方济各 “文学在培育中的作用”

今日读书日，看到一则去年的广播谈起方济各的这封信，好奇就搜索了一下，但是相关的中文信息都是通稿没有全文。我先把原文和机翻搬过来，读了一遍还算通顺，细节等以后再作修改。

LETTER OF HIS HOLINESS POPE FRANCIS ON THE ROLE OF LITERATURE IN FORMATION

教皇方济各关于“文学在培育中的作用”的信

1. I had originally chosen to give this Letter a title referring to priestly formation. On further reflection, however, this subject also applies to the formation of all those engaged in pastoral work, indeed of all Christians. What I would like to address here is the value of reading novels and poems as part of one’s path to personal maturity.

我最初选择给这封信起一个与神职培训相关的标题。然而，经过进一步思考，这个主题同样适用于所有从事牧灵工作的人，乃至所有基督徒。我想在这里探讨的是，在个人成熟的过程中，阅读小说和诗歌的价值。

2. Often during periods of boredom on holiday, in the heat and quiet of some deserted neighbourhood, finding a good book to read can provide an oasis that keeps us from other choices that are less wholesome. Likewise, in moments of weariness, anger, disappointment or failure, when prayer itself does not help us find inner serenity, a good book can help us weather the storm until we find peace of mind. Time spent reading may well open up new interior spaces that help us to avoid becoming trapped by a few obsessive thoughts that can stand in the way of our personal growth. Indeed, before our present unremitting exposure to social media, mobile phones and other devices, reading was a common experience, and those who went through it know what I mean. It is not something completely outdated.

在假期的无聊时光里，在某个荒凉社区的炎热与宁静中，找到一本好书可以为我们提供一片绿洲，让我们远离那些不那么健康的选择。同样地，在疲惫、愤怒、失望或失败的时刻，当祈祷本身无法帮助我们找到内心的平静时，一本好书可以帮助我们度过难关，直到我们找到心灵的安宁。阅读所花费的时间可能会开启新的内心空间，帮助我们避免被一些执着的想法所困，这些想法可能会阻碍我们的个人成长。事实上，在我们目前不断接触社交媒体、手机和其他设备之前，阅读是一种普遍的经历，经历过的人知道我的意思。这并不是完全过时的东西。

3. Unlike audio-visual media, where the product is more self-contained and the time allowed for “enriching” the narrative or exploring its significance is usually quite restricted, a book demands greater personal engagement on the part of its reader. Readers in some sense rewrite a text, enlarging its scope through their imagination, creating a whole world by bringing into play their skills, their memory, their dreams and their personal history, with all its drama and symbolism. In this way, what emerges is a text quite different from the one the author intended to write. A literary work is thus a living and ever-fruitful text, always capable of speaking in different ways and producing an original synthesis on the part of each of its readers. In our reading, we are enriched by what we receive from the author and this allows us in turn to grow inwardly, so that each new work we read will renew and expand our worldview.

与视听媒体不同，后者的产品更加独立，用于“丰富”叙事或探索其意义的时间通常非常有限，书籍则要求读者投入更多的个人参与。读者在某种意义上重写了文本，通过想象力扩大了它的范围，运用他们的技能、记忆、梦想和个人历史，创造了一个充满戏剧性和象征意义的世界。这样，最终呈现出来的文本与作者原本意图书写的内容大相径庭。因此，文学作品是一个生动且不断丰富的文本，总能以不同的方式发声，并在每位读者心中产生独特的综合体验。在阅读过程中，我们从作者那里获得的丰富内容使我们在内心得到成长，每读一部新作品都会更新并扩展我们的世界观。

4. For this reason, I very much appreciate the fact that at least some seminaries have reacted to the obsession with “screens” and with toxic, superficial and violent fake news, by devoting time and attention to literature. They have done this by setting aside time for tranquil reading and for discussing books, new and old, that continue to have much to say to us. Regrettably, however, a sufficient grounding in literature is not generally part of programmes of formation for the ordained ministry. Literature is often considered merely a form of entertainment, a “minor art” that need not belong to the education of future priests and their preparation for pastoral ministry. With few exceptions, literature is considered non-essential. I consider it important to insist that such an approach is unhealthy. It can lead to the serious intellectual and spiritual impoverishment of future priests, who will be deprived of that privileged access which literature grants to the very heart of human culture and, more specifically, to the heart of every individual.

正因为如此，我非常赞赏一些神学院对“屏幕”痴迷以及有毒、肤浅和暴力的假新闻的反应，他们通过投入时间和精力于文学来应对。他们为此留出时间进行宁静的阅读，并讨论新旧书籍，这些书对我们仍有诸多启示。然而遗憾的是，文学教育通常并不包含在神职人员培养计划中。文学常被视为一种娱乐形式，一种“次要艺术”，认为不应纳入未来神父的教育及其牧职准备之中。除了少数例外，文学被认为是非必要的。我认为强调这种态度是不健康的。它可能导致未来神父严重的智力和精神贫乏，使他们失去文学赋予的特权通道，这一通道通向人类文化的中心，更具体地说，通向每个人的核心。

5. With this Letter, I would like to propose a radical change of course. In this regard, I would agree with the observation of one theologian that, “literature… originates in the most irreducible core of the person, that mysterious level [of their being]… Literature is life, conscious of itself, that reaches its full self-expression through the use of all the conceptual resources of language”. [1]

通过这封信，我想提出一个彻底的转变。在这方面，我同意一位神学家的观点，“文学……起源于人的最不可简化的核心，那个神秘的层面[他们的存在]……文学是生命，意识到自身，通过运用语言的所有概念资源达到其完整的自我表达”。

6. Literature thus has to do, in one way or another, with our deepest desires in this life, for on a profound level literature engages our concrete existence, with its innate tensions, desires and meaningful experiences.

因此，文学以这样或那样的方式与我们在这个生命中最深层的愿望有关，因为在深刻的意义上，文学与我们的具体存在、内在的紧张、欲望和有意义的经历有关。

7. As a young teacher, I discovered this with my students. Between 1964 and 1965, at the age of 28, I taught literature at a Jesuit school in Santa Fe. I taught the last two years of high school and had to ensure that my pupils studied El Cid. The students were not happy; they used to ask if they could read García Lorca instead. So I decided that they could read El Cid at home, and during the lessons I would discuss the authors the students liked best. Of course, they wanted to read contemporary literary works. Yet, as they read those works that interested them at that moment, they developed a more general taste for literature and poetry, and thus they moved on to other authors. In the end, our hearts always seek something greater, and individuals will find their own way in literature. [2]I, for my part, love the tragedians, because we can all embrace their works as our own, as expressions of our own personal drama. In weeping for the fate of their characters, we are essentially weeping for ourselves, for our own emptiness, shortcomings and loneliness. Naturally, I am not asking you to read the same things that I did. Everyone will find books that speak to their own lives and become authentic companions for their journey. There is nothing more counterproductive than reading something out of a sense of duty, making considerable effort simply because others have said it is essential. On the contrary, while always being open to guidance, we should select our reading with an open mind, a willingness to be surprised, a certain flexibility and readiness to learn, trying to discover what we need at every point of our lives.

