7. 車樞機序
宗座正義和平委員會出版的《教會社會訓導彙編)) 1 ，揭示
天主教的社會思想，並表達天主教會對全人類的關懷。
輔仁大學一向以加強中西文化交流及促進理性與信仰的交
談為重要辦學目標之一。欣逢輔大創校 80 周年，遂有「普世價
值與本土關懷一天主教社會思想」國際學術研討會的召開。本
書即為此研討會的論文集。
全書的論文內容大致分為兩部分:一部分詮釋天主教的社
會訓導，一部分反省本土現況。社會訓導的核心是愛的文明，
係當代天主教會所認同的普世價值，而人本、公益、補足
( subsidiarity )、團結關懷(約lidarity) ，則是檢視人類生活的四大
原則。本土現況則具體地從家庭、人權、「人」的工作、政治
社會、國際社會及經濟生活與社會責任等面向切入，探究社會
問題的根源，並勉勵讀者為促進公義、和諧的社會而努力。
研討會當天，香港陳日君主教為我們詮釋社會訓導四大原
則的精義。本書出版的時刻，他已榮任樞機主教。
l 宗座正義和平委員會( Pontifical Council for Justice and Peace) ,
Compendium of the Social Doctrine of the Church , (Vatican: Libreria
Editrice Vaticana, 2004) ;中文試譯本《教會社會訓導彙編》為香港
教區於 2004 出版。
8. 單序 VIl
論文的作者及回應人包括神父、修女等聖職人員、平信徒、
實務工作者、教授學者及關懷弱勢的善心人士。會議中的交談
與論辯，呈現出理性與信仰的對話。
這樣的過程豐富了本書的內容。
研討會由主辦單位輔大使命發展室、若望保祿二世和平研
究中心及協辦單位輔大經濟學系等的通力合作，落實目標，本
人深感欣慰。輔大神學院編輯室不辭辛勞，促成了本書的問世，
功不可沒。
陳日君樞機主教為 Compendium of the Socia! Doctrine of the
Church 的中譯本，花了不少功夫，也有一定的期許，在此向他
深致謝忱。本書容或還有改進的空問，卻不失為一種加強中西
文化交流的方式，也可視為響應梵二大公會議及近代教宗推廣
天主教杜會思想的嘗試。
輔大蓋事長
單團亟
2006 年 5 月
13. xii 普世價值與本土關懷
的〈亞洲基督宗教的現代化:梵二之後四十年的反省) 4一文，
該文是從梵二的《現代憲章》及《教會對非基督宗教態度宣言》
兩文件的基本精神出發，探討基督宗教在亞洲的過去及未來發
展的遠景，應該可說是本書很好的總結，華人社區是亞洲，尤
其從東北亞到東南亞整個廣大國際社會的重要基石之一。
本書「總諭」主題的第一篇文章，是陳日君樞機主教全面
性地關照這《教會社會訓導彙編)) ，明確地指出:天主教社會
思想的四大原則，就是「以人為本 J 、「公共利益」、「補足
原則」與「團結關懷」。陳樞機駕輕就熟地提出形形色色的「香
港經驗」為例，一項一項的仔細分析，使得每一原則的精義都
深入淺出地呈現出來。
第二篇(經濟生活與社會責任) ，是輔仁大學經濟系教授
戴台馨女士的作品，作者以經濟學者的身分，從經濟生活與生
活品質的基本概念出發，試著說明天主教社會思想中經濟發展
原則。作者不但從「個人選擇」談到「企業創新 J '從「自由
市場」談到「非市場機制 J '也從「因應全球化」的觀點談「國
際新情勢的挑戰 γ 主張全人類能積極合作，以誠信原則相處，
解決問題，才能使全人類朝正向發展。最後，作者述說台灣經
驗中的危機與轉機。
「家庭 J 主題的第一篇文章(論家庭的重要性及婚姻關係
對于女的影響) ，是林安禮女士以美國東岸華語夫婦懇談會負
責人的身分，為《教會社會訓導彙編>> (第五章 家庭:社會
4 該文譯自: Fe!i x Wilfred,“Asian Christianity and Modemity: Forty
Years after Gaudium et Spes ," 40 years of Vatican ll, the Churches of
Asia and the Pac伊c-Lρoking back and moving 戶 rward， p.191-206.
