Chapter 2 Chapter 1 Essays on preaching, believing in, eating, and anti-religion

The Reform Movement of 1898 was an important stage in the transformation process of the "transition period" in modern China.The failure of the reform is certainly a tragic event, but what is truly deplorable, even unspeakable, is its aftermath, the "Boxer" and "Eight-Power Allied Forces" that almost caused China to be "Partitioned" (The Partition of China). "Chaos.The Boxer Regiment and the Eight-Power Allied Forces were the immediate aftermath of the Reform Movement of 1898.But what is this so-called "Fist Rebellion" in modern Chinese history?

Almost a hundred years have passed since Quan Luan.Over the past hundred years, Chinese and foreign historians, especially after several key international seminars in the past ten years, can be said to have made the facts of this tragic history quite clear.As far as the process of historical facts happened, historians have generally not had much debate.However, historians of various factions still have different interpretations of this fact; some even point their noses and insult each other. Needless to say, during the one or two years (1900-1901) at the time of the incident, inside the palace gates of the Qing Empire, people were agitated by questions of right and wrong; Historians from left and right, back and forth, as well as propagandists and theorists of the Kuomintang and the Communist Party, Chinese and foreign Christians and non-Christians, and even social scientists, religious experts, and politicians from the East and the West, all interpret this history. Polarized, not giving in to each other.We should admit that, as a historian of Chinese descent, we should try to be unemotional about this earth-shattering historical event that cannot be divided.And it is almost possible to write straight books according to the facts.But we also believe that any earth-shattering historical event in ancient and modern China and abroad should have its basic right and wrong.It is wrong to wear colored glasses and write with a composing pen; its records cannot be passed on to future generations.It is not absolutely impossible for a historian to suppress the knowledge, experience and feelings he has inherited from any background, and calmly seek out the right and wrong of this historical fact.Before writing this article, the author hopes to clarify this historical fact briefly; when historians of all schools feel that there is not much debate about this historical fact, we will further explain it: yes it is , What is right and what is wrong, find out the "public right and wrong" that is closer to the truth, and use it as a conclusion.

To be more specific, the Boxer Rebellion should have started with the "Caozhou Teaching Case" in 1897 (the 23rd year of Guangxu, October in the lunar calendar).Of course, the teaching plan did not start in Caozhou, and Boxing Boxing was not native to Caozhou.But the story begins with the teaching case of Caozhou, which I believe is a more practical choice. What happened to the Caozhou church case? It turned out that there was a German Catholic church in Juye County under the Caozhou government in Shandong Province in the late Qing Dynasty and some believers belonging to the church.Once there was a conflict between this group of believers and the local people, and the church favored the believers, which caused mass riots.During the riot, more than 10 or 20 non-Christians rushed into the church, not only smashed the church, but even the two German missionaries in the church, Francis Nies and Richard Heule, were innocently killed. Killed.As a result, human lives were caused, especially the lives of foreigners who enjoyed "extraterritoriality" (extraterritoriality) at that time, which became the fuse of the "Battle of Concessions" by the big powers.

Caozhou Mansion is located in the southwest of Shandong Province, next to Xuzhou Mansion of Jiangsu Province.The "Liangshan Park" in the village is in the territory of Caozhou.At the end of the Tang Dynasty, "Huangchao killed eight million people" also started in Caozhou.The "Nian Army" that rose after Hong Yang also started in this area. Needless to say, in the chaotic times of the late Qing Dynasty, even in ordinary times of peace and prosperity, there were always armed fights among the local people. A few Wusong came out, and a few Ximen were killed Qing, this is commonplace, not unusual. It's just that the one side of this fight is the Jiaomin, and the foreigner is behind the Jiaomin, so the problem is complicated.

It should be noted that the foreigners in China at that time were all overlords who were not subject to Chinese laws, and they all enjoyed the protection of "legal rights to foreign relations" and "consular jurisdiction"; if they violated Chinese laws, only their own "consuls" could They can only be "judged" according to their own laws.Even if it is a church set up in China by missionaries of foreign churches.It is also like a second government in China.Foreign missionaries and Chinese officials are also treated as equals. According to the regulations of the Manchu Qing court at that time: the "bishop" in the church is the "deputy bishop" and "si and dao" (level officials of provinces and districts) in parallel with the "governor" and "governor" of the local officials of the first-rank officials in China. , Daotai) parallel; "priest, pastor" and "prefect, magistrate" parallel.

In the autocratic era when official power was above everything else, the common people kowtowed and bowed to the county magistrate, who was an official close to the people, and called him "Master".Only the master's wife is allowed to be called "Madam".Unlike today's Taiwan compatriots and overseas Chinese, they often introduce their wives as "my wife".Today the mainland is even worse, saying "my wife" all the time. "Madame", in the Boxer Rebellion era, only the wives of high-ranking government officials and "adults" above the third rank could have this respectful title.

In contrast, the wives of bishops in Zeyang churches are equivalent to China's "first-class wives"; the wives of pastors are all "wives".Ordinary "people" and ordinary people will kneel down when they see it.Therefore, once the Western missionaries who had been preaching in China for a long time returned to their own country as commoners, it was difficult for them to adapt to the communities where they were born and raised.Because when they were in China, they all had the status of high-ranking officials and served as servants.High-ranking officials will inevitably have "bureaucracy".It is difficult for people who are bureaucratic to adapt in Western communities, especially in the United States.

Since the Western Church has formed a "second government" (sometimes even the "first government") in China, the "religious people" under the protection of this other government are no longer ordinary people. [Note] The bishops in the Western Church all had wives.If there is a wife, there will naturally be a son.After the death of the father, the son will naturally fight for the inheritance.At that time, the bishops had numerous property cases; and the church was a big landlord and a millionaire.Therefore, once the bishop dies, there will be endless disputes over the inheritance of the legitimate sons and heirs.In this way, the Holy See simply prohibited bishops from marrying wives and having children.

