2023年2月18日星期六

George and Grace Stott

 George and Grace Stott were instrumental in bringing the gospel to Wenzhou, which today is nicknamed the 'Jerusalem of China' due to its massive Christian community.


As Christian influence began to grow throughout the 1870s, the missionaries and Chinese church leaders saw an explosion of interest in the gospel. One of the most prominent missionaries was a Scottish amputee, George Stott, who had lost one of his legs as a teenager. His wife Grace later shared that story:


"Mr. Stott had been brought up in farm work, but when he was about 19 years of age he slipped on the road and knocked his knee against a stone. This simple accident resulted in white swelling, which, two years later, necessitated the amputation of his left leg. For nine months he lay a helpless invalid, and it was during this time that the Lord graciously saved his soul. He had previously been careless and indifferent to the love of God in Christ Jesus, but now, in his helpless condition, and what seemed his ruined future, how precious that love became! After his recovery he began to teach in a school, and had been thus employed several years when he first heard of China's needs." 1


Most mission societies of the era would not consider an amputee for service on the mission field, but Hudson Taylor was impressed by Stott. When Taylor asked George why he, with only one leg, should consider going to China, Stott dryly answered, "I do not see those with two legs going, so I must."


After being fitted with a new artificial leg, George Stott sailed for China in November 1867. Soon after arriving in Wenzhou, he encountered problems with the locals, who did not want a foreigner residing in their city. Several times Stott agreed to rent a house, only for the landlord to change his mind under pressure from the community.


After finally finding a wealthy man who was bold enough to go through with the deal, Stott quietly moved in, but by the next morning news had spread and an angry mob assembled, determined to drive the missionary out of the house and the city. As the townspeople smashed down the fence around the property, Stott courageously detached his artificial leg and came out to calmly address them, saying:


"'You see I am a lame man. If I wanted to run from you I could not. If you kill me you will, perhaps, get into trouble. If you let me alone you will find I shall do no harm; anyhow, I have come and mean to stay.' They were taken aback by his quiet, strong words, and contenting themselves by throwing a few stones, they dispersed and left him in peace." 2


After establishing a free school for boys in the city, Stott felt that everything was going well until one day he turned up to find an empty classroom. A rumor had circulated throughout the city that the missionary was intending to kill the boys and use their hearts and livers for medicine, and for months the local people stayed far away from the school. George Stott was not the kind of person to give up, however. Full of determination and faith, he


"limped from one village to another, living in abandoned temples and pagodas. He labored for the Lord unceasingly, preaching the gospel of Christ. He bore shame and scorn and never gave up.... After a while, he thought the village people might be simpler and more open to the gospel. When he arrived at a village, he caused quite a stir because the villagers had never seen a foreigner before. When he began to sing, the people stopped whatever they were doing and listened. Then Stott would preach the gospel. Without warning, the children pelted him with stones. He fled to another village, where he met with the same reception." 3


The first years of Evangelical Christianity in Wenzhou had been anything but smooth sailing, and nobody imagined the great plans God had that would one day turn the city into a powerhouse of Christianity in Asia.


In 1870 Stott traveled to Scotland to marry Grace Ciggie of Glasgow, and the newlyweds returned to Wenzhou. Western women were rarely seen in China in those days, but George noticed that when he visited places with his wife, many wonderful opportunities arose that didn't occur when he traveled alone. In 1875 he wrote:


"I took my dear wife with me into the country on a visiting and preaching tour. Crowds came running from every direction to see her (they had seen me often), and their curiosity was highly excited.... I had many hundreds to hear me at some places, and Mrs. Stott spoke to many women. Some listened attentively, and asked intelligent questions as to how they were to serve the living and true God." 4


When the Stotts stayed at the rural home of one of their church members, 11 people joined the family in prayer each morning and evening. One by one the villagers threw away their idols and trusted in Christ alone. On the day the Stotts returned to Wenzhou, an elderly woman grabbed their hands and declared:


"Oh, how kind of Jesus to send you here to tell us of salvation! We knew nothing of His precious Name until you taught us. I love to hear you speak; but my poor eyes cannot see you, but as a shadow.... I was not blind the first time you came here, some years ago; but I did not love the doctrine or know Jesus then, and did not care to look at you. Now I love the doctrine and love you for bringing it, but I cannot see your face no matter how I try; but I will feel your hands." 5