I 見 East Asian Pastoral Review , 42(2005) 1/2] 。
17. Forty Years of Theological Reflection
Since Vatican 11
Editor
(Irans. by Edmund Ryden , SJ)
On 6 December 1965 Vatican II adopted its final document
The Church in the Modern World (Gaudium et Spes). Two days
later , on 8 December, the Council was formally closed. On 29 June
2004 the Pontifical Council for Justice and Peace published its new
Compendium of the Social Doctrine of the Church. Just as the
Catechism of the Catholic Church , published in 1992 , was written
in the spirit of Vatican II , so the Compendium draws on the
Council' s engagement with the world , p征ticularly as represented
by Gaudium et Spes.
Gaudium et Spes stresses that the Church does not exist
‘ alongside' , even less ,‘ ruling over' the world , but ‘ within' the
world and ‘ to serve' the world. 1n October 1962 there were 70
documents on the table in preparation for the Council. Pope John
XXIII condensed these into 16 (l ater this number was further
reduced to 12) and composed an additional document on the role of
the Church in promoting social good. This became known as the
"Thirteenth Chapter".
18. Forty Years of Theological Reflection Since Vatican II xvii
The
the title
and treated six tωop ics man's
抖 趴 vocation , man's place in society ,
marriage and the family , the promotion of cultural progress , the
economy and social justice , communal peace between nations.
Pope John died soon after and Pope Paul VI decided that the draft
was too long. Instead he wrote a short paper on human dignity
which was unfortunately rejected by the screening committee in
November 1963.
A new committee was formed to bring the two drafts together
and in February 1964 a third draft , in four chapters with five
appendices , was submitted for discussion , which proved so lively
that 900 pages of comments were collected. The revised and fourth
draft was compiled in early 1965. The four chapters of the third
draft formed the basis and the material from the appendices was
integrated into them. On 23 September 1965 the complete
document was approved as Gaudium et Spes.
In the following years Bishops' Conferences often discussed
particular social issues , but it was Pope John Paul II who asked
Cardinal Nguyên Van Thuân to prepare a Compendium that would
cover the whole field of social doctrine. Although Cardinal Nguyên
assembled most of the documents , his health broke down and he
died on 16 September 2002. His successor, Cardinal Martino
completed the work and presented the Compendium to the Pope in
2004.
On 7 December 2005 ‘ F叮 en University held a Conference on
19. XVlll 普世價值與本土關懷
the Compendium under the title “ Universal Values and Local
Concern". The main pu叩ose was to present the Compendium and
reflect on it in the light of the situation of the Church in Taiwan ,
Hong Kong and among Chinese Catholics in north America. As
editor of the Conference papers 1 am particularly pleased that this
Conference not only reflected on the past but was also useful for
the future of the Church in the Chinese-speaking world.
Besides an introduction and a conclusion , the Compendium is
structured in three Parts with 12 Chapters. Part One contains the
basic principles: 1 God's Plan of Love for Humanity , 2 The
Church' s Mission and Social Doctrine , 3 The Human Person and
Human Rights , 4 Principles of the Church's Social Doctrine. Part
Two deals with specific topics: 5 The Family , 6 Human Work, 7
Economic Life , 8 The Political Community , 9 The lnternational
Community , 10 Safeguarding the Environment , 11 The Promotion
of Peace. Part Three discusses implementation and has one chapter:
12 Social Doctrine and Ecclesial Action.
The Fujen Conference was designed according to the plan of
the Compendium. This book thus falls into six sections: 1 General
Principles , 2 Family , 3 Human Work , 4 Human Rights , 5 Political
Society , 6 lnternational Society. Each section has two papers , the
first more theoretical and the second more practical. Hence there
are six papers dealing with the ideals proposed by Gaudium et Spes
and the Compendium and their theological foundations and six
papers dealing with the implementation of the same principles in
Chinese society today. Finally , the editor has included an article by
20. Fo抗y Years of Theological Reflection Since Vatican 11 xix
Felix Wilfred on Asian Christianity and Modernity: Forty Years
qβer 'Gaudium et Spes' , originally translated by Fr. Bemard Chu
SJ for Collectanea Theologica (1 46) Winter 2005. China is part of
Asia and , indeed , Chinese culture is at the basis of NE Asian
culture. Hence Fr. Wilfred' s reflections are of relevance.
