中國家庭教會知識分子的社群認同與象徵建構：以成都為例

The Community Identity and Symbolic Construction of Intellectuals in China's Christian House Churches: A Case Study in Chengdu

自1990年代以來，「基督教熱」和「改革宗熱」出現於中國公共社會，眾多知名學者、作家和異議人士陸續成為基督徒甚至教會領袖。本文以「基督教人類學」為方法，分析成都的基督徒知識分子群體如何創製他們自身的社群認同、象徵與意義網絡。本文指出，基於共享的政治經歷、民主訴求、信仰期待、人際網絡，眾多成都知識分子陸續認信並加入改革宗家庭教會。這些知識分子在複雜的地方社會和基督教傳統之中，主動將傳統家庭教會帶向公開化和建制化。比如出版神學書籍和教會刊物，規劃「基督教古典教育」，建構歷史論述，編選古典聖詩等。這些創製均構建出獨特的象徵和意義，亦形塑他們的認同與實踐。不同於三自會或傳統家庭教會，這群成都基督徒知識分子和改革宗家庭教會，正在建構中國基督教的新面貌，影響中國教會發展。

Since the 1990s, “Christianity Fever” and “Reformed Theology Fever” have emerged in China's public society. Many famous scholars, writers, and dissidents have converted to Christianity, and some have even become church leaders. This paper, utilizing methods of “Christian Anthropology,” analyzes how groups of Christian intellectuals in Chengdu create their own communal identity, symbols, and networks of meaning. The article indicates that numerous dissident intellectuals in Chengdu convert to Christianity and join reformed house churches based on the shared political experiences and expectations of belief of individuals, as well as the democratic appeal and interpersonal networks of the churches. These intellectuals actively publicize and institutionalize the traditional Christian house churches within a complex local society and the bounds of Christian traditions. For example, they publish theology books and church periodicals, provide programs of “Christian Classical Education,” construct historical narratives, and edit classical hymnody. All of these formulations construct unique symbols and meanings, which also shape the churches' identities and practices. Unlike the The Three-Self Patriotic Movement (San Zi Ai Guo Yun Dong三自愛國運動) or traditional house churches, these communities of Christian intellectuals and reformed house churches in Chengdu are now constructing a new appearance of Christianity in China and influencing the development of Christian churches there.