In 1888 the Stotts returned to Britain on furlough, but George's health took a turn for the worse and he was diagnosed with cancer. For more than a year he struggled to regain his strength, but God wanted him in heaven, and he entered into the glorious presence of Jesus Christ in April, 1889. The doctor who was with Stott in his last moments said:


"With every moment's respite from pain he collected his little strength to give forth some word of testimony that the Lord was near, and doubt and fear far away. 'It is only the poor body that is suffering,' he said; 'the soul is happy.' Early in the evening he said,' I bless God that 30 years ago He washed me from my sins in His precious blood, and now the sun is shining without a cloud;' and thus with unfaltering faith, and with unwavering hope, he went down into the valley." 6

Footnotes:

1. Grace Stott, Twenty-Six Years of Missionary Work in China (London: Hodder & Stoughton, 1904), pp. 2-3.

2. Stott, Twenty-Six Years of Missionary Work in China, p. 11.

3. Danyun, Lilies Amongst Thorns: Chinese Christians Tell their Story through Blood and Tears (Tonbridge, UK: Sovereign World Books, 1981), pp. 288-9.

4. Mrs. Meadows, "Gathering in Sheaves," China's Millions (August 1875), p. 23.

5. Mrs. Meadows, "Casting away Idols," China's Millions (August 1875), p. 24.

6. Stott, Twenty-Six Years of Missionary Work in China, p. 154.


© This article is an extract from Paul Hattaway's book 'Zhejiang: The Jerusalem of China'. You can order this or any of The China Chronicles books and e-books from our online bookstore.

來源:


浙江省溫州市瑞安南港教堂被拆

 


瑞安南港教堂被拆


浙江温州瑞安市政府 2023年1月11日晚强制拆除南港基督教堂,有信徒质问的警察,遭到防暴警察的推撞。


教堂位于温州瑞安市飞云街道的南港村,教堂的占地面积八亩,造价数千万人民币。張崇助牧師說:地是政府划归的。本来在镇上有老教堂,划归到偏僻的滩土,无人要的地方,教會在在此盖了教堂。信徒经济情况比较好,把周边的一些土地买过来。那块地很快就被划归为环经地带,要建商业楼房。当地政府跟教会协商,要把教会迁移到别的地方。


教会和地产商及政府在赔偿方案都未谈拢。该教堂造价数千万人民币,但赔偿金仅一千多万。教会未同意拆除。张崇助牧師说:按照市场价,那块地方以建筑物和土地的价格市值在3000多万到4000万左右,但是政府只答应赔偿1000万。谈判没有通过的情况下,政府采用了跟以前一样的手段。


政府派出大量防暴警察到场驻守,作业人员趁着夜色来强拆教堂。有多辆重型机械来拆除教堂建筑外墙,砖墙被挖,底部被拆,钢筋暴露,直至整座教堂顷刻坍塌。


有信徒质问作业人员属于哪个施工单位,防暴警察拒绝透露具体身份或所属的单位,信徒问:为什么在这个时间点(深夜)来拆除,并质问防暴警察,为什么要推撞她。


该教堂被拆除后,地皮将被用来兴建商业房。当地警方及官方未回应事件。


该教堂被拆后将作为商业用地,南港基督教堂被拆在不是一个个案。温州地区至少有已知的另外 8 座教堂被拆除。温州龙湾朱宅教堂被强拆,温州乐清市有 7 座基督教教堂被拆除。


商业公司的巨额利润和地方政府的利益重叠,教会被迫让步。


2023年2月17日星期五

溫州天主教徒給梵蒂岡電臺的信函

溫州天主教徒給梵蒂岡電臺的信函

  可敬的贵台主内的兄弟姐妹们:你们好,你们辛苦了!

