On July 31, 2026, the US-China Catholic Association's 30th Biennial Conference was honored with a keynote speech by Fr. Thomas Betz, OFM Cap., entitled "Nourishing Trust and Friendship: Chinese Catholics in America Following the Way of Christ." We invite you to watch the video of Fr. Betz's speech, now available on our YouTube channel: https://youtu.be/xVA8-LqSF_8 Fr. Thomas Betz, OFM Cap. Below, you may view an AI-assisted transcript of Fr. Betz's speech: Fr. Robert Carbonneau, CP, Ph.D.: So, my name is Father Rob Carbonneau, and I'm chair of the coordinating committee here, and it's an honor to have our keynote speaker, Father Thomas Betz. Anyone who travels the east coast corridor on Route 95 and goes into Philadelphia has to go through–if they're lucky–inner city Philadelphia, and they go through Chinatown in Philadelphia. And Father Thomas Betz, for his years as a Franciscan Capuchin, has been a key person to make sure that Chinatown that you see and stop by exists today. So, we're very honored to have him here. He's also been past provincial of the Franciscan Capuchin province based out of Pittsburgh, and their missionaries were in Gansu Province in the early 1900s. There's a quote of one of the men who was in Gansu, which is a very rugged province in in northern part of China where he said, at one point he says, "I feel sometimes every day I'm on the doorsteps of hell," and it it was an intense statement made out of love of commitment to the people, and that bore fruit because Father Tom was telling me when I was talking to him that he went back to Gansu and actually encountered Catholics that knew the congregation from Pittsburgh and from the United States who had kept that faith all these years up until the present day. So, it's a great honor for the United States China Catholic Association to have Father Thomas Betz here as our keynote speaker. He'll speak for a while and then we'll entertain questions, and we welcome him. And thank you, Father Tom, for being here. [applause] Fr. Thomas Betz, OFM Cap.: Thank you, Father Rob. It really is an honor for me to be here. I see some of my parishioners walking in right now from Philadelphia, and I'm so happy to be here. Yes, you are the only attendees who've gotten applause so far. So that's, that's really good. You know, Father Rob said that one of my predecessors who went to Gansu said that he felt like he was at the foot of the doorsteps of hell. I have to say Chinatown Philadelphia is heaven. So if you've never been there, you really need to get there before--You should put that on your bucket list because it deserves to be. And I'm going to tell this story about Chinese American Catholics. That's my task. And I'm going to tell it somewhat through the story of Holy Redeemer in Philadelphia, Chinatown. And I'm going to say some things about some other communities around the country, too. I have to give you a caveat, though. If I say something about your community that's not accurate, don't get mad. You can correct me, and I'd be happy for the correction. But I did do a little bit of research, even made a few phone calls, but I'm confident about the story of Holy Redeemer in our Chinatown, but I'm not as confident about the other communities that I'm going to mention in my conversation. I first set foot on the property of Holy Redeemer Chinese Catholic Church and School around August 1st, 1991. I had been ordained a priest about two months when I came to Chinatown. Now, what priest gets to be with the same community for 35 years? I don't know of anybody who's had that privilege, but I have had that privilege. Holy Redeemer operates like an independent parish, but it's connected to St. John's Parish, where I'm also the pastor these days. My first visit to Holy Redeemer in 1991 was to attend a meeting of the committee planning the celebration of the 50th anniversary of Holy Redeemer. Now I remember my first time at Holy Redeemer. I was mesmerized. I remember my first school mass in September of 1991, and I walked onto the altar–behind the altar–and looked at that congregation, and I saw all those Asian faces looking back at me, something like tonight, saw all those Asian faces looking back. I'm no longer mesmerized by Asian faces, but I was that night, that time, it just seemed to me so amazing, you know, I knew immediately that Holy Redeemer was unique. First of all, it's in Philadelphia, but Holy Redeemer and Chinatown are imbued with the aroma and culture of China. Holy Redeemer is now 85 years old. And I have been involved with Holy Redeemer for 35 years. A good bit of its 85 year history, about 40% of its time, I've been there. Now what I've learned in terms of preparing for this talk tonight is that Holy Redeemer's story is not entirely unique. Similar evangelical initiatives were happening in other US Chinatowns during the same time frame. So, Holy Redeemer's story: the story begins with the 1939 visit of Bishop, later Cardinal Paul Yu Pin of Nanking, China, later in Taiwan, and his request to Dennis, Cardinal Dougherty, to gather the Chinese Catholics of Philadelphia to meet the Chinese bishop. Only one Chinese Catholic family was found. Now, Philadelphia had a small Chinatown, and there were Chinese living in Philadelphia. Yet, the Catholic Church and the Chinese community had barely met. This woeful lack of engagement disturbed Cardinal Dougherty, who then assigned one of his most talented young priests, Monsignor Kavanagh, William Kavanagh, Vice Chancellor, to engage and evangelize the Chinese. Now, remember, the story is pretty fascinating. 1939, Cardinal Yu Pin–Bishop Yu Pin, then–came. By 1941, two years later, the diocese had built a church and a school for the Chinese. Now, could you imagine that today? I can't. We close churches today. In 1931, shortly after Bishop Yu Pin's visit, Father Kavanagh gathered a group of five, 15 Chinese children and taught them how to make the sign of the cross. That's 1939, sorry, not 1931. 1939, he gathered 15 children, taught them for the first time. In October of that year, 1939, the first nine Chinese were baptized. By Pentecost Sunday of 1940, there were 58 converts ready for the sacrament of confirmation. The mission among the Chinese was so successful that, a year later, there was a church and a Catholic school specifically for Chinese children. Now, early US Catholic efforts at evangelizing Chinese were based in Chinatowns. Chinatowns were, and still are, Chinese neighborhoods. They were, and to some extent still are, the center of cultural life for Chinese in the United States. Of course, the Chinese community of the United States is way bigger than Chinatowns now, but they're still important. I'm going to give you four periods of US Chinese history, and it relates to Chinatowns. So one, during the 1980s small numbers of Chinese came to the United States, mostly the west coast, larger numbers, not large numbers but larger numbers–came in the 1850s and 1860s to work on–you know what? They came to work on the railroads. Someone sent me a text today who's in Vancouver, one of my Chinese Catholic parishioners who said that the Chinese came to Canada to work on the railroads also. I didn't know that till today. And in the mines. These Chinese were often victims of appalling racial prejudice and sometimes violence. In 1882, Congress passed the Chinese Exclusion Act, which pretty much every Chinese American knows about. The only law ever passed which designated one ethnic group as ineligible for admission to the United States. So Chinese women could not come to join their men who were here. Chinese children couldn't come to join their fathers who were here. And then there were anti-miscegenation laws which meant that Chinese couldn't marry other races. It's a bad time for the Chinese. 1924, additional laws were passed excluding Asians. Now, in 1943, after World War II, the US and China were allies. Chinese immigration was again permitted, but there wasn't much immigration of any kind then, you know, so immigration to the United States was rare for anybody in the 1940s and 50s and 30s. Now, this is something I find fascinating. It's worth noting that Holy Redeemer, and–as we will see in a minute–most other Chinatown-based Catholic outreach, started at the end of the extreme anti-Chinese anti-immigration period. It's also worth noting that many Chinese Americans served admirably in the Second World War. So that's three of the periods. Small numbers came, Chinese Exclusion Act, after World War II some immigration was permitted, anti-miscegenation laws were repealed or not enforced. After 1965, the immigration and naturalization act lifted origin quotas, allowing many more Chinese and others to enter the United States, resulting in the rapid growth of the Chinese community. To this day, it was not until the late 1980s that my church, Holy Redeemer, began to grow significantly because of this legislation. So again, 1965 is when immigration was became more robust again in the United States. We're kind of now in a little bit of a period of pushing back on immigration. There's been an ebb and flow, but this history is very important to understand Chinese American Catholic experience in America. Now, the early Catholic Chinatown missions began when there were few Chinese in America, where Chinese had been victims of racial discrimination, and where there did not seem to be a good long-term prospect for the growth of the community. Now, that's pretty astonishing to me. You build a church and a school for a tiny community with new immigrants not allowed to come. Primarily a not Christian, not Catholic community, and you build them a church and a school, and, as we'll see later, that's the same time–1930s, 1940s–when the other Chinatown Catholic communities came to be, makes no strategic sense to invest in these Chinese communities at a time when there were so few Chinese, not many more coming, victims of racial discrimination and almost no Christians among them. Now, one of the most remarkable mostly unknown papal social teaching encyclicals is Exsul Familia by Pope Pius XII in 1952. If you read the current–the new encyclical by Pope Leo, where he goes through a history of Catholic social teaching, he doesn't mention Catholic social teaching on immigration. Just to make a little plug, if you want to learn more about this, if you go to the website and put "Catholic social teaching immigration," an article that I wrote will pop up. It's on the USCCB website. And the basis of Catholic social teaching on immigration is this document by Pius XII. Pius XII speaks on two things. He speaks forcefully of the rights of migrants and the moral imperative for Christians to assist migrants. regardless of religion. So he speaks about the rights of migrants and the duty of Christians to help them. Sounds familiar. Pope Leo is saying that today. He also spoke about the need to take care of Catholic migrants. So two prongs. One is we need to take care of the humanitarian needs of all migrants. And secondly, the Catholic Church has a duty to give care, spiritual care to Catholics who come to America. Pope Pius said the Catholic Church has always been on the side of migrants, has always defended their rights. Sort of true. Pope Pius said the church must always offer help to suffering migrants. And he cited the cases of Palestinians, Christians and Muslims in the holy land as an example. The Catholic Church at this time began a laudable work with Muslim and Christian migrants in the holy land. He also said that Catholics need to embrace Catholic migrants and help them live their faith in a new land. Now the movie Cabrini depicts a real event in the life of St. Francis Xavier Cabrini. Many of you saw the movie. Cabrini founded a new community of missionary sisters, and she hoped that her sisters could go to China as missionaries. However, when she told Pope Leo XIII of her desire, he told her, "Go west, not east." While Pope Leo did foster many missionary ventures to non-Christian lands, including China, his own