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謝慶生. / 本論文於1997年7月呈交. / 論文(哲學碩士) -- 香港中文大學硏究院社會學部, 1998. / 參考文獻: leaves 168-181. / 中英文摘要. / Xie Qingsheng. / Chapter 第一章 --- 導論 --- p.1 / Chapter 1.1 --- 硏究背景中國基督敎村的現象 --- p.1 / Chapter 1.2 --- 硏究出發點：今日、昨日 ----極度相似的信徒分布型態 --- p.3 / Chapter 1.3 --- 硏究意義:一個久爲人熟知但未被重視的課題 --- p.7 / Chapter 1.4 --- 硏究方法：微觀的定質硏究法 --- p.9 / Chapter 1.5 --- 硏究限制 --- p.12 / Chapter 1.6 --- 論文內容安排 --- p.13 / Chapter 第二章 --- 中國農村結構與基督敎傳播： 一個複合的理論架構 --- p.15 / Chapter 2.1 --- 宗敎皈依 --- p.15 / Chapter 2.2 --- 參照群體與社區權力運作 --- p.19 / Chapter 2.3 --- 差序格局 --- p.21 / Chapter 2.4 --- 世系群關係 --- p.23 / Chapter 第三章 --- 文獻回顧：中國基督敎社區的地域性硏究 --- p.28 / Chapter 3.1 --- 皈依原因探素 --- p.32 / Chapter 3.2 --- 信仰二分的現象 --- p.35 / Chapter 3.3 --- 敎會領袖的角色 --- p.36 / Chapter 3.1 --- 基督敎本色化 --- p.38 / Chapter 第四章 --- 基督敎村的形成和發展 …莆田大規模皈依的外在動力 --- p.42 / Chapter 4.1 --- 關鍵時刻:國民政府時期的危機與契機 --- p.42 / Chapter 4.1.1 --- 二十世紀的中國基督敎 --- p.43 / Chapter 4.1.2 --- 二十世紀初F省的基督敎 --- p.45 / Chapter 4.2 --- 窮山惡水的偏遠山區 --- p.47 / Chapter 4.3 --- 神的敎會的傳敎政策及社會服務 --- p.52 / Chapter 4.3.1 --- 二十世紀初的松溪縣基督敎槪況 --- p.52 / Chapter 4.3.2 --- 神的敎會在中國 --- p.55 / Chapter 4.3.3 --- 莆田敎會的發展 --- p.56 / Chapter 第五章 --- 基督敎村的形成和發展 …莆田大規模皈依的內在動力 --- p.63 / Chapter 5.1 --- 以世系群爲基礎 --- p.63 / Chapter 5.2 --- 以士紳爲第一推動因素 --- p.71 / Chapter 5.3 --- 以神蹟奇事爲起動器 --- p.82 / Chapter 5.4 --- 以自我實踐爲催化劑 --- p.87 / Chapter 5.5 --- 以本色化爲調節器 --- p.94 / Chapter 5.5.1 --- 取代與超越 --- p.95 / Chapter 5.5.2 --- 包容與轉換 --- p.98 / Chapter 5.5.3 --- 摒棄與停留 --- p.100 / Chapter 5.6 --- 小結:“S´ح字的納新模型 --- p.103 / Chapter 第六章 --- 信與不信----信仰二分的眞象 --- p.107 / Chapter 6.1 --- 士紳與保長----階級 --- p.109 / Chapter 6.2 --- 利民與世恆----第一推動力 --- p.114 / Chapter 6.3 --- 白與黃----世系群不和 --- p.117 / Chapter 6.4 --- 局限與界限----傳播的制約 --- p.124 / Chapter 6.4.1 --- 利民的局限 --- p.124 / Chapter 6.4.2 --- 白氏的界限 --- p.127 / Chapter 6.5 --- 父權與婦女----女性在文化傳播的角色 --- p.134 / Chapter 6.6 --- 小結:主的宗敎與祖的宗敎 --- p.139 / Chapter 第七章 --- 宗敎的衰退與復興 --- p.142 / Chapter 7.1 --- 宗敎衰退----中國敎會的嚴冬 --- p.142 / Chapter 7.2 --- 宗敎復興----等候春天的到臨 --- p.146 / Chapter 第八章 --- 結論：一個¯‘ة待開發的課題 --- p.151 / Chapter 8.1 --- 從文化的角度看基督敎的發展和局限 --- p.151 / Chapter 8.2 --- 現象的理論化和通則：一個有待延續的問題 --- p.154 / 附註一：硏究內人物簡介及關係圖 --- p.157 / 附註二：傳道人敎授的部份詩歌摘錄 --- p.160 / 附註三：傳道人敎授的基督敎三字經 --- p.167 / 參考書目 --- p.178

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of unrest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History, and Missiology / D. Th. (Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of umest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History and Missiology / D. Th. Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of unrest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History, and Missiology / D. Th. (Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of umest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History and Missiology / D. Th. Missiology)

陶飛亞 = A Christian Utopia in China : a historical study of the Jesus Family (1921-1952) / Tao Feiya. / 論文(哲學博士)--香港中文大學, 2001. / 參考文獻 (p. 276-290) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Tao Feiya = A Christian Utopia in China : a historical study of the Jesus Family (1921-1952) / Tao Feiya. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2001. / Can kao wen xian (p. 276-290) / Zhong Ying wen zhai yao.