谶纬神话与东汉国家祭祀体系的构建  

The relation between the theology of ChenWei and the founding of national religion in the Eastern Han dynasty

作　　者：张树国[1] 

机构地区：[1]杭州师范大学古代文学与文献研究中心,浙江杭州310036

出　　处：《广州大学学报（社会科学版）》2009年第4期85-90,共6页Journal of Guangzhou University:Social Science Edition

基　　金：教育部人文社科项目(06JA75011-44024);国家社科基金项目(03CZW005)

摘　　要：谶纬神学与今文经学尤其是齐地方士化儒生关系很深。谶纬神化刘姓皇权,奉孔子为宗教主,将儒学发展为儒教,具有完整的宗教神学体系,而成为东汉官方意识形态。光武帝刘秀进一步使儒教国教化,对东汉郊庙祭祀体系(本文称为国家祭祀)包括封禅、明堂、南北郊、社稷等的建立具有直接影响,封建时代的国家祭祀因此制度化和体系化,郊祀祭天成为证明帝王即位之合法性、正统性和神圣性必须举行的仪式。谶纬神学对东汉及以后国家祭祀的确立意义重大。Chen Wei（谶纬） （prophecy was prevalent during the Eastern Han dynasty 23-22UA. D）was the official ideology in Eastern Han dynasty which had deep relationship with JIN-WEN-JING-XUE （Confucian classics which were written in calligraphy current in Han dynasty）and confucian from Qi county （Shandong province）. In way of deifying the surname Liu （which were surname of the emperors of Han dynasty） , worshiping Confucious as the founder of the confucian religion, the theology of Chen-Wei （谶纬） included FENG-SHAN （封禅）, a rite which included offering sacrifices to god in the mountain Tai） and MING-TANG （明堂）, a great house where Five gods were worshiped）and the rites held in the suburban sacrifices to the Heaven, had been frequently held as a mark of legitimism and sacredness of the emperors in the feudalism times.

关 键 词：谶纬神学 郊庙祭祀体系 国家祭祀 

分 类 号：B992.9[哲学宗教—宗教学] K892.97[历史地理—民俗学]