It’s the third day, but it’s not like I’ll do it every day…

These are interesting coincidences. The liturgical readings of today’s Mass also suggest something to say about the Synod.

The first lesson is on the prophet Jonah, displeased that God sends him to preach penance to the people of Nineveh, the hated enemies of the chosen people.

In the Gospel, Jesus presents a Samaritan, a despised schismatic, as a model of charity, in preference to two “ecclesiastics”.

Here is «down with clericalism!», «welcome everyone everyone everyone to the tent!».

In the Synod of Jerusalem, not just any change was made, it was the meditation on the word of God and on the extraordinary events that made it clear that the time for a change has arrived, the prefigurations must give way to the New Covenant which is the full realization of universal salvation according to God’s eternal plan. A great novelty, but in continuity, not in rupture. The miracle of tongues on the day of Pentecost was already a clear message, but the Holy Spirit works gradually.

It should be noted that Jonah was sent to preach penance (conversion) and the entire people of Nineveh accepted the warning (not sweet words, but a threat of destruction).

The journey of Jesus with the two disciples of Emmaus is often given as an example of synodality. It is not that those two disciples converted Jesus, but it was Jesus who began to rebuke them for their hardness of heart and with the Scriptures opened their minds and hearts. And at the (Eucharistic?) banquet, Jesus allowed himself to be recognized. The conclusion is that the two disciples immediately made the arduous journey, backward, returning to the community of Jerusalem, submerged in the joy of the new Easter.

È il terzo giorno, ma non è che lo farò ogni giorno…

Sono coincidenze interessanti. Anche le letture liturgiche della Messa di oggi mi suggeriscono qualcosa da dire sul Sinodo.

La prima lezione è sul profeta Giona, scontento che Dio lo mandi a predicare la penitenza alla gente di Ninive, gli odiati nemici del popolo eletto.

Nel Vangelo Gesù presenta un Samaritano, scismatico disprezzato, come un modello di carità, a preferenza di due «ecclesiastici».

Ecco «abbasso il clericalismo!», «benvenuti tutti tutti tutti nella tenda!».

Nel Sinodo di Gerusalemme, non si è fatto un cambiamento qualunque, è stata la meditazione sulla parola di Dio e sugli eventi straordinari a far capire che il tempo per un cambio è arrivato, le prefigurazioni devono cedere il posto al Nuovo Patto che è la piena realizzazione della salvezza universale secondo l’eterno piano di Dio. Una grande novità, ma nella continuità, non nella rottura. Il miracolo delle lingue il giorno di Pentecoste era già un messaggio chiaro, ma lo Spirito Santo lavora con gradualità.

C’è da notare che Giona è stato mandato a predicare la penitenza (la conversione) e l’intero popolo di Ninive ha accolto il monito (non parole melliflue, ma una minaccia di distruzione).

Si dà sovente come esempio di sinodalità il viaggio di Gesù con i due discepoli di Emmaus. Non è che quei due abbiano convertito Gesù, ma è stato Gesù che cominciò a rimproverarli per la loro durezza di cuore e con le Scritture ha aperto la loro mente ed il loro cuore. E al banchetto (eucaristico?) Gesù si è lasciato riconoscere. La conclusione è che i due discepoli hanno fatto subito il pur faticoso viaggio, indietro, rientrando nella comunità di Gerusalemme, sommersa nella gioia della nuova Pasqua.

擔心主教會議的進展 喜見當日讀經的啟示

葡萄園的主人給葡萄園「圍上籬笆又築了守望台」。今天流行的說法是「不要築圍牆，要建橋樑」（從某角度講是很有意義的）。但破壞葡萄園的野獸和敵人都是先向籬笆入手，且敵人從不休息。又說「神學家既作出貢獻又製造危機？那末單純的信友經得起考驗嗎？不需要教會防衛他們的信仰，領導他們辨別是非，免受千萬謬論的陷害嗎？

今天的第二篇讀經。

聖保祿請我們不要太憂慮，在祈禱中把一切交托天主手中，保持內心的平安。聖教宗若望廿三世鼓勵我們不要常說「明天更壞」。對啊，但我們也不能過份樂觀。看看梵二的教會牧民憲章，其招牌是 gaudium et spes（喜樂與希望）但跟着來的兩個字是 luctus et angor（痛苦與憂慮）。整個憲章描寫現代社會時常指出「進步」及其帶來的「危機」，在科技的進步中忘記了造物主，使社會喪失了精神價值，破壞了和平的基礎。

