教皇方濟各|經濟學人訃告

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思維導圖作者：

琚兒，女，QE在職，夢想能仗翻譯/音樂/健康走天涯

翻譯組全體成員如下：

翻譯組成員介紹 | 社論&商業組（1）

翻譯組成員介紹 | 社論&商業組（2）

翻譯組成員介紹| 財經組

翻譯組成員介紹 | 文化&訃告組

精讀|翻譯|片語

Obituary | The works of mercy

訃告 | 慈悲之行

英文部分選自經濟學人20250426期科技板塊

Obituary | The works of mercy

訃告 | 慈悲之行

Pope Francis changed the Catholic church, but not as much as he hoped

教皇方濟各改變了天主教會，卻未達其夙願

The most open-minded pope for many years died on April 21st—Easter Monday—aged 88

方濟各是數十年來最開明包容的天主教教皇,他於2025年復活節後第一個星期一（4月21日）逝世，享年88歲。

The momentwhen the great doors of St Peter’s balcony swing open, announcing a new pope, seems to call for trumpets and drums. Instead, on March 13th 2013, the figure in white said: “Good evening.” Though he spoke in Italian, his parents’ language, he was Argentine, the first non-European pope for almost 13 centuries. That in itself was interesting. Then, before the traditional urbi et orbi blessing, he asked the huge crowd for their blessing on him. Interest turned to patent surprise.

當聖彼得大教堂的陽臺大門敞開，宣告新教皇上任的那一刻，似乎理應伴隨著號角齊鳴、鼓樂喧天。然而，2013年3月13日，這位白衣教皇現身時，他只是輕聲道：“晚上好。”儘管他用義大利語問候世人，也出生在義大利裔家庭，他實則來自阿根廷，是近13個世紀以來首位非歐洲裔教皇，僅此一點已足夠引人注目。按照傳統，他本應向世人送上“賜福羅馬及全世界”（urbi et orbi）的祝福，然而，他竟懇求廣場上如潮的人群先為他祈福，眾人的關注化作深深震撼。

Francis did not stop there. There would be no papal cape or red slippers, just a plain white cassock and his ordinary black shoes. (He would as happily have worn the shirt of his football club, San Lorenzo, or his national blue-and-white with Messi, his favourite player, on the back.) No crest-embellished dinner plates, no new pectoral cross; he kept the iron-plated one he had worn, from 1998, as archbishop of Buenos Aires. No 12-room apartment in the Vatican, but a two-room suite in the guests’ hostel, and meals in the dining room with everyone else. “We’ll see how long it lasts,” said one aide, uncomfortable. It lasted until he died; for in Buenos Aires, after all, he had cooked his own meals and travelled by bus.

方濟各的革新不止於此。他拒絕穿戴教皇的專屬紅色披肩或紅色皮鞋，只著一襲樸素白色教袍，腳蹬一雙普通黑鞋（若是換成他鍾愛的聖洛倫索足球隊球衣，或是印有他最愛的球員梅西名字的阿根廷國家隊藍白條紋衫，他亦會怡然自得。）他不用紋路精美的晚宴瓷盤，也不佩戴新訂製的十字架，而是保留了自1998年擔任布宜諾斯艾利斯總主教時就佩戴的鍍鐵十字架。他拒絕入住梵蒂岡的十二室教宗寓所，而是搬進招待所的一間兩居室小套房，在公共餐廳與眾人共餐。一位助手當時曾不服氣道：“看看他能堅持多久。”而他卻堅守一生，直至生命的終點。畢竟在布宜諾斯艾利斯時，他就已經親自下廚做飯，乘公交出行。

Humility did not drive these changes. For him, ostentatious displays of sanctity were “osteoporosis of the soul”. He just wanted to be among the people, out in the open, with his flock. In the Vatican apartment, he would have been alone. In the bulletproof Popemobile, which he also discarded, he would have been unable to hug, embrace, get himself into selfies, tickle children and laugh with besotted nuns. From the hostel, too, he could sneak out with little formality, turning up at hospitals, prisons and hospices to the huge surprise of inmates and workers. On Holy Thursday he visited such places to kneel before people in trouble, wash their feet, towel them dry and kiss them. Good shepherds, he said, should get their hands dirty.

