Thơ: CHỜ ĐÔNG

Em bảo rằng chiều nay em sẽ đến,
Anh vui mừng, lòng khấp khởi, trông em!
Đôi mắt cuồng, muốn được ngắm dung nhan,
Đôi tay dại, muốn ôm em thật chặt.


Rồi đến hẹn, hai tay anh siết chặt,
Lần hẹn hò này không khác lắm lần kia
Chẳng đi nhanh, vờ chẳng biết anh trông
"Đợi em nha!". Em làm như phép thử.

Trong hơi gió có làn sương nhè nhẹ,
Đến rồi đây! Hãy đến cạnh bên anh,
Giữ đôi chân, cho bớt nỗi loanh quanh,
Chờ đợi lúc anh và em kề cạnh

Lần nào cũng vậy, đầu tiên là mắt
Em sà vào hôn lấy trọn song châu
Anh ngất ngây, chẳng còn biết mình đâu,
Vì nhớ quá mà đành ra khờ dại.

Rồi đôi tay xen đôi tay; Nắm!
Anh giật mình vì cảm giác lâng lâng,
Đã bao lâu anh thấy rõ mình cần,
Kề tay nhau, anh thấy mình ấm lại.

Vòng tay ôm, nơi đường eo mềm mại,
Ngỡ là ôm mà như thể là không,
Vì lấp vào những chỗ khuyết mênh mông,
Em và anh, là biển - trời, băng giá.

Rồi thẹn thùng, em ngỏ lời chào vội:
"Em phải đi, hẹn lần khác nha anh!"
Chưa kịp trả lời, em đã vội đi nhanh,
Chỉ kịp nhìn, còn mảnh hồn tê tái.

Còn nơi đây là đôi tay vẫn dại,
Vẫn nguyên si đôi mắt chấp cuồng,
Em đi về trong gió trong sương,
Cùng hơi lạnh, người ra đi để lại.

Little Stream

Toronto, 21/01/2026

Theo.: RECOGNITION AND ACCOMPANIMENT AFTER A JUBILEE YEAR

    On January 6, 2026, Pope Leo XIV sealed the Holy Door of Saint Peter’s Basilica, marking the conclusion of the Church’s Jubilee Year. This significant event serves as an invitation for Christians to reflect on themselves after a year of grace, focusing on the themes of recognition and accompaniment.

    The word "recognition" carries a range of meanings. It can refer to "special notice or attention," a "knowledge or feeling that someone or something present has been encountered before," or, in a more specialized context, a "formal acknowledgment of the political existence of a government or nation"(1). As a result, people often interpret recognition merely as observation and stop at these familiar definitions.

    However, according to Ryan Gerard, S.J., in Engaging Werner G. Jeanrond’s Theological Thinking, Christians are called to understand the intrinsic meanings of "recognition" in two ways: as a continual process and as a mutual effort. (2) Recognition really emphasizes a process that unfolds continuously, while people are easily limited in a concrete context of cultural characteristics, social standards, historical circumstances... Therefore, these contexts challenge Christians to open themselves to and accept others. Furthermore, this is also a commitment or engagement that comes from two sides, as recognition asks everyone "to be open to and strive to understand the other person."(3) Obviously, all of these efforts belong to the "accompaniment" in their closest relationships.

    Furthermore, the meaning of accompaniment in a simple way is "something which goes with another thing" (4). However, in relation to recognition, this word carries a broad meaning that underscores the relationship between mutual recognition behaviors. We can understand accompaniment in a broader context of the Church - "synodality" - but this scope is not appropriate for this narrow writing. Nevertheless, an emphasized point that we want to notice is that both "accompaniment" and "synodality" remind to the participation as the way of "the whole People of God in the life and mission of the Church"(5) and, in smaller scope, this participation is like to "a way to positively redefine participation through human limitations, and the development of memory that transforms how we recall vocation and biography."(6)

    Why do we want to notice "recognition" and "accompaniment"? How do they relate to the event of the Jubilee ending? We are invited to think about Cardinal Archpriest Rolandas Makrickas's statement: "As we close this Holy Door, we believe that the heart of the Risen One, an inexhaustible source of new life, remains always open to those who hope in Him."(7) The opening a new hopefully life is a special invitation that, in my own opinion, we need "recognition" and "accompaniment". Asking for engaging into relationships with the others requires humility, openness, and taking the risks; but tending to a "transformation" (8) and a vision of "the whole People of God in the life and mission of the Church", we can see God through others - accept them as welcome God - accompany with them as God go with us - transform, not my own life or only Christians, but all people around the world.

Author & Photo: Little Stream

Photo: Our Lady and Jesus statue - St. Michael's Cathedral (Toronto)

Toronto, 18/01/2026

1. Merriam-Webster Dictionary, s.v. “recognition,” accessed January 18, 2026, https://www.merriam-webster.com/dictionary/recognition (merriam-webster.com in Bing).

