戰後臺灣重返中國，儒教被視為正統的民族文化，具有其合法性與正當性。民間宏揚儒教者兼具本省籍與大陸外省籍人士，雙方多方攜手合作、相互協助，在這海濱之隅共扶儒教聖道。重要之儒教結社有中華聖道會、中國孔學社（同善社）、臺北覺修宮、臺北縣淡水孔學會（淡水行忠堂）及相關詩社等。其重要活動有祭孔、發行刊物、宣講儒家聖道、社會教化。　　儒教結社與活動的積極推展，除了儒教人士的志趣外，更與國族振興的時代潮流有關， 1949年大陸政權易幟，儒教人士認為其因源為民族文化崩潰，倫理道德墮落，以至明夷夏之辨的春秋大義不彰，亡羊補牢之道唯有從民族文化的振興作起，而最能作為中華民族文化的代表與象徵者，自非儒教莫屬，扶植儒教聖道，已非純文化性的意義，更具有高度的時代政治內涵。

Following Taiwan's return to Chinese rule after the Second World War, Confucianism came to be seen as a key facet of orthodox Chinese culture, which enhanced its legality and legitimacy. Both Mainlander and Taiwanese elites cooperated in promoting forms of popular Confucianism, including its religious aspects. Together, these elites founded a number of prominent Confucian associations, including the Zhonghua shengdaohui, the Zhongguo kongxuehui (Tongshanshe), the Danshui kongxuehui (founded by the Xingzhong tang in Tamsui, Taipei County [now New Taipei City]), the Juexiu gong (located in Taipei City), and related poetry societies. These associations' main activities included religious publications, lectures on Confucian doctrine, education, and philanthropy. The phenomenal growth of these associations and their activities resulted not only from the efforts of elites who espoused Confucianism, but also numerous political, social, and intellectual forces that helped shape Taiwan's early postwar era, particularly the loss of China in 1949 and ideas of national revitalization. These trends in turn prompted Confucian elites to become deeply concerned about the collapse of Chinese culture and moral degeneration, to which they responded by proposing remedies in the form of rejuvenating national culture. As one of the most prominent symbols of traditional Chinese culture, Confucianism not only possessed pure cultural significance, but also helped shape political discourse due to its profound connotations.