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標題: | 貴格會在台灣的發展及其對公共社會參與的展望 Development of Friends Church(Quakers) in Taiwan and Outlook for Its Participation in Public Sphere |
作者: | Chin-Ho Liao 廖金河 |
指導教授: | 張志銘(Chih-ming Chang) |
關鍵字: | 貴格會,宗教改革,內在的基督之光,公共社會參與,多元柱化, Quakers(Friends Church),religious reforms,the inner light of Christ Within,public participation,multi-columnization(Pillarisation), |
出版年 : | 2019 |
學位: | 碩士 |
摘要: | 筆者是貴格會的牧師,對貴格會自有不同於一般路人的體驗,筆者對貴格會的體驗即是足夠深入和充分的材料,這是「真實的存有」,先不假外求,深入反省過「心目中的貴格會」,絕不是賺錢的職業,而是宗教的志業。筆者成為「生活世界」中對貴格會,與反省過的「問題之間的關聯」之一個切身的觀察者。
筆者是一個台灣人,因特殊的、地理上的、文化上的、宗教上的、教育上的種種因素,特別認同貴格會,並進一步成為牧師。不論從現象學結合詮釋學所隨之而有「主觀的價值關懷」,貴格會透過這個價值關懷,成為筆者研究「個案文本」,這正是結合牧師的宗教志業和生命理解的「貴格會」。貴格會當然就也是一個「台灣人視野中的貴格會」,並恰如其分的表達形塑「台灣貴格會」,以下即是筆者對貴格會的整體觀察所得。 貴格會這個貌似平凡、極不起眼且人數不算眾多的微小宗派團體,身處在英國國教的逼迫氛圍下,因創始人喬治.福克斯這位一介平凡鞋匠的年輕人,對社會信仰現狀的神聖不滿足,而掀起一波激進的宗教改革運動;「有一位,就是基督耶穌,祂能給你解答。」那聲音是上帝的啟示「內住的基督」,開始了貴格會所帶動的心靈更新運動。這股由「內在的基督之光」啟示,轉化成社會革新的信仰力量,對當時清教徒主義也產生一股淨化律動,而這粒貴格種子後來漂洋過海,遠播到大西洋另一端的美國殖民社會,繼而傳到太平洋另一端的中國華人社會,最後轉進到福爾摩沙台灣寶島並全球各地區。 貴格會成為「上帝的好朋友」,品格誠實信用名為「實在先生」,因著許多可歌可泣的信仰見證法規,在英美的公共社會參與無役不與,顯著者如改革監獄管理、主張種族平等對待不歧視、首先倡議釋放黑奴並開教育風氣啟蒙先河,更因人道關懷二戰戰俘而獲頒1947年「諾貝爾和平獎」榮譽,顯見貴格會是滿有社會影響力的一群。即或自1887年飄洋過海來到中國的華人社會(南京、六合縣),仍然藉著宣教士的活見證,透過教育興學傳承和醫療奉獻服務,散發基督的馨香氣息,而今美東貴格會自1954年已轉進寶島台灣發展剛過六十耳順之年,顯而易見呈現「多元柱化」特色發展,並邁向亞洲的旗艦領航者的標竿。 台灣貴格會一甲子的發展,對公共社會的參與,發軔於最基本的社區服務,進而提升為社區營造、公益社會關懷,漸次發展亦是朝向「多元柱化」甚至百花齊放, 顯著者如恩友關懷街友、災後重建家園、人文藝術造街、花都環保城市、中部城鄉網絡連結和國會「同性婚姻」議題的發聲等等,不勝枚舉其在社會角落的貢獻,這顯明是貴格會在台灣地土處境化的公共社會參與典範。展望未來發展,企盼台灣貴格會重拾塑貴格文化精神,維持福音派的宣教熱誠,吸取保守派的靜默等候並自由派對公共事務的參與經驗,加以融合發揚光大。 最後,因應多元柱化的教會發展模式,台灣貴格會的確需要有一個異象清晰持續一致而且實際可行的長期發展規劃、策略和節奏。因應台灣新住民族群伴隨的文化挑戰,台灣貴格會要做好宣教培訓準備,在其生活掙扎適應,甚至所衍生的文化衝突中,尋找福音契機,並適度調整教會內部的聚會型態,俾將新住民帶進永恆的國度。因應多元柱化的社區服務(事),各教會可順勢成立「社區發展協會」或「基金會」,或者善用聯會已成立的「台灣貴格會全人關懷協會」,成為社區營造窗口,落實社福和福音「雙福」,突破教會四堵牆圍。面對日益多角化的公共社會現象,持續在「政教分立不分離」的原則下適度參與,表達合乎聖經的價值觀。面對政府有意重新修訂宗教財團法人法和宗教團體法,台灣貴格會當盡早做好法制化的研究準備,以降低將來新制上路後,教會所有可能面對的不利益和不經濟,方為上策。 I am a pastor of the Quakers(Friends Church). I have a different experience compared to the average believers from the Friends Church.My experience of the Friends Church is absolutely enough with sufficient information.This is “a real existence”. It is not a profession of making money but a religious matter.I become one of the incisive observers of the Friends Church in the 'Lifeworld' and of the 'questions of problems' that have introspected. I am a Taiwanese who,because of special,geographical,cultural,religious,and educational factors,particularly recognizes the Friends Church and further becomes a pastor. Regardless of the combination of phenomenological hermeneutics and “subjective value care”,Quakers(Friends Church) will become the “case text” of my research through this value concern,and the research text is a combination of pastor’s religious career and life. To my understanding, the 'Quakers' ,Friends Church is,of course,a 'Quaker(Friends Church) in the eyes of the Taiwanese'. It properly expresses the 'Taiwan Friends Church' .The following is my whole observation about Friends Church. Quaker’s(Friends Church) seemingly ordinary,inconspicuous and small number of tiny sectarian groups are in the peremptory atmosphere of the Anglican Church,founded by founder George.Fox,a young man who is an ordinary shoemaker ,not satisfied with the sacredness of the current state of social beliefs,and set off a wave of radical religious reform movements;“There is only one-Jesus Christ,who can give you the answer .” The voice is the revelation of God. The “inner living Christ” began the renewal movement of the soul that the Friends Church had. This revelation was inspired by the “inner light of Christ Within” and transformed into a faith in social innovation. It also produced a purge of rhythmicism at that time,and this seed of Quaker(Friends Church) later sailed across the sea and spread far to the United States on the other side of the Atlantic. The colonial society,then spread to the Chinese community on