2. Gerard Ryan, “Exploring Theology, Spirituality, and Praxis: A Journey of Critical and Self-critical Reflection,” in Engaging Werner G. Jeanrond’s Theological Thinking: Starting Points, ed. Ulrich Schmiedel, Ola Sigurdson, and Jayne Svenungsson (Bloomsbury, 2026).

3. Engaging Werner G. Jeanrond’s Theological Thinking: Starting Points, 44.

4. Collins English Dictionary, s.v. “accompaniment,” accessed January 18, 2026, https://www.collinsdictionary.com/dictionary/english/accompaniment.

5. International Theological Commission, Synodality in the Life and Mission of the Church, accessed January 18, 2026, https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_20180302_sinodalita_en.html.

6. Engaging Werner G. Jeanrond’s Theological Thinking: Starting Points, 44.

7. Vatican News, “‘God’s heart remains open,’ says Cardinal at closing of Holy Door,” accessed January 18, 2026, https://www.vaticannews.va/en/pope/news/2025-12/god-s-heart-remains-open-says-cardinal-at-closing-of-holy-door.html.

8. Engaging Werner G. Jeanrond’s Theological Thinking: Starting Points, 44.

Theo.: PROMISES AND FAITHFUL HEARTS

How do you think about promises? Can it be true? Or a sweet lie? Based on these questions, we can reexamine our own faith. It is not easy to make a declaration about personal faith, because this is a "blur area" for Christians, which means we cannot know exactly the status of our individual faith, and... how can we describe this?

I would like to "borrow" the image of Abraham and Mary, which is helpful and meaningful for my own reflection. Furthermore, hope that this thought is useful for your spiritual life. Beginning with initial questions: Did Abraham and Mary fear before God's promises? Did they completely keep strong faith in those ones? Did anything challenge their faith? ...

Leaving hometown with God's promises that Abraham would be received: (1) the land, (2) a great nation, and (3) a blessing. "Go from your country and your kindred and your father’s house to the land that I will show you. I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse, and in you all the families of the earth shall be blessed." (Gen. 12:1-3). Those promises emphasize the space and time promises, meaning they would not occur immediately at the time of the promising action. 

"Go from your country and your kindred and your father’s house to the land that I will show you." (Gen 12:1). Where is "the land that I will show you"? How far is it from Ur - Abraham's motherland? How about the next happening that occurs on the way to the destination? It is certain that Abraham had no any further information about the land of the Canaanites. However, all of Abraham's thoughts and actions were based on "God's promises" without doubt, so he obeyed and departed from Haran to begin his own journey of faith at the age of seventy (Gen. 12:4).

Another image in the New Testament, Mary's annunciation, is also a Promise's model which comes from God: "You will conceive in your womb and bear a son, and you will name him Jesus. He will be great and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end... The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God... For nothing will be impossible with God." (Lk 1: 31-37)

Mary, according to Luke's descriptions, was confused when she faced the angel's announcement, and she asked: "How can this be, since I am a virgin?" (Lk 1:34). This question clarified Mary's confusing attitude when she received the salvation message of God without any detailed plan for her life. While Mary was engaged to Joseph and waiting to live with him in a home as a normal Jewish woman, she could not imagine what would happen after the promises and their consequences. However, her reply to angel makes us surprised: "Here am I, the servant of the Lord; let it be with me according to your word." (Lk 1:38)

What general points did Abraham and Mary make when they faced God's promises? 

(1) Both promises come actively from God. The action of God makes us amazed because Mary recognized the annunciation to herself is not out from God's promises when she declared: "He has come to the aid of his child Israel, in remembrance of his mercy,  according to the promise he made to our ancestors, to Abraham and to his descendants forever." (Lk 1, 54-55)

(2) Although both promises contain "WILL" verbs, which mean that those promises do not happen immediately, Abraham and Mary both believe and obey God's instructions. Their attitudes and behaviors cannot be explained only by their courageous mind and readiness of heart, which are not limited to human borders but extend beyond human thinking.

(3) The covenants of God with His People are practiced through faithful hearts, as Abraham and Mary, without limitation of space and time. "Indeed, his mercy is for those who fear him from generation to generation." (Lk 1:50) God is always faithful to His promises and, therefore, responds to His love by faithful hearts, which are naturally and obligatorily true attitudes and behaviors of His people.

