上海徐家汇教堂区研究（1608-1949）
发布时间：2018-11-10 23:17
【摘要】：本文以上海徐家汇教堂区为研究对象。1608年，徐光启将天主教引入上海，随后天主教在上海的传播逐渐兴盛。1641年，徐光启死后安葬在徐家汇土山湾北，徐氏后裔在此结庐守墓，繁衍生息，，初名“徐家库”，后渐成聚落。因为肇嘉浜、李o泾两条河流在此汇合，所以称为徐家汇。近代以前，徐家汇为沪西荒僻之地。鸦片战争后，重返上海的耶稣会士选择具有天主教传统的徐家汇建造耶稣会院。晚清起，徐家汇陆续兴建天主教堂、修道院、神学院、土山湾孤儿院、天文台、博物馆、徐汇公学等宗教文化事业，一批专事以文传道、以学证道的耶稣会士在徐家汇传播西方宗教文化的同时，也向西方介绍中国文化，徐家汇教堂区成了西方文化输入的窗口。但是新耶稣会实施的江南科学计划偏离了中国文化，带有浓厚的法国殖民色彩，徐家汇一些天主教文化事业难以融入中国社会。 徐家汇地处上海市区西南门户，为陆上交通要道，连接漕河泾、七宝、莘庄、北桥、闵行等中心集镇和松江县城，地理位置非常重要。太平天国期间，为避战火，江南的大批天主教徒涌入徐家汇，徐家汇遂成集镇。1914年法租界第3次扩张，把徐家汇和上海市区连接起来，天主教上海教区中枢逐渐转移到徐家汇，形成了徐家汇天主教中心。在不平等条约和法国租界当局的庇护下，解放前，徐家汇天主教会取得了东起天钥桥路、西至文定路、南起斜土路、北迄徐镇路的地区，历史上被称为徐家汇教堂区。天主教的兴盛对徐家汇境内教育、文化的进步，产生了较大的影响。简而言之，近代徐家汇是中西文化荟萃之地，是近代上海最有文化气息的社区。 本文共分三章，第一章介绍上海徐家汇教堂区的地理沿革以及社会变迁。第二章是本文的重点，通过文化、教育、科学、社会福利方面探讨新耶稣会和徐家汇文化事业的关系。第三章展现徐家汇教堂区上海“拉丁区”特征，并分析中西文化冲突与融合的原因。结论部分从城区史的角度出发，探讨天主教对徐家汇地区科学文化事业的贡献，并从徐光启的开风气之先探讨徐家汇文明形成和近代上海教育文化繁荣的原因。本文从城区史的角度出发，在力图展现徐家汇教堂区发展轨迹的同时，呼吁保护当今徐家汇城区的文化多样性，守住城市文化命脉。
[Abstract]:In 1608, Xu Guangqi introduced Catholicism into Shanghai, and the spread of Catholicism in Shanghai gradually flourished. In 1641, Xu Guangqi was buried in the north of Tushan Bay, Xujiahui, after his death. Xu's descendants in this Lu guarding the tomb, reproduction, the first name, "Xujiaku", gradually become settlements. Because of Zhaojiabang, Li's two rivers converge here, so it is called Xujiahui. Before modern times, Xu Jiahui was a deserted land in the west of Shanghai. After the Opium War, the Jesuits who returned to Shanghai chose the Catholic tradition of Xujiahui to build the Jesuit House. Since the late Qing Dynasty, Xu Jiahui has built Catholic churches, monasteries, seminaries, Tushanwan orphanages, observatories, museums, Xu Hui public schools and other religious and cultural undertakings. The Jesuits who studied preaching in Xujiahui also introduced Chinese culture to the west while spreading western religious culture. Xujiahui church district became the window of western culture input. However, the new Jesuit's scientific plan of Jiangnan deviated from the Chinese culture and had a strong French colonial color, which made it difficult for Xu Jiahui to integrate some Catholic cultural undertakings into Chinese society. Xujiahui is located in the southwestern gateway of Shanghai urban area. It is an important land transportation route, connecting Caohejing, Qibao, Xinzhuang, Beiqiao, Minhang and Songjiang County. The geographical location is very important. During the Taiping Heavenly Kingdom, in order to avoid the war, a large number of Catholics from the south of the Yangtze River poured into Xujiahui, which became a market town. In 1914, the French concession was expanded for the third time, connecting Xu Jiahui with Shanghai's urban areas. Shanghai Catholic parish center gradually transferred to Xujiahui, forming Xujiahui Catholic Center. Under the protection of unequal treaties and French concession authorities, before liberation, the Xujiahui Catholic Church obtained the area from Tianyaoqiao Road to Wending Road in the east, to Wending Road in the west, to inclined soil Road in the south, and to Xuzhen Road in the north, which was historically known as Xujiahui Church District. The prosperity of Catholicism had a great influence on the progress of education and culture in Xujiahui. In short, modern Xujiahui is the most cultural community in modern Shanghai. This paper is divided into three chapters. The first chapter introduces the geographical evolution and social changes of Xujiahui church district in Shanghai. The second chapter is the focus of this paper, through culture, education, science, social welfare to explore the new Jesuits and Xujiahui cultural undertakings. The third chapter presents the characteristics of Shanghai Latin District in Xujiahui Chapel District, and analyzes the causes of cultural conflict and integration between China and the West. Conclusion from the perspective of urban history, the contribution of Catholicism to the scientific and cultural cause of Xujiahui area is discussed, and the reasons for the formation of Xujiahui civilization and the prosperity of modern Shanghai education culture are discussed. From the perspective of urban history, this paper tries to show the development track of Xujiahui church district, and at the same time, calls for the protection of the cultural diversity of Xujiahui city and the preservation of the city's cultural lifeline.