the other side of the Pacific Ocean,eventually transferred to Formosa Island in Formosa(Taiwan) and around the world. Quaker(Friends Church) became a 'good friend of God.' The character of honesty and credit is called 'Mr.Reality.' Because of the many imaginative beliefs and witnesses of laws and regulations,they have participated in the public society in Britain and the United States,and the outstanding ones are reforming prison management and advocating racial equality.Treating non-discrimination,firstly proposing the release of black slaves and opening the educational atmosphere took precedence,and was awarded the 1947 “Nobel Peace Prize” for humane care for the World War II prisoners of war.It is obvious that the Quaker(Friends Church)is full of social influence. In other words,the Chinese community (Nanjing and Liuhe) who came to China from across the sea in 1887 is still living through the education of the missionary,through education and inheritance and medical devotional services, to distribute the fragrance of Christ. Since its transition to Taiwan in 1954,Taiwan’s development has just passed its 60th year. Obviously,it has exhibited the characteristics of “multi-column(Pillarisation)” development and has moved toward the flagship leader in Asia. The development of the Taiwan Quaker(Friends Church) will affect the participation of the public society in the most basic community services. It will then be promoted as a community-building and charity social care.Progressive development is also toward “multi-columnization(Pillarisation)” and even flourishing. Friends,carers,post-disaster reconstruction homes,cultural and art building streets,flower enviornmental city,urban-rural connectivity in the central part of the country,and the vocalization of “same-sex marriage” issues in Congress are all too numerous to list their contributions in the social corners. A model of public participation in the context of land situationalization in Taiwan.Looking forward to the future development,I hope that Taiwan's Quaker will regain the spirit of the Quaker culture,maintain the evangelical enthusiasm,and absorb the conservatives’ silent waiting and free’participation in public affairs,and integrate and carrying forward. In the end,in response to the multi-churches model,the Quaker(Friends Church) of Taiwan really needs a long-term development plan,strategy,and rhythm that is clear,consistent,and practical. In response to the cultural challenges associated with Taiwan’s new ethnic groups,Taiwan Quaker(Friends Church) will have to prepare more trainings.In the struggle to adapt to life and even the resulting cultural conflicts,it seeks the opportunity for the gospel and moderately adjusts the party’s internal party patterns. Bring new residents into the eternal kingdom. In response to multi-column community services,churches can set up “Community Development Associations” or “Funds” as they please,or use the Taiwan Quaker(Friends Church) Fullbody Care Association established by the Association to become a community building window. The implementation of social welfare and the “double happiness” of the gospel has broken through the four walls of the church. In the face of the ever-widening public social phenomenon,we continue to participate modestly under the principle of “the separation of church and state,” and express biblical values. In the face of the government’s intention to revise the law on the religious corporations and religious groups,Taiwan Quaker(Friends Church) will make preparations for legalization as soon as possible so as to reduce the unprofitability and diseconomy that the church may face after the new system is put on the road in the future. |
URI: | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/73052 |
DOI: | 10.6342/NTU201901273 |
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顯示於系所單位: | 國家發展研究所 |
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