(4) However, the comparison in this writing does not declare that the Church has two or more promises of God. All of those promises, from Abraham to Mary, lead us to ONLY ONE PROMISE through Christ, with Christ, and in Christ - only begotten Son of Father - fruit of Mary's womb - the promise of salvation after the fall of Adam and Eve, as John declares: "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life." (Jn 3:16)

We - Christians - read Abraham's and Mary’s mysterious stories when everything happened thousands of years ago; Nowadays, “this divine mystery of salvation is revealed to us and continued in the Church, which the Lord established as His body.” (Lumen Gentium, no.52)

Christians believe that God's plan and His own wisdom and goodness were "prepared in a remarkable way throughout the history of the people of Israel and by means of the Old Covenant. In the present era of time the Church was constituted and, by the outpouring of the Spirit, was made manifest. At the end of time it will gloriously achieve completion, when, as is read in the Fathers, all the just, from Adam and "from Abel, the just one, to the last of the elect," will be gathered together with the Father in the universal Church." (Lumen Gentium, no.2). 

Therefore, Christians who are "established by Christ as a communion of life, charity and truth, it is also used by Him as an instrument for the redemption of all, and is sent forth into the whole world as the light of the world and the salt of the earth." (Lumen Gentium, no.9)

Little Stream

Photo: Moon

Toronto, 16/01/2026

Theo.: THE ACTUALIZATION AND INCULTURATION IN BIBLE'S INTERPRETATION (Final)

    The significance of discovering the ACTUALIZATION and INCULTURATION in the Bible's Interpretation, according to the instructions of the Pontifical Biblical Commission (PBC) (1), keeps Christians in true Faith of the Catholic. Given the importance of these documents, I humbly suggest that the writings be presented in small sections, with attached examples. Hope that it will remain fruitful for a few Christians.

Part I: ACTUALIZATION

1. The principles for actualizing the Holy Bible

Read HERE

2. Methods for Actualization in Bible's Interpretation

Read HERE

3. Limitations in reading and interpretation/ explain Bible

Read HERE 

Part II: INCULTURATION 

    After underscoring the ACTUALIZATION, PBC continues with INCULTURATION, which mentions to the adaptation of Bible's interpretation in different cultures, socials, and contexts. In this meaning, the Christians who receive Holy Bible with their own characteristics are warranted that their understanding about the Word of the Lord is suitable and, even, exact according to teachings of the Church.

 Theological foundation of inculturation:

    PBC declares the basis of inculturation's theology is that: "The word of God transcends the cultures in which it has found expression and has the capability of being spread in other cultures, in such a way as to be able to reach all human beings in the cultural context in which they live." So, I suggest three small parts for this inculturation process: 

1/ Scripture's translations: 

    The importance of scripture's translation is invaluable because it enables native people in each region to read, understand, reflect on, and apply it to their communal and personal lives. However, it is not only about getting scripture's translation through normal translation methods; PBC emphasizes that this is "translating the inspired Scripture," meaning that this process, without purely human intelligence, is inspired by the Holy Spirit. 

    Human beings are a factor of this process, and it "is always more than a simple transcription of the original text." The reason for the change in meaning in each translated text lies in the cultural context: "Concepts are not identical, and symbols have a different meaning, for they come up against other traditions of thought and other ways of life." For example, the New Testament was proclaimed in Vietnam nearly 500 years ago by evangelists, and it was translated into Vietnamese step by step to serve the Vietnamese community. 

2/ Translation and Interpretation 

    For "the translation of biblical texts cannot ... ensure by itself a thorough inculturation," the condition for knowing and living God's teachings is true interpretation by the Church. "From interpretation, one passes then to other stages of inculturation, which lead to the formation of a local Christian culture, extending to all aspects of life." Hence, all aspects of their lives, such as praying, laboring, social life, customs, laws, art and science, philosophical and theological thinking, are imbued with the Gospel of God. 

  However, how can laypeople interact with the Bible's interpretation? Sometimes the academic style of translations makes them confusing and difficult to understand. The answers to these questions are repeated from the part ACTUALIZATION, where laypeople do not hesitate to ask pastors, of course, in a humble manner, who have the chance to study deeply in the interpretation of the Bible. Besides, attending Holy Bible classes at parishes or dioceses to deepen knowledge of God's Word. 

3/ Mutual process of inculturation: 

     Obviously, the process of inculturation is not "one-way" but "two-way". The culture contributes to the variety and adaptations of the Bible; furthermore, culture becomes a "witness" for the fact that "This diversity is, to be sure, never total. Every authentic culture is, in fact, in its own way the bearer of universal values established by God." On the other hand, culture is enlightened by the Truth of the Gospel, and the fruitfulness of culture, such as human civilization, human behaviors, and progressive society, are aspirations of each culture. 

    Finally, the Bible's interpretation is not a complete process. Therefore, the local churches must "effort to convert this foreign form of biblical inculturation into another form more closely corresponding to the culture of their own land." For the culture and society of each region have been developing, the interpretation process "must be taken up again and again, in relationship to the way in which cultures continue to evolve." 

CONCLUSION 

    This simple study is based on the document "The Interpretation of the Bible in the Church," which was presented by the Pontifical Biblical Commission (PBC) to Pope John Paul II on April 23, 1993. Besides, I offer practical examples for Christians that are easy to read and apply. 