憂慮和喜樂並不彼此矛盾。我們要把喜樂放在聖神手上，順從他，不要企圖要他順從我們，或讓我們順從「世俗」。

祈禱當然是我們向天主說話，但更是聽天主的話。天主的話這麼豐富，在聖經裡，在教會的聖傳中。

講到祈禱有一篇歷史悠久的經文，尤其是教會聚會時用的：Adsumus。並不太長，現在主教會議秘書處卻給了一個簡化了的版本，對照一下兩個版本發現有這兩句被刪除了：(1) “Esto solus et suggestor et effector iudiciorum nostrorum”意文是“Sii tu solo a suggerire e guidare le nostre decisioni”「使我們的決議全照你的提示和領導」。原來單有聖神並不夠，現在大會秘書處請來了60位experts and “facilitators”（有點似幼稚園的老師帶小朋友乖乖地跟大人走）。(2) “In cunctis teneamus cum moderatione pietatis iustitiam”意文是“sappiamo contemperare bontà e fermezza insieme”『使我們同時關注「堅持」和「諒解」』。人們多提聖經裡讀的Veritatem in charitate，教宗本篤提醒說：也要 Charitatem in veritate。愛德的基礎是真理，沒有了真理，愛是一個空殼，放什麼進去都可以。

還好他們沒有刪去“in nullo deviemus a vero”意文“in nulla ci discostiamo dalla verità”，「使我絕不離開真理」。當然為我們真理並不祇是那些描述性的學問：科技、心理學、社會學。天主給了我們的是人本性的和信仰超性的智慧，不祇教我們追求本能的滿足，更教我們追求「精神價值」；達至人生的終向。

常年期第廿七主日甲

THE SYNOD AND THE BIBLICAL READINGS OF THE DAY

I always anxiously await the news from the Synod and I find that the biblical readings of the day inspire me in many ways.

The landowner planted a vineyard, he made a hedge, a watchtower, but unfortunately the enemies destroyed the hedge and the tower, they devastated the vineyard to the great pain of the landowner. Today it is said (very rightly, from a certain point of view): «We need to build bridges and not walls». But sometimes the hedge and the watchtower are still needed, because the enemies do not rest. “Theologians contribute even if they create risks”, this is very true, but the people of God, simple and defenceless, need those who defend them from these risks, especially today when the voice against tradition threatens to cover the authentic Magisterium.

St. Paul’s Letter to the Philippians tells us not to be anxious, but to entrust everything to the Lord in prayer. Yes, prayer is what gives us peace again. “We are not prophets of doom”, as the optimistic Pope John XXIII said. Especially in the Constitution Gaudium et spes (remember that, after the words “gaudium et spes”, the words “luctus et angor” [pain and anxiety] follow). In fact, the combination of “progress” and “dangers” often occurs in the text. Progress, especially of science and technology, has become the new god of atheists.

Therefore, worry and hope are not irreconcilable. Let’s put hope in the Holy Spirit, but let’s not make the mistake of wanting to pull the Holy Spirit to our side, worse, to the side of those who want to do without the true God.

It seems to me that in these days, instead of saying long prayers, we need to listen to the words of the Spirit which are so abundant in Sacred Scripture and Sacred Tradition. Then we add, of course, the beautiful prayer “Adsumus”.

Regarding this ancient prayer, which is not very long, they now give us a “simplified” edition. I can no longer find the words «esto solus et suggestor et effector iudiciorum nostrorum» («be the only one to suggest and guide our decisions»). Now I understand why there are almost sixty “experts and facilitators” at the Synod, because the Holy Spirit alone is no longer enough (?!). Luckily the invocation “let us not deviate from the truth in nothing” has remained (obviously it must first and foremost be the truth of faith of Scripture and Tradition, and not just that of the descriptive, physical, psychological and sociological sciences).

According to the principle of synodality, no one will accuse me of poking my nose into the affairs of the ongoing Synod, because everyone is invited to speak, even those who no longer want to be recognized as Christians.

IL SINODO E LE LETTURE BIBLICHE DEL GIORNO

Aspetto sempre con ansietà le notizie dal Sinodo e trovo che le letture bibliche del giorno mi ispirano tante cose.

