李提摩太和廣學會19-20世紀傳教士一些書目和網絡連結

 

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1.    李提摩太Timothy Richard的一些書目和連結

李提摩太(Timothy Richard18451010日-1919417日),字岳,英國傳教士。屬於大英浸信會。這一教會在中國先後開辟了三個傳教區:山東、山西、陝西。Timothy Richard (1845–1919) was a Welsh Baptist missionary to China, who influenced the modernisation of China and the rise of the Chinese Republic. Richard applied to the newly formed China Inland Mission, but Hudson Taylor considered that he would be of better service to the denominational Baptist missions. In 1869 the Baptist Missionary Society (BMS) accepted Richard's application, and assigned him to Yantai (Chefoo), Shandong Province.

李提摩太- 中西文化的橋:中國基督教宣教史早年有“戴德生路線”和“李提摩太路線”之爭。籠統而言,前者集中傳講“福音內容”,後者則看重在慈惠和文化層面上傳揚基督精神。

李提摩太的傳教方式類似,是以西方文化吸引知識份子和上層人士。他和許多政府官員,如李鴻章、張之洞都有較深的交往,張之洞曾撥款一千兩資助廣學會。還結交一些有影響的人物,如:康有為、孫中山,梁啟超擔任過他的中文秘書。李提摩太對中國的維新運動有很大影響。[1]

以李提摩太路線作中國宣教的議程:在中國溫州宣教28年,從英國來華的宣教士蘇慧廉認為:「近代所有來華的外國宣教士中影響最大當屬李提摩太」;另外熊月之先生在《西學東漸與晚清社會》中更說:他集傳教士、學者、政客於一身,他傳教、譯書、進行廣泛的政治活動,樣樣搞得有聲有色…與達官顯要的交往之多,與各種政治權勢的接觸之廣,對中國政局的影響之大,那是晚清時期任何一位傳教士都不能相比的。」李提摩太顯然是宣教士中的異類,他側重通過文化事工來實現福音使命,更側重上層精英;在政治、傳媒、教育、科技、慈善等領域為福音的廣傳做預工,並最終達到傳播福音,使中國文化基督化的效果----這種「李提摩太路線」對中國當下的社會、教會尤其是宣教具有很重大的意義。中國的基督徒及福音傳播已經不像30年前剛改革開放的光景。教會已經由農村教會為主體變為以城市教會為主體面對這樣的社會大背景,李提摩太路線應該提上中國教會宣教的議程,因此更多地認識李提摩太顯然是非常必要[2]

 

 

李提摩太_百度百科

李提摩太- 維琪百科,自由的百科全書

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Timothy Richard - Wikipedia, the free encyclopedia

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李提摩太:带给山西“福音”

Timothy Richard: Forty-five years in China, reminiscences (1916); Read Online;

Timothy Richard: Calendar of the gods in China (1916); Read Online;

Timothy Richard: Guide to Buddahood : being a standard manual of Chinese Buddhism (1907); Read Online;

Timothy Richard: A dictionary of philosophical terms : chiefly from the Japanese (1913); Read Online;

**Guide to the Eunice Johnson Collection on Timothy Richard: This collection is comprised primarily of research materials collected by Eunice Johnson in her study of Timothy Richard (1845-1919), a Welsh Baptist missionary, statesman, and educator who spent forty-five years in China. The collected resources were used by Eunice Johnson in the writing of her Ph.D. dissertation, “Educational Reform in China, 1880-1910: Timothy Richard and his Vision for Higher Education.”[3]

Reeve, B : Timothy Richard, D.D. : China missionary, statesman and reformer (1911); Read Online

Timothy Richard - Biographical Dictionary of Chinese Christianity

Timothy Richard of China - Christ the Tao

Timothy Richard Fund: Evergreen; Evergreen History!

