日历

十月纪念的圣人

10月1日: 圣德肋撒.里修(小德兰)(贞女,圣师)(纪念) St. Therese of the Child Jesus

传教区的主保

 圣女小德兰於1873年的1月2日在法国出生,圣女小德兰从小就非常虔诚。她4岁半时母亲去世,老父对她更是宠爱有嘉。 9岁时她姐姐宝琳进入嘉尔默罗修院,圣女小德兰的圣召开始萌芽。 6年後在一次罗马朝圣觐见教宗良13世时,就请求准许她15岁能加入修会,刚满16岁的她就进了隐修院,她入隐修会後取了婴孩耶稣的名字。 圣女小德兰的生平没有特别的大事,她在修院过了8年,1897年9月30日逝世。 她谦逊忍耐修到登峰造极的地步,天真淳朴一如赤子。 圣女小德兰身在修院,却无时不为救灵事业祈祷,并许下自己死後也会不断为传教工作服务,实行祈祷传教的真谛。 1925年列入圣品,被定为『传教区的主保』。

 在天主教会内,圣女小德兰是一位极受人喜爱的年轻圣女,被称为「小花」。 圣女在加尔默罗隐院度过了她人生最後的十年,逝世时年仅24岁;她不曾远赴传教丶从未建立过一个修会,也没成就过什麽大事业。 她唯一的着作,过世後才被出版,那是一本修改自她自己成长纪录的小书,被称为 《灵心小史—Story of a Soul》或《一朵小白花》 (她的书信集与未经修改的自传近日已出版)。 圣女死後二十八年,被教会册封为圣人。

 圣女一八七三年生於法国,是一个想成为圣人的母亲与原本想成为隐修士的父亲所宠爱的女儿。 圣女的二位双亲早年虽已结婚,但彼此却决定过着守贞般的生活,直至一位司铎告诉他们,此非天主所喜悦的婚姻生活方式,他们才开始生养孕育。 这对圣善的夫妇共育有九个子女,但仅存活五位,圣女正是他们最小的一位么女。

 然而,悲惨很快地就临到圣女的身上,因为在她四岁半时,她挚爱的母亲即死於病症。 当时,她十六岁大的姊姊宝琳(Pauline)成了她第二位母亲,然而这却使圣女陷入更严重的失落里,因为五年後,她的第二位母亲进了加尔默罗隐院。 数月後,她患了高烧的重病,人们都以为无治愈的希望。

 当圣女的姊姊围坐在她病床前,向着房内的圣母雕像祈祷时,圣女在祈祷中见到圣母向其微笑,她的病症奇迹地获得痊愈。 当圣女还仅十一岁时,她即已养成心祷(mental prayer)的习惯,虽然她不懂那是什麽;当时她常在其床铺与墙壁间独自地思考关於天主丶生命与永恒的问题。

 当圣女的另二位姊姊Marie与Leonie也进入修会时,陪伴在她身边的,仅剩父亲与小姊姊赛琳(Celine)。 圣女自述,那时期,当有人批 评或不欣赏她时,她即会悲伤地流泪,且经常仅是为了想哭而哭泣。 当时,圣女也想随同其姊宝琳与玛丽亚进入加尔默罗隐院,但因其年幼又加上易感的情绪,使她 的愿望难以实现,於是她只好向耶稣祈求,但却无任何答覆。 十四岁那年圣诞,耶稣来到圣女的心中,使她有了决定性的转变;她开始拭去自己无法控制的泪水,并 察觉到父亲的感受,而更甚於自己的感受;关於那次经历,圣女在自传中如此写道:「在这个神圣的晚上,温柔的婴孩耶稣,使我黑暗的灵魂充满了光明。 为了爱我的缘故,耶稣变成软弱丶渺小的婴孩。 祂的软弱,祂的渺小,使我成为坚强的人。 祂把自己的武器送给我,使我逐渐强大起来,成了一个『巨人』」。

 圣女虽被誉为一朵小花,然而她却有着钢铁般的意志。 当加尔默罗隐院的院长因圣女过於年幼而拒绝其入会时,这位早先过於羞涩的小女孩,却勇敢地来到主教面前请求特恩;而当主教也予以回绝时,她决定直接前往罗 马寻求教宗的特准。 来到罗马的朝圣途中,圣女因着年幼与矮小之故,得以四处观看并触摸圣髑。 当他们走在晋见教宗的行列中时,小德兰立即藉着接近的机会,向教宗恳求进入加尔默罗隐院的特恩。 这位基督的代表(教宗良十三)见圣女年幼却有如此大的勇气,很快地即给予允准了。 小德兰对隐院生活的浪漫想法,很快地就得在实际的生活中遭受考验了;同时,圣女的父亲在当时也因着一连串的打击而异常思念他的小皇后(指圣女),但圣女在 隐院内是无法前去探视父亲的。 这段期间,圣女经历了一段可怕的神枯时期,她描述说:「耶稣一点也不想继续与我交谈。 」因此,圣女常在祈祷中痛苦地沉睡过去,她这样自我安慰说:「母亲时常深爱着沉睡於她怀里的孩子,同样,天主也必然深爱着在祈祷中深沉睡去的人。 」圣女又说:「爱要以行为来证明。 所以,我该如何证明我的爱呢?我不会做什麽大事业,我能对耶稣做的只是遍撒小花,而每一朵花都是为爱情所做的牺牲丶注视与简单的话语;都是为爱所做的小小 行为。 」因此,圣女把握住每一个可以做刻苦与牺牲的机会,无论这些举动看起来多麽渺小:对她所不喜欢的姐妹报以微笑丶接受所有摆在她面前的食物而无所抱怨,即便 那些常是剩馀的食物。 这些小小的牺牲,其价值都大过所谓的伟大事业,因为他人都未察觉出她所做的牺牲来;也从未有人告诉过她,隐忍这些羞辱与善行是如此地美好。

 圣女关切的一直是如何能在现有的生活中达致圣善,因为她不只是想求好,她还要成为圣人;她想,为她们这些过着隐密生活的微小生命而 言,应有一 条路 能使她们成圣的;她总想成为圣人,可是当她与其他圣人相较时,她总觉得二者间有着极大的差距。 但她并不因此而气馁,她告诉自己说:「天主不会要求我做不到的事情,因此无论我有多渺小,我还是能成为圣人的;我既然不可能长得高大,那麽我就按着自己的 样子,接受现状,即便我有数不清的过失;但是,我要寻觅一条直达天庭的『小道』,那是一条既短且直的道路,是一条全新的『小路』」。

 圣女自述说:「我们活在一个充满发明的时代,我们不再需要卖力地爬着上升的台阶;在大厦中有电梯,因此我决定找一个电梯好能直达耶稣 的所在, 因为 我的个子太小,无法攀爬艰难的成圣阶梯。 因此,我在圣经中寻找成圣之道的灵感,於是我找到『叫那小孩子到我这里来』这句话。 耶稣,祢的臂膀就是领我直升天堂的电梯啊!因此,我不需要长大;我应停留在渺小中,且还要变得更加渺小!」

 圣女曾这样论及她的圣召说:「我觉得我有司铎的召叫与宗徒的召叫;殉道是我年幼时的梦想,且它不断地在我内成长。 看着教会的奥体,我渴望自己能完全地在他们内;爱,就是我的圣召之钥;我知道教会有着一颗炽爱的心,且这爱建构了所有的召叫,因为爱就是ㄧ切,它拥抱了所 有的时间与空间…简言之,爱就是永恒!於是,我在狂喜中呼喊道:『耶稣,我的爱丶我的圣召,我终於找到了祢…我的圣召就是爱!』」

 一八九六年,圣女开始咳血,但她却继续工作而未告知任何人,直到一年後病情加重,其他修女才知道圣女患病一事。 糟糕的是,此时圣女失去了她内心的喜乐与自信,并且觉得她会毫无建树地在年轻时死去。 在此之先,宝琳已要求圣女写下灵心日记,并愿意她继续完成,好使其他姐妹能在圣女过世後彼此传阅。

 她的痛苦是这样的剧烈,她说:「若我无信德,我会毫不犹豫地立即结束我的生命」;然而,圣女却继续保持微笑并鼓励他人,以致於别人还 以为她只 是装 病。 圣女有一梦想,是她死後希望完成的,那就是帮助所有还在世上的人们,她说:「我还会再回来;我要在地上用尽天堂!」

 圣女於一八九七年的九月三十日过世,当时年仅二十四岁;她自己觉得能死於这年纪是出於天主的特别祝福,因为她觉得有司铎的圣召,若她 是男性, 则这 年纪将该是她晋铎的年纪。

 圣女死後,隐院内的一切恢复常态,院内甚至无人论及小德兰。 但是,宝琳却收集了小德兰的所有着作(她做了部份编修),且出版了二千份寄往其他会院。 至此,小德兰的「神婴小道」开始广传,她那全心信赖耶稣丶在日常生活中履行小牺牲的教导,使得教会内成千上万的人找到了成圣的「小道」,特别为那些渴 望在寻常生活中成圣的人,带来了莫大的鼓舞!二年内,小德兰已名闻遐迩;一九二五年小德兰荣登圣品。

 里修的圣女小德兰是传教主保之一,这并不是因为她曾到过何处,而是因为她对传教有着一股特别的热爱;也因着她对传教士在祈祷与信件上 的支持。 圣女的一生,可作为我们的提醒:当人觉得自己什麽也不会做时,那才是使天主国继续茁壮的「小事情」。

Generations of Catholics have admired this young saint, called her the "Little Flower", and found in her short life more inspiration for own lives than in volumes by theologians.

Yet Therese died when she was 24, after having lived as cloistered Carmelite for less than ten years. She never went on missions, never founded a religious order, never performed great works. The only book of hers, published after her death, was an brief edited version of her journal called "Story of a Soul." (Collections of her letters and restored versions of her journals have been published recently.) But within 28 years of her death, the public demand was so great that she was canonized.

Over the years, some modern Catholics have turned away from her because they associate her with over- sentimentalized piety and yet the message she has for us is still as compelling and simple as it was almost a century ago.

Therese was born in France in 1873, the pampered daughter of a mother who had wanted to be a saint and a father who had wanted to be monk. The two had gotten married but determined they would be celibate until a priest told them that was not how God wanted a marriage to work! They must have followed his advice very well because they had nine children. The five children who lived were all daughters who were close all their lives.

Tragedy and loss came quickly to Therese when her mother died of breast cancer when she was four and a half years old. Her sixteen year old sister Pauline became her second mother -- which made the second loss even worse when Pauline entered the Carmelite convent five years later. A few months later, Therese became so ill with a fever that people thought she was dying.

The worst part of it for Therese was all the people sitting around her bed staring at her like, she said, "a string of onions." When Therese saw her sisters praying to statue of Mary in her room, Therese also prayed. She saw Mary smile at her and suddenly she was cured. She tried to keep the grace of the cure secret but people found out and badgered her with questions about what Mary was wearing, what she looked like. When she refused to give in to their curiosity, they passed the story that she had made the whole thing up.

Without realizing it, by the time she was eleven years old she had developed the habit of mental prayer. She would find a place between her bed and the wall and in that solitude think about God, life, eternity.

When her other sisters, Marie and Leonie, left to join religious orders (the Carmelites and Poor Clares, respectively), Therese was left alone with her last sister Celine and her father. Therese tells us that she wanted to be good but that she had an odd way of going about. This spoiled little Queen of her father's wouldn't do housework. She thought if she made the beds she was doing a great favor!

Every time Therese even imagined that someone was criticizing her or didn't appreciate her, she burst into tears. Then she would cry because she had cried! Any inner wall she built to contain her wild emotions crumpled immediately before the tiniest comment.

Therese wanted to enter the Carmelite convent to join Pauline and Marie but how could she convince others that she could handle the rigors of Carmelite life, if she couldn't handle her own emotional outbursts? She had prayed that Jesus would help her but there was no sign of an answer.

On Christmas day in 1886, the fourteen-year-old hurried home from church. In France, young children left their shoes by the hearth at Christmas, and then parents would fill them with gifts. By fourteen, most children outgrew this custom. But her sister Celine didn't want Therese to grow up. So they continued to leave presents in "baby" Therese's shoes.

As she and Celine climbed the stairs to take off their hats, their father's voice rose up from the parlor below. Standing over the shoes, he sighed, "Thank goodness that's the last time we shall have this kind of thing!"

Therese froze, and her sister looked at her helplessly. Celine knew that in a few minutes Therese would be in tears over what her father had said.

But the tantrum never came. Something incredible had happened to Therese. Jesus had come into her heart and done what she could not do herself. He had made her more sensitive to her father's feelings than her own.

She swallowed her tears, walked slowly down the stairs, and exclaimed over the gifts in the shoes, as if she had never heard a word her father said. The following year she entered the convent. In her autobiography she referred to this Christmas as her "conversion."

Therese be known as the Little Flower but she had a will of steel. When the superior of the Carmelite convent refused to take Therese because she was so young, the formerly shy little girl went to the bishop. When the bishop also said no, she decided to go over his head, as well.