Il padrone ha piantato una vigna, ha fatto una siepe, una torre di guardia, ma purtroppo i nemici hanno distrutto la siepe e la torre, hanno devastato la vigna con gran dolore del padrone. Oggi si dice (con molta ragione, da un certo punto di vista): «Bisogna fare ponti e non muri». Ma qualche volta ci vuole ancora la siepe e la torre di guardia, perché i nemici non riposano. «I teologi contribuiscono anche se creano dei rischi», è proprio vero, ma il popolo di Dio, semplice e indifeso, ha bisogno di chi lo difenda da questi rischi, specialmente oggi quando la voce contraria alla tradizione minaccia di coprire il Magistero autentico.

La lettera di San Paolo ai Filippesi ci dice di non essere ansiosi, ma di affidare ogni cosa al Signore nella preghiera. Sì, la preghiera è quella che ci ridà la pace. «Non siamo profeti di sventura», diceva l’ottimista Papa Giovanni XXIII. Specialmente nella Costituzione Gaudium et spes (ci si ricordi che, dopo le parole «gaudium et spes», seguono le parole «luctus et angor» [dolore e ansietà]), nel testo ricorre sovente il binomio del «progresso» e dei «pericoli». Il progresso, specialmente delle scienze e delle tecniche, è diventato il nuovo dio degli atei.

Dunque, preoccupazione e speranza non sono irriconciliabili. Mettiamo la speranza nello Spirito Santo, ma non facciamo l’errore di volerlo tirare dalla nostra parte, peggio, dalla parte di quelli che vogliono fare a meno del Dio vero.

Mi pare che in questi giorni, invece di dire lunghe preghiere, bisogna ascoltare le parole dello Spirito che sono così abbondanti nella Sacra Scrittura e nella Sacra Tradizione. Poi vi aggiungiamo, naturalmente, la bella preghiera «Adsumus».

A proposito di questa antica preghiera, che poi non è tanto lunga, adesso ci danno una edizione «semplificata». Non trovo più le parole «esto solus et suggestor et effector iudiciorum nostrorum» («sii tu solo a suggerire e guidare le nostre decisioni»). Adesso capisco perché ci sono quasi una sessantina di «esperti e facilitatori», perché lo Spirito Santo da solo non basta più (?!). Meno male che è rimasta l’invocazione «[fa che] in nulla ci discostiamo dalla verità» (ovviamente deve essere anzitutto la verità di fede della Scrittura e della Tradizione e non solo quella delle scienze descrittive, fisiche, psicologiche e sociologiche).

Secondo il principio della sinodalità, nessuno mi accuserà di ficcare il naso negli affari del Sinodo in corso, perché sono invitati tutti a parlare, anche quelli che non vogliono più essere riconosciuti come cristiani.

「小先知」其實沒那麼「小」

彌撒讀經總常帶我們認識真理。今天（10月6日）和明天，我們讀了兩篇巴路克先知的話。他是耶肋米亞先知的門徒。看來他並沒有被流放，而是被帶到埃及，正如傳統說法，耶肋米亞也是被帶到埃及。

在我們今天早上的這段讀經當中，先知承認自己和他的全體人民都是罪人，因此理應受到神的懲罰：敗仗、亡國。我們明天將讀到的那篇（也許我們不會讀它，因為明天是聖母玫瑰瞻禮）安慰人民宣布天主即將帶來解放。正值史無前例的主教會議在羅馬舉行，我不能不把這些信息配用到我們的處境。我們都渴望解決教會目前的困景。先知說，諸多災難的纏繞是因為他和他的人民沒有聽從上主和先知的話；並安慰人們說，如果他們重新遵守天主和先知的話，解放很快就會到來。

我的印象是，有人認為教會目前的困難來自於神職主義，神職界不傾聽人民的意見、疏離和排斥罪人的。先知的話使我們反省，也許原因在於沒有聆聽天主的話，在聖經中，在二十個世紀的傳統中，梵蒂岡第二屆大公會議的訓導中。大公會議後的教宗忠實尊重大公會議，偉大的教宗若望保祿二世選擇了其前任留下的名號作為自己的名號：若望保祿。這意味著他不會有自己的一套治教理念，而是跟隨兩位大公會議的發起人 ── 教宗若望二十三世和教宗保祿六世的路線。

可惜，並非每個人都遵循「連續詮釋法」瞭解大公會議，有些人走向右，有些人走向左。兩者都沒有拯救我們的教會；前者成了裂教，後者則認為他們比堅守聖傳信仰的人更忠於大公議會。勒菲弗（Lefevre）的門徒還少，但那些選擇追隨世界潮流的人現在竟試圖成為教會內的主流。

