愛與溫暖：我所瞥見的白冷會（九）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (IX)

　　來到會院的大廳，歐修士仍為我們一一講解牆上照片中的人物為何，但可以感覺得出來歐修士有些疲倦。應該說，從在會院門口我和小ㄒ就有這樣的感覺。雖然歐修士很開心歡迎我們的到來，不知是因為年齡關係，體力雖尚可應付，但當有人問歐修士問題時，總記不起來，無法回答，只能說：「歹勢，年紀大了，這個（用手指指著腦袋）記不住」，隱約可以感受得到歐修士對此失落的情緒。約莫下午4點，張校長也可能發現這樣的情況，於是提議歐修士先休息。雖然歐修士好像還想繼續說，但可能心有餘而力不足，只好作罷，與老師們一同到會客室聊天休息。助教葛格則帶我們學生群到一處休息室，變成自由參觀白冷會或是在此處休息。趁此機會，我和小ㄒ與陳迦勒學長和學姊到隔壁的臺東聖母醫院療養中心看看。打開小門，穿越花圃，不到2分鐘，就到療養中心。學長向我們介紹聖母醫院與白冷會的歷史，其中有棟建築是當時聖十字架仁愛修女的宿舍，還有彌撒的禮拜堂，並告訴我們這些椰子樹為何面朝東南方向，是因為白冷會以前的大門並非現今位置，而是靠後門附近，與聖母醫院相鄰。

　　Upon entering the hall of the monastery, Br. Augustin continued to explain the people in the photos on the wall to us, but it was evident that he was feeling a little bit tired. In fact, both Xiao Si and I had sensed this from the moment we arrived at the monastery entrance. Although Br. Augustin was happy to welcome us, perhaps due to his age, he seemed to struggle with his energy. When someone asked him a question, he often couldn’t remember the answer and would say, “Sorry, I’m old, and I can’t remember this (pointing to his head),” and we could sense his disappointment. Around 4 p.m., Principal Zhang seemed to notice this as well and suggested that Br. Augustin take a rest. Although Br. Augustin seemed to want to continue, he probably felt he couldn’t, so he joined the teachers in the reception room to chat and rest. The teaching assistant then led us students to a lounge, where we could either freely explore the SMB or rest here. Taking this opportunity, Xiao Si and I, along with the senior student Jia-lai Chen and another senior, went to visit the nursing center of St. Mary’s Hospital Taitung next door. We opened a small gate, walked through a garden, and reached the nursing center in less than two minutes. Chen introduced us to the history of St. Mary’s Hospital and the SMB. One of the buildings used to be the dormitory for the Sisters of Mercy of the Holy Cross, and there was also a chapel for Mass. He explained that the coconut trees faced southeast because the original main entrance of the SMB was not in its current location but near the back gate, adjacent to the St. Mary’s Hospital.

圖22、歐修士介紹會院大廳牆上各神父和修士照片／陳嬿亘拍攝｜
Figure 22. Br. Augustin introduces the photos of various priests and brothers on the wall of the monastery hall. / Photograph by Yan-Xuan Chen

　　之後，我們回到白冷院的聖堂參觀。一進聖堂，有種彌撒時神聖莊嚴的感覺，會堂前方中央有幅畫像，上面畫著耶穌和六個圓圈，圓圈裡面有相對應的人物和情境，似西元6、7世紀的繪畫風格，上面寫著看不懂的拉丁文，但卻深深吸引我。我們走出聖堂，一直走，經過準備室、祈禱室、懺悔室等，討論這些地方的功用與意義為何。接著我們走到老師們與歐修士所處的會客休息室，看見耶穌傳福音的可愛布畫插圖，畫風像歐洲中世紀藝術，反寫實主義風格，但人物眼睛更加突出，類似現今動漫中的Q版人物形象；還有一幅橫掛在會客室前方的抽象藝術畫作，運用多種幾何圖形，象徵耶穌基督為牧者，信徒是羊群，神用祂的仗保護羊群，顯現光芒和星星，抵禦混色區塊的魔鬼勢力。

　　Afterwards, we returned to the chapel of the SMB for a visit. Upon entering the chapel, there was a sense of sacred solemnity, reminiscent of a Mass. At the front center of the hall, there was a painting depicting Jesus and six circles, each containing corresponding figures and scenes, resembling the art style of the 6th or 7th century. Although the Latin inscriptions were incomprehensible to me, they deeply captivated me. We walked out of the chapel, passing through the preparation room, prayer room, and confessional. Along the way, we discussed the functions and significance of these places. Next, we went to the reception lounge where the teachers and Br. Augustin were. There, we saw charming fabric illustrations of Jesus spreading the gospel, with an art style similar to European medieval art, anti-realism, but with more prominent eyes, resembling the chibi-style of modern anime characters. There was also an abstract art painting hanging at the front of the reception room, using various geometric shapes to symbolize Jesus Christ as the shepherd, believers as the flock of sheep, and God using His staff to protect the flock, showing light and stars to fend off the devil’s forces, represented by mixed color blocks.

圖23、衣索比亞四旬期靈修聖畫，這幅靈修壁畫由11個小圖組成。圖1、2為「殺弟之罪」，圖3、4「諾厄方舟」與「彩虹之約」，圖5-8 是「稅吏匝凱」，圖9為耶穌醫治病人，圖10「五餅二魚」，圖11為「凱旋歌」（註五）／陳嬿亘拍攝｜
Figure 23. Ethiopian Lenten Devotional Paintings, composed of eleven small images. Images 1 and 2 depict “The Sin of Cain,” images 3 and 4 show “Noah’s Ark” and “The Covenant of the Rainbow,” images 5 to 8 illustrate “Zacchaeus the Tax Collector,” image 9 shows Jesus healing the sick, image 10 depicts “The Feeding of the Five Thousand,” and image 11 represents “The Song of Triumph” (Note 5). / Photograph by Yan-Xuan Chen

圖24、耶穌保護羊群的幾何抽象畫／陳嬿亘拍攝｜
Figure 24. Geometric abstract painting of Jesus protecting the flock / Photograph by Yan-Xuan Chen

註解

Notes

  • 註五：詳細圖畫故事請參考由馬蘭聖若瑟天主堂魏主安神父（Fr. Gottfried Vonwyl）口述，洪崢（Peter Hong）記錄、攝影（2020年3月25日）。衣索比亞神秘畫家11幅四旬期靈修聖畫（上）、（中）、（下），ETtoday東森新聞雲。取自https://forum.ettoday.net/news/665713?redirect=1。
    及由洪崢攝影，魏主安神父為大家一一講解，衣索比亞四旬期靈修聖畫各自的聖經出處之幕後花絮影片，網址：https://www.facebook.com/watch/?v=472594612945440。

  • [5] For detailed stories on the paintings, please refer to the narration by Fr. Gottfried Vonwyl of St. Joseph’s Catholic Church in Malan, recorded and photographed by Peter Hong, “The 11 Lenten Devotional Paintings by the Mysterious Ethiopian Painter (Parts I, II, and III).” ETtoday, 25 Mar. 2020, 
    https://forum.ettoday.net/news/665713?redirect=1.
    Additionally, a behind-the-scenes video featuring Father Gottfried Vonwyl explaining the biblical origins of each Ethiopian Lenten Devotional Paintings, filmed by Peter Hong, can be found at 
    https://www.facebook.com/watch/?v=472594612945440, uploaded by Societas Missionaria de Bethlehem, 19 Mar. 2016.

