Priestly duties

教士職責(zé)

英文部分選自經(jīng)濟(jì)學(xué)人Obituary版塊

Miguel Obando y Bravo

米格爾·奧萬(wàn)多·布拉沃

Priestly duties

教士職責(zé)

Cardinal Miguel Obando y Bravo,

Archbishop of Managua and sometime striver for peace in Nicaragua, died on June 3rd, aged 92

前尼加拉瓜和平斗士、馬那瓜總教區(qū)榮休總主教及天主教司鐸級(jí)樞機(jī)米格爾·奧萬(wàn)多·布拉沃于6月3日去世，享年92歲

注：

1.天主教馬那瓜總教區(qū)（拉丁語(yǔ)：Archidioecesis Managuensis、西班牙語(yǔ)：Arquidiócesis de Managua）是尼加拉瓜一個(gè)羅馬天主教總教區(qū)，下轄八個(gè)教區(qū)。 教區(qū)包括馬那瓜省、馬薩亞省和卡拉索省，成立于1913年12月2日。

2.樞機(jī)：是羅馬天主教中僅次于教宗的職位。Cardinal源自拉丁文cardo，有樞紐、重要的意思。因穿紅衣、戴紅帽，又被稱為紅衣主教。樞機(jī)由教宗親自冊(cè)封，協(xié)助教宗管理教會(huì)事務(wù)。當(dāng)教宗出缺時(shí)，也只有他們有權(quán)選舉下一任教宗。樞機(jī)被分成三級(jí)：樞機(jī)主教（cardinal bishop）、樞機(jī)司鐸（cardinal priest）和樞機(jī)助祭（cardinal deacon）。

WHEN the news came through in 1970 that Miguel Obando y Bravo had been appointed Archbishop of Managua, the capital of Nicaragua, a journalist from La Prensa was despatched to find him. It was not an easy task. He was not in his house in Matagalpa, of which he was then auxiliary bishop. But after fording fast rivers, trekking through forest and braving mountain roads, the journalist found him. He was mounted on a mule, in a wide sombrero and rough riding trousers, making his usual rounds of the diocese. The only hint of priestliness lay in the spectacles gleaming on his broad, dark mestizo face, and the high-collared white jacket straining its buttons across his boxer’s chest.

1970年，當(dāng)米格爾·奧本多·布拉沃(Miguel Obando y Bravo)被任命為尼加拉瓜首都馬那瓜的大主教的消息傳來(lái)時(shí)，墨西哥城《新聞報(bào)》派出一名記者前往采訪。這是一項(xiàng)艱巨的任務(wù)。當(dāng)時(shí)，他擔(dān)任馬塔加爾帕（尼加拉瓜中部城市）教區(qū)輔理主教，并不在家中。記者蹚過(guò)湍急的河流，穿越莽莽密林，冒險(xiǎn)翻過(guò)陡峭山路之后，終于找到了他。他騎著騾子，戴著墨西哥寬邊帽，穿著粗布馬褲，像往常一樣在教區(qū)巡視。黝黑寬大的混血兒臉上架著亮閃閃的眼鏡，白色高領(lǐng)夾克衫把健壯的胸膛扣得緊緊的，唯有這些體現(xiàn)出一絲教士的氣派。

注： 

1.La Prensa: 1928年《新聞報(bào)》La Prensa的 出版，標(biāo)志著歐洲進(jìn)入商業(yè)報(bào)紙時(shí)期。

2.auxiliary bisho：輔理主教是天主教的職稱，指的是一個(gè)教區(qū)若因教務(wù)繁忙或正權(quán)主教的個(gè)人因素，在獲得教宗同意并下達(dá)任命詔書后，另外再選立的一個(gè)或多個(gè)主教，以便于輔佐正權(quán)主教處理教務(wù)，以及其他應(yīng)由主教負(fù)責(zé)的禮儀。

天主教職位:包括主教、助理主教 、輔理主教、司鐸、執(zhí)事 。

3.Mestizo: a person of mixed racial ancestry (especially mixed European and Native American ancestry)  混血兒（尤指拉丁民族與印第安族的）

