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闽东:地下主教郭希锦让位前非法主教詹思禄

时间:2018-12-15  来源:亚洲新闻社  作者: 点击:

交接仪式在北京釣魚台国宾馆举行,教廷代表切利总主教在场见证。据报道,教宗方济各要求郭主教做出“牺牲”,以维护中国教会的共融并确保中梵协议的签署。切利总主教还要求汕头教区庄建坚主教退休。

 
 
 

闽东(亚洲新闻) -被梵蒂冈认可而不被政府认可的闽东教区地下主教郭希锦将卸任正权主教职务,交由政府认可、且刚刚被教宗方济各宽免绝罚的詹思禄主教担任。

闽东教区一些教区神父昨天发布了这个消息。据其中一位神父說,12月13日下午,郭希锦主教召集教会司铎参议会连夜开会,并通告了他现已成为教区辅理主教的消息。郭主教刚刚从北京归来,他在北京会晤了詹思禄主教和梵蒂冈代表团团长切利总主教(Claudio Maria Celli)。(见图)。

切利总主教出示了一封由教廷国务卿帕罗林枢机(Pietro Parolin)和万民福音部部长费洛尼枢机(Fernando Filoni)签名的信件,信中要求这位地下主教将正权主教职务交给詹思禄主教担任。据这位闽东教区神父透露,切利枢机告诉郭主教教宗方济各本人要求郭主教服从,“并为中国教会的大局做出牺牲”。

许多神父和教友听到这个消息非常难过。 在过去,当一位官方主教与教廷和解时,如果在同一教区有一位地下主教,那么地下主教为正权,而要求承认的地上主教为辅理。但是这次的情况恰恰相反。

而且,闽东教区地上地下教友人数极不平衡,整个教区共有9万多名教友,至少有8万人属于地下教会,地下团体共有45名神父,200名修女和300多位度献身生活的贞女及数百位平信徒传道员。而官方的詹思禄主教仅有12位神父,在不同的堂区为教友服务。

根据《亚洲新闻》收到的消息,教宗方济各对郭希锦主教表示欣赏,并嘱咐他要继续亲自牧养闽东教区原地下团体的堂区,并做好与詹思禄主教的共融工作。

在北京的会议上,切利总主教还宣布了汕头教区地下主教庄建坚将退休,并让位于最近与教廷共融的官方主教黄炳章。

其实,让政府欣赏的两位官方主教任教区正权主教的决定,在一年前切利总主教访问北京的时候就已作出。当时切利总主教向郭主教解释是,教宗本人要求他走出这一步,“不然中梵协议将无法签署”。教宗担心如果就主教任命的协议无法签署,中国教会将出现更多的非法主教,对教会的合一将产生严重后果。

闽东的一些神父指出,通过这种方式,坚持了40多年的闽东教区地下团体将不复存在。另有些神父对郭主教在其中表现出的绝对服从表示赞赏。

其他神父则表示,通过这种方式,梵蒂冈已将教会交在政府手中。 值得注意的是,切利总主教与闽东教区两位主教会面的地点,是在专门招待外国领导人的北京钓鱼台国宾馆。

另外还有一点值得注意,郭主教要想公开行使他的主教职务,需得到政府和官方主教团的批准。

 


闽东教区主教更迭


弥撒后接到教区秘书长电话,说今天下午郭希锦主教从北京归来,决定连夜召开教会司铎参议会。我回到教区,已是晚上九点多。

会议上,郭主教向我们通报了他这次北京之行的大致情况。由切利总主教带队的梵蒂冈代表团在北京召见了包括他和教宗于九月底刚刚接纳的七位主教及汕头教区庄建坚等九位主教。

这次召见,这七位主教皆被任命为各自教区的正权主教,庄建坚主教退休,郭希锦主教任闽东教区辅理主教。

在一份由国务卿帕罗林枢机及万民福音部部长斐洛尼枢机签名的信件上,谈及了宗座对郭希锦主教的欣赏,并嘱咐他要继续亲自牧养闽东教区原地下团体的神父、修女、度奉献生活者及平信徒,做好与闽东教区新任主教詹思禄的共融工作。

至此,按教廷的要求与指示,坚持了四十多年的闽东教区地下教会团体将正式结束其历史使命,不复存在。教区神父及相关工作的安排有待于詹思禄主教与郭希锦主教进一步的会晤商谈。