他並非出於謙遜才促成這些改變。對他而言，宗教儀式的繁文縟節恰似“靈魂的枯竭”。他惟願走到民眾中去，光明敞亮，如融入羊群般親近信眾。若身居梵蒂岡的教宗寓所，他只能獨對四壁；若乘坐教皇專屬的防彈汽車（亦被他棄用），便無法擁抱接納信眾、自拍合影、同孩童逗趣、與虔誠的修女開懷大笑。從招待所出發，他便可輕裝簡行，突然現身醫院、監獄和安養院，令犯人與工作人員驚喜不已。在復活節聖週四的濯足節儀式上，他親自前往這些場所，跪於困苦之人面前，洗淨、拭乾並親吻他們的雙足。如他所說，好的“牧羊人”當不懼雙手染塵。

The saint whose name he had taken, Francis of Assisi, had said the same. Following him (though he was not a Franciscan but one of the sterner, more institutionalised Jesuits, the first to become pope), he opened up heart and hand to the travails of the poor. In Buenos Aires he was called the “Slum Bishop” for insisting that he, and his priests, should go out in the streets and on the margins. He was no fan of liberation theology, and fell out with some Jesuits over that; his vague political instincts were tinged with Peronist populism and scorn for capitalism. His immense encyclical “Laudato Si’” of 2015, advising care for the Earth, fiercely attacked consumerism and the profit motive; he even gave a copy to Donald Trump when he visited, and later challenged the president’s heartless views on immigration. Convinced that when people closed in on themselves, their greed increased, he made a point of reaching out, feeding hundreds of homeless with pizza at the Vatican and adopting several families of Syrian refugees.

“方濟各”這一尊號取自聖人亞西西（Francis of Assisi，被稱為“聖方濟各”）¹，他也曾表達同樣的觀點。由此，教皇方濟各效法這位聖人的精神（儘管方濟各並非方濟各會修士，而是隸屬於紀律更嚴格、制度更森嚴的耶穌會），他敞開心扉、伸出援手，深切關懷窮人的疾苦。在布宜諾斯艾利斯，他堅持要求神父們應深入街頭巷尾，走近社會邊緣，並身體力行，因而被稱為“貧民窟主教”。他對解放神學並不熱衷，因此與一些耶穌會同仁產生分歧；他的政治傾向較為模糊，帶一抹庇隆主義的民粹色彩、一絲對資本主義的蔑視。2015年，方濟各發表了意義深遠的通諭《願禰受讚頌》（Laudato Si’），呼籲人們關愛地球，猛烈抨擊消費主義和逐利動機；他甚至在唐納德·特朗普訪問時贈送了一本通諭，後來更是直言反對這位總統在移民問題上的冷酷立場。他深信，當人們自我封閉，便會滋長貪婪，因此他特別注重踐行仁愛：在梵蒂岡用披薩救濟數百名無家可歸的民眾，並庇護了多個敘利亞難民家庭。

註釋：Francis of Assisi：亞西西的方濟各，1182年出生在義大利中部的亞西西鎮，是天主教方濟各會和方濟各女修會的創始人。聖方濟各以其簡樸的生活、對自然的熱愛以及對窮人的關懷而聞名。他放棄了家庭的財富，選擇了貧困與服務的生活方式，並且強調要以愛和尊重對待所有人，包括動物和自然界。聖方濟各於1226年去世，1228年由教皇格里高利九世封為聖人。他的生平事蹟和精神至今仍激勵著全世界無數信徒。

