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Symposium 2009:
Education for New Times:
Revisiting Pedagogical Models in the Jesuit Tradition
Abstracts
I. Jesuit Worldview and Education
Stephan Ch. Kessler, S.J.
> Stephan Ch. Kessler, S.J.
耶稣会士的 "教育准则 (Ratio Studiorum) "
耶稣会学习计划的历史、（教士）精神性和教育学
耶稣会于1599年一前一后地出版了两部决定性的文献，即《精神修炼规则书》的正式版本，以及正式《耶稣会教育计划》（Ratio Studiorum）,它们两者在世界范围 内影响、塑造和形成了对（教士 ） ►
精神性和教育学的理解。虽然两部著作在主题和内容上不同，但在一个更深层面上却保持了一致：第一本书，即静修规则书，是（教师）用于精神构成的手册；而第二本书则是用于组织学习和教育的注重实效的教育学计划。
1. 把上帝作为老师的体验 —圣伊格内修斯学习“去帮助灵魂”
在其修行之初，圣伊格内修斯•罗耀拉（Ignatius of Loyola）（1491-1556） 遭遇深度的个人危机，但 就在这时，他体验到上帝是他的老师。圣伊格内修斯用学校的词汇来形容他是如何学会克服不由自主的宗教视野，又如何学会去抛开苦行的艰难。上帝教会他用其个人身份去生活的自由。结果，圣伊格内修斯想要把这种自由解放的学校体验传递下去。而“帮助灵魂”一词成了他理想的座右铭。
2. 作为牧师活动的教育 — （思想）形成成为一个耶稣会使徒
耶稣会的初衷并不是为了教育工作，但它却成为基督教学校教育的最重要的首创者之一。第一代耶稣会士与圣伊格内修斯一起发现学校符合他们的牧师理想：教育是在帮助灵魂。
3. 对教育的耶稣会士信仰 — “博学虔诚”理想的复兴
随着人文主义运动和新大陆的发现，16世纪以一种特殊方式成为了一个学习的时代。耶稣会士采取了一种对人类形成的乐观看法，并遵循“博学虔诚”的综合法。
4. 作为“精神修炼”的教育 — 教导人们学会“与人生活和为人生活”
“Ratio Studiorum”的教育法有赖于对人类的神学理解：男人与女人的生活跟上帝息息相 关，他们响应主的号召。因此，耶稣会教育法强调每个人对他人的责任以及对整个世界的责任。
The “Ratio Studiorum” of the Jesuits
History, Spirituality and Pedagogy of the Jesuit Plan of Studies
In the year 1599 the Jesuit order published in a tandem publication two decisive documents which influenced, modelled and shaped the modern understanding of spirituality and pedagogy worldwide: The official version of the directory for the giving of the Spiritual Exercises ►
and the official Plan for Jesuit Education” (Ratio Studiorum). Both documents are different regarding subject and material and yet there is a coherence on a deeper level: While the first book, the Directory for giving retreats is a (teachers-) handbook for spiritual formation is the second a pragmatic and at the same time a pedagogical plan to organize studies and education.
1. The experience of God as teacher – Ignatius learns “to help the souls”
In a deep personal crisis at the beginning of his interior way Ignatius of Loyola (1491-1556) experienced God as his teacher. With school vocabulary Ignatius describes how he learned to overcome compulsive religious sights and to leave ascetical hardships. God taught him the liberty to live his personal identity. In consequence Ignatius wanted to hand on this liberating school-experience. The word “to help the souls” became the motto for this ideal.
2. Education as pastoral activity – Formation becomes a Jesuit Apostolate
Originally the Jesuit order was not designed for educational work but it became one of the most important Christian schooling initiatives. The first generation of Jesuits together with Ignatius discovered that schools fitted their pastoral ideal: Education was helping the souls.
3. The Jesuit belief in education – the Renaissance ideal of “learned piety”
The 16th century with the humanistic movements and the discovery of new worlds became in a particular way an age of learning. The Jesuits adapted and adopted the optimistic views on human formation and followed the synthesis of “learned piety”.
4. Pedagogy as “Spiritual Exercise” – Educating “persons with and for others”
The pedagogy of the “Ratio Studiorum” depends on a theological understanding of human beings: Man and women live in relationship to God, they answer his call. The Jesuit pedagogy therefore stresses the fact of responsibility for others and for the world.
Antonella Romano
> Antonella Romano
对世界的理解：知识、学科及其在对（耶稣会）教育法则(1540-1599)阐述上的分界
耶稣会用了大半个世纪才得出首个印刷版的教学法则（Ratio Studiorum）(1599）, 该文本既涉及对耶稣会士智力培训的组织，也涉及到在耶稣会所控制大学中实施的综合教学计划。该本文之所以重要， ►
不仅是因为耶稣会学校于16世纪40年代和18世纪70年代在全世界扩张增倍，还因为它在当时所有天主教或新教教育机构中都成为关键的参考书。它还有关于耶稣会机构在地方层面和中央层面之间进行交流谈判的过程，这引发了对基督教文化之古典基础的创新性智力再构，以求找到对传统基督教（徒）在精神和哲学上分歧的化解办法。我的论文旨在分析欧洲在文艺复兴时期的结构变形，具体是通过仔细研究耶稣会士及其智力（教育）计划在这一时期所扮演的角色。
The Understanding of the World:
Knowledge, Disciplines and their Boundaries in the Elaboration of the
Ratio Studiorum (1540-1599)
It took more than half a century for the Society of Jesus to offer the first printed version of the Ratio Studiorum (1599), a text related to the organization of the intellectual training of the Jesuits, ►
as well as a general teaching program in the colleges under their control. The importance of the text is not only due to the multiplication of Jesuit schools all over the world between the 1540s and the 1770s, or to the fact that it became a crucial reference among all the educational enterprises, either catholic or protestant, during that period. It is also related to the broad process of negotiation between the local and the central levels of the Jesuit institution, which engendered an original intellectual reframing of the classical foundations of Christian culture to be understood as an answer to the spiritual and philosophical desegregation of the old Christianitas. My paper aims at analyzing the reconfiguration of Europe in the Renaissance world through a close study of the part that the Jesuits and their intellectual program played in it.
