Aaron Chen的部落格

CHAPTER IX FURLOUGH - NEW ZEALAND - FORMOSA 1906 - 1916 

他寫道：「在過去的兩週里，我與該地區的傳教士一起度過了一個非常令人滿意且和諧的暑期學校。」《復興的芬妮》太長了，但是我選擇了一些他們覺得有趣的東西。回到我們最喜歡的舊書《斯彭·切爾·阿·牧師的素描》（Spencer A Pastor's Sketches），這是一本最令人耳目一新的書。

Moody arrived home for his second furlough in September 1906, bringing with him a wonderful collection of curios large and small, for the housing of which he had to buy an old garage. 

梅牧師（Moody）於1906年9月第二次休假回到家中，帶來了許多精美的古玩和小型古玩收藏，他必須為存放這些古玩，需要購買舊的車庫。

Deputation work and preaching took up a good deal of his time, but he was also occupied with his pen, and in October1907, Messrs. Oliphant Anderson and Ferrier published his first missionary book, The Heathen Heart, an account of the Reception of the Gospel among the Chinese of Formosa. 

傳教工作和講道佔用了他很多時間，但他也被寫作佔用了許多時間。1907年10月，奧利芬特·安德森（Oliphant Anderson）和費里爾（Ferrier）先生出版了他的第一本宣教書，《異教徒之心》，講述了在台灣漢人中接受福音的事蹟。。

The fruit of all his loving pastoral care, with its spiritual and intellectual integrity, and its unblinkeredrealism,」 wrote the late Rev. T. W. Douglas James in the article on Moody already cited,」 was given to the world in a book acclaimed as one of the most refreshing and illuminating books on missionswhichhad been published.」 

已故牧師道格拉斯·詹姆斯（TW Douglas James）牧師在已引用的穆迪（Moody）一文中寫道：「在他充滿所有愛心具有靈性和知識上，完整性的牧養和無拘無束的現實主義，所得到的成果，這是目前世上已出版最令人耳目一新和最有啟發性的書之一。」

And in a private letter to the writer he added: 

在給作者的一封私人信件中，他更多的說明：

I remember the enthusiasm we felt for his Heathen Heart. It came out as I was beginning my theological course, and we read it and discussed it with eagerness. Both repeatedly then, 」The Contribution of CampellN. Moody to Missionary Thinking.」 

「印象中我們對他的《異教徒之心》充滿了熱情。當我開始神學課程時，這種熱情就顯現出來了，我們熱切地閱讀並討論了它。然後兩人都重覆的說道：「梅監霧對傳教士思想的貢獻。」

International Review of Missions, Oct. 1940 (287)andlaterwhen I talked with Dr. Oman on my furloughs, he referred to it as a book of quite primary importance, and more than anything else it prepared me to understand the Church I was to work with.」 (South China.) 

《國際宣教評論》，1940年10月期出版，提到後來我在阿曼博士休假期間與他交談時，他將稱其為一本非常重要的書，遠比其他的書都更重要，它將使我更了解我將與他共事的教會。」 （華南地區）

The Rev. W.E. Montgomery, now the senior Formosan missionary, wrote at the time of Moody's death: 

滿雄才牧師，現在是福爾摩沙的年長的傳教士，在穆迪去世時寫道：

」I don't know that we can justly estimate all that we owe to Campbell Moody. I am becoming more and more aware of how much I owe to The Heathen Heart - my favouritebookof his - and I think it has been a decisive influenceinmy attitude towards the Formosans and the Formosan Church. There is the insight of sympathy and love all through the pages that makes it so illuminating.」 

「我不知道我們能否公正地估計我們欠穆迪的到底有多少。我越來越意識到我欠了《異教徒之心》-我最喜歡的一本書-我認為這是我對福爾摩沙人和福爾摩沙教堂的態度，有決定性的影響。書中充滿同情和愛的洞察力，使它如此具有啟發性。」

During the years that followed its publication many amissionary from his own and other societies wrote to him of their indebtedness to this book, while students of Church History acclaimed it as throwing new light upon the Early Church. 

在書出版之後的幾年中，來自他自己差會和其他社會上的許多傳教士給他寫信說他們對這本書的虧欠，而學習教會歷史的學生則稱讚它為早期教會的了解帶來了新的亮光。

There was a break in the home circle about this time, which Moody felt intensely. His sister Mary developed cerebro-spinal meningitis while he was on deputation work in England, and died very suddenly on November 25th, 1907. She had always taken a great interest in his work, first in Hill Street and later in Formosa, while he, on his side, had shown keen interest in her activities among the mining families at the Hamilton Palace Colliery. There had been a few cases of cerebro-spinal meningitis there, and it was thought she must (288 )havepickedup the germ while visiting in the cottages. A tab let erected to her memory and paying a tribute to her work is in the vestibule of KirkfieldChurch, Bothwell. 

