en sosiologiese programme. Hierdie navorsing streef om dié benadering reg te stel deur die beklemtoning van die rol van spirituele sorg in die heling-proses van mense wat met MIV en vigs leef as deel van die holistiese benadering tot hul sorg. Die kerninligting waarop hierdie navorsing gegrond is, vloei voort uit die ervarings van mense wat leef met MIV en vigs en sorg ontvang binne die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Dit vee statistiek van die tafel af en plaas diegene wat soek na spirituele heling, in die hart van die ondersoek. Al die deelnemers aan die ondersoek het bevestig dat hul “Waarom ek?” vrae, as opsomming van hul onbeskryflike, ondenkbare geestelike pyn, aan God gerig is. Hulle het bevestig dat hul spirituele probleem spirituele pyn is, en dat hul spirituele behoefte dus spirituele genesing is van die spirituele pyn, die pyn waarvan geglo word dat God die geneser is. Die geloof dat God die opperste geneser is, het uitgestaan te midde van die probleem-deurdrenkte narratiewe van spirituele pyn en lyding as die unieke uitkoms om alternatiewe probleem-vrye verhale van heling te herkonstrueer. Die navorsing het ʼn benadering gekies wat geïnformeer is deur die ervarings van mense wat leef met MIV en vigs. In die lig van die verhale wat die deelnemers aan die studie gedeel het, het dit duidelik geword dat daar ʼn behoefte is dat spirituele sorg ook aan mense wat leef met MIV en vigs verskaf word in die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Die doel van die navorsing was om saam ʼn spirituele sorg benadering te skep waarin diegene wat met MIV en vigs leef, sowel as diegene wat met hulle werk, bemagtig kan word om die stories van pasiënte se lewens te herskryf in terme van pasiënte se verkose beelde. Die narratiewe benadering is in hierdie studie ondersoek as ʼn moontlike terapeutiese benadering wat gebruik kan word om pastoraal te reis met mense wat leef met MIV en vigs op ʼn manier wat nie kontroleer, beskuldig, voorskryf of weet nie, maar wat mense wat met MIV en vigs leef eerder begelei en toelaat om hul eie spirituele bronne te gebruik op ʼn manier wat spirituele genesing vir hul gekwelde siele kan bring. Die navorsing beklemtoon ook die posisie van mense wat leef met MIV en vigs waarin hulle spirituele moontlikhede, areas van hul lewens kan eien en bewoon, moontlikhede wat buite die bereik van pastorale versorgers lê. Uit hierdie studie vloei ʼn sterk suggestie dat ʼn spirituele benadering tot genesing noodwendig geïntegreer moet wees in die holistiese benadering tot die sorg van mense wat leef met MIV en vigs in Zimbabwe. Deelnemers se wens dat hul spirituele behoeftes ook in hul gesondheidsorg oorweeg word, gee aan dié suggestie verdere momentum. Derhalwe argumenteer hierdie navorsing ten gunste van die insluiting van ʼn spirituele en pastorale benadering tot spirituele genesing wat die pasiënt se spiritualiteit en pastorale sorg verbind. Die studie maak nie daarop aanspraak dat dit antwoorde of ʼn wonderbare kits-oplossing bied vir die gekompliseerde spirituele pyn van mens wat leef met MIV en vigs nie, of spirituele genesing netjies afsluit nie. Die navorsing het egter wel die potensiaal om ʼn nuwe verhaal te stimuleer van spiritualiteit as ʼn deurslaggewende bron in die genesingsproses van mense wat leef met MIV en vigs. Om spiritualiteit te ignoreer, mag dalk die doel verydel van ʼn holistiese benadering tot die sorg van mense wat met MIV en vigs leef. Die herskryf van alternatiewe verhale is ʼn voortdurende proses, maar soos alle reise, is daar landmerke wat prestasies aandui, en ook punte van verplasing, rigtingverandering of selfs ommekeer. Hierdie navorsing kan beskou word as ʼn landmerk van ʼn verandering van rigting in deelnemers se reis na spirituele genesing.

Esta dissertação tem como objetivo geral criticar o modelo relacional vigente entre o terapeuta e o paciente, a partir de elementos fundamentais da Religião Cristã, do ponto de vista terapêutico. Por meio de pesquisa bibliográfica, estuda-se a relação entre terapia e religião, buscando-se apreender o modo de interagir que pacientes e terapeutas reclamam. A pesquisa tem como base o Evangelho de Marcos, a partir de autores bíblicos atuais como Ekkehard W. Stegemann, Gerd Theissen e John Meier. São consideradas, também, para fundamentação teórica de conceitos, idéias de pensadores como Juan Luis Segundo, Paul Tillich e Victor Frankl. Conclui-se que a relação terapeuta-paciente é um importante agente promotor da fé/confiança que estimula os recursos naturais da cura, bem como que se percebe aproximações e contrastes entre as práticas do Jesus de Nazaré e do terapeuta brasileiro contemporâneo<br>The general objective of this dissertation is to criticise the actual model of relation between the therapist and the patient , starting from fundamental elements of the Christian Religion in the point of therapeutic view. Via a bibliographic research are made a study of the relation between the therapy and the religion , to search for learning the way to interact , way , what patients and therapists complaines. The research is based on the gospel of Marcos, starting from actual biblical authors like Ekkehard W. Stegemann , Gerd Theissen and John P. Meier. Are considered too the theorical bases of concepts and ideas of thinkers like Juan Luis Segundo, Paul Tillich and Victor Frankl. Coming to the conclusion , that the relation therapist-patient is an important promotion agent for faith/confidence to stimulate the natural resources of cure, perceiving approximations and contrasts between practices of Jesus of Nazareth and a brasilian contemporary therapist

In Buddhism birth is regarded as the origin of suffering and impurity, whereas it also forms the physical basis indispensible for seeking and attaining awakening. Birth is both the starting points of incuring defilement and achieving sanctity. Pointing out this paradox on birth in Buddhism and situating the issue within the context of Chinese religion and history, this dissertation extensively investigates Buddhist discourses and practices of reproduction in medieval China. It anwsers how Buddhist discourses and practices of childbirth were transmitted, transformed, and applied in medieval China, and how they interacted with indigenous healing resources and practices in both Chinese religious and medical realms. Through examining the primary sources such as the excavated Day Books (Chapter One), Buddhist hagiographies (Chapter Two), Buddhist obstetric and embryological discourses (Chapter Three and Four) and healing resources preserved in Tripiṭaka and Dunhuang manuscripts, Dunhuang transformation texts and tableaux, and miracle tales and anecdote literature (Chapter Four and Five), I argue that not only was there a paradoxical dualism at the heart of Buddhism's relationship with reproduction, but also Buddhism provides abundant healing resources for dealing with childbirth on the practical level. Overall I contend that Buddhist healing resources for childbirth served as an effective channel through which Buddhist teaching, worldview and concepts of gender and body were conveyed to its supplicants. Through this investigation, this dissertation contributes to the understanding of the association of Buddhism with medicine, the influence of Buddhist discourses and practices of reproduction on China, and the transmission of Buddhist views of gender, the body, and life to China through its healing activities related to childbirth.

