• Acknowledgement
• Abstract
• Introduction
  •             A. The Aim and Scope of this study
  • B. Methodology and theses used
•            Conclusion
• I. Jesus' Ministry in Gospel Mark

          

• A. The Problem of two levels: Historicity of Text and Markan Story-telling
• B. Observations on Jesus' Ministry in Mark
  1. Markan Literary Devices
  2. The Markan Record
  3. Some Observations           

•             Conclusion
• II. Application of Sociological Theory
  •             A. The Choice of Theory: 4 possible theories
    1. Marx's Theory: Class conflict
    2. Chalmer's Johnson's Theory: Revolution as disequilibrim
    3. James Davies's Theory: relative deprivation
    4. N. Smelser's Theory: Collective behavior- Contingency Theory
  •             B. Application of the theory and results
    1. Introduction
    2. Discussion of N. Smelser's Theory
•             Conclusion     
• III. Towards a modified theory
  •             A. Findings ignored by the theory in comparison with Mark
                B. Tentative modified theory.
  •             Conclusion     
• IV. Final Conclusions
• Abbreviations
• Bibliography
• Notes

• 約3:3,5 的水和靈的解釋有不少解法：而本文提出多重解讀．
• （一）尼哥底母的理解：水是水(物理的水)
• （二）約翰的理解： 水是水(屬靈的重生)　加上　水是洗禮 (從上而生)
• （三）初期及後期教會的沬解：：水是洗禮

This article attempts to find the meaning of the phrase from the context, with the awareness of four probable levels of understanding, namely the level of Nicodemus, John the gospel writer, Johannine community (and early church), and later churches. Besides, John's style in using "hudatos" in wider context and wordplay will be discussed. This article suggests John preserve the original meaning (spiritual rebirth), which is misunderstood by Nicodemus as physical rebirth. John intends an implicit meaning (born from above, related to baptism) by using "anothen" in v.3, and other contextual implications, following John's Baptism in Ch.2. John's interpretation is used by apostolic and later churches.

• Introduction
• I. Mostly used Hints on the structure of Acts
  • A. The Beginning and Ending of Acts
  • B. Geographical Divisions
  • C. Reports on Church Growth
  • D. Parallels within Acts
• II. Other less used Hints on the structure of Acts
  • A. Important Incidents
  • B. Missionary Trips
  • C. Divine Intervention
  • D. Important Characters
  • E. Literary Hints
• Conclusion

• Table of Content
• A. The History-Theology Debate continued
  • 1. How does Luke compare with other historians of his own day?
  • 2. How can the book of Acts be used as a source for writing church history today?
  • 3. The Portrait of Paul (comparing to that of the Pauline Epistles)
• B. Literary Approach: Redaction Criticism, Rhetorical Criticism, Narrative Criticism and Socio-Rhetorical Criticism
• C. The Sociological Approach
• D. The Theology of Luke-Acts
  • 1. The Textual Criticism on Luke-Acts
  • 2. The Nature of Lucan Theology
  • 3. The question of legitimacy of the method

羅1:16-17多年來皆被視為全書主題; 但如果加上1:18; 可以發現這節原本是與1:17成為一個對比; 是不可分的一部份. 而且全書皆有一個平衡的對比.

The purposes for Paul writing the Epistle to the Romans are many. The main concern is on his mission to Spain. He hopes to prevent adverse opponents from influencing the Roman Christians and helps them to unify the Christians groups in Romans. The structure of Romans is related to chapter 1. Its theological linkage is based on the importance of Jewish tradition, the Righteousness of God and His wrath. I propose that Paul may have used a "transfer" model to describe the two epochs. This model has unified the whole picture of Romans. The Jews who are using the method of the old epoch are still under the wrath of God. If they join the Gentile Christians who enjoy the new way in the new epoch, then they will have fellowship with each other. The evangelism toward the Jews outside the Roman Christian community is a must which is resolved in Romans 14-15.

We have surveyed the cultural interactions in the Jewish history. In Paul's times, the Jews were living in a multi-cultural setting. Their Jewish identities were ambivalent. They mingled Hellenistic and Jewish cultures and customs in their daily life. Local distinctiveness was also evidenced. The differences between Hellenistic and Palestinian Judaism were actually a local distinctiveness, rather than innate contrast between Judaism and Hellenism. The people in Jerusalem tended to be nationalistic, isolationistic, and Temple-centred. The Galileans were more Hellenized in the lower Galilee, while the upper and central Galilee embraced Hebrew culture. The Galileans strived for independence from the Romans, but the leaders in Jerusalem tended to remain status quo. The diversity of sects in Palestine reminded us the broad spectrum of positions on Torah. The Christians might also have great diversity among them. Paul, as an individual, had his own interpretation on the traditions received. He had changed from a Law-centred understanding into a Christo-centred interpretation. He also abandoned the limitations posed by the Law on the Gentile. This revolutionary interpretation enraged the pious Pharisaic Christians who thought he was heretic. They opposed him and made some compromise under the help of "the three apostles." It was not successful and ended in long time struggle between their positions and that of Paul, even down to the time of Irenaeus.