Her father and sister took her on a pilgrimage to Rome to try to get her mind off this crazy idea. Therese loved it. It was the one time when being little worked to her advantage! Because she was young and small she could run everywhere, touch relics and tombs without being yelled at. Finally they went for an audience with the Pope. They had been forbidden to speak to him but that didn't stop Therese. As soon as she got near him, she begged that he let her enter the Carmelite convent. She had to be carried out by two of the guards!

But the Vicar General who had seen her courage was impressed and soon Therese was admitted to the Carmelite convent that her sisters Pauline and Marie had already joined. Her romantic ideas of convent life and suffering soon met up with reality in a way she had never expected. Her father suffered a series of strokes that left him affected not only physically but mentally. When he began hallucinating and grabbed for a gun as if going into battle, he was taken to an asylum for the insane. Horrified, Therese learned of the humiliation of the father she adored and admired and of the gossip and pity of their so-called friends. As a cloistered nun she couldn't even visit her father.

This began a horrible time of suffering when she experienced such dryness in prayer that she stated "Jesus isn't doing much to keep the conversation going." She was so grief-stricken that she often fell asleep in prayer. She consoled herself by saying that mothers loved children when they lie asleep in their arms so that God must love her when she slept during prayer.

She knew as a Carmelite nun she would never be able to perform great deeds. " Love proves itself by deeds, so how am I to show my love? Great deeds are forbidden me. The only way I can prove my love is by scattering flowers and these flowers are every little sacrifice, every glance and word, and the doing of the least actions for love." She took every chance to sacrifice, no matter how small it would seem. She smiled at the sisters she didn't like. She ate everything she was given without complaining -- so that she was often given the worst leftovers. One time she was accused of breaking a vase when she was not at fault. Instead of arguing she sank to her knees and begged forgiveness. These little sacrifices cost her more than bigger ones, for these went unrecognized by others. No one told her how wonderful she was for these little secret humiliations and good deeds.

When Pauline was elected prioress, she asked Therese for the ultimate sacrifice. Because of politics in the convent, many of the sisters feared that the family Martin would taken over the convent. Therefore Pauline asked Therese to remain a novice, in order to allay the fears of the others that the three sisters would push everyone else around. This meant she would never be a fully professed nun, that she would always have to ask permission for everything she did. This sacrifice was made a little sweeter when Celine entered the convent after her father's death. Four of the sisters were now together again.

Therese continued to worry about how she could achieve holiness in the life she led. She didn't want to just be good, she wanted to be a saint. She thought there must be a way for people living hidden, little lives like hers. " I have always wanted to become a saint. Unfortunately when I have compared myself with the saints, I have always found that there is the same difference between the saints and me as there is between a mountain whose summit is lost in the clouds and a humble grain of sand trodden underfoot by passers-by. Instead of being discouraged, I told myself: God would not make me wish for something impossible and so, in spite of my littleness, I can aim at being a saint. It is impossible for me to grow bigger, so I put up with myself as I am, with all my countless faults. But I will look for some means of going to heaven by a little way which is very short and very straight, a little way that is quite new.

" We live in an age of inventions. We need no longer climb laboriously up flights of stairs; in well-to-do houses there are lifts. And I was determined to find a lift to carry me to Jesus, for I was far too small to climb the steep stairs of perfection. So I sought in holy Scripture some idea of what this life I wanted would be, and I read these words: "Whosoever is a little one, come to me." It is your arms, Jesus, that are the lift to carry me to heaven. And so there is no need for me to grow up: I must stay little and become less and less."

She worried about her vocation: " I feel in me the vocation of the Priest. I have the vocation of the Apostle. Martyrdom was the dream of my youth and this dream has grown with me. Considering the mystical body of the Church, I desired to see myself in them all. Charity gave me the key to my vocation. I understood that the Church had a Heart and that this Heart was burning with love. I understood that Love comprised all vocations, that Love was everything, that it embraced all times and places...in a word, that it was eternal! Then in the excess of my delirious joy, I cried out: O Jesus, my Love...my vocation, at last I have found it...My vocation is Love!"

When an antagonist was elected prioress, new political suspicions and plottings sprang up. The concern over the Martin sisters perhaps was not exaggerated. In this small convent they now made up one-fifth of the population. Despite this and the fact that Therese was a permanent novice they put her in charge of the other novices.

Then in 1896, she coughed up blood. She kept working without telling anyone until she became so sick a year later everyone knew it. Worst of all she had lost her joy and confidence and felt she would die young without leaving anything behind. Pauline had already had her writing down her memories for journal and now she wanted her to continue -- so they would have something to circulate on her life after her death.

Her pain was so great that she said that if she had not had faith she would have taken her own life without hesitation. But she tried to remain smiling and cheerful -- and succeeded so well that some thought she was only pretending to be ill. Her one dream as the work she would do after her death, helping those on earth. "I will return," she said. "My heaven will be spent on earth." She died on September 30, 1897 at the age of 24 years old. She herself felt it was a blessing God allowed her to die at exactly that age. she had always felt that she had a vocation to be a priest and felt God let her die at the age she would have been ordained if she had been a man so that she wouldn't have to suffer.

After she died, everything at the convent went back to normal. One nun commented that there was nothing to say about Therese. But Pauline put together Therese's writings (and heavily edited them, unfortunately) and sent 2000 copies to other convents. But Therese's "little way" of trusting in Jesus to make her holy and relying on small daily sacrifices instead of great deeds appealed to the thousands of Catholics and others who were trying to find holiness in ordinary lives. Within two years, the Martin family had to move because her notoriety was so great and by 1925 she had been canonized.

Therese of Lisieux is one of the patron saints of the missions, not because she ever went anywhere, but because of her special love of the missions, and the prayers and letters she gave in support of missionaries. This is reminder to all of us who feel we can do nothing, that it is the little things that keep God's kingdom growing. 

10月2日:护守天使 (纪念) The Guardian Angels

 天使是天主的使者,执行天主委派的工作。 圣经记载了很多有关天使向世人传达天主讯息的故事,天使也受天主派遣保护及引导人。

 「在那敬畏上主的人四周,有上主的天使扎营护守。」(咏34:8)

 「他必为你委派自己的天使,在你行走的每条道路上保护你。」(咏91:11)

 「你们小心,不要轻视这些小子中的一个,因为我告诉你们:他们的天使在天上,常见我在天之父的面。」(玛18:10)

 护守天使节在十七世纪列入罗马礼年历。

求护守天使

 我的护守天使,天主既使你照顾我,求你常保护我,指引我丶管理我。亚孟。

Guardian Angel Prayer

Angel of God, my guardian dear, to whom God's love commits me here. Ever this day be at my side, to light and guard, to rule and guide. Amen

St. Gertrude's Guardian Angel Prayer

O most holy angel of God, appointed by God to be my guardian, I give you thanks for all the benefits which you have ever bestowed on me in body and in soul. I praise and glorify you that you condescended to assist me with such patient fidelity, and to defend me against all the assaults of my enemies. Blessed be the hour in which you were assigned me for my guardian, my defender and my patron. In acknowledgement and return for all your loving ministries to me, I offer you the infinitely precious and noble heart of Jesus, and firmly purpose to obey you henceforward, and most faithfully to serve my God. Amen.

Exodus 23:20-22

See, I am sending an angel before you, to guard you on the way and bring you to the place I have prepared. Be attentive to him and heed his voice. Do not rebel against him, for he will not forgive your sin. My authority resides in him. If you heed his voice and carry out all I tell you, I will be an enemy to your enemies and a foe to your foes.

Excerpt from letter of Padre Pio to his spiritual son Raffaelina: Oh Raffaelina, what a consolation it is to know one is always in the care of a celestial spirit, who does not abandon us (how admirable) even when we disgust God! How sweet is this great truth for the believer! Who, then, does the devout soul fear who tries to love Jesus, having always close by such a great warrior? Oh, was he not one of the many who, together with the Angel Saint Michael, up there in the Empyrean, defended the honour of God against Satan and against all the other rebellious spirits, and finally reduced them to perdition and bound them in hell?

Well, know that he is still powerful against Satan and his satellites; his charity has not diminished, nor will he ever fail in defending us. Develop the beautiful habit of always thinking of him; that near us is a celestial spirit, who, from the cradle to the tomb, does not leave us for an instant, guides us, protects us as a friend, a brother; will always be a consolation to us especially in our saddest moments.

Know, oh Raffaelina, that this good Angel prays for you; offers to God all the good works you accomplish; your holy and pure desires. In the hours when you seem to be alone and abandoned, do not complain of not having a friendly soul to whom you can unburden yourself and in whom you can confide your sorrows. For pity's sake, do not forget this invisible companion, always present to listen to you; always ready to console you.

Oh delicious intimacy, oh blessed company! Oh if all men could understand this great gift that God, in His excess of love for man, assigned to us; this celestial spirit. Often remember his presence; you must fix on him the eyes of your soul; thank him; pray to him; he is so refined, so sensitive. Respect him; be in constant fear of offending the purity of his gaze.

10月4日:圣方济.亚 西西(会士)(纪念) St. Francis of Assisi

方济会(OFM)会祖(1182-1226)

主保:动物丶商人丶生态保育者

 1182年,在阶级与贫富差距甚大的时代里,圣方济就在一个富有的家庭里诞生了;母亲庇佳(Pica)与父亲庇耶托 ᒨPietro),都同属 亚西 西城(Assisi)里的富商阶级。 为生来就具有领导气质的圣方济而言,身後总有数人随他吆喝,是不足为奇的。 然而,方济却在一次战役中惨遭囚禁,再加上 获释後长期卧病在床,福音的苗芽便开始在他的心田里成长丶茁壮;回头後的方济,决定扬弃他长久以来的骑士梦想,而愿永远地献身於天主。 为此,他称自己为「伟大君王的传令官」(Herald of the Great King)。 从此,横摆在方济眼前的,是一个全然崭新的视野。

 某日,在靠近亚西西城一座快要倾倒的圣达勉堂(San Damiano)里,偌大的苦像对圣人说:「重建我的殿宇吧!因为它已经快要倾倒了。 」圣人便开始修筑已经倾圮的圣达勉堂,连附近的二座圣堂也一并重修。 由於修筑需用的石头须向亚西西城乞讨,方济便在这过程中,饱尝了城内朋友的嘲弄。

 一日,方济与一位患有癞病的人相遇,他本能地想就此避开,但在恩宠的驱使下,他反而下马亲吻了该病患,且给了他一些金钱。 此事件成了方济生命转变的一个关键点,自此以後,方济便时常与跟随者一同在癞病人当中服务。 这个发生在亚西西城外的事件,是在方济生命的末期才被他自己写出来的:「那(指该事件)为我看似酸苦,但後来却在我的肉身与灵魂中转为甘美。 」方济在那条路上战胜了自己的软弱,并更加增了随时为贫苦者服务的热望。

 方济的善行很快地就吸引了许多愿意来跟随他的人。 1209年,他为了众多的跟随弟兄来到了罗马,欲寻求教宗依诺森三世(Pope Inncent III)对这新成立团体的批准。 最初,这个团体被称做「来自亚西西的补赎者」,他们致力於祈祷丶劳力工作与宣讲福音;他们的生活方式则与他们所坚持的贫穷完全一致。

 其实,在那一时代,早有许多团体是为追随福音中的贫穷与简朴理想而建立的。 然而,有些团体却因为拒绝接受主教在所属辖区中,拥有能否宣讲的管理权柄,因此而与慈母教会决裂;同时,这些少数团体还以自己的方式,将自己定调为灵性教 会的成员(members of the spiritual Church),而与他们所谓的俗世教会(carnal Church)有所区隔;其中有些团体甚至拒绝领受教会的圣事。

 与这些「特异」团体不同的是,方济从一开始便愿意表达对慈母教会的忠诚,因为他视自己与所建立的团体为教会内的一份子,与教会有着不 可分割的 关 系。 於是,尽管许多枢机主教都质疑这种跟随耶稣方式的可行性,教宗还是给了方济口头上的允准。 当时,方济就称自己的团体为「小弟兄」(Friars Minor)。 随着时间的递转,这个小团体的成员越来越多,方济便派遣这些小弟兄去四处宣讲,范围遍及整个欧洲。 1219年的1月16日,方济指派伯纳德(Berard)弟兄与其同伴前往摩洛哥宣讲福音;同年,方济自己则前往埃及与圣地。

 1220年,方济回到亚西西後,开始卧病在床;同时,他也开始意识到:需要更有能力的人来管理这个愈加庞大的团体,而这正是他自认力 有未逮的 部 份。 稍後,他便辞去了总会长的职务,且在往後的二年致力於会规的撰写,因为他希望藉此获得教宗正式的许可。 果然,在方济的努力下,最後定稿的会规,於 1223年获得教宗的官方认可。 事实上,1209年时,教宗口头所允准的是初始会规,那仅是一些福音文字的集成;而1215年所召开的第四次拉特朗大公会议(the Fourth Lateran Council)却决议不再给予任何新会规官方的允准。 因此,方济顺利地避开了这项大公会议的决议。

