Haciendo Remembranza...

Haciendo remembranza...

 Julio César, cmf


E

n meses pasados, yo, Julio Cesar, Misionero Claretiano, recibí la gracia de la ordenación para servir como Presbítero dentro de la Congregación de los Hijos del Inmaculado Corazón de Maria. Exactamente fue el día sábado 29 de Julio de 2006, en la ciudad de México. Quisiera comentar en este espacio mis estimados hermanos claretianos, algunas impresiones acerca de mi corta pero intensa experiencia de estar radicando como Misionero en este país del "Sol Naciente", Japón.

Untitled3Ahora traigo a mi memoria el primer encuentro con esta Delegación de Asia Oriental, personificado en la figura del Padre Marcelino Fonts y nuestro estudiante de Teología Masuda Ken... Un día sábado 29 de Mayo de 2004, en el Aeropuerto de Narita, Tokyo, con una sonrisa natural y acogedora me recibieron proveniente de México estos dos personajes de feliz memoria. Eran días llenos de incertidumbre y emoción a la vez... Que seria de mi en estas tierras?... Que Dios tendría preparado para mi en el futuro inmediato?... Eran mis preguntas...

 Aunque muchas de las preguntas que tuve desde esos días, las tengo ahora... Deseo compartirles mi alegría y la gratitud que siento con Dios Liberador y Dador de Vida, así como con mi querida Congregación Claretiana por las muestras claras de amor fraterno, solidario y misionero. Es verdad que vivimos en un mundo donde las utopías estan en cierto "entredicho", pues la realidad cuestiona nuestras convicciones, nuestros ideales... Pero también es verdad que "la verdad" del Reino se da "en semilla"... aunque pequeñas, se vislumbran luces que apuntan hacia nuestro objetivo como misioneros anunciadores de Buenas Noticias.

Untitled4En este momento me encuentro en la Iglesia de Imaichi, en Osaka. Esta comunidad es mi primer paso en muchos sentidos, y como tal, ha sido hasta hoy una experiencia muy fuerte y hermosa a la vez. Experimento la necesidad de seguir aprendiendo, pero sin precipitaciones... Recuerdo ahora las palabras de un hermano: "Sin prisas, pero sin pausas"... El tren de la vida lleva su velocidad propia, pero es cierto también que yo tengo la mía. En este sentido, creo que debo tomar mi propio ritmo de aprendizaje y asimilación de mi entorno. Para esto, cuento con el apoyo de mi comunidad religiosa, la comunidad cristiana y especialmente, la gracia del Espíritu.

Queridos hermanos y compañeros de trajín, otra cosa que me parece fundamental para mi perseverancia en la lucha y en el camino, fue y es la Oración... Definitivamente estoy convencido que no hubiera podido adaptarme a un país tan diferente y rico sin buscar momentos para encontrarme con El en la oración y escuchar nuevamente su llamado en el interior del corazón.

Finalmente, deseo que sus trabajos y luchas diarias sean siempre un motivo para seguir esperando... para seguir convencidos de que "otro mundo es posible". Que nuestras fatigas y crisis, cuando se tengan por amor a Dios en sus hijos-as no son un desperdicio, sino una oblación agradable al Dios Padre y Madre que sigue mostrando su Rostro en los rostros de sus creaturas.

 

 

¡¡Hasta la próxima!!

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Two Months in Beijing

Untitled1Two Months in Beijing

By Desiderio Ching


After nearly two months of studying Chinese, now I can easily read and write “ma” [] which means “horse,” and “ma” [] which is “mom,” and “ma” [] which is a question word. But listening is entirely a different thing. Think of a five-note scale from do to sol: the horse “ma” is pronounced re-do-fa, while the mom “ma” is a whole note sol, and the question word “ma” has a neutral tone and is pronounced lightly and subtly. If Chinese is only reading and writing, then, it will indeed be fun like when you combine the characters for “stand” [] and “sun” [], you form the word for “sound” [] then, write the character for “heart” [] below this and you get “idea” []. Interesting, isn’t it? This is precisely one of the methods I use to remember Chinese characters – a jade [] inside the encircle radical []creates a country []. Yet, like any other language, Chinese is meant not only to be read and written, but more importantly, to be spoken and heard. And this is what is most difficult for me. I am not tone-deaf for I can say and distinguish the four different tones (first tone: extended sol; second: mi-sol; third: re-do-fa; fourth: sol-do) in monosyllabic words. But all my knowledge of the four tones disappears when a word has two or more syllables, as if the CPU in my mind cannot process the information and gets short-circuited. Well, if Chinese was only a written language, then, it could very well be the international language for all.