    However, this is a long document on PBC that discusses the Bible's Interpretation. I just extracted the essence of the closest details on ACTUALIZATION and INCULTURATION, using simple vocabulary, for almost all Christians (I especially give it to laypeople who do not have the chance to engage with long, academic documents of PBC). 

    I humbly hope that a little bit of fruitfulness will be created from this tiny endeavor. 

    May God bless you!

Toronto, 12/01/2026

Little Stream

Photo: Moon

Note: 

(1)https://catholic-resources.org/ChurchDocs/PBC_Interp-FullText.htm#Sec3

Theo.: THE ACTUALIZATION AND INCULTURATION IN BIBLE'S INTERPRETATION (Part III)

    The significance of discovering the ACTUALIZATION and INCULTURATION in the Bible's Interpretation, according to the instructions of the Pontifical Biblical Commission (PBC) (1), keeps Christians in true Faith of the Catholic. Given the importance of these documents, I humbly suggest that the writings be presented in small sections, with attached examples. Hope that it will remain fruitful for a few Christians.

Part I: ACTUALIZATION

1. The principles for actualizing the Holy Bible

Read HERE

2. Methods for Actualization in Bible's Interpretation

Read HERE

3. Limitations in reading and interpretation/ explain Bible

    PBC elucidates, in the final Part of Actualization, the limitations in reading and interpreting/explaining the Bible. This is not the absolute borders of the Holy Bible, because it "can at the same time both relativize and enrich the value systems and norms of behavior of each generation." However, the problem lies in readers' self-explanation based on their concrete circumstances, without prioritized methodologies for actualization. Significantly, many laypeople use incorrect methods of Bible interpretation, resulting in unintended consequences for religious life. Therefore, discussing the limitations of this topic is vital.

   Most of all borders, Christians need to "avoid tendentious interpretations, that is, readings which, instead of being docile to the text make use of it only for their own narrow purposes". Reading the tendentious interpretations, Christians are prone to misinterpret the true message as a fake one, depending on the Church's teachings or their individual emotions. Sometimes, some people intentionally manipulate the narrative to their own advantage. For example, some Catholic men and women choose only prayers at home and do not pay attention to the mass because they remember Jesus's words: "I desire mercy, not sacrifice." (Matthew 9:13). They even, to the point, deny Sacraments and critique Pastors, and other Christians.

 Furthermore, it is really significant to remember that: "Actualization loses all validity if it is grounded in theoretical principles which are at variance with the fundamental orientations of the biblical text." These phenomena are not uncommon and, starkly, many movements of Christians cause misinformation across political, social, and economic sectors in the name of the Church. For instance, there are calls for street protests against the government, but attendees do not understand the initiators' purpose, so they are lured into underground organizations with unclear purposes at street protests.

   Last but not least, the Christians refuse "every attempt at actualization set in a direction contrary to evangelical justice and charity." So, the fruitfulness of the Bible is recognized through the practical lives of Christians, as PBC underscores, not "use of the Bible to justify racial segregation, anti-Semitism or sexism whether on the part of men or of women." This is a persistent and problematic issue that many Christians express contempt for LGBTQ individuals and, even, exclude them from human dignity for their marriages are not recognized, "the rib that the Lord God had taken from the man he made into a woman and brought her to the man... Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh" (Genesis 2: 23-24).

   The Church hopes that all Christians actualize the biblical message through "a correct interpretation of the text" and remain conscious that all are in "the living tradition, under the guidance of the church's magisterium." By this true actualization, the Holy Bible reaches “the ears and hearts of people of our own time.”

Author: Little Stream

Photo: Moon

Note: 

(1) https://catholic-resources.org/ChurchDocs/PBC_Interp-FullText.htm#Sec3

Theo.: THE ACTUALIZATION AND INCULTURATION IN BIBLE'S INTERPRETATION (Part II)

    The significance of discovering the ACTUALIZATION and INCULTURATION in the Bible's Interpretation, according to the instructions of the Pontifical Biblical Commission (PBC) (1), keeps Christians in true Faith of the Catholic. Given the importance of these documents, I humbly suggest that the writings be presented in small sections, with attached examples. Hope that it will remain fruitful for a few Christians.

Part I: ACTUALIZATION

1. The principles for actualizing the Holy Bible.

Read HERE  

2. Methods for Actualization in Bible's Interpretation

    PBC's instructions emphasize the significance of methods of actualization for Biblical exegetes because those methods "can shed light upon many current issues" arising from the real-life of the people of God. After reading the Holy Bible, many Christians wonder about the meaning or message they read or hear every day. Finding one or more common points between the Holy Bible and their own lives is a familiar practice for many people. However, have we ever taken a moment to wonder: Is my understanding of the Holy Bible appropriate to the Church's teachings? Surely, there are many replies: This isn’t something I pay much attention to!.

