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默观在《圣经》中的起源 及其在中国天主教会历史上的发展
Full text linkThis paper consists of two parts. First, it aims to show how the Bible regards meditation and similar prayer practices. The analysis will start with collecting and explaining the primary Hebrew and Greek terms related to meditation (e.g. הגה haga(h), ‘to murmur’, ‘to meditate’; שיׂח siyah, ‘to speak’, ‘to meditate’) and their use in the Bible. Some Biblical examples of the meditative prayer will also be shown. These analyses and examples will provide a number of features which constituted meditation or were characteristic to it in the Old Testament times and early Christianity. Such features include (but are not limited to) the following characteristics: 1) Meditation was always directed to God; it was a prayerful relationship with God. 2) Meditation often started with, and even consisted of, the reciting of a Biblical text (or some other pious texts) from memory or reading it in an undertone. 3) Meditation was connected with the constant repeating of the same Biblical (or pious) phrase and committing it to memory. In times when possessing a written scroll was a luxury, people depended on their memory much more than nowadays, and frequent repeating was necessary to learn the words of the Bible by heart or not to forget them. Second, the paper presents one of the prevalent prayers in the history of the Catholic Church in China, the Rosary, which contains clear traces of the Biblical teaching about meditation. The paper will conclude with a concise summary of the connection between the Biblical roots of meditative practices and this prayer which forms a part of the spiritual heritage of the Chinese Catholics throughout their history.本文分为两部分。首先，指出《圣经》对默观以及类似的祷告活动的看法。本研究将首先概括并解释与默观有关的希伯来语和希腊语主要术语（例如，haga(h)，即“喃喃自语”、“默观”；siyah，即“说话”、“默观”）以及它们在《圣经》中的用法。同时也将列举一些与默观祷告有关的《圣经》例子。这些分析和举例将揭示默观的某些构成特点或默观在《旧约》时代和早期基督教中独有的特征。这样的特征包括（但不限于）以下方面:
1）默观总是指向上帝；它是祈祷者与上帝之间的一种虔诚关系。
2）默观通常始于抑或完全是背诵或低声朗读一段《圣经》祷文（或其他一些虔诚的祷文）。
3）默观是与不断重复同一段圣经（或虔诚的）句子并将其记在心中联系在一起的。在纸张和书本都很昂贵的年代，人们比现在更依赖记忆，要想把圣经的祷文背下来或牢记于心，就必须经常重复阅读这些文字。其次，本文介绍了中国天主教会历史上流行的祈祷之方式一—用念珠祈祷，从中能够清晰地看出《圣经》对默观的解释。本文最后将简要总结默观在《圣经》中的起源与这种祈祷方式之间的联系，这一祈祷方式是中国天主教精神遗产的一部分，在其发展历史上起着重要的作用
In the Service of the Emperor: Félix da Rocha S.J. (1731-1781) and Qianlong's "Ten Great Campaigns"
No full textIn the mid-late 18th century the Qianlong emperor (1711-1799) launched a number of great military campaigns in order to expand the Qing control over new territories on the north and south western part of his empire, as well as over the Tibet-Himalayan region: they have been recorded as the “Ten Great Campaigns” (Shi quan wugong 十全武功). The results of these winning campaigns were the acquisition of new territories and the submission of people, primarily the Zunghar tribes and the Khambas of Sichuan, to the Qing empire. Such an endeavor had its cost in number of lives and military expenditure. During this time some Jesuit missionaries living at court in Peking were involved on a few occasions in the emperor’s agenda. In particular, the Portuguese fathers Félix da Rocha and José de Espinha, following in the footsteps of their fellow brethren almost a century earlier, at the request of the emperor not only drew maps of his new domains, but also cast