形象學視域下明末反教運動中的傳教士形象：以《破邪集》為例

Abstract

《破邪集》是一部明末的反天主教文集，彙集了南京教案的相關史料和朝臣、儒士、僧侶的反教文章。關於這部文集，已有學者從思想史、文獻學、社會合作、人際網絡和社群等視角來分析與研究。本文意在通過形象學的視角，分析《破邪集》中不同群體的反教人士有關傳教士的敘述，並結合其他史料呈現其建構出的傳教士形象，從而反映出明末天主教所處的社會環境。反教人士所建構出的傳教士形象是在反教人士自己的語境下，在他們對於傳教士及其言行的理解，有限的地理知識，和根深蒂固的華夷觀念的基礎上產生的。以此為背景，反教人士認為傳教士不過是西來狡夷，妄圖以夷猾夏；將天主教類比於白蓮、聞香等民間信仰，甚至認為天主教較白蓮等教危害更甚；又以傳教士食人點金、通巫術等謠言復加其上，將「傳教士」建構成為違背儒家傳統，擾亂宗教秩序，動搖統治根基，散播不良風氣，暗中師巫邪術的負面形象。在這樣的他者形象背後，映射出反教人士作為儒家傳統的衛道者在面對新宗教時的不安與排斥，對他者文化的批判和對本土文化及其所蘊含的華夷觀、宗教觀、世界觀的固守。

＂Po Xie Ji＂ is a collection of anti-Catholic writings from the late Ming Dynasty, including historical materials related to the Nanjing Church case and anti-Catholic writings by ministers, Confucian scholars, and monks. The collection has been analyzed and studied from the perspectives of intellectual history, literature, social cooperation, interpersonal network, and community. The purpose of this paper is to analyze the narratives of different groups of anti- Catholic people about missionaries in the text of ＂Po Xie Ji＂ from the perspective of imageology and use other historical materials to present the image of missionaries constructed by them, so as to reflect the social environment in which Catholicism was living at the end of the Ming Dynasty. The image of missionaries constructed by anti-Catholics is produced in their own context, on the basis of their understanding of missionaries and their words and actions, limited geographic knowledge, and deep-rooted concepts of Hua Yi. With this background, the anti-Catholics considered the missionaries to be nothing but cunning barbarians from the west who were trying to deceive local people; they compared Catholicism to folk beliefs such as White Lotus sect and Wen Xiang sect, and even considered Catholicism to be more harmful than White Lotus; they also believe the rumors that missionaries were good at making gold and witchcraft. Then the anti-Catholics construct the ＂missionaries＂ as a negative image that violates Confucian traditions, disrupts religious order, shakes the foundation of governance, spreads bad ethos, and secretly teaches witchcraft. Behind this image of the Other is a reflection of the anxiety and rejection of the anti-Catholics as guardians of the Confucian tradition in the face of a new religious system, as well as a reflection of their persistence of local culture and the Hua Yi view, religion view and world view in it.