Praying Repetitive Prayers
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A Preliminary Discussion of an Inculturated Theology through an Extrapolation Method
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This paper was published by New Century Religious Studies
in Aug., 2020
in Aug., 2020
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Divine Connaturalization Process
published in Fu Jen Religious Studies
published in Fu Jen Religious Studies
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Interpreting God's Charismatic Self-Sharing in terms of Palamas's Distinction
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基本上，西方傳統「實體形上學」(metaphysics of substance) 認為「存有界」中每 一個東西都是一個自立的「實體」(substance)，而每一個「實體」與「其他實體」及「整 個存有界」之間彼此的「關係」只是一種「偶性」(accidents)。但由於近代西方在自然 科學(如相對論、量子力學、基因學)、人文科學(心理學、社會學、快樂學、資訊學)、 哲學(過程哲學)、神學(基督論、聖三觀) 動態關係性的發展，以及與東方「在關係中找... more
基本上，西方傳統「實體形上學」(metaphysics of substance) 認為「存有界」中每 一個東西都是一個自立的「實體」(substance)，而每一個「實體」與「其他實體」及「整 個存有界」之間彼此的「關係」只是一種「偶性」(accidents)。但由於近代西方在自然 科學(如相對論、量子力學、基因學)、人文科學(心理學、社會學、快樂學、資訊學)、 哲學(過程哲學)、神學(基督論、聖三觀) 動態關係性的發展，以及與東方「在關係中找 真相」的思想(如佛學、禪學、易學) 的交流， 3 西方思想便在「實體形上學」與「關係 形上學」(metaphysics of relations) 4 彼此互相補充，發展出一個更完整、更恰當的「實 體-關係形上學」 。每一個東西再不是單單的 「實體」 ，而是有其動態的 「關係」 (relations)， 並在一個動態的「關係過程」(process of relations)中不斷地衍化。 5 同時，不少人發現， 中華傳統對「氣」的深邃洞悉可以啟發這「實體-關係形上學」的發展。 1 這「存有學」(ontology)上新的「萬事理論」(A New Theory of Everything) 的特序是由鄭維亮、谷寒松、 沈清松、鄺真泉、林裕倉、蔡怡佳、肖恩慧、及王寶驊撰寫。基本上，這「萬事理論」亦是 John Cheng (鄭 維亮)著作 Energy and Environment: The Spiritual-Human-Material Nexus, 1 st edition (New York: The Edwin Mellen Press, 1992, 193 pages) 以及 《中國氣神學發展之芻議》 (台北縣新莊市：輔仁大學出版社，2003 年, 134 頁) 的思想架構。但是，當時他還未認識關係形上學。世上沒有一個完美無缺的「萬事理論」 ，所以這個新 的「萬事理論」還有補充、增强、進步的空間。 有關「存有學」 ，亞里士多德在其著作《形而上學》第四卷第一章(1003a, 21)曾提說： 「有一門科學，它 研究作為存在的存在(τò ὂν ᾑ ὄν)以及由於它自己的本性而屬於它的性質。這門科學不同於任何所謂的特殊 科學；因為這些其它的科學中沒有一門是一般地考察作為存在的存在。它們截取存在的一部分，並研究這 個部分的屬性。」參：亞里士多德著，李真譯， 《形而上學》 ，(臺北市：正中，1999)，頁 94。換言之，每 一門學科只單單研究萬物中的一物，例如物理、數學、心理學、神學。但我們需要一門名叫「存有學」或 「普通形上學」(general metaphysics)，專門研究萬物總的存有及其中一切存有者共通的本質、存在，以及 其過去、現在及將來的來龍去脈。由於自從懷德海(A.N. Whitehead)以後， 「事」(event)的概念取代了「實 體」(substance)概念，為此我們也可以將「存有學」改稱為「萬事理論」 。 2 x 比較貼近「是」的內涵。因此， 「氣」等是 x 的散發義(emanations) 而非本質義(essence) 或物自身義 (thing-in-itself)。值得一提的是，中華三、四千年的文明，不像西方兩、三千年有嚴謹邏輯及系統性的文明， 至今還未化隱為顯地發展出一套堪以對衡的形上學。參：沈清松， 《物理之後/ 形上學的發展》 ，二版，(臺 北市：牛頓，民 80)，頁 377-378。無論如何， 「氣」可以幫助表達有「關係」的「存有物」本身的動態性、 具體性、宇宙性、發射性、滲透性、影響性、關係性、互動性、善惡性等狀態。 3 參：谷寒松， 《神學中的人學：天地人合一》 ，三版，(臺北市：光啟，1996)，頁 266-274。 4 參：同上，頁 277-280。 5 參：同上，頁 277-325。
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Three Conditions of Spirituality
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St. Teresa's 3 Major Stages of Spirituality