 为了回应圣女佳兰(St. Clare)追随福音生活的渴望,方济协助圣女组织了一个女性的团体,她们就生活在圣达勉堂里,因此被称为「圣达勉堂的贫穷女士」(Poor Ladies of San Damiano);也就是後来「贫穷佳兰隐修会」(The Poor Clares)的前身(又称为「方济第二会」)。 渐渐地,方济运动成为一股热潮,连一般教友都要求圣人为他们建立在俗修道的团体,於是便成立了「在俗方济会」(the Secular Francisan Order--亦即「方济第三会」)。

 关於方济所谓的「满全喜乐」,他曾说过最精采的一段,是在一次与良弟兄(Brother Leo)的对话中说明的。 某日,方济对他的秘书良弟兄说:「最令我欣喜的消息,不是全巴黎伟大的神学家,或是全欧洲的主教,或是英丶法二国的国王都加入了 我们小弟兄的团体;也不是小弟兄们皈依了所有的非基督徒;更不是方济我领受了什麽神迹。 不,这些为方济来说都不是满全的喜乐。 」「而是,当我在旅途的疲惫中,来到小弟兄的住处寻求落脚,但却因未被辨识出来而遭到拒绝时。 若我还能保持耐性,那就是我最满全的喜乐了。」

 1224年的9月,方济正在拉维纳山(Mt. La Verna)上祈祷时,他领受了五伤的恩宠,因为从那刻起,在他的手丶足与肋旁都出现了基督苦难的标记;然而,方济越是努力地在众人面前隐藏,反而越是吸 引周围的人对此伤口的注意。 1225年,圣人的视力与健康都每况愈下,也就是在此时,他撰写了着名的「太阳兄弟之歌」(Canticle of Brother Sun)。 最後,方济在1226年的10月3日傍晚与世长辞,享年45岁。

 早先给予方济甚多协助的胡高林枢机(Cardinal Hugolino),当时已是教宗额我略九世(Pope Gregory IX),便在1228年时,以教宗兼方济好友的身分,亲自主持了圣人列品的大典。

 「我们应结出相称的痛悔果实来。 」我们要爱人如己;我们要有爱德和谦逊:我们要施舍,因为施舍能洗净我们灵魂的罪污。 事实上,人们留在世上的一切都要丧失;只能带走他们的爱德和施舍的代价:他们将从天主那里领取这代价的酬报与相称的奖赏。

 我们不该按血肉之见,去做聪敏与明智的人;而要作一个诚朴丶谦逊丶纯洁的人。 我们总不该想在他人之上,反而该为了天主的缘故,作众人的仆役丶并隶属於人。

 凡是如此行事,而又坚持到底的人,主的圣神将安息在他们身上,并在他们内做住所而居留其中。 如此,他们将成为天父的子女,从事祂的事业:他们将是吾主耶稣的净配丶弟兄和母亲。

10月5日:圣傅天娜 (修女) St. Faustina Kowalska

 教宗若望保禄二世呼吁整个教会把天主仁慈的奥秘「广为宣讲,并引进人们的生活里」,并要求教会为世界呼求仁慈。 圣女傅天娜( Saint Faustina )也接受了这个工作,作为她生活的见证和使命。

 傅天娜修女於一九零五年生於波兰洛次( Lodz )附近的格洛戈威( Glogowiec )村庄。 她的父母玛丽安娜高华斯( Marianna Kowalski )和斯坦尼高华斯( Stanislaw Kowalski )共有十名子女,她排行第三。 傅天娜修女自小便热爱祈祷,她工作勤奋,服从长辈,而且关怀贫苦者。 她接受了不足三年的基础教育後不久,便在十多岁时离开家庭,作别人的家仆。

 她在二十岁时加入了仁慈之母女修会( Sisters of Our lady of Mercy ),易名为傅天娜 · 玛利亚修女。 十三年来,她只负责煮食丶园艺和守门的工作。 她的一生虽然看似平平无奇丶单调乏味,却与众不同地跟天主深深的合而为一。 她自小便渴望成圣,而 且不断为这目标而努力,并与耶稣合力拯救迷失的灵魂,甚至献出她的生命作为赎罪的祭献。 因此,她的修道生活充满痛苦,同时也满载非凡的圣宠。

 耶稣就是向这位纯朴而全心信靠天主的修女,作出了这个奇妙的宣言:「在旧约时期,我派遣先知向我的人民大发雷霆。 今天我派遣妳把我的仁慈带给全世界。 我不想惩罚痛苦的人类,只希望治愈他们,让他们贴近我的仁慈的圣心。」( 1588 )

 圣女傅天娜的使命包括以下三项工作:

1提醒世界圣经向我们启示信仰的真理,也就是天主对所有人的慈爱。

2为世界呼求天主的仁慈,尤其是以崭新的形式实行救主慈悲的敬礼,例如恭敬救主慈悲画像,画像下面要写上:「耶稣,我信赖你!」;还要 在复活节 後首 主日庆祝救主慈悲节日;诵念慈悲串经;在慈悲时辰(三时正)祈祷;以及宣讲救主慈悲敬礼。

3发起救主慈悲的宗徒运动,包括宣讲天主的仁慈和为世界呼求仁慈,以纯朴的精神信靠天主,修德成圣;这意愿可藉遵行天主的圣意和仁慈地 对待近人 表达 出来。

 传天挪修女後来患了结核病,再加上她为罪人作牺牲时所受的痛苦,使她身体虚弱,疲惫不堪。 结果,她在一九三八年十月五日於克拉科夫逝世,享年三十三岁。

 一九九三年四月十八日,复活节後首主日,教宗若望保禄二世於罗马圣伯多禄广场宣告列她为真福品。 翌日,他向群众讲话时表示:「天主藉着真福傅天娜修女丰富的灵修经验向我们讲话。 她留给世界救主慈悲的伟大讯息;并鼓励我们向创造者完全地交付自我。 天主赐她非凡的恩宠,使她能够藉着与天主神秘的相交以及默观祈祷的特殊恩赐,经验他的仁慈。」

 「真福傅天娜修女,谢谢妳提醒世界救主慈悲的伟大奥秘,这是使人惊叹的奥秘,是属於天父,且不能言喻的奥秘,是今天每一个人和整个世 界也极之 需要 的。」

 教宗若望保禄二世於公元二零零零年四月三十日,复活节後首主日,在罗马圣伯多禄广场册封傅天娜修女为圣品。

10月6日:圣博诺(司 铎) St. Bruno

 圣人於一○三五年左右在科隆出生,在巴黎受教育和晋铎,并任神学教授;但切愿度隐修生活,便在法国格李诺附近创立了去都西隐修院。 後被教乌尔邦二世徵召,襄理教会要务。 一一○一年在意大利加拉布利亚安逝。

10月6日:真福玛利罗 撒 (贞女) Blessed Marie-Rose Durocher

 Born October 6, 1811 at St. Antoine in Quebec, Canada, Eulalie Durocher was the tenth of eleven children. She was drawn to the religious life, but turned away because of her frail health. For 12 years she assisted her brother, a parish priest, as a housekeeper. With encouragement of the bishop, in 1843 she founded the Sisters of the Holy Name of Jesus and Mary, taking the name Marie-Rose. Her religious order was dedicated to Christian education, especially for the poor. She died on October 6, 1849 of natural causes. This Order first came to the U.S. in 1859. Marie-Rose was beatified on May 23, 1982 by Pope John Paul II.

10月7日:玫瑰圣母 (纪 念) Our Lady of the Rosary

画 像

 这个庆日是由圣教宗碧岳五世(Pope St. Pius V)於1573年所钦定的,目的是为纪念天主的护佑,因为基督徒在拉庞多(Lepanto, 1571年10月7日)这场关键的战役中,赖圣母的转祷,克胜了土耳其入侵的军队,阻挡了回教势力染指欧洲的危机。 这场关键性的胜利,教宗归功於诵念玫瑰经的功效;1716年,教宗克莱孟十一世(Pope Clement XI)更将此一庆节扩展至整个普世教会里。

 事实上,玫瑰经的发展有一段很长的历史。 早先,是为了配合圣咏的祈祷,而有因应圣咏篇数的150次「天主经」的诵念;而後,又加进150次的「圣母经」的诵念;後来,才在每一次诵念圣母经前,加 入了耶稣生平奥迹的默想。 尽管,传统上认为:是圣母亲自将玫瑰经交给了圣道明(St. Dominic),但这应不是史实。 事实上,玫瑰经形式的发展,是由圣道明的追随者开始的;当中最有名的一位,便是素有「玫瑰经宗徒」之称的Alan de la Roche会士,他在15世纪时,创建了第一个玫瑰经的善会。 直到第16世纪,玫瑰经形式的发展,才成为今日所见到的样式(包括欢喜丶痛苦与荣福等十五端奥迹)。 2002年,教宗若望保禄二世在原有的玫瑰经架构上,又再加入了五端的光明奥迹。

 建立这节庆的目的,是为邀请所有的信众,跟随童贞圣母的芳表,一起默想基督的奥迹;因为圣母与天主子耶稣的降生丶苦难与光荣等奥迹, 有着不可 分割 的关系。

亲爱的弟兄姐妹们:

 我们已在十月份的门槛上了,在纪念玫瑰圣母的礼仪伴随下,我们再次地发现:此一传统祈祷是如此地简单,却又是如此地深邃。

 我们可以这样说:「玫瑰经」是以圣母的目光来默观基督圣容的一种方式。 为此,这是一个完全与梵二大公会议,和我在《新千年的开始》牧函(Apostolic Letter Novo Millennio ineunte)中所提出的方向:「教会应在新千年的开始时,在默观基督的圣容中划向深处。 」一致的祈祷。 因为,玫瑰经已为我们勾勒出了整部福音的核心。

 因此,我希望个人丶家庭与基督徒团体都能诵念玫瑰经;为给予这份邀请更大的力量,我正在准备一份文件,该文件能帮助我们再一次地发现 这个祈祷 的美 丽与深度。

 我希望能再一次地将和平的伟大理想交付在玫瑰经的祈祷中,因为我们所面对的,是一个充满着张力的国际情势,冲突与威胁从未止息;这种 威胁,在 某些 地方是更加严重的,特别是在基督受苦之地。 我们可以理解,如果人们在这样的冲突中,继续在心中加深这种仇恨,而无人愿意真正展现交谈的意愿与决心的话,那麽,再多政治上的努力,也都是毫无价值的。

 除了天主以外,谁能倾注这种意愿呢?此时此刻比任何时代都更加需要来自世界各地为和平意向奉献给天主的祈祷。 在此一观点下,玫瑰经就成了最被需要的祈祷形式了;玫瑰经之所以能缔造和平,是因为当人在玫瑰经中向天主祈求恩宠之时,它会在每一个做此祈祷者的心中撒下 好种籽,藉此,正义的果实与个人和团体生活中的团结可以被期待。

 每个国家与每个家庭都在我的心思意念之中;若家庭里愿意再次开始诵念玫瑰经的话,那麽,将会有多少的平安涌进家庭的关系里啊!