作为一名年轻的教师，我在与学生相处中发现了这一点。1964年到1965年间，28岁的我在圣菲的一所耶稣会学校教授文学。我教的是高中的最后两年课程，必须确保学生们学习《熙德》。学生们并不高兴；他们经常问是否可以读加西亚·洛尔卡的作品。于是，我决定让他们在家读《熙德》，而在课堂上讨论他们最喜欢的作者。当然，他们想读当代文学作品。然而，在阅读那些当时感兴趣的作品时，他们逐渐培养了更广泛的文学和诗歌品味，因此转向了其他作者。最终，我们的心灵总是追求更高的东西，每个人都会在文学中找到自己的道路。[2]我个人喜欢悲剧作家，因为我们可以将他们的作品视为自己的作品，作为个人戏剧的表达。在为他们角色的命运哭泣时，实际上是在为自己的命运、空虚、缺点和孤独而哭泣。当然，我并不是要求你们读同样的东西。每个人都会找到触动自己生活的书，并成为真正的伙伴。

Faith and culture 信仰和文化

8. Literature also proves essential for believers who sincerely seek to enter into dialogue with the culture of their time, or simply with the lives and experiences of other people. With good reason, the Second Vatican Council observed that, “literature and art… seek to penetrate our nature” and “throw light on our suffering and joy, our needs and potentialities”. [3]Indeed, literature takes its cue from the realities of our daily life, its passions and events, our “actions, work, love, death and all the poor things that fill life”. [4]

文学对于那些真诚地希望与时代文化对话，或仅仅是与他人的生活和经历交流的信徒来说，也是必不可少的。梵蒂冈第二次大公会议有充分的理由指出，“文学和艺术……试图穿透我们的本质”，并“照亮我们的痛苦与喜悦、需求与潜能”。[3]的确，文学从我们日常生活的现实出发，从我们的激情和事件中汲取灵感，包括“行动、工作、爱、死亡以及生活中所有琐碎之事”。

9. How can we reach the core of cultures ancient and new if we are unfamiliar with, disregard or dismiss their symbols, messages, artistic expressions and the stories with which they have captured and evoked their loftiest ideals and aspirations, as well as their deepest sufferings, fears and passions? How can we speak to the hearts of men and women if we ignore, set aside or fail to appreciate the “stories” by which they sought to express and lay bare the drama of their lived experience in novels and poems?

我们如何触及古老与现代文化的精髓，如果我们对这些文化的象征、信息、艺术表达以及它们所承载和唤起的最高理想与渴望，以及最深的痛苦、恐惧和激情视而不见、轻视或不屑一顾？我们又如何能触动男女的心灵，如果我们忽视、置之不理或未能欣赏那些通过小说和诗歌表达并揭示他们生活经历戏剧性的“故事”？

10. The Church, in her missionary experience, has learned how to display all her beauty, freshness and novelty in her encounter – often through literature – with the different cultures in which her faith has taken root, without hesitating to engage with and draw upon the best of what she has found in each culture. This approach has freed her from the temptation to a blinkered, fundamentalist self-referentiality that would consider a particular cultural-historical “grammar” as capable of expressing the entire richness and depth of the Gospel. [5]Many of the doomsday prophecies that presently seek to sow despair are rooted precisely in such a belief. Contact with different literary and grammatical styles will always allow us to explore more deeply the polyphony of divine revelation without impoverishing it or reducing it to our own needs or ways of thinking.

教会通过其传教经历，学会了如何在与不同文化的相遇中——通常是通过文学——展现她的美丽、清新和新颖，毫不犹豫地汲取每个文化中最优秀的东西。这种方法使她免于陷入狭隘的、原教旨主义的自我参照，这种观念认为特定的文化历史“语法”能够表达福音的全部丰富性和深度。[5]当前许多试图播撒绝望的末日预言正是基于这样的信念。接触不同的文学和语法风格，总能让我们更深入地探索神圣启示的多元性，而不会使其贫乏或简化为我们自己的需求或思维方式。

11. It was thus no coincidence that Christian antiquity, for example, clearly realized the need for a serious engagement with the classical culture of the time. Basil of Caesarea, one of the Eastern Church Fathers, in his Discourse to the Young, composed between 370 and 375, and most likely addressed to his nieces and nephews, extolled the richness of classical literature produced by hoi éxothen (“those outside”), as he called the pagan authors. He saw this both in terms of its argumentation, that is, its lógoi (discourses), useful for theology and exegesis, and its ethical content, namely the práxeis (acts, conduct) helpful for the ascetic and moral life. Basil concluded this work by urging young Christians to consider the classics as an ephódion (“viaticum”) for their education and training, a means of “profit for the soul” (IV, 8-9). It was precisely from that encounter between Christianity and the culture of the time that a fresh presentation of the Gospel message emerged.

因此，基督教古代显然意识到需要认真对待当时的古典文化，这绝非偶然。凯撒利亚的巴西尔，作为东正教的一位教父，在他于370年至375年间撰写的《致青年》中，很可能写给他的侄女和侄子们，赞美了由“外来者”（即异教作者）创作的古典文学的丰富性。他不仅从其论据的角度，即其“逻辑”（论述），认为这些论述对神学和释经有用，还从其伦理内容，即其“实践”（行为、操行），认为这些内容有助于苦修和道德生活。巴西尔在这部作品的结尾处敦促年轻的基督徒将经典视为教育和训练的“灵粮”（第四章第8-9节），是“灵魂的益处”。正是从基督教与当时文化的这一交汇点出发，福音信息得以焕发出新的面貌。

12. Thanks to an evangelical discernment of culture, we can recognize the presence of the Spirit in the variety of human experiences, seeing the seeds of the Spirit’s presence already planted in the events, sensibilities, desires and profound yearnings present within hearts and in social, cultural and spiritual settings. We can see this, for example, in the approach taken by Paul before the Areopagus, as related in the Acts of the Apostles (17:16-34). In his address, Paul says of God: “‘In him we live and move and have our being’; and as some of your own poets have said, ‘We too are his offspring’.” ( Acts 17:28). This verse contains two quotations: one indirect, from the poet Epimenides (sixth century B.C.E.), and the other direct, from the Phaenomena of the poet Aratus of Soli (third century B.C.E.), who wrote of the constellations and the signs of good and bad weather. Here, “Paul reveals that he is a ‘reader’ while also demonstrating his method of approaching the literary text, which is an evangelical discernment of culture. The Athenians dismiss him as a spermologos, a ‘babbler’, but literally ‘a gatherer of seeds’. What was surely meant to be an insult proved, ironically, to be profoundly true. Paul gathered the seeds of pagan poetry and, overcoming his first impressions (cf. Acts 17:16), acknowledges the Athenians to be ‘extremely religious’ and sees in the pages of their classical literature a veritable praeparatio evangelica” [6].

