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2017-11-10 19:54:17 发表 |
圣良（今日纪念的圣人）教宗对神职班的人选非常重视，根据耶路撒冷宗主教业莫斯的记载，圣良曾在圣伯多禄陵墓作四十天的祈祷，请宗徒之长代为求上主赦免他的罪过。四十天后，圣伯多禄显现给他，说道：「你的罪赦免了，只有一样罪，还没有赦，那就是你授予圣职时所犯的疏忽，误选不适当的人担任职务。这些罪天主仍要向你追究。」圣良特在圣教法典增订条文，规定领受司铎神品的人员必须经过严格的考验，证明确能服从纪律。
现在的教宗呢？批准走独立自主自办教会邪路的异端爱国会主教！
任命赞成女人晋铎，神父结婚，离婚再婚者领圣体的人为主教！ |
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2017-11-10 18:00:50 发表 |
| 圣神正是天主圣父、圣子的心神。 |
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2017-11-10 16:16:59 发表 |
帕罗林打赢了梵蒂冈内战
How Cardinal Parolin won the Vatican civil war
The cardinal has overcome the challenges to his power. How much further can he go?
When Cardinal Pietro Parolin was appointed Vatican secretary of state in October 2013, there were rumours that the oldest dicastery in the Roman Curia was about to have its wings clipped. Insiders said that Pope Francis was considering creating a new department to deal with the interior running of the Curia, reducing the secretariat of state’s role to the diplomatic functions of the Holy See alone.
But in an early sign of his political nous, Cardinal Parolin ensured that this did not happen. Not only that, he also made certain that his department’s grip on all the others was actually tightened.
Another indication that Parolin would re-assert the central role of the secretariat of state was his appointment to the Council of Cardinal Advisers. This new body was created only a month after Francis’s election to allow the Pope to receive advice from outside the curial circle. Many thought that the secretariat of state had monopolised access to successive popes.
It was therefore significant that it was not represented in the new council. But in July 2014, after less than a year, the “C8” became the “C9”, with Parolin added to their number. The new secretary of state, made a cardinal that February, was not about to let himself be marginalised.
Three years later, the secretariat of state has not only maintained its overarching grip on the other dicasteries; it has also seemingly increased its dominance still further. Parolin, the archetypal curial insider, seems more and more to be setting the agenda in Rome.
Who is Parolin? He is the son of a shop manager and a teacher from near Vicenza. He was ordained in 1980 and swiftly chosen to train as a papal diplomat. After postings in Nigeria and Mexico, where he helped to oversee the legal recognition of the Catholic Church, he returned to Rome. He rose to become Undersecretary of State for Relations with States in 2002. In 2009, Benedict XVI appointed him nuncio to Venezuela, then under the messianic rule of Hugo Chávez. Parolin impressed observers with his deft handling of the erratic strongman.
When Pope Francis handed him the top curial job four years later, many saw it as a return to the status quo. Under Benedict, Cardinal Tarcisio Bertone, previously a trusted collaborator at the Congregation for Doctrine for the Faith, had held the post of secretary of state. The impression of incompetence surrounding Bertone’s tenure was perhaps fuelled in part by the resentment of the old guard against this non-diplomat parvenu. Parolin, who enjoyed a reputation for both skilful diplomacy and tactful management of staff, seemed a natural choice to steady the boat.
Parolin quickly began to display another talent: that of routing rivals. Another member of the cardinals’ council was the combative Australian Cardinal George Pell. At one point he looked likely to be a forceful agent of reform, the more so since Francis gave him a remit to oversee the finances of every Vatican department, giving his Secretariat for the Economy unprecedented powers and making him a potential rival to Parolin. But as an outsider, Pell quickly aroused resentment both by his blunt manner and his unrelenting scrutiny.
The resentment undoubtedly helped Parolin to outmanoeuvre the Australian. In a series of power struggles, at first over details, Parolin gained the upper hand. Then, in April 2016, it was announced that an outside audit of the whole Vatican financial set-up was to be indefinitely suspended. This was probably the turning point, even before unforeseen events made Parolin’s victory complete. In July this year Pell returned to Australia seeking to clear his name after allegations of historical abuse, effectively removing himself from the Roman scene.