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A General Outline of Different Energies and Their Synergisms
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A Precis of the Uncreated Energy and the Seven Sacraments: A Brief Exploration
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Spirituality of God the Father
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Spirituality Growth: Heaven, Hell and Purgatory
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基本上，西方傳統「實體形上學」(metaphysics of substance) 認為「存有界」中每 一個東西都是一個自立的「實體」(substance)，而每一個「實體」與「其他實體」及「整 個存有界」之間彼此的「關係」只是一種「偶性」(accidents)。但由於近代西方在自然 科學(如相對論、量子力學、基因學)、人文科學(心理學、社會學、快樂學、資訊學)、 哲學(過程哲學)、神學(基督論、聖三觀) 動態關係性的發展，以及與東方「在關係中找... more
基本上，西方傳統「實體形上學」(metaphysics of substance) 認為「存有界」中每 一個東西都是一個自立的「實體」(substance)，而每一個「實體」與「其他實體」及「整 個存有界」之間彼此的「關係」只是一種「偶性」(accidents)。但由於近代西方在自然 科學(如相對論、量子力學、基因學)、人文科學(心理學、社會學、快樂學、資訊學)、 哲學(過程哲學)、神學(基督論、聖三觀) 動態關係性的發展，以及與東方「在關係中找 真相」的思想(如佛學、禪學、易學) 的交流， 3 西方思想便在「實體形上學」與「關係 形上學」(metaphysics of relations) 4 彼此互相補充，發展出一個更完整、更恰當的「實 體-關係形上學」 。每一個東西再不是單單的 「實體」 ，而是有其動態的 「關係」 (relations)， 並在一個動態的「關係過程」(process of relations)中不斷地衍化。 5 同時，不少人發現， 中華傳統對「氣」的深邃洞悉可以啟發這「實體-關係形上學」的發展。 1 這「存有學」(ontology)上新的「萬事理論」(A New Theory of Everything) 的特序是由鄭維亮、谷寒松、 沈清松、鄺真泉、林裕倉、蔡怡佳、肖恩慧、及王寶驊撰寫。基本上，這「萬事理論」亦是 John Cheng (鄭 維亮)著作 Energy and Environment: The Spiritual-Human-Material Nexus, 1 st edition (New York: The Edwin Mellen Press, 1992, 193 pages) 以及 《中國氣神學發展之芻議》 (台北縣新莊市：輔仁大學出版社，2003 年, 134 頁) 的思想架構。但是，當時他還未認識關係形上學。世上沒有一個完美無缺的「萬事理論」 ，所以這個新 的「萬事理論」還有補充、增强、進步的空間。 有關「存有學」 ，亞里士多德在其著作《形而上學》第四卷第一章(1003a, 21)曾提說： 「有一門科學，它 研究作為存在的存在(τò ὂν ᾑ ὄν)以及由於它自己的本性而屬於它的性質。這門科學不同於任何所謂的特殊 科學；因為這些其它的科學中沒有一門是一般地考察作為存在的存在。它們截取存在的一部分，並研究這 個部分的屬性。」參：亞里士多德著，李真譯， 《形而上學》 ，(臺北市：正中，1999)，頁 94。換言之，每 一門學科只單單研究萬物中的一物，例如物理、數學、心理學、神學。但我們需要一門名叫「存有學」或 「普通形上學」(general metaphysics)，專門研究萬物總的存有及其中一切存有者共通的本質、存在，以及 其過去、現在及將來的來龍去脈。由於自從懷德海(A.N. Whitehead)以後， 「事」(event)的概念取代了「實 體」(substance)概念，為此我們也可以將「存有學」改稱為「萬事理論」 。 2 x 比較貼近「是」的內涵。因此， 「氣」等是 x 的散發義(emanations) 而非本質義(essence) 或物自身義 (thing-in-itself)。值得一提的是，中華三、四千年的文明，不像西方兩、三千年有嚴謹邏輯及系統性的文明， 至今還未化隱為顯地發展出一套堪以對衡的形上學。參：沈清松， 《物理之後/ 形上學的發展》 ，二版，(臺 北市：牛頓，民 80)，頁 377-378。無論如何， 「氣」可以幫助表達有「關係」的「存有物」本身的動態性、 具體性、宇宙性、發射性、滲透性、影響性、關係性、互動性、善惡性等狀態。 3 參：谷寒松， 《神學中的人學：天地人合一》 ，三版，(臺北市：光啟，1996)，頁 266-274。 4 參：同上，頁 277-280。 5 參：同上，頁 277-325。
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Comparing Three Chinese Religions
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Examining Chinese Catholic Theology of Qis in terms of Lonergan's
Transcendental Method
Transcendental Method
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This article is about Fu Jen School Mission Christology.
