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1917年前来华的东正教传教士与天主教和新教传教士经历了两个世纪的共存共生过程。东正教传教士对后者的态度和对策反映了俄国政府对于侵华利益的现实追求。19世纪中期以前,俄国传教士刻意淡化教派差异,维持与留京天主教传教士的和睦关系,在获取中国情报、汉学研究、宗教文献翻译以及来华人员构成方面利用后者的影响或经验。俄国尽管通过《中俄天津条约》获得在华传教特权,但慑于中国人民对其侵华行径的愤怒,没有在传教方面积极跟进英、美等国。直到清廷推行联俄政策以及《中俄密约》签订之后,俄国政府才决定推动在华教务。庚子之变后,俄国在华设立主教区,进入全面效仿天主教和新教传教士,积极扩大在华宗教影响的时期。
Orthodox missionaries and Catholic and Protestant missionaries who came to China in 1917 experienced two centuries of co-existence and symbiosis. The Orthodox missionaries’ attitude toward the latter and the countermeasures reflect the real pursuit of the Russian government for the invasion of China’s interests. Before the middle of the 19th century, Russian missionaries deliberately played down the sectarian differences, maintained their harmonious relations with the Roman Catholic missionaries in Beijing, and utilized the latter’s influence or experience in obtaining Chinese intelligence, research in sinology, translation of religious documents, and composition of personnel in China. Although Russia gained the privilege of preaching in China through the “Sino-Russian Treaty of Tianjin,” China was so aroused by the anger of the Chinese people over its invasion of China that it failed to actively follow up with Britain, the United States and other countries in missionary work. It was not until the Qing government implemented the policy of “linking up with Russia” and “signing with the Sino-Russian secret compact” that the Russian government decided to promote education in China. After the change of Boxers, Russia established a diocese in China and entered a period of full emulation of Catholicism and Protestant missionaries and actively expanding the religious influence in China.