Section one of the book, General Principles , opens with an
introductory paper by Cardinal Joseph Zen SDB of Hong Kong , in
which he explains the four principles on which Catholic social
doctrine is based: the dignity of the human person , the common
good , subsidiarity and solidarity, and shows how these are lived
out in Hong Kong. This is followed by a paper by Professor Daisy
Day of the Department of Economics at F吋 en. She argues that
modem problems require cooperation and sincerity in order to be
solved.
The two papers in the Family section are by Li n Anli and
Justina Chen. Ms Lin has been involved in Marriage Encounter
among Chinese couples in the east of the United States and here
uses sociology and the results of a survey to study the important
influence of the family and parents on children. Dr. Chen is a
professor in the Department of Nursing at F吋 en University and is
responsible for Elderly Persons Study. She examines relationships
between elderly people , their spouses , children , in-laws and
grandchildren in Taiwan today , pointing out that they are a
valuable resource for the family whilst also noticing areas that
could be improved.
The second section on Human Work opens with an analysis of
21. xx 普世價值與本土關懷
Chapter 6 of the Compendium by Sr. Stephana Wei MMB. Sr. Wei
is the Director of the Rerum Novarum Social Service Centre in
Taipei and is a strong advocate for workers' rights in Taiwan ,
especially for those on the margins of society. The second paper by
Li n Chan-jen , Director of the CICM Social Pastoral Service Centre
in Wan Hua , Taipei , looks at the clashes between local and migrant
workers in Taiwan. He notes the influence of globalization,
investment , unemployment and sweat-shops and how local workers
are often forced to choose between unemployment or employment
abroad.
The third section discusses Chapter 3 of the Compendium on
Human Rights. Fr. Edmund Ryden SJ , director of the
Socio-Cultural Research Centre at Fujen , discusses this chapter and
notes that the Church has her own philosophical and theological
background to human rights founded in medieval and renaissance
theology. He argues that this vision can contribute to the
intemational discussion of rights. This paper is followed by one
that looks at the rights of migrant workers in Taiwan , Hong Kong ,
Singapore and South Korea. The author , Dr. Paul Chow lectures in
the Department of Foreign Languages at Chi Nan Univeristy,
Taiwan. In this paper he notes that migrant workers come from
Asian countries that have shared colonial, political and economic
experiences with the receiving countries and hence should not be
treated as foreigners.
The essays in the Politics section are by Dr. Abraham Leong
of Chi Nan University and Ng Wai-kit , Chairperson of the Justice
22. Forty Years of Theological Reflection Since Vatican II xxi
and Peace Commission of Hong Kong diocese. Dr Leong discusses
the Church's political thought , looking in particular at notions of
authority and democracy , whilst Mr. Ng looks at the role of the
Hong Kong Church in shaping civil society and introduces over ten
political groupings in Hong Kong today , a situation not unlike that
of Taiwan thirty years' ago.
Under the heading of International Society , the first paper is
by Fr. Joseph Vu SJ. Fr. Vu discusses globalization in the Church's
social doctrine. He notes that the Church thinks in terms of the
human person first and argues that globalization should be directed
towards development and cooperation. He draws particular
attention to the role the bishops are required to play in promoting a
just globalization. This is followed by a paper on the digitalization
of the intellectual economy by Judy Chang , an advisor at the
Institute for Information Industry in Taipei. The author looks at the
digital divide between Taiwan and mainland China. She argues that
digitalization is a matter of public policy and requires equal
distribution as well as conformity to environmental standards so as
to promote sustainable developmen t.
