戰後台における教ローマ字の維持と繼承

The Preservation and Inheritance of Church Romanization in Postwar Taiwan

第二次大戰以後統治台灣的執政當局，曾推動了單一語言主義性的「國語」普及政策，長老教會秉持了「站在信徒的立場擁護信徒」之信念，而他們也持續思考如何維持信仰上的語言。這種態度在教會中不停地重複，教會一方面抵抗國語政策，另一方面教會羅馬字得以在教會上繼承存續下去。為了避免教會羅馬字遭到消滅，教會採取了各式各樣的因應對策。1950年代，執政當局以「違反國語政策」的名義，對教會羅馬字聖經加以取締。對此，教會方面主張此種取締違反中華民國憲法上所記載的「信仰自由」。結果政權沒有做全面性的鎮壓，也對教會羅馬字給予了生存的餘地。從1960、70年代起，因教會反覆對執政當局所主張的國家認同表達異議，執政當局為了壓抑其信仰活動，遂採取了沒收教會羅馬字聖經的措施。然而，教會以1950年代相同的主張與執政當局相抗衡。進入1980年代後，「語文法」草案記載了限制羅馬字之規定，教會又意識到危機感。此時，已有勢力的「黨外」與教會齊心合力主張反對「語文法」的行動，造成了執政當局在統合政策上的挫折。

After World War II, Taiwan’s new government adopted a policy of promoting Mandarin as the sole national language（guoyu） at the expense of Japanese and local languages like Taiwanese. However, the Presbyterian Church in Taiwan（PCT） did its best to protect its members’ right to worship in their native languages. That attitude can be seen again and again within the church； as it resisted the Mandarin-only policy, the church continued to use Church Romanization, its version of romanized Taiwanese. To keep Church Romanization alive, the church responded to the national language policy in many different ways. In the 1950s, the government banned the Church Romanization Bible on the grounds that it violated the national language policy. In response, the PCT claimed that the ban violated the freedom of religion enshrined in the R.O.C. Constitution. The result was that the government did not crack down completely, allowing Church Romanization to survive. In the 60s and 70s, after the PCT repeatedly expressed disagreement with the national identity promoted by the government, the latter began confiscating Church Romanization Bibles in order to suppress church activity. However, the church once again responded with the freedom of religion tactic it had used in the 50s. During the 1980s, when the “Language and Script Law”（Yuwen Fa） proposed to restrict the use of Church Romanization, the church again felt a sense of crisis. By this time, though, the dangwai movement was strong enough to unite with the church in opposition to the “Language and Script Law,” dealing an unprecedented setback to the government’s language integration policy.