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The Trinity, i.e., one God in three persons (Father, Son, and Holy Spirit), is the core doctrine of Christianity. It confesses that God truly exists as one, and the three persons truly exist each in themselves. The seemingly paradoxical doctrine was from the beginning of the Church imprinted on the popular faith witnessed in the New Testament, the liturgy, especially the rite of baptism, and the catechetical practice. (Kelly, 1960/1968, pp. 88-90) Yet it took four centuries of controversies and synods to transform the initial faith into a doctrine. The main achievements were made in the 4th century: first, the Ecumenical Council of Nicaea I in 325 acknowledged the common substance of the Trinitarian persons by accepting the Greek term homoouios (homo means same, and ousios means being, substance, or essence); second, in the decades after Nicaea I, the common substance of the three and the distinctiveness of each person are expressed as “mia ousia, treis hypostaseis” (one substance, three persons). 三一论,即一体三位,是基督教的核心教义。它意味着天主为一、真实存在,同时天主拥有三个真实存在的位格,即圣父、圣子、圣神。这一看似自相矛盾的教义从教会建立之初就蕴含在《新约圣经》、礼仪(尤其是圣洗圣事)和信仰实践中。然而,这一原初的信仰要经过四个世纪的理论争辩和教会会议才被转化为教会教义。其中至关重要的是325年的尼西亚大公会议通过接受希腊词“同一体性(homoouios)”一词来表述圣父和圣子之间的关系,认定了天主圣三的共同体性;以及尼西亚大公会议之后,卡帕多西亚教父用希腊语中两个同为表示存在、体质的近义词ousia和hypostasis分别指代天主的同一体性和三位各自的独特存在,由此提出了“mia ousia, treis hypostaseis”(一体三位)这一三一论的经典表述。本文将根据哲学所提供的术语框架,阐述卡帕多西亚教父在三一论神学中对ousia和hypostasis的区分,然后阐释这种区分的神学意义。

With the outbreak of the Covid-19 pandemic, we find ourselves living in a time of crisis. Our cultural and technological developments are being largely challenged. The pandemic tells us that the ultimate solution for all the problems we face is not in our own hands. God is where we find the final hope and salvation. In this regard, the present crisis may not be totally negative for our lives. To read the situation positively and even spiritually, we turn to the 4th-century Church Father Gregory of Nyssa, who is famous for his apophatic Mysticism. Viewing through the apophatic lens, the crisis has reminded us of the limitations of human intellectual power, which may turn our eyes to the final cause of the world, the ultimate meaning of life, and eventually what is essential for our final salvation. That is where we start our spiritual transformation anew.

內容摘要:古羅馬的普羅提諾作為新柏拉圖主義的開創者,針對亞里斯多德對柏拉圖理念論中無限逆推問題的批判,以第一原則太一作為世界的第一本原建構起自太一逐級向下生成各級存在的宇宙生成模式。在這個宇宙模式中,太一對理智的的生成決定了各級存在的生模式,並成為了普羅提諾理論體系的特點之一。本文對太一生成學說進行梳理,重點澄清作為太一生成的前提的太一的特性、太一生成中的核心概念「動能」和「雙重活動」,從而總結普羅提諾的生成觀的特色。

本文透過教父尼薩的額我略的早期著作《真福八端講道集》，探討其神學體系中天主的恩寵和人的自由之間的關係。作者著眼於天主的恩寵和人的自由在聖化過程中的動態關係，首先闡釋額我略對人的聖化即是回歸本性的縱向旅程的理解；其後具體分析該講道集中額我略對天主的恩寵（外在恩寵、內在恩寵）和人的自由（選擇的自由和自主性的自由）的理解；最後分析兩種恩寵和兩種自由在靈性旅程中本質上是並行發展、相容互惠的關係。

<jats:title>Abstract</jats:title><jats:p>Speaking truth ought to be normative in churches, and yet when it does, the foundations and structures of power are often shaken to the core. This paper explores the issues of identity and integrity in ecclesiology and is concerned with the ethical paradigms and moral frameworks that need to be in place if churches are to be places where honesty and truthfulness can be normative. Churches often fail as institutions because they presume they can conduct their affairs as organizations might. Churches become anger-averse, resisting the voices and experiences of victims, in order that the flow of power and its structures are unimpeded. At that point, churches become inherently committed to re-abusing victims and are unable to hear their pain and protests, which only leads to the perpetration of further abuse.</jats:p>

