Comigo 2018-1 by DONGHANH

2018/Sô´ 1

CÔNG .

ðOÀN

CÔNG ĐOÀN ĐỒNG HÀNH .· CHRISTIAN LIFE COMMUNITY

comIgo

CHO SÚ VU .

HERMANOLEON

COMIGO ‐ SỐ 1/2018

“Ước muốn của tôi là chinh phục cả nhân loại. Tôi sẽ lôi kéo mọi người đến với tôi (comigo). Những người theo tôi sẽ ở với tôi, cùng lao tác với tôi và đối diện những thách đố với tôi, cùng cầu nguyện và tỉnh thức với tôi. Ai làm việc với tôi và chịu đau khổ với tôi, sẽ cùng chia sẻ vinh quang Nước Trời với tôi.” [LT #93]

comigo

TẬP SAN HUẤN LUYỆN & LIÊN LẠC ĐỒNG HÀNH-CLC

Ban Phục Vụ Trưởng Cộng Đoàn‐Phạm Quang Trung, Phó Cộng Đoàn‐Nguyễn Nam Phương Ecclesial Assistant‐LM Nguyễn Hùng S.J Các Vùng: Âu Châu‐Phan Thi Hương ● Canada‐Nguyễn Anh Tài ● Đông Bắc‐Hàng Minh ● Tây Nam‐Phạm Hữu Quang ● Trung Tây‐Trần Thái Sơn Các Ban: Gia Đình‐Mai Hoàng Ân, Mai Hương ● Huấn Luyện‐Vũ Đức Hưng ● S.E.E.D.‐Thảo Vy Vũ ● Tài Chánh‐Mai Anh Đào ● Thực hiện

Vũ Tiến Long, Trương Thành Hào, Đỗ Kim Giao, Nguyễn Phương Hà, Đào Quỳnh Hương, Lê Như Liên, Trần Thiên Nga, Nguyễn Thu Phong

Hỗ Trợ

Ban Huấn Luyện

COMIGO is a publication of Đồng Hành‐CLC, a community of the Christian Life Community USA (www.clc‐usa.org). Christian Life Community is a Public International Pontifical Association present in more than 60 countries around the world (www.cvx‐clc.net)

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Cá c bạ n quý men, ước qua nă m thứ sá u gó p mặ t với Cộ ng Đoà n, Comigo đang tạ m thời ở trong mộ t giai đoạ n can phả i lượng định lạ i những đieu kiệ n mı̀nh đang có . Qua những câ n nhac can thậ n nà y, Comigo xin rú t bớt lạ i so bá o phá t hà nh hà ng nă m từ 6 so cò n lạ i 4 so. Chú ng tô i xin được thứ loi vı̀ sự thay đoi nà y và hy vọ ng sẽ có những thuậ n lợi hơn trong tương lai. Tuy có chú t hạ n che, Comigo van sẽ tiep tụ c rı̉ rả đem đen quý bạ n những tà i liệ u huan luyệ n, những đe tà i giú p suy tư và cau nguyệ n, những chia xẻ củ a cá c bạ n, thê m và o đó mộ t và i hı̀nh ả nh sinh hoạ t củ a cộ ng đoà n. Mặ t khá c, Comigo cũ ng mong ước sẽ van được quý bạ n nâ ng đỡ ve nhieu khı́a cạ nh khá c nhau đe có the liê n tụ c hiệ n diệ n với Cộ ng Đoà n. Trong so nà y xin theo dõ i tà i liệ u ve huan luyệ n ở trang 30, được trı́ch đă ng từ tờ Progressio, ve cộ ng đoà n và sứ vụ . Qua tà i liệ u nà y cha Terry Charlton S.J. ‐ là cựu EA củ a CLC Kenya trong mộ t thời gian lâ u dà i ‐ đã cho chú ng ta nhieu á nh sá ng ve sứ vụ cá nhâ n cũ ng như cộ ng đoà n. Cha phâ n tı́ch rõ ve sứ vụ và cá c mụ c vụ (One Mission, many Ministries), ve cá c giai đoạ n tien trien trong nhậ n thức củ a moi người, moi cộ ng đoà n ve sứ vụ , và cha cũ ng nhac đen việ c cộ ng đoà n giú p cá nhâ n trong việ c nhậ n định cho sứ vụ củ a mı̀nh. Tuy rang chú ng ta nhậ n

thay đã khá quen thuộ c với những gı̀ được dien tả , nhưng ở đâ y cha Terry Charlton đã giú p ghi lạ i mộ t cá ch rõ rà ng và có hệ thong những hieu biet nà y đe chú ng ta có the phâ n tı́ch và họ c hỏ i thê m. Lan nà y Comigo mời qú y bạ n theo dõ i những chia xẻ ve những kinh nghiệ m song cộ ng đoà n củ a cá c anh Frank Vương và Cao Hong An, những tâ m tı̀nh và những cá ch đoi thoạ i mà Comigo hang mong ước và đó n nhậ n từ nơi cá c bạ n. Những gı̀ cá c bạ n khá m phá ra trong loi song cộ ng đoà n? Những gı̀ cộ ng đoà n đang giú p đoi mới chı́nh con người củ a mı̀nh? Mong rang tâ m tı̀nh trong những bà i viet nà y đem đen cá c bạ n những cả m giá c gan gũ i mà chú ng ta thường nó i với nhau là “nghe quen quen” rong khi mong chờ Đạ i Hộ i Đong Hà nh‐CLC, xin cá c bạ n đọ c những tâ m tı̀nh củ a anh Phạ m Trung, trưởng Cộ ng Đoà n, và cù ng với anh dâ ng lê n Chú a những lời cau xin cho sự hiệ p nhat và “mở lòng sẵn sàng ôm ấp với tất cả tâm hồn, sống trọn vẹn, và chia sẻ hết mình món quà ơn gọi CLC.” Qú y men, Comigo

COMIGO ‐ SỐ 1/2018

Sô´ 1.2018

ʼ VÀI HÌNH ANH

SINH HOAT . _DOÀN CÔNG .

Hình 1: Khóa Huấn luyện tại Đông Bắc Hình 2: Họp mặt BPV Vùng Tây Nam Hình 3: Khóa SEED Source tại Trung Tây

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Công Ðoàn ·

4 Tâm tình Ban Phục Vụ 16 Thoughts on Christian Family Formation P

´ Luyên Huân ·

6 Evaluation and reflection on the pilot workshop on process 9 Chuyện bên bờ giếng 10 The beauty of Community 19 See Him looking at you F

20 Thiên Chúa ẩn giấu Hãy cầu nguyện Cha ngươi, Ngài có mặt 22 nơi kín ẩn M

/V T

M. C

24 Đứng trước mặt Chúa 26 Đức Mẹ tháo gỡ nút thắt 30 Becoming community on mission S .F

38 Bài Giáo Lý 3 của ĐTC Phanxicô về Thánh Lễ - Khi Thiên Chúa xem ra xa vắng 42 3 P

/L . M

COMIGO ‐ SỐ 1/2018

TÂM TÌNH BAN PHỤC VỤ

Thá ng Tư nă m 2018 Kı́nh thưa cộ ng đoà n ộ ng đoà n chú ng ta đang tien gan tới Đạ i Hộ i ĐH‐CLC 2018 – và o 24‐27 thá ng 5 tạ i Mt. Lebanon Retreat & Conference Center phı́a nam củ a Dal‐ las‐Fort Worth, Texas. Lan nà y, cộ ng đoà n tậ p trung và o “Khá m Phá CLC ‐ Mó n Quà từ Thiê n Chú a” và cù ng nhau nà i xin hong â n biet “ô m ap với tat cả tâ m hon, song trọ n vẹ n, và chia sẻ het mı̀nh mó n quà ơn gọ i CLC”. Từ đau nă m nay, cá c nhó m, Vù ng và nhieu anh chị em đã và đang dà nh nhieu cô ng sức, thời gian, tâ m trı́ chuan bị cho sinh hoạ t quan trọ ng nà y. Xin chia sẻ mộ t và i cô ng việ c cá c tieu ban đang rá o riet chuan bị. • Ban Bau Cử gom anh Mai Hoà ng An (TX), anh Vũ tien Long (VA), chị Đo Hoà ng (CA), em Theresa Tran (CA), chị Đoà n Thanh‐Nguyệ t (OK). Cá c anh chị em nà y cù ng nhau soạ n cá c hướng dan giú p cộ ng đoà n đi qua từng giai đoạ n củ a tien tı̀nh bau cử như nhậ n định nhu cau, đe cử ứng viê n trưởng và phó cộ ng đoà n cho nhiệ m kỳ 2018‐2021. Ngay trong đạ i hộ i, ban nà y sẽ giú p cá c đạ i bieu bỏ phieu bau chọ n BPV mới. • Ban Phụ ng Vụ gom chị Thanh‐Dung (CA), anh Peter‐Khoa (CA), chị Huyen Lan (Canada), chị Minh Thụ y (TX) và anh Đinh Quang Hả o (PA). Moi toi thư Ba, ban nà y gặ p nhau cù ng soạ n buoi cau nguyệ n Taizé , cá c Kinh Sá ng, cũ ng như sap đặ t anh chị em phụ trá ch cá c phậ n vụ khá c nhau trong Thá nh Le đe tat cả cù ng có the gó p phan trong cử hà nh bı́ tı́ch Thá nh The, hướng dan Kinh Sá ng. • Ban Ghi Danh đã là m việ c sớm nhat: Lo kiem địa điem, giữ cho, là m trang ghi danh, là m banner, T‐shirt, đó n rước, chia phò ng cho anh chị em. • Ban Nộ i Quy cũ ng đang coi lạ i nộ i quy củ a ĐH‐CLC và soạ n lạ i cá c vă n bả n bao gom cá c thay đoi can thiet ve the lệ bau cử, cá ch thức đó ng gó p tà i chá nh, trá ch nhiệ m củ a cá c vai trò trong BPV v.v., đe cá c đạ i bieu duyệ t lạ i trước khi chuan thuậ n.

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• Ban Nộ i Dung gom khá đô ng anh chị em: Từ Đô ng Bac có anh Frank Vương, anh An Cao và chị Anh‐Vinh, chị Anh‐Đà o, anh Khá nh. Từ Tâ y Nam có anh Phạ m Hữu Quang, anh Vũ Đức Hưng, anh Phạ m Quang Trung. Từ Trung Tâ y có anh Tran Thá i Sơn, chị Nguyen Thu‐Phong và đạ i diệ n cho Canada là chị Như Liê n. Ban nà y phụ trá ch việ c soạ n chủ đe, ơn xin cho toà n Đạ i Hộ i cũ ng như chủ đe, ơn xin moi ngà y, să p đặ t cá c đe tà i, kiem người phụ c trá ch và sap xep chi tiet toà n chương trı̀nh 3 ngà y Đạ i Hộ i. Bê n cạ nh cá c chuan bị, lo lang cho Đạ i Hộ i, mụ c vụ Gia Đı̀nh và mụ c vụ SEED cò n bậ n rộ n lo cho mộ t chương trı̀nh là m việ c khá nặ ng ne. Trong thá ng Ba và thá ng Tư Mụ c vụ Gia Đı̀nh đã to chức 2 khó a MRW: MRW–cap II tạ i Houston, Texas và MRW #43 tạ i Santa Ana, California. Trong thá ng Ba, Mụ c vụ SEED đã to chức 2 SEED Source tạ i Houston Texas và Bac Cali đe chuan bi cho 7 khó a SEED trong mù a Hè tạ i Dallas, Bac Cali, Nam Cali , Denver, Phil ava Arizona. goà i ra Ban Huan Luyệ n ĐH‐CLC cũ ng đang rat bậ n rộ n với chương trı̀nh cho khó a Guides Formations ‐ đà o tạ o cá c Hướng Dan Viê n nhó m CLC (CLC community Guides) giú p cá c cộ ng đoà n hieu rõ hơn ve CLC và song trọ n vẹ n hơn ơn gọ i nà y. Khó a họ c được to chức ngay trước Đạ i Hộ i Đong Hà nh. Bê n cạ nh cá c bậ n rộ n ke trê n, xin chia với cộ ng đoà n bien co khá đặ c biê t và nhieu ý nghı̃a. Trong Đạ i Hộ i lan nà y, cha Eli Thà nh – vị sá ng lậ p Đong Hà nh và o đau thậ p niê n 80, trê n đường từ Việ t Nam trở ve quê hương Tâ y Ban Nha đe bước và o giai đoạ n hưu dưỡng tạ i Salamanca, sẽ tới tham dự Đạ i Hộ i và sau đó ghé thă m anh chị em tạ i Houston, Nam Cali và Virginia. Xin mời anh chị em tới gặ p cha bà y tỏ lò ng tri â n và cau chú c cha mộ t bat đau mới với thậ t nhieu hong â n, niem vui và trà n đay sức khỏ e. Xin anh chị em cau nguyệ n cho Đạ i Hộ i được đi trong á nh sá ng, â n sủ ng và chı̉ dan củ a Than Khı́ Chú a đe cộ ng đoà n nhậ n ra ý muon, lời mời gọ i củ a Chú a dà nh cho chú ng ta trong giai đọ an sap tới. Lạy Chúa Giêsu Kitô Phục Sinh, xin cho anh chị em các nhóm Đồng Hành–CLC mở lòng sẵn sàng ôm ấp với tất cả tâm hồn, sống trọn vẹn, và chia sẻ hết mình món quà ơn gọi CLC. Trung Phạm +