A. THE AIM AND SCOPE OF THIS STUDY

B. METHODOLOGY AND THESES USED

A. THE CULTURAL INTERACTIONS

B. THE LOCAL DISTINCTIVENESS

C. THE VARIETY OF SECTS (ESPECIALLY IN JUDEA)

A. ANALOGY OF A PERSON FROM HONG KONG:

B. PRE-CHRISTIAN PAUL

C. CONVERTED PAUL

1. HIS INTERPRETATION OF THE DAMASCUS EVENT

2. THE CHANGE OF HIS THOUGHT

D. THE MISSIONARY PAUL

A. SOURCES

B. AIDS

C. SECONDARY LITERATURE

希伯來書作者使用的七十士譯本的版本與現存的二個版本皆不同; 但有可能他手中的版本與我們不同; 但他的解經手法反映他不是寓意解經的; 而他是以基督為中心的; 但他創建兩種彌賽亞形象的結合 (僕人和君王).

The author respects the OT text, and sticks to his vorlage (original text) as far as possible. Though the author uses the contemporary exegetical methods at times , but he avoids pesher, midrashic and allegorical approaches. In contrast to them, he uses the Christocentric perspective within traditions of the christian church; except the combination of the two "kinds" of Messiah.

1. The range of the Quotations.

2. The mode of the Quotations.

3. The text of the Quotations.

1. General Observations

2. Ps 110 taken as an example.

We have studied three important themes in Psalm 110, namely sit the right hand of God, Melchizedek, and Zion. The right hand of God symbolizes the importance of the person referred. The use of this phrase is mostly found in Psalms and later prophets. V.1 has caused a controversy of "David's son as David's lord". This is caused by the translation of LXX. This psalm is later interpreted messianically and the controversy is resolved in the dual nature of Jesus Christ. In section B, Melchizedek is appeared as an ideal priest-king. This model is rejected by the contemporary of the writer of this psalm. This model will produce an absolute power for the king. Melchizedek is re-interpreted differently according to the needs of the Israelites in different times. Zion is taken by David in the establishment of his united kingdom. He used the city as the political and religious center for the whole kingdom. He might have started a synergy of some important gods, like Shalem, Sedeq and Elyon, with Yahweh. Yahweh might be taken as the same as these gods. Besides, He might be taken as the Head of all gods.

A. Textual Analysis

B. Translation to the text

C. Literary Criticism

D. Form Criticism: Sitz im Leben

A. Sit at the right hand of God

B. Melchizedek

C. Zion.

傳道書(Qoheleth) has showed that searching for the perfect retaliation order in this cursed world is a vain attempt, and is not confirmed by our experience. The tension between futile life and unknowability of God (source of man's meaning) is unsolvable by any man's wisdom or effort. On the contrary, this limit imposed by God and the God-given joy and wealth are the evidences of God's supremacy. Hence, men should be fearful of the Lord "and keep his commandments" (Qoh 12:13), without trying to manipulate our life and God. For Elohim will bring judgment on us! (Qoh 12:14) (Note: This article is based on the "Creation theology" approach.)

• Introduction
• I. Leitwort: hebel
• II. His system of Thought
  • A. Created World: Order
  • B. Dilemma of Meaning
  • C. Celebration of Life: despite of dilemma
  • D. The Fear of God: "Heavenly Mandate"
• Conclusion
• Bibliography
• Appendix
• A. Thematic Unity
  B. Literary Unity:
• Endnote

B.      信徒的反省和回應

 

1.       倫理反省的架構(四層面)

2.       聖經教導

A.      聖經教導的規範性:

B.      舊約對財富的看法:

1.       十誡

2.       約書

3.       聖潔律法

C.      新約對財富的看法:

1.       金錢是不好的

2.       金錢是神的賜福

3.       兩個形像的綜合

D.      小結

A.      聖經歷史中的房地產:

B.      香港的地產發展史:

C.      歷史上對房地產炒賣的看法:

1.       社會的回應

a.        投資和投機區分的改變

b.       商業倫理的復興

2.       早期教會至現代社會

a.        早期教會對財物的看法

b.       教會反對投機 和 對金錢的反感

D.      小結

A.      經濟學

1.       經濟學是否無道德性

a.        從理論層面回應:

b.       實際生活的体驗:

B.      社會文化: 財力定人勢, 炒風氣勢勁

C.      哲學

D.      小結

A.      心態分析

B.      個人引渡: 八大原則(神的引渡)

C.      小結

                        (Philadelphia: Fortress, 1987.)