【作者】 徐全民；

【导师】 王守恩；

【作者基本信息】 山西大学 ， 中国近现代史， 2007， 硕士

【摘要】 本文是对1949年前大同、朔州天主教的传播与本地化的专题考察。全文分为五个部分。第一部分是引言。主要列述了关于山西天主教已经出版的著作和论文。这些文献有的是叙述介绍性的，有的是研究论述性的。基于对它们所涉及内容的认识总结，笔者限定了本文的研究对象和时空范围。第二、三、四部分是正文。第二部分叙述了天主教传入山西的历程和教区沿革。它包括二小节内容。一是天主教传入山西的史实。考察山西天主教历史的文章已有发表，所以我的描述重点是自己所发现的新资料，那些为人熟知的则简略带过。第二小节是天主教在山西建立教区的情况。从1696年山西首次建为代牧区，经18、19世纪一直到20世纪上半叶，教会在山西随着教务的兴衰进行了不断的教区建制。考察这一过程即可看出天主教在山西各时期的发展情况。第三部分详细回顾了大同、朔州天主教的发展历史。这一部分由两小节组成。大同教区和朔州教区均建于二十世纪二十年代。这一时期的中国正处于社会的转型时期。在大同、朔州天主教的发展中，我们也可以清楚地看到时代的烙印。第四部分是对大同、朔州天主教本地化的论述。这一部分也是本文的重点，我通过三个方面对其做了论述。一是教会参与兴办社会事业。教会为了使自己得到当地民众的认可，突出了信仰的慈善文化，通过提供一些服务融入当地社会，由此也吸引了大量的民众走进教堂。第二方面是中国籍神父和本地神职人员的培养与使用。因为前人未对山西天主教国籍神父的培养作过考察，在该部分我首先回顾了山西天主教的国籍神父培养史，然后对大同、朔州两教区的本地神职人员数量和特点，进行了分析总结。第三方面是教徒对本地传统的继承，其实质是两种文化相遇后的碰撞与整合。大同、朔州有着特色鲜明的地方文化。加入天主教不光是信仰上的改动，许多生活习俗也要进行重新界定。教会教义与地方文化的冲突和调和，使教徒在信仰天主教的同时也继承了本地主要的道德与风俗，这是天主教本地化的重要内容。第五部分是论文的结语。首先概括了大同、朔州天主教的传入与发展历程，接着对天主教的本地化进行了总结，并对如何促进民教关系的和谐，从教会本身和国家政策两个方面谈了一点自己的看法。更多还原

【Abstract】 My thesis is a dissertation research aiming at the dissemination and localization of Catholicism in Datong and Shuozhou before 1949. The article consists of five chapters.Chapter 1 is the introduction. I enumerated monographs and treatises concerning Catholicism in Shanxi. Some of these documents are narrative, and some are reasoned. I limited my subject investigated and the space-time area of the thesis basing on the cognition and sum-up of the contents the documents related to.Chapter 2, 3 and chapter 4 are the text part. In chapter 2 I narrated the course of the acculturation of Catholicism in Shanxi and the evolution of the parish. This chapter included 2 sections. The content of section 1 is the history of acculturation of Catholicism. My emphasizing depiction was the new data found by myself. While those are well known to everyone were recounted in a nutshell. The second section is in regard to the development condition about the parish system which was established in Shanxi. Since the pasturing area was set up for the first time in Shanxi in 1696, the church had been ceaselessly carrying on the organizational system along with the vicissitudes of the church work via 18th, 19^th century to the early 20^th century. Seeing about this course, we could find how Catholicism developed in each period in Shanxi.I reviewed the development history of Catholicism in Datong and Shuozhou in chapter 3. This chapter is composed of 2 sections, too. The parish in Datong and that in Shuozhou were both set up in 1920’s. We could distinctly realize the imprint of that era according to the development of Catholicism in Datong and Shuozhou.Chapter 4 is the major content of the whole article. I made discuss through 3 aspects. Part 1 is that the church participated in initiating fact social. In order to obtain the approval from the native, the church gave prominence to the beneficence culture of gospel, introjected with local society according to providing some service, there out a lot of the masses were attracted to come into the church. Part 2 is that priests with Chinese nationality and local clergy’s education and appointment. The predecessors never did investigation for priests with Chinese nationality and local clergy’s education and appointment in Shanxi. So I reviewed the history of priests with Chinese nationality’s education, then analyzed and concluded the amount and characteristic of local clergy in Datong and Shuozhou. Part 3 is that followers of Catholicism inheritated with local tradition , whose essential is collision and conformity after two culture encountered. Datong and Shuozhou have distinct regional custom. To the followers, joining the religion mean not only the change of belief, but also renewed definition of living habitude. Followers believed in Catholicism meanwhile inherited some regional cultural tradition in the process of the conflict and consonance of church doxy and regional custom. That is the significant content of Catholicism localization.Chapter 5 is the conclusion. First I recapitulated acculturation and the development course of Catholicism in Datong and Shuozhou. Then I concluded Catholicism localization and put forward my view on how to accelerate the relationship between people and Catholicism more concordant from the angle of church pre se and country policy.更多还原