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 吳伃雯｜Stella Wu, Department of English

愛與溫暖：我所瞥見的白冷會（八）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (VIII)

　　有趣的是，我在展區聽到歐修士講述曾經與其他神父意見或個性不合之事。例如：林志柔修士（Br. Fritz Weber, SMB; 1932-）愛拍照，但脾氣有些古怪，喜與流浪者相處，曾到臺北與當地的流浪者生活，並對於白冷會院的行政處理方式和歐修士有不同的看法，而歐修士站在總務的角度，認為應要按照步驟和規矩，先穩固白冷會的金源，才夠支出這些事業；但林修士認為白冷會應該要再彈性靈活一點，不需過於死板。

　　Interestingly, I heard Br. Augustin in the exhibition area sharing stories of past disagreements with other priests regarding opinions or personalities. For example, Br. Fritz Weber (1932- ) loves photography but has a somewhat eccentric temperament. He enjoys spending time with wanderers and once lived with the homeless in Taipei. He had different views from Br. Augustin on the administrative management of the SMB. Br. Augustin, from the perspective of the general affairs manager, believed that procedures and rules should be followed to first stabilize the SMB’s financial sources before spending on these ventures. However, Br. Fritz Weber thought that the SMB should be more flexible and not too rigid.

　　過幾天在網路上發現，1960、1970年代公東高工的教育經費支出，及教育部要使公東高工升格為五專等事件，使白冷會的開銷過於龐大，無法負荷，神父和修士們開大大小小的會議，但意見相左，亂作一團，最後是于斌樞機主教調解才平息這場風波。（註三）還有小ㄒ在白冷會朋友LINE群組貼上紀守常神父故事。紀神父因看到蘭嶼上的達悟族人的貧乏，不管白冷會修會需不需要，常將地下室倉庫的東西搬走，拿給島上的人，與當時身為總務的歐修士有過爭執。自知理虧的紀神父也只是和歐修士說：「我們不夠的，天主會再給我們。」（註四）

　　A few days later, I found out on the Internet that the educational expenses of St. Joseph Technical Senior High School in the 1960s and 1970s, along with the Ministry of Education’s plan to upgrade the school to a junior college, made the expenses of the SMB to become too overwhelming to bear. The priests and brothers held numerous meetings, but their opinions differed and led to chaos. In the end, it was only through the mediation of Cardinal Paul Yu Pin that the situation was resolved [3]. Additionally, Xiao Si posted a story about Rev. Alfred Giger in the SMB friends’ LINE group. Rev. Alfred Giger, upon seeing the poverty of the Tao people on Orchid Island, often took items from the basement storage to give to the islanders, regardless of whether the SMB needed them. This led to conflicts with Br. Augustin, who was in charge of general affairs at the time. Knowing that he was in the wrong, Rev. Alfred Giger simply told Br. Augustin, “If we don’t have enough, God will provide for us” [4].

　　其實，可以從中看出歐修士和神父們的立場雖然不同，但他們對臺東這片土地的付出與愛，都是一樣的。同時，可以看見修士和神父也是活生生的「人」，他們會為白冷會操煩、爭吵、擔心…，但也可以看到他們生命中在面對不同的課題，所做出的抉擇。又或是歐修士向我們透露這整個白冷會展區整理、翻修、製作等花了900萬，加上白冷會今年新蓋一座電梯花100萬，總共斥資1000萬，使我驚訝不已。而當白冷會展區完成後，歐修士所熟悉的一切人事物卻已不在，只剩他和吳若石神父（Rev. Josef Eugster, 1940-）尚還存活，不知是怎樣心情？

　　In fact, it can be seen that although Br. Augustin and the priests had different stances, their dedication and love for Taitung were the same. At the same time, it shows that Br. Augustin and the other priests are also living “people.” They worry, argue, and fret about the SMB, but we can also see their choices when facing different challenges in their lives. Br. Augustin also revealed that the entire renovation, refurbishment, and production of the SMB exhibition area cost 9 million NTD. Additionally, a new elevator was built this year at a cost of 1 million NTD, bringing the total to 10 million NTD, which astonished me. When the exhibition area was completed, everything and everyone Br. Augustin was familiar with was no longer there; only he and Rev. Josef Eugster (1940-) were still alive. I wonder how he feels about this.

　　走出展區，歐修士帶我們到走廊佈告欄處。上面有幾幅畫，是由白冷會教友所繪，由左至右分別是：童女聖母瑪利亞得聖子耶穌、聖子耶穌12歲以前與父親聖若瑟和聖母瑪利亞習得木工知識、聖子耶穌三天死而復活、聖子耶穌被釘十字架、聖子耶穌在海面上行走。但與一般西方繪畫方式不同，畫中竟是用國畫筆觸繪製，且每幅畫皆有相對應的意境與對聯，將聖母瑪利亞、聖子耶穌等人物形象東方化，象徵耶穌基督神的在地化，同時也象徵白冷會會士們為貼近臺東人民而將基督信仰本土化，將福音傳揚出去。

　　As leaving the exhibition area, Br. Augustin led us to the bulletin board in the corridor. Several paintings were created by members of the SMB. From left to right, they depicted the Virgin Mary with the Holy Child Jesus, Jesus learning carpentry from his father, Saint Joseph, and his mother, Mary, before the age of 12, the resurrection of Jesus after three days, the crucifixion of Jesus, and Jesus walking on water. Unlike typical Western painting styles, these were created using traditional Chinese brush techniques. Each painting was accompanied by corresponding poetic couplets, orientalizing the images of the Virgin Mary, Jesus, and other figures. This symbolizes the localization of Jesus Christ’s divinity and the SMB members’ efforts to adapt Christianity to the local culture of Taitung and to spread the gospel.

