In Catholic conversation the term “new evangelization” appears frequently these days. Pope Benedict XVI in his message for World Mission Day in October 2011 noted that the Church has the urgent duty to proclaim the Gospel in “new situations” that “require a new evangelization.” The pope continued: “This task has not lost its urgency. On the contrary, ‘the mission of Christ the Redeemer, entrusted to the Church, is still far from being accomplished.... We must commit ourselves with all our energies in its service (RM 1)’.” The pope stated clearly the scope of the mission of evangelization: “The universal mission involves all, everywhere, and always.”
{"title":"New Evangelization Today: Exploring Key Themes and Asian Links","authors":"M. Kroeger","doi":"10.13185/LA2014.28203","DOIUrl":"https://doi.org/10.13185/LA2014.28203","url":null,"abstract":"In Catholic conversation the term “new evangelization” appears frequently these days. Pope Benedict XVI in his message for World Mission Day in October 2011 noted that the Church has the urgent duty to proclaim the Gospel in “new situations” that “require a new evangelization.” The pope continued: “This task has not lost its urgency. On the contrary, ‘the mission of Christ the Redeemer, entrusted to the Church, is still far from being accomplished.... We must commit ourselves with all our energies in its service (RM 1)’.” The pope stated clearly the scope of the mission of evangelization: “The universal mission involves all, everywhere, and always.”","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115698439","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 1962, the fathers of the newly opened Vatican II Council heatedly debated on the language to be used in the celebration of the liturgy of the Roman rite, mainly revolving around two provisions contained in the Schema on the Liturgy: 24. [Liturgical language]. The use of the Latin language is to be preserved in the Western liturgy. However, when “in not a few rites, the use of words in the vernacular can appear to be greatly advantageous to the people,” a greater place may be granted to it in the liturgy. The Episcopal Conferences in each region—having consulted with the bishops of the neighboring regions of the same language, if this be the case—may propose to the Holy See the limits and manner for the vernacular to be admitted into the liturgy. 41. [Language]. A more suitable place may be assigned to the vernacular in Masses with a congregation, primarily however in the readings, communal prayers, and some songs according to the norm of article 24 of this Constitution. Using this conciliar debate on liturgical language as a point of departure, this article demonstrates how the eventual decision of Vatican II in Sacrosanctum Concilium 36 and 54 to allow a greater use of the vernacular in the Latin rites indicates and constitutes a certain shift away from the position of the French ultramontanist and polemicist Dom Prosper Gueranger (1805–1875) and his operative ecclesiological context. The founder of the Benedictine Abbey of Solesmes is widely recognized as the main catalyst for the total Romanization of the liturgy in France during the nineteenth century. With the publication in 1841 of the second of his three-volume Institutions Liturgiques, he further intensified his ongoing campaign against the various French diocesan rites, sometimes also called the “neo-Gallican rites,” consequently implicating himself in a public controversy with some French bishops who in turn defended the legitimacy of their own local liturgies. Despite this level of opposition, Gueranger was nevertheless able to ultimately realize in 1875, the year of his death, the goal of his lifelong project—the uniform implementation of the Roman liturgical books across the whole diocesan landscape of France. This article deals with one particular aspect of Gueranger’s liturgical theology, namely his liturgical essentialization of Latin which, to this day, is considered as the language proper to the celebration of the Mass in its Tridentine form. Gueranger’s views on liturgical language, as will be shown later, were later carried into the discussions during Vatican II by some Council fathers aligned with or sympathetic to his liturgical school of thought.
