【作者】 刘安荣；

【导师】 张正明；

【作者基本信息】 山西大学 ， 中国近现代史， 2008， 博士

【摘要】 天主教于1620年传入山西之后,在山西吸收了众多教徒,建立了许多教堂,开辟了大片教区。天主教在山西传播过程中外国传教士、国籍神父及本地教徒各自充当的角色、发挥的作用是山西天主教史重要的组成部分,他们分别为天主教在山西的本土化发挥了各自的作用;教徒的信仰内容、各种礼仪以及身份、年龄、性别、经济状况等基本情况是目前为止中国天主教史研究领域的短缺部分;对自天主教传入山西以来山西地方官对天主教的政策、态度以及民教关系的研究,则能于当前构建和谐社会的过程中,为政府、民众正确对待山西天主教徒,处理好和他们的关系,提供历史经验借鉴。督教在中国传播的过程,就是与中国社会、文化等方面互动的过程。本文把明清以来到1949年天主教在山西的发展放置于山西地方社会的历史脉络中加以理解,从区域社会史角度,以本土化为中心,运用社会学、人类学等理论,探讨天主教在山西立足、扎根、发展过程中,传教士、国籍神职人员、教徒发挥的作用,考察教徒的信仰观念、各种仪式及其基本状况,解析山西官教、民教关系。目的是把教会活动放置在具体的地域社会历史背景中加以考察,综合看待教会与其传播区域社会之间的互动关系,视之为一种正真意义上的“中国天主教史”,而非“西方教会在华史。”文章包括五章,其中第一章是绪论,第五章是结语及未来研究思考,其它三章则为文章的主干。第二章阐述天主教在山西传播状况。首先考察外国传教士的姓名、国籍、服务时间、人数等具体情况及他们曾经发挥的作用。传教士结合山西实际情况宣教,负责教徒的宗教生活,培养中国神职人员,举办养老院、孤儿院、学校等慈善机构,他们是山西天主教的首脑、灵魂,为山西天主教的本土化奠定了基础。其次,考察中国籍神父的姓名、籍贯、服务时间等具体情况及作用。中国神职人员努力传教,禁教时期还是外国传教士的得力助手、保护者,1860年后中国神职人员逐渐增加,尽管他们不能得到与传教士一样的待遇,经常遭受传教士的歧视、冷遇,但他们努力工作,使山西教区从部分自传逐渐转向全区自传、自治,大大促进了山西天主教的本土化。第三,考察各个时期教徒的人数和会长、传道员、男女教徒在山西天主教立足、发展过程中即天主教本土化过程中各自扮演的角色,发挥的不同作用。传道员到处宣扬教义,是望教者、教徒与神父联系的纽带;会长负责神父的日常事务,管理教徒,组织教徒进行宗教活动,并组织教徒奉献出自己的房屋、土地、财物,和广大教徒一起努力修建成山西一座座教堂;而广大教徒既是传教的果实,又是再结果实的种子,这其中女性教徒起着特殊的作用,在禁教时期,教徒为中外神父提供藏身之所,有的甚至负责其对外联络工作和沿途护送工作,热心教徒还把自己的子女送到中外修道院学习,为天主教的发展提供一批又一批的人才。这说明教徒既自己传播天主教,又尽力自养,是山西天主教迈向本土化的重要力量。第三章用“中国人为中心”的观点和理论方法,全面论述山西教徒特征。天主教自明末传入山西,已与当地的习俗、文化结合起来,成功地实现了部分本土化。明末上层教徒人士把天主教儒教化,下层教徒却把它视为佛教、道教的变种,同时也将它民间信仰化。清廷禁教后,天主教日益与民间宗教结合起来,大部分教徒信教动机是祈福禳灾,满足世俗的需要胜过灵魂得救的彼岸皈依,他们的天主教信仰观念已发生变化。起先教徒尽管已入教,但他们仍行一个中国人应行的礼仪,“礼仪之争”后他们并没有立即放弃尊孔祭祖,他们是在主教监督、劝戒之下逐渐放弃的。而且天主教的宗教礼仪之中也加入一些山西地方仪式,在严厉禁教、没有神职人员指导时,教徒不得不放弃正规仪式,将之简化为口传经语,不时念诵。教禁解除后,传教士主要于乡间传教,许多教徒接受天主教的动机与信仰民间信仰的功利思想如出一辙,致使大教人认为他们双方的信仰没有什么区别。而且这时天主教的宗教礼仪中加了不少地方仪式,教徒、传教士按传统习俗过中国传统节日、行地方化人生礼仪,1939年后重新实行一些中国传统礼仪,因此从宗教传播的角度说,天主教已经深刻地本地化了。正是因此,天主教才能基本融入山西社会,成为下层民众主要的信仰之一。近代信仰本土化天主教、行地方化天主教礼仪的山西教徒属下层民众,其职业状况、文化程度略同于普通百姓,其中老人、妇女、儿童居多,壮年男性相对较少。第四章,论述自官教关系、民教关系。天主教明末初入山西时,曾得到山西地方官的赞成、支持,这从另一个方向促使地方上层人士同传教士交往,从而使天主教能和中国主流文化结合,走儒教化的本土化路线。清前期,山西地方官基本上不为难外国传教士,有些官员甚而支持、赞成传播天主教。禁教时期,山西官员严禁传教士传教,令教徒出教,但在查捕教士、教徒方面却不如他省官员积极、卖力,只是在朝廷下旨严查的情况下才行动,但从此以后天主教全面转向民间,与民间小传统逐步结合起来。1860年后,尽管天主教已合法化,但官方、读书人仍把它视为蛊惑人心的邪教或洋教。天主教被上层人士拒之门外,不得不继续把乡间下层百姓视为同道。1900年后传教士与官方交往很多,但是他们没有认识到要把天主教义与中国主流思想、哲学结合起来,而众多的下层教徒没有这想法,更没有此能力。因此此时工作重心仍在乡村的天主教只能走与民间文化结合的本土化道路。本土化的天主教基本上已融入山西社会,教会又在山西举办了不少有利于当地人的民生事业,教徒与非教徒之间没有大的利益冲突,大多数地方民教尚能和睦相处。一些教徒因入教而受乡人歧视,他们为保持信仰主动迁移到偏僻山区或荒芜人烟之处,形成教徒别居一处,不与外教人联系的疏离关系,这种民教关系主要存在于太原附近,其它地方较为少见。虽然一些教徒不被村人理解,受到排斥,但互相之间没有大的矛盾,更没有冲突,只是发生了为数不多的交涉事件,其中的大多数事件应属经济纠纷,而不是信仰冲突。在1860—1900年的民教交涉事件中,教徒大多是受损害的一方,即教徒没有依仗教会势力欺压百姓,而在1900年后发生的事件中,大多是教徒报复、诬告百姓。更多还原

【Abstract】 Since 1620,the Catholicism was spread into Shanxi.From then on the Roman Catholic Church recruited many believers,built up lots of churches,developed parts of parish.During Catholicism was spreaded in Shanxi the roles that the foreign missionaries,Chinese clergies and its believers played were important parts of Shanxi Catholic history.They respectively played important roles during the Catholicism incultured in Shanxi.Up to now,the behef of the Catholics,their rituals and their basic conditions such as their age,sex,status and economic situation were shortages of Chinese Catholic research field.Studying the policies and attitudes that Shanxi local officials towards the Catholicism and the relationship between the believers and non-believers can provide experiences and lessons for Shanxi temporary government and people,now they are building up harmonious society,these experiences and lessons can help them treat the Catholics properly.The history of the Catholicism spreaded in China was the process that it and Chinese