heart was taken with the plight of poor Italian immigrants in the United States. From the time of Pope Leo XIII to the present, we often hear from the church of our duty to offer charity to migrants of all religions, and that we must safeguard the Catholic faith among Catholic immigrants. The church rightly understands that if Catholic migrants are not welcomed, they will lose the Catholic faith. So the church sends missionaries to the nations, and we send missionaries to China and Southeast Asia, Africa. We've sent them all, all these years, and we have to assure that Catholics are welcomed wherever they go. So if a Catholic comes from Zimbabwe, that Catholic needs to be welcomed in our churches. It's in the United States today, it is a critical pastoral need for the future of our church and the good well-being of of human beings. But this is what I want to make a point about. This is one of my major points I'm making here tonight. By 1939, immigration from all countries had ebbed. The heyday of European immigration and immigration ministry was over, at least for a time. But in Philadelphia and other major US cities, the Catholic Church encountered an immigrant community that was not Catholic. And church leaders in Philadelphia, San Francisco, Los Angeles, and Chicago planned a robust evangelization outreach. In Philadelphia, they even built them a church and a school. This was not a social service outreach to help suffering immigrants. It was not to secure the faith of already Catholic migrants. This was a full-scale mission of evangelization among non-believers in the United States. I don't think there's ever been anything else like this in the history of the Catholic Church of America. An outreach to non-Christians who came here as migrants. Now, many people came to the United States from China already Christian, already Catholic after 1965, especially in the 80s and 90s. Many of you are those people or your parents are those people. But the first Chinese Catholic outreach was evangelization. Up until the late 1980s, the mission of Holy Redeemer and other Chinatown Catholic ministries was not to receive Chinese Catholics from Asia, but to encounter and evangelize non-Chinese, non-Christian Chinese people living in the United States. Now, what happened in Philadelphia is similar to what happened in other Chinatowns. Again, I'm going to summarize what I've said. The mission was primarily to evangelize Chinese Americans rather than to care for Chinese migrants, for Catholic migrants from China. Two, the missions began around 1940, though San Francisco's mission was somewhat earlier, but still, San Francisco's mission kind of followed the pattern of the 1940s being the time when it revved up. Churches, Catholic and Protestant, became the most important institutions in American Chinatowns. Every citizen of Chinatowns knew the churches and respected them. Well, I can't say everybody respected them, but pretty much everybody did. Catholic churches in Chinatowns were centers of faith, education, recreation, social service, and community. The primary target of this evangelization was not adults, immigrants. It was their children. The language of ministry was English. Holy Redeemer, for the first 50 years, had no Chinese language ministry. And that's true for the other communities, as well, because there was no need for it. They were evangelizing American-born or American-raised Chinese kids. The people in the Chinatowns were mostly from Cantonese-speaking parts of China. Now, I'm going to say a little bit about the history of the other churches in the United States. St. Bridget's in Los Angeles, founded by Colombian fathers who have been forced to leave China in 1939. Same year, evangelization began in Philly. A center was built in 1940, a year before Holy Redeemer Church and School were built. From the center, the church conducted a language school and other programs for children. Like Holy Redeemer, the focus was on the evangelization of children, but without a school. In 1980, the first Chinese priest arrived from Hong Kong and Chinese-language Mass began. Holy Redeemer, it was in the late 1980s that we began Chinese language ministry. St. Bridget's is still a vibrant center of service in LA, Chinatown. And of course in LA there are Chinese language masses in other parts of the archdiocese and other places. St. Mary's San Francisco, built in 1854 as a cathedral for the diocese, built by Chinese laborers but not for Chinese people. There's never really been regular Chinese language masses. I actually talked to somebody on the phone because that didn't seem possible. Today, there's a Chinese deacon that assists at one of the parish masses, which makes it effectively bilingual. For many years, St. Mary's school educated and evangelized children, mostly Chinese, but the school is now closed. Transfiguration New York was built for German immigrants, later for other immigrants, and then Chinese. It's been a church of immigrants from its beginning to the present. The church was founded in 1832, not primarily Chinese for many years. Now it is, and it's still open. St. Teresa, Chicago, was originally Italian. There was an effort in the 1920s to evangelize Chinese children, but permanent evangelization began in 1940. Same as Holy Redeemer, same as the others. 1941, a school opened and is still open and they have Chinese language masses now, one Sunday a month. So, it's interesting that the original Chinese missions were English-speaking. Now, Holy Redeemer, let's talk about that again. Similar to the other Chinese Chinatown missions, it not only became a Catholic church, but it became the preeminent hub of Philadelphia Chinese life. Holy Redeemer introduced sports to the young people, organized baseball, basketball, football teams. Our kids aren't very good at football. Actually, they aren't very good at basketball either, but they play. Our kids competed, and still do, in CIO sports. Eventually, in Philadelphia, the Philadelphia Suns was formed out of the two churches, and it's now a vibrant large Chinese youth sports organization. The Suns, very close to the two churches, teach and perform Chinese cultural lion dancing. The director of the Philadelphia Suns works for the Chinese Christian church, you know, and one time I was talking with a vocation prospect for the Capuchins, and it was a cold day, and school was closed that day, and I accidentally stepped outside without my keys, and locked myself out. I couldn't figure a way to get back in. I tried to call the principal. Nobody answered their phones. So I said to this vocation prospect, we got to go down to the Chinese Christian church, the Protestant church and get a key. So I went down to--he was looking at me like "what"?--I went down to the Protestant church, Christian church. And rang the bell and said can I borrow the key to Holy Redeemer? Sure. Took my key and he said, “Why do the Protestants have a key to the Catholic Church? And I said how else would they get in? Again, these kinds of activities seem to be the same in all the other US Chinatowns. Now, several things were happening since the 1960s in Philadelphia. Many graduates of Holy Redeemer moved away from Chinatown, away from Philadelphia, causing a decline in the number of people involved at Holy Redeemer. In fact, Chinese Catholics were told to integrate into local parishes. And so, Holy Redeemer shrank. Immigration from Asia was not a factor. Trickle. And in Philadelphia at least, the government condemned the church, and was going to tear it down to build a highway. That's when Chinatown residents stood up and fought for 20 years to save the church. And then they created Philadelphia Chinatown Development Corporation, which built hundreds of homes in Chinatown, protected the businesses, saved the church. I came after the church-saving had already been done, and I became the president of PCDC for many years, Philadelphia Chinatown Development Corporation, for about 25 years. And so we were, and we built [clears throat] AC across Chinatown is here, highway is here, Holy Redeemer is to the north of the highway. We knew that the only way to save Holy Redeemer was to tear down the neighborhood and build a new one because the neighborhood was just blight. So we did that, built homes and so now Holy Redeemer is, you know, a firm. But then in the early 1990s, late 1980s, early 1990s, something remarkable happened. They started coming from Asia already Catholic. And when they came from Taiwan or Hong Kong, not the mainland so much, already Catholic, the first reaction was to look for a Chinese Catholic church. And they came and wondered about why don't you speak Chinese here? You know, you're all Chinese, right? The Chinese Americans thought it was an invasion from outer space. You know, when I arrived in 1991, the church was torn apart by the fight between the American-born who were also raised in the school and these new people who came from Taiwan and Hong Kong. and other places wanting to hear mass and have activities in their own language. The sisters who were running the school and the church before that basically said we don't have enough space for everybody, so let's fight to see who gets it. And when I came along, and after a while the theme was there's plenty, there's plenty of space for everybody. Let's just figure out how we allocate it. The educated Chinese who came from Taiwan did speak English for the most part. But it doesn't mean they didn't want to worship in their own language, their first language. That was something, a lot, of the–I remember the people would say “they speak English, why are they wanting to have a Mandarin mass?”, you know, but we got through it. We also had in those days a large number of Southeast Asian–Vietnamese, primarily–refugees come, and many of them were ethnic Chinese, Cantonese. And so they didn't speak English and so they became a factor in our church. The priests, for a while they put two priests in charge, one after another, who were from China, elderly, and they had goodwill, but they were incapable of taking care of the American-born Chinese. It was an interesting bad time for our church. And when we Capuchins came in 1991, the Chinese priest left about the same time. Mass attendance was low, people were not happy, we had no money. But as immigration continued, the church was built up, especially when everyone was welcome. So school enrollment dropped, and especially these Vietnamese immigrants had had lifted the school with, you know, new members, Catholic kids. Mass attendance was very low in those years, early 90s. But as we began to revive things, mass attendance went up, and all the masses, many of the school children started asking for baptism again. We baptized quite a few kids in the school. Most of them don't go to mass after they grow up, but that's true for American-born kids of every ethnicity, you know. We began religion classes for kids. We only had the school in those days. And then when we started religion classes for public school kids, we eventually had 80 kids in religion classes on Sunday. Now it's about 50. It's only because of the patterns of immigration. It's not because any of any kind of departure from the faith. So, we have activities and, you know, once again it's a pretty vibrant, vibrant church. We have a--we're the playground for the community. I have lots of stuff boasting about all the things we do. You know, pilgrimages, Bible studies, retreats. I probably don't need to say this. With the way we took care of our Chinese-speaking immigrants for many years, priests would come. First we had these elderly priests who were in New York mostly, who had left China at the time of the revolution, and they came and they would come every week on the bus, and they would have the Masses on the weekend and go back. They were wonderful, sweet old men, really beloved, not in tune with younger people, but revered. And then Marion began that program of educating Chinese priests. And so then they were in Washington