明末天主教徒韓霖所撰的<鐸書>中，藉絳州知州孫順命其演譯明太組<聖諭六言>(指孝順父母、尊敬長上、和睦鄉里、教訓子孫、各安生理、毋作非為等24字)之便，融入部分西學和西教的觀念。雖然書中絕無一字提及『天主』，但確為一本以天主教教義理出發所寫成的鄉約。韓霖巧妙利用地方官宣講聖諭的良機，將這本融合天儒的書裡裹上官方色彩，並試圖達到當代天主教人士所追求之『補儒易佛』的目標。 相對於現存明清之際大量與天主教相關的文獻，<鐸書>的內容可說是僅見，而韓霖此一透過官僚體系和儒家傳統滲入地方教化的宣教方式，亦與其他教中人士迥異，然學界對此書仍較少注意，筆者因此嘗試探討韓霖究竟透過何種人脈網絡和編寫策略，以遂行其宣教的目的，並追索地方人士對韓霖其人其書的認同與拒斥。During the Ming dynasty, the so-called "Six Maxims" of the Hongwu emperor were read and expounded to inculcate moral values in the populace. The maxims asked one to perform filial duties to one's parents, to honor and respect one's elders and superiors, to maintain harmonious relations with one's local community, to instruct and discipline one's descendants, to work peacefully for one's own livelihood, and not to commit wrongful deeds.In 1641, the magistrate of Jiangzhou Sun Shun decided to hold regular pact meetings to elaborate the imperial maxims. A local Christian intellectual Han Lin was invited to be one of the lecturers. Han Lin made good use of this occasion to integrate Christianity's concept into his elaboration and publish it as a semi-official book Duoshn. Although no words of tianzhu (Deus) appeared in the text, this is no doubt a community compact book of strong Christianity flavor. Han Lin attempted in the book to remedy the deficiency of Confucianism as well as to attack Buddhism and other popular beliefs.Relative to the large amount of extant Christian-related literature in Chinese, Duoshu's content is unique. Han Lin's strategy to preach Christianity through the official practices of community compact is also extraordinary compared to other Chinese converts. Since few detailed studies have been carried out on the book, the author tries in this article to investigate how Han Lin promoted the book through his excellent social network and text presentation. The recognition or refutation of local people over the next two centuries toward Han Lin and his book is also studied.