在此,让我们向转任辅理主教的郭希锦主教致以由衷的敬意!在去年初见面之时,切利总主教曾向他转达宗座的意见:为了中国教会的大局,你必须作出牺牲。否则协议无法签订,中国45个没有主教的教区将继续面临着无宗座任命的自选自圣。他以高度的服从精神与博大的胸怀接受了这一切,“苟利教会生死以,岂因牧职避趋之。”这种极为难得的服从精神恰恰是我们神职人员的基本操守,但却常常缺乏的。

 

 


 

郭希锦主教的服从尽显“忠贞”本色

甘保禄

          正如已经刷屏数日的新闻所述,闽东教区郭希锦主教和不久前经教宗方济各接纳为合法的詹思禄主教,在教廷特使切利总主教见证下,举行了教会程序上的职权更迭:詹主教为闽东正权主教,郭主教为辅理主教。与此同时,汕头的庄建坚主教正式退休,同詹主教和其他五位一起被接纳为合法的黄炳章主教被任命为汕头教区正权主教。其他五位的教区没有另一位“地下”主教,故自然而然被任命为当地正权主教。

           一石激起千层浪!除了海外一些所谓的教会媒体再次用阴阳怪气的口吻唱衰中梵于9月22日签署的临时性协议,同时也暗讽教廷和“地下主教”的“屈服投降”外,国内教会中也泛起不少惊呼声:“怎么,忠贞教会的主教就这么放弃坚守多年的立场和原则了?”
           为了回应这样的暗讽和惊呼,曾是郭主教学生并多年在闽东教区服务的罗文神父(网名茶神父)今天在其《闽东教区的忠贞》一文中,不但详述了闽东教区的历史和现况,更阐释了他们对“忠贞”二字的理解和实践。他这样写道:
      
           多年来我们坚持走“地下”路线,其性质貌似与今天接受詹思禄为我们的主教是相矛盾的,但其实并不矛盾。既然大家都称地下教会为“忠贞教会”,那么这“忠贞”二字何解?忠贞就意味着忠于一个更高的权威——忠于教会传统、忠于基督在世的代表。当初我们选择走“地下”路线,是因为宗座不认可地上的主教,所以我们拒绝与他们在圣事上的共融;今天我们接受地上的主教为我们的主教,同样因为这是宗座的命令,所以当初的拒绝与今天的接纳完全同属一个性质……在我们的修生时代,他(郭主教)就经常告诉我们:我们选择这一条路必须要作好以后靠边站的心理准备,我们的目的仅是为了保持信仰的完整,不是为了个人的权利与荣誉,将来有一天中梵关系正常了,我们肯定都要靠边站。除了政治因素之外,毕竟我们所受的教育不如公开教会的正规,在学识方面我们要逊人一筹,但我们没有理由在服从与谦逊方面也成为地下人……前天下午当郭主教在全体司铎会议上向大家宣布,从现在开始他已经不再担任闽东教区正权主教,并呼吁大家以信德去接纳并服从詹思禄主教之时,现场没有一个神父站出来造反。这样的教区,这样的团体,难道不是天主特恩长期临在的证明吗?

           作为过去和现在的亲历者,罗神父的见证和阐释远比那些靠道听途说和主观臆测来做文章的个人及媒体要真实可信得多。本人之所以大篇幅地引述他的文章,不外是被在郭主教领导下的闽东“地下”教会团体对“忠贞”的理解和实践所感动。而有这样精神及本色的,绝非仅限于郭主教和他的团体。暂放下其他不提,来自齐齐哈尔教区的魏景仪主教和来自南阳的靳禄岗主教就是典型的例子。记得早在今年2月,他们就通过《梵蒂冈内部通讯》的采访,明确地表达了自己的立场。在2月16日发表的访谈中,魏主教主要表达了两个要点:1)感谢海外朋友们对中国地下教会团体的关心,但鉴于各地情形的不同,请“中国大陆以外的友人,包括港澳台世界各洲,不要代表中国的地下教会发声,因为你们代表不了中国的地下教会”;2)“基于信仰,我和天主所委托给我的团体郑重声明:无论中梵关系如何走向,我们完全服从教宗和圣座所做的任何决定。不问理由。”靳禄岗主教的访谈发表于2月24日,内容也可以概括为两大要点:1)我们过去所受的苦是为了耶稣而受的,并且是和祂一起受的,无怨无悔!2)我们过去的苦是为了“不隐藏我们与教宗的共融而承受的。现在如果教宗和政府达成了协议,我们怎么能不高兴呢?我们怎么能不追随他?”
           是的,“忠贞”二字说起来容易做起来难!但,从上述主教们的表态和行动中我们不难看出,尽管他们在此过程中经受了不少的牺牲、压力和责难,但他们深深懂得,他们是基于对耶稣基督的信仰和对教宗及圣座的服从而理解并实践“忠贞”的,而不是为了包裹在“忠贞时装”下的个人利益、山头作风、意识形态和政治把戏。中国教会乃至普世教会,都应该向他们真实无妄的“忠贞”精神和本色学习并致敬,并为他们今后继续在牧场上的辛劳祈祷祝福!
———————————————————————————
 Bishop Guo Xijin's Obedience Manifests the True Nature of Loyalty