COMIGO ‐ SỐ 1/2018

Evaluation and Reflection on the Pilot Workshop on Process F

December 29th, 2017

t’s been several weeks since we had our workshop on process, and I have generously given ample time to let it sink in and marinate. The three keys to process is what keeps echoing in my daily life, especially as a teacher and educator as well as how it so clearly is evident in how I experience Ignatian Spirituality. The hallmark of the workshop on process is the three keys and realizing how connected process is to Ignatian Spirituality, especially the Spiritual Exercises of St. Ignatius. The Keys to the “Why of Process”: 6

1. God has a plan ‐ for practically everything 2. God’s creation is yet completed 3. God’s intention for mankind It is essential to understand the foundation of our CLC Way of Life is held up by the three pillars of community, prayer, and mission. These pillars are interconnected and interrelated, therefore we cannot solely focus on one pillar, as it would create an imbalance as if standing only on one leg when we have another two to keep a strong and enduring stance. Since we have our 3 pillars, we must realize that when we embark on mission, we can only give what we have; which is the formation

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from our prayer life and community. If process is how we proceed with mission and all else, then it is crucial to have formation in our spirituality and how we proceed, live, and discern as a community. In order to understand, utilize, and actualize what we discover, encounter, learn, and realize from the Process Workshop, we must have an experience and encounter with God through the Spiritual Exercises. Those that have not gone through the Exercises will most likely not be able to achieve the full potential, understanding, and bene its of process. What I learned is that process is everything and everything is process. To intimately know our God, we need to know him deeply and have relationship with him. To have proper intimate relationship with God we must know how He sees us, loves us, cares for us, and saves us. God does all of this, not out of random chance and without planning. His providence is through an actual process of planning. If we are to do good work, labor with the Lord, and be co‐laborers in building His kingdom, we need to do things the way He does things so that it all goes according to His plan. If we look closely enough to how the events of our salvation history unfold and is revealed to us, it is clear that God has always had a plan! God has a process! Things happen for a reason and makes actual sense! To get to this point of realization of God’s processes, we must have that relationship with God. If we hold process

as a valuable way of laboring with the Lord, then we should have that desire to better understand the essence of formation in both Christian and CLC dimensions. Having a better understanding on the essence of formation in both Christian and CLC dimensions grants us the freedom to do God’s will in accepting and embracing His way of doing things, ultimately allowing us to be free and do good work for the right reasons, rather than becoming self‐ serving. n the more practical side, the Process Workshop has immensely helped create a better grasp on how to design a program for all kinds of activities in CLC. The “proper” way of proceeding and planning for activities in CLC has went back and forth between being clear and unclear. It appears almost as if we speak different languages sometimes when we plan things together without having the solid and foundational formation of process and how we use the terms correctly. These terms that I have heard countless times (Process Guide, Spiritual Guide, Facilitator) would be de ined differently depending upon the person using the terms at meetings to plan events. It is about time that we have a workshop on the basics of process and planning so that we can ef iciently and effectively proceed as CLC. We can only give what we have, and we should really all have the same understanding of the

COMIGO ‐ SỐ 1/2018

same roles and processes! Not only can we only give what we have, but we need to also know HOW TO GIVE what we have! This leads us to having the know‐how on how to unfold a program. Unfolding a program is not easy. Planning a program is not easy either. However, they both go hand‐in‐hand and it is important we understand PROCESS. What this means is that we need understand that we need to start with an objective. This objective needs to be clear, concise, and easily referenced. Strategies and tactics stem forth from this objective, and all these terms needs to be clearly understood. Since it does take a level of accumulated experience in spiritual formation and living out CLC way of life, not all are called to this sort of workshop on process. You do not give all the tools to a person that has not the desire, talent, or calling to use such tools. Yet, those that have vision (seeing the bigger picture) or is able to articulate their ideas through systematic processes that can help others encounter God in events, programs, retreats, and etc., then I think this Process Workshop is essential as a formation to have CLC enter the world of ministry and co‐laboring with Christ. As I have planned SEED retreats for over a decade, helped with planning HMV, participated in communal discernment, and now going through the 19th annotation, I have been graced with a

glimpse into God’s mind from this Process Workshop. The Exodus story alone had opened my eyes into seeing God’s plan continue to unfold in our salvation history. This is just one example of how God has a plan. His creation is not yet completed (that is why we labor with Him in the present), and knowing His intention for mankind brings us to the importance of knowing our ultimate objective: to build His kingdom and bring us all back home; in everlasting communion with God. Is that not what we have been trying to do with SEED? Lightworks? MRW? Do we not all share in the same big picture objective? Should we not embrace that process that God also uses and shares with us? We have been planning workshops, retreats, programs, and events for so many years now. Imagine how much more deeply we are to go when those involve with the planning process have the proper formation in processes. Sounds like another example of magis to me. There is more, and the more keeps coming from God’s graces! f all we do in CLC, from our General Principles, charisms, DSSE, and formation of Ignatian Spirituality through the Exercises does not reveal the essential nature of process, then call me crazy. Process is everything and everything is process.

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THIÊN NGA

‚ Chuyên ´ . bên bò giêng Ga 4:5‐42

Buon theo cơn gió heo may, Tı̀nh trô i tan bien như mâ y dậ t dờ, Thương người đa phụ bơ vơ, Om sau tră m moi, than thờ ve khô ng, Mộ t ngà y bê n gieng nước trong, Gặ p người lữ khá ch, thong dong lời chà o, Cho xin ngụ m nước ngọ t ngà o, Sao ô ng đoi đá p, hỏ i chà o người lương, Chı́nh Ta đâ y, trọ n tı̀nh thương, Trao ban hạ nh phú c, chı̉ đường trường sinh, Anh mat nà o thau tâ m linh, Noi buon thieu phụ đa tı̀nh gian truâ n, Hô m nay đâ y mộ t chieu xuâ n, Gặ p Ngà i chı́nh Đang tı̀nh quâ n đợi chờ, Hã y tin Ta, đã đen giờ, Nhậ n ra Than Khı́, phụ ng thờ Cha chung, Tim reo vui khap khởi mừng, Cô buô ng vò nước , ve, cù ng loan tin, Kı̀a ra xem đang cứu tinh, Sẽ ban thứ nước trà n tı̀nh yê u thương, Tô i đem bỏ lạ i bê n đường, Vò nước cũ củ a đời thường noi trô i Ve bê n cha, nguon nước mới Chang bao giờ khá t, chang vơi tı̀nh nong Ai đang sau kho ngó ng trô ng, Ai đang cay đang cõ i lò ng đau thương Ve đâ y bê n gieng nước nguon Tı̀nh cha no thỏ a, đo tuô n ngậ p trà n.

“Niềm Vui Tin Mừng tràn ngập tâm hồn và toàn thể đời sống của những người gặp gỡ Chúa Giêsu, những người để cho mình được Người cứu độ và giải thoát khỏi tội lỗi, sầu khổ, trống rỗng nội tâm và cô lập.” (Trı́ch Tô ng Huan “Niem Vui Tin Mừng”, 1)

COMIGO ‐ SỐ 1/2018

The Beauty of Community (a Memoir) CAO HỒNG ÂN

here is a story that I often tell my which ultimately hinders what God Con irmation students. It’s a story wants me to see. And that is the new‐ of a kid who watches a sculptor working ness and “metanoia” that God wants to in the studio with other apprentices. All sculpt in our lives; yet, beyond the un‐ that the boy sees and hears is the mo‐ seen lies something amazing if only we notony of the hammer and chisel, the have the eyes of faith, patience, and per‐ dusty ruble, and the messy chipped severance. It’s a beauty that has sur‐ rocks falling aside. He gets bored and prised me in an unexpected way in the goes home to tell his mom how dull it is dust of chaos, doubts, fears, busyness, or to spend time there. A few weeks later, (you ill in the blank) _______ from your the little boy comes back to the studio own experience. And it comes to us not and sees a powerful lion at the same by our own efforts but through the chan‐ place where the marble had been placed. nels and torrents of God’s mysterious Astounded, he runs to the sculptor and movements directing our hearts. I be‐ asks him, “Sir, Sir, tell me, how did you lieve one primary way God does this is know there was a powerful lion in that through the context of a spiritual com‐ marble?” munity. In re lection of my graced histo‐ As it is with us, I think we are like ry, I would like to share three things I’ve that kid. A child who cannot learned about community. see beyond what God (the Sculptor) can do with our 1. Greater Awareness lives. Particularly in my life, Life is a constant “spiritual battle”, and I tend to see the mundane, without a spiritual community, we are the chaos, and many times, ighting alone. I remember cha Trı́ Đinh only focus on the bad things, told me, “Đi mộ t mı̀nh thı̀ than giữ sẽ 10

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đậ p, tụ i mı̀nh đi chung thı̀ nó khô ng dá m đậ p.” So true! In the “Art of War”, mas‐ ter strategist Sun Tzu wrote “Know yourself and know your enemies so that in hundred battles, you shall not be in peril”. From my experience, that peril come at a price of NOT knowing (or be‐ ing aware) of ourselves. It is the most dif icult thing to know oneself and hav‐ ing complete freedom to desire what God can illuminate within us. And he has often done this through others in a community. I discovered there’s much spiritual blindness in my own ego and passions. How can a person evaluate / assess himself honestly without some‐ one else revealing that blindness or lack of awareness? I remember many years

ago, I made a decision to teach Con ir‐ mation class in an American parish, hav‐ ing had much successes and accomplish‐ ments from the Vietnamese parish. I was a young Catholic and on ire. I was sure I would be admired at an American parish given my passion, experience, and talent. Boy was I wrong! I discov‐ ered that I wasn’t loved like I was in the Vietnamese parish nor did I have the respect or admiration that was not earned. At the irst parents’ meeting, I laid out the agenda and my plan on how we would win over the teens for Christ. Two parents seem disappointed and stood up in the meeting and questioned how I could be so presumptuous of the outcome. I resented these parents be‐ 11

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cause I ate two “humble pies” that day. My ego came crashing and was shat‐ tered. The reality was that I was not aware of my subtle pride, I lacked hu‐ mility, and weak in my prayer life and spiritual formation. I didn’t even know Ignatian discernment, did not have spir‐ itual direction, nor practiced the daily examen. God was showing me that I had no power to win over anyone; it was Him who transformed hearts and I should be lucky just to be chosen as His instrument. I was a spiritual soldier without proper spiritual training who went off into the battle ield on my own with such ignorance and arrogance. I simply didn’t know myself! And much of knowing ourselves on a psychological level can only go so far with the DIY self‐ help we see often today. After all, how can a person truly evaluate himself? It’s like grading his/her own exam. I learned that the deeper awareness came from allowing the Spirit to work in me through others and a community even through failures or crisis. This aware‐ ness I did not acquire just on my own personal relationship with Jesus but in the context of community. It was in community that gave me the spiritual tools, training, and support in my spir‐ itual journey and for the battle ield. I could share my deepest yearnings, my troubled heart, my crisis, and my hopes. And the community would not only pray for me, but to challenge me to ask for freedom so that I can discern what I’m 12

doing is without sel ish motivations and is what God is inviting me in the irst place. And to be introduced to Ignatius’ irst principal & foundation not only as knowledge, but to experience and live it out that I may understand. This in‐ cludes being aware of the Spirit’s work in our community, yes, the “the good, the bad, and the ugly”, all that the Mas‐ ter sculptor whom made the universe can handcraft with. Community for me has been a training ground for spiritual battles ahead and a ield hospital where the injured soul can be healed or recoup. Jesus’ words resonate with me more now when I read “Where there are two or more gathered in my name, I will be in their midst” (Mt 8:20). Spiritual for‐ mation and community helps us to a greater awareness of ourselves. 2. Community Keeps Us Real For a long time in Đong Hà nh (DH). I felt that being in a DH community meant something extra that you commit your‐ self to, or a social gathering of people for a religious ideal. It meant going to or hosting meetings even when you didn’t feel like it, or giving up leisure time on a Sunday afternoon; such as a nice long nap with nobody to bother you. And there’s the occasional tension in the community which adds to the drama I didn’t care for. I’d question if there were any real, tangible bene it of a hav‐ ing a DH community, besides the social aspect. Why can’t I simply re lect on

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scriptures on my own and have a per‐ sonal relationship with Jesus? Re lect‐ ing on my grace history, it was the bad spirit speaking and my shallow under‐ standing of living out my faith in the “what’s in it for me” culture. I remem‐ ber watching a documentary about the 70s era, the Hippies started a new move‐ ment to protest against the Vietnam War that would promote Love & Peace. They even created communities dedicated to this ideal on the basis of “why can’t we just love one another, and live and let live”. This failed miserably. There was no love or peace in the end, only mis‐ trust. The movement failed for many reasons. It did not challenge people to live a genuine life, a life of meaning and purpose. Most importantly, humans cannot give themselves what they don’t have by their own efforts, GRACE. Un‐ like the Hippies, there is a mystical movement which reveals the foolishness of secular wisdom for what it is. This mystical movement is the Holy Spirit’s grace which guides us through the Church to live an authentic life, to dis‐ cover our vocation (to be called) and to set the world on ire! This Spirit helps us not be self‐centered, but Christ‐ centered. That Christ‐center is His mys‐ tical body (the Church) which I believe is a relationship of holy communities (locally, globally, and heavenly). And despite the frailty of a community of a sinned humanity in each person, the Father sancti ies it by creating a spiritu‐

al space where the Spirit directs / guides each person through the school of holiness. Holy in the sense of what Fr. Thomas Merton calls being real, being our “real selves”, not “false selves.” Mat‐ thew Kelly puts it simply “The best ver‐ sion of myself.” And members of the community are to encourage, challenge, and hold each other accountable to grow in holiness through the Holy Spirit and obedient to what God commands through the teachings and guidance of Christ mystical body, the Church. This means helping one another to discern on their vocation or mission through spir‐ itual formation. I am often reminded in community discernment to question my true motivations of what I do for God in the irst place, am I truly free? Or is there a self‐focus or self‐serving compo‐ nent that’s driving my desires? I’ve had wrong motivations to serve God at times even though I’ve convinced myself that it is for God. Cha Quoc Anh, our Retreat Director, would remind me: “He must increase, while I must decrease”. One way of knowing this is I spent more time on getting the results while my relation‐ ship and prayer life with God suffers. Or works and services that did not have proper discernment and spiritual guid‐ ance to be sancti ied by God’s mystical body, the Church. I think of it as like God’s studio where the chisel and ham‐ mer is working to create something wonderful in us. And God chisels us through someone who shows us holi‐ 13

