Dear Brothers and Sisters in the Lord:
The past months saw the mandatory isolation measures of varying degrees adopted by all countries across the globe with a view to deterring the contagious spread of the Coronavirus (Covid-19). Such measures not only impede the interpersonal social contact, but also critically affect the normal operations of every society. Given that the Church constitutes an integral part of the social community, chances are rather remote for her to conduct her normal public activities, including liturgical ceremonies, formation, charity, celebrations and the like. How should the Church respond when the Covid-19 pandemic is generally believed to continue to be around for a seemingly lengthy period of time?
The impending 2020 Advent season reminds us again that our Lord Jesus is always present among us. Therefore, we cannot wait passively for the pandemic to be over and to disappear, but should welcome and receive God’s unexpected coming amidst the pandemic with new modes of thinking. The Church’s announcement: “And the Word became flesh and lived among us,” (John 1:14) was indeed a proclamation of the advent of a God who is gladly willing to reside among all nations. With our Lord’s abundant and inexhaustible grace, He is set to stimulate every human being’s sublime aspirations, inclusive of promoting the equality and friendship of mankind, respect for the disparity between one another, commitment to peace-making and solidarity through dialogue, as well as undertaking the responsibility to show care and concern for the creation of the earth, and the like.
The global pandemic has clearly revealed to us the signs of the era. In view of the extensive mobility of the digital culture, the link today between people of contemporary times and the steady and non-changeable geographical environment has become increasingly minimal. People are now living in a “Diversified Global Village”. The digital culture has inevitably changed the concept of space and also people’s language and behaviour, particularly amid the younger generation. In so far as the Church is concerned, we discovered that the former life style with the parish and the clergy constituting the focal point of attention has undergone gradual changes under the impact of the Covid-19 pandemic. Given the social gathering ban and the social distancing requirement, the parishes can no longer be the main gathering places and social centres for the local communities as they have been in the past. Furthermore, liturgical life with the clergy at the core is no longer in a position to respond to the aspirations for solidarity, friendship, justice and equality.
Indeed, the distinguished feature of a parish is rooted in the people’s daily lives and the local community. As a result of the Covid-19 pandemic, the parish is no longer confined to a geographic space, but has become an environment for establishing rapport, through mutual servicing and liturgical rites among the local community. Hence, instead of reminiscing about the past and awaiting the restoration of parish life to that of a bygone era, it may be more desirable to face the challenges posed by the pandemic, move forward dauntlessly, as well as search for and identify a possible new mode of existence for the parish, in the hope of it playing a pivotal role in the local community once again.
released “The pastoral conversion of the Parish community in the service of the evangelising mission of the Church” instruction in July this year. It points out that for the purpose of addressing the demands of the contemporary era and also more effectively fulfil the mission and service of evangelisation, both the structural framework and the pastoral orientation of the parish should be firmly grounded. Three directions mentioned in the new Guidelines are worthy of re-consideration:
(1) The parish should not be considered as equivalent to a building or a series of organisations. It is rather a community which is constituted of different communities. As pointed out by Pope Francis in Evangeli Gaudium: Apostolic Exhortation on the proclamation of the Gospel in today’s world” (24 November 2013), “The parish is the presence of the Church in a given territory, an environment for hearing God’s word, for growth in the Christian life, for dialogue, proclamation, charitable outreach, worship and celebration.”[28]
(2) The Parish must be a place which gathers people together and seeks to promote and foster long-term interpersonal relationships, thereby nurturing a sense of belonging and acceptance in the parish community. The parish should therefore be a people-oriented venue, promoting dialogue, solidarity and openness to all.
(3) If the parish succeeds in firmly rooting itself in the heart of the community’s daily lives, it will become a place for overcoming loneliness, and will affect the lives of many. “It is a community of communities, a sanctuary where the thirsty come to drink in the midst of their journey, and a centre of constant missionary outreach.” [28]
The Diocese has therefore decided to adopt “parish renewal” as the pastoral theme for the coming year. On the basis of the above Instruction, the Diocese will face the challenges of the contemporary era and reflect on how the Church can more effectively fulfil its evangelising mission and service. First and foremost, in what concerns the priests, this document will become their blueprint, and will be discussed in depth in the 2021 Study Camp to enable them to plan the pastoral direction of the Diocese for the coming three years. Concurrently, I also invite all Diocesan Bureaux and members of the parish councils to seriously study this issue. I sincerely hope that with their concerted effort, they will be able to identify a new model to justify the existence of the parish as well as embrace the spirit of co-responsibility.
