索隐天学:马若瑟的索隐神学体系研究

Figurism and Learning of Heaven: Research on Joseph de Prémare's Theology

作为清初来华耶稣会索隐派代表人物之一的马若瑟,在华传教期间撰写了大量诠释中国经典的汉语作品。他通过使用基督教神学资源来重新诠释儒家经典,企图从儒家经典文本中寻找到基督教的信息。马若瑟对儒家经典的重新诠释,一方面是为开放的儒家经典文本提供新的解释,另一方面弥合了儒耶之间的张力,为清初基督教提供思想与文化合法性。其核心内容是:信经不信传,六经地位不可动摇,《易经》是六经之首;经过秦火之后,六经原义丧失,汉儒、宋儒不仅不能恢复原义,反而淆乱经典;因为人类同源异流,上帝所赋之"理义"相同,所以可以用天学(基督教神学)来恢复六经原义;而且古文字中亦含有天学思想;因此,受洗入教不是脱离儒家而是成为真正的儒家,"孔子倒成全于耶稣"。索隐神学综合了儒家以及基督教的释经学传统,但因忽略各自的传统与权威而遭到双方的批判,却为清初信徒及天主教提供了合法性依据,并可被视作经典辨读的早期尝试。马若瑟的索隐神学重塑了清初汉语基督教神学的样态,为清初基督教思想史注入了新的可能性,也为当下的汉语神学建构提供了有益参考。

As a representative of the Jesuit Figurists during early Qing Dynasty, Joseph de Premare （Ma Ruose, 1666-1736） had written lots of works in Chinese on Ancient Chinese classics when he stayed in China. Joseph de Pr6mare re-interpreted Chinese classics by using the resources of Christian theology, with aim to find out the sign of Christianity in Confucian classical texts. By re-interpreting the Confucian texts, Joseph de Pr6mare offered new explanations for the open Confucian classics, on the other side, he also tried to eliminate the tension between Confucianism and Christianity so as to provide the thoughtful and cultural legality for the Christianity in early Qing. The main contents of Joseph de Premare＇s Figurism are as following： Six Classics are credible but the notes and commentaries by the Confucian scholars are not; Six Classics are also canonical texts; Book of Changes is the first and the most important work among the Six Classics; after Qin Dynasty, the original meaning of the Six Classics had been lost, Confucians in Han and Song Dynasties could not restore the original meaning, but confused the Classics with its interpretations; because of the same nature of human, it is helpful to use Christian theology to restore the original meaning of the Six Classics; and the ancient Chinese words also contain Christian messages; therefore, baptizing into the Christianity did not betray to Confucianism but become a renewed Confucian, ＂Confucius is perfected by Jesus＂. Figurism combines both traditions of Confucian and Christian exegeses, but is also criticized by them because of ignoring their tradition and authority. However, it provides a legitimate basis for the Catholics during early Qing Dynasty, and could be regarded as an early attempt to do the Scriptural Reasoning. The Sino-Christian theology of Joseph de Preimare reshaped the form of Christian theology in early Qing and supplied the new possibilities for the thought world and the good reference for the construction of Sino-Christian theology today.