日治末期臺灣基督徒「傳道報國」認同之研究（1937-1945）

The Study of “Den-doo Hoo-koku” Identity of Taiwan Christians during Japanese Colonial Period (1937-1945)

盧啟明(CHI-MING LU)

指導教授 ： 吳文星

國立臺灣師範大學/文學院/歷史學系/碩士(2011年)

摘要

日治末期，日本政府推展一系列集結國力的政策，臺灣宗教政策轉趨嚴格統制。是時，「傳道報國」係教會常用語彙，且包含「天國」和「皇國」二層意義。基督徒為實踐信仰，從靜態禮拜儀式轉趨動態服務心志，顯示其信仰內涵、國家意識、民族概念與政教關係均產生結構性變化。用是，本論文旨在究明戰爭時期臺灣基督徒「傳道報國」的認同課題，分析其宗教信仰與國家民族的雙重身分，關注基督徒的歷史、文化、宗教及政治等經驗，探討戰時體制下臺灣基督徒的角色與變動，以深究其跨越教會與社會處境的因應之道。
據本論文研究結果，1930年代中期，教會展開奮興運動，事務拓展迅速，會友信心昂揚。基督徒在慶典中藉歷史、政治及聖經確立榮譽感，並透過佈道家強調悔悟改過，發起自立自主的革新運動。基督徒在奮興運動中深入討論教義，經驗生命改變，秉持積極進取的觀念，認為自身對教會與社會負有責任，務須謀求兩者之進步，奠定傳道報國的心志，堅固「天國子民」的信仰認同。
1937年，「皇民化運動」以振作國民精神、普及國語政策、變革宗教風俗為主軸登場。基督徒認為應忍耐時勢、奉仕教會，漸於報刊和公共場合使用日文，並協助失去宗教依靠的民眾。1940年，日本驅逐外國人，又利用「皇紀二千六百年」慶典遂行精神教化及國家動員。臺灣基督徒肯定國家的強盛、日本基督教的進步，「傳道報國」一時形成重要召命，「皇國臣民」的國民認同達到高峰。
1941年戰爭擴大，總督府大肆推動國家神道。臺人起初順應體制，日人卻以「臺灣基督教奉公團」驅策協力戰爭。繼之，臺人未能加入「日本基督教團」，反遭官方授意的「日本基督教臺灣教團」掌控教會機構。基督徒面臨生活和信仰的困境，遽被懷疑、監禁。即使順服政教張力，仍未獲平等地位，深受歧視和差別待遇。此一受苦處境喚起民族認同，「傳道報國」轉為關愛鄉土之情懷。
「主日學」為兒童信仰教育課程，日治前期頗有影響力。戰爭時期教會併入教團，基督徒對主日學共識不足，成效不佳，且因日本國內教材輸入，日語教學漸成主流，部分課目教導「忠君愛國」，在聖經、羅馬字與日語教學之間擺盪而招致批評。戰爭末期官方干預、資源匱乏，主日學漸被社會教化項目取代。此一過程提供臺灣基督徒檢討課程適切性的空間，並反思「傳道報國」的意義。
要之，日治末期可謂一段「傳道報國」的時代，戰爭前後基督徒的信仰認同並未改變，始終自勉傳道以報天國，未曾被國家神道動搖。然而，政治認同卻因應時局游移流動，且常有在臺、日、中、外之間猶豫掙扎的經驗。基督徒認為傳道報效國家是其社會責任，與日本政府、日本基督教合作，係出於護衛臺灣利益、關懷鄉土安危的初衷。基督徒在殖民地的苦難中，從信仰進行反省，從國族發現矛盾，使其信仰良心甦醒，找到對斯土斯民的認同，拾起對國家社會的責任。基督徒「傳道報國」的身分認同，誠然是各個時代都必須回顧思考的重要課題。

關鍵字

基督徒 ； 認同 ； 長老教會 ； 政教關係 ； 戰爭體制 ； 政治神學

並列摘要

During the final stage of the Japanese imperial rule, the Japanese government promoted a series of policies which intended to rally the national strength. As a result, these policies rendered its religious policy stricter. The then-commonly used slogan “Den-doo Hoo-koku” (“Evangelizing for Patriotism”) actually implies two level of meanings—Kingdom of Heaven and Japanese Empire. In order to practice their belief, Christians shifted their concern from static church service to active social service, revealing a structural change in their understanding of faith connotation, national consciousness, nationality, and church-state relations. The main thrust of this dissertation discusses the issue of identity in the mindset of “Evangelizing for Patriotism” among the Taiwanese Christians during the war time. The issues of dual identifies, shift of Christian role and character, and interaction with government across social boundaries were also included in this paper.
The conclusion in this paper indicates that, in the mid-1930s, various aspects of church movement were prosperous. Christians built up their sense of honor through history, politics, study of Bible, and series of reform movements. Evangelists also kindled conversion and revival among Christians. The positive attitude, changes based on life experience, and related doctrine of the church were also discussed. Christians at this period assumed the responsibility to improve church and society. In the mean time, an awakening of the faith identity as “Sons of the Kingdom” was initiated and gradually consolidated.
In 1937, the policy of Japanese Imperialization got underway, its main scheme being heightening of national spirit, Japanese learning, and restructuring of religious groups. Meanwhile, Christians thought they should take the responsibility to help those who had lost their faith. By 1940, foreign mission workers were expelled and Taiwanese Christians gradually conformed to the wartime system, acknowledging the power and success of the Empire and the progress of the Japanese Christianity. The identification with "the Royal People of the Empire" reached its heights.
With the intensification of the war in 1941, the service structure of Taiwan Christianity was established. Failing to join the United Church of Christ in Japan, Taiwanese churches were soon incorporated into the United Church of Christ in Taiwan which was dictated by the colonial government. Under the political and religious oppression and discriminatory policies, Christians in Taiwan turned patriotism into concern for homeland and local affairs.
Sunday school is the primary means of religious education for children and was quite influential at the early stage of the Japanese colonial rule. However, during the wartime, the effect and impact of Sunday school gradually dwindled due to the merger of the churches and the introduction of Japanese learning. By the end of war, with the official intervention, Sunday school was replaced by social studies. Such process provides a medium for Taiwanese Christians to appraise the propriety of Sunday school courses and evaluate the significance of the mindset of “Evangelizing for Patriotism.”
We may conclude that the final stage of the Japanese imperial rule is a time of “Evangelizing for Patriotism.” The religious belief and faith identity among Taiwanese Christians remain the same before and after the war. They always urged themselves to preach the Gospel and work for evangelism. Nonetheless, their political stance shifted with the change of political situations. Taiwanese Christians had the consciousness that it was their social responsibility to evangelize for the sake of the nation. In order to protect the common interest of Taiwan and concern for their homeland, Taiwanese Christians chose to cooperate with Japanese government and Japanese Christians. In the context of their colonial suffering experience, Christians scrutinize their beliefs and re-discover their identification with homeland. To sum up, the mindset of “Evangelizing for Patriotism” will remain an important issue for Christians of every generation to review and reflect.

並列關鍵字

Christian ； identity ； Presbyterian Church ； church-state relations ； wartime system ； political theology

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