As head of Vatican diplomacy, Parolin has notched up several successes, to the point where his ascendancy seems all but accomplished. It was apparently his diplomatic skill which brought him to Francis’s attention in the first place. In addition to his central role in normalising Mexico’s relations with the Holy See, he worked from Rome to improve relations with the communist governments of Vietnam and China.
His appointment as nuncio to Venezuela was, according to some reports, the result of Bertone’s disfavour, possibly because Parolin was judged too accommodating towards hostile regimes. But his balancing act in Caracas between Chávez and the country’s bishops – who certainly seem to have thought him too favourable to the flamboyant populist they regarded as a tyrant – was closer to the policy favoured by the then Cardinal Jorge Mario Bergoglio.
Now at Francis’s side on many major foreign trips and acting as his representative on others, Parolin has continued to chalk up achievements. He contributed markedly to the establishment of relations between Cuba and the United States. This formed part of the background to Francis’s historic meeting with the Russian Orthodox Patriarch in Havana last year. Parolin built on that success with a highly publicised visit to both Patriarch Kirill and Putin in August.
Parolin’s ascension to the heights of power in the Church has been impressive, but there are suggestions that he might not have peaked yet. Such notable observers as Sandro Magister and John Allen have proposed that he is in a position to be the next pope. Such speculation is, of course, to be viewed with caution: conclaves are notoriously unpredictable, and Francis shows no sign of flagging. Nevertheless, the fact that the 62-year-old is being talked about as papabile is itself significant.
Four years ago, nobody would have entertained the idea that a curial diplomat, and an Italian one at that, might become pope in an internationalised Church conscious of past institutional failures. What has changed in the meantime?
Polarisation in the Church, already apparent under the pontificates of John Paul II and Benedict XVI, has not ceased under Pope Francis. Many believe that a diplomat might be ideally suited to healing divisions – the more so since it would probably be difficult for a candidate with a strong theological orientation to gain the adherence of two thirds of the electors. Parolin has not taken up firm positions on the issues which divide Catholics so publicly today, contenting himself with calls for dialogue.
Others, however, think that what is needed above all is a coherent vision. And some think Parolin bland and uninspiring. The case of China, the one area where Parolin has not so far gained great success, is perhaps telling. Talks seem to have stalled over the summer, with the Chinese government hardening its position in the face of Vatican readiness to compromise over the role of the state in naming bishops. Some have claimed that Parolin’s cautious approach concedes too much to the enemies of the Church and betrays a lack of conviction. Cardinal Joseph Zen, that seasoned old warrior who insists that truth must come before expedience, is scathing. He has accused Parolin of putting diplomacy before faith.
Is he right, or is the dialogue which Parolin has always advocated, both within the Church and in its relations with the outside world, the key to success? Both positions have strong advocates, and nobody knows which way a future conclave might lean. Few doubt, however, that this consummate representative of institutional stability and prudent management will play an important role in the deliberations of the cardinal electors.
This article first appeared in the November 10 2017 issue of the Catholic Herald.
