歡迎天主教教友聯署:重新思考香港天主教會的未來-一群香港天主教友致教區當局公開信 Petition: Re-think the Future of the Catholic Church in Hong Kong - An Open Letter to the Diocesan Curia by a Group of Catholics
我們是一群關心香港教區未來的教友,我等希望以此聲明表達對楊主教辭世後引起一連串的討論的關注,並希望喚起教區及教友回應教會在現在與未來的挑戰,願我們在主內團結,克服當前的困難和不安。

我等歡迎各位教友聯署,所收集的聯署將會公開,也歡迎教友廣傳。

我等亦邀請聯署的教友按意願撰寫給教區/信友的話,內容將在本頁展示。相關個人意見不屬於公開信內容*。

We are a group of Catholics who are concerned with the future of the Hong Kong Diocese. Through this open letter, we would like to set off discussions over our future, and to call on the Diocesan Curia to respond to the challenge of the time.

Please sign the petition, and forward it to families and friends.

We also invite petitioners to leave messages to the Church/faithfuls. These messages are shown on this page, but are not parts of the open letter*.

Please scroll down to read the English version.
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重新思考香港天主教會的未來
一群香港天主教友致教區當局公開信

楊鳴章主教日前溘然長逝,回歸天家,令人惋惜。由於教區並未有助理主教,引發繼任人問題,惹來社會關注。

公眾之所以關注,乃因天主教香港教區長久以來是香港社會重要一員,而主教則是教區的全權管理人,舉手投足皆為人所重視。加上中國政府打壓宗教自由升級,香港的自由、法治逐步褪色,教廷此時卻選擇與中國政府修好,令香港教友以致部分非教徒也感不安。誰出任下任香港教區主教,領導教會,自然成為焦點。

但我們更關注的,是香港教區的未來。教會是旅途中的教會,身處現世,自不能與社會割裂,埋頭沙堆。而且,當前是教區上下最需要團結一致的時候。我們謹就此公開信拋磚引玉,敦請香港教區當局,回應當前香港社會的困境,應對中國政局的影響,謹慎研判,勇敢倡議。

教外教內 憂患重重

有云近來香港社會趨向平和,衝突減少,屬良好徵兆。然而表面平和之下,實是無力感充斥、青年失去希望、危機四伏。《國歌法》立法即將到來,我們教區十六年前積極反對的《基本法》二十三條立法猶如項上之刀,宗教自由、結社自由的威脅逼近。政府對社會運動人士的法律檢控從未停止,加上貧富懸殊不斷擴大,青年學子壓力沉重,移民潮也有再現之兆。所謂平和,只是威權下的窒息,而非教會所倡導根於正義之和平:「沒有公義,社會就不可能有真正或可持續的和平與穩定。」(湯漢樞機《政制改革與香港社會福祉》牧函)

中國方面,自習近平上場以來,採取鐵腕統治,全力打擊民間社會。燒十字架、搗毀教堂等迫害加劇、新疆穆斯林被送進「再教育營」、官府大規模搜捕維權人士、各地「低端人口」被打壓清除。習近平政府對香港態度強硬,透過特區政府以民族主義之名打擊異見,「一國兩制」已成為國際社會笑柄。

香港教區臨在其中,不可能獨善其身。言論自由、集會結社自由收窄,宗教自由自難倖免。以《國歌法》為例。假若該法得以通過,則天主教學校也必須就範,中共主導的民族主義將在教會的的品德及公民教育上套上枷鎖。教會既然與世人同甘共苦,任何被打壓者的困境,也應該是教會的困境。

教廷和中共政府簽訂臨時協議,並未令迫害停止,反而有加劇的趨勢。香港教區此時假若義無反顧支持協議,拒絕發出諫諍之聲,則有被邊緣化以致被強硬統合之虞。當教廷輕忽香港教區獨特的歷史和地位,則香港教區難免成為中國教會的附庸。而當香港教區成為附庸,而中國教會仍在中共政府的鐵腕控制之下,則香港教區也成為中共政府囊中之物。

除了外憂,亦有内患。内患的根源,是信仰生活滯後於時代徵兆。每年領洗人數節節上升,不等於教會進步。教區社會牧民的焦點,仍然停留在慈善救濟為本的事業;對社會結構的不義和邪惡卻乏於斥責;教友培育的核心,也側重個人和家庭私德的陶成,對於可為靈修操練之一的社會參與,卻往往被冠以「教會不搞政治」和「政教分離」等似是而非的修辭邊緣化;在教區最重視的青年牧民層面,也是多講個人修身、喜於籌備大型活動「與民同樂」,鮮見強調信友的先知角色,社會訓導繼續處於教區培育的末流。既然靈性生活是宗教實踐的根本,那麼一套個人主義、側重私德、抗拒公共參與的出世靈修,是否延續了教會和信友抽身社會,只講個人成聖和末世救贖的文化?

艱困當前 回歸本真

香港教區可以有甚麼出路?我等不才,不敢說有何真知灼見。然而經過審慎思量,得出以下分析及建議,望供教會牧者和賢達參考。「誠於中,而形於外」,歸根究底,教區須更新對教會角色、定位和使命的思維論述,拒絕世俗思潮,重建靈性為本的在地使命。

(一)不要殖民主義的教會

首先,香港教區必須去殖民(decolonise)。自港英時代起,教區自我定位為政府的合作者,提供各種社會服務。殖民地政府得到如此助力,減輕負擔,自是樂見。儘管此關係確實令教會履行了僕人的職責,對建設香港社會貢獻良多,建立了優秀的學校、醫療和社會福利機構,卻令教會依賴政府關照,坐享豐厚資源和社會聲譽,遺忘了先知的職責。主權移交後,由於政局丕變,以及個別神職人員和人士的努力,教會開始多負起先知職責。可是牧民方針未見有明顯轉變,與政府關係也未有結構上的更易。對上一次召開教區會議探討定位,已經是接近二十年前。教區亟須革新,探討本地牧民優次,審視與政府的關係。