【学位授予单位】：上海师范大学
【学位级别】：硕士
【学位授予年份】：2006
【分类号】：K295.1
本文编号：2323851
[Abstract]:In 1608, Xu Guangqi introduced Catholicism into Shanghai, and the spread of Catholicism in Shanghai gradually flourished. In 1641, Xu Guangqi was buried in the north of Tushan Bay, Xujiahui, after his death. Xu's descendants in this Lu guarding the tomb, reproduction, the first name, "Xujiaku", gradually become settlements. Because of Zhaojiabang, Li's two rivers converge here, so it is called Xujiahui. Before modern times, Xu Jiahui was a deserted land in the west of Shanghai. After the Opium War, the Jesuits who returned to Shanghai chose the Catholic tradition of Xujiahui to build the Jesuit House. Since the late Qing Dynasty, Xu Jiahui has built Catholic churches, monasteries, seminaries, Tushanwan orphanages, observatories, museums, Xu Hui public schools and other religious and cultural undertakings. The Jesuits who studied preaching in Xujiahui also introduced Chinese culture to the west while spreading western religious culture. Xujiahui church district became the window of western culture input. However, the new Jesuit's scientific plan of Jiangnan deviated from the Chinese culture and had a strong French colonial color, which made it difficult for Xu Jiahui to integrate some Catholic cultural undertakings into Chinese society. Xujiahui is located in the southwestern gateway of Shanghai urban area. It is an important land transportation route, connecting Caohejing, Qibao, Xinzhuang, Beiqiao, Minhang and Songjiang County. The geographical location is very important. During the Taiping Heavenly Kingdom, in order to avoid the war, a large number of Catholics from the south of the Yangtze River poured into Xujiahui, which became a market town. In 1914, the French concession was expanded for the third time, connecting Xu Jiahui with Shanghai's urban areas. Shanghai Catholic parish center gradually transferred to Xujiahui, forming Xujiahui Catholic Center. Under the protection of unequal treaties and French concession authorities, before liberation, the Xujiahui Catholic Church obtained the area from Tianyaoqiao Road to Wending Road in the east, to Wending Road in the west, to inclined soil Road in the south, and to Xuzhen Road in the north, which was historically known as Xujiahui Church District. The prosperity of Catholicism had a great influence on the progress of education and culture in Xujiahui. In short, modern Xujiahui is the most cultural community in modern Shanghai. This paper is divided into three chapters. The first chapter introduces the geographical evolution and social changes of Xujiahui church district in Shanghai. The second chapter is the focus of this paper, through culture, education, science, social welfare to explore the new Jesuits and Xujiahui cultural undertakings. The third chapter presents the characteristics of Shanghai Latin District in Xujiahui Chapel District, and analyzes the causes of cultural conflict and integration between China and the West. Conclusion from the perspective of urban history, the contribution of Catholicism to the scientific and cultural cause of Xujiahui area is discussed, and the reasons for the formation of Xujiahui civilization and the prosperity of modern Shanghai education culture are discussed. From the perspective of urban history, this paper tries to show the development track of Xujiahui church district, and at the same time, calls for the protection of the cultural diversity of Xujiahui city and the preservation of the city's cultural lifeline.
【学位授予单位】：上海师范大学
【学位级别】：硕士
【学位授予年份】：2006
【分类号】：K295.1
【引证文献】
相关硕士学位论文 前2条
1 程佳伟;上海基督教传教时空演进初探（1608-1912年）[D];复旦大学;2010年
2 王希茹;论民国时期中国画改革[D];浙江师范大学;2012年
本文编号：2323851
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