這篇論文包括兩部分：第一部分提供具體歷史資料，就是當時傳教士做的關於他們與當地人民的來往的報告；第二部分分析傳教士的立場和態度以及當地的人民和他們的領導紳士的立場與態度。最後加上結論。時間是1882－1896年，地方是山東南部兗州府地區。傳教士是屬於1875年在德國成立的天主教聖言會，傳教士大部分是德國人。傳教士開始只有兩個人，1896年增加到30多人。當地的傳教員也從零開始到200個人。他們本來都在比較偏僻的鄉下傳教，但一直希望能到比較中心的城市裡去建立他們的傳教點。最後克服了當地人的反對而成功，定居在當地首都兗州府。當地鄉村的老百姓開始有所反對，因為基督徒團體影響到村子裡的勢力平衡，但一般來說很快就能接受教會在他們當中。地方官和知識分子（紳士）由於三個理由非常反對教會進入他們的地區：1.教會影響到中國傳統儒家的社會制度；2.傳教士由於外國的保護權有同他們一樣的社會勢力；3.他們視傳教士當作西方帝國主義的先鋒。因為兩方面都在很大的壓力之下工作，所以幾乎沒有文化交流和對話：傳教士因反外國的氣氛怕被趕出去和信徒被迫害，地方官和知識分子出於愛國情感視傳教士為敵人和信徒為叛國分子。但兩個群體沒有疆界而一直有某些互動，敵對的或友善的，所以產生文化的交流。但最後因1900年政治局勢的大變化，基督徒團體被整個社會所接受。

This paper comprises two parts: the first part is concrete historical material, namely reports by German missionaries to their supporters at home about the missionary situation in South Shandong; the second part tries to analyse the position and attitudes of both the missionaries as well as those of the population and their leaders among whom they were working. Finally some conclusions are drawn. The period considered is from 1882 till 1896 and the area is the Yanzhoufu Prefecture in South Shandong; the missionaries involved belong to a mostly German Catholic mission organization established in 1875 at the Dutch-German border. In Shandong they started out with two people and in 1896 had increased to 30 some missionaries. The local catechists, who accompanied them, also increased from zero to around 200 in the same period. In the beginning they worked in the countryside, but tried all the time to establish mission stations in the cities. In the end they overcame the opposition of the gentry and acquired a hold in Yanzhoufu, the capital city of the Prefecture. Most of the time where ever they started there was opposition from the local population, because the organized Christians impacted on the balance of power in the village, but in general the Church soon was accepted. However, the local gentry for several reasons opposed the coming of the Church in their midst, because: 1. Christianity influenced the Confucian social tradition; 2. the missionaries because of their foreign protection threatened their social position; 3. the missionaries were seen as the vanguard of foreign imperialism. Dialogue or cultural interaction was limited, because both sides, the missionaries as well as the local gentry, felt big pressure: because of the anti-foreign atmosphere the missionaries were afraid of being expelled or persecuted; the local gentry and mandarins because they saw the missionaries as enemies of their country and the Christians as traitors, but feared punishment of the foreign powers. However, in their practical relations there was no stagnation, but all the time interaction: either hostile or friendly, and therefore cultural interaction took place.