and New York, mostly Washington, and they began to come, you know, once a week to do the Mass. And then we had the best and the brightest priests of China coming to us. You know, we had the old guys who, you know, they were good guys, but then we had the best. You know, they didn't live with us, but they came, and that was an interesting bridge. We're going to talk about that in a minute. And now about five years ago, we have our own Chinese priest. The Mandarin community under him has flourished. And all three communities attend the same–the Cantonese, Mandarin, English–attend the church together in peace. The Mandarin mass is by far the largest language group, now filled with immigrants, almost all from Fujian province. I don't know if you're finding that to be the case in some of your parts of the country, but that's certainly true in Philadelphia. Since Holy Redeemer's primary method of evangelization was to encounter Chinese-American children through the school, there was not much consideration of the situation of the Chinese of the Catholic Church in China. I want to make sure I didn't worry too much about the Catholic Church in China because the people of our parish had no experience of it. Their parents weren't Chinese, a few handful, but they weren't from China. They were Catholics from here. As Catholics first arrived from Asia they were mostly from Taiwan, Vietnam and Hong Kong, not China. A few Catholics arrived from mainland China and these had practiced the Catholic faith in the underground church. Now, the few Catholics from mainland China were underground Catholics, then and now. Well, now it's lots of Catholics, but underground Catholics, but the priests who came from China for studies were from the open church, the one endorsed by the government, and this caused some mistrust, particularly from parishioners from Shanghai. Some of our people have spent years in labor camps and when these priests came, that wasn't something they were ready to accept right away. But as time passed, the Chinese priests, the Maryknoll sponsor priests, came to be loved as holy, enthusiastic and dedicated young men, and they went back to China to became leaders in the church in China. Some of these priests put up with some disrespect, but they put up with it and they won the hearts of pretty much everybody. And these priests now in China, some bishops will say they loved Holy Redeemer and they will say that their priestly vocation was strengthened by their association with our community. Now the diabolical program of the government of China to harm the Catholic Church was to create two churches, dividing the Catholics into two groups. These two groups, the underground and the open churches, came to mistrust each other in China. This lack of trust and unity has undermined everything in the Catholic Church of China. Some of this has spilled over to Chinese Catholic communities in the United States. but not much. At least at Holy Redeemer, most Catholics from Asia are from the underground church or from Hong Kong, Taiwan, or Vietnam. However, when a person shows up from mainland China, even a priest, even today, some people can mistrust that newcomer, suspecting a Chinese spy. However, for the most part, these divisions within the Catholic Church of China are not a major factor in the United States. One of our women, who's an older lady born in Vietnam, had never even been to mainland China. She's Catholic, Cantonese. She says she won't go to confession to our Chinese priests. I said, "Why?" She says, "I'm afraid he's going to call the government and tell them what I did." I said, “Do you really think the government of China cares about your confession?” During the 1990s and especially after 2000, more and more Chinese began to come to Philadelphia from the mainland, mostly from Fujian Province. Again, they came from the underground church. These came most often, almost completely without legal documents. Most were smuggled across the Mexican border. They either remained in the United States without legal status, or they applied for asylum based on China's draconian one-child family planning program, or based on religious persecution for being members of the underground church. I'm a lawyer. I represented many of these people in court and organized their representation if I didn't do it. It was a huge engagement with these people that their legal needs could be understood and taken care of at church. It took a while for Holy Redeemer to engage this new community. And so when the Taiwanese, Vietnamese, Vietnamese Chinese and Hong Kong Chinese came, it took a while for us to figure out how to engage that community. When the Fujian came, absolutely not speaking English, poor, undocumented–it took a while for us to figure out how to engage that community, too. But once we did, growth exploded. Now, beginning in 1998, I would, the young woman that picked me up today--Peter, your niece is Indonesian? or born Indonesian Chinese. Beginning in 1998 with the anti-Chinese riots, large numbers of ethnic Chinese arrived from Indonesia, fleeing anti-Chinese discrimination. I saw all these newcomers. I heard their language. I didn't think they looked Chinese, but they didn't talk like Chinese, you know, and they had moved up to the north of Chinatown. And I said, "Who are these people?" So I went over one day, they were eating, and I said, "Can I eat some of your food?" I'm dressed like this. They looked at me, you know, so I said, "Will you come over to the church Sunday?" I found out they were Indonesians. I figured they were Muslims. When I said, "What can we do for you?" They said, "Please, Mass in our language." So we had a Mass in 1998 and the church was packed like Christmas. And I said, "They can't stay here. There's, you know, too many of them, which is very interesting. I was praying and praying and praying for more members, and God sent me hundreds and hundreds for a church that fits like 200 at most, 150. So we moved them to South Philadelphia, St. Thomas Aquinas. At one point they had 7,800 people at Sunday at Mass. Now they still have 200 or so, you know, maybe more. But several Indonesian Chinese Catholic families stayed at hold. I wish more had stayed because they're wonderful, wonderful members of our community, even though I did send them south, but they're really good. So far, I've told you the story of Chinese Catholic communities formed in Chinatowns. But as many Catholics began arriving from Asia, some were grafted into these Chinese Chinatown communities like I told you about. Some simply went to English Catholic churches, English Masses, you know, neighborhood American churches. But others formed and found–first of all, we lost some Catholics, lost lots of Catholics who didn't find a church home in the United States. So I don't want to sound like everything's fine. It's not. We lost a lot of Catholics. Lost them to Protestant churches. Lost them to nothing. But three other structures emerged. Prayer groups. As Chinese Catholics arrived in the United States and did not find a Chinese language, church or ministry, often families gathered for prayer or Bible study. Some groups found a Chinese-speaking priest to visit them occasionally for mass or other assistance. Some of these private prayer groups have become the seed of more organized Chinese-language pastoral and sacramental activity. Well, this is how our Taiwanese Mandarin-speaking community started. It started as a prayer group in the suburbs. And then they came to Holy Redeemer and said, "Well, we want to, you know, belong to you." And of course, they were told no. But anyway, they got in anyway. And now they're there. So, prayer groups. Second, most Chinese ministry happens today when a Chinese-language Mass is scheduled at a local parish. So, the local parish has English Masses in the morning, and there's a Chinese Mass scheduled at a less than ideal time, 2, 3 in the afternoon, right when football games are being played, you know. But this is what happens to other non-English-speaking immigrant groups like Hispanics, Haitians, Vietnamese. When there are not so many of them, they get the 2:00 time slot that nobody wants. At least in Houston, there's a newly founded Chinese Catholic church that also has other Asian communities, Ascension. I need to learn more about Ascension. Immigrant groups usually want their own church, but this is expensive and often not supported by local dioceses, and of course many Chinese Catholics attend mass in their local parish, perhaps connecting with other Chinese Catholics from time to time and perhaps not. China is a large country, and the Chinese have a long history in the United States. Everything I learned about diversity though, I learned from the Chinese. They're a diverse people. They're not all the same. At Holy Redeemer, our people now cooperate and genuinely like each other. However, when we have parish gatherings, I can see those people talking are Cantonese from Vietnam and those people are Cantonese from Hong Kong and they're the Taiwanese. And we do cross barriers, but you know, we still recognize who's Fujian, who's American-born Chinese, and who are Indonesians. There's a huge difference based on when and how people came to the United States. Families who migrated to the United States in the 1960s have a very different experience from Chinese who came illegally across the Mexican border in the last 10 years. And their experience is different from the Chinese who came from Taiwan to pursue graduate degrees in the 1970s or 80s. These are different from the Chinese coming from the mainland now, international students for education and work. And some Chinese come from the diaspora, from Latin America, from the Philippines, Burma and Malaysia, Singapore. Chinese Catholics are diverse people, not really one people. They do share a familial and often ancient link to China. As sensei, however, Chinese Catholics come to care about their US Catholic community. Whether it's a Chinese church, a Chinese mass, a prayer group, or belonging to an American parish, they come to care about the Catholic church here where they practice, where they worship, where they have friends, where they raise their kids. Education, experience can help them to care about Chinese Catholics in China. This is what the focus of this conference is: caring about the Chinese Catholic Church in China. Exchanges can also help Chinese Catholics from China to be aware of the vibrant Catholic life that one can find in North America. A few years ago, a Chinese young man who became Catholic at Holy Redeemer, he went to our school, he married a devout Vietnamese Catholic girl who had a priest uncle. All Vietnamese have a priest uncle. Um, [cough] [clears throat] He was married in a Vietnamese Catholic church, and his first child was baptized in the same Vietnamese Catholic church. When his second child was born, he told me he wanted me to baptize the child at Holy Redeemer because he wanted his in-laws to know that we Chinese can be Catholics, too. And I think in a way that's an important point. That it's one thing, I think, that our Chinese Catholic communities do, is they make it quite normal to be Chinese and Catholic. Catholics are a very small minority in China. In the United States, few Chinese are Catholics, but strong Catholic Chinese communities make it quite normal to be Chinese and Catholic. When Chinese become involved in their parish or community and grow in their Christian faith in that community, their experience of being Chinese and Catholic is normal. I look at our kids in our church who go to Sunday school and they, you know, they go to the nursing home and visit the elderly, and we go apple picking, and we go, you know, do all the things churches do with kids. The kids do the nativity play, baby Jesus and Joseph and Mary and the angels and the shepherds and all that. And they love their church, you know, and it's normal for them to go to church and be part of the church, and they're Chinese. Past three