Angelo Cattaneo
> Angelo Cattaneo
测量、计算和绘图：
16至17世纪亚洲耶稣会士传教使命团之作品中的科学、神学和教育学
在耶稣会士于1551年建立的罗马学院中，来自整个欧洲的学生除了学习神学（Scripturae）以外，还接受着高强度的学术培训，学习修辞学、记忆法、哲学，以及数学，包括算术、几何、透视、宇宙学、地球体学、天文制表、►
天体观测学（后四者可称作 sphaera），还要学习计时学、音乐、力学、水文地理学和建筑学。
在这种情况下，对数学的研究和教学(由利玛窦(Matteo Ricci) 的老师克拉维 乌斯(Christophorus Clavius) 所创建，包括地理学和绘图发) 构成了一个精神提 升的 过程，一条通往超度的旅程。于是，在维持精神甚至冥思道路的同时，在科学法则下执行的科学严谨性获得了一种神学职责。
对世界的观察，及其知识和测量，（从 contemptus mund 的视角）被认为是一种 冥思形式。这种理解的灵感是来自《圣约翰启示录》中的一节（“崛起和衡量耶路撒冷圣殿”），后者正是冥思修行传统的核心，这种修行方式在十六世纪的复兴主要是依靠以圣伊格内修斯为首的耶稣会士，以及古典基督教哲学（例如，马克罗比乌斯［Macrobius］于5世纪对西塞罗《西庇阿之梦》的评论）。
根据这些考虑因素，我的论文将从两个层面上分析绘图学作品的功用：其一，在16、17世纪耶稣会亚洲传教过程中的耶稣会教育及科学研究的背景下，基于利玛窦神父、G•阿兰乃神父和 M•马蒂尼神父等人的生活和工作。其二，他们的作品将在当时 的神学认识、科学认识和教育学认识的广泛范围内予以评价，并被描绘成现代社会早期最重要的宇宙学著作，其中包括Ortelius的《Theatrum orbis terrarum》以及Mercator 的《宇宙冥思》。
最后，利用这一双透镜，我将聚焦于绘图学著作的两项特殊功能：作为耶稣会传教士工作中教育活动、精神活动和冥思活动之“imago mundi”的科学测量和描述； 对图像（甚至是那些严格科学的图像）的使用，以作为亚洲耶稣会使命在团前一百多年的传教活动的动机，这不仅在利玛窦和马蒂尼的著作中得到例证，也表现在不太著名但一样非凡的绘图图像（biombos cartograficos）、空前的欧洲联盟、以及中日绘 图法和世界观，这些都在由耶稣会士若望尼古拉（Giovanni Nicolao）先后于四季 （1592-1600）、神户有马（1601）、长崎（603-1613）及澳门（1614-1626）组织的 绘画研讨会上得到描写。
Measuring, Calculating and Mapping:
Science, Theology, and Pedagogy in the Work of 16th- and 17th- Century
Jesuit Missionaries in Asia
In the Roman College established by the Jesuits in 1551, also known as “Omnium Nationum Seminarium”, students from throughout Europe underwent intense academic training, studying—in addition to theology (Scripturae)—rhetoric, the art of memory, philosophy and mathematical sciences, including arithmetic, ►
geometry, perspective, cosmography, globes, astronomic tables, and astrolabes (the four latter called sphaera), clocks, music, mechanics, hydrography and architecture.
In this context, the research and instruction of mathematics—which, as established by Christophorus Clavius, teacher of Matteo Ricci, included geography and cartography—constituted a process of spiritual elevation, a journey toward salvation. Scientific rigour, then, operating under its own laws, while at the same time maintaining those of a moral, even meditative, path, acquired a theological function. The observation of the world, its knowledge and its measurement were believed to be a form of meditation (from the prospective of the contemptus mundi). Such a perception was inspired by a passage from the Apocalypse of Saint John (“rise and measure the temple of Jerusalem”)—which lay at the heart of the monastic tradition of meditation, a practice revived in the sixteenth century by the Jesuits, most notably by Saint Ignatius—as well as by classical-Christian philosophy (for example, by Macrobius’ fifth century Commentary on Cicero’s Dream of Scipio).
In light of these considerations, my paper will analyse the function of cartographic works at two levels: first, within the context of Jesuit pedagogy and scientific research during sixteenth- and seventeenth-century Jesuit missions in Asia, drawing on the lives and works of Fathers M. Ricci, G. Aleni, M. Martini and others. Second, their works will be evaluated within the broader theological, scientific and pedagogical episteme of the period, as portrayed by the most important cosmographic works of early modernity, including Ortelius’ Theatrum orbis terrarum and Mercator’s Cosmographiucae meditationes.
Finally, using this dual lens, I will focus on two particular functions of cartographic works: the scientific measurement and depiction of the imago mundi as a pedagogical, moral and meditative activity in the work of Jesuit missionaries; and the use of images (even those strictly scientific) as incentives for missionary activity during the first hundred years of Jesuit missions in Asia—as exemplified not only by the renowned works by Ricci and Martini, but also by the lesser known, though extraordinary cartographic images (biombos cartograficos), unprecedented unions of European, Chinese and Japanese cartography and world views, depicted in the context of the Painting Seminars organized by the Jesuit Giovanni Nicolao at Shiki (1592-1600), Arima (1601), Nagasaki (1603-1613) and in Macao (1614-1626).
Robert A. Maryks
> Robert A. Maryks
作为中国跨文化接触之要素的耶稣会西塞罗人文主义
被称为 “Ratio Studiorum”（1599）的耶稣会教育法则是耶稣会教师在十六 世纪 下半叶参与人文主义 教育所得经验的产物。该教育法则最显著（且典型）的特点在于 它明显迷恋着西塞罗修辞学的元素：公民价值、迁就融合原则和认知概率。►
于十六及十七世纪来到亚洲的耶稣会传教士们沉浸于这些西塞罗理想。因此不足为奇的是，利玛窦（Matteo Ricci）首个中文创作是一部关于友谊的论述 —《交友论》（1595）， 这明显是模仿了西塞罗的《友谊（Friendship）》；另外，西方出版社在澳门出版的第一本书是璜•玻尼法爵（Juan Bonifacio）的《公教儿童教育（Christiani pueri institutio ）》（1588）— 该论述强调在教育中对西塞罗修辞学的使用。本文探究了西塞罗修 辞学是如何拥抱来自耶稣会士的这种激情，使他们早期在亚洲开展的跨文化传教接触如此兴盛，同时也探讨了这些互动如何可以继续为那些在当代中国从事教育的人们提供灵感的源泉。
Jesuit Ciceronian Humanism as an Element of Cross-cultural Encounters in China
The Jesuit pedagogical code known as Ratio Studiorum (1599) was a product of the experience of Jesuit teachers engaged in humanistic education in the second half of the sixteenth century. Nothing is more striking (and typical) of the Ratio than its obvious fascination with the elements of Ciceronian rhetoric: ►
civic values, principle of accommodation, and epistemic probability. Jesuit missionaries who arrived to Asia in the sixteenth and seventeenth centuries were imbued with these Ciceronian ideals. It is not surprising, therefore, that the first book written in Chinese by Matteo Ricci was a treatise on friendship, Jiaoyou lun (1595), a clear imitation of Cicero’s On Friendship, or that the first book published by the Western printing press in Macao was Juan Bonifacio’s Christiani pueri institutio (1588)–a treatise that emphasized the use of Ciceronian rhetoric in education. This paper examines how Ciceronian rhetoric, embraced with such enthusiasm by Jesuits, made their early cross-cultural missionary encounters in Asia so remarkably thriving, and how those interactions might still be a source of inspiration for those engaged in education in contemporary China.