Eunice V. JohnsonEducational Reform in China, 1880-1910: Timothy Richard and His Vision for Higher Education

 

2.    廣學會和萬國公報和教務雜誌等和林樂知

廣學會- 維基百科,自由的百科全書廣學會_百度百科

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從萬國公報到教務雜誌:《教務雜誌》(The Chinese Recorder and Missionary Journal,簡稱 The Chinese Recorder)為 18671941 年在華的西方宣教士於中國出版的英文刊物,初為雙月刊,後為月刊。林治平教授:「這就是一部分的《萬國公報》,全套共有四十冊,你們將來的碩士論文、博士論文,不怕沒有材料了!」

萬國公報_百度百科《萬國公報》是186895日在上海由林樂知等傳教士創辦的一份刊物。同時也是一份對中國近代發展影響巨大而深遠的刊物之。當時的人稱“西學新知之總——當時的知識份子如果想要瞭解西方的知識學問的話,一定要看萬國公報。在1896年維新前後,發行量曾高達38400份,1903年發行量達5.4萬多份。成為當時中國發行量最大的刊物。從李鴻章、張之洞這些重要的政府官員到日本天皇都長期訂閱這份雜誌。孫中山先生所寫“致李鴻章書”,“上李鴻章書”也都在《萬國公報》上發表。林語堂稱透過《萬國公報》,林樂知成為他生命中,影響最大、決定命運的人物。光緒皇帝曾購回廣學會出版的89種書籍和全套《萬國公報》。

萬國公報(傳教士報紙) - 維基百1907530日林月知在上海病逝後,《萬國公報》也在7月終刊。

林樂知與「萬國公報」林樂知(Young John Allen, 1836-1907)有「教會報人」之稱,他所創辦的「萬國公報」在清季的教會報刊中,發行的時間最久,影響也最大。他共計在華四十七年,實兼傳教土、教育家、作家、報人與中西文化溝通者於一身。

澳洲國家大學圖書館部分網絡收藏的萬國公報

Volume 2 No. 24, January, 1891

Volume 10 No. 3, May, 1898

Volume 15 No. 8, September-October, 1903

Volume 15 No. 9, October-November, 1903

Volume 15 No. 10, November-December, 1903

Volume 15 No. 11, December 1903 - January 1904

Volume 16 No. 1, February-March, 1904

Volume 16 No. 2, March-April, 1904

Volume 16 No. 3, April-May, 1904

Volume 16 No. 4, May-June, 1904

Volume 16 No. 5, June-July, 1904

Volume 16 No. 6, July-August, 1904

Volume 17 No. 12, January-February, 1906

Volume 17 No. 8, September-October, 1905

Volume 17 No. 9, October-November, 1905

Volume 17 No. 10, November-December, 1905

Volume 17 No. 11, December, 1905-January, 1906

Volume 17 No. 12, January-February, 1906

Volume 18 No. 2, March, 1906

Volume 18 No. 3, April, 1904

Volume 18 No. 4, May, 1906

Volume 18 No. 5, June,1906

Wan guo gong bao. No. 24, January, 1891. - Title Pagereview of the times 2.jpgtimes2.jpg

The Chinese Recorder《教務雜誌》發表暨座討會活動實況~~查時傑教授演說:Youtube

The Chinese Recorder Index: A Guide to Christian Missions in Asia, 1867-1941

西方傳教士在華75年資訊交流紀錄《教務雜誌》出版: 《教務雜誌》(The Chinese Recorder and Missionary Journal,簡稱 CR),1868 年創刊,雖然中間曾於 1873 年停刊一年,最後因為第二次世界大戰而停刊,其長達 75 年的出版歷史,足以證明它在史料上的重要價值。《教務雜誌》是當時在中國發行的英文刊物,主要宗旨是服務在中國的傳教士,幫助他們在從事的工作上彼此交換資訊。雜誌所涵蓋的主題十分多元化,探討了當時傳教士在中國的相關迫切問題,如傳道學校發端、如何將基督教的觀念譯成中文、中國教會的成長等。這本由國立臺灣大學出版中心和基督教與中國研究中心出版的《教務雜誌》全套共75