(二)不要附屬政權的教會

教會訓導明言,教會不是政府的附屬團體。正如《天主教教理》清晰指出:「教會,鑑於她的任務和她的管轄範圍,與政治團體不作任何形式的混淆。教會同時是人具有超然特色的記號和保障。『教會尊重並鼓勵國民的政治自由和責任』。」(2245)教會有責任判別時代徵兆,明辨疾苦、失望、怨氣,和無力的來源,消除結構罪惡,建立愛的架構。

一些教會人士認為,在困境中,只要投靠政權,與政府友好,就能保障自己的「生存空間」。這想法是昧於歷史事實,也極為自私。歷史上,確實有地方教會選擇與威權政府共存,甚至過從甚密,以為策略能為教會換取自由。教會得到的是繼續運作的權力,甚至政治特權;失去的卻是教友和國民的信任,以及自己的靈魂。日後要收復道德失地,談何容易?

「人縱然賺得了全世界,卻賠上了自己的靈魂,為他有什麼益處?」(瑪十六:26)然而更重要的是,此舉違背基督精神。基督要救贖的,是所有人的靈魂,而非只是教徒的靈魂;教會要保衛的,是所有人的人性尊嚴,而只是非已領洗者的人性尊嚴。當教會和權貴親近而忽略受壓迫者,公信力就會消減(參考《世界的正義》)。

我們重申,所謂「政教分離」,是指政權和教會互不從屬,並非指教會不能廁身公共事務。相反,為發揮先知使命,教會有責任積極為本地的公益和關乎人性尊嚴的事務發聲,與受壓迫者同行,甚至與政府周旋到底。

(三)不要國族主義的教會

香港教區也應該走出民族主義的窠臼。香港教區一直擔任所謂「橋樑教會」的角色,橋接中國教會和普世教會。而在過往的教區的官方文件和發言,離不開民族主義定位,包括「香港之中國一部分」、「血濃於水」等。我等並非要在此次開啟有關民族和主權的爭論,亦非要改變神長的民族認同。我們卻要指出:以上的論述,屬政治論述,而非當信的道理,更非顛撲不破的真理。把民族主義放在主要地位,不但影響牧民優次,更無法回應現時青年對國族身份的質疑,以及某些教友對中國政治的不滿和焦慮。長遠而言,只會更加令教區與新一代教友脫節,無助發展教務,反要製造不必要的內部矛盾。

「橋樑教會」的定位,理應是協助中國教會和普世教會共融,幫助備受中共政府迫害的兄弟姊妹。如此定位,屬應有之義。但假若「橋樑教會」的角色蓋過了「香港本地教會」的角色,則難稱合理。從過往教廷高層的發言,以及主教述職的消息可知,教廷相對忽略香港本地教會的發展。然而香港教會有獨特的歷史軌跡和處境,香港的教友當然有其獨特的需要。教區必須以香港教友為本,制定牧民優次。香港教區,不是中國政府的附庸;真正的「橋樑教會」應該是連接受迫害的教友和普世教會,而非連結中共政府和教廷當局。

(四)要屬靈入世、休戚與共的教會

教會本地化,不能只停留在文化互融的層面。在地的教會,不能無視其社會、經濟和政治困境,也不能推諉與受壓迫者和弱勢社群同甘共苦之責任。梵蒂岡第二次大公會議《論教會在現代世界牧職》憲章開宗明義:「我們這時代的人們,尤其貧困者和遭受折磨者,所有喜樂與期望、愁苦與焦慮,亦是基督信徒的喜樂與期望、愁苦和焦慮。」因此,香港教區諸位牧者也應與香港人同喜同悲。

耶穌基督降生人間,出身寒微,不與政治勢力妥協,在與社會精英打交道之餘,長期與窮人弱勢為伍。教會的本質,亦應如基督的公開生活和初期教會,無需懼怕失去安穩的帳篷,以信仰的本質為先,敢於走到前線,與受各種不義壓迫的弟兄姊妹共赴一軛。

胡振中樞機在《邁向光輝的十年》牧函中指出:「『僕人角色』、『先知角色』和『兩者的均衡發展』是引導我們參與社會服務、為天國作證的重要概念。透過僕人角色,我們直接服務有需要的人士,為『社會的受傷者包紮傷口』。透過先知角色,我們致力消除『使人致傷的種種社會原因』。我們當指陳時弊,特別指陳社會結構及政策所隱含的不公義,呼籲悔改,走合乎人性尊嚴的道路。」楊主教在去年子夜彌撒亦強調,信友應關顧最末的、最小的和迷失的兄弟姊妹。故我們力行哀矜關顧近人同時,亦應力斥和消除政治、經濟和社會結構的邪惡。

我們在此時代,不需要一個管理得體、教務昌隆、善於妥協的慈善機構;我們需要的,是一個屬靈入世、休戚與共的羊棧。

師法基督,起行伊始

楊主教在去年四旬期牧函中指出:「沒有東西可以取代『重新思考』及態度和內心的改變,因為這些都是陪伴我們踏上真正轉化歸依之路或朝聖之旅所需的重要因素。當聖教宗若望二十三世召開梵蒂岡第二屆大公會議來加強傳教精神及回應現代社會的一切挑戰時,他提到我們有必要打開窗戶,讓新鮮空氣進來。讓新鮮空氣進來,能使我們擁有一顆開放的心去擁抱、交談,也能使我們擁有勇氣去改變。讓我們不被困惑和失意取代對主耶穌的信靠,祂是歷史和改變的主宰。團結在祂的教會內,『不論順境逆境』(弟後四,2),不斷恒以新的方式和煥發更新的精神來進行福傳,好讓福音的種子扎根、成長,並且結出纍纍的果實。」