多亏了对文化的福音式辨识，我们能够认识到圣灵在人类多样体验中的存在，看到圣灵的种子已经播撒在事件、情感、欲望以及内心深处的渴望之中，这些都存在于社会、文化和精神环境中。例如，保罗在阿雷奥帕古斯前的态度，正如《使徒行传》（17：16-34）所记载的那样。在他的演讲中，保罗谈到上帝时说：“‘我们生活、动作、存留都是出于他’；就如你们作诗的，有人说：我们也是他所生的。”（《使徒行传》17：28)。这节经文包含两个引文：一个间接引用自诗人埃庇米尼德斯（公元前六世纪），另一个直接引用自索利的诗人阿拉图斯的《现象》（公元前三世纪），后者描述了星座和天气的好坏迹象。在这里，“保罗揭示了自己是一位‘读者’，同时也展示了他接近文学文本的方法，即对文化的福音式辨识。雅典人把他当作‘胡言乱语者’，字面意思是‘种子收集者’。这番话本意是想侮辱，但讽刺的是，结果却完全是事实。保罗收集了异教诗歌的种子，克服了最初的印象（参见宗徒大事录17:16），承认雅典人‘极其虔诚’，并在他们的古典文学作品中看到了真正的福音准备”[6]。

13. What did Paul do? He understood that “literature brings to light the abysses within the human person, while revelation and then theology take over to show how Christ enters these depths and illumines them”. [7] In the face of these depths, literature is thus a “path” [8] to helping shepherds of souls enter into a fruitful dialogue with the culture of their time.

保罗做了什么？他明白“文学揭示了人性中的深渊，而启示和神学则进一步展示了基督如何进入这些深处并照亮它们”。[7]面对这些深渊，文学因此成为一条“路径”[8]，帮助灵魂的牧者与他们时代的文化展开富有成果的对话。

Never a disembodied Christ 基督从来都不是无实体的

14. Before exploring the specific reasons why the study of literature should be encouraged in the training of future priests, I would first like to say something about the contemporary religious landscape. “The return to the sacred and the quest for spirituality which mark our own time are ambiguous phenomena. Today, our challenge is not so much atheism as the need to respond adequately to many people’s thirst for God, lest they try to satisfy it with alienating solutions or with a disembodied Jesus”. [9]The urgent task of proclaiming the Gospel in our time demands that believers, and priests in particular, ensure that everyone be able to encounter Jesus Christ made flesh, made man, made history. We must always take care never to lose sight of the “flesh” of Jesus Christ: that flesh made of passions, emotions and feelings, words that challenge and console, hands that touch and heal, looks that liberate and encourage, flesh made of hospitality, forgiveness, indignation, courage, fearlessness; in a word, love.

在探讨为何应在未来的神职人员培训中鼓励文学研究的具体原因之前，我想先谈谈当代宗教景观。“回归神圣和追求灵性的现象在我们这个时代显得模棱两可。如今，我们面临的挑战不在于无神论，而在于如何充分回应许多人对上帝的渴望，以免他们用疏离的解决方案或一个脱离现实的耶稣来满足这种渴望。”[9]在当今时代宣告福音的紧迫任务要求信徒，特别是神职人员，确保每个人都能遇见道成肉身、成为人的耶稣基督，成为历史的一部分。我们必须时刻注意不要忽视耶稣基督的“肉身”：那充满激情、情感和感受的肉身，那些挑战和安慰的话语，触摸并治愈的手，解放和鼓励的目光，充满好客、宽恕、愤怒、勇气和无畏的肉身；简而言之，就是爱。

15. It is precisely at this level that familiarity with literature can make future priests and all pastoral workers all the more sensitive to the full humanity of the Lord Jesus, in which his divinity is wholly present. In this way, they can proclaim the Gospel in a way that enables everyone to experience the truth of the Second Vatican Council’s teaching that, “it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear”. [10]This is not the mystery of some abstract humanity, but that of all men and women, with their hurts, desires, memories and hopes that are a concrete part of their lives.

正是在这个层面上，对文学的熟悉可以使未来的神职人员和所有牧灵工作者更加敏感地感受到主耶稣的全然人性，在这种人性中，他的神性完全显现。这样，他们可以以一种方式宣讲福音，使每个人都能体验到梵蒂冈第二次大公会议教义的真理：“只有在道成肉身的奥秘中，人的奥秘才能真正明了”。[10]这不是某种抽象的人性的奥秘，而是所有男女的奥秘，包括他们的伤痛、欲望、记忆和希望，这些都是他们生活中的具体部分。

A great good 一个很好的好处

16. From a practical point of view, many scientists argue that the habit of reading has numerous positive effects on people’s lives, helping them to acquire a wider vocabulary and thus develop broader intellectual abilities. It also stimulates their imagination and creativity, enabling them to learn to tell their stories in richer and more expressive ways. It also improves their ability to concentrate, reduces levels of cognitive decline, and calms stress and anxiety.

从实用的角度来看，许多科学家认为阅读习惯对人们的生活有许多积极影响，帮助他们扩大词汇量，从而发展更广泛的知识能力。它还能激发想象力和创造力，使他们能够以更加丰富和生动的方式讲述自己的故事。此外，阅读还能提高专注力，减缓认知衰退的速度，并缓解压力和焦虑。

17. Even more, reading prepares us to understand and thus deal with various situations that arise in life. In reading, we immerse ourselves in the thoughts, concerns, tragedies, dangers and fears of characters who in the end overcome life’s challenges. Perhaps too, in following a story to the end, we gain insights that will later prove helpful in our own lives.