society,culture effected each other.From the aspect of social history,with the inculturation as the center,using the thoeries of Sociology,Anthropology etc.,this dissertation put the history of the Catholicism spreaded in Shanxi from 1620 to 1949 into the local social sequence of Shanxi.It researches the roles that the foreign missionaries,Chinese clergies and its believers took themselves during Catholicism took a foothold and developed in Shanxi,the content of the Catholics’ belief,their all kinds of rituals,their basic conditions and the relationship with offcials and non-believers.It aims to put the activities of Catholicism into the social and history badground of Shanxi,it aims to comprehensively treat the relationship Catholicism and local society effected each other,it aims to look it as true history of Chinese Catholicism,not the history of western Catholicism in China.This dissertation includes five chapters.The first chapter is introduction.The fifth chapter is conclusion and some future study thinkings.The other chapters are the main parts of it.Chapter Two expounds the spreading states of Catholicism in Shanxi.Firstly it studies the names,nationalities and serving periods of the missionaries and their effects.They preached in accordance with the fact of Shanxi.They were responsible for the believers’ religional life.They educated the Chinese clergies,they founded charitable institutions,such as orphanages and schools etc.They were the heads and souls of Shanxi Catholic Church.They made a foundation for the inculturation of Shanxi Catholic Church.Secondly,it investigates the names,birthplaces and serving periods of the Chinese clergies and their roles.They tried their best to spread their belief.During the Catholicism forbidden period,they were the assistants,safeguards of missionaries. From 1860 on,the number of Chinese clergies increased gradually.Although they were looked down upon by the missionaries,they worked hard.Because of them, Shanxi diocese became fully self-governed,self-propagandaed from semi-propagandaed. They greatly promoted the inculturation of Shanxi Catholic Church.Thirdly,it studies the number and function that the local believers played during the Catholicism was spread in Shanxi.The catechists did the missionary work everywhere. They were the links between the Christians,catechumens and the fathers.The headmen of the Catholics were responsible for the everyday lives of the fathers.They managed the believers and organized them to have religious activities.They appealled the believers to donate their house,land,money and other things to set up churches.The believers were fruits of domestic and foreign clergies.They were also the seeds fruiting well.The women believers acted special roles.The christians acted as protectors and liaisons men of clergies when Catholicism was forbidden in China.The devout christians sent their offspring to the seminaries to study,so that they provided manpower for Shanxi Catholicism.All these denoted the christians tried their best to self-propaganda,to self-support.They were the main force that Shanxi Catholic Church went to inculturation.Chapter Three dicusses Shanxi Catholics with the theory of Chinese-centered. From late Ming dynasty,the beginning of the Catholicism was spreaded in Shanxi on, Catholicism combined itself with local custom,culture.It successfully realized part-inculturation in Shanxi.In late Ming,the upper-class Catholics united Catholicism with Confucianism.The lower-class regarded it as substitute of Buddhism,Daoism