-节译自教宗若望保禄二世在2002年的九月29日,於Castel Gandolfo的三钟经演说。

10月7日:圣塞而吉与 圣伯古斯(殉道) Ss. Sergius and Bacchus

 圣塞而吉与伯古斯是罗马驻屯在叙利亚边境的军官。 塞而吉任新兵训练学校的主任。 伯古斯是他的下属。 二人办事认真,颇获马西弥皇帝的宠遇。 有一天,塞而吉丶伯古斯二人随马西弥皇帝到神庙献祭,二人到了神庙门口,不肯进去。 皇帝见了,就命他们进去献祭,二人拒绝。 皇帝下令将他们的军官衣服剥去,穿上女子的衣服,到街上游行,然後送到总督衙门,施以笞刑。 塞而吉当场死在乱鞭之下,伯古斯受了鞭刑,还是不死。 人们给他穿上有铁钉的鞋子,铁钉根根剌透他的脚尖,在街上游行,然後斩首致命。 时维公元三○三年。 人们在塞而吉遗骸埋葬处所,建造一座大堂。 这座大堂後来成为东方着名的圣堂。 塞而吉和伯支斯二位圣者奉为罗马帝国军队的主保圣人。

10月9日:圣雕尼削 (主 教)及同伴(殉道) Ss. Denis and Companions

 据杜尔的圣额我略说:第三世纪中叶,雕尼削自罗马来到法国,成为巴黎第一任主教;後於巴黎近郊,与属下两位圣职人员一同殉道。

10月9日:圣若望.良 纳第 (司铎) St. John Leonardi

 圣人於一五四一年在意大利路加城出生。 初为药剂师,後晋升铎品,专为儿童讲解圣教要理。 他在一五七四年创立天主之母修会,曾为此备尝艰辛。 後又创立神职团体,专以传扬信德为宗旨。 他以爱德及智慧,竭力革新不少修会的纪律。 一六○九年安逝於罗马。

10月13日:真福艾乐 珊德 琳纳(贞女) Bl. Alexandrina Maria de Costa

 真福艾乐珊德琳纳 (Alexandrina Maria de Costa) 是个有神秘经验的葡萄牙人。 她迈向天国的旅程,跟同时代法国的玛德罗宾 (Martha Robin) 或波兰圣女傅天娜的经历,都有相似的地方。 她由於热爱基督圣体,便甘心接受痛苦。 在死前十三年,她除了领圣体之外,没有吃过或喝过任何东西。

 1904年3月30日,艾乐珊德琳纳在葡萄牙一条名叫巴尔撒耳(Balsar)的农村出生。 母亲(在她诞生後不久就开始守寡)和姐姐德奥琳达(Deolinda)对她循循善诱,所以她从小就是个好教友。 七岁初领圣体时,已经对圣体怀着深厚的爱。 她时常到附近的圣堂去,如果不能抽身参与弥撒,便神领圣体。 由於家境贫寒,她时常都要干粗活,年仅九岁,便在田间劳动。 十二岁那年,她得了重病,曾经有两天,病情十分危殆,母亲哭着把十字架递到她的唇边,她却低声说:「我不要这个,我要圣体中的耶稣。 」她的病情终於好转了,不过,在整个青春期内,她仍然要为那场病的後果而受罪。 原来那是个徵兆,表示天主将会要求她做一个「甘为祭品的灵魂」,为罪人的皈依而受苦。 十四岁那年,她遇上了一件不幸的事,这事所引发的後果,影响了她的一生。 那天是圣周六,她跟姐姐和一个朋友在家里正 忙於缝纫,忽然有三个男人闯进来,企图侵犯她们。 她重视贞洁,决定不惜任何代价,也要守身如玉。 由於当时不能夺门而出,她便从离地四公尺的窗户跳出去。 经此一跃,她的身体多处受伤,疼痛非常,医生断定她的伤势「无法复原」。 换句话说,她的瘫痪症不单不会改善,还会逐渐恶化下去。

陪伴我

 其後的五年,虽然走路使她痛得要命,但艾乐珊德琳纳仍然独自步行到圣堂去。 有一天,她在祈祷中领悟到耶稣是个圣体柜中的囚犯,正如她是困在病床上的囚犯一样,从此,她就全心渴望陪伴圣体,以安慰耶稣的圣心,并赔补祂所忍受的孤单 寂寞。 有一次,当她与主耶稣神秘地结合时,耶稣要她特别恭敬圣体:「在圣体面前陪伴我吧。 我日日夜夜都留在这里等待,要把爱情和恩宠赐给一切探望我的人,可是来的人却不多。 我是多麽凄凉,孤独,伤感啊。 (......)许多人不信我存在,不信我住在这里的圣体柜内。 (......)其他的人相信,但不爱我,也不来探望我;他们似乎并不当我在那里。 我拣选了你在这个小圣所里陪伴我。 (.....)你犹如玛利亚一样,选择了更好的一份;你选择了去爱圣体柜中的我。 你不能以肉眼,但能以灵魂的眼睛来默观我。 我真的在那里临在,如同在天堂上一样,我的圣体丶圣血丶灵魂和天主性都在。」 她瘫痪的情况逐渐恶化,终於到了不能起床的地步,神父就来给她送圣体。 可是不久之後,有一位新神父来到堂区,说自己每月只会为病人送圣体一次。 这对她来说,是个痛苦的打击,因为她觉得,由於每天有耶稣圣体来探望,她自己才能继续活着。 於是她恳求神父多给她送圣体。 在等候答覆期间,她为那些蔑视「生命之粮」的人而献上自己的痛苦。 终於神父答应每月给她送圣体两次。

与受苦的耶稣结合

 艾乐珊德琳纳求圣母治好她的病,她许下,如果圣母俯允她的祈求,她愿意到外地去传教。 不过,天主逐渐使她明白,她的圣召是为耶稣做一个「甘为祭品的灵魂」。 她听见主耶稣的声音,要她「去爱,去受苦,去做补赎。」 艾乐珊德琳纳便接受天主的旨意,不再祈求痊愈的恩典。 结果,直到去世那天,历时三十年之久,她一直都卧病在床。 由於她的痛苦与基督的苦难密切结合,於是便有救世的功效。 她藉着肉身所受的痛苦,到达了天主光荣的境界,正如圣保禄所说的一样:「我们既是子女,便是承继者,是天主的承继者,是基督的同承继者;只要我们与基督一 同受苦,也必要与祂一同受光荣。」 (罗8:17)1933年11月,神父受艾乐珊德琳纳邀请,初次在她的房间内举行弥撒圣祭:那是她期待已久的事。 後来她回忆说:「随着那第一台弥撒,一方面,主对我的柔情蜜意越来越浓,另一方面,祂给我的十字架也越来越重。」 她决心协助耶稣救赎人类,与受苦的赎世主深深地结合。
 由1938年10月4日至1942年3月24日,每星期五,她都领受亲身参与耶稣苦难的恩宠,每次三小时。 那时她会做出耶稣受难时所做的一切动作,说出祂死前所说过的一切话,同时也承受赎世主在肉体和精神上所受的一切痛苦。 奇怪的是,在那段时间内,瘫痪症的各种症状都会暂时消失。 由於她与耶稣的关系非常亲密,因此魔鬼对她恨之入骨。 它攻击她,以违反信德的诱惑折磨她,还使她的身体出现疼痛的伤口。 此外,村民误会她,神父又怀疑她的神秘经验,因而疏远她;这些事都使她难受。 她唯有依靠圣体所赐的力量,去应付这些痛苦的经历。

你将不会再在人间进食

 1942年3月27日,艾乐珊德琳纳求耶稣说:「我在圣体中的爱,没有祢,我便不能活下去了!啊,耶稣,把我变为祢的圣体吧!」其 後,她在内 心深 处听到这个答覆:「你将不会再在人间进食。 我的身体将是你的食粮,你的血将是我神性的血;你的生命将是我的生命。 当我把我的心与你的心结合时,你就会得到这恩宠。」 从那天起,圣体就成了艾乐珊德琳纳的唯一食粮。 直到离世之日,在十三年的时间内,她再没有吃过别的食物,也没有喝过别的饮料,可是她33公斤(即72.6磅) 的体重却始终不变。 不久,这个女孩以如此奇特的方式禁食的消息,开始不踁而走。 人们开始来到她的家,求她代祷。 不过,也有人怀疑她是否真的禁食,那些人说,一定是她的母亲和姐姐暗中把食物给她吃。 为了平息争论,艾乐珊德琳纳靠领圣体活了几年後,答应了主教的请求,同意接受体格检查。 不过医生们认为,只诊察一次,不足以断定这个罕见个案的真伪,所以要她留在医院里接受观察一个月。 艾乐珊德琳纳接纳了他们的要求,不过也提出了三个条件:
第一丶她要天天领圣体。
第二丶她的姐姐德奥琳达要在场。
第三丶除了日常的观察外,她不再接受任何测试。

 在医院里,她除了要吃身体上的苦外,还得忍受医护人员的羞辱;但她谨记着耶稣的话。 祂说过:她所得的安慰将会极少,不过即使心灵充满痛苦,也要面带笑容。 於是,所有与她接触的人,一见她的笑靥,便不察觉她在受苦。 在留院期间,艾乐珊德琳纳不断受监视,没有片刻安宁;他们又尝试说服她,要她进食,不过始终徒劳无功。 四十天的观察期结束後,马德里医学会的格梅思医生 (Dr Gomez de Araujo) 所签署的正式报告,以及波尔图(Oporto) 医学院黎玛医生 (Dr Lima de Azevado) 所提交的补遗,都说这个个案「是科学无法解释的(......)。 该病人在医院里完全不吃不喝,历时四十天之久,但仍能生存,那是心理学和生物化学的定律所不能解释的事。 该女子处於这种状态时,天天都回答许多问题,又常与人交谈,但性情却显得非常和善,思路也十分清晰(......)。 我们证实,她在整段时期内,戒绝了饮食。 我们也证实,她的体重丶体温丶呼吸和脉搏,始终都保持不变。」 马揆思医生 (Dr Ruj Joao Marques of Pernambuco) 仔细地看过那些医学报告後表示:有了这些证实艾乐珊德琳纳禁食的文件,那些指控她行骗的人,该哑口无言了。

圣体的大能

 艾乐珊德琳纳认识圣体的大能。 她听见主耶稣说:「你只靠圣体而生活,因为我渴望以这个方式给世界显示圣体的大能,以及我的生命在人灵里的大能。」 这位葡萄牙女子所度的圣善生活,给我们显示了她以爱所结的果实。 她在圣体圣事内发现了天主的爱,就效法基督,慷慨地以爱还爱,努力战胜自己的罪过丶自私以及种种邪恶。 只有以爱为背景,她迈向天国的旅程才有意义。 教宗真福若望保禄二世说:「没有爱,人不能生活。 假如爱没有启示给他,假如他遇不到爱,假如他不经验到爱并使爱成为他自己的,假如他不亲切地分享此爱,他的生命就会毫无意义。」 (教宗若望保禄二世《人类救主》通谕10) 我们把感恩圣事 (圣体圣事) 称为「爱情的圣事」,不是没有道理的。 因为爱的意思,就是无私地把自己当做礼物送出去。 天主给人的最大礼物,是永生;这为人所领受的永生,是主耶稣的死亡与复活所结出的果实,而每一台感恩圣祭,都是耶稣的逾越奥迹 (祂的死亡与复活) 的重现。 因此,我们可以说,圣体中的基督,对人最大的渴求──对爱的渴求──作出了反应。 在毕生的岁月里,艾乐珊德琳纳发现,天主的爱就临在於圣体中。 基督答应过她,由於她的牺牲,许多灵魂将会过着热心恭敬圣体的生活。 虽然她天天都要忍受病苦,但仍接见了数以百计的访客。 她对他们谈论法蒂玛圣母的讯息,敦促他们悔改,祈祷,并赔补耶稣在圣体圣事内所受的凌辱。 1945年,她得到神师,慈幼会巴斯卦乐(Umberto Pasquale)神父的鼓励,为了年青人的圣化与得救,正式把自己的痛苦献给主。 她这样做,答覆了耶稣对她的要求。 祂曾对她说:「给我找些将会在这爱情的圣事内爱我的灵魂吧,好使他们在你升天之日,能取代你的地位。」 艾乐珊德琳纳在1955年10月13日去世。 她下葬的方式是她自己决定的。 她曾这样说:「我愿下葬时,面容朝着圣堂的圣体柜。 生时,我常愿与圣体中的耶稣结合,并愿尽量抽时间来凝视圣体柜。 所以我盼望死後也能继续凝视耶稣圣体。 我知道我将不会再用肉眼来看基督,但我盼望以这个姿势入土,向祂显示我对圣体所怀的爱。」

爱的交谈

 她死後两年,人们在艾乐珊德琳纳的墓上,盖了一座小堂;1977年,又把她的遗体由小堂迁到堂区圣堂主祭台的旁边,因为这个面对着她 心爱的圣 体的 位置,是最适合她永远安息的地方。 2004年5月24日,教宗若望保禄二世在艾乐珊德琳纳的宣福礼上表示:发生在革乃撒勒湖边的那一幕,是这位葡萄牙女士一生的最佳写照。 那时耶稣问西满伯多禄说:「你爱我吗?」伯多禄就答道:「主,是的,祢知道我爱你。」 这爱的交谈,概括地勾画出真福艾乐珊德琳纳的一生。 她充满了炎炎的爱火,从不拒绝救主的要求。 她具有坚强的意志,为了显示自己对祂的爱,无论什麽都接受。 教宗真福若望保禄二世说:「这个『浴血的净配』以一种神秘的方式体验基督所受的苦难,并且甘为祭品,为罪人而奉献自己。 她从圣体汲取力量。 在她生命的最後十三年,圣体成了她唯一的营养来源。 (......)有了真福艾乐珊德琳纳以『受苦丶爱和补赎』这三部曲所表达的榜样,基督徒就会发现,有什麽激励因素和动机能把人生一切痛苦悲伤的遭遇都变 得『尊贵』。 藉着爱的最大证据──为自己所爱的对象而牺牲自己的生命──他们就能使人生那些痛苦悲伤的遭遇变得『尊贵』了。 」(教宗若望保禄二世2004年4月25日在圣伯多禄广场的讲道)

Alexandrina remained paralyzed at age 21 from a dramatic incident in which she fled from the threat of violence. She did not permit herself to be overcome by sadness and by loneliness, but thought: “Jesus, You are a prisoner in the tabernacle as I am here on my bed, so that we can keep company.” Following the physical sufferings from the paralysis, mystical sufferings were added: for four years, every Friday she saw the sorrows of the Passion, and after this period, for another 13 years until her death she was nourished only by the Eucharist. Her life became a continuous prayer for the conversion of sinners.

