| 摘要: | 西元635 年景教傳教士抵長安，是天主教傳入中國最早的紀錄。在台灣最早的紀錄是1328 年聖多明我會（道明會）哥比撒神父來台傳播福音，第二次是在1626 年西班牙籍道明會士馬地涅率四位神父和一位修士隨西班牙軍隊在大雞籠嶼（基隆社寮島）上岸，開始傳教，惜因1642 年西班牙軍隊敗於荷蘭軍隊，西班牙傳教士被遣送巴達維亞（印尼雅加逹），台灣的傳教事業中斷。1859 年西班牙籍道明會士郭德剛及洪保祿神父自菲律賓經廈門抵達打狗港(高雄），天主教再次將福音傳入台灣。 教堂是教會存在的記號，教堂建築是透過儀式賦予這空間特殊性、神聖性，教堂不再是普通的建築物，而成為「聖」堂。本論文研究目的，是藉由嘉義教區的教堂建築內在禮儀空間的元素，對教會禮儀作一有系統的分析；並就嘉義教區的建堂經費、建堂時間與教友人數消長的相互關連性進行分析，而由羅馬教廷梵二大公會議的議決，對台灣天主教會的本土化運動及對嘉義教區的影響亦是研究目的。 本論文共分五章，在第一章中概述天主教的背景、教義、禮儀、教會組織及教堂建築的簡史。第二章溯源天主教傳入中國、台灣的歷史脈系，及台灣各教區劃分與成立。並就嘉義教區教務發展的經過，分析1952年至1969年的教務開拓、穩固期，到1970年以後教友人數停滯的原因。第三章嘉義教區教堂禮儀空間及動線的規劃，以感恩禮（彌撒聖祭）禮儀過程的完整性及教友完全參與為考量。在本章對教堂禮儀空間元素，包括聖堂入門區、教友席、至聖所、聖洗池、和好室、祖先祭祀區、聖像等，禮儀空間形式之轉變進行分析。第四章探討中國文化復興運動、中國傳統式建築、數次大公會議，對台灣天主教會及嘉義教區的教堂建築興建、建築類型、本土化的影響。並以鄒族部落的傳統保留為例，研究天主教會對本土化的努力。第五章針對天主教會的本土化，由崇天祭祖禮儀、文化復興運動、天主教教堂外觀與內部空間、原住民鄒族部落傳統等，觀察本土化在嘉義教區留下的痕跡。1949年後，大量神職人員來到台灣，建立大量堂區。後因社會快速變遷，許多當初人煙鼎盛的教堂，在教友日漸減少，神職人員逐漸老化、凋零下，教堂也輕輕的闔上大門。如何活化這些教堂，讓這些教堂「動」起來，本論文在後續研究中，提出一些思考方向。如教堂探訪一日遊、教堂規劃為民宿、與醫療機構合作成立日托中心、規劃為自行車中途休息站、提供場地供社區、外勞或弱勢團體使用、協助教友建立相關網站推銷教堂等。
The earliest documentary for Catholicism to enter China was missionary of Nestorianism in 635. Father Cobesa of Dominicans spread the Gospel in Taiwan as the earliest documentary in 1328. In addition, the second time was in the year of 1626, which Father Bartolone Martinez of Dominicans with four Fathers and a friar with Spanish army were off the shore in Keelung SheLiao island to spread the Gospel. Because the Netherlands army defeated the Spanish troops, the missionaries of Spanish were sent back to Indonesia Davia, and therefore, the missionary works were interrupted in Taiwan. Furthermore, the reappearance of spreading the Gospel for Catholicism in Taiwan was Father Guo Gang De and Father Paul Hung of Spanish Catholicism arrived at Kaohsiung Habor from the Philippines via Xiamen. Houses of worship are the existent symbols of churches. The architecture of churches are specified and sanctified through the ceremonies. Therefore, churches are no longer ordinary structures but sacred houses. This research aims to conduct a systematic analysis on church etiquette through the elements of interior etiquette space in church architecture in Chiayi diocese. Also, this research aims to analyze the mutual correlations among church construction cost, church constructing time and the increase and decrease pf church members. Furthermore, the localization movement of Taiwan Catholic Church and its effect in Chiayi diocese is also investigated in this research. This thesis is divided into five chapters. The summary of the background, religious doctrines, ordinance, church organizations and a brief history of church architecture are outlined in chapter one. The establishment and demarcation of Taiwan churches and the afferent history of Catholicism in China and Taiwan are discussed in chapter two. Besides, according to the developing process of educational administration in Chiayi diocese, the causes of pioneering and stable periods in the year of from 1952 to 1969 till the stagnation of catholic church members after the year of 1970 are analyzed. In chapter three, the church etiquette space and route planning are considered to meet the integrity of etiquette process for Thanksgiving and the fully participation of Catholics. In this part, the elements of church space etiquette which includes the entry zone of church, the Catholics seat, the holy sanctorum, the baptism pond, the reconciliation room, the ancestor worship zone, the holy icon and the changes of etiquette space forms are disdussed. In chapter four, the effect of Chinese culture renaissance movement, Chinese traditional architecture, and ecumenical councils on the architecture construction, types and localization of Taiwan Catholic Church and churches in Chiayi diocese are explored. Also, take the traditional conservation of Tsou tribe as an example, the efforts that Catholic Church has made on localization is explored in chapter four. Chapter five focuses on the localization of Catholic Church, the localization in Chiayi diocese is observed through the etiquette of worshiping the ancestors, cultural renaissance, the exterior and interior of Catholic Church and the traditional of aboriginal of Tsou tribe. After the year of 1949, a large quantity of clergymen came to Taiwan to build considerable churches. Afterwards, the decreasing number of church members and gradual aging of clergymen caused these prosperous churches to be closed. This thesis also offers some related suggestions on how to activate these churches, such as planning one day tour on churches, making churches as home stays, establishing churches as day-care center with hospitals, making churches as half-way rest stops for bikes, providing church spaces for the use of community, foreign labors and underprivileged groups, helping church members to set up web-sites to promote their churches, and etc. |