and Folk Religion.Since Catholicism forbidden,Catholicism gradually united itself with the Folk Religion.Many Catholics’ belief motives were requesting well-being,taking away disasters.Their Catholic belief had changed.At first,they carried out all the Chinese rituals.After the Chinese rituals were forbidden,the Catholics gave up the Chinese rituals under the missionaries’supervise.The Catholics added some local rituals into the Catholic rituals.In Catholicism forbidden period, the Catholics had to give up formal rituals,and simplified it into reading doctrines After 1860,Catholicism was mainly propagandaed in rural country.Many Catholics’ belief motives were the same as the non-believers who believed the Folk Religion.The Catholics and missionaries spent the Chinese traditional festivals,they carried out local life rituals.From the aspect of propagation,Catholicism were incultured deeply.Just because of these,Catholicism could be merged into local society on the whole.Generally in modern Shanxi,the Christians belonged to lower-class,their social,economic status was almost equal with the other common people.Among them,the elders,wemen,children took a big proportion.The robust young men were fewer.Chapter Four studies the relationship with the officials and non-believers.In late Ming,Shanxi officials supported the missionaries spreading Catholicism.This promoted the upper-class contacted with the missionaries from another direction.So Catholicism could be mixed with Confucianism.In early Qing,the local officials basically didn’t make difficult with the missionaries.Some of them supported Catholicism.During Catholicism forbidden period,Shanxi officials forbade missionaries spreading Catholicism.They forced the Christians to give up their religion.But they weren’t so active as the officials in other provinces.But from then on,Catholicism were merged with folk tradition.After 1860,although Catholicism became legal,it was regarded as heresy,it was refused by the upper-class.Catholicism had to continue to remain their sight on rural country.After 1900,the missionaries contacted with the local officials much more before.But they didn’t consider to combined Catholicism with Chinese main thought.The lower-class Catholics hadn’t the thought,furtherly,they didn’t have the ability.The Catholicism had to remain to merge with Folk Religion.The inculturing Catholicism had been merged into local society on the whole. Shanxi Catholic Church held some causes for the people’s livelihood.The christians hadn’t many great collisions with the non-believers.So in many places the believers got well along with the non-believers.If the Catholics were looked down upon because of their belief,they would move to remote mountains to hold on their belief. In this way the Catholics lived on by themselves,and they didn’t get along with non-believers.This estranging relationship mainly existed in Taiyuan district,it was seldom found in other district.Although the Catholics weren’t understood by others, they didn’t have great contraditions with the non-believers,let alone great collisions. After 1860,it took place more than 10 civil disputes between believers and non-believers.Most of them were economic disputes.They weren’t brought out by different believes.In most of the disputes,the Catholics were victims.That was to say the Catholics didn’t frame non-believers.But in the disputes happened after 1900,the non-believers were damaged parts.The Catholics tetaliated the non-believers because of the damadges they had suffered in 1900.更多还原