years, we had a deacon from China serving at Holy Redeemer who's now a priest and who's now right there. He was ordained to the priesthood in Philadelphia this past May, because our Chinese-speaking parishioners were proud and delighted. They hosted two festive celebrations. Most people get one party when they're a priest, but he had two. And Chinese Catholics came from far and wide to attend, because they were proud of a Chinese young man who became a Catholic priest. His ordination did not have a huge impact on our English-speaking Chinese community. But they were also proud of David that he became a priest. Now, the mission of the USCCA is to foster encounter between the Catholic Church in the United States and in China. Is there meaningful encounter between the Chinese Catholic Church in the United States? Not just the Catholic Church, the Chinese Catholic Church and China. As we all know, the situation of the Catholic Church is complicated, and no one can glibly describe the situation of China in a few words. Until the past few decades, immigrants did not usually have the opportunity or the means to visit the land of their birth. Consequently, the only contact that most immigrants had with their former homelands was through new immigrants arriving with news and perspective. As immigration to the United States slowed, contact with the homeland diminished. So the Chinese here didn't meet people from China much, and so they didn't think about China much as immigrants assimilated into the US culture. Interest in the family's ancestral homeland decreased. Until the 1980s, few Chinese Catholic immigrants came to the United States. So there was limited encounter between the US Catholic Church and the Chinese Catholic Church. For the most part, Chinese American Catholics are committed to their parishes or communities wherever they worship, whether they are majority Chinese or not. However, there are significant points of contact between Chinese American Catholics and the Chinese church in China today. Today, new immigrants from China interact with immigrants already in the United States and with more established Chinese Catholics. To be honest, Chinese Catholics born in the United States don't understand or appreciate the situation of the Catholic Church in China. But new immigrants come from China, Chinese Catholics already here encounter the Catholic Church of China through those immigrants who tell their stories and have their experiences. Two, and I can't say enough about this, Chinese priests studying in the United States. It's impossible to overstate the impact of these priests on Chinese Catholics in the United States. In many places, these priests have ministered to Chinese Catholic communities. Of course, the ministry of these priests has been to Chinese-speaking Catholics, not English-speaking Chinese Catholics. But exceptional priests have come. I've said this several times, and they've formed a bridge between the church of China and the church here. We've had weddings in Philadelphia, when priests from China have come to celebrate with the family, with the bride and groom, because their beloved priests and their connection to China is there. Also, Chinese priests visiting the United States from China, Hong Kong and Taiwan. These priests sometimes come to visit their own family members, or sisters come to visit their family members, but they have an impact because they're present in our churches. Chinese from China, not Chinese Americans, but Chinese from China come and are part of us. And so the bond of unity is forged there. There's more needed and welcome, but there is some significant presence. I brought these calendars with me. There, it shows the vibrancy of Chinese Catholic life in the United States. Many different Chinese Catholic communities are featured on each page. I'm going to leave the ones I have here wherever things are left. You may want to look at them and take one with you. But you see from this that there are connections among the Chinese Catholic communities of the United States. That's significant. and there are vibrant Chinese Catholic communities ministering to people, young people, etc. I'm going to tell one quick story to close. He mentioned Gansu. This is a story I told Rob and he likes the story, so I have to tell you. So I did visit Gansu, poorest Catholic church in the world. I visited the underground church in Fujian. I visited the church in Haiti, Ethiopia, India, Papua New Guinea. I've spent because of my former work. I used to be important actually, but when I was important, I did a lot of traveling and visiting the Catholic church around the world. I've never seen poorer Catholic priests than what I saw in Gansu. I could say more about that: remote. And so we went the Sunday I was there, we went to the cathedral, we had Mass. I mean they had Mass. We were there. People were very intrigued. American priests here in Tinu Gansu, you could imagine. So 10 years pass, and I'm not at the Chinese church. I'm at St. John's, the other church where I'm also a pastor. And they're telling me there's a Chinese kid in the church wants to talk to a priest because his grandfather died. So I'm thinking, you know, funeral, whatever. So I go see this kid and he's from Gansu. He's a student and his aunt or some relative told him, "You have to go to a priest and you have to read these prayers which I'm sending you in the presence of a priest in a church to honor your grandfather." So he was hellbent on doing that. So he comes to me and I'm thinking, "Oh, I got to bring Father Joseph down. They talk for two minutes. They don't seem interested in each other and I don't understand that." So anyway, I I start talking about, you know, grief and he wants to read those prayers. So we go to the church and he reads 10 minutes of prayers in Chinese and he's satisfied. So I say, "Let's come back and have a cup of tea or something together." So he comes back into the friary again. He's from Gansu. And I said, "Uh, what city?" Tinue. I've been there. went to Mass there. And he says, “about 10 years ago my grandfather told us that he saw American priests in,” and so I'm thinking, “he's not looking for a Chinese Catholic church, looking for any Catholic church, he's way out in the suburbs and he takes the bus into the city, finds our church, finds the one and only priest in North America who actually was present with his grandfather once.” I thought that was pretty astonishing, you know. And actually, last Sunday another man came from China to see me–just another coincidence, you know–who was actually baptized by a Capuchin many years ago. So it's an interesting, very remote part of China and yet the faith is alive there as it is elsewhere. Anyway, thank you for listening and for anything you want to say or have questions or tell me I was wrong about something, please there's a few minutes to do that. [applause] Father Tom Betz is a Capuchin priest, the Pastor of St. John the Evangelist Church in Center City Philadelphia, which includes responsibility for Holy Redeemer Chinese Catholic Church and School. This keynote speech was delivered at the University of St. Thomas in Houston, TX, on July 31, 2026, during the 30th Biennial Conference of the US-China Catholic Association. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

AI-generated image Today Jesus says to Peter, "Get behind me, Satan! You are an obstacle to me" (Matthew 16:23). How can the rock [Peter] become an obstacle? Peter has identified Jesus correctly, but he has not accepted the road Jesus has chosen. We invite you to read more in Fr. Joseph Ruan's latest bilingual Scripture reflection, included below in Chinese and then in English: Scripture Reflection in Chinese 常年期第二十二主日（甲年） 上个主日，伯多禄宣认耶稣是“默西亚、永生天主之子”，耶稣也对他说：“你是伯多禄，在这磐石上，我要建立我的教会”（玛16:16-18）。然而，今天的福音却急转直下。耶稣对同一个伯多禄说：“撒殚，退到我后面去！你是我的绊脚石”（玛16:23）。 磐石怎么会成为绊脚石？关键在于：伯多禄虽然正确说出了耶稣是谁，却还没有接受耶稣所选择的道路。他承认耶稣是默西亚，却无法接受一位将要受苦、被杀的默西亚。 今天的福音以一句重要的话展开：“从那时起，耶稣开始向门徒说明，他必须上耶路撒冷去……”（玛16:21）。“从那时起”标志着玛窦福音叙事的重大转折。耶稣开始公开宣讲时，玛窦也曾使用同样的表达：“从那时起，耶稣开始宣讲说：你们悔改吧！因为天国临近了”（玛4:17）。如今，门徒已经开始认识耶稣的身份；接下来，他们还必须明白耶稣将怎样完成默西亚的使命。 耶稣告诉他们，他“必须”上耶路撒冷，受许多苦，被杀，并在第三天复活（玛16:21）。这里的“必须”，并不是说圣父喜爱苦难或死亡，而是指出耶稣对圣父旨意坚定不移的服从。面对人类的罪恶、拒绝和暴力，他仍要把爱贯彻到底。他不会以暴力回应暴力，也不会为了保全自己而放弃使命。十字架揭露了罪恶的残酷，也彰显出天主的爱比罪恶更有力量。死亡绝不是最后一句话，因为耶稣在预告苦难和死亡的同时，也清楚地说：“第三天他要复活”（玛16:21；参阅格前15:3-4）。 可是，伯多禄似乎只听见了苦难和死亡，没有听见复活。他把耶稣拉到一边，劝谏他说：“主啊，千万不可这样！”（玛16:22）这句话听来情真意切，也完全合乎人情。谁愿意看见自己所爱的人受苦？然而，伯多禄所希望的，是一种没有十字架的胜利、一种不必付出代价的光荣。他试图替耶稣安排另一条默西亚的道路：避开耶路撒冷，避开受难，直接进入成功与荣耀。 耶稣的回答一针见血：“你所体认的，不是天主的事，而是人的事”（玛16:23）。伯多禄的问题，不是他不爱耶稣，而是他的思想仍然受到世俗成功标准的支配。他想象中的救主应该势如破竹，战胜敌人，使跟随他的人扬眉吐气。这种思想与旷野中诱惑耶稣的声音彼此呼应：取得权势，显示能力，选择捷径，不经过十字架便获得光荣。耶稣曾在旷野中斥退魔鬼（玛4:8-10）；如今，他也拒绝借着伯多禄的话再次出现的同一种诱惑。但是，“退到我后面去”还有更深一层的意义。门徒的位置，本来就在师傅后面。伯多禄却走到耶稣前面，试图告诉耶稣应该往哪里去，甚至要替他决定怎样成为默西亚。 因此，耶稣命令伯多禄回到门徒的位置：“不要走在我前面替我决定方向；退到我后面，重新学习跟随。” 耶稣严厉责备伯多禄，并不是要抛弃他，而是要纠正他、召回他。即使门徒曾经误解、软弱或跌倒，只要愿意回应召叫，仍然可以回到耶稣后面，重新学习做一个跟随者。 随后，耶稣把这条道路向所有门徒展开：“如果有人愿意跟随我，就该舍弃自己，背着他的十字架来跟随我”（玛16:24）。“舍弃自己”并不等于轻视自己的价值，更不表示任由别人伤害、操纵或虐待自己。舍弃自己，是不再把自我当作生活唯一的中心；是不再只问“这对我有什么好处”，而开始让天主的旨意、福音的真理和近人的需要进入我们的选择。玛窦福音所说的十字架，是当时罗马世界中羞辱、痛苦和死亡的刑具。因此，耶稣使用这个强烈的形象，是要告诉门徒：忠于福音不是一句轻松的口号，而是必须付出真实的代价。 今天的第一篇读经让我们看见，耶肋米亚先知早已亲身经历了这种代价。他奉命指出犹大的罪恶，警告耶路撒冷即将面对灾难，因此遭受打击、排斥和公开羞辱（参阅耶19:14—20:6）。他向天主倾诉：“上主的话，天天为我成为受侮辱和讥笑的原因”（耶20:8）。他曾想保持沉默，不再奉天主的名发言；可是，天主的话在他心中“像有烈火在焚烧，封闭在我的骨髓里”（耶20:9）。 这是一位疲惫先知的真切告白。他没有假装自己毫无痛苦，也没有掩饰内心的挣扎。他会抱怨，会疲倦，甚至想要逃避；可是，天主的话已经牢牢抓住了他。最终，他无法背弃自己的召叫。耶肋米亚心中的烈火，也照亮了基督徒背十字架的意义。门徒的十字架，常常出现在忠于天主圣言的时刻：在众人保持沉默时讲诚实的话；在欺骗能够带来利益时坚持正直；在别人以怨报怨时选择宽恕；在照顾病人、长者和弱小者时持之以恒；在信仰受到嘲笑时，仍然温和而坚定地为福音作证。这些选择未必轰轰烈烈，却能在日积月累中，使我们的生命成为“生活、圣洁和悦乐天主的祭品”（罗12:1）。 在今天的读经二中，圣保禄劝勉我们献上自己的“身体”。这里的“身体”，包含我们整个具体的生活：我们怎样使用时间，双手从事什么工作，口舌说什么话，如何安排金钱，以及怎样对待身边的人。基督徒的敬礼不会在弥撒结束时停止。在祭台前，我们领受为我们交付的基督；走出圣堂以后，我们也蒙召把自己的生活与基督的祭献结合起来（参阅格前10:16-17；罗12:1）。于是，病床旁的守候、家庭中的忍耐、工作中的正直、对贫困者的援助，以及无人看见时仍然作出的善良选择，都能成为献给天主的祭品。 圣保禄继而劝勉我们：“不可与这世界同化，但要以更新的心思意念变化自己”（罗12:2）。世界不断告诉我们：先保护自己，先维护面子，先取得更多，先确保自己不吃亏。耶稣却问：“人纵然赚得了全世界，却赔上了自己的灵魂，为他有什么益处？”（玛16:26）这句话邀请我们停下来省察：我正在追求的东西，会使我更接近天主，还是使我的心日渐枯竭？我害怕失去的东西，是否已经成了束缚？我在作决定时，究竟是福音的真理占上风，还是面子、恐惧、利益和控制的欲望占上风？ 答唱咏指出了门徒能够继续跟随耶稣的深层动力：“上主，我的天主，我的灵魂渴慕你”（咏63:2）。如果我们只把十字架看成一种负担，很快便会心灰意冷。唯有当我们的灵魂尝到天主的慈爱“比生命更为宝贵”，我们才能依偎在他的护翼之下，坚持前行（参阅咏63:4,8-9）。 我们愿意背起十字架，并不是因为我们喜爱痛苦，而是因为我们已经遇见那位值得我们交付生命的主耶稣。我们相信，与基督一同舍弃的，不会真正失落；在基督内交付的生命，反而会得到成全。 今天，耶稣也对我们说：“退到我后面去。” 让我们放下事事掌控的执念，回到门徒的位置。不要要求耶稣跟随我们的计划，而要学习在他的身后行走。即使我们曾像伯多禄一样误解主耶稣，曾经患得患失，曾在十字架前退缩，耶稣仍然召叫我们重新跟随他。前面的道路会经过耶路撒冷和加尔瓦略山，但不会停留在那里；这条道路必将通向复活。谁愿意把生命交托给基督，谁就会在他内找到真正自由而丰盛的生命。 