主題：中國文化的殉道精神
二千年十月，聖教宗若望保祿二世，為120位中國殉道者宣聖，他們是在公元1648年至1930年間（即滿清順治五年至民國19年），為主殉道。宣聖的120位殉道者當中包括有慕道者 、教友、教友領袖、傳道員、修士、修女、神父和主教。中國籍的教友及神長共86人，外籍傳教士34人。在宣聖禮上，聖教宗若望保祿二世說：「今天藉此莊嚴的宣聖禮，教會確認這些殉道者，是我們全體信友勇毅的榜樣。這些中國殉道者代表了教會，向高貴的中國人民致敬。」1
跟據文憲紀載，早在唐朝已有「景教」，一個基督信仰的異端傳入中國。他們之所以是異端，因為他們把耶穌基督的天主性與人性拆開了。後來，到元朝纔有正統的天主教傳入，可惜元朝不久滅亡。到明朝，一切再從頭開始。1552年，耶穌會的聖方濟各沙勿略在上川島病逝，未能如願進入中國。到1601年，耶穌會利瑪竇神父終於奉萬曆帝的宣詔，進入朝廷，藉介紹西洋的科技如幾何、曆法及世界地圖，在朝廷取得地位，並以古文寫成【天主實義】一書，在仕大夫之間宣傳福音。1644年，滿清入關之後，仍保留了外籍傳教士為朝廷服務，製造火炮。可惜，到1721年，即康熙60年，因為祭祖問題引起的「中國禮儀之爭」，令康熙皇帝龍顏大怒。他十分不滿傳教士之間的爭執，和羅馬教廷的無禮，於是下令禁教。天主教在中國的發展，從此更多災多難了。
作為中國天主教徒，我們有幸享受天主的恩寵，亦有責任把耶穌基督的福音，植根在中國的文化土壤。雖然中國人給別人一個務實，「息事寧人」的印象，或者怕惹禍，所謂「明哲保身」，甚至很自私地「各家自掃門前雪，休管他人瓦上霜。」的處事態度，不過，中國傳統的倫理道德，一向有積極的殉道精神。
天主的子民敬仰殉道者，因為在他們身上，看到基督救贖世人的活見証。聖教宗若望保祿二世曾教導殉道肯定了天主法律的真實性和神聖性、人性的尊嚴、和完美，教會成員對真理的委身。「殉道最有說服力地証明基督信仰是真理。」（【降生奧蹟】詔書#13）
主內的弟兄姊妹，我們每個人都是蒙召為先知，蒙召為福音作見証，蒙召成為殉道者。願我們每天的殉道，有助高尚的中國人民，早日得以自由地享受福音的喜樂。
孔子說：「朝聞道，夕死可矣。」（論語‧里仁）早上聽到真理之後，縱使晚上就死去，雖死無憾。為甚麼會是這樣呢？在中國傳統的倫理道德之中，最重要的是明白生存的意義和生存的目的，不要渾渾噩噩地生活，這是人類和野獸的分別。人類懂得甚麼是生存的意義，甚麼是合乎真理和道德的生活，而野獸祗憑本能而生活。而「仁義」就是儒家思想所鼓吹的生存意義和最高的道德價值。例如，孔子說：「志士仁人，毋求生以害仁，有殺身以成仁。」（論語‧衞靈公）孟子也說過：「生，我所欲也，義亦我所欲也。二者不可得兼，捨生而取義者也。」（孟子‧告子上）所以，一個有志氣，有道德的人，不會為求保命，而做出傷害倫理道德，不仁不義的行為。反而為了「仁義」，可以捨棄生命。在中國歷史之中，最能表達這種最高道德情操的，要舉南宋末年的丞相文天祥了。亡國被俘四年，元世祖賞識他的才幹，但他堅拒不事二主。終於皇帝如其所願，賜他一死，終年四十七。其妻收屍的時候，在他衣帶間，發現寫有字句：「孔曰成仁，孟曰取義，惟其義盡，所以仁至。讀聖賢書，所學何事，而今而後，庶幾無愧。」文天祥可以說是一個烈士，一個為了活出崇高倫理道德理想的殉道者，是值得後世的人景仰的。時至今日，一些為民主理想而奮鬥，甚至不惜捨棄自由和生命的人，例如2010年諾貝爾和平獎得主劉曉波先生，不也是向我們高尚的中國人民致敬嗎？
但不要以為殉道必定是轟轟烈烈地為真理而死。其實每一天的生活都可以是殉道的生活。就是按照「真福八端」的態度生活，以天主的旨意為生活的指標，不強加自己的意願在別人身上；與喜樂的人一起喜樂，與愁苦的人一起愁苦；不以怨報怨，卻多說造就別人的話。這樣做，與殉道者的態度，同出一轍。
天主保祐！
1http://w2.vatican.va/content/john-paul-ii/en/homilies/2000/documents/hf_jp-ii_hom_20001001_canonization.html
Feast of Chinese Martyrs and Beatified
Theme: The Spirit of Martyrdom in the Chinese culture
In October 2000, St. Pope John Paul II canonized 120 Chinese martyrs who died between 1648 and 1930 (Qing Dynasty to Republic of China). Among the 120 martyrs, there are catechumens, laity, lay leaders, catechists, seminarians, nuns, priests and bishops. There were 86 Chinese laity and clergy and 34 missionaries. In the homily of canonization, St. Pope John Paul II said, "Today, with this solemn proclamation of holiness, the Church intends merely to recognize that those martyrs are an example of courage and consistency to us all, and that they honour the noble Chinese people."