当代佛教如何参与现代环境危机这一公共社会议题是本文的问题意识，参与佛教与人间佛教的环保参与实践及其理论阐述正是现代社会较有影响力的佛教环保实践。<br>本文首先研究参与佛教的生态正义与人间佛教的心灵环保这两种类型在环保进路上的不同特征，参与佛教的环保以社会抗议、公义的分配制度及文化批判的社会正义诉求为其特征，人间佛教主要团体则以心灵净化、节约资源等行动表现出心灵环保的特点；接着将生态正义与心灵环保放入自然、经济、政教关系等社会处境进行剖析，最后对参与佛教的生态正义与人间佛教的心灵环保这两种佛教环保类型进行对比。<br>通过两种类型的比较研究探讨佛教参与环保的进路与趋势，冀望两种参与类型的彼此关照，互相学习和进行整合作为佛教参与环保的愿景，即多维视野的佛教生态参与模式，同时兼顾与结合社会与个体、正义与心灵等多维角度，共同推进从社会结构层面的抗争与心灵文化的变革，探索佛教智慧如何更好的参与现代社会环境危机以寻找出路。<br>Buddhism has involved in environmental protection on the local as well as global level. This thesis seeks to explore how and why the Buddhist modern movements, particularly Engaged Buddhism and Humanistic Buddhism adopt different approaches to environmental issues. The comparative study of these two Buddhist movements and their respective approaches to environment protection attempts to characterize and contrast the two different approaches as Eco-Justice and Eco-Spirituality and to analyze them in terms of their cultural, economic, political and social contexts.<br>Though the approach of Eco-Justice adopted by Engaged Buddhism focuses on social justice and the approach of Eco-Spirituality adopted by Humanistic Buddhism concentrates on spiritual cultivation, this thesis attempts to argue that they provide contrasting yet complementary approaches to environmental protection. The dialogue between Engaged Buddhism and Humanistic Buddhism on environmental issues will enrich each other and contribute to the Buddhist engagement of environmental protection as a whole.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>梁容.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.<br>Includes bibliographical references (leaves 183-196)<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in Chinese and English.<br>Liang Rong.<br>致谢 --- p.i<br>目录 --- p.iii<br>摘要 --- p.iv<br>Abstract --- p.v<br>引 言 --- p.1<br>Chapter 第一章 --- 佛教与生态之研究概览 --- p.3<br>Chapter 第一节 --- 现代生态危机出路之探寻：佛教的救渡 --- p.3<br>Chapter 第二节 --- 佛教与生态问题之俯瞰：学术研究概述 --- p.6<br>Chapter 第三节 --- 类型学之研究方法 --- p.20<br>Chapter 第四节 --- 论文之篇章结构 --- p.28<br>Chapter 第二章 --- 参与佛教的环保正义（eco-justice）之实践与论述：以泰国为例 --- p.31<br>Chapter 第一节 --- 前言 --- p.31<br>Chapter 第二节 --- 参与佛教的环保实践 --- p.33<br>Chapter 第三节 --- 环保正义的佛教之理论建构及社会论述：佛使比丘自然即法的佛教理论 --- p.53<br>Chapter 第四节 --- 资本主义社会文化批判与佛教社会经济发展观：萧素乐佛教之现代社会论述 --- p.64<br>Chapter 第五节 --- 结语：参与佛教环保正义类型之展望与反思 --- p.76<br>Chapter 第三章 --- 人间佛教的心灵环保（eco-spirituality）之实践与论述：以台湾为例 --- p.82<br>Chapter 第一节 --- 前言 --- p.82<br>Chapter 第二节 --- 慈济“预约人间净土：行动与理念 --- p.84<br>Chapter 第三节 --- 法鼓山“心灵环保：行动与理念 --- p.100<br>Chapter 第四节 --- “心灵环保进路的分析：宗教意义及社会涵义 --- p.113<br>Chapter 第五节 --- 结语：人间佛教心灵环保类型之展望与反思 --- p.150<br>Chapter 第四章 --- 两种类型比较与展望：参与佛教的环保正义与人间佛教心灵环保 --- p.153<br>Chapter 第一节 --- 两种佛教环保类型比较的视野 --- p.154<br>Chapter 第二节 --- 生态正义与心灵环保两种类型的比较研究 --- p.157<br>Chapter 第三节 --- 整合与超越：两种类型的互相对话与互相取鉴 --- p.176<br>结 语 --- p.180<br>参考资料与书目 --- p.183

