本文旨在探討秘魯文學家阿奎達（José María Arguedas）遺作《山上的狐狸與山下的狐狸》中，天主教神職人員角色背後的深層意涵。過去研究多侷限於純文學性分析，較少觸及神職人員游移於「神聖性」與「世俗性」間的特質。本文結合社會學與神學雙重視角，運用基哈諾（Aníbal Quijano）的「權力殖民性」與尼布爾（H. Richard Niebuhr）「基督超乎文化」論述，將海港城市欽伯特（Chimbote）剖析為充斥資本壓迫的後殖民場域。研究首先指出，卡多索神父、古鐵熱與教宗若望二十三世宛如神話中跨界的「狐狸」，作為「神聖中介者」打破了帝國中心與邊緣貧民窟的藩籬。然而，本文進一步提出批判性反思：首先，個體的神聖實踐仍受制於天主教會曾作為殖民工具的「體制張力與歷史共業」；其次，將縫合社會的分裂寄託於西方神學，亦引發了「本土宇宙觀與天主教神學的張力」。結論指出，上述神職人員實踐了阿奎達對國族和解的期盼，卻深刻折射出後殖民語境下，個人救贖與體制包袱難以消解的矛盾。
This study investigates the profound significance of the Catholic clergy in José María Arguedas’s posthumous masterpiece, The Foxes from Above and the Foxes from Below. While previous research has predominantly focused on literary analysis—often neglecting the fluid subjectivity of the clergy between the "sacred" and the "secular"—this paper adopts an interdisciplinary framework synthesizing sociological and theological perspectives. Utilizing Aníbal Quijano’s theory of the "coloniality of power" and H. Richard Niebuhr’s concept of "Christ above culture," the study re-examines the port city of Chimbote as a postcolonial site rife with capitalist oppression. Initially, the research demonstrates how figures like Father Cardozo, Gustavo Gutiérrez, and Pope John XXIII act as "sacred intermediaries," mirroring the boundary-crossing "foxes" of Andean mythology to subvert the rigid divide between the imperial center and marginalized peripheries.
However, this paper further introduces critical reflections: first, the sacred practices of these individuals remain constrained by the "systemic tension and historical complicity" of the Catholic Church, which historically served as an instrument of colonization. Second, entrusting the mending of social fragmentation to Western theology inevitably provokes an "epistemological tension between indigenous Andean cosmologies and Catholic theology." Ultimately, the conclusion reveals that while these clergy members embody Arguedas's hopes for national reconciliation, they also profoundly reflect the inescapable contradictions between individual redemption and institutional burdens within a postcolonial context.