阅读不仅让我们理解生活中的各种情境，还能帮助我们应对这些挑战。通过阅读，我们沉浸在人物的思想、忧虑、悲剧、危险和恐惧中，最终他们克服了生活的困难。或许，当我们跟随故事走到最后时，会获得一些见解，这些见解日后会在我们的生活中发挥作用。

18. In this effort to encourage reading, I would mention two texts by well-known authors, who, in a few words, have much to teach us:

Novels unleash “in us, in the space of an hour, all the possible joys and misfortunes that, in life, it would take us entire years to know even slightly, and of which the most intense would never be revealed to us because the slowness with which they occur prevents us from perceiving them”. [11]

“In reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do”. [12]

在这项鼓励阅读的努力中，我想提到两位著名作家的作品，他们用寥寥数语就教会了我们许多：

小说在短短一小时内就能激发“我们在生活中可能经历的所有欢乐与不幸，这些欢乐与不幸即使在生命中，我们也需要多年才能略知一二，而最强烈的情感更是因为发生得太慢，以至于我们无法察觉”。

——普鲁斯特，《追忆似水年华——在斯万家那边》

“在阅读伟大的文学作品时，我成为了一千个自己，却依然保持着自我。就像希腊诗中的夜空，我用无数双眼睛去看，但最终还是我看到了。在这里，如同在崇拜、爱情、道德行为和认知中一样，我超越了自我；而当我这样做时，我从未如此真实地成为自己。”

——C.S.刘易斯，《批评实验》

19. However, it is not my intention to focus solely on the personal advantages to be drawn from reading, but to reflect on the most important reasons for encouraging a renewed love for reading.

然而，我的目的并不是仅仅关注阅读带来的个人优势，而是反思鼓励重新热爱阅读的最重要的原因。

Listening to another person’s voice 聆听他人声音

20. When I think of literature, I am reminded of what the great Argentinean writer Jorge Luis Borges [13]used to tell his students, namely that the most important thing is simply to read, to enter into direct contact with literature, to immerse oneself in the living text in front of us, rather than to fixate on ideas and critical comments. Borges explained this idea to his students by saying that at first they may understand very little of what they are reading, but in any case they are hearing “another person’s voice”. This is a definition of literature that I like very much: listening to another person’s voice. We must never forget how dangerous it is to stop listening to the voice of other people when they challenge us! We immediately fall into self-isolation; we enter into a kind of “spiritual deafness”, which has a negative effect on our relationship with ourselves and our relationship with God, no matter how much theology or psychology we may have studied.

当我想到文学时，总会想起伟大的阿根廷作家豪尔赫·路易斯·博尔赫斯[13]曾对他的学生说的一句话，那就是最重要的是阅读，直接接触文学，沉浸在眼前的活生生的文字中，而不是专注于思想和批评评论。博尔赫斯向学生解释这一观点时说，起初他们可能对所读的内容知之甚少，但无论如何，他们听到的是“另一个人的声音”。这是我非常喜欢的一种文学定义：倾听另一个人的声音。我们绝不能忘记，当别人挑战我们时，停止聆听他们的声音是多么危险！我们立刻陷入自我孤立；进入一种“精神聋哑”，这会对我们与自己的关系以及与上帝的关系产生负面影响，无论我们学习了多少神学或心理学。

21. This approach to literature, which makes us sensitive to the mystery of other persons, teaches us how to touch their hearts. Here, I think of the courageous plea that Saint Paul VI made to artists and thus also to writers on 7 May 1964: “We need you. Our ministry needs your cooperation. For as you know, our ministry is to preach, and to ensure that the world of the spirit, of the invisible, of the ineffable, of God, is accessible and intelligible, indeed moving. And you are masters in this work of rendering the invisible world in accessible and intelligible ways”. [14] This is the point: the task of believers, and of priests in particular, is precisely to “touch” the hearts of others, so that they may be opened to the message of the Lord Jesus. In this great task, the contribution that literature and poetry can offer is of incomparable value.

这种文学方法让我们对他人的心灵之谜保持敏感，教会我们如何触动他们的心。在这里，我想起了圣保禄六世于1964年5月7日向艺术家们，进而也是作家们发出的勇敢呼吁：“我们需要你们。我们的事工需要你们的合作。因为你们知道，我们的事工是传道，确保精神世界、无形世界、不可言喻的世界、上帝的世界能够被理解和触及，确实能打动人心。而你们正是将这无形世界转化为可理解、可触及的方式的大师。”[14]这就是关键所在：信徒的任务，尤其是神父的任务，正是要“触动”他人的内心，使他们能够接受主耶稣的信息。在这个伟大的使命中，文学和诗歌所能提供的贡献是无可比拟的。

22. T.S. Eliot, the poet whose poetry and essays, reflecting his Christian faith, have an outstanding place in modern literature, perceptively described today’s religious crisis as that of a widespread emotional incapacity. [15]If we are to believe this diagnosis, the problem for faith today is not primarily that of believing more or believing less with regard to particular doctrines. Rather, it is the inability of so many of our contemporaries to be profoundly moved in the face of God, his creation and other human beings. Here we see the importance of working to healing and enrich our responsiveness. On returning from my Apostolic Journey to Japan, I was asked what I thought the West has to learn from the East. My response was, “I think that the West lacks a bit of poetry”. [16]

T.S.艾略特，这位以其诗歌和散文反映其基督教信仰而享有现代文学崇高地位的诗人，敏锐地将当今的宗教危机描述为一种普遍的情感无力感。[15]如果我们接受这一诊断，那么当今信仰的问题主要不在于对特定教义的信仰更多或更少。相反，问题在于许多当代人面对上帝、他的创造和其他人类时，无法深刻地被感动。在这里，我们看到了努力治愈和丰富我们反应的重要性。从我访问日本归来后，有人问我西方能从东方学到什么。我的回答是，“我认为西方缺少一点诗意。”

A “training in discernment” 一种“辨别力训练”

23. What profit, then, does a priest gain from contact with literature? Why is it necessary to consider and promote the reading of great novels as an important element in priestly paideia? Why is it important for us, in the training of candidates for the priesthood, to recover Karl Rahner’s insight that there is a profound spiritual affinity between the priest and the poet? [17]

那么，神父从文学接触中能获得什么利益呢？为什么有必要将阅读伟大小说视为神职教育的重要组成部分？为什么在培养神职候选人时，我们有必要重新认识卡尔·拉纳的观点，即神父与诗人之间存在着深刻的精神共鸣？

24. Let us try to answer these questions by listening to what the German theologian has to tell us.

[18] For Rahner, the words of the poet are full of nostalgia, as it were, they are like “gates into infinity, gates into the incomprehensible. They call upon that which has no name. They stretch out to what cannot be grasped”. Poetry “does not itself give the infinite, it does not bring and contain the infinite”. That is the task of the word of God and, as Rahner goes on to say, “the poetic word calls upon the word of God”. [19]For Christians, the Word is God, and all our human words bear traces of an intrinsic longing for God, a tending towards that Word. It can be said that the truly poetic word participates analogically in the Word of God, as the Letter to the Hebrews clearly states (cf. Heb 4:12-13).