According to documents, as early as Tang Dynasty, a Nestorian Church had spread into China. It was unorthodox because it separated the divinity and humanity of Jesus Christ. Later in Yuan Dynasty, orthodox Catholicism arrived. Unfortunately, the Yuan Empire collapsed too soon. We were back to square one in Ming Dynasty. In 1552, St. Francis Xavier, S.J. died at Shangchuan Island, failing to set foot on China. At last, in 1601, Fr. Matteo Ricci, S.J. was summoned by the Wanli Emperor to the Ming Court. Making use of Western technologies such as geometry, calendar science and world maps, Fr. Ricci commanded respect in the royal court. He wrote "The Truth about God" in classical Chinese to evangelize among the court officials. In 1644, the Court changed hands and was ruled by the Manchurians. They kept the foreign missionaries who helped them build cannons. Unfortunately, in 1721, the Chinese Rites Controversy over the theological correctness of ancestral worship angered the Kangxi Emperor who was infuriated by the quarrels among missionaries and the arrogance of the Roman Curia. He banned all evangelization activities. The development of the Catholic Church in China had never been more difficult.
As Chinese Catholics, we have enjoyed God's grace. We have also the duty to help the gospel of Jesus Christ take root in the soil of Chinese culture. Although Chinese look pragmatic, let sleeping dogs lie, never rock the boat and even selfishly advocate minding one's business, the traditional Chinese morality has always been saturated with the spirit of martyrdom!
The people of God honour martyrs because in them we see living witnesses of the redemption of humanity by Christ. St. Pope John Paul II taught that martyrdom affirms the truth and holiness of God's law, the dignity of the human person. It attests to the perfect humanity and the Church presents witnesses committed to the truth. "Martyrdom is the most eloquent proof of the truth of the faith." (Incarnationis Mysterium #13)
Brethren, we are called to be prophets, called to bear witness to the gospel, called to be martyrs! May our daily martyrdom help the noble Chinese people freely partake in the joy of gospel as soon as possible.
Confucius said, "Si mane acceperis sapientiam, vespere mori licebit" (Analect IV, 8) If in the morning we hear the truth, there is no regret to die in the evening! How can it be? In traditional Chinese morality, it is important to know the meaning and purpose of living. It is not right to lead a stupid life. This is the difference between humanity and beasts. Men know what the meaning of existence is, what makes life truthful and moral. Beasts only live by instincts. Confucianism advocates humanitarianism and justice to be the meaning of existence and the highest moral ideal. For example, Confucius said, "Cordatus vir et perfectus homo, nullus quærit vivere ut officiat virtuti; datur qui profundit vitam, ut consummetvirtutem." (Analect XV, 8) Mencius also said, "Life is what I desire. Justice is also what I desire. If I cannot have both, I renounce life to achieve justice." (Mencius Book XI, 10) Thus, a courageous and virtuous man shall not do immoral acts to save his skin. Rather, he shall renounce life to achieve humanitarianism and justice. The last
Prime Minister of the Southern Song Dynasty, Wen Tianxiang was the best exemplar to immortalize this moral ideal. He was captured and imprisoned for four years. Kublai Khan of the Yuan Dynasty had high regard on him and wanted Wen to serve the Court. Wen flatly rejected because he would not serve two masters. At last, Kublai Khan respected his choice and granted him death. Wen died at 47. When his wife came to collect the corpse, she found in the lining of his dress these words, "Confucius teaches humanitarianism. Mencius teaches justice. Only is justice utterly fulfilled will humanitarianism be attained. What do we learn from studying the Wise Men? From now on, I have no regret!" Wen was a martyr who had lived up to the noble moral ideal. He deserves our respect and honour. Today, some democratic fighters abandon their freedom and lives for a noble cause, such as the 2010 Nobel Peace Prize laureate, Liu Xiaobo. Are they not honouring our noble Chinese people?
Do not imagine that martyrdom is to die a spectacular death for the truth. Indeed, martyrdom is a way of daily life, viz. to follow the Beatitudes as our attitudes towards living. Make the will of God our guidepost of life. Do not impose our will on others. Rejoice with those who rejoice, weep with those who weep. Repay no one evil for evil but speak only such as is good for edifying. In this way, our attitude is identical with that of a martyr.
God bless!
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