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ness, through crisis or events, or even experience helped me re lect more and through people we do not favor. The pray more, to be humble, to love and Spirit is always creating something new build the body of Christ (the Church), in us through community. This means and ultimately to have a self‐giving atti‐ reminding members to pray for one oth‐ tude that builds true, authentic charac‐ er, learning more about the faith, and to ter. The powerful lion emerges in us think, feel, even cry with the Church. It and the Church calls it sainthood. was through many years of community meetings, faith formation on Ignatian 3. Mystical Beauty spirituality, and being surrounded by a I remember last year was one of the nurturing group of fellowship, that has most dif icult years in my life. My Dad helped me in my journey, and often, to was dying and I was attending to him deal with adversities and crisis in my after my stressful IT job that seemed like life. Through community and my faith walking in a landmine. I had no assur‐ journey, I discovered I had many blind ance whether my Dad would live anoth‐ spots. These blind spots I am often not er day nor will be able to keep my job to aware of (pride, sel ishness, fear, self‐ pay the bills. I often joked with our focus, etc.) Pride such as doing work for community companions that these fear the Church, thinking of myself as an ex‐ and stress were good for my prayer life. pert on church teachings/issues, having And in deed, I prayed as if my life de‐ a stellar reputation or praises, or having pended on it. I was extremely busy, unique talents. What would the Church tired, and worn out with little spiritual and community do without me right? vitality. Where is God in all of this? Yet, it was community that help ground‐ uring the 6 months when I attended ed me in God’s love which could shine to my Dad at the hospital and nurs‐ the light on my shadows and blind spots. It was not so much anyone pointing out ing home, he laid in bed paralyzed and my faults or blind spots, but rather that I helpless. The 20 years of what I experi‐ learned to be more aware and could see enced in a spiritual DH community, started to make sense and became more changes in me, often through humble circumstances. This came through pro‐ practical and real. Experiences from group meetings like members’ sharing grams like Lightworks, Spiritual re‐ on their own personal struggles, Light‐ treats, and ongoing group meetings. I have become more aware having heard works, formation training, and Ignatian sharing from other members about their retreats, gave me the spiritual tools struggles, spiritual battles, and the fruits (God’s chisel) to persevere through of God’s grace in their life. It’s as if their these adversities and uncertainties;

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most importantly, God would reveal Himself through such moments. Such occasion was when I was spoon feeding my father. It was a humbling experi‐ ence; especially, for a son to feed his father, I mystically found God in it. An‐ other time, I had to shave his beard be‐ cause the mushy food and grime was dangling outside his mouth. I said to myself, “let me cheer him up with some humor while I do this so that he doesn’t feel awkward.” I teased him how he would look handsome and younger af‐ ter I shave and groom him. Although he was in pain and couldn’t talk, his eyes spoke to me with joy and approval. It was like I was literally hearing the Gos‐ pel come alive, “You are my son, whom I am well pleased” which our Heavenly Father so often said to His divine son. I remember St. Mother Teresa describing such moments when she took care of the lonely, the hungry, and the dying. The famous BBC journalist, Malcolm Muggeridge (who was an agnostic) asked her how she could ind Jesus in caring for the sick/dying. Mother Tere‐ sa did not try to explain, she simply handed him a spoon and asked him to help her community of Sisters with feeding the hungry and dying in her hospice. He did so and it mysteriously transformed his heart and illed it with abundant love. He had a “metanoia” moment. Perhaps he was that little kid who was surprised by beauty. He con‐ verted and became Catholic Church

(including his wife) as recounted in his book, “Something Beautiful for God”. sincerely believe in spite of what appears to be mundane and hopeless, God is at the center of our family and community, collaborating with us to create something beautiful. And if we are not aware, we would miss all the grandeur of its heavenly glory. It was in the moments of crisis, uncertainties, and in my father’s illness/death that I discovered something “beautiful.” That beauty was not physical but mystical. Interestingly, my Dad died on “All Saints Day” which is a day we celebrate the community of heavenly glory. When my family buried my father, I realized what I had taken for granted, the beauty of family and community. I remember the week to my father’s fu‐ neral, word spread quickly. It was as if a king had just died. We received an outpouring of calls and emails all over the country (West coast, Midwest, Northeast) and most importantly, Mass intentions, prayer commitments and perpetual prayer cards for his soul. At the inal funeral mass and burial, it was a somber atmosphere as one would ex‐ pect. Yet, there was a sense of joy in me when I saw beloved faces from the Đong Hà nh community; especially the friends whom drove hours from out of state. They even brought along their kids from SEED. I greeted them and gave them hugs afterwards. Such actions were not

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out of obligation, but a “Philia” and “Agape” love which St. John Paul II speaks about genuine love. A “Cura Per‐ sonalis” (care for the whole person) as I learned from cha Trı́ Đinh long time ago in a Caritas retreat. What I learned in Đong Hà nh through retreats, formation, meetings, etc. no longer was just theolo‐ gy or concept, it had to be an experience

only the soul can mystically understand. This joy that touched my soul gave more “life” in me for the journey ahead. Could it be that this was a glimpse and sam‐ pling of what heaven is like? Is heaven a community of God’s authentic love? If so, I am amazed by the mystical beauty. I want in!

Thoughts on Christian Family Formation Hi Comigo Readers, or those of your who don’t know me, my name is Peter Khoa and I am one of the young adults fortunate enough to journey with the Dong Hanh community through my relationship. For the past year, my iancé and I sought out a men‐ tor couple to help us discern if married life was our particular calling. We went through a full marriage prep course and met with our sponsor couple about once a month to share our re lections and learn from their experiences. After a year of discernment, we decided to move on to engagement and attended

Christian Family Formation during the second weekend of March 2018. My experience growing through this pro‐ cess has been illed with grace upon grace and I would love to share with you some of those graces. One the graces I received from having a mentor couple journey with me in my relationship was a reassurance of God’s call to holiness. Oftentimes, I ind it easy to be swept off my feet by the way the world encourages us to live our relation‐ ships by being sel ish and super icial. My mentor couple always encouraged me to seek holiness, not only in my per‐

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sonal life, but also in my relationship. Hearing their voice helps me quiet the voices of the world and allows me to grow in love. After a year of meeting with my mentor couple, my iancé and I attended Chris‐ tian Family Formation, which will likely be my high point for March 2018. I grew so much from the experience both in my mind and in my heart. In my mind, I learned so much about what makes for a successful and holy marriage by cover‐ ing topics such as theology of the body, natural family planning, inances, con‐ lict resolution, and parenting. In my heart, I learned a more beautiful way to love my iancé by seeing what steps we can take to cultivate an attitude of be‐ holding one another at all times. My relationship grew more during this one weekend than the irst quarter of 2018 combined. It was a beautiful experience. The other highlight from Christian Fami‐ ly Formation was meeting other couples that also want to live out marriage as Christian Vocation. We grow so much from hearing each other’s stories of hap‐ piness, struggle, and commitment to love. And as we all more forward to‐ wards marriage, we plan to support one another along the way. All of this reminds me once again about the Ignatian ideas of consolation and

desolation. Consolation is the spirit moving us towards love of self and of others. Desolation pulls us away from others into despair and loneliness. I experienced so much consolation with my mentor couple, with the family who hosted Christian Family Formation and with other Dong Hanh couples. Because of this beautiful consolation, I can more easily see how God is calling me to live a more holy life. What would I tell a couple who is dis‐ cerning if they have a call towards a marriage vocation? I would tell them to seek out a Dong Hanh mentor couple and attend Christian Family Formation. Enjoy the Journey, Peter Khoa

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SEE HIM LOOKING AT YOU Here is another exercise for allowing yourself to experience the love of Christ for you, a favourite exercise of St Teresa of Avila. It was one of those fundamental exercises that she recommended to everybody. Imagine you see Jesus standing before you ... He is looking at you ... Notice him looking at you .. . That is all! Teresa puts it in a very brief formula: "Mira que te mira," notice that he is looking at you. She adds two very important adverbs, however. Notice him looking at you, she says, lovingly and humbly. Take particular care to feel both attitudes in Christ as he looks at you: see him look at you with love; see him look at you with humility. Both of these attitudes are wont to cause dif iculty. Many ind it hard to imagine Jesus looking at them lovingly‐their image of Jesus is the image of someone who is harsh and demanding, someone who, even if he loves them, loves them only if they are good. The second attitude they ind even more dif icult to accept. That Jesus should look at them humbly ... impossible! Once, again they have not understood the Jesus of the New Testament. They have never taken seriously the fact that Jesus has become their servant and slave, the one who washes their feet, the one who willingly died the death of a slave out of love for them. So look at him looking at you. And notice the love in his look. Notice the humility. One of St Teresa's Sisters who practised this method of prayer faithfully, for hours on end, said she always experienced dryness in prayer. When she was asked what she did in prayer, she replied, "Just allow myself to be loved!" Anthony de Mello, s.j. Sadhana ‐ Exercise 37 19

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Đọc M Z , L’homme véritable sanctuaire de Dieu, Dieu est un Dieu caché

Thiên Chúa ân giâu ´ ˛

hú ng ta ai cũ ng biet cuộ c đời củ a Đức Giê su ket thú c trong that bạ i: Ngà i khô ng được mộ t mô n đệ nà o thực sự hieu mı̀nh, bị bá n rẻ , bị bỏ rơi trong cơn hap hoi, sau đó họ bỏ tron het, và cò n bị choi từ. Lời Ngà i nó i ở cuoi bữa tiệ c ly: “Thầy ra đi thì có lợi cho anh em hơn” (Gn 16:7) có lẽ cũ ng mang chú t â m hưởng củ a sự buon bã . Chang khá c nà o nó i rang sự hiệ n diệ n củ a Thay là mộ t chướng ngạ i cho anh em! Chướng ngạ i đó là gı̀? Rõ rà ng chướng ngạ i là vı̀ họ chı̉ thay Thay trước mat họ mà khô ng thay được Thay ở trong lò ng họ . Khi chı̉ nhı̀n Thay trước mat, họ nhı̀n như nhı̀n trong mơ đe mong Thay thoả mã n những ao ước và tham vọ ng củ a họ ve chức vụ và những thà nh cô ng. Vı̀ the Đức Giê su phả i ra đi đe sau đó họ mới được Đang Bả o Trợ mở mat cho họ : “Thật vậy, nếu Thầy không ra đi, Đấng Bảo Trợ sẽ không đến với anh em.” Họ can phả i biet nhı̀n và o bê n trong tâ m hon đe nhậ n ra Ngà i. Và hı̀nh như Đức Giê su đã phả i mat nhieu cô ng đe giả i thı́ch cho cá c mô n đệ hieu hơn là với người phụ nữ Samari đe bà tı̀m thay mạ ch nước trường sinh trong lò ng bà . Họ can nhı̀n và o tâ m hon đe nhậ n ra đó là đen thờ củ a Thiê n Chú a. (vı̀ Đen thờ Giê rusalem đã bị người La Mã phá hủ y và o nă m 70.) Sở dı̃ chú ng ta khô ng thay Chú a vı̀ Ngà i an mı̀nh. Tiê n tri Isaia viet: Lạy Thiên Chúa của Ít‐ra‐en, lạy Ðấng Cứu Ðộ, Ngài quả thật là Thiên Chúa ẩn mình. (Isaia 45‐15) hiê n Chú a an mı̀nh nơi đâ u? Đức Giê su nó i ở trong chı́nh chú ng ta: “Con ở trong họ và Cha ở trong con, để họ được hoàn toàn nên một; như vậy, thế gian sẽ nhận biết là chính Cha đã sai con và đã yêu thương họ như đã yêu thương con.” (Gn. 17:23)

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V T

ghi nhận

Thá nh Phaolô cũ ng viet: “Tôi sống, nhưng không còn là tôi, mà là Ðức Kitô sống trong tôi.” (Galat 2:20) ậ y tạ i sao chú ng ta khô ng nhậ n ra Thiê n Chú a ở trong chú ng ta? Chú ng ta khô ng nhậ n ra Thiê n Chú a vı̀ chú ng ta khô ng nhậ n ra chı́nh mı̀nh, chú ng ta an mı̀nh với chı́nh mı̀nh. Đức Giê su cho người phụ nữ Samari biet rang sở dı̃ bà gặ p nhieu xá o trộ n trong cuộ c đời là do bà đã khô ng gặ p được chı́nh mı̀nh và vı̀ the đã khô ng gặ p được Thiê n Chú a trong lò ng củ a bà . Mạ ch nước trường sinh đem lạ i sự song đời đời là chı́nh Thiê n Chú a an giau trong lò ng bà , khô ng can phả i tı̀m kiem ở đâ u bê n ngoà i, hoặ c ở trê n nú i cao. (Gn 4) Là m cá ch nà o tı̀m được Thiê n Chú a an giau neu khô ng bước và o cá i cõ i thinh lặ ng sâ u tham trong đá y lò ng chú ng ta, là chı́nh đen thờ củ a Thiê n Chú a? Gặ p gỡ Thiê n Chú a, gặ p gỡ chı́nh con người thậ t củ a chú ng ta, được giả i thoá t khỏ i con người giả doi củ a chı́nh mı̀nh can được dien tien thường xuyê n, liê n tụ c suot cuộ c đời chú ng ta. Trong cõ i thinh lặ ng củ a cõ i lò ng chú ng ta mới có the lang nghe, và trong thinh lặ ng Thiê n Chú a sẽ nó i. hiê n Chú a an giau trong lò ng chú ng ta. Neu chú ng ta nghı̃ rang chú ng ta có the tı̀m thay Ngà i mộ t cá ch nà o khá c hơn, chú ng ta đang tı̀m Ngà i như tı̀m mộ t ngau tượng.

