【摘要】：
本文基於緬懷馬偕學生陳水龍傳道師（筆者妻陳美瑜為其曾孫）及其後裔（四代）之教會、家庭與社會生活而撰文，為研究動機所在。本文研究目的依陳水龍、子字輩、孫字輩及曾孫輩等四大項，探研其人其事、教會生活、家庭與社會生活。所使用之研究方法有三，即資料蒐集法、訪問觀察法、問卷詷查法。有效問卷99份，回收率82.5%。藉時空流程、口述歷史、比較分析而成，所得結論如下：
一、 絕大多數陳水龍傳道師之後裔均能持守其祖先之基督教信仰，且能繼續延續至下代。祇有陳信章三個女兒（即嬌鳳、雪玉、碧霞）因婚後隨夫家民間宗教信仰而改變其祖父流傳之信仰。
二、 陳水龍傳道師之後裔能投入全職傳道師或牧師工作者不多（僅陳信章、吳憶清、李宏年），而在教會當長老或執事者亦不多，僅陳復禮、陳約翰、陳拱北、陳智慧、陳錫新、陳科成、陳一騏及陳映雪等三兒子等八人。後裔多數對教會生活及服事並無熱衷參與。
三、 就家庭生活言，陳水龍後裔絕大多數夫妻、婆媳及子女等關係良好，僅四人夫妻關係不佳，三人婆媳關係不佳。
四、 就社會生活言，陳水龍後裔可謂貢獻良多，其中以有「台灣公共衛生之父」的陳拱北享譽國際最具代表；而陳雪玉之子女開創商機（如復興航空、中興保全）提供更多就業機會，貢獻特多。
五、 就史學方法之比較分析言，學歷自高而低依序是陳復禮子孫、陳約翰子孫、陳信章子孫。就教會生活熱冷言，依序是陳約翰子孫、陳復禮子孫、陳信章子孫。就職業特色言，陳復禮子孫以醫師及公司負責人為多、陳信章子孫大多數經商、陳約翰子孫偏專門技術。

本文有兩點建議：
一、 熱愛教會原是美事，因政爭使教會蒙羞，誠為憾事。當年陳約翰等長老小會通過不繼聘牧師，致徐春生牧師藉和會通過而留任，若能同理心或以愛心說誠實話，亦不會留下污點。
二、 今日松山教會和錫安教會信徒莫忘「陳能記」（陳水龍）家族昔日之金錢、土地及人才之奉獻功勞，稱典型在夙昔。呼籲陳水龍後裔當追隨先祖宣教熱誠，再度愛教會，成為世光地鹽來榮耀上帝。
本文因口述歷史具主觀成份在內，並問卷統計之不可避免的盲點，即劃分標準（如富有、小康）糢糊，為本文之限制（limit）所在。然而本文統計及口述歷史所獲得之第一手資料誠實不易，可提供有志研究者參考。再者，本文發現信仰傳承可以繼續流傳，不若「富不過三代」之財富遺產之變遷，由陳水龍四代子孫得以明證。


An Approaching Exploration to the Preacher Shui-Long Chen(Nern-Gee Chen) and his Descendants in the Church, Family and Social life

( 5 Chapters, 15 Passages, 40,000words thesis, 800 words excerpt)

The thesis is based on enshrining Revd. Chen, Shui-Long in our mind, who was under the tutoring of Revd. J. L. Mackay（馬偕）《the author’s wife, Chen, Mei-Yu, 陳美瑜is preacher Chen’s great grand-child》; and on returning to thoughts of Chen’s descendants( 4 generations) among the church, family and social life, both of which are the motive of research. All that were concerned with the people, the setting, the life of church and society would constitute the purpose from the author, relating to the system of Revd. Chen, Shui-Long, his children, grand children and great grand children. There are three methods of the research adopted, that is, information collection, visiting and observation, questionnaires, among which it is effective of 99, the rate of retrieval 82.5%. By virtue of flowing motion in time and space, oral history, comparable analysis, we might make the conclusion as flollows:

(1) Most of Revd. Chen, Shui-Long’s descendants have almost kept a firm hold of Christian belief and are then abiding by it to next generation. Only three daughters from Chen, Hsin- Chang（陳信章）there may be: Chen, Chiao- Feng（陳嬌鳳）; Chen, Hsueh-Yu（陳雪玉）; Chen, Pi-Hsia（陳碧霞）; after their Marriage, they were gradually transforming the believes to their husbands’ folk believes.