這時在家庭成員中發生了憾事，穆迪對此感到非常強烈。他的姐姐瑪麗（Mary）在英國代表團工作時患上了脊隨膜腦炎，並在1907年11月25日很突然去世。她一直對梅牧師的工作很感興趣，首先是在希爾街，然後是在福爾摩沙，當在他的身邊，他對她在漢密爾頓宮煤礦的採礦家庭的活動表現出了濃厚的興趣。那裡有幾例脊隨性膜腦炎，她被認為必須在小屋裡探訪時已經做過了病菌檢查。在博思韋爾柯克菲爾德教堂的前廳裡，有一張為紀念她而豎立的碑，並向她的工作致敬。

An event of a different nature, this time a happy one, was his engagement to Margaret RintoulFindlay, daughter of Rev. William Findlay, D.D., first minister of the Free Church at Larkhall. Moody had been visiting their manse in connection with the reading of the proofs of his book, with which Dr. Findlay was helping him, and he found in Margaret some thingmore than just an interested listener to the stories of his work. They were married on January 24th, 1908 and sailed the following week for Formosa, with high hopes. 

相較之下，他與拉克霍爾自由教會第一任牧師威廉·芬德利（William Findlay）的女兒瑪格麗特·林多爾·芬德利（Margaret RintoulFindlay）訂婚是另一種性質不同的事件，這是一件快樂的事。穆迪（Moody）一直在書房閱讀有關他的書的相關資料，芬德利（Findlay）博士在寫書的過程中幫助他。他在瑪格麗特身上發現她不只是對他的作品的故事感興趣的一位聽眾。他們於1908年1月24日結婚，並在充滿盼望下，第二周啟航前往台灣。

It was a joy to Mrs. Moody to meet and get to know so many friends both Chinese and British about whom she had heard so much. The building of the Chiang-hoa Church was going on apace, and the two extra rooms built on pillars and known as 」The Twelve Apostles」 was erected at this time. The newly-established congregations were progressing and Moody was looking forward to this term of service to be the happiest he had known. And then the blow fell. Mrs. Moody developed a persistent cough; it had begun on the voyage out and it continued during the nine months they were in Formosa, although it was not until the autumn of 1908 that the nature of the disease was ascertained and they had to leave the Island. And now began a long and tiring search for a healthy dry climate which would afford the best chance of restoration to Dit (289)health. Arriving in Australia in February 1909 they made their headquarters at Wentworth Falls, Moody doing pulpit sup ply work and traveling hundreds of miles in search of the best place in which to make their home. Advice was contradic tory and it was hard to know which to follow. At first they settled in Berrigen, New South Wales, a place of 400 inhabitants, where there were three other denominations at work, Roman Catholic, Episcopalian and Methodist; four Churches with congregations varying from 20 to 60.

對穆迪夫人，能見面並結識如此眾多她所聽聞的台英兩國朋友，是一件開心的事。彰化教堂的建築工程正在迅速進行著，此時又蓋了兩間房間在被稱為「十二使徒」的基礎上。教會新加入的會眾正在增中，穆迪在這一時期是他有史以來最幸福的時候。然後他突然好像從天上被擊落了下來。穆迪夫人持續咳嗽。它開始於他們的航行，一直持續到他們在福爾摩沙的9個月中，儘管直到1908年秋天才確定了疾病的性質，這使他們不得不離開台灣。現在開始了漫長而且疲倦的過程，為了要尋找對她健康有益的乾燥氣候的新工作，它將為可以使她恢復健康提供最好的機會。他們於1909年2月抵達澳大利亞，將宣教的基地設在溫特沃斯瀑布（Wentworth Falls），穆迪從事協助講台講道的工作，並走了數百英里遠，為了尋找最合適他們的家園。而所得到的意見往往是矛盾的，很難知道該聽誰的建議才是好。最初，他們定居在新南威爾士州貝里根（Berrigen），這裡有400名居民，還有其他三個教派在當地做宣教的工作，分別是羅馬天主教，聖公會和衛理公會。當地的四個教會，每個教會人數從20到60不等。

We soon find him reporting 」I am now able to catch, har ness and put in a horse.」 Ashis beast was floundering through mud in one direction he would meet the Episcopalian minister driving his team in the opposite direction, having just completed his round. The roads were bad, in fact there were no roads, and he found the strain of these long drives most exhausting. He deplored the fact that he did not recover from the effects of his Sunday work until Wednesday, when he would start off driving again on his visiting of the scattered members of his flock. 

我們很快就看到他報告說「我現在可以控制馬，套馬具和騎馬。當他的馬在泥濘中方向徘徊時，他剛好遇見了聖公會牧師往相反的方向駕駛他的車隊。道路很差，實際上看起來是沒有道路，他發現這些長途駕駛最讓人感到疲憊。他對自己直到週三才能恢復週日工作帶來的疲倦感到遺憾，因為馬上就得再去拜訪散落的羊群，他將再次開始駕馬車。

There is a letter to his Mother written from Berrigen, de scribing an experience which gives some idea of his life in Australia. 

他在貝里根（Berrigen）寫了一封信給他母親，描述了他當時的一段經歷，這使她對他在澳大利亞的生活有了一些了解。

」We are on a flat plain, an almost unending stretch of grass and wheat fields, with here and there a wooded patch. A year ago the sheep and cattle were dying in (290131* )thousands, but now the whole district is green, as if it were a Scotch summer, well-fed cattle and horses roam over the pastures, or stray along the quiet street; and fat hornless sheep, heavy-fleeced, fill the air with their complaint. For these southwestern plains of New South Wales have been drenched with rain. 

