「三國」文化母題，深深積澱在華人文化的血脈之中，於民間宗教，關帝信仰更是影響深遠。而同為三國人物的趙雲，雖不若關羽，但也有所開展。目前臺灣共有 37 間主祀趙雲的廟宇，在三國文化、關帝信仰的對照下，臺灣趙雲信仰的形成原因與開展過程，確實發人興味，值得研究。本文以「文化記憶的凝聚：趙雲成神的關鍵」、「儒經典常與道德秩序：趙雲信仰的底蘊」二節加以考論。指出，以史傳中的趙雲言之，其人物生平、事件豐富度實則不夠飽滿，但當其在歷史記憶凝聚為文化記憶的過程中，成為了七進七出、長坂救主、銀槍白馬、一身是膽的「常山趙子龍」。而此些人物形象、新的文化記憶，也廣為民間認同與接受。也正是在趙雲的文化記憶完成後，方才進一步成為信仰的對象。再者，臺灣的趙雲信仰呈現出兩種質性，一是護佑蒼生、濟世救民的宗教意義，二是儒經典常、勸化向善的道德秩序。前者關乎神秘體驗與信仰的在地化，後者為趙雲信仰的內在價值。而此一道德秩序，其價值判斷也正是華人社會的儒經典常。就「神道設教」言，儒經典常與道德秩序，也扣合著趙雲「完美」的人物形象而有所發揮。經、史、文三個面向共同綰合而成趙雲信仰的重要底蘊。

The culture of the Three Kingdoms has profound influence on Asian regions. In particular, worshipping Guan Yu has been popular. Zhao Yun, despite his lower popularity as a deified figure, has his followers. Currently, there are 37 temples worshipping Zhao Yun in Taiwan. Under the influence of the culture of the Three Kingdoms and the belief in Guan-Di, why Zhao Yun deifi cation has developed merits exploration. This study identified that Zhao Yun in the historical records did not have an eventful biography. However, when the historical memories congregate into cultural memories, Zhao Yun became the bold “Zhao Zilong of Changshan,” who held a silver spear in his hand and rode a white horse. After the cultural memories took shape, Zhao Yun became a target to be worshipped. In addition, the Zhao Yun worship in Taiwan demonstrates two characteristics, a religious implication of protecting lives and saving people and an embodiment of moral order to edify people to be benevolent as promoted in Confucian classics. The religious implication is the localization of mysterious experiences and folk belief, whereas the moral order embodiment refers to the internal value of deifi ed Zhao Yun. As a means of edifi cation through deifi cation, Confucian classics and moral orders are exemplifi ed through the perfect character image of Zhao Yun. The interwoven aspects of classics, history, and literature compose the fundamental connotations of Zhao Yun worship.