- Toronto, Ontario, Canada
- John Cheng has received a B.A., B.Ed., M.Div., Th.M., Ph.D.edit
True Self-Appropriating God's omnipresent Divine Energy is immensely vital in this time and age, when global villagers today at the dawn of the Third Millennium emphasize so much importance on genuine personal experience before anything... more
True Self-Appropriating God's omnipresent Divine Energy is immensely vital in this time and age, when global villagers today at the dawn of the Third Millennium emphasize so much importance on genuine personal experience before anything can be taken seriously for belief and action.
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This is an introduction with respect to the theological work of Rt. Rev. Prof. Petro B.T. Bilaniuk (1932-1998).
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As the title indicates, this paper is a comparison between two civilizations.
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One may find the abstract at the beginning of the paper.
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This is only a class note summed up in the Chinese language on the title aforementioned.
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This paper delves into the ultimate reality and meaning for us today with respect to Ipsum Esse Subsistens, the central concept of God in the metaphysics or theology of St. Thomas Aquinas.
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According to the ingenious inter-religious and philosophical observation of Aldous Huxley (1894-1963), there is a Highest Common Factor or Divine Ground present in all major religious traditions of the world.
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This paper seeks to describe the Christian Process of Salvation in terms of God's Familization Process.
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This is a paper which develops Aquinas' missing metaphysical concept of Christ as the Uncreated-created Being.
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This paper is a general comparison between Western and Chinese civilizations with respect to the inculturation process of the Christian Gospel.
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This is an inculturated paper, assimilating the Catholic process of Agape with the Confucian process of loving kindness.
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This is Chapter III of What is Catholic Theology of Energies?
This is Appendix I of What is Catholic Theology of Energies?
This is a new qi TOE enclosed as Appendix II for the book entitled What is Catholic Theology of Energies?
This is the postscript of the book entitled What is Catholic Theology of Energies?
This is a longer definition of what Catholic Theology of Energies is, compared to the concise version at the beginning of this book.
This paper is about interpreting God's Self-Sharing in the Charismatic Movement in terms of St. Gregory Palamas'
distinction between God's Essence and God's Energies.
distinction between God's Essence and God's Energies.
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Cover Design of Part I
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An Introduction of the Research of Catholic Theology of Qis
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This is the preparation edition of the main contents of Part One of
the two parts of
An Introduction of the Research of Catholic Theology of Qis
the two parts of
An Introduction of the Research of Catholic Theology of Qis
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This is the book cover for Familization of the Totality of Reality: An Interpretation of Petro Bilaniuk's Concept of Eschatological Fulfilment
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The present work is a Th.M thesis submitted to the Faculty of Theology, University of St. Michael's College, University of Toronto. It seeks to express Prof. Petro Bilaniuk's concept of eschatological fulfilment of the totality of reality... more
The present work is a Th.M thesis submitted to the Faculty of Theology, University of St. Michael's College, University of Toronto. It seeks to express Prof. Petro Bilaniuk's concept of eschatological fulfilment of the totality of reality on the eighth mystical day or age, after six days of creation and one day of rest.
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This section deals with two important questions, i.e., What is Catholic Theology of Energies? and Why do we do this Catholic Theology of Energies?
This is one of the most well-known wisdom saying of St. Teresa of Avila.
This spiritual formula is inspired by the writings of St. Teresa of Avila.