(2) Not many of descendants from Revd, Chen have thrown in pastors’ offices, except for Chen, Hsin-Chang（陳信章）; Wu, I-Ching（吳憶清）; Lee, Hong-Nien（李宏年）; Nor many in Elders or Deacons, except for Chen, Fu-Li（陳復禮）; Chen, Yueh-Han（陳約翰）; Chen, Kung- Pei（陳拱北）; Chen, Chih-Hui（陳智慧）; Chen, Hsi-Hsin（陳錫新）; Chen, Ko-Cheng（陳科成）; Chen, I-Chi（陳一騏）; Chen, Yin-Hsueh（陳映雪）etc. Most of Chen’s descendants do not express their vehement desire in church service.

(3) For family life, major of Chen’s ramification are on good term with one another, no matter how the relationship among the family might be. But still on bad term with 4 couples and pathetic relation in 3 person between mother-in-law and daughter-in-law.

(4) For social life, the scions of Revd. Chen make many important contributions, e.g. Chen, Kung- Pei（陳拱北）, the most international representative for 「the Father of Public Sanitation of Taiwan」. Chen, Hsueh-Yu’s（陳雪玉） sons and daughters found business on hand as Tran-Asia Airlines; Chung-Hsin Security Corporation etc. So they offer the opportunities for getting the employments.

(5) Comparable analysis for history, the educational background is put forward to the arraying from high to low: Chen, Fu-Li’s scions（陳復禮）; Chen, Yueh-Han’s（陳約翰）; Chen, Hsin-Chang’s（陳信章）. For the enthusiasm of church life: Chen, Yueh-Han’s scions（陳約翰）; Chen, Fu-Li’s（陳復禮）; Chen, Hsin-Chang’s（陳信章）. For the peculiarities of Jobs: Chen, Fu-Li’s devote themselves to medicine and to leading cadres in business. Chen, Hsin-Chang’s（陳信章） are almost engaged in trading. Chen, Yueh-Han’s（陳約翰）incline toward expertise in techniques.

Two latency there may be delineating:

(1) It is a virtuous etiquette originally for the passionate love for the church, whereas it always gives rise to political conflicts as a result of humiliation. While the session in the church, which consisted of some Elders, like Chen, Yueh-Han（陳約翰）, passed through the bill that did not employ the pastor for a post; Revd. Hsu, Chun-Sheng（徐春生）once took it by force through the vote in congregation of the church. If only we might have compassions on the thruth, the blot in the church would not have been left over.

(2) Today Sung- Shan church（松山教會） and Zion church（錫安教會）do not let it bygones that the family of Revd. Chen, Shui-Long had offerings to the churches in the past time. Therefore we might petition the descendants of Revd. Chen, Shui-Long for following the ancestors’ enthusiasm of mission in order to recall the passionate love for the church. “You are the salt of the earth ”(Matthew 5:13a); “You are the light of the world.”( 5:14a).

Due to oral history, the thesis is tinged with the subjective point of view; moreover, there may be some scotoma in questionnaire, that is to say: blurred standard ( e.g. richness and comparatively good living standard) is the limited problem. In addition, it is so fastidious for statistics and oral history to acquire the first-hand information that could offer the references to the researchers who are much interested in. Apart from that, we could realise that the inheritance of faith is being transmitted from generation to generation, but “No more than three generations is the wealth and high position ” which is proved from the descendants of Revd. Chen, Shui-Long.


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