2009年6月24日星期三

慎防道聽塗說

--再談默主哥耶

此文章原刊載於2009年3月29日,第3397號之《公教報》

貴報於過往數期,曾連續刊載一位作者前往默主哥耶「朝聖」的經歷,並作出以下聲稱:「聖母在默主哥耶所要求我們教友的是祈禱、補贖、悔改、守齋…」。他又引述已故教宗若望保祿二世的「言論」,來論證教會牧者的容許、甚至鼓勵態度。最後他又以各種「善果」為證,去嘗試說服讀者們,放下對默主哥耶的「憂慮」,並鼓勵大家前往該處「朝聖」。

過往二十多年,默主歌耶所屬的Mostar-Duvno教區歷任主教,及其所隸屬的地方主教團,曾就該地所持續不斷地聲稱的「聖母顯現」,發表過論斷。最明顯的莫過於1991年、即默主哥耶現象發生的十年後的聲明:「按所做過的調查,並不能證實該些事件涉及超性顯現或啟示」(註一)。就教會紀律而言,凡一切主張「默主歌耶聖母顯現」為真實而進行的公開及私人朝聖行為,皆屬禁止之列(註二)。

但主教們亦本著慈父心腸,准許神父們,伴隨因不同動機前往該處的教友,以顧及他們的實際牧靈需要。然而該地的現任教區主教Ratko Peric亦曾指示:受委託於這默主哥耶堂區服務的司鐸,及前來探訪的人士,乃不獲准許,在聖事或虔敬事工的舉行期間、或透過公教媒體,就該些所謂「顯現」和「訊息」,表達與教會正式立場相反的意見。

而按照這位主教的引證,信理部部長拉辛格樞機(即現時的本篤十六世),於1998年曾以書面方式,將坊間流傳若望保祿二世和他本人支持或要求保護默主哥耶的言論,斥為「信口雌黃」(frei erfunden)。(註三)而在2006年向本篤十六世述職時,這位主教亦提及過教宗自己的看法,且刊載在教區報章內:「教宗說:當我們在信理部的時候,常會這樣問──為何有任何信友,會接受這些每天發生的聖母顯現為真實。它們現時仍每天出現嗎?」(註四)

作者在文中提到的那位「曾因默主哥耶聖母顯現而坐監十八個月」,及「教宗向他特別囑託要保護默主哥耶」的旭素神父(Fr. Jozo Zovko),事實上已於2004年,被當地教區遞奪了履行牧民服務的所有職權。(註五)

本人並不質疑前往默主歌耶的不少兄弟姊妹,信仰生活有所加深的事實,然而將這些善果歸因為「聖母顯現」則顯然欠妥。心靈的皈依和轉化,固然是由於天主的奇妙恩寵,但「朝聖」者自己的內心準備、信徒之間的朋輩支持、修和及聖體聖事本身的恩寵,以及大型信仰聚會的特殊效果等,不也能促進天主恩寵的分施和流溢嗎?「普世青年節」對很多教友造成的「善果」,相信亦可部分地解釋這種現象。反而我們應致力讓上述條件,在我們自己的堂區和信仰生活中實現。

註釋

註一:〈Zadar Declaration〉,前南斯拉夫主教團,1991年4月10日:「On the basis of studies made so far, it is impossible to affirm that these matters concern supernatural apparitions or revelations」。

註二:教廷信理部,1998年5月26日:「… As regards pilgrimages to Medjugorje, which are conducted privately, the Congregation points out that they are permitted on condition that they are not regarded as an authentication of events still taking place and which still call for an examination by the Church…」。而按照Ratko Peric的闡釋,則為:「… The Catholic faithful are not only free from any obligation to believe in the authenticity of the “apparitions” but they must know that Church pilgrimages are not allowed, whether official or private, individual or group, or from other parishes, if they presuppose the authenticity of the “apparitions” or if by undertaking them attempt to certify these “apparitions” …」(2006年6月15日,於默主哥耶堂區的講道)。

註三:「The only thing I can say regarding statements on Medjugorje ascribed to the Holy Father and myself is that they are complete invention” - frei erfunden」──可參閱Mostar-Duvno教區的正式網頁
http://www.cbismo.com。內裡在「Međugorski slučaj」一項連結中,可讀到教會立場的英譯文。