Finally, may I take this opportunity to appeal to all the faithful, that even though you may not be able to take part in the liturgy and pastoral activities of the parish, particularly amid the Covid-19 pandemic, to make every effort to get the parish deeply rooted in your daily life through mutual care and concern for one another.
Let us prepare and equip ourselves to welcome our Lord Jesus Christ! May God bless you and all your loved ones, this coming Advent and always!
+ John Cardinal Tong
Apostolic Administrator of Hong Kong
The Solemn Feast of Christ the King
22 November 2020
Commentary on the theme of the pastoral letter
Prayer for Hong Kong and the Catholic Church
Summary of the Pastoral Letter
Cardinal John Tong, our Apostolic Administrator, made public a Pastoral Letter, entitled In Communion with the Church, on 21 September.
In the Pastoral Letter, the Cardinal encourages the faithful to hold firm to their faith in these times of trials and hardships, recognising that God, the Lord of human history, will ultimately turn their sufferings into a blessing.
The Cardinal acknowledges that the social unrest last year and the Covid-19 pandemic this year will pose new challenges to our evangelising mission, and for this reason the faithful should entrust themselves to God and be well prepared.
The Cardinal considers the protesters last year as justified in demanding the government to address some key issues related to justice, democracy and the quality of life. Regrettably, the protests later gave rise to mutual hatred, smearing and animosity among opposing camps.
The Cardinal exhorts the faithful to follow the social teaching of the Church attaining the reforms and well-being of society. Treating others as “enemies” to be fought against is inconsistent with the Christian faith. The faithful can have different stances on social and political issues, but they must avoid causing a division in the Church because of those differences. Even in exercising their rights, the faithful are to take into account the communion and common good of the Church.
The Cardinal reiterates the support of the Church for democracy as a form of governance, but he emphasises that the attainment of democracy is an “ongoing process” which calls for perseverance and sustained efforts.
As for priests, they should enlighten the faithful with the social teaching of the Church and form their consciences, refraining, however, from exerting their influence in the social concern activities of the faithful.
The Church treasures the supernatural “sense of faith” on the part of the faithful. Accordingly, priests should be ready to listen to the faithful. Nevertheless, when the faithful challenge the Church or even slander Church leaders, they are setting a bad example and causing a division in the Church.
Lastly, the Cardinal calls on the faithful “to put an unwavering hope in Jesus Christ” and to turn to God for His unfailing help. While there is room for a “diversity” in Church life, the faithful must maintain the communion of the Church.
Commentary on the theme
of the pastoral letter: What is meant by Communion?
According to the New Testament, especially the Letters of St. Paul, the Church on the People of God has three distinctive marks, namely, Witnessing (Martyrion), Ministry (Diakonia) and Communion or Fellowship (Koinōnia). Communion is a very important concept in the ecclesiology of the Second Vatican Council (1962-65). On the basis of the Conciliar documents [the respective Constitutions or Decrees on: the Church (LG), Revelation (DV), the Church Today (GS), Bishops (CD), Priests (PO), Missions (AG), Laity (AA), Ecumenism (UR) and Eastern Churches (OE)], the term Communion has the following threefold meaning:
(1) Spiritual Communion or Ecclesial Communion (cf. LG4, 7b, 9b, 13a, 13c; DV10a; GS32d, 38b; PO15a; AG4, 37d, 39a; AA18a; UR2b, 7c, 14a, 15a; OE2)
At this level, Communion is directly and particularly related to the Holy Spirit. Through and in the Holy Spirit, individual members of the faithful maintain an intimate relationship with Jesus Christ our Saviour and with the Holy Trinity, sharing the divine life and maintaining a close relationship with the whole People of God, like the cells of a living body among themselves. This spiritual Communion or Fellowship finds expression in the profession of the same Faith, the participation in the same Sacraments (especially the Eucharist) and the close link between members of the faithful in everyday life (through a bond of charity between them, the sharing of spiritual benefits, the sharing of charisms in jointly building up the Church and contributing to the well-being of society).