       The news has been circulating rather fast that, witnessed by the delegate of the Holy See Archbishop Claudio Maria Celli, Bp. Guo Xijin of Mindong Diocese and Bp. Zhan Silu, who was legitimized not long ago by Pope Francis, had their roles changed according to the Church regulations: Bp. Zhan is now the Ordinary of Mindong Diocese with Bp. Guo as the Auxiliary. At the same time, Bp. Zhuang Jianjian of Shantou Diocese officially retired, and Bp. Huang Bingzhang, who was also legitimized along with Bp. Zhan and five others, was named as the Ordinary of Shantou. As for the other five, since there is no “underground” Bishop in their respective Dioceses, they were naturally named as the Ordinaries.
       A stone stirs up a thousand waves! In addition to some overseas so-called Church media, once again using the sarcastic tone to not only look down upon the provisional agreement signed on September 22 between China and the Vatican, but also insinuate the "submission and surrender" of the Holy See and the "underground bishop," within the Church in China also came some exclamations of disbelief: "What? The bishops of the loyal church gave up their positions and principles that had been held firm for many years?!"
       In response to such insinuation and exclamation, Fr. Luo Wen, who is the former student of Bp. Guo and have been serving in Mindong Diocese for many year, wrote an article titled "The Loyalty of Mindong Diocese." The article not only details the history and current situation of the Mindong Diocese but also explains their understanding and practice of the word "loyalty." Fr. Luo writes:
         
       Over the years, we have adhered to the "underground" route. Its nature seems to contradict the acceptance of Zhan Silu as our Bishop today, but it is not contradictory in essence. Since everyone calls the underground church "loyal church," then what is the meaning of this "loyalty?" This loyalty means being loyal to a higher authority--to the Church tradition and the representative of Christ. At the beginning we chose to take the "underground" route because the Holy See did not recognize the official bishops; therefore, we refused to be in sacramental communion with them. Today we accept the official Bishop as our Bishop, also because of the command of the Holy See. In this way, the original refusal is exactly the same as today’s acceptance... In our time of education and formation, he (Bp. Guo) often told us that, in choosing this route, we must be psychologically prepared to stand aside some day. The purpose is only to maintain the integrity of the faith, not for the personal power and glory. In the future, once the relationship between China and Vatican becomes normal, we have to stand aside. In addition to political factors, after all, the education we receive is not as formal as the open Church. We can be inferior to others in terms of knowledge, but we have no reason to become an underground person in terms of obedience and humility...In the afternoon of the day before yesterday, Bishop Guo made the announcement to all the priests during the meeting that, from now on, he has ceased to be the Ordinary Bishop of the Mindong Diocese, and called on everyone to accept and obey Bp. Zhan Silu in faith. There is no priest standing up to rebel. Isn’t such a diocese and such a community the proof that God’s special grace has been there for a long time?


