雍乾时期天主教徒的宗教情结

教民信教有着多种原因及民间社会的因素。信仰缘由,一为深入了解教义,力图认识世界和人生奥秘,二系一般性地获知天主教对个人今生来世的影响,三是入教治病去灾,四是穷人为得到些许经济实惠,五为信仰成本低,六是神职人员传教士人品具有吸引力,这六个方面的一个或两个因素,就会使人产生对天主的崇拜,步入教门,然以第二种原因为多。中国民间社会恰有为天主教传播利用的条件,如家族意识和父家长制,人们的从众心态,佛道早已传播的地狱观念,都是促成教民信仰天主教的社会因素。信徒由于对教义的了解和人生的寄托,宗教生活的习惯,对教会的依附心理,形成深厚的宗教情结,相当执著,以致宁死不改变信仰,对官方禁教采取面革心非态度,甚而接引西洋传教士。由此可知,政治强力的禁教,不会达到预期的效果,只有改变、消除教徒从教的那些社会因素,才可能消解教民的宗教情怀,而这是清朝政府万难做到的,是以天主教传教活动和民间信教不会消失。     

Belonging without believing: Catholics in contemporary Italy

Abstract

This article seeks to illustrate some characteristics of the religiosity of Italians, focusing on Catholicism and interpreting the data in the light of the model of religious economy. The issue of belonging to the Catholic Church is addressed first, with an emphasis on problems of measurement and on the factors which underlie the differentiation of religious orientations in Italy. Next, the practice of Catholicism, primarily attendance at Mass, is examined as an indicator of the diffusion and vitality of the Catholic Church, and its course since the Second World War is described. Finally, the article deals with the issue of belief, showing Italians’ widely diffused propensity to ‘deviate’ from full Catholic orthodoxy. Our analysis shows that while the Catholic Church has maintained its pre‐eminent position in Italy's internal religious market, it has lost ground in recent decades and at present must contend with a considerable lack of both vitality and orthodoxy.     

义和团运动期间直隶省的天主教教民

法国的档案资料表明 ,义和团运动前夕教民和非教民之间存在激烈敌对的笼统说法 ,至少不能准确地反映出直隶正定府代牧区的情况。人们从保定、北京、献县等地方得出的结论不应被普遍化。对天主教教民及其融入当地社会的情况进行深入、客观的具体研究十分必要 ,舍此不能准确地评价义和团反洋教斗争的性质 ,也不能判定这种斗争在何种程度上可称为民族主义的和反对帝国主义的运动     

Fighting for the Afterlife: Spiritists, Catholics, and Popular Religion in Nineteenth-Century France

This article examines the position of nineteenth-century French spiritism in relation to the Catholic Church. Spiritism offered an alternative "religion" to French Catholics dissatisfied with the church's traditionalism in a modernizing world. I begin by describing the spiritists' position on Catholic dogma and the movement's place as an urban popular religion. Spiritist critiques of heaven and hell incorporated liberal and republican values, thus making it appealing to these groups who were often hostile to the church. I move next to conflicts between the adversaries. Spiritists, unfettered by dogma or even logic in some cases, freely incorporated the supernatural into the nineteenth-century acceptance of Enlightenment values such as reason and science. The church, unable to deny the reality of supernatural phenomena claimed by the spiritists, limited itself to asserting the devil's hand in these phenomena. It thus could not fully address the challenge of spiritism. Spiritism as a popular religion complicates the assumption by many folklorists regarding the disappearance of popular beliefs in the face of the modern. The article concludes with a call to modify these theories in order to understand an evolving, often urban, popular culture which integrated "tradition" and "modernity" and continually created new forms of the marvellous.