II. Jesuit Educational Accommodation in Asia
Ugo Baldini
> Ugo Baldini
里斯本阿儒达图书馆馆藏文献“耶稣会在亚洲”里记载的澳门学院的教学
澳门的耶稣会学院(1593-1762) 所授课程以及授课教师的基本信息，至今犹存。约瑟夫•弗兰兹•舒特在其1968至1975年间撰写的优秀论著 Introductio ad historiam Societatis Jesu in Japonia 1549-1650 及 ►
Monumenta historica Japoniae I. Textus catalogorum Japoniae aliaeque de personis domibusque S. J. in Japonia informationes et relationes 1549 – 1654 中对此作了介绍。然而正如书名所 示，他的重构到17世纪中期 就停止了。此外，其他相关文献，尽管没有受到系统的分析，在他成书之后又出现了。舒特认真地审读了里斯本阿儒达图书馆的馆藏文献“耶稣会在亚洲”（通常被认为来自澳门耶稣会档案馆），并发表了有关澳门学院的全部详尽信息。然而他不仅没有收录1655年后的相关情况和事件，也未能收集散见于其他文献中的1655年以前的有关学院甚至澳门耶稣会社区的不同信息。他就能如果把那些资料与他的发表联系起来比较，并以更广的视角进行深入研究（近年的研究使之成为可能），那么上述资料就可以使人们更详细地了解有关学院的作用及活动，尽管重构未必那么理想化。本文仅仅希望探讨现存的可能性，如果其他相关文献（如马德里皇家历史学院馆藏）也受到“显微镜”式的研究的话。
The Teaching in Macao College, as Documented in the Collection “Jesuitas na Asia” (Lisbon, Biblioteca da Ajuda)
The basic information on courses taught in Macao’s Jesuit college (1593-1762) and the lecturers who gave them still remains that provided between 1968 and 1975 by J.F. Schütte’s outstanding ►
Introductio ad historiam Societatis Jesu in Japonia 1549-1650 and Monumenta historica Japoniae I. Textus catalogorum Japoniae aliaeque de personis domibusque S. J. in Japonia informationes et relationes 1549 – 1654. As the titles show, however, his reconstruction stopped at the middle of the XVIIth century; in addition, the existence of other relevant documents has emerged after him, even if they have not been analyzed systematically. In particular, Schütte carefully examined the collection “Jesuitas na Asia” in Lisbon’s Biblioteca da Ajuda (which, as is commonly known, derives from the Jesuit Macao archive), and he published all the explicit information pertaining to the college. However, he did not collect not only data referring to post-1655 situations and events, but also a number of pre-1655 others scattered across documents concerning subjects different from the college or even from Macao’s Jesuit community. If united and compared with those published by him, and seen in the deeper and larger perspective which recent studies have made possible, these data allow a more detailed and less idealized reconstruction of the college’s role and activities. This paper only aspires to show the possibilities existing if also other relevant collections (as that in Madrid’s Academia de la Historia) shall be also searched “microscopically”.
Romulo da Silva Ehalt
> Romulo da Silva Ehalt
“从异教徒的渣滓应净化她的矿石”- 耶稣会在日本传教的开始和教育
1549年，弗朗西斯•泽维尔 (Francis Xavier) 完成了从马六甲到萨摩的旅程，成为首个登陆日本的耶稣会士，从此开始在日本的传教使命，并未以后一百多年里基督教在日本的扩展奠定了基础。本文将力求探究与日本传教过程中耶稣会教育的 ►
开始相关的各个方面，以及耶稣会教育所扮演的角色，即被传教士们用来征服远东心灵的主要工具之一。这些方面中的一些将体现在弗朗西斯•泽维尔众多论述中所描述的指示和计划，而他的这些论述是关于日本传教使命以及教育对传教使命的作用，土巴列托（Melchor Nunes Barreto）于1556年把图书馆从（印度）果阿引入日本所产生的影响，传教使命团总部从山口（Yamaguchi）向Bungo 以及后来Omura 地区的迁移，首批传教士中当地牧师的问题，以及他们与佛教僧侣之间的哲学争论，还有当时日本政治和社会不稳定性对传教使命的影响。
"From pagan dross shall purify her ore"
- Education and the Beginning of the Jesuit Mission in Japan
In 1549, Francis Xavier ended his journey from Malacca to Satsuma to become the first Jesuit to arrive in Japan, thus starting the Japanese mission which supported the expansion of Christianity in the country for the next one hundred years. The current paper will try to examine the various aspects regarding the beginnings of ►
the Jesuit education in the Japanese mission and its role as one of the main instruments used by the missionaries to conquer hearts and souls in the Far East. Some of these aspects will be the instructions and plans described by Francis Xavier in his many writings concerning the Japanese mission and the role of education to the mission, the impact of the library brought by Melchor Nunes Barreto in 1556 from Goa to Japan, the transference of the mission headquarters from Yamaguchi to Bungo and later to the Omura area, the question of native clergy among the first missionaries, their philosophical disputes with the Buddhist monks and the influence of the political and social instability of the country.
Roland Jacques
> Roland Jacques 杨有仁
17世纪越南的耶稣会先行者及其教育互动
当耶稣会士于1615年首次登陆今天的越南中部时，他们的注意力全在日本。他们照顾一小群日本难民，以期日本帝国可早日重新对其开放。共同地，他们可以利用耶稣会在日本的传教经验，他们在澳门圣保罗学院时就已经熟悉这种经验。►
然而，越南的情况却不同；由于缺少自由，他们很难复制日本的模式。一些耶稣会士意识到，越南本身应成为传教的重点。在这一点上，弗朗西斯科•德•皮那（Francisco de Pina）是真正的先行者。
当他于1617年登陆越南时，皮那是一名来自葡萄牙年仅32岁的才子。他一方面仍心向日本，但另一方面则积极地学习越南的语言和文化。他将自己置身于年轻越南皈依者当中，他们与其日本同类一样被称作“dójuku”。在他的计划里，这些人是未来的关键。一旦充分得到他们本国传统的教育并对葡萄牙文化入门后，他们可以成为跨文化（传教）探险中的伙伴。
当皮那于1625年意外身亡时，他已用一年多时间培训亚历山大•德•路德（Alexandre de Rhodes），即越南最著名的传教士。这位学生继承了其先师的理想，并将其 发扬 光大。德•路德将问答式教学法引入“上帝之家”。这成为耶稣会在越南传教的基石，并在巴黎传教使团及西班牙多米尼加传教使团等接管越南传教使命时依然兴盛。
这一耶稣会教育学杰作在很大程度上解释了“越南特例”，例如，基督教竟然在这样一个其人民不太需要它的国家成功扎根。今天越南的无数组织声称自己是他们的直接后嗣和继承者。
Jesuit Pioneers in 17th Century Vietnam and Educational Interaction
When the Jesuits first landed in present day central Vietnam in 1615 their attention was entirely focused on Japan. They ministered to a small flock of Japanese refugees in the hope that the Empire would soon open up again to their presence. Collectively they could cash in on a long experience of ►
Jesuit missioning in Japan, whith which they got acquainted in the St Paul College in Macao.
However, in Vietnam things were different; for lack of freedom the Japanese model could not be reproduced. Some of the Jesuits realised that the Vietnamese nation was a mission field in its own right. In this Francisco de Pina was the real pioneer.
When he landed in 1617, Pina was a gifted young man of 32 hailing from Portugal. While still tending to the Japanese he started with passion studying the local language and culture. He surrounded himself with young Vietnamese converts, called dójuku after their Japanese counterpart. In his plans they were key to the future. Once fully educated in their own tradition and familiar with the rudiments of Portuguese, they would become partners in a novel inter-cultural venture.
When Pina accidentally died in December 1625, he had spent over a year training Alexandre de Rhodes, the most famous missionary of Vietnam. The disciple carried on and brought to full fruition the ideas of his master. De Rhodes organised the catechists into the “House of God.” This became the cornerstone of the Jesuit mission in Vietnam, and remained thriving when the Paris Foreign Missions, the Spanish Dominicans and others took over.