圖21、歐修士正在解說上面五幅畫的風格與由來，從左至右的圖分別為：聖母得聖子耶穌、耶穌12歲前習得木工知識、耶穌傳道、聖子被釘十字架、渡過風浪（在海面上行走）／陳嬿亘拍攝｜
Figure 21. Br. Augustin is explaining the style and origin of the five paintings above. From left to right, the images depict the Virgin Mary with the Holy Child Jesus, Jesus learning carpentry before the age of 12, Jesus preaching, the crucifixion of Jesus, and Jesus calming the storm (walking on water). / Photograph by Yan-Xuan Chen

註解

Notes

  • [3] “Taiwan History: The Legend of Woodworking in Taiwan’s East Coast—St. Joseph Technical Senior High School | Taiwan History.” YouTube, uploaded by Formosa TV Thumbs Up, 10 Sep. 2017,
    https://www.youtube.com/watch?v=bSWhbDNzByQ.

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 解雯茜｜Lubby Hsieh, Department of English

愛與溫暖：我所瞥見的白冷會（七）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (VII)

　　除了上述照片外，也展出實體物品，如：池作基神父（Rev. Meinrad Tschirky, 1930-1992）親自攝影，用德文寫的相片手札本；或是由歐修士提供的「Bikon」日本精工迷你幻燈機，全金屬機身，日本Seiko公司早期製造，光源透過幻燈片和鏡頭產生一個放大的影像，投射在呈垂直角的投影幕上，是1950、1960年代常見的娛樂設備，適合親朋好友聚集一起欣賞；還有「Hermes（愛馬仕）2000」瑞士古董打字機，由瑞士Paillard公司於1952年製造，是陪伴歐修士辦公的珍藏，一一記下白冷會過往歲月時光。但最令我感興趣的是展區另一幅合照的大看板，這個看板是1987年白冷會神父和修士們於泰源天主堂，為洪克明神父（Rev. Fritz Hunkeler, 1920-2000）慶生。而印象最深刻的是，照片裡有兩個小孩，其中一個小孩直接坐在神父腳前，這畫面震撼我的內心。於是，我好奇地問歐修士這張「修行生活」照片為何，雖然當下想問的是歐修士對這張照片的想法，但不好意思這麼直接，因此才向歐修士如此說。可很神奇的是，卻意外問到照片上沒有的事情。歐修士向我們說，這張修行生活照拍攝是在星期一，其中會院有位神父希望會士們能在星期一休息放鬆，出來走一走，而剛好那天也是洪克明神父生日，便到位在東河鄉的泰源天主堂慶祝。正如後來我在白冷會Facebook粉絲專頁看到的貼文所述：自然、真實、樸實，這，就是白冷會。

　　In addition to the aforementioned photos, physical objects were also on display, such as a photo album written in German by Rev. Meinrad Tschirky (1930-1992), who took the photos himself. Br. Augustin also provided a Bikon mini slide projector made by Seiko in Japan. It had a full metal body and was an early product of Seiko. The light source projects an enlarged image through the slide and lens onto a vertically positioned screen. It was a common entertainment device in the 1950s and 1960s, suitable for gatherings of friends and family. He also provided a Hermes 2000 Swiss antique typewriter manufactured by the Paillard company in 1952. This typewriter, cherished Br. Augustin, accompanied him in his office, recording the past years of the SMB. Nevertheless, what interested me the most was another large group photo board in the exhibition area. This board showed a group photo of the priests and brothers of the SMB celebrating Rev. Fritz Hunkeler’s (1920-2000) birthday at the Church of St. Teresa in Taiyuan in 1987. What impressed me the most was that there were two children in the photo, one of whom was sitting directly at the priest’s feet. This scene deeply moved me. So, I curiously asked Br. Augustin about this “monastic life” photo. Although I wanted to ask Br. Augustin about his thoughts on this photo, I was too shy to ask directly, so I asked him in this way. Surprisingly, I ended up learning about things not shown in the photo. Br. Augustin told us that this photo of monastic life was taken on a Monday. One of the priests in the monastery wanted the brothers to relax and take a walk on a Monday. Coincidentally, it was also Rev. Fritz Hunkeler’s birthday that day, so they went to the Church of St. Teresa in Taiyuan in Donghe Township to celebrate. As later described in a post I saw on the Facebook fan page of the SMB: natural, genuine, and simple—this is the SMB.

 
 

圖17、臺東白冷外方傳教會會院1/100的模型／陳嬿亘拍攝｜
Figure 17. The 1/100 model of the monastery of SMB in Taitung / Photograph by Yan-Xuan Chen

圖18、池作基神父相片手札本／陳嬿亘拍攝｜
Figure 18. Rev. Meinrad Tschirky’s photo album / Photograph by Yan-Xuan Chen

圖19、歐修士提供的「Bikon」日本精工迷你幻燈機與幻燈片／陳嬿亘拍攝｜
Figure 19. The Bikon Japanese mini slide projector and slides provided by Br. Augustin / Photograph by Yan-Xuan Chen

圖20、陪伴歐修士辦公的Hermes愛瑪仕2000打字機／陳嬿亘拍攝｜
Figure 20. The Hermes 2000 typewriter that accompanied Br. Augustin during his work / Photograph by Yan-Xuan Chen

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 楊禹婕｜Kate Yang, Department of English

愛與溫暖：我所瞥見的白冷會（六）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (VI)

　　一進展區，我被早期來臺白冷會會士在原本臺東市福建路會院的大合照及「何謂白冷會精神？」看板深深吸引住，尤其是當歐修士在這些看板前，親自為我們講述白冷會各樣歷史時，更能體會到白冷會神父和修士們在臺東的歷史事蹟，在這片土地上所付出的努力，如：教育、醫療、環境…，到神父、修士名人看板時，也看得出歐修士對於這些人和事情的想法與感覺。走進拐彎處，臺東地圖恆亙在看板上，各樣顏色、大小的圓點對應臺東各地名稱呼，顯示臺東白冷會各教會分堂由誰管理。有別於展區其他地方，這部份展覽更多呈現神父與修士的生活照片，例如：艾格里神父（Rev. Hans Egli, 1929-2013）拿起相機攝影，且歐修士告訴我們其實大部分白冷會現有的照片皆是艾格里神父所攝。或是神父們到部落或村子的交通工具，一開始只能騎著腳踏車，到從歐洲德國、瑞士、義大利等地進口重機，像是孫惠眾神父騎重機渡河到另一村子的帥氣照片；再到1960、1970年代起進口日本的裕隆汽車，歐修士也向我們講述那時只能三年買一輛，推測當時因處於戒嚴時期，物資和出入境有所管制。（註二）

　　Stepping right into the exhibition area, I was deeply attracted by the large group photo of the early missionaries of the SMB in the original monastery on Fujian Road in Taitung City and the board titled “Bethlehem Spirituality.” Especially when Br. Augustin personally narrated the various histories of the SMB in front of these boards, I could better appreciate the historical deeds of the priests and the brothers of the SMB, and the efforts they had made on this land, such as in education, medical care, and the environment. When we reached the boards of famous priests and brothers, it was also evident how Br. Augustin felt about these people and events. As we turned the corner, a map of Taitung was prominently displayed on the board. Various colored and sized dots corresponded to the names of different places in Taitung, showing which churches of the SMB were managed by whom. Unlike other parts of the exhibition area, this section presented more photos of the daily lives of the priests and brothers. For example, there was a photo of Rev. Hans Egli (1929-2013) holding a camera, and Br. Augustin told us that most of the existing photos of the SMB were actually taken by Rev. Hans Egli. There were also photos of the means of transportation for the priests to the tribes or villages. Originally they had ridden bicycles, and later, they imported heavy motorcycles from Germany, Switzerland, Italy, and other European countries. There was a cool photo of Rev. Franz Senn riding a heavy motorcycle across the river to another village. From the 1960s and 1970s, they began importing Yulon automobiles from Japan. Br. Augustin also told us that at that time, they could only purchase one car every three years presumably due to the martial law era, which imposed restrictions on supplies and entry and exit [2].