The new archbishop saw himself as a priest of the common people, a good Salesian (for that was his formation) carrying out the Catholic church’s “option for the poor”. He had been born poor himself, in a camp outside the shabby ranching-and-mining town of La Libertad in Chontales province, the illegitimate son of a prospector and an Indian peasant woman. But now he faced quite different pressures. The first came in the form of a shiny new Mercedes sent to him by Anastasio Somoza, Nicaragua’s dictator. He enjoyed it, this “wedding present” that bound him to his archdiocese, until colleagues pointed out that it also tied him to Somoza. That oppressor of the ground-down campesinos now called him “my little Indian”. He raffled the car and gave the money to the poor, but this was the start of many sharp swerves between right and left.

這位新任大主教視自己為普通百姓的牧師，虔誠(chéng)的慈幼會(huì)教徒（他組建的），踐行天主教教會(huì)的宗旨“愛(ài)貧為先”。 他出身貧寒，是探礦人和印度農(nóng)婦的私生子，住在瓊塔萊斯（Chontales）省拉利伯塔德（La Libertad）鎮(zhèn)郊外的營(yíng)地里。小鎮(zhèn)里到處是破敗的牧場(chǎng)，衰敗的采礦場(chǎng)。然而，現(xiàn)在他面臨著截然不同的壓力。 第一件是尼加拉瓜獨(dú)裁者阿納斯塔西奧.索莫薩（Anastasio Somoza）送給他的一輛閃亮的新奔馳車。他很喜歡，因?yàn)檫@件“婚禮禮物”將他與主教區(qū)連接起來(lái)，直到同事指出這件禮物也將他與索莫薩綁在了一起。那位使農(nóng)民們飽受折磨的暴君，現(xiàn)在稱他為“我的小印弟安人”。他用抽獎(jiǎng)的方式把車給賣掉了，所得錢款都分給了窮人；然而，此后他人生許多次左右急轉(zhuǎn)彎便開(kāi)始了。

注釋：

Salesian: 慈幼會(huì)又名鮑思高會(huì)；撒肋爵會(huì)：意大利人圣若望·鮑思高St. Giovanni Bosco（1815-1888）于1859年創(chuàng)立于義國(guó)北部杜林（Torino）之男修會(huì)。以普及平民教育、救助失學(xué)青年為目的。首創(chuàng)青年之家，收留街上流浪之不良少年，設(shè)職業(yè)學(xué)校、孤兒院、并出版優(yōu)良讀物。（摘自搜狗百科）

In his own mind, his career had clear themes. He was not a complicated man. His education in various Central American seminaries had been wide, but intellectualism seemed, to him, a foreign thing. His Catholicism was simpler, more Nicaraguan, and of the old hierarchical style the people loved: vestments, incense, prayers to the saints, spiritual instruction. When a savage earthquake struck Managua in 1972, he took to the streets in his broken shoes and torn soutane to succour his sheep. His episcopal motto, from 1 Corinthians, was Me hice todo para todos, “I did everything for everyone.”

在他心里，他的事業(yè)是有著明確的主題的。 他（的思想）不復(fù)雜，雖然在中美洲各式各樣的神學(xué)院里，他涉獵甚廣，但主智主義對(duì)他而言卻是個(gè)洋玩意兒。 他的天主教更尼加拉瓜式，而且要簡(jiǎn)單自然得多，它有著人們所鐘意的、那種舊式的分級(jí)：（著）法衣、熏香，向圣徒祈禱，（獲得）心靈指引。 當(dāng)1972年（12月）那場(chǎng)猛烈的地震襲擊馬那瓜時(shí)，他身披破裂法衣，足蹬爛鞋，走上街頭，周濟(jì)教徒。 他的主教箴言，選自哥林多前書中那句”Me hice todo para todos” ，我為眾生竭我所能?！?/span>