Finally , Felix Wilfred's article tells us that the Catholic
Church is open to learning from the world and society. This was
the motive for Fujen to run the Conference and also the reason why
the papers have been edited for presentation to the Chinese Church.
24. 天主教社會是想的四太原則
《教會社會訓導彙編》解析
陳日君樞機主教
本文中，陳樞機以香港的經驗做例子，說明天主教社
會思想的四大原則:就是「以人為本」、「位共利益」
「補足原則」與「團結關懷」。
《教會社會訓導彙編>> (Compendium 01 the SociaZ Doctrine 01
the Church )1 ，這本書非常的寶貴，希望能早一點翻成中文。我
們請了兩位(香港教區)正義和平委員會的姊妹翻譯，可以說
到現在還沒完成，所以還是試譯本，有很多地方恐怕需要修改，
不過現在至少可以讓大家先看看，藉以引起大家的興趣。
今天我不完全是要介紹這本書，我想大家先看一看目錄，
會覺得它的內容是很豐富的。它很有系統的把我們教會，這麼
多年對於社會的訓導，都寫出來了。首先談教會為什麼關心社
會的問題，其次的第一大主題是講人的地位，接著再講幾個大
原則，也講幾個特別的價值，最後再分別討論幾個題日，譬如:
家庭、勞動、政治等。
I 參見:宗座正義和平委員會，<<教會社會訓導彙編>>(試譯本， 2004 )。
原文: Pontifical Council for Justice and Peace , Compendium 01 the
Social Doctrine 01 the Church , (Vatican: Li breria Editrice Vaticana,
2004) 。
30. 經濟生活與社會責任 9
的關照。政府的財經政策亦以促進經濟發展為主，而忽略環保、
社會福利和照顧弱勢等各類層面相輔相成的配套措施。
「生活品質」一詞，是一個被廣泛使用的詞彙。然而，並
不表示人們在溝通的時候，對該詞彙的內涵有著高度的共識。
毋寧說，日常生活許多分歧甚至相互對立的、未被分類的複雜
意涵，均並存於「生活品質」一詞之中。
分歧既然是生活品質一詞在傳統上被使用時，所具有的部
分面貌;因此，欲探討生活品質概念就不可規避這種事實。為
達到溝通的效率，為掌握較準確的理念，諾貝爾經濟學家
Amartya Sen 所提出的生活品質的概念3 ，最能涵蓋上述提到的各
層面和需要。
Sen 認為: r 發展」絕非局限於經濟發展一環。「發展」的
定義是指: r 擴展人們享有實質自由的一種過程」 4 。在發展的
過程中，人們經由實質自由的擴展，可獲享更大的選擇權，才
比較有可能善度自認有意義、有價值的生活。能善度自認有意
義、有價值的生活，就是「生活品質」的提升。
換吉之，追求高水準的生活品質，就是指個人有機會、有
自由瞭解自我的才能，並將這些稟賦充分發揮出來;在這種肯
定自我，盡量有所作為，而亦有所不為的取捨之間，完成利己
利人的事情，進而獲致成就感，方能稱為享有高水準的生活品
質。
在這樣的定義之下，談「發展」絕非僅限於經濟發展;談
可參見 Sen， A. ，刃le Standard of Li ving , (Cambridge: Cambridge
University press , 1985)
4 參見 Sen， A. , Development as Freedom , (New York: Alfred Knopf,
1999).