現在是時候回到天主的話語，以及宗徒們的話（特別是聖保祿）、歷代教宗的話（尤其是最近的，而不僅是現在在位的）。我們必須以這些話為準則來權衡有人提出來認為是我們教會更新良藥的建議。

我藉此機會指出，有人把Synodality一詞理解為「與天主的子民同行」（他們指的是平信徒），說是東方教會的傳統，那是一種誤解。東方禮的天主教主教告訴我們，他們講到Synod或Synodality時，從來沒有直接講平信徒的參與，而是「主教們與我們的主耶穌基督同行」。

明天，聖母玫瑰瞻禮，我們將讀到《宗徒大事錄》描述早期基督徒團體有聖母和他們一起祈禱。請不要介意我向您們推薦一篇教會的傳統祈禱文：“Sub tuum praesidium”（聖母，我們來到妳的保護下）和聖若望鮑思高創作的祈禱文：「啊，瑪利亞，大能的童貞女」。

 

(a Prayer composed by Saint John Bosco)

O Maria Virgo Potens

Tu magnum et praeclarum

in Ecclesia praesidium.

Tu singulare auxilium christianorum.

Tu terribilis

ut castrorum acies ordinata.

Tu cunctas haereses sola interemisti

in universo mundo.

Tu in augustiis, Tu in bello,

Tu in necessitatibus

nos ab hoste protege,

atque in aeterna gaudia

in mortis hora suscipe.

“Little prophets” actually not so little

The Mass readings are always so inspiring. Today and tomorrow, we read two pieces by the prophet Baruch. He is a disciple of Jeremiah. It seems that he was not deported into exile, but he was taken to Egypt, as tradition also says of Jeremiah.

In the passage we read this morning, the prophet recognizes himself as a sinner together with all his people and therefore deserving of divine punishment, that is, the conditions of defeat of that moment. The passage that we will read tomorrow (perhaps we will not read it, because it is the feast of the Holy Rosary) announces as consolation the imminent liberation by God. I cannot help but apply these messages to our case, when an unprecedented Synod is gathered in Rome. We are all eager to resolve the present difficulties of the Church. The prophet says that all the difficulties come, because he and his people did not obey the word of God and the prophets and consoles the people by saying that, if they return to obeying the word of God and the prophets, liberation will soon come.

I have the impression that someone sees the present difficulties of the Church as coming from a “clericalism” that does not listen to the people, that distances and excludes sinners. The prophet’s words must make us think that perhaps the cause lies in not having listened to the word of God found in the Bible, in the tradition of 20 centuries, especially in the recent Magisterium of the Second Vatican Council, faithfully respected by the Popes, the greatest of whom, John Paul II, chose as his name the one left by his predecessor: John Paul, by this he meant that he would not have his own program, but that of the two promoters of the Council, Pope John XXIII and Pope Paul VI.

Unfortunately, not everyone followed the hermeneutic of continuity. Some went to the right, some went to the left. Neither one nor the other saved our Church. Some have become schismatic, others believe they are even more faithful to the Council than those who hold firm to the faith that comes from the Apostles. Lefevre’s disciples were few, but those who chose to follow the current of the world are now attempting to dominate the Church.

It is time to return to the word of God, of the Apostles, especially Saint Paul, of the Popes, especially the recent ones, not just the present one. On this word we must weigh all the proposals that present themselves as medicines for a renewal of our Church.

I take this opportunity to say that it is a misunderstanding that the Easter Churches take the word “synodality” as meaning “the walking together with the people of God” (and by this they mean the laity). Eastern Catholics tell us that with the “Synod” they never directly intended the walking together of all the people, but “the walking together of the Bishops with Our Lord Jesus Christ”.

Tomorrow, the feast of the Holy Rosary, we will read the Acts of the Apostles which describe the prayer of the primitive community with the presence of Our Lady. Please, don’t mind if I recommend you a traditional prayer of the Church: “Sub tuum praesidium” and a prayer composed by Saint John Bosco: “O Mary, Virgo potens”.

 

 

(a Prayer composed by Saint John Bosco)

O Maria Virgo Potens

Tu magnum et praeclarum

in Ecclesia praesidium.

Tu singulare auxilium christianorum.

Tu terribilis

ut castrorum acies ordinata.

Tu cunctas haereses sola interemisti

in universo mundo.

Tu in augustiis, Tu in bello,

Tu in necessitatibus

nos ab hoste protege,

atque in aeterna gaudia

in mortis hora suscipe.