註四:Msgr Ratko Peric覲見教宗的對話,發生於2006年2月24日,並刊於教區報章《磐石上的教會》內:「The Holy Father told me: we at the Congregation always asked ourselves how can any believer accept as authentic, apparitions that occur every day and for so many years? Are they still occurring every day?」

註五:請參閱教區的新聞稿(
http://www.cbismo.com/index.php?mod=vijest&vijest=88):「Fr. Jozo Zovko … since 2004 has been relieved of all priestly faculties in the territory of the dioceses of Herzegovina (Vrhbosna, 3/2004, pp.293-298)」。

2009年6月22日星期一

感恩經與教外人士的關係(二)

若純粹按照先前的討論,則似乎不可能有甚麼進展。

然而,教會在梵二大公會議期間,亦曾就教外人士得救的可能性,作出過兩項重要的聲明--

首先,根據《教會憲章》(Lumen Gentium)第十六條的著明段落:
Qui enim Evangelium Christi Eiusque Ecclesiam sine culpa ignorantes, Deum tamen sincero corde quaerunt, Eiusque voluntatem per conscientiae dictamen agnitam, operibus adimplere, sub gratiae influxu, conantur, aeternam salutem consequi possunt. Nec divina Providentia auxilia ad salutem necessaria denegat his qui sine culpa ad expressam agnitionem Dei nondum pervenerunt et rectam vitam non sine divina gratia assequi nituntur.

原來那些非因自己的過失,而不知道基督的福音及其教會的人,卻誠心尋求天主,並按照良心的指示,在天主聖寵的感召下,實行天主的聖意,他們是可以得到永生的。還有一些人,非因自已的過失,尚未認識天主,卻不無天主聖寵而勉力度著正直的生活,天主上智也不會使他們缺少為得救必需的助佑。

在這裡,教會對一些非因己過而尚未認識天主、但又真誠地依照良心指引而生活的人,也可以得救。然而,會議亦同時聲明:他們的得救的因由,仍是基於天主恩寵的推動與助佑。誠然,天主的這種作為,在基督徒眼中往往是不明顯的。

另一篇章,則是在《教會傳教工作法令》(Ad Gentes)第七條:
Etsi ergo Deus viis sibi notis homines Evangelium sine eorum culpa ignorantes ad fidem adducere possit, sine qua impossibile est Ipsi placere, Ecclesiae tamen necessitas incumbit, simulque ius sacrum, evangelizandi, ac proinde missionalis activitas vim suam et necessitatem hodie sicut et semper integram servat.

所以,雖然天主有其獨自知道的方法,能夠引導那些非因自己的過失而不認識基督的人,得到為悅樂天主無可或缺的信德,可是宣傳福音仍是教會不可推卸的責任,同時也是神聖的權利。所以,傳教工作,在今天一如過去和將來,始終保持其全部的活力與需要。

由此我們可以得知,若某部份外教人最終得救,乃是因為天主的引領,使他們幸獲信德之恩。

梵二大公會議既然這麼訓導,則會議後所修訂的禮書,亦或多或少地反映出這種識見。

例如,現時羅馬禮慣常形式的感恩祭第二式:

Meménto étiam fratrum nostrórum, qui in spe resurrectiónis dormiérunt, omniúmque in tua miseratióne defunctórum, et eos in lumen vultus tui admítte.

求你垂念我們已亡的弟兄,他們懷著復活的希望而安息;並求你垂念所有去世的人,使他們享見你聖容的光輝。

現時中文版的禮儀,將「[memento ...] omniumque in tua miseratione defunctorum」譯成「求你垂念所有去世的人」。這使不少人得出教會為「所有」(不論是在煉獄或地獄中的)亡者祈禱、祈求天主使他們早日享見光輝聖容的錯覺。然實則教會禱詞的文字意義為:「並求你垂念所有『在你慈悲中』去世的人」,由是觀之,則受惠於教會此一轉禱的對象,應是身處煉獄中的外教人。最新的英語譯文,似乎已發現並糾正了此一訛誤。

又例如,感恩經第三式:
Fratres nostros defúnctos et omnes qui, tibi placéntes, ex hoc sæculo transiérunt, in regnum tuum benígnus admítte ...

求你恩准我們已亡的弟兄,和所有去世的善人,進入天國......