我們認為,在主權移交二十一年後和教區會議十八年後,教區上下是時候更新對香港教會與社會的使命。我們明白教區當局驟失首牧,難以短時間應對上述種種挑戰。故此,我們懷著對教會的愛和盼望,謙遜提出以上建議,呼籲牧者和教友一起「重新思考」香港天主教會的未來,在聖神的光照下,團結起來,共商前路,回應時局;同時令大眾看見教區精誠團結,願與香港社會共患難。

我們懇求教區主保無原罪聖母的代禱,願聖母時刻陪伴我們,使我們有勇氣秉持基督精神,無懼艱困,起行伊始。

Re-think the Future of the Catholic Church in Hong Kong
An Open Letter to the Diocesan Curia by a Group of Catholics

It is saddening that the Most Rev. Bishop Michael Yeung returned to our heavenly home early this month. Since the Diocese does not have a Coadjutor Bishop, the society is concerned with the issue of succession.

The Diocese of Hong Kong has long played an important role in society. Diocesan Bishop is the fully rightful administrator of the Diocese. His words and deeds are looked upon by many. Adding to that, the Chinese government has recently stepped up its persecution over religious freedom, and Hong Kong’s freedom and rule of law are fading. However at this very moment, the Holy See decides to engage in a rapprochement with the Chinese government, sowing uncertainties among the faithfuls as well as some non-Catholics. It is therefore inevitable that who is going to lead the Catholic Church in Hong Kong attracts much attention.

Facing External and Internal Challenges
There are people saying that, with the number of conflicts reduced recently, our society is heading towards harmony. They say this is a good sign. Yet, below this superfluous harmony is in fact a strong sense of powerlessness among many. Young people are losing hope, and there are potential dangers. The legislation of the National Anthem law is on the way, and the legislation of Article 23 of the Basic Law, which the Diocese strongly opposed 16 years ago, is making a comeback. The threat over freedoms of religion and assembly are approaching. The government continues to prosecute activists, the gap between the rich and the poor is ever-widening, students are suffering from daunting pressure, and there is a sign of a new wave of migration. The said harmony is reality suffocation under authoritarianism, not the peace based on justice which our Church preaches: “[T]here can be no true or sustainable peace and stability in society without justice.’’ (“Electoral Reform and the Well-Being of Hong Kong Society”, Pastoral Letter of Cardinal John Tong)

Since the ascension of Xi Jinping, the Chinese government lashes out on the civil society with an iron grip. Crosses are burnt, churches are torn down, Muslims in Xinjiang are sent to detainment camps, rights activists are rounded up, and “low-end population” everywhere are evicted forcedly. Xi’s administration also adopts a hard-line policy towards Hong Kong. Through the Special Administrative Region Government, it oppresses dissidents in the name of nationalism. The principle of “One Country, Two Systems” becomes a laughing stock in the international community.

There is no way that the Hong Kong Diocese can flourish on its own. When freedoms of speech and assembly are tightened, freedom of religion will be next. For example, if the new Anthem law is passed, Catholic schools have to submit to it. Our Catholic education which stresses on moral and civic education will be chained by the nationalism which the Chinese Communist Party advocates. The Church shares the joys and sorrows of all. The plagues faced by the oppressed are also the plagues the Church has to face.

The provisional deal signed by the Holy See and the Communist Party fails to stop persecution. On the contrary, persecution is intensified because of it. At this critical moment, if the Hong Kong Diocese supports the deal with no reservation, and refuses to make righteous criticisms, it will be in danger of being marginalized, or worse, swallowed up. When the Holy See belittles the unique historical position of the Hong Kong Diocese, it is in danger of becoming just a vassal of the Church in China. And when the Church in China is under the iron-grip of the Communist Party, the Hong Kong Diocese will also be put under the claws of the Party.

Besides external threats, the Diocese is also facing internal difficulties. The source of these difficulties is the fact that our religious lives cannot respond to Kairos, the sign of times. A growing number of followers baptised each year does not imply progress. The Diocese’ pastoral focus is on the provision of charitable services, lacking critiques against social injustices and structural evils. Faithfuls are nurtured to focus on private and family morality. Social participation, which is also a form of spiritual formation, is marginalised based on rhetoric such as “the Church does not touch on politics” and “separation between politics and religions”. The Diocese is currently promoting youth ministry. Yet, even on this level, the focus does not go beyond personal formation and organising mass festive events. The prophetic ministry of the laity as well as social teachings of the Church remain on the margin of diocesan formation. Spirituality is the root of religious practices. If the spirituality advocated merely emphasises personal good, private ethics and resists public engagement and responsibility, would it encourage the laity to continue a culture that detaches the faith from society, that only focuses on personal sainthood, and that solely concerns eschatology?

Return to the Root of the Church
What are the ways out? We dare not say that we can offer a perfect solution. Yet, through cautious discernment, we come up with the following analyses and suggestions, and we would like to offer them to our pastors and leaders in the Church. At the heart of the matter, the Diocese must renew its discourse over the role of the Church, her position, and her mission. Reject the thoughts of the world, and rebuild a local mission based on spirituality.