“Piccoli profeti” non tanto piccoli

Le letture della Messa sono sempre così di grande ispirazione. Oggi e domani, leggiamo due pezzi del profeta Baruc. Egli è un discepolo di Geremia. Sembra che non sia stato deportato in esilio, ma era andato in Egitto, come la tradizione dice anche di Geremia.

Nel tratto che abbiamo letto questa mattina, il profeta si riconosce peccatore insieme con tutto il suo popolo e perciò meritevole del castigo divino, cioè, le condizioni di sconfitta di quel momento. Il tratto che leggeremo domani (forse non lo leggeremo, perché ricorre la festa del Santo Rosario) annuncia come consolazione la prossima liberazione da parte di Dio. Non posso non applicare questi messaggi al caso nostro, quando a Roma si è radunato un Sinodo senza precedenti. Tutti siamo desiderosi di risolvere le presenti difficoltà della Chiesa. Il profeta dice che tutte le difficoltà vengono perché non si è obbedito alla parola di Dio e dei profeti e consola il popolo dicendo che, se tornano ad obbedire alla parola di Dio e dei profeti, presto verrà la liberazione.

Ho l’impressione che qualcuno vede le presenti difficoltà della Chiesa come provenienti da un “clericalismo” che non ascolta il popolo, che allontana ed esclude i peccatori. Le parole del profeta ci devono far pensare che forse la causa sta nel non aver ascoltato la parola di Dio che si trova nella Bibbia, nella tradizione di 20 secoli, specialmente nel recente Magistero del Concilio Vaticano II, fedelissimamente rispettato dai Papi, coma il grande, Giovanni Paolo II, ha scelto come suo nome quello lasciato dal suo predecessore: Giovanni Paolo, con ciò voleva dire che non avrebbe avuto la sua politica, ma quella dei due realizzatori del Concilio, Papa Giovanni XXIII e Papa Paolo VI.

Purtroppo, non tutti hanno seguito l’ermeneutica della continuità. Chi è andato alla destra, chi è andato alla sinistra. Né gli uni né gli altri hanno salvato la nostra Chiesa. Gli uni sono diventati scismatici, gli altri si credono addirittura più fedeli al Concilio di quelli che tengono ferma la fede che viene dagli Apostoli. I discepoli di Lefevre sono stati pochi, ma quelli che hanno scelto di seguire la corrente del mondo tentano adesso di dominare la Chiesa.

È il momento di tornare alla parola di Dio, degli Apostoli, specialmente San Paolo, dei Papi, specialmente i recenti, non solo quello presente. Su questa parola dobbiamo pesare tutte le proposte che si presentano come medicine per un rinnovamento della nostra Chiesa.

Approfitto per dire che è un malinteso pensare che le Chiese Orientali prendono la parola “sinodalità” come quella di camminare con il popolo di Dio (e con ciò si intende i laici). I vescovi cattolici orientali ci dicono che col Sinodo non hanno mai inteso direttamente il camminare insieme di tutto il popolo, ma l’insieme dei Vescovi camminare con Nostro Signore Gesù Cristo.

Domani, festa del Santo Rosario, leggeremo gli Atti degli Apostoli che descrivono la preghiera della comunità primitiva con la presenza della Madonna. Non vi dispiaccia che io vi raccomandi una preghiera tradizionale della Chiesa: “Sub tuum praesidium” e una preghiera composta da San Giovanni Bosco: “O Maria, Virgo potens”.

 

 

(a Prayer composed by Saint John Bosco)

O Maria Virgo Potens

Tu magnum et praeclarum

in Ecclesia praesidium.

Tu singulare auxilium christianorum.

Tu terribilis

ut castrorum acies ordinata.

Tu cunctas haereses sola interemisti

in universo mundo.

Tu in augustiis, Tu in bello,

Tu in necessitatibus

nos ab hoste protege,

atque in aeterna gaudia

in mortis hora suscipe.

致主內的信眾的信，關於呈交給教宗方濟各的「疑問」（dubia）

主內的弟兄姊妹：

我們五位樞機，深知「所有信徒有本份，將其有關教會利益的見解表達給教會的牧人」（《天主教法典》212§3），也記得樞機們更「有責任個別協助教宗……管理普世教會的日常事務」（《法典》349）。鑑於一些高級領導對是次世界主教會議的各種聲明，公然相反教會一貫的教義和紀律，已經並且繼續在信徒和其他善意人士之中造成極大的混亂和誤會，我們將對此的深切關注訴諸教宗閣下。