注：Intellectualism：主智主義 (或作主知主義 ) ,是西方近代教育發(fā)展進(jìn)程中產(chǎn)生的一種重要的教育思想或思潮。 作為一種教育思潮 ,主智主義發(fā)端于 17世紀(jì) ,至 19世紀(jì)趨于鼎盛 ,成為支配歐美教育發(fā)展的一種重要力量。從 19世紀(jì)末、 20世紀(jì)初開(kāi)始 ,主智主義逐步失去了原有的統(tǒng)治地位 ,但其影響仍然廣泛存在 ,并不斷發(fā)揮著不可忽視的實(shí)際作用。相對(duì)于中世紀(jì)教育思想的根本精神而言 ,西方近代歷史上產(chǎn)生的幾乎所有的重要教育思想或思潮在不同程度上都具有重知、重智的特點(diǎn)。 因此 ,從廣泛的意義上講 ,西方近代的一切教育思想、理論和學(xué)說(shuō)都可以歸納到主智主義的思想范疇中。 但是 ,作為一種具有特定規(guī)定性的教育思想 ,主智主義則主要是指以赫爾巴特和赫爾巴特學(xué)派為主要代表的教育思想派別。

The kingdom of God

上帝的王國(guó)

So tyranny had to be resisted, but obliquely, with a biblical reference or a parable in his slowly spoken sermons; he preferred to be a drop of eroding water, not a spearhead. Under Somoza, he urged respect for human rights and signed the bishops’ letter of June 1979 that called revolution legitimate “in the case of evident and prolonged tyranny”. Though the call to arms was careful, Somoza never forgave him. The little Indian was now “Comandante Miguel”.

因此，他認(rèn)為必須抵制獨(dú)斷專行，在他緩慢的布道中，他引用圣經(jīng)或寓言里的話以隱晦曲折地達(dá)到目的；他寧愿成為一滴有侵蝕力的水，而不是一個(gè)先鋒。在索莫扎的統(tǒng)治下，他呼吁尊重人權(quán)，并簽署了1979年6月主教通函，通函中稱革命“在明顯和長(zhǎng)期暴政的情況下”是合法的。盡管他很小心的地號(hào)召武裝，索莫查也從未原諒他。這個(gè)小印弟安人現(xiàn)在是“指揮官米格爾”。

When the Sandinistas took over later that year, he broadly welcomed it. A pastoral letter warned against moza, he urged respect for human rights and signed the bishopsspiritual in of the Kingdom of God. A vain hope; the regime of Daniel Ortega emerged as Marxist-Leninist, and the archbishop, he urged respect for human rights and signed the bishopsspiritual instruction. When a savage earthquake struck Managua in 1972, he took to thein the civil war. In 1985 John Paul II made him a cardinal, the first from Central America, in part for his resistance to the almost Godless left.

當(dāng)“桑解陣”（桑地諾民族解放陣線）在同年晚些時(shí)候接管了政權(quán)，受到了他的廣泛歡迎。一封主教信（主教或牧師致教區(qū)內(nèi)信徒的信）提醒了"虛假社會(huì)主義"，但他仍然希望尼加拉瓜能認(rèn)同上帝的存在。事實(shí)表明他的希望落空了；丹尼爾·奧爾特加政權(quán)表現(xiàn)出馬克思列寧主義者傾向，大主教的布道開(kāi)始再次提醒暴政。他日益支持由美國(guó)提供資金的右翼反派，盡管他們?cè)趦?nèi)戰(zhàn)中犯下了暴行。1985年，約翰·保羅二世任命他為紅衣主教，這是史上來(lái)自于中美洲的第一位紅衣主教，部分原因是他對(duì)幾乎不信奉神的左派的抵制。