{"title":"Liturgical Language as a Course for Theological Thought: The Case of Dom Prosper Guéranger and the Vatican II Council","authors":"S. Dy","doi":"10.13185/1939","DOIUrl":"https://doi.org/10.13185/1939","url":null,"abstract":"In 1962, the fathers of the newly opened Vatican II Council heatedly debated on the language to be used in the celebration of the liturgy of the Roman rite, mainly revolving around two provisions contained in the Schema on the Liturgy: 24. [Liturgical language]. The use of the Latin language is to be preserved in the Western liturgy. However, when “in not a few rites, the use of words in the vernacular can appear to be greatly advantageous to the people,” a greater place may be granted to it in the liturgy. The Episcopal Conferences in each region—having consulted with the bishops of the neighboring regions of the same language, if this be the case—may propose to the Holy See the limits and manner for the vernacular to be admitted into the liturgy. 41. [Language]. A more suitable place may be assigned to the vernacular in Masses with a congregation, primarily however in the readings, communal prayers, and some songs according to the norm of article 24 of this Constitution. Using this conciliar debate on liturgical language as a point of departure, this article demonstrates how the eventual decision of Vatican II in Sacrosanctum Concilium 36 and 54 to allow a greater use of the vernacular in the Latin rites indicates and constitutes a certain shift away from the position of the French ultramontanist and polemicist Dom Prosper Gueranger (1805–1875) and his operative ecclesiological context. The founder of the Benedictine Abbey of Solesmes is widely recognized as the main catalyst for the total Romanization of the liturgy in France during the nineteenth century. With the publication in 1841 of the second of his three-volume Institutions Liturgiques, he further intensified his ongoing campaign against the various French diocesan rites, sometimes also called the “neo-Gallican rites,” consequently implicating himself in a public controversy with some French bishops who in turn defended the legitimacy of their own local liturgies. Despite this level of opposition, Gueranger was nevertheless able to ultimately realize in 1875, the year of his death, the goal of his lifelong project—the uniform implementation of the Roman liturgical books across the whole diocesan landscape of France. This article deals with one particular aspect of Gueranger’s liturgical theology, namely his liturgical essentialization of Latin which, to this day, is considered as the language proper to the celebration of the Mass in its Tridentine form. Gueranger’s views on liturgical language, as will be shown later, were later carried into the discussions during Vatican II by some Council fathers aligned with or sympathetic to his liturgical school of thought.","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114344307","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
When in 1974 the Federation of Asian Bishops’ Conferences (FABC) gathered for the first time in plenary assembly in Taipei, the Asian bishops articulated their vision of a “local church.” It is no secret that the esteemed Filipino theologian Catalino Arevalo, S.J., had a prominent role in the drafting of that vision. That vision of local church has since become a morning star that through the past forty years has guided the renewal of the Church in Asia. The present reflection is a tribute to Fr. Arevalo who superbly articulated the thoughts of the Asian bishops. It also describes the path of dialogue among local churches in the renewal of the Church in Asia. Vatican II and the Code of Canon Law use the words “particular church” to refer to a diocese. The term describes a “section of the People of God entrusted to a bishop … so that it constitutes one particular church in which the one, holy, catholic and apostolic Church of Christ is truly present and active.” On the other hand, in the understanding of the Federation of Asian Bishops’ Conferences (FABC), the term “local church” involves the contextualizing of the particular church among a specific people with their culture(s). In this understanding, a "particular church" is not a “local church” simply by situating it in one “locality” or by entrusting a section of the People of God to a bishop. For a particular church to become “local” in a real sense, it has to be localized; it haste go through a process of immersion, of being rooted in the local culture(s) of the people. In this presentation, that is the meaning of “local church.” As much as possible, the testimony on the dialogue between local churches will come mostly from the Asian bishops themselves.
{"title":"Dialogue Between Local Churches: An Asian Vision and Experience","authors":"Ortíz Quevedo","doi":"10.13185/1936","DOIUrl":"https://doi.org/10.13185/1936","url":null,"abstract":"When in 1974 the Federation of Asian Bishops’ Conferences (FABC) gathered for the first time in plenary assembly in Taipei, the Asian bishops articulated their vision of a “local church.” It is no secret that the esteemed Filipino theologian Catalino Arevalo, S.J., had a prominent role in the drafting of that vision. That vision of local church has since become a morning star that through the past forty years has guided the renewal of the Church in Asia. The present reflection is a tribute to Fr. Arevalo who superbly articulated the thoughts of the Asian bishops. It also describes the path of dialogue among local churches in the renewal of the Church in Asia. Vatican II and the Code of Canon Law use the words “particular church” to refer to a diocese. The term describes a “section of the People of God entrusted to a bishop … so that it constitutes one particular church in which the one, holy, catholic and apostolic Church of Christ is truly present and active.” On the other hand, in the understanding of the Federation of Asian Bishops’ Conferences (FABC), the term “local church” involves the contextualizing of the particular church among a specific people with their culture(s). In this understanding, a \"particular church\" is not a “local church” simply by situating it in one “locality” or by entrusting a section of the People of God to a bishop. For a particular church to become “local” in a real sense, it has to be localized; it haste go through a process of immersion, of being rooted in the local culture(s) of the people. In this presentation, that is the meaning of “local