TE||Priestly duties

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导读

天主教、东正教和新教的爱恨情仇

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Priestly duties

教士职责

英文部分选自经济学人Obituary版块

Miguel Obando y Bravo

米格尔·奥万多·布拉沃

Priestly duties

教士职责

Cardinal Miguel Obando y Bravo,

Archbishop of Managua and sometime striver for peace in Nicaragua, died on June 3rd, aged 92

前尼加拉瓜和平斗士、马那瓜总教区荣休总主教及天主教司铎级枢机米格尔·奥万多·布拉沃于6月3日去世,享年92岁

注:

1.天主教马那瓜总教区(拉丁语:Archidioecesis Managuensis、西班牙语:Arquidiócesis de Managua)是尼加拉瓜一个罗马天主教总教区,下辖八个教区。 教区包括马那瓜省、马萨亚省和卡拉索省,成立于1913年12月2日。

2.枢机:是罗马天主教中仅次于教宗的职位。Cardinal源自拉丁文cardo,有枢纽、重要的意思。因穿红衣、戴红帽,又被称为红衣主教枢机由教宗亲自册封,协助教宗管理教会事务。当教宗出缺时,也只有他们有权选举下一任教宗。枢机被分成三级:枢机主教(cardinal bishop)、枢机司铎(cardinal priest)和枢机助祭(cardinal deacon)。

WHEN the news came through in 1970 that Miguel Obando y Bravo had been appointed Archbishop of Managua, the capital of Nicaragua, a journalist from La Prensa was despatched to find him. It was not an easy task. He was not in his house in Matagalpa, of which he was then auxiliary bishop. But after fording fast rivers, trekking through forest and braving mountain roads, the journalist found him. He was mounted on a mule, in a wide sombrero and rough riding trousers, making his usual rounds of the diocese. The only hint of priestliness lay in the spectacles gleaming on his broad, dark mestizo face, and the high-collared white jacket straining its buttons across his boxer’s chest.

1970年,当米格尔·奥本多·布拉沃(Miguel Obando y Bravo)被任命为尼加拉瓜首都马那瓜的大主教的消息传来时,墨西哥城《新闻报》派出一名记者前往采访。这是一项艰巨的任务。当时,他担任马塔加尔帕(尼加拉瓜中部城市)教区辅理主教,并不在家中。记者蹚过湍急的河流,穿越莽莽密林,冒险翻过陡峭山路之后,终于找到了他。他骑着骡子,戴着墨西哥宽边帽,穿着粗布马裤,像往常一样在教区巡视。黝黑宽大的混血儿脸上架着亮闪闪的眼镜,白色高领夹克衫把健壮的胸膛扣得紧紧的,唯有这些体现出一丝教士的气派。

注:

1.La Prensa: 1928年《新闻报》La Prensa的 出版,标志着欧洲进入商业报纸时期。

2.auxiliary bisho:辅理主教是天主教的职称,指的是一个教区若因教务繁忙或正权主教的个人因素,在获得教宗同意并下达任命诏书后,另外再选立的一个或多个主教,以便于辅佐正权主教处理教务,以及其他应由主教负责的礼仪。

天主教职位:包括主教、助理主教 、辅理主教、司铎、执事 。

3.Mestizo: a person of mixed racial ancestry (especially mixed European and Native American ancestry)  混血儿(尤指拉丁民族与印第安族的)

The new archbishop saw himself as a priest of the common people, a good Salesian (for that was his formation) carrying out the Catholic church’s “option for the poor”. He had been born poor himself, in a camp outside the shabby ranching-and-mining town of La Libertad in Chontales province, the illegitimate son of a prospector and an Indian peasant woman. But now he faced quite different pressures. The first came in the form of a shiny new Mercedes sent to him by Anastasio Somoza, Nicaragua’s dictator. He enjoyed it, this “wedding present” that bound him to his archdiocese, until colleagues pointed out that it also tied him to Somoza. That oppressor of the ground-down campesinos now called him “my little Indian”. He raffled the car and gave the money to the poor, but this was the start of many sharp swerves between right and left.

