基督宗教的傳播
The Spread of Christianity

「福音」（Gospel），字面意思為「好消息」。基督宗教的「福音」指的是耶穌基督為救贖人類而犧牲的信息，使人類的原罪得到上帝赦免，並獲得新生的機會。這些信息包含了耶穌生平、死亡和復活的奇蹟，主要見於《新約》的四部福音書中，同時也是基督宗教教義和神學的根本。因此，傳播福音被基督教徒視為一項至關重要的使命。

基督宗教發源於耶路撒冷和加利利地區，隨著耶穌與使徒的傳教工作擴散到猶太群體之外的亞細亞、歐洲和北非等地，奠定了如今基督宗教共同體的基礎。西元四世紀，羅馬統治者君士坦丁大帝改信基督教，使得基督宗教獲得合法地位。

然而，因語言、習俗及教宗權威認同等問題，使分屬於東西羅馬帝國的拜占庭與羅馬教會，於1054年分裂為東正教和羅馬天主教。中世紀，修道院在基督宗教的發展中也扮演了重要角色。

1492年哥倫布（Christopher Columbus）發現新大陸後，羅馬天主教很快地傳播到南北美洲，並在接下來幾個世紀擴展到亞洲與非洲。即使在十六、十七世紀間，受到馬丁．路德（Martin Luther）等人發起的宗教改革衝擊，羅馬天主教仍致力派出傳教士前往世界各地傳教。十八世紀開始，歐美地區的新教徒因宗教覺醒運動，也開始大規模地前往海外各地傳教，本次展出的《中華帝國傳教記》正是這個背景之下的產物。在各教派的努力之下，如今傳教士的足跡遍佈全世界。

隨著全球化和交通技術的進步，基督宗教的傳教活動變得更加全球化。除了教會和宗教團體的傳教外，亦發生跨文化的交流和對話，促進了不同文化間的相互理解。基督宗教的傳教歷程形成多樣的傳統和教派，反映了不同時空下的文化、政治和社會變遷。

The "Gospel" or “good news” of Christianity refers to the message of Jesus Christ sacrificed himself for the salvation of mankind, so that mankind's original sins could be forgiven by God and given the opportunity for a new life. This message, which includes the miracles of Jesus' life, death, and resurrection, is found primarily in the four Gospels of the New Testament and is fundamental to the doctrine and theology of Christianity. Therefore, spreading the Gospel is considered a vital mission for Christians.

The Christian religion originated in the region of Jerusalem and Galilee, and with the teaching of Jesus Christ and the apostles, it spread beyond the Jewish community to Asia, Europe and North Africa, laying the foundation of the present-day Christian communities. In the fourth century CE, the Roman ruler Constantine the Great converted to Christianity, and legitimized the religion.

However, disputes of languages, customs, and the authority of papal recognition led to a split between the Byzantine and Roman Churches in the Eastern and Western Roman empires into the Orthodox and Roman Catholic Churches in 1054. In the Middle Ages, monasteries also played an important role in the development of the Christian religion.

After the discovery of the New World by Christopher Columbus in 1492, Roman Catholicism quickly spread to North and South America, and in the following centuries to Asia and Africa. Even during the sixteenth and seventeenth centuries, the Roman Catholic Church was influenced by Martin Luther. Even during the sixteenth and seventeenth centuries, under the impact of the Reformation initiated by Martin Luther and others, the Catholic Church still endeavored to send missionaries to preach in different parts of the world. Beginning in the 18th century, Protestants in Europe and the United States also began to send missionaries overseas on a large scale after the Great Awakening movement, and the book Chinese Empire displayed in the exhibition was published in this context. As a result of the efforts of various denominations, missionaries are now spreading all over the world.

With globalization and the advancement of technologies, the missionary activities of the Christians have become more widely spread. In addition to the missionary work of churches and religious groups, cross-cultural exchanges and dialogues have taken place, promoting mutual understanding between different cultures. The endeavors of different Christian missions resulted diverse Christian traditions and denominations, reflecting the cultural, political and social changes of different times and regions.