让我们试着通过聆听德国神学家的教诲来回答这些问题。[18]对于拉纳而言，诗人的言语充满了怀旧之情，仿佛是“通往无限的大门，通往不可理解的大门。它们呼唤着无名之物。它们伸向无法把握的事物”。诗歌“本身并不给予无限，也不带来并包含无限”。这是上帝话语（道）的任务，正如拉纳接着说，“诗意的话语呼唤着上帝的话语”。[19]对基督徒而言，这话语（道）是上帝，我们所有的人类言语都承载着对上帝内在渴望的痕迹，一种向着那话语（道）追求的趋势。可以说，真正诗意的话语以类比的方式参与了上帝的话语（道），正如《希伯来书》所明确指出的那样。(希伯来书 4:12-13).

25. In light of this, Karl Rahner can draw a striking parallel between the priest and the poet: the word “alone can redeem that which constitutes the ultimate imprisonment of all realities which are not expressed in word: the dumbness of their reference to God”. [20]

鉴于此，卡尔·拉纳可以将牧师和诗人之间进行惊人的比较：“只有‘孤独’才能拯救那些构成所有未被表达在文字中的现实的最终囚禁：它们对上帝的引用是哑口无言的。”

26. Literature, then, sensitizes us to the relationship between forms of expression and meaning. It offers a training in discernment, honing the capacity of the future priest to gain insight into his own interiority and into the world around him. Reading thus becomes the “path” leading him to the truth of his own being and the occasion for a process of spiritual discernment that will not be without its moments of anxiety and even crisis. Indeed, numerous pages of literature correspond to what Saint Ignatius calls spiritual “desolation”.

文学因此使我们意识到表达形式与意义之间的关系。它提供了一种辨别力的训练，磨练未来神职人员洞察自身内心世界及周围世界的本领。阅读因此成为通向自我存在真理的“道路”，也是精神辨识过程的机会，这一过程不会没有焦虑甚至危机的时刻。事实上，许多文学作品对应着圣依纳爵所说的灵性“荒凉”。

27. This is how Ignatius explains it: “I call desolation darkness of the soul, turmoil of spirit, inclination to what is low and earthly, restlessness rising from many disturbances and temptations which lead to want of faith, want of hope, want of love. The soul is wholly slothful, tepid, sad, and separated, as it were, from its Creator and Lord”. [21]

这是伊纳爵对此的解释：“我称之为荒凉是灵魂的黑暗，精神的动荡，倾向于低俗和世俗的事物，因种种纷扰和诱惑而产生的不安，这些纷扰和诱惑导致了信仰的缺失、希望的丧失、爱的匮乏。灵魂完全懒惰、冷漠、悲伤，仿佛与造物主和主分离了一般。”

28. The difficulty or tedium that we feel in reading certain texts is not necessarily bad or useless. Ignatius himself observed that in “those who are going from bad to worse”, the good spirit works by provoking restlessness, agitation and dissatisfaction. [22] This would be the literal application of the first Ignatian rule for the discernment of spirits, which deals with those who “go from one mortal sin to another”. In such persons the good spirit, by “making use of the light of reason will rouse the sting of conscience and fill them with remorse”, [23]and in this way will lead them to goodness and beauty.

我们在阅读某些文本时感到的困难或乏味并不一定是坏事或无用的。伊纳爵本人观察到，在“那些从坏变更坏的人”中，圣灵通过引发不安、激动和不满来发挥作用。[22]这是伊纳爵第一条辨别圣灵规则的字面应用，该规则涉及那些“从一个致命罪行走向另一个致命罪行”的人。在这些人身上，圣灵通过“利用理性的光芒唤醒良知的刺痛，使他们充满悔恨”，[23]从而引导他们走向善良与美好。

29. It is clear, then, that the reader is not simply the recipient of an edifying message, but a person challenged to press forward on a shifting terrain where the boundaries between salvation and perdition are not a priori obvious and distinct. Reading, as an act of “discernment”, directly involves the reader as both the “subject” who reads and as the “object” of what is being read. In reading a novel or a work of poetry, the reader actually experiences “being read” by the words that he or she is reading. [24] Readers can thus be compared to players on a field: they play the game, but the game is also played through them, in the sense that they are totally caught up in the action. [25]

显然，读者不仅仅是接受教诲信息的对象，而是在不断变化的环境中被挑战前行的人，在这个环境中，得救与堕落之间的界限并非一目了然。阅读作为一种“辨识”的行为，直接涉及读者作为“主体”和“客体”的双重身份。在阅读小说或诗歌时，读者实际上是在体验被所读文字“阅读”的过程。[24]因此，读者可以比作球场上的球员：他们参与游戏，但游戏也通过他们进行，因为他们完全沉浸在其中。

Attention and digestion关注和消化

30. As far as content is concerned, we should realize that literature is like “a telescope”, to use a well-known image of Marcel Proust. [26] As such, it is pointed at beings and things, and enables us to realize “the immense distance” that separates the totality of human experience from our perception of it. “Literature can also be compared to a photo lab, where pictures of life can be processed in order to bring out their contours and nuances. This is what literature is ‘for’: it helps us to ‘develop’ the picture of life” [27], to challenge us about its meaning, and, in a word, to experience life as it is.

就内容而言，我们应该意识到文学就像“望远镜”，借用马塞尔·普鲁斯特的一个著名比喻。[26]因此，它指向人和事物，使我们能够认识到“人类经验的宏大距离”与我们对其感知之间的巨大差距。“文学也可以比作照相馆，在那里可以处理生活中的照片，以突出其轮廓和细微之处。这就是文学的作用：它帮助我们‘发展’生活的画面”[27]，挑战我们思考其意义，并且简而言之，体验真实的生活。

31. Our usual view of the world, however, tends to be “telescoped” and narrowed by the pressure exerted on us by our many practical and short-term objectives. Even our commitment to service – liturgical, pastoral and charitable – can become focused only on goals to be achieved. Yet, as Jesus reminds us in the parable of the sower, the seed needs to fall on deep soil to ripen fruitfully over time, without being choked by rocky soil or thorns (Mt 13:18-23). There is always the risk that an excessive concern for efficiency will dull discernment, weaken sensitivity and ignore complexity. We desperately need to counterbalance this inevitable temptation to a frenetic and uncritical lifestyle by stepping back, slowing down, taking time to look and listen. This can happen when a person simply stops to read a book.