Alexandrina Maria da Costa was born on 30 March 1904 in Balasar, Portugal. She received a solid Christian education from her mother and her sister, Deolinda, and her lively, well-mannered nature made her likeable to everyone. Her unusual physical strength and stamina also enabled her to do long hours of heavy farm work in the fields, thus helping the family income. When she was 12, Alexandrina became sick with an infection and nearly died; the consequences of this infection would remain with her as she grew up and would become the "first sign" of what God was asking of her: to suffer as a "victim soul".

The consequences of sin

When Alexandrina was 14, something happened that left a permanent imprint on her, both physically and spiritually: it gave her a face-to-face look at the horror and consequences of sin.

On Holy Saturday of 1918, while Alexandrina, Deolinda and a young apprentice were busily sewing, three men violently entered their home and attempted to sexually violate them. To preserve her purity, Alexandrina jumped from a window, falling four meters to the ground.

Her injuries were many, and the doctors diagnosed her condition as "irreversible": it was predicted the paralysis she suffered would only get worse.

Until age 19, Alexandrina was still able to "drag herself" to church where, hunched over, she would remain in prayer, to the great amazement of the parishioners. With her paralysis and pain worsening, however, she was forced to remain immobile, and from 14 April 1925 until her death - approximately 30 years - she would remain bedridden, completely paralyzed.

Alexandrina continued to ask the Blessed Mother for the grace of a miraculous healing, promising to become a missionary if she were healed.

Little by little, however, God helped her to see that suffering was her vocation and that she had a special call to be the Lord's "victim". The more Alexandrina "understood" that this was her mission, the more willingly she embraced it. She said: "Our Lady has given me an even greater grace: first, abandonment; then, complete conformity to God's will; finally, the thirst for suffering".

Mission to suffer with Christ

The desire to suffer continued to grow in her the more her vocation became clear: she understood that she was called to open the eyes of others to the effects of sin, inviting them to conversion, and to offer a living witness of Christ's passion, contributing to the redemption of humanity.

She entrusted herself to Jesus with these words: “As you are a prisoner in the tabernacle and I am a prisoner on my bed for doing Your will, so we can keep ourselves company."

And so it was that from 3 October 1938 until 24 March 1942, Alexandrina lived the three-hour "passion" of Jesus every Friday, having received the mystical grace to live in body and soul Christ's suffering in his final hours. During these three hours, her paralysis was "overcome", and she would relive the Stations of the Cross, her movements and gestures accompanied by excruciating physical and spiritual pain. She was also diabolically assaulted and tormented with temptations against the faith and with injuries inflicted on her body. Human misunderstanding and incredulity were also a great cross for her, especially when those she most expected would "assist" her - members and leaders of the Church - were adding to her crucifixion.

An investigation conducted by the Curia of Braga resulted in a circular letter written by the Archbishop which contained a series of "prohibitions" regarding Alexandrina's case. It was the result of a negative verdict made by a commission of priests.

In addition and by way of spiritual comfort, after her spiritual director, a Jesuit priest who had helped her from 1934 to 1941, stopped assisting her, a Salesian priest, Fr Umberto Pasquale, came to her aid in 1944.

Nourished only by the Eucharist

After 10 long years of paralysis which she had offered as Eucharistic reparation for the conversion of sinners, on July 30, 1935, Jesus appeared to her saying: “I have put you in the world so that you may draw life only from Me, to bear witness to the world how precious the Eucharist is. [...]”

On 27 March 1942, a new phase began for Alexandrina which would continue for 13 years and seven months until her death. She received no nourishment of any kind except the Holy Eucharist, at one point weighing as few as 33 kilos (approximately 73 pounds).

Medical doctors remained baffled by this phenomenon and began to conduct various tests on Alexandrina, acting in a very cold and hostile way towards her. This increased her suffering and humiliation, but she remembered the words that Jesus himself spoke to her one day: "You will very rarely receive consolation... I want that while your heart is filled with suffering, on your lips there is a smile."

As a result, those who visited or came into contact with Alexandrina always found a woman who, although in apparent physical discomfort, was always outwardly joyful and smiling, transmitting to all a profound peace. Few understood what she was deeply suffering and how real was her interior desolation.

Fr. Pasquale, who stayed close to Alexandrina throughout these years, ordered Alexandrina's sister to keep a diary of her words and her mystical experiences. In 1944, Alexandrina became a member of the "Union of Salesian Cooperators" and offered her suffering for the salvation of souls and for the sanctification of youth. She kept a lively interest in the poor as well as in the spiritual health of those who sought out her counsel.

"Do not offend Jesus anymore!"

"The strongest chain that keeps souls in bondage with Satan is the flesh and the sins of impurity. Never has there been such a spread of vices, wickedness and crimes as there is today! Never has there been so much sin [...] The Eucharist - My Body and Blood - Behold, the Eucharist is the salvation of the world.” Mary also appeared to her on September 12, 1949, with the Rosary in her hand, saying to her “The world is in agony and is dying in sin. My desire is for prayer, my desire is for penance. I have protected with this, my Rosary, all those whom I love and the whole world."

On October 13, 1955, the anniversary of the last apparition of the Blessed Mother at Fatima, Alexandrina was heard exclaiming: "I am happy, for I am on my way to heaven." She died at 7:30 in the evening on that very day.

On her tomb are the words she wished to be placed there: "Sinners, if the dust of my body can be of help to save you, come close, walk over it, kick it around until it disappears. But never sin again: do not offend Jesus anymore! Sinners, how much I want to tell you.... Do not risk losing Jesus for all eternity, for he is so good. Enough with sin. Love Jesus, love him!".

10月14日:圣加理斯 多一 世(教宗丶殉道) St. Callistus I

 相传圣人出身是撒丁矿场的奴隶;获得自由後,由色非利诺教宗立为执事,後承继伯多禄宗座,竭力攻斥异端邪说,并以宽大温良的精神,接 待回头自 新的 背教者。二二三年殉道,葬於罗马奥肋里路。

10月15日:圣德肋 撒.亚维拉(大德兰)(贞女,圣师)(纪念) St. Teresa of Avila

 圣女大德兰(St.Teresa)是圣女小德兰(瞻礼为本月一日)领洗的主保,故名;也称为阿味拉之圣德兰。她是西班牙的光荣,是十 六世纪加 尔默 罗会的改革者,着名的女作家,所着有关神修学及神秘学的书籍,在圣教会内具有极大的权威,四世纪以来,许多人得优入圣域,端赖圣女的着述。 Let nothing trouble you, let nothing make you afraid. All things pass away. God never changes. Patience obtains everything. God alone is enough. 何事扰你意?何物乱你心?万般皆易逝,唯主不移真。 心有天主者,坚忍百事成。夫复何所求,有主心意称。

 圣女大德兰的父亲亚隆沙共有十三个子女。三个是第一个妻子生的。妻子去世,续娶多维拉,生了九个孩子,其中一个就是圣女德肋撒。大德 兰是当中 最得 宠的孩子。她身材中等,比率相当匀称,年轻时是有名的美女,一直到晚年时仍很漂亮。

 她的个性外向,仪态开朗活泼,很能跟各式各样的人打成一片。文笔很好,也善於绣工与家务。她的勇气与热情很容易被激发,圣女年方七 岁,开始读 书, 喜好沉思默想,很是热心虔诚。她爱阅看圣人和殉教烈士的传记颇以为乐;而且努力仿效他们的芳表,爱慕天主,牺牲自己,虽死不辞。大德兰爱好独居室内默想。 她的房间里,挂了一帧耶稣与撒玛利亚妇人谈话的图像。大德兰常在这帧像前祈祷:「吾主,求你赏赐我这活水,使我永远不再口渴。」

 过了一个时期父亲见大德兰的生活方式发生转变,就送她到奥斯定女修院住读。

 十二岁时,这样的热情减少许多。大德兰染上了时代少女的流行习惯,爱好时髦,爱好穿鲜美的衣服,她开始对一般自然的男女之情产生兴 趣,她也想 结 婚,也喜爱看骑士小说,这主要是受了表姐以及姑妈家孩子的影响。这些让她的父亲很烦恼,也极力反对。

 大德兰十四岁的时候,慈母去世。她非常悲伤,含着泪,对圣母说:「圣母玛利亚,请妳收留我,作我的母亲。」

 父亲看到女儿需要正确的引导,就在一五三一年把她托给奥斯定修会的修女们。在修院寄宿的学校中,大德兰重新找回她对上主的虔敬,也开 始分辨自 己是 不是有圣召。一五三二年底,她到姊姊的家小聚并休养时,读了圣业乐的书信,导致她决定进入修会,但是她的父亲并不答应。那时,她的兄弟,也是她的知心好友 罗瑞格,正预备乘船前往南美洲的参战。於是大德兰说服另一位哥哥和她一起逃家,双双寻求修道生活。此後她更加紧祈祷,多看圣书丶圣经丶圣人传记以及圣教会 中着名的作品,她都已熟悉。圣耶罗尼莫的《贞女论》一书解除她一切的犹豫,二十岁那年进了本地的加尔默罗会修院。父亲见木已成舟,不再反对。

 最初几年,圣女的修道生活是虔诚的,不久之後便松弛了,仅避免犯大罪,对於小罪则不介意,在冷淡的生活中度日,浪费了宝贵的光阴。关 於这件 事,环 境的不善也是其中原因之一。由於加尔默罗会成立於十二世纪,修规渐渐松弛,世俗的精神侵入了修院,而使许多人在修德成圣的大道上逡巡不前。德兰也走着宽 路,毫不顾及那使人得救的窄路。

 有一天,她生病了,身发高烧,感觉十分衰弱,医生说她串了肺病。大德兰的病越来越严重。一五三九年七月,父亲把她带回亚味拉的家中。 八月十五 日那 天,她陷入极度昏迷之中,大家都认为她将不久於人世,圣女自觉将死,便领了终傅圣事。四天後她醒了过来,然而双腿却麻痹了三年。在接下来的治疗中,她把自 己奉献给圣若瑟。

 不久她又恢复了健康,然而重又踏上了冷淡之途;祈祷也不热心,对於良心的责难充耳不闻,她所度的生活是轻浮的,这是她在自传中直认不 讳的。

 长达十八年之久,她的祈祷生活十分平庸,但她丝毫不放弃。她的困难来自於不懂得运用想像力,把自己置身於默想中。在这个阶段中,她曾 具有短暂 的神 秘经验,因不愿引起别人的评论而强烈排斥,直到她生动体验到「苦难中的基督」,才改变心意。这时她三十九岁,开始享有天主临在於她的生命中的生动经验。

 一五四四年,圣女的父亲逝世,这个机会令她又回心转意,重度热心的修院生活。约在同一时间,她看到了一尊耶稣系受鞭笞的雕像,给予她 极为深刻 的印 象:耶稣血流满身,体无完肤,使她触目惊心,她注视着那雕像良久,从此以後耶稣便不再离开她了,她觉到耶稣就在她身旁,无论她作什麽事,耶稣必在她右方加 以指导。

 一五四八年,圣女曾和圣方济波济亚谈过一次话,获益匪浅。圣方济指示她每天晚上默想耶稣的苦难,一日一端:如山园祈祷,出流血汗;耶 稣被人鞭 打, 遍体鳞伤;头戴茨冠,血流满面;耶稣被钉於十字架上,自献作牺牲,仰求圣父赦人之罪……很快地改变了昔日的德兰。有一天,圣女在神视中看见一位天神手中持 箭,穿透圣女的心房。此後一切牺牲就变为轻易了,因为一切都以爱情为原动力。圣女心中充满爱火,竟愿与天主一较高低:「或受苦,或死去!」便成为圣女的座 右铭。

 吾主耶稣时常显现,赏赐她各种神恩。但是天主也允许魔鬼难为她丶迫害她丶诱惑她,使她不能坚守善志。一五五十年圣女亲眼看见了地狱, 她说道: 「地 狱的入口好像一座火炉,深而且暗,很是窄小;其中充满着污秽的臭水,还有无数的毒虫蛇蝎。墙上有一个洞,圣女自觉被关在内,全身为烈火包围,火势甚猛。全 身疼痛,筋骨碎裂。可是肉身之苦不及灵魂之苦於万一。」圣女又听到一个声音说:「如果妳继续过冷淡的生活,这便是妳永久的居所!」六年之後,圣女略一回 想,不禁遍体冷汗,全身战栗。自从那天以後,圣女再不敢贪图世间瞬息之乐,甘心忍受世间一切痛苦。此外又感念天主大恩,努力爱主,避免一切罪过;又因天主 而爱人,助人得救灵魂,帮助他人修德成圣,在天主圣爱的大道上迈进!