聖餐與最後的晚餐
Communion and the Last Supper

天主教聖盤
Catholic container

20世紀，金屬，30.8 x 15.5 x 4.3公分
20th century, metal, 30.8 x 15.5 x 4.3 cm

最後的晚餐（the Last Supper）是耶穌死前與十二門徒共進的最後一餐。當耶穌與門徒一同前往耶路撒冷過逾越節，他明白自己即將死亡，因他的傳道受聖殿權威當局反對。那時耶穌向門徒諭示，即便身死他仍會繼續扮演他們與上帝之間的橋樑。他拿起餅說：「你們拿著吃，這是我的身體」，又拿起酒說：「你們都喝這個，因為這是我立約的血，為多人流出來，使罪得赦。」（《馬太福音》26:26-30、《馬可福音》14:22-26、《路加福音》22:14-20、《歌林多前書》11:23-25）。對門徒來說，耶穌做出了更勝於言語的承諾，保證直到最後都會與他們同在。歷經了耶穌的死亡、復活與升天，使徒們堅信耶穌之死為所有人開啟了永生之路，更致力於將福音傳播出去。

在聖餐的儀式中，執事會遞一塊餅和一杯酒給主教，象徵著耶穌與門徒最後的晚餐。主教會祝福餅和酒，並將其傳遞給受洗過的教徒。就在這樣簡單的形式裡，聖餐賦予教徒一種耶穌基督降臨的經歷，這是極為莊嚴且激勵人心的體驗。

同時，聖餐是天主教彌撒的一部分，十九世紀的〈天主教聖盤〉正是彌撒儀式中，盛裝餅（聖體）的器皿。「彌撒」源自拉丁文missa，意為「送走」，其中心主題為感激耶穌賦予的救贖，而台灣教會多用「感恩祭」取代音譯的「彌撒」。在天主教神學裡，餅與酒經過祝聖儀式後，會真正地成為耶穌的身體與血，而教徒的領取則象徵著他們與耶穌的合而為一。每一次領取都加強了基督徒與耶穌的親密聯繫和屬靈共融。

The Last Supper was the last meal Jesus ate with his twelve disciples before the crucifixion in Christian tradition. As Jesus traveled with his disciples to Jerusalem for the Passover, he realized that he was about to die because his teaching was opposed by the Temple authorities. At that moment Jesus told the disciples that even in death he would continue to be a bridge between them and God. He took bread and said, "Take and eat, this is my body," and he took the wine and said, "Drink of this, for this is my blood of the covenant, which is shed for many for the remission of sins". (Matthew 26:26-30, Mark 14:22-26, Luke 22:14-20, 1 Corinthians 11:23-25) To his disciples, he made significant promise which is to be with them to the end. After the crucifixion, resurrection, and ascension of Jesus Christ based on Christian narrations, the apostles firmly believed that the death of Jesus opens the way to eternal life for all people, and they were committed to spreading the gospel.

During the Eucharist, a deacon would pass a piece of bread and a cup of wine to the bishop, symbolizing the Last Supper of Jesus and his disciples. The bishop blesses the bread and wine and passes them on to the baptized. In this simple form, the Eucharist gives the faithful an experience of the coming of Jesus, which is a very solemn and inspiring experience.

At the same time, the Eucharist is a part of the Catholic Mass, and the 19th-century Catholic Stations of the Cross are the vessels that contain the bread (the Eucharist) during the Catholic Mass. "The central theme of the Mass, which is derived from the Latin word missa, meaning "to send away," is gratitude for Christ's salvation, and the Church in Taiwan tends to use the term "thanksgiving offering (感恩祭)" or Eucharist, instead of the transliterated word Mass. In Catholic theology, the consecration of the bread and wine truly becomes the body and blood of Jesus Christ, and its reception by the faithful symbolizes their oneness with Jesus Christ. Each reception strengthens the Christian's intimate connection and spiritual communion with Jesus.