COMIGO ‐ SỐ 1/2018

Trı́ch : La Doctrine spirituelle de l’Evangile Tá c giả : Jean ‐ Marie Chevignard

‚ ‚ « Hãy câu nguyên Cha nguoi, ` . ‚ ʼ » ˘. noi kín ân Ngài có mat

Thâ n thiet với Thiê n Chú a – Nhưng mà , đoi với Thiê n Chú a chú ng ta có được nó i đen «thâ n thiet» khô ng? Chú ng ta là những kẻ tộ i loi bị gan lien và o những thực tạ i toi tă m ở the gian, là m sao dá m mơ ước mộ t sự thâ n thiet như vậ y? Cho dau có mộ t so rat hiem những kẻ được ưu đã i song thâ n mậ t với Thiê n Chú a, đa so nhâ n loạ i mã i đau tranh đe song cò n, là m sao dá m mong được song thâ n thiet với Thiê n Chú a. Dau sao, van phả i khang định đieu nà y : Chú a chú ng ta đã xuong the giả ng dạ y cho chú ng ta biet thá nh ý Cha Người là đặ t với moi con người những liê n hệ đức tin và tı̀nh yê u. Giao ước Chú a muon ký ket với loà i người, Nước Trời Người muon thiet lậ p trong nhâ n loạ i, thậ t ra ở trong tâ m hon họ . Chú ng ta chớ e ngạ i phả i nó i lê n, phả i nhac đi nhac lạ i rang : tat cả mọ i sự trong Kitô giá o đeu quy ve sự ket hợp thâ n thiet giữa Thiê n Chú a và cá c nghı̃a tử củ a Người. Neu khô ng có sự hiệ p thô ng ay, dau chı̉ là mộ t sự hiệ p thô ng cò n trong giai đoạ n mong ước, thı̀ chú ng ta van song dưới á ch le luậ t, chứ khô ng song trong tự do củ a Chú a Thá nh Linh và củ a tı̀nh yê u. ‐ Neu the, đoi với chú ng ta, Thiê n Chú a mới chı̉ là mộ t le luậ t phả i tuâ n giữ hay mộ t định đe luâ n lý ı́t nhieu bó buộ c, khó chịu. – Neu the, Thiê n Chú a chưa trở nê n Thiê n Chú a củ a chú ng ta, Đang mà Đức Giê su Kitô Chú a chú ng ta đã mặ c khả i cho nhâ n loạ i. – Neu the Ngà i van chưa dựng nhà cư ngụ trong tâ m hon chú ng ta.

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chuyển dịch

Tạ i sao vậ y? Chú ng ta phả i nhớ tới tư tưởng cao đẹ p củ a Thá nh Gioan, bieu hiệ n như lời nó i toi hậ u củ a Mạ c khả i Kitô giá o. « Thiên Chúa là tình yêu. » (1 Gioan 4 :16) – « Thiên Chúa đã yêu mến thế gian đến nỗi ban cho thế gian Con Một của Ngài » ( Gioan 3 :16) – « Nơi điều này chúng ta nhận biết tình yêu, là Ngài đã thí mạng vì chúng ta…và chúng ta đã tin vào tình yêu của Thiên Chúa đối với chúng ta » (1 Gioan 3 :16 ‐ 4 :16). Chú ng ta tuyê n xưng cá ch nghiê m chı̉nh đieu đó khi chú ng ta xưng danh là mô n đệ củ a Đức Kitô . Vậ y thı̀, đã biet rang mộ t Thiê n Chú a yê u thương từng thă m vieng dâ n Người nhờ việ c nhậ p the, cứu chuộ c họ bang kho hı̀nh thậ p giá , nuô i dưỡng họ bang Mı̀nh Má u Thá nh Người, cư ngụ trong tâ m khả m chú ng ta – tạ i sao chú ng ta khô ng đen gặ p Thiê n Chú a tạ i nơi Người đang ở? Nghı̃a là khap mọ i nơi : trong thá nh đường, trong nhà tạ m, và chon thâ m sâ u trong tâ m hon chú ng ta cũ ng như trong tâ m hon anh em, đen với Chú a trong lú c vui cũ ng như lú c buon, khi bı̀nh thả n cũ ng như khi lo â u. Tạ i sao chú ng ta khô ng tậ p kiê n nhan nó i với Chú a và tram lặ ng nghe Chú a? Tạ i sao khô ng yê u Chú a như người yê u chú ng ta, đau kho với Chú a, lã nh nhậ n hang giờ hang phú t nơi Chú a tı̀nh yê u kỳ diệ u than thá nh mà anh em đò i hỏ i chú ng ta chia sẻ với họ ? Đâ y khô ng phả i là được than cả m hoặ c đặ c sủ ng củ a những vị an tu mà chı́nh là Mạ c khả i đay sinh lực và phong phú Đức Kitô hien cho tat cả những kẻ tin và o Người. Xé t cho cù ng, đieu nà y mới khó thực hiệ n: phả i dá m mạ nh tin và o Chú a, dá m nghı̃ rang ở mức độ sâ u tham hơn cả chuoi dà i những tộ i loi củ a chú ng ta, những bat cô ng xã hộ i, tı́nh nham hiem củ a loà i người, những thử thá ch, những noi cô đơn củ a chú ng ta, có mộ t Thiê n Chú a yê u thương đang chờ đó n, Người mời chú ng ta hã y tâ m sự với Người. « Về phần con, khi cầu nguyện..hãy cầu nguyện Cha của con, Ngài có mặt nơi kín ẩn. » 23

COMIGO ‐ SỐ 1/2018

Trích: Thư gởi mẹ “de Chantal » 1611-1612 Tác giả : Thánh Francois de Sales

‚ ‚ _ ‚ ˘. Chúa Dung truóc mat ´

iệ n diệ n trước mặ t Thiê n Chú a và tự đặ t mı̀nh trước mặ t Người, theo tô i nghı̃, là hai việ c khá c nhau, bởi vı̀ muon đặ t mı̀nh ra trước mặ t Chú a, can phả i gộ t sạ ch tâ m hon khỏ i mọ i ý nghı̃, tư tưởng, đoi tượng đe chı̉ chă m chú và o sự hiê n diệ n củ a Người. Mộ t khi tự đặ t mı̀nh trước mặ t Chú a thı̀ ở mã i đó , nhờ trı́ tuệ hoặ c nhờ ý chı́ thực hà nh viê c phụ ng sự Chú a, như chiê m ngam Chú a – khô ng nhı̀n ngam ngoạ i vậ t song chı̉ nó i với Chú a – hoặ c giả khô ng nhı̀n khô ng nó i với Chú a, nhưng đơn giả n ở yê n trong tı̀nh trạ ng mà Chú a đặ t đe cho mı̀nh như pho tượng đứng yê n trê n bệ trê n giá , cả m nghı̃ rang mı̀nh thuộ c ve Thiê n Chú a, Người là tat cả đoi với mı̀nh, vı̀ vậ y phả i dâ ng lê n Người tâ m tı̀nh biet ơn cả m men. Giả sử mộ t pho tượng đặ t trê n bệ giữa mộ t că n phò ng, có khả nă ng nó i được, người ta hỏ i nó : ‐ Tạ i sao ngươi ở đâ y? Pho tượng sẽ đá p: ‐ Bởi vı̀ nhà điê u khac chủ tô i đặ t tô i ở đâ y ‐ Tạ i sao ngươi khô ng cử độ ng? ‐ Bởi vı̀ ô ng ay muon tô i bat độ ng ‐ Ngươi đứng đâ y đe là m gı̀, có lợi gı̀ cho ngươi? ‐ Tô i đứng đâ y chı́nh là đe vâ ng lệ nh chủ tô i. ‐ Nhưng ngươi có trô ng thay chủ ngươi đâ u? 24

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chuyển dịch

‐ Tô i khô ng thay ô ng nhưng ô ng thay tô i và sung sướng thay tô i ở yê n cho ô ng đã đặ t. ‐ Ngươi có muon được cử độ ng đe đen gan ô ng chủ ngươi khô ng? ‐ Khô ng trừ phi ô ng chủ ra lệ nh cho tô i ‐ Ngươi chang mong ước đieu gı̀ ư? ‐ Đú ng vậ y, tô i ở yê n cho ô ng chủ đặ t đe cho tô i, và là m theo sở thı́ch củ a ô ng chủ là niem sung sướng độ c nhat củ a tô i.

on thâ n men, đặ t mı̀nh theo thá nh ý Chú a tù y theo sở thı́ch Chú a – Là m như vậ y là cau nguyệ n sot sang, là cung cá ch biet bao tot là nh khi đứng trước sự hiệ n diệ n củ a Chú a. Cha nghı̃ rang bà Madale‐ na cư xử như mộ t pho tượng trê n giá khi bà lang lặ ng khô ng cử độ ng, có lẽ khô ng nhı̀n Chú a, ngoi yê n dưới châ n Chú a, nghe Chú a phá n. Khi Chú a phá n thı̀ bà nghe, khi Chú a ngưng nó i thı̀ bà cũ ng ngưng là m cô ng việ c lang nghe nhưng van ở đó . SUY TƯ: Đức Giê su đã chịu bao roi đò n đớn đau nhụ c nhã , mà Người van khô ng bỏ cuộ c cho tới hơi thở cuoi cù ng đe thực thi thá nh ý củ a Cha mı̀nh. Trong cuộ c đời, anh chị đã có bao giờ trả i qua kinh nghiệ m nà y, biet là ché n đang nhưng van cứ uong khô ng?

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~ ‚ _ ‚ Me tháo go Duc nut ´˘ ´ that ´ .

Hoi nhỏ , chú ng ta đã nhieu lan đọ c kinh cau Đức Mẹ . Chú ng ta chú c tụ ng và cau khan Đức Mẹ với nhieu tước hiệ u, trong đó có những tước hiệ u khó hieu nhưng cũ ng có những tước hiệ u quen thuộ c vı̀ được lậ p lạ i trong cá c bữa kinh gia đı̀nh 26

hay tạ i cá c nhà thờ giá o xứ. Thay củ a chú ng ta thường hay cau xin với “Đức Mẹ chı̉ bả o đà ng là nh”, “Đức Mẹ hang cứu giú p”, “Đức Bà an ủ i kẻ â u lo”… Những ngà y cuoi thá ng Mâ n Cô i 2017, đọ c het cuon sá ch “Phanxicô người

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Argentina”, viet ve tieu sử Đức Thá nh Cha Phanxicô , tô i tı̀nh cờ biet thê m mộ t tước hiệ u củ a Đức Mẹ , mộ t tước hiệ u lan đau được biet đen, nghe ngo ngộ nhưng xem ra lạ i rat thâ n thiet, đó là “Đức Mẹ Thá o Gỡ Nú t That”. Và cà ng thú vị hơn khi rang Đức Thá nh Cha Phanxicô có lò ng sù ng mộ cá ch riê ng Đức Mẹ với tước hiệ u nà y. Câ u chuyệ n như sau: “Một trải nghiệm tuyệt vời trong đời sống tu trì của ngài mà người ta không nghi ngờ gì khi nhắc đến, đó là câu chuyện lạ lùng về bức tranh Đức Mẹ Tháo Gỡ Nút Thắt. Lần diện đối diện này đã làm thay đổi cuộc sống của vị Giáo hoàng tương lai. Trong lần viếng thăm ngôi nhà thờ cũ ở Sankt Peter của Perlach, trung tâm Augsbourg, Bavière, Bergoglio đã bị đánh động mạnh khi đứng trước bức tranh mà có thể nhiều người khác khi xem đã không để ý: bức tranh Đức Mẹ Tháo Gỡ Nút Thắt mô tả cảnh các thiên thần đưa sợi dây cho Đức Mẹ gỡ, bức tranh trên nền mờ do nghệ sĩ người Bavière có tên là Johann Georg Melchior Schmidtner vẽ vào thế kỷ thế kỷ VIII. Bergoglio đã quỳ xuống cầu nguyện và cảm thấy các nút thắt trong lòng bắt đầu được tháo gỡ. Vị giáo hoàng tương lai quá thich bức tranh Đức Trinh Nữ của nước Đức này, ngài quyết định mang về tôn kính ở Argentina. Trước hết, ngài mang các bức ảnh này về phân phát cho bạn bè, người thân, các khách đến thăm ngài. Và đương nhiên,

ngài phát cho người nghèo mà ngài gặp trên đường phố hay trong các giáo xứ. Nhưng ngài còn đi xaa hơn trong sự tôn kính này. Đúng vậy, ngày 8 tháng 12 năm 1996, nhân ngày lễ Đức Mẹ Vô Nhiễm Đồng Trinh, một ấn bản hoàn hảo và kích thước bằng bức tranh Đức Mẹ Tháo Gỡ Nút Thắt nguyên thủy được khánh thành ở nhà thờ San José del Tabar, số 2460 đường Navarro, thuộc khu vực Agronomia, Buenos Aires. Một ấn bản được đặt ngay bên cạnh lối vào chính, bên trái nhà thờ. Từ đó, nhà thờ này là nơi hành hương của hàng ngàn người Argentina, cũng nổi tiếng như Vương cung Thánh đường của Tòa Tổng Giám mục Buenos Aires. “Đó là hı̀nh ả nh Mẹ củ a chú ng ta. Mẹ giú p đỡ chú ng ta moi ngà y trê n đường đời, Mẹ đen giú p chú ng ta, chı̉ cho chú ng ta Chú a Giê su, đưa chú ng ta ve với Chú a Giê su”, Jorge Mario Bergoglio đã giảng như thế trong bài giảng ngày 15‐8‐1999, ngày Đức Mẹ Thăng Thiên. “Chú ng ta dâ ng lê n Mẹ những khó khă n củ a mı̀nh, những “nú t that” củ a mı̀nh, những “nú t that” ả nh hưởng đen đời song Kitô hữu củ a chú ng ta. Và chú ng ta biet bà n tay yê u thương dịu dà ng củ a Đức Mẹ sẽ chă m só c chú ng ta. Tô i mong Đức Mẹ giú p chú ng ta song tot hơn moi ngà y trong đời song Kitô hữu củ a mı̀nh, là m chứng cho đức tin củ a chú ng ta và o Chú a Giê su Kitô , khuyen khı́ch chú ng ta bang niem hy vọ ng, mộ t niem hy vọ ng sâ u xa, kiê n