    PBC shows many methods, but I think that some of them are fruitful for laypeople's practice during their religious life:

    (1) "Actualization presupposes a correct exegesis of the text, part of which is the determining of its literal sense." Yet lay people often do not have opportunities to discover the specific senses of the Holy Bible, so they often need explanations from bishops or priests through homilies at Mass or Holy Bible classes at parishes or dioceses. Laymen and laywomen have the right to ask and clarify ambiguous points in the Holy Bible, not asking in a confrontational or challenging way, but asking with a humble, seeking-to-understand attitude.

    (2) The actualization process occurs, in an exact method, in relation to Christ and Church mysteries. In Part I, as mentioned, the New Testament fulfills the Old Testament, so it is really necessary to read the Holy Bible "in the interpretation of Scripture by Scripture" way. It is not hard to find examples of people who use the Old Testament only to promote political overtones rather than explanations that connect to Christ as the ideal leader of the Kingdom of God and of the Church. While the Holy Bible does not strictly teach politics, this misunderstanding leads to negative attitudes toward it for its political teachings. The actualization of the Holy Bible's interpretation, PBC re-states again, is not in this negative manner.

    (3) Three steps are mentioned for laypeople to practice in normal life:

+ First, listen attentively and prayerfully to the Word of the Lord as it applies to your personal circumstances. This contemplative approach fosters a receptive heart, open to God's guidance in everyday life.

+ Second, seek to understand the concrete contexts and meanings presented in the biblical text. This intellectual engagement involves clarifying the original message, its context, and its relevance for today.

+ Finally, demonstrate clearly how the fruitfulness of the Holy Bible can be manifested in tangible actions and attitudes. Strive to adapt these insights to daily living in a manner that is both productive and aligned with the saving will of God in Christ, drawing from both prayerful contemplation and thoughtful discernment.

    According to those methods, the actualization process is not limited to the old senses but also encompasses modern issues such as "the rights of the human person, the protection of human life, the preservation of nature, the longing for world peace" in the light of the Holy Bible. 

Author: Little Stream

Photo: Moon

Note: 

(1) https://catholic-resources.org/ChurchDocs/PBC_Interp-FullText.htm#Sec3

Theo.: THE ACTUALIZATION AND INCULTURATION IN BIBLE'S INTERPRETATION (Part I)

The significance of discovering the ACTUALIZATION and INCULTURATION in the Bible's Interpretation, according to the instructions of the Pontifical Biblical Commission (PBC) (1), keeps Christians in true Faith of the Catholic. Given the importance of these documents, I humbly suggest that the writings be presented in small sections, with attached examples. Hope that it will remain fruitful for a few Christians.

Part I: ACTUALIZATION

1. The principles for actualizing the Holy Bible.

    "The church, indeed, does not regard the Bible simply as a collection of historical documents dealing with its own origins; it receives the Bible as word of God, addressed both to itself and to the entire world at the present time." Therefore, the actualization, which means reading the Bible again in the context of temporary Christians in applied situations, is one factor in the standards for interpreting the Holy Bible. There are four necessary principles for this process.

    First, the adaptation of the Holy Bible is suitable for all cultures. Furthermore, it "can at the same time both relativize and enrich the value systems and norms of behavior of each generation." This adaptation was manifested concretely through missionaries who proclaimed the Holy Bible to strange lands. For example, Fr. Matteo Ricci entered China, translated the Holy Bible into Chinese, and used familiar images from the local people, so that the Chinese received the Word of the Lord. Hence, "it is necessary to apply their message to contemporary circumstances and to express it in language adapted to the present time."

    Next, fulfilling and surpassing the Old Testament is the role of the New Testament, so the actualization reminds interpreters and Christians who read the Bible and its exegetes to keep the consciousness of these relationships. So, the role of bishops and priests is to teach the Word of the Lord to His People. In the masses, for instance, priests often give homilies that connect the New and Old Testaments through main topics, then give practical advice following those topics. Also, homilies cannot be replaced in Sunday Masses by other parts, and the connection of two or three readings is normal.

    Third, the tradition of the community of faith contributes to the vibrancy of actualization, since transmitting the original dynamism and protecting the full meaning of the Holy Bible are duties of this tradition. One reason for the Church's enduring continuity is the tradition of the community of faith. I can see this in Vietnamese groups living far from their hometown. The actualization of those groups keeps traditional organizations as they are in their homelands, but they still adapt to the new environment in which they live.

    Finally, does actualization manipulate the Bible? The answer of PBC is "The text of the Bible has authority over the Christian church at all times, and, although centuries have passed since the time of its composition, the text retains its role of privileged guide not open to manipulation." However, there are many instances of using the Bible as an individual instrument or for personal advantage. For example, some people used the Bible as inciting or provocative statements, while others attended their personal organizations, but what happened? Attenders may not know those organizations' purpose because they are persuaded by ideal quotes from the Bible.

