鸦片战争之后，西方传教士一改明清耶稣会士本地化的传教方法，借坚船利炮在中国强制传教，教民冲突此起彼伏。甲午战争唤起了国人的民族意识，辛亥革命、新文化运动、第一次世界大战以及五四运动进一步推动了国人民族意识的高涨，其中第一次世界大战的作用不容忽视。一战过程中美国总统威尔逊提出的“民族自决”原则，激发了国人公理战胜强权的民族信念，国人以为中华民族从此可以摆脱西方列强的控制，建立一个独立的民族国家。巴黎和会的外交失败告诉国人这一切只是一种幻想，被激发起来的民族意识无处宣泄，进而引发了五四爱国运动。 20世纪初国内民族意识空前高涨，推动了在华天主教本地化传教方法的重新启动。本地化的重新启动原因颇为复杂，除了考虑国内时代背景外，还要分析国际环境,即罗马教廷这一时期为何会积极推行本地化传教政策?因为清中期的礼仪之争彰显着罗马教廷对耶稣会本地化传教方法的抵制。 本文以1913年辅仁社的创立为切入点，分析这一时期天主教本地化传教方法重新启动的原因。英敛之是辅仁社的创始人，从办学伊始便强调中华文化的重要性，辅仁社的办学目的就是借天主教来发扬中国文化。在英敛之看来，天主教跟儒、释、道没有本质区别，都是用来振兴中华文化的手段。英敛之等人浓厚的民族情绪也一定程度上催化了天主教的本地化政策。天主教的本地化政策也影响了国内天主教大学的本地化改革，本文试图通过对北京辅仁大学创办阶段的课程设置、学校名称、办学目的等方面进行考察，分析天主教本地化传教方法在教育领域的具体实施。

After the Opium War, Western missionaries changed the localized missionary methods of the Jesuits in the Ming and Qing dynasties, missionary preaching in China by the cannon, and the conflict between the churchgoers and the congregation swirled. The Sino-Japanese War evoked the national consciousness of Chinese people, and the revolution, the cultural movement, the First World wars and the movement further promoted the upsurge of national consciousness, in which the role of the First War could not be ignored. In the course of World War I, the principle of "self-determination of peoples”put forward by President Wilson of the United States inspired the national belief of the people's axiom to overcome the power, and the Chinese thought that from then on they could get rid of the control of Western powers and establish an independent national The diplomatic failure of the Paris and the conference told the Chinese people that all this was just a fantasy, and that the inspired national consciousness was nowhere to be vented, which in turn triggered May Fourth patriotic movements. At the beginning of the 20th century, there was an unprecedented rise in national consciousness, which promoted the reactivation of local missionary methods in Chinese Catholicism. The reason for the reactivation of localization is quite complex, in addition to background of the domestic era, but also to analyze the international environment, that is, why the Holy See during this period is actively pursuing localized missionary policy? Because the etiquette battle in the middle of the Qing Dynasty demonstrated the Holy See’s resistance to the localization of the Jesuit missionary methods. This paper analyzes the reasons for the reactivation of the Catholic Localization missionary method in this period, taking the establishment of the 1913-year Furen society as the starting point. Ying is the founder of Furen Society, from the beginning of the school to emphasize the importance of Chinese culture, Furen society to run the purpose of the school is to use Catholicism to promote Chinese culture. In the eyes of Britain, Catholicism has no essential difference with Confucianism, Buddhism and Taoism, and is a means used to rejuvenate the culture of rejuvenating China. The strong national sentiment of the English and other people also catalyzed the Catholic localization policy to a certain extent. The localization policy of Catholicism has also influenced the localization reform of Catholic universities in China, and this paper attempts to analyze the concrete implementation of the Catholic localization missionary methods in the field of education by examining the curriculum, school name and running purpose of the founding stage of Catholic University in Peking.