Scripture Reflection in English Twenty-second Sunday in Ordinary Time (Year A) Last Sunday, Peter confessed Jesus to be "the Christ, the Son of the living God," and Jesus praised him: "You are Peter, and upon this rock I will build my church" (Matthew 16:16-18). Today Jesus says to the same Peter, "Get behind me, Satan! You are an obstacle to me" (Matthew 16:23). How can the rock become an obstacle? Peter has identified Jesus correctly, but he has not accepted the road Jesus has chosen. Matthew introduces today's Gospel with the words, "From that time on, Jesus began to show his disciples that he must go to Jerusalem" (Matthew 16:21). Matthew used similar words when Jesus began his public preaching: "From that time on, Jesus began to preach and say, 'Repent, for the kingdom of heaven is at hand'" (Matthew 4:17). This is a decisive transition. The disciples know who Jesus is; now they must learn how he will fulfill his messianic mission. Jesus says that he "must" go to Jerusalem, suffer greatly, be killed, and be raised on the third day (Matthew 16:21). This "must" points to his unwavering obedience to the Father's saving will. Faced with human sin and violence, Jesus will love to the end. The cross exposes sin's cruelty and reveals a stronger divine love. Death will not conclude the story, for Jesus promises that "on the third day" he will be raised (Matthew 16:21; see 1 Corinthians 15:3-4). Peter hears that Jesus will suffer and die, but seems not to hear the promise of resurrection. He takes Jesus aside and rebukes him: "God forbid, Lord! No such thing shall ever happen to you" (Matthew 16:22). Who wants to see someone he loves suffer? Yet Peter is arranging a messianic road that avoids the cross. He desires victory but cannot accept self-giving; he longs for glory but wants to escape obedience. Jesus answers with piercing clarity: "You are thinking not as God does, but as human beings do" (Matthew 16:23). Peter is still governed by worldly standards of success. He expects a Savior who will sweep away enemies and honor his followers. This echoes the desert temptation: seize power, display strength, and take the easier road. Jesus rejected the devil there (Matthew 4:8-10), and he rejects the same temptation in Peter's words. The command "Get behind me" carries another meaning. A disciple belongs behind the master. Peter has stepped in front and is trying to decide which road Jesus should take. Jesus calls him back: do not determine my direction; come behind me and learn again to follow. The rebuke is severe, yet Jesus does not abandon Peter. A disciple who stumbles can still return to the place of a follower. Jesus then opens this road to every disciple: "Whoever wishes to come after me must deny himself, take up his cross, and follow me" (Matthew 16:24). To deny oneself does not mean despising the dignity God has given us or allowing others to abuse us. It means refusing to make the self the center of life. God's will, the needs of our neighbor, and the truth of the Gospel are allowed to shape our choices. The cross in Matthew's Gospel cannot be reduced to every inconvenience. In the Roman world, it was an instrument of public shame, suffering, and death. Jesus chooses this forceful image to teach that fidelity to the Gospel may carry a real cost. Jeremiah had experienced such a cost. Called to expose Judah's sin and warn Jerusalem, he was beaten and publicly humiliated (Jeremiah 19:14-20:6). He cried, "The word of the LORD has brought me derision and reproach all the day" (Jeremiah 20:8). He considered silence, but the word became "like fire burning in my heart, imprisoned in my bones" (Jeremiah 20:9). God's word has taken hold of this exhausted prophet. He complains and struggles, yet cannot betray the call entrusted to him. The fire in Jeremiah's heart illuminates the disciple's cross. It appears in speaking honestly when others remain silent; refusing profitable deception; choosing forgiveness; persevering in care of the sick, the elderly, and the vulnerable; and bearing gentle but steadfast witness when faith is mocked. These choices may attract little attention, yet day by day they become a "living sacrifice, holy and pleasing to God" (Romans 12:1). In the second reading, Saint Paul's reference to our "bodies" embraces the whole of our concrete life: how we use our time, what work our hands perform, what words our mouths speak, how we manage money, and how we treat the people near us. Christian worship does not stop when Mass ends. At the altar we receive Christ, who gives himself for us, and we unite our own lives with his sacrifice (see 1 Corinthians 10:16-17; Romans 12:1). Keeping watch beside a hospital bed, practicing patience at home, acting with integrity at work, and assisting the poor can all become offerings presented to God. Paul continues, "Do not conform yourselves to this age but be transformed by the renewal of your mind" (Romans 12:2). The world repeatedly urges us to protect ourselves first, defend our image, and acquire more. Jesus asks a very different question: "What profit would there be for one to gain the whole world and forfeit his life?" (Matthew 16:26). His question invites a serious examination. Are the things I pursue drawing me closer to God, or are they leaving my heart increasingly barren? Has what I fear losing already become a chain? When I make my decisions, who is walking in front? The responsorial psalm reveals the deep motive that enables a disciple to follow: "My soul is thirsting for you, O Lord my God" (Psalm 63:2). A person who sees the cross only as a burden will soon lose heart. We can persevere beneath the shadow of God's wings because we have tasted his kindness, "a greater good than life" (Psalm 63:4, 8-9). Christians take up the cross because they have encountered the Lord Jesus, who is worthy of the gift of their lives. Today Jesus also says to us, "Get behind me." He invites us to release the desire to control everything and return to the place of a disciple. We may have misunderstood the Lord as Peter did. We may have been ruled by fear of loss or stepped back when we saw the cross. Jesus still calls us to follow him. The road ahead passes through Jerusalem and Calvary, but it leads to the resurrection. Whoever entrusts life to Christ will find in him the life that is truly abundant. Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

At the end of each month, the USCCA compiles a brief list of interesting news articles about Chinese Catholicism. Here is an aggregate of links for August 2026. Free upcoming event at DePaul University: My Chinese Dream: A Book Discussion with Author, Chiaretto Yan, Sept 14, 2026. Fides News Agency (Beijing), "During spiritual retreats, Chinese priests and religious sisters offer prayer and fasting for the sick and study the Encyclical 'Magnifica humanitas,'" Agenzia Fides: Information Service of the Pontifical Mission Societies since 1927, August 26, 2026. Fides News Agency (Beijing), “‘Research on the History of Catholicism in China’: A New ‘Road Map’ Tracing Six Centuries of Catholicism in China,” Agenzia Fides: Information Service of the Pontifical Mission Societies since 1927, Aug 25, 2026. USCCA Friendship Happy Hour, “The Digital Revolution and A Restless Heart: A Chinese Catholic Conversation on Pope Leo XIV’s Encyclical,” Aug 20, 2026. Robert Ellsberg at Orbis Books, One-on-One Interview with Chiaretto Yan, Aug 20, 2026. Giorgio Bernardelli, “Farewell to Father Chao, the Last of the Trappist Martyrs of Hebei,” PIME Asian News, Aug 9, 2026. Alessandro Di Bussolo, “Christian-Confucian Dialogue: Working Together to Build a More Harmonious World,” Vatican News, Aug 4, 2026. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

AI-generated image In this Sunday's Gospel, Peter's confession of faith happens right before he receives from Jesus the office of visible chief shepherd, with responsibility for preserving the faith and serving ecclesial unity. We invite you to read Fr. Joseph's latest bilingual Scripture reflection, included below in Chinese and then in English: Scripture Reflection in Chinese 常年期第二十一主日 甲年 今天的福音把一个无法回避的问题放在我们面前：“你们说我是谁？”群众认为耶稣是洗者若翰、厄里亚、耶肋米亚或先知中的一位。他们尊敬耶稣，却尚未认识他的真正身份。伯多禄代表宗徒宣认：“你是默西亚，永生天主之子。”耶稣随即指出，这项认识来自天父的启示：“这不是血肉之人启示了你，而是我在天之父启示你的。”这里引用的是福音原文所使用的对比句；它说明基督信仰发源于天主的启示，人则以信德接受启示。伯多禄所宣认的耶稣超越所有先知，因为他是天父所派遣的默西亚，也是与父同性同体的永生天主之子（玛16:13-17；玛3:16-17；若1:1-18）。 伯多禄宣认耶稣的身份以后，耶稣也向他揭示其使命：“你是伯多禄，我要在这磐石上建立我的教会，阴间的势力决不能战胜她。”教会属于基督，因为耶稣称她为“我的教会”。基督永远是教会最高、不可取代的元首；伯多禄从基督领受可见的首牧职务，负责保护信仰、坚固弟兄并维护教会合一。历代教宗继承伯多禄的职务，担任基督在世教会的代表及可见领袖。教宗的权威完全来自基督，也必须服务基督的福音和羊群（玛16:18；弗1:22-23；哥1:18；路22:31-32；若21:15-17）。 读经一为“天国的钥匙”提供了重要的解释。舍布纳原任王宫总管，后来因失职而被撤换。上主召叫厄里雅金，把达味家室的钥匙放在他肩上：“他开了，没有人能关；他关了，没有人能开。”厄里雅金获得管理王室的权力，在君王的授权下处理达味家室的事务（依22:19-23）。耶稣采用同样的圣经图像，对伯多禄说：“我要把天国的钥匙交给你。”耶稣是达味之子和天国的君王，伯多禄则被委任管理基督在世的家——教会。钥匙象征真实的职权，包括教导、圣化、治理和保护共融。伯多禄的职权由基督亲自设立，其效力取决于基督的许诺（玛16:19；路1:32-33；弟前3:15）。 “你在地上所束缚的，在天上也要被束缚；你在地上所释放的，在天上也要被释放”，进一步说明这项职务所具有的管辖权。“束缚”和“释放”在当时包含对信仰、伦理、纪律及团体生活作出具有约束力的判断。耶稣后来也把共同牧养教会的责任交给宗徒团（玛18:18），同时保留了伯多禄独有的标记：磐石、天国的钥匙，以及坚固弟兄的使命（玛16:18-19；路22:31-32）。伯多禄的首牧权与宗徒团的权力彼此配合。因此，教宗在与众主教的共融中领导普世教会；众主教则在与伯多禄继承人的共融中牧养地方教会。 伯多禄具有人的软弱。他曾经抗拒耶稣关于苦难的预言，也曾三次否认主（玛16:21-23；玛26:69-75）。复活的基督仍然把整个羊群托付给他：“你牧放我的羔羊；你牧放我的羊群。”三次委托医治了他的三次背叛，也公开确认了他的首牧使命（若21:15-17）。教宗职务的稳固性建立在基督的召叫、祈祷和许诺上。耶稣曾特别为伯多禄祈祷，使他的信德不致丧失，并命令他在回头以后坚固弟兄（路22:31-32）。所以，教宗的权威包含沉重的服务责任：忠实传授宗徒信仰，保护圣事生活，纠正错误，医治分裂，引导天主子民走向救恩。 这个职务必须延续，因为基督所建立的教会要持续到世界终结。耶稣许诺阴间的势力不能战胜教会，也保证自己天天与宗徒同在，直到今世的终结（玛16:18；玛28:18-20）。《宗徒大事录》记载，犹达斯死后，伯多禄引用圣经说：“让别人接替他的职位。”宗徒们随后拣选玛弟亚，使他加入十一位宗徒之列（宗1:15-26）。这件事显示宗徒职务能够由继承人继续承担。伯多禄后来在罗马完成宗徒使命；罗马教会保存了他的宗徒座席及其继承次序。因此，罗马主教作为伯多禄的继承人，承担普世教会的最高牧职。圣经启示了伯多禄职务的建立及宗徒职位能够传承的原则；教会从宗徒时代保存下来的传统，则见证这一职务在历代罗马主教身上的连续性（玛16:18-19；宗1:20-26；伯前5:13）。 圣保禄在读经二赞叹天主的智慧：“万物都出于他、依赖他、而归于他。”教会的建立、伯多禄的蒙召以及首牧职务的延续，都出于天主的计划（罗11:33-36）。教会能够经历迫害、分裂、牧者的软弱和时代的变迁而继续存在，显示基督始终忠于自己的许诺。答唱咏因此宣告：“上主，你的慈爱永世无穷，不要放弃你双手的妙工。”教会正是天主双手的工程，需要不断净化，也不断得到天主的保护（咏138:1-3、6、8；弗5:25-27）。 今天，耶稣也问我们：“你们说我是谁？”承认耶稣是默西亚和天主子，要求我们接受他的福音，也接受他所建立的教会。尊敬教宗表达我们对基督安排的服从，因为教宗承担伯多禄的职务，负责坚固弟兄、牧养羊群并维护宗徒信仰的合一。信友也要为教宗和主教祈祷，认真聆听教会的训导，在圣事中生活，并避免破坏教会共融的言行。求主赐给我们伯多禄宣认基督的信德，使我们在伯多禄继承人的带领下，忠于宗徒的教导、擘饼、祈祷和弟兄共融，坚定地宣认：“你是默西亚，永生天主之子。”（玛16:16；宗2:42） Scripture Reflection in English 21st Sunday in Ordinary Time A Today’s Gospel places an unavoidable question before every disciple: “Who do you say that I am?” The people identify Jesus with John the Baptist, Elijah, Jeremiah, or another prophet. Their answers express respect, yet they do not reach the full truth about him. Peter speaks for the apostles: “You are the Christ, the Son of the living God.” Jesus explains that this confession comes through the Father’s revelation. Christian faith begins with God making himself known and reaches its proper response when a person receives that revelation in trust and obedience. Peter confesses that Jesus stands above all the prophets: he is the promised Messiah and the eternal Son who reveals the Father (Matthew 16:13–17; Matthew 3:16–17; John 1:1–18). After Peter identifies Jesus, Jesus reveals Peter’s mission: “You are Peter, and upon this rock I will build my Church, and the gates of the netherworld shall not prevail against it.” The words “my Church” establish Christ’s permanent sovereignty. Christ remains the supreme and irreplaceable Head of the Church. Peter receives from Christ the office of visible chief shepherd, with responsibility for preserving the faith and serving ecclesial unity. Each pope succeeds Peter in this pastoral office and serves as the Vicar of Christ and the visible head of the Church on earth. Papal authority comes from Christ and remains accountable to Christ’s revelation and saving mission (Matthew 16:18; Ephesians 1:22–23; Colossians 1:18; Luke 22:31–32; John 21:15–17). The first reading provides the biblical background for the keys. Shebna is removed from his position as master of the palace, and Eliakim receives his robe, sash, authority, and office. God declares: “I will place the key of the House of David on Eliakim’s shoulder; when he opens, no one shall shut, when he shuts, no one shall open.” Eliakim exercises authority over the royal household under the authority of the Davidic king (Isaiah 22:19–23). Jesus uses this established biblical image when he says to Peter, “I will give you the keys to the kingdom of heaven.” Jesus is the Son of David and the eternal King. Peter is appointed to exercise stewardship within Christ’s earthly household, the Church. The keys signify an actual office of teaching, sanctifying, governing, and protecting communion (Matthew 16:19; Luke 1:32–33; 1 Timothy 3:15). Jesus adds: “Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” Binding and loosing referred to authoritative judgments concerning doctrine, moral conduct, discipline, and membership in the community. Jesus later entrusts the apostolic body with a shared responsibility for governing the Church (Matthew 18:18). Peter still receives three distinctive signs: the rock, the keys, and the command to strengthen his brethren (Matthew 16:18–19; Luke 22:31–32). Peter’s primacy operates within the apostolic college. In the same way, the pope leads the universal Church in communion with the bishops, and the bishops govern their local churches in communion with Peter’s successor. Peter’s personal history shows the demanding character of this office. He resists Jesus’ teaching about the cross and later denies the Lord three times (Matthew 16:21–23; Matthew 26:69–75). The risen Christ restores him and entrusts the flock to him three times: “Feed my lambs. Tend my sheep. Feed my sheep” (John 21:15–17). This threefold commission heals Peter’s threefold denial and publicly confirms his pastoral responsibility