This masterpiece of Jesuit pedagogy explains in great part the “Vietnamese exception,” i.e., the success of christianity in a country surrounded by peoples who had little use for it. Countless groups in present-day Vietnam claim to be their immediate heirs and successors.
Anh Q. Tran
> Anh Q. Tran, S.J.
耶稣会士对越南教育的贡献：过去与现在
在越南的历史沧桑中，耶稣会曾经历了两次艰辛的发展。(第一 次:1615 年
至1773 年; 第二次: 1957 年至今)。除了短期存在的圣碧岳十世修道院（1958-1977）以外，耶稣会士未能开办任何学校。►
然而耶稣会的教学法，却在17世纪及20世纪后半叶极深影响了整个越南社会及教会。例如，耶稣会士为越南语设计的拉丁化字母及编写的语法书，奠定了现代越南书面语的基础，此外还成立了一个“教
义问答师所”。它培养了第一批本地神父，在耶稣会第二次返回越南后，为越南神职队伍的形成做出了贡献。
耶稣会对越南教育的贡献，关键不在于在计划完美的《学术培育手本》，而是在于他们对环境的适应能力 ，更重要的是，他们与其他宗教人士及常人的合作能力。从17世纪至今，在服务越南人民过程中，耶稣会积极参与越南文化对话。。目前在越南，虽然耶稣会不被允许开设任何教育机构，但是他们继续培养大众。这些培养有些是灵性上的，如指导《神操》的修炼；有些知识性的，如研究、写作、向宗教人士、神学生及教区圣职人员的布道。对越南的耶稣会士来说，教育不以学术培养为主，而是旨在使人们加强审视自己的经历、发掘自己的天赋的能力，从而使之成为其所处环境的佼佼者。
Jesuit Contribution to Vietnam’s Education: Past and Present
Through the vicissitudes of history, the Jesuits labored twice in Vietnam (first wave: 1615-1773; second wave: 1957-present). Except for the short-lived St Pius X Seminary (1958-1977), the Jesuits have not established any institution of learning. However, the Jesuit pedagogical influence was strongly felt ►
throughout Vietnamese society and the Church, both in the seventeenth century and in the latter half of the twentieth century. For instance, the Jesuits were responsible for creating a Latinized alphabet and a grammar book that became the basis for the modern form of Vietnamese writing, forming an “Institution of Catechists” which evolved into the first native clergy, and contributed to the formation of Vietnamese clergy after they returned to Vietnam the second time.
The key to the contribution of Jesuit missionaries to the education in Vietnam is not found in a well-planned Ratio Studiorum, but in their ability to adapt to circumstances, and more importantly, in their collaboration with other religious and laity. From the seventeenth century to present day, the Jesuits have engaged in an active dialogue with Vietnamese culture in the service of its people. Although at present Vietnamese Jesuits are not allowed to open any educational institution, they continue to be involved in the formation of men and women, both spiritually through the ministry of giving the Spiritual Exercises, and intellectually through their research, writing, and teaching of various religious women and men, seminarians, and diocesan clergy. For the Jesuits in Vietnam, education is not primarily expressed in academic learning, but aims at empowering people to examine their experience, recognize their gifts, and become leaders in their own circumstances.
III. Christian Education in China and Korea
Bai Limin
> 白莉民 Bai Limin
李问渔和西学关键
李问渔（1840 -1911）是马相伯（1840 - 1939）在徐汇公学（College St. Ignace）的同学。跟马相伯一样，李问渔是于1862年最早一批从“大修院”招募的见习耶稣会士之一，并于1872年被任命为上海传教使团的一名牧师。►
在马相伯于1876年离开耶稣会之后，李问渔接替了他的职位，成为徐汇公学的校长，同时成为中文天主教报纸《益聞錄》的首位华人编辑。该报从1878年12月开始发行；后改名为《汇报（Revue Pour Tous）》。
马相伯固然是因其对建立中国现代教育之贡献而闻名，但李问渔在推广科学和教育方面的活动却并未广为人所知。事实上，他所编辑的首份中文天主教报纸，连同他翻译成中文的那些西方作品，都富含与在中国传播科学知识相关的内容。在李问渔翻译的众多作品中，他对由牧师埃比尼泽•科巴姆•布鲁尔（Ebenezer Cobham Brewer）博士所著之《熟悉事物之科学知识指南》的翻译成果——《西学关键》一书对中国新学浪潮贡献很大。
本文围绕《西学关键》于1903年出版时的政治和社会环境展开，当时清政府刚刚宣布建立现代学校系统，并将西学内容和传统中国教育整合在一起。基于对李问渔自己所做之评论以及其它有影响力的改革者和教育家对该书所做之序言的文本阅读，本文研究了该译著的动机和重要性。通过对当时在“Zi-ka-wai”孤儿院进行的教育活动和课程的进一步调查，本文可能找出李问渔对《西学关键》的翻译和出版背后的根本原因，这也许可以清楚地呈现出当时耶稣会教育在中国的调整适应；更重要的是，这可以说明耶稣会在上海对二十世纪早期中国的现代教育发展所做出的贡献。
Li Wenyu and Xixue Guanjian (Key to Western Learning)
Li Wenyu (1840 – 1911), was a classmate of Ma Xiangbo (1840 – 1939) at the College St. Ignace. Like Ma, Li was among the first Jesuit novices recruited from the Major Seminary in 1862, and was ordained as a priest in the Shanghai mission in 1872. After Ma Xiangbo left the Jesuit order in 1876, ►
Li filled the position left by Ma and became the principal of the College, and also the first Chinese editor of a Chinese-Catholic newspaper Yiwen lu 益聞錄 which had been published since December 1878; later it became Huibao 匯報(Revue Pour Tous).
While Ma Xiangbo is well known for his devotion to the establishment of modern education in China, Li’s activities in promoting science and education are less well known. In fact, the first Chinese Catholic newspaper he edited, together with the works he translated into Chinese from the West, contained a considerable amount of content relevant to the spread of scientific knowledge in China. Among Li’s translated works, the book “Xixue Guanjian” 西學關鍵(Key to Western Learning), a translation of A Guide to the Scientific Knowledge of Things Familiar by Rev Dr Ebenezer Cobham Brewer (1810 – 1897), stood out as a great contribution to China’s wave of the new learning.
This paper is structured around the political and social context of 1903 when Li’s translation was published and when the Qing government had just issued a proclamation to establish a modern school system, and to integrate the content of Western learning into traditional Chinese education. It examines the motivation and significance of Li’s translation based on a textual reading of Li’s own statement and forewords to the book by other influential reformers and educators. A further investigation of the educational activities and curriculum at the Zi-ka-wai orphanage at the time may also provide the rationale behind Li’s translation and publication of Xixue Guanjian 西學關鍵, which may shed light on the Jesuit educational accommodation in China; and more importantly, illustrate the contribution the Jesuit Society in Shanghai made to the development of modern education in early twentieth-century China.
