[ 摘要 ]

本文旨在探究天主教會在桃園地區的發展與社群關係，分從桃園縣的復興鄉、蘆竹鄉、平鎮市、楊梅鎮四大堂區為例，企圖解釋天主教會與原住民族群、福佬族群、外省族群及客家族群等四大族群間之文化衝突與融合。

1962-65年羅馬天主教廷召開「梵蒂岡第二屆大公會議」，為現代天主教會本地化提供了一個理論基礎。今日吾人論及桃園地區天主教史發展，重視教會與當地族群之衝突與融合，正符合「本地化運動」之宗旨。職是之故，討論天主教會如何在地方「本地化」，意即天主教的宣教策略，是為本文研究重點之一。

桃園地區的天主教發展實受到1949年中央政府遷台之影響，開教先驅均是遭中共驅逐來台之外籍神父，隨之而來的還有大批外省籍教友。因此，除了既有之「洋教」印象外，對台灣原住居民而言，天主教會亦屬於「外省人」之宗教，此一雙重身分之「外來文化」造成之衝擊與融合，更是值得進一步深究的問題。而隨著時代移轉，今日桃園地區教友結構呈現不同的面貌，不論是開教初期的外省族群，抑或是閩南、客家、甚至原住民族群，其傳統文化與原先宗教信仰均與天主教義大相逕庭。

本論文以四大堂區為主軸，以「族群」為切入點，就神職人員傳教方式、救濟物資之發放、教友結構與宣教策略的轉變、教義結合與教友的接納程度等層面加以論述，並分別就泰雅族人之祖靈信仰、天主教會面對漢人祭祖敬孔的禮儀之爭、天主教會之「醫療傳道」、客家族群之特殊民族性等，來作為天主教會在各族群福傳之例證。重申傳教過程中「人」比「物」重要，如何將教義深植人心為福傳過程首要之務。

本論文預期的重要貢獻與突破在於搜羅大量天主教會堂區登記簿、教務報告表及開堂紀念冊等文獻資料，加以量化分析做出解釋，並輔以神父、修女、教友口述訪問資料之運用，建構出天主教會於桃園地區發展之圖像，以凸顯桃園地區各族群對於天主教融合與交流的歷史脈絡，並彌補歷來文獻與研究之不足與缺憾，並找尋教會福傳工作漸趨衰落的因應之道，提供日後天主教宣教策略改進之方向。此外，本論文積極整理教會一手資料，將教友資料、老舊照片等儲存建檔，以符合時代需求，並在桃園地區第一代來台神父日益凋零之際，積極協助其口述歷史之建立。

[ 英文摘要 ]

The evacuation of KMT government from Mainland China in 1949 contributed to the dissemination of Catholicism in Tao-Yuan. The first-generation missionaries in Taoyuan were banished by China Communist Party, and many converts followed them to get to Taiwan. For indigenous people in Taoyuan, Catholicism was a religion of foreigners as well as that of Mainlanders. In this situation, Catholic missionaries had to adjust themselves to local context, and there might be conflicts.

The author collected parish registries, missionary reports and commemorative albums of four parishes (Fushing Village, Luchu County, Ping-Jen City, and Yang-Mei City) and interviewed Fathers, nuns and converts to reconstruct works of Catholic missionaries in Taoyuan. At the beginning, Catholic missionaries distributed milk powder, food, and clothes to attract people. However, once the converts could not get material, they would not go to church again. With the transformation of Taiwan society, Catholic missionaries sought out new strategies to preach. To illustrate the enculturation of Catholicism to Ho Lo, Hakka, Mainlander, and Aborigine subcultures, the author observed Catholic missionaries’ attitudes toward Utux, ancestor worship of Han people, medical missionary, and Hakka ethnicity. The author anticipated that this thesis contributed to Catholic missionaries in the future and to the collection of oral histories of the first generation converts and missionaries in Taoyuan.