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2017-11-10 16:08:01 发表 |
| 反基督将（已）从罗马开始，罗马将（已）成为反基督的中心！ |
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2017-11-10 16:06:15 发表 |
在1884年的10月13日，教宗良13世看到一个关于未来教会的著名神视。在神视中，他听到两个对话的声音，对话的内容是这样的：
撒殚：“给我足够的时间和权力，我就能摧毁你的教会。”
耶稣：“多长时间，多少权力？”
撒殚：“100年，及统治那些献身于我者的权力。”
耶稣：“你有这个时间和权力。”
这就是众所周知的撒殚统治的100年。
教宗良13世对神视中看到的——即将出现的道德及教会内外的精神价值的堕 落感到如此震惊，于是，他立刻写了一篇祷文：即圣弥额尔总领天使祷文，为与之对抗。圣若望·保禄二世提到在我们的时代，继续诵念这篇祷文的重要性说：“《默示录》所指的战争，使我们回忆起圣弥额尔总领天使的形象（默：12:7）在19世纪结束之际，教宗良13世无疑对这个情景有一个非常生动的回忆，他向全教会提出了一种特殊的祈祷——向圣弥额尔的祈祷。虽然这个祷文在弥撒结束时不再诵念，但我要求每个人不要忘记‘圣弥额尔祷文’，并要诵念它，为在对 抗黑暗势力及世俗精神的战斗中获得帮助。”
1917年10月13日：太阳俯冲向地球的日子
教宗良13世的神视33年后，在法蒂玛圣母的最后显现中，神视者路济亚喊道：“看太阳！”——云彩分开了，露出太阳，它开始“跳舞”。太阳极速旋转像一个巨大的火球，地上的一切都发出明亮的色彩，并变换着不同的颜色。然后，太阳开始颤抖，摇晃，并跌跌撞撞地朝着惊慌的群众俯冲下来。很多人惊惧的逃跑，以为 到了世界末日。终于，太阳盘旋着回到原位，再次成为静止明亮的。这时，人们发现由于下雨而淋湿的衣服及地面，忽然间全干了。这个“太阳奇迹”也被离显现之地25英里以外的很多人看到，有7万人同时目睹了这一奇迹。法蒂玛的第三个秘密在2000年被圣若望·保禄二世公布于世。它涉及到一位教宗正在穿过一个战争中的城市，残存的信徒跟随着他，跨过尸体，直到走出城市，爬上一座小山，抵达一个大十字架下 面，他和一些信徒在那里被杀害了。
100年的撒殚统治始于1917年吗？法蒂玛的第三个预言是否与正在发展的教会分裂有关？战争中的城市是不是指教会本身？ 如教宗良和若望·保禄二世所要求的，诵念圣弥额尔祷文。如法蒂玛圣母所要求的，每天诵念家庭玫瑰经。藉着奉献给圣母进入她的无玷圣心，并做“补赎，补赎。补赎”。
要记住：无论事情如何发展，圣母曾许诺给我们，最终 她的无玷圣心将会获胜……附注：我希望到目前为止，那些一直忽视或摒弃可靠的、我们这个时代的预言的天主教徒，现在要留意。天主有一个讯息，希望世界能够听到。请传扬祂的讯息、使信徒保持警惕！现在是时候了！
附:圣弥额尔总领天使祷文(驱魔祷文)
圣弥额尔总领天使，在战争的日子里保卫我们，使我们免陷入魔鬼邪恶的阴谋和奸诈 的陷阱中。我们谦卑的祈求，但愿上主谴责牠。上天万军的统帅，求你因上主的威能，把徘徊人间，引诱人灵，使其丧亡的撒旦及其他邪灵，抛下地狱里去！阿门。 |
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2017-11-10 05:39:35 发表 |
选读圣良一世教宗讲道集
（我们牧职中的特殊职务）
天主的普世教会是由不同的阶层所组成，是为了使不同的肢体合成一个神圣的整体。然而如同保禄使徒所说的，“我们大家都在基督内合而为一。”没有任何人，会由于职司，而与他人分离：竟至使身体最卑微的部份远离头部。亲爱的诸位，我们由信仰与洗礼的统一，而组成一个不可分割的团体，并拥有同等的尊严。关于这种尊严，使徒伯多禄曾以最神圣的语气说：“你们好象活石，被建造成一座神殿，成为圣洁的祭司，藉耶稣基督奉献天主所悦纳的神灵祭品”；接着又说：“你们是特选的种族，王家的祭司，圣洁的国一民，属于主的子民。”