我們處在平坦的平原上，幾乎是一望無際的草原和麥田，偶爾點綴著樹木繁茂的小區。一年前，數以千計的綿羊和牛都在垂死的狀態，但現在整個地區的草都是青翠的綠色，好像是蘇格蘭的夏天，被餵飽的牛和馬在牧場上漫遊，或沿著安靜的街道流浪; 又肥又無角的綿羊，毛茸茸的，充滿了他們的抱怨。對於這些新南威爾士州的西南部平原已經被雨水浸透。

Walking or driving in this featureless country is like sailing for a few miles across the ocean. One ends where one began, still in the midst of fields, bare or dotted with trees. Sometimes the trees are dead and naked for they have been ‘ring-barked', a notch being cut all roundtheir stems to kill them and prepare them for burning. Frequentlythereis not a house in sight and one may move for miles withoutmeetinganyone, and I have repeatedly driven 20 miles without falling in with more than two or three persons from whom I could have asked the way. On Sun day I drove 18 miles, and after leaving Savernake, the village where I preached to 4 adults and 2 children, I saw no human being until I came within sight of Berrigen. 

在這個很難辨識景象的國家，徒步或開車就像在大海上航行了幾英里。一端的盡頭是另外一端的開始，仍然都還在田野中間，只是有時是光禿禿的或有時點綴著樹木。有些樹木已經死了，而且都脫去樹皮光禿禿的，因為它們已經被剝皮了，它們的莖周圍刻有一個缺口，是用來殺死它們並準備拿它當燃燒。一般是看不見有房子的，一個人可能移動數英里而不遇到任一個何人，而我反覆的開20英里卻沒有遇到超過兩三個人，讓我可以向他們問路。星期天離開Savernake後，我開車行駛18英里，在這個村莊我向4位成人和2個孩子講道，直到開車到Berrigen之前，我都沒有看到任何人。

The roads are by far the worst that I have ever seen, but they excite little surprise or comment. However, the road engineer to whom I have been speaking endorses my opinion, and says that the Government put nothing but mud on the highways. This is evident, and in wet weather the heaped mud called a 」formation’ is some times worse than nothing. A week ago, after a forenoon serviceattendedby 9 persons, I had a hasty dinner, and left in a drizzling rain at 1 o'clock.

這些道路是至今為止我見過的最糟糕的道路，但它們幾乎沒有引起任何驚訝或評論。然而，與我交談的道路工程師讚同我的意見，並說政府只在大馬路上撒泥外，什麼事都沒做。這是顯而易見的，在潮濕的天氣裡，被稱為「地層」的堆積泥漿有時比沒有還糟糕。一周前，在九個人參加的上午前禮拜後，我匆匆吃了一頓晚(午)餐，在1點鐘就冒著毛毛細雨離開了。

291 The horse trotted unwillingly against the wind, and the roads were heavy. But four or five miles out of the town matters became much worse, and the poor lean beast floundered in the mire; when I tried to urge him on he nearly came down. It was 3.20 when I reached the church at Finley, 14 miles distant. Without a moment's pause I began the service. I left the place again at 4.20 and began the dreary and almost dangerousvoyageto Tocumwalonthe banks of the Murray River. Soon the trot was reduced to a slow walk, as the buggy was dragged through the tenacious mud. Darkness came on when I was half-waythere. As we jolted and splashed through mud and water, I had to select what seemed the least impossible track. The buggy heaved up and down like a ship in a choppy sea, and I met one or two buggies tossing their way across in a contrary direction. But they were better equipped;fortwo stout horses pulled them. 'How many miles to Tocumwal? ''Five and a half. Keep by the telegraph poles.' The tracks were almost invisible now and my eyes were strained peering through the night ; but away through the trees I could some times catch a glimpse of a pole. Up through the murky night comes a gig. It had no lights, nor had I. 'How many miles to Tocumwal?」 Two and a half.' 'Bad roads.' 'Yes, very heavy.」 The track was almost invisible; but I could feelwhenit was soft or hard, and when I got far from the poles I tacked across towards them.

馬兒不情願地逆著風快跑，道路的狀況是很吃力的。但是離城四五英里遠時的地方情況變得更糟，可憐的瘦弱的馬在泥潭中掙扎著前進。當我試圖催促他時，他差點在泥潭中摔倒。當我到達14英里遠外的芬利教堂時，己經是3:20。我沒有片刻的休息就開始了禮拜的服事。我在 4:20 再次離開了這個地方，開始了沉悶而充滿危險的航行，前往墨累河畔的託卡姆瓦隆。很快，當馬車被拖過頑強的泥濘時，小跑就變成了緩慢的步行。當我走到一半時，黑暗降臨了。當我們在泥水中顛簸飛濺前進時，我不得不選擇似乎最不可能的路線。馬車像在波濤洶湧的大海中的船一樣上下起伏前進時，我遇到了一兩輛朝著相反方向顛簸的馬車。但是他們的裝備更好；因為有兩匹粗壯的馬拉著他們。「到 Tocumwal 多少英里？」五個半英哩遠。延著電線杆旁，那些痕跡現在幾乎看不見了，我的眼睛在夜裡凝視著； 但有時我可以透過樹林瞥見一根桿子。在漆黑的夜裡，一台馬車出現了。那裡沒有燈，也幾乎看不見有我。「到託卡姆瓦爾有多少英里？」「兩個半」。「真是糟糕的道路況。」「是的，真的很糟。」路面的軌跡幾乎看不見；但我能感覺到它是軟泥的還是堅硬的路面，當我遠離電線桿時，我就朝著路面走過去。