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Archive 提供的Chinese Recorder

The Chinese Recorder and Missionary Journal (June 1870-May 1871), vol 3; Read Online

The Chinese Recorder and Missionary Journal (June 1871-May 1872), vol 4; Read Online

The Chinese Recorder and Missionary Journal (1874), vol. 5; Read Online

The Chinese Recorder and Missionary Journal (1877), vol. 8; Read Online

The Chinese Recorder and Missionary Journal (1878), vol. 9; Read Online

The Chinese Recorder and Missionary Journal (1879), vol. 10; Read Online

The Chinese Recorder and Missionary Journal (1880), vol. 11; Read Online

The Chinese Recorder and Missionary Journal (1881), vol. 12; Read Online

The Chinese Recorder and Missionary Journal (1882), vol. 13; Read Online

The Chinese Recorder and Missionary Journal (1884), vol. 15; Read Online

The Chinese Recorder and Missionary Journal (1885), vol. 16; Read Online

The Chinese Recorder and Missionary Journal (1886), vol. 17; Read Online

The Chinese Recorder and Missionary Journal (1887), vol. 18; Read Online

The Chinese Recorder and Missionary Journal (1888), vol. 19; Read Online

The Chinese Recorder and Missionary Journal (1889), vol. 20; Read Online

The Chinese Recorder and Missionary Journal (1890), vol. 21; Read Online

The Chinese Recorder and Missionary Journal (1891), vol. 22; Read Online

The Chinese Recorder and Missionary Journal (1892), vol. 23; Read Online

The Chinese Recorder and Missionary Journal (1894), vol. 25; Read Online

The Chinese Recorder and Missionary Journal (1895), vol. 26; Read Online

The Chinese Recorder and Missionary Journal (1896), vol. 27; Read Online

The Chinese Recorder and Missionary Journal (1898), vol. 29; Read Online

The Chinese Recorder and Missionary Journal (1899), vol. 30; Read Online

The Chinese Recorder and Missionary Journal (1900), vol. 31; Read Online

The Chinese Recorder and Missionary Journal (1901), vol. 32; Read Online

The Chinese Recorder and Missionary Journal (1905), vol. 36; Read Online

The Chinese Recorder and Missionary Journal (1906), vol. 37; Read Online

The Chinese Recorder and Missionary Journal (1907), vol. 38; Read Online

The Chinese Recorder and Missionary Journal (1908), vol. 39; Read Online

The Chinese Recorder and Missionary Journal (1909), vol. 40; Read Online

The Chinese Recorder and Missionary Journal (1912), vol. 43; Read Online

Editorial, Jan. 1912: “For 1911 will stand out in the history of China as the year when the New China came out into the light.”[4] P.2 “The new order when it is ushered in will certainly be a time of testing to our Chinese Christians such as they have not had before. Prosperity sometimes drowns where adversity has failed to crush. If Christianity should become popular in China and there come a great inrush to the church, it certainly would be most difficult to keep the church pure and to have its members educated up to the point where they would have been with fewer numbers. During the past hundred years, however, a good foundation has been laid, there is a fair abundance of Christian literature, which could now very easily be greatly increased, and the present Christians should constitute a working force which need not be despised. Some of the chief of the Revolutionists, while perhaps not pronounced Christians, are yet favorable to Christianity, and would doubtless lend their influence to the work of giving the Christian religion to the Chinese.”[5] P. 4