cannons for one of his campaigns. In doing so, Qianlong followed the example of his predecessor Kangxi in using the scientific and technical skills of the court Jesuits in order to secure his victory and control over new conquered territories. This paper focuses mainly on Félix da Rocha’s undertakings in the service of Qianlong, both as a map-maker and as an expert in ballistics and cannon casting. At the same time, it aims to show how in the 18th century the Qianlong emperor followed the example of his grandfather in his relationship with the Jesuit missionaries at court and their scientific knowledge
制度创新势在必行
Full text linkThe appeals by Pope Francis to safeguard the future of our planet by furthering peace between and within countries, and to maintain the natural environment are most important. They should serve as a guideline to future economics. Our three key ideas have one common background: Appeals and admonitions, while necessary, are not sufficient. What is needed are institutional conditions that give people the possibility and the incentives to develop innovative and unorthodox ideas, and to act in the directions desired. We propose three institutions for change. All three are based on ideas and rules that are, or were, used in the Catholic Church.教宗方济各呼吁，各国应相互合作并通过自身努力促进和平，以保护地球的未来，维护自然环境。这些呼吁至关重要，应成为未来经济问题的指南。我们提出的三个关键制度创新理念有一个共同的原因：呼吁和告诫虽然必要，但还远远不够。我们需要的是制度环境，让人们有可能并有动力去发展创新的、非正统的思想，并朝着所希望的方向前进。我们提出了三种变革的制度。所有这三种制度都是基于天主教会正在使用或曾经使用的理念和规则
伊格纳西奥·埃拉库里亚与共享节俭文明
Full text linkWe are living not only in an epoch of change but in a change of epoch. Forty years ago Ignacio Ellacuría, who was assassinated on the 16th of November 1989 for his commitment for justice and peace in El Salvador, had a prophetic presentiment of this change. He analysed with clarity the crisis in the present global system, which he characterised as a civilization of capital wealth. With great creativity he put forward another model, which he called a civilization of poverty. Pope Francis, from the very beginning of his pontificate, has shown his deep concern for the future of our planet and for a more just global order. In his encyclical Laudato Sí (2015) he insists on the intrinsic connection between the social and ecological challenges that face the world: he invites us to listen both to the cry of the poor and to the cry of the earth. He calls for “a real cultural revolution” directed towards “an integral ecology”. Ellacuría developed the concept of a civilization of poverty in various articles. By “civilization” he meant a global order of human cohabitation. He gives various meanings to the term “poverty”, as did the Latin American bishops at their meeting in Medellín (1968) and the theology of liberation. Fundamentally, it has three meanings. The first takes poverty in a negative sense as the absence or privation of whatis needed to live with dignity: this misery-poverty has to be eradicated. In a second sense, poverty is something positive: the spiritual openness to God and an evangelical counsel of perfection. The third meaning is also positive: it is poverty that gives solidarity with the poor and is a share in the struggle for justice.我们不仅生活在变化的时代，而且生活在时代的变化中。四十年前，1989年11月16日因献身正义与和平在萨尔瓦多被暗杀的这了言预般知先如亚里库拉埃奥西纳格伊一变化。他清晰地分析了当前全球体系的危机，将这一体系概括为资本财富的文明。他创造性地提出另一种模式，并称之为贫困文明。教宗方济各从上任伊始就深切关注地球的未来和更加公正的全球秩序。在通谕《愿你受赞颂》（2015）中，他坚持认为，世界面临的社会和生态挑战之间存在内在联系：他请我们同时倾听穷人的哭泣和地球的哭泣，并倡导一场指向“生态完整”的“真正的文化革命”。埃拉库里亚在多篇文章中提出贫困文明的概念。他所说的“文明”指的是人类共栖的全球秩序。他赋予“贫困”多重含义，就像拉美主教们在1968年的麦德林会议上对解放神学的定义一样。从根本上说，“贫困”有三重含义。第一重含义是消极的，贫困即缺乏或丧失有尊严地生活所必需之物：这种意义上的贫困必须被根除；第二重含义是积极的，是精神上对上帝的开放和福音派所教导的完美状态；第三重含义也是积极的：贫困促成与穷人的团结，共同为正义而斗争