292 #3 Hergen I can see nothing but the poles. Why not trust the horse? There is a bump and a grinding sound, and the wheel grazes the stump of a tree. It will not do to trust the horse. But I cannot see; trust him again. There is something at the horse's head; we turn sharply aside and just miss a fallen trunk. Lights are visible; we seem to be drifting past them. Is it a case of John Gilpin again?[i] But now we are heaving round. There are firm bits here and there, surely there will be something solid to rest upon as we approach the town, but we are soon in the mud again. At last the beast stands on the hard road and I can urge him to a cautious trot. There are several people on the road; perhaps they are on their way to the service, but it has long been too dark to look at my watch and I have little idea of the time. The town is scattered with no lights visible and even after this 13-mile drive is ended I have difficulty in finding harbour. When I reach ---- hotel I find it is 7.20 p.m. and the service begins at 7.30. 」Will you come in? But you haven't much time. 'In desperation I say I must have something to eat. A cup of tea and a piece of cake has to suffice, and then, more ready for rest than for preaching I set out for the service.」 

我除了這些電線桿外，看不見其他任何的事物。為什麼不相信這些馬呢？車輪擦過路上的樹樁，有著碰撞和磨擦聲。實在無法相信馬的，但是我什麼看不見，也只能再次相信它。馬頭上有著東西；我們急忙閃身，過好錯過了一個倒下的樹幹。燈光變的是可見；我們似乎要從他們身邊飄過一樣。又是約翰·吉爾[1]平的驚險的例子嗎？但現在我們正在四處走動。看來到處都有堅固的東西，當我們接近城鎮時，肯定會有堅固的東西可以靠著休息，然而我們很快又陷入泥潭之中。馬兒終於站在了硬的道路上，我可以敦促他小心翼翼地小跑著。路上有幾個人；也許他們正在去參加禮拜的路上，但是天太黑了，看不到我的手錶，我也不知道時間。小鎮的聚落四處散落，看不到燈光，即使經過 13 英里的車程結束後，我也很難找到可以投宿的地方。當我到達旅店時，我發現已經是晚上 7 點 20 分了，但禮拜於 7：30 即將開始。「你會來參加嗎？但你沒有多少時間了喔。」我絕望地說我必須吃點東西。一杯茶和一塊餅乾就足夠了，然後，我準備好想休息而不是講道，然後就開始禮拜了。」

Moody was not without friends in Australia, and Principal Harper of Sydney and many another were extremely kind 293 andhelpful. He was invited to preach as a candidate for churches in South Australia, Victoria and Brisbane, but the districts would not have suited Mrs. Moody. He continued his enquiries and investigations, setting offwithhopeto every place recommended by his friends, till at last an old fellow student ofhisinGlasgow University, minister of Havelock in North Island, New Zealand, wrote urging Central Otago as the best region for him to settle in. After getting medical opinion on the subject, he applied for admission to the ministry of the Presbyterian Church of New Zealand and accepted a call to Patearoa, 20 miles from Naseby, being inducted to the charge in May 1909. 

穆迪在澳大利亞並非沒有朋友，悉尼(Sydney)的哈珀(Harper)校長和許多其他的人都非常友善和樂於助人。他被邀請作，做為南澳大利亞、維多利亞和布里斯班教堂的牧師候選人而講道，但這些地區並不適合穆迪夫人。他繼續他的詢問和了解，帶著希望出發前往他朋友推薦的每一個地方，直到他在格拉斯哥大學的一位老同學、新西蘭北島哈夫洛克的首長，所寫信前去敦促中奧塔哥，認為這是最好牧養的地區。在獲得有關該主要的醫學意見後，他申請加入新西蘭長老會的事工，並在接聽了到距 Naseby 20 英里的Patearoa的電話後，於 1909 年 5 月被任命為該地區的負責人。

He would fain have taken a parish where he would have had no driving, but the charge of Patearoaincludedthat of Waipiata, ten miles away, as well as services held in the school at Kokonga, 14 miles distant. Besides this there was the stationof Pukutoiwhichwasunder his care. After living in the tropics he felt the cold bitter winds of the winter in Central Otagointensely, and the long drives, involving considerable absences from home, were made more trying by his constant anxiety over his wife, whose fluctuating state of health filled him with foreboding. They were fortunate in getting the help of a Scotswoman, Mrs. McNaughtonofEdinburgh, to actashousekeeper, and she remained a firm friend throughout alltheir. 

他想去一個他不需要開馬車來往的教區，但Patearoa地區的職責包括 10 英里外的Waipiata，以及在 14 英里外的Kokonga學校舉行的禮拜。除此之外，還有由他負責的普庫托伊。在熱帶地區（台灣）的生活後，他強烈地感受到中奧塔哥利冬天的寒冷刺骨的寒風的氣候，以及花了很長時間的開馬車，這也促使他需要長時間的離家，他對妻子持續焦慮使他更加艱難，妻子的健康狀況起伏不定，讓他充滿了不祥的預感。他們很幸運地得到了愛丁堡擔任管家的麥克諾頓夫人的幫助，她始終是他們堅定的朋友。

One can imagine how graphically he would describe the 294 detailsofthe apostle' adventures. One matter which distressed him very muchwasthe attitudeofso many to the Sacrament of Baptism. Parents thought nothing of applying to have a child baptized although they themselves professed no belief in Christ, and could not fulfilthevows they so lightly were willing to make. It was no easy thing for Moody to refuse their request; all the harder be causeothers were willing to accede to it. 

