if_chf24
10-18-2006, 01:36 PM
按：本讀書報告原載於我的blog上: Sunday, September 24, 2006. 我保留此讀書報告的版權，如欲轉載，請先取得我的同意。文中（）內的頁數，是指這本書的頁數。另外，當中的引文取自原書引言，由於只有幾段，應該符合版權法規定。if_chf24 (18 Oct 2006)
The Forgotten Christians of Hangzhou (Hardcover)
by David E. Mungello
Hardcover: 248 pages
Publisher: University of Hawaii Press (February 1994)
Language: English
ISBN: 0824815408
Product Dimensions: 0.8 x 6.5 x 9.8 inches
http://www.amazon.com/exec/obidos/ASIN/0824815408/ref=nosim/xangacom
兩三個月前讀完了這本書，現在在還書前，向大家介紹一下這本好書。
這本書，是環繞著兩個人的故事而展開的。
主角張星曜（字紫臣，號依納（子），教名依納爵(Ignatius)），是十七世紀杭州的一個天主教徒士大夫。受洗於１６７８年，他比明末中國第一代天主教徒，（如中國聖教三柱石 (http://zh.wikipedia.org/w/index.php?title=%E8%81%96%E6%95%99%E4%B8%89%E6%9F%B1%E7%9F%B3&variant=zh-hk)徐光啟、李之藻和楊廷筠）晚了一輩。(p.84)
書中的配角叫殷鐸澤，字覺斯(意大利名：Prospero Intercotta)，意大利西西里人，１６２５－１６９６，耶穌會士，１６５９年來華，於杭州傳道，其時杭州已有天主教堂，且有一定的信徒人數（幾百人）。(Chapter 2 The Elixir of Immortality from the Far West: Cinnabar from Rome: p.41-67) （按：楊廷筠是杭州人，故邀請耶穌會士與他一同回鄉佈教建堂。p.16-7）
這本書描寫了張星曜的信主歷程，及其信主後，如何發展其自身的神學思想。他繼承了利瑪竇和徐光啟的「補儒易佛」論（見第四章The Negligence of Today's Literati和第五章Loving the Lord of Heaven and Hating the Buddha），並將之發展。他作為一個史家的傳世之作《通鑑紀事本末補後編》(Supplements to the History of the Comprehensive Mirror Topically Arranged)，雖（幾乎）沒有提及天主教義，但卻提供了他將天主教於中國本色化(inculturation)的方案中的其中一條支柱：對佛道二教之批判。張星曜與徐光啟一樣，覺得自己是一個正統的儒家士大夫。對於他而言，天主教與儒家是相輔共融的，信天主反而強化了他的正統儒家立場。(p.144)另外，他的《天主教儒教同異考》(Examination of the Similarities and Differences between the Lord of Heaven Teaching and the Literati Teaching． 書中簡稱Similarities)則可說是他的宗哲大作。《同異考》分三部份: "In these three parts, the Lord of Heaven Teaching was said to (a) correspond to, (b) supplement, and (c) transcend the Literati Teaching." 雖然不是張氏最長編的著作，本書作者Mungello認為《同異考》代表張氏結合天主教與儒家的最完整的論述，因為它成書歷時了四十三年（１６７２－１７１５），歷經多次修改。最後一版成書於張氏八十二歲時，是他一生學術與靈性生命的總結。(p.83)（見第六章：In the Eastern Sea and in the Western Sea Sages Arise Who are Identical in Thinking）
書中亦介紹了當時杭州的教會情況和教堂建築。原來我在杭州時，參觀過的天主教堂聖母無原罪堂（見３２頁圖七和３４頁圖九），就是當年（清初）的天主教救主堂。三百幾年前的建築，經歷了多次反教的風雨，今天還屹立不倒，真感謝主！
＊＊＊
Taken from the Introduction (p.1-9):
"Three hundred years before multiculturalism became a concern of our world, a small group of Chinese literati struggled with blending loyalties to two different cultures. The seventeenth-century city of Hangzhou was renowned for the tranquil beauty of its West Lake, and it was here that a small community of Christians flourished. They had been introduced to this "Lord of Heaven Teaching from the Far West" by some of the most able and colorful European Jesuits of that age. The literati who led this community were in almost all respects highly orghodox Confucians. They embraced Christianity because they saw its teachings (interpreted through distinctly Chinese eyes) as fulfilling the perennial goal of Confucians to recapture in their own day the True Way of the ancients.