金佩瑋.<br>"2003年9月".<br>論文(哲學碩士)--香港中文大學, 2003.<br>參考文獻 (leaves 126-133).<br>附中英文摘要.<br>"2003 nian 9 yue".<br>Jin Peiwei.<br>Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003.<br>Can kao wen xian (leaves 126-133).<br>Fu Zhong Ying wen zhai yao.<br>論文摘要 --- p.i<br>Abstract --- p.ii<br>致謝 --- p.iii<br>Chapter 1. --- 序章 --- p.1<br>Chapter 1.1 --- 緣起與目的 --- p.1<br>Chapter 1.2 --- 硏究方法 --- p.3<br>Chapter 1.2.1 --- 論述分析. --- p.4<br>Chapter 1.2.2 --- 質性調查 --- p.7<br>Chapter 1.3 --- 理論及分析架構 --- p.10<br>Chapter 1.3.1 --- 佛教學向度 --- p.11<br>Chapter 1.3.1.1 --- 佛教看待女性的四種態度 --- p.11<br>Chapter 1.3.1.2 --- 不利女身的斷言多爲後來竄加 --- p.12<br>Chapter 1.3.1.3 --- 轉身論及法無男女論的形成過程 --- p.13<br>Chapter 1.3.1.4 --- 轉男身的宗教意義 --- p.13<br>Chapter 1.3.1.5 --- 女性曾爲一個歷史主體 --- p.14<br>Chapter 1.3.1.6 --- 從權力角度檢視佛教女性處境 --- p.15<br>Chapter 1.3.2 --- 女性主義與婦女硏究向度 --- p.15<br>Chapter 1.3.2.1 --- 婦女硏究 --- p.15<br>Chapter 1.3.2.2 --- 女性主義 --- p.16<br>Chapter 1.3.3 --- 佛法義理原則 --- p.18<br>Chapter 1.4 --- 典籍與名相 --- p.19<br>Chapter 1.4.1 --- 典籍使用 --- p.19<br>Chapter 1.4.2 --- 名相釋義 --- p.20<br>Chapter 1.4.2.1 --- 女身 --- p.20<br>Chapter 1.4.2.2 --- 成佛 --- p.20<br>Chapter 2. --- 重構女身成佛的論述場景 --- p.22<br>Chapter 2.1 --- 佛經時代的女性境況 --- p.23<br>Chapter 2.2 --- 建立女身成佛的系譜 --- p.28<br>Chapter 2.2.1 --- 佛在世勇於破禁的年代´ؤ´ؤ女性即身成就阿羅漢 --- p.29<br>Chapter 2.2.2 --- 部派對立及厭惡女性的年代´ؤ´ؤ女身不能成佛 --- p.34<br>Chapter 2.2.3 --- 大乘運動崛起的年代´ؤ´ؤ以轉身論解放女身 --- p.39<br>Chapter 2.2.4 --- 密教與陰性興起的年代´ؤ´ؤ所有人皆能即身成佛 --- p.50<br>Chapter 2.3 --- 小結 --- p.58<br>Chapter 3. --- 論述背後的女人 --- p.61<br>Chapter 3.1 --- 尋找女性的蹤影 --- p.61<br>Chapter 3.1.1 --- 碑銘上存在的女性 --- p.62<br>Chapter 3.1.2 --- 佛塔信仰體系下的女性狀況 --- p.65<br>Chapter 3.1.3 --- 論爭背後的女性參與 --- p.67<br>Chapter 3.2 --- 沒女身的協商與互動 --- p.69<br>Chapter 3.3 --- 義理上分析和解構 --- p.71<br>Chapter 3.4 --- 小結 --- p.73<br>Chapter 4. --- 女修行人的協商與互動 --- p.75<br>Chapter 4.1 --- 受訪者背景與成佛觀 --- p.75<br>Chapter 4.1.1 --- 受訪者背景簡述、接觸佛教以及修行槪念 --- p.75<br>Chapter 4.1.2 --- 不同傳統的成佛觀 --- p.78<br>Chapter 4.1.3 --- 成佛信念與本身傳統相應 --- p.81<br>Chapter 4.2 --- 抵抗與協商的話語 --- p.84<br>Chapter 4.2.1 --- 女身之苦與障重 --- p.84<br>Chapter 4.2.2 --- 抵抗與磋商 --- p.87<br>Chapter 4.2.2.1 --- 人望高處成男身 --- p.87<br>Chapter 4.2.2.2 --- 建構乘願再來的話語 --- p.88<br>Chapter 4.2.2.3 --- 直接向權威挑戰 --- p.90<br>Chapter 4.2.2.4 --- 把經教性別支配論述消弭 --- p.91<br>Chapter 4.2.2.5 --- 把握佛法的隨機和弔詭性 --- p.92<br>Chapter 4.3 --- 佛教女人的得力與消力 --- p.94<br>Chapter 4.3.1 --- 傳統與信仰想像 --- p.94<br>Chapter 4.3.2 --- 以退爲進及以傳統制傳統 --- p.96<br>Chapter 4.3.3 --- 建立正面楷模及女性的傳統 --- p.101<br>Chapter 4.4 --- 小結 --- p.101<br>Chapter 5. --- 去性別化與權力主體 --- p.104<br>Chapter 5.1 --- 從轉身到去性別 --- p.105<br>Chapter 5.1.1 --- 去性別化´ؤ´ؤ現代轉身論 --- p.106<br>Chapter 5.1.2 --- 轉身/去性別還是陽剛與陰柔？ --- p.107<br>Chapter 5.2 --- 女性的權力與主體性 --- p.109<br>Chapter 5.2.1 --- 沒女身的主體性與權力 --- p.110<br>Chapter 5.2.2 --- 顛覆性的主體權力 --- p.113<br>Chapter 5.3 --- 小結 --- p.115<br>Chapter 6. --- 總結´ؤ´ؤ初探女性義理學 --- p.118<br>Chapter 6.1 --- 新世代的衝擊與重建 --- p.119<br>Chapter 6.2 --- 女性義理學及性別硏究的策略與方向 --- p.121<br>Chapter 6.2.1 --- 轉身/去性別的新意涵 --- p.121<br>Chapter 6.2.2 --- 回復性別平等的新傳統 --- p.123<br>Chapter 6.3 --- 正視偏見與盲點 --- p.124<br>Chapter 6.4 --- 結語 --- p.125<br>Chapter 7. --- 參考書目 --- p.126

This interdisciplinary study explores the dialogical space between Buddhism and economics grounded upon an empirical examination of the lived experience of western Buddhist teachers. The goal of Buddhist practice is enlightenment, a powerfully liberating and transformative understanding in which the ordinary sense of self is extinguished. There is a variety of claims made by Buddhist traditions regarding enlightenment, and little agreement as to its exact nature; most Buddhist traditions, however, regard the self as having no essential basis. This view contrasts sharply with those of contemporary economic thought. Modern economic thinking has generally seen Buddhism as one of many religions, and has resisted taking its claims seriously. At the heart of this divide lies a hermeneutic barrier that is not simply between East and West, but has its roots in modernity, which maintains a separation of humans from nature, a distinction between knowledge and power, and a distrust of human subjective experience. By engaging in a dialogical approach, this study attempts to bridge this divide. It builds on experiential corroboration of Buddhist conceptions of self, based on semi-structured interviews of 34 western Buddhist teachers, to critically examine their experiences of insight into the nature of self, its impact on their relationships with others and nature, and its impact on their decisions about everyday economic activities. The purpose is twofold: to examine the nature of realisation experientially and to explore its transformative potential with a view to unfolding implications for economic action. The findings clarify many traditional Buddhist understandings, challenge and validate previous interpretations, and suggest an embodied rather than transcendent view of consciousness and spirituality. The implications for economic thought include a new conception of the economic individual (homooeconomicus), recognising the old conception as based on a misplaced idea of concreteness of self; a new epistemology which incorporates a phenomenological appreciation of life; and a new perspective of agency as the mindful embodiment of a seamless interconnection between consciousness and the social and natural world.<br>Doctor of Philosophy (PhD)

Amituofo recitation is the chanting of the phrase "namo Amituofo , which is a rite commonly used among Buddhists for the attainment of merit. However, the attained merits would be nullified if the initiate gets pregnant after she has done Jiezhu. This has much to do with taboos related to female sexuality. Women always have a marginalized status as the supposedly "weaker" gender having a lower social position. The association of female bodily discharges with defilement further discredits their status. Jiezhu in effect reinforces the idea of "defilement" attributed to the female body. The shame that the women feel with the male-defined negative female bodily image affirms the patriarchal hegemony.<br>Based on historical, textual and field studies, this thesis examines a women-oriented initiation rite called Jiezhu. Jiezhu, a once-in-a-lifetime rite of passage, is performed by menopausal women in Ninghua, Western Fujian, China.<br>However, ritualistic acts provide therapeutic healing. The Jiezhu woman has to go through a stage in which she has to handle the change of her role and identity as a life-giver (mothering) with the end of her procreative cycle. The ritual provides both private and public meanings to the woman and helps her relieve the physical and mental difficulties that she faces in her menopausal stage.<br>It is believed in the villages of Ninghua that when a woman reaches her menopausal age, she has to do Jiezhu, without which, her Amituofo recitation (nianfo) would not be efficacious. In other words, Jiezhu, as a pre-requisite for Amituofo recitation, is at the same time a purification rite.<br>Jiezhu appropriates the woman into a new phase of being by first providing private meanings to her. Ritualistic acts can bridge memory and imagination. The ritual program allows the woman to go back and forth the past, the present and the future. Jiezhu dramatically juxtaposes girlhood and mature womanhood, reenacts her wedding and rehearses her future funeral. Death and rebirth symbols abound. In Jiezhu, the woman "witnesses" her own funerary rites to ensure abundant personal possessions are burned for her to receive in the underworld after her death. The woman acquires spiritual strength to ease off from her menopausal stress and to allay the fears of the approach of death. Jiezhu and Amituofo recitation make up a twin tool they use to ensure a more fortunate rebirth.<br>Second, Jiezhu gives social meanings. The woman is given a new identity. She is now eligible for Amituofo recitation and becomes a member of the nianfo community. As social inferiority can be compensated for by a show of lavishness, Jiezhu as an expensive event creates symbolic capital. Jiezhu has become a symbol of prestige and resources that in part enhances the status of the women.<br>The women are also able to express their power within the limits of their traditional politics. The woman's contributions as a wife and a mother are valued and celebrated in the Jiezhu ceremony. The youthful, bright and colourful gift items given by the married daughter display a defiant tone against the association of Jiezhu with old age. Jiezhu celebrates an oft-neglected life crisis of women.<br>To conclude, Jiezhu on the one hand "traditionalizes", and on the other hand, as a strategic mode of action, challenges traditions through religious and social empowerment. Jiezhu preserves the established order but it also facilitates transformation in the initiate. The two dynamics of ritual are not antithetical; they produce and contend with each other.<br>Cheung, Tak Ching Neky.<br>"September 2007."<br>Adviser: Chi Tim Lai.<br>Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3178.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2007.<br>Includes bibliographical references (p. 390-406).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in English and Chinese.<br>School code: 1307.

