耶穌是孝子嗎？明末到民初漢語基督宗教文獻中論孝的變化

Was Jesus a Filial Son? Changes in the Discourse on Filial Piety in Chinese Christianity from Late Ming to Early Republican China

本文透過考察從十七世紀到二十世紀上半葉漢語基督宗教文獻中，有關基督教與孝、耶穌孝行兩方面的史料，分析論述的變化。從十七世紀到晚清，論述的主軸清晰而一致，即在「孝乃從命之德」（順服在上權柄）的基調上，強調神人關係為首倫，確定「先天主、次國君、再家父」的倫序，並肯定儒家五倫即天理，主張有差等的人倫關係。此詮釋立場可謂在大體接受傳統中國政教意識形態的基礎上，試圖引入基督宗教的神觀，以及新的天人關係。上述的論述到了二十世紀上半葉有明顯的變化，隨著中國政治體制的變革、對西方學說的接受與對傳統儒家倫理的批判，二十世紀的中國知識分子多強調基督教與儒學的差異。基督教是主導西方走向文明和強盛的精神力量，儒學則是支持中國帝制的意識形態。耶穌與孔子也被視為不同類型的人物，前者是出身平民的青年革命家，後者則是支持帝制的年老貴族。當時有許多歌頌耶穌抱持真平等、博愛、犧牲、奮鬥改革之精神的篇章，也有人認為墨家與基督教精神更相符。不過，在「本色基督教」論述中，孝與敬祖的議題再次成為重要議題，我們從方豪的著作也能看到十七世紀的觀點在現代語境中再現，顯示基督教與中國文化的交涉也有包孕傳統而再生的現象。

This article examines the changes in the discourse on filial piety in Chinese Christianity from the seventeenth to the twentieth centuries. Christian missionaries tried to introduce Christianity through the Confucian ideas of filial piety. Although they generally accommodated Christianity to Confucianism, accepting Confucian ethics, they introduced a new relationship between Heaven and human being, conceived as a filial relationship, to China. Then, Christian discourse changed during the first half of the twentieth century as more and more people viewed Christianity and Confucianism, Jesus and Confucius as opposites. Christianity was the root of Western civilization and powerful nation-states, while Confucianism that of Chinese civilization and feudalism. Many articles eulogized Jesus for truly embracing the spirit of equality, fraternity, sacrifice, and revolutionary action. As Christianity was indigenized, however, filial piety and family ritual reemerged as important topics. In the works of Fr. Maurus Fang Hao, we see some seventeenth-century arguments adopted to form a modern discourse, which demonstrates a continuous development in the interactions between Confucianism and Christianity in Chinese contexts.