【摘要】：清初順治康熙年間，江南地區(qū)天主教傳教事業(yè)尤為發(fā)達(dá)。雖然從湯若望開始，由于順治、康熙皇帝對(duì)傳教士的優(yōu)容和對(duì)西學(xué)的興趣，多數(shù)有科技、繪畫、音樂等專長的人物被集中到北京，在很大程度上對(duì)全國的傳教事業(yè)起到整體性的推動(dòng)和保護(hù)作用，但在宮廷之內(nèi)的周旋沉浮也使他們無法專注于具體的傳教事務(wù)。明末，傳教士在江南所建教堂數(shù)量居于全國之首，地方官紳的延引成為天主教發(fā)展至江南各地的基礎(chǔ)途徑。清初的江南地區(qū)是除北京以外傳教士人數(shù)最多、傳教士素質(zhì)最高、傳教事業(yè)延續(xù)性最強(qiáng)的地區(qū)，，同時(shí)也是得到地方士紳最多支持和幫助的地區(qū)，更是全國信徒最多的地區(qū)。這種狀況直到乾隆禁教以后才得到改變，偏遠(yuǎn)的西北地區(qū)繼之成為傳教活動(dòng)之重心，但因時(shí)勢(shì)大變，兩者的總體形勢(shì)已不可同日而語，傳教士們的整體素質(zhì)也今非昔比。 本文第一章整體敘述明未清初江南地區(qū)天主教傳播情況，考察江南天主教發(fā)展的中心區(qū)域，列舉出清初江南地區(qū)奉教的代表人物如松江的徐甘第大、寧波的朱宗元、杭州的張星曜以及常熟的何世貞等。第二章整體分析了清初江南主要傳教士的共同特征，并敘述了幾位核心人物的經(jīng)歷和活動(dòng)，以衛(wèi)匡國、潘國光、柏應(yīng)理、魯日滿、殷鐸澤為主要代表。第三章則搜羅各種中西文材料，對(duì)江南地區(qū)的傳教網(wǎng)絡(luò)進(jìn)行整體的描述。這包括傳教士與中國人的交往；傳教士們之間的來往關(guān)系和組織架構(gòu)以及他們與歐洲不間斷的書信往來。第四章是對(duì)江南地區(qū)耶穌會(huì)士傳教方法的全面分析。包括傳教士們利用各種機(jī)會(huì)和場(chǎng)合展示教會(huì)形象，從而博取中國人的信任，吸引其注意力；江南地區(qū)的圣會(huì)組織極為繁榮，各種類型的圣會(huì)組織是宗教生活在江南地區(qū)得以順利組織并快速擴(kuò)展的基礎(chǔ)；傳道員等幫助者對(duì)傳教活動(dòng)有著非常積極的作用，同時(shí)，傳教士們?yōu)榕囵B(yǎng)本土傳教士，付出了種種艱苦的努力；耶穌會(huì)士最為常用的傳教載體主要是書籍、繪畫和歐洲工藝品，籍以吸引中國各階層人的興趣。第五章具體分析清初江南宗教活動(dòng)的組織方式，包括傳教士個(gè)人的宗教生活、教堂等宗教活動(dòng)設(shè)施、宗教禮儀的安排以及圣事的組織等。第六章則對(duì)全文進(jìn)行了總結(jié)，對(duì)江南天主教的發(fā)展特點(diǎn)進(jìn)行了整體性的評(píng)價(jià)�？傊�，順治、康熙時(shí)期天主教傳播的寬松環(huán)境，一批優(yōu)秀的傳教士的積極努力，對(duì) “利瑪竇規(guī)矩”與“適應(yīng)策略”的積極遵循，與地方官紳的良好關(guān)系，以及對(duì)新的傳教方法的不斷探索，是清初江南天主教得以發(fā)展繁榮的主要原因。
[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.
【學(xué)位授予單位】：暨南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2006
【分類號(hào)】：K249

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