 

圖16、「何謂白冷會精神？」看板／陳嬿亘拍攝｜
Figure 16. The board titled “Bethlehem Spirituality” / Photograph by Yan-Xuan Chen

 

註解

Notes

  • 註二：民國49年（1960年），裕隆開始生產青鳥轎車後，政府便管制同型車進口。民國52年（1963年），政府宣布禁止三噸半以下小客車進口以保護裕隆產品。因此，想要進口海外的車種，只能靠美軍，二是自備外匯。那個年代有能力自備外匯的幾乎都是華僑，且還得與政府關係不錯，符合條件的人本來就很少；二來政府每年只核發200張牌照（當然不包含美軍用車，但此說法仍有存疑，因為數據太少），當時的市場氣氛根本容不下代理商的生存空間。然而臺灣買得起車、但跟美軍沒關係以及沒有自備外匯的人還是大有人在，於是出現一個新的角色：汽車掮客。汽車掮客是把美軍的車轉售到需要汽車的本島人士手中。因為供不應求，當時掮客的佣金甚至喊到一台1000元美金。由於實在太好賺，也有不少自備外匯的人購買，所以當時臺灣的二手車行情非常恐怖，偶爾會出現比新車進口價還高的怪現象。有鑑於此，政府在民國56年（1967年）全面禁止個人自備外匯辦理進口車，並在民國57年（1968年）6月宣布暫停外國人進口汽車。此政策一出，又是一片譁然。市面上大鬧車荒，應該也是臺灣汽車史上第一次車荒。甚至裕隆汽車創辦人嚴慶齡都信心喊話說：裕隆的產品供應充足，品質優良，足敷本地所需。但事實上裕隆的品質一直沒有提升，產量也是龜速攀升，售價居高不下，是以各界紛紛要求政府開放小汽車進口。政府受到來自各界壓力，於是行政院在同年9月12日做成決議，宣布首度正式開放外國小汽車進口，由中信局統籌辦理。參考自CELSIOR.C@ME（2012年11月3日）。臺灣汽車歷史：從第一台車到首度正式開放進口，痞客邦。取自https://celsior.pixnet.net/blog/post/35156761

  • [2] In 1960, after Yulon Motor began to produce the Bluebird sedan, the government started regulating the import of similar cars. In 1963, the government announced a ban on the import of sedans under 3.5 tons to protect the products of Yulon. Therefore, those who wanted to import automobiles from overseas had to rely on the U.S. military or have their own foreign exchange. In that era, almost all those who could afford their own foreign exchange were overseas Chinese, and they also needed to have good relationships with the government, so there were very few people who met the criteria. Additionally, the government issued only 200 licenses per year (excluding U.S. military vehicles, though this claim was still in doubt because of insufficient data), leaving no room for agents to survive in the market. However, there were still many people in Taiwan who could afford cars but had no connection with the U.S. military and did not have their own foreign exchange. Thus, a new role emerged: the car broker. Car brokers resold U.S. military cars to local residents who needed them. Due to high demand, brokers’ commissions were as high as 1000 U.S. dollars per car. Because it was so profitable, many people with their own foreign exchange also bought cars, leading to a terrifying second-hand car market in Taiwan, where prices occasionally exceeded the import price of new cars. In response, the government completely banned individuals from using their own foreign exchange to import cars in 1967 and announced a suspension of foreign cars in June 1968. The policy caused an uproar, leading to a severe car shortage, likely the first in Taiwan’s automotive history. Even the founder of Yulon Motor Corporation, Ching-Ling Yen, confidently stated that the products of Yulon were sufficient in supply, of high quality, and met local needs. However, the quality of Yulon did not improve, production climbed slowly, and prices remained high, prompting widespread calls for the government to open up car imports. Under pressure from various sectors, the Executive Yuan made a decision on September 12 of the same year to officially open the import of foreign small cars for the first time, managed by the Central Trust Bureau.

    Reference: CELSIOR.C@ME. “The Automotive History in Taiwan: From the First Car to the First Official Opening of Imports.” CELSIOR’s Automotive Saloon, Pixnet, 3 November 2012. https://celsior.pixnet.net/blog/post/35156761.

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 楊禹婕｜Kate Yang, Department of English

愛與溫暖：我所瞥見的白冷會（五）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (V)

五、歐思定修士和臺東天主教白冷外方傳教會會院

5. Br. Augustin Büchel and the Taitung SMB

　　不到5分鐘車程，下午2點35分，我們來到位在臺東市杭州街的天主教白冷會會院。

　　After a less than 5-minute drive, we arrived at the SMB located on Hangzhou Street in Taitung City at 2:35 pm.

　　一下車，陽光落在會院門前兩側的樹和花，及歐思定修士（Br. Augustin Büchel, 1936-）年邁卻堅毅的臉上，看到他早早站在會院門口正等待我們，朝著我們的方向緩緩走來。當你看見一位八十幾歲的老人家，尤其歐修士作為白冷會的見證者，為講述他所熟悉的人事物，不論狀況如何，仍在微風中等待著。不論多麼細小的事物，都以小心謹慎的態度對待，讓我看見歐修士做人處事的高度，也使我瞥見臺東白冷會深根的一角。這種從心靈深處的悸動與震撼，是一輩子無法遺忘。

　　The moment we got off the bus, the sunlight fell on the trees and flowers on both sides of the entrance, and on the aged but resolute face of Br. Augustin Büchel (1936-) We saw him standing at the entrance, waiting for us, and slowly making his way toward us. It was really impressive to see an elderly man in his eighties, particularly Br. Augustin as a witness of the SMB, waiting in the breeze just to tell about the people and events he knew well, regardless of how small a matter was. He treated the smallest matters with great care and caution. His attitude showed me the high standards he upheld in his life and work and gave me a glimpse of the deep roots of the SMB. This kind of deep emotional stirring and shock was something that I would never forget.

