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地方道教之形成:廣東地區扶鸞結社運動之興起與演變(1838-1953)

Formation of a Local Daoist Community: A Century of the Spirit-writing Cult Movement in Guangdong (1838-1953)

摘要


本文以近代廣東地區的扶鸞結社運動為個案,探討近代地方道教的形成和發展。清末民初廣東各地紛紛興起了扶鸞結社,其中主要有三個系統:第一種是呂祖道堂系,第二種是先天道系,第三種是潮汕系善堂。呂祖道堂系是以呂祖(呂洞賓)為祖師,其中一部份宣稱屬於「全真教龍門派」。先天道系是源於羅教的先天大道道脈。潮汕系善堂多供奉宋大峰、宋超月等禪師為祖師,其前身是主要從事收屍埋骨的善會,或超度死者的念佛社。這三個系統的起源、標榜的教派並不相同,但在1950年代以後的香港,三者協同成立了香港道教聯合會。本文的主要目的,不但是透過考察這三個系統,以把握近代在廣東一帶發展起來的宗教運動的本質,並且關注三者在互相影響中,最後選擇「道教」身份的進程,此外,還將探討在此類地方道教的形成過程之中,扶鸞所起之作用。因此,本文首先整理了上述三個系統之特色,探討其在近代廣東地區興起、擴展的過程和社會背景,並關注各個系統之間的相互關係。接着還將探討各個系統與海外華僑社會之聯繫、超越國家網絡的發展以及它們在民國時期的演變。最後討論1949年新中國成立以後,廣東地區的扶鸞結社到底走向了怎樣的道路。

並列摘要


This article aims to investigate the formation of local Daoist communities in modern times by focusing on a spirit-writing cult movement in Guangdong as a case study. Many kinds of religious societies that centered on spirit-writing arose and spread in Guangdong from the mid-nineteenth century to the Republican period, among which three organizations played prominent roles. First was the Lüzu daotang - an association established by the Daoist literati who worshiped Lüzu as their patriarch. Some members of the Lüzu daotang identified themselves as belonging to the Quanzhen School. The second was the group of halls that belonged to Xiantiandao (The Great Way of Former Heaven), which originated in Luojiao. The third organization was made up of the charitable societies that provided funeral services in the Chaozhou-Shantou area. Although the origins and sects of these three organizations were different, they jointly organized the Hong Kong Daoist Association in the 1950s after escaping from communist China to Hong Kong. The purpose of this article is not only to show the rise and transition of sprit-writing cult movements in modern Guangdong, but also to focus on the interaction among the three organizations and Daoist temples and priests. Accordingly, the article aims to consider how such processes led to the formation of a local Daoist community and the role of spirit-writing in it.

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