神杖女權:泰雅爾靈恩運動及其在臺灣長老教會之傳播

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2021

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臺灣原住民於戰後大量改信基督教,至少七成的山地原住民成為基督徒。迅速的改宗的原因及影響為何?泰雅爾族的長老教會史,提供一種基督教和當地文化如何交融的模式,尤其是靈恩運動開始湧現之後的故事。本文聚焦於1972年7月7日開始在尖石山區出現的靈恩運動,以田埔部落信徒組成的巡迴佈道團為核心,透過訪談記錄和教會檔案,追溯其在尖石後山和前山的傳播過程,探討泰雅爾族人信仰基督教後,泰雅爾文化與基督教兩種世界觀如何互動交融。泰雅爾靈恩運動的湧現挑戰臺灣長老教會總會對基督教的想像。發起運動的女性信徒宣稱神授予她們權杖,因此得到權柄帶領眾人。這讓長老教會總會感到不適,對泰雅爾族人來說卻有些熟悉。新竹尖石的泰雅爾教會,靈恩運動的盛況與激情持續了數年,但終究須回歸正常生活。領導靈恩運動的女性,曾宣布第一波靈恩運動已結束,之後信徒該如何自處?靈恩運動帶來的影響如何成為日常?最初的女先知怎麼看待自己的身分,眾人在信仰上和群體間繼續有何追求?這過程首先體現在對「第二波」聖靈降臨的期待,提醒信徒須作好準備不得鬆懈。本文試圖藉由分析女性靈恩者的腳色轉換進一步呈現普世宗教與地方文化的融合。大致而言,女性靈恩者逐漸進入教會內,靈恩運動的性質漸漸從女性的靈恩特質變成西方式的男性特質的靈恩。1980年間高義教會的約櫃事件卻是個反例,走向與體制化相反的道路。
After World War II, large numbers of Taiwan’s Indigenous Peoples converted to Christianity. The conversion process among the Atayal people represents an example of how Christianity could interact with local cultures, which in this case was marked by the emergence of a Charismatic movement within the Presbyterian Church.This thesis aims to survey the advent of this Charismatic movement and its spread in the Taiwan Presbyterian Church located in Jianshi 尖石 Township, Xinzhu 新竹County. In addition, it examines the rise to leadership positions of Atayal women of relatively low status in their communities who claimed to have been inspired (“staffed”) by the Lord. Such phenomena may seem unusual in Western churches, but could represent familiar experiences to local Atayal converts.The fervor of this movement lasted for many years, with a transition taking place that was marked by hopes for a “Second Wave” of the Charismatic movement.By researching the roles of Indigenous women said to be endowed with spiritual gifts, we can further assess the interaction between a centralized church authority and Indigenous cultures, as well as the merging of Charismatic movement into daily life.

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泰雅爾族, 靈恩運動, 臺灣長老教會, 新竹尖石, 改宗, 基督教, 女性, Atayal people, Charismatic movement, Taiwan Presbyterian Church, Jianshi, Xinzhu, conversion, Christianity, women

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