51. 32 普世價值與本土關懷
(三)家，對個人性格的形成，有最深遠的影響
在生命的最初十年，父母是孩子生活中最重要的人物 26 。
子女出生時，是完全的無助與脆弱，父母所賜與的，孩子無所
選擇，照單全受。子女對父母天生有極深的仰賴與渴望，因而
孩子性格的發展、自我概念的形成，及自我價值的體認，受父
母影響極深。
在幼小的孩子眼中，父母如神 27 ，全知、全能、全善。正
因父母對子女有如神的威力，父母若能提供正向的成長經驗，
可造就出健康的個人:具成熟的個性，肯定的自我概念與自我
價值感 28 。
然而，父母的威力，可以建設，也足以傷害、摧毀。心理
曾受到傷害的父母，加上不當的教養方式，會孕育出子女自貶
的心態、扭曲及負面的自我概念。進而影響他們生命中的一切
抉擇 29 。
(四)家，是學習愛的場所30
家庭不但是新生命得到滋潤撫育，身心逐漸長大的地方，
更是學習愛最重要的機構。
前任教宗保祿二世稱家為「孕育生命與愛的搖籃 J (c叫le of
26
John Bradshaw , Bradshaw On: the Fami秒 -A Revolutionaη Way of
Self - Discovery , (Deerfield Beach: Health Communication , Inc. ,
1988) 。中譯本詰見:鄭玉英，趙家玉譯， <<家庭會傷人一自我重
生的新契機)) (台北:張老師文化， 2000) , 18 頁。
7 同上， 19 頁。
28 同上， 61 頁。
9 同上， 7-18 頁。
育。《教會社會訓導彙編)) , 221 號，註 493 。
52. 論家庭的重要性及婚姻關係封子女的影響 33
31
life and love )。
愛的學習，無法靠知性的講解。必須先經驗到愛，才有能
力去愛。家，是我們來到人世間，經驗到愛的第一個團體。
在長大過程中，我們觀察父母親之間的互動，無形中學習
到如何去愛，或不幸的學到如何彼此傷害。而且，這學習大部
分在六歲以前，已經完成了咒。
希臘文中有四個意思不同的「愛」字:
Eros 是男女之間，渴望擁有對方的情慾之愛。
Philia 相當於朋友之間的關懷、友愛。
Storge 指家庭中白然的親情。
Agape 則是無條件、忘我無私、自我給予、自我犧牲之愛。
Agape 是愛的極至。天主對我們的愛，就是 Agape 。
婚姻關係中，這四種愛都包合，而以 Agape 為基石 33 。子女
若在相愛的父母呵護教養下長大，從被愛的經驗，從觀察父母
的互動，從嘗試付出中，漸漸學會如何去愛，將可結出愛的果
實:仁慈、良善、服務與犧性 34 。
(五)家，是擋風遮雨的避風港35
回到家，可以放鬆緊繃的心情，撒下偽裝的自我。在紛亂
不安的時代，個人面臨壓力與挑戰，需要有一個地方，可以喘
口氣，休息身心，養精蓄銳後，再度出發，去面對世界。一個
31 向上， 209 號，註 460 。
32 John Gray , What You Fee/ You Can Hea! , (Mill Valley: Heart
Publishing , 1984), p.54.
1StantoI1, op-CEL , pp.163~165.
34((教會社會訓導彙編)) ， 239 號，註 543 。
35 吳就君， ((人在家庭)) '7 頁。
53. 34 普世價值與本土關懷
溫馨，有包容力，與支持力的家，可以滿全這個功能。
三、從天主教教義及教會的立場來討論
(一)天主聖三的道理與模式
Kallistos Ware ( 1985 )論及天主聖三 36 。他認為，最令他信服
的說法是十二世紀神學家 Richard of St. Victor 提出的九 Richard of
St. Victor 的立論基礎是《若望福音》中的一句話: r 天主是愛」
(若四 8 )。既然天主就是愛，而愛是有對象的，有愛的一方，
及被愛的一方;有一個我，還要有一個你 (1 and Thou) 。所以，
他認定天主一定不只有一個位格，至少有兩個，聖父與聖子，
才能產生相互的愛( mutuallove )。
愛是自我付出，是一種向外的能量。若愛僅止於兩者相互
之間，這愛並不完滿。只有當他們找到第三位，將他們的互愛
擴及到讓第三位分享時，愛才達到滿全。在天主，這第三位，
就是聖神。
這麼說來，天主聖三，並不是各自獨立的三個位格，而是
一種關係性的存在( relational be時)兒，是動態的存在。天主聖三，
隨時都在互動，隨時都在自我給予。
Ware 繼續推演下去:聖三之間的愛，並不局限於此，還要
繼續向外擴散。於是，聖三之間有了這個對話。天主說: r讓
我們照我們的肖像，按我們的模樣造人 J (創~ 26) 。於是，聖
三的愛，又有了愛的對象。就是他所造的天地萬物，包括我們
6kaHIStos ware, “The Human Person as an Icon of the Trinity ,"
Sobornost , Vo 1. 8, #2 , (London: St. Basi l' s House , 1986)
37Ibid. , p9.