(2) Catholic Communion or Ecclesiastical Community (cf. LG8, 13-15; GS92c; AG22b; UR3a, 3e, 4c, 4d, 7c, 13b, 14d, 17b, 18, 19a, 20; OE4a)
At this level, Communion consists in a close union between the Dioceses or Particular Churches (Local Churches) in different parts of the world with the Diocese or Church of Rome. This close union is fully realized in the case of members of the Catholic faithful who are considered to be fully incorporated into the unique Church of Christ. The same union is considered to be partially realized to different extents in the other Christian Churches or Ecclesial Communities, depending on the actual condition of their doctrines, sacramental life and Church governance.
(3) Hierarchical Communion (cf. LG18b, 22a, 22b, 23a, 29a, Prefatory Note of Explanation; CD4a, 5, 15a; PO7a, 15b; AG38a)
Communion at this level is like the intimate relationship between a living body and its various parts or organs. This entails the intimate link between individual members of the Catholic faithful or individual Church communities with the “College of Bishops”. This “College” refers to the body presided over by the Pope as the successor of St. Peter and joined by all the Bishops worldwide as successors of the other Apostles. In carrying out His salvific plan through His Son, our Lord Jesus Christ, God has entrusted the “College of Bishops” with the task of governing the whole Church, in a collegial and co-responsible manner, with the Pope as the visible sign of the unity of the Church in professing her faith and in her mission. Attaining Hierarchical Communion with Rome is a prerequisite for attaining “full” Ecclesiastical Communion.
Hierarchical Communion also entails the close relationship between priests and the bishop, between deacons and the bishops, and between deacons and priests.
Scripture passages related to the spirit of Communion
The Apostles, with Mary the mother of Jesus and a group of the faithful stayed together in Jerusalem and prayed with one accord in expectation of the coming of the Holy Spirit (Acts 1: 12-14); the witness given by the early Christians through their community life in Jerusalem (Acts 2:42-47); the Apostle and elders held a meeting in Jerusalem to resolve the problems relating to the conversion of the Gentiles to the Christian faith (Acts 15:1-33); the Local Churches in Asia Minor took up collections in support of the Church in Jerusalem (1 Cor 16:1-3); the fellowship of the faithful with one another (2 Cor 13:14); the fellowship of the faithful with one another and with God the Father and Jesus Christ.
Prayer for Hong Kong and the Catholic Church
Heavenly Father, you are the Creator of everything that exists and Father of the human family. We implore you to bless the people of Hong Kong, that they may treat one another as brothers and sisters, with open-mindedness, forbearance and a sense of solidarity. May they work together to promote the common good.
Lord Jesus Christ, you are the Incarnate Word of God and Image of the Father as the God of Mercy. You are also the Lord of human history who unfailingly care for mankind under all circumstances. We implore you to bless the People of God in Hong Kong, so that, through love of God and neighbours, they may bear witness to the Gospel. Help them to see your self-sacrifice on the Cross and your love and forgiveness of enemies as their supreme model. May they contribute their talents and charisms to building up a Church that is united and yet allows for diversity. May our faithful become the salt of the earth and the light of the world, with a preferential option for the poor and the needy. While striving for the well-being of our earthly society, may they not lose sight of the Kingdom of Heaven as their ultimate goal.
Holy Spirit, you are the source of truth, life, charity and grace. We implore you to enlighten Church leaders, that they may attend to the People of God like the Good Shepherd. Inspire and guide those who hold public offices, so that, in implementing sound policies, they may promote justice and uphold human dignity.
O Most Holy Trinity, our beloved city, Hong Kong, is in the midst of a global viral pandemic, a severe economic recession and social instability. May the faithful, in communion with one another and in solidarity with the people of Hong Kong, be sustained by your grace and face the current challenge with faith and hope. Amen. (The Our Father and Hail Mary may be said.)
Catholic Diocese of Hong Kong
September 2020