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trı̀ trong đức Ai và tı̀nh yê u ho tương, vı̀ thực sự chú ng ta là anh em củ a nhau”. Đức Hong y Bergoglio cò n nhờ ô ng Adri‐ an Pallarols, mộ t chuyê n gia chuyê n là m ché n thá nh là m mộ t me đai bức tượng Đức Mẹ Thá o Gỡ Nú t That, “để khi ngài gặp ai đang có vấn đề, ngài tặng cho họ”. Hơn nữa, ngà i cò n dọ n mộ t kinh, giú p mọ i người cau nguyệ n cho mı̀nh và cho người khá c, với Đức Mẹ Thá o gỡ Nú t That. Đú ng như nhậ n định củ a Đức Thá nh Cha Phanxicô , ai trong chú ng ta, ở mộ t thời điem nà o đó củ a cuộ c đời, khô ng gặ p phả i van đe nà y nọ ? Hoặ c ve cô ng ă n việ c là m, hoặ c ve sức khỏ e hay bệ nh tậ t, hoặ c ve quan hệ với tha nhâ n, hoặ c khủ ng hoả ng đức tin…vv. Có khi cá c van đe đó là những “nú t that” rat khó gỡ, những mac mứu khô ng de nó i ra hay những be tac khô ng the giả i quyet. Từ trả i ngiệ m bả n thâ n, Đức Thá nh Cha đã giới thiệ u cho chú ng ta mộ t “Chuyê n viê n” hiệ u nghiệ m đe giú p chú ng ta trong cá c tı̀nh huong khó khă n trong cuộ c đời, đó chı́nh là Đức Mẹ Thá o Gỡ Nú t That. Chı́nh ngà i đã trao tặ ng mó n quà nà y cá ch rộ ng rã i cho mọ i người nê n hô m nay, tô i cũ ng theo tinh than củ a ngà i mà chia sẻ với bạ n mộ t cơ may. Hã y chạ y đen với Đức Mẹ Thá o Gỡ Nú t That và sot sang dâ ng Mẹ lời kinh mà Đức Hong Y Bergoglio đã dọ n cho chú ng ta:

“Rất thánh Đức Mẹ Maria, Đức Chúa Trời luôn ở cùng Mẹ, Mẹ đã đón nhận Thánh Ý Đức CHúa Cha cách khiêm cung và ma quỷ không hề trói buộc được Mẹ bằng những lầm lạc của chúng. Mẹ đã từng cùng Con Mẹ mà bầu chữa những khó khăn của chúng nhân và với lòng nhân ái và kiên cường, Mẹ đã nêu gương sáng cho chúng con để làm thế nào mà tháo gỡ những nút thắt nơi cuộc sống trần thế. Mãi mãi là Mẹ của chúng con, Mẹ xếp đặt, chỉ rõ đâu là mối dây liên kết với Chúa. Vậy lạy Mẹ chí thánh và là Mẹ chúng con, chúng con kêu xin trái tim hiền mẫu của Mẹ đã từng tháo gỡ những nút thắt cuộc sống, xin nhận vào cánh tay nhân ái (tê n người) và giải thoát cho (anh/cô ) ấy khỏi sự tấn công lầm lạc của kẻ thù. Cậy trông vào ân sủng, lời cầu bầu và gương sáng của Mẹ, xin Mẹ cứu chúng con qua khỏi mọi sự dữ, tháo gỡ những nút thắt làm cho chúng con xa rời Thiên Chúa để chúng con, thoát xa tội lỗi và lầm lạc, có thể tìm thấy Ngài trong tất cả mọi sự, có một trái tim giống như Mẹ đã đặt để trọn vẹn nơi Ngài, và luôn phục vụ Ngài trong mọi anh chị em của chúng con. Amen”. Augustino Vương Đı̀nh Chữ 31‐10‐2017

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Mary, Undoer of Knots O Virgin Mary, faithful Mother who never refuses to come to the aid of your children; Mother whose hands never cease to help, because they are moved by the loving kindness that exists in your Immaculate Heart; Cast your eyes of compassion upon me, and see the snarl of knots that exist in my life. You know all the pains and sorrows caused by these tangled knots. Mary, my Mother, I entrust to your loving hands the entire ribbon of my life. In your hands there is no knot which cannot be undone. Most holy Mother, pray for Divine Assistance to come to my aid. Take this knot (mention need) into your maternal hands this day; I beg you to undo it for the glory of God, once and for all, in the name of your divine Son, Jesus Christ. Amen.

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Trích PROGRESSIO 1996-3 Publica on of the World CLC

BECOMING COMMUNITY ON MISSION

his is truly a most exciting time for us CLCers. Our 1994 World Assem‐ bly in Hong Kong was a privileged mo‐ ment; and, through its theme, Community on Mis‐ sion, it focused our ener‐ gies on a fulcrum which, inspired by the Spirit, will be a source of our ongoing renewal and development in CLC. Leading up to Hong Kong were our whole his‐ TERRY CHARLTON, SJ 30

tory of World Assemblies and all the apostolic service which we have under‐ taken in these last decades, but espe‐ cially important was the 1990 World Assembly at Guadalajara, where we revised the CLC General Principles and renewed our focus on mission. The International Formation En‐ counters (IFE) held in 1993 and 1994 in ive regions throughout the world helped us to develop skills of social analysis, enabling us to recognize the

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signs of the times more dearly, and to discern what our particular commit‐ ments should entail. As we continue to educate our members in the tools of these Encounters, we will be able to engage in an ongoing process of sensi‐ tive discernment in all our mission ac‐ tivities. Since Hong Kong we have held a series of "Jesuits and CLC" Encounters. These have been important for mission because we have begun to share the results of re lection and ongoing revi‐ sion concerning what is a proper for‐ mation for the members of CLC, so that we can effectively become Community on Mission. As one privileged to participate in several of these recent meetings, and be given the conclusions from others, I would like to share some insights which may help us deepen our vision of being Community on Mission. ONE MISSION, MANY MINISTRIES Whenever I am with a group of CLCers, and the issue of common mission aris‐ es, or more so when there is talk of dis‐ cerning our common mission, there is immediate discomfort in the group. Notably, I have experienced this at two International Formation Encounters and at Hong Kong. There is good reason for this uneasi‐

ness because what we initially hear in the idea of common mission is an impli‐ cation of uniformity, that we would all do more or less the same thing for the same group of people; this is clearly contrary to our Ignatian charism which calls us always to, read the signs of the times and to make ourselves available to serve the greatest need, with due regard for our talents and our other resources. CLC, I suppose, should never have a single common mission, in the way other groups have, such as serving street children or promoting devotion to the Blessed Sacrament. Rodrigo Mejia, SJ, solved our anxiety at the Bombay IFE and at Hong Kong with the maxim, One mission, many ministries . It is important for us CLCers to recognize that we do not, at this moment, need to discern our mission in any fundamental sense. We are all called to share in the same mission which is af irmed in the General Principles, especially no.8. This statement is a formulation of our char‐ ism as it applies to mission based on the way the Guadalajara World Assem‐ bly, in a spirit of discernment, read the signs of the times. The statement serves as a touchstone as we discern more speci ically how we are to implement this common mission. In fact, we use the word, "mission" in two different senses. The first is at the global level, as found in GP 8. The second is at the level of speci ic implementation, whether at 31

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the world, regional, national, small community, or personal level. This sec‐ ond level is what Father Mejia in his maxim means by "many ministries". For example, in 1992, CLC Nairobi undertook a discernment of a common mission thrust. We considered the needs and our abilities to respond to them. We concluded that ministries toward youth was the call to mission which we were receiving at that time.. Our discernment speci ied some partic‐ ular kinds of projects in which we might become involved. Over time, some speci ic projects were suggested. Although CLC in Nairobi committed itself to this common mission toward youth, another level of discernment was still necessary. Members must dis‐ cern, and decide with the support of their small community, whether and how they were to become involved in this common mission. Except on rare occasions, such as a World Assembly, where a new formula‐ tion or statement of CLC's one mission is made, our discernment about mis‐ sion is at the second level of de inition where we are discerning a mission thrust and speci ic ministries. We could consistently use terms like "mission thrust" or "mission project" for this second sense; but in any case, it is im‐ portant for us to avoid confusion by keeping in mind the two senses in which we use the word, "mission". 32

FROM ACTIVITY TO SERVICE TO MISSION At present, a document is being pre‐ pared: Our CLC Charism ‐ Criteria for CLC formation, which will be published as a Supplement to Progressio by the end of this year. This document was used as a working document at "Jesuits and CLC" Encounters, and revised after‐ wards. It speaks of three major stages of development for both members and groups, after they have had a brief peri‐ od of introduction to CLC. It would be beyond the scope of this presentation (and, perhaps premature) to speak of the three stages in any detail, but this division can help us understand the typical development that a CLCer (or a small community) undergoes as pro‐ gress is made in growth in mission in CLC. What will be important for our pur‐ pose is to see how in each stage there is vital growth as each person makes pro‐ gress in becoming a member capable of contributing to the mission of CLC Of course the term "stages" involves speaking in general. The three stages as discussed below can most easily be ap‐ plied to those who join CLC as young people; those who join when older will already have achieved much of what is suggested for each stage, yet this will still need to be integrated into their CLC way of life.

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THE FIRST YEARS The irst stage is the irst years in CLC after the initial introduction. It corre‐ sponds roughly with the stage of the Principle and Foundation, and the First Week of the Spiritual Exercises. In this stage, as a CLCer, I grow in sense of self as a individual uniquely loved by God the Father. I get to know myself in rela‐ tion to others. I discover my gifts and limitations. I uncover the disorder in my life and experience God's healing power, especially in these areas of dis‐ order. I begin to recognize my relation‐ ship to the world in all its beauty and potential, yet so seriously marred. During the irst years, I engage in many activities in school, at my work‐ place, and with my family. The CLC small community might organize one‐ off projects, such as a Christmas party for orphans or harvesting the crops of an elderly couple. There could also be ongoing projects, such as visiting a home for the elderly once a month. I might decide to give religious instruc‐ tion to children in my parish. Charac‐ teristically, I am engaged in many di‐ verse activities in the different areas of my life and for many different reasons. Even a particular activity, which is ostensibly to ful il a need which others have, will also typically have other mo‐ tivations. My small community is going to harvest the crop of an elderly couple.

In addition to wanting to help, I might also be concerned about what the group members will think if I did not come; I want to be with my friends; I know good techniques for harvesting this crop, and I want to impress my companions. After I have inished the activity, I feel contentment. But why? Is it because I have been of Christian ser‐ vice, because my egoistical needs have been taken care of, or a combination of the two? At this stage of the irst years, it is important to recognize that people are helped by such activities; thus, these are clearly good in terms of the help provided. At the same time, the CLC community can do much to help the CLCer grow in consciously recognizing all the motivations behind the choices made and in understanding the causes behind the different feelings I have. In this way, I, as a CLCer, become more conscious of who I am. What motivates me? How can I be more sensitive to what my feelings are saying to me? How is God present and calling me in the events of my life? Through living my many activities in this stage of CLC, I become aware of areas of sel ishness and of generosity, and I grow in the latter as I learn to discern spirits. I begin to become more focused and to integrate my many activities into my growing sense of identity.

