清初耶稣会士在江南的传教活动
发布时间：2018-10-18 18:01
【摘要】：清初顺治康熙年间，江南地区天主教传教事业尤为发达。虽然从汤若望开始，由于顺治、康熙皇帝对传教士的优容和对西学的兴趣，多数有科技、绘画、音乐等专长的人物被集中到北京，在很大程度上对全国的传教事业起到整体性的推动和保护作用，但在宫廷之内的周旋沉浮也使他们无法专注于具体的传教事务。明末，传教士在江南所建教堂数量居于全国之首，地方官绅的延引成为天主教发展至江南各地的基础途径。清初的江南地区是除北京以外传教士人数最多、传教士素质最高、传教事业延续性最强的地区，，同时也是得到地方士绅最多支持和帮助的地区，更是全国信徒最多的地区。这种状况直到乾隆禁教以后才得到改变，偏远的西北地区继之成为传教活动之重心，但因时势大变，两者的总体形势已不可同日而语，传教士们的整体素质也今非昔比。 本文第一章整体叙述明未清初江南地区天主教传播情况，考察江南天主教发展的中心区域，列举出清初江南地区奉教的代表人物如松江的徐甘第大、宁波的朱宗元、杭州的张星曜以及常熟的何世贞等。第二章整体分析了清初江南主要传教士的共同特征，并叙述了几位核心人物的经历和活动，以卫匡国、潘国光、柏应理、鲁日满、殷铎泽为主要代表。第三章则搜罗各种中西文材料，对江南地区的传教网络进行整体的描述。这包括传教士与中国人的交往；传教士们之间的来往关系和组织架构以及他们与欧洲不间断的书信往来。第四章是对江南地区耶稣会士传教方法的全面分析。包括传教士们利用各种机会和场合展示教会形象，从而博取中国人的信任，吸引其注意力；江南地区的圣会组织极为繁荣，各种类型的圣会组织是宗教生活在江南地区得以顺利组织并快速扩展的基础；传道员等帮助者对传教活动有着非常积极的作用，同时，传教士们为培养本土传教士，付出了种种艰苦的努力；耶稣会士最为常用的传教载体主要是书籍、绘画和欧洲工艺品，籍以吸引中国各阶层人的兴趣。第五章具体分析清初江南宗教活动的组织方式，包括传教士个人的宗教生活、教堂等宗教活动设施、宗教礼仪的安排以及圣事的组织等。第六章则对全文进行了总结，对江南天主教的发展特点进行了整体性的评价。总之，顺治、康熙时期天主教传播的宽松环境，一批优秀的传教士的积极努力，对 “利玛窦规矩”与“适应策略”的积极遵循，与地方官绅的良好关系，以及对新的传教方法的不断探索，是清初江南天主教得以发展繁荣的主要原因。
[Abstract]:During the Kangxi period of Shunzhi in the early Qing Dynasty, the Catholic missionary service in the south of the Yangtze River was particularly developed. Although from Tang Ruowang, as a result of Shunzhi, Emperor Kangxi's interest in missionaries and his interest in western studies, most of the people with expertise in science and technology, painting, music, and so on were concentrated in Beijing. To a large extent, they played a holistic role in promoting and protecting the whole country's missionary work, but the ups and downs in the palace also prevented them from focusing on the specific missionary affairs. In the late Ming Dynasty, the number of churches built by missionaries in the south of the Yangtze River was the highest in the whole country, and the introduction of local officials and gentry became the basic way for Catholicism to develop to the south of the Yangtze River. In the early Qing Dynasty, the south of the Yangtze River was the region with the largest number of missionaries, the highest quality of missionaries, the strongest continuity of the missionary cause, and the region with the most support and help from the local gentry, and the region with the largest number of believers in the whole country. This situation was not changed until after Qianlong banned the religion, and the remote northwest became the focus of missionary activities. However, due to the great changes in the times, the overall situation of the two has been different, and the overall quality of the missionaries is no longer the same as that of the past. In the first chapter, the author narrates the spreading of Catholicism in the south of the Yangtze River in the early Ming Dynasty, investigates the central area of the development of the Catholicism in the south of the Yangtze River, and enumerates the representatives of the south of the Yangtze River in the early Qing Dynasty, such as Xu Gandi of Songjiang and Zhu Zongyuan of Ningbo. Zhang Xingyao of Hangzhou and he Shizhen of Changshu. The second chapter analyzes the common characteristics of the main missionaries in the early Qing Dynasty, and describes the experiences and activities of several key characters, such as Wei Kuangguo, Pan Guoguang, Bai Yingli, Lu Riman and Yin Ze. The third chapter, including all kinds of Chinese and western literature materials, the south of the Yangtze River for the overall description of the network of missionary. These include missionary contacts with the Chinese; the relationship and organization of missionaries; and their uninterrupted correspondence with Europe. The fourth chapter is a comprehensive analysis of Jesuit missionary methods in the south of the Yangtze River. This includes the use of various opportunities and occasions by missionaries to display the image of the Church in order to gain the trust and attention of the Chinese; the organization of the Church in the southern part of the Yangtze River is extremely prosperous. Various types of holy organizations were the basis for the smooth organization and rapid expansion of religious life in the southern part of the Yangtze River. The missionaries and other helpers played a very active role in the missionary activities, while the missionaries trained local missionaries. The Jesuits' most commonly used missionary carriers were books, paintings, and European handicrafts to attract interest from all walks of life in China. The fifth chapter analyzes the organization of religious activities in Jiangnan in the early Qing Dynasty, including the religious life of missionaries, the facilities of religious activities such as churches, the arrangement of religious rituals and the organization of sacred events. The sixth chapter summarizes the whole text and evaluates the development characteristics of Jiangnan Catholicism. In a word, Shunzhi, the loose environment of Catholicism in the Kangxi period, the positive efforts of a group of outstanding missionaries, the positive adherence to the "Matteo Ricci rules" and "adaptation strategies", and the good relations with the local officials and gentry, The continuous exploration of new methods of preaching was the main reason for the development and prosperity of Jiangnan Catholicism in the early Qing Dynasty.
