明清时期，湖广地区作为独立政区，一直接纳众多天主教修会在此传教，并最终成为一个统一的传教区域。某种程度上而言，这为中国天主教史、区域社会文化史的研究提供了可行性考察素材。本研究在收集了大量的传教士报告、书信、传记以及教会论著和中文原始档案的基础上，以实证、文本比对的研究方法，动态地考察了自明末罗明坚神父进入湖广到1840年鸦片战争爆发前，天主教在此地区传播与发展的情况，以期对明清时期湖广地区天主教传播与发展的历程进行钩沉发微，并最终揭示出湖广地区天主教事业的不同面相与特征。

本书由绪论、正文和结论三个部分组成。其中绪论部分对选题缘起和写作思路作出解释，并回顾国内外学术界关于中国天主教史、区域史的研究状况。同时还对本书所参考的主体材料和研究方法进行简单介绍。

正文共分四章，其中第一、二、三章是历史考察部分，第四章是专题讨论部分。

第一章简要介绍基督教三次入华历程，并对明末天主教入华的整个世界背景作出解释。同时介绍湖广教区的建立，以期从宏观上对整个湖广天主教的发展有一个大致的了解。最后还简要梳理早期进入湖广的几名传教士的活动。

第二章主要介绍清初至1724年雍正禁教令下达之前湖广天主教的发展情况，同时对清初官方天主教政策、多修会的传教活动进行梳理，指出早期湖广天主教在政府的优容下，采用上层传教策略达到了在湖广开辟传教点的目的。这一时期，先后有不同的修会进入湖广传教，他们之间的关系是相当微妙的，这使湖广地区天主教的发展呈现出独特的多修会交织的特征。

第三章主要分析禁教时期湖广天主教的发展情况。与前一个时期相比，禁教时期湖广天主教的发展情况愈发复杂，先后有六个修会来湖广工作。由于来自不同的国家，他们在湖广地区有着各自的传教势力范围，在传教方法上也不尽相同，因此在传教过程中时常出现纷争，这对湖广地区天主教的发展有一定的消极影响。另外，这一时期，由于政府打压，天主教开始收缩至边缘地区，在下层民众中收获了不少基督徒，天主教从此在湖广走上了底层化的道路。但是值得注意的是，湖广地区由于地理、历史、人文等多方面原因，其底层化、本地化又与山东、陕西、福建等地有着截然不同之处，深深打上了地区的烙印。

第四章为专题讨论，主要探讨明清时期湖广地区天主教传播与发展的特点。以个案分析的方式探讨明清时期尤其是禁教时期，湖广地区政府对天主教的政策及态度，指出官员的宽松态度是天主教在此屡禁不止的原因之一。同时，还总结湖广地区多修会传教的特点和各修会间的分歧。此外，用分析统计的方法考察了湖广地区天主教徒的社会构成，并对湖广天主教在禁教时期的底层化作出分析。对意大利中国学院的建立及中国学生培养的梳理，可以发现这一时期湖广地区天主教本地化最突出的表现即在于神职人员的本土化。

最后，结语部分是对整个研究的回顾、总结，指出湖广地区的天主教在长达三百年的发展历程中，经历了从初期繁荣到禁教期的秘密存留的过程，每个时期都有自己鲜明的时代特色。开教之初，传教士以大城市为首要关注点，而禁教期则不得不退居偏远地带。同时传教对象亦发生巨大转变，以早期的上层文人士绅为主，逐渐转变为以底层贫民为主，传教对象的转变也意味着信教方式、修持方法均出现了重大改变。而虽然同属于底层传教，湖广地区天主教的传播与发展又与陕西、山东、福建等地不同，表现出自己的地方特色。