  

    Nevertheless, which methods warrant the true actualization in faithful to the Church? It will be found in the next part...

Author: Little Stream

Photo: Moon

Note: 

(1) https://catholic-resources.org/ChurchDocs/PBC_Interp-FullText.htm#Sec3

Tản mạn: CHÚT TẢN MẠN VỀ CHỮ HIẾU

 Một người bạn nhắn tin hỏi: 

- "Ê ông! Sao nhà ông mới có đám tang, mà tui thấy nhà ông ai cũng vui vậy?😳😳😳". 

Sau khi thả icon cười với bạn, tôi đáp lại:

- "Thực ra từ lúc người thân khỏe mạnh cho đến khi già cả, bệnh tât, yếu dần rồi qua đời, thì nhà tôi đã vui suốt thời gian đó rồi ông! Chẳng phải chết mới vui đâu.😁"

Bạn giật mình trước câu trả lời của tôi rồi vội nhắn:

- "Sao tui thấy kì kì ak ông! Nhà tui chịu tang là 3 năm á chớ! Không có vui cười hay nói lớn tiếng gì đâu. Đám cưới còn đợi mãn tang mới làm á!"

Tôi cười tươi rồi nhắn lại:

- "Tui biết ông thấy kì kì chỗ nào rồi! Ý là con cháu không giữ trọn chữ hiếu với người đã mất phải hông?"

- "Ừ! Tụi ngại hong dám nói thẳng". Bạn trả lời tôi!

Tôi đã giải thích cho bạn về điều mà bạn cho là kì kì... Bởi nó trái ngược lẽ thường tình rằng "đám cưới phải cười, đám ma phải khóc".

- "Mà ông có biết lý do vì sao đám ma người ta phải khóc thay vì cười không?". Tôi hỏi thêm bạn.

Một loạt những giải thích của người bạn liên quan đến: tôn trọng người đã chết, nhớ nhung hay luyến tiếc, để người ngoài nhìn thấy buồn thì biết là người còn sống tôn trọng người đã mất....

Sau khi bạn trả lời xong, tôi hỏi tiếp:

- "Vậy thì ông có đảm bảo cười là thiếu tôn trọng người đã chết? Là con cái không hiếu thảo với cha mẹ đã mất? Là con cái không đối xử tốt với bố mẹ đã mất không?"

Bạn biết tôi đang đi sâu vào vấn đề, nên lần này bạn không trả lời nhanh, vài phút sau bạn gửi lại:

- "Ờ thì... tui không biết nữa! Chỉ thấy nó kì kì thôi ông ạ! Tại thấy nhà ông lạ quá nên mới nhắn hỏi ông đó! Chớ lẽ thường đám ma người ta khóc không thôi! Rồi còn giữ sự đau buồn đó cả mấy năm trời!"

- "Tui hiểu ý ông mà! Vậy là ông cũng phân vân phải không? Có nghĩa là nước mắt không phải là thước đo của chữ hiếu; đau buồn không phải là giá trị của sự tôn trọng phải không ông?". Tôi đáp lại.

Tin nhắn mà tôi nhận được là sự đồng ý của bạn:

- "Ừ! Đúng rồi! Chỉ là thói thường là vậy thôi!"

_______________________________________________________

Tôi chia sẻ câu chuyện này khi người bà của mình đã mất được hơn 100 ngày. Tôi tin rằng niềm vui về sự ra đi của bà vẫn còn kéo dài và sẽ kéo dài mãi trong gia đình tôi.

Thực vậy, niềm vui mà người khác có thể quan sát là những sinh hoạt bên ngoài như: đi đây đó, hoặc chụp hình đăng facebook, những cuộc trò chuyện hài hước... Còn điều mà họ không quan sát được là chính thái độ bên trong tâm hồn và sợi dây nối kết giữa người đã ra đi và những người còn ở lại. 

Quay trở lại với những gì tôi chia sẻ với người bạn, cá nhân tôi vẫn xác tín rằng:

- Chết không phải là thời gian để ân hận vì quá khứ không sống trọn vẹn chữ Hiếu. Dù là một người con hay cháu ở gần hay xa cha mẹ, dù chăm sóc trực tiếp hay gián tiếp, dù là cơm bưng nước rót hay chỉ gọi điện hỏi thăm... đều là cách con cái tỏ bày lòng hiếu thảo. Cái chết ập đến không bất ngờ vì... ai cũng phải chết... và cái chết không hề dập tắt lòng hiếu thảo. Khi các vị sống bên mình thì chăm sóc phụng dưỡng hoặc thăm hỏi, khi các vị đã chết thì lòng hiếu thảo được thể hiện qua nỗi nhớ và lời cầu nguyện mỗi ngày.

