| 摘要: | 清領初期，閩粵移民先後進墾桃園台地。隨後，因「分類械鬥」使桃園地區形成「北閩南客」的群聚態勢。基督教在清法天津條約簽訂後，來到臺灣開展宣教。同治11年（1872），加拿大長老教會也派偕叡理（Rev.George Leslie Mackey）來臺。因語言不通，所以栽培鍾亞妹(1865-1955)等客籍信徒成為傳道人，協助開拓臺灣北部客庄的宣教。桃園客庄教會歷經百年的發展，在社會的推拉因素影響下，改變客庄社會與客庄教會的人群結構。教會不再以客家人為主要成員，也不再單一使用客語禮拜，以廣納各族群的信徒，使教會能持續運作與壯大。
本研究發現，偕叡理在桃園客庄創設中壢與龍潭兩所教會。日治期間，先後因加拿大母會分裂與皇民化運動的影響，未能在桃園客庄開拓新教會。二戰後，在陳蘭奇牧師（1914-2013）的努力下，分設新屋、楊梅、埔心及觀音等教會，使桃園客庄的教勢再度拓展。民國六○年代，游枝全與詹智棠分別自發創設內壢與中原兩所教會。另外，桃園的客籍信仰家族，分別基於理性與感性因素，選擇改信基督教。改宗者須面對祖先祭拜與親友嘲諷等阻力的考驗，通過考驗的初信者，透過家庭禮拜的方式將信仰傳承給後代。從事神職的信徒，較能夠往社會上層流動。未從事神職者，則受家庭經濟影響，在社會階層的流動上，並無顯著的變化。陳蘭奇、游張引妹及湯新連等家族，其家人則有相當的社會成就。
;During the early years of Qing dynasty, more and more Chinese people immigrated to Taiwan-based Taoyuan area from the provinces Fujian and Guangtong in Mainland China. In Taiwan, the repeated fights with weapons between different local ethnic groups leaded to a distinctive settlement pattern - the majority of the residents in northern part of Taoyuan was Fujian immigrants, while the southern part, Hakka immigrants. The Christian missionary came to Taiwan after Tientsin Treaty was executed among the Qing dynasty and France. In 1872, the Canada-based Presbyterian Church dispatched Rev. George Leslie Mackey to Taiwan. Due to language barriers, missionary trainings were provided to a number of local Hakka followers, including Mrs. CHUNG, Ya-Mei (1865-1955), to facilitate the mission activities in the Hakka communities located in the northern part of Taiwan. Over a hundred years of development, the churches in Taoyuan-based Hakka communities had transformed the Hakka society, and the ethnic features in the churches were changed - the majority of the church members were no longer Hakka people, and the Hakka dialect was no longer the only communication media used in church services, so to encourage the participation of other different ethnic groups, and to strengthen the operations and growth of the churches.
This research found Rev. George Leslie Mackey established two local churches - one in Jhongli, and the other, in Longtan. Due to the split event occurred in the parent church in Canada, as well Kominka Movement during the Japanese colonial period in Taiwan, no additional churches were established in Taoyuan-based Hakka communities during the period. After the Second World War, thanks to the efforts of the Priest CHEN, Lan-chi (1914-2013), new local churches were established in township Hsinwu, Yangmei, Pusin and Kuanyin. Therefore, the churches further expanded their reaches and influences in Hakka communities. During 1970s, Mr. YO, Chih-Chuan and Mr. CHAN, Chih-Tang each on their initiatives established two churches, each at Neili and Chungyuang, respectively. In addition, a number of Hakka residents in Taoyuan changed their belief and became Christians due to the influences of rational and sentimental factors, after overcoming difficulties from the tradition of ancestor worship, as well as the objections from their relatives and friends. The successful residents passed their religious belief to their children through family worship. The local followers tended to step up further to the upper levels of society after becoming a member of priesthood, while the pure followers showed no such significant change due to the pressures to support their family financially. A number of families, including Mr. CHEN, Lan-Chi, Mrs. YO CHANG, Yin-Mei and Mr. TANG, Hsin-Lien, achieved admirable social status.
Keywords: The Presbyterian Church; Taoyuan-based Hakka Communities; Mission Activities in Local Hakka Communities; Evolution of Churches in Taiwan Local Hakka Communities |