然而，我们通常的世界观往往因众多实际和短期目标的压力而变得“望远镜化”和狭隘。即使是对服务的承诺——礼仪、牧灵和慈善——也可能只集中在要实现的目标上。然而，正如耶稣在撒种的比喻中提醒我们的，种子需要落在深厚的土壤中才能随着时间成熟结果，而不被岩石或荆棘所窒息（太13：18-23)。总是存在过度关注效率的风险，这会削弱洞察力，减弱敏感度，忽视复杂性。我们迫切需要通过退一步、放慢脚步、花时间观察和倾听来对抗这种不可避免的诱惑，避免陷入疯狂和不加批判的生活方式。当一个人停下来读一本书时，这种情况就可能发生。

32. We need to rediscover ways of relating to reality that are more welcoming, not merely strategic and aimed purely at results, ways that allow us to experience the infinite grandeur of being. A sense of perspective, leisure and freedom are the marks of an approach to reality that finds in literature a privileged, albeit not exclusive, form of expression. Literature thus teaches us how to look and see, to discern and explore the reality of individuals and situations as a mystery charged with a surplus of meaning that can only be partially understood through categories, explanatory schemes, linear dynamics of causes and effects, means and ends.

我们需要重新发现与现实相处的方式，这些方式更加亲切，而不仅仅是出于战略目的或单纯追求结果的方式，这些方式让我们能够体验存在的无限壮丽。一种视角、闲适和自由是对待现实的一种方法的标志，在这种方法中，文学成为了一种特权的、尽管不是唯一的表达形式。因此，文学教会我们如何观察和看待，如何辨别和探索个体与情境的现实，这是一种充满意义的神秘，只能通过类别、解释框架、因果关系的线性动态以及手段和目的的部分理解。

33. Another striking image for the role of literature comes from the activity of the human body, and specifically the act of digestion. The eleventh-century monk William of Saint-Thierry and the seventeenth-century Jesuit Jean-Joseph Surin developed the image of a cow chewing her cud – ruminatio – as an image of contemplative reading. Surin referred to the “stomach of the soul”, while the Jesuit Michel De Certeau has spoken of an authentic “physiology of digestive reading”.

[28] Literature helps us to reflect on the meaning of our presence in this world, to “digest” and assimilate it, and to grasp what lies beneath the surface of our experience. Literature, in a word, serves to interpret life, to discern its deeper meaning and its essential tensions. [29]

另一个引人注目的文学角色形象来自人体活动，特别是消化过程。11世纪的圣蒂埃里修道士威廉和17世纪的耶稣会士让-约瑟夫·苏林将牛反刍——即“咀嚼”——的形象发展为沉思阅读的象征。苏林称之为“灵魂的胃”，而耶稣会士米歇尔·德·塞托则谈到了一种真正的“消化阅读生理学”。文学帮助我们反思自己在这个世界上的存在意义，帮助我们“消化”和同化它，帮助我们把握经验表象之下的东西。简而言之，文学就是对生活的诠释，是对生活深层意义和本质张力的洞察

Seeing through the eyes of others透过别人的眼睛看世界

34. In terms of the use of language, reading a literary text places us in the position of “seeing through the eyes of others”, [30] thus gaining a breadth of perspective that broadens our humanity. We develop an imaginative empathy that enables us to identify with how others see, experience and respond to reality. Without such empathy, there can be no solidarity, sharing, compassion, mercy. In reading we discover that our feelings are not simply our own, they are universal, and so even the most destitute person does not feel alone.

在语言的运用上，阅读文学作品使我们处于“以他人的视角看世界”的位置，[30]因此获得了拓宽人性的广阔视野。我们培养出一种富有想象力的同理心，这使我们能够理解他人如何看待、体验和回应现实。没有这种同理心，就无法有团结、分享、同情和怜悯。通过阅读，我们发现自己的感受不仅仅是个人的，而是普遍的，因此即使是最贫困的人也不会感到孤独。

35. The marvellous diversity of humanity, and the diachronic and synchronic plurality of cultures and fields of learning, become, in literature, a language capable of respecting and expressing all their variety. At the same time, they translate into a symbolic grammar that makes them meaningful to us, not foreign but shared. The uniqueness of literature lies in the fact that it conveys the richness of experience not by objectifying it as in the descriptive models of the sciences or the judgements of literary criticism, but by expressing and interpreting its deeper meaning.

人类的奇妙多样性，以及文化和学术领域的历时性和共时性多元性，在文学中成为一种能够尊重并表达其多样性的语言。同时，它们转化为一种象征性的语法，使这些多样性对我们来说是有意义的，不是陌生的，而是共享的。文学的独特之处在于，它通过表达和解读更深层次的意义，传达了经验的丰富性，而不是像科学描述模型或文学批评判断那样将其物化。

36. When we read a story, thanks to the descriptive powers of the author, each of us can see before our eyes the weeping of an abandoned girl, an elderly woman pulling the covers over her sleeping grandson, the struggles of a shopkeeper trying to eke out a living, the shame of one who bears the brunt of constant criticism, the boy who takes refuge in dreams as his only escape from a wretched and violent life. As these stories awaken faint echoes of our own inner experiences, we become more sensitive to the experiences of others. We step out of ourselves to enter into their lives, we sympathize with their struggles and desires, we see things through their eyes and eventually we become companions on their journey. We are caught up in the lives of the fruit seller, the prostitute, the orphaned child, the bricklayer’s wife, the old crone who still believes she will someday find her prince charming. We can do this with empathy and at times with tenderness and understanding.

当我们阅读一个故事时，得益于作者的描写能力，我们每个人都能眼前看到一个被遗弃的女孩哭泣，一位老妇人为熟睡的孙子盖上被子，一位店主努力维持生计的艰辛，一个承受着不断批评的人的羞愧，以及一个男孩如何在梦中寻求唯一的逃避，逃离悲惨暴力的生活。随着这些故事唤醒了我们内心深处的微弱回响，我们对他人经历变得更加敏感。我们跳出自我，进入他们的生活，同情他们的挣扎与渴望，通过他们的眼睛看世界，最终成为他们旅程中的同伴。我们被卷入水果商、妓女、孤儿、砖瓦匠的妻子、以及那位仍然相信终有一天会遇到白马王子的老妇人的生活。我们可以带着同理心去做这一切，有时甚至带着温柔和理解。

37. As Jean Cocteau wrote to Jacques Maritain: “Literature is impossible. We must get out of it. No use trying to get out through literature; only love and faith enable us to go out of ourselves”.

[31] Yet can we ever really go out of ourselves if the sufferings and joys of others do not burn in our hearts? Here, I would say that, for us as Christians, nothing that is human is indifferent to us.