(1) Reject a colonial Church
First, the Diocese must start a process of decolonisation. Since the British rule, the Diocese self-positioned itself as the government’s collaborator, and provided all kinds of social services. The colonial government, in order to reduce its own burden and social responsibility, of course welcomed the Church’s proposal. There is no doubt that this relationship allowed the Church to faithfully act out the role of the servant. The Church has made substantial contributions, establishing many excellent schools, as well as well-developed medical and welfare organizations. Yet, the relationship rendered the Church dependent on the government’s favour. Enjoying abundant resources and high social status, she has forgotten its obligation to be a prophet. Since the handover, because of drastic political change, individual clergy and people began to make efforts to fulfil the prophetic role. However, there is no significant change to the Diocesan pastoral directions. And its relationship with the government has not undergone any structural changes. It is already nearly 20 years since the last Diocesan Synod. There is an urgent need for the Diocese to renew itself, evaluate its pastoral priorities, and scrutinise its relationship with the government.

(2) Reject a Church as a regime’s vassal
The Teachings of the Church is crystal clear: She is not a body under the government. The Catechism states unambiguously: “ The Church, because of her commission and competence, is not to be confused in any way with the political community. She is both the sign and the safeguard of the transcendent character of the human person. "The Church respects and encourages the political freedom and responsibility of the citizen." (2245)

Some members of the Church believe that in a time of difficulty, the Church can protect her living spaces by befriending the regime, and maintaining a cosy relationship with the government. This judgment is not only ahistorical, but also selfish. In the past, some local Churches did choose to stay friendly with autocracies, with the belief that such a strategy could earn them freedom. It is true that those Churches were allowed to operate, sometimes even granted political privileges, but they lost the trust of the faithfuls and the people, as well as their souls. The moral high ground willfully ceded is hard to reclaim.

“What profit would there be for one to gain the whole world and forfeit his life?” (Matthew 16:26) What is more important is that such a “strategy” is against the spirit of our Christ. Jesus Christ wants to save all souls, not just the souls of Catholics; The Church should defend the human dignity of everyone, not just that of those baptised. When the Church stays close to the powerful and neglects the oppressed, she will lose her credibility (reference to Justitia Mundi, document of the Synod 1971).

We advocate the separation between the Church and the State, not between the politics and religions. The state and the Church do not submit to the other. Such a separation does not lead to the argument that the Church cannot engage in public affairs. On the contrary, to live up the prophetic role, the Church has the responsibility to voice out to defend public good and human dignity, and to walk with the oppressed, with a possibility of even contending with the state.

(3) Reject a Church of nationalism
The Hong Kong Diocese should also abandon the yoke of nationalism. The Diocese has long played the role of the “Bridge-church”, bridging the Church in China and the Universal Church. And in its past teachings and pastoral documents, nationalism is prevalent: “Hong Kong is a part of China”, “blood is thicker than water”. We have no intention to start a debate of nationality and sovereignty. Neither do we want to change the national sentiments that many of our pastors hold. Yet, we would like to point out: The national discourse is political. It is not the Church’s Doctrine, not to mention unalterable Truths. By prioritising nationalism, the Diocese would not be able to respond to young people who question their national identity, and the faithfuls who are dissatisfied with and anxious towards politics in China. In the long run, such a priority will only make the Diocese out of touch from the younger generation, impeding pastoral development, and causing unnecessary internal disputes.

The “Bridge-church” should assist the Church in China to achieve communion with the Universal Church, and give a helping hand to our brothers and sisters persecuted by the Communist Party. However, it is unreasonable that the role of the “Bridge-church” should trump the role of “the Church in Hong Kong”. From the previous statements made by high-level officials of the Holy See, as well as news regarding past ad limina visits, it is obvious that the Holy See relatively neglects the development of the local Church in Hong Kong. Yet, the Church in Hong Kong has her own unique historical development and situation, and faithfuls in Hong Kong of course have their unique needs. The Diocese should make pastoral priorities based on the needs of the faithfuls. The Hong Kong Diocese is not a vassal of the Chinese government. A genuine “Bridge-church” should bridge the persecuted faithfuls with the Universal Church, not the Communist Party and the Roman Curia.

(4) Embrace an Incarnational Church
The localizsation of the Church shall not be confined to inculturation. The Church should be incarnational, she cannot ignore any social, economic, and political plights, nor can she shirk the responsibility of accompanying the oppressed and the marginalised. Gaudium et Spes, the Pastoral Constitution On the Church in the Modern Times of the Second Vatican Council makes this clear in its opening: “The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ.” Therefore, our shepherds of the Diocese should also share the joys and sorrows of all Hong Kongers.

The incarnation of Jesus tells us how poor and least our Lord was. He never compromised with any political forces. He came into contact with social elites, but always walked with the poor. The essence of the Church should model on the public life of Christ and the early Church: Promulgate our faith, stand on the frontline, bear the yoke of all brothers and sisters who are suffering from all kinds of injustice, and have no fear of losing a comfort zone.

In his pastoral letter ''Pastoral Exhortation to the Local Church'' , Cardinal John Baptist Wu specified, 'the "servant role", the "prophetic role" and a "balanced development" of these roles are important concepts guiding us in our participation in social services and in bearing witness to the Kingdom of God. Assuming a servant role, we directly serve those who are in need and "bind up the wounds of the wounded members of our society". Assuming a prophetic role, we make every effort to "eliminate the social causes of these wounds". We must call attention to the ills of the age, especially the injustice underlying social structures and policies, and call for changes that society may follow the path of human dignity.' Our departed Bishop Michael Yeung also invited us, in his last homily at the Midnight Mass of Nativity,to care for the least, the last and the lost in society. When we practise works of mercy, we should also denounce the structural evils in the political, economic and social domains.

In this time, we do not need a well-governed and flourishing charity that is good at compromising. Instead, we need a spiritual sheep pen that shares the joys and sufferings of the world.