What is the matter with the parishioners?The parishioners are now called Christians.At that time, there were very few Chinese churches presided over by Chinese pastors in China, so Chinese Christians worshiped in churches established by foreign churches in China.All believers were baptized by foreign pastors.Although the Chinese have long used the metaphor of a pan of loose sand, the foreign churches are good at organizing.Therefore, the Chinese Christians (about 20,000 to 40,000) distributed in various church centers in Shandong Province at that time were really a well-organized and powerful community under the leadership of foreign pastors.The "leadership" of this society (forgive me to borrow a common term), everyone enjoys "extraterritoriality".Under the protection of "consular jurisdiction", they are not bound by Chinese laws, and they only protect the Chinese Christians who accept their missions according to their teachings.So at this time the Christians in Shandong were not weak.In the multi-centered Chinese society at that time, their groups were not as powerful as any non-government groups in black and white societies (such as the Big Sword Society, the Red Spear Society, "Guajiao, Yihequan, Qinghong Gang, Peasant Association, Trade Union , clan associations, fellow countrymen associations, etc.), it does not even look down on the government offices at all levels with boundless local power. ——Although the Manchu Qing government enjoyed the right of life and death to the local people, they gave way to the people under the protection of the foreign churches in everything, regardless of asking for trouble.

Therefore, China's central and local governments, which usually seldom check and balance, have finally encountered a nemesis at this time-that foreign church that can rival it, or even have more power than it.Therefore, from the perspective of "resisting the fishy people of the totalitarian government, preventing the bullying of evil forces in society, and leading the Christians to a more modern life", there were sometimes a lot of foreign churches in China's politics and society at that time. positive effect. Let’s not talk about the corrupt government in the late Qing Dynasty, let’s take the current Beijing People’s Government with its teeth and claws as an example!How effective is our rubber-stamp "people's assembly" in protecting the human rights and civil rights that the Chinese people should enjoy?Friends, you think the US is interfering in our internal affairs; their Congress votes for our "human rights" every now and then.But since our Congress can't protect our own human rights, people don't want to just "sweep the snow", but want to "do justice for the sky", come to our door to make noise, and create some international checks and balances, so why not it is good?We are all residents with a common "ball membership"!If we can’t stand the good-hearted harassment from our neighbors, we will pull in our bad neighbor Japan, which has always been hostile, and organize a "Greater East Asia Co-Prosperity Sphere" to fight the "cold war" with the United States. If you play the "China card", you can steal chickens without losing money, and there will be endless troubles.Although this is a digression, once I think about it, it is still difficult for myself.

But the Chinese Christians at that time enjoyed such political and social advantages, but there were still very few religious believers (about 2/1000 of the population of Shandong Province. What is the reason? Simply put, it is a question of cultural integration.Different cultures produce different "lifestyles".Different ways of life prevail simultaneously in the same society.Social conflicts will occur; serious generation gaps will also occur in family life.To make these two ways of life "in perfect harmony"; to break the two clay bodhisattvas and knead them into two clay bodhisattvas, with me in you and you in me, it will take a long time.So the reason why Chinese people refused to believe in foreign religions at that time was that in Chinese society at that time, the Christian way of life, compared with the traditional Chinese way of life, was not the relationship between water and milk, but the relationship between water and oil. One cannot be combined. It should be known that any religion is born from a specific national culture; and then based on this national culture, it will innovate, carry forward, and infiltrate and spread into other national cultures.Christianity originated from the Jewish national culture.It is an enlightened branch of Judaism with revolutionary tendencies.Christ himself did not know that he had become a "Christian" when he was crucified.The death of Christ was just the martyrdom of an enlightened reformist "Jew".However, after the death of Christ, those disciples of Christ who respected teachers (in Chinese Confucianism they are called "Zhongni's disciples"), Paul and Peter suffered religious persecution from the Jewish people themselves, and they sent a message to the people of Europe and Africa. Developed among alien races; experienced heresy persecution, finally usurped the power of Eastern and Western Rome, and became the religion that dominated Europe.In North Africa, they also established Abyssinia (now Ethiopia), a large black Christian country.Although the Christianity spread in Europe