church.” As much as possible, the testimony on the dialogue between local churches will come mostly from the Asian bishops themselves.","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124455989","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Reflections on Postmodernity and Faith","authors":"R. S. David","doi":"10.13185/1937","DOIUrl":"https://doi.org/10.13185/1937","url":null,"abstract":"","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115779627","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Catholic Political Partisanship: Good or Bad for Democracy?","authors":"Eleanor R. Dionisio","doi":"10.13185/1938","DOIUrl":"https://doi.org/10.13185/1938","url":null,"abstract":"","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"66 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122496054","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Humility stands out as one of the foremost virtues in Christian spirituality. It counters a foundational vice, pride, and a strong psychological tendency, narcissism. It is an essential disposition for the Christian imperative of service and compassion for others. It is considered a foundational virtue since it builds other virtues like patience, obedience, and faith. It helps build mature and healthy interpersonal relationships. Humble individuals are almost always admired and respected. Despite its fundamental character as a virtue, there is still much to understand about humility especially in the context of today’s world. Many still understand it negatively, confusing it with low self-esteem and self-denigration. Many still wonder how humility is possible amid a world dominated by proud and arrogant behavior. Still, for many, humility is hardly noticed due to its quiet and unobtrusive character. Christian tradition has much to contribute to this need for greater understanding and appropriation of humility. The centrality of humility in Christian ethics is embedded in the Gospels, the very life of Jesus Christ, and His proclamation of the Kingdom of God. It is also contained in the teachings of Paul, the apostles, and the Fathers of the Church. The lives of the saints witness to humility and their works138 San Juan propagate its practice. In the history of the Church, two such saints and their respective works have emerged as classics in spiritual life—the Rule of St. Benedict of Nursia and the Spiritual Exercises of St. Ignatius of Loyola. They were written in two different epochs of Church history, by two leaders espousing two different ways of living the Christian vocation. Yet both the Rule and the Exercises teach humility. The Rule contains the so-called “Twelve Ladders to Humility,” while the Exercises include “The Three Kinds of Humility.” This article aims to contribute to a deeper understanding of humility by reflecting on the Rule and the Exercises particularly in the context of today’s world. First, it will ask how humility is understood today, and how it could be understood more properly with the help of the social sciences and Christian spirituality. Second, it will look into how humility is understood in the Rule and the Exercises , how their writers envision the formation of this virtue, and how the two works converge given their different perspectives and contextual origins. Lastly, this article will show that these two classics of Christian literature still remain relevant to the challenge of forming humility in today’s world.
{"title":"The Formation of Humility Today: Lessons from the Rule of St. Benedict and the Spiritual Exercises of St. Ignatius","authors":"S. S. Juan","doi":"10.13185/1944","DOIUrl":"https://doi.org/10.13185/1944","url":null,"abstract":"Humility stands out as one of the foremost virtues in Christian spirituality. It counters a foundational vice, pride, and a strong psychological tendency, narcissism. It is an essential disposition for the Christian imperative of service and compassion for others. It is considered a foundational virtue since it builds other virtues like patience, obedience, and faith. It helps build mature and healthy interpersonal relationships. Humble individuals are almost always admired and respected. Despite its fundamental character as a virtue, there is still much to understand about humility especially in the context of today’s world. Many still understand it negatively, confusing it with low self-esteem and self-denigration. Many still wonder how humility is possible amid a world dominated by proud and arrogant behavior. Still, for many, humility is hardly noticed due to its quiet and unobtrusive character. Christian tradition has much to contribute to this need for greater understanding and appropriation of humility. The centrality of humility in Christian ethics is embedded in the Gospels, the very life of Jesus Christ, and His proclamation of the Kingdom of God. It is also contained in the teachings of Paul, the apostles, and the Fathers of the Church. The lives of the saints witness to humility and their works138 San Juan propagate its practice. In the history of the Church, two such saints and their respective works have emerged as classics in spiritual life—the Rule of St. Benedict of Nursia and the Spiritual Exercises of St. Ignatius of Loyola. They were written in two different epochs of Church history, by two leaders espousing two different ways of living the Christian vocation. Yet both the Rule and the Exercises teach humility. The Rule contains the so-called “Twelve Ladders to Humility,” while the Exercises include “The Three Kinds of Humility.” This article aims to contribute to a deeper understanding of humility by reflecting on the Rule and the Exercises particularly in the context of today’s world. First, it will ask how humility is understood today, and how it could be understood more properly with the help of the social sciences and Christian spirituality. Second, it will look into how humility is understood in the Rule and the Exercises , how their writers envision the formation of this virtue, and how the two works converge given their different perspectives and contextual origins. Lastly, this article will show that these two classics of Christian literature still remain relevant to the challenge of forming humility in today’s world.","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121524509","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"A Love Like a Morning Mist: Hosea 