白十九世紀初起，新加坡吸引了許多中國沿海人口移民前來，其中以來自福建省的閩南籍族群人數最多，閩南籍道士也成為新加坡華人社會各籍貫道士中陣容最大的。然而，這群閩南籍道士並不具有高度的同質性，各流派間仍存有各種內部和外部的差異。本文以三個閩南籍道壇陳姓混元道壇、姚姓高濟道壇、林姓報應法壇為圍野考察對象，縱向探討各壇的源流、譜系與傳承;橫向則分析不同道派的執業情形與互動網絡，並進一步探索其與閩南社群之間關{系的演變。另外，作者也透過相關資料的解析與論證說明屬於新加坡特有的「三元」道派實為永春、安溪地區流行的間山派法主公教。通過本文的逐層剖析，可以了解新加坡閩南籍道士的行業結構，及其與閩南杜群之間複雜且密切的關係。

Early Singapore was made up of Chinese immigrants from different
sub-ethnic groups who possessed a wide range of traditional customs
and practices. Despite urbanization, many members of Singapore’s ethnic
Chinese community still believe in Taoism. As a result, Taoist priests, as
“ritual specialists”, are indispensable for the performance of rites like the
consecration of temples and other communal sacrifices. Taoist priests from
Singapore’s Minnan (Hokkien) sub-ethnic group constitute this nation’s
largest and most diverse community of Taoist specialists.
This study aims to explore the internal composition of Minnan Taoist
networks, paying particular attention to different schools and lineages, as
well as their historical development. It also intends to highlight the internal
structures of these networks, as well as their external relationships with the
Minnan Chinese community. To gather first hand information, the paper utilizes
data collected during field research to present case studies of three
Taoist altars--the Hunyuan daotan, Gaoji daotan and Baoying fatan--and
their priests. In addition, the paper will also examine the lineages and manuscripts
of leading Taoist schools in Singapore. A detailed discussion of the
Sanyuan School will argue that this school, which is unique to this part of
the world, belongs to the Fazhugong branch of the Lüshan School. In short,
this study will illustrate the close relationship between Singapore’s Minnan Taoists priests and Minnan Chinese communities, as well as highlight the
changing nature of this relationship over time.