Li Tiangang
> 李天纲 Li Tiangang
徐家汇——土山湾：上海近代文化的渊源
徐家汇：起源于著名天主教徒徐光启的墓园，1840年代以后发展为著名天主教社区；土山湾：由耶稣会负责辟建的天主教孤儿院慈善事业，从中酝酿出中国近代最早、最大的工艺美术基地。“徐家汇——土山湾 ►
”合并发展成上海近代文化的渊源之一。“徐家汇——土山湾”是中国近代文化版图上的“上海拉丁区”。“徐家汇——土山湾”，创自耶稣会，属于中国天主教。但它是由近代上海丰富的文化资源酝酿和造就的，上海的各界民众共同参与了这种文化建设，因此是上海文化不可分割的一部分，属于“海派文化”，因而也属于“中华文化”。“徐家汇——土山湾”，更是十九、二十世纪的“全球化”过程中产生出来的优秀文化的一部分，它属于一种世界文化遗产。它表明世界各国人民，可以聚集在上海这个“全球化”的城市，共同创造出一种新的，属于人类未来的“新文化”。
Zikawei -- T’ou-se-wei: the Origin of Modern Shanghai Culture
Xujiahui or Ziccawei that had originated from the tomb of Paul Hsu Kuang-ch’I (1562–1633), a distinguished Chinese Catholic convert, developed into a well-known Catholic community after the 1840’s. From the T’ou-se-wei (Tushanwan) orphanages, a charity facility built by the members of the Society of Jesus, ►
grew the earliest and largest base of arts and crafts in modern China. Together with T’ou-se-wei, Ziccawei has become one of the fountainheads of modern Shanghai culture. Ziccawei--T’ou-se-wei area can be called the “Latin Quarter in Shanghai” on the cultural map of modern China. Ziccawei--T’ou-se-wei, created by the Society of Jesus, belongs to the Catholic Church in China. Since it was built on the basis of the rich cultural resources of modern Shanghai and since people of all walks of life in Shanghai were involved in this cultural construction, it is an inseparable part of the Shanghai culture. Since it belongs to the “Shanghai culture”, it is naturally part of the “Chinese culture”. What is more, as Ziccawei--T’ou-se-wei is part of the outstanding culture that came into being in the process of globalization during the 19th and 20th centuries, it is also a kind of world cultural heritage. It indicates that people of all over the world can gather in Shanghai, a globalized metropolis, and create together a “new culture” that belongs to all mankind.
Choong Chee Pang
> 锺志邦 Choong Chee Pang
现代中国学术界基督教研究的天主教教义
此次讨论会的主题是“为了新时期的教育：重访耶稣会传统中的教育模式”。本文将努力与教育原则和耶稣会传统保持一致，同时力求符合此次讨论会的几个副主题。本文的主题还牵扯到一个个人角度，因为笔者本人从1988年 ►
首次应北京大学之邀就基督教思想史发表讲演起就一直参与现代中国学术界的基督教研究。本文的关键词是“天主教教义”— 现代中国学术界基督教研究的“天主教教义”。此处的天主教教义将从以下几个方面来予以解读和理解。
1.在全球视角下的天主教教义。正是已故的邓小平于20世纪80年代初提出的“改革开放”政策给中国学术界的基督教研究注入了新的生命力。因此，从全球视角来展开讨论也是十分合理和自然的。很多致力于在现代中国推广基督教研究的大学和学术机构都认同这种全球视角。
2.在对“基督教”包含性和普遍性理解下的天主教教义。在很长的时间里，由于历史原因及其它一些原因，（罗马）天主教和（耶稣）新教在中国普遍被视为是两种独立而截然不同的宗教。但是，在现代中国学术界的基督教研究中，“基督教”通常被包含性和普遍性地视为是共同包括天主教和新教在内的。这可以用四个汉字准确地表达出来：基督宗教。而这四个汉字有时甚至可以广义地或模糊地包括（基督）正教历史。这一点在中国尤为重要，因为令人遗憾地，中国天主教和新教在集体层面和个人层面上的联系和交往都十分有限。
3.在跨学科语境下的天主教教义。在现代中国学术界的基督教研究很少独立于其它学科。相反，它们经常在跨学科的语境下进行，使其更具相关性和挑战性，从而更受学界的环境。在这种情况下，“天主教教义”也是指那些来自多样化背景参与基督教研究的学者及学生。他们有着不同的学科背景及宗教身份，也可能根本没有宗教信仰，其中包括少数全然致力于基督教的信徒以及大量没有宗教职业的人，甚至还包括那些彻底的无神论者。在结尾处，本文概览了中国学术界基督教研究之天主教教义的目前状况，并预计其未来发展及可能动向。
The Catholicity of Christian Studies in Modern Chinese Academia
The theme of the Symposium is “Education for New Times: Revisiting Pedagogical Models in the Jesuit Tradition”. The paper will try to be consistent with the philosophy of education and spirit of the Jesuit tradition as well as it being in-line with a couple of the sub-themes of the Symposium. ►
There is also a personal dimension to the topic of the paper, because the writer himself has been personally involved in Christian studies in modern Chinese academia since 1988, when he was first invited by Peking (Beijing) University to lecture on the history of Christian thought. The key word of the paper is “catholicity” - the “catholicity” of Christian studies in modern Chinese academia. Catholicity is here interpreted and understood from the following perspectives.
1. Catholicity in terms of global outlook. It was the late Deng Xiao Ping's “open door” policy that first had given Christian studies a new lease of life in modern Chinese academia from the early 1980s. As such, it was quite reasonable and natural that it should have begun with a global outlook right from the start. This global outlook is shared among universities and academic institutions which are committed to the promotion of Christian studies in modern China.
2. Catholicity in terms of inclusive and ecumenical understanding of “Christianity”. For a very long time in China and for historical and other related reasons Roman Catholicism and Protestantism have been commonly regarded and perceived as almost two separate and distinctive religions. In Christian studies in modern Chinese academia, however, “Christianity” is often taken inclusively and ecumenically to include both Roman Catholicism and Protestantism. This has been well expressed by the four characters in Chinese: ji du zhong jiao, which could literally and broadly mean “Christian religion” or “the religion of Christ”. These four Chinese characters may sometimes even broadly or vaguely include the Orthodox tradition. This point becomes the more significant in China, where rather regrettably, contact and fellowship between the Catholic and the Prostestant have been very minimal both corporately and individually.
3. Catholicity in interdisciplinary context. Christian studies are seldom conducted in isolation from other academic disciplines in modern Chinese academia. Instead, they are often done in interdisciplinary context, making it more relevant and challenging, and hence generally more welcome by the academic communities. “Catholicity” in this case also means those scholars and students who are involved in Christian studies have come from quite diverse backgrounds, both in terms of academic disciplines as well as religious identity, or the lack of it, ranging from a minority of committed Christians to a much larger number of people who have no religious profession, including those who are outright atheists. The paper will conclude with an overview of the present state of the subject with some speculation on its future development and possible direction.