Imitate Christ, Begin Our Journey
In his pastoral letter promulgated at Lent last year, Bishop Michael Yeung writes: “Nothing could replace the “re-thinking”, the change of attitude and heart, the exemplar factors that must accompany people on our way or pilgrimage to true Conversion (Metanoia). When St Pope John XXIII convened the Second Vatican Council to strengthen the missionary spirit and in response to all the challenges of the modern world, he spoke of the need to open windows to let in fresh air. Let the fresh air come in so that we may have an open heart to embrace, to dialogue and the courage to change. Let us not be disheartened by harsh realities or be confused by conflict or controversy but continue to hope and trust in Jesus, the Lord of history and of change. Whilst staying united in the faith as Catholics, we constantly need new ways and a renewed spirit to evangelize, both ‘in and out of season’ (cf. 2 Timothy 4:2), so that the seeds of the gospel may take root, grow and yield abundant fruit.”

We believe that, 21 years after the handover and 18 years after the last Diocesan Synod, it is high time the Diocese renew its mission to the Church and the society. We fully understand that with the sudden loss of our shepherd, it will be hard for the Diocesan Curia to respond to the above-mentioned challenges in a short period of time. Therefore, with our love of and hope in the Church, we offer the above suggestions. We call on our pastors and all the faithfuls to “re-think” and contemplate the future of the Catholic Church in Hong Kong. In the light of the Holy Spirit, let us be united, and deliberate together in response to the challenge of the time. May we be united, and be willing to walk with Hong Kong.

We pray to Our Lady of Immaculate Conception, the Patron of our Diocese. May she be with us always, and intercede for the grace of courage that we need to live out the spirit of Christ. With her intercession, may we be fearless to begin our journey.

Surgite Eamus Hinc!