His openness also had another, extraordinary, dimension. Turning the Roman Catholic tradition of centuries on its head, he refused to defend doctrine for doctrine’s sake. Some teachings—on abortion, euthanasia, same-sex marriage—were still non-negotiable in his mind. Sin was sin. Other issues brought out the solid streak of conservatism in him: he could clearly not yet deal with married priests or women deacons. On many matters, though, he left room for nuance and understanding.He would walk beside people and look on them as Jesus would have done. Of homosexuals, he said: “Who am I to judge?” His “exhortation” on married love, “Amoris Laetitia”, seemed to leave open the possibility that the divorced and remarried could receive communion. In his church there were no pariahs, save capitalists and those whose greed despoiled God’s gift of Earth: a passion encapsulated in the synod he held for his “Querida Amazonia”, and one he recapitulated often. His greatest ire (and he could be fearsomely angry and authoritarian, as the Argentinian Jesuits, of whom he was briefly provincial, discovered), was aimed at the “lying spellbinders”, “bloodsuckers” and “hypocrites” who, though nominally pastors, cared mostly for their curial careers.

方濟各的開放胸襟還展現在另一重非凡維度。他顛覆了羅馬天主教數百年來的傳統，拒絕一味地為了教義而捍衛教義。在他看來，某些教義——如關於墮胎、安樂死和同性婚姻的內容——依然不可動搖。罪就是罪。其他方面則暴露出他根深蒂固的保守傾向：顯然，他仍無法接受已婚神父或女性執事。但在諸多問題上，他態度更為靈活，既講究分寸，也充滿理解。方濟各選擇與人們並肩同行，以耶穌般的悲憫目光注視眾生。談及同性戀者時，他說：“我豈能妄加評判？”在關於婚姻之愛的勸諭《愛的喜樂》（Amoris Laetitia）中，他似乎對離婚再婚者能否領受聖餐留有餘地。在他的教會中，除了資本家和掠奪上帝恩賜之地的貪婪惡徒外，再無被放逐之人：這一熾熱情懷集中體現在他為頒佈勸諭《親愛的亞馬遜》（Querida Amazonia）特別召開的主教會議中，日後他亦反覆重申這一理念。他最猛烈的怒火（當他擔任阿根廷耶穌會的省級會長時，修士們曾短暫領教過其令人畏懼的暴怒與威權），直指那些“花言巧語的騙子”、“吸血鬼”與“偽君子”，這些人雖頂著牧師的名號，卻只顧鑽營教廷仕途。

They were among those who hampered his efforts at reform. A synod on the family made negligible progress. Francis’s efforts to address child abuse by clergy were often clumsy, and his apologies made little impression on the press or on the victims. His attempts to sort out the black hole of Vatican finances, though partly successful, left him open to accusations of high-handedness. The old guard found him impatient, too keen to get his way by simple exhortation, when the church required slow, careful consultation, over centuries if need be.

這些人是他的改革之路的一大阻力。他在任上召開過家庭主題的主教會議，但進展甚微。在處理神職人員性侵兒童醜聞上，常顯笨拙生硬；他的道歉既打動不了媒體，也安慰不了受害者。他試圖處理梵蒂岡教會的財政漏洞，儘管取得一定成效，但也容易讓他被指責為高壓專橫之人。守舊派認為他急躁、太執著於以簡單勸誡得其所欲，而教會恰恰需要從容不迫、精心謀劃的協商，必要時可延宕幾世紀之久。

Many, especially within the American church and at the court of Benedict, the frail pope emeritus, were actively hostile to him. Some presenteddubia, serious doctrinal doubts, about the teaching of “Amoris Laetitia”. He disregarded them, stubbornly appointing to the cardinalate the sort of men he liked, third-worlders and the open-minded. He, too, could play a long game. Meanwhile gratifying successes came from outside ventures, such as his brokering of a new relationship between the United States and Cuba.

