戰後臺灣天主教基層修會的勞工牧靈實踐： 以古尚潔與馬赫俊神父為核心的考察

The pastoral practice of Catholic Church in post-war Taiwan: an investigation on Fr.José Ellacuría and Fr. Neil Magill.

沈牧樺(Mu-Hwa Shen)

指導教授 ： 陳瑞樺

國立清華大學/人文社會學院/社會學研究所/碩士(2015年)

https://doi.org/10.6843/NTHU.2015.00290

摘要

既有研究中，對於戰後臺灣勞工運動如何興起的解釋，主要歸因於勞支會成立與解嚴的因素，並且也以1980年代中期後的廠場爭議個案為研究焦點。本文則由宗教行動為切入點，探究臺灣戰後天主教修會神父中，以工會運動及勞工教育為場域的勞工牧靈實踐，與早期臺灣自主工會運動形成什麼樣的關聯及相互的作用為何？並且將這樣的行動放在歷史時空脈絡下理解與臺灣社會變遷的關係，促進我們理解在戒嚴時代下工會行動如何可能。

　　考察主軸為耶穌會古尚潔神父（Fr. José Ellacuría）以及聖高隆龐修會馬赫俊神父（Fr.Neil Magill）兩人。古尚潔神父於1956年來台學習中文，六零年代經由教會正在發展的「儲蓄互助運動」和勞工成長團體「中國天主教職工青年會」接觸到臺灣勞工，進而決心投身勞工研究與工會教育的領域。1971年創設臺灣第一個天主教勞工研究暨服務單位，引進亞洲勞工兄弟聯盟（BATU-WCL）的資源與臺灣省總工會長期合作。十年後正式被耶穌會認可成獨立的教會非營利機構，取法1891年教宗良十三世因應工業革命頒布的「新事通諭」之精神，命名為「新事勞工服務中心」。

　　馬赫俊神父則在1979年帶著韓國的經驗來台深耕，1984年以教宗若望保祿二世頒布的「工作通諭」中再次重申的「勞工優先於資本，人是工作的主體」為核心理念，成立「愛生勞工中心」，同時也與八零年代新興的草根勞工團體及政治反對運動人士有所互動。八零年代是臺灣天主教勞工中心成長的高峰期，事工的方向多元，新事擔當其中重要的經驗傳承角色。新事與愛生兩個教會勞工中心最主要的貢獻在於：1.推動以全人的解放為目的之勞工教育。2.啟蒙北部地區戰後第一波自主工運的運動先鋒，支持與輔助臺灣的自主工會運動發展。

　　我國非以天主教為國教或信仰大宗，但受到羅馬教會一貫的聖統制實施影響，仍然以相當嚴謹的方式在臺灣運行。戰後天主教隨同國民政府來台，這段歷史的淵源使得天主教會上層和黨國的關係緊密，外籍修會神父以宗教價值介入協助勞資關係的舉動備受爭議。直至1989年馬赫俊及古尚潔兩位從事勞工牧靈的神父陸續被迫離境，天主教會與國民黨政府才正面引發政教衝突，同時，關於宗教與社會行動範疇的關係也形成一波社會輿論。但後續基於教會、政治等種種因素，兩位神父在台實踐勞工牧靈的故事也隨之成為一段討論有限的歷史。

　　本文試圖透過這兩位神父，觀察受天主教六零年代人文主義轉向影響的西方傳教士身兼勞工運動者，和宗教團體的內部、政治結構及社會的脈動形成怎麼樣的張力，以豐富化我們對天主教勞工牧靈行動所扮演的角色、勞動權利意識的萌發和戰後勞工運動行動者／網絡形成三者的理解。

關鍵字

古尚潔 ； 馬赫俊 ； 勞工教育 ； 自主工運 ； 天主教勞工牧靈

並列摘要

In the previous studies, the founding of Taiwan Association of labor law and the termination of martial law was regarded as the causes of the rise of labor movements in post-war Taiwan. Furthermore, they focus only on labor disputes occurred within factory. This study, starting rather from a view of religious action, tries to explore the relation between the pastoral practices, which were conducted in trade union movements and labor education by Catholic priests in Taiwan, and the early time of independent labor union movements in Taiwan. And such practices is further placed under historical context in order to understand how it is possible for labor movement to take place under martial law.

Fr. José Ellacuría from the Jesuits and Fr. Neil Magill from The Missionary Society of St. Columban are the two major figures in my investigation. Fr. Jose Ellacuria came to Taiwan in 1956 for learning Chinese. In the 1960s, through International Credit Union Movement, which was developed by church, and a growth group called ‘’The Young Christian Workers’’, he came to know about workers in Taiwan, this eventually leads to his devotion in both labor study and labor education. In 1971, he founded the first Catholic organization dealing with labor study and labor service, which introducing resources from Brotherhood of Asian Trade Unionists- World Confederation of Labour(WCL - BATU) and cooperating with Taiwan(Province) Federation of Labour. This organization was officially affirmed as an Catholic NGO – Rerum Novarum Labor Center, naming after “Rerum Novarum”, an encyclical enacted by Leo XII as a response to Industrial Revolution.

On the other hand, Fr. Neil Magill, with his experiences in Korea, arrived at Taiwan in 1979. In 1984, following the belief revealed in” Laborem Exercens”, an encyclical enacted by John Paul II, he founded New Life Worker’s Center, meanwhile interacting with other local labor organizations and the participants of political opposition movements at that time. There was a climax of labor ministry of Catholic church in Taiwan, Rerum Novarum - as one of them - played an important role of delivering their experience. The main contribution of Rerum Novarum and New Life Worker’s Center were as below: 1. Promoting labor education aiming at the emancipation of all aspects of a human being; 2. Enlightening the first wave of post-war labor movement, and assisting its development.

Catholicism is not the state religion nor the main stream of religious belief in Taiwan, however, the Church still operates strictly under the instruction of Catholic Church Hierarchy. With the historical fact that Catholic Church came to Taiwan with the defeated KMT, there was sound relationship between the church and the leadership of KMT, and this is also why there was controversies over the issue that foreign priests being involved in labor relations. It was not until 1989, that the two priests mentioned above was forced out of Taiwan and conflicts between the church and KMT burst out. Meanwhile, the public opinions about the relation between religion and profane activities also emerged at that time. Nevertheless, given some religious and political factors, the stories about the two priests caught little attention.

This study tries to observe, from the stories of the two priests, the tension between western missionaries who were influenced by the turn toward humanism and thus involved in labor movements, and the religious group itself, the political structure and social context, so that a better understanding of the role that the pastoral practices of Catholic Church, of the blossom of the conscious of labor rights, and of the forming of the network of actors of post-war labor union is possible.

並列關鍵字

Fr. José Ellacuría ； Fr.Neil Magill ； Labor Education ； Independent Labor Union Movement ； Pastoral Practices of Catholic Church.

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