  我们是贵台的忠实听众,尤其对听众来信节目特别关注。因为这个节目在中国大陆忠贞教会目前的情况下,就像世海航行的指路明灯。我们也受益非浅,在此表示衷心的感谢。我们教区历经这几年的教难,教会的情况显得非常复杂。现在我们将有关情况也寄你们,恳切请求你们指点迷津。

一、 教难的缘起与其後果:

由於中央下达密令即99年八一七文件,我们温州教区从99年9月始,主教神父陆续遭到逮捕:

  首先是9月4日,永强本堂王成志神父被捕,是年六十八岁;9月7日,乐清本堂邵祝敏神父被捕,是年叁十七岁;9月8日,八十叁岁高龄的林锡黎主教又在上海被捕;10月20日,永强副本堂孔国存神父被捕,是年廿九岁;11月23日,苍南副本堂姜溯念神父被捕;是年叁十二岁;11月27日,远避在浙江绍兴的瑞安本堂陈乃良神父也遭被捕,是年六十九岁;2000年3月6日,苍南本堂王忠法神父又在苍南教友家中被捕,是年七十岁;另外,归属于山东烟台教区高主教管辖的丁肇华神父,温州籍人,于其妹结婚回家参礼之际,临时为温州教友服务时,也在2001年1月27日大年初四遭到逮捕,是年廿九岁。

主教和神父这次的被捕,政府的主要目的就是要实行八一七文件的内容。大力加强对爱国会组织的建设,转化与引导忠贞教会的主教和神父,实行一人一策,责任到人,每天廿四小时专人监视。利用隔离、孤立的手段对忠贞教会神职人员做思想转化工作,实有非参加爱国会不可之趋势。与此同时,政府也加强迫使温州教区忠贞教友加入爱国会组织,专门组织工作组,埃家埃户强迫教友签字。一些教友在被拘留数日後,被迫在一张表格上签名或留下指纹以示加入爱国会。有些地方教堂被查封,甚至被拆毁。

二、 目前忠贞教会的状况:

  姜溯念神父已被判刑六年,现在正在带病伏刑。孔国存神父和丁肇华神父,至今仍被软禁,下落不明。林锡黎主教在2000年9月5日出来,已患有脑痿缩老年痴呆症,住在温州市区爱国会教堂 。政府怕忠贞教会的教友与他接触,又一次遭到拘捕。在被捕期间曾多次住院,精神时好时差。其他神父也陆续因病而保外就医,但先决条件是必须写一份承诺书,不允许有任何宗教活动或和忠贞教友接触。实际上,也私下为教友付圣事,但随时有被捕的危险。例如:陈乃良神父在2000年12月份回来,住在他的瑞安外甥女家 养病;曾有一次因外出为病人送圣体,而遭拘留一个多月。今年(2002年)6月21日又一次遭到逮捕。至今下落不明。

  目前,部分教友对神父们所写的承诺书,表示非常不满,甚至有被排斥、孤立的危险。他们认为,写了承诺书,就说明已经参加爱国会了,因为内容有涉及到教会原则的问题。不过神父们出来以後,仍然坚持99年蒙难前的原则,在可能的条件下,为教友服务。

叁、 爱国会的合一工作:

  在这几年忠贞教会的神职人员完全失去自由的情况下,爱国会的神父,屡次与公安和宗教局的合作,到各堂口大肆宣传,说教宗现在要提倡和好、合一,政府也支援我们合一。因此,我们不要再分地上、地下,我们只是一个天主教会,我们也不是爱国会等等。

  由於林主教长期被软禁,又患有老年痴呆症。政府工作人员不断地做他的思想转化工作,要他出来做所谓的教会合一工作。爱国会的神父也乘机做他的思想工作,说自己不是爱国会,而是拥护教宗的,也承认他是主教。虽然过去已成立了爱国会,但与全国各地其他城市的爱国会有所不同,是温州模式的爱国会。教宗现在也接纳来自大陆爱国会的主教和神父,并追认部分的自选自圣主教,甚至和他们共祭。因此,与世隔绝的林主教在思想上有时变得很模糊,不知所措,莫衷一是。所以,林主教曾一度在政府与爱国会的控制与按排下,到永强、乐清、苍南等某些堂口与爱国会神父做了共祭弥撒。而且是在没有也不可能与忠贞教会接触,并且是在没有自由的情况下做的。因为林主教每去一个地方做弥撒,都是在公安、宗教局或爱国会的神父严密控制下进行的。事後又不知去向。