5:15–6:6","authors":"S. Ramirez","doi":"10.13185/LA2013.27207","DOIUrl":"https://doi.org/10.13185/LA2013.27207","url":null,"abstract":"","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131394987","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Among the ethical issues faced by many fundraising practitioners of non-government organizations worldwide is whether or not to raise monies from people or organizations whose practices of business or sources of income are morally questionable. Donor lists or potential funders of many a development organization usually include politicians, wealthy businessmen, and members of prominent families, if not the corporations owned by them. Often, these are the “prime targets” for fundraising campaigns because of their willingness to share and further the developmental mission of these NGOs, and because of their ability to provide substantial support. While many such benefactors are praiseworthy in their generosity and in their sense of social responsibility, there are, of course, some whose methods and sources of income are morally questionable. The possibility of illicit activity in the means by which these donors make a profit and obtain their income cannot be denied. Such can range from unjust labor practices to graft and corruption, illegal drug trade, gambling operations, and the like. The question then arises of the acceptability of using such “bad money” or money raised illicitly by others, and putting it to “good use” or towards a charitable organization’s noble ends. Naturally, the Church as a charitable and fundraising institution has not been immune to such an ethical dilemma. As time and again featured by the media, prominent Church-related individuals who are involved in work for the poor have supporters and benefactors who may include those in question. Some, like the Blessed Mother Teresa of Calcutta, the late Cardinal Sin, and the much awarded Tony Meloto of the Gawad Kalinga movement, are of the view that even monies from donors of ill repute can and should be received and put to good use. Others take the more conservative stance and try to avoid dependence on benefactors of questionable means and sources of income, while others conveniently turn a blind eye and will receive donations without wanting or bothering to know where these monies probably came from. This article will attempt to weigh the issue at hand using three frames of moral consideration, namely 1) cooperation with evil, 2) the appropriation of evil, and 3) the consideration of scandal. The first and third are among traditional principles in Catholic moral thought while the second is a more recently developed theory from the turn of the second millennium. All three will hopefully allow us to understand the pertinent considerations in addressing the question “Is it ethical for the Church to solicit and receive funds—to be used for unquestionably worthwhile purposes—from benefactors whose businesses or sources of income involve illicit activity?”
{"title":"Putting “Dirty Money” to Good Use","authors":"S. Lopez","doi":"10.13185/1940","DOIUrl":"https://doi.org/10.13185/1940","url":null,"abstract":"Among the ethical issues faced by many fundraising practitioners of non-government organizations worldwide is whether or not to raise monies from people or organizations whose practices of business or sources of income are morally questionable. Donor lists or potential funders of many a development organization usually include politicians, wealthy businessmen, and members of prominent families, if not the corporations owned by them. Often, these are the “prime targets” for fundraising campaigns because of their willingness to share and further the developmental mission of these NGOs, and because of their ability to provide substantial support. While many such benefactors are praiseworthy in their generosity and in their sense of social responsibility, there are, of course, some whose methods and sources of income are morally questionable. The possibility of illicit activity in the means by which these donors make a profit and obtain their income cannot be denied. Such can range from unjust labor practices to graft and corruption, illegal drug trade, gambling operations, and the like. The question then arises of the acceptability of using such “bad money” or money raised illicitly by others, and putting it to “good use” or towards a charitable organization’s noble ends. Naturally, the Church as a charitable and fundraising institution has not been immune to such an ethical dilemma. As time and again featured by the media, prominent Church-related individuals who are involved in work for the poor have supporters and benefactors who may include those in question. Some, like the Blessed Mother Teresa of Calcutta, the late Cardinal Sin, and the much awarded Tony Meloto of the Gawad Kalinga movement, are of the view that even monies from donors of ill repute can and should be received and put to good use. Others take the more conservative stance and try to avoid dependence on benefactors of questionable means and sources of income, while others conveniently turn a blind eye and will receive donations without wanting or bothering to know where these monies probably came from. This article will attempt to weigh the issue at hand using three frames of moral consideration, namely 1) cooperation with evil, 2) the appropriation of evil, and 3) the consideration of scandal. The first and third are among traditional principles in Catholic moral thought while the second is a more recently developed theory from the turn of the second millennium. All three will hopefully allow us to understand the pertinent considerations in addressing the question “Is it ethical for the Church to solicit and receive funds—to be used for unquestionably worthwhile purposes—from benefactors whose businesses or sources of income involve illicit activity?”","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114872645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Identity, Lifestyle, and Mission of Theologians","authors":"Jose V.C. Quilongquilong","doi":"10.13185/1945","DOIUrl":"https://doi.org/10.13185/1945","url":null,"abstract":"","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128572275","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"A Love Like a Morning Mist: Hosea 5:15–6:6","authors":"Felipe Fruto Ll. Fruto","doi":"10.13185/1943","DOIUrl":"https://doi.org/10.13185/1943","url":null,"abstract":"","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123210808","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：