林津.<br>論文(神學碩士) -- 香港中文大學硏究院宗敎及神學學部, 1995.<br>參考文獻: leaves 61-64.<br>Lin Jin.<br>Chapter 第一章： --- 導論 --- p.一<br>基督敎對其他宗敎的立場<br>絶對主義 --- p.四<br>包容主義 --- p.七<br>相對主義 --- p.九<br>以上三個立場的共同困難 --- p.十二<br>宗敎對話<br>宗敎對話的立場 --- p.十五<br>宗敎對話的條件 --- p.十七<br>宗敎對話的落實 --- p.十九<br>本文所選取的對話範圍<br>死亡作爲宗敎對話的起點 --- p.二十一<br>佛敎作爲中國傳統思想的代表 --- p.二十二<br>兩點補充 --- p.二十五<br>Chapter 第二章： --- 佛敎與基督敎的死亡觀<br>佛敎中的死亡觀<br>宇宙和人類的根源 --- p.二十六<br>人的組成部份 --- p.二十七<br>人生的目的 --- p.二十八<br>人生的景況 --- p.二十九<br>死亡的定義 --- p.三十<br>死亡出現的原因 --- p.三十一<br>每人死亡的次數 --- p.三十二<br>人死後即時的景況 --- p.三十三<br>人死後最終的歸宿 --- p.三十五<br>基督敎中的死亡觀<br>宇宙和人類的根源 --- p.三十六<br>人的組成部份 --- p.三十七<br>人生的目的 --- p.三十八<br>人生的景況 --- p.三十九<br>死亡的定義 --- p.四十二<br>死亡出現的原因 --- p.四十二<br>每人死亡的次數 --- p.四十三<br>人死後即時的景況 --- p.四十五<br>人死後最終的歸宿 --- p.四十六<br>佛敎與基督敎死亡觀之比較 --- p.四十九<br>Chapter 第三章： --- 不同立場在宗敎對話中可能出現的情況<br>絶對主義與宗敎對話 --- p.五十一<br>包容主義與宗敎對話 --- p.五十二<br>相對主義與宗敎對話 --- p.五十三<br>宗敎對話立場中可考慮的幾點 --- p.五十五<br>結語 --- p.五十九<br>附件： 書目<br>英文書藉 --- p.六十一<br>中文書藉 --- p.六十二<br>期刊文章 --- p.六十三<br>工具書藉 --- p.六十四

This dissertation explores the integration of Buddhism and the practice of mindfulness into Western psychotherapy, starting with a sketch of the cultural and historical factors that shaped the beginnings of these institutions, and gives consideration to some of the major themes that have influenced the development of both psychotherapy and Buddhism which have given rise to the current proliferation of interest in Buddhism and mindfulness in the West. A secondary objective is to give voice to the obstacles, criticisms and concerns that have challenged the integration of Buddhism in the West, particularly in the amplification of mindfulness practices, which in having been appropriated into Western culture, have met with consumerism, competition and a culture of narcissism, all of which have subjected the practice of mindfulness to commodification and commercialisation. A revisiting of the original practices of Theravāda Vipassanā meditation to gain a deeper understanding of its original practices opens discussion around how Buddhism could then be selectively adapted, modified and reinterpreted to fit in with mainstream Western psychology, not as a religion, or as a philosophy, but rather as psychotherapy with a defined model and categorisation within a constructivist postmodernist epistemology. A third objective is to critically explore a detailed application of mindfulness as it is currently being applied alongside existing Western psychotherapy to ascertain its true efficacy in a clinical therapeutic context. Finally this dissertation highlights the need to move beyond the Eurocentrism in psychoanalysis by the automatic, unquestioning pathologising and marginalisation of religion and spirituality on the one hand; to the other of Orientocentrism as deification and idealisation of religion and the spiritual quest, on the other hand.<br>Religious Studies and Arabic<br>M.A. (Religious Studies)