天主教彌撒儀式中使用的餅（聖體）與酒（聖血）
Bread (Eucharist) and Wine (Holy Blood) Used in Catholic Masses

聖人與殉道者
Saints and Martyrs

聖喬治屠龍聖像畫
St George and the Dragon Icon

19世紀，木，油彩，21.5 x 26 x 3公分
19th century, wood, oil paint, 21.5 x 26 x 3 cm

在西元二、三世紀羅馬帝國的迫害下，基督宗教的歷史開始充滿了甘為信仰而犧牲的英雄故事，這些人被稱為殉道者（martyrs）。在基督宗教的神學理論中，殉道者死後會立刻被接往天國，無需等待末世復活就可面見上帝。向殉道者禱告被視為一種讓上帝聽到願望最有效的方法。因此，殉道者的埋身之處吸引了大眾的信仰，而他們遺留下來的遺骸（relics）也被視為有強大靈力的物件。

後來，向殉道者祈禱的神學理論，也延伸到聖人（saints），即那些一生過著聖潔生活的人。即使他們沒有殉道，仍被認為擁有與殉道者相同的能力，他們的墳墓也開始引來同樣的崇拜。

〈聖喬治屠龍聖像畫〉中手持長槍的聖喬治，是殉道者的典範人物。據傳生前是羅馬士兵，大約在西元303年死於巴勒斯坦。他消滅邪惡、解救苦難的英雄形象，被許多城市或團體奉為守護者，稱為「主保聖人」（patron saint）。

With the persecution of the Romans in the second and third centuries CE, the history of the Christianity began to develop with many stories of heroes who sacrificed their lives for their faith, they are considered as martyrs. In Christian theology, martyrs will be taken to the heavens immediately after their death and do not have to wait for the day of resurrection in order to see God. Venerating the martyrs is seen as one of the most effective ways to make one’s wishes to be heard by God. As a result, the places where the martyrs were buried attracted many Christians, and the related relics were regarded as objects with great spiritual power.

With the later theological theory development, the action of praying and venerating toward the martyrs was extended to the saints, those who lived religious lives. Even though they were not martyred, they were thought to have the same powers as the martyrs, and their tombs began to attract the same kind of veneration.

St. George, the lance-wielding figure in the Icon showed here is an example of a martyr. He is said to have been a Roman soldier who died in Palestine around 303 AD. With his image of subjugating evil and relieving suffering, St. George has been esteemed by many cities and organizations as a guardian i.e. the "patron saint".

禮儀年曆與聖像畫
Liturgical Calendar and Iconography

復活與十二聖節
Resurrection and Twelve Great Feasts

19世紀，木，油彩，44 x 53 x 3公分
19th century, wood, oil paint, 44 x 53 x 3 cm

「禮儀年曆」是教會的年度行事曆，涵蓋了教會的主要節慶、傳統禮拜日，以及特殊主題的教會活動。基督教徒通常依照這個年曆閱讀經文並參與相應的儀式。由於地區與教派的差異，不同教會間的禮儀年曆略有差別，例如天主教會以十一月底的降臨期為禮儀年的起點，東正教會則是從九月一號開始新的一年。

教會每年透過一系列的儀式和慶祝活動，紀念耶穌生平中的重要事件，主要分為聖誕與復活兩大週期，這週期被稱為「禮儀年」。前者以耶穌的降生為焦點，後者包括耶穌的死亡、復活、升天。每一年，基督徒會在禮儀年的韻律中，透過禮拜與祈禱紀念耶穌死而復生的歷程。

除了與耶穌有關的節日外，天主教和東正教也會把每一天與一個或多個聖人聯繫起來，稱為聖人的瞻禮日（Feast day）。這個系統源起於非常早期的基督教傳統。教會在殉道者逝世的日子紀念他們，以鼓勵教徒學習聖者的品德，和他們一樣戰勝罪惡、及早在天堂復活。