<jats:p>The significance of forgetting in the Zhuangzi and its methodological significance for living a good life in particular has long been recognized by Zhuangzian scholars. However, with regard to what is really meant by forgetting, scholars are still far from reaching some clear consensus. Thus, with the aim of clarifying what is meant by forgetting in the Zhuangzi, I propose a wholistic understanding of forgetting in terms of the Zhuangzian conception of human self-cultivation. On the one hand, it involves an analysis of how forgetting is used negatively in the Zhuangzi to characterize and explain human fallenness. On the other hand, it also entails a careful analysis of all positive uses of forgetting in the text to mean our elimination of chengxin, orientation to the Dao, and fitness with all things in harmony.</jats:p>

In the hype of multi-/inter-disciplinarity, is the voi-ce or voices of theistic religions and the attendant philosophical moral awareness (etymologically bet-ter rendered as conscientização in Portuguese) still meant to be heard? Can classical tales of saints and sinners remain part of the canon of public literacy? How existential is the threat of “organised religions” or otherwise established ecclesiastical structures posed to society when they are accused of attempting to fight proxy crusades against humanitarian enlightenment under the guise of religious literature? Are tenets pro-pounded by scholars like Gavin D’Costa in Theology and the Public Square (2005) to be politely bracketed when discussing perennial values? Values that respon-sible media strive to propagate, particularly the value of human dignity eulogised by the life exemplars of great figures in times of existential crises of whatever magnitude. With these questions in mind, this article will hearken back to the stories of two “grandees” in the Roman Catholic tradition who left their marks on the pages of the development of modern English and Chinese literacy. Newman’s Apologia pro vita sua(1865) is just but one of the tactical devises for his defense of creedal integrity, while Ma Xiangbo engaged in catholicising the Chinese national ethos through educational literacy for close to half a century. We shall phenomenologically draw inspirations from their parallel vision and experience on what lends power to the medium of words and deeds in shaping informed public conscience in regard to the core values of truth, good, and beauty.

Abstract The Jesuit missionary Matteo Ricci's teaching on the goodness of human nature in The True Meaning of the Lord of Heaven represents the fruit of the first encounter between Catholicism and Confucianism. This article will consider the Thomistic and neo‐Confucian sources in Ricci's enunciation of the Catholic doctrine on the goodness of human nature in this Chinese catechism. It will illustrate that Ricci developed his teaching, which is fundamentally Thomistic, with the help of terminology borrowed from the Chinese philosophical tradition. His distinction between the good of nature and the good of virtue leads to prioritising the cultivation of human nature. Ricci's teaching reflects the early modern Jesuits’ appreciation of human freedom. It also displays a Catholic reaction to the sixteenth‐century neo‐Confucian intellectual trend that ignored the importance of moral cultivation.

The article sets off from a speech given by Benedict XVI in the German Bundestag in 2011, where he requested an ecological learning process to aim at sustainable human development. Appreciating the Ecological Movement, he asked to learn to listen to Nature’s language and act accordingly, which he applies analogically to “human ecology”. The article bridges elements of “Listening to Nature” and the Natural Moral Law Tradition in Benedict’s speech and in Francis’ Encyclical Letter Laudatu Si’ inview of serving human flourishing in an ecological civilization. Keywords: Natural Moral Law; Nature, Laudatu Si’, Benedict XVI, Francis; Ecological Civilization/生態文明, Sustainable Development, Ecology of Man.

Whilst after decades of research, exegetes have all agree on the complexity of Paul’s line of thinking in Rom 2:14–16, the ITC in its 2009 document, In Search of&nbsp;a Universal Ethic, still in an oversimplified manner propagates the view that Rom&nbsp;2:14 presupposes a theory/theology of the natural law. This article makes plain the&nbsp;major disagreements among Pauline exegetes whether such presupposition stands by reviewing some major contributions to the discussion by raising major questions regarding&nbsp;the issue of φύσει in those verses, the nature of the law mentioned by Paul,&nbsp;the identity of the people Paul calls “Gentiles.” This article offers a more nuanced&nbsp;understanding of Rom 2:14. Keywords: Rom 2:14, ITC, Universal Ethic, Natural Law, φύσει, Gentiles

本文梳理聖多瑪斯去世至1323年列聖品之間，發生的圍繞其思想權威性的爭議與演變。在這近五十年中，多瑪斯思想的權威性在不斷的爭議與回應中逐漸形成，其中尤其針對他運用亞里士多德的哲學來闡釋天主啟示，及對貧窮勸諭的理解所衍生的論辯。作者指出，以道明會會士為 主的神學家致力於以多瑪斯思想為基點，回應各種反對多瑪斯思想的挑戰，過程中逐漸形成了具有統一性的多瑪斯學派，加以教會內各種歷史性因素，都促成了多瑪斯在1323年7月的亞維農被列入聖品。