宗教与科学的研究已非新鲜，两者间的关系模式（如冲突、独立、对话等等）已有学者进行了深入的总结和类型学（typology）的探讨。不过，多数结论都是基于对基督宗教与科学的研究成果，而非真正意义上对宗教与科学关系的总结，现有研究成果中的关系模式是否同样适用于其他宗教，例如用来描述佛学与科学的关系，还有待具体分析和讨论。<br>佛学与科学的对话较基督宗教相对滞后，佛学与遗传学间的比较研究更是鲜有学者重视及深入探讨。这两个领域分别用业和基因等概念来诠释有关人类生命的众多问题（如疾病、生死、人性善恶、自由意志等），它们是在自说自话抑或可能存在一定程度的对话空间、甚至交融？本论文尝试利用这个新命题来检视佛学与科学间可能存在的各种关系模式。<br>业与基因分别属于两个相对独立的认知系统--佛学与遗传学。本研究尝试通过比较业与基因，进而围绕从遗传学衍生出来的数个自然科学与哲学议题，通过两者间尝试性的互动，反思互动的还原论立场、互动深度及互动进路这三个特征，以此来了解佛学与科学的关系到底是如何。本研究将集中探讨佛学与科学之间是否存在一定的相容性？又在何种情况下存在互相冲突或其他的可能性？总之，以期通过具体互动的尝试、反思互动的各种特征，来获得一幅相对较为全面、能直接反映出佛学与科学间可能存在的不同关系模式的画面。<br>本研究一方面期待能在对这个命题多视角深入讨论的过程中，厘清佛学与科学间可能的各种关系模式，西方学者是站在以基督宗教为主的视角上总结宗教与科学间关系类型学，但这未必适用佛学；另一方面，尚希望能为佛学与遗传学这个相对崭新的交叉领域直接提供深入、丰富的讨论，尤其是在理论构建方面填补空白；通过对业与基因的深入比较，也能为相关的（如基因技术所引出的）伦理学讨论提供不可或缺的理论基础；两者互动的过程中还可能给不同学科的学者带来不同视角的思考空间或启示，如佛学学者对其教义的理解和认知可能如何受到科学新知的影响抑或支持，又或科学家可能从佛学教义中得到如何另类的启示、或者甚至有可能对科学范式的转换起到积极的作用。<br>Study in religion and science is now no longer fresh. Different models of the relationship between religion and science (such as conflict, independent, dialog, etc.) have already been summarized, and the accordingly proposed typologies were also discussed. However, most of the prevalent results are based on the studies focusing on Christianity (and science), instead of religion in general. Are these models also applicable to other religions, for instance Buddhism?<br>The encounter of Buddhism and science is relatively late compared to Christianity, in the relationship between Buddhism and genetics is even hardly addressed by scholars in this area. These two disciplines have respectively tried to address many similar questions concerning human life, such as diseases, birth and death, human nature, free will, and so on. Do they contradict each other? Are they irrelevant to each other? Or could these two systems communicate with each other or even have overlapping parts? This thesis aims to investigate the relationship between Buddhism and science through exploring the relationship between Buddhism and genetics.<br>Karma and gene belong to relatively independent and diverse systems of understanding. This study tries to compare karma and gene, as well as the relevant concepts, and several related topics, including scientific and philosophical; to reflect on the three characters of interaction (reductional standpoint, depth, and viewpoint) between Buddhism and science, through in-depth discussion of how these two can interact; finally to understand how the relationships between Buddhism and science are. In this thesis we will see whether they might be compatible; meanwhile also objectively investigate in what occasion they will collide with each other; or there might be other possible relationships between them. Eventually this research aims to obtain a rich, relatively comprehensive picture of the possible relationships between Buddhism and science.<br>This study, through the above mentioned multiple view angles, on the one hand, expects to propose a typology of the possible models of relationship between Buddhism and science, this is different from the prevalent typologies of “religion and science established by the western scholars, mainly from a Christian point of view, might have not reached, in their so-called typology of “religion and science; on the other hand, it is hoped to provide more in-depth discussion in the new interdisciplinary area, namely Buddhism and genetics via the in-depth comparison of karma and gene. It is expected to provide some necessary theoretical basis for relevant ethical discussion (such as biotechnology); some details in this thesis may be able to inspire scholars of diverse disciplines in their way of thinking, for instance how their understanding of Buddhism might be informed by brand-new knowledge of modern science, or how scientist might be illuminated by some Buddhist doctrines, which might even trigger the new paradigm shift in scientific research.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>傅晓.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.<br>Includes bibliographical references (leaves 196-205)<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in Chinese and English.<br>Fu Xiao.<br>摘要 --- p.I<br>ABSTRACT --- p.III<br>致谢 --- p.IV<br>目录 --- p.VI<br>导言 --- p.1<br>Chapter 第一章 --- 研究背景与研究问题 --- p.4<br>Chapter 1.1 --- 研究问题的提出 --- p.4<br>Chapter 1.2 --- 文献回顾 --- p.8<br>Chapter 1.2.1 --- 宗教与科学的关系 --- p.8<br>Chapter 1.2.2 --- 佛学与科学的关系 --- p.11<br>Chapter 1.2.3 --- 佛学与遗传学 --- p.15<br>Chapter 1.2.3.1 --- 理论比较 --- p.15<br>Chapter 1.2.3.2 --- 伦理角度 --- p.16<br>Chapter 1.2.3.3 --- 其他. --- p.19<br>Chapter 1.2.4 --- 基督宗教与遗传学 --- p.20<br>Chapter 1.2.4.1 --- 相容论与冲突论的对峙 --- p.20<br>Chapter 1.2.4.2 --- 比较两者相关概念的重要性 --- p.21<br>Chapter 1.2.5 --- 佛学在宗教与科学的交叉学科研究中的独特之处 --- p.23<br>Chapter 1.2.6 --- 小结 --- p.24<br>Chapter 1.3 --- 研究方法与材料 --- p.26<br>Chapter 1.4 --- 研究优势及局限性 --- p.28<br>Chapter 1.5 --- 研究意义和价值 --- p.29<br>Chapter 1.6 --- 论文架构 --- p.30<br>Chapter 1.7 --- 本章小结 --- p.31<br>Chapter 第二章 --- 佛学与科学的关系模式 --- p.33<br>Chapter 2.1 --- 宗教与科学关系模式的归纳、借鉴 --- p.33<br>Chapter 2.2 --- 佛学与科学间跨学科研究的简介 --- p.42<br>Chapter 2.3 --- 交叉学科研究的还原论问题 --- p.44<br>Chapter 2.3.1 --- 简要介绍还原与还原论 --- p.45<br>Chapter 2.3.2 --- 宗教研究（作为一个学术学科）中的还原论问题 --- p.48<br>Chapter 2.3.3 --- 交叉学科的还原论问题 --- p.50<br>Chapter 2.3.4 --- 结语 --- p.53<br>Chapter 2.4 --- 佛学与科学间关系模式框架的初步提出 --- p.55<br>Chapter 2.4.1 --- 一个基础独立，两个极端冲突 --- p.57<br>Chapter 2.4.2 --- 互动为交叉领域间两者关系的统称，用数个重要特征来做细分的工具 --- p.57<br>Chapter 2.4.2.1 --- 特征一：还原论、价值取向、意识形态的倾向 --- p.59<br>Chapter 2.4.2.2 --- 特征二：深度 --- p.59<br>Chapter 2.4.2.3 --- 特征三：互动进路/方式 --- p.60<br>Chapter 2.5 --- 本章小结 --- p.61<br>Chapter 第三章 --- 遗传学相关背景的简介与分论题的提出 --- p.64<br>Chapter 3.1 --- 遗传学相关背景 --- p.64<br>Chapter 3.2 --- 遗传学背景下重要的分论题之引出及其基本认识 --- p.69<br>Chapter 3.2.1 --- 基因在自然科学层面作用的议题 --- p.69<br>Chapter 3.2.1.1 --- 疾病 --- p.71<br>Chapter 3.2.1.2 --- 衰老 --- p.72<br>Chapter 3.2.1.3 --- 生死 --- p.73<br>Chapter 3.2.1.4 --- 宗教性 --- p.77<br>Chapter 3.2.1.5 --- 个体与环境的相互影响 --- p.79<br>Chapter 3.2.2 --- 基因在哲学层面衍生的论题 --- p.81<br>Chapter 3.2.2.1 --- 人性 --- p.82<br>Chapter 3.2.2.2 --- 自由意志 --- p.88<br>Chapter 3.3 --- 本章小结 --- p.91<br>Chapter 第四章 --- 佛学之业论、及其与遗传学重要概念的互动 --- p.93<br>Chapter 4.1 --- 业论及其他可能涉及的理论的简要介绍 --- p.93<br>Chapter 4.1.1 --- 业论 --- p.93<br>Chapter 4.1.1.1 --- 业 --- p.96<br>Chapter 4.1.1.2 --- 功德转移与业论相矛盾？ --- p.100<br>Chapter 4.1.1.3 --- 业力的传递 --- p.103<br>Chapter 4.1.2 --- 唯识学之阿赖耶识及其种子的作业感果功能 --- p.105<br>Chapter 4.1.2.1 --- 业力轮回与无我的矛盾 --- p.105<br>Chapter 4.1.2.2 --- 唯识论之阿赖耶识等 --- p.106<br>Chapter 4.2 --- 业论与遗传学重要概念间的互动 --- p.108<br>Chapter 4.2.1 --- 基因与遗传信息 --- p.113<br>Chapter 4.2.2 --- 环境 --- p.122<br>Chapter 4.2.3 --- “定业不可灭？ --- p.126<br>Chapter 4.2.4 --- 遗传信息在轮回中的意义 --- p.134<br>Chapter 4.3 --- 本章小结 --- p.142<br>Chapter 第五章 --- 业论如何回应上述两个层面的各议题 --- p.146<br>Chapter 5.1 --- 自然科学层面 --- p.146<br>Chapter 5.1.1 --- 疾病 --- p.146<br>Chapter 5.1.2 --- 衰老 --- p.152<br>Chapter 5.1.3 --- 生死 --- p.154<br>Chapter 5.1.3.1 --- 生 --- p.154<br>Chapter 5.1.3.2 --- 死 --- p.160<br>Chapter 5.1.4 --- 宗教性 --- p.162<br>Chapter 5.2 --- 哲学层面 --- p.170<br>Chapter 5.2.1 --- 人性 --- p.170<br>Chapter 5.2.2 --- 自由意志 --- p.175<br>Chapter 5.3 --- 本章小结 --- p.179<br>Chapter 第六章 --- 结论 --- p.182<br>Chapter 6.1 --- 反思与修正佛学与科学间的关系模式 --- p.183<br>Chapter 6.2 --- 业与基因比较研究的启示、及实践性作用 --- p.192<br>参考文献 --- p.196<br>Chapter （1） --- 佛学相关 --- p.196<br>Chapter （2） --- 遗传学相关研究 --- p.197<br>Chapter （3） --- 佛学与遗传学/佛学与科学交叉学科讨论 --- p.200<br>Chapter （4） --- 宗教与科学以及其他 --- p.202

