本文旨在探討1640年代荷蘭改革宗教會在臺灣進行一連串改變的 原因與經過。前期的尤紐士牧師在1643年離任之前，除了安排巴非修 接續其工作外，更規劃了各種措施以確保其宣教的成果。然而，尤紐士 的離任卻也代表了一個策略上分水嶺。接班的牧師們陸續改變了尤紐士 制定的策略：為原住民設立，以使他們能熟悉教會治理的蕭增小會被廢 止；原住民也不再有機會領受聖餐；而原住民學校教師更從50名被縮編 至17名；教材也被大幅度地改寫，教育模式也起了變化；不再有大規模 的原住民受洗。但同時，臺灣教會也在臺灣長官的請求下，由范布鍊領 頭前赴臺灣中部虎尾增與二林地區，展開新的教化工作。這些改變固然 肇因於尤紐士宣教工作的實際成效，但也不能避免地受到在臺灣牧師的 個人特質以及聯合東印度公司的臺灣政策所影響。

This essay discusses the different policies of the Dutch Reformed Church in Formosa before and after 1643. Before Rev. Robertus Junius left Formosa in 1643, he had Rev. Joannes Bavius as his successor, and worked out several measures in order to keep the fruitful missionary achievements. However, Junius’ leaving represents a watershed of policies of the church. His successors changed those policies settled by him one after another. The Soulang Consistory for Formosans was abandoned; the Formosans could no longer participate in the celebration of the Lord’s Supper; the amount of Formosan schoolmasters was reduced from 50 to 17; and the materials and patters of religious instruction were also modified in a large scale. In the meantime, under the request of the Governor of Tayouan, the church of Formosa sent Rev. Simon van Breen and several schoolmasters and soldiers to Farvolang and Dalivo, in order to edify aboriginal people there. In conclusion, these changes of policies were due to the results of Junius’ missionary work, and also characteristic of the ministers in Formosa, and the policies of VOC.

基督教在臺灣；聯合東印度公司；荷蘭時代

Christianity in Taiwan；VOC；17th century Taiwan； the Duch Reformed Church