本文探討當代中國農村移民如何融入城市教會，並從中分析教育這個後天取得的地位如何中介該過程，以及如何影響宗教地位階序的形成。自 1990年代後期以來大量湧入中國城市的農村移民基督徒，可概分為兩種不同教育程度的地位團體，他們循不同的路徑經歷了信仰復振：「沒文化」的民工，及受教育體制影響而強調自我企畫精神的高教移民。我觀察到，前者懼於缺乏信任及道德可疑的城市環境，因此渴望在教會尋得一個供給無私愛、平等關係及自願參與的擬家空間；後者則視教會為融合個人專業及體驗以革新農村舊信仰模式的實踐場域，據此建立嶄新宗教的認同。同時，藉由跨地位互動的觀察，本文說明這兩群體融入城市教會的過程，雖彼此區隔卻又交纏互賴：高教移民因信仰表達能力被認為擁有高信仰素質，足以領導教會而實現改革理想，而這有賴於民工替教會召募新血並提供庶務勞動；反之，民工「在城市學文明」以提升素質的渴望，藉由與高教移民的互動被滿足；強調分享與生活應用的信仰模式，也為民工打造了城市中的擬家社群。最後，我以個體戶移民為異例，進一步反思職業經驗助民工取得較高宗教地位的可能，並揭示相較於教育，這種可能同時也夾帶了道德可疑性及宗教汙名，限縮了民工的教內流動。綜言之，今日中國農村移民日漸多元化，他們在城市中面對的不平等不僅存在於城市人與移民間，更延伸到移民內部，形成「模範－次等」的上下階序。他們雖可能在城市中找到如教會這類社會支持團體，但在人際互動中仍經歷了「既納入又排除」的過程。

This paper investigates the relationship between transforming Protestantism and urbanization in contemporary China by examining how rural migrants incorporated into urban churches; education an achievedstatusisdare emonstratedtoplayaroleinthisincorporativeprocasess. Through data collected from participant observation and in-depth interviews, I argue that the massive inflow of rural migrants, who consist of two growps— “uncultured” peasant workers and highly educat ed migrants— are regaining faith in through differenet trazectories. Fearing the untruthful, morally questionable urban environment, peasant workers, who are stigmatized as uncultured and having no Suzhi (素質), consider the church a home-like space characterized by unconventional love, equal relationships, and voluntary participation. In contrast, highly educated migrants, who have experienced the spirit of the entrepreneurial self, regard the church as an experimental ground to realize new religious practices that are based on individual expertise and personal experiences; by doing so, they make distinction against the old rural mode of faith. I further demonstrate how the incorporative processes of these two status groups into urban churches are segmented yet entangled: To legitimatize and realize their leadership and discursive power in urban churches, highly educated migrants need peasant counterparts to provide the labor force and to be pedagogical objects. Moreover, migrant-worker merchants illustrate the possibility of occupational experiences translated and converted into religious capital, which helps with the upward mobility within the religious hierarchy; nevertheless, occupation, as opposed to education, usually brings with it moral questionability and profanity. In sum, despite peasant workers’ possible access to urban supportive networks in churches, they experience a process of exclusion via inclusion.