正如让·科克托写给雅克·马里坦的那样：“文学是不可能的。我们必须摆脱它。试图通过文学摆脱它是没有用的；只有爱和信仰才能让我们走出自我。”[31]如果我们的心中没有燃烧着他人所遭受的痛苦和欢乐，我们真的能真正地超脱自我吗？在这里，我想说，对于我们基督徒而言，任何人类的事情都不会对我们无动于衷。

38. Literature is not relativistic; it does not strip us of values. The symbolic representation of good and evil, of truth and falsehood, as realities that in literature take the form of individuals and collective historical events, does not dispense from moral judgement but prevents us from blind or superficial condemnation. As Jesus tells us, “Why do you see the speck in your neighbour’s eye, but do not notice the log in your own eye?” (Mt 7:3).

文学并非相对主义；它不会剥夺我们的价值观。善与恶、真与假的象征性表现，在文学中以个人和集体历史事件的形式呈现，这并不意味着放弃道德判断，而是防止我们盲目或肤浅地谴责。正如耶稣所说：“你们为什么看见别人的眼中有一粒小钉子，却没注意到自己眼中的大木头呢？”（太7：3)。

39. In reading about violence, narrowness or frailty on the part of others, we have an opportunity to reflect on our own experiences of these realities. By opening up to the reader a broader view of the grandeur and misery of human experience, literature teaches us patience in trying to understanding others, humility in approaching complex situations, meekness in our judgement of individuals and sensitivity to our human condition. Judgement is certainly needed, but we must never forget its limited scope. Judgement must never issue in a death sentence, eliminating persons or suppressing our humanity for the sake of a soulless absolutizing of the law.

在阅读关于他人的暴力、狭隘或脆弱时，我们有机会反思自己对这些现实的经历。通过向读者展现人类经验的宏大与悲惨，文学教会我们在试图理解他人时要有耐心，在面对复杂情况时要谦逊，在评判个人时要温和，并对我们的人类处境保持敏感。判断固然必要，但我们绝不能忘记它的局限性。判断决不能成为死刑判决，消除个人或为了法律的无灵魂绝对化而压制我们的本性。

40. The wisdom born of literature instils in the reader greater perspective, a sense of limits, the ability to value experience over cognitive and critical thinking, and to embrace a poverty that brings extraordinary riches. By acknowledging the futility and perhaps even the impossibility of reducing the mystery of the world and humanity to a dualistic polarity of true vs false or right vs wrong, the reader accepts the responsibility of passing judgement, not as a means of domination, but rather as an impetus towards greater listening. And at the same time, a readiness to partake in the extraordinary richness of a history which is due to the presence of the Spirit, but is also given as a grace, an unpredictable and incomprehensible event that does not depend on human activity, but redefines our humanity in terms of hope for salvation.

文学赋予的智慧让读者拥有更广阔的视角，一种界限感，能够重视经验而非认知和批判性思维，并拥抱一种贫瘠却带来非凡财富的状态。通过承认将世界的神秘性和人性简化为真与假、对与错的二元对立是徒劳甚至不可能的，读者接受了评判的责任，但这不是为了统治，而是为了促进更多的倾听。同时，也准备好参与那因圣灵而存在、又作为恩赐给予的历史的非凡丰富性，这是一场不可预测且难以理解的事件，不依赖于人的活动，却重新定义了我们的人性，赋予了得救的希望。

The spiritual power of literature文学的精神力量

41. I trust that, with these brief reflections, I have emphasized the role that literature can play in educating the hearts and minds of pastors and future pastors. Literature can greatly stimulate the free and humble exercise of our use of reason, a fruitful recognition of the variety of human languages, a broadening of our human sensibilities, and finally, a great spiritual openness to hearing the Voice that speaks through many voices.

我相信，通过这些简短的反思，我已经强调了文学在教育牧师和未来牧师的心灵和思想方面所能发挥的作用。文学能够极大地激发我们自由而谦逊地运用理性，促进对人类语言多样性的深刻认识，拓宽我们的人类感知能力，最终，使我们在聆听通过多种声音传达的圣言时，展现出极大的灵性开放。

42. Literature helps readers to topple the idols of a self-referential, falsely self-sufficient and statically conventional language that at times also risks polluting our ecclesial discourse, imprisoning the freedom of the Word. The literary word is a word that sets language in motion, liberates and purifies it. Ultimately, it opens that word to even greater expressive and expansive vistas. It opens our human words to welcome the Word that is already present in human speech, not when it sees itself as knowledge that is already full, definitive and complete, but when it becomes a listening and expectation of the One who comes to make all things new (cf. Rev 21:5).

文学帮助读者推翻那些自指、虚假自足且静态常规的语言偶像，这些语言有时也会污染我们的教会话语，束缚Word的自由。文学之言是让语言动起来、解放并净化的语言。最终，它将这一话语引向更广阔、更丰富的表达领域。它使我们的人类语言能够迎接已经存在于人类言语中的Word，不是当它自认为知识已满、确定且完整时，而是当它成为聆听并期待那位来更新一切的主（参见启21：5)。

43. Finally, the spiritual power of literature brings us back to the primordial task entrusted by God to our human family: the task of “naming” other beings and things (cf. Gen 2:19-20). The mission of being the steward of creation, assigned by God to Adam, entailed before all else the recognition of his own dignity and the meaning of the existence of other beings. Priests are likewise entrusted with this primordial task of “naming”, of bestowing meaning, of becoming instruments of communion between creation and the Word made flesh and his power to shed light on every dimension of our human condition.

最后，文学的精神力量将我们带回上帝赋予人类家庭的原始任务：命名其他生物和事物的任务（参见创2：19-20)。作为上帝赋予亚当的创造管家，首要的任务是认识到自己的尊严以及其他生物存在的意义。同样地，司铎也被赋予了这一原始的“命名”任务，赋予意义，成为创造与道成肉身的Word之间的桥梁，照亮我们人类处境的每一个方面。

44. The affinity between priest and poet thus shines forth in the mysterious and indissoluble sacramental union between the divine Word and our human words, giving rise to a ministry that becomes a service born of listening and compassion, a charism that becomes responsibility, a vision of the true and the good that discloses itself as beauty. How can we fail to reflect on the words left us by the poet Paul Celan: “Those who truly learn to see, draw close to what is unseen”. [32]

神职人员与诗人的亲密关系因此在神圣的Word与我们人类言语之间神秘而不可分割的圣礼结合中闪耀，产生了一种源于倾听与同情的服务，一种成为责任的恩赐，一种揭示出美的真善愿景。我们怎能不反思诗人保罗·策兰留下的这句话：“那些真正学会看见的人，会靠近看不见的事物”。

Given in Rome, at Saint John Lateran, on 17 July in the year 2024, the twelfth of my Pontificate.