38 Ibid. , p.9-1 1.
54. 論家庭的重要性及婚姻關係封子女的影響 35
人類。
人既然是按照天主的肯像所造，也就和天主一樣，是關係
性的存在"，是動態的存在。因此，在我們的人性中，有愛與
被愛的需要，有與人溝通，分享的需要 40 。
也許正因此，天主造人，一口氣造了兩個“。「天主於是
照自己的肖像造了人，就是照天主的高像造了人，造了一男一
女 J (創~ 27) 。這一男一女，組成了家庭。而遵循聖三的模式，
為了滿全他們之間的愛，又有了第三位，他們的孩子，來分享
他們的愛。愛在他們之間運轉，正如天主聖三一樣42 。
既然是動態的關係，就隨時都在改變，時刻在重新定義。
改變帶來成長，也伴隨著痛苦。自我的開放，意謂著必須展露
脆弱的真我，這冒風險的舉動，也會帶來痛苦。聖父派遣聖子
來到世上，受難而死，就是最清楚的說明 43 。聖三的互愛中，
早已隱含了十字架的痛苦。親密的人際關係中亦然。
Rev. John Sistare 認為:所有的婚姻、家庭，應以天主聖三的
模式為範本，以聖三之間的愛為楷模44 。以祂們不畏懼痛苦的
精神追求成長與自我改變，在不斷的給予及接受中，學習犧牲、
付出、寬容，在愛中成長，一步一步更肯似天主。
9Ibid. , pp.15~17.
40 <<教會社會訓導彙編)) , 223 號。
41 同上， 209 號，註 459 。
42 向上， 230 號，註 513 。
Luke T. Johnson ,“ Suffering , Sin & Scripture ," Priests and Peop胎，
(孔1arch ， 1998), pp.87-90.
44
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62. 論家庭的重要性及婚姻關係對子女的影響 的
2. 小時候，父母親起衝突時，我的感覺如何?我曾否擔心父母親
感情會破裂?這對我是什麼樣的經驗?
3. 父母親的婚姻，對我的成長有什麼影響? (我的個性、價值觀等等)
4. 父母親的婚姻，對我的婚姻有什麼影響?
5. 若給自己的婚姻打分數，我會給幾分?我用什麼標準來評分?
6. 兩代之間美滿度差異在哪里?造成此差異，我貢獻了些什麼?
7. 夫婦懇談的經驗，對我們的婚姻有何幫助?
2. 電話訪談與間巷調查
筆者透過懇談會的夫婦，徵得部分子女的同意，藉電話或
電子郵件，進行訪談調查。由於這些子女都是在美國出生長大，
不詰中文，故問題與訪談均以英文進行。共有 8 位子女接受訪
問調查。他們的年齡在 14 到 30 歲之間，其中兩位已婚。
1. On a scale of 1 一 to 一 10
(1 being very poor, 10 being very good) , how
would you rate your parents' m訂riage?
2. What criteria did you base your rating on? What is your idea of a good
m訂riage?
3. How do you feel about your parents' involvement in the Marriage Encounter
Program? Please 巴laborate
4. Do you think ME has helped your parents? If so , how?
5. How did you feel when your parents had conflicts when you were younger
and I or before they participated in ME? Were you scared? Were you
worried that their marriag巴 might not sustain?
6. Have you ever feared that your parents might separate? How did that make
you feel?
7. How do you feel about their conflicts now? Has there been any change in
how you feel about their conflicts now that you are older, and I or after
their participation in ME?
8. If you are married, how does your parents' marriage affect your own? If you
are not married , how does your parents' ma汀iage affect your attitude
towards marriage?
9. What affect has your parents' ma訂iage had on you as a person? (your
personality , your value , etc.)