 

I also visited a number of churches in different counties south of Beijing to see the first parish library sponsored by another parish outside China through the Sister Parish Program (http://www.noticiasdemacau.blogspot.com/ or http://macaubulletin.blogspot.com/ ). The towns are poor and so are the people who are mostly farmers, many of whom did not finish middle school. Yet the churches are not only big, but also full of people – men, women, young people, children – fervently praying, singing and participating in the mass. Even on weekdays! It is true that the Eucharist sustains our faith, but we also need ongoing education not only as disciples of Jesus, but as human children of God. The parish library can be one of the means to help our Chinese sisters and brothers have some kind of continuing education. The parishioners that got the first parish library were very happy and grateful that now they have a lot of books they can read. But besides the books, they also have to be assisted on how to read and understand those books, and relate them to their Christian life. Seeing how fervent those Catholics are and having been with them for some time made me think that some kind of distance learning courses on human and Christian formation will be more responsive to their present situation and needs. Such could be another project of the Sister Parish Program.

 

Untitled2Comparing my two months of stay in Beijing with the thirteen years I was in Macau, I can say that these past two months in the Mainland had been grace-filled indeed. During my more than a decade-long stay in Macau, only two of my students decided to be baptized. Here in Beijing, all activities related to the faith can only be conducted in designated places by authorized people. We abide by the law of the country, but what shall I do if people themselves come and ask me about the faith and the Bible? Though I never advertise or proclaim that I am a religious brother, as I cannot do any active missionary work, people come to me at first because of English! The English language is like honey that attracts those who first of all have an open mind to learn a new language, and also hearts that are open to something new and different like our Christian faith. It seems that there is a great hunger among many people here for something more than just economic prosperity and progress. And God in his providence calls people to know and believe in him. So after only two months here, I had answered more questions about the faith and the Bible than the few queries I had received when I was in Macau. And as I write this, I am chatting with the fourth guy who plans to attend the catechumenate program at the South Church. Three have already been attending the program every Sunday afternoon in preparation for baptism on Easter next year.

So these have been my first two months in Beijing – a time of studying the mother tongue of my father, when I am old enough to be a grandfather myself, an opportune time to be where God wants me to be to receive the graces he sends. Yet, China is a fourth of the world, an enormous harvest, waiting for more laborers from the Lord. 

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Breve sguardo al cammino percoso… con proiezioni in avanti.

Untitled27Breve sguardo al cammino percoso… con proiezioni in avanti.

By Mario Bonfaini, CMF

 

La prima decina di anni di contatti e visite al territorio primitivo della Prefettura Apostolica di Tunxi, é stato un tempo prezioso, pieno di esperienze di gioia ed entusiasmo, frammisto a perplessitá, paure… frustrazioni. A mio parere é l’ordinaria evoluzione degli avvenimenti umani dopo una stasi di una 50tina d’anni.

Si é potuto ritracciare il “mappa” del lavoro apostolico dei nostril Primi Missionari Clarettiani in Cina. “Lavoro” non facile e, a onor del vero, potremmo dire “eroico “se consideriamo le circostanze storiche di tempo e luogo.

 

Non é mancata la buona volontá di ragiungere pure Wuyuan (Jiangxi), l’unica stazione missionaria sita fuori il territorio della provincia di Anhui. Come prima risposta di solidarietá ai “fedeli eredi”dei nostri Missionari, é stata la riorganizione della primitiva comunitá cristiana in Tunxi e la rispettiva costruzione della Chiesa “Nostra Signora di Cina.”

 

Untitled28Ne seguí, a breve spazio di tempo,la fondazione della comunitá di Qimen, florida di nuovi catecumini ,che si provvide di una proprietá ed edificio per la legale approvazione, purtroppo non ancora conseguita.

 

Allo stesso tempo si incominció lo studio per il ritorno di Shexian, l’unica chiesa ancora in piedi, occupata da abusivi.