Weakness and Strength of Chinese Christians”: “Chinese Christians need the ability to work together. So long as they are under the hand of a strong leader — a missionary who by force of character or by virtue of his official position in the church can and does serve as a final court of appeal and is able to carry his point almost as a dictator — the preachers and teachers, together with the rank and file of the church membership, fall in line and may be welded together as a harmonious working force.”[6] P. 9  As the Chinese take over from the missionaries the leadership in the church, another need becomes prominent. This is the need for leaders who are themselves already equipped with this ability to work together and have in addition those peculiar elements that are always required in leaders. It may indeed be said that here, as in other points, the need of the Church is the same as the need of the nation — strong and wise leadership. The Chinese may be willing to submit to the dictatorship of a strong man of another race; but they will not submit to weak leadership, whether from abroad or from among themselves.[7] P. 10

DR. J. DARROCH, “Current Events as seen Through the Medium of the Chinese Newspaper”: “WHEN I was asked by the Editor to write on this subject, the present civil war was undreamed of. The paper I was meant to be a general survey of the attitude of the press in China to present-day questions. Since the opening of the revolutionary struggle everything has been subordinated to the great problem, whether China is to be ruled by the Chinese or by the present Manchu dynasty.” P. 23 “CHRISTIANS AND THE REVOLUTION. It is well-known that amongst the leaders of the Revolutionary party are many Christians. It has been asserted in one of our Christian Chinese papers that Li Yuan-hung, the well-known leader of the Hupeh "people's army," is a Christian. This may or may not be true, but unquestionably the sympathies of the Chinese Church are overwhelmingly with the revolutionary party. In a church in Shanghai a meeting was called, and circulars were sent round soliciting subscriptions in aid of the revolutionary army. The foreign pastor reasoned with the church leaders and suggested to them that whatever individual preferences we had as a church, we ought to maintain a neutral attitude. He suggested that the funds raised should be given to the Red Cross work by which both sides would be benefitted and that in our prayers we should seek God's pity on both parties alike. One church member rose and said, "This war is God's way of delivering us from all the disabilities we labour under during the rule of the Manchus. Moses delivered the Israelites from Egypt and I do not think the Bible records that they were ever asked to pray for Pharaoh." Doubtless this is the viewpoint of the Chinese church generally.”[8] P. 32-33

Editorial, Feb. 1912: “The Revolution and Christian Missions. Every Christian interested in the future of China finds himself constantly asking what will be the effect of the present revolution upon the work of Christian missions. The ultimate outcome it is of course impossible to foretell now. Suffice it to say that those who know China are confident that one result will be freedom for the Christian propaganda in China, greater than anything ever experienced before. It should constantly be kept in mind that Christian Chinese, together with Chinese who have been connected either with the Mission schools or have been educated abroad, are playing a very important part in this revolution. The leader of the Taiping Rebellion had evidently come into touch with Christian teaching. The leaders in this revolution are many of them Christian men who are already known to stand for what Christianity teaches, educated men not afraid to proclaim what they believe, and who are sure to make their influence felt in the new China. Therefore, while the present period of unrest, instead of ending at once, may rather increase, nevertheless we are looking forward with hope to the day when the influence of these men will be felt to its fullest extent. For the Reformers are now on top, and men who have espoused Christianity are in the front ranks.”[9] P. 65

Editorial, March 1912: “That such a tremendous change should have been carried out with so little real loss of life is remarkable. But the abdication is not all; it is only the first step: the real problem of reorganization and of applying ideals now begins. For us, as missionaries, the situation is one that demands attention; for, whatever the future holds for us, our position will be different from what it has been before. There will be tremendous calls on our sympathy and our wisdom, to approve where approval is needed, and advise where advice will help. Our great task for the immediate present is not to lay plans for the next hundred years, but to find our place, to find how best we can be fitted in to the new conditions that are now already upon us. The day of Chinese leadership in the churches of China has come: and we need not less wisdom, but more grace.”[10] P. 125

