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    Please use this identifier to cite or link to this item: http://ir.taitheo.org.tw:8080/ir/handle/987654321/6240


    Title: 天地之間:以政教關係歷史看教會在樂生療養院保留運動事件中的立場
    Between Heaven and Earth: A Study of the Church`s Position regarding the Preservation Movement of Lo-Sheng Sanatorium in view of the History of Church-State Relations.
    Authors: 洪膺詮
    Hung, Ying-chuan
    Contributors: 台灣神學院
    Keywords: 歷史神學、政教關係、樂生療養院、聖望長老教會、迴龍聖威廉天主堂
    Historical Theology, Church-State Relations, Lo-Sheng Sanatorium, Sheng Wang Presbyterian Church, Huilong St. William Catholic Church.
    Date: 2016-07-01
    Issue Date: 2017-01-12T06:37:16Z (UTC)
    Abstract: 中文摘要:
    自2004年至今,因為台北捷運新莊線機場工程將拆除樂生療養院歷史建築,數十位大學生組織青年樂生聯盟,結合公民團體與大學教授,上街抗爭了數十次,要求修改工程範圍、設定樂生療養院為國家古蹟。每次活動都夾雜著幾位截肢、皮膚斑駁的老人家,他們都是曾罹患痲瘋病,而被迫強制隔離於樂生院民,即使疾病已根治,也不再被強制住院,但由於過去生活條件不佳和痲瘋病後遺症,讓他們年邁的身軀存著無法淡化的傷痕,也因社會歧視,讓他們一生出不了院。捷運機廠工程計劃拆除舊院區,政府強迫他們搬到新醫療大樓,於是為了自己居住權益,他們組織樂生保留自救會,要求保留舊院區和原地續住。
    從聖經時代到今日,痲瘋病患一直是教會關懷的對象。樂生療養院自日治政府創院初期,即有牧師以患者的身份入院宣教,關懷痲瘋病患。二戰後,台灣基督長老教會接續關心患者,提供醫療和生活照顧,並在院內租地建堂,正式成立台灣基督長老教會聖望教會,而天主教會也於1963年入院服務且關懷院民,隨後建立樂生聖威廉天主堂。兩間教會持續樂生院的醫療宣教工作至今,與院民的生活、樂生院的發展緊緊相繫,不只院民因捷運機廠工程而被迫搬遷,教會也因此被迫賣掉所屬建築物。然而,兩間教會卻不曾參與保留運動抗爭:聖望教會對此事採中立的立場,而聖威廉堂則支持政府政策。筆者好奇,兩間教會所屬宗派都相信上帝攝理世界,強調神權治理,重視社會公義和關懷社會弱勢,為什麼卻在此抗爭運動中缺席,甚至支持政府拆遷樂生院、鼓勵院民接受安置?究竟這兩間地方教會基於什麼神學思想,或面對什麼樣的因素與處境,促成他們作出如此選擇?因此筆者用政教關係的角度,探索兩間地方教會對樂生療養院保留運動的立場。
    藉由文獻資料和訪談內容得知,兩間地方教會於樂生院中致力於醫療宣教事業,卻因樂生院獨特的政教關係處境,導致他們不能保持原宗派的政教關係神學,而處於政府大、教會小,雙方分立且合作的權力結構之中,教會不可能違背官方的重大政策,破壞雙方關係。並且,教堂所在土地是向政府租借,兩間教會擁有建築物產權,也無法拒絕政府收回土地。同時,由於教會的會友也是樂生院的院民,在院內醫病關係中,院民很難對抗院方,加上院民內部因抗爭運動而產生嚴重分裂,以至於聖望教會瀰漫衝突且緊張氣氛,被迫採取中立立場,以維護內部和諧的共同體。天主教部分,因其教友都接受搬遷政策,神父也認為教會應與政府合作,支持重大公共政策,所以鼓勵院民自我犧牲,與政府一起追求公共善。

    英文摘要:
    Since 2004, there have been more than ten demonstrations organized by various student groups, civil organizations and university professors, protesting against the MRT (Mass Rapid Transit) company’s plan to tear down the historic site of Lo-Sheng Sanatorium to replace it with a depot. Appeals include altering the depot plan and making the Sanatorium a national heritage site. In every demonstration there will be a few seniors who were infected with leprosy. Some of them were amputated. All of them were once lepers. They were healed of their leprosy, but leprosy has left them with an irremovable scar of poverty and social discrimination, making them unable to leave the Sanatorium area. The government wants them to move into the new hospital building, but they organize self-help groups seeking to stay at the old site.
    Since the biblical times, leprosy has been the concern of the church. There were pastors going into the Lo-Sheng Sanatorium during the Japanese colonial period to care for the sick. After WWII, PCT has continued the work to provide hospital care and living support. Later, PCT rented a land in the Sanatorium and established Sheng Wang Presbyterian Church. The catholic church also came in in 1963 and later established St. William Catholic Church. The two churches have continued their medical mission till today, developing a close relationship with the people in the Sanatorium. The plan of the MRT system has influenced the churches to move and sell their original building. However, the two churches have never joined any of the demonstrations to conserve the Sanatorium. Sheng Wang Presbyterian Church tends to hold a neutral standpoint, while the Saint Williams Church tends to support the government policy. The question raised in this paper is therefore: Since both churches emphasize the sovereign power of God over the world, the need to uphold social justice, and the care of the poor, why then were they absent in the demonstrations or even supported the government and encouraged their members to support the government? What kind of theological thinking or contexts are behind their choice? This paper will investigate the position of the two churches through the lens of church-state relations.
    The result of going through documents and conducting interviews shows that although the two churches are willing to do medical mission, they are intertwined in a unique church-state relation, forcing them to depart from the theological position of their churches. Because the governmental influence is huge in the power structure of the Sanatorium, the churches are not able to confront the governmental decision and thereby destroy their relationships. Besides, the two churches rented the land from the government and do not have right over the land. Therefore they are also not able to refuse the government from taking back the land. Meanwhile, the members of the churches are also members of the Sanatorium, making them difficult to fight. The demonstration also divides the church, so the church is forced to take the position to make peace in the community. As for the catholic church, all members support government policies and the fathers also encourage the members to sacrifice themselves and seek the common good with the government.
    Appears in Collections:[台灣神學院] 研究部-神學碩士班(Th.M.)
    [14.研究部-神學碩士(Th.M.)] 學位論文

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