He Jianmin
> 何建明 He Jianmin
中国近代耶稣会教育思想的当代启迪
本文以上海徐汇公学、北京香山辅仁社和震旦大学、辅仁大学、津沽大学为案例，着重分析各校的办学宗旨、办学目标、教学规章、师资聘任和课程设置及学生管理、教学实践等方面的内容和特点，指出耶稣会在近代中国 ►
兴办中学和大学固然有其“教育传教”的目的，但是同时也因为受耶稣会传统教育思想和中国本土耶稣会士救亡图存的爱国思想的影响而使其教育思想与实践表现出国际性与中国性、知识性与学术性、科学性与人文性相结合的鲜明特色，尤其是在以语言教学沟通中西的文化教育、以修身教导完美人生的人格教育和以服务精神善尽职责的公民教育等方面所体现出来的教育目的和教育方式，对于当今教育突破民族主义、个人主义和专业主义的困境，将有积极的启迪意义。
The Enlightenment of Jesuit Educational Principle
of Modern China to the
Present Time
Taking the examples of Collège Saint Ignace in Shanghai, Fu Jen Community on Fragrant Hill of Beijing, Aurora University, Fu Jen Catholic University, and Institut des Hautes Etudes et Commerciales, this article emphatically analyzed each school’s principle and target of running a school, ►
policy of teaching, employment of teachers and the set-up of subjects, as well as the contents and features of students’ management and educational practice. The article points out that the Jesuits did carry out the purpose of “missionary education” in its establishment of secondary schools and universities in contemporary China, but because it was influenced by its own traditional principle of education, as well as the patriotic thinking of “Save Our Motherland” of the local Chinese Jesuits, its principle and practice of education showed a striking feature of combining the nature of the world and China, scientism and academism, scientism and humanism. The target and method of education of the Jesuits, manifested in the academic education connecting the East and the West through language teaching, the personality development perfecting one’s life through moral cultivation, and the civil education promoting the fulfillment of one’s responsibilities through the spirit of service, will positively inspire the modern education on how to make a breakthrough in the dilemma of nationalism, individualism and specialism.
Kim Woo-Seon, S.J.
> Kim Woo-Seon, S.J.
在教会语境下看耶稣会大学的成功：以韩国西江大学为例
韩国的耶稣会大学西江大学（以下简称西江），在韩国赢得了极高的声誉，尽管它只有短短50年的历史。西江是怎样成功的？这一成功有哪些始料未及的后果？这些便是本文力图探讨的问题。►
由于在韩国大学中名列前茅，西江被普遍认为是一所成功的大学。耶稣会人士倾向于认为，耶稣会的教学法及传教士的牺牲精神，是西江成功的因素。然而除此之外，导致了西江成功的，本文认为还有以下两个显著因素：
首先，在大学层面，由西江大学引入韩国高教体系的新教学法，促使了它的成功。耶稣会士带来的新教学法和教学项目，包括教师对学生的个人关爱，英语教育，新课程设置，现代开放式图书馆以及依法而非凭个人喜好治学的做法。
其次，在国际层面，二战之后美国和韩国的国际关系，有力推动了创办人为美国耶稣会士的西江的发展。
然而，西江的处境发生了变化。这种变化包括韩国大学的更新，西江领导层从美国传教士到本地耶稣会士的转变，韩美关系的转变，以及全球大学之间国际竞争的加剧。这些变化意味着西江实力的削弱。因此，它需要一种新的耶稣会大学模式。在结论中，本文认为，不管其受耶稣会士影响而有结构上的限制，西江大学还是应该对“成功”要有新认识，即除了更高的排名和更多的经费，还有耶稣会特征及使命的传承。
“Success” of a Jesuit University in the Mission Context:
The Case of Sogang University in Korea
Sogang University (hereafter, Sogang), the Jesuit university in Korea, has won a high reputation in Korea in spite of its short history of 50 years. What has made this “success” possible and what are the unintended consequences of this success? These are the questions my paper aims to examine. ►
Owing to its high rank among Korean universities, Sogang is popularly considered a successful university. Jesuit circles tends to find its factor in Jesuit pedagogy and the missionaries’ sacrificial commitment. However, in addition to this, my paper argues that the following two factors are significant to bring this success:
First, at an institutional level, the new pedagogy that Sogang university has brought to Korea’s higher educational system has contribute to this success. The new pedagogy and educational program brought by Jesuits includes personal care for students by faculty, English education, new curricula, modern open library, the management of academic program by rule rather than by personal preference.
Second, at the international level, the international relationship between the United States and Korea after the Word War II has worked favourably for Sogang whose founders were Jesuits from America.
However, the context of Sogang has changed. It includes an update of the Korean universities, the leadership change of the US missionaries to local Jesuits at Sogang, the change in Korea-USA relations, and the intensification of global competition among universities. These changes have meant the loss of strength Sogang has suffered. Thus, it needs a new Jesuit university model. In conclusion, in spite of structural constrain of the Jesuits’ influence on Sogang, my paper suggests that Sogang needs a new understanding of “success” which can convey Jesuit identity and mission beyond mere high rank or the amount of funding.
IV. New Trends
Ruben de Freitas Cabral
> Ruben de Freitas Cabral 鲁本文
教育的新时代：发展及公平问题
“这个世界充满着从小就未带着开放思想见过敞开门道的人。”美国著名作家、普利策奖获得者怀特的这番话，完全适用于对教育的探讨。首先，上学和教育是被普遍混为一谈；►
其次，现有的公开理念及目标很少能与学校的日常风气接轨；第三，在民主社会，教育作为公民权利或义务的问题，很少浮出水面。
在这种情况下，新时代的教育实际上就是教育的新时代。这个问题和人类本身一样古老。
New Times for Education: Issues of Development and Fairness
“The world is full of people who have never, since childhood, met an open doorway with an open mind.” These words from E. B. White, a famous American writer and winner of the Pulitzer Prize, ►
apply perfectly to discussions about education. First, there is the prevalent confusion of schooling with education. Second, the existence of stated philosophy and goals rarely corresponds to the daily ethos of the school; third, the question of education as a right or a duty of citizens in a democracy surfaces rarely.
In this case, education for new times is really new times for education. It is a question as old as humanity itself.
Gary Menard, S.J.
> Gary Menard, S.J.
克里斯托 • 雷学校：
对城市中心卓有成效的耶稣会中等教育
1548年，意大利墨西拿开设了第一所耶稣会学校，是为耶稣会教育之始。自那以后，耶稣会学校的质量不断提高，声誉日隆，培养了许多国家的精英。克里斯托•雷学校就是旨在为来自贫困 ►
家庭的学生提供服务的新一代耶稣会中学。学校的学业课程帮助学生弥补了初等教育的不足，并为他们上大学做好了准备。
高质量的大学预科教育是昂贵的，我们的服务对象无力支付每年一万美元的学费。具有创新意义的公司勤工俭学项目，给每一个学生提供了一份兼职工作，从而使他们负担得起高质量的教育。学生不仅可以挣到一半以上的学费，而且还可以从公司获取专业经验，并且了解等待着他们的专业机会，如果他们继续在校学习并升入大学的话。
目前，克里斯托•雷学校在美国的24座城市运作，为5000名青少年学生服务，取得了引人瞩目的成就：学生的毕业率高，获大学奖学金的人数多，而且许多人成了自己家里的第一个大学生。耶稣会的重教传统在克里斯托•雷学校生机勃勃，继续为青少年和建设美好的社会服务。
Cristo Rey Schools:
Jesuit Secondary Education That Works for the Urban Center
Jesuit education began in 1548, when the first Jesuit school opened in Messina, Italy. Since then, our schools have grown in quality and prestige to serve the elite of many countries. Cristo Rey schools are a new generation of Jesuit secondary schools ►
designed to serve students from economically impoverished families. The academic program helps students fill in the gaps in their primary education and prepares students for university-level course work.