　　現年87歲的歐思定修士，來自瑞士，23歲入白冷會，1963年來到臺灣，擔任白冷會臺灣區與臺東總鐸區總務，是白冷會第一位來臺的修士。歐修士來臺近60年，2003年曾獲頒臺東縣榮譽縣民，並於2017年歸化中華民國國籍，成為「正港的臺灣人」。

　　Br. Augustin Büchel, currently 87 years old, was from Switzerland. He joined the SMB at the age of 23, and coming to Taiwan in 1963, he served as the general affairs officer for both the SMB’s Taiwan and Taitung Deaneries and was the first SMB brother to come to Taiwan. Br. Augustin had been in Taiwan for nearly 60 years. In 2003, he was awarded the title of Honorary Citizen of Taitung County, and in 2017, he naturalized as a citizen of the Republic of China, becoming a “true Taiwanese.”

　　歐修士多才多藝，喜歡游泳，也喜歡爬山，於1978年成立「向陽登山隊」，踏遍萬水千山；2015年更是登向陽山，慶祝其八十大壽。他是臺東自然教育、環境保護先驅，提倡規劃臺東琵琶湖黑森林公園，1996年獲「熱心環境衛生公益人士紀念獎」。同時他也是一位「綠手指」，喜愛各類植物，所有白冷會院的花草樹木，皆由歐修士栽種。

　　Br. Augustin was multi-talented; he enjoyed swimming and hiking. In 1978, he founded the Xiangyang Mountaineering Team, exploring countless mountains and rivers. In 2015, he even climbed Mt. Xiangyang to celebrate his 80th birthday. He was a pioneer in natural education and environmental protection in Taitung, advocating for the planning of the Taitung Forest Park. In 1996, he received the Enthusiastic Environmental Sanitation Public Service Award. He was also a green thumb, with a love for various plants. All the flowers, grass, and trees at the SMB were planted by him.

 

圖14、現年87歲的歐思定修士站在臺東白冷會院大門前，為東華歷史師生團講解白冷會的歷史／陳嬿亘拍攝｜
Figure 14. Br. Augustin Büchel, aged 87, stood at the entrance, explaining the history of SMB for the faculty and students from the Department of History, National Dong Hwa University. / Photograph by Yan-Xuan Chen

 

　　初到白冷會，由潘老師向此次白冷會之行的聯絡人趙小姐、曾是校長現為白冷會董事長的張先生及歐修士，一同介紹東華歷史系師生團，並向他們介紹我，由我代表這次師生團送歐修士堅果禮盒，附上自己昨天所繪製的卡片。說來好笑，在那之前我因未曾見過歐修士，只能從潘老師提供簡報的小小照片臨摹，加上自己的創意繪畫，雖然有問過幾個朋友意見，塗塗改改，但實際見到歐思定修士本人，發覺並非是原先所想像，只能說那時心情很複雜。一方面是要送給如此重要的人，總覺得緊張；另一方面則是將自己所畫得不像的卡片給歐修士，有點羞愧。好在歐修士溫和的笑一笑，以既標準又略帶獨特口音的中文，連說好幾聲謝謝，很客氣地說不用送這麼多禮物類似的話，使我焦慮的情緒舒緩不少。

　　When we first arrived at the SMB, Professor Pan introduced the faculty and students from the Department of History, National Dong Hwa University, to Ms. Chao, our contact person for the visit, Mr. Zhang, who had been a principal and was now the chairman of the SMB, and Br. Augustin. He also introduced me to them. On behalf of the faculty and students, I presented Br. Augustin with a gift box of nuts, along with a card I had drawn the day before. Interestingly, as I had never met Br. Augustin before, I could only sketch from a small photo provided by Professor Pan and add my own creative touches. Although I asked a few friends for their opinions and made some adjustments, upon meeting Br. Augustin in person, I realized he was not as I had imagined. My feelings were very mixed at that moment. On the one hand, I felt nervous about giving a gift to such an esteemed person; on the other hand, I felt a bit ashamed to give him a card that didn’t resemble him. Luckily, Br. Augustin smiled gently and, in his standard yet slightly unique accented Chinese, thanked me several times and politely said that there was no need to give so many gifts. His responses greatly eased my anxiety.

 

圖15、筆者為歐思定修士所繪製的卡片／陳嬿亘繪製｜
Figure 15. The card for Br. Augustin drawn by the author / Illustrated by Yan-Xuan Chen

 

　　相互自介和送禮環節畢後，歐思定修士叫我們圍成圈圈，於會院門口向我們簡單介紹自己，及臺東白冷會來臺灣的發展，像是歐修士選擇來臺東的動機、白冷會在臺東的困難、如何克服各樣困難等。隨後我們跟著歐修士穿過白冷會院的走廊，穿越白冷會的歷史空間，進入位於地下室——原本是作為防空洞，但後來變成堆積白冷會院物品倉庫，直到最近與一間民營的廣播公司合作策展的回顧展區。

　　After the introductions and gift-giving, Br. Augustin asked us to form a circle at the entrance. He briefly introduced himself and the development of SMB in Taiwan, including his motivation for coming to Taitung, the challenges faced by the SMB in Taitung, and how they overcame these difficulties. Then, we followed Br. Augustin through the corridors of the SMB. We walked through the historical spaces and entered the basement, which had originally been an air-raid shelter but later became a storage area. Recently, it had transformed into a retrospective exhibition area in collaboration with a private broadcasting company.

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 陳年柔｜Annabeth Chen, Department of English

愛與溫暖：我所瞥見的白冷會（四）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (IV)

四、小憩

4. Taking a Break

　　隨後我們到臺東糖廠買冰，糖廠的冰琳瑯滿目，有釋迦、洛神花、甜酒糯米、香草、牛奶、草莓、芒果、清冰等多種口味，或許跟產地有關吧！在挑選冰時，老師偷偷告訴我們有bonus，只要排在他後面的人，一律老師買單，我們很謝謝老師的付出。我點了香草冰淇淋，因為我吃冰速度很慢，怕吃冰棒會滴在手上，冰淇淋有紙碗，就算融化可以慢慢品嘗，而小ㄒ則拿洛神花冰棒。只能說香草冰淇淋很甜，就是香草的味道，而我嚐一口她的洛神花冰棒。不得不說，連我這種不太愛吃冰的人都認為實在太好吃了！裡面還有很多洛神花果乾，一枝賣19元，真的很便宜。

　　Afterwards, we went to the Taitung Sugar Factory to buy ice cream. The factory offered a wide variety of flavors, including custard apple, roselle, sweet rice wine, vanilla, milk, strawberry, mango, and plain ice. Perhaps the variety was related to the local produce. While we were choosing our ice cream, the professor secretly told us a bonus: whoever stood in line behind him could have their ice cream paid for by him. We were very grateful for the professor’s generosity. I ordered vanilla ice cream because I ate ice cream slowly and I worried that a popsicle would drip on my hand. My ice cream came in a paper cup, so I could savor it slowly even if it melted. Meanwhile, Xiao Si chose a roselle popsicle. I can only say that the vanilla ice cream was very sweet just like vanilla should be. I also took a bite of her roselle popsicle. I had to admit that even someone like me who doesn’t enjoy ice cream found it incredibly delicious! It was filled with lots of dried roselle flowers and cost only 19 NTD per stick. It was really cheap.

