本文討論天主教徒劉凝（1620－1715）如何編纂和注釋其祖先劉壎（1240－1319）的作品，分析他如何以西學為文獻考證之資，以及他的教徒身分如何影響他的考證實作。劉凝大部分的作品已散失，但他在校刊劉壎作品時所留下的註釋，記錄了他的生平與思想。比較不同的版本，考察劉壎文獻的形成史和編纂與評論等文本的生產過程，可以看出劉凝的思想。這些閱讀與編纂的痕跡，彰顯了劉凝在考訂劉壎文本時，所涉及的信仰、政治和文化因素，以及天學的知識和信仰如何促使接受者以新的角度審視自己的文化傳統，形塑了中國信徒的新主體和能動性，但同時也為教徒與非教徒圈出一道社群邊界。另外，劉凝以天學為框架的考證實踐，更提醒我們注意清代考證學者的多元性，以及他們看待世界的框架如何影響其考證實作。

This article examines how Liu Ning 劉凝 (1620-1715), by compiling and commenting on the works of his ancestor Liu Xun 劉壎 (1240-1319), revealed his own Christian beliefs, which in turn constituted the foundation of his evidential scholarship. Liu Xun had been an eminent literary figure during the Song-Yuan transition and was an important cultural emblem of Nanfeng County 南豐 in Jiangxi Province. Liu Ning, who converted to Christianity no later than 1667, was the collaborator of the French Jesuit Joseph de Prémare (1666-1736) and was probably the only known Chinese Figurist. Liu Ning spent most of his life as an educational official at the county level, at the same time collecting and collating Liu Xun's writings and studying the history of Chinese characters. Liu Ning compiled all the current editions of Liu Xun's writings, adding his own thoughts in his commentaries and collation notes. Scholars have neglected these important materials. In this article, I argue that Liu Ning employed Learning from Heaven 天學 and evidential studies techniques to form a hermeneutical circle through which he defended his faith and warded off attacks from hostile Confucian literati. These efforts were revealed in the process of producing editions of Liu Xun's writings. In addition, this article highlights the complexity of evidential studies, which tends to be treated as a neutral scholarly endeavor, and urges scholars to explore how the intellectual outlook of individual evidential scholars influenced textual practices.