High quality, college-prep education is expensive, and our target audience cannot af-ford to pay the $10,000 annual cost for each student. The innovative Corporate Work-Study Program gives each student a part-time job and makes high-quality education affordable. Students earn more than half of their tuition, gain professional experience in the corporate world, and learn about the professional opportunities that await them if they stay in school and continue onto university.
Cristo Rey schools currently operate in twenty four cities in the United States and serve 5,000 young people. Their success is remarkable: high graduation rates, valuable uni-versity scholarships, and wider opportunity for students who are typically the first person in their family to attend university. The Jesuit tradition of education is alive and well in the Cristo Rey Schools, continuing to serve young people and build a better society.
Martin Scroope
> Martin Scroope
学以服务—服务以学
耶稣会教育和圣伊格内修斯教育法1的特点
第一所耶稣会学校于1548 年在西西里岛的墨西拿成立。在随后的八年里，有另外40所学校建成。到1773 年时，除了用于培训牧师的176 所神学院和15 所大学之外，耶稣会士们在世界各地操作着640 所中学。►
耶稣会后来受到镇压而于1814 年重建。如今，耶稣会士在70 个国家中掌管着231所高等教育机构；462所中学；187所小学；70所职业技术学校(有学生1,413,640名)以及2,947 个"Fe Y Alegria" 网络(涉及学生 1,516,166名)，总共约有2,928,806 名学生在其中接受教育 。2
这些学校中的独创学习计划被称作 "Ratio Studiorum"(1599)。3 它是源自 于圣伊格内修斯 (St Ignatius) 时期在巴黎大学所使用的制度。通过把重视批判性分析、评估和交流的中世纪经院哲学跟强调主动学习、戏剧、游戏和比赛的人文主义结合在一起，它建立起有助于耶稣会士在教育中取得更好成就的规则、方法和原理。教育不仅仅是为了教育，它还为了传道，主要教导男人去为了他人的福祉而劳作。为此，教师需要博学、聪慧、慷慨并有影响力。
对今天的耶稣会教育而言，《耶稣会教育之特点》(1986) 是一份有指示性而不具说明性的蓝图。它们可以被概括如下：耶稣会教育是；
• “肯定现世的”，有助于学生的整体塑造，包括宗教信仰
• 以学生个人需求为中心的，鼓励终身修行成长
• 以价值观为导向的，鼓励对个人体验和人类经验的省思
• 以基督及其生活为模范的；提倡祈祷、礼拜和服务
• 培养学生为了一个“正义的信仰”而积极地投入生活
• 在世俗中服务于教会
• 在其对美德的塑造和观察实践中追求美德
• 在一个促进社区的结构内发生开展
• 忠于圣伊格内修斯的理想和耶稣会教育
《圣伊格内修斯教育学：实践教学方法》(Ignatian Pedagogy a practical approach to teaching) 的灵感来自圣伊格内修斯•罗耀拉(Ignatius Loyola) 的人 生经历，尤其是源自其《精神修炼》4的力量。通过体验、省思和行动而得来的老师、学生和真理之间的关系，能使所有人都经历到学习和自我理解的自由。
1本摘要及于十一月发表的演讲是基于《耶稣会教育之特点》(1986)和《圣伊格内修斯教育学：实践教学方法》(1993)。（耶稣会教育传道会国际委员会，罗马）其标题“学以服务，服务以学”的灵感是来自于澳洲耶稣会大教区传教使团的办学声明："以耶稣之名，以圣伊格内修斯之灵，以正义信仰的伙伴，学以服务，服务以学"。
2www.sjweb.info/education/stats.cfm
3耶稣会加百利•欧丁纳（Gabriel Codina）“The Modus Parisiensis”，耶稣会教育法则四百周年展望（福特汉姆大学出版社，纽约，2000年）
4《精神修炼》：“指示检验个人良知的每种方法，冥想的方法，沉思的方法，口头祈祷或内心祈祷的方法，及其它精神活动的方法…准备排除一切杂念来追求找寻有关于安排生命以拯救灵魂之神圣旨意的方法”。 耶稣会迈克尔•艾文斯（Michael Ivens），《圣伊格内修斯•罗耀拉的精神修炼》，（伦敦牛顿印刷所，2004年）
Learning to Serve – Serving to Learn
The Characteristics of Jesuit Education & Ignatian Pedagogy1
The first Jesuit school was founded at Messina, Sicily, in 1548. Within eight years another 40 schools were founded. By 1773, apart from 176 seminaries for the training of priests, and 15 universities, the Jesuits were conducting ►
640 secondary schools in various parts of the world. The Order was then suppressed to be restored in 1814. Today the Jesuits conduct 231 higher education institutions; 462 secondary schools; 187 primary schools; 70 technical & professional institutions, (with 1,413,640 students) and 2,947 Fe Y Alegria networks (with 1,516,166 students) all in 70 countries, in total educating some 2,928,806 students.2
The original plan of study in these schools was called the Ratio Studiorum (1599).3 It was derived from the system being used in the University of Paris at the time of St Ignatius. Combining medieval scholasticism stressing critical analysis, evaluation, communication, with a humanism stressing active learning drama, plays, competitions, it established rules, methods and principles which would enable Jesuits to achieve better their aims in education. Education was not just for education sake, it was also apostolic, educating mainly men, to work for the betterment of others. For this teachers needed to be erudite, clear-sighted, generous and influential.
The Characteristics of Jesuit Education (1986) are an indicative not prescriptive blueprint for Jesuit education today. They may be summarised as follows: Jesuit Education is;
• world-affirming and contributes to a students total formation, including religious
• centred on individual student needs, encouraging life-long openness to growth
• value-oriented and encourages reflection on personal and human experience
• modeled on Christ and his life; promoting prayer, worship and service
• preparing students for an active life commitment, for a “faith that does justice”
• of service to the Church, in the world
• pursuing excellence in its work of formation and witnesses to excellence
• taking place within a structure that promotes community
• true to the vision of Ignatius and Jesuit education
Ignatian Pedagogy a practical approach to teaching finds its inspiration in the life experiences of St Ignatius Loyola, especially the dynamic of his Spiritual Exercises.4 The relationship between a teacher, student and the truth at hand, lived through the process of experience, reflection and action enables freedom for learning and self understanding to be experienced by all.
1This abstract and presentation in November are based on The Characteristics of Jesuit Education (1986) and Ignatian Pedagogy a Practical Approach (1993). (The International Commission of the Apostolate of Jesuit Education. Rome) The title Learning to Serve and Serving to Learn takes its inspiration from the Australian Jesuit Provinces’ mission statement for schools. “In the name of Jesus, in the spirit of Ignatius, companions for a faith that does justice, learning to serve, serving to learn”.
2www.sjweb.info/education/stats.cfm
3Gabriel Codina sj “The Modus Parisiensis” The Jesuit Ratio Studiorum 400th Anniversary Perspectives. (Fordham University Press. New York, 2000)
4Spiritual Exercises “denotes every way of examining one’s conscience, of meditating, of contemplating, of praying vocally and mentally, and other spiritual actions…of preparing and making ourselves ready to get rid of all disordered affections so that, once rid of them, one might seek and find the divine will in regard to the disposition of one’s life for the salvation of the soul.” Michael Ivens sj. The Spiritual Exercises of Saint Ignatius of Loyola. (Newton Printing London. 2004.)