________________________
聯署人數目:逾 400
Number of petitioners: More than 400

聯署人 Petitioners

陳樹暉
黎恩灝
莫哲暐
曾嶸
Anthony Tsang
Eliza Choi
鍾威龍
梁建忠
Josephine Lo
張兆
余僖弘
Chow Ka Lai
李緯鍵
Ma Kam Ting
張嘉窈
Joe Chan
鄔志雄
Yip Ming NG
潘有樂
嚴耀昌
蘇家輝
黃佩瑤
Hou wai wah
歐耀佳
Lam Ching Shan
張裕彪
李承晉
羅煒傑
盧苡晴
郭頤
Pok Ting Che James
LAI Ka Ying
李卓賢
Natasha To
Andrew Yuen
Justina Wan
陳家洛
羅嘉進
David Chow
Stephanie Yu
Cecilia Lau
May Fung
郭翠婶
Susana Lo Yuen Ching
Felix Ng
李明佑
Cheung Ka Wan
Chan Mei Ha Gloria
MartinToshing
Crystal Chan
梁煥勤
Au Chik Wing
劉兆成
Lam Ka Man
鍾炳霖
許漢榮
Louie Chan
Stephen Lo
安中玉
Ho Kwai Yin
林健生
李智恩
Chan Yu
鄺國全
Anita Ip
Stephen Lau
Ho Yiu Fan
譚偉強
胡可智
麥夢蝶
陸展泓
Connie Li
Rita Sun
Fung Suk Kwan
Rita Sun
Barton Chui
陳麗明
Linda Au
陳麗文
Winsome Chu
黃惠文
Joyce Chiu
Edwina Ng
譚世華
Wong Edward
Simon Yau
鄧文浩
黃威濠
Lucy Mt
蔡家昌
Li Miu Lee
鄭崢嶸
Chung Lok Keung
Edith Ng Hoi Ming
Conrad Tin Kam Leung
Lam Wai Ho Louis
LEUNG CHUN WAH
John Chan
譚翼輝
Wendy Cheng
Brian Or
劉耀祖
Audrey PYS Chan
Bernard CY Chan
Vincent Chang
阮秉東
陳雪玲
Raymond KK Tsang
周穆標
CHEUNG KAM YIU
Peter To
莫見蘭
賴得鐘
Mark Chan
Savio Wai
梁勵文
梁淑敏
張榮輝
劉勇洋
Chow Sin Yee Jody
Lau Fung Yan
Leung Man Yun
LAI WAI YAN, FATIMA
黃雅麗
Hoppa Lau
Mok Kwan Ching
Wong Lai Sze
Lam Yuen Kwan
譚國鍵
曾麗珊
鄧詠嫻
NG, Ting Fung Mark
NG, Shi Hon
Suzanne Leung
傅蔚然
stephanie wong
Lau Mio Leng
Wat Pui Ming Maximilian
Yeung Ngai Sum
伍偉民
Maria PO
Lui Ngai Yan Mary
葉嘉雯
Li Shun Wah
Benita Chick
帥健僖
陳宥羲
Patrick Au Yeung
許家朗
Vivian So
Michelle Lau
Teresa Lo
Leung Kim Hang Maria
Cheng mei ling christine
Cho chi man
Juliana Chu
Cinnie Tam
Vincent Wong
陳智亮
Mary Leung
Ho Pui Lam Joseph
陳志忠
Queenie Chow
羅葉慈
Chau Wan Yin
李詠嫻
Clement Ng Tsz Lok
Michael-Joseph Tang
John WONG
Chen Suk Yi Carol
Eunice Lee
Stella Cheung
Francis Chau
Tsui Yuen Shan
Lydia Choi
陳漢輝
Joseph Chan
Madeleine Chau
Marcel
Tsang Kwok Yee
Lam Pui
Peter ChunYu YAU
Daisy Leung
Horace Leung
Stanley LUI
HY Tsang
鍾玉萍
陳志恒
Juliana Sung
林均佑
Anna Chui
Alan Wong
Teresa tang
陳志忠
謝友成
王震廷牧師
Anna Chui
Alan Wong
Teresa tang
陳志忠
謝友成
吳弼卿
柴文瀚
王丹鳳
Paul Ko
陳雪冰
Ling Tsui
Chui Wai Chung Danny
Bibiana Wong
Chiu kamhing
Lam Yuk
Tony Tang
Oswin Lee
Wong Wai Ho Terence
Dominic Chiu
Mark Nak
Irene Lo
Sandy Chan
David Liu
Wendy Leung
張偉龍
Lee Kwok Wah
Esther Tam
鍾威麟 Adino
Dorothy Lui
Choi Cheuk Man
Leung Chuk Shan Dickey
杜子健
Louis Pang
Kenneth Chu
Anita Ng
李奕康
吳偉傑
張朗晧
Kung Siu Ki Maurice
Ching Lai Lai
Winston
POON SUI WA
Wong Lam Kit Yuen
Shirley Tsang
AnthonyFung
MA Yuk Ling
Lam Rosalina
CHAN CHI WAH ANDY
朱笳綾
Stephen mak
Terry Mui
Chu Ka Wai
Winnie Fung
關舜華
Louis Kok
Lam Yuen Kwan
楊維仲
Chu Cheuk Him
朱嘉祥
BUT WAIKIN
Lam Oi Lin
Haimark Lee
Thomas YIU
Teresa Lam
沈智嘉
Chu Ka Keung
伍偉培 NG WAI PUI
Koon Kin Nam
許美卿
鄧安迪
Fung Wai King
lee anna
Maxwell Yung
Yeung Yin Ping
Fung Ka Chun
Ivy choi
TAM HOI WAI
Louis Ng
Bernard Tam
Poon Long Hei
Louis Ng
Feria Chui
張展榮
Felicity Chan
Maggie Wong Po Yiu
Ching Lai Lai
Michelle Shum
王振榮
Lee Wing Yee Winnie
YAU MAN WUN
湯永達
Alice Keung
Chen So Nga Teresa
Ng Yuen Kit
Chen Shing Yin Moses
Li Chi Tan
GIlda Szeto
Teresa Hau
Karen Cheung
唐保祿
Tsang Chiu Wah Joseph
Fung Ho Yan
Hau sheung hiu
Chan yuen pan
Roman So
Wing Cheung
鄭永逸
Chung Hau Leung
Queenie Wong
區展圖
Virginia Szeto
Leung Tak Shing
郭偉樑
Elijah Lau
Au Yeung Wai Ngo
Alan Cheung
何超光
Adrian Leung
Fu Wai Yee
蕭錠勇
Brian Li
孔祥康
C. K. Martin Chung
Alan Leong
Tze chun kin
Tso Hang Yin
譚志嫦
李詩敏
Wong Yan Yan
Eunice Tang
Robin C P Yip
Clement Wong
李慧梅
TSE Pui Fong
何彩雲
Yuen Wai Chuen Michael
Jenny Cheung
Jonathan Yuen
Joan Tang
IP Ka Wing
Lau kam lee
Lau Kin Ling
Ho Wing Yan
何梓熙
葉惠燕
Kit Yeung
MAK CHIN WAI
周智海
Kellogg Ngai
Michael Lam
Yu Tin Wai
Chau Lai Shan Tiffany
Albert Siu
Yeung Tak Keung
Brian Chong
Frankie Ho
Gu Jia Zhe
Simon Leung
黃麗芳
Yeung sui ching
cheng dip kun
Martina Lam
Joan Chan
Jackie Tong
Thomas Chan
Ng Wai Ying
Chan Tsz Kin
Ada Tsui
Lawrence Barnabas Ngan
Paetrik chan
吳麗芬
Samson Fong
John L Y Tai
Cathy Yiu
Grace Chan
Dorothy Wong
John Chiu
Emmanuelle Liu
Mabel Tung
Benjamin Ho
Dora Chan
Stephen Tai
Jessica Poon
梁慧心
梁信基
Alan Chiu
Tan Tang Han
Jenny Ken
Albert Tong
Andrew Tang
黃杏娣Debbie Wong
Patsy Yeung
Christina Lau
郭偉彰
Agnes Chin
Au Wai Chun
Alice Ng
Lai suk fun, susan
Cheung ping kuen Joseph
黃燕萍
陳志超
Steve Chu
Man Shan Chu
Wong Hei Wai
Raphael CHOW
Eric Lai
麥溢銘
Michael Yau
Bridget Tse Yee Wan
Siu Man Ho
Janny Ou
Chau Hoi Yan David
Julie Ng
LAM Sui King Angelina
陳浩彬

(last update on 21/1 13:33)
______________________________________________________


【給教區/教友的話 Message to the church/faithfuls】
***此部分屬於教友個人意見,不屬於聯署公開信內容***
***This section contains personal opinions of petitioners. It is not included in the open letter.***

當教會不是為弱小、受迫害的人存在,自然會受到教友唾棄。

「活出基督」不是口號,是要行動的。

我們要獨立自主 ,不能依靠政府及權貴!别忘記天主的抗争事蹟及救恩的本義!

作為教友,無論誰當下任的主教都係天主的旨意,我們關注的是為可羅馬今次委任宗座署理的手法為何與法典一向所做的做法不同。另外,我們需要是一個勇毅的牧人,面對強權,面對公義時能夠帶領教友把持我們所相信的,不會受外來的壓力而屈服。

加油加油!