Wholeness and Healing In Community is a study that seeks to understand what are the effective interventions, which the African church has made and is able to make in bringing healing to a community gripped by violent conflict. In this study it is assumed that the church is an existent and potentially effective institution with infrastructure that stretches from the smallest community to an international web. In the midst of Africa's social, political, and economic turmoil there lie both causes and consequences, which are the brokenness of body and mind, emotions and choices. This woundedness, which is both individual and collective, needs to be made whole or the next generations are likely to continue a cycle of violence, hate and mistrust. The biblical concept of shalom is developed and used as the vision toward which interventions must attempt to move. The qualitative methodology and process of this work sought to not only study church interventions but to assist in the transformation of church leader thinking about their role. This study has three primary strands: 1) the individual background and experiences of the researcher who has spent nearly thirty years in the midst of conflict on the African continent, 2) a literature review that surveys literature from several disciplines and, 3) a field research. The field research consisted in the filming (or securing already made films) of nine situations in which there was a claim made that community healing had either occurred or had been assisted through a specific set of interventions. The film from these nine situations in five countries (eight in Africa) were then edited into nine 15-30 minute film documentaries which were screened in their entirety to four different focus groups of African church leaders for their evaluation and reflection. Their evaluations are reported and evaluated in this study. In order to comprehend the study and its findings, it is strongly recommended that the films be viewed even though they are summarized here in written form. A list of effective interventions is the outcome of this study. This is perhaps the most comprehensive listing of holistic healing interventions. A potential use for this catalogue is suggested. It is recommended for church leaders as well as Non Governmental Organizations, which seek to work in situations of violence on the African continent.<br>Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2006.<br>Science of Religion and Missiology<br>unrestricted

The objective of this research study is to investigate the problems of the divorced Christians within the Anglican Diocese of Kirinyaga in Kenya. A selection was made of some the divorced Christians in this diocese who even after their separation and divorce remained in the Church. The divorced Christians in this study were observed to have many more problems than ordinary Christian people. Their failure to survive their marriage made them feel desperate, tending towards a sense of personal failure. It was hypothesized that divorcees experience being sidelined in the Church, thus causing them physical and psychological emotions which affect them and label them as people who are unpardonable. Jack Dominian (1979), in search of information leading to the breakdown of marriages, has observed that the Christian Churches' teaching on sexuality and marriage has been a factor contributing indirectly to the breakdown of marriages and specifically to divorce. He also confirmed that another important contributing factor is the background of the partners. With this in mind the Christian Churches will want to do everything possible to save marriages. Therefore, the Churches have to be properly prepared and equipped for undertaking the challenges involving in building a worthy marriage. At the end of this research study the emphasis on marriage counselling is appealed to as a worthy tool to guide people towards a stable marriage. The dissertation commences with chapter one as an introduction which defines the objectives, motivation and the hypothesis to be tested. The literature review is tabled and is followed by definition of the terms so as to make the reader familiar with their usage. Finally, the chapter closes with the structure of the study. Chapter two deals with the methodology, explaining the sample and the development of the tool. The survey and all procedures are explained. Chapter three is divided into three parts. Part one introduces Agikuyu marriage and divorce, part two brings a theological review of divorce problems in the scriptures and part three brings a challenge to the missionary endeavours in the Anglican Diocese of Kirinyaga. It deals with the tensions created by the efforts of the Western missionaries and the Church as they came up against the African traditional heritage. Chapter four brings out the results of the methodological work. Hypothesis analysis is done and the interpretation given. The findings are given for and against the hypothesis. Discussion of the findings is done and then a conclusion is made. Chapter five is divided into three parts. First, a few ideas arising from the findings are discussed at length.The second part is the way forward which suggests possible ways in dealing with divorcees and enhancing a stable marriage. The final part carries the concluding remarks as a summary of the research study.<br>Thesis (M.Th. ; School of Theology)-University of Natal, Pietermaritzburg, 1998

Mental health in the Tibetan refugee community has been studied extensively; but like most research on political violence, these studies focus almost exclusively on trauma. We know little about those who manage to thrive and what kinds of sociocultural practices enhance their resilience. This dissertation, "Spacious Minds, Empty Selves: Coping and Resilience in the Tibetan Exile Community" investigates how Buddhism and other sociocultural factors support coping and resilience among Tibetan refugees living in Dharamsala, India. In contrast to other work that focuses exclusively on trauma, the aim of this project was to examine the broad range of reactions to political violence, exploring how people thrive in the face of adversity. Drawing on 14 months of extended participant observation and 80 in-depth interviews conducted in the Tibetan language, this project investigates how communities through social processes cope in the context of political violence and resettlement. The study draws upon and aims to extend theory in three distinct but overlapping areas: 1) trauma and resilience; 2) the anthropology of memory and temporality; and 3) the transferability of interventions across cultures. The dissertation argues that the Tibetan concept of resilience is more an active process than a personality attribute. Seeing emotions as impermanent and changing, Tibetans living in exile are reticent to dwell on distress, which seems only to stagnate or prolong suffering. Rather than processing the details of traumatic events, members of this community attempt to transform distress through cultural practices that emphasize compassion and impermanence. Many forms of coping in Dharamsala work to create a greater sense of spaciousness, openness and flexibility within the mind--qualities associated with resilience and wellbeing. In practicing flexibility, the durability of negative emotions is diminished, such that the encoding of trauma is derailed and disrupted. The contribution I make involves using a "resilience imaginary" as a fruitful site for pushing the boundaries of how we understand human freedom and agency.

