教會懲戒：以金門後浦堂會史為例

Church Discipline in the History of the Congregation of Au-po, Quemoy

素來教會史的研究論述，多以「授方」──「宣教者」的角度，對所掌握的史料進行耙梳、權衡、取捨與評論，而勾勒呈現的圖像從重心、成就到進展、變化皆以授方為依歸與主軸。我嘗試以相對（而非相斥，且可有力地補足授方觀點）的「受方」──「受教者」的角度與史料，討論在基督宗教信仰實踐至關重要的議題：從保存完整的後浦堂會議事錄來探究關於「教會懲戒」的議題。本文作為一種呈現受方觀點（相對於授方觀點）的論述，同時也是一種地區教會史的建構嘗試。在進入論題核心的同時，除注重教義與宗教傳統層面的梳理之外，也探求當地信徒如何承受、消化、進而發展重要的信仰質素、價值與行動。在宗教教義層面，梳理信仰經典裡關於教會與懲戒的相關經文，確定教會懲戒在信仰經典裡的脈絡、意義、作法與要求。宗教傳統層面則從天主教的教會法典開始，依序檢視、比較與後浦堂會的發展相關的美國歸正教會、加拿大長老會與臺灣基督長老教會等相關法規的處理模式。在論文研究過程中發現，該議事錄裡的懲戒記錄最頻繁的施行高峰，恰恰是後浦堂會本身所處中華基督教會閩南大會的教勢發展大脈絡的「最優進期」（1903至1912年）。這一方面證明教會懲戒的正確施行，必當在教會處於信仰深深內化且質素高、內部彼此愛的關係豐厚與處理問題能力強的情態，這可在與同為中華基督教會組成差會的英國長老會影響下的臺灣南部大會議事錄比較下得到一致；另一方面也印證後浦堂會在創立早期的確在上述各個方面有早熟而令人印象深刻的展現。自1866年以降新教的金門島域褔音工作，亟待方家更細緻綿密的史料整理與刻畫，更希望教會界願意開放議事錄等資料供學界進行嚴謹之學術研究與保存，以裨益地區教會史之建構。

There're 2 specific approaches in the studies of church history. One is the approach of the Givers / Preachers, focusing on 5 Ws (Who When Where What How) issues of the evangelization process, dealing with historical figures and events, and analyzing interactive relations in between these two factors mainly caused by or related to the side of the Gospel Conveyers. The other is the approach of the Receivers I Converts, an approach that the researchers will also use the 5W s, concentrate on the converts instead of focusing on the conveyers. This approach is more and more common these days especially for the Chinese scholars. This thesis is not only an examination from the receivers' point of view of how new Christian converts carried out the missionaries' message by proceeding the actual practices of church discipline toward local converts in their cultural-religious context, but also an attempt of tracing the history of the Quemoy I Kinmen Churches. First of all, I have surveyed the biblical context with the Church Laws like the Canon Law (the Roman Catholic Church), the Book of Church Order (the Reformed Church in America), the Book of Forms (The Presbyterian Church in Canada), Bylaws (the Presbyterian Church in Taiwan) about church discipline and other cultural sources dealing with the secular treatments to these subjects. Secondly, I have abstracted related Minutes of church discipline from the consistorial records of Au-Po congregation (between 1900 and 2000 C.E.), and found the period when the church discipline being processed most frequently, was the time during 1903-1912 C.E.: the most fruitful and powerful period of Christian Churches in China. My comparison of the Au-Po's Records to the Handbook of South Formosa Mission (both were mainly established and helped by the English Presbyterian Mission) also get to the same conclusion that the church discipline could only be rightly performed within the congregation under the condition of: 1. Faith being deeply internalized, 2. Firm religious solidarity of love, and 3. Mighty capability to resolve problems related. However, the impressive manner shown in these records could be an illustration of the depth of the internalized messages for Protestant believers in Quemoy.