注：

Sandinistas ：“桑地諾民族解放陣線”（簡(jiǎn)稱“桑解陣”）是最早也是當(dāng)時(shí)唯一的反對(duì)索摩查獨(dú)裁統(tǒng)治的武裝斗爭(zhēng)組織。該組織成立于1961年，開(kāi)始時(shí)以學(xué)生為主。60～70年代， “桑解陣”受古巴“游擊中心”理論的影響，堅(jiān)持搞游擊中心活動(dòng)，屢遭挫折。這一派認(rèn)為革命的基本任務(wù)是反對(duì)資產(chǎn)階級(jí)統(tǒng)治和資本主義制度并直接轉(zhuǎn)變到社會(huì)主義。在斗爭(zhēng)策略上，反對(duì)聯(lián)合資產(chǎn)階級(jí)，實(shí)行關(guān)門主義。

尼加拉瓜的地理位置的很重要。19世紀(jì)，野心勃勃，支持了蘇伊士運(yùn)河計(jì)劃的法國(guó)國(guó)王拿破侖三世曾經(jīng)說(shuō)過(guò)：“尼加拉瓜能成為比君士坦丁堡更重要的世界貿(mào)易的必需通道?！?/span>

Yet he wanted to be a mediator, surely the proper role for a Christian and a priest. Since the mid-1970s, when he had helped to end a hunger strike by political prisoners, he had won a reputation as a peacemaker. When he got his red hat, he hoped it would mark him out as a man beyond faction. Sandinista leaders did not agree. Although, under his aegis, the contras gradually disarmed, for years he was not truly neutral.Before the elections of 1996 he repeated, in a sermon, Aesop’s fable of the frozen viper that revived to bite the hand that warmed it: a warning to voters that the repackaged Sandinistas had not changed their ways. Partly as a result, they lost.

然而，他想成為一名調(diào)解人，這當(dāng)然是一個(gè)基督徒和神職人員的適當(dāng)角色。1970年代中期他曾促進(jìn)政治犯?jìng)兘Y(jié)束了他們的絕食抗議，這便為他贏得了和平使者的聲譽(yù)。當(dāng)他戴上紅帽子時(shí)，他希望它能夠標(biāo)志著他超越了派系之爭(zhēng)。“桑解陣”的領(lǐng)導(dǎo)人不同意他的觀點(diǎn)。雖然在他的主持下，反對(duì)派逐漸解除了武裝，但多年來(lái)，他并非真正的中立。在1996年大選之前，在一次布道中，他復(fù)述了冰凍的毒蛇復(fù)蘇之后反咬曾經(jīng)溫暖它的手的那條伊索寓言：以此警告選民，重新包裝的“桑解陣”并未改變他們的形式路數(shù)。在某種程度上也正是出于此因，他們失敗了。

By now he was seen as a man of the right, sometimes a caudillo himself. He was caught up in financial scandals, such as the import of luxury cars tax-free (a long way from mules, as people said). His satin vestments looked finer, and he hobnobbed with the rich and corrupt. Yet he had not done with U-turns; and he was about to perform the strangest of all. He ended up as the adviser and firm friend of that treacherous snake, Mr Ortega, who in 2007 became Nicaragua’s president again.

時(shí)至今日，在公眾眼中他被視為右翼人士，甚至堪比國(guó)家元首。他曾多次身陷金融丑聞，比如免稅購(gòu)買進(jìn)口豪車（和人們說(shuō)的“騾子”大相徑庭）。他的綢緞法衣質(zhì)地精良，和富豪、貪官之輩推杯換盞過(guò)從甚密。他也沒(méi)走“回頭路”，作風(fēng)一貫古怪走到底。2007年丹尼爾·奧爾特加·薩阿韋德拉（José Daniel Ortega Saavedra）再度上臺(tái)執(zhí)政成為尼加拉瓜總統(tǒng)，而他最終淪為這條奸詐的蛇的高級(jí)顧問(wèn)和盟友。

Their paths had crossed before. Cardinal Obando, when a priest, had taught him at the Salesian college in San Salvador. Under Somoza, he had negotiated his release from jail. Nonetheless, they hated each other until, in 2004, Mr Ortega turned back to Catholicism and, in 2005, Cardinal Obando officially married him to his long-time mistress. To shocked observers he explained himself, with his usual simplicity, by preaching of the prodigal son.