Editorial, May 1912: “We need, therefore, to remember the simplicity of apostolic days, for the conditions confronting the churches in China are very similar to such as then obtained. To introduce the expensive, and sometimes luxurious, equipment of the Western churches into China means to keep the standard of evangelistic work where it cannot be maintained, unless the Westerners assist. Therefore, simplicity of equipment is essential to the indigenous evangelization of China. Let us remember that nothing Western is essential but the Gospel of Jesus Christ.[11] P. 259 “The Chinese Church and the New Regime. The present is certainly a time of not a little danger to our Christian leaders, and will prove a testing of their stability along new lines wherein they have hitherto not been tried. A missionary in Amoy writes as follows of the position there: — "Here in south Fukien the Christians in every place are playing leading roles, and with the general approval of the people. The Vice-president of the Assembly (a Christian) has now become the Provincial Treasurer. In Changchiu some of the principal advisers of the provisional Government are Christians; so too in Chuanchiu." Similarly it is said that many of the chief men in the new Government in Canton are Christians, and that they are being looked up to very much. And the question arises: Are our Chinese Christians ready for these new responsibilities? Having stood so well the test of persecution and trial during the past, are they prepared for popularity and being sought after? There certainly is an element of danger in the new position, and we earnestly trust our Chinese brethren will not be enticed away from the high ideals which have hitherto prevailed.”[12] P. 262-263

The Chinese Recorder and Missionary Journal (1913), vol. 44; Read Online

The Chinese Recorder and Missionary Journal (1914), vol. 45; Read Online

 

廣學會(Christian Literature Society for China)

Christian literature and the reform movement in China : a brief resume of the story of the Christian Literature Society for China (1911); Read Online

Christian Literature and the Reform Movement in China: a Brief Resume of the Story of the Christian Literature Society for China The China Mission Year Book http://img1.gtimg.com/news/pics/hv1/230/173/747/48618020.jpg

The Chinese Mission Year Book《中國差傳年鑒》(1910-)

century mission in china.jpgcenturyofprotestant mission.jpgchina mission year book 1910.jpgchina mission year book 1910 Preface.jpgchina mission year book 1918.jpg china mission year book 1924.jpg

The China Mission Hand-book (1896)

A century of Protestant missions in China (1807-1907) being the Centenary Conference historical volume (1907): Read Online

The China mission year book (Volume 1) 1910; Read Online

The China mission year book (Volume 2) 1911; Read Online

The China mission year book (Volume 3) 1912; Read Online

The China mission year book (Volume 7) 1916; Read Online

The China mission year book (Volume 8) 1917; Read Online

The China mission year book (Volume 9) 1918; Read Online

The China mission year book (Volume 10) 1919; Read Online

The China mission year book (Volume 12) 1924; Read Online

The China mission year book (Volume 13) 1925; Read Online

 

 

 



[1] http://bbs.voc.com.cn/topic-2367352-1-1.html

[2] http://www.gospelherald.com.hk/mobile/article.htm?id=711&code=mishttp://gointl.org/publication/magazine/article/944

[3] http://drs.library.yale.edu:8083/HLTransformer/HLTransServlet?stylename=yul.ead2002.xhtml.xsl&pid=divinity:232&query=wong&clear-stylesheet-cache=yes&hlon=yes&filter=&hitPageStart=1.

[4] http://archive.org/stream/chineserecorder43lodwuoft#page/2/mode/2up.

[5] http://archive.org/stream/chineserecorder43lodwuoft#page/4/mode/2up.

[6] http://archive.org/stream/chineserecorder43lodwuoft#page/8/mode/2up.

[7] http://archive.org/stream/chineserecorder43lodwuoft#page/10/mode/2up.

[8] http://archive.org/stream/chineserecorder43lodwuoft#page/32/mode/2up.

[9] http://archive.org/stream/chineserecorder43lodwuoft#page/64/mode/2up.

[10] http://archive.org/stream/chineserecorder43lodwuoft#page/n151/mode/2up.

[11] http://archive.org/stream/chineserecorder43lodwuoft#page/258/mode/2up.

[12] http://archive.org/stream/chineserecorder43lodwuoft#page/262/mode/2up.