This research work is set out to investigate healing practised in Africa today. There are many ways of healing in African; others are classified as foreign because they came out of Africa especially from European influence while others are considered local or traditional. The research shall dig out the influence of what is known as foreign methods or approaches of healing in Africa today and what African healing can learn from other methods of healing practised today. There shall be contemporary stories and facts about the situation of healing today and relevant statistics where necessary. The research also comes out with appropriate suggestions on how to combat contemporary illnesses of today. This includes what should be improved and how. This work covers the whole of Africa.<br>Philosophy & Systematic Theology<br>M.Th. (Systematic Theology)

Healing has long been considered part of the Church's pastoral and diaconal calling. For Christians the ministry of healing is grounded in the Word, sacraments and prayer. Based on this understanding some of the Pentecostal churches in Namibia proclaim that HIV and AIDS can be cured through divine healing. It was revealed through interviews with both the practitioners of healing and recipients of healing that the claims of healing HIV and AIDS are not conclusive. It has been established through this study that the implications of a failed healing for the recipients include; lost of faith, hatred towards the practitioners, church, substance abuse and attempts at suicide. A close study of the available literature substantiates the fact that healing of HIV and AIDS in Namibia remains only a claim. The logical conclusion derived was that people confuse healing of HIV and AIDS with spiritual and psychological strength and tranquility that they receive from Pentecostal churches through their healing services. This study recognises the importance of "healing" and "coping" and the need for appropriate theological and psycho-social support for the recipients of divine healing. This study also reveals that HIV and AIDS has forced some Pentecostal churches to revisit their approach of healing. Thus, some of the Pentecostal churches have embarked upon Home Based Care, feeding schemes and material support for PLWHA. The interviews could barely establish a definite case of a successful outcome of healing of someone who was HIV and AIDS positive and was healed through divine intervention. Thus, with the help of interviews, observant participation, and literature review, it was established that the implications for the ministry of healing in some Pentecostal churches in Namibia is real.<br>Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

背景: 近代不少西方的實證心理治療方法都開始採納東方源來已久的身心治療，來醫治常見的情緒病，例如：抑鬱症，效果最為顯著。這個發展趨勢正好回應現存醫療制度及資源的限制，或其他社會文化及個人所造成的障礙。本研究旨在檢視一種促進身心健康的中國禪宗身心治療方法 － 以「德建身心療法」對比於 「認知行為治療法」及「等候對照組」，在治療一羣抑鬱症患者的抑鬱情緒、腦功能的改善及其身体健康等的療效。<br>研究方法: 在一個精神科門診部內，研究員召集了75 名成人的抑鬱症患者。他們都是有不同程度的抑鬱情緒或身體健康問題，同時有興趣參加為期十節的「德建身心療法」或「認知行為治療法」。 在對照基本資料後 (如年齡、學歷、抑鬱程度，初患或復發) ，他們被隨機分派到「德建身心療法」、「認知行為治療法」或「等候對照組」中。治療前及治療後，抑鬱症患者都會接受情緒、腦功能、健康狀況及腦電波的評估。<br>結果: 整體而言，相對於「等候對照組」，「德建身心療法」及「認知行為治療」更有效地減低患者的抑鬱症狀。此外，「德建身心療法」更帶來一些其他組別所末見的療效；包括有效地提昇患者的專注力、記憶、執行功能、腸道功能及睡眠質素。再者、研究亦發現「德建身心療法」的參加者，在有關正面情緒和專注力的兩個客觀量化腦電波(QEEG)指數上有顯著的攀升。意外地，在短短的十星期後「德建身心療法」參加者使用抗抑鬱药的份量亦有效地減少。<br>總結: 本研究的結果顯示中國的禪宗身心治療方法 －「德建身心療法」在治療抑鬱症患者的情緒捆纏、腦功能失衡、睡眠及腸道功能、提升正面情緒及專注力的量化腦電波指數都有明顯的功效。<br>BACKGROUND: There are growing interests and encouraging findings of adapting and developing Mind-Body Intervention into evidence-based group treatment for common mental disorders such as depression. The advancement is a partial response to the limitations on the availability and accessibility of the existing treatment in the current health care system for depression, and/or a partial response to the socio-cultural and personal reasons in different communities. The present study aimed to evaluate the effectiveness of a newly developed Chinese Chan-based treatment the Dejian Mind-Body Intervention (DMBI), as compared to the groups of Cognitive-behavioural Therapy (CBT) and Wait-list control, in alleviating depressive mood and improving physical health of adult depressive patients.<br>METHOD: Seventy-five patients with the diagnosis of Major Depressive Disorder were recruited in the current study. They were stratified for age, education, level of depression, course of illness before random assignment to receive either 10-session DMBI or CBT, or placed on a wait-list. Pre-post measurements included primary outcome measures on psychiatrists’ rating and self-evaluated mood scores (HRSD and BDI) and secondary outcome measures on performance in different neuropsychological assessment (Executive function, Attention, Memory). The three groups also compared among different sleep (SOL, TST, and WASO), gastrointestinal parameters as well as neurophysiological QEEG indices.<br>RESULTS: Both the DMBI and CBT groups demonstrated significant reduction in depressive psychopathology after intervention. However, the DMBI group but not the CBT or Wait-list control groups demonstrated significant improvement in attention, verbal memory, executive function, gastrointestinal health and overall sleep quality. Besides, Dejian Mind-Body Intervention brought about significant increase in objective QEEG measures of positive affect and attention that were not evidenced in the other two groups. Participants in the DMBI group also demonstrated significant reduction in the use of anti-depressant after the end of 10-week treatment.<br>CONCLUSIONS: Findings of the current study suggested that a Chinese Chan-based Dejian mind-body intervention has positive effects on improving the mood and health conditions of individuals with depression.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Wong, Yun Ping.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.<br>Includes bibliographical references (leaves 79-109).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstract also in Chinese; some appendixes also in Chinese.<br>ABSTRACT --- p.iii<br>CHINESE ABSTRACT --- p.v<br>ACKNOWLEDGEMENTS --- p.vii<br>TABLE OF CONTENTS --- p.ix<br>LIST OF TABLES --- p.x<br>LIST OF FIGURES --- p.xii<br>LIST OF APPENDICES --- p.xiii<br>LIST OF FIGURES --- p.xii<br>Chapter CHAPTER I: --- INTRODUCTION --- p.1<br>PURPOSES OF THE PRESENT STUDY --- p.26<br>Chapter CHAPTER II: --- METHODS --- p.29<br>Chapter CHAPTER III: --- RESULTS --- p.47<br>Chapter CHAPTER IV: --- DISCUSSION --- p.68<br>GENERAL DISCUSSION --- p.70<br>CLINICAL IMPLICATIONS --- p.76<br>LIMITATION AND SUGGESTIONS FOR FUTURE DIRECTION --- p.77<br>REFERENCES --- p.79<br>TABLES --- p.110<br>FIGURES --- p.124<br>APPENDICES --- p.128