我們2023 年7 月10 日的信函，採用了向長上提交「疑問」（dubia，[問題]）行之有效的做法，為長上提供機會，透過他的「回應」明確澄清教會的教理和紀律。我們已向教宗方濟各提交了五個「疑問」（見附上副本）。教宗方濟各在 2023 年 7 月 11 日的信中，回應了我們的函件。

在研究了他的回信後，我們發現他的信沒有遵循「對疑問的答覆」（responsa ad dubia）的做法，故我們重新編撰了「疑問」，以祈教宗關於教會恆久以來的教義和紀律作出明確的答覆。藉著2023年8月21日的信函，我們向教宗提交了重新編撰的「疑問」（見附上副本）。截至目前為止，我們尚未收到對重新編撰的「疑問」的回應。

鑑於有關「疑問」的嚴重性，特別是考慮到主教會議即將召開，我們認為我們有責任告知您們各位信眾（《法典》 212 § 3），以免您們可能陷入混亂、錯誤和灰心，而能為普世教會，特別是為教宗祈禱，使教會得以更清楚地教導福音、且更忠實地遵循它而生活。

 

沃爾特．布蘭德米勒樞機（Cardinal Walter Brandmüller）

雷蒙德．良．伯克樞機（Cardinal Raymond Leo Burke）

若望．桑多瓦爾．伊尼格斯樞機（Cardinal Juan Sandoval Íñiguez）

羅伯特．莎拉樞機（Cardinal Robert Sarah）

陳日君樞機（Cardinal Joseph Zen Ze-Kiun, SDB）

謹啟

羅馬，2023 年 10 月 2 日

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敬愛的聖父：

我們很感謝您給予我們的答案。我們首先想澄清的是，我們若問了您這些問題，並不是非因為害怕與我們這個時代的人對話，也不是因為害怕他們可能問我們有關基督的福音的問題。事實上，我們和教宗閣下一樣，堅信福音為人類生命帶來圓滿，並回答我們的每一個問題。令我們憂慮的是另一個問題：我們關注到有些牧者懷疑福音改變人心的能力，最終向人們提出不再是純正的教義，而是「按照自己的喜好來教導」（參見弟後4：3）。我們還關心的是，人們應該明白天主的憐憫並不在於掩蓋我們的罪，而是更偉大，在於使我們能夠通過遵守祂的誡命來回應祂的愛，即皈依並信從福音（參見谷 1：15）。

您以誠意回答了我們，我們出於同樣的誠意必須補充一點，您的回答並沒有使我們釋疑，反而加深了我們的疑慮。因此，我們覺得有必要向教宗閣下，作為受主委託在信仰上堅定您的弟兄們的伯多祿繼承人，重新提出、重新編撰這些問題。鑑於主教會議舉行在即，這事變得更加緊迫，許多人想利用這次會議來否定正正是與我們「疑問」關注之事所相關的天主教教義。因此，我們向您重新提出我們的問題，好使您可以用簡單的「是」或「否」來回答。

1. 教宗閣下堅持教會可以加深她對信仰寶庫的理解。這確實是《天主的啟示》教義憲章8 所教導的，屬於天主教教義。然而，您的回覆並沒有抓住我們的關注點。今天，包括牧者和神學家在內的許多基督徒認為，我們這個時代的文化和人類學變化應該推動教會教導相反於其一直教導的內容。這牽涉到我們得救的基本而非次要的問題，例如信仰的宣認、獲得聖事的主觀條件、遵守道德律。因此，我們想重新表達我們的「疑問」：今天的教會是否能在信仰和道德問題上，教導相反於她以前所教導的教義，無論是教宗以正式的宗座權威發言（ex cathedra），還是根據某一大公會議的定義，或是散居世界各地的主教的普通普世訓導權（參見《教會》教義憲章25）？

2.教宗閣下堅持認為，婚姻與其他形式的性結合兩者不能混淆，因此，對同性伴侶的任何儀式或聖事祝福，都會引起這種混淆，應該避免。

然而，我們的憂慮是不同的：我們關注同性伴侶的祝福，在各種情況下都可能會造成混亂，不僅因為這可能使它們看起來類似於婚姻，還因為這樣做事實上等於肯定同性的性行為是善的，或至少是天主要求人們在走向祂的旅途中的一種可能的善。因此，讓我們重新表達我們的「疑問」：在某些情況下，牧者是否可以祝福同性戀者之間的結合，從而表明同性性行為本身不違反天主的律法和相反於人走向天主的旅途？與這個「疑問」相關而需要提出另一個問題是：普通普世訓導權所維護的教義，即婚姻外的性行為，特別是同性性行為，無論其發生的環境及意圖，都構成客觀上違反天主律法的重罪，這是否繼續有效？