“划到深处去”（路 5:4）: 从本笃十五世到 教宗方济各，天主教传教的意义与方法
Full text linkIssued one year after the end of World War I, the apostolic letter of Pope Benedict XV Maximum Illud attempted to renew the Catholic church’s commitment to its mission. Highlighting the universality of Christian mission and fostering a new attention to the richness of cultures, the letter places itself at the starting point of the concept of inculturation. This new theological understanding deals with the awareness that the Spirit of God operates in the heart of men and cultures even before the arrival of the Gospel. It has found an astonishing fulfilment, one hundred years later, in the signing of a Document on Human Fraternity for World Peace and Living Together by Pope Francis and the Grand Imam of Al-Azhar Ahmad Al-Tayyeb that demonstrates a new approach not only toward interreligious dialogue, but also toward a new frontier of shared truths that, beyond religious differences, affirm our common commitment to human dignity, peace and mutual respect, reciprocity and care. The study suggests that this theological shift has been partially developed thanks to the spiritual experience of some of the protagonists of the Chinese “missionary laboratory” in the first decades of XX century, i.e. the two Lazarist priests Cotta andLebbe and, above all, Cardinal Celso Costantini.在第一次世界大战结束之后的一年中，时任教宗本笃十五世颁布了一封宗座牧函《夫至大》（apostolic letter, Maximum illud），这封牧函试图重新诠释天主教会的传教使命。这封牧函既强调了基督教传教事工的广泛性，又更加注重不同文化的丰富性，因而这封牧函成为“因地制宜的文化适应” （inculturation）这一概念的起点。 这种新的神学理解包含着对圣灵的认识，即圣灵一直在众人的内心和诸文化的核心处工作，甚至在福音降临之前，这种工作就已经开始了。一百年后，教宗方济各和阿兹哈清真寺大伊玛目泰耶伯共同签署了《人类兄弟情谊文件》（Document on Human Fraternity for World Peace and Living Together），这封新的文件将《夫至大》的理念推向完满，它不仅展示了一种全新的跨宗教对话方法，而且也提供了一条通向宗教共同真理的道路，即在差别之外，各宗教都充分肯定人性尊严、和平与相互尊重、互利互惠与宗教关怀的价值。本文提出，在20世纪初的中国，这种神学转向已经有所发展，一些在中国进行“传教试验”的领导者们已经开始应用这种方法，比如，两位遣使会司铎，汤作霖（Antonio Cotto, C.M.）和雷鸣远（Vincent Lebbe, C.M.），以及刚恒毅主教（S.E. Celso Costantini）
艰难时期的精神领导: 卡尔·拉纳和阿尔弗雷德·德尔佩
Full text linkSteeped in the Ignatian spirituality of seeking God in all things the two Jesuits have become inspiring figures of Christian life in a secular world. The paper explores how Karl Rahner, one of the greatest theologians of the 20th century, and Alfred Delp, a Christian martyr in Nazi Germany, drew their intellectual strength and social commitment from a practice of meditation and prayer that gave firm direction to their lives in adverse environments.这两名耶稣会会士沉浸在从万物中寻求天主的依纳爵灵修中，成为世俗世界中天主教生活激励人心的人物。本文探讨了20世纪最伟大的神学家之一卡尔·拉纳和纳粹德国的天主教殉道者阿尔弗雷德·德尔佩是如何从默观和祈祷中汲取智力力量和培养社会责任的，这种默观和祈祷为他们在恶劣环境中的生活指明了坚定方向
儒家著作中的“在行动中默观”