 由於天主圣宠的推动,她着手写一本书,她称之为《天主仁慈之书》。她在这本书中叙述她灵魂的一切经过:意志不够坚决,长期拒绝天主的 圣宠,所 受的 诱惑,以及天主在她灵魂上所获得的最後胜利。

 一五六二年圣女有意另建一修院,完全按照初期会规而生活,而不采取当时支离破碎丶缺而不全的松弛规则。虽然遭遇许多困难和各方的反 对,圣女终 於成 功了,不但建立了新修院,而且革新了她多年居住的旧院。

 一五六二年六月底,大德兰回到亚味拉,开始着手建立新会院。八月二十四日,这座奉献给圣若瑟的新修院创立了,四位初学修女领受了赤足 加尔默罗 修会 的会衣。亚味拉城里的居民与降孕隐院的修女们都强烈地反对。院长命令大德兰回到降孕隐院,省会长也愤怒地将大德兰的行为呈上主教法庭,强硬地斥责她。但听 了大德兰说明原委之後,省会长的态度软化了,甚至允诺要协助平息众怒,准许大德兰在事情平息之後可以回到她所建立的圣若瑟隐院。

 八月二十五日,亚味拉的参议会讨论了大德兰创立新修院的案子;八月三十日,亚味拉城的领袖们开了一个大会。大会中,唯一发言对抗愤慨 群众的是 一位 道明会的巴臬思神父(Domingo Banez O.P.)。最後,案子上诉到上议院,但在一五六二年底判决之前,省会长许可创立人大德兰回到她新建立的会院。接下来的五年,是大德兰生命中最平静的日 子。就在这个时期内,她写了《全德之路》与《雅歌的沉思》。

 有一次,她以所在的修院,纲纪日废,自觉修道多年,庸碌过日子,未免太委屈自己的圣召了。乃毅然请命,远道出门,拜会主教,提出中 兴丶改革方 案。 旅途中,人骡皆渴,见有住户人家,便叩门求水。一穷家老寡妇,应门而出,但见隐修院修女,牵骡而至,修道人家,四出闲荡,颇不以为然,勉强给予方便。言谈 间,忽闻修女就是传开反叛成性的德兰,便下逐客令。修女沉着应对,说出心底的话,总算把老妇惶惑之心,略作开释。修女更替老妇擦地,身手敏捷,言谈谦和, 工作间,还不时哼出民歌小调,老妇亦自觉的相随。修女离去後,忽然间,老妇感到屋内陈设依旧,心境已非。

 「她又像年轻时一样,所有的知觉都涨满了许多小小的快感,这是佷奇异的。真很难相信一个关在耶稣降世修院的修女,可以给她带回来这种 奇妙的感 觉。 但那是千真万确的。在这位有一双使她想起自己还是个年轻的女孩子,在花园见到的三色紫罗兰的眼睛的女子面前,她相信主教一定会给她弄得一点办法也没有。」 (见漫长的路页216)

 一五六七年四月,加尔默罗修会总会长鲁柏(Rubeo)神父来拜访大德兰,认同了她的改革,请她从亚味拉的若瑟隐院开始,将改革推动 到其他的 会 院。此外,也准许她为有意愿接受改革的男修会建立两座会院。一五六七年八月十五日,在梅地纳(Medina)建立了第二座赤足加尔默罗会院,圣女大德兰从 此开始了创建其他隐院的艰苦工作。历尽千辛万苦,在她有生之年共创立了十七座女隐修院,十五座男修院;以她的神火灼热人心,使人全心全意地爱慕天主。圣女 虽然工作繁忙,仍能有时间撰写神修书籍,,透过表达她与主交往的经历,以指导信友善度灵修生活。至今仍脍炙人口,传诵不绝。最後她临终时,她反覆说着: 「我是教会的女儿!」

 大德兰的遗体被安葬在阿尔巴,教宗保禄五世於一六一四年四月二十四日册封她为真福,一六一七年,西班牙议会宣布她为西班牙主保。教宗 国瑞十五 世於 一六二二年将她与耶稣会祖罗耀拉的依纳爵丶方济萨威丶依西多及裴理·乃立一起列入圣品。一九七○年教宗保禄六世宣封为教会圣师。

Hope, O my soul, hope. You know neither the day nor the hour. Watch carefully, for everything passes quickly, even though your impatience makes doubtful what is certain, and turns a very short time into a long one. Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end.

10月16日:圣妇赫德 维 (会士) St. Hedwig

 圣妇於一一七四年左右在德国巴伐利亚出生。及长,与波兰的西拉塞亚公爵亨利结婚,生有七子。她一生虔诚事主,赈济贫病,建立医院。丈 夫死後, 即进 入波兰之西斯德隐修院潜修。一二四三年安逝。圣妇临终时,知道爱子去世的噩耗时,祈祷说:「我的天主,我除了你的圣意外,别无所愿。我感谢你赐给我这个从 未拂我意的儿子,我看见他活着,固然欢喜,但若他在你的国内得到永生,更是我的快慰。」

10月16日:圣玛加利 大. 亚拉高(贞女) St. Margaret Mary Alacoque

(1647-1690)

「你看我的圣心多麽爱人;为了世人,我什麽都做了。可是人类非但不表示感恩之心,反而用傲漫丶亵读丶冷酷无情,轻视的心对待我。」

 一六二五年至一六九O年间,圣教会出了三位圣人和真福:若望欧德,高隆汴,玛加利大,他们一致传扬耶稣圣心的敬礼。

 一六四七年,玛加利大生於法国蒲公田省奥顿教区。父亲执行公证人职务,生有子女七人,玛加利大行五。圣女自幼非常热心。八岁时,父亲 去世,玛 加利 大入加辣会修女主办的学校,她对於修女们的生活方式,非常钦佩。修女们也很赏识玛加利大的热心非凡。九岁那一年,获准初领圣礼。十一岁起,圣女患风湿病, 到十五岁方才痊愈。在那一段时期,玛加利大住在家里。有一个已出嫁的姐姐,和她住在一起,待她很不好。玛加利大很痛苦,唯一的安慰是到圣堂里朝拜圣体。可 是她的家离圣堂太远,每次出去,要徵求姐姐的意见,姐姐有时不许她出入,玛加利大只好到花园的角落里跪着祈祷,没有人理睬她。

 玛加利大的家人劝她出嫁,玛加利大不肯,她已决定弃家修道。公元一六七一年,入圣母往见修院。

 初学时期的玛加利大,发扬谦逊丶服从的精神,待人和蔼可亲,从不疾言厉色。她的圣德,获得同院修女一致的赞扬。她发了圣愿,与吾主耶 稣结合, 吾主 不断颁赐恩宠予她。一六七三年十二月十七日,她第一次获赐启示。

 那一天,她跪在耶稣至圣圣体前。突然间,吾主降临到她心里:吾主似乎叫她坐在若望在最後晚餐中所坐的位子(那一天,是圣若望宗徒瞻 礼)。耶稣 很清 楚地告诉她:他圣心的爱应当藉着玛加利大向众人显示,耶稣也要籍着她将圣心的无限恩宠显示给众人。接着,耶稣似乎将玛加利大的心取出,放在他的圣心内,然 後再拿回来,放进玛加利大的胸膛。那时,她的心被耶稣圣心的爱灼热。

 一连十八个月,吾主耶稣经常显现给玛加利大,阐释发挥每次启示的意义。他告诉玛加利大人类应当恭敬祂的圣心。由於世人不肯以爱还爱, 对待圣心 冷酷 无情,玛加利大应当尽量设法赔补。补偿圣心在圣体圣事内所受的凌辱的最好方法是劝领补辱圣体,尤其是每月首瞻礼六的领圣体,赔补凌辱耶稣圣心的罪。瞻礼五 举行一小时圣时来纪念耶稣在山园祈祷的苦难。

 一六七五年圣诞瞻礼,耶稣对玛加利大作最後一次启示。他对圣女说:「你看我的圣心多麽爱人;为了世人,我什麽都做了。可是人类非但不 表示感恩 之 心,反而用傲漫。亵读丶冷酷无情,轻视的心对待我。」最後耶稣表示应当在圣体瞻礼後第八日之瞻礼六那一天,举行特别瞻礼,赔补人类凌辱圣心的罪( 这瞻礼,现在定名为「耶稣圣心瞻礼」 )。这样,耶稣很明显地向我们表示:我们必须用恭敬耶稣圣心的敬礼,赔补世人对吾主的无限仁慈的忘恩负义的罪。

 耶稣嘱咐玛加利大,无论做什麽事,应当获取领导人的准许,这样,一切都本着服务的原则去做,就不会坠入撒殚的陷阱。

 玛加利大遵从耶稣的指示,将这件事禀报院长。院长责备她完全在胡闹。玛加利大很高兴受到这种羞辱。过了不久,她生了一场重病,生命发 生危险。 院长 说「假如这一次天主赏赐你痊愈,就可以证明你所说的启示是真实的。我一定准许你做耶稣圣心命令你做的一切事。」玛加利大连忙求耶稣赏赐她病愈,她的病果然 立刻好了。院长就准许她着手传扬耶稣圣心的敬礼。但是,院内有一部分修女不相信玛加利大的话。院长就徵求神学家的意见,那时一些神学家缺乏经验,认为玛加 利大所说的启示,出於幻想。吾主耶稣早已对玛加利大说过「将来有一位贤明的神师来协助你进行传扬圣心瞻礼」。不久,真福高隆汴被指定担任修女的特别神师。 玛加利大很高兴,知道这位神师,就是耶稣所说的传扬圣心敬礼的生力军。

 高隆汴和玛加利大谈话後,完全相信玛加利大所说的启示是真的。他个人也立即参加传扬圣心敬礼。

 不久以後,高隆汴到英国去。玛加利大开始很犹豫。耶稣告诉她:应当为了赔补对圣心忘恩负义的罪,遭受苦难,作赎罪的牺牲。玛加利大很 胆怯,希 望不 要喝这杯苦酒。可是耶稣再次向她提出同样的要求,命令她作公开的赎罪牺牲。玛加利大毅然接受就在那一天(一六七七年十一月二十日),她遵从耶稣的命令跪在 众修女面前,以耶稣的名义,告诉她们:她指定为赎罪的牺牲,藉以赔补众人忘恩负义的罪。修女们对这些话,反应不同,一部分人对於玛加利大的态度,还是不谅 解。玛加利大自述道:「我这一次所受的苦,类似耶稣山园祈祷的苦难,只是程度不同。」

 玛加利大有时获得丰富的神恩,有时经受强烈的考验:这考验,有时来自内心,有时来自别人。她还受过失望丶虚荣的诱感,身体衰弱多病。

 一六八一年,高隆汴到巴莱毛尼养病,一六八二年二日逝世。玛加利大获得神视,知道高隆汴已经升天。

 一六八四年,梅林修女任巴莱毛尼修院院长。梅林修女对於玛加利大的圣德知道得很清楚,她就委派玛加利大任副院长,协助管理院务。

 玛加利大的生活,有时也夹杂若干有趣的插曲。她当副院长的时期。应当打扫唱经间。有一天,她正在打扫,别人叫她到厨房帮忙。玛加利大 立刻到厨 房 去,来不及把那堆灰尘扫掉。等到修女们集体在唱经间念日课的时候,看见那堆灰尘,不禁哑然失笑。

 玛加利大兼任初学修女导师的职务,她辅导初学修女的成绩,非常显着。若干已发圣愿的修女也申请特许,参加玛加利大主持的讲习课程。

 玛加利大提倡的耶稣圣心敬礼,迅速发展。一六八五年六月二十一日,全院举行非正式的耶稣圣心瞻礼。两年後,巴莱毛尼造了一座小堂,取 名为耶稣 圣心 堂。耶稣圣心的敬礼,不久普遍传扬到其他修院和法国全境。

 一六九O年,玛加利大患病,医生认为病势并不严重,可是玛加利大自己说:「我这一次不会好了,因为我受苦的时期,已经满了。」一星期 後,玛加 利大 要求领终傅圣事。她说道:「我现在只需要天主,我要把我的心浸在耶稣圣心。」神父给她行终傅礼,圣油傅到口唇的时候,玛加利大瞑目安逝。

 玛加利大於一九二O年荣列圣品。

Margaret Alacoque, the fifth of seven children of Claude Alacoque and Philiberte Lamyn, was born at Lhautecour in old Burgandy, now East Central France, on July 22, 1647. She was baptized Margaret, adding the name Mary only at the time of her Confirmation in 1669. At the age of four she took a vow of chastity, though "I did not then understand what I had done, nor what was meant by the words 'vow' and 'chastity'" From her earliest years she was tenderly devoted to the Blessed Sacrament and to the Blessed Virgin.

Her father died when she was eight. When she was eight and a half, she was sent to the school of the Urbanist Nuns at Charolles, where she received the only two years of formal education she ever had.

At the then early age of nine, she made her first Holy Communion. "This Communion shed such bitterness over all my little pleasures and amusements that I was no longer able to enjoy any of them, although I sought them eagerly." Shortly after this she succumbed to long illness. "But I fell into so pitable a state of ill health that for about four years I was unable to walk. My bones pierced my skin. Consequently I was removed from the convent at the end of two years. since no remedy could be found for my illness, I was consecrated to the Blessed Virgin with the promise that, if she cured me, I should one day be one of Her daughters. Scarcely had I made this vow, when I was cured and taken anew under the protection of Our Lady."