　　車上聽著潘老師簡述公東高工的歷史—1960年由錫質平神父（Rev. Jakob Hilber, 1917-1985）創立，引進瑞士的技職教育體系，使公東高工成為木工工匠之鄉，更在雷化民神父（Rev. Franz Leimer, 1928-1997）帶領下，公東高工的技藝訓練班，於1977年成為第一所由民間轉變為官方的職訓中心。潘老師接著敘說公東聖堂由瑞士蘇黎世著名的建築師達興登（Justus Dahinden, 1925-2020）設計，其教堂內部有玻璃彩繪裝飾，為清水模建築，而公東高工校舍與教室也是同樣模型，是臺灣極具瑞士風格的教堂之一，甚至被世界建築文物保護基金會評選為「世界30棟重要現代建築」。現因被縣政府斷定為危樓，仍在整修，不對外開放，所以這次田野調查團無緣進入，有點可惜。

　　On the bus, we listened to Professor Pan’s brief introduction to the history of St. Joseph Technical High School. It was founded in 1960 by Rev. Jakob Hilber (1917-1985), who introduced the vocational education system from Switzerland and made St. Joseph Technical High School a hub for woodworking craftsmanship. Under the leadership of Rev. Franz Leimer (1928-1997), the vocational training class at St. Joseph Technical High School became the first vocational center that converted from privately owned to official in 1977. Professor Pan then went on to describe that the Church of Kung-Tung Technical Senior High School was designed by the well-known architect Justus Dahinden (1925-2020) from Zurich, Switzerland. Inside, the church featured stained glass decorations and in the style of architectural concrete architecture. Similarly, the buildings and classrooms of St. Joseph Technical High School also followed this model. It was one of the churches in Taiwan with the most Swiss style and had even been selected by the World Monuments Fund as one of the “30 Important Modern Buildings in the World.” As currently it was deemed a dangerous building by the county government and was still under renovation, it was not open to the public. Therefore, our field survey team could not enter this time It was a bit unfortunate.

圖13、有關公東高工和公東聖堂筆記／陳嬿亘紀錄｜
Figure 13. The notes about St. Joseph Technical High School and Church of Kung-Tung Technical Senior High School / Recorded by Yan-Xuan Chen

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 吳伃雯｜Stella Wu, Department of English

愛與溫暖：我所瞥見的白冷會（三）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (III)

三、中興崗哨的午餐時光

3. Lunch Time at Zhongxin Sentinel

　　參觀完關山天主堂後，驅車前往中興崗哨吃關山便當。

　　After visiting Church of Our Lady in Guanshan, we drove to Zhongxin Sentinel to have Guanshan lunchboxes.

　　藍天白雲、徐風吹拂，清澈的兩條溪水與河床橫亙，形成一條天然的交界。原本中興崗哨的軍宿舍變為部落市集，成為旅遊景點，同時也是鐵道迷景點。一輛輛火車沿著鐵軌在鸞山、鹿野溪和卑南溪中行徑。陽光灑落在大樹陰影下，照映在印有關山火車的紙盒上。便當的米軟硬適中，香氣撲鼻而來。飯的上層鋪滿兩大塊肉片、豆干、香腸、高麗菜、菜脯、油條和半顆滷蛋。菜色油而不膩，很好吃。最感到意外的是，便當裡有油條。小ㄒ吃到時問我這是什麼菜，一開始我以為是炸天婦羅或燒賣之類的菜色。一咬下去才發現竟是油條，且其味道不因其他菜色混雜而軟掉，還保有油條的脆度和口感，這算是對臺東白冷會之行的食物記憶之一吧！吃飽飯足，小ㄒ和我到河堤旁邊散步，看見宗呈葛格和一群同學正在講解中興崗哨、鐵道和溪流河床間的歷史，遇見朋友們也在四處走走，看到同行的胡昌智老師正在河床中間探險，深感佩服老師體力之好。一旁的樹和花朵隨風飄曳，好生漂亮，將這一切盡收眼底。

　　The blue sky was clear with some white clouds, and the breeze blew gently. Two clear streams and riverbeds intersected, forming a natural boundary. The former military dormitories of Zhongxin Sentinel had been transformed into a tribal market and become a tourist attraction and a favorite spot for railfans. Trains passed through the tracks along Luanshan, Luye River, and Beinan River. Sunlight sprayed on the shadows of big trees and fell on the paper box printed with the image of the Guanshan Train. The rice had just the right texture, with a delightful aroma wafting up. On top of the rice were two large slices of meat, dried tofu, sausage, cabbage, dried radish, Chinese fried dough, and half a braised egg. The dishes were oily but not greasy and very delicious. What surprised us the most was the fried dough in the lunchbox. When Xiao Si tasted it, she asked me what it was. At first, I thought it might be tempura or something similar. Upon taking a bite, I realized it was actually fried dough. Despite being mixed with other dishes, it didn’t become soggy but retained its crispiness and texture. This was one of my food memories of the SMB field survey! After enjoying a satisfying meal, Xiao Si and I took a stroll by the riverbank. We saw teaching assistant Zong-Cheng explaining the history of Zhongxin Sentinel, the railway, and the riverbeds. We also ran into friends wandering around. We spotted our professor, Chang-Zhi Hu, exploring the riverbed, and we were deeply impressed by his stamina. The trees and flowers swayed gracefully in the breeze. What a sight to behold it was! We captured all of this beauty in our eyes.

　　誰曾想過5、60年前的中興崗哨，是守護鹿野站到山里站間「鹿野溪橋」的軍用崗哨？但隨1982年鐵道橋樑改線，閒置至今，卻在這段時間一直是鐵道迷口耳相傳的祕密景點，直至2022年又以「旅遊驛站」身分重回大眾視野。彷彿被多數人遺忘的記憶般，靠著少數人的口耳相傳，將這段迷失在大山與溪水間的記憶，某日重現在眾人的回憶中。

　　Who would have thought that five or six decades ago, Zhongxin Sentinel had served as a military sentry, guarding the Luye River Bridge between Luye Station and Shanli Station? However, with the rerouting of the railway bridge in 1982, it has remained abandoned ever since. During this time, it has been a secret spot passed down by word of mouth among railfans. Until 2022, it returned to the public’s eye as a tourist station. It is like a forgotten memory that relies on the word of mouth of a few, nestled between mountains and rivers, and reappeared one day in the reminiscences of many.