Bradley McLean
> Bradley McLean 孟伯
在线神学教育的新趋势：对未来的成功与挑战
本文将讨论在线神学教育的使用和相关性。在线教学的批评者们不时会驳斥虚拟教育的无实体本质，并将他们假定的在线教育的缺点同传统 ►
面对面教学互动的好处相对比。但是，在线教学的新模式很好地利用了所谓“混合”模式的神学远程教育。
本文将解释混合（在线教育）模式的运作原理，并评价它们与早期模式相比的优势。随后，本文将阐述在线学习的两个重要方面，即社群建立和教学参与。最后，本文将论证，当在线课程给予友好性和有效教育策略两者相等的重视时，在线学习环境有潜力建立起有力的信仰和学习社区。
New Trends in Online Theological Education:
Successes and Challenges for the Future
This paper will discuss the relevance and use of online learning for theological education. Critics of online learning have sometimes argued against the disembodied nature of virtual education, and contrasted its supposed shortcomings with the benefits of tradition face-to-face interaction. ►
However, new models of online teaching make good use of so-called ‘hybrid’ models of theological distance learning.
This paper will explain how hybrid models work, and assess their benefits over against earlier models. It will then go on to explain two important aspects of online learning, namely, community building and participation in teaching. Finally, this paper will argue that when online courses give due attention to both hospitality and effective pedagogical strategies, online learning environments have the potential to build strong communities of faith and learning.
V. Christian Modern Education in East Asia
Hou Yung -chi
> 侯永琪 Hou Yung -chi
从台湾的角度看保质与排名对耶稣会高等教育的影响
根据2005年修订的“大学法”，台湾所有的大学均要求在标准和程序方面接受教育部特许的评估机构的定期评估。然而近年来，出于国际竞争的巨大压力，台湾的大专院校开始更加注重它们的国际及国内排名而非国内评估。►
为了应对高等教育的国际竞争，大部分高等院校都在努力提高自己的质量及排名，耶稣会高校也不例外。耶稣会院校的特征在于以天主教作为其教育使命，即强调知识、对上帝的热爱、灵魂的拯救。本文的主题是探讨台湾高等教育的保质及排名的真意以及它们对耶稣会院校的影响。
The Impact of Quality Assurance and Ranking on Jesuit Higher Education from Taiwan’s Perspective
Under “University Law” revised in 2005, all Taiwan universities and colleges are required to be assessed regularly with regard to standards and procedures by accrediting agencies chartered by the Ministry of Education. However, in recent years, as a result of being pressured by ►
severe international competition, Taiwan universities and colleges started to pay more attention to global and national rankings rather than to national accreditation. In response to international competition in higher education most higher education institutions have been working hard to improve their quality and rank and Jesuit colleges and universities are no exception. These Jesuit colleges are typically characterized by Catholicism, contributing to their educational mission, that is, the knowledge, love of God and the salvation of souls.
The main theme of this paper is to search for the very meaning of quality assurance and ranking in higher education and their impact on Jesuit colleges and universities in Taiwan.
Alfred Deignan, S.J.
> Alfred Deignan, S.J. 狄恆
香港的耶稣会教育——成长与发展
教育总是有挑战性的。我们永远也找不到解决教育问题的所有答案。它是一个不断进行的探索过程，而这一过程总是要适应各种变化——需求的变化、环境的变化、设施的变化和资源的变化。►
几年前最佳的教育模式在今天已经过时。曾经，我们通过粉笔和说教来实施注入式教育。而如今，我们通过学生活动、互联网、电视、视频和影像来进行（多元化）教育。教育的发展和调整要符合当今时代的需要和运作方式。
耶稣会士于1926年来到香港，并很快参与当地的教育。他们最初的职责是建立并管理利氏舍堂（Ricci Hall），即香港大学的一个学生住所，同时，一些神父也在港大任教。1931年，新的地区神学院成立，而耶稣会士被邀请充当其职员。1932年，耶稣会士接管香港华仁书院，他们首先参与到中等教育。后于1952年，他们接管了另一所中学，九龙华仁书院。
他们所提供的教育可以被称作“传统耶稣会教育”，其侧重点在于美德和道德价值观。而其所使用的方法包括知识讲座，以及学生练习、辩论、戏剧、比赛，当然还有多种多样的体育游戏。在这一切的根本是通过《圣经》来培养基督教道德价值观。
耶稣会士于1980年发表了《耶稣会教育特点》，它强调学生活动、批判性分析、价值观和服务，旨在帮助学生成为“有能力、有良知、有同情心的人”，这带来了耶稣会教育的重大发展。其后，《圣伊纳哥教育学——实践方法》于1993年出版。该书提供了教学的方法，将教学领域的现代研究考虑在内，并强调对经验的省思。
香港耶稣会教育的成长和发展正努力贯彻圣伊纳哥教育学的五个关键点，即语境、经验、省思、活动和评估。依我们来看，没有省思就没有成长。
西奥多•罗斯福（Theodore Roosevelt）的一句名言在此处颇为恰当：“教育人的心智，而不教化其品格，等于为社会制造祸害”。而耶稣会教育的目的在于培养有道德品格的人——对他人有益的男男女女。
Jesuit Education in Hong Kong – Growth and Development
Education is always challenging. We can never say that we have all the answers. It is an ongoing process of discovery which has always to adapt to change – change of needs, environment, facilities and resources. ►
The best possible education available some years ago is now outdated. Once we educated mainly through chalk and talk. Now we educate using student activity, the internet, T.V., videos and films. Education grows and adapts to the ways and needs of the day.
Jesuits arrived in Hong Kong in 1926 and soon became involved in education. The first responsibility given to them was to build and run Ricci Hall, a student residence of the University of Hong Kong while some Fathers lectured in the University. In 1931 the new Regional Seminary was opened and the Jesuits were asked to staff it. Finally in 1932the Jesuits took over the running of Wah Yan College Hong Kong, their first involvement in secondary education. Later in 1952 they took over another secondaryschool Wah Yan College, Kowloon.
The education provided might be called “traditional Jesuit education” with its emphasis on excellence and moral values. The methodology used included lectures imparting knowledge, with exercises by students, debates, dramas, competitions and of course a variety of physical games. Underlying all this was Christian moral values using the Bible.
A significant growth occurred in 1980 after the Jesuits published the “Characteristics of Jesuit Education” with its emphasis on student activity, critical analysis, values and service – with its aim to help students to become “persons of competence, conscience and compassion”. Following this in 1993 came “Ignatian Pedagogy – A Practical Approach”. This provided a methodology of teaching, taking into account modern research in education and learning and emphasizing reflection on experience.
Growth and development in Jesuit education in Hong Kong is in trying to implement this Ignatian Pedagogy with its five points – context, experience, reflection, action and evaluation. We say there is no growth without reflection. There is a wonderful quotation from Theodore Roosevelt; “To educate a person in mind and not in morals is to educate a menace to society” Jesuit education aims to provide persons of moral character - “men and women for others.”
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