Full text linkPhilosophically speaking, “to contemplate” is to think deeply about an issue or to consider something at length. “Contemplation” in the Aristotelian tradition is understood to involve an elevated intellectual state and it leads a human being to the activity of happiness. The object of contemplation can refer to the nature of the good or even the virtues. The outline and objectives of Confucian contemplative practice can be found in the classical Chinese text Zhongyong (Central and Constant). The purpose of Confucian spirituality is to become a junzi (noble person) and this is achieved by the practice of shendu (being careful about one’s inner self). Gao Panlong’s reflections on jingzuo (quiet-sitting) serve as the theoretical basis for showing how Confucian contemplative practice promotes moral excellence in the ordinary affairs of professional life. A comparative approach is employed in this paper in order to use the conceptual framework from the Nicomachean Ethics to re-construct an account of contemplation-in-action as found in the Zhongyong and the Jingzuoshuo (Treatise on Quiet-Sitting). Specifically, it is argued that the Aristotelian notions of “contemplation” and “action” are analogous to the corresponding Confucian concepts of jing (stillness) and dong (movement).从哲学意义上讲，“默观”是深入思考一个问题，或详尽考虑某件事情。亚里士多德传统中的“默观”涉及一种提升的智力状态，它指引人类走向快乐的活动。幸福的对象可以指善良的本性，甚至是美德。儒家默观实践的概要和宗旨可以在中国古典著作《中庸》中找到。儒家灵修的目标是成为“君子”(高尚的人)，这由“慎独”（谨慎对待内在自我）来实现。高攀龙的静坐思考充当了说明儒家默观实践如何在普通的职业生活中提升道德品质的理论基础。本文采用比较的方法，为的是用尼各马可伦理学的概念框架，重新建构《中庸》和《静坐说》中“在行动中默观”的重要性。具体来说，有人认为亚里士多德“默观”和“行动”的观念与儒家的“静”（静止）和“动”（运动）的概念是类似的
伦理投资中看得见的手：: 方法与转型潜力
Full text linkThe current economic model and praxis in the long run depletes social life and natural capital. With a globalization process steering off the rails and the national and international institutions seemingly impotent and incompetent, the influence of civil-societal movements may be the only option left to change a monetary-economic regime “that kills” (Francis, 2013, no. 53). "Money must serve, not rule!" (Francis, 2013, no. 58). To make this a reality, the human family has to "seek other ways of understanding the economy and progress" (Francis, 2015, no. 16). To reach this goal, overcoming the widespread responsibility gap within the financial system may begin by debunking the disastrous myth of the “invisible hand”, which helped to proliferate irresponsible behaviour. “It is particularly hard to keep agents in line when they have little responsibility for the problems they have caused. That is often the case in finance; bankers are rewarded for decisions long before the effects of these decisions are clear. Finally, even if the invisible-hand assumption were true, it would not be relevant to the modern financial world, in which governments imposed regulations run the monetary system and are usually among the largest participants in the financial market.” (Hadas, 2009, p. 41).长远来看，当前的经济模式及实践会耗尽社会生活与自然资本。随着全球化进程渐渐偏离轨道，国内与国际机构似乎也已经无能为力，公民社会运动的影响可能就是剩下来改变“致命性”货币经济制度的唯一选择（方济各，2013年，no.53）。“金钱是奴仆，而非主人！”（方济各，2013年，no. 58）。为保证这句话成为现实，人类大家庭必须通过“寻找其他途径来理解经济与进步”（ 方济各，2015年，no. 16）。为实现这一目标，首先可以通过揭穿“看不见的手”的这一灾难性神话来克服金融体系内广泛存在的责任鸿沟。这只看不见的手助长了不负责任的行为。“当代理商对自身造成的问题几乎不承担责任时，对他们的管束将变得尤其困难。在金融方面往往存在这种情况；在决策的影响远未明确之前，银行家们会因决策而受到褒奖。最后，即使看不见的手的假设是正确的，它也与现代金融世界没有任何关系，因为在现代金融世界中，政府通过实施法规来运行货币体系，同时又往往充当金融市场上的最大参与者。”（哈达斯，2009年，第41页）
大学与环境责任