Though her father, a royal notary, had been in good financial circumstances, Margaret and her mother were after his death subjected to domestic persecution and captivity in their home by some of their relatives. This drew the girl more to mental prayer, and brought her closer to Christ in His suffering. Eventually, her mother again became mistress in her own house and prevailed upon her now seventeen-year-old daughter to consider marriage. This brought about an inner conflict and a struggle began in her soul between the devil and the world on one hand and Our Lord and her vow on the other. Satan: "Poor fool, what do you mean by wishing to be a nun? You will become the laughing stock of the world, for you will never be able to persevere." Her Savior after the scourging: "Would you take this pleasure, whereas I never had any and delivered Myself up to every kind of bitterness for love of you and to win your heart? Nevertheless, you would still dispute with Me!"

"I had indeed committed great crimes," she writes, "for once during the days of Carnival, together with other young girls, I disguised myself through vain complacency. This has been to me a cause of bitter tears and sorrow during my whole life, together with the fault I committed in adorning myself in worldly attire through the same motive of complacency towards the persons above mentioned."

She was induced against her better judgment to apply for admission into the Ursuline Order at Macon, but was suddenly called home just "as they were ready to open the convent door to me". On May 25, 1671, she paid her first visit to her "dear Paray,' where as soon as I entered the parlor, I heard interiorly these words: 'It is here that I would have you be'" She took the habit August 25, 1671, and made her profession November 6, 1672, as the first daughter, of the new superior, Mother de Saumaise, who was to figure so largely in her later life.

Christ had carefully prepared His servant for her great mission, through suffering, prayer and special guidance. Her sufferings were to continue to the end, her prayer would become ecstatic, the Savior Himself would be her personal spiritual director till death. In this way she would be able to present to the world the Devotion to the Sacred Heart in its modern form.

Our Lord made many revelations to Margaret Mary-perhaps forty. The most striking of these began on December 27, 1673; they ended with the greatest of them all, "Behold this Heart," in June 1675. It was during this year that Claude de la Colombiere, a saintly young priest of the Society of Jesus, was providentially sent to Paray-le-Monail and appointed extraordinary confessor to the Visitandine community of which Margaret Mary was a member. He encouraged and reassured her, and himself became an apostle of the Devotion of the Sacred Heart for the few years of life that remained to him. The notes of His Retreat made in London in 1677, where he was sent after only eighteen months in Paray, were to be a great instrument in promoting devotion to the Sacred Heart of Jesus.

Margaret Mary was mistress of novices from 1685 to 1686. Her death came on October 17, 1690. Her body still rests at Paray-le-Monial. The process with a view to her canonization was begun in 1715. She was declared Venerable in 1824, Blessed in 1864, and became St. Margaret Mary on May 13, 1920.

10月17日:圣依纳 爵.安提约基亚(主教丶殉道)(纪念) St. Ignatius of Antioch

 圣依纳爵继伯多禄之後,治理安提约基亚教会,在位四十载,治绩斐然。107年图拉皇帝在位初期,迫害教会,依纳爵被告发,在解送到罗 马的途 中,每 到一处,信友争派代表与他会晤。圣依纳爵祝福他们,劝他们热心敬主。他在旅途中给各地教会写了七封书信,讲论教会丶基督,以及教友生活的真谛。他曾请求罗 马教友不要为使他得到释放,而采取特别行动。他说:「祭台准备好了,让我牺牲吧!我是主的麦粒,藉野兽的牙齿而磨成面粉,好成为纯洁的祭饼。」圣依纳爵在 旅途中,饱受解差虐待,最後将圣人押解到竞技场,当众供狮虎吞噬。在当时,罗马竞技场是一项很有吸引力的节目,许多圣人们都死於狮子口中,。圣依纳爵到罗 马的那一天,恰为竞技表演的最後一日,圣依纳爵昂然站在场中,两头饿狮张牙舞爪,将他扑倒在地,贬眼间只剩一堆鲜血和残骨。圣依纳爵殉难时期为公元一○七 年,他的名字列在弥撒行祭常典中。

10月18日:圣路加 (圣史)(庆日) St. Luke

 圣史路加是《路加福音》与《宗徒大事录》的作者,一般相信他就是哥罗森书(哥四14)记载与保禄同行的那位医生;关於他的生活,我们 所知甚 少。圣 史是一位外邦基督徒,他的福音是为向外邦人福传而撰写;「好撒玛黎雅人」的比喻丶耶稣对外邦人信德的赞美(路四25-27丶十七11-19)等,都只出现 在路加福音的记述中。

 关於路加的皈依过程我们无从得知,从宗徒大事录的记载,我们能知道他在何处开始加入保禄行列。宗徒大事录在第十六章以前,都是以第三 人的角度 撰 写,就好似一位史学家详实地纪录史实一般;但从十六10开始,作者都是以「我们」来描述保禄一行人。因此,路加应是於主後51年,在特洛阿城成为保禄的夥 伴,随同他前往马其顿,途经撒摩辣刻与乃阿颇里,最後抵达斐理伯城的。随後,路加的描述又回复到第三人称,似乎暗示了当时路加并未与保禄同时被囚;当保禄 离开斐理伯时,路加被留下来鼓励当地的教会。在宗二十5中,叙述又转变成「我们」的第一人称,告诉我们路加已经离开斐理伯,并於主後58年时在特洛阿与保 禄会晤,他们相伴同行从米肋托丶提洛丶凯撒勒雅到耶路撒冷去。

 主後61年,当保禄在罗马被囚禁之时,路加一直是保禄的忠实夥伴之一(费24);在保禄最後一次的囚禁磨难中,当其他人都离开他时, 也只有路 加留 在保禄身旁直到最後(弟後四11)。路加对於耶稣有其独特的观点,这可从他所记录的六个神迹与十八个比喻中看出来;路加在福音中特别看重穷人与社会正义, 因此,他记载了「拉匝禄与富人」的故事;他在山中圣训强调有福者是「贫穷」之人(路六20),与玛窦所强调「神贫」之人(玛五3)是不同的;独有路加记录 了圣母的「赞主曲」,咏道:「祂从高座上推下权势者,却举扬卑微贫困的人。祂曾使饥饿者饱享美物,反使那富有者空手而去(路一52-53)。」

 在耶稣生平的描述中,也独有路加特别叙述耶稣与妇女的关连,特别是与圣母玛利亚的关系;只有在路加福音中,我们才能听到圣母领报丶圣 母访亲丶 圣母 献耶稣於圣殿丶耶稣在耶京走失的叙述;也只有在路加福音中,我们才能为「圣母经」的前半段找到圣经依据。

 天主对罪人的宽恕与仁慈在路加福音中占有首要的地位;只有在路加福音中,我们才听得到「荡子回头」的感人故事;才听得到罪妇以泪为耶 稣涤足的 故 事;在路加的描述中,耶稣总是将那愿意寻求天主仁慈的罪人拉到自己的身旁。阅读路加福音,我们看到的特色即:爱护穷人丶愿意天主国度的门为所有人而开丶对 妇女的尊重丶为每一人带来对天主仁慈的盼望。路加在传统圣像上常被描绘成正在为圣母作画的态像,牛则是他的象徵

 相传路加在保禄殉道後,奔走各地传教,终在希腊殉道或安逝。

10月19日:圣若望. 贝巴 (司铎)丶圣依撒格.饶觉(司铎)及同伴(殉道)(纪念) St. John de Brebeuf, Ss. Isaac Jogues and Companions

 一六四二年至一六四九年间,共有八位耶稣会士,包括六位司铎及两位平信徒,在北美传布福音而遭土人杀害,舍生殉道:其中依撒格.饶觉 神父在一 六四 七年十月十八日殉道,若望.贝巴神父则在一六四八年三月十六日殉道。

10月20日:圣十字保 禄 (司铎) St. Paul of the Cross

(苦难会会祖)

 圣人在一六九四年出生於意大利;先协助其父经商,後弃家修道,热心賙济贫病。晋铎後,救灵之心日切,设立会院,从事使徒工作,并度克 己苦修的 生 活。一七七五年十月十八日安逝於罗马。

 苦难会创立人圣保禄,原籍意大利的热那亚,1694年诞生,父母都是热心的教友。保禄童年时,母亲常给他看耶稣的苦像,并向他解释吾 主的苦 难。父 亲常向子女朗诵圣人列传,所以保禄自孩提时代起,就已耳儒目染,特别恭敬耶稣的苦难。为了追随耶稣甘心受难的芳表,自十五岁起,已开始度着减睡丶守严斋丶 克己苦身的生活。夜间睡在地板上,半夜起身,默想祈祷。他的胞弟若翰,也随他度同样的生活。保禄又集合若干志同道合的青年,勤操各种苦行,其中一部分後来 都弃俗修道。

 保禄立志献身事主,放弃富裕的家产。自1715年起,他一连数年在家里默想祈祷。 1720年夏季,他三次在神视中看见一件黑色的会衣,中间用白线绣成耶稣的圣名,圣名的周围绣着白色的十字架。第三次神视中,圣母显现给他,嘱他创立修 会,会士应每日默想耶稣的苦难。保禄便向主教申请,准予设立修会。主教徵求了一些神师的意见後,批准保禄的申请。

 保禄独居小室,守斋静修,着手起草新修会会规。这部会规,至今仍被苦难会会士遵奉着。

 保禄静修期满,赤足步行去罗马。可是在罗马,没有人认识他,申请批准修会的程序,无法进行。保禄改往亚泰洛和他的胞弟若翰隐修了一个 时期。

 保禄第二次上罗马,领受神品,并获得教宗核准,收纳初学修士。

 保禄和若翰兄弟二人,着手召集会士,但因会规太严,许多人都中途退出。加以时局不安,疫病丛生,会务不易开展。到了1737年,苦难 会第一座 修院 正式成立。 1741年,教宗本笃十四颁诏批准了会规。

 六年後,修院增至三座,苦难会召开第一次全体大会,该地的名声已传遍意大利全境。

 圣保禄亲往各地,传扬耶稣苦难的宝训。他讲道时,手里拿着苦像,声泪俱下,当众以苦鞭抽打自己的身体,代众人作补赎。任何铁石心肠的 罪人,莫 不感 动,悔罪之心,油然而生。某日,有一个军官,听了保禄的讲道,高呼道:“神父,我身经百战,从来没有皱过一下眉,今天听了你的讲道,不知道为什麽会浑身发 起抖起来。”

 保禄每次讲道完毕,就去听告解,指导信友行善避恶,修德成圣。

 1765年,保禄的胞弟若翰逝世。保禄手足情深,异常悲痛。兄弟二人数十年来,形影不离,出入相共。只有一次,两人发生过一次小小的 误会,事 情是 这样的:有一人,若翰当面赞扬保禄,保禄生性谦逊;听了勃然大怒,责怪若翰,若翰连忙向保禄谢罪,两人和好如初。

 1769年,苦难会由教廷正式批准。保禄见会务蒸蒸日上,心里很欣慰。他的身体一天比一天衰弱,愿辞去会长职务,独居隐修,可是全体 会士一致 挽 留,坚决要求他继续治理会务。

 1771年,保禄创立了苦难女修会。

 1775年10月18日,保禄逝世,享年八十岁。 1867年,荣列圣品。

10月22日:真福若望 保禄 二世(教宗) Bl. Pope John Paul II

 生於1920年5月18日,波兰的 Wadowice, 卒於2005年4月2日於罗马,26年 ( 9664天)任教宗职务是第三位任期最长的教宗, 庇护 IX (31 年7 月又 17 天) ,圣伯多禄 (34 或 37 年,其中在罗马25 年)

 他作了104 出国访问, 也就是说 576 天在意大利之外.143 次到意大利各地, 740 次访问罗马及 Castel Gandolfo. 罗马333间圣堂,他访问了317 des 333.他共行了1163865 km,等於环绕地球 28 次,差不多三次从地球到月球的距离.

 他册封了1345 真福,其中 1031 殉道者, 以及483 圣人其中 402 殉道者.自他作教宗以来, 他为 687 婴孩及 814 成人领洗他访问了 129 国家 (其中多数国家是从来没有接待过教宗的) 及 614 城市.

 他访问最多次的国家是祖国波兰 (8 次), 法国 (8 次), 接下来是美国 (7 次), 墨西哥和西班牙 (5次), 巴西, 葡萄牙及瑞士 (4 次) , 奥地利, 德国, 捷克, 危地马拉, 多米尼加共和国, 加拿大, 象牙海岸, 肯雅 (3 次).最长一次的旅程是他第32次旅程, 1986年11月至12月: "天主的运动员" 。他去了孟加拉,塞舌尔, 新加坡, 菲济群岛, 新西兰, 澳洲.他作了 20351次讲道,其中3438次是在意大利之外.他写了 20000 页的讲词 (大约是6本圣经 ! ! !)

 他是第一位教宗透过商业出版社出版了5本书 : "跨越希望的门槛" (1994), "礼物与奥迹"(1996), "Triptyque romain"(2003), "Levez-vous et allons"‘(2004) et "Mémoire et identité" (2005).