这位新任大主教视自己为普通百姓的牧师,虔诚的慈幼会教徒(他组建的),践行天主教教会的宗旨“爱贫为先”。 他出身贫寒,是探矿人和印度农妇的私生子,住在琼塔莱斯(Chontales)省拉利伯塔德(La Libertad)镇郊外的营地里。小镇里到处是破败的牧场,衰败的采矿场。然而,现在他面临着截然不同的压力。 第一件是尼加拉瓜独裁者阿纳斯塔西奥.索莫萨(Anastasio Somoza)送给他的一辆闪亮的新奔驰车。他很喜欢,因为这件“婚礼礼物”将他与主教区连接起来,直到同事指出这件礼物也将他与索莫萨绑在了一起。那位使农民们饱受折磨的暴君,现在称他为“我的小印弟安人”。他用抽奖的方式把车给卖掉了,所得钱款都分给了穷人;然而,此后他人生许多次左右急转弯便开始了。

注释:

Salesian: 慈幼会又名鲍思高会;撒肋爵会:意大利人圣若望·鲍思高St. Giovanni Bosco(1815-1888)于1859年创立于义国北部杜林(Torino)之男修会。以普及平民教育、救助失学青年为目的。首创青年之家,收留街上流浪之不良少年,设职业学校、孤儿院、并出版优良读物。(摘自搜狗百科)

In his own mind, his career had clear themes. He was not a complicated man. His education in various Central American seminaries had been wide, but intellectualism seemed, to him, a foreign thing. His Catholicism was simpler, more Nicaraguan, and of the old hierarchical style the people loved: vestments, incense, prayers to the saints, spiritual instruction. When a savage earthquake struck Managua in 1972, he took to the streets in his broken shoes and torn soutane to succour his sheep. His episcopal motto, from 1 Corinthians, was Me hice todo para todos, “I did everything for everyone.”

在他心里,他的事业是有着明确的主题的。 他(的思想)不复杂,虽然在中美洲各式各样的神学院里,他涉猎甚广,但主智主义对他而言却是个洋玩意儿。 他的天主教更尼加拉瓜式,而且要简单自然得多,它有着人们所钟意的、那种旧式的分级:(着)法衣、熏香,向圣徒祈祷,(获得)心灵指引。 当1972年(12月)那场猛烈的地震袭击马那瓜时,他身披破裂法衣,足蹬烂鞋,走上街头,周济教徒。 他的主教箴言,选自哥林多前书中那句”Me hice todo para todos” ,我为众生竭我所能。”

注:Intellectualism:主智主义 (或作主知主义 ) ,是西方近代教育发展进程中产生的一种重要的教育思想或思潮。 作为一种教育思潮 ,主智主义发端于 17世纪 ,至 19世纪趋于鼎盛 ,成为支配欧美教育发展的一种重要力量。从 19世纪末、 20世纪初开始 ,主智主义逐步失去了原有的统治地位 ,但其影响仍然广泛存在 ,并不断发挥着不可忽视的实际作用。相对于中世纪教育思想的根本精神而言 ,西方近代历史上产生的几乎所有的重要教育思想或思潮在不同程度上都具有重知、重智的特点。 因此 ,从广泛的意义上讲 ,西方近代的一切教育思想、理论和学说都可以归纳到主智主义的思想范畴中。 但是 ,作为一种具有特定规定性的教育思想 ,主智主义则主要是指以赫尔巴特和赫尔巴特学派为主要代表的教育思想派别。

The kingdom of God

上帝的王国

So tyranny had to be resisted, but obliquely, with a biblical reference or a parable in his slowly spoken sermons; he preferred to be a drop of eroding water, not a spearhead. Under Somoza, he urged respect for human rights and signed the bishops’ letter of June 1979 that called revolution legitimate “in the case of evident and prolonged tyranny”. Though the call to arms was careful, Somoza never forgave him. The little Indian was now “Comandante Miguel”.

因此,他认为必须抵制独断专行,在他缓慢的布道中,他引用圣经或寓言里的话以隐晦曲折地达到目的;他宁愿成为一滴有侵蚀力的水,而不是一个先锋。在索莫扎的统治下,他呼吁尊重人权,并签署了1979年6月主教通函,通函中称革命“在明显和长期暴政的情况下”是合法的。尽管他很小心的地号召武装,索莫查也从未原谅他。这个小印弟安人现在是“指挥官米格尔”。

When the Sandinistas took over later that year, he broadly welcomed it. A pastoral letter warned against moza, he urged respect for human rights and signed the bishopsspiritual in of the Kingdom of God. A vain hope; the regime of Daniel Ortega emerged as Marxist-Leninist, and the archbishop, he urged respect for human rights and signed the bishopsspiritual instruction. When a savage earthquake struck Managua in 1972, he took to thein the civil war. In 1985 John Paul II made him a cardinal, the first from Central America, in part for his resistance to the almost Godless left.

