英國傳教士胡德邁，於1844年由英國浸禮會派駐來華，1870年將《天路歷程》譯述成《勝旅景程》一書，成為《天路歷程》眾多漢譯本之一。胡德邁基於其對中國文化、中國文學的認知，大量引用歷史文學典故，將個人觀點融入譯述作品，在人物、地名和部分內容上，皆有獨樹一格的翻譯手法和詮釋用語，充分展現個人的書寫特色，呈現其融入華人社會的譯述動機，極具文獻價值。黎子鵬編撰《晚清基督教敘事文學選粹》一書時，基於影響力和篇幅的考量，僅收入《勝旅景程》的第一部，以《勝旅景程正編》稱之，另有《勝旅景程續編》未予收入。而《勝旅景程正編》第二十一回內容多見善字的大量運用，對於善極為重視，符合中國人對於善書和行善的認可心理，但中西善定義和善認知，實有本質上的迥然差別，頗富研究價值。本文採取此回最常提及的「善念」語詞作為文章標題，擴及其它的「善」課題研究，並進一步解析其間的西方神義論概念和中國善觀念之取用手法。縱使西方傳教士採取配合中國思想的宣教手法，包裝其傳教文本，運用眾多的中國文學和歷史元素，以為宣教文本的編寫，但其傳教文本所顯露的宗教義理和思想觀點，仍為相當根深柢固的西方色彩和基督教義。由此可看出其透過中國熟悉的善念、善心、善行等用語，進行基督教的教義宣揚，但在辯證內容上，實與中國的善之涵意，仍有明顯落差。因此透過《勝旅景程正編》第二十一回的善內容分析，足以呈現西方傳教士的融合儒耶之宣教企圖，以及中西文化的宗教哲學特色

Thomas H. Hudson, a Britain missionary, was dispatched to China by British Baptists in 1844. He had translated a version of The Pilgrim's Progress to Perfect Journey (Sheng Lu Jing Cheng). Based on his cognition of Chinese culture and literature, Thomas H. Hudson adopted numerous historical literary allusions and assimilated his own viewpoints into his translation. He used unique translated technique and annotating phraseology in characters, sites and texts. His works present his characteristics fully and his motivation of integration into Chinese society. Dr. Tsz Pang Lai, considering its influences and lengths, he added only the first part of Sheng Lu Jing Cheng, the Primary, into Collation of Christian Narrative Literature in the Late Qing Dynasty. The rest of the book which he didn't include was named Sheng Lu Jing Cheng-the Continuance. Thomas H. Hudson applied a lot of ＂Goodness＂ in Sheng Lu Jing Cheng-the Primary. He made use of Chinese people's identification toward virtue books and good deeds to revise text and to achieve the goal of preaching.The theme of this study is analyzing ＂Goodness＂ in the twenty-first chapter in Sheng Lu Jing Cheng-the Primary to understand Thomas H. Hudson's concept of west theodicy and his usage of Chinese Goodness. Although western missionaries used Chinese thinking, including Chinese literature and historical elements, to write their preaching propaganda, it still revealed strong Western color and Christian doctrine. Although they propagated Christianity by using Chinese familiar words, such as goodness, good intention, good deeds, its dialectical contents were obviously different. As a result, we will show Western missionary's motive to combine Confucianism and Christianity in preaching and the features of religious philosophy between Chinese and Western cultures