本文以原生於數位環境的都市新興宗教組織「金環太子會」（後陞格為金環太子宮）為單一個案，探討其在缺乏傳統血緣與地緣基礎、成員以青年世代為主的條件下，如何建立宗教正當性，並逐步形成宗教共同體。研究採參與觀察法、深度訪談法與文本分析法，追蹤其自2014年至2026年間的組織發展與制度化歷程。
研究發現，相較於傳統民間信仰多由既有地域基礎逐步擴展其社會影響力，金環呈現不同的發展路徑：早期先建立跨越固定地域的社會與宗教網絡，後期才逐步建立較穩定的地方基礎。創會初期落難神明的重新安置，與部分都市青年生命受挫、社會連結薄弱及尋求歸屬的經驗形成情感連結；其後透過義子女制度與信物「金貫」，建立持續性的神人契親關係。從本文的田野材料來看，這套關係的特點在於神明與義子女之間形成相互牽連的責任關係：神明被認為負有教化責任，義子女也須對自己的行為與承諾負責，本文將此稱為「神人共責」。
在組織運作上，金環依不同參與程度與責任形成圈層結構，使部分參與者由初步接觸逐步轉向穩定參與；並藉由進香、法會、排人龍接神等身體實踐與神聖勞動，累積宗教經驗與共同體認同，同時透過跨地域祖廟尋根，連結既有的宗教傳承。數位媒介雖擴大宗教接觸與活動參與，卻未能同比例轉化為穩定的核心成員，形成「高流量、低轉化」的現象。本文指出，數位工具可以降低宗教接觸的門檻，卻無法取代身體實踐，以及建立在責任與承諾之上的長期關係。數位媒介成為進入宮廟生活的接觸途徑，而宗教共同體的形成，仍有賴持續而具體的實踐。

This study examines the Taipei Golden Halo Nezha Association, later elevated to the Golden Halo Taizih Temple, as a single case of an emerging urban religious organization founded in the digital age. It investigates how an organization lacking conventional foundations of kinship and locality, and composed largely of younger adults, develops within a highly digitalized urban environment in which traditional territorially based religious ties have weakened. It further examines how the organization establishes religious legitimacy and gradually develops into a religious community. Drawing on participant observation, in-depth interviews, and textual analysis, the study traces the organization’s development and institutionalization from 2014 to 2026.
The study finds that, unlike conventional forms of Taiwanese popular religion, in which a territorial base typically precedes the expansion of a religious community’s social influence, the Taipei Golden Halo Nezha Association shows a different developmental trajectory: it first built social and religious networks beyond a fixed locality and only later began to establish a more stable local base. During the organization’s early development, deity statues that had been abandoned or left without a place of worship were taken in and re-enshrined. The narratives surrounding these displaced deities and their subsequent re-enshrinement resonated with some young urban participants whose own life experiences involved setbacks, social disconnection, and a search for belonging. Through a system of ritual kinship and the “Jinguan” (a personalized metal identity tag that records and materializes each devotee’s affiliation with a deity), the organization established enduring relationships between deities and devotees. At the heart of these relationships is a principle of shared responsibility between deities and devotees. In this case, the deity–devotee relationship is not understood solely in terms of divine protection, but also involves moral guidance, responsibility, and mutual commitment.
Organizationally, the Taipei Golden Halo Nezha Association operates through a layered structure based on different levels of participation and responsibility, through which some participants move from initial contact toward more sustained involvement. Through pilgrimages, religious ceremonies, the embodied practice of forming human lines to welcome deities, and other forms of collective religious practice, participants deepen their religious experience and strengthen their identification with the religious community. Cross-regional pilgrimages that trace the religious lineage and origins of its deities further connect the organization with established religious traditions. Digital media have substantially expanded the organization’s reach and participation in religious activities, but this growth has not translated proportionally into a stable core membership, revealing a persistent gap between expanded digital reach and sustained organizational participation. This study argues that although digital tools can lower the threshold for religious engagement, they cannot replace embodied practices or the enduring relationships of responsibility and commitment that bind devotees both to deities and to the religious community. Digital media thus function as a point of entry into temple life, providing new avenues of religious contact; the formation of a religious community, however, still depends on sustained and embodied participation.

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