「儒宗神教」在台灣是個鮮少人知道的宗教團體,但是台灣傳統信仰中鸞堂的稱呼卻並不陌生,鸞堂的盛行傳播再於清代「鴉片」氾濫,各地仕紳藉由扶鸞導正人心,而形成的「降筆會」。當時鸞堂派系不一,楊明機藉由推廣「儒宗神教」,透過扶鸞儀式和創造善書,四處各地傳授「儒宗神教」法則,頓時形成鸞堂與鸞堂之間相互交流,對於楊明機創造了「儒宗神教」扶造善書十本,是有著牽連性的關係。因此筆者以竹山克明宮《茫海指歸》與斗南贊天宮感化堂《覺路金繩》作為比較,雖出自不同鸞堂體系,但是對於楊明機的出現造成了時空背景的交流,對於脈絡與脈絡之間關係,從楊明機開始產生了相同歷史陳述。 因此本論文是以竹山克明宮與斗南贊天宮感化堂之間祭祀活動與扶鸞過程描述,楊明機做為歷史上的牽線,呈現出兩宮鸞堂有著相同因果與關係,也表示當時兩宮鸞堂有一層深厚不能抹滅的故事發展。 關鍵詞:鴉片、降筆會、楊明機、儒宗神教、克明宮、贊天宮感化堂、鸞堂、扶 鸞
“The Divine Teaching of Confucius Sect” (Ru Zong Shen Jiao) may not be well-known among the general public, yet most people are no stranger to the name of “Phoenix Hall” (Luan Tang). The massive scale of opium abuse in Qing Dynasty created a great opportunity for the widespread of “Phoenix Hall”, and the gentry attempted to right the wrong via the practice of “Spirit Writing” (Fu Luan). At that time, there were diverse sects of “Phoenix Halls”. Yang Ming Ji saw the chance of “The Divine Teaching of Confucius Sect”, and travelled around to advocate this particular sect with the rituals of “Spirit Writing” and creating “Moral Books” (Shan Shu), which promoted the exchanges among Phoenix Halls. This phenomenon was a decisive moment for Yang to create ten “Moral Books” and for “the Divine Teaching of Confucius Sect”. To contextualize the historical similarities since Yang and his influences on the cultural exchanges among “Phoenix Halls”, this thesis compares the moral book “Mang Hai Zhi Gui” from Ke Ming Gong in Zhu Shan and the other moral book “Jue Lu Jin Sheng” from Zan Tian Gong Gan Hua Tang in Dou-Nan. This thesis will also examine the descriptions of religious rituals and the process of “Spirit Writing” in both cases to sort out the historical and cultural involvement of Yang’s role in the spread of “Divine Teaching of Confucius Sect” and “Phoenix Halls”. Keywords: opium; Spirit Writing, Yang Ming Ji, The Diving Teaching of Confucius Sect, Zan Tian Gong Gan Hua Tang, Luan Tang, Phoenix Hall, Ru Zong Shen Jiao