本文考察佛教瑜伽中觀派系統內之刹那滅。此考察主要以寂護（Śāntarakita）之《攝真實》(Tattvasagraha)第八章「恆常的存在物之考察」（sthirabhāva-parikā）為文本根據，並以花戒（Kamalaśīla）之《疏》(Tattvasagraha-pañjikā)為輔助。刹那滅主張存在物只在一刹那中存在，能持續存在至下刹那。實在者（realist）如正派（Nyāya）、勝派（Vaiśeika）等以共相、本體等恆常的存在物，視為其他事物存在背後的基礎。他們認為本體能持續存在至下刹那，能關係於下刹那的存在物，把其產生或滅。按此，存在物必須透過被原因「產生」的形式生起，其滅也必須由其自身以外的原因造成，否則它能一直存在。如取實在者對存在物的解，刹那滅被推翻。筆者認為刹那滅之所以成有三點（1）被產生的存在物皆以「滅」為本性、（2）存在物是以即時產生結果的形式存在、（3）前刹那與後刹那的存在物以必然伴隨的（necessary concomitant）關係互相依待，後刹那的果並非由前刹那的因「生出」。本文旨在分析及探討上述的證。筆者以支持寂護的場闡釋，嘗試以回應反對者的批評，證存在者只有「被產生的」和「刹那的」存在物，所謂能持續存在的存在物，實際上並存在。筆者並進一步澄清，瑜伽中觀派系統內的刹那的存在物並非獨存在，其必然伴隨的關係也違反佛教的緣起觀。此以因果關係為概建構的主張，也能與中觀的世俗諦同時成。<br>The present study is an examination of the Buddhist Yogācāra-Madhyamaka argument for momentariness in the sthirabhāvaparīkā chapter of Śāntarakita’s Tattvasagraha with reference to Kamalaśīla’s Tattvasagraha-pañjikā. The theory of momentariness holds that produced things only exist within one moment; they do not exist before or after. Realists such as Nyāya and Vaiśeika, on the other hand, regard universal, substance, and permanent existents alike as the basis of the existence of things. Since these existents can persist in the next moment, things in the next moment are considered to be produced or destroyed by them through the means of relation. For this reason, the realists hold that things must exist through production. The destruction of these things must also be produced. As the cause of destruction exists apart from these things, the latter will persist if the former is not present. The theory of momentariness will be refuted if this realist conception of existence is accepted.<br>The present study seeks to argue for the theory of momentariness with the following: (1) whatever is produced takes “destruction as its nature; (2) whatever exists produces its effect immediately in the same moment; (3) existents in the former moment and those in the latter moment are related to each other through a relation of necessary concomitance; they are not related through a causal relation in which the effect is produced out from the cause. The conclusion of the argument of this study is that whatever exists must be produced and momentary; the non-produced or the non-momentary things, which are considered to be persistent by the opponents, in fact have no existence. This study also points out that momentary existents under the Yogācāra-Madhyamaka system do not exist independently. Their necessary concomitant relation does not violate the Buddhist doctrine of dependent origination. And as the theory of momentariness considers causal relation conceptually constructed, this theory is also compatible with Madhyamika’s conventional truth.<br>Detailed summary in vernacular field only.<br>方麗欣.<br>"2012年10月".<br>"2012 nian 10 yue".<br>Thesis (M.Phil.)--Chinese University of Hong Kong, 2013.<br>Includes bibliographical references (leaves 94-99).<br>Abstract in Chinese and English.<br>Fang Lixin.<br>Chapter 第一章 --- 引言 --- p.7<br>Chapter 第一部份 --- 基本問題 --- p.7<br>Chapter 第二部份 --- 存在物與刹那 --- p.9<br>Chapter 第三部份 --- 本文重點 --- p.13<br>Chapter 第四部份 --- 研究方法 --- p.17<br>Chapter 第二章 --- 「被產生的」存在物以「滅」為本性 --- p.18<br>Chapter 第一部份 --- 正理派對「滅」的理解 --- p.19<br>Chapter 第二部份 --- 以「滅」為本性 --- p.21<br>Chapter 第三部份 --- 「被產生的」存在物之必然滅 --- p.23<br>Chapter 第四部份 --- 「他因」不能產生「被產生的」存在物之滅 --- p.25<br>Chapter 第一節 --- 滅為「非實非不實」<br>Chapter 第二節 --- 滅的時間性<br>Chapter 第三章 --- 「存在」即有「即時的因果效力」 --- p.39<br>Chapter 第一部份 --- 反對者之存在的標準及其理論困難 --- p.41<br>Chapter 第二部份 --- 以因果效力作為存在的標準 --- p.46<br>Chapter 第一節 --- 因果效力之雙重意義<br>Chapter 第二節 --- 因果效力與現量的關係<br>Chapter 第三部份 --- 「不是被產生的」存在物沒有因果效力 --- p.55<br>Chapter 第四章 --- 存在物間的關係 --- p.64<br>Chapter 第一部份 --- 刹那的存在物與「變化」 --- p.66<br>Chapter 第二部份 --- Yogasena的批評從中觀立場出發 --- p.70<br>Chapter 第一節 --- 《中論》對刹那滅學說的批評<br>Chapter 第二節 --- Yogasena的批評<br>Chapter 第三節 --- Yogasena之批評的影響<br>Chapter 第三部份 --- 回應 --- p.78<br>Chapter 第一節 --- Yogasena對《攝》中刹那滅理論的誤解<br>Chapter 第二節 --- 中觀並不否定存在物為刹那滅<br>Chapter 第五章 --- 結論 --- p.89<br>略號及參考書目 --- p.94

M.Th.<br>There is still great uncertainty about the role of healing in proclaiming the Gospel and in church building and development. For many Christian denominations this is still a contentious and controversial subject. Especially the differences in the theories on healing and the way in which these theories should be applied, cause many problems to come to the fore in obvious and unsettling ways. In the past few Pentecostal theologians have tried to make contributions that help to identify and solve these problems. By doing this study from a Pentecostal viewpoint, the student is hoping to aid the church in developing a theory and praxis for the healing ministry that is based on Scripture. This study is unique in the sense that it approaches the issue from the standpoint that the gifts of the Holy Spirit are an absolute necessity in developing a Scriptually sound theory and praxis for the healing ministry. It was therefore necessary first to stress the important role of the gifts of the Spirit in the ministry of Christ and the New Testament church. The study then looks at the role and influence that the gifts had in the emergence of the modern Pentecostal movement and of the AFM of South Africa. To discover whether this ministry is still functioning effectively, a questionnaire was given to believers in eight different assemblies. The information was then used to compile a list of guidelines that might be adhered to in order to maximise the usefulness of the gifts of the Spirit.