圖10、好吃的關山便當／陳嬿亘拍攝｜
Figure 10. The delicious Guanshan lunchbox / Photograph by Yan-Xuan Chen

圖11、關山便當的塗鴉／陳嬿亘繪製｜
Figure 11. A drawing of Guanshan lunchbox / Illustrated by Yan-Xuan Chen

圖12、左邊黑色人群（紅色圓圈標示處）是洪宗呈學長為大家講解中興崗哨歷史，而中間正在溯溪的小黑人（藍色方框標示處）為胡昌智老師／陳嬿亘繪製｜
Figure 12. The group of people on the left (marked by the red circle) included Senior Zong-Cheng Hong, who was explaining the history of Zhongxin Sentinel to everyone, while the people in the middle tracing the stream (marked by the blue square) was Professor Chang-Zhi Hu. / Illustrated by Yan-Xuan Chen

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 吳伃雯｜Stella Wu, Department of English

愛與溫暖：我所瞥見的白冷會（二）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (II)

二、關山天主堂與聖十字架療養院

2. Church of Our Lady in Guanshan and Catholic Holy Cross Hospice for the Chronically Ill

　　我們約11點到關山天主堂，對面是由白冷會神父、修士和聖十字架仁愛修女會的修女一起創辦的關山聖十字架醫院，現為聖十字架療養院，目前不對外開放。

　　We arrived at the Church of Our Lady in Guanshan around 11 a.m. Across from it stood the Guanshan Holy Cross Hospital founded by priests and brothers of the SMB and nuns of the Sisters of Mercy of the Holy Cross. It had been converted into the Catholic Holy Cross Hospice for the Chronically Ill and was currently closed to the public.

圖2、天主教私立聖十字架療養院／陳嬿亘拍攝｜
Figure 2. Catholic Holy Cross Hospice for the Chronically Ill / Photograph by Yan-Xuan Chen

　　映入眼簾的是一個圓形符號，裡面有兩條直線交叉，似英文的X，大大的 P恆亙中間，為希臘文耶穌基督之意，以及關山天主堂的標誌，正如白冷會的神父、修士和聖十字架仁愛修女會的修女將基督的愛深根在臺東。

　　What came into view was a circular symbol with two intersecting lines inside, shaped like the letter “X” in English, with a large “P” prominently in the middle. The symbol represents the Greek word for Jesus Christ and it is also the symbol of the Church of Our Lady in Guanshan. It reflects that the love of Christ has been deeply rooted in Taitung by the priests and brothers of the SMB and the nuns of Sisters of Mercy of the Holy Cross.

 

圖3、關山天主堂的凱樂符號（Chi［X］-Rho［P］）／陳嬿亘拍攝｜
Figure 3. The Chi［X］-Rho［P］symbol of the Church of Our Lady in Guanshan / Photograph by Yan-Xuan Chen

 

　　教堂有一組三口鐘，依中大小順序排下來，是1954年孫惠眾神父（Rev. Franz Senn, 1900-1976）從瑞士帶過來關山天主堂的鐘。當時還處於戒嚴時期，教堂不可以敲鐘，因為敲鐘聲音和消防警報的聲音相像，經常總有警察上門問話，但孫惠眾神父力排眾議，每日早課和彌撒時都會敲這組鐘，且鐘聲悠揚至今。

　　The church had a set of three bells, arranged from medium to largest to smallest size, from top to bottom. They had been brought to the Church of Our Lady in Guanshan from Switzerland in 1954 by Rev. Franz Senn (1900-1976). At that time, Taiwan was under martial law and the church was prohibited from ringing the bells because the sound resembled that of a fire alarm. Although the police frequently came to inquire, Rev. Franz Senn overrode objections and rang the bells during every morning chanting and Mass, and their melodious sound continues to resonate to this day.

 

圖4、關山天主堂內、由瑞士帶來的鐘／陳嬿亘拍攝｜
Figure 4. The bells brought from Switzerland inside the Church of Our Lady in Guanshan / Photograph by Yan-Xuan Chen

 

　　鄭神父用略帶韓國腔的中文，向我們簡介關山天主堂和東部教區的歷史，及目前白冷會所面臨問題如何解決—調動其他方會和其他地區神父或修士，管理在臺東的天主堂。像是鄭神父便是來自韓國大邱的巴黎外方傳教會（Missions étrangères de Paris）神父，已到臺灣22年。

　　Father Cheng briefly introduced the history of the Church of Our Lady in Guanshan and the Diocese of Hualien in slightly Korean-accented Chinese. He also discussed how the SMB had addressed the current challenges by mobilizing priests or brothers from other religious orders or regions to manage the church in Taitung. For instance, Father Cheng was from the Missions étrangères de Paris in Daegu, Korea, and had already been in Taiwan for 22 years.

　　因鄭神父和其他信徒正在上課，於是我們便進到教堂內部自由參觀。

　　Since Father Cheng and the other worshippers were attending a class, we went inside the church to look around on our own.

　　教堂內，有兩排樣式獨特的木製椅子，是由白冷會建立的公東高工學生所製作，用了幾十年尚未有磨損、破舊或裂痕，保持很好。教堂後方窗戶是彩色的，兩側牆壁上刻有從主耶穌基督被釘十字架經過到死亡到復活的木雕；還有聖經擺放的地方很是特別，並非在教堂前，而是在教堂後。後來在車上聽目前在陽明交通大學攻讀科技與社會碩士的陳迦勒學長和臺灣影視史學與大眾史學權威周樑楷老師講解才知道，早期天主教神父在彌撒時是背對信徒，而在梵蒂岡第二屆大公會議（1962.10.11–1965.12.8）之後都是面向大眾居多。好比白冷會的歷史原本只在教會內部傳揚，如今逐漸將這些過往的事開放大眾，使更多人認識白冷會，知其歷史。

　　In the church, there were two rows of uniquely designed wooden chairs, crafted by students from St. Joseph Technical Senior High School established by the SMB. Despite being used for decades, they showed no signs of wear, damage, or cracks, and remained in excellent condition. At the back of the church were stained glass windows, and the walls on both sides were adorned with wooden carvings depicting the crucifixion, death, and resurrection of Jesus Christ. In particular, the Bible was not placed in the front of the church but rather at the rear. Later on the bus, we finally understood the reason for this arrangement after the explanations of Jia-lai Chen, a graduate student currently pursuing a master’s degree at the Institute of Science, Technology and Society, National Yang Ming Chiao Tung University, and Professor Liang-kai Zhou, an authority in Taiwanese Historiophoty and Public History: in the early days, Catholic priests used to face away from the congregation during Mass, but after the Second Vatican Council (October 11, 1962 – December 8, 1965), they mostly faced toward the congregation. Similarly, the history of the SMB was originally circulated within the church, but now gradually opened to the public and allowed more people to learn about the SMB and its history.