and Africa is completely different. ——In European teachings, "God" has no image; but in the early African Christian churches, "God" has a personal statue, which is similar to the statues in Buddhist and Taoist temples.Therefore, the red-faced and golden-bearded "Heavenly Father God" that Hong Xiuquan saw in his dream was originally the God in the Old Testament and African Christianity.Luo Xiaoquan, a Protestant missionary in the United States, did not recognize Hong Xiuquan's God.But no matter how different the European and African schools are, they are the same from the earliest Christian apostolic transmission. But Christianity is closely related to Chinese civilization.In the early years of the Tang Dynasty, the Persian branch of the Eastern Roman Orthodox Church (The Nestorians) once followed the "Silk Road" to the east.However, apart from leaving behind a "Great Qin Nestorian Popularity in China", historians can't find out how it became popular, let alone its influence.At the end of the Ming Dynasty and the beginning of the Qing Dynasty, especially the beginning of the Qing Dynasty, "Jesuits" (Jesuits) were ordered by the Holy See to come to China to preach.But the two dynasties of Kang and Yong in the early Qing Dynasty were indeed unprecedented prosperity in Chinese history.At this time, China was really dumbfounded by those missionaries.These "Jesuits" were holy and martyred scholars.Compared with Chinese and Western civilizations at that time, they felt that Europe at that time was often inferior to China in terms of political management, social morality, and economic achievements.Therefore, among all the missionary letters, it is really admirable-not even saying a bad word about China.Therefore, the road they traveled to the east was not a "one-way street".They are also indispensable for the spread of Chinese civilization to the west.What these Jesuits were engaging in was a real East-West cultural exchange.They want to revise their own teachings to match China's Confucian orthodoxy, to integrate and coexist by learning from each other's strengths and making up for their weaknesses.Unfortunately, between the seventeenth and eighteenth centuries, their Holy See became more and more dogmatic; and political disputes within the Chinese court also involved them for no reason.Therefore, this colorful, equal and mutually beneficial combination of Chinese and Western civilizations came to an end without a problem. More than a hundred years after the extinction of the Jesuits, European and American missionaries came one after another in the mid-nineteenth century.After more than a hundred years, the environment on both sides has completely changed.At this time, the Qing Dynasty had entered into decline—the government was corrupt and incompetent, the society was poor and messy, and public and private morals were all bankrupt.At this time, European and American countries are full of vigor and vitality just like the sunrise.Even the colonies under their rule, such as Hong Kong, and the leased areas such as Shanghai, Guangzhou and Tianjin, are far more sophisticated than those in China. In this sharp contrast, missionaries in the nineteenth century did not have the generosity and generosity of the Jesuits.The missionaries at this time were not saints who had been selected by the Holy See and dedicated themselves to religion like the Jesuits back then.Many of them are clergymen who know nothing other than the Bible; many of them are raised by the small churches of Xiangqu to send them overseas to preach in backward areas.Therefore, from the very beginning, they had an incomparable sense of racial and cultural superiority, thinking that the object of their preaching was a heresy full of sins, infectious diseases and no culture.This heretical barbarian can only be "saved" if they believe in God and become fully Christianized. Therefore, the styles of Christian missionaries who came from the West and the East in the seventeenth and nineteenth centuries were completely different.What the former is doing is the exchange and integration of two equivalent cultures; while the latter is one-sided—if the Chinese people want to be "saved", they have to completely abandon their cultural traditions and ways of life and fully Christianize, that is, "total Christianity". Westernization".In fact, they are all the pioneers of the "total westernization theory". Of course, at that time, China's religious beliefs (such as fortune-telling, worshiping the city god's land), and general lifestyles such as footbinding, concubinage, drug abuse, blind marriage...etc. were very backward and even barbaric.But there are also merits in Chinese civilization.Don't give up eating because of choking, and don't distinguish between jade and stone.To remove the old and bring out the new is what any cultured society should do.This is what Sri Lanka calls "modernization".The comparison between Chinese and Western civilizations is that China is not as good as the West.It's just that the "modernization" of Chinese civilization started three hundred years later than Western civilization. Take medicine as a comparison.Chinese medicine in the Middle Ages was far superior to Western medicine; and in the nineteenth and twentieth centuries, "Chinese medicine" was far inferior to "Western medicine".However, why can't "Chinese