  其实,这种合一工作,爱国会的神父连自己本身也没有任何权力,只有听政府的安排。有一次,按排主教到永强堂口做共祭弥撒,政府宣布了几点禁止:1、以主教身份;2、戴主教高帽;3、手拿权杖;4、地上铺地毯欢迎……。他们说要承认林主教,谁敢违背这种禁令呢?甚至有一次,和林主教做共祭弥撒时,爱国会的神父当主祭,主教还是共祭者。另外,爱国会这几年祝圣了七位新神父,都是由上海教区官方教会主教金鲁贤或其他自选自圣主教祝圣的,林主教事前却一概不知。因为林主教到目前为止政府认定他是非法的,他所领导的温州教区在2000年3月18日已依法被取缔。

  这就是温州爱国会所谓的,要拥护教宗领导,服从主教,大陆教会不论地上地下都要和好、合一、共融的具体实现。

       他们说自己是《温州模式》的爱国会,与全国各地的爱国会有所不同。实际上,王益骏神父于一九九八年十一月二十四至二十六日,在杭州,参加浙江省天主教第六届代表大会,成为该届爱国会和教务委员会的常务委员;一九九九年,在温州市天主教爱国会第五届会议上,王神父成为苍南县爱国会委员,并为该届会议的主席团成员;一九九九年十一月二十四日,参加苍南县天主教第一次代表大会,并被选为苍南天主教爱国会主任。

  其次,温州爱国会在前年教宗封圣的事情上就可见一斑。他们也随着政府的口号,专门为封圣的事开了座谈会,公开表示对教宗的不满与抗议,并在温州电视新闻上播放。

  现在的问题是:

  1、爱国会与政府合作,在这忠贞教会失去自由和没有与忠贞教会接触的情况下,所做的这种合一,到底能否与教宗所提倡的合一精神相符。

  2、林主教虽然患有脑痿缩老年痴呆症,但他是温州教区忠贞教会的正权主教,在公安、宗教局和爱国会的严密控制下,与爱国会神父做了共祭弥撒,能否说明爱国会已经与普世教会合一共融。

  3、忠贞教会的神父们写了承诺书,是否就是爱国会。

  4、爱国会神父所提倡的《温州模式》的爱国会是否可取。

  5、温州教区忠贞教会,还有没有存在的必要。

  以上几个问题我们恳切地希望贵台能给我们一个正确的指示和方向。再次表示对你们的谢意。

  主内平安!

  正如信中所说的,今日发生在温州的事情,也会发生在国内别的地区。这为我们国内的主内兄弟姐妹们,是一个严重的考验,可以说是一种教难,但是我不把它看作一场意识形态上的斗争,因为政府对教会的控制,是出於对社会的稳定和国家的安全的考虑,并非存心难为教会。所以,面对这种光景,我的反应是:一面劝勉国内的主内兄弟姐妹们,在教难中,坚持信德;另一方面则祝望圣座及早与我国政府展开对话,共同解决我们国内政府与教会之间的矛盾。在答覆信末所提出的五个切实而急迫的问题之前,我先谈谈我对这两方面反应的理解。

  在教难中,坚持信德

  这是历代殉道者留给我们的教训。在 1996年11月3日发表的《致在中国的教会书》中,教宗若望保禄二世也这样训诲我们,说:

  在中国的教会,自从第八世纪及以後若望孟高维诺作北京大主教时代,接受了福音和圣神的恩典起,一直以其至公性及其对罗马教宗的忠诚而着称。中国的天主教徒,与在世界各地的教会共融,在对基督、对教宗、以及对团结成像一个家庭似的普世教会的忠诚上,素有杰出的表现。在中国的教会实在是普世教会中的一颗明珠。她的历代为基督而舍生的牧人和平信徒们,真如同福音上所说的,是社会中的盐,光和酵母。

即使在极其困难的时期,在中国的天主教会也不曾动摇她的忠诚。许多牧人和平信徒,既是基督的忠贞信徒又是国家的真诚公民,始终将真理和生命的保证,寄托在与伯多禄的继任人、罗马教宗和普世教会牧者的具体共融上。

  今日所有中国天主教徒,也都要坚持他们所接受的信德,不可与一个与救主耶稣的旨意、天主教会的信仰、和极大多数的中国天主教徒的心情、不符合的教会观念妥协。因为这样只能在教会内造成混乱,对我们自己的信仰,和对我们、作为信徒、在缔造和平与促进社会发展上、为国家所能提出的供献,都有害无益。