当“桑解阵”(桑地诺民族解放阵线)在同年晚些时候接管了政权,受到了他的广泛欢迎。一封主教信(主教或牧师致教区内信徒的信)提醒了"虚假社会主义",但他仍然希望尼加拉瓜能认同上帝的存在。事实表明他的希望落空了;丹尼尔·奥尔特加政权表现出马克思列宁主义者倾向,大主教的布道开始再次提醒暴政。他日益支持由美国提供资金的右翼反派,尽管他们在内战中犯下了暴行。1985年,约翰·保罗二世任命他为红衣主教,这是史上来自于中美洲的第一位红衣主教,部分原因是他对几乎不信奉神的左派的抵制。

注:

Sandinistas :“桑地诺民族解放阵线”(简称“桑解阵”)是最早也是当时唯一的反对索摩查独裁统治的武装斗争组织。该组织成立于1961年,开始时以学生为主。60~70年代, “桑解阵”受古巴“游击中心”理论的影响,坚持搞游击中心活动,屡遭挫折。这一派认为革命的基本任务是反对资产阶级统治和资本主义制度并直接转变到社会主义。在斗争策略上,反对联合资产阶级,实行关门主义。

尼加拉瓜的地理位置的很重要。19世纪,野心勃勃,支持了苏伊士运河计划的法国国王拿破仑三世曾经说过:“尼加拉瓜能成为比君士坦丁堡更重要的世界贸易的必需通道。”

Yet he wanted to be a mediator, surely the proper role for a Christian and a priest. Since the mid-1970s, when he had helped to end a hunger strike by political prisoners, he had won a reputation as a peacemaker. When he got his red hat, he hoped it would mark him out as a man beyond faction. Sandinista leaders did not agree. Although, under his aegis, the contras gradually disarmed, for years he was not truly neutral.Before the elections of 1996 he repeated, in a sermon, Aesop’s fable of the frozen viper that revived to bite the hand that warmed it: a warning to voters that the repackaged Sandinistas had not changed their ways. Partly as a result, they lost.

然而,他想成为一名调解人,这当然是一个基督徒和神职人员的适当角色。1970年代中期他曾促进政治犯们结束了他们的绝食抗议,这便为他赢得了和平使者的声誉。当他戴上红帽子时,他希望它能够标志着他超越了派系之争。“桑解阵”的领导人不同意他的观点。虽然在他的主持下,反对派逐渐解除了武装,但多年来,他并非真正的中立。在1996年大选之前,在一次布道中,他复述了冰冻的毒蛇复苏之后反咬曾经温暖它的手的那条伊索寓言:以此警告选民,重新包装的“桑解阵”并未改变他们的形式路数。在某种程度上也正是出于此因,他们失败了。

By now he was seen as a man of the right, sometimes a caudillo himself. He was caught up in financial scandals, such as the import of luxury cars tax-free (a long way from mules, as people said). His satin vestments looked finer, and he hobnobbed with the rich and corrupt. Yet he had not done with U-turns; and he was about to perform the strangest of all. He ended up as the adviser and firm friend of that treacherous snake, Mr Ortega, who in 2007 became Nicaragua’s president again.

时至今日,在公众眼中他被视为右翼人士,甚至堪比国家元首。他曾多次身陷金融丑闻,比如免税购买进口豪车(和人们说的“骡子”大相径庭)。他的绸缎法衣质地精良,和富豪、贪官之辈推杯换盏过从甚密。他也没走“回头路”,作风一贯古怪走到底。2007年丹尼尔·奥尔特加·萨阿韦德拉(José Daniel Ortega Saavedra)再度上台执政成为尼加拉瓜总统,而他最终沦为这条奸诈的蛇的高级顾问和盟友。

Their paths had crossed before. Cardinal Obando, when a priest, had taught him at the Salesian college in San Salvador. Under Somoza, he had negotiated his release from jail. Nonetheless, they hated each other until, in 2004, Mr Ortega turned back to Catholicism and, in 2005, Cardinal Obando officially married him to his long-time mistress. To shocked observers he explained himself, with his usual simplicity, by preaching of the prodigal son.