medicine" (such as herbal medicine, such as qigong, such as acupuncture) be "modernized" and "scientific", so that "integration of Chinese and Western medicine" can be used to complement each other and cooperate with each other?Why do the Chinese have to abolish traditional Chinese medicine and use Western medicine instead? Therefore, when we talk about topics in comparative history and comparative culture such as "comparison of Chinese and Western cultures", "integration of Chinese and Western cultures", "comparison of Eastern and Western religions", we must not ignore the "stages" in between.When comparing China and the West, we can only compare the ancient times with the ancient times, the middle ancient times with the middle ancient times, and the modern times with the modern times, and then discuss the length of the walls respectively.Don't classify into levels, distinguish between ancient and modern times, swallow jujubes whole, and talk about everything in general! If we realize that in the past two hundred years, the declining Chinese civilization, which was backward in the process of "modernization", is far inferior to the earlier "modernization", and the Western modern civilization, which is still in a prosperous state, must abandon the tradition. "Total Westernization" was originally an infantile disease of the Enlightenment Age; the overcorrection of the Enlightenment philosophers is not worth studying.And the hero specifically mentions the bravery of the past, swallowing jujubes without dividing stages, insisting that the spirit is better than the material, and the east wind can overwhelm the west wind, which of course is not current affairs.We must know that there are no good or bad cultures in the east and west; but the time is different from the past to the present. Unfortunately, at the end of the Qing Dynasty and the beginning of the Republic of China, both China and the West went to extremes.Those who came to China from the Western clergy believed that backward and poor Chinese heretics had nothing to say except to believe in their God.Pastor Bojia said it well: "If the Chinese don't obey, they will perish (bend or break)." Therefore, he was the kindest and most kind-hearted missionary at that time.They also expressed their support for the rampant actions of the imperialists of their mother country in China.Some even believe that "imperialism" does not exist.This "theory of the non-existence of imperialism" mentality later spread to Western Sinology circles.Even the recently deceased Mr. Fairbank, the master of Western Sinology, remembered it all his life.It was only a few years before his death that he finished writing his autobiography that there was a slight change. This was the basic attitude of Westerners in China at that time.If this attitude does not change, there will never be a peaceful day for Western missionaries to preach to China—from the scholar-officials to the workers, peasants and soldiers, they will all resist unanimously.The demise of the Taiping Heavenly Kingdom was the result of Chinese literati's resistance to Christianity; the rise of the Boxers today is a manifestation of the resistance of workers, peasants, soldiers and people in the grassroots society to Christianity.During the boxing chaos, except for a few Manchu nobles who took the opportunity to join in and try to help the Qing Dynasty, the Han scholar-bureaucrats almost completely stood aside: some even rose up to "exterminate boxing bandits".The non-Han scholar-bureaucrats also love Christianity, but they have a clearer mind, gain wisdom from a pitfall, and think that foreigners should not be messed with. If you ask why Chinese scholar-bureaucrats, workers, peasants and soldiers must resist Christianity?For this problem, in recent years, under the planning of some outstanding leaders such as Lin Daoliang, Ruan Danian, Wang Yongxin, Zhou Lianhua, and Lin Qiaping, the Taiwan Christian Church has raised huge sums of money and set up a special plan to study it. According to my friend Professor Li Shiyuan's answer, the Chinese are not opposed to Christianity.It's just that the teachings of Christianity are different from the Chinese ethical traditions, and the exchange between the two is a serious cultural conflict.If this cultural conflict is not resolved, it will be difficult for Chinese people to accept Christianity.Li Jun is also a devout Christian and has conducted in-depth research on theology and theology history.For example, Li Jun thinks that Yaheh, the "God of God" who appeared 6,000 times in the "Bible? Old Testament" is not the "God of the Chinese people".Let’s copy a passage of Li Jun’s discussion about Jehovah: Jehovah is a very special God. First, he is the unity of God and man.He has hands, fingers, feet, legs, eyes, ears, mouth, nose, speech, and voice.He can plant trees and he can sew clothes.He is a man, a father, has a son, he can teach, he can curse, he can remember, he can forget, he can laugh, he can cry, he can also be happy, angry, sad, happy, love, evil, desire .He has a definite residence, and Mount Sinai is where he lives, but he often travels around, "Since I brought the Israelites out of Egypt until this day, I have never lived in a temple, but from one tent to another. Tent to tent." (1 Chronicles, 17:6) Second, he is a Terriable god.The word "Terriable" in the