我們可以想像他會多麼具體地描述使徒冒險的 294 個細節。一件令他非常苦惱的事，是許多人對洗禮聖禮的態度。父母們雖然自稱不相信基督，也無法履行他們如此輕易許下的誓言，而他們對申請讓孩子受洗的態度是很輕率。穆迪拒絕他們的請求並非容易的事，因為還有其他人願意接受這些父母輕率的申請。

During the years in New Zealand Moody's pen was busy again and in 1912 he published his second missionary book, The Saints of Formosa, Life and Worship in a Chinese Church. Reviewers welcomed a second book from the authorof The Heathen Heart, one asserting that 」hehas described the life and worship of the Chinese Christians in Formosa so graphically that the most ordinary understanding can realize it. And he has done it with so much sympathy that he captures the heart as well as the head.」 

在New Zealand的時間，穆迪再次忙碌起寫作來，1912年他出版了他的第二本宣教上的作品《福爾摩沙聖徒，漢人教會的生活和敬拜》。評論家對《異教徒之心》作者的第二本書表示歡迎，其中一人斷言「他對福爾摩沙漢人基督徒的生活和敬拜進行瞭如此生動的描述，以至於最普通的理解都可以明白。而且他是帶著如此多的憐憫做這樣的寫作，因此他俘獲了人心，也俘獲了的認同。」

The Spectator surprisingly gave two full columns and a half to it. 

評論者出人意料地給了它整整兩欄半的評語。

The following year his book of 29 short sermons was published by Robert Scott, the title being Love's Long Campaign. The sermons are very characteristic of the man. Professor Denney wrote of them: #7** 295 

次年，羅伯特·斯科特（慕迪的哥哥）出版了他的 29 篇短篇佈道書，書名是《愛的漫長戰役》。這個講章是相當具有這個人的特色，丹尼教授寫道

」They might be described as orthodox, except that or thodoxy usually implies a certain degree of formalism, and there is nothing formal here. They are straight talks, spontaneous,unconventional, with no introductions and no padding, but intensely earnest and sincere. There is nothing in them for the speaker's, but everything for the hearer's sake, and in this respect they conrormtoapostolic ideals. They conrormalsoin beingereligiousrirstandethical in de pendenceonreligion.Theydo not lay down the law. butrheydowhat is much harder. They preach the Gospel.」 

『它們可能被描述為保守，除了保守外通常意味著一定程度的形式主義，這裡沒有任何「形式」的東西存在。他們是直言不諱的，自發的，非常規的，沒有介紹也沒有敷衍，但非常認真和真誠。它們中沒有任何東西是為了演說者而設計，一切是為了聽者的緣故，在這方面它們符合使徒的理想。它們也符合依賴於宗教的宗教信仰。他們並沒有製定律法。但他們做的事情要困難得多。他們目的是要傳福音。』

Moody himself wrote for them: I feel that if I could make some impression with thess sermons I might feel that our captivity in Patearoe had not been without fruit. I felt the solemnity and strain or rewriting them. for it was a task that brought home to me the responsibility not only of preaching. But of living the Christian life. Who is sufficient for these things?

穆迪本人為他們而寫：我覺得如果我能用這些佈道給人留下深刻印象，我可能會覺得我們在帕泰羅的囚禁並非沒有結果。我感到莊重和緊張或重寫它們。因為這項任務使我不僅承擔了講道的責任。而是過基督徒的生活。這些東西誰夠用？

It is easy to gather from the reading he was doing at this time, and the books he got his brothers to send out from home, that his mind was much occupied with the early church and the light thrown upon it by his experiences with Chinese converts.」

從他此時的閱讀和他讓他的兄弟們從家裡寄出的書籍中，很容易看出，他的心思主要集中在早期教會，以及他與漢人皈依者的經歷所帶來的啟示。

」I am busy re-reading Harnack,」 he writes,」 he is a man of prodigious learning and, at the same time, very Fretilin ideas. I don't suppose you ever happen to see a second-hand copy of Begg'sChristian Platonists or Alexandria? I have read the book but I can not get hold of it about here.

「我正忙著重讀哈納克，」他寫道，「他是一個學識淵博的人，同時也非常有革命思想。我想你不會碰巧看到貝格的《基督教柏拉圖主義者》或《亞歷山大》的二手書嗎？我讀過這本書，但在這裡我無法掌握它。」

」 And while reading Rainy'sOld Catholic Church he remarks: 

「在閱讀《雷尼的舊天主教堂》時，他評論道：

」Scarcely any history I read appears to me to give clearly the development to fthought among early Christians. The rationale is not clearly exhibited.」 

「在我看來，我所讀過的任何歷史幾乎沒能清楚地表明早期基督徒的思想發展。並沒有呈現出清楚地脈絡。」

In April 1913, he wrote an article for the periodical The East and The West dealing with the investigation that had just been undertaken among converts in all lands as to whether they had found in the Western forms in which Christianity was presented a barrier or veil.」Theinformation elicited was very meager and Moody wrote in his article entitled 」The Western form of Christianity: 