for Christ’s flock. Earlier, Jesus had prayed especially for Peter, so that his faith would not fail, and commanded him to strengthen his brothers after his return (Luke 22:31–32). The stability of the Petrine office rests on Christ’s call, prayer, and promise. Its authority carries a grave duty to transmit the apostolic faith, guard the sacramental life of the Church, correct serious error, heal division, and guide God’s people toward salvation. The office entrusted to Peter has to continue because Christ established his Church for every generation. Jesus promises that the gates of the netherworld will never prevail against her and that he will remain with the apostles until the end of the age (Matthew 16:18; Matthew 28:18–20). Acts records the principle of apostolic succession. After the death of Judas, Peter cites Scripture: “May another take his office.” Matthias is then chosen to join the eleven apostles (Acts 1:15–26). An apostolic office can therefore pass to a successor when its holder dies. Peter later completed his apostolic ministry in Rome, whose Church preserved the succession of his apostolic chair. The Bishop of Rome consequently serves as Peter’s successor and exercises the universal pastoral office associated with the keys. Scripture reveals Christ’s establishment of Peter’s office and the principle that an apostolic office continues through succession. The Church’s living apostolic tradition identifies the historical succession of the bishops who occupied Peter’s Roman See (Matthew 16:18–19; Acts 1:20–26; 1 Peter 5:13). Saint Paul’s praise of divine wisdom helps us understand this mystery: “For from him and through him and for him are all things” (Romans 11:33–36). The founding of the Church, Peter’s calling, and the continuation of his pastoral office belong to God’s providential design. Through persecution, internal division, human weakness, and great cultural change, Christ has preserved the Church he founded. The Responsorial Psalm gives the deepest reason for her endurance: “Lord, your love is eternal; do not forsake the work of your hands” (Psalm 138:1–3, 6, 8). The Church is the work of God’s hands. She constantly needs purification, and she constantly receives the sustaining grace of her Lord (Ephesians 5:25–27). Christ now directs his question to us: “Who do you say that I am?” Confessing Jesus as the Messiah and Son of God includes receiving his Gospel and the Church he founded. Respect for the pope expresses fidelity to Christ’s pastoral arrangement, since Peter’s successor carries the responsibility to strengthen the brethren, shepherd the flock, and protect the unity of apostolic faith. Catholics should pray for the pope and bishops, listen carefully to the Church’s authentic teaching, live faithfully through the sacraments, and reject words and actions that injure ecclesial communion. Through God’s grace, Peter’s confession can become the foundation of our whole life, keeping us faithful to the apostles’ teaching, fellowship, breaking of bread, and prayers: “You are the Christ, the Son of the living God” (Matthew 16:16; Acts 2:42). Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

By Fr. Joseph Ruan Group arrival and gathering in China – pilgrims from different ethnic backgrounds united in faith. During April 17–27, 2026, fourteen Catholics from the United States embarked on an unforgettable ten-day spiritual and cultural journey across mainland China. Organized by Mr. Peter Tan, with the assistance of Apollo Travel & Tours and local guides, the trip brought together a uniquely diverse group of travelers: local American Catholics, Chinese American Catholics from different backgrounds, and three Mexican American Catholics. Some pilgrims traveled from Texas, Chicago, New Jersey and other states; others transited through Taiwan before arriving in Beijing. Fr. Joseph Ruan joined the group from Fuzhou. Although the pilgrims came from different ethnic backgrounds, cultures, languages, and life experiences, everyone shared one common faith. In many ways, the pilgrimage itself became a living image of the Catholic Church — universal, diverse, and united in Christ. From the very beginning, there was a spirit of joy and anticipation. At the airport and throughout the journey, English, Mandarin, Cantonese, and Spanish naturally blended together in conversation. Some travelers translated for others; some helped older pilgrims carry luggage; others shared stories of immigration, family, parish life, and faith experiences in America. Very quickly, the group no longer felt like tourists traveling together. Instead, the pilgrims began to feel like one family. Beijing — Encountering Ancient Civilization and Modern China Our trip officially began in Beijing, one of the world’s great historical capitals. For many of the American pilgrims, China immediately shattered old stereotypes and assumptions. The modern airport infrastructure, efficient transportation systems, high-speed trains, clean streets, and thriving city life surprised many who still carried outdated images of China in their minds. Several pilgrims openly admitted that they had not expected China to appear so modern, developed, organized, and technologically advanced. Yet Beijing also revealed another dimension of China — the depth of its civilization and historical memory. For Christians, however, these places also inspired spiritual reflection. Dynasties rise and fall. Political powers come and go. Yet the Kingdom of God alone remains eternal. The pilgrims also visited the Summer Palace and explored traditional Beijing hutongs, where traces of old Chinese life still survive amid rapid modernization. One particularly memorable experience was climbing the Mutianyu section of the Great Wall. Some pilgrims climbed energetically while others moved more slowly and carefully, encouraging one another along the way. Standing atop the ancient stones overlooking the mountains, many reflected on the perseverance required both in history and in faith. Faith itself often resembles climbing a great wall — sometimes difficult, sometimes exhausting, yet always opening toward a wider horizon. Sunday Mass at Beijing Dongtang One of the most spiritually moving moments of the tour came during Sunday Mass at St. Joseph’s Church in Beijing, commonly known as Dongtang (East Church). Founded in 1655 by the Jesuits, Dongtang is one of the oldest Catholic churches in Beijing. Over the centuries, it has survived wars, fires, revolutions, and political upheaval. Today, it stands not merely as a historical building, but as a living witness to the perseverance of Catholic faith in China. As the pilgrims entered the church on Sunday morning, many immediately sensed something special. The church was already filled with worshippers quietly before Mass. Young adults and families entered reverently. The atmosphere was deeply prayerful and dignified. For many of the American and Mexican-American pilgrims, this was their very first experience attending Mass inside a Catholic church in mainland China. They were deeply moved by the devotion of the local faithful, the beauty of the liturgy, and the reverence shown throughout the Mass. For Fr. Joseph Ruan, the experience carried even deeper emotional significance because he was invited to concelebrate the Mass. Standing once again at the altar of a Chinese church after decades of priestly ministry in New York stirred many memories and emotions. At that moment, everyone felt strongly that the Eucharist truly transcends all boundaries of language, nationality, politics, and history. Whether in New York, Mexico, Beijing, or Rome, Catholics gather around the same altar and receive the same Body of Christ. Xi’an — Ancient Civilization and Ancient Faith From Beijing, the group traveled to Xi’an aboard China’s remarkable high-speed rail system. Many pilgrims were amazed by the speed, comfort, and efficiency of the trains. Watching the Chinese countryside pass rapidly outside the windows while sharing stories and laughter together became one of the warmest parts of the trip. Xi’an, one of the oldest cities in China and the ancient eastern gateway of the Silk Road, revealed another dimension of Chinese history. The Terracotta Warriors left the group speechless. Thousands of life-sized soldiers buried underground for more than two thousand years testified to the sophistication, ambition, and historical depth of ancient Chinese civilization. Yet Xi’an also carries deep significance for Christianity in China. The Silk Road once carried not only commerce but also religion, including early Christianity, across Asia. In Xi’an, the pilgrims visited the historic South Cathedral (Nantang), dedicated to St. Francis. Founded in the early eighteenth century, the cathedral remains one of the oldest Catholic churches in northwestern China. Although modest compared to Europe’s great cathedrals, the church radiates quiet dignity and historical depth. Inside the cathedral, the pilgrims prayed together and softly sang hymns. There was a profound sense that generations of Chinese Catholics had prayed within those same walls through periods of peace, hardship, and suffering alike. Many pilgrims later shared that praying inside these ancient churches touched them even more deeply than visiting famous tourist sites. In those sacred places, history suddenly became alive and personal. Hangzhou — Beauty, Prayer, and Chinese Culture From Xi’an, the group flew southward to Hangzhou, one of China’s most beautiful and culturally celebrated cities. The ancient Chinese saying declares, “Above there is heaven; below there are Suzhou and Hangzhou.” As the pilgrims glided across West Lake beneath misty skies and willow trees, everyone understood why poets and artists had praised this region for centuries. The beauty of Hangzhou felt almost poetic. Hangzhou also offered another important spiritual stop: the local Catholic cathedral. Though smaller and less internationally known than churches in Beijing or Shanghai, the cathedral reflected the quiet elegance and gentleness often associated with southern Chinese culture. The pilgrims paused there for prayer and song, once again reminded that the Church in China lives not only in famous cities but also in countless local communities throughout the country. The group also visited tea plantations, ancient streets, and cultural sites that revealed the depth of Chinese artistic and philosophical traditions. Tongli and Suzhou — Harmony and Friendship The tour then continued into the Jiangnan region — Tongli and Suzhou — where classical Chinese culture seemed to unfold like a living painting. The canals, stone bridges, whitewashed walls, narrow waterways, and quiet gardens fascinated many of the American pilgrims. For some, it was their first experience of the poetic beauty so often depicted in traditional Chinese art and literature. In Suzhou, the group visited classical gardens, silk factories, and the famous Hanshan Temple. The harmony between architecture, water, trees, and stone reflected a uniquely Chinese understanding of beauty and balance. Many pilgrims began reflecting on how Chinese civilization values harmony, patience, family, respect for tradition, and interior peace. These values resonated deeply with Christian spirituality in unexpected ways. One particularly joyful moment occurred in a traditional cultural hall, where one pilgrim jokingly posed like an ancient Chinese scholar at a writing desk, causing the entire group to burst into laughter. Moments like these reminded everyone that pilgrimage is not only about prayer and reflection, but also about joy, friendship, and shared humanity. Shared Meals, Friendship, and Cultural Discovery One of the great joys of the trip was simply sharing meals together. Whether enjoying Beijing duck, Xi’an dumpling banquets, Hangzhou cuisine, Suzhou specialties, or Shanghai dishes, every meal became an opportunity for conversation, laughter, and friendship. The three Mexican-American pilgrims especially delighted in discovering authentic