- Cái chết không hề cắt đứt tương quan giữa người đã chết với người còn sống. Đó là một sợi dây tương quan vô hình. Thậm chí, còn làm cho tương quan ấy khăng khít hơn và trưởng thành hơn. Bởi từng thành viên trong gia đình tôi luôn nhớ về người đã mất và họ cũng nhớ về nhau trong cuộc sống thường ngày. Từ đó, những người còn đang sống, dâng công đức và lời cầu nguyện cho người đã qua đời, ngược lại các ngài cũng phù hộ giúp sức cho chúng ta trong đời sống tại thế này. 

- Không có cơ sở hoàn toàn để bắt buộc "đám cưới phải cười và đám ma phải khóc". Thực ra chúng ta chỉ được đặt trong một bối cảnh văn hóa - xã hội - phong tục - tập quán nhất định. Nên cảm giác "kì kì" mà người bạn tôi chia sẻ là điều dễ hiểu. Thực vậy, trong niềm tin của người Ki-tô Hữu, sự sống không mất nhưng chỉ đổi thay, là bắt đầu một cuộc sống mới, một tiến trình thanh luyện để hưởng nhan thánh Chúa. Hơn nữa, chẳng phải câu hát "khi Chúa thương gọi tôi về, hồn tôi hân hoan như trong một giấc mơ..."(1) thường hay hát trong đám tang người Công Giáo sao? Vậy phải giải thích thế nào về niềm hân hoan này, nếu đó không phải là niềm vui khi về với Chúa?

- Thái độ đau buồn trước người thân đã qua đời là điều cần thiết, nhưng không phải là tất cả. Chỉ cần người còn sống giữ được sự bình tĩnh cần thiết và thái độ tiết chế, sao cho đừng quá đau buồn mà cũng không quá vui vẻ cách lố bịch. Nhưng hãy nội tâm hóa mọi biến cố ấy trở thành điều có ý nghĩa trong cuộc sống những người còn sống. Sau mọi biến cố, nhanh chóng trở lại với cuộc sống bình thường nhất có thể, để mọi sinh hoạt của chúng ta không bị ảnh hưởng vì nỗi đau buồn. 

_______________________________________________________

Câu trả lời của tôi cho câu hỏi của bạn mình: 

- "Nè ông! Riêng đối với mọi thành viên trong gia đình tôi, bà tôi là một người đạo đức và làm gương sáng cho con cháu từ lúc còn sống cho đến lúc đã qua đời. Nếu nhìn với khía cạnh này, thì gương sáng của bà vẫn còn mãi trong tâm hồn con cháu. Cho nên cái chết của bà là thời khắc để gương của bà thêm sáng hơn, để con cháu học đòi noi theo. Thế thì phải vui hơn là buồn chứ ông nhỉ!"

Thực vậy, nỗi mất mát với người còn sống là điều không tránh khỏi, nhưng chóng qua thôi, hơn hết gương sáng của bà đã được nội tâm hóa và trở thành động lực sống cho con cháu trong suốt cuộc đời. 

Thật vui từng người con và người cháu nhìn vào gương bà và nói: "Ráng sống đẹp lòng Chúa như bà đã sống!". Được như thế đã là trọn vẹn chữ hiếu mà bà mong ước rồi. 

Tác giả: Little Stream

Ảnh: Bức ảnh cuối cùng của gia đình bên bà

Chú thích:

(1) Lời bài hát "NGÀY VỀ" của cố nhạc sư Kim Long. Dù tác giả sáng tác bài này để nói đến niềm vui khi được gọi về chịu chức thánh, nhưng khi bài hát được phổ biến đã được dùng trong đám tang người Công Giáo.

Tản mạn: IN HIS GREAT GLORY

 "For you saved me from destruction

and rescued me in time of trouble." (Sirach 51: 8-12)

An experienced claim for those who have been mysteriously entering and escaping from obstacles. I remember this experience on the day of THE MOST HOLY NAME OF JESUS -Titular Feast of the Society of Jesus.

During the Society's history, how can we share the "ups and downs" of the company. Sometimes it was a strong servant in the Church; sometimes it was absolutely depressed; and it was mysteriously re-established and survived till the present. It is hard to describe the feeling of a Society's member when he learnt this history. For what?

Just for loving God, loving the Church - our Mother, loving people of God. I truly resonated with a message: This Society totally belongs to God. Depending on God's desire for living or depressing. We - Jesuits - are His servants, and we have no idea how to survive. We only concentrate on "THE GREATER GLORY OF GOD". 

Today, on the Titular Feast of the Society of Jesus, my own prayer is for "humble servants" who are hardworking in missions, who are facing their mistakes, sins, efforts, works... May God strengthen and keep us in His Great Glory. 

Little Stream

Photo: Basil's Church, Toronto.