禮儀年曆也是東正教聖像畫的題材之一，通常會選擇與耶穌生平相關的重要節日作為核心主題。十九世紀的〈復活與十二聖節〉以耶穌復活為中心，描繪復活節（Easter）和東正教的十二個主要節日（Great Feasts），外圍則是聖人的瞻禮日。

The Liturgical Calendar is the annual calendar of the Church that covers the major festivals, traditional liturgical days, and special themed Church events. Christians usually read the Scriptures and participate in the corresponding rituals according to this calendar. Based on the regional and denominational differences, the liturgical calendars vary slightly from one church to another. For example, the Catholic Church begins the liturgical year with the advent of the end of November, while the Eastern Orthodox Church begins the new year on September 1st.

Each year, the Church commemorates important events in the life of Jesus through a series of rituals and celebrations. A year known as the Liturgical Year are divided into two cycles as Christmas and Easter. The former focuses on the birth of the Christ, while the latter includes the death, resurrection, and ascension of the Christ. Each year, along the Liturgical Year, Christians commemorate Jesus Christ's death and resurrection through worship and prayer.

In addition to the feasts associated with Jesus Christ, both the Catholic Church and the Orthodox Church also associates each day with one or more saints, known as a Feast Day. This system rooted in the very early Christian tradition. Churches honor the martyrs on the day of their death in order to encourage the faithful to learn from the virtues of the saints and to overcome the sins, and to be resurrected in the heavens like those saints.

The liturgical calendar is also a subject of Orthodox iconography or icons and usually chooses an important feast day related to the life of Jesus as its central theme. This nineteenth-century Icon in the exhibition depicts Easter and the twelve Great Feasts of the Orthodox Church, with the Saints' days of veneration on the outer frame.

東正教的十二聖節
The Twelve Sacred Festivals of the Orthodox Church

在東正教慶祝的節日中，復活節最為重要，被稱為「節中之節」。其次，有十二個主要節日，分別紀念耶穌的生平、死亡和復活，以及聖母瑪利亞的相關事蹟。此外，由於東正教會多以儒略曆（比國際通用的公曆晚13天）計算禮儀年，下列節日將依據儒略曆標示日期。

1. 9月8日 聖母聖誕節：慶祝聖母瑪利亞誕生
2. 9月14日 舉榮聖架節：紀念舉榮聖十字架
3. 11月21日 聖母進殿節：紀念聖母瑪利亞進入聖殿
4. 12月25日 聖誕節：慶祝耶穌的誕生
5. 1月6日 主顯節：紀念耶穌受洗
6. 2月2日 主進殿節：紀念耶穌進入聖殿
7. 3月25日 聖母領報節：紀念天使向聖母宣告耶穌的誕生
8. 復活節前的星期日 主進聖城節：紀念耶穌進入耶路撒冷
9. 復活節後40天 主升天節：紀念耶穌升天
10. 復活節後50天 三位一體節：紀念聖父、聖子、聖靈三位一體
11. 8月6日 主顯聖容節：紀念耶穌顯現聖容
12. 8月15日 聖母安息節：紀念聖母瑪利亞的安息

Among the festivals celebrated by the Orthodox Church, Easter is the most important and is called the "festival of festivals". Next, there are twelve major feasts that commemorate the life, death, and resurrection of Jesus Christ and the related events of the Virgin Mary. In addition, since the Orthodox Church mostly uses the Julian calendar (which is 13 days later than the common Gregorian calendar) to calculate the liturgical year, the following festivals will be marked according to the Julian calendar.