他們的生命之路曾有交匯。紅衣主教奧本多在擔(dān)任神父時(shí)，曾在圣薩爾瓦多（San Salvador）的慈幼會(huì)學(xué)院（Salesian college）教過(guò)奧爾特加。在尼加拉瓜前總統(tǒng)索摩查（Somoza）執(zhí)政期間，奧本多曾通過(guò)協(xié)商使其免遭牢獄之災(zāi)。盡管如此，他們?nèi)曰ハ喑鹨?，一直?004年奧爾特加返回天主教為止。2005年，紅衣主教奧本多為奧爾特加正式迎娶了他多年的情婦，這讓長(zhǎng)期以來(lái)關(guān)注他的人大為震驚，而奧萬(wàn)多秉持其一以貫之的簡(jiǎn)單風(fēng)格，以“浪子回頭”為由來(lái)為他（奧爾特加）辯解。（注：羅薩里奧·穆里略，現(xiàn)任尼加拉瓜副總統(tǒng)兼政府發(fā)言人，同時(shí)也是尼加拉瓜第一夫人，總統(tǒng)丹尼爾·奧爾特加的妻子。穆里略與丈夫奧爾特加相識(shí)于 1976年，于2005年完婚，是八個(gè)孩子的母親。

In fact it was simpler even than that. They both came from La Libertad, under the mountains and the open-cast mine, where in 2010 they went together for the feast of La Virgen de la Luz, with processions and brass bands. There they sauntered, two familiar native sons, and Mr Ortega opened a new road. Neither man talked much, because both liked silence. The president may have been contemplating his next betrayals of liberty; but his stocky old chaplain was perhaps just marvelling at the convoluted ways of God.

事實(shí)上事情更為簡(jiǎn)單。他們的家鄉(xiāng)都在拉利伯塔德（La Libertad）山腳下，那有露天礦井，2010年，他們一起參加了有游行和銅管樂(lè)隊(duì)的 La Virgen de la Luz盛筵活動(dòng)。在那里，這對(duì)老鄉(xiāng)識(shí)一起散步，奧爾特加開(kāi)辟了一條新的政治道路（指他開(kāi)始與教會(huì)修好，團(tuán)結(jié)一切可以團(tuán)結(jié)和合作的力量?！暗つ釥枴W爾特加2012年在他第二次總統(tǒng)競(jìng)選時(shí)強(qiáng)調(diào)了他的基督教信仰，其競(jìng)選集會(huì)中甚至伴有宗教程序，支持他的選民在街上呼喊著他們的口號(hào)是“基督教徒，社會(huì)主義者，讓我們一起團(tuán)結(jié)起來(lái)”，拉美左翼政權(quán)中的宗教色彩是十分濃厚的?！保┧麄儍扇硕计贸聊傺怨颜Z(yǔ)。也許作為總統(tǒng)的奧爾特加一直在籌謀自己下一次對(duì)政治自由的背叛；而他那矮壯的老牧師布拉沃也許還仍在驚嘆上帝的旨意是多么的博大精深、錯(cuò)綜難解。

注：1980年代桑解陣執(zhí)政時(shí)期曾經(jīng)與教會(huì)嚴(yán)重對(duì)立。最近幾年，奧爾特加接連采取行動(dòng)與教會(huì)主動(dòng)修好，不僅多次拜訪尼加拉瓜大主教，還不計(jì)前嫌，公開(kāi)承認(rèn)桑解陣曾奉行錯(cuò)誤的宗教政策。

翻譯組：

Li Xia, 女， HR, 經(jīng)濟(jì)學(xué)人發(fā)燒友

Cece，女，消防工作者，CATTI三筆

Amber，女，文學(xué)研究生，經(jīng)濟(jì)學(xué)人愛(ài)好者

Lucia ，女，翻譯學(xué)碩士三年制，經(jīng)濟(jì)學(xué)人粉絲

校核組：

Lee，男，醫(yī)學(xué)英譯  Timberland愛(ài)好者

Forest，女，自由職業(yè)，經(jīng)濟(jì)學(xué)人愛(ài)好者