教會現在身處於一個水深火熱的時間,內憂外患。教會內外有不同的聲音。雖然意見和立場不同,但是我們應該要尊重不同的意見。團結就是力量。值得我們反省,到底我們相信的是什麼? 是相信天主,或是相信人呢? 祈禱、交託!「不要怕,祇管信!」馬爾谷福音 5:36 你不要害怕,因為我與你在一起;你不要驚惶,因為我是你的天主;依撒意亞 41:10
我十分(反對)中國大陸對天主教的逼害

不要依附權貴的宗教領袖,拒絕以奉迎土共意向為主導的教會言論

教會不能離地

希望教區在香港政治環境受壓迫及為弱小社群發聲

世道艱困,教會更要清醒。

齊心當先知, 用心做僕人。

香港教區理應繼續持守公義,履行社會中的先知角色。

堅守祈禱及聖事、聖神七恩

希望教區當局能夠真正聆聽和尊重教友信眾的意見、看法和感受。誠然,中共政權從來都是不可信的,這是從歷史中可見證的。大家有目共睹,中央政府一直對香港宗教虎視眈眈,加上特區政府的無能,尤其虛偽的林鄭月娥與中共勾結,實對教區做成極大的傷害。 因此,教區領導人應持守教會訓導,不可被政府干預,而應按基督的教誨,堅決抗拒魔鬼的領導,誓死保護教會不被沾污。

我信唯一丶至聖丶至公,從宗徒傳下來的教會

願主垂顧我等意願,亞孟!

毋忘初衷:行公義、好憐憫、存謙卑的心與上主同行

但願香港教區的領導層,可以以謙卑的心去聆聽,明白教友們的憂心。

不要依侍政權,成為弱勢者及貧窮者的教會

但願香港天主教教區領導層,願意以謙卑的心去聆聽,並明白教友們的憂慮。

完全同意公開信內容

請謹記主的聖言,不要侍奉權貴。

毋忘主在十字架上的救贖及訓誨。

願教會聽到我們的聲音,求主腑聽我們的祈禱

明白香港教區在夾層中的無奈、無助與無力!願天主恩賜香港所有神職人員和信徒上下一心,以基督的精神,一起應對眼前的困局!也願教廷能行出天主的旨意!🙏🙏🙏👼

Religion should not related to politics

謹記在生活中活出基督精神,實踐基督的愛。

勿忘初心,成聖自己,聖化他人,轉化世界!

愛的反面不是恨,而是漠不關心

若人不懂得從歷史的錯誤中汲取教訓,那些為義而犧牲的先烈就旺死了。'人當然要行公產,這是天主的訓晦
We should remember how religions have been treated in the past and at the moment in China
Never get near to Communists in every way !

我們要成為社會的良心,必須為公義發聲!

唇亡齒寒

不要中國式宗教自由

多祈禱,多反省,勿忘苦難的基督

請捍衛宗教自主

1.請保護内地神職人員及教友(地上及地下) 2.請神職人員伸張正義,為弱勢發聲 3.向梵蒂岡反映中國國内宗教問題和拆十字架時間,逼回教人吃豬肉的惡性等 4.不要為高官的錯辯解 5.反對中梵建交

認同上述理念

行正義,隨真理!希望教區真的選一位愛主愛的主教!不要偽善傾共的人當香港教區主教!

守護公教公義,發揚主愛

對不公義說不是跟隨耶穌信徒的本份

行公義,好憐憫

基督信仰係要講公義,不義之事就要發聲,唔可以睇唔到,亦不可與魔鬼交易

天主教應是公義的,不是受人控制

不容中共黨政幹部和土共插手干預香港天主教教區一切事務

按照教會傳統 張顯基督公義 無懼政治壓力 主祐我教會🙏🙏🙏

Justice should not only be done, but also seen to be done.

基督的精神就是要建造一個公義和仁愛的社會。教會必須以身作則,做好先知的角色。

中共政權迫害內地教友,打壓維權人士,極不公義,教會應予以遣責而非握手

希望香港教区能保持獨立、自主

請教區向教廷嚴正剖析內地政府如何對當地教友和教堂的不合理對待,並請教廷依照一般常規,由夏志誠主教接任香港教區主教;請教友們團結,用愛去福傳對天主教陌生的人,對內地的不公義,敢於發聲!
作為牧者,回頭是岸!教宗都可以犯錯!

我們在台灣會持續為你們祈禱!雖然我不知道我能做些什麼。現在唯一能做的就是祈禱和幫忙簽聯署單。
時常聽到教友教會以:一切也是天主安排/天主的安排是美好 這樣的言論去解釋教會所出現的不公義 對於這類的言論本人不能認同 因為我們是教友更是天主的子女 從舊約的天主到新約的天主或是教會的訓導也是要我們向著不公義 不正確的事說不 要把黑暗/污糟的事放於光明中 我們的信仰在中國在香港受著強權壓迫 教會理應帶著教友面向強權反對不公義之事 「教友們快起來 一齊同聲高呼」

教會應永遠站在公義那邊!

如果連宗教都使人失去信望愛,宗教還有需要存在嗎?

繼續悍衛道德及守護弱小之餘,必須對社會上不公義之事以教會標準作處理及教肯大眾

Let's strive for a church with universal values. Leaders to take the lead to look far, aim high, for heavenly goals. Beyond borders, beyond nations, beyond politics, for a world of justice, without giving up mercy. Be true to Jesus, say yes to yes, no to no, without hidden agenda. Also, a reminder to all, especially our church leaders, that hell is real, though God is love, hell is very real. If you steer God's church away from justice and love, hell awaits you. Leaders, discharge your duties with love, and justice.

真好,你們這群賢明之士發聲,整体教會自已本身都正經歷内憂外患。

共勉之

我全力支持聯署內容。

教會是真理的捍衛者,應讓社會看到其屬靈幅度勝於屬世幅度,故應著重公義多於共融 / 牧民需求,希望在香港教區人事層面也能反映這一點;另外單向的溝通並非溝通,只是單純的屈就,一切溝通和協議應等雙方在思想和行動上準備好才能進行

祈求上主把目前整個教會的雲霧撥開,看清是非,不要把香港天主教會也要變成地下舆地上的境況,主祐。

請天主及耶穌繼續承認中華民國,堅定不移!