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THE STAGE OF DISCERNMENT OF OUR VOCATION The stage of discernment of our voca‐ tion corresponds to the Second Week of the Exercises because it is the time of deep conversion to Christ, the Christ of the Kingdom who calls us to serve with Him in His way. It is the stage when young persons entering CLC will make the election of their fundamental choice of state of life through the means pro‐ vided by the CLC way. Those who choose the lay life will make the further decision about CLC as their way of living as Christians in the following of Christ. Those who join when older will continue to grow in the CLC way until coming to the decision about whether CLC is the way each one is called to live out his or her life as a Christian. On the level of mission, this is the stage at which a CLCer is converted from engaging in many activities to liv‐ ing a life of service (or ministry, which is a word with the same meaning). This movement is founded on falling in love with Christ, the conversion to Christ, which enables us to ind the depth of our identity in a relationship with Jesus Christ, and this transforms our lives through the committed desire to live in conformity with Him. According to the insight of Jose Ma‐ ria Riera, World CLC President, ex‐ pressed at the "Jesuits and CLC" En‐ 34

counter in Rome, activities are trans‐ formed into service when they are inte‐ grated in a heart that is in love with Christ. At this stage the desire grows to live and to do everything out of sel less love, a service that is like the self‐ forgetful service of Christ who even laid down His life for His friends. Gradually, as a CLCer, I recognize the need to let my whole life be united in the loving following of Christ; and the many activities of the arenas of my life, such as work, home, and outreach to others, become integrated as service. During the irst stage I had recognized my diverse motivations, and began to be healed of those not oriented toward God, so now at this stage I am further empowered to make my life a unity in the service of Christ. CLC and my small community sus‐ tain me at this stage by providing the environment which supports conver‐ sion to Christ. This conversion might happen at the core of my being in a mo‐ ment, but learning what it means to live it out in the various areas of my life, as an integrated life of service, will take time. There will be times of discourage‐ ment, failure and simply dogged hard work; and my perseverance will re‐ quire the support of a like‐minded com‐ munity that understands my struggles. There will be times when the communi‐ ty can guide me by means of insight or suggestions because it has come to know something of my pitfalls and

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where I can become stuck. The commu‐ nity provides perspective; when I feel lost in my struggle, it can remind me of the growth that has already occurred. It is with my companions that I cart cele‐ brate successes and rejoice in the growth I have attained. THE STAGE OF APOSTOLIC MISSION The stage of apostolic mission is the stage of maturity in CLC; one is focused now on living as a member of a commu‐ nity on mission. It is the stage of the ongoing living of the generous commit‐ ment arising from the election during the Second Week of the Exercises, in all the actual situations of one's life and in new situations with their possibilities for service. There will also be periods of living in the Third Week, as one struggles to em‐ brace the suffering that commitment to Jesus' way of selfless service entails. Here one experiences the deep desire to live Jesus' way, the way involving insults and humiliations, for love of Jesus as He is found in the outcast and the op‐ pressed. There will even be periods of the Fourth Week, when one experiences the consolation of recognizing that one's own efforts contribute to the victory of Jesus as ids being realized in the world, indeed, as the Kingdom is being built. At this stage service becomes fully

mission because each CLC member is sent to serve by the CLC community. To be on mission means to be sent. As Christ was sent on mission by the Fa‐ ther, so we must be sent through the Church to continue His mission; so it is through the sending by CLC that our service becomes mission. The fullness of our life as CLCers is being sent on mission by CLC; but it is essential that we do not understand this in a juridical way, . but in a rela‐ tional way, just as the Father sent the Son in terms of their relationship. As a CLCer, I have gradually grown in my Christian life to choose CLC as my way of life on the basis of a call dis‐ cerned to be from the Lord. Through this whole process of growth, I· have been becoming a member of the Chris‐ tian Life Community, especially focused in my small community. I have· been learning about myself as I relate in community, and I have gradually" shared the self I am becoming with the community. The community comes to know me better and helps. me to know myself. Now, I have reached the stage of personal and Christian integration when the focus in all areas of my life is more and more on mission. I need to discern constantly that this becomes progressively more appropriate to its aims and it is only natural that I will want my community to help me with this discernment. I will discover that 35

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the community will be of help in point‐ ing out an area where I am blind. I will recognize that the community has re‐ sources of information and analysis which are beyond my own and which will support my discernment . The discernment of mission is com‐ munal. The community discerns with me. When agreement is reached be‐ tween my community and me about my service, then the community sends me on mission. Because the community sends me, the service is both my mis‐ sion and the mission of Christian Life Community, This sending, however, is not the end of the process; it is a gesture of the community's ongoing commitment to my living out my mission as CLC lives out its mission. CLC, at its various levels of being community, but especially through my small community, will help me continue to discern how best to im‐ plement my mission; and help me ad‐ just or even change my mission radical‐ ly as subsequent information and dis‐ cernment indicate. It is important that we do not un‐ derstand mission as the extra things I do. In mission, life and service are inte‐ grated. I may have little time to do "extra things" after I attend to ful illing sensitively both my responsibilities as spouse and parent and my duties at my workplace. This is the case for most CLCers; and, in this case, these are prin‐ cipally the areas in which CLC helps me 36

discern how I am best to serve, and these are the areas in which CLC sends me on mission. A SMALL COMMUNITY MISSION PLAN The foregoing discussion of how CLC sends its members on mission might sound rather theoretical. What does it mean in practice? Since most of our countries have relatively few members living at this stage of apostolic mission, we are all in the midst of learning what it means. Here I would like to offer the example of my own CLC small commu‐ nity, although we are only at the begin‐ ning of this stage of apostolic mission ourselves. A few months ago, we drew up a small community mission plan. First, each of us spent time discern‐ ing what he or she felt is the focus of his or her CLC mission at this time. Each shared this with the community at one of our meetings; some spoke about the mission of CLC in Nairobi toward youth, others about a focus within his or her family or at the workplace, some again about another service that he or she gives. After each one shared, the others were invited to make comments about how they saw this person's mission. Each of us took the results away for further consideration and shared again at the next meeting. Spontaneously, in the midst of our discussion, we found ourselves speaking of a common area of

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concern of many of our members, and we expressed what we might do togeth‐ er to meet this need. Finally, we formu‐ lated our small group mission plan, with the particular commitment of each member. Through this formulation we were sending one another on mission. We were committing ourselves both to ongoing support of one another and to ongoing discernment with one another. Periodically, our written statement of mission will need to be revised as mission must evolve continually. I think that this example could serve as a mod‐ el of how to send members on mission for CLC small communities which are at the beginning of this stage. The obvious limitation is that it concerns only one or two areas of each member's life of ser‐ vice as mission. Still, it is a beginning which can be expanded. PROGRESS AS COMMUNITY ON MISSION Community on Mission was the theme of Hong Kong '94. I think it remains a statement of CLC's identity. It would be dif icult to discover a more concise de i‐ nition of our fundamental identity as

Christians who are invited to live more fully the life of the Trinity, Itself the most intimate Community from which the Father sends the Son and the Holy Spirit. As CLC we are committed to grow‐ ing as Community on Mission. We com‐ mit ourselves to living as a community which supports its members in living our Christian life by following the vision of Ignatian spirituality. We are community, never for its own sake, but for the sake of our mis‐ sion. Through our experience of living as CLC and through our re lection on this, we are growing in discovering the pro‐ cess which will enable all of us to be formed so that we may accomplish our fundamental goal of becoming Commu‐ nity on Mission. Terry Charlton, SJ ____________________ Fr Terry Charlton, SJ is a former E.A. of CLC Kenya and is the co-founder of St. Aloysius Gonzaga Secondary School, serving HIV/AIDS orphans in Nairobi, Kenya.

COMIGO ‐ SỐ 1/2018

BÀI GIÁO LÝ 3 CỦA ĐTC PHANXICÔ VỀ THÁNH LỄ

THÁNH LÊ LÀ CUỘC TƯỞNG NIỆM MẦU NHIỆM VƯỢT QUA CỦA ÐỨC KITÔ “Việc tham dự Thánh Lễ làm cho cho chúng ta bước vào mầu nhiệm của Đức Kitô, bằng cách cho chúng ta đi với Người từ cái chết sang sự sống.” Dưới đây là bản dịch bài giáo lý thứ ba của ĐTC Phanxicô về Thánh Lễ, được ban hành ngày 22 tháng 11, 2017 tại Quảng trường Thánh Phêrô Vatican. Hôm nay ĐTC giải thích tại sao Thánh Lễ là cuộc tưởng niệm Mầu Nhiệm Vượt Qua của Đức Kitô. Ngài nhắn nhủ chúng ta phải ý thức rằng khi tham dự Thánh Lễ là chúng ta lên Núi Sọ cùng Chúa Giêsu chứ không phải đi xem một buổi trình diễn. Anh chị em thâ n men, chà o anh chị em! iep tụ c bà i giá o lý ve Thá nh Le, chú ng ta có the tự hỏ i: Thá nh Le là gı̀? Thá nh Le là cuộc tưởng niệm Mầu Nhiệm Vượt Qua của Đức Kitô. Thá nh Le cho chú ng ta tham dự và o cuộ c chien thang tộ i loi và sự chet củ a Mau Nhiệ m nà y, và mang lạ i ý nghı̃a đay đủ cho cuộ c song củ a chú ng ta. Vı̀ lý do nà y, đe hieu được giá trị củ a Thá nh Le, trước tiê n chú ng ta phả i

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chuyển ngữ

hieu ý nghı̃a theo Thá nh Kinh củ a "việ c tưởng niệ m". Nó “khô ng chı̉ là tưởng nhớ cá c bien co trong quá khứ, mà cò n bang cá ch nà o đó là m cho cá c bien co ay hiệ n diệ n và được hiệ n tạ i hó a. Đâ y chı́nh là cá ch dâ n Israel hieu ve cuộ c giả i phó ng củ a họ từ Ai Cậ p: Moi lan le Vượt Qua được cử hà nh, cá c bien co thời Xuat Hà nh lạ i hiệ n diệ n trong ký ức củ a cá c tı́n hữu, đe họ là m sao cho cuộ c song củ a mı̀nh phù hợp với cá c bien co ay" (Sá ch Giá o Lý củ a Hộ i Thá nh Cô ng Giá o, so1363). Chú a Giê su Kitô , với cuộ c Kho Nạ n, cá i Chet, sự Phụ c Sinh và lê n trời củ a Người, đã hoà n tat Le Vượt Qua. Và Thá nh Le là tưởng niệ m cuộ c Vượt Qua củ a Người, "cuộ c xuat hà nh" mà Người đã thực hiệ n cho chú ng ta, đe giả i thoá t chú ng ta khỏ i tı̀nh trạ ng nô lệ và đưa chú ng ta và o mien đat hứa củ a sự song đời đời. Nó khô ng chı̉ là mộ t lời nhac nhở, khô ng, nó cò n hơn the nữa: đó là đe ghi nhớ những gı̀ đã xả y ra cá ch đâ y 20 the kỷ .

COMIGO ‐ SỐ 1/2018

Bı́ tı́ch Thá nh The luô n luô n đưa chú ng ta đen tộ t đı̉nh củ a ơn cứu độ củ a Thiê n Chú a: Chú a Giê su, khi bẻ bá nh ra cho chú ng ta, đo trê n chú ng ta tat cả lò ng thương xó t và tı̀nh yê u củ a Người, như Người đã là m trê n thậ p giá , đe đoi mới con tim chú ng ta, cuộ c song chú ng ta, và cá ch chú ng ta hiệ p thô ng với Người và với anh em chú ng ta. Cô ng Đong Vaticanô II nó i: “Moi khi hy te Thậ p Giá được cử hà nh trê n bà n thờ, qua đó ‘Đức Kitô là con chiê n vượt qua củ a chú ng ta đã chịu hien te’, thı̀ cô ng trı̀nh cứu chuộ c chú ng ta lạ i được thực hiệ n”. (Hien che tı́n lý Lumen Gentium, 3). Moi cuộ c cử hà nh Thá nh Le là mộ t tia nang mặ t trời khô ng có hoà ng hô n, là Chú a Giê su Phụ c Sinh. Tham dự Thá nh Le, đặ c biệ t và o ngà y Chú a Nhậ t, có nghı̃a là bước và o cuộ c chien thang củ a Đang Phụ c Sinh, được chieu sá ng bởi á nh sá ng củ a Người, được sưởi am bởi sự am á p củ a Người. Qua việ c cử hà nh Thá nh Le, Chú a Thá nh Than là m cho chú ng ta được thô ng phan và o sự song củ a Thiê n Chú a, là sự song có khả nă ng bien đoi tat cả con người hay chet củ a chú ng ta. Và trong cuộ c Vượt Qua củ a Người từ sự chet sang sự song, từ thời gian đen vı̃nh hang, Chú a Giê su cũ ng ké o chú ng theo với Người đe là m Le Vượt Qua. Thá nh le được thiet lậ p cho Le Vượt Qua. Trong Thá nh Le, chú ng ta cù ng chet và song lạ i với Chú a Giê su, và Người đưa chú ng ta đen sự song đời đời. Trong Thá nh Le, chú ng ta ket hợp với Người. Đú ng hơn là , Đức Kitô song trong chú ng ta và chú ng ta song trong Người. Thá nh Phaolô nó i, "Tô i đã chịu đó ng đinh cù ng với Đức Kitô ” và Thá nh Nhâ n nghı̃ rang, “khô ng cò n là tô i song, mà là Đức Kitô song trong tô i. Và cuộ c song nà y, mà tô i song trong thâ n xá c, là song trong đức tin và o Con Thiê n Chú a, là Ðang đã yê u thương tô i và đã hien mạ ng song Mı̀nh vı̀ tô i" (Gal 2: 19‐20). Thực ra, Má u Người giả i thoá t chú ng ta khỏ i sự chet và việ c sợ chet. Người giả i thoá t chú ng ta khô ng những chı̉ khỏ i sự thong trị củ a cá i chet the lý , mà cò n cả cá i chet thiê ng liê ng là sự dữ và tộ i loi, là những gı̀ bat giữ chú ng ta moi khi chú ng ta trở thà nh nạ n nhâ n củ a tộ i loi củ a mı̀nh hay củ a người khá c. Và roi cuộ c song củ a chú ng ta bị ô nhiem, mat tham mỹ , mat ý nghı̃a và đau kho. Thay và o đó , Đức Kitô ban lạ i sự song cho chú ng ta; Đức Kitô là sự sung mã n củ a đời song, và khi phả i đoi diệ n với cá i chet, Người đã vı̃nh vien tiê u diệ t nó : "Từ cõ i chet song lạ i, Người huỷ diệ t sự chet và canh tâ n sự 40