1913 年 4 月，他為《東方與西方》期刊撰寫了一篇文章，內容涉及近期在所有宣教地的皈依者中進行的調查，即他們是否發現西方基督教的形式是否是成為一種障礙或面紗。然而所得到的信息非常少，穆迪在題為「西方形式的基督教」的文章中寫道：

」The enquiry supposes a state of mind that is scarcely possible at the present day. It is somewhat as if Clement of Rome, Ignatius or Justin Martyr had been asked whether the form in which Paul had presented the Gospel was a source of perplexity, and how it was possible to get behind the Jewish form.」 297

 「這個調查假設了一種在目前幾乎是不可能達到的心理狀態。就好像有人問過羅馬的克萊門、伊格納修斯或殉道者賈斯汀，保羅宣講福音的形式是否令人困惑，以及如何才能擺脫猶太人的形式。」

He went on to assert that it is the message itself that is the novelty, the special form of that novelty is quite a subordinate matter, and he illustrated his assertions from the writings of the Early Church and the Chinese Church. The article aroused much interest and letters came from a great variety of readersof all denominations. OneeminentAnglican scholar wrote saying: 

接著他主張，信息本身是新奇的，新奇的特殊形式是並非是最重要的，他從早期教會和漢人的教會的著作中說明了他的主張。

」I have been immensely interested in your article in The East and the West and I hope that it will obtain a wide circulation; the idea that the slow progress of Missions is due to the fact of the Gospel being presented in a Westernform is, I think, rank heresy and I am grateful to you for saying so.」 

「我對你在《東方和西方》的文章非常感興趣，我希望它能廣為被宣傳；我認為，宣教進展緩慢是因為福音以西方形式呈現的想法是異端邪說，我很感謝你也這麼認同。」

Perhaps the appreciation that cheered him most was a note from Prof. Adolf Harnack. 

或許在所有信件中最讓他高興的是阿道夫·哈納克（Prof. Adolf Harnack）教授的一封信。

The reason for referring to this article is that the interest created by it stimulated him to a further and more exhaustive study of the Early Fathers and Apologists. 

之所以提到這篇文章，是因為它所激發了他產生對早期教父和辯護者進行更深入、更詳盡的研究的興趣。

For a long time, in the sparsely populated plain of Central Otago, the call of Formosa with its teeming multitudes had been constantly pressing in upon both Moody and his wife, and the words sounded in their ears, 」He that loveth Father or Mother more than me is not worthy of me,」 and so, when 298 133 in1914 her health became more stabilized and doctors recommendedachange, they decided that they would go to Canada and be together for the six summer months, while during the winter months Moody would return to his work in Formosa. So he resigned the charge of Patearoa. Many friends had been made during their time in Central Otagoandright up to the end of his life Moody kept in touch with them. Tributes were paid at the farewell meetings to his 」brotherliness and cheerful service of his scattered flock,」 and to 」how he had solidly built up the congregations under his care.「 The Minute sent by the Presbytery of Central Otagoat the time of Moody's death referred to the affection in which he was held and how」his work and influence were such as to be still graphically remembered.」

長久以來，在中奧塔哥(Otago)人煙稀少的平原上，福爾摩眾多人們的呼喚不斷向穆迪夫婦排山倒海而來，此時他耳邊響起一句話：「更愛父親或母親的人比我更配不上我」，因此，1914 年當她的健康狀況變得更加穩定，醫生改變了建議，他們於是決定去加拿大一起度過六個月的夏天，而在接續冬天的幾個月裡，穆迪會回來、繼續他在福爾摩沙的工作。於是他重新指派而離開了帕特羅阿的職務。許多在中奧塔哥期間結交的朋友，穆迪一直與他們保持聯繫，甚至直到他生命的盡頭。在告別會上，人們向他「以兄弟情誼和愉快地服務他的分散的羊群」以及「他如何在他的照顧下穩固地建立會眾」的面向，向他表示敬意。中奧塔哥亞的長老老會在穆迪去世時，發出的悼文提到了穆迪受到的愛戴，以及「他的工作和影響力仍然如何被生動地記住」。

The summer of 1914 was spent in Vernon and then, suddenly, with the doctor's advice, it was decided that Mrs. Moody herself should also go to Formosa for the winter months, leaving the Island for Japan when summer approached. 

1914 年夏天在弗農度過，然後突然在醫生的建議下，決定穆迪夫人也應該去福爾摩沙過冬，於是在夏天臨近時離開該島前往日本。

They received a great welcome on their return to Chiang hoa, the Christians headed by Rev. Lim Hak-kiongmeeting them and taking them straight to the Church for a thanksgiving service. After the strange and trying experiences of six years in the Antipodes, it was good to be back among the old Formosan friends. Changes had taken place. Dr. Landsborough had, in 1912, married Miss Marjorie Learner, 133299 one of the Women's Missionary Association workers in the south, and they were living outside the South Gate of the city in the newly-built missionary compound. TheW.M.A.had opened up women's work, and Miss Stuart and Miss Butler had moved there from Tainan and were living in the ladies' house, while the third house was occupied by Rev. Hope and Mrs. Moncrieff, who had been stationed in Chiang-hoa during Moody's absence. 