 

Seguendo il principio “la Chiesa Cinese ai Cinesi” si fomentó la collaborazione di leaeders cinesi, con aiuti ai Seminaristi di Wuhu in Shanghai, suore e sacerdoti del distretto di Wuhu, sede vacante di Vescovo. Si deve a loro l’attuale sviluppo raggiunto.

Dopo l’unificazione in una sola diocese di Anhui dei vari distretti anteriori, si é cercato di fomentere e curare buone relazioni con Hefei, Centro Diocesano.

 

Tenendo sempre di mira il bene di Tunxi , dintorni e la nuova situazione diocesana, abbiamo seguito con interesse l’elezione del nuovo vescovo Mons.Liou.

 

In una visita di cortesia lo scorso Novembre con Paco, gli manifestavamo le aspettative della Chiesa in generale e le notre apprensioni per il distretto di Tunxi (Huangshan). Allo stesso tempo, nei limiti delle nostre possibilitá, ci prestavamo a collaborare, in quanto venissimo richiesti, nei differenti livelli di fedeli ,suore ,seminaristi, sacerdoti. Possiamo dire che la visita é stata cordiale, franca, nonche positiva per le nostre relazioni presenti e future.

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Sará bene peró far notare che le nostre relazioni con Huangshan stanno per entrare in nuovo livello storico, nel quale ci troviamo da una parte con un Governo Locale con  piani urbanistici di ristrutturazione inappellabili; dall’altro un territorio ecclesiatico ben definito come diocese ed un vescovo che la dirige. La nostra relazione sará di un servizio alla chiesa locale piú maturo e reale: piú evangelico.

 

Nello scambio di Auguri di Buon Natale ed Anno Nuovo ne ho avuto questa impressione, e me ne sono rallegrato…c’é qualcosa che si muove, che é segno di vita, di maturitá. Che il Signore quidi con il Suo Spirito tutto questo per il Bene del Suo Regno. É l’augurio che mi faccio per questo Nuovo Anno che stá per incominciare.

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Liturgy as Fruit of Evangelization

LITURGY AS A FRUIT OF EVANGELIZATION

Umezaki Takaichi

(English translation)


Untitled25According to the Indian priests and seminarians Christianity begun in India with the coming of Saint Thomas in the year 52AD. I would like to ask about the historicity of this, but because of my poor English I cannot understand much about it. It can be said also that evangelization as such begun with the trade with Portugal. Therefore in India we find since the 16th century two ways of celebrating the Mass: the liturgy of the Latin Rite and the liturgy of the Siro-Malabar Rite.

At present (January 2007) I am staying in Kerala (India). Here they say the Mass not according to the Latin rite but to the Siro-Malabar rite. Because in Japan we follow the Latin rite, I feel a deep interest in this difference.

I am not an expert in liturgy and I do not understand Malealam, the language of Kerala, so, I can only write about what I see.

First of all there are in the church two altars, one in the front and the other in the back. In some churches these two altars are separated by a curtain. This curtain is opened during the Mass. It gives me the impression that it establishes a clear difference between the liturgy of the Word and the liturgy of the Eucharist.

During the liturgy of the Word the priest and the assembly are facing each other (although, as it also happens in Japan, it does not give the impression that the assembly is gathered around the altar). But when the liturgy of the Eucharist begins, the priest turns his back to the assembly and the Mass continues this way. It seems to me as if one is worshiping the Holy Host as it rises up, like the sun, from over the back of the priest. Also the liturgy has a slightly different structure; here are some of these discrepancies: the sign of peace is given before the Lord’s prayer, which is recited immediately before the communion. In the distribution of the communion the Holy Host passes from the left hand to the right hand and then to the mouth, using the left hand as a patena. But this varies according to each church.

The garments of the priest consist in a white cassock with many buttons, a thin alb, a stole, a belt made out of cloth to fix them, a cloth arm bracelet, and a chasuble to wear on the top that is like a cloak. At first sight the priest looks like a king.

Because the songs are based on melody and rhythm, they seem to me similar to some popular Japanese songs like doyo, minyo or enka being used as liturgical songs. During the Sunday liturgy or in a priesthood ordination men and women sing facing a microphone; they sing many songs. The assembly responds to the priest’s words with a long sung answer. The sound is very loud, and a keyboard is the customary musical instrument. The accompaniment and the rhythm are registered in advance. When there is one person singing with a microphone does it so loudly so that is difficult to hear the rest of the assembly. In the assembly one can see also people who do not sing, giving me the impression that there are people who do not participate in the Mass, but just attend it. Nevertheless, as an observer, I did not have any strange impression.

