19世纪早期“超恒河使命”中的“嘀咕与争论”

IF 0.6 3区 哲学 0 RELIGION Studies in World Christianity Pub Date : 2021-10-15 DOI:10.3366/swc.2021.0351
R. Tiedemann
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引用次数: 0

摘要

作为和平福音的信使,负责将伦敦传教士协会的职权范围扩大到东南亚,并最终扩大到华南的“基督教士兵”经常发现自己处于战争之中。本文以驻马六甲、巴达维亚和广州传教士的私人信件为基础,分析了传教界面临的挑战以及由此产生的分歧。拿破仑战争后,新教传教士跟随荷兰和英国海军航行。因此,他们发现自己受到了随之而来的殖民政治的保护和勒索,导致了个人决定,可能会使个别传教士相互对立。不少传教士来自欧洲大陆,例如Thomsen、Brückner和Gützlaff,这加剧了殖民企业之间以及相互竞争的传教团体之间的竞争。性格上的差异,比如罗伯特·莫里森(Robert Morrison)众所周知的严厉或威廉·米尔恩(William Milne)的学业水平,并没有缓解这种紧张关系。但可以说,罗伯特·莫里森观察到的“杂音和争论”的最重要原因是对任务目标的看法截然不同。这些与皈依方法、基督教传教的教育模式和外联方法有关,使高度流动的“创业”方法与传教站的稳定性对立起来。重要的是,在东南亚的多元构成中,人们对马来亚语言、南华方言或中国官员使用的语言的实用性存在不同意见。超恒河使团内部的分歧源于“此时此地”的生活和中国未来命运之间的本质分歧。
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Early Nineteenth-Century ‘Murmurings and Disputings’ in the Ultra-Ganges Missions
As messengers of a peaceful gospel, the ‘Christian soldiers’ put in charge of expanding the remit of the London Missionary Society to South-east Asia and, eventually, to South China frequently found themselves at war with each other. Based on the personal correspondence of missionaries stationed at Melaka, Batavia and Guangzhou, the present article analyses both the challenges faced by the missionary circle as well as the disagreements which developed. The Protestant missionaries sailed in the wake of the Dutch and British navies after the Napoleonic wars. They thus found themselves both protected and held at ransom by the colonial politics which ensued, resulting in personal decisions which could pit individual missionaries against each other. Not a few missionaries were of continental European origin – for example, Thomsen, Brückner and Gützlaff – accentuating rivalries between the colonial enterprises and between competing missionary societies. Differences in personality, such as Robert Morrison’s proverbial severity or the schoolmastery of William Milne, did little to alleviate such tensions. But arguably the most important reason for the ‘murmurings and disputings’ observed by Robert Morrison was radically different outlooks concerning the objectives of the mission. These related to conversion methods, to the educational paradigm of the Christian missions, and methods of outreach, pitting a highly mobile ‘entrepreneurial’ approach against the stability of the mission stations. Importantly in the polyethnic composition of south-eastern Asia, opinions differed on the utility of the Malayan languages, South Chinese vernaculars or the language used by Chinese officials. Dissension within the Ultra-Ganges Missions arose from the essential bifurcation between life in the ‘here & now’ and a future destiny in China.
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CiteScore
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48
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