他们的生命之路曾有交汇。红衣主教奥本多在担任神父时,曾在圣萨尔瓦多(San Salvador)的慈幼会学院(Salesian college)教过奥尔特加。在尼加拉瓜前总统索摩查(Somoza)执政期间,奥本多曾通过协商使其免遭牢狱之灾。尽管如此,他们仍互相仇视,一直到2004年奥尔特加返回天主教为止。2005年,红衣主教奥本多为奥尔特加正式迎娶了他多年的情妇,这让长期以来关注他的人大为震惊,而奥万多秉持其一以贯之的简单风格,以“浪子回头”为由来为他(奥尔特加)辩解。(注:罗萨里奥·穆里略,现任尼加拉瓜副总统兼政府发言人,同时也是尼加拉瓜第一夫人,总统丹尼尔·奥尔特加的妻子。穆里略与丈夫奥尔特加相识于 1976年,于2005年完婚,是八个孩子的母亲。

In fact it was simpler even than that. They both came from La Libertad, under the mountains and the open-cast mine, where in 2010 they went together for the feast of La Virgen de la Luz, with processions and brass bands. There they sauntered, two familiar native sons, and Mr Ortega opened a new road. Neither man talked much, because both liked silence. The president may have been contemplating his next betrayals of liberty; but his stocky old chaplain was perhaps just marvelling at the convoluted ways of God.

事实上事情更为简单。他们的家乡都在拉利伯塔德(La Libertad)山脚下,那有露天矿井,2010年,他们一起参加了有游行和铜管乐队的 La Virgen de la Luz盛筵活动。在那里,这对老乡识一起散步,奥尔特加开辟了一条新的政治道路(指他开始与教会修好,团结一切可以团结和合作的力量。“丹尼尔·奥尔特加2012年在他第二次总统竞选时强调了他的基督教信仰,其竞选集会中甚至伴有宗教程序,支持他的选民在街上呼喊着他们的口号是“基督教徒,社会主义者,让我们一起团结起来”,拉美左翼政权中的宗教色彩是十分浓厚的。”)他们两人都偏好沉默,少言寡语。也许作为总统的奥尔特加一直在筹谋自己下一次对政治自由的背叛;而他那矮壮的老牧师布拉沃也许还仍在惊叹上帝的旨意是多么的博大精深、错综难解。

注:1980年代桑解阵执政时期曾经与教会严重对立。最近几年,奥尔特加接连采取行动与教会主动修好,不仅多次拜访尼加拉瓜大主教,还不计前嫌,公开承认桑解阵曾奉行错误的宗教政策。

翻译组:

Li Xia, 女, HR, 经济学人发烧友

Cece,女,消防工作者,CATTI三笔

Amber,女,文学研究生,经济学人爱好者

Lucia ,女,翻译学硕士三年制,经济学人粉丝

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Forest,女,自由职业,经济学人爱好者

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观点|评论|思考

本次观点由Samantha独家奉献

Samantha,女,滑冰狂人,邓伦未婚妻

有个朋友加入天主教的原因很可爱。小时候在乡下老家,天主教堂设在一座关帝庙里,关帝庙总有贡品,天主教堂常设桌椅,他就拿去教堂坐着吃。偶尔听牧师讲道,偶尔跟信徒聊天,日子多了发现上帝有点意思,值得了解一下。我问他你这让关帝怎么想?他说吃饭总有个饱,灵粮却是越琢磨越有滋味的。

信,是所望之事的实底,未见之事的确据。无神论者说扯淡。其实有神无神,只要能对积极的信仰有所敬畏,并在生活中活出善良和勇敢,我觉得就挺好。世界上以圣经为指引的宗教有三个,基督、天主、犹太。每个宗教对圣经的解读角度都不同,相同点是遵循的都是从上帝口中所说的话。很多人不理解传道者逮谁跟谁叨叨宗教到底为了什么,为教会奉献财富精力甚至一辈子是为了什么。宗教并不是为每个人预备的,神爱世人,更偏爱那些残缺弱小饥渴的灵魂。

人会脆弱也会无助,上帝知道这一点,就委派传道者、牧师、枢机、主教等等又普通又伟大的人,不知疲倦的在世界各个角落藏好了糖,甜要你自己去尝。

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