【作者】 黄妙婉；

【导师】 池子华；

【作者基本信息】 苏州大学 ， 中国近现代史， 2009， 博士

【摘要】 19世纪中叶美国卫理宗教会分别由美以美会、监理会、美普会三个差会团体所传入中国。百余年间其在中国开拓教会,并致力于教育、出版、医疗等社会服务工作,一方面受中国社会变迁所影响,另一方面则亦积极贡献了中国现代化的工作。到1949年新中国建立时,卫理公会仍决定继续在华宣教。直到1950年抗美援朝运动爆发以后,鉴于环境已经不利宣教,卫理公会才于1951年全面撤离,并于1953年正式在台湾设教,延续在华宣教的使命。卫理公会差传委员会在台宣教之策略,先是延续大陆时期的宣教经验,致力于拓展堂会,建立教会制度,继而推广教育传教、社会救济与福利服务工作,并与台湾基督长老教会合作,订定宣教领域协议,见证教会合一的普世价值。1972年以后美国差会撤离台湾,开启卫理公会的自治会长时代。但教会制度自此逐渐受到政治力的破坏,特别是1978年以后政治意识形态凌驾卫理宗积极入世的动态恩典观,强势主导教会发展,致使堂会拓展、社会救济、教育事业停滞不前,教会自此积弱不振长达20余年。直到1998年重整教会制度,逐步恢复世界卫理公会正常的会督体制以后,卫理公会才又在台湾社会展开其积极入世的宗教信念,致力于海内外宣教、教育和福利服务等事业。此外,卫理公会也深受台湾社会政治、经济、都市、人口与家庭五大变迁领域所影响,其中台湾政治发展对其影响的层面尤其广大而深远。然而台湾社会的变迁却也成为卫理公会教势转折的契机,甚至成为激发卫理公会宗教自觉与自我更新的动力。总之,在历史的横断面上,卫理公会呈现出一幅幅台湾社会的生活图景,在历史的纵剖面上,其发展轨迹动态地折射出台湾社会生活变迁的景象。可以说,对于卫理公会与台湾社会变迁之研究,可以有利解读台湾基督教史、台湾社会变迁或区域历史等议题。同时,此研究也有助于显现在台湾的国语教会所蕴藏丰厚的历史价值。而回溯卫理公会与台湾社会变迁的关系,对于日后国语教会在台湾的宣教,和如何在社会生活中发挥积极作用,具有一定的借鉴价值和启发意义。更多还原

【Abstract】 The Methodist Episcopal Church was brought to China by Methodist Episcopal Mission, the Methodist Episcopal Church-South, and the Methodist Protestant Church in the mid-19th century. Over a span of more than a hundred year, in addition to developing its churches in China, it also devoted itself to the fields of education, publication, and medical services which, coincidentally, brought social changes to China and contributed significantly to her modernization. When the People’s Republic of China was established in 1949, the Methodist Church had no intention of discontinuing its missions in China. However, because of the outbreak of the Korean War and the subsequent anti-Christian sentiments, the Methodist Church withdrew from the China mainland in 1951 and continued its mission to the Chinese by establishing churches in Taiwan in 1953.When the Board of Missions of the Methodist Episcopal Church started its work in Taiwan, it applied its China experiences to Taiwan by first building churches and establishing a system of churches, and, then, launching its services in the fields of education and social charities. It also cooperated with the Presbyterian Church in Taiwan and signed the comity agreement in demarcation of mission fields to witness the ecumenical spirit of Christianity. The end of the Mission Boards’work in Taiwan in 1972 unfolded a period with the President of self-governance as the leader in the church system. However, the church system has been gradually eroded by political influence. Especially the concept of Dynamic Grace of Wesleyans had been overpowered by political power which dominated the development line of the church. Under this situation, the earlier services had become stagnant and the Methodist Church in Taiwan had remained immobile for more than twenty years. It was not until 1998 that the church structure was reorganized in restoring the bishop system and the church regained its vitality in the services of mission, education, and social welfare.From the perspective of contextualization, the Methodist Church has also been profoundly influenced by the five factors of social change: politics, economy, urbanization, population, and family system. Among them, politics in Taiwan apparently had the widest impact on the church. Looking from another angle, the social change in Taiwan cultivated new changes in the Methodist Church to stimulate the religious self-consciousness and to offer the opportunity of renewal for church development.In general, the development of the Methodist Church in Taiwan has closely related with the life of Taiwan and in some way illustrated the interaction between the church and social change. A study on this interaction will help us better understand the rich value of the Mandarin churches in Taiwan. Furthermore, this study should be able to serve as an instrument in evaluating the church development in Taiwan, and also in enlightening the church in its mission strategies in the future.更多还原