       As an eye witness of both the past and the present, Fr. Luo's testimony and interpretation is far more authentic than the individuals and media who make judgments based on hearsay and subjective speculations. The reason why I quoted his article in a large part is that I was truly moved by the understanding and practice of "loyalty" by the "underground" Church group under the leadership of Bishop Guo. And such a spirit and true nature is not limited to Bp. Guo and his community only. Not to mention others for now, just to take Bp. Wei Jingyi of Qiqihar Diocese and Bp. Jin Lugang of Nanyang Diocese as typical examples. As early as February of this year, they had clearly expressed their positions through interviews with the Vatican Insider.
       In the interview talks published on February 16th, Bp. Wei Jingyi expressed two main points: 1) We are grateful to the overseas friends for their love and care for the underground Church community, but due to the very different situations from place to place, “I beg our friends outside of Mainland China, including those from Hong Kong, Macao, Taiwan and all the other continents, please not to speak on behalf of the clandestine Church. I ask you for it is not you who can represent the underground Church in China”; 2) “Following what faith suggests to me, on my own behalf and on behalf of the community entrusted by God to my pastoral care, I want to solemnly declare: regardless how the relations between China and the Vatican will go, we will wholly obey the decision of the Pope and the Holy See, whatever it may be. And we will not question it either.”
       Bp. Jin Lugang interview was published on February 24th, and his interview talks can also be summarized as the following two points: 1) The suffering we endured in the past was for and with Jesus, no regrets whatsoever! 2) We endured all the difficulties “so as not to hide our communion with the Pope. And now, if there is an understanding between the Pope and the government, how can we not be happy about it? How can we not follow him?”
       Indeed, the word "loyal" is easier said than done! However, from the above-mentioned Bishops’ statements and actions, it is not difficult to see that, although they have experienced a lot of sacrifices, pressures and criticism in the process, they deeply understand that the understanding and practice of their loyalty is based on the faith in Jesus Christ and obedience to Pope and the Holy See, not for personal interests, the protectionism, ideology, and political tricks under the guise of the fashion-like "loyalty.” The Church in China and even the Universal Church should learn from them and pay tribute to their true and unquestionable spirit and nature of "loyalty," and offer prayers and blessings for their continuing hard works on the given pastures!

 


 


桥边红药----三位主教的不可比性


甘保禄神父写了一篇文章《郭希锦主教的服从尽显“忠贞”本色
》。(以下简称“甘文”)
作者在他这篇文章中大篇幅地引用了拙文《闽东教区的忠贞》,可以看得出他对拙文是相当欣赏的,正如他所言,他确实是被在郭主教领导下的闽东“地下”教会团体对“忠贞”的理解和实践所感动了。感谢甘保禄神父对拙文的欣赏及对闽东教区的肯定,不过我并不认同作者为了论证他的观点,而将郭希锦主教与齐哈尔教区的魏景仪主教和南阳教区的靳禄岗主教作为同一论据的作法,我认为这三位主教的思想是没有可比性的。
在年初接受《梵蒂冈内部通讯》的采访时,魏主教与靳主教的观点大致相同,特别是魏主教说得更直白一些,意思是并不关心协议的内容如何,只要教宗能和我国政府达成协议,自己都很高兴,会无条件的服从。而郭主教当时并非如此乐观。
当时切官人向郭主教传达教廷可能作出的决定时,郭主教很诚恳地表达了自己的担忧,他担忧照此模式,教宗在中国教会事务上到底能有多少的话语权,教会到底能够争取到多大的自由空间;他担心的不是自己将要失去正权主教之职,而是教区的未来。但当他得知教廷心意已决时,他表示了自己将会无条件地作出一个“痛苦的服从”。换言之,魏主教与靳主教对此模式是“高兴”的,而郭主教是“不高兴”的。上谏失败之后,他将个人的想法置于宗座的决定之下,他甚至请切官人代他向宗座表明自己愿意裸退的意愿,他愿意在詹思禄主教的领导之下尽一个神父之职,但教廷没有“放”过他,仍给了他一个辅理主教之职。
所以,我认为甘保禄神父将三位主教并列,作为论证其论点的论据的作法是不妥的。以我对郭主教的了解,他也不会领这个情。甘文中“作为过去和现在的亲历者,罗神父的见证和阐释远比那些靠道听途说和主观臆测来做文章的个人及媒体要真实可信得多。”这一句,从客观而言并无不妥,毕竟我是闽东教区的神父,又是郭主教的学生,在这事上,我当然比那些靠猜测撰文的人要有权威得多。可是将这一句置于甘文的整个框架之下去看,我个人也感觉到有一丝被利用了的不快。总之,这样子写文章真的不好,至少是不太好!

上一篇:中国神父从地下转到官方教会: 「教宗和教廷指示」下一篇:庄建坚主教表示自己没退休;郭希锦主教答应成辅理主教
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