在這裡,中譯文用了「所有去世的善人」來統稱原文所指的「中悅天主而離世的所有人」,在神學上是正確的。

而在感恩經第四式中:
Nunc ergo, Dómine, ómnium recordáre, pro quibus tibi hanc oblatiónem offérimus: in primis fámuli tui, Papæ nostri N., Epíscopi nostri N., e Episcopórum órdinis univérsi, sed et totíus cleri, et offeréntium, et circumstántium, et cuncti pópuli tui, et ómnium, qui te quærunt corde síncero. Meménto étiam illórum, qui obiérunt in pace Christi tui, et ómnium defunctórum, quorum fidem tu solus cognovísti.

上主,現在我們向你奉獻這個聖祭,求你垂念我們的教宗(某)、我們的主教(某)、全體主教、所有聖職人員、求獻彌撒的人,和在場參禮的人,以及你的全體子民,和誠意尋求你的人。求你也垂念安息於基督的信眾;並垂念所有亡者--他們的信德只有你知道。

從這禱文中,我們聽見教會為在世間「誠意尋求天主」的人祈禱,亦為外教徒亡者祈禱--而他們的信德,只有「天曉得」了。

那麼,我們可否說,教會在彌撒中為亡者所獻的祈禱,只是為「被選者」(electi)而進行?而基於教外人士得救的「晦暗性」(obscurity),他們的名字仍不可在感恩經中,被直接述及。

2009年6月20日星期六

感恩經與教外人士的關係(一)

日前所討論到、有關「教外亡者」與「彌撒聖祭」之間的關係,相關的資料來自彌撒經文本身。

古典羅馬禮的彌撒常用經文中,在預備呈奉祭餅的時候,神父誦念以下經文:

SÚSCIPE, Sancte Pater, omnípotens ætérne Deus, hanc immaculátam hóstiam, quam ego indígnus fámulus tuus óffero tibi Deo meo, vivo et vero, pro innumerabílibus peccátis, et offensiónibus, et negligéntiis meis, et pro ómnibus circumstántibus, sed et pro ómnibus fidélibus christiánis vivis atque defúnctis: ut mihi et illis profíciat ad salútem in vitam ætérnam. Amen.

中譯:

至聖的父,全能永生的天主,求你接納這無玷的禮品,我--你不堪的僕役,將這純潔無玷的祭餅奉獻給你。我的生活而真實的天主,為賠補我的無數罪惡、過犯、疏忽,並為所有在場參禮的人,及所有在生及已故的忠信基督徒,藉此獻儀有供於我和他們獲得救恩,共享永生。亞孟。

在這裡,司鐸奉獻彌撒的「公訂」意向是明顯的:「所有在生及已故的忠信基督徒」(pro omnibus fidelibus christianis vivis atque defunctis)。

另一線索則是羅馬正典(即現時的感恩經第一式)的經文:
... et ómnibus orthodóxis, atque Cathólicæ et apostólicæ fídei cultóribus.
根據Dom Prosper Guéranger的注釋:

... In order that all her members without exception may be named, Holy Church here speaks of all the Faithful, calling them cultóribus, that is to say, those who are faithful in observing the Faith of the Holy Church, for to be included in those mentioned here, it is necessary to be in this Faith; it is necessary to be Orthodox, as she takes care to specify, ómnibus orthodóxis, which means, those who think aright, who profess the Catholic Faith, - the Faith handed down by the Apostles. By laying such stress on these words: ómnibus orthodóxis atque Cathólicæ et apostólicæ fídei cultóribus, Holy Church would have us see, that she excludes from her prayer, on this occasion, those who are not of the household of the Faith, who do not think aright, who are not orthodox, who hold not their Faith from the Apostles.

The terms in which the Holy Church expresses herself, throughout, show very clearly how far Holy Mass is alien to private devotions. She, then, must take the precedence of all else, and her intentions must be respected ...

此外:

Meménto, Dómine, famulórum famularúmque tuárum N. et N. et ómnium circumstántium, quorum tibi fides cógnita est et nota devótio, pro quibus tibi offérimus: vel qui tibi ófferunt hoc sacrifícium laudis, pro se suísque ómnibus: pro redemptióne animárum suárum, pro spe salútis et incolumitátis suæ: tibíque reddunt vota sua ætérno Deo, vivo et vero.