在洗礼中十字架的标记使所有在基督内重生的人,成为君王；圣神的傅油、更祝圣他们为祭司。这样，除了我们牧职中的特殊职务之外，所有领受精神与超性恩宠的基督徒应该知道自己也有分于王家的种族和祭司的职务。一个灵魂由于服从天主，而作肉体的主人，还有比这更当称王的吗？一个人将纯洁的良心奉献与主，并在自己心灵的祭坛上，呈上虔诚之情的无玷牺牲，有什么比这更属祭司职务呢？这职务是藉天主的圣宠而赐下，并为众人所共享的。你们因我们晋升教宗周年日而欢欣，犹如你们亲受荣耀一般，这确是一件虔敬而值得赞颂的事。这样是整个教会在庆祝这唯一祭司职的奥迹；当祝圣之油倾注时，诚然，圣油大量地流注在上部的肢体，然而，也充分地达到了居于下位的肢体。
因此，亲爱的弟兄们，如果我们因分享这同一恩惠，而皆大欢喜，那么如果你们不嫌弃我这卑微的人，我们的欢乐则将有更真实而更高贵的理由。因为如果我们转目去瞻仰圣伯铎使徒的光荣，将为我们更为有益而合理。因为我们庆祝今天，主要的是为尊敬这一位。他从一切神恩之泉本身接受了如此丰富的恩宠：他独自接受了这样多神恩，而便任何人只能经他的手才能分享。
对答咏 玛16:18；咏47:9
领：耶稣对西满说：你是伯多禄，我要在这磐石上建立我的教会。
答：邪恶的势力决不能战胜它。
领：天主必使它永远稳固。
答：邪恶的势力决不能战胜它。
结束祷词
天主，你的圣子以伯多禄为磐石，建立了教会。你绝不容许地狱之门战胜她；求你藉教宗圣良一世的代祷，使教会时常坚守真理，永享平安。因你的圣子、我们的主耶稣基督，他和你及圣神，是唯一天主，永生永王。亚孟。 |
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2017-11-10 05:37:21 发表 |
共同名实相称地庆祝礼仪
主内的兄弟姐妹：
我们已趋近礼仪年的尾声，随着时间的推移许多事情我们终於看得更透彻些、更全面些。也正因此，我们有必要更仔细地反思某些几乎已经定型的礼仪行为和观念，逐步地将它们作个总结。我们之前认为错的其实并不一定全错，看似对的也必须重新定位，因为我们越发认识自己的缺陷和不足，也愈加感悟天主恩宠在我们身上的作为。天主总是比我们大，比我们先行一步。祂完全按自己的慈爱召选了我们，盼望我们成为祂圣洁的子民。
礼仪原是基督徒生活的基本要素，也是日常生活的缩影。它的积极面就如梵二《礼仪宪章》所言：「礼仪每日建设教会内的人，使他们成为上主的圣殿，在圣神内的天主的住所，进而达到基督圆满年龄的程度」（2号）。在礼仪中我们赞颂天主，宣誓祂是我们唯一的上主，无可比拟的至高天主，除祂以外，再没有别的神（参阅：依四五5-6）；祂是大君王，万军的上主，在万民中必受敬畏（读经一：拉一14）。礼仪的信仰行为必须在我们的生活中落到实处，时时遵守爱天主和爱人的诫命，藉此在众人面前作见证、立善表，以光荣天主圣父。
因此，我们不能把礼仪视同儿戏。倘若礼仪与生活不相称，如果我们把生活废弃物当成礼仪奉献，那麽礼仪不单毫无意义，而且还是一项亵渎，对人不敬，对天主侮辱。对於这种变态的礼仪奉献，天主藉着玛拉基亚先知的口谴责说：「你们将一只盲目的牲畜献为牺牲，不是罪过吗？你们将偷来的、跛腿的和有疾病的拿来献为祭品，我岂能从你们手中悦纳？」（拉一8a，13）
即使我们今天已经不在圣殿内祭献牲畜，玛拉基亚先知的谴责仍然具有现实意义：我们到底是以怎样的心态在团体中举行礼仪？我们是否积极地从礼仪行为中获得灵修益处？若礼仪的庆祝只是我们生活中无关痛痒、可有可无的一个小插曲，我们确实是在败坏和轻贱天主与我们建立的盟约。因此，梵二《礼仪宪章》又说：「为能获得圆满的实效，信友必须以纯正的心灵去接近礼仪，而且还要有意识地、主动地、实惠地参与礼仪。」（11号）