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song" (Kinh nguyệ n Thá nh The IV). Le Vượt Qua củ a Đức Kitô là chien thang cuoi cù ng trê n sự chet vı̀ Người đã bien đoi cá i chet củ a Người thà nh hà nh độ ng tı̀nh yê u toi cao. Người đã chet vı̀ yê u! Và trong Bı́ Tı́ch Thá nh The, Người muon truyen đạ t tı̀nh yê u tha thiet và chien thang nà y. Neu chú ng ta đó n nhậ n tı̀nh yê u ay trong đức tin, chú ng ta cũ ng có the thậ t sự yê u men Thiê n Chú a và tha nhâ n, chú ng ta có the yê u như cá ch Người đã yê u chú ng ta, bang cá ch ban sự song. Neu tı̀nh yê u củ a Đức Kitô ở trong tô i, tô i có the trao hien trọ n vẹ n chı́nh mı̀nh tô i cho tha nhâ n, với niem xá c tı́n rang cả khi người khá c có the là m ton thương tô i, tô i sẽ khô ng chet; neu khô ng thı̀ tô i sẽ phả i bả o vệ mı̀nh. Cá c vị tử vı̀ đạ o đã hien mạ ng song củ a cá c ngà i chı́nh vı̀ xá c tı́n ve chien thang củ a Đức Kitô trê n sự chet. Chı̉ khi nà o chú ng ta cả m nghiệ m được quyen nă ng nà y củ a Đức Kitô , quyen nă ng củ a tı̀nh yê u củ a Người, chú ng ta mới thực sự tự do hien mı̀nh mà khô ng sợ hã i. Đâ y là Thá nh Le: là bước và o cuộ c Kho Nạ n, cá i Chet, sự Phụ c Sinh và Lê n Trời củ a Chú a Giê su; khi chú ng ta đi tham dự Thá nh Le là y như chú ng ta đang đi lê n Nú i Sọ , y như the. Nhưng anh chị em hã y nghı̃ xem: neu lú c đi Le chú ng ta đi lê n Nú i Sọ ‐ chú ng ta nghı̃ bang trı́ tưởng tượng ‐ và chú ng ta biet rang người đang ở đó là chı́nh Chú a Giê su, thı̀ chú ng ta có được phé p trò chuyệ n, chụ p hı̀nh, trı̀nh dien mộ t chú t khô ng? Khô ng! Vı̀ đó là Chú a Giê su! Chú ng ta chac chan sẽ im lặ ng, than khó c, và thậ m chı́ vui mừng vı̀ được cứu độ . Khi chú ng ta bước và o nhà thờ đe cử hà nh Thá nh Le, chú ng ta hã y nghı̃ ve đieu nà y: tô i đen Nú i Sọ , nơi mà Chú a Giê su hien mạ ng song cho tô i. Và như vậ y việ c trı̀nh dien, đon đạ i, bı̀nh pham và những đieu khien chú ng ta xa cá ch đieu tuyệ t mỹ nà y, là Thá nh Le, chien thang củ a Chú a Giê su, đeu sẽ bien mat. ô i nghı̃ rang giờ đâ y chú ng ta thay rõ hơn là là m sao le Vượt Qua lạ i hiệ n diệ n và hoạ t độ ng moi khi chú ng ta cử hà nh Thá nh Le, nghı̃a là , ý nghı̃a củ a le tưởng niệ m. Việ c tham dự Thá nh Le là m cho cho chú ng ta bước và o Mau Nhiệ m củ a Đức Kitô , bang cá ch cho chú ng ta đi với Người từ cá i chet sang sự song, nghı̃a là , ở đó trê n Nú i Sọ . Thá nh Le là việ c tá i lậ p lạ i Nú i Sọ , chứ khô ng phả i mộ t buoi trı̀nh dien. Phaolô Phạm Xuân Khôi chuyen ngữ

COMIGO ‐ SỐ 1/2018

ĐỌC SÁCH SỐNG THEO ĐÚNG MỤC ĐÍCH, Rick Warren / LM Minh Anh chuyển ngữ

˘´ Khi Thiên Chúa xem ra xa vang

“Tô i mong đợi Ðức Chú a, Ðang an mặ t khô ng nhı̀n nhà Giacó p, tô i trô ng cậ y và o Ngà i” (Is 8, 17).

hiê n Chú a có thậ t, khô ng thà nh van đe bạ n nghı̃ the nà o. Thậ t de đe thờ phượng Thiê n Chú a khi mọ i chuyệ n ê m xuô i trong cuộ c đời bạ n ‐ khi Ngà i cho bạ n củ a ă n, bạ n bè , gia đı̀nh, sức khoẻ và hạ nh phú c. Nhưng đời đâ u phả i luô n mang sac hong. Những lú c ay bạ n sẽ thờ phượng Thiê n Chú a the nà o? Bạ n sẽ là m gı̀ khi xem ra nghı̀n trù ng xa cá ch, Ngà i đã đi roi? Mức độ sâ u sac nhat củ a thờ phượng là ngợi khen Thiê n Chú a bat chap noi đau, tạ ơn Ngà i trong thử thá ch, tin cậ y Ngà i khi bị cá m do, phó dâ ng cho Ngà i đang khi khon kho, và yê u men Ngà i khi Ngà i xem ra xa vang. Tı̀nh bạ n thường được thử thá ch bởi sự phâ n cá ch và im lặ ng; bạ n bị chia cat bởi khoả ng cá ch vậ t lý hoặ c bạ n khô ng the nó i chuyệ n với người kia. Cũ ng vậ y, trong tương quan với Thiê n Chú a, bạ n sẽ khô ng luô n luô n cả m thay Ngà i gan gũ i. Philip Yancey nhậ n xé t cá ch khô n khé o, “Bat cứ mộ t moi tương giao nà o cũ ng bao gom cả gan gũ i lan xa cá ch. Với Thiê n Chú a cũ ng the, khô ng thà nh van đe mậ t thiet là m sao, quả lac van sẽ đong đưa từ bê n nà y qua bê n kia”1 Ðó là lú c thờ phượng trở nê n khó khă n. Ðe bạ n trưởng thà nh trong tı̀nh bạ n với Ngà i, Thiê n Chú a cũ ng sẽ thử 42

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thá ch bạ n với những khoả ng thời gian xem ra xa vang ‐ những lú c tưởng chừng như Ngà i bỏ rơi hay lã ng quê n bạ n, khi Ngà i dường như ở xa bạ n vạ n dặ m. Thá nh Gioan Thá nh Giá gọ i những ngà y khô hạ n thiê ng liê ng, nghi ngờ, và xa lạ đoi với Thiê n Chú a như là những “đê m toi củ a linh hon”. Henry Nouwen gọ i chú ng là “sứ vụ củ a sự trong vang”. A. W. Tozer gọ i chú ng là “sứ vụ củ a đê m toi”. Những người khá c thı̀ gọ i chú ng là “mù a đô ng củ a tâ m hon”. Ngoà i Ðức Giê su, có lẽ Ðavı́t là người bạ n khan khı́t với Thiê n Chú a hơn ai het, Ngà i gọ i ô ng là “mộ t người là m đẹ p lò ng Ta”. Vậ y mà khô ng ı́t lan Ðavı́t cũ ng đã kê u trá ch Thiê n Chú a sao Ngà i cứ vang Thiên Chúa thừa nhận, một mặ t: “Lạ y Chú a, sao Chú a nỡ đứng xa, ngà y đôi khi Ngài ẩn mặt với khon quan, sao Ngà i đà nh an mặ t?” (Tv 10, 1). “Lạ y Chú a con thờ, muô n lạ y Chú a, Ngà i chúng ta. nỡ lò ng ruong bỏ con sao?” (Tv 22, 1). “Chı́nh Ngà i là Thiê n Chú a bả o vệ con, sao Ngà i đà nh xua đuoi? Sao con phả i lang thang tieu tuỵ, bị quâ n thù á p bức mã i khô ng thô i?” (Tv 43, 2). Dı̃ nhiê n, Thiê n Chú a thậ t sự khô ng rời Ðavı́t và Ngà i cũ ng khô ng rời xa bạ n. Ngà i đã hứa nhieu lan, “Ta sẽ khô ng bao giờ rời xa con, cũ ng khô ng bỏ rơi con” (x Tv 37, 28; Ga 14, 16‐18; Dt 13, 5). Nhưng Thiê n Chú a chưa bao giờ hứa “con sẽ luô n luô n cả m thay sự hiệ n diệ n củ a Ta”. Quả vậ y, Thiê n Chú a thừa nhậ n, mộ t đô i khi Ngà i an mặ t với chú ng ta (Is 45, 15). Trong đời bạ n, có những lú c xem ra Ngà i biệ t vô â m tı́n. loyd McClung mô tả : “Mộ t mai thức dậ y, mọ i tâ m tı̀nh đạ o đức tan bay. Bạ n cau nguyệ n, khô ng gı̀ xả y ra. Bạ n quở trá ch ma quỷ , khô ng gı̀ thay đoi. Bạ n đi linh thao… bạ n xin người khá c cau nguyệ n… bạ n xưng mọ i tộ i mà bạ n có the tưởng tượng ra, roi bạ n rả o quanh xin loi những người quen biet. Bạ n ă n chay… van khô ng gı̀ xả y ra. Bạ n bat đau lo lang liệ u những ngà y tă m toi thiê ng liê ng nà y sẽ ké o dà i đen bao giờ. Nhieu ngà y? Nhieu tuan? Nhieu thá ng? Hay nó khô ng bao giờ cham dứt?… tưởng chừng như những lời cau nguyệ n củ a bạ n dộ i xuong từ tran nhà . Trong noi that vọ ng cù ng cực, bạ n kê u lê n, ‘Chuyệ n gı̀ xả y đen cho tô i?’”2 Sự thậ t là khô ng có gı̀ trụ c trặ c với bạ n! Ðâ y là mộ t mả ng thường tı̀nh trong quá trı̀nh thử thá ch và là m trien nở moi thâ n tı̀nh củ a bạ n với Thiê n

COMIGO ‐ SỐ 1/2018

Chú a. Mọ i Kitô hữu đeu trả i qua ı́t nhat mộ t lan trong đời và thường là và i lan. Nó thậ t đớn đau và gâ y boi roi. Nhưng nó tuyệ t đoi can thiet cho sự trưởng thà nh đức tin củ a bạ n. Việ c biet được đieu nà y đã đem lạ i niem hy vọ ng cho Gió p khi ô ng khô ng cả m nhậ n sự hiệ n diệ n củ a Thiê n Chú a trong đời mı̀nh. Ong nó i, “Nà y có sang Ðô ng, tô i sẽ chang thay Ngà i, đi sang Ðoà i, cũ ng khô ng gặ p được. Tô i lê n Bac đe tı̀m Ngà i, cũ ng khô ng thay, có xuong Nam, Ngà i van biệ t tă m. Quả thậ t, con đường tô i đi, Ngà i đã biet, Ngà i có đem tô i thử trong lò , tô i sẽ nê n như và ng tinh luyệ n” (G 23, 8‐10). hi Thiê n Chú a xem ra xa vang, có the bạ n cả m thay Ngà i giậ n hờn bạ n hay trừng phạ t bạ n vı̀ mộ t và i tộ i loi nà o đó . Quả vậ y, chı́nh tộ i loi chia cat chú ng ta khỏ i tı̀nh bạ n nghı̃a thiet với Thiê n Chú a. Chú ng ta là m phien lò ng Thá nh Than củ a Ngà i và là m nguộ i lạ nh tı̀nh thâ n với Ngà i bang sự bat tuâ n, xung độ t với người khá c, quá bậ n rộ n, là m bạ n với the gian và cá c thứ tộ i khá c. Nhưng thường thı̀ cả m tưởng Một sai lầm phổ biến nhất mà các bị Thiê n Chú a bỏ rơi và xa lạ với Ngà i khô ng liê n quan gı̀ đen tộ i. Ðó Kitô hữu hôm nay mắc phải trong là sự thử thá ch củ a lò ng tin ‐ moi việc thờ phượng là họ đi tìm một người đeu phả i đoi mặ t: Vậ y bạ n sẽ tiep tụ c yê u men, tin tưởng, cảm nghiệm hơn là đi tìm Thiên vâ ng phụ c và thờ phượng Thiê n Chú a cả khi khô ng cả m nhậ n sự Chúa. hiệ n diệ n củ a Ngà i hay khô ng cả m nhậ n bang chứng hien nhiê n ve những việ c Ngà i là m trong đời bạ n? Mộ t sai lam pho bien nhat mà cá c Kitô hữu hô m nay mac phả i trong việ c thờ phượng là họ đi tı̀m mộ t cả m nghiệ m hơn là đi tı̀m Thiê n Chú a. Họ tı̀m cả m giá c, và neu đieu nà y xả y ra, họ ket luậ n là họ đã thờ phượng. Thậ t sai lam! Sự thực, Thiê n Chú a thường cat đi những cả m xú c đe chú ng ta khô ng lệ thuộ c và o đó . Tı̀m kiem cả m xú c, ngay cả cả m xú c gan gũ i với Ðức Kitô , cũ ng khô ng phả i là cau nguyệ n. Khi bạ n cò n là mộ t Kitô hữu bé bỏ ng, Thiê n Chú a cho bạ n nhieu tâ m tı̀nh xá c tı́n và Ngà i cũ ng thường đá p trả những lời cau nguyệ n thieu trưởng thà nh và quy ve mı̀nh nhat ‐ đe bạ n tin Ngà i hiệ n hữu. Mộ t khi bạ n đã lớn lê n trong đức tin, Ngà i sẽ tước bạ n khỏ i những lệ thuộ c nà y. Thiê n Chú a ở khap mọ i nơi và việ c bieu lộ sự hiệ n diệ n củ a Ngà i là hai