中譯:
上主,求你垂念你的僕婢(某)和(某),及所有在場參禮的人;他們對你的信德,是眾所周知的;對你的虔誠亦是昭然卓著的。我們為他們,或他們為自己和親友,將這讚美之祭獻給你,以獲得靈魂的救贖及所冀望的身心安穩;他們並向你--永生真實的天主,呈獻自己的心願。
在這裡,「fides cognita」和「nota devotio」均指肉眼可見和認得出的、對天主的信仰和虔敬的態度。

Guéranger又如此解釋:

... The Priest cannot here pray either for Jews or for infidels, no more than he can for heretics, who by the very fact of heresy alone, are excommunicated, and consequently out of the pale of the Holy Catholic Church. Neither can he pray for such as, without being heretics, are excommunicated for other causes; it would be a profanation to utter the names of any such in the midst of the Holy Sacrifice. They may be prayed for in private, but not in official prayers. They are excluded from the Sacrifice, as they are out of the Church; consequently, it is impossible to mention them during the Sacred Celebration.

又有紀念亡者的部分:

Meménto étiam, Dómine, famulórum famularúmque tuárum N. et N. qui nos præcessérunt cum signo fidei, et dórmiunt in somno pacis ...

中譯:
上主,求你重念你的僕婢(某)和(某);他們帶著信德的印記先我們而去,並在和平中安睡......
而按照Guéranger的解釋:

The Priest now addresses himself to God, in behalf of these suffering members: Meménto étiam, Dómine, famulórum famularúmque tuarárum N. et N. qui nos præcessérunt cum signo fidei et dórmiunt in somno pacis. We say that we are interceding for those who have gone before us, with the sign of faith. What does the Church understand by this sign of faith? It is the sign of Baptism, and that of Confirmation, which latter makes the perfect Christian. Baptism alone already gives us the sign of faith, because in it we are marked with the Cross, so truly so that when the body of a deceased person is brought to the Church, the Priest pronounces this Prayer over it: Non intres in iudícium cum servo tuo, Dómine, ... qui, dum viveret, insignítus est signáculo sanctæ Trinitátis. Yes, it was signed with the sign of faith, signum fidei, the sign of the Trinity; it is therefore entitled, O Lord, to be taken into consideratiion by Thee, and not to be judged too severely. This expression of Holy Church, signum fidei, gives a proof, once more, that we may not here pray for infidels, as we have already noticed above, speaking of the Memento of the living, since they are not in communion with Holy Church.

由此可見,尚未與教會達致完滿共融的人士,他們的名字是不可被加入感恩經中的。

2009年6月18日星期四

為教外亡者獻祭的問題

承接先前的思考,小弟近來又在極端繁忙的工作之餘,搜尋了一些資料。

記得以前在「論盡」那邊,其實亦提出過「為教外亡者」舉行彌撒的問題。小弟的思考是:教會未有為教外亡者,提供特定的彌撒經文。因此,一些為教外人士舉行的彌撒,它們的合法性和是否有效,就顯得疑團重重了。

過往幾年甚至見聞過,在該些彌撒中,主禮為舉辦者為了「顧及」和「迎合」為一些教外人士祈禱的需要,往往會對公定的禮儀經文作出「調整」和「篡改」的行為。小弟看在眼裡,不禁有點感傷--到底禮儀發展成這種地步,會否淪為個別團體的「熱心敬禮」?

在這方面比較權威的指引,出自教廷信理部於1976年發出的指引《Accidit in diversis regionibus》。這份文件主要論及「非公教」的已受洗基督徒,當中提及到:

一、非公教徒生前所屬的宗教派別所牽引出的「良心」問題;

二、尚未與公教會達致完滿共融的人士,他們的名字不可在感恩經中,被直接提及。

小弟最近翻查了一本倫理神學課本,有以下發現:
Quae. 3*. An sacrificium Missae offeri possit pro omnibus indiscriminatim?