祈求上主把目前整個教會的雲霧撥開,看清是非,不要把香港天主教會也要變成地下舆地上的境況,主祐。

請天主及耶穌繼續承認中華民國,堅定不移!

天主歸於天主,凱薩歸於凱薩。

不以善少而不為,不以惡少而為之。不要將香港教區的自身自由換取中國給予的利益

堅持正義

無論在舊約和新約中,堅信天主的人甚至天主子都承受著各種各樣的壓迫和殘害,但這種不屈的精神正正見證了信仰!不能讓信仰在我們手上斷送予不義!

Need a Justice for vote in our community enviroment

Ad majorem Dei gloriam

希望教會領導教友作正義的事,做社會的光,儘管是小小的一點光

Say no to evil. Never cooperate with Satan. Be firm and say no to Chinese government

修直主道路,打倒共產黨!

耶穌是我們的榜樣,教會是基督在地的代表

行公義 好憐憫 與主同行, 不是與無神論的極權同行 !!!

僕人領袖不忘先知職

毋忘初心

重新思考香港天主教的未來

Suggest not influence by Chinese government
今日中國教會,明日香港教會,三思!

pray for us

有杯有杯,有碟話碟這句廣東人俗話人人都懂,但觀乎現在教區當局就似懂非懂

謹記先知職

教會不要忘記,我們的大領袖主耶穌基督永遠和窮人及受壓迫的人在一起,教會可以做罪人的教會,接納罪人,猶如主基督接納税吏一樣,但教會請勿做上流社會的教會。教會雖然要保持與上流社會及政權的溝通,但不要忘記自己先知的角色,是眾人社會公義的希望。溝通與公義兩者需要取得平衡。
原來我有所誤解,之前所說是有問題的
願香港教區的教友成為地上的鹽、世界的光。

凡領洗者,皆有先知、君王及司祭職務

今日彌撒中夏主教提到「無忘初心」

共產黨是無神論的,惟物論的!我們不要與虎謀皮!

這堅守上主的旨意

天主給我們天的職----行公義好憐憫與天主同行!

天主才是唯一的真神,不是共產黨。

dont betray god

宗教問題上,立場只有一個,就是敬畏上主,愛人如已。行政上,立場可以有彈性,不完全違反宗教立場就可以。

請求宗座能找一個永遠效忠天主和羅馬宗座的繼任人作我們香港教區的主教去帶領我們香港的天主教教區,並能保持本教區的獨特地位,亦能奉行政冶中立的原則去彌補教區以及香港社會的撕裂和對立。

主佑平安,堅守公義良知,秉持真理
願大家與主同行,精誠團結。

要捍衛教會價值,不向政權低頭

保護教會的獨立性

希望教延不要被政治因素影響,循常規選出香港主教
加油,香港 。

讓邪惡蔓延的最佳條件,不是助紂為虐,也不是壞人當道,而是善良者的沉默。

應全心全意,不是選擇性,跟隨基督。

基督來是為真理作証,不惜為愛捨棄生命

祈求聖神助選一位公正賢名的主教。帶香港教會走基督耶稣所指出的真理之道路。

我不能接受中國主教做香港教區主教和處理香港教區的工作。

懇請繼任人持守真理,不依附權貴,堅持正義與和平!

l support the petition

支持聯署內容

為梵帝崗今次香港主教的任命祈禱。不想再看見只求爲了妥協的任命。

回顧過去每個主教的出現,都有一個先知的角色,期望新的主教在俗世發揮清泉角色。

主會領導,但教友要爭取,要勸諫。

忠於羅馬,萬死不辭!

行公義,好憐憫。 全力支持聯署內容

我們祟拜天主,不是共產黨

主!除了祢,我還可投靠誰?

迎難而上

現|在是祈禱的時刻,天主聖神請來吧! 光照我等心目。扶助我等之軟弱。免陷人間分裂的圈套。拉著我們的手,常在基督的路上邁向天父

對妄顧公義和忽視弱勢的教會,進教已變成無意義,教友亦找不到福傳的需要和動機。

期望教廷不要輕信中共的所謂諾言,不要只聽某些神長的話,而是傾聽一下教友的意見。多年來中共從未履行對香港的應許,我對教廷容許中共干預主教人選,深感不安!教會向強權退讓,在道德層面已經失去話語權,希望教會三思!

Be faithful to God

很高興見到香港有這群敢言的教友,他們是盡了作為教友的先知角色。我支持夏志誠輔理主教成為正權主教。期望香港教區的管理層能認真對待這聯署信的內容。也希望香港教區能讓教宗更認清國內地下教㑹受嚴重迫害的現況,做好其真正的橋樑角色,而非無視極權政府迫害地下教會的實況。

為所有離棄天主的人祈禱

Support

期望教友的心聲及意見除了向香港教區表達, 也同時向教廷反映。

教會事務不可受政治因素影響,尤其是主教任命的考慮, 不能有政治考慮;否則教會只會淪為政治工具.

我們要自主,自決,我擁護教宗有委任主教的權力,教宗是伯多祿的承繼人 ,是基督所建立的教會,任何人都不能摧毀他,如果教會在今次的任命上聽命於大陸,我很質疑教宗與大陸所簽的協議內容是甚麼?是否違背了主基督的訓誨?

持守公義,尊天主為大,高舉真福八端精神

請教廷及香港教區不要逢承中共

全力支持聯署內容。

團結,多祈禱

國內和香港天主教會的信仰核心是主基督, 因此必需追隨天主教誨和捍衛真理

我是全心全意信奉天主,唯一的主。我永不因強權利誘去屈服於中共呢個邪惡集團!

***【給教區/教友的話】屬於教友個人意見,不屬於聯署公開信內容***
***【Message to the church/faithfuls】are personal opinions of petitioners. They are not included in the open letter.***

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