梵二会议精神及其意义初探

【作者】 吕鲜林；

【导师】 晏可佳；

【作者基本信息】 上海社会科学院 ， 宗教学， 2008， 硕士

【摘要】 众所周知,1962-1965年之间,由教皇约翰1二十三世(John XXIII)和保罗六世(Paul VI)先后主持召开的“梵蒂冈第二次大公会议”,是世界宗教史乃至世界历史上一次重要的天主教会议,标志着现代天主教世界自我革新运动的开始。这次革新运动将启蒙时期以来的主流价值观——“自由民主人权”精神2首次纳入天主教自身的信仰体系,让一向坚持唯我独“圣”性的罗马天主教会开始积极反思自身在世俗世界之中应有的社会责任与义务以及自身对现代社会的真实意义与价值。会议在大世界观和大历史观下,借助于现代知识领域里的哲学、科学、法学、社会学、心理学等一系列当时先进学科的先进理念,首次以普世主义态度,提出了“宗教世俗化道路(包括本地化)”与“宗教自由精神”的正当合理性,以及当代世界对之进行革新性理解、界定、解释与实践的历史(逻辑)必然性。显然,梵二会议代表了天主教世界主动顺应历史发展的客观规律,积极响应时代赋予的宗教使命的初步努力。会议的美好意愿有目共睹,会议精神的部分实践经验也深孚众望。至此,天主教为世界宗教“和平共处”的美好愿望开辟了理论先河与实践先导。然而,由于历史局限性、宗教信仰本身固有的难以调和的“二律背反”性,最重要的是这一历史事件背后所依托的复杂的国际“政治-宗教”背景——资本主义意识形态以及现实世界民主国家之间狭隘的宗教利益之争,梵二会议所倡导的“宗教世俗化道路”与“宗教自由精神”在各民族国家的宗教理想与现实之间,始终存在着难以逾越的局限性。会议后,尽管罗马天主教会进行了一系列重大的调整与革新,包括积极寻求与其它宗教以及非宗教信仰的个人、集团、民族国家之间的友好对话,但是,其宗教的本质特征并未因之而改变,仍然坚持其基本信仰中的基本立场——唯我最“圣”(梵二会议以前是“唯我独圣”)性的宗教本质以及主动维护资本主义意识形态的“神圣天职”。事实上,这种基本信仰中的基本立场(现实)是与梵二会议的大公主义精神(理想)根本对立的,甚至有着必然的悖论与冲突性。它易使天主教的主流声音纵向集中于罗马教廷,横向集中于西方资本主义世界,不仅严重破坏了各宗教之间和平共处的逻辑关系,而且严重阻碍了各宗教动员和组织相应社会资源以期实现相应社会正功能的实践努力。尽管如此,鉴于诸多历史原因,尤其是罗马天主教本身固有的宗教性质与文明优势,“梵二会议精神”——宗教“自由民主人权”理念的提出与“宗教世俗化”方向的努力,对当今世界许多国家天主教在各自社会实践中对自身现代化的重新理解、界定、解释与实践仍不无借鉴意义。以史为鉴,结合时势,今天,各民族国家构建“和谐宗教”的重要使命是:科学分析(正确理解、界定、解释)现存各种宗教理想与现实之间的具体情况,并以其美好意愿予以时代性地、合规律合目的性地建构与发展,使之成为当前乃至未来各民族国家和谐文化的组成要素之一,竭诚服从并且服务于当代乃至未来“和谐社会——和谐世界”的伟大构想。诚然,天主教作为目前较有影响力的世界性大宗教,有着不可推御的历史使命。今天,在极其复杂的时代背景与国际国内环境下,中国天主教何去何从?这是一个既困难又紧迫的时代命题。有鉴于此,本文以“梵二会议”为中心事件,通过对会议背景、会议所颁布的重要文件以及会后相关文件实践现状的简要探索,在借鉴前人研究的基础上,试图阐述这次大公会议的精神及其意义之所在。作者希望通过尝试性的努力,能够推动学术界关于梵二会议精神与中国天主教未来发展道路等问题研究的进一步深入,弥补国内因多种因素制约在这一问题研究上的薄弱状况,并为当代中国构建和谐社会、和谐宗教提供一点学术借鉴。更多还原

【Abstract】 It is well known that, during 1962-1965, the Second Vatican Council presided over by John XXIII and Paul VI was an important conference in the religious history and even the world history, which symbolizes the beginning of self-innovation movement of modern Catholicism. This innovation has absorbed freedom and democracy, the mainstream values in the Age of Enlightenment, into the belief system of Catholicism for the first time, and then Catholicism boasting itself“the saint”alone began to reflect its social responsibility and obligation in the worldly society(modern society), as well as its real significance and the value. Under the macro-world-outlook and the macro-history, resort to a series of advanced conception from philosophy, science, law, sociology, psychology, etc., the conference proposed the rationality of“the religious secularization path(including localization)”and“the freedom of religion spirit”in a universalism manner for the first time. Obviously, the Second Vatican Council led the Catholicism world to comply with the historical development rules, and positively responded to the religious mission endowed with the times. The goodwill of Council attracted worldwide attention, and the partial practice of Council spirit was also highly admired. Hereby, Catholicism created the pioneering theory and practice for the desire and goodwill of religious harmony.In view of the historical limitation and the inherent paradox of Catholicism, as well as the complex international political-religious background(capitalism ideology and the interest struggle of religion in narrow nationalism), there is insurmountable obstacle between the religious ideal and real for many nations, as to“the religious secularization path”and“the freedom of religion spirit”. After the Council,even Roman Catholic had self-adjustment and innovation, the essence of the church did not changed, and it stuck to undertake the“saint duty”for capitalism ideology. In fact, their basic stance was opposite to the ideal spirit of the conference. It made the Catholicism centered by Rome Church longitudinally, and controlled by western capitalist world, which despoiled the logical relationship of peace coexistence among the religions and impeded the religions to organize their resource to realize positive social function.However, owing to historical reasons, especially the religious nature and the civil superior of the Roman Catholicism, the“religious secularization path”and“freedom of religion spirit”have remarkable significance to many Catholic nations in the current world in respect of social practice. At present, the important mission of structuring the harmonious religion for different nations and states is to analyse (correct understand, explain, define) the respectively religious ideals and realities, to construct and develop a scientific discipline that will be one of the elements of harmonious culture, and to serve for the great conception of“harmonious society and world”in the present and future. Apparently, as the world religion with great influence, Catholicism has inevitable history responsibility.In the complex international background and domestic situation, what’s the way of Chinese Catholicism? It is a difficult and urgent issue. Therefore, with the beginning of“the Second Vatican Council”, this article briefly reviews the conference background, important documents, attempts to explain the spirit of the conference, and explores the practical situation in the reference to the former studies and researches. It is expected to complement the academic weakness on this issue for various limitations, and promote the further study on the conference spirit and the future development road for Chinese Catholicism. The author hopes it will provide academic value for the construction of harmonious society and religion in current China.更多还原