本文關(guān)鍵詞：調(diào)適與疏離：當(dāng)代中國(guó)天主教本土化研究　出處：《中央民族大學(xué)》2010年博士論文　論文類型：學(xué)位論文

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【摘要】： 任何一種外來文化進(jìn)入一種新文化系統(tǒng),都要經(jīng)歷一個(gè)與原有文化互動(dòng)變遷的過程.此即“本土化”(indigenization)。在兩種文化接觸、互動(dòng)的過程中,總會(huì)存在著相互間有時(shí)調(diào)適、有時(shí)疏離,有時(shí)甚或充滿張力特征.如果從元代的也里可溫教入華開始算起,歷經(jīng)元、明清、近代以及現(xiàn)當(dāng)代,天主教在華已逾700多年。這700多年與中國(guó)固有文化磕磕碰碰、若即若離、風(fēng)風(fēng)雨雨的本土化過程,給我們留下了無盡的思索與不竭的經(jīng)驗(yàn)。 如果我們把元、明清、近代作為天主教在華本土化的三個(gè)重要發(fā)展階段,則現(xiàn)當(dāng)代(主要指1949年以來)天主教在華可以說進(jìn)入了本土化進(jìn)程中的第四個(gè)階段。這第四個(gè)發(fā)展階段伴隨全球政治格局、經(jīng)濟(jì)形勢(shì)、文化變遷的劇烈變動(dòng),歷經(jīng)或正歷經(jīng)全球化、科技化、工業(yè)化、城市化、市場(chǎng)化、宗教多元對(duì)話等等大潮,因而與前三次本土化顯得截然不同。 那么,在這第四個(gè)發(fā)展階段,即現(xiàn)當(dāng)代,中國(guó)天主教的本土化,有什么樣的具體表現(xiàn)形態(tài)?呈現(xiàn)出什么樣的明顯特征?如何分析與總結(jié)這一階段本土化的經(jīng)驗(yàn)?這些問題將是本論文要具體論述與思考的主題。 本文以“當(dāng)代中國(guó)天主教的本土化問題”作為論題,以兩個(gè)有典型特征的教區(qū)——太原教區(qū)與石家莊教區(qū)為個(gè)案,以天主教與當(dāng)代中國(guó)社會(huì)互動(dòng)中的調(diào)適與疏離為主線,運(yùn)用社會(huì)學(xué)、人類學(xué)、民族志的若干方法進(jìn)行具體考察,從思想觀念、政教關(guān)系、福傳與服務(wù)、禮儀與慶典、教育與傳承等多個(gè)本土化層面展開論述,并借鑒其它國(guó)家地區(qū)特別是臺(tái)灣天主教本土化的經(jīng)驗(yàn)與成果,以典型人物、典型儀式、典型事件與典型個(gè)案為重點(diǎn)展開具體描述與充分論述,以小見大,以點(diǎn)帶面,微觀描述與宏觀論述為一體,底層視角與整體把握相結(jié)合,力圖展現(xiàn)出當(dāng)代中國(guó)天主教本土化的大致圖景。 文章宏觀上分為四個(gè)部分。第一部分導(dǎo)論：主要介紹研究緣由、選題依據(jù)與研究經(jīng)過、論文主旨、問題意識(shí)與研究思路、學(xué)術(shù)史回顧、研究目的與價(jià)值、研究方法。第二部分(第二章)主要從存在之維,對(duì)太原教區(qū)與石家莊教區(qū)進(jìn)行概述,以便為后面進(jìn)一步的論述作一鋪墊。第三部分(第三、四、五、六、七)是文章的核心,主要從思想觀念、政教關(guān)系、福傳與服務(wù)、禮儀與慶典、教育與傳承等多層面展開具體論述。第四部分(第八、九章)是文章的總結(jié)部分,主要在借鑒其它國(guó)家地區(qū)天主教本土化經(jīng)驗(yàn)與成果的基礎(chǔ)上,總結(jié)反思當(dāng)代中國(guó)天主教本土化的得失,并提出自己的思考。 本文最后認(rèn)為,當(dāng)代中國(guó)天主教本土化僅僅是局部的,但局部地區(qū)的基層經(jīng)驗(yàn)是值得我們重視與發(fā)揚(yáng)的。教會(huì)與政治實(shí)體、社會(huì)應(yīng)該展開積極主動(dòng)而卓有成效的對(duì)話與交流,但教會(huì)始終是主角,天主教會(huì)應(yīng)該主動(dòng)敞開胸懷,開放自己,勇于革新,主動(dòng)融入中國(guó)社會(huì)與中國(guó)文化,注重倫理道德,服務(wù)社會(huì),利益人群,效法耶穌基督,樹立自身良好形象,在當(dāng)代中國(guó)社會(huì)現(xiàn)代化進(jìn)程中扮演先知與服務(wù)角色,從而真正成為“中國(guó)的天主教”。
[Abstract]:Any kind of foreign culture enters into a new culture system , and must go through a process of interaction with the original culture . In the course of interaction between the two cultures , there will always be mutual adaptation , sometimes alienation , sometimes even full tension . If it comes from the Yuan Dynasty , it has more than 700 years . If we take the Yuan , the Ming and Qing Dynasties and the modern times as the three important development stages of the localization of the Catholic in China , the present time ( mainly since 1949 ) Catholic in China can be said to enter the fourth stage of the localization process . This fourth development stage is accompanied by the dramatic changes in the global political structure , the economic situation and the cultural change , and has undergone or is experiencing the tide of globalization , science and technology , industrialization , urbanization , marketization , religious pluralism and so on , thus being quite different from the previous three localization . So , in this fourth stage of development , that is , the localization of the Chinese Catholic , what concrete expression forms ? What are the obvious characteristics ? How to analyze and summarize the experience of localization in this stage ? These problems will be the subject of this paper . In this paper , based on the " localization of Chinese Catholic in contemporary China " , a case study is carried out on the basis of two typical characteristics , such as the teaching district of Taiyuan and Shijianzhuang , and by means of several methods of sociology , anthropology and ethnography . This article is divided into four parts . First part introduction : mainly introduces the research reasons , the basis and the research thought , the research method , the research aim and the value , the research method . The second part ( chapter II ) is the core of the article . The third part ( chapter 3 , four , five , six , seven ) is the core of the article . The third part ( chapter 3 , four , five , six , seven ) is the core of the article . The fourth part ( Chapter 8 , Chapter Nine ) is the summary part of the article , which summarizes the gain and loss of the Chinese Catholic localization and puts forward his own thinking . In the end of this paper , Chinese Catholic localization is only local , but the grass - roots experience in the local area is worthy of our attention and development . But the church is always the leading actor , and the Catholic Church should take the initiative to open up the mind , open up its own , brave the innovation , actively blend into the Chinese society and Chinese culture , focus on ethics , serve society , benefit people , follow the law Jesus Christ , set up its own good image , play the role of the prophets and service in the course of the modern Chinese society modernization , thus truly become the " Chinese Catholic " .

【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2010
【分類號(hào)】：B977

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