https://hdl.handle.net/20.500.12852/3176 2026-04-06T12:27:56Z https://hdl.handle.net/20.500.12852/3277 Roman 1:1-18 as a key of interpreting the purpose and the structure of Romans Hung, Philip Yim Kwok The Christians in the Earliest Christian Churches have developed some peculiar forms and vocabularies in communicating among themselves. These special uses of the Greek language are a kind of sociolect. According to the Microsoft’s electronic Encyclopedia, Encarta 97, "Sociolects are dialects determined by social factors rather than by geography. Sociolects often develop due to social divisions within a society, such as those of socioeconomic class and religion." Due to the progressive opposition from the Jews and the Roman government, the Christians have finally developed a system of code language, similar to argot and jargon. According to Encarta 97, “Argot refers to a nonstandard vocabulary used by secret groups, particularly criminal organizations, usually intended to render communications incomprehensible to outsiders. A jargon comprises the specialized vocabulary of a particular trade or profession, especially when it is incomprehensible to outsiders, as with legal jargon. As Stowers rightly points out the onset of the Christianity among the Roman Empire is demanding a self-understanding among others. “Through their Judaism, the earliest Christians bequeathed the self-identity of resident aliens to later Christians. Jews of the Diaspora were alien nationals living permanently in the cities and towns of the Roman Empire. Christians thought of themselves as the third race, neither Greek nor Jewish. This meant that they were to form their own self-governing communities. They would mark their own celebrations and write their own literature. In the first three centuries C. E., this drive toward self-definition produced remarkably for their movement toward political and theological consolidation and uniformity. With any generalization about early Christian letter writing, an exception lurks just around their corner." The self-definition of the Christian movement has developed a sociolect for itself, revealing itself in the use of peculiar epistolary forms and style with peculiar vocabularies. In the first part of this thesis we will strive to find the peculiar epistolary forms in Romans 1:1-18. The style with peculiar vocabularies in light of Sociolinguistics is a complex work which is beyond the scope of this thesis. Besides, the material cannot by reach by the writer. Introduction only 1997-05-01T00:00:00Z https://hdl.handle.net/20.500.12852/3257 Doctrine of original sin: A historical-biblical evaluation of the theories of original sin as suggested between the 16th and the 18th centuries Ho Song, Kyung The doctrine of original sin was and is still considered one of the most important topics in Christian dogmatics. As Anthony Hoekema argues, this doctrine "has always been an essential aspect of the Christian doctrine of man. Though this doctrine basically belongs to anthropology among the various areas of Christian dogmatics, its significance is not limited to this area. The importance of the doctrine of original sin even extends to the area of soteriology. A different view of original sin may create a different understanding of the "how" of salvation. In this sense, this doctrine is not less important than any other Christian doctrine. However, it is to be recognized that, in spite of its importance, the doctrine of original sin has been regarded as one of the most difficult and controversial topics of Christian theology. Introduction 1998-10-01T00:00:00Z https://hdl.handle.net/20.500.12852/3246 Erik Erikson's theory of human development as a model for Christian education in Confucian society Adams, Carol C. This study proposes Erik Erikson's theory of human development as a model for the Christian education enterprise in the context of Confucian society. The methodology utilized considers the following criteria: problem, process, context, content, theory, program, and prospects. The problem under consideration is that religious development does not keep pace with biological, psychological, and social development. The Christian education process frequently stops at adolescence and does not resume until late middle age or even retirement. This is due in part to the emphasis upon Christian education for children and youth and the neglect of adult Christian education, particularly for young adults. In recent years there has been an emphasis upon adult education. This in turn has made educators aware of the fact that learning is a process that continues throughout the entire human life cycle. We show how human development theory has served to focus attention upon the life-long process of education in general and Christian education in particular. The context for Christian education in this study is Confucian society. The focus is upon China, Korea, and to a lesser extent Japan as well as those areas with predominantly ethnic Chinese populations such as Taiwan, Hong Kong, and Singapore. It is shown that Confucian society has a highly structured theory of human development with content and a process by which its goals can be achieved. Furthermore, Confucianism has adjusted to modernization with varying degrees of success. At the same time we find that the Confucian understanding of human development, is culturally conservative, practically dualistic, and theologically ambiguous. In considering human development from a Christian perspective the focus is upon the content of the Christian faith which in turn gives guidance and direction to the process of human development. A descriptive view of Confucian thinking must be balanced by a prescriptive Christian view which moves beyond cultural captivity, overcomes dualism, and seeks theological clarity. A Christian understanding of human development is also biblically grounded historically informed, communally nurtured, ecumenically involved, socially engaged and mission oriented. The human development theory of Erik Erikson provides a model that can he applied to Christian education in Confucian society thus bringing together process, context, and content in the effort to reach a solution to the problem of arrested religious development. Erikson is selected because his eight stages of human development cover the entire life cycle and have broad applications. Furthermore, Erikson is concerned with virtues and ethics and understands the importance of ritual and religion. His theory is compatible with both Christian faith and Confucian society. A program by which human development may serve as a model for Christian education in Confucian society is presented using Erikson's theory and insights from the Christian faith. The Human life cycle in contemporary Confucian society is examined in terms of religious socialization (which is largely informal and unintentional) and Christian education (which is largely formal and intentional). Opportunities for Christian education are highlighted at each stage of the life cycle as it is experienced within Confucian culture. Suggestions are made as to how Christian educators may use Erikson’s eight stages to provide Christian answers to dilemmas posed within Confucian culture. This study concludes with some prospects for the future. These include observations on how Christian education can serve as a bridge between human development (which is universal) and Confucian culture (which is particular). Questions are raised concerning Erikson’s theory from the perspective of the position of women, the role of ethics, and the importance of religion. Suggestions are then made as to how this human development model of Christian education may serve as the basis for programs of theological education, curriculum development, and workshops in the churches. A human development model applied to Christian education in Confucian society is one way of ensuring that Christian growth continues throughout the entire life cycle. Abstract only 1989-01-01T00:00:00Z