通谕

In the face of this defeatist mentality, the Pope argues that the chapters of Evangelium Vitae addressing the relationship between the civil law and the moral law " deserve great attention because of the growing importance they are destined to have in the restoration of social life"

面对这一失败主义思维方式，教皇主张，论述了私法与道德律之间关系的《生命的福音通谕》的篇章&应该得到极大的关注，因为在社会生命的恢复中它们注定会越来越重要&

In the **ce of this defeatist mentality, the Pope argues that the chapters of Evangelium Vitae addressing the relationship between the civil law and the moral law "deserve great attention because of the growing importance they are destined to have in the restoration of social life"

面对这一失败主义思维方式，教皇主张，论述了私法与道德律之间关系的《生命的福音通谕》的篇章&应该得到极大的关注，因为在社会生命的恢复中它们注定会越来越重要&

Returning to a theme he highlighted in Evangelium Vitae itself,50 the Pope also recognizes that building a new culture of life requires affirmative pastoral and educational efforts, not simply legal prohibitions of activities opposed to the right to life.

回到他在《生命的福音通谕》中强调的主题，［50］教皇也承认了建构一个新的生命文化需要牧师的赞同和教育的努力，而不仅仅是法律对于违背生命权的行为的禁止。

John Paul II issued that call in his 1995 encyclical Evangelium Vitae, in response to what he characterized as a trend to demand a legal justification for contemporary attacks on human life like abortion and euthanasia,"as if they were rights which the state, at least under certain conditions, must acknowledge as belonging to citizens."

约翰·保罗二世在他的1995年《生命的福音通谕》中提出了这一要求，作为对他所描述为对人类生命之现代攻击——如堕胎和安乐死——要求法律证立的趋势的回应，&仿佛它们是权利，至少在某种情况下，国家必须承认是属于市民的。&

Would a more consistent adherence to Thomistic legal theory – focusing on law as a tool to educate for virtue – afford a more fruitful way approach to the law in the context of American pluralism than the rights-based approach of Evangelium Vitae?

对于托马斯的法律理论——焦点在于法律是培养美德的工具——的更为一贯的信奉会提供给在美国多元主义语境中研究法律比通谕的权利基础进路更为丰富的方式吗？

The Pope's extensive jurisprudential reflections in Evangelium Vitae prompt the question I consider in this presentation: How should we understand the doctrine on the necessary conformity of civil law with moral law in a religiously pluralistic democratic society like that of the United States today?

教皇在通谕中广泛地法哲学反思提出了这一问题，我将其表述如下：在像今天的美国一样的宗教多元化的民主社会中，我们应该如何理解关于私法与道德律必然一致的学说？

The Pope reiterated his commitment to this vision of the relationship between the civil law and the moral law in a February 2000 address commemorating the fifth anniversary of Evangelium Vitae.47 After noting that he considers this encyclical "central to the whole magisterium of pontificate," the Pope criticized the "type of defeatist mentality" that "claims that laws opposed to the right to life – those which legalizeabortion, euthanasia, sterilization and methods of family planning opposed to life and the dignity of marriage – are inevitable and now almost a social necessity."

2000年2月，教皇在纪念《生命的福音》五周年的演讲中，重申了它对于私法与道德律之间关系的这一主张。［47］在说明了他认为这一通谕&是他的整个教权生涯之核心&以后，教皇批判了&失败主义者的思维方式&，他们&主张反对生命权的法律——也就是那些将堕胎、安乐死、绝育以及反对生命和婚姻之尊严的家庭计划方式合法化的法律——是不可避免的，并且几乎就是就是一种社会的必然&。

The Pope reiterated his commitment to this vision of the relationship between the civil law and the moral law in a February 2000 address commemorating the fifth anniversary of Evangelium Vitae.47 After noting that he considers this encyclical "central to the whole magisterium of pontificate," the Pope criticized the "type of defeatist mentality" that "claims that laws opposed to the right to life – those which legalizeabortion, euthanasia, sterilization and methods of **mily planning opposed to life and the dignity of marriage – are inevitable and now almost a social necessity."

2000年2月，教皇在纪念《生命的福音》五周年的演讲中，重申了它对于私法与道德律之间关系的这一主张。［47］在说明了他认为这一通谕&是他的整个教权生涯之核心&以后，教皇批判了&失败主义者的思维方式&，他们&主张反对生命权的法律——也就是那些将堕胎、安乐死、绝育以及反对生命和婚姻之尊严的家庭计划方式合法化的法律——是不可避免的，并且几乎就是就是一种社会的必然&。

On good terms from 1875, with the French social reformer Leone Harmel, he supported and gave assistance to the many groups of French workers who on a number of occasions demonstrated in Italy and also in the presence of Pope Leo XIII, the writer of "Rerum Novarum", about their condition as Christian workers.

从一八七五年起，他与法国社会改革者 Leone Harmel 合作，以优惠条件，支援很多法国工人团体，在意大利发动多场示威，并在「新事物」通谕作者─教宗良十三世前，表达基督徒工人阶层的状况。

The Fathers call Mary the tabernacle exempt from defilement and corruption (Hippolytus,"Ontt. in illud, Dominus pascit me"); Origen calls her worthy of God, immaculate of the immaculate, most complete sanctity, perfect justice, neither deceived by the persuasion of the serpent, nor infected with his poisonous breathings ("Hom. i in diversa"); Ambrose says she is incorrupt, a virgin immune through grace from every stain of sin Sermo xxii in Ps.

cxviii；父亲呼吁玛丽帐幕免受污辱和腐败（ hippolytus ，& ontt在通谕，上主对我科技局首席助理秘书长&）；呼吁渊源，她无愧于上帝，圣母无染原罪的圣母无染原罪，最完整的神圣性，完美的正义，既不是欺骗，劝说该蛇，也感染了他的毒breathings （&磡，我在diversa &）；刘汉铨说，她是廉，处女免疫透过恩典，从每一个染色的单仲偕（ sermo二十二，在

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。