論梵二之後天主教的本地化：以中華新士林哲學為例釋

Indigenization of the Catholic Church after Vatican II: Taking the Effort of Chinese Neo-Scholastic Philosophy as Example

沈清松(Vincent Shen)

梵二大公會議 ； 現代性 ； 全球化 ； 網絡神學 ； 中華士林哲學 ； Vatican II ； Modernity ； Globalization ； Cybertheology ； Chinese Scholastic Philosophy

哲學與文化

43卷2期（2016 / 02 / 01）

19 - 38

繁體中文

本文首從哲學反思梵二之後的思潮轉變，藉此重溯梵二精神。六○年代梵蒂岡第二次大公會議的舉辦，主要是面對現代性的問題，一如《教會在現代世界牧職憲章》所昭示。然自六○年代至今，世局究竟發生了哪些新鮮的大事？其一，是七、八○年代出現了後現代思潮與後殖民主義，對於西方現代性多所批判、質疑和否定。其二，是九○年代開始的全球化歷程，全球化與在地化思潮交錯並行，形成全球在地化（glocalism）現象；其三是自本世紀開始，電子網路甚囂塵上，人手一機，無論都市或鄉村，人人都成了低頭族。在此新挑戰下，天主教會一方面有許多正面回應，另方面亦有許多仍需努力之處。話雖如此，梵二精神仍含許多真理，足以啟發後現代、全球化與電子網絡中的人類。所以在本文中「之後」（after）有時間與範型的雙重意義。為了例釋教會中華本地化的努力，本文將討論當代中華新士林哲學在臺灣展開融合中華文化與基督宗教的新頁，並在結論中提出一些理論與實踐方面的建議。

This paper will conduct philosophical reflections on the major changes happening after Vatican II, in order to feature the spirit of Vatican II in facing the challenges of modern world. Basically, Vatican II took place in the 60s of the 20th Century to face the challenge of modernity, thus declared Gaudium et Spes. However, we may ask today: what has happened to the world since then to now? The answers may be, first, postmodernism and post colonialism in the 70s and 80s have criticized, questioned, and denied the Western modernity; second, globalization since the 90s, along with localization, has marked this world with the phenomenon of ＂glocalism＂; third, advanced digital technology rapidly develops in this Century. Almost everyone owns an IPOD or IPHONE now, even in the faraway country-side, thus making all people phubbers. I facing these challenges, Catholic Church has already done a lot of positive responses, however, there are still spaces in which she can do more in prophetically identifying ＂the signs of the times.＂ This being said, what Vatican II has achieved still contains a lot of truths, inspiring for today's world of postmodernism, globalization and advanced technology. Therefore, the term ＂after＂ I use has both temporal and paradigmatic meanings. In order to illustrate the effort made by Catholic Church on the task of her indigenization in the context of Chinese culture, this paper will discuss the efforts made by contemporary Chinese Neo-Scholastic philosophers in synthesizing Chinese culture with Christianity. In its concluding part, this paper will attempt several suggestions on both theoretical and practical matters.

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