3.您堅持教會有一個共議幅度，即所有人，包括平信徒，都被召叫參與並發出自己的聲音。然而，我們的難題是另一個：今天，「共議同行」的主教會議，似乎祇要有教宗的參與，它已代表了教會的最高權威。然而，主教會議是教宗的諮詢機構；它不是世界主教團，不能解決世界主教團所處理的問題，也不能發布法令，除非在某些情況下，教宗（其職責是批准世界主教會議的決定）已整個明確授予它審議權力（參見《法典》343 C.I.C.）。這是關鍵的一點，因為如果不讓世界主教團參與這屆主教會議打算提出涉及教會憲法的問題，將完全違背共議同行的根本，而教會卻聲稱想要推動的。因此，讓我們重新表達我們的「疑問」：在羅馬舉行的主教會議，只包括選定的牧者和信徒代表，在教義或牧靈事務上被召叫表達自己的意見，這會議是否將行使教會的最高權力，那專屬於教宗及「與其元首在一起」（una cum capite suo）的世界主教團的權力（參見《法典》336 C.I.C.）？

4. 教宗閣下在您的答覆中明確表示，聖若望保祿二世在〈司鐸聖秩〉宗座牧函（Ordinatio Sacerdotalis）中的決定將明確保持不變，並正確地補充說，有必要從服務而非權力的角度來理解神職人員，以正確地理解我們的天主僅向男性保留神品的決定。但另一方面，您在回覆的最後一點中補充說，這個問題仍然可以進一步探討。我們憂慮有些人可能會將這項聲明，解讀為此事尚未有最終定論。事實上，聖若望保祿二世在〈司鐸聖秩〉中申明，此一教義是由普通訓導和普世訓導當局無誤地教導的，因此它屬於信仰的寶庫。這是信理部對有關宗座牧函提出的「疑問」的回應，這一回應得到了若望保祿二世本人的同意。

因此，我們必須重新闡述我們的「疑問」：司鐸神品這一聖事僅由受洗男性領受，屬於聖秩聖事的實則根本，教會是不能改變的。那麼未來的教會是否有特權向女性授予司鐸神品，並因此而與前一句的說法互相矛盾？

5. 最後，教宗閣下確認了特倫多大公會議的教義，根據該教義，聖事赦免的有效性需要罪人的悔改，其中包括不再犯罪的決心。您請我們不要懷疑天主無限的憐憫。我們想重申，我們的問題並非源於懷疑天主的憐憫的偉大，相反，正是因為我們意識到天主的憐憫是如此之偉大，以至於我們能夠皈依祂，承認我們的罪孽，並按祂教導的方式生活。反過來，有些人可能會將您的答案解讀為，僅僅認罪就足以獲得罪赦，因為它可能隱含地包括了對罪過的告明和悔改。因此，我們想重新表達我們的「疑問」：一個懺悔者承認犯了罪的同時，卻拒絕以任何方式表示不再犯同樣罪過的意圖，他可以有效地接受聖事的赦免嗎？

 梵蒂岡城，2023年8月21日

沃爾特．布蘭德米勒樞機（Cardinal Walter Brandmüller）

雷蒙德．良．伯克樞機（Cardinal Raymond Leo Burke）

若望．桑多瓦爾．伊尼格斯樞機（Cardinal Juan Sandoval Íñiguez）

羅伯特．莎拉樞機（Cardinal Robert Sarah）

陳日君樞機（Cardinal Joseph Zen Ze-Kiun, SDB）

My Pope Benedict

(Corrected edition of the working translation by Bree A. Dail by Cardinal Zen himself)

 1. The Pope Benedict I remember

I don’t remember when I first met Pope Benedict, but I do remember that when I got to know him personally, I felt that he was the opposite of what some people called him: “God’s rottweiler”. I felt that he was the most gentle and kind man I have ever known.

Of course, he had been in charge of the Congregation for the Doctrine of the Faith for many years and had certainly had to question theologians with questionable  theological views, but I know that he always treated them with respect, courtesy and gentleness.

Cardinal Ratzinger was very gracious to the laity in general. He was serving in the Congregation for the Doctrine of the Faith, which is situated to the right of the Basilica of St. Peter, and his living quarters were to the left of the Basilica of St. Peter, so he would pass through St. Peter’s Square every day, and all who greeted him he would stop to greet them in return, to speak to them, and give them a blessing.