These literati faced obstacles not entirely unlike those faced by Christians in China today. There were strong, ingrained feelings of cultural chauvinism to overcome in both European and Chinese cultures. They faced the intellectual and social animosity of fellow literati, who saw in the Christian literati a betrayal of their own culture. There was the hostility of the political authorities, who saw in these Christians a subversive threat that sprang from a long history of quasi-religious rebel groups in China. What was the outcome of the struggle by these Chinese literati? One cannot say that they succeeded, and yet the continuation of Christianity in China from their time down to today prevents them from being condemned as failures.
....
The experiences of the Christians in Hangzhou offers evidence that, though it does not challenge the judgment that the influence of Christianity in seventeenth- and eighteenth-century Chinese culture was limited, nevertheless contradicts the belief that Christianity was not and oculd not be assimilated or inculturated into Chinese culture. It also contradicts the widely held image of the Sinocentric Confucian literatus whose mind was closed to foreign influences.
The recent study of Sino-Western contacts has give nrise to words that express new ways of viewing these contacts. One such word is "inculturation". The word originated in the early 1970s at the stimulus of Christian thinkers in Asia and Africa. Inculturation refers to the absorption of Christianity into a culture to the degree that it not only finds expression in the elements of that culture but also becomes an animating force that transforms the culture. (Bold type added by me) The facts are that the Christian teaching was to a significant degree inculturated into seventeenth-centruy China by a small group of Hangzhou literati. Furthermore, when viewed from the perspective of history, this inculturation process could be seen as the early phase of an ebb and flow process of assimilation of Christianity by Chinese culture that is still under way today. Consequently, any final judgment that Christianity has not been assimilated into Chinese culutre must await the outcome of long-term developments that are still unfolding.
....
The subject of this book is the people who formed the Christian community in Hangzhou from the early seventeenth to the early eighteenth centuries. It includes both the Jesuit missionaries who brought Christianity to Hangzhou and the Chinese literati who embraced that teaching. ....
....
Not all of the figures treated in this book have been forgotten, but most of their activites in the Chirstian community of Hangzhou have been lost to our historical memory. .... Intorcetta remains a largely unrecognized and unstudied missionary whose activites in China are recounted only for the period before he went to Hangzhou. However, it was in Hangzhou over a period of twenty-one years that he made his major contributions as a missionary. Zhang and the Christian literati of his time in hangzhou have been almost entirely forgotten. I have tried to retrieve these forgotten Christians of Hangzhou from their obscurity, and this is the reult of my efforts."
***
前人種樹，後人乘涼。如果沒有了這位通漢語的意大利裔美國史家Mungello，也許我一輩子也不知道張星曜和殷鐸澤是何許人也；又如果沒有了這些明末清初的耶穌會士和中國天主教士大夫的努力，也許今天，我們這些二十一世紀的華人基督徒的神學本色化和處境化的工作會更加吃力。但願這些前輩的心血不會白費！
***
Table of Contents
Illustrations vi
Acknowledgments ix
Introduction 1
1. In the Beginning 11
2. The Elixir of Immortality from the Far West: Cinnabar from Rome 41
3. Through a Glass Darkly 69
4. The Negligence of Today’s Literati 95
5. Loving the Lord of Heaven and Hating the Buddha 121
6. In the Eastern Sea and in the Western Sea Sages Arise Who Are Identical in Thinking 143
7. At the End 169
Appendix 179
Notes 183
Glossary 219
Bibliography 227
Index 239
D.E.Mungello was one of the first Western scholars to gain access to the famous former Jesuit library of Zikawei (徐家匯) in Shanghai. He is the author of Leibniz and Confucianism: The Search for Accord and Curious Land: Jesuit Accommodation and the Origins of Sinology. He teaches at Coe College in Cedar Rapids, Iowa.