圖5、教堂內兩側牆壁上的耶穌木雕／陳嬿亘拍攝｜
Figure 5. The wooden carvings of Jesus on the walls on both sides of the church / Photograph by Yan-Xuan Chen

圖6、教堂的彩色窗戶／陳嬿亘拍攝｜
Figure 6. The stained-glass windows of the church / Photograph by Yan-Xuan Chen

　　教堂前面是望彌撒的地方，很有趣的是，右邊是聖若瑟（Saint Joseph）像，上面寫著「勞工之父」。一旁看的室友小ㄒ心生疑惑，於是問我。但我告訴她，猜測可能與聖經中，聖若瑟是耶穌的養父，祂是一位木匠有關。（註一）左邊則是無染原罪聖母，教堂外頭也有一座類似的聖母像。

　　The front of the church was the place for attending Mass. Interestingly, on the right side, there was a statue of Saint Joseph with the inscription “Father of Workers” above. My roommate, Xiao Si, who was looking at it, was confused and then asked me about it. I explained to her that it might be related to the fact that Saint Joseph, as depicted in the Bible, was Jesus’ foster father and a carpenter [1]. On the left was the statue of the Immaculate Virgin Mary. There was also a similar statue of the Virgin Mary outside the church.

圖7、前面中間為耶穌被釘十字架像，左邊為無染原罪聖母瑪利亞，右邊則是勞工之父聖若瑟；以及由公東高工學生所製作的木椅／陳嬿亘拍攝｜
Figure 7. In the front center was the statue of Jesus Christ being crucified. To the left was the statue of the Immaculate Virgin Mary, and to the right was the statue of Saint Joseph, Father of Workers. The wooden chairs were crafted by students from St. Joseph Technical Senior High School. / Photograph by Yan-Xuan Chen

　　當大家在教堂內參觀時，我跑到外面邊聽著鄭神父用韓語夾雜著中文，與其他信徒或前來上課的人，分享自己日常生活和聖經關聯，邊拍著教堂外的景觀，實在很有趣！

　　While everyone was touring inside the church, I went outside and listened to Father Cheng, who was speaking in a mix of Korean and Chinese, sharing his daily life and its connection to the Bible with other worshippers or attendees of the class, and I also was also taking pictures of the exterior of the church. It was really interesting!

圖8、關山天主教堂外觀／陳嬿亘拍攝｜
Figure 8. The exterior of the Church of Our Lady in Guanshan / Photograph by Yan-Xuan Chen

圖9、關山天主堂的田野筆記、塗鴉與補充資料／陳嬿亘繪製｜
Figure 9. Field survey notes, doodles, and supplementary information of the Church of Our Lady in Guanshan / Illustrated by Yan-Xuan Chen

註解

Notes

  • 註一：「大聖若瑟是一位工人，天主特將降生為人的聖子託付這位模範工人，聖若瑟照管撫養。…他自食其力，用工作養活他的家庭。人而天主的吾主耶穌向他學習木匠手藝，他的確是一位最理想的模範工人。」參考5月1日大聖若瑟模範工人（St. Joseph the Worker）。聖人傳記。出版商：天主教思高聖經學會。取自方濟會思高讀經推廣中心John Duns Scotus Bible Reading Promotion Center (Franciscans in Taiwan)。URL：https://reurl.cc/d7Lexg。另請參考《瑪竇福音》對於聖若瑟家族血緣與職業的提及。參見瑪竇福音，13：55。聖經（思高繁體中文版）。取自方濟會思高讀經推廣中心John Duns Scotus Bible Reading Promotion Center (Franciscans in Taiwan)。URL：https://reurl.cc/Ge49XA。

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 解雯茜｜Lubby Hsieh, Department of English

愛與溫暖：我所瞥見的白冷會（一）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (I)

一、整裝出發

1. Ready to Set Off

　　翻開畫冊上的筆記和塗鴉，瞬間憶起2022年12月3日，由歷史系潘宗億老師所帶領的「天主教白冷外方傳教會」（Societas Missionaria de Bethlehem，簡稱「白冷會」）田野調查團。

　　Flipping through the notes and doodles on my album, I immediately recall a visit made by the field survey team, led by Professor Tsung-yi Pan of the Department of History, to Societas Missionaria de Bethlehem, or SMB, on December 3, 2022.

　　那時的我過於興奮，畫歐思定修士和吳若石神父卡片，畫到忘我，結果凌晨4點才睡覺，早上7點起床，8點10分到東華前門集合，一度還以為會搭不上車。等待時開心地和朋友們聊天，陸續有人到東華前門集合。

　　At that time, I was so excited and so immersed in drawing cards for Br. Augustin Büchel and Rev. Josef Eugster that I lost track of the time and didn’t sleep until 4 a.m. I woke up at 7 a.m. and arrived at the front gate of National Dong Hwa University at 8:10 a.m. although I had thought I wouldn’t be able to catch the bus. While waiting, I happily chatted with my friends, and team members were arriving one after another at the front gate.

　　8點10分我和朋友們望著的天空很藍，臺東氣候更是怡然自得，更加蔚藍。助教葛格洪宗呈則是拿起點名簿，叫我們簽名，點名簿一一傳給身旁的人，彷彿像是傳承重要的某種儀式。

　　At 8:10 a.m., the sky we saw was brilliantly blue, and the weather in Taitung must be even more pleasant and azure. The teaching assistant, Zong-Cheng Hong, picked up the class attendance list and asked us to sign it. The attendance list was passed around from person to person as if it were an important ritual being passed on.

　　拿起手機看一下時間，8點20分，心裡很緊張，可能是因為，除史語所的廖宜方老師外的五位老師還沒來，深怕老師們趕不上車，所幸潘老師駕著白色福斯Golf載著其他四位老師前來，最終於8點30分出發。

　　Taking out and glancing at my phone, it was 8:20 a.m. I felt quite nervous, perhaps because only Research Fellow Yi-fang Liao from the Institute of History and Philology, Academia Sinica, showed up, but the other five professors hadn’t arrived yet. I was afraid that the professors wouldn’t be able to catch the bus. Fortunately, Professor Pan arrived driving a white Volkswagen Golf, along with the other four professors, and eventually, we set off at 8:30 a.m.

　　搭上遊覽車時聽著潘老師對白冷會的簡介，我一一做下筆記。老師講解完後，我閉目養神。說是養神，但也沒什麼休息，因為太過於緊張和期待。

　　After we boarded the tour bus, Professor Pan introduced the SMB to us. I jotted down all the notes. After Professor Pan finished the introduction, I closed my eyes to rest. However, I was too nervous and excited to take a rest.

圖1、白冷會田野筆記、手冊與資料／陳嬿亘拍攝｜
Figure 1. Field survey notes, booklet, and materials of the SMB / Photograph by Yan-Xuan Chen

原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The article was initially published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 解雯茜｜Lubby Hsieh, Department of English