Full text linkwrite in support of making environmental responsibility central to the new economic paradigm. Others have spoken in support of this idea. I want to emphasize the role of private institutions, particularly higher education institutions, such as SillimanUniversity, can play in demonstrating innovative leadership in this area. As important as it may be to promote political change, there’s no need to wait for a transformation in government policy priorities and the appropriate allocation of public resources. Private institutions, business corporations as well as NGOs such as educational institutions, can move ahead, in the expectation that their successful experiments will be replicated in public institutions and policies.Let me focus on those I know best, institutions of Christian higher education. Those that profess their Christian mission need to demonstrate and set good practices for winning the war against ecological destruction, rising poverty, and the health crisis, now made more visible and urgent by the Covid pandemic. Each college or university rooted in the tenets of Christian faith must be steadfast in its vision and mission in these changing times. But surely the teaching-learning contexts have changed. The ways of thinking about and carrying out the mission of Christian education must adapt strategies consistent with the current needs and challenges. In facing these challenges, Christian colleges and universities must re-examine their understanding of the faith and mission in the ministry of teaching. What are the moral imperatives? What is the nature and scope of our institutional response? How can we best respond in ways that move beyond the piecemeal approaches of the past?我写这篇文章，意在支持把环境责任当作新经济范式核心的思想。其他的人也对此表示赞同表达了对这一思想的支持。我要着重强调的是，私营机构，特别是西利曼大学这样的高等教育机构，在这一方面可以发挥展现创新性领导力的作用。推动政治变革也许是重要的，但我们不需要等待政府政策重点的转变和公共资源的分配。私营机构、商业公司以及教育机构等非政府组织可以一往无前，将它们成功的试验提供给公共机构和政策部门效仿。
让我聚焦我所了解的基督教高等教育机构。那些宣誓的基督教徒需要践行其誓言，树立起良好的做法，赢得抗击生态破坏、贫困加剧——特别是因当前新冠疫情大流行变得更加突出和紧迫的健康危机的胜利。每一所信仰基督教的学院或大学都必须在这千变万化的时代，坚守各自的理想和使命。当然，教学环境已经发生变化。我们的思考方式和践行基督教教育使命的途径势必要与当前的需求和挑战相适应。面对这些挑战，基督教学院和大学必须重新审视如何在教学中体现其信仰和使命。什么是道德责任？基督教大学回应道德责任的本质和范围是什么?怎样才能超越以往琐碎的做法做出最佳回应
为了宣教使命的服从，服从中的使命: 耶稣会士既默观又积极努力的行事方式
Full text linkObedience and mission are two essential elements which determine the particular Jesuit way of proceeding. The first characterizes Jesuits’ identity; the latter is the goal of their existence. For Jesuits, obedience is more of an interior disposition corresponding to the original meaning of obedience - “listen to”: vertically, Jesuits listen to God, that is, to discern and to do His will; horizontally, they listen to or try to understand the people they serve. This interior disposition or capability of listening implies a process of discernment which can only be acquired by contemplation. As the will of God is nothing other than His love for the world, the Jesuits’ mission consists in showing this love of God to the world. That is why Jesuits are “contemplatives in action”. Based on analysis of the foundational documents of the Society of Jesus, the Spiritual Exercises and the Constitutions of the Society of Jesus, this paper will show how Jesuits obey and carry out their mission in a contemplative-active way, and how their obedience correlates with their mission.服从和使命是决定耶稣会士独特行事方式的两大基本要素。前者是耶稣会士的身份象征，后者是其生存的目的。对耶稣会士来说，服从更是与服从一词原始意义相对应的一种内在天性，即“倾听”：纵向上来说，耶稣会士倾听天主，也就是说，要洞察并遵循天主意志；横向上来说，他们“倾听”或试图理解他们所侍奉的人。这种倾听的内在性格或能力意味着只有通过默观才能实现的某种识别过程。既然天主意志无外乎是他对世人的爱，那么耶稣会士的使命便在于向世人展示天主的爱。这就是耶稣会士之所以是“行动中的默观者”的原因。在对耶稣会基本文献、耶稣会的《神操》和会宪加以分析的基础上，本文将说明耶稣会士是如何用既默观又积极的方式服从和执行使命的，以及他们的服从和使命如何互相关联