這循環式的十二個階段之祈禱分為三部份。第一部份（ACTS) 帶我們進入天主的親臨：(1) adoration 朝拜, (2) contrition 痛悔, (3) thanksgiving 感恩, (4) supplication 祈求。 第二部份 (MLDS 1) 幫我們 進入默觀，與天主深入溝通: (5) meditation 默想, (6) listening 聆聽, (7) dialogue 對話, (8) silence 默靜。第三部分(RLLU 2)... more
這循環式的十二個階段之祈禱分為三部份。第一部份（ACTS) 帶我們進入天主的親臨：(1) adoration 朝拜, (2) contrition 痛悔, (3) thanksgiving 感恩, (4) supplication 祈求。 第二部份 (MLDS 1) 幫我們 進入默觀，與天主深入溝通: (5) meditation 默想, (6) listening 聆聽, (7) dialogue 對話, (8) silence 默靜。第三部分(RLLU 2) 領我們進入神秘默觀，讓天主與我們作超拔結合、三司結合、神化結合：(9) relax before God 在天主前憩息, (10) let God touch our soul 讓天主直接碰觸我們的靈魂, (11) let our soul touch God 讓我們的靈魂直接碰觸天主, 及(12) transforming union with God 我們與天主神化結合。
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這循環式的十二個階段之祈禱分為三部份。第一部份（ACTS) 帶我們進入天主的親臨：(1) adoration 朝拜, (2) contrition 痛悔, (3) thanksgiving 感恩, (4) supplication 祈求。 第二部份 (MLDS 1) 幫我們 進入默觀，與天主深入溝通: (5) meditation 默想, (6) listening 聆聽, (7) dialogue 對話, (8) silence 默靜。第三部分(RLLU 2)... more
這循環式的十二個階段之祈禱分為三部份。第一部份（ACTS) 帶我們進入天主的親臨：(1) adoration 朝拜, (2) contrition 痛悔, (3) thanksgiving 感恩, (4) supplication 祈求。 第二部份 (MLDS 1) 幫我們 進入默觀，與天主深入溝通: (5) meditation 默想, (6) listening 聆聽, (7) dialogue 對話, (8) silence 默靜。第三部分(RLLU 2) 領我們進入神秘默觀，讓天主與我們作超拔結合、三司結合、神化結合：(9) relax before God 在天主前憩息, (10) let God touch our soul 讓天主直接碰觸我們的靈魂, (11) let our soul touch God 讓我們的靈魂直接碰觸天主, 及(12) transforming union with God 我們與天主神化結合。
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This is a time-tested problem analyzing and solving spiritual formula directly and indirectly inspired by teaching of St. Teresa of Avila.
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Same as above
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第十二章 研究天主教氣神學的準則 (11-15)
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天主教氣神學研究芻議 下冊 預備版 2.1 鄭維亮 目錄及自序
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第十一章 一些研究天主教氣神學的實例 （11-10）
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Chapter10 of the Chinese Vol. 6 (11-5)
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時，也特別須要注意以下的幾個要點： 其一， 「方法者，進路也」。其實， 「方法」二字多時不容易明白。為此，這 裡所謂一個研究「受造存有界」 （esse）的「方法」，不外就是一個作為研究某 一個「受造存有物」的「起步點」以及其「進路」或「通路」。 其二，整體來說，本章是介绍有關「天主教氣神學」在「存有救恩歷程」 （the Esse→esse→unio salvation process）中研究「受造存有界」的「方法」。為... more
時，也特別須要注意以下的幾個要點： 其一， 「方法者，進路也」。其實， 「方法」二字多時不容易明白。為此，這 裡所謂一個研究「受造存有界」 （esse）的「方法」，不外就是一個作為研究某 一個「受造存有物」的「起步點」以及其「進路」或「通路」。 其二，整體來說，本章是介绍有關「天主教氣神學」在「存有救恩歷程」 （the Esse→esse→unio salvation process）中研究「受造存有界」的「方法」。為 此，雖然某一個「方法」是以某一個「受造物」（例如：聖母氣論、凡人氣論、 魔鬼氣論）作為「起步點」及其「進路」或「通路」，然而其「終點」或「目的」 是為了幫助我們在「存有救恩歷程」中與天主同化的神性「結合」。 其三，誠如本書第四、五、六章所提及，要與至聖善的天主真正達到至聖善 的「結合」，一個在「救恩歷程」中的「受造物」必須主動地或被動地在基督之 內越來越離開其邪惡的「假我」，並同時逐漸地讓其天主所造之聖善的「真我」 1 參：本書第三章第四節之（三） 。
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Chapter 8 on the study of the Uncreated Dimension
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參：本書開始時之「自序」的第一句話。 3 郎尼根在他的巨作 Method in Theology 的 「導言」 （Introduction） 一開始時就開宗明義說: "A THEOLOGY mediates between a cultural matrix and the significance and role of a religion in that matrix." Bernard Lonergan, Method in Theology, Second... more
參：本書開始時之「自序」的第一句話。 3 郎尼根在他的巨作 Method in Theology 的 「導言」 （Introduction） 一開始時就開宗明義說: "A THEOLOGY mediates between a cultural matrix and the significance and role of a religion in that matrix." Bernard Lonergan, Method in Theology, Second Edition, p. xi.