The Forgotten Christians of Hangzhou (Hardcover)
by David E. Mungello
Hardcover: 248 pages
Publisher: University of Hawaii Press (February 1994)
Language: English
ISBN: 0824815408
Product Dimensions: 0.8 x 6.5 x 9.8 inches
http://www.amazon.com/exec/obidos/ASIN/0824815408/ref=nosim/xangacom
兩三個月前讀完了這本書，現在在還書前，向大家介紹一下這本好書。
這本書，是環繞著兩個人的故事而展開的。
主角張星曜（字紫臣，號依納（子），教名依納爵(Ignatius)），是十七世紀杭州的一個天主教徒士大夫。受洗於１６７８年，他比明末中國第一代天主教徒，（如中國聖教三柱石 (http://zh.wikipedia.org/w/index.php?title=%E8%81%96%E6%95%99%E4%B8%89%E6%9F%B1%E7%9F%B3&variant=zh-hk)徐光啟、李之藻和楊廷筠）晚了一輩。(p.84)
書中的配角叫殷鐸澤，字覺斯(意大利名：Prospero Intercotta)，意大利西西里人，１６２５－１６９６，耶穌會士，１６５９年來華，於杭州傳道，其時杭州已有天主教堂，且有一定的信徒人數（幾百人）。(Chapter 2 The Elixir of Immortality from the Far West: Cinnabar from Rome: p.41-67) （按：楊廷筠是杭州人，故邀請耶穌會士與他一同回鄉佈教建堂。p.16-7）
這本書描寫了張星曜的信主歷程，及其信主後，如何發展其自身的神學思想。他繼承了利瑪竇和徐光啟的「補儒易佛」論（見第四章The Negligence of Today's Literati和第五章Loving the Lord of Heaven and Hating the Buddha），並將之發展。他作為一個史家的傳世之作《通鑑紀事本末補後編》(Supplements to the History of the Comprehensive Mirror Topically Arranged)，雖（幾乎）沒有提及天主教義，但卻提供了他將天主教於中國本色化(inculturation)的方案中的其中一條支柱：對佛道二教之批判。張星曜與徐光啟一樣，覺得自己是一個正統的儒家士大夫。對於他而言，天主教與儒家是相輔共融的，信天主反而強化了他的正統儒家立場。(p.144)另外，他的《天主教儒教同異考》(Examination of the Similarities and Differences between the Lord of Heaven Teaching and the Literati Teaching． 書中簡稱Similarities)則可說是他的宗哲大作。《同異考》分三部份: "In these three parts, the Lord of Heaven Teaching was said to (a) correspond to, (b) supplement, and (c) transcend the Literati Teaching." 雖然不是張氏最長編的著作，本書作者Mungello認為《同異考》代表張氏結合天主教與儒家的最完整的論述，因為它成書歷時了四十三年（１６７２－１７１５），歷經多次修改。最後一版成書於張氏八十二歲時，是他一生學術與靈性生命的總結。(p.83)（見第六章：In the Eastern Sea and in the Western Sea Sages Arise Who are Identical in Thinking）
書中亦介紹了當時杭州的教會情況和教堂建築。原來我在杭州時，參觀過的天主教堂聖母無原罪堂（見３２頁圖七和３４頁圖九），就是當年（清初）的天主教救主堂。三百幾年前的建築，經歷了多次反教的風雨，今天還屹立不倒，真感謝主！
＊＊＊
Taken from the Introduction (p.1-9):
"Three hundred years before multiculturalism became a concern of our world, a small group of Chinese literati struggled with blending loyalties to two different cultures. The seventeenth-century city of Hangzhou was renowned for the tranquil beauty of its West Lake, and it was here that a small community of Christians flourished. They had been introduced to this "Lord of Heaven Teaching from the Far West" by some of the most able and colorful European Jesuits of that age. The literati who led this community were in almost all respects highly orghodox Confucians. They embraced Christianity because they saw its teachings (interpreted through distinctly Chinese eyes) as fulfilling the perennial goal of Confucians to recapture in their own day the True Way of the ancients.