original text is translated as "should be revered" in the Chinese Bible. "Because the Lord could not bring the people into the land he swore to them, he killed them in the wilderness" ("Numbers" Chapter 14, Verse 16) "I am the Lord, slow to anger. I have great love; I forgive sins and transgressions. But I will surely punish the offspring of parents for their sins, even to the third and fourth generation.” (Numbers 14:19 Verse) "The LORD commanded the Israelites to go to war with the Midianites. They killed every male boy and every female who was who has never had intercourse with a man), you may keep him alive (the original text is reserved for your own use of "adultery"." (Numbers 31:7-18) "The Lord is A jealous God, whose name is Jealous." (Chapter 34, verse 14) "Jealous is my (Jehovah) holy name." (Ezekiel, Chapter 39, Verse 24. We can see everywhere in the old Bible that Yahweh is a God of war and a God of the Jews. Shiyuan believed that Yahweh was a Jewish god, a god of war.We teach the cultural history of the Middle East, and we know that all religions that originated in the Middle East are religions of war; the gods worshiped by peoples living in or passing by in the Middle East are all "Gods of War".Because the Middle East has been the area of ​​the Four Wars since ancient times, and the people cannot survive without fighting; the gods worshiped by the religions inspired by wars are naturally the gods of war. There's nothing wrong with fighting.However, he and the two religions of Confucianism and Buddhism, which advocate anti-war, also do not vote in doctrine.Therefore, it is difficult for the Chinese to accept the above-mentioned Jehovah. Li Jun also mentioned that "one of the reasons (one) why Chinese people became religious in the 19th century was because the church can forgive sins."But the pardonable "sin" in the doctrine is not "crime" but "sin".At that time, Chinese Christians were under the protection of foreign priests with consular jurisdiction. "When Chinese people commit a crime, they join the church, and they are forgiven. Therefore, they have to pay a considerable price to join the church." The church's publications at that time recorded a story as follows: A (Western) missionary on a ferry overheard two Chinese negotiating the price for a certificate of attendance. This is a well-known fact.In a certain Chinese city, the Chinese missionaries had to set the price for the ordinary certificate of church attendance. (See "Journal of Academic Affairs", March 1910, p. 209.) Professor Li also made some counter-criticisms to Mr. Zhang Lisheng's "Critique of Humanism".Zhang Jun said: The East is the stronghold of paganism.If we want the Christian church to take root in the East and establish an indomitable foundation, we must shake up the cultural structure and philosophical system of paganism and actively challenge them... Di Yuan also said: Mr. Zhang advises the Chinese people to be fully enlightened and get rid of their "squeamishness and lust, lust and lust" before the omnipotent and omniscient God; The reason for the number of Christ. (Zhang Lisheng's "Criticism of Humanism, Page 4" (see Li Shiyuan's "Chinese and Christianity—Discussing the Chinese Response to Christianity", contained in "Renaissance Monthly", published by Chinese Culture University in Taipei, 1970 (1999) 81) October 1, Issue 126. Pages 58-62.) Mr. Zhang Lisheng was born in Zhongyuan in the 20th century.A man with a soft conscience who believes in Christ.His rhetoric is one-sided, and his anti-China and anti-religion attitude is absolutely the same; we can guess that during the Gengzi period, those Western missionaries who enjoyed the status of "prefect" and "county magistrate" had their anti-China and anti-China attitude. It can be seen.Knowing this, we can also understand how complicated the factors of the so-called "conflict between people and religion" were. It should be noted that the Chinese Christians back then were originally "Conscience Christians" and "Rice Christians".Once the believers of conscience enter the door of Christ, they will confess their sins all day long, and always try to redeem themselves before God. General Zhang Xueliang and his wife, who have always believed in Christianity, are a pair of standard conscience believers.When General Zhang delivered a speech on his 90th birthday the year before last, he said at the beginning: "I am a sinner!" At that time, the audience was shocked.In other words, the young marshal did not plead guilty before President Li Liegou.This time he was imprisoned for 50 years, but he confessed his guilt and repented, which also shows how well the military committee "disciplines".In fact, what Zhang talked about was just a term in Christianity. What he "confessed" was only this sin (sin), not the other crime (crime) he "committed" during the Xi'an Incident.It is a pity that in the tradition of the Kuomintang, apart from the party leader, there are very few followers.Among the audience, there are only three or four kittens who understand Christianity.So everyone mistaken Feng Jing for Ma Liang.I think the young marshal has repented and pleaded guilty to the "crime" of the Xi'an Incident.Therefore, the audience applauded loudly, which is also one of the interesting events in the history of the Republic of China. Misinterpreting Young Marshal's