玛拉基亚先知警告和谴责的直接对象是司祭，他们身负确保和促进礼仪圣洁的职责。然而，礼仪不只是司祭们的问题，也是整体信众的义务，一如先知所说的：「我们不是共有唯一的父亲吗？不是一个天主造生了我们吗？为什麽我们彼此欺骗，亵渎我们祖先的盟约？」（读经一：拉一10）。我们既然在礼仪中一起庆祝，我们就得在生活中彼此帮助，共同活出我们信仰，守护礼仪的圣洁。对天主不忠与对弟兄姐妹不忠紧密相联，礼仪和生活不可切割，言教和身教相得益彰。
因此，如果我们有个可以效法的教会领袖，因为他是效法主的人，我们就是有福的。保禄对得撒洛尼团体而言就是这麽一个好领袖，他在他们中间当基督的宗徒，疼爱他们像抚育自己孩子的母亲，又像父亲对待自己的孩子那样，慈祥地对待他们每一个人。他不但愿意将天主的福音交给他们，而且也愿意将他的性命交给他们，好使天主圣言在他们身上发生效力（读经二：得前二7-13）。
然而，如果我们的教会领袖只会说得好听，自己却不懂得实践，是个光说不做的人，我们该怎麽办呢？耶稣劝勉我们说：「这些人坐在梅瑟的座位上；凡是他们对你们说的，你们要遵守，但不要照他们的行为去做，因为他们只说不做」（主日福音：玛廿三2-3）。在教会团体中，领袖不只身负导师的职责，他们也必须是基督的使徒，激励弟兄姐妹按照福音生活，驱策他们跟随主耶稣的芳踪。因此，光有知识并不够，还需要圣德；单凭言教也不够，还需要身教。否则，不仅团体建立不起来，原来的团体也可能崩溃。
在此情况下，耶稣的劝勉意义深刻。耶稣肯定教会领袖坐在梅瑟的座位上，也就是承认他们拥有教导的有效权力，所以他们的教导应该受到听从。耶稣的劝勉不只针对一般的平信徒，更加针对这些教会领袖本身。对於平信徒，耶稣鼓励他们保持坚毅的信德，因为人的信德并不靠教会领袖的圣德来维持，而是靠天主的恩宠，依靠耶稣我们唯一的导师。对於教会领袖，耶稣凸显他们的恶表，指明他们不只要为自己的罪过和行为负责，他们也要为所有因他们的恶表而跌倒的人负责，而且这是不堪负荷的重责。耶稣感慨万千，说道：「世界因了恶表是有祸的，恶表固然免不了要来，但立恶表的那人是有祸的；把一块磨石套在他的颈上，投入海中，比让他引这些小子中的一个跌倒，为他更好。」（玛十八7；路十七2）
耶稣的感慨并不低估教会领袖的职位。耶稣重视他们的职务和头衔，但这些头衔不是一份荣誉而是一项服务的要求。他们身分的标志也不是华而不实的装饰品，因为教会团体不是一个乌合之众。在教会内，人人应各司其职，各安其位，忠於自己的圣召，互相予以对方各自应得的尊重。保禄就这麽证实说了：「主怎样分给了各人，天主怎样召选了各人，各人就该怎样生活下去；这原是我在各教会内所训示的。各人在什麽身分上蒙召，就在天主前安於这身分罢！祂赐与这些人作宗徒，那些人作先知，有的作传福音者，有的作司牧和教师，为成全圣徒，使之各尽其职，为建树基督的身体。」（格前七17，24；弗四11-12；参阅：格前十二27-30）
然而，我们即使为了教会整体的好处，彼此尊重各自不同的身分和职位，但我们却不得不注重耶稣最後的强调：「你们的父只有一位，就是天上的父；你们的导师也只有一位，就是默西亚。你们中间为大的，该作你们的仆役」（玛廿三9，10-11）。刨根问底，谁把沉重的担子放在别人肩上，自己终究还得挑；谁倾流先知和义人的血，最後都将归咎到自己身上（参阅：玛廿三4，29-35）。
我们因此必须明认，大家实在同是弟兄姐妹，理当彼此担待，这才是我们最基本的身分和最重要的职位，也只有凭此我们才能名实相称地庆祝礼仪，同声赞颂：「我们的天父！愿祢的名受显扬；愿祢的国来临；愿祢的旨意奉行。」 阿们。
～ 张德福神父 ～ |
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