There were many people who arrived late to the Mass. In many churches they do not use chairs, and the people sit down on the floor in many ways, on the feet, with the legs crossed, etc. There are many ways to participate, but nobody complains. Also there is no unanimity in the time when to stand up, to sit down or to kneel down.

Although I am not sure if I understood it well, I heard that the Siro-Malabar liturgy is “something very good that came from Siria”. I think that it is not something original from India, but something that was brought to the South of India and developed to the present form through a long period of time.

My perception of the Indian liturgy is contrasted to my 6 years’ experience as minister in a Parish in Japan. Most of all, it makes me think about the Workshop on Liturgy we had in Osaka diocese in the year 2005. Because in Japan the Mass is celebrated following the norms of the Latin rite, in the recent years it has become difficult to carry out a renewal of the liturgy according to the liturgical renewal of the Second Vatican Council based on enculturation. Those in charge of the liturgy and the bishops of Japan consider this situation a regrettable one. But during the sharing we had in that workshop when listening to the statements of the priests and bishops about the liturgy, in which they were emphasizing how the liturgy should be celebrated and what the lay people should do, I also felt that the attitude of the clergy towards the lay people was similar to the attitude of the Vatican. Considering this aspect I think that it is good for the Church in India to have a peculiar liturgy that has been shaped not so much from the directives of the priests and bishops but in a long formation process of acculturated interaction. Liturgy becomes, then, a melody that touches the musical chords of the hearts of the people.

During the National Congress about Evangelization that took place in Japan in the year 1998, there was an epoch-making movement to bring out the opinions of the lay people in which many of their longings and desires came out, not only at the diocesan but also at the national level; nevertheless, it is a pity that this movement lost vigor later on.

Recently I received an e-mail from a Japanese girl student, in which she tells me that her grandmother is a very devoted catholic and uses to ask her why her friends are not attending Mass. She always argues with her grandmother that because her friends are not Catholic they are not obliged to the Sunday precept. For them to come to spend time with her is enough. And she continues writing that trying to evangelize them by imposing on them something that they do not desire, hinders, more than helps, their encounter with God.

The core of evangelization, more than to teach, is to share the joys and sorrows of the people. This way of evangelizing is attained not by the teachings of the missionaries, bishops and priests but through sharing from the simple lay people faith experience and walking together with them.

This is what I felt here in India participating in the Siro-Malabar liturgy. I pray that some day also the Latin liturgy that was brought into Japan may become through a long process a liturgy that like a melody can touch the cords of the shamisen in the hearts of the Japanese people. 

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宣教の実りである典礼

宣教りである典礼

梅崎隆一


Untitled24

ちらの神学生、司祭の話ですと、インドでキリスト教が始まったのは、聖トマスがAD52年にやってきことに遡るそうです。その根拠などについて尋ねたりしたいのですが、英語がほとんど出来ないので、詳しいことがわかりません。宣教が本格化したのは、ポルトガルとの貿易が始まってからだそうです。ですからインドのには、16世紀以降発展したラテン教会典礼式文でミサをげる教会それ以前のインド独自のシロマラバル典礼式文でミサをげている教会があります

 

 現在(2007年1月)私はインドのケララ州(Kerala滞在していますここではローマ典礼とはうシロマラバル典礼使ってミサがげられています日本ではローマ典礼を使用しているので、その違いがとても興味深く感じられます。

 

 典礼の専門家ではないし、言葉もケララ州で使われている、マリアラム語なので、正確には分からないのですが、観たままを分かる範囲内で書いてみます。まず、祭壇は二つに分かれています。手前に一つ祭壇があり、その奥にも祭壇があります。教会によっては、その祭壇の間にカーテンがしかれ、ミサの途中で開かれます。印象としてはことばの典礼感謝典礼がはっきりかれているということです