 他召集了9次 consistoires ordinaires 以任命 232 枢机。 他也召集了 6 次枢机总会议. 在目前4200位主教中,有 3 500是他任命的。他召集了15次主教会议 : 6 次是普通会议 ( 1980商议有关家庭事宜, 1983有关修好, 1987有关平信徒, 1990有关神父的培训, 1994有关奉献生活以及 2001 有关主教职务)1 次非常会议 (1985有关梵二会议), 7 次区域会议 (欧洲於1991及1999 ,非洲 1994, 黎巴嫩 1995, 美洲 1997, 亚洲及大洋洲 1998) 以及一次特别的主教会议 (1980为商讨荷兰事宜).他写了 14 篇通谕, 14 篇宗座劝谕(exhortations apostoliques),11 宗座宪章,42 宗座牧函, 28 件教宗手谕, 和 天主教要理2002年10月,他新加了5项玫瑰经奥迹 : 光明奥迹 : 约旦河领洗, 加纳婚宴, 宣讲天国, 耶稣显圣容, 建立圣体圣事.

 他主持 1160 次每周会见群众,超过 18 512300 朝圣客来自世界各个以及超过 1 500 次私人会面。 超过 160 000 000 人来到罗马来看他,他使大使人数从1978年的 85 人增加到2004年的 174人.1984年2月, 他创办了 :若望保禄二世学院,1992 年2月 : "Populorum Progressio" 基金会为南美洲的土着. 他也创立了教廷学院为研究生命与社会科学,他更开始了世界青年节 (每年2月11日庆祝),世界和平日, 世界移民及难民日, 世界传播节等.他是第一位教宗 :拜访犹太会堂 (罗马1986年4月)拜访一间回教堂(大马斯革的Omeyyades 清真寺,在那儿有圣洗者若望的遗髑)

 在飞机上开记者招待会 (24/01/94)公开祈求宽恕 ( 2000年禧年)

 他也是第一位到监狱拜访的教宗 (他和刺杀他的 Ali Agca会谈)

 他每天工作18小时,3至4小时的祈祷. 他接受了6次手术,被拿掉了2.5 m 的小肠.他的一只脚有关节炎,使到他行动不便.伟大的教宗若望保禄是我们大家的榜样:小孩, 青年或成人, 生病或健康的人.这些为使我们认识及见证天主对人类的爱.在2000年为记念真福傅天娜修女,在复活节後第二个主日,他定立为『救主耶稣神圣慈悲主日。』 上主也选择了这天召叫了他。

10月23日:圣若望. 嘉庇当(司铎) St. John of Capistrano

(1386-1456)

主保:法律学者

 曾有人说:「基督宗教的圣人,是世上最伟大的乐观主义者。」然而,这些人不是看不见邪恶的存在,也从不否认其後续的影响;他们最大的 不同之 处,就 只在於将信德奠基在基督救赎的大能之上而已;由基督而来的皈依大能,不仅能扩及有罪的世人,也会延伸至每个悲惨的事件当中。

 想像一下这种情景:当时欧洲在疫情的肆虐下,有三分之一的人口死亡,近百分之四十的司铎凋零;同时,欧洲的分裂主义,还一度发生过三 个圣座 (教 宗)互别苗头的混乱局面;英法战争也正方兴未艾;义大利的城邦间,也不断地有着军事冲突等。那个时代,无论是在精神或是在文化上,都垄罩在黑暗之中。然 而,圣人就是在这种昏暗的局势里诞生的。

 1385年时,圣人诞生於义大利的嘉庇当(Capistrano),父亲曾是该城的一位日耳曼骑士。年轻时,若望在裴鲁吉亚大学 (University of Perugia)研习法律,且曾在拿坡里(Naples)的法庭里当过法官,是一个相当具有才华与成就的人。稍後,由於才学卓越,拿坡里的国王拉迪拉斯 (King Ladislas)便指派他做裴鲁吉亚(Perugia)的市长,当时他年仅26岁。然而,就在与邻城的一场战役中,他因遭背叛而被俘虏。被囚的这段期 间,他毅然地决定改变自己原来的生活方式。获释後,於1416年进入了裴鲁吉亚的方济会,四年後晋铎。後来,圣人与圣雅格(St. James of the March),都成了圣伯尔纳定(St. Bernardine of Siena)的学生;他们在伯尔纳定的带领下,共同发展了耶稣圣名以及至圣圣母的敬礼。

 1420年,当若望还是一位执事时,他卓越的宣讲天份便开始展露出来。晋铎後,其宣讲更是使多人归向天主,特别是在那种对宗教普遍冷 漠与困惑 的时 代里;在中欧的几个国家里,他与另外的十二位方济会弟兄,甚至是以天使的身分而被加以款待的。他巡回演讲的足迹遍及义大利丶德国丶波希米亚丶奥地利丶匈牙 利丶波兰与俄国;若望一边宣讲悔改的信息,同时也在各地建立革新後的方济会团体。

 然而,为方济会本身而言,内部本身也正处於诠释与遵守方济会规上的混乱时期;但是,藉由若望的努力,以及他本身在法学上的长才之助, 这种混乱 才渐 渐地平息下来。另外,他也曾试图再次地使希腊与亚美尼亚的教会合而为一,但可惜未尽全功。

 1453年,当土耳其的国王穆罕默德二世(Mohammed II)正以武力威胁着维也纳与罗马时,圣人已年过70了。但是,他仍被教宗(Pope Callistus II)委任,负责宣讲丶筹募和领导一支对抗土耳其入侵的十字军。最後,1456年时,这群由圣人所招募的十字军,在将军若望·荣雅迪(General John Junyadi)的指挥之下,率军驰往贝尔格勒城(Belgrade),解了该城的围城之困,并大大地战胜了入侵的土耳其军队。这虽是一场令人振奋的胜 利,但此时的若望却已是灯枯油尽了。最後,圣人便於1456年的十月23日,於匈牙利的维拉古(Illok)逝世。

凡蒙召来赴主圣筵的人,要以圣德与值得称许的生活典范在人前照耀;要洁身自好,扫除恶习。无论对己或对他人,他们要像地上的盐,度适合 自己身份 的生 活;要做世界的光,以智慧的光芒照耀他人…。

 「善尽职责的司铎,尤其是那些辛勤宣讲和训诲人的司铎,值得受双重的尊敬。」是的,好神父值得受双重的尊敬:亦即有关物质和他们本人 两方面 的,换 言之,暂时与精神两方面的,或现世与永恒两方面的。因为他们虽受本性的限制,而仍与凡人生活在世界上,他们却热诚努力地与天使们生活在天堂上,为能作君王 明智的仆人,蒙受祂的青睐。因此,犹如太阳从高天上升,光照普世。但愿神职人员的光「在人前照耀,使人们看到这些天主之仆所做的善事,而光荣在天之父。」

 无瑕可指的神职人员光明磊落的生活,放射出圣德的光芒,照耀并抚慰那些注视他们的人;他们既负有照顾他人的职责,便该以身作则指示他 人,在天 主的 家中应如何生活。

-节录自《每日诵祷》10月23日—选读圣若望·嘉庇当的「神职宝鉴」。

10月24日:圣安多 尼.加 烈(主教) St. Anthony Mary Claret

 主人在一八○七年生於西班牙之沙伦城。晋铎後,十年之久周游加德洛尼地区,向民众宣讲圣道。创立传教修会,并任古巴圣地牙哥总主教, 从事救灵 工 作,尤其为当地奴隶争取人权,劳苦功高。後返西班牙,为了教会备尝艰辛。一八七○年在法国南波安逝。

10月24日:圣辣法额 尔总 领天使 St. Raphael the Archangel

was celebrated on Oct 24, and is celebrated on September 29 with St. Michael and St. Gabriel

 圣辣法额尔总领天使在多俾亚传里,是年轻的多俾亚友伴及导师,教导多俾亚如何使他父亲的眼晴复明〔多12:12-15,若:1-4〕  辣法额尔,希伯来文,意指"天主治疗"

10月27日:圣施方济 及同 伴 (殉道) St. Francis Diaz and Companions

 施方济丶华雅敬丶德方济,及费若望四位神父皆为西班牙籍,道明会士,在十八世纪中叶先後来到中国,在福建省传教。一七四六年发生教 难,四人与 白主 教先後被捕入狱,一七四八年十月廿八日在狱中遇害。二○○○年十月一日宣圣。

 圣施方济神父是西班牙人,出自良好的公教家庭。生於一七一三年,十月二日,方济在十七岁的时候就求进了当地的圣道明会院。一七三六 年,抵达马 尼 拉。不久,就升为司铎。施神父等便由马尼拉动身来澳门。白主教一见非常喜欢,就於这年七月间,带他们一同潜回福建教区。

 圣华亚敬神父班国得略尔省人,生於一六九一年十月三日,十八岁进了圣道明会,二十一岁,应召东来传教了。他是个爱主情深的人,他在德 行和学问 上, 都有很好的成绩。他首次遇到白神父,遂叩拜为神师,听其训导。

 圣德方济神父班国加拉拿大省的人,生於一六九五年,他聪慧,魄力很强;十七岁进圣道明会。升铎後,在本国会院当教授。

 圣费若望神父和德神父是同船由西班牙出发的;但他到中国却比德神父迟一年,他也是西班牙加拉拿大省人,生於一六九四年。他十六岁上就 进了圣道 明 会;晋铎後也蒙省会长许可,乘舟渡海到澳门,又转道前来福安教区。

 一七二九年,教难又起,只要看费神父给省会长的信中大意即可明白:“最敬爱的省会长:现在教堂中一切都已被抢一空,剩下的仅是碎瓦破 墙。我自 去年 九月起至今,没有举行过一台弥撒,实因教难严重,教友把所有的圣物祭品都藏了起来。敬爱的会长神父!这报告书尚不能周详,惟请於接信後,别忘记在患难中的 我们!代行祷祭,使能在教难中恒存善志,效法主耶稣受苦受辱……。

  一七四七年九月初,罗马教廷派德神父继任福建主教的消息传到福州;教廷任命状寄到了福州,第二天教会当局就托李本笃教友,送往监中去。神父捧诵了,深谢至 圣慈父-教宗-的垂眷。

 一七四八年十月间,再度延缓执行的部文到达福州时,仇教的巨魁,把四位教士立予处死。擅权决定:下令处决。

 华丶德两铎狱中殉难:在一个半夜中,德神父等即夜勒死;“华神父在监狱处死的。”

 施丶费两铎禁监被绞:半夜十一时,更深人静,四境无声的时候,两位神父端正的跪在地上,合着双手念经,刑役来把藤条与麻索套在两位神 父的颈 上;七 手八脚的用力把索拉紧,又反来覆去的绞绊。结果,两位神父就被绞毙。到此,四位忠勇的英雄,就在这黑夜里,同时为主捐躯,飞向天国去了。

 当教宗本笃第十四世,接获殉教消息时,对白主教和四位神父为主捐躯的壮举,就已十分赞扬。直到一七六六年七月十九日,教廷才宣布白主 教等五位 为可 敬品。一直延到一八九三年,教宗良十三世於五月十四日宣白主教等五位为真福。二OOO年十月一日蒙教宗若望保禄二世将他们与百馀位中华殉道真福宣为圣人。

10月28日:圣西满, 圣犹 达·达陡(宗徒)(庆日) St. Simon of Zealot and St. Jude of Thaddaeus

10月28日:热诚者西 满

 宗徒西满的名字之所以被冠以「热诚者」的称号,是因为他向来恪守犹太法典。圣人是耶稣最早期的跟随者之一,西方传统说他在埃及宣讲福 音,而後 与圣 犹达一同前往波斯,并在该处殉道;而东方传统却说他是在Edessa祥和地辞世。他的庆日与圣犹达一样是十月二十八日。

10月28日:圣犹达· 达陡

绝望处境的主保

 圣犹达是耶稣的十二位宗徒之一,又被称为达陡,是雅各伯的兄弟(犹1)。早期的教会学者告诉我们,圣人在犹大丶撒玛黎雅丶依杜默雅丶 叙利亚丶 美索 不达米亚与利比亚一带宣讲福音。根据Eusebius的记载,圣人在主後62年时回到耶路撒冷,并协助他的兄弟西满成为耶京的主教。

 《犹达书》是特别为那些处在假学士与异端学说威胁下的犹太皈依者所写的,作者就是圣犹达。传说这位宗徒在亚美尼亚的波斯殉道致命。

 圣人就是那位在最後晚餐时询问耶稣「主,究竟为了什麽祢要将自己显示给我们,而不显示给世界呢?」(若十四22)。关於他的生平,我 们所知不 多; 相传他与圣西满一同在波斯殉道。

 在绝望处境中总让人想起圣犹达,因为他在新约书信中强调:信友应如他们先祖所行的那样,在险恶与困难的环境中坚持。为此,他是绝望处 境的主 保,而 非那位因欠缺信赖天主的仁慈而负卖耶稣的依斯加略人犹达斯。