sin as a crime is a trivial matter.At most, it will cause the historians of later generations to make a wrong account, and it will also make the Communist Party members who regard the young marshal as a "hero through the ages" feel a little confused.But the misunderstanding of other teachings of Christ, such as "forgiveness of sins", has a lot to do with it.According to the doctrine, "sin" can be "pardoned", so what sin cannot be "committed"? ——This is a great way to do evil to "eating religious believers". Those who resist progress, even those who are the kindest and most devout with soft consciences, can sometimes create extremely serious social conflicts in Chinese society at that time.Take an example to illustrate: All Christian churches at that time called for "anti-filial piety" or even "hatred filial piety".They believe that people can only be filial to God, and should not be filial to their parents.The author has a missionary friend who was born in China and can speak the Mandarin of Beijing movies.When she was in Beijing, she had a very bad impression of a Manchu "filial son" who engaged in the formalism of "three kowtows in the morning and evening".So she sticks to her motto all her life: "filial piety" is "joke". Ding Shaoliang (WAP Martin, 1827-1916), the most accomplished and knowledgeable American missionary in China at the end of the Qing Dynasty, and later the head teacher of China's "Tongwenguan" and even "Beijing Normal University", also insisted on the same opinion .He believed that man's filial piety to God should not be blocked by man's filial piety to his parents. Christianity's position of "anti-filial piety" that God dominates, therefore, it was in direct opposition to the Chinese ethics of "everything is filial piety first" at that time.If we compare the missionaries who came to China in the late 19th century with the Jesuits who came to China in the 16th and 7th centuries, the latecomers will appear to be more arbitrary. The author did not study, but also tried to read the books of preaching masters, and I was shocked by their rash confidence in dealing with social issues such as "filial piety".Regardless of its moral value, "filial piety" itself is a "socio-economic institution".In a society that lacks "social legislation" (Social legislation), social insurance, no pensions, no old age pensions in the traditional Chinese society (it is still the case today), isn't it just "morality" to "raise children for old age"?It is necessary for social economy! There is a man who, under the influence of God, or the pressure of the economy and his wife, ignores the hunger and cold of his parents. This "unfilial son" is not only morally deficient, but also despised by his relatives, friends and party members. Zhong is also a "criminal criminal" who will be arrested and sent to the general. Suppose the criminal is a devout Christian, or even just a liar who "eats the word".But once the news of the arrest by the government is brought to the church by his family's wife crying, those dogmatic, honest and partial foreign pastors may want to put pressure on the government to arrest him.At that time, the Manchu officials who were afraid of foreigners like tigers, in order to protect themselves and keep things peaceful, most of them followed orders and released them. Ding Shaoliang, who is proficient in Chinese language and has served as a dialect translator among Beijing-Cantonese-speaking Chinese, boasted in his autobiography that he had exonerated some "God believers who were not filial to their parents".These "unfilial sons" within the scope of Chinese ethics escaped the sanctions of Chinese law under the protection of foreigners, but they could not escape the criticism of society and theory.Once his elderly and helpless elders bring family affairs to the streets, the heroes from "Liangshan", the heroes of the "Big Sword Club", and the qigong masters who are both internal and external and proficient in "Yihequan" will stand up for righteousness and deeds. Heroes, anti-rapists (unfilial sons), and anti-violence (foreign churches).Smashing churches and killing foreign pastors to eradicate rape and violence is a big problem.Li Da, Wu Song and other "righteous lands" who beat people to death can go to Liangshan and escape, but if the murder case becomes an international incident, the local county magistrates, prefects, governors, and even the prime minister's office in the central government will have nowhere to hide .Chinese and Western readers, put yourself in your shoes and think about it, if you were the Chinese county magistrate who handled this official matter at that time, what should you do? The above is just one example of thousands of "teaching plans" in those years.Which is right and wrong, where to start?Unfortunately, the people in the church at that time followed the imperialist ships and guns and broke into the mainland of China. They only had a half-knowledge of Chinese traditional morals and ethics, as well as social and economic structures, and half of their adherence to their own teachings. Not an inch.Therefore, they frequently boss around the Chinese government and the people.The Chinese government is too tolerant of the church, and it loses its trust in the people; non-governmental organizations resist on their own, and under the pressure of foreigners, the