  祝望圣座及早与我国政府展开对话

  今日教会在我们国家里的情况与建国初年已经不同,圣座与我国政府的关系也有了改变。在我们国内的天主教徒都是国家的良好公民,也是圣座的亲爱儿女。为了爱护国民和眷顾儿女,中国政府和梵蒂冈圣座自应及早展开对话。梵蒂冈应知道中国政府控制教会,目的是在保证社会的稳定和国家的安全,这也是在中国的全体天主教徒所期望的。中国政府也应 解中国的宗教政策与天主教的信仰和教会的纪律有所冲突,不能调和,造成在中国的天主教徒,为了忠於信仰,不得不在有些情形中,不惜牺牲,违反国家法律的不幸原因。在这样的情况下,逮捕尽职的天主教主教和神父,实在是亏待国家的最良好公民,是於心不忍的办法。

  我相信,如果圣座和中国政府双方诚心交涉,上述的不幸原因是可以避免和消除的。同时,我也衷心祝望我们国内的主内兄弟姐妹们信任圣座,相信教宗希望及早与我国政府展开对话,是为他们的好处。

  五个切实而急迫的问题

        第一,教宗希望地下教会团体的神长们推进国内所有天主教徒的修和与合一。他曾这样亲切地嘱咐他们说:

  亲爱的主教兄弟们,你们勇敢地尽心领导在中国的天主教信友团体;你们的当今使命,特别是在表现并推进所有信友们的完满修和。你们要做共融的人∶体现在祈祷和生活中与天主完全共融的人,与普世教会、与全体主教团及其元首、彰明较着地共融的人。你们要怀着热爱教会合一的心情,谦虚而慈爱地致力于包括所有神长和平信徒在内的修和。只要你们知道去与别人建立基于真理与爱德的对话关系__不管他们由于重大而持久的难处、在某些方面、与天主教的全部真理有了多少距离__这样的修和是做得到的。你们要把耶稣的祈祷认作你们的祈祷∶"父啊!愿他们在我们内合而为一,为叫世界相信是你派遣了我"(若17,21)。

  依教宗的话说来,他所要求於地下教会团体神长的,是"基于真理与爱德的对话"以及"谦虚而慈爱"的态度。他所提倡的合一,不是地下教会团体投入公开教会团体,也不是公开教会团体投入地下教会团体,而是"所有中国天主教徒与天主的完全共融,与普世教会、与全体主教团及其元首、彰明较着的共融。"

  第二,一位与本教区合法正权主教共祭,表示本教区合法正权主教接纳这位神父的共融。这是假定主教知道神父在场与祭而言的。所以,如果主教不知其事,那麽,我们便无从知道他是否接纳这位神父的共融。在林主教的具体个案中,那次共祭是出於爱国会的特意布置,并无表示共融的真正意义。

  第叁,这问题要从叁方面来检验。写承诺书书的人自己怎麽想,接受承诺书的人怎麽想,当地的信友团体怎麽想。照我能看到的几页承诺书,从字面的意义看来,承诺书中有几句话与普世教会的现行纪律似乎有抵触。

  第四,爱国会不是教会,是政府用来控制教会的一个机构。严格而论,加入爱国会,并不就等於抛弃信德,或脱离教会。但是,在实际情形上,爱国会的职务是执行政府的宗教政策,而政府的宗教政策,依现行的教会法典来审察,有几点与教会的信仰和纪律有所抵触。《温州模式》的爱国会是否把这些抵触删去了?是否已为当地虔诚的天主教徒们所接受?并已获得国内忠贞的神长们的共识?《温州模式》的爱国会的是否可取,也要由上述叁个问题的回答来决定。

  第五,在教廷没有正式认可《温州模式》的爱国会之前,我认为这第五个问题没有提出来的必要。

  我同情,也信任,我们国内的主内兄弟姐妹们,我说出上述意见,不过是为让他们,在困扰中祈祷并考虑自己信仰生活时,多一个参考;不是给他们出主意,去同别人争辩。在目前情况下,对我们个别的天主教徒来说,最重要的,是坚持纯正的信德和避免恶表样。我们要有爱德,应该避免不必要的神学争辩。

來源:梵蒂岡電臺