他們回到彰化時受到了熱烈的歡迎，以林學恭牧師為首的基督徒們會見了他們，並直接將他們帶到教堂參加感恩的禮拜。他們在Antipodes度過了六年的陌生而艱難的經歷之後，很高興回到老台灣朋友那裡。許多事已經改變了，蘭大衛醫生於1912年與南部婦女傳教士協會工作人員之一的瑪喬麗·萊納小姐結婚，他們住在彰化城市南門外新建的傳教士院落中。W.M.A. 開闢了婦女工作，司徒小姐和巴特勒小姐從台南搬到了那裡，住在女房裡，而第三個房子則由霍普牧師（何希仁牧師？夫婦）和蒙克里夫夫人居住，他們在穆迪不在的期間 ，在彰化期間駐紮。

Of a different kind, but one which greatly cheered him, was the change of attitude towards open-air evangelism. Perhaps it was that results of his work were now very evident to all, and it was encouraging to meet the Rev.Duncan MacLeod, one of the staff of the Canadian Mission in the north who was giving his strength to this work. Their methods may not have been quite the same, due to some extent to the difference of climate, but in their whole-hearted devotion to and belief in aggressive evangelism they were oflike mind. 

但讓他非常高興的是看到一種不同、對露天佈道的態度發生了變化。也許是現在他的宣教對所有人都感受到很明顯成果，而見到劉忠堅牧師是令人鼓舞的，他是加拿大北部傳道部的一名宣教師，他為這項工作付出了自己的力量。由於趨勢的不同，他們的宣教方法可能不太一樣，但在他們全心全意的奉獻和積極在傳福音的信念上，他們的想法是相似的。

In a letter home Moody remarks upon the general situation. 」The Church has now become an institution in the land, 」he writes, 」I am told that the Japanese magistrates some times tell the people that other religions are not of much value, and that they would do well to join themselves to the Christian Church. Did I tell you that a former Prefect of this city and district was a Christian, and used to join 300 13** the Chiang-hoa Christians at their worship saying that al though he did not understand their language, his heartwas not at peace if he could not be with them on Sundays. The people, of course, know much more about Chris tianity than they formerly did. I was quite struck when a woman the other day said she was anxious to listen for she had never heard preaching before. It is true the people of the villages often profess to knew nothing of our religion; but they say this, apparently, on the general principle that it is best to conceal the facts, or because they wish to make sure that we shall preach to them.」 1 I A. 

穆迪在一封信中大體談到了上述的情況。「教會現在已成為這片土地上的一個信仰系統」他寫道，「有人告訴我，日本法官有時會告訴人們，其他宗教沒有多大價值，他們最好加入基督教會。我有沒有告訴你，這個城市和地區的一位前首長是基督徒，曾經和彰化基督徒一起禮拜，說雖然他不懂他們的語言，但星期天他不能和他們在一起聚會時，他的心會很不平靜。當然，人們對基督教的了解比以前要多得多。前幾天一位女士說她很想聽到福音，因為她以前從未聽過講道，這讓我很震驚。的確，村里的人常常自稱對我們的宗教信仰一無所知。但他們這樣說，顯然而言，是出於最好隱瞞事實的真相，或者是因為他們希望確保我們能夠向他們宣講福音。」

The opportunities were still great, audiences still large; the railway was a help in moving about the country and the improved conditions of the roads, although leaving much to be desired, made cycling a less hazardous affair. 

群眾的人數仍然很多，宣揚福音的機會仍然很大；同時鐵路的建立有助於在全島內的移動，同時改善了道路的狀況，儘管還有很多不足之處，但騎自行車的危險性降低了許多。

The summer of 1915 was spent in Arima, Japan, and the idea of going home had to be abandoned owing to the Euro pean war; for at that time the sinking of ships was frequent, and the risk of exposure and cold in small boats was too great to take in Mrs. Moody's state of health. She returned to Formosa from Japan better than she had yet been, but in November she took a turn for the worse and died suddenly on November 8th. 

1915年夏天在日本有馬(Arima)度過，因歐戰緣故，不得不放棄回家的念頭；因為戰爭當時沉船頻繁，小船暴露在寒冷和寒冷的風險太大，而穆迪夫人的健康狀況無法承受這些風險。當她從日本回到福爾摩沙時，健康情況比以往任何時候都好，但在 11月，病況突然變得更糟，於11月8日突然去世。

That last year in Formosa had been the happiest of her married life, she declared, and when they laid her to rest on the heights above Chiang-hoa, the great procession winding through the streets of the city singing hymns, it was of her patience and kindness and unfailing cheerfulness that they spoke. To few, perhaps, has it been given to have such a peaceful passing; no religious doubts had ever troubled her, and no thought of fear had ever entered her mind; she had spoken often and eagerly of the peace and joy which she would find in the Father's House. 