officials point out that the people are bandits and kill them recklessly.In such a vicious circle, it is beneficial to cure the silk.In the end, the official dual-use of power and morality, suppression and appeasement, it is inevitable that the good and the bad will be hard to distinguish, and addiction will become a problem, and it will be used by the ignorant and stupid, so the formation of the Boxers is inevitable. Another example is the small lesson plan that had a huge impact on Sino-US relations during the Xianfeng period. It originated from the fact that American pastors distributed copper coins to encourage citizens to attend church on Sundays.A copper plate is only a drop in the bucket for a wealthy American pastor, but it is at least worth the value of a deep-fried dough stick for the Guangzhou poor living on the streets.To rein in the churro giving, a Sunday church front (as is common today in the Asian American community) is about to have a "Gang Light" (Gang Light).The two gangs of Qinglong and Whitehu fought for the territory: the city gate was caught on fire, which affected the fish in the pond, and even the American church was smashed. This street martial arts drama of smashing churches and beating religious people has become an international incident when foreign priests make trouble into the yamen.Because of this, the diplomat Peter Parker (Peter Parker, 1804-1888), who was born as a pastor and later became an interpreter at the U.S. embassy in China, was promoted to charge d’affaires, and eventually became a minister, wrote a letter demanding compensation from the Qing government for losses.At that time, the imperial envoy of the Qing court, who feared his uncle like a wolf, and was even more afraid of currying favor with the American envoy, dared not pay compensation.They just had to delay.But the Yankees at that time were not easy to mess with; how could Bo Jia be an idler?He insisted that the Qing side must pay compensation, and the case dragged on for ten years, becoming the biggest knot in Sino-US diplomacy during the Xianfeng Dynasty (1851-1861).In the end, it was not the ministers of the Qing Dynasty who bowed to each other and paid the compensation. This short story about street gang fights caused by missionary mistakes, and then the gang fights affected churches, and then escalated into a crux of international diplomacy.But this kind of incident, under the writings of some historians who have established prejudices but are unwilling to go deep into it, has become an example of Chinese xenophobia and anti-religion. Actually, friend!It is true that they fought over a fritter of God; the hat of xenophobia is too big. Among these hundred and ten "teaching plans", we cannot say that there are no examples of xenophobia for the sake of xenophobia, and anti-religion for the sake of anti-religion, because "xenophobia" and "anti-paganism" all belong to the basic "human nature" (human nature) .There are only differences in degree among different ethnic groups, without exception.Just look at the Exodus of Moses; the Crucifixion of Christ; the massacre of Christians by the ancient Romans; Heaps of mountains, why not xenophobia and anti-paganism? However, among the world's major ethnic groups and major religious cultures, Confucianism and Buddhism lack "exclusivity".Confucianists and Buddhists can bear what Christianity and Islam cannot tolerate.I read the letter from the teacher and knew that when the other generation came to China, they lacked a place to support themselves.In the early days, Catholic churches and Christian churches were mostly located in Buddhist temples and Taoist temples.The priests and pastors often place the cross on the incense table in front of the Buddha when they preach.At the climax of preaching, they often wave their sticks and point directly at the clay sculptures and wooden Buddha statues on the altar, denouncing them as stupid idols, sinful and soulless... Christianity was originally a very exclusive religion, and the "contradiction between ourselves and the enemy" against paganism has clear boundaries.All the words to slander the heretics are extremely severe; and the missionaries who believe in the truth of the religion never deny it.Sometimes when he insults heresy to the extreme, the couples and the people around him not only don't think it's disobedient, but often laugh at it to add to the fun... I've been reading to this point, and I often hide my books and snicker, thinking about our nation, Ah Q?However, it is also a tolerant side of Chinese civilization.Its wisdom is reachable, its stupidity is beyond reach, it is the way of sages and sages. Think about this situation as if the subject and the object change positions.Wouldn’t it be nice to have an oriental yellow man, in a New York cathedral filled with Irish longshoremen, waving his staff and pointing at the Virgin Mary with a baby in her arms? The head is broken and the blood is bleeding, and the world is in chaos? Huamin is not against paganism.However, the Chinese are a nation without any religion.群众百姓一般均安于土宗教（Folk religion），随地拜拜，神佛处处，再加几个耶稣、上帝，不以为多也。有教无类，故对入侵异教，颇能阿Q之。斯为独崇一教之中东及西方诸民族所难能者。所以若论反异教，则我民族较之西人，较之回犹诸族，宽容十倍矣。 作者落笔至此，电视内正演映前南斯拉夫境内塞尔维亚族耶教徒与波斯尼亚境内之回教徒相互残杀，血肉模糊之镜面。为虚无的超自然而相杀，我民族史中，除洪杨一役之外，未尝有也。子曰：“未能事人，焉能事鬼？”杀生人而事鬼神，科学耶？民主耶，终须等到中西文明现代化扯平之时，始可言其是非也。 