Chinese food and culture. One of them joked that he never imagined eating dumplings in Xi’an while discussing Catholic theology with Chinese-Americans and local Americans together. Yet that was precisely the beauty of the trip. Different peoples, different histories, different cultures — united through faith. The group also spent joyful moments shopping for souvenirs, tea, silk, panda gifts, religious items, and local crafts. Many pilgrims became like excited children in the marketplaces, eager to bring home gifts and memories for friends and family. Throughout the trip, friendships deepened naturally. Pilgrims helped one another, shared snacks and stories, looked after older members, and supported each other throughout the long days of travel. Many later remarked that the warmth and unity of the group became one of the greatest blessings of the trip. Sheshan — Returning to the Roots of a Vocation The spiritual climax of the tour came when the group arrived at the Basilica of Our Lady of Sheshan near Shanghai. Sheshan is the most important Marian shrine in China and holds immense significance for Chinese Catholics. Perched upon a peaceful hill surrounded by trees, the basilica has become a symbol of hope, perseverance, and devotion for generations of believers. For Fr. Joseph Ruan, however, Sheshan carries even deeper meaning. From 1983 to 1989, he studied at Sheshan Seminary during a crucial period in the rebuilding of the Church in China after years of hardship. Those seminary years shaped his priestly vocation and his entire life. On June 24, 1989 — the Feast of the Nativity of St. John the Baptist — Fr. Ruan was ordained to the priesthood at the Basilica of Our Lady of Sheshan. His first Mass as a newly ordained priest was celebrated shortly afterward at St. Ignatius Cathedral in Xujiahui, Shanghai. Returning to Sheshan more than thirty years later became an intensely emotional experience. As Fr. Ruan walked once again through the seminary grounds and climbed the familiar paths toward the basilica, memories flooded back with extraordinary clarity. The trees, the pathways, the shrine, the statue of Our Lady — so much remained familiar. Yet time had passed. Many former classmates and professors were now scattered throughout the world; some had already entered eternal life. Standing once again before the altar where his priesthood began, Fr. Ruan could only feel deep gratitude. When the group gathered before Our Lady of Sheshan to sing Marian hymns and pray together for China, for the Church, and for peace, many pilgrims were visibly moved. Some later shared that this was the most powerful spiritual moment of the entire trip. At Sheshan, the group was no longer simply visiting a religious site. They had become true pilgrims. Xujiahui Cathedral — Returning After Thirty Years That evening, the group traveled into Shanghai and attended Mass at St. Ignatius Cathedral in Xujiahui. The magnificent red-brick Gothic cathedral, illuminated beneath the evening sky, stood as once known as the “cathedral of the Far East”. For Fr. Joseph Ruan, concelebrating Mass there once again after more than three decades carried profound emotional weight. As a young newly ordained priest, he had once stood at that same altar full of youthful dreams and zeal. Returning now after decades of ministry in New York, he carried not youthful idealism alone, but also the deeper gratitude that comes through years of pastoral service, sacrifice, struggle, and grace. Many pilgrims later said that hearing these personal memories transformed the churches from mere historical monuments into living testimonies of vocation, faith, and perseverance. Standing before the cathedral after Mass, many members of the group lingered for photographs beneath the illuminated towers and glowing cross. The church represented not only architectural beauty, but also the enduring history of Catholicism in China. Conclusion — More Than a Journey Throughout the trip, the local guides and organizers contributed greatly to the experience. The group remains deeply grateful to Peter Tan, Apollo Travel & Tours, and all the local guides whose careful planning, hospitality, historical explanations, transportation coordination, and warm companionship made the journey so successful and enjoyable. As the trip finally came to an end in Shanghai, many participants found it difficult to say goodbye. At the airport, people continued exchanging photographs, sharing memories, and already speaking about future trips together. In just eleven days, the group had shared prayer, friendship, laughter, meals, stories, and sacred moments across thousands of miles. The pilgrims returned home carrying much more than souvenirs and photographs. They carried home a deeper understanding of China, a renewed appreciation for Chinese Catholicism, a stronger awareness of the universality of the Church, and a profound gratitude for the way faith can unite people of every ethnicity and culture. For many overseas Chinese Catholics, journeys such as this are more than tourism. They become moments of rediscovery — rediscovery of cultural roots, rediscovery of the history of the Church in China, and rediscovery of the universal nature of Catholic faith. Perhaps this is one of the important missions of organizations like USCCA: to build bridges between cultures, generations, and communities of faith, so that Chinese Catholics around the world may continue walking together in communion, hope, and service to the Gospel. In the end, this tour was not simply about visiting China. It was about encountering history, culture, memory, faith, friendship, and above all, the enduring presence of God along the road. Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

In his latest bilingual blog, Fr. Joseph Ruan reflects on the recent gathering in Texas of Chinese priests serving in the United States. We invite you to read Fr. Joseph's reflection below (click here for Chinese 点击这里查看中文): Faith Brings Us Together, Friendship Leads Us Forward The 2026 Houston Gathering of Chinese Priests, Religious Sisters, and Deacons in the United States —From Houston to San Antonio: Renewing the Priestly Mission through Prayer, Fellowship, and the Footsteps of Evangelization August 3–7, 2026 | Houston–San Antonio, Texas, USA From August 3 to 7, 2026, the annual gathering of Chinese priests serving in the United States took place in Houston, Texas. Chinese priests from dioceses across the country joined priests and religious sisters from China who were studying or pursuing further formation in the United States, together with two deacons. Through prayer, Mass, shared reflection, visits, and fraternal fellowship, they considered how to live their priestly vocation more fully within the Church’s multicultural setting and how to advance the mission of evangelization among Chinese communities. The gathering was organized and coordinated by Fr. Roger Shuxin Zhang and was based primarily at Holy Name Passionist Retreat Center in Houston. Participants arrived on August 3 and departed on August 7. The program included concelebrated Masses, exchanges on pastoral ministry and evangelization, a nature outing, and visits to historic Catholic sites in San Antonio, Houston, and Galveston. The gathering followed naturally upon the 30th International Conference of the US-China Catholic Association (USCCA). Some participants attended the conference in Houston from July 31 to August 2 and then continued with the August 3–7 gathering. Priests and religious sisters who had taken part in the conference were invited to remain, while Chinese priests and sisters studying in the United States, along with two deacons, also joined the group. Bringing together people of different vocations, ages, and pastoral experiences, the gathering became a truly ecclesial encounter across regions, dioceses, and forms of consecrated service. Participants in the 30th USCCA International Conference gather in Houston. (photo credit: James Ramos / Texas Catholic Herald) In the Passionist Spiritual Tradition: Learning Again to “Pause and Remain with the Lord” Holy Name Passionist Retreat Center, where the gathering was based, is rooted in a rich spiritual tradition. In 1946, Christopher Byrne, the fourth Bishop of Galveston, invited Passionist priests and brothers to establish a retreat center there. Expanded facilities opened in 1953, and the center gradually became an important place of prayer, retreat, and spiritual formation in the Houston area. Founded by St. Paul of the Cross, the Passionists place particular emphasis on contemplating the Passion of Christ and recognizing in the Cross the love and saving mercy of God. Holding a gathering of Chinese priests in this setting therefore carried special meaning. In their own parishes, participants are ordinarily occupied with Masses, the sacraments, pastoral visits, catechesis, and administration. They rarely have an opportunity simply to pause and speak with one another as brothers. Several days of common life created such a space: to pray together, eat together, travel together, and share the joys, difficulties, and hopes of pastoral ministry. One of the gathering’s central themes was a renewed reflection on “mission,” moderated by Fr. Chunxiang Zhang. On the evening of August 4, participants discussed how the Church might better carry out and promote her missionary vocation. On the morning of August 6, they continued with a reflection on the meaning of mission itself. Chinese immigrant communities are continually changing. Younger generations use English more frequently, intercultural marriages are increasingly common, and parish life is becoming ever more diverse. Chinese pastoral ministry must cherish its linguistic and cultural heritage while also entering actively into the life of the local Church and bearing witness in communion with other communities. Into the Depths of the Earth: A Nature Outing and Unhurried Fellowship On the morning of August 5, the group departed at 9:00 a.m. for Cascade Caverns in Boerne, Texas, and began the tour at 10:00 a.m. The guided visit lasted approximately 45 minutes to one hour and followed a walking route of about 1,100 feet through five chambers. As the group descended, rock walls, stalactites, and underground spaces offered a landscape very different from the cities and churches of the preceding days, adding a relaxed and refreshing experience to the program. The visit to the caverns was a nature outing and community activity within the gathering. Walking, waiting, and looking out for one another gave participants further opportunities for conversation and helped them become better acquainted in an easygoing atmosphere. There was no need to impose an exaggerated religious symbolism upon the experience. Precisely as a simple journey shared together, it provided a welcome change of pace before the historical and ecclesial visits that followed and allowed fellowship to unfold naturally. Participants visit Cascade Caverns on the morning of August 5. Along the San Antonio Mission Trail: Seeking Answers for Evangelization Today One of the most historically significant parts of the gathering was the journey to San Antonio and the renowned San Antonio Missions. In the early eighteenth century, Spanish Franciscan missionaries established a series of missions along the San Antonio River. These communities combined churches, friaries, residential life, agriculture, and catechetical formation, while also profoundly altering the lives and cultures of Indigenous peoples. Today, Mission Concepción, Mission San José, Mission San Juan Capistrano, and Mission Espada are preserved within San Antonio Missions National Historical Park. Together with The Alamo—originally Mission San Antonio de Valero—they form the first and, to date, only UNESCO World Heritage Site in Texas. The four churches within the national historical park remain active Catholic parishes. The centuries-old stone walls, bell towers, altars, and courtyards naturally called to mind the early missionaries who arrived