她說到，去年在福爾摩沙是她婚姻生活中最幸福的一年，當他們把她安放在彰化的高處時(八卦山)，那龐大的隊伍唱著讚美詩蜿蜒穿過城市的街道，這就是她的耐心 以及他們所說關於她的仁慈和始終如一的快樂。或許很少有人能過上如此平靜的生活；她從來沒有對宗教信仰產生過任何疑慮，她的頭腦中也沒有任何恐懼的念頭。她經常熱切地談到她會在天父的家裡找到的和平與快樂。

And so Moody was once more faced with loneliness, greater perhaps than he had ever experienced; he had planned and thought and cared so lovingly for her that the world now seemed very empty. He missed not only his sister Mary's letters, but his Mother's too, for she had died during his time in New Zealand. The writer remembers a discussion that took place years later, at the time of the revision of the Church Hymnary, when Moody and some of his friends at home were discussing the hymns which were to be excluded from the new book, and the reasons for omitting them. One or two were mentioned and remarked upon, and then Moody mentioned another and quoted it. It was one of John Newton's which had been among the collection in the old Free Church Hymn Book. (Sepete i )

於是穆迪又一次面臨孤單，也許比他曾經經歷過的還要更孤獨。他對她生活的計劃、思考和關懷是如此的深情，以至於這個世界現在看起來很空虛。他不單想念妹妹瑪麗的來信，也想念他母親的信，因為她在穆迪在New Zealand時去世了。作者記得幾年後發生的一次討論中，當時正在修訂《教會讚美詩》，當時穆迪和他的一些家裡的朋友正在討論新書中將被排除的讚美詩，以及省略他們的原因。一兩個被提及和評論這些詩，然後穆迪提到另一個並引用它。這是約翰·牛頓所做的一首詩，曾被收藏在舊的自由教會讚美詩冊中。

I asked the Lord, that I might grow In faith, and love, and every grace Might more of his salvation know And seek more earnestly his face 302 303 'Twas he who taught me thus to pray And he, I trust, has answered prayer; But it has been in such a way, As almost drove me to despair. I hoped that in some favoured hour At once he'd answer my request; Andby his love's constraining power Subdue my sins and give me rest. Instead of this he made me feel The hidden evils of my heart; And let the angry powers of hell Assault my soul in every part. Yea more, with his own hand he seemed Intent to aggravate my woe; Crossed all the fair designs I schemed Blasted my gourds, and laid me low. ‘Lord, why is this?' I trembling cried, 'Wilt Thou pursue thy worm to death?' 」Tis in this way, the Lord replied, 'I answer prayer for grace and faith. 」These inward trials I employ From self and pride to set thee free And break thy schemes of earthly joy That thou may'st seek thy all in me.」」 

我祈求主，使我能在信心、愛和每一種恩典中成長，並能更多地了解他的救恩，並更熱切地尋求他的面。是他教我這樣祈禱，我相信，他已經回答了祈禱；但往往事情這樣發展，幾乎把我逼到絕望。我希望在某個有利的時刻，他會立即回應我的請求；並以他愛的約束力量征服我的罪孽，讓我安息。而不是讓我感受到了我心中隱藏的邪惡；讓地獄的憤怒力量侵襲我的靈魂每一個部分。是的，他親手似乎想加重我的痛苦；跨越了我策劃的所有公平設計「主啊，這是為什麼？」我顫抖著喊道：「你要把你的蟲子逼死嗎？」就是這樣，主回答說，「我回應了對恩典和信心的祈禱。」「我利用這些來自自我和驕傲的內在考驗來釋放你，打破你在世俗快樂的計劃，以便你可以在我身上尋求你的一切。」

When asked whether he did not agree that the revisers of 174 303 the earlier book had been right in excluding it from the Church Hymnary, he answered: 」Yes, I agree that it is not a hymn suitable for congregational singing, and it is not true to everyone's experience. But, he added, 」it is true for all that.」 

當被問及他是否不同意早期書籍的修訂者將其從教會讚美詩中正確的排除，他回答說：「是的，我同意這不是一首適合會眾演唱的讚美詩，而且它並不是每個人的經驗」。但是，他補充說，「這一切都是真的。」

In March 1916 Moody had a serious attack of influenza. He and the Rev. Lim Hak-kiong had been holding one of their evangelistic-conferences with the Chiang-hoacongregation and had experienced a lively and profitable time, and the following day although tired Moody had bicycled nine miles, speaking in six places, and had returned by train feeling ill. The Landsboroughs were on furlough and his Chinese friends, alarmed at the frequent bouts of sickness, called in a Chinese doctor and then two days later Dr. Gushue Taylor, colleague to Dr. Maxwell, came up from the South, and by means of stretchers and a first-class carriage on the train, conveyed him to his own house in the Mission Compound at Tainan. There he was nursed back to health. One of his lungs was affected, but it did not get beyond the incipient stage, and having no hereditary tendency the disease was soon arrested. 

1916年3月，穆迪患上了嚴重的流感。他和林學恭牧師一直在和彰化的會眾中舉行一次佈道會，經歷了一段熱鬧而有合宜的時光，第二天穆迪雖然累了，但還是騎了九英里的單車，並且在六個地方講道，當他坐火車回來時就覺得生病了。蘭大衛醫生一家正在休假，他的漢人朋友對頻繁發作的疾病感到震驚，於是請來了一位漢醫，兩天后，戴仁壽醫師的同事馬雅各醫生從台南過來，用擔架和火車上的頭車廂，把他送到了他在台南宣教院自己的家。在那裡他得到了調養。他的一個半的肺受到了影響，但它並沒有超出初期的感染，並且自己並沒有遺傳傾向，於是這種疾病很快就被控制住了。

It was thought best, however, for him to return home, and he began to make arrangements for traveling via Canada, and left Yokohama, Japan, on the 19th April, arriving in Scot land on May 26th. 

然而，對他最好的辦法還是回到故鄉，他開始安排途經加拿大，於4月19日離開日本橫濱，5月26日抵達蘇格蘭。