关键词：明清时期；天主教；湖广；禁教

During the Ming and Qing dynasties, the Huguang region, as an independent political region, received many Catholic religious orders to preach here, and eventually became a unified missionary area. To some extent, this provides feasible investigation materials for the study of Chinese Catholic history and regional social and cultural history. Based on the collection of a large number of missionary reports, letters, biographies, ecclesiastical treatises and Chinese original archives, this study dynamically investigates the spread and development of Catholicism in Huguang from the entry of Father Luo Mingjian in the late Ming Dynasty to the outbreak of the Opium War in 1840, in order to make a detailed understanding of the process of the spread and development of Catholicism in Huguang during the Ming and Qing dynasties, and finally reveal the different aspects and characteristics of Catholicism in Huguang. The book consists of three parts: introduction, main text, and conclusion. The introductory part explains the origin of the topic and the writing ideas, and reviews the research status of Chinese Catholic history and regional history in domestic and foreign academic circles. At the same time, it also briefly introduces the main materials and research methods referenced in this book. The main text is divided into four chapters, of which chapters 1, 2 and 3 are historical investigation parts, and chapter 4 is a thematic discussion part. The first chapter briefly introduces the three Christian entries into China and explains the entire world background of the Catholicism in China at the end of the Ming Dynasty. At the same time, the establishment of the Diocese of Huguang is introduced, in order to have a general understanding of the development of Catholicism in Huguang from a macro perspective. Finally, it briefly combs through the activities of several missionaries who entered Huguang in the early days. The second chapter mainly introduces the development of Huguang Catholicism from the early Qing Dynasty to 1724 before the issuance of the Yongzheng ban order, and at the same time sorts out the official Catholic policy and the missionary activities of the multi-religious community in the early Qing Dynasty, pointing out that the early Huguang Catholicism adopted the upper-level missionary strategy under the preferential treatment of the government to achieve the purpose of opening up missionary points in Huguang. During this period, different religious orders entered Huguang to preach, and the relationship between them was quite delicate, which made the development of Catholicism in Huguang region show a unique multi-religious intertwined characteristic. Chapter 3 mainly analyzes the development of Catholicism in Huguang during the period of prohibition. Compared with the previous period, the development of Catholicism in Huguang during the forbidden period became more complicated, and six religious orders came to work in Huguang. Because they come from different countries, they have their own missionary spheres of influence in the Huguang area, and they are not the same in missionary methods, so there are often disputes in the process of mission, which has a certain negative impact on the development of Catholicism in the Huguang area. In addition, during this period, due to government suppression, Catholicism began to shrink to marginal areas, gaining a lot of Christians among the lower classes, and Catholicism has since embarked on the road of underclass in Huguang. However, it is worth noting that due to geographical, historical, cultural and other reasons, the underlying and localization of Huguang area are completely different from Shandong, Shaanxi, Fujian and other places, and are deeply branded as regions. The fourth chapter is a thematic discussion, mainly exploring the characteristics of the spread and development of Catholicism in the Huguang region during the Ming and Qing dynasties. This paper discusses the policies and attitudes of the Huguang district government towards Catholicism during the Ming and Qing dynasties, especially during the period of religious prohibition, and points out that the relaxed attitude of officials is one of the reasons why Catholicism has been repeatedly banned here. At the same time, it also summarizes the characteristics of the missionary missions of the many religious groups in the Huguang area and the differences between the various religious orders. In addition, the social composition of Catholics in Huguang was examined by analytical statistical methods, and the bottom level of Catholicism in Huguang during the period of prohibition was analyzed. A review of the establishment of the Italian Chinese Academy and the training of Chinese students shows that the most prominent manifestation of Catholic localization in Huguang during this period was the localization of clergy. Finally, the concluding part is a review and summary of the entire research, pointing out that Catholicism in the Huguang area has experienced a process of secret survival from the initial prosperity to the forbidden period in the course of its three-hundred-year development, and each period has its own distinctive characteristics of the times. At the beginning of the religion, missionaries focused on large cities, while the prohibition had to retreat to remote areas. At the same time, the target of the mission has also undergone a great change, mainly from the early upper class literati gentry, gradually changing to the poor at the bottom, and the change of the target of the mission also means that there have been major changes in the way of believing in religion and the method of practice. Although they belong to the same bottom mission, the spread and development of Catholicism in Huguang is different from that of Shaanxi, Shandong, Fujian and other places, showing its own local characteristics. Keywords: Ming and Qing dynasties; Catholic; Huguang; Forbidden（AI翻译）