【作者】 尹翼婷；

【导师】 胡卫清；

【作者基本信息】 山东大学 ， 中国近现代史， 2013， 博士

【副题名】以东方女子教育促进会和英国圣公会女部为中心

【摘要】 本文从中国基督教史和性别史的交叉视角出发考察近代中国妇女宣教运动,重点分析东方女子教育促进会和英国圣公会女部的传教事业和本土女信徒的活动,通过对档案史料和相关杂志的梳理,重建妇女与中国基督教发展的历史现场,彰显女性在其中的角色和地位。1807年基督教新教传教士马礼逊来华,开启了新教传教士在华宣教运动的大幕。早期随同丈夫来华的传教士夫人,与十九世纪中叶以后随着女差会的成立来华的单身女传教士,共同促进了近代中国妇女宣教事业的发展。女差会的成立,使妇女的海外传教运动获得了相对独立的组织形式,女传教士在差会管理与发展中得到锻炼。不过,一旦离开“妇女工作为妇女”这一妇女宣教领域,女传教士的话语权就变得很微弱。就中国本土女信徒而言,随着中国近代妇女宣教运动的发展,女信徒在教会中的地位呈上升趋势,但部分女信徒不满足于教会中妇女地位的现状,积极寻求教会内男女实质上的平等。尽管近代来华女传教士在教会权力结构中处于弱势地位,但她们在近代中国传教运动史上的地位却不容忽视。为了达到传教的目的,她们在中国妇女中进行了教育、医药等传教事业。从东方女子教育促进会和英国圣公会女部在中国的教育事业、医药事业与传道事业等个案,可以看出女传教士在教育和医药事业以及直接传道方面的贡献,而女传教士自身一定程度上超越中国性别限制的行为,对于中国妇女女性意识觉醒、以及走出家庭进入公共领域有着潜移默化的影响。东方女子教育促进会和英国圣公会女部的传教士来中国的主要目的,当然是在中国女性中传播基督教,它们以教会女校和教会医院为中心,实际上形成了一个福音传播网络,扩大了基督教的影响,这比单纯的福音传道更为有效。福州商人之妻张谢氏(Mrs Ahok)曾经到过英国,由于她的的桥梁作用,圣公会女部在福州社会上层妇女中的传道富有成效,重视上层妇女也成为女部在福建传教事业发展的重要特点。大部分受女传教士影响的本土女信徒一般都能坚守基督教的性别观念,但在民族主义等多元因素的影响下,这些女信徒与教会学校的女学生也开始产生分化,一部分人积极地投身于爱国主义运动中。从英国圣公会女部的刊物《印度妇女与中国女儿》中该部女传教士所发表的文章,可以看出女传教士给中国女性以影响的同时,处于多元思想影响中的中国女性同样也会改变女传教士的观点和看法。同时这些文章也鲜明地彰显了女传教士的立场,她们认为解决中国问题包括女性问题的关键,是使中国基督教化,强调这才是真正的爱国主义。身份认同的差异,使得这些女传教士与一些具有较强爱国意识的女信徒共同话语越来越少。更多还原

【Abstract】 This dissertation adopts an overlapping perspective of Chinese Christianity history and sex history. To analyze Chinese women’s Christianity preaching movement in modern history from a relatively macroscopic view, the author places her emphasis on the missionary work and Chinese christian women’s efforts of FES (The Society for Promoting Female Education in the East) and C.E.Z.M.S (The Church of England Zenana Missionary Society). On the basis of painstaking analysis of archives and relevant magazines, the author strives to highlight the role and status of the female by reestablishing the historical reality between women and the development of Chinese Christianity.In1807, the preacher of Protestantism Robert Morrison came to China, which raised the curtain for the preaching movement of missionaries of Protestantism in China. The wives who followed their husbands to China, together with those single women missionaries who came to China after the establishment of Women Missionary Society in the mid19th century, made joint efforts in escalating the evolution of women’s Christianity preaching movement in modern times. The establishment of Women Missionary Society made it possible for women’s overseas preaching movement to pursue a relatively independent form of organization. In the operation and development of Women Missionary Society, women missionaries tempered themselves. Female missionaries’voice became vague once they were deprived of the female preaching sphere which was marked by the slogan "women’s work for women." As far as Chinese christian women were concerned, though women’s status in the Church ascended with the development of Chinese women’s Christianity preaching movement, some Chinese Christian Women were no longed content with the status quo of women in the Church. Hence, they were enthusiastic about seeking substantial gender equality within the Church.In spite of the underprivileged standing in the church’s influence frame, the women missionaries who stepped on the soil of China in modern history shouldn’t be neglected in the history of China’s Christianity preaching movement. To attain the purpose of preaching Christianity, they promoted education and medicine among Chinese women. This dissertation reflects the efforts of the women missionaries from the case study of FES and C.E.Z.M.S in the field of education, medicine and preaching mission. In addition to all of the aspects mentioned above, since their efforts, to some extent, exceed the boundaries of Chinese gender restriction, their influence can be detected in the enlightenment of Chinese women’s gender awareness as well as Chinese women’s engagement in public affairs.The main purpose of FES and C.E.Z.M.S in China is obviously preaching Christianity in Chinese women. In reality, center around Girl’s Protestant Mission Schools and women’s Protestant Mission Hospitals, Gospel preaching network, is established, which expanded the influence of Christianity and turned out more effective than the pure Gospel preaching. Due to the bridge role of Mrs Ahok, who traveled to Great Britain and married to a businessman from Fuzhou, the preaching efforts made by C.E.Z.M.S among the upper-class women in Fuzhou were quite evident, which reflected the feature of the preaching movement in Fujian.Those Chinese christian women who were affected by the women missionaries complied with their Christian gender cognition. These Chinese christian women and the female students from Protestant Mission Schools became divided owing to the influence of nationalism wave and some of them devoted themselves to patriotic efforts. Based on the corresponding analysis of the magazine India’s Women and China’s Daughters sponsored by C.E.Z.M.S, this dissertation inspected the viewpoints of women missionaries and discovered that women missionaries exerted influence on Chinese women and meanwhile Chinese women, under the influence of diversified thoughts, also altered the women missionarys’viewpoints. These articles also evidently reflected the women missionaries’s stand, they believed that the key to Chinese issue including women’s issue was to Christianize China and emphasized that this was real patriotism. Due to the difference in self-identity, it was destined that these women missionaries and some Chinese christian women who possessed relatively strong patriotic emotions drifted apart in common language.更多还原