明末耶儒对话的两种诠释模式——以利玛窦、朱宗元为例

Two Interpretative Models of the Dialogue between Catholicism and Confucianism in the Late Ming Dynasty——Take Matteo Ricci and Zhu Zongyuan as Examples

在对中国传统天地观念的诠释上,明末耶儒对话表现出两种不同的模式。传教士利玛窦基于天主一神观念对天地二元崇拜加以改造,在本原本体意义上贬斥“地”观念,并将其剔出本体范畴,断言《中庸》引孔子“郊社之礼,以事上帝”之语,表明“仲尼明一之以不可为二”。中国皈信者朱宗元接受并认同传教士的天主一神观念,以及基于此观念对传统天地二元崇拜的改造,但并未简单地贬斥“地”,而是在天主教创造论框架和传统儒家语境中对之作了不同于传教士的诠释,在非本体的意义上视地为天主(上帝)创造的“形体”及富有资源的人类生存环境,传统社礼是为报答天主(上帝)的“生地之德”。

Interpreting the traditional Chinese concept of heaven and earth,the Catholic-Confucian dialogue of the late Ming dynasty showed two different modes:Matteo Ricci,a missionary,reformed the worship of the duality of heaven and earth based on the concept of the monotheism of Deus,denigrating the concept of"earth"in the original noumenal sense and excluding it from the noumenal category.He claimed that the Doctrine of the Mean(中庸)quoted Confucius as saying,"The sacrificial rites of the Jiao and She(郊社之礼)are to serve God".is to serve God,"which means that"Zhong Ni(仲尼)and Zhu Zongyuan(朱宗元)explained that one cannot be divided into two.”This Chinese convert,accepted and recognised the missionaries'monotheistic concept of Deus and the transformation of the traditional worship of heaven and earth based on this concept.However,he did not simply denigrate"earth",but interpreted it differently from the missionaries within the framework of Catholic creationism and the traditional Confucian context.In the non-ontological sense,the earth is seen as the"body"created by Deus(God)and the living environment rich in resources for human beings.Traditional She rites are intended to repay Deus(God)for"the merit of creating the earth".