Tản mạn: GOD'S SMILE

"... The Lord make his face to shine upon you" (Num. 6:25) or another translation: "The Lord lift up his countenance upon thee" is a vital thought for the first day of 2026. I wonder what the meaning of "His face". I was attracted by "His Face" - "His countenance" - His gentle smile. I actually mention a positive smile in this sharing instead of the opposite sites, because those counterblast belong to another topic. 

The Old Testament mentions some details about God's smile, yet I love the details about how God makes human beings smile. For instance, when Sarah became pregnant and bore a son to Abraham in his old age, she surprisingly said: “God has brought me laughter, and everyone who hears about this will laugh with me.” (Gen. 21:6); or quote from Job's book: "He will yet fill your mouth with laughter and your lips with shouts of joy." (Jb. 8:21). Also, psalmist writes: "Our mouths were filled with laughter, our tongues with songs of joy." (Ps. 126:2).

In the New Testament, I imagined the context of Mary visiting Elizabeth (Lk. 1:39-45) includes smiles in this conversation, since the song Magnificat is a witness to this happiness. Next, it is also the smile of an invalid man for thirty-eight years after being healed (Jn 5:2-15) or the satisfied smile of the blind Bartimaeus when he follows Jesus along the road after receiving his sight. Furthermore, Jesus also teaches disciples: "Blessed are you who weep now, for you will laugh." (Lk. 6: 21) and their laughter is revealed clearly "... stand up and lift up your heads, because your redemption is drawing near." (Lk. 21:28).

The new year event comes and brings happiness to each of us, and reminds us of God's smile - His Countenance - His Face. God loves us and always desires the joy for human beings living according to His Good Will. So, our attitude at present is also the attitude of Saint Paul: "Rejoice in the Lord always. I will say it again: Rejoice!" (Phil. 4:4). Moreover, our behaviors are the channel of God's smile because "Let your gentleness be evident to all. The Lord is near." (Phil. 4:5).

Our heartfelt belief is a blessing: "The Lord bless you and keep you; the Lord make his face to shine upon you, and be gracious to you; the Lord lift up his countenance upon you, and give you peace." (Num. 2:22-27).

O Mary, Mother of God, our Mother, pray for us.

Little Stream

Photo: Fireworks at Niagara Falls, Canada 

NEW YEAR 2026 - LIFE, LIGHT, GRACE, and TRUTH

On the last day of 2025, I am happy to hear the pastor's words at Mass. He focused on four words: LIFE, LIGHT, GRACE, and TRUTH.

1. LIFE: Although the time of the year 2025 ends, we are still alive. Our life will begin again from tomorrow with a new spirit of life in the year 2026. Restart our plans and work in the new year, and remember that human beings are a precious, joyful creation of God.

2. LIGHT: This is the content of the end of the year's Gospel: "What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light." (Jn 1, 1-18)

3. GRACE: Look back to 2025-year, give thanks to God for all the graces that we have received. Despite the advantages or disadvantages of events in 2025, we acknowledge God’s hands - His Providence in our lives. God still bestows His graces on human beings, and we are available to receive...

4. TRUTH: True Truth comes from God and only Him. The world refused this Truth because “He was in the world, and the world came into being through him; yet the world did not know him.” However, the calling for “all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.” Pray for the year 2026, living in His Truth and becoming a witness of the Truth.

However, one of the most significant things: TODAY! We do not wait for tomorrow for the New Year! Let us embrace the process of becoming our true selves TODAY, not tomorrow, with gratitude for the year past and hope for the year ahead. May we move forward renewed in life, light, grace, and truth, ready to witness these blessings each day. 

Little Stream

Thơ: CHÚA LÀ NGUỒN VUI

(Gợi hứng từ Tv. 104, 34b & Tv 43, 4)

Chúa là hạnh phúc đời con,

Hồn con bên Chúa nào còn chi hơn?

Tấm lòng tha thiết xin ơn,

Cho con được sống bên chân Chúa hiền.

Nương mình nơi cõi thần tiên,

Tiền đình nhà Chúa triền miên tháng ngày.

Tiếng đàn, giọng hát ngất ngây,

Xin dâng lên Chúa vui say tâm hồn.

Nép mình bên Chúa càn khôn,

An bình, hạnh phúc ngập hồn Chúa ơi!

Hân hoan diện kiến Vua Trời,

Ngắm nhìn Nhan Thánh trần đời ước mong.

Sấp mình thờ lạy cậy trông,

Niềm vui lan tỏa trong lòng ngân nga.

Suốt đời con quyết ngợi ca,

Một lòng theo bước Chúa là nguồn vui.

Little Stream

Novitiate, 17/07/2018

Hình ảnh: Moon

Này là thời khắc tân niên,

Tạ ơn Chúa giữ triền miên tháng ngày.

Cùng dâng lên hết tương lai,

Dù khi vui sướng hay lai đau buồn.

Vì con có Chúa luôn luôn,

Đời con trẻ mãi, Chúa nguồn an vui!

Little Stream

Toronto, 31/12/2015