【学位授予单位】：暨南大学
【学位级别】：博士
【学位授予年份】：2006
【分类号】：K249
本文编号：2279933
[Abstract]:During the Kangxi period of Shunzhi in the early Qing Dynasty, the Catholic missionary service in the south of the Yangtze River was particularly developed. Although from Tang Ruowang, as a result of Shunzhi, Emperor Kangxi's interest in missionaries and his interest in western studies, most of the people with expertise in science and technology, painting, music, and so on were concentrated in Beijing. To a large extent, they played a holistic role in promoting and protecting the whole country's missionary work, but the ups and downs in the palace also prevented them from focusing on the specific missionary affairs. In the late Ming Dynasty, the number of churches built by missionaries in the south of the Yangtze River was the highest in the whole country, and the introduction of local officials and gentry became the basic way for Catholicism to develop to the south of the Yangtze River. In the early Qing Dynasty, the south of the Yangtze River was the region with the largest number of missionaries, the highest quality of missionaries, the strongest continuity of the missionary cause, and the region with the most support and help from the local gentry, and the region with the largest number of believers in the whole country. This situation was not changed until after Qianlong banned the religion, and the remote northwest became the focus of missionary activities. However, due to the great changes in the times, the overall situation of the two has been different, and the overall quality of the missionaries is no longer the same as that of the past. In the first chapter, the author narrates the spreading of Catholicism in the south of the Yangtze River in the early Ming Dynasty, investigates the central area of the development of the Catholicism in the south of the Yangtze River, and enumerates the representatives of the south of the Yangtze River in the early Qing Dynasty, such as Xu Gandi of Songjiang and Zhu Zongyuan of Ningbo. Zhang Xingyao of Hangzhou and he Shizhen of Changshu. The second chapter analyzes the common characteristics of the main missionaries in the early Qing Dynasty, and describes the experiences and activities of several key characters, such as Wei Kuangguo, Pan Guoguang, Bai Yingli, Lu Riman and Yin Ze. The third chapter, including all kinds of Chinese and western literature materials, the south of the Yangtze River for the overall description of the network of missionary. These include missionary contacts with the Chinese; the relationship and organization of missionaries; and their uninterrupted correspondence with Europe. The fourth chapter is a comprehensive analysis of Jesuit missionary methods in the south of the Yangtze River. This includes the use of various opportunities and occasions by missionaries to display the image of the Church in order to gain the trust and attention of the Chinese; the organization of the Church in the southern part of the Yangtze River is extremely prosperous. Various types of holy organizations were the basis for the smooth organization and rapid expansion of religious life in the southern part of the Yangtze River. The missionaries and other helpers played a very active role in the missionary activities, while the missionaries trained local missionaries. The Jesuits' most commonly used missionary carriers were books, paintings, and European handicrafts to attract interest from all walks of life in China. The fifth chapter analyzes the organization of religious activities in Jiangnan in the early Qing Dynasty, including the religious life of missionaries, the facilities of religious activities such as churches, the arrangement of religious rituals and the organization of sacred events. The sixth chapter summarizes the whole text and evaluates the development characteristics of Jiangnan Catholicism. In a word, Shunzhi, the loose environment of Catholicism in the Kangxi period, the positive efforts of a group of outstanding missionaries, the positive adherence to the "Matteo Ricci rules" and "adaptation strategies", and the good relations with the local officials and gentry, The continuous exploration of new methods of preaching was the main reason for the development and prosperity of Jiangnan Catholicism in the early Qing Dynasty.
【学位授予单位】：暨南大学
【学位级别】：博士
【学位授予年份】：2006
【分类号】：K249
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