天主教传华日常经文的形成──以“圣号经＂、“天主经＂、“圣母经＂为例

近代东西文化交流中，宗教是重要的部分，而宗教的交流又以经文的翻译为初期重要的工作。本文就天主教在明末传华时最早译成的三种信众日常使用的经文：“圣号经”、“天主经”及“圣母经”作为分析的对象，这些经文的翻译有两个来源，一是由入华耶稣会士罗明坚以及后来的利玛窦等先后译出；罗明坚使用白话文，利氏使用文言文；另一是由在菲律宾马尼拉的道明会西班牙传教士高母羡等人为当地华侨翻译而成的，高氏使用的语言是闽南方言。从这三种经文的译文分析中，可以见到东西宗教思想的差异、耶稣会及道明会传教策略的不同，地域的因素造成译文的特色以及这些经文最终的定型以及影响。

關鍵字

耶稣会；道明会；圣号经；天主经；圣母经；闽南方言

並列摘要

Religion was an important part of Sino-Western cultural exchange in modern times. For the spread of Western Christianity, the translation of the sutras was very important during the early stage of cultural exchange. This article tries to analyze the three most important Catholic daily sutras which were translated by Western missionaries, namely The Sign of Cross, Pater Noster and Hail Mary. There were two channels through them the Catholic Daily Sutras were translated into Chinese. The first channel was through the early Jesuits in China, M. Ruggieri, and later Matteo Ricci. Ruggieri used vernacular Chinese, whereas Ricci tried Classical Chinese. The other was done by the Spanish Dominican Juan Cobo in Manila for the evangelization of the overseas Chinese. The language Cobo used was Minnan dialect. It is hoped that through the analysis of these translations, we can see the different missionary strategies of these two orders, the difference in translation influenced by regional culture, and the shaping and finalization of the Daily Sutras.