2024年7月17日，罗马 圣约翰拉特朗大教堂，第十二次教宗就职典礼

FRANCIS

方济各

[1] R. LATOURELLE, ‘Literature’, in R. LATOURELLE & R. FISICHELLA, Dictionary of Fundamental Theology, New York 2000, 604.

R.拉图雷尔，《文学》，R.拉图雷尔和R.菲西切拉，《基础神学词典》，纽约，2000年，604

[2] Cf. A. SPADARO, “J. M. Bergoglio, il ‘maestrillo’ creativo. Intervista all’alunno Jorge Milia”, in

La Civiltà Cattolica 2014 I 523-534.

参见A.斯帕达罗，“J.M.贝戈利奥，‘创意大师’。采访学生Jorge Milia”，见于《天主教民事法》2014年，第523-534页。

[3] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 62.

第二次梵蒂冈大公会议，《现代世界教会牧灵宪章》，62。

[4] K. Rahner, “Il futuro del libro religioso”, in Nuovi saggi II, Roma 1968, 647.

K. Rahner，《宗教书籍的未来》，载于Nuovi saggi II，罗马1968年，第647页。

[5] Cf. Apostolic Exhortation Evangelii Gaudium, 117.

参见宗座劝谕《福音的喜乐》117。

[6] A. SPADARO, Svolta di respiro. Spiritualità della vita contemporanea, Milano, Vita e Pensiero, 101.

A.斯帕达罗，《呼吸之门》。当代生活的灵性，米兰，vita e Pensiero出版社，101。

[7] R. LATOURELLE, ‘Literature’, in R. LATOURELLE & R. FISICHELLA, Dictionary of Fundamental Theology, New York 2000, 603.

R.拉图雷尔，《文学》，R.拉图雷尔和R.菲西切拉，《基础神学词典》，纽约，2000年，第603页。

[8] SAINT JOHN PAUL II, Letter to Artists, 4 April 1999, 6.

圣若望保禄二世，致艺术家的信，1999年4月4日，第6页。

[9] Apostolic Exhortation Evangelii Gaudium,89.

宗座劝谕《福音的喜乐》第89条。

[10] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern Word Gaudium et Spes, 22.

第二次梵蒂冈大公会议，关于现代教会的牧灵宪法Word Gaudium et Spes，22。

[11] M. PROUST, À la recherche du temps perdu - Du côté de chez Swann, B. Grasset, Paris 1914, 104-105.

普鲁斯特，《追忆似水年华——在斯万家那边》，B.格拉塞特，巴黎1914年，104-105。

[12] C.S. LEWIS, An Experiment in Criticism, 89.

C.S.刘易斯，《批评实验》，第89页。

[13] Cf. J.L. BORGES, Borges, Oral, Buenos Aires 1979, 22.

参见J.L. BORGES，Borges，Oral，Buenos Aires 1979,22。

[14] SAINT PAUL VI, Homily, Mass with Artists, Sistine Chapel, 7 May 1964.

圣保罗六世，讲道，与艺术家一起做弥撒，西斯廷教堂，1964年5月7日

[15] Cf. T.S. Eliot, The Idea of a Christian Society, London 1946, 30.

参见T.S.艾略特，《基督教社会的概念》，伦敦，1946年，第30页。

[16] Press Conference on the Return Flight to Rome, Apostolic Journey to Thailand and Japan, 26 November 2019.

关于返回罗马、泰国和日本的宗徒之旅的新闻发布会，2019年11月26日。

[17] Cf. A. SPADARO, La grazia della parola. Karl Rahner e la poesia, Milano, Jaca Book, 2006.

参见A.斯帕达罗，《话语的恩典：卡尔·拉纳与诗歌》，米兰，Jaca Book，2006。

[18] Cf. K. Rahner, Theological Investigations, Vol. III, London 1967, 294-317.

参见K. Rahner，《神学研究》，第三卷，伦敦1967年，294-317。

[19] Ibid. 316-317.

同上，第316-317页。

[20] Ibid.302.

同上，第302页。

[21] SAINT IGNATIUS LOYOLA, Spiritual Exercises, n. 317.

圣依纳爵LOYOLA，《灵修操练》，第317条。

[22] Cf. ibid., n. 335.

同上，第335条。

[23] Ibid., n. 314

同上，第314条。

[24] Cf. K. Rahner, Theological Investigations, Vol. III, London 1967, 299.

参见K. Rahner，《神学研究》，第三卷，伦敦1967年，299页。

[25] Cf. A SPADARO, La pagina che illumina. Scrittura creativa come esercizio spirituale, Milano, Ares, 2023, 46-47.

参见：A SPADARO，《照亮的页面：创造性写作作为灵性练习》，米兰，Ares，2023,46-47。

[26] M. PROUST, À la recherche du temps perdu. Le temps retrouvé, Vol. III, Paris 1954, 1041.

普鲁斯特，追忆似水年华. 重现的时光，卷。III，巴黎1954年，1041年

[27] A SPADARO, La pagina che illumina. Scrittura creativa come esercizio spirituale, Milano, Ares, 2023, 14.

斯帕达罗，照亮的页面. 创造性写作作为一种精神练习，米兰，阿雷斯出版社，2023年，第14页。

[28] M. DE CERTEAU, Il parlare angelico. Figure per una poetica della lingua (Secoli XVI e XVII), Firenze 1989, 139 ff.

M.德·塞特罗，他以天使般的口吻说话。《语言诗学》（16和17世纪），佛罗伦萨1989年，第139页及以后。

[29] A SPADARO, La pagina che illumina. Scrittura creativa come esercizio spirituale, Milano, Ares, 2023, 16.

在斯帕达罗，照亮的页面。创造性写作作为精神练习，米兰，阿雷斯出版社，2023年，第16页。

[30] Cf. C.S. LEWIS, An Experiment in Criticism.

参见C.S.刘易斯，《批评实验》。

[31] J. COCTEAU – J. MARITAIN, Dialogo sulla fede, Firenze, Passigli, 1988, 56; Cf. A SPADARO, La pagina che illumina. Scrittura creativa come esercizio spirituale, Milano, Ares, 2023, 11-12.

J.科克托–J.马里坦，《信仰对话》，佛罗伦萨，帕西利，1988,56；参见A斯帕达罗，《照亮的页面：创造性写作作为灵性练习》，米兰，阿雷斯，2023,11-12。

[32] P. CELAN, Microliti, Milano 2020, 101.

P. CELAN，Microliti，米兰，2020年，101。

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