These literati faced obstacles not entirely unlike those faced by Christians in China today. There were strong, ingrained feelings of cultural chauvinism to overcome in both European and Chinese cultures. They faced the intellectual and social animosity of fellow literati, who saw in the Christian literati a betrayal of their own culture. There was the hostility of the political authorities, who saw in these Christians a subversive threat that sprang from a long history of quasi-religious rebel groups in China. What was the outcome of the struggle by these Chinese literati? One cannot say that they succeeded, and yet the continuation of Christianity in China from their time down to today prevents them from being condemned as failures.
....
The experiences of the Christians in Hangzhou offers evidence that, though it does not challenge the judgment that the influence of Christianity in seventeenth- and eighteenth-century Chinese culture was limited, nevertheless contradicts the belief that Christianity was not and oculd not be assimilated or inculturated into Chinese culture. It also contradicts the widely held image of the Sinocentric Confucian literatus whose mind was closed to foreign influences.
The recent study of Sino-Western contacts has give nrise to words that express new ways of viewing these contacts. One such word is "inculturation". The word originated in the early 1970s at the stimulus of Christian thinkers in Asia and Africa. Inculturation refers to the absorption of Christianity into a culture to the degree that it not only finds expression in the elements of that culture but also becomes an animating force that transforms the culture. (Bold type added by me) The facts are that the Christian teaching was to a significant degree inculturated into seventeenth-centruy China by a small group of Hangzhou literati. Furthermore, when viewed from the perspective of history, this inculturation process could be seen as the early phase of an ebb and flow process of assimilation of Christianity by Chinese culture that is still under way today. Consequently, any final judgment that Christianity has not been assimilated into Chinese culutre must await the outcome of long-term developments that are still unfolding.
....
The subject of this book is the people who formed the Christian community in Hangzhou from the early seventeenth to the early eighteenth centuries. It includes both the Jesuit missionaries who brought Christianity to Hangzhou and the Chinese literati who embraced that teaching. ....
....
Not all of the figures treated in this book have been forgotten, but most of their activites in the Chirstian community of Hangzhou have been lost to our historical memory. .... Intorcetta remains a largely unrecognized and unstudied missionary whose activites in China are recounted only for the period before he went to Hangzhou. However, it was in Hangzhou over a period of twenty-one years that he made his major contributions as a missionary. Zhang and the Christian literati of his time in hangzhou have been almost entirely forgotten. I have tried to retrieve these forgotten Christians of Hangzhou from their obscurity, and this is the reult of my efforts."
***
前人種樹，後人乘涼。如果沒有了這位通漢語的意大利裔美國史家Mungello，也許我一輩子也不知道張星曜和殷鐸澤是何許人也；又如果沒有了這些明末清初的耶穌會士和中國天主教士大夫的努力，也許今天，我們這些二十一世紀的華人基督徒的神學本色化和處境化的工作會更加吃力。但願這些前輩的心血不會白費！
***
Table of Contents
Illustrations vi
Acknowledgments ix
Introduction 1
1. In the Beginning 11
2. The Elixir of Immortality from the Far West: Cinnabar from Rome 41
3. Through a Glass Darkly 69
4. The Negligence of Today’s Literati 95
5. Loving the Lord of Heaven and Hating the Buddha 121
6. In the Eastern Sea and in the Western Sea Sages Arise Who Are Identical in Thinking 143
7. At the End 169
Appendix 179
Notes 183
Glossary 219
Bibliography 227
Index 239
D.E.Mungello was one of the first Western scholars to gain access to the famous former Jesuit library of Zikawei (徐家匯) in Shanghai. He is the author of Leibniz and Confucianism: The Search for Accord and Curious Land: Jesuit Accommodation and the Origins of Sinology. He teaches at Coe College in Cedar Rapids, Iowa.