許多人都對他充滿敵意，尤其是來自美國教會和年邁的榮休教皇本篤十六世教廷的同僚。一些人對勸諭《愛的喜樂》中的教義提出嚴重質疑（dubia），方濟各則不予理睬，堅持任命來自第三世界國家、思想開明的神職人員擔任樞機主教，這正是他青睞的一類人。同樣，他也深諳籌劃佈局。而他真正令人欣慰的成功來自教廷之外，例如促成美國和古巴開啟交往新篇章。

Some wondered what truly motivated this broad-backed, smiling figure, a joyful tweeter who also used silence as eloquently as words. He admitted to “hundreds” of errors and sins in his past, referring perhaps to misjudgments in Argentina’s dirty war of 1976-83. Possibly (though nothing was proved) he felt he had much to make up for. If so, repentance was turned to one end: mercy. A merciful church could not shrink inwards, because its duty was to offer care, love and grace to all in need: not only to baptised members, but to every soul created in God’s image.So Francis believed and acted, every day of his pontificate. But after him, the great doors of the balcony of St Peter’s may yet creak slowly shut again.

人們不禁思索，究竟是什麼激勵了這位身影寬厚、面帶微笑的長者，既能在推特上妙語連珠，又能善用“一默如雷”。他承認自己過去犯下“數以百計”的錯誤與罪惡，這可能指他在1976至1983年間阿根廷骯髒戰爭中的誤判。也許（儘管沒有任何證據）他覺得自己有許多遺憾需要彌補。倘若如此，懺悔有了一個目的：慈悲。一個慈悲的教會不能向內畏縮，因為它的職責是將關懷、愛和恩典給予所有需要的人：不僅是受洗的教徒，還有每個按照上帝形象創造的靈魂。方濟各信奉如是、踐行如是，橫亙其在任每日。但在他之後，聖彼得大教堂陽臺的大門也許會再次吱吱作響、緩緩合上。

翻譯組：

Albert，求知與寬闊的心

Shulin，非上上智，無了了心

Qianna，對語言有點敏感，對邏輯十分執拗，對搖滾太過著迷

校對組：

Clover，懷民亦未寢

Yu Yang，架一艘譯艦巡航無數內心的曲折宇宙

感想

本期感想

Very，男，電氣民工，經濟學人資淺愛好者

我承認自己是時候有些需要堅信的東西了。

女兒問我，為什麼有些人會將自己的生命置之度外地做一些事情，他們不怕嗎？我微笑著答道，他們有自己的信仰。我知道她馬上就要問什麼是信仰，所以在說完後就立即接上說，信仰就是義無反顧地去相信一些東西。那奶奶信菩薩算信仰嗎？她思索了一下問道。我搖搖頭：不算，上次她去完廟裡你考試考砸了，她就改通道士了，這不是義無反顧。那什麼是義無反顧呢？我說，你一開始說的那個就算，明知自己可能會沒命，但還是會去做，這就是義無反顧。

她若有所思。看來這不是一件每個人都有的東西，爸爸你有嗎？

我想了良久，卻遲遲說不出話來，也許科學是我堅信的東西，但我能為了科學義無反顧嗎？大機率不行。女兒，也許只有她才是我義無反顧的理由，但這並不是一種堅信的東西，而是一種情感。義無反顧除了不懼生死，還包括哪怕明知是錯的還是堅持相信。這恐怕需要極大的勇氣和信念。

第一點我能夠理解和接受，因為大多數信仰會給出一個更加美好的出路，也許是現世的將來，也許是下一個輪迴的未來。當然後者更多一些，畢竟現世是可以被證實的，次數多了就沒了聲譽，自然相信的人會越來越少。後者最大的好處在於沒有辯解的反例。從來沒有聽說過哪個去了的信徒又折返回來投訴說這般信仰騙了他。

對於第二點，我思考了很久，委實不能理解，都實打實證明是錯的，為何還是如何執念地相信。他是如何說服自己去相信一些已經被證明是錯誤的東西。

但有些時候，我逐漸開始明白，當下錯誤的東西，也許在這些懷有執念的信徒的堅持下，在若干年以後，某些當時看來堅不可摧的事實會逐漸瓦解，逐漸變成了信徒想要的模樣。即便是我們認為的自然界的獨立性（即不以人的意志為轉移），如今從量子力學看來，在我們未觀察時，它們未必就是我們看見時的樣子。