ことばの典礼では、司祭会衆かいっている(日本もそうですが、祭壇んでいるとじではないのですが、感謝典礼まると、背けて、背面ミサがまります司祭の背中の向こうからから太陽が昇る感じで、聖体を拝むことができます。典礼文の構造も違い、私が気付いた特に違う点というのは、平和の挨拶が先で、聖体拝領の前に主の祈りが唱えられるところです。聖体拝領は、右手から右手への手渡し、口、左手をお皿にしてもらう方法など、その教会によって様々です。

司祭の祭服は、カサックというスータンのようにボタンのたくさんついた白い服の上に、薄いアルバのような服を着て、その上にストラをして、布のベルトを締め、布で出来た腕輪のようなものをはめ、カズラを上から羽織ります。その服がマントの形をしています。ですから、一見王様のように見えます。

歌は、メロディーとリズムが中心なので、日本の童謡や、民謡、演歌がそのまま聖歌になったような印象を受けます。日曜日典礼、叙階式では女性男性のがマイクにかっています歌がとても多く、司祭が一言言うたびに、歌が入り、その一つ一つの歌がとても長いです。音響はとても大きく、使われている楽器はキーボードだけと言うことが多いのですが、リズムやいろんな音がキーボードに事前に打ち込まれています。またマイクを使ってうソロのきすぎて、周りの会衆っていてもそのはあまりこえません。会衆っている人、歌っていないがいて様々ですだからそれにしてはミサに参加しているとうよりは、与っているというじでしたしかし、傍からていてじはありません

ミサには遅れて入ってくる人が結構多いです。椅子いていいない教会、座、三角座、正座、あぐら、女座(髭やしたですなど様々。だから様々でそれに文句はいません立つ時、座る時、ひざまずく時が全く同じタイミングではなく、場合によっては、皆それぞれでした。

耳学問で恐縮ですが、シロマラバル典礼は、「シリアから来た良いもの」と聞きました。元からインドにあったものではなくて、ある日、南インドにやってきて、それから長い時間をかけてじっくりと熟成されて現在の形になったのではないかと思います。

 

インドで典礼についてじるところがあるのは、日本6年間小教区仕事をしていたときの体験になっています。特2005年われた、大阪教区での典礼についての研修会体験典礼える、今でもされます日本では、ローマ典礼式文でミサを捧げているので、ローマの典礼総則に基づくことになりますが、最近の改訂版により、第二バチカン公会議で謳われたインカルチュレーションされた典礼文改定の許可を申請することが難しい状態になりました。そのことを典礼担当者、日本司教さんたちは懸念していましたしかし、分かち合いの席で司祭、司教の典礼観を聞くと、ミサはこうあるべき、信徒はこうすべき、ということばかりが強調され、バチカンに対して憂いを感じていた聖職者は、信徒に対してはバチカンとあまり代わらない考え方を示していることをとても残念に感じました。その点では、インドに固有の典礼があるというのは羨ましいことですし、こういった典礼は、司祭、司教の指導で誕生したと言うよりは、長い時間をかけてインドの信徒達の心の琴線に触れるような形に仕上げていったと感じるのです。

Untitled26 

 日本では1998年にNICEという、信徒の意見を吸い上げるという画期的な運動があり、日本の信徒が乾いていること、求めていることが浮き彫りになり、また各司教区ではなく、日本の司教団という考え方ができたのですが、残念ながら、この運度は衰退してしまいました。

 最近、日本中学生からメールをいただきました内容は、彼女のおばあさんは、熱心な信者なので、「あなたの友達はミサを受けないのか」といつも聞いてきるそうです。しかし、友達は信者ではないので、「ミサに出るも出ないも自由でしょ。遊びに来るだけでもいいじゃないか」と同じ議論を繰り返すそうです。彼女はさらに続けて書いていたのは、「友達を巻き込んでまで布教しないで欲しい。それから、望んでもいないのに人に無理やり押し付けるのは、その人にとってその神は「神」としては受け入れられないと思います。」、ということでした。

 

 宣教というのは、人に教えを説くことよりも、喜びを共に喜び、悲しみを共に嘆くことが中心です。その方法は、宣教師、司教、司祭が下の信徒に何かを教えるではなく、教わること、共に歩むことによって、達成することが出来るのでしょう。それがインドにてシロマラバル典礼からじたことでしたある日やってきたローマ式文の典礼も長い時間をかけて、日本人の琴線に響くようなメロディーになることを心から願っております。

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