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Chapter 7: Concluding Remarks of Faith Seeking Understanding and Mysticism of God's Divine Energy
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This is Chapter 7: Concluding Remarks of "Faith Seeking Understanding and Mysticism of God's Divine Energy"
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"The Christian of the future will be a mystic or he[/she] will not exist at all." Karl Rahner (1904-1984) Preface Apparently, this awe-inspiring 'prophetic statement' above made by Rev. Prof. Karl Rahner, S.J., 1 one of the most... more
"The Christian of the future will be a mystic or he[/she] will not exist at all." Karl Rahner (1904-1984) Preface Apparently, this awe-inspiring 'prophetic statement' above made by Rev. Prof. Karl Rahner, S.J., 1 one of the most trustworthy Western Catholic theologians in the last century, is not so easy to understand at all by many not-so-mystical Christians in the West today. Thus, it is hoped that the present book, by way of integrating complementarily the traditionally mystical Eastern Christianity and the seemingly more intellectual Western Christianity, inter alia, would offer a systematic eye-opening elucidation to this shocking prophesy given for the Third Millennium. Simultaneously, the current Third Millennium, as Prof. Vincent Shen (1949-2018), has remarkably pointed out for us, is characterized by three major traits worldwide. First, it is the transition from globalization to the dream of exploring and partaking of the rest of the whole universe. Second, it is the total application of the electronic information highway in every aspect of life. Third, it is the increasing contrast between the materialistic enjoyment of the secular life and the mystical participation in the supernatural life. 2 By all appearances, all the three transitions have to do with energy, both created and uncreated, in this unprecedented energy age or new energy age. To be sure, without the vast and smart use of the created physical energy, people cannot communicate with the distant parts of the universe. Notably, the increasing secularization of the materialistic life would also be impossible.
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It is a summary of God's Uncreated Divine Energy and its relationship with the seven sacraments of the Church.
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This is Section Z of Concise Synoptic Models of Salvation Process.
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This is Section W of Concise Synoptic Models of Salvation Process.
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This is Section U of Concise Synoptic Models of Salvation Process.
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This is Section V of Concise Synoptic Models of Salvation Process.
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This is the Z Section of Concise Synoptic Models of Salvation Process.
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This is the Y Section of Concise Synoptic Models of Salvation Process.
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This is the X Section of Concise Synoptic Models of Salvation Process.
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This is the T Section of Concise Synoptic Models of Salvation Process.
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This is Section S of Concise Synoptic Models of Salvation Process.
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This is the R Section of Concise Synoptic Models of Salvation Process.
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This is Section R of Concise Synoptic Models of Salvation Process.
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This is Section Q in Concise Synoptic Models of Salvation Process.
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This is the M Section of Concise Synoptic Salvation Process.
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This is Section P of Concise Synoptic Salvation Process.
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This is Section O of Concise Synoptic Models of Salvation Process.
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This is the N File or Section in Concise Synoptic Models of Salvation Process.
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This is the M File of Concise Synoptic Models of Salvation Process.
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This is the L File of Concise Synoptic Models of Salvation Process.
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This is the K File of Concise Synoptic Models of Salvation Process.
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This is the J File of Concise Synoptic Models of Salvation Process.
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This is the I File of Concise Synoptic Models of Salvation Process.
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This is the H File of Concise Synoptic Models of Salvation Process.
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This is the G File of Concise Synoptic Models of Salvation Process.
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This is the F File of Concise Synoptic Models of Salvation History.
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This is the E File of Concise Synoptic Models of Salvation Process.
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This is the Preface of Concise Synoptic Models of Salvation Process.
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This is the D File of Concise Synoptic Models of Salvation Process.
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This is the C File of Concise Synoptic Models of Salvation Process.
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This is the C File of Concise Synoptic Models of Salvation Process.
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B file of this book on models of salvation process
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Chapter I Introduction of the Chinese Vol. 9
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Preface by Prof. Chen Xiao Feng
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Preface by the author for Vol. 6 Chinese
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Preface by the author
for the Chinese Vol. 9
for the Chinese Vol. 9
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Preface by the author
for Vol.9 Chinese
for Vol.9 Chinese
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Preface by Prof. Wong (5-10)
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Preface by Prof. Wong (5-10)
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Chapter 6 Some Secrets about the Holy Eucharist
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Chapter 6 Some Secrets about the Holy Eucharist
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Chapter 5 God is All and in all - 12 Grades
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Chapter I Introduction
of the Chinese Vol. 9
of the Chinese Vol. 9
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Chapter 4 The Existential Order and the Church of God
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Chapter 3 Different Kinds of Energy
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Preface by the author
for Chinese Vol. 9
for Chinese Vol. 9
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Chapter II The Process of Divine Connaturalization
of Vol. 9 Chinese
of Vol. 9 Chinese
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Chapter I: Introduction
of the Chinese Vol. 9
of the Chinese Vol. 9
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Chapter 4 God's Divine Connaturalization
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Vol. 6 on the Charismatic Renewal
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Volume 4: Radiation of the Holy Eucharist --- A Collection of Insights for Meditation
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Some Notes on the Holy Eucharist for deep meditation
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CCDDLLRR A Formula for Personal Spiritual Growth
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Activating God-pleasing Human Energy