可是在那义和团时代，最可叹的还不是这些宗教上和哲学上的是非问题，而是德国恺撒以此为借口而强占了中国“胶州湾”的政治问题。德人既占胶州湾，其它帝国主义之列强乃发生连锁反应。中国沿海港口上自旅顺、大连、威海卫，下至九龙、广州湾，一时均为列强所霸占——九十九年之强租与霸占何异？由港口之霸占，乃有列强对中国内地“势力范围”之划分。若非由于诸帝国主义之势力相持不下，则大清帝国早就变成波兰了。 此一瓜分局势之形成，实德意志帝国以“曹州教案”为借口而始作俑者。义和团就是国人对这次国难愚蠢的反应。 德国原为近代世界政治史上扩张主义之后进。所谓德意志联盟本来只是日耳曼民族之间一个松散的城邦组织。一八七〇年（清同治九年）普鲁士一举击败法国之后，普王威廉一世在名相俾斯麦策画之下，一跃而为诸邦之首，德意志始粗告统一。其后十年生聚、十年教训，至一八九〇年威廉二世即位，俾斯麦罢相时，德国后来居上，俨然已发展成为当时一主要的中欧强国，搞合纵连横，不可一世，而威廉对向外扩张尤迫不及待。不幸此时亚非拉诸落后地区，已为诸先进列强所瓜分，空隙极小。至一八九五年中国为日本所败，割地赔款。这对欧洲后进的帝国主义德意两国却是个极大的鼓励（意大利之统一、复兴及扩张，几与德意志同一时间，同一模式）。两个迟来晚到的小强梁，当意大利在浙东三门湾一带伺隙而进之时，德皇的先遣密探已在胶州海面打主意了。一八九六年十二月十四日（阴历十一月十曰）德国驻华公使海靖（Herrvon Heyking）乃正式向总理衙门提出租借胶州湾五十年之要求。 总理衙门在它的创办人恭亲王奕欣主持之下（奕欣是同治和光绪两个皇帝的胞叔），爱护胶州事小，怕列强援例事大，乃加以婉拒，交涉经年，没有结果。但是德皇威廉二世和他派驻北京的海靖公使,这时气焰正盛。威廉已派有实力可观的远东舰队游弋于胶州湾内外，虎视眈眈。这是当时列强根据下平等条约所享有的特权，而中国北洋海军则于甲午战败后，今已一舰无存，无丝毫抵抗能力。 就在这德国已准备动武而没个借口之时，正好发生了“曹州教案”。这时中国的山东巡抚是李秉衡。李氏本于教案（一八九七年十一月一日）发生前一月已调升四川总督，遗职由张汝梅接替。不幸他官运欠佳，正办交代而尚未离任时，曹州就出了事。李氏自知大事不好，乃倾全力“破案”。十一月九日竟将曹州杀人犯全部缉获，向德使请罪。但是这时德人已决定借机强占胶州湾，并囊括山东为势力范围，请罪有啥用场呢？ 德皇于十一月九日始得曹州教案之电讯，经三数日外交试探之隆，德国远东舰队乃奉命于十一月十四日轰击中国炮台，陆战队随之登陆，占领了胶州湾，并拘禁奉命不抵抗之中国驻军总兵章高元，再向邻近即墨等属县进袭，一时难民如潮，血流遍地，时局就不可收拾了。 于此同时，德国公使向北京总署，亦提出六项要求： 1、李秉街革职永不叙用（李氏尚未到任的四川总督也就被革了）。 2、赔三座教堂建筑费各六万六千两，教堂失物费三千两。（适笔款子在那时是大得惊人的。） 3、巨野等七鲧建教士住屋，建费两万四千两。 4、中国道歉，并保证永不再犯。 5、中德合资建全省铁路，开发矿藏。 6、赔偿德军侵胶澳军费约数百万两。 （引自摩尔斯著《大清帝围国际关系史》卷三，页一〇七。） 此六条墨汁未干时，德使又补提若干条，在落实上述路矿要求之外，更提出租借青岛及胶州湾九十九年之详细条款。 这时清廷在毫无抵抗能力的情况之下，焦头烂额，在君臣对泣一番之后，也就全部承认了。经四月之磋商，这项《胶州湾租借条约》就在翌年三月六日（阴历二月十四日），正式签字了。今日我们仍然很欣赏的“青岛啤酒”，也就是那时德国商人在青岛开始酿造的。 那时的所谓“教案”是什么回事，而列强利用教案为借口，以侵蚀中国领土主权，又是什么回事？笔者已不厌其详，缕述如上。这些都是历史上扳摇不动的事实。我不相信任何中外史家可以否认的。若说“教案”完全起于中国老百姓的排外行为，这分明与事实不符。若说帝国主义在中国并不存在，那就更是强词夺理的胡说。上述胶澳租借史，你说不是欧洲帝国主义的侵华行为的标准记录？ 当然，国必自伐而后人伐之。欧美帝国主义为什么不侵日本呢？胡适老师说得好，帝国主义为何不侵“五鬼不入”之国呢？帝国主义之侵我，也是我们自己窝囊的结果嘛。哪能专怪人家呢？但是我们为什么要如此窝囊呢，如今民运人士怪共产党；共产党怪国民党；国民党怪洪宪皇帝和慈禧老太后；老太后又转怪洋人。 其实什么都不是。我国近百余年的动乱，是一种历史上社会“转型”的现象。文化不论中西，都是要从落后的“中古型态”，转入“现代型态”。西洋文明从“文艺复兴”（一三〇〇）开始，已“转”了六百年。我们从“鸦片战争”（一八三九～一八四二》开始，至今才一百五十年，按理我们还应该有一段苦日子好过呢！分阶段“转型”是慢慢来的，急不得也。笔者于“转型”之说，谬论已多，这儿就下再噜苏了。 总之在戊戌和庚子那个阶段，自曾左李张（之洞）而下的汉族士大夫和器重他们的皇帝爷——义和团同志们尊之为“一龙二虎”者，他们吃一堑、长一智，知道洋大人是碰下得的。他们知道“外事棘手”、“教案难办”，不可轻率从事。 记得“九一八”时代，笔者当小学生时，曾读过陈布雷先生的大著八国民政府告学生书》，曰：“……可战而不战，以亡其国，政府之罪也。不可战而战，以亡其国，亦政府之罪也……”其实这也是九一八前三十年中国士大夫的心境。可是这种士大夫情怀就不是当时工农兵——李逵、武松、花和尚和济公法师一流人的想法了。 在这批英雄好汉、江湖豪杰眼光里，他们所见到的只是洋人的横蛮，教民的仗势和政府的畏葱。尤其是德军占领胶澳，向内陆进袭之时，官军狗走鸡飞，总兵（今师长）被俘，在如潮的难民，儿啼女叫声中，那群受到洋教士保护之下的教民，尤其是“吃教的教民”，自然无逃难的必要。道左傍观，可能且有幸免和得意之色，不肖者更可趁火打劫，助纣为虐，为虎作伥。——相形之下，不但强弱分明，甚至忠奸立辨。 这样一来，不但民教双方阵线分明，地方各种教门、幸会、会党，也会认为政府过分孱弱——“可战而不战，以亡其国”，则江湖豪杰，乃至当地武生仕绅。也都要揭竿而起，以保乡卫国、仇洋灭教为己任了。 山东本是民风强悍的地方，如今人民既同仇敌忾若此，则一向对人民只知诛戮镇压而畏洋让教的满清地方官，对他们的传统政策，也就有重行考虑之必要了。 我们要知道，在满清末年的中国政府里和社会上的动乱，基本上是与秦汉隋唐宋元明诸朝代的末年是大同小异的。这时的国家机器彻底锈烂。政府纪纲、社会秩序，同时解体。人祸天灾（天灾往往是人祸的延续），一时俱来。衣食不足，安知礼义。公私道德,也彻底崩溃。人心惶惶，莫知所适；邪教邪门、恶僧妖道，也就乘虚而入。饥民索食，难免打家劫舍，为盗为匪。强梁狡黠者以及劣绅土豪，就更要结团结练（练亦为捻，便是捻军的起源），斗争称霸。强凌弱、大吃小，逐渐形成大小军阀，来糜烂一方。一般良民百姓，不论从善从恶，但求自保，亦势必卷入洪流，不能幸免。这种盗贼横行，饥民遍野的社会情况，在我们安徽淮军发源地的江北淮南，俚语便叫做“遍地黄花开”。这种遍地黄花中，如能突出个中心力量来加以统率，头目分等、旗号划一，他们就变成所谓“农民起义”了，“捻军”就是这样起来的。 这一自然形成的中心力量，如为张角、黄巢、李自成、张献忠所领导，他们就要横行天下、赤地千里。作历史上有名的“流寇”。这种中心力量如为朱元璋、洪秀全、毛泽东所领导，他们就可以重建国家机器来改朝换代了。 但是对这种农民起义，一个衰世朝廷，如剿抚有术，他们也未必就造反到底。国有大故，他们往往也可受抚立功；外御强寇，内除反侧。这一事例在汉末唐初两宋乃至民国时代都屡见不鲜。当年东北的“胡子”、抗战初期淮河流域的“马虎”（红枪会）都是入侵敌军所敬畏的爱国游击队。后者且为笔者所亲见亲闻。但是他们只能做敞“敌停我扰”的辅助力量。招抚不得其当，他们就抗敌不足而扰民有余了。抗战期间的“《路军”就最善于利用他们来扩充自己。庚子年间那些胡涂的满族统治者竟然想利用他们作“扶清灭洋”的主力，终于失去控制。闯下了滔天大祸，如此而已。没啥深文大义也。 在庚子（一九〇〇）之前在直隶（今河北）山东一带，农民运动的中心力量显然是“义和拳”。义和拳本是有数百年以上历史的“拳术”。我国拳术本有内外两派，所谓“内练一口气，外练筋骨皮”。义和拳亦名义合拳，可能是内外兼修的。内外兼修的拳术往往能练出一些科学上不能解释的“特异功能”来。 朋友，这种特异功能是实有其事啊！如今不特大科学家钱学森笃信不疑，连下才也不得不信，因为我曾亲自参加过中国气功大师严新的“带功讲座”。亲眼所见，哪能是假呢？最近侨美邻人之妻，一位五十开外的华裔老太太，就因为练气功的“自发功”而不能“收功”，一下“飞”出了两丈多远而摔断了膀子呢！至于“铁杆压喉”、“卡车辗腹”、“头断石碑”等等现在也都不是新闻了，也都是笔者所亲见。庚子年间的洋人亦屡有类似的报导。义和拳早期的大师兄本明和尚，据说就是“浑身气功、能避枪炮”。 不过他们那时表演气功要设坛烧香、昼符念咒，然后才有“鬼神附身”。严新的气功不搞那一套迷信也照样有效，所以钱学森教授就认为是一种新科学了。 义和拳那一套事实也就是一种“气功”。中国古代自春秋战国以降，对气功的记载是史不绝书的。《史记》所记“大阴人”，以阴格桐轮；台北今日还不是有一家以“阴吊百斤”为号召而生意兴隆？据吾友刘绍唐先生他们说，这都是千真万确之事呢！ 所以气功之为术，在我国有两千年以上的历史。半世纪来余读“义和拳源流论”，不下数十篇，大半都是浪费精力的以偏概全之作也。 严新说他在大陆某次带功讲座，一场便有听众十九万人。最近他在洛杉矶某大学讲道，美西七座大学校园“同时带功”！华夷学生舍学相从者，多如过江之鲫。 最近在联合国一次表演会上，余亦获晤另一气功大师“鹤翔桩创始人”的赵金香先生。他说：“严新有“听众”数十万人，我有一千四百万学生呢！” 乖乖，有学生一千四百万人，则“扶清灭洋”、“兴无灭资”……何事不可为？ 据大陆学人告诉我，这批气功大师原都是中南海内的御医红人。他们为诸当国者保健防老、壮阳补肾，都受尽青睐。不幸他们在民间的信徒亦动辄百万千万。万一这些千万信徒也搞起黄巾军、白莲教和天安门来，那还了得？有老佛爷当年的恶例在，所以当政者对诸大师也就由疏远而到防范了。因此有很多大师小师，一旦出国便流连海外，乐不思蜀矣。 朋友，今日的气功师便是当年的义和拳啊！今日的统治者被民运吓惨了，因此对保健补肾的气功运动也要加以防范。当年的满洲贵族被洋人欺够了，乃想组织他们来驱洋除教。这样便出了个巡抚毓贤。他要把他们的“义和拳”改名为“义和团”。打起“毓”字大旗，由官方认可为保家卫乡的正式“民团”。然后又把全省良莠不齐的牛鬼蛇神——什么大刀会、红灯照、八卦教（尤其是有较多群众的“干卦”、“离卦”两派）、红枪会等凡数十种，义而和之成为一单一团体，由他来统一指挥，联合“灭洋”。官方既有此辅助和认可的政策，则风行草偃，“义和团运动”立刻就如火之燎原，一发不可收拾了。 毓贤原是一个汉裔旗人（汉军旗》，秀才出身。捐官在山东，于光绪十五年（一八八九》署理曹州知府。毓贤本是个很干练而狠毒的屠夫。他上任不及三月便杀掉一千五百人。杀得那强盗如毛的曹州府（也像今天的纽约市吧），“民怀吏畏”，秩序大定。因此毓贤也颇有能吏之名而为上级所嘉许，以致官运亨通。当一八九七年冬曹州教案发生时，他已官拜山东按察使，为全省最高执法官吏，俗称桌台。所以在巡抚李秉衡为怕洋人借口生事而严令彻查此案时，毓贤在数天之内便把这案子破了。他破案之时，德国政府还不知教案发生呢！亦可见毓贤的干练了。 但是毓贤虽然杀人如麻、草菅民命，他毕竟是个洞察民情的亲民之官。他知道这些教案的详细内容。所以当德军借口入侵，山东全省鼎沸而北京朝廷又一再为洋人所迫，严令“剿匪”以安“教民”之时，毓贤和他的顶头上司李秉衡与李的继任人张汝梅，都有了心理矛盾。他们明知在“民教冲突”的两造之间，“教方”（尤其是吃教者）仗入侵洋人之势，并非皆是善类；而“民方”亦非打家劫舍的真正盗匪。如诬以盗匪之名妄加诛戮，非但有欠公允，尤恐激民成变，下可收拾——因为那时纵曹州一地即有“大刀会”众十余万人。冠县一县的“义和拳”拳会群众即有“十八团”；茌平县治下有八百六十余庄，习拳者即有八百余处。对如此广大的群众，诬民为匪，妄加诛戮，官逼民反，不得了也。因此纵是屠夫鹰犬的毓贤，面对此一实际情况，亦有“与教民为难者即系良民”之叹。（此“即系”二字是否为“原系”二字之抄误，尚有待另考。） 根据他们对实际情况的了解，李秉衡、张汝梅和毓贤三人都主张分清善恶，剿抚兼施。当毓贤于一八九九年继任山东巡抚时，他就公开宣告他的“民可用、团应抚、匪必剿”的三大原则。正式把“义和拳”、“大刀会”一类的民间结社颁予“毓”字大旗，改组成为政府正式认可的“义和团”了。其实“大刀会”当时的声势亦不在“义和拳”之下。毓贤之所以舍大刀而取义和者，“义和团”较“大刀团”雅顺多矣。毓贤虽喜欢大刀，但是他毕竟是个秀才嘛！这一来“义和团”在中国历史上也就褒贬难分了。 * 原载于台北《传记文学》第六十一卷第五期