Later I had more contact with Cardinal Ratzinger at those meetings organized by Cardinal Tomko of the Congregation for the Propagation of the Faith to discuss the Church in China. He spoke in a wise and humble manner. He had an amazing memory, remembering very well what anyone had said.

2. My beloved Pope Benedict

I thank God for the excellent formation in the faith with the Salesians. The training I received in the novitiate and the philosophical school was rather conservative. The training I received when I went to Italy to study philosophy and theology was also traditional and serious, which helped me to respect the traditions of the Church. Of course, there was a pre-Vatican II atmosphere: we young students certainly had great hopes for the renewal of the Church, but it was not an attitude of abandoning the past and embracing the future. Pope John XXIII’s homily at the opening of Vatican II spoke to our expectations.

If one were to describe us as purely conservative or progressive, we could be described as progressive. And the young Professor Joseph Ratzinger, the expert brought to Vatican II by Cardinal Joseph Frings of the German diocese of Cologne, also belonged to the progressive school. But such a dichotomy is problematic, and the progress of life depends on a balance between the conservative and the progressive forces. The Council is the supreme authority of Pope and bishops in the exercise of their faithful leadership, and Ratzinger, once called progressive, has since been labeled conservative. Many will appreciate the Pope’s deep theology, and my training in the Salesian Community made it particularly easy for me to identify with his teachings.

The chaos in the Church after the Council was due to the insistence of some on extreme left or extreme right positions. Pope John Paul II (the “double name” is taken from Pope John XXIII and Pope Paul VI, who led the Council of the Church), with the help of Cardinal Ratzinger, steadily led the Church since Vatican II.

3. Pope Benedict, who (I thought) loved me most

The meetings organized by Cardinal Tomko were mentioned earlier – when the Congregation for the Propagation of the Faith and the Secretariat of State worked together on the affairs of the Church in China, with Ratzinger attending as Prefect of the Congregation for the Doctrine of the Faith.

When he succeeded Pope John Paul II and took the name Benedict XVI, he showed special concern for our Church in China. The Pope’s choice of cardinals was absolutely personal, and he added me, the retiring Bishop of Hong Kong, to the list of the first cardinals he chose, clearly hoping that I could contribute to the affairs of the Church in China.

I had the opportunity to meet the Anglican Archbishop of Canterbury, Rowan Williams, a good friend of Pope Benedict. I asked him, “What do you think of our Holy Father?” Without hesitation, he said, “He is very shy.”

Benedict was reluctant to act with authority. At that time, the Prefect of “Propaganda Fide” was a very prominent Cardinal Dias. Monsignor Parolin was an official of the Secretariat of State in charge of the Sino-Vatican negotiations. The two did not quite agree with Pope Benedict’s strategy. Cardinal Bertone, the Secretary of State, was on the side of the Pope and a Salesian confrere of mine, yet he accepted to follow the two.

I complained to the Pope about this and asked him to let me speak face to face with the heads of the two departments in his presence. Wouldn’t it have been embarrassing for the Pope to hear complaints about his two top officials face to face with them? But the Pope accepted my request. Unfortunately, the meeting was not productive.

A letter that Pope Benedict wrote to the Catholics in China in 2007 was partially wasted (see my book “For the sake of Sion, I will not be silent”). A huge Commission that he had set up did not work very well, and then, when the new president Cardinal Parolin took office, made it quietly disappear without a trace.

I had the opportunity to visit in the Vatican Pope Benedict after his retirement, but of course I was not in a position to discuss any further issues with him at that time. When he published his book “Ultime Conversazioni”, he immediately sent me a copy with a personally written statement: “In prayer we are one” (“in unione di preghiera”). Shortly afterwards, Archbishop Savio Hon Tai-fai, probably unaware that the Pope had already sent me a copy, bought one and brought it to the Pope, asking him to sign it and then send it to me. This time the Pope wrote: “We are united in prayer and thought” (“in unione di preghiera e pensiero”). I thought, “I am a special favorite of the Pope”, isn’t that too much?

Pope John Paul often entertained his guests at table, but Pope Benedict rarely did. I remember the year I accompanied a pilgrimage of Hong Kong’s deacons to Italy to pray the “Angelus” with the Pope on Sunday. Benedict was on summer vacation in Belluno, northeast Italy. He obtained to have Italian Police to bring me in helicopter from Venice to Belluno. After the “Angelus” they said to me, “The Pope invites you to lunch.” I will never forget the warmth of that meal.