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chuyệ n hoà n toà n khá c nhau. Mộ t bê n là sự kiệ n; bê n kia thường là cả m giá c. Thiê n Chú a luô n luô n hiệ n diệ n cả khi bạ n khô ng nhậ n ra Ngà i và sự hiệ n diệ n củ a Ngà i thı̀ quá tham sâ u đen độ khó có the câ n đo bang những cả m xú c thuan tuý . Vâ ng, Ngà i muon bạ n cả m nhậ n sự hiệ n diệ n củ a Ngà i. Nhưng Ngà i quan tâ m đen việ c bạ n tin Ngà i hơn là cả m nhậ n được Ngà i. Ðức tin sẽ là m đẹ p lò ng Thiê n Chú a, chứ khô ng phả i những cả m xú c. Những hoà n cả nh giang co đức Khi bạn cảm thấy bị bỏ rơi nhưng tin bạ n nhat sẽ là những thời khac vẫn tiếp tục tin cậy vào Chúa, bất khi mà cuộ c đời bạ n bị xé từng mả nh và Thiê n Chú a thı̀ vang mặ t. chấp những gì bạn cảm nhận, ấy Ðieu nà y đã xả y đen với Gió p. Chı̉ là bạn đang thờ phượng Ngài vỏ n vẹ n mộ t ngà y, Gió p mat mọ i sự cách sâu thẳm nhất. ‐ gia đı̀nh, cô ng việ c, sức khoẻ , và tat cả những gı̀ ô ng có . Ðieu de là m ngã lò ng nhat là ‐ suot ba mươi bả y chương, Thiê n Chú a khô ng he hé mô i! Là m sao bạ n có the ngợi khen khi khô ng hieu những gı̀ đang xả y đen cho mı̀nh và Thiê n Chú a thı̀ câ m nı́n? Là m sao bạ n có the giữ vững moi tương giao trong cơn khủ ng hoả ng khi khô ng nghe và cũ ng khô ng nó i được mộ t lời? Là m sao bạ n van nhı̀n lê n Ðức Giê su khi lệ trà n mi? Bạ n hã y là m những gı̀ Gió p đã là m: “Bay giờ ô ng Gió p troi dậ y, xé á o mı̀nh ra, cạ o đau, sap mı̀nh xuong đat, sụ p lạ y và nó i: ‘Thâ n tran truong sinh từ lò ng mẹ , tô i sẽ trở ve đó cũ ng tran truong. Ðức Chú a đã ban cho, Ðức Chú a lạ i lay đi: xin chú c tụ ng danh Ðức Chú a!’” (G 1, 20‐21). Hã y nó i với Thiê n Chú a đú ng như lò ng mı̀nh. Hã y trú t lò ng bạ n cho Thiê n Chú a. Hã y đo cho Ngà i mọ i tâ m tư. Gió p đã là m như the khi ô ng nó i, “Chı́nh vı̀ the, con sẽ khô ng ngậ m miệ ng, con sẽ nó i ra khi tâ m than sau nã o, sẽ than thở lú c con tim cay đang” (G 7, 11). Ong đã tiec xó t kê u lê n khi Thiê n Chú a dường như xa cá ch: “Như những ngà y mù a thu thịnh vượng khi Thiê n Chú a bả o vệ leu tô i ở” (G 29, 4). Thiê n Chú a có the gỡ roi những nghi ngờ, giậ n dữ, sợ hã i, tiec xó t, tă m toi và những van nạ n củ a bạ n. Bạ n có biet, thừa nhậ n noi vô vọ ng củ a mı̀nh trước mặ t Thiê n Chú a cũ ng có the là mộ t lời tuyê n xưng đức tin khô ng? Tı́n thá c và o Chú a nhưng cù ng lú c van cả m thay that vọ ng, Ðavı́t đã viet, “Tô i đã tin cả khi mı̀nh đã nó i: ‘Oi nhụ c nhã ê che!’” (Tv 116, 10). Ðieu nà y nghe thậ t mâ u thuan: Tô i 45

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tin Thiê n Chú a nhưng tô i thậ t chá n ngá n! Thực ra, sự thang than củ a Ðavı́t bieu lộ mộ t lò ng tin sâ u sac: Thứ nhat, ô ng tin Thiê n Chú a. Thứ hai, ô ng tin Thiê n Chú a sẽ lang nghe lời ô ng nguyệ n cau. Thứ ba, ô ng tin Thiê n Chú a sẽ đe cho ô ng nó i những gı̀ ô ng cả m thay và Ngà i van yê u thương ô ng. Chă m chú và o Thiê n Chú a là ai, bả n tı́nh Ngà i khô ng bao giờ thay đoi. Bat luậ n hoà n cả nh the nà o, và bạ n cả m thay là m sao, hã y bá m chặ t và o bả n tı́nh khô ng bao giờ đoi thay củ a Thiê n Chú a. Hã y nhủ lò ng mı̀nh với những gı̀ bạ n biet là luô n luô n đú ng nơi Ngà i: Ngà i là Ðang nhâ n là nh, Ngà i yê u thương tô i, Ngà i ở với tô i, Ngà i biet tô i đang trả i qua những gı̀, Ngà i să n só c tô i, và Ngà i có mộ t dự định tot là nh cho cuộ c đời tô i. V. Raymond Edman nó i, “Trong bó ng toi, đừng bao giờ nghi hoặ c những gı̀ Thiê n Chú a đã nó i với bạ n trong á nh sá ng”. Khi cuộ c đời Gió p đo vỡ và Thiê n Chú a thı̀ lặ ng im, ô ng van tı̀m ra những lý do đe có the ngợi khen Ngà i: Vı̀ Ngà i nhâ n là nh và yê u thương (G 10, 12). Vı̀ Ngà i toà n nă ng (G 42, 2; 37, 5; 37, 23). Vı̀ Ngà i quan tâ m đen mọ i chi tiet đời tô i (G 23, 10a; 31, 4). Vı̀ Ngà i đang đieu khien (G 34, 13). Vı̀ Ngà i có mộ t dự định cho cuộ c đời tô i (G 23, 14). Vı̀ Ngà i sẽ cứu tô i (G 19, 25). in rang Thiê n Chú a luô n giữ lời hứa. Suot thời gian khô hạ n thiê ng liê ng, bạ n phả i nhan nạ i tựa nương và o những lời hứa củ a Chú a, chứ khô ng nương tựa trê n những tı̀nh cả m củ a mı̀nh; đong thời hã y ý thức Ngà i đang dan bạ n đi và o cap độ sâ u tham hơn củ a trưởng thà nh. Bởi lẽ , mộ t tı̀nh bạ n xâ y dựng trê n cả m tı́nh thı̀ thậ t nô ng cạ n. Vı̀ the, đừng đe roi tung bởi sự roi ram. Hoà n cả nh đâ u có the thay đoi bả n tı́nh củ a Thiê n Chú a. An sủ ng củ a Ngà i van luô n mạ nh mẽ đay trà n; Ngà i van đang có đó cho bạ n, cả khi bạ n khô ng cả m thay. Trong những hoà n cả nh tă m toi, Gió p van bá m chặ t và o Lời củ a Ngà i. Ong nó i, “Lệnh môi Ngài truyền, tôi chẳng lìa xa; lời miệng Ngài phán, lòng tôi luôn ấp ủ” (G 23, 12). Niem tin và o Lời Thiê n Chú a là m cho Gió p mã i vững tin dau khô ng cò n gı̀ có ý nghı̃a. Ðức tin củ a ô ng van can trường ngay giữa đau thương: “Ngà i có the giet tô i, tô i chang cò n gı̀ đe hy vọ ng, nhưng trước nhan Ngà i, cá ch song củ a tô i, tô i phả i biệ n hộ ” (G 13, 15).

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Khi bạ n cả m thay bị bỏ rơi nhưng van tiep tụ c tin cậ y và o Chú a, bat chap những u buon, ay là bạ n đang thờ phượng Ngà i cá ch sâ u tham nhat. Hã y nhớ lạ i những gı̀ Thiê n Chú a đã là m cho bạ n. Neu Thiê n Chú a chưa từng là m cho bạ n mộ t đieu gı̀ khá c, Ngà i van đá ng nhậ n lời ngợi khen liê n lı̉ suot đời cò n lạ i củ a bạ n ve những gı̀ Ðức Kitô đã là m cho bạ n trê n câ y thậ p giá . Con Thiê n Chú a đã chet cho bạ n! Ðâ y là lý do lớn nhat đe thờ phượng. Thậ t đá ng buon, chú ng ta thường quê n những chi tiet rù ng rợn củ a le hy te mà Thiê n Chú a đã là m thay cho chú ng ta. Quen thuộ c sinh ra thờ ơ. Trước khi chịu đó ng đinh, Con Thiê n Chú a đã bị lộ t tran, bị đá nh đậ p đen noi người ta khô ng cò n nhậ n ra Ngà i, chịu đò n vọ t, nhiec mang và nhạ o bá ng, chịu độ i mã o gai và khạ c nho khinh khi. Bị lă ng mạ và nê n trò cười bởi những kẻ vô tâ m, Ngà i bị đoi xử tà n tệ hơn mộ t con vậ t. Roi, khi gan như bat tı̉nh vı̀ mat má u, Ngà i bị buộ c phả i vá c câ y thậ p giá lê n mộ t ngọ n đoi đe chịu đó ng đinh trê n giá go đó , và bị bỏ mặ c cho đen chet, mộ t cá i chet gia hı̀nh tủ i nhụ c chậ m chạ p trê n thậ p giá . Ðang khi má u song củ a Ngà i chả y ra, những kẻ chat van đứng ke bê n la lê n những lời lộ ng ngô n phạ m thượng, dieu cợt trước sự đau đớn và thá ch thức lời Ngà i tuyê n bo Ngà i là Thiê n Chú a. Sau đó , khi Ðức Giê su đã mang lay tat cả tộ i loi củ a nhâ n loạ i và o thâ n mı̀nh, Thiê n Chú a lạ i quay mặ t khỏ i cả nh tượng rù ng rợn ay, đe Ngà i phả i kê u lớn tieng trong tuyệ t vọ ng tộ t cù ng: “Lạ y Thiê n Chú a tô i, Thiê n Chú a tô i, sao Ngà i nỡ bỏ con?”. Ðức Giê su có the tự cứu mı̀nh ‐ nhưng như the thı̀ Ngà i khô ng the cứu bạ n. Khô ng ngô n từ nà o có the mô tả được cá i tă m toi củ a giờ phú t đó . Tạ i sao Thiê n Chú a lạ i cho phé p và có the chịu được sự đoi xử bộ i bạ c hã i hù ng và kinh khiep đen the? Tạ i sao như vậ y? Vậ y thı̀, bạ n cũ ng có the được tha khỏ i cả nh đời đời trong hoả ngụ c và bạ n cũ ng có the được chung phan trong vinh quang củ a Ngà i đời đời. Thá nh Phaolô nó i, “Ðang chang he biet tộ i là gı̀, thı̀ Thiê n Chú a đã bien Ngà i thà nh hiệ n thâ n củ a tộ i loi vı̀ chú ng ta, đe là m cho chú ng ta nê n cô ng chı́nh trong Ngà i” (2Cr 5, 21). Ðức Giê su đã từ bỏ mọ i sự đe bạ n có được mọ i sự. Ngà i đã chet đe bạ n có the song muô n đời. Chı̉ ngan ay thô i cũ ng đá ng cho bạ n tạ ơn và ngợi khen liê n lı̉. Vậ y, đừng bao giờ thac mac là bạ n phả i tạ ơn ve đieu gı̀!

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NGHI VE MỤ C ÐICH ÐƠI TOI MỌ T ĐIEM ĐE SUY TƯ: Thiê n Chú a có thậ t, khô ng thà nh van đe tô i nghı̃ the nà o. MỌ T CAU KINH THANH ĐE NHƠ: “Vı̀ Thiê n Chú a đã phá n: ‘Ta sẽ khô ng bỏ rơi ngươi, Ta sẽ khô ng ruong bỏ ngươi!’” (Dt 13, 5b). MỌ T CAU HOI ĐE NGHIEN NGAM: Là m sao tô i có the ý thức luô n mã i sự hiệ n diệ n củ a Thiê n Chú a, đặ c biệ t khi tô i cả m thay Ngà i xa cá ch? _______________________ 1 Philip Yancey, Reaching for the Invisible God (Grand Rapids: Zondervan, 2000), 242. 2 Floy McClung, Finding Friendship with God (Ann Arbor, MI: Vine Books, 1992), 186.

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