| 论碧霞元君信仰扩展与道教、国家祭祀的关系 |
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| 引用本文： | 王元林,孟昭锋.论碧霞元君信仰扩展与道教、国家祭祀的关系[J].世界宗教研究,2010(1). |
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| 作者姓名： | 王元林 孟昭锋 |
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| 作者单位： | 暨南大学历史系 |
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| 基金项目： | 国家哲学社会科学基金 |
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| 摘 要： | 泰山玉女发展成国家祭祀神灵碧霞元君,经历了"立像"、"建祠"、"赐额"三个阶段,完成了从民间俗神到道教神仙,再到国家神灵的转变,成为国家"准正祀性"神灵,这其中道教的吸纳是极为重要的一环,道教作为中国土生土长的宗教,在宋至清代多被统治者所利用。在国家祭祀政策的大背景下,道教神仙的光环使碧霞元君有了合法外衣的保护,也因此得到国家的最终承认。道教的吸纳和国家的认同是碧霞元君信仰扩展的前提条件,而与海神天妃的相互吸收利用及自身不断显灵则又促使其信仰进一步扩展。
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| 关 键 词： | 国家祭祀 碧霞元君 道教 泰山玉女 |
On the Relationship between the Development of the Faith of Bixiayuanjun and Taoism,the State Sacrifice |
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| Wang Yuanlin,Meng Zhaofeng.On the Relationship between the Development of the Faith of Bixiayuanjun and Taoism,the State Sacrifice[J].Studies in World Religions,2010(1). |
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| Authors: | Wang Yuanlin Meng Zhaofeng |
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| Abstract: | The Development from the Jade Maiden of the Tai mountain to the God of the state sacrifice Bixiayuanjun went through three stages:setting a statue,building the ancestral hallandbestowing an inscribed board. Therefrom,it transformed from the folk god to the Taoist celestial being and the state god,it being adapted by Taoism was a very important link in this process,the adaptation of Taoism and state identity were prerequisites of the development of the faith Bixiayuanjun,assimilation and utilization with the... |
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