Resp. Integrum est Missam applicare pro quibusvis tum vivis, tum etiam defunctis purgatorio igne admissa expiantibus, salvo praescripto Can. 2262, §2, n. 2. (Can. 809). Hoc praescriptum ita se habet: "Non prohibentur tamen Sacerdotes Missam privatim ac remoto scandalo pro eo (i.e. excommunicato) applicare; sed, si sit vitandus, pro eius conversione tantum." Amplissima sane est haec potestas, pro quibusvis tam vivis quam defunctis purgatorio igne admissa expiantibus: et quamvis excommunicatus non fiat particeps indulgentiarum, suffragiorum, publicarum Ecclesiae precum, non prohibentur sacerdotes Missam privatim ac remoto scandalo pro eo applicare; sed si vitandus sit, pro eius conversione tantum; pro omnibus animabus mortuorum si modo sint purgantes. Videmus igitur sententiam Cardinalis Bellarmini confirmatam quam Benedictus XIV in Const. Ex quo primum, explanat: "Porro hæretici atque schismatici excommunicationis majoris censuræ subjecti sunt .... Sacri autem Ecclesiæ Canones pro excommunicatis orari publice vetant ... Quapropter Ven. Card. Bellarminus ... optime ad rem nostram scribit: 'aliquis petit utrum liceat hoc tempore Sacrificium offerre pro Hæreticorum sive Infidelium aliquorum conversione. Ratio dubitandi est quia tota Liturgia Latinæ Ecclesiæ, quæ nunc est in usu, refertur ad fideles ut patet ex precibus oblationis tum extra tum intra Canonem. Respondeo. Existimo id licere, modo nihil addatur ad Missam, sed solum per intentionem sacerdotis applicetur Sacrificium conversioni infidelium seu hæreticorum: id enim faciunt viri pii et docti, quos reprehendere non possumus nec exstat expressa Ecclesiæ prohibitio.'" Jamvero Card. Bellarminus hic loquitur de applicatione Missæ in sensu ordinario. Ideoque, Summus Pontifex hanc Bellarmini doctrinam suam facit. Et quod facerunt viri pii et docti tunc temporis, multi sacerdotes pii hodiedum faciunt, i.e., secreto fructum specialem applicant in diversis casibus, absque publica denuntiatione et oratione speciali liturgica. Nec varia nupera responsa hoc illicitum esse demonstrant. Sequentes casus ita resolventur.

Pro excommunicatis toleratis celebratio fieri potest secreta, tum pro eorum conversione tum, juxta alios, nec improbabiliter, pro alio quovis honesto fine, nec vetatur pro ipsis mortuis secreta applicatio, si probabilis sit ipsorum bona fides et resipiscentia. - Cf. Wernz, v. 3, n. 542. - Gasparri, n. 483. De hæreticis et schismaticis, vivis atque defunctis idem dicendum est, permitti secretam celebrationem pro vivorum conversione vel aliis honestis finibus, et pro mortuorum requie si probabilis sit eorum bona fides. De infidelibus vivis certo videntur hæc rite statui posse: pro eorum conversione et qualibet alia honesta intentione celebratio secreta licita est: pro ipsis mortuis in infidelitate secreta celebratio licita est modo ante mortem dederint probabilia signa pænitentiæ. Sed in omnibus his casibus cavendum est scandalum, cavenda communicatio cum vitando, stipendium ab eo accipiendo, etc., ne nempe homines reputent Ecclesiam uno eodemque censu æstimare fideles piosque filios et hæreticos, excommunicatos aliosve extorres: praeterea si qua alia sit specialis lex in hac materia diligentur est servanda. [...]

(Aloysius Sabetti, Compendium Theologiae Moralis [1939], pp. 643-644)

若根據這份資料,則似乎我們可以得出一些解決問題的要素。

就其形式和本質而言,彌撒聖祭是祭獻,亦是筵席。若論十字架祭獻本身的實效,是無限救世恩澤的根源,而彌撒本身亦是將這些恩澤,直接「實現」及「應用」於「同檯吃飯」的參禮人士(包括主禮的司祭,及教友),而這種參與並非「自動」的,而也視乎參與者本身的信德和預備,而有不同程度和層次的參與。

非教友(特別是非基督徒)與「這餐飯」的關係孰何?

古典羅馬禮的經文既沒有明示,而梵二後禮儀改革的羅馬禮所提及的內容,亦是相當隱晦的。

往往就是這種「隱晦」,給了不少人在禮儀進行時「大造文章」的理由。

小弟則傾向於在適當時刻,加上「靜默」。

2009年6月7日星期日

樞機的講道

今期公教報,刊登了陳日君樞機在五月廿九日主持一台彌撒的講道辭

不知大家認為有沒有甚麼問題?

我總覺得好像有點不對勁......