吳雷川與改造社會的基督教

本文嘗試著重新建構吳雷川的「改造社會」之理念。沿著歷史人物的時代脈絡前進，探索其成長軌跡及遺留的文獻著作，藉由閱讀、比對、整理及分析，發現他是一位被忽略卻對社會有極大貢獻的人物。他默默付出，不在乎自己的利益得失。吳雷川曾是一位儒家學者，考取了清朝進士官銜，並被皇帝授與翰林院庶吉士。他致力於對家人盡孝，對國家盡忠，卻仍對生命的意義感到困惑。信耶穌後，他的身分與經歷的特殊性，對教會傳教產生極大影響。他著書立說，推動帶著革命心志的改造社會理想。他以耶穌人格為根基，以聖經的「主禱文」為藍圖，希望能在中國建立一個天國般的新社會。他主張要有徹底的革命，才能改變敗壞的社會。他也呼籲教會信徒應順時造勢，使基督教轉化為具有本色化特色教會。換言之，吳的心中早有腹案，要建立一個全新和進步的中國，必須採行革命的基督教的手段。並且，要建立一個中國文化特色的基督教會，必須有「本色化」的思維。這兩大路線，不免會造成社會既得利益的衝擊及文化的對立。吳雷川深信，社會若持續反對基督教，將無法建立一個進步的新社會。同樣地，基督教若不能融合中國文化，也會被新社會所摒棄。吳曾擔任過浙江高等學校監督，也作過燕京大學第一任華人校長，在教育方面有很好的貢獻。後來，當中國興起反基督教運動及「收回教育權」的事件，他極力呼籲教會作出改變，本於長遠的眼光來配合國家的發展。吳將近百篇的文章著作，幾乎無不與社會的革新及教會的本色化有關。他希望整合傳統的優點與前景的盼望，提供中國走在一種天國式的理想社會，不再有政治、種族和文化引起的戰爭又充滿人性友愛的境界。他也發現儒家的道德性過於僵化，而激發他由原先與儒家文化合作，轉變而與墨家學說融合的方式。

關鍵字

天國；吳雷川；主禱文；改造社會；收回教育權；本色化；耶穌人格

並列摘要

This article attempts to reconstruct about the concept of "transform society" of Wu Leichuan. The writings of a historical figure always helps generations to understand his thinking and acting style. Through reading, matching, sorting and analysis, we found that he was the one who has great contribution to our society but had been neglected. He contributed his life and did not care for own gains and losses. He was a Confucian scholar, who obtained a Scholar called Jinshi in Qing Dynasty and was authorized by the emperor, as Hanlin. Although he committed himself to family filial piety and loyalty of the country , he was still confused about the meaning of life. After believing in Jesus, he had a tremendous impact on church missionary because of his particular identity. He specializes in writing articles, hoping to promote the transformation of ideal society. He stressed that the personality of Jesus as the foundation, and that the "Lord's prayer" of the Bible as a blueprint, and hoped to establish a a new society like the kingdom of heaven in China. He advocated a thorough revolution to change the rotten society. He called on church members to seize the opportunity to transformed the Christian Church into Indigenization. In other words, Wu knew that in order to build up a new and progressive China, he must adopt Christian revolution means. He also had to have the "Indigenization" thinking of the church to establish a characteristic Chinese culture. These two routes will inevitably cause impact of social vested interest and cultural antagonism. However, Wu Leichuan deeply believe that the continued opposition to Christians will not be able to establish a new society. Likewise, Christians if not integrated with Chinese culture, will be abandoned by the new society. Wu served as a supervisor in Zhejiang colleges and the first Chinese principal of Yenching university, had contributed a lot in education. Later, because of the anti-Christian movement and the education event, he strongly called on the church to match the country's development in the long-term vision. Wu had written nearly one hundred articles and books which were all related to social innovation and church Indigenization. He hoped to integrate tradition with prospects that can lead China to an ideal heavenly social realm. The difference among politics, races and cultures will no longer cause any war. On the contrary, the community is full of friendship and kindness. At the same time, he found that the Confucian morality was too rigid so he fused his way with Mohism instead of cooperating with the original Confucian culture.