《春秋正議證釋》一書，乃吳佩孚（1874-1939）為首之北平明經學會同人撰作。關於此書，學者雖有所論，然並未及於學會之來歷與成書過程。本文透過考證，主張北平明經學會乃是隸屬於救世新教之組織，更指出《春秋正議證釋》一書，為救世新教在吳佩孚獨立撰作之《春秋左傳淺解》基礎上，另加附解，並讓渡教內經典專用之「證釋」名稱而成書。救世新教視民國時局為末世末劫，認為民國所以政局紊亂、道德淪喪，根本原因乃在經書不講、禮教不脩。因此，該教主張之治本方法，便是尊孔重經。然而，救世新教除了扶鸞注經外，是否另有推動尊孔讀經之方，史料難徵。本文則認為，救世新教所以讓渡「證釋」之名予吳佩孚，目的乃在於籠絡，欲藉助其政治資源，推動尊孔讀經之救世理想。此即救世新教尊孔讀經策略的一種。

The work Chunqiu zhengyi zhengshi 春秋正議證釋 was written by members of the Ming Jing Association 明經學會, headed by Wu Peifu 吳佩孚 (1874-1939). Although previous scholarship has touched upon this text, the history of the Association and the processes of book production have yet to be discussed. Through textual research, this paper argues that the Ming Jing Association was attached to Jiushi xinjiao 救世新教 (New Religion to Save the World), as well as further pointing out Chunqiu zhengyi zhengshi and its annotations were based on Chunqiu Zuo zhuan qianjie 春秋左傳淺解, written by Wu Peifu; the concept “zhengshi” 證釋 exclusively used in the classics concerning “religion” was adopted from Jiushi xinjiao to produce Chunqiu zhengyi zhengshi. Jiushi xinjiao regarded the political situation of the Republican era as the concluding disaster of the final age, and it maintained that the political chaos and moral corruption of the time was due to a lack of teachings regarding the Confucian classics and of education on rites and ceremonies. Therefore, the principle method advocated for by Jiushi xinjiao was to honor Confucius and value the classics. Aside from spirit writing 扶鸞 practices, however, it is difficult to ascertain from historical sources how Jiushi xinjiao carried out these methods. Regardless, this paper considers that the reason for Jiushi xinjiao’s use of “zhengshi” was to draw from Wu Peifu’s political resources to promote the ideals of salvation by means of honoring Confucius and reading the Confucian classics, precisely in line with one of the strategies employed by Jiushi xinjiao.