1. September 8th Nativity of the Theotokos, celebrates the birth of the Virgin Mary.
2. September 14th Exaltation of the Cross, commemorating the Exaltation of the Holy Cross.
3. November 21st Presentation of the Theotokos, commemorates the entrance of the Virgin Mary into the Holy of Holies.
4. December 25th Nativity of Christ, celebrates the birth of Jesus Christ.
5. January 6th Baptism of Christ (Epiphany), commemorates the baptism of Jesus.
6. February 2nd Presentation of Christ, commemorates the entrance of Jesus into the Temple.
7. March 25th Annunciation of the Theotokos, commemorates the angelic announcement of Jesus' birth to the Blessed Virgin Mary.
8. Sunday before Easter Entry into Jerusalem, commemorates the entry of Jesus into Jerusalem.
9. 40 days after Easter Ascension of Christ, commemorates the Ascension of Jesus to Heaven.
10. 50 days after Easter Pentecost (Trinity Sunday), commemorates the Trinity of the Father, the Son and the Holy Spirit.
11. August 6th Transfiguration of Jesus, commemorates the Transfiguration of Jesus.
12. August 15th Dormition of the Theotokos, commemorates the repose of the Blessed Virgin Mary.

基督宗教在中國的傳教歷程
Christianity's China Missionary

《中華帝國傳教記》
Chinese Empire

1907年出版，紙，13.9 x 21.2 x 4.6公分
Published in 1907, paper, 13.9 x 21.2 x 4.6 cm

基督教傳播到中國的歷史相當悠久，早在唐代就有「景教」（聶斯托留派）在中國傳道。明末清初，以利瑪竇（Matteo Ricci）為代表的天主教耶穌會，派傳教士到中國。適逢歐洲因宗教改革陷於激烈的宗教戰爭中，新教各派無暇到亞洲傳教，天主教搶得先機。

然而，十七至十八世紀，天主教內部對「中國祭祀是否與教義相容」的問題發生「禮儀之爭」。1720年康熙皇帝下令禁止天主教在華傳教，之後的一百多年中傳教活動幾乎消失。直至十九世紀中葉，中國因戰敗簽署南京條約（1842）與天津條約（1858），在開放五口通商與允許傳教士在中國全境自由行動之後，新教徒才開始進入中國傳教。

1907年出版的《中華帝國傳教記》即是記錄新教一百年來，在中國各地的傳教歷程與成果。各篇章由不同教派的傳教士撰寫而成，每一個篇章都反映了不同教會或傳教團體，如何透過創辦學校、設立醫院、普及衛生觀念等措施，克服文化、語言和宗教等多重困難，將基督教信仰傳播到中國各地。

基督宗教在中國傳教的成果不如預期，但傳教士依然透過教育、醫療、慈善事業等社會服務，為中國社會貢獻良多，更在中國現代化的歷程中發揮重要的影響。

Christianity has a long history of missionaries toward China. As early as the Tang Dynasty, the Nestorians preached in China. In the late Ming and early Qing dynasties, the Jesuits, represented by Matteo Ricci, sent missionaries to China. As Europe was amid brutal religious wars due to the Reformation, the Protestants had no capability for missionary work in Asia, and the Catholic Church seized the opportunity.

However, in the 17th and 18th centuries, there was a "liturgical controversy" within the Catholic Church over the compatibility of Chinese rituals with the Church's teachings. After the Kangxi Emperor banned Catholic missions in China in 1720, they virtually disappeared for over a hundred years. It was not until the mid-19th century, when China was defeated in war and signed the Treaties of Nanking (1842) and Tientsin (1858), that Protestants began to enter China as missionaries after the opening of the five ports of China to trade and the freedom of movement of missionaries throughout the country.

The book Chinese Empire, published in 1907, is a record of the 100 years of Protestant missionary work in China. The chapters were written by missionaries of different denominations. Each chapter reflects how different churches or missionary organizations overcame cultural, linguistic, and religious difficulties to spread Christianity throughout China by establishing schools, hospitals, and health concepts.

The results of the Christian mission in China have not been successful as expected, but missionaries have still contributed the Chinese society through education, medical care, charities, and other social services, and have played an important role in the process of China's modernization.