依循既有宗教復興的提問角度，本研究關注1980年代中國改革開放後宗教組織的適存模式，欲發掘經歷宗教打壓而產生諸多斷裂（意識形態、社會制度、常民生活、教會組織）的上海天主教會，如何重新產生連結。企圖回答宗教行動者在國家宗教治理下如何獲得與政府協商的資本與行動能力，並呈現出天主教上海教區在政府積極引導宗教走向文化化的脈絡下，信徒的回應及其作用。嘗試突顯「平信徒／非宗教領袖」在當前的上海教區所扮演之角色以及日常生活中的宗教實踐。
本研究以徐家匯聖依納爵主教座堂被列為「國家4A級旅遊景區」以及「馬相伯中西文化交流促近中心」的成立作為討論案例，採用遊歷式的田野工作方法，針對神職人員、平信徒、文史工作者進行了49個半結構式訪談，並輔以報紙新聞、官方網站、歷史檔等次級資料。
本研究欲呈現，自改革開放以降，地方政府積極從事歷史文物的挖掘與保存工作，宗教建築及傳教士所遺留下的宗教遺產恰好能夠作為地方發展「中西文化融合」、「科學發展」、「海派文化」等具有現代化象徵的媒介。在國家的文化治理下，宗教遺產被賦予歷史意義、國家意識形態、經濟表現等價值。對於宗教遺產的文化界定有助於產生與宗教文化親近的「非宗教橋接者」，這些具有社會資本的非宗教橋接者與平信徒扮演了教會與政府之間的連接者，為教會累積「連結型社會資本」以及橫向連結的「橋接型社會資本」。透過宗教的文化轉譯成為符合地方政府發展方向的協力者，以獲取宗教的實做空間。

Following the discussion of religious revivalism, this study focuses on the survival situations of religious groups in post-80s China and delineates the dynamics between religious groups and the state. Religious groups have always been a potential threat under the perception of the Chinese Communist Party(CCP). Christianity, in particular, has been perceived as a form of "foreign culture imperialism" even after the opening-up policy. This research uses the case of the Catholic Diocese of Shanghai to illustrate how religious actors overcome ideological, social, organizational, and everyday-life problems brought by suppression from the state and rebuild social connection through different means. I argue that laypeople play a crucial role in the rebuilding process through everyday religious practices. From here, we can have a glimpse of how religious actors obtain bargaining power and agency in the process of negotiation with the government under the state's religious governance.
This research constructed using field methods. Qualitative data is collected through 49 semi-structured interviews while I was in the field. Interviews with clergy, laypeople, historical workers then supplemented by secondary materials such as newspapers, official websites, historical documents. This research examines how "Xujiahui Origin" 徐家匯源and "Ma Xiangbo Chinese and Western Cultural Exchange Promotion Center"馬相伯中西文化交流促進中心 is established in the Catholic Diocese of Shanghai. Since the 1980s, the local government has actively engaged in the excavation and preservation of historical heritage so to promote "Chinese-western cultural integration," "scientific development," and "Shanghai culture." Religious architectures have, therefore, become modern symbols of these values. Religious heritage has therefore been translated into the cultural heritage and embodies new historical, national, ideological, and economic significance. In the process of defining cultural heritage under such cultural policy, a group of "non-religious bridge maker" who have the social power, discursive-making power, and experience, have the chance to contact with laypeople. During the negotiating process between the two groups of people, they together have become the bridge between the state and the church. By cooperating with the latest cultural development policy, religious groups can, therefore, acquire legality. Through accumulating "social-linking capital" and "social-bridging capital," religious groups can, therefore, continue to carry on their religion under the state's religious governance and suppression.

目錄----------------------------------------iv
圖目錄---------------------------------------vi
表目錄---------------------------------------vi
第一章 導論-----------------------------------1
第二章 文獻回顧-------------------------------15
第三章 研究架構-------------------------------40
第四章 從帝國主義象徵走向國家4A級旅遊景區--------58
第五章 統戰工作下的馬相伯中西文化交流促進中心-----91
第六章 結論-----------------------------------122
附錄一：訪談名單-------------------------------127
附錄二：接待員教堂導覽逐字稿(2019年1月26日)------129
參考文獻--------------------------------------141

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