in an unfamiliar land, facing differences of language and culture, difficult living conditions, and an uncertain future. Yet they chose to remain, to learn local languages, to build communities, and to sow the seeds of the Gospel from one generation to the next. An honest view of this history must also acknowledge the complex entanglement of the mission system with colonial expansion and the profound changes endured by Indigenous peoples. Only by looking back with truthfulness and respect can history genuinely illuminate evangelization today. Mission San José was founded in 1720 and later became one of the largest and best-preserved centers in the San Antonio mission system, earning the title “Queen of the Missions.” The origins of Mission Concepción date to 1716; it was moved to the San Antonio area in 1731, and its original stone church and traces of colonial-era frescoes remain. Mission San Juan Capistrano was likewise relocated there in 1731, and agriculture, irrigation, and community life became defining features. Mission Espada traces its beginnings to an earlier mission founded in 1690 and moved to the San Antonio River in 1731; its acequia and community remains bear witness to the common life of its early inhabitants. Taken together, the four missions reveal a network of faith, production, and social life that developed along the river. The group also visited the celebrated Alamo. Originally the Catholic mission of San Antonio de Valero, it was founded in 1718 and later became a widely recognized Texas landmark because of the Battle of the Alamo in 1836. For the participants, The Alamo connected modern Texas history with an earlier past marked by the shared life, prayer, and labor of missionaries and Indigenous communities. Three centuries ago, missionaries came to a land unknown to them. Today, three hundred years later, priests, religious sisters, and deacons from China live and serve in the United States. Times, social conditions, and methods of evangelization have changed, but the mission entrusted by Christ to the Church continues. The lesson of the old missions is not to reproduce the past, but to seek forms of witness that are faithful and humble today—always respecting particular cultures, human dignity, and the experience of the local Church. Participants gather in front of The Alamo, originally Mission San Antonio de Valero. In the “Heart” of San Antonio: Faith and the City Growing Together The group also visited downtown San Antonio. San Fernando Cathedral was established in 1731 by sixteen families from the Canary Islands. The parish identifies itself as the oldest continuously functioning religious community in Texas. For generations, the cathedral has stood at the center of San Antonio’s religious, cultural, and civic life. Those who enter each day to pray, together with residents and visitors crossing the plaza, form the daily scene of this city’s “heart.” After nightfall, participants strolled along the famous San Antonio River Walk. The river, bridges, lights, restaurants, and visitors displayed the vitality of modern San Antonio, while a cathedral and mission sites nearly three centuries old stood only a short distance away. Here, the ancient and the modern meet. The scene offered a fresh reminder that the Gospel is not an abstract idea removed from life; it becomes life within the cities, languages, and cultures people actually inhabit. Participants continue their fellowship along the San Antonio River Walk, where the old and the new meet. From Historic Sites to a Living Chinese Catholic Community On August 6, the gathering returned to Houston and celebrated Mass at Ascension Chinese Mission. An important community serving Chinese Catholics in the Archdiocese of Galveston-Houston, the mission is currently led by Fr. Roger Shuxin Zhang. If the old missions of San Antonio offered a glimpse of evangelization three centuries ago, Houston’s Chinese Catholic community showed that the same mission continues today. Every Mass celebrated in Chinese, every catechumenate class, every visit to the sick, every accompaniment of a newly arrived immigrant family, and every effort in youth formation writes a new chapter in the life of the local Church. Participants concelebrate Mass with an auxiliary bishop of Houston at Ascension Chinese Mission. Following the itinerary, the group also traveled to the Galveston waterfront and visited St. Mary Cathedral Basilica. In 1842, Fr. Jean Marie Odin dedicated Galveston’s first simple church of St. Mary. After the Diocese of Galveston was established in 1847, construction began on a new church, which was consecrated in 1848. One of the two cathedrals of the Archdiocese of Galveston-Houston, it is also known as the “Mother Church” of Catholicism in Texas. In 1979, Pope St. John Paul II elevated it to the dignity of a minor basilica. The cathedral survived the Great Storm of 1900 and suffered severe damage during Hurricane Ike in 2008; following restoration, it reopened fully in 2014. Its history extended the journey from the mission heritage of Spanish colonial Texas to the growth, trials, and renewal of the local Church. Visiting St. Mary Cathedral Basilica in Galveston. Friendship Itself Is a Form of Evangelization Another indispensable part of the gathering was simply eating together, talking together, and laughing together. Smiling faces, raised glasses, and shared dishes captured a fraternity both simple and precious. Priestly life often means carrying responsibility, and it can also mean facing many parish challenges alone. What a joy, then, to set ordinary duties aside for a while and speak honestly with brother priests about life and ministry. Special thanks are due to Fr. Roger Shuxin Zhang for the care he devoted to the gathering. From early communications, registration, lodging, and transportation to the itinerary between Houston and San Antonio, he extended generous hospitality and warmly welcomed brothers and sisters from many places, making the entire gathering possible. Special thanks are also due to Mr. Jiong Lin of the parish, whose generous sponsorship provided essential financial support for the gathering. During the gathering, parishioner Xiongguan Liu and his family, together with parishioner Xuemei Chen, invited the participating priests, religious sisters, and two deacons to dine at their restaurant and insisted on covering the entire meal. Behind the abundant dishes was the simple and sincere love of Chinese lay Catholics for the Church, for priestly and religious vocations, and for the ordained ministry of deacons. Heartfelt thanks are likewise offered to Professor and Mrs. Liang and to Ruben Luna and his wife for their gracious hospitality. They opened their homes and welcomed everyone as friends and brothers and sisters in Christ. A family meal, a cup of tea, and an unhurried conversation can bring people closer than a formal meeting, allowing participants from different places to experience firsthand the warmth of Houston’s Chinese Catholic community. The many Chinese parishioners of Ascension Chinese Mission also deserve sincere thanks. Some assisted with transportation, others prepared meals or welcomed guests, and still others served quietly behind the scenes. Many names did not appear in the schedule or this report, yet together they made these beautiful days of fellowship possible. Sharing friendship and joy. Concluding the Gathering in the Glory of the Transfiguration As the gathering drew to a close, the priests joined the community at Ascension Chinese Mission for a solemn celebration of the Feast of the Transfiguration of the Lord. The liturgy gave the entire gathering a particularly beautiful spiritual meaning. On Mount Tabor, Peter, James, and John saw the face of Jesus shine and His garments become dazzling white. Moses and Elijah appeared and spoke with Him, and the Father’s voice came from the cloud: “This is my beloved Son, with whom I am well pleased; listen to him.” The disciples were permitted a brief vision of Christ’s glory, but they still had to follow Jesus down the mountain toward Jerusalem, the Cross, and finally the glory of the Resurrection. The days of the gathering carried something of that “Mount Tabor” experience. Participants stepped away briefly from the demands of parish life to gather, pray, share, and laugh. They looked back upon the history of the Church at San Antonio’s ancient missions, contemplated Christ anew in the Eucharistic Sacrifice, and rediscovered the joy of vocation through the friendship of brothers and sisters. When the gathering ended, each person still had to “go down the mountain” and return to a diocese, parish, school, or pastoral assignment. Yet they descended with renewed strength. At the final Mass, the priests brought before the altar all the benefactors, families, and parishioners who had supported the gathering and prayed for them: for Fr. Roger Shuxin Zhang and his organization and hospitality; for the generous banquet offered by Xiongguan Liu and his family and by Xuemei Chen; for the financial support of Mr. Jiong Lin; for the gracious welcome extended by Professor and Mrs. Liang and by Ruben Luna and his wife; and for all the members of Ascension Chinese Mission and Houston’s Chinese Catholic community who helped publicly or quietly behind the scenes. Before the gathering concluded, the priests solemnly celebrated the Feast of the Transfiguration of the Lord at Ascension Chinese Mission. The Gathering Ends; the Mission Continues What remains after a truly ecclesial gathering is not merely a collection of photographs and an itinerary, but the communion formed between people. From the 30th USCCA International Conference to the gathering of Chinese priests, religious sisters, and deacons in the United States; from a Houston retreat center to three-hundred-year-old missions in San Antonio; from the natural wonder of underground caverns to ancient stone churches and a vibrant Chinese Catholic community today—the experiences of these days spoke with one voice: the Gospel is handed on as one generation walks beside the next. Three centuries ago, people came to Texas and sowed the seeds of the Gospel. Today, priests, religious sisters, and deacons from China continue to serve on this land. In the future, the same mission will be entrusted to another generation. May Christ transfigured shine His light upon every Chinese priest, religious sister, and deacon serving in the United States. May God bless all benefactors and lay faithful who support Chinese evangelization. And may the fraternal friendship formed in Christ give everyone strength to continue the journey. “Go into all the world and proclaim the gospel to the whole creation.” (Mark 16:15) Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

In his latest bilingual blog, Fr. Joseph Ruan reflects on the recent gathering in Texas of Chinese priests serving in the United States. We invite you to read Fr. Joseph's reflection in Chinese below (click here for English): 信德相聚，友谊同行 2026年在美华人司铎、修女休斯顿聚会纪实 ——从休斯顿到圣安东尼奥，在祈祷、交流与传教足迹中重温司铎使命 2026年8月3日至7日 ｜ 美国·德克萨斯州休斯顿—圣安东尼奥 2026年8月3日至7日，一年一度的在美华人司铎聚会在美国德克萨斯州休斯顿举行。来自美国不同教区服务的华人司铎，与正在美国留学、进修的中国神父、修女及两位执事相聚一堂，在祈祷、弥撒、分享、参访和弟兄友谊中，共同反省如何在教会的多元文化环境里更好地活出司铎圣召，并推动华人福传使命。 本次聚会由张漱昕神父（Fr. Roger Shuxin Zhang）负责组织协调，主要活动地点设在休斯顿的 Holy Name Passionist Retreat Center（圣名苦难会避静中心）。聚会于8月3日报到，8月7日结束，期间安排共同弥撒、牧灵与传教经验分享、自然参访，以及圣安东尼奥、休斯顿和加尔维斯顿多处教会历史地点的参访。 这次聚会与刚刚结束的美中天主教协会（US-China Catholic Association，简称 USCCA）第三十届国际研讨会自然衔接。部分与会者参加了7月31日至8月2日在休斯顿举行的研讨会，随后继续加入8月3日至7日的聚会；一些参加研讨会的神父、修女应邀留下，在美国留学、进修的中国神父、修女及两位执事也加入同行。不同圣召、年龄与牧灵经验的人在同一个信仰团体中相遇，使这次聚会成为一次跨越地域、教区与圣召身份的教会经验。 USCCA第三十届国际研讨会与会者在休斯顿相聚。(照片: James Ramos / Texas Catholic Herald) 在苦难会灵修传统中，重新体会“停下来，与主同在” 聚会所在地“圣名苦难会避静中心”有着深厚的灵修传统。1946年，加尔维斯顿教区第四任主教 Christopher Byrne 邀请苦难会神父与修士来到当地建立避静中心；1953年，扩建后的设施启用，逐渐发展成为休斯顿地区重要的祈祷、避静和灵修培育场所。苦难会由圣保禄十字创立，其灵修特别强调默观基督的苦难，并在十字架上认出天主的慈爱与救恩。 因此，在这里举行华人司铎聚会别具意义。大家平日在各自堂区忙于弥撒、圣事、探访、教理与行政事务，少有机会真正停下来，以弟兄的身份彼此交谈。数日的共同生活提供了这样一个空间：一起祈祷，一起吃饭，一起出发，也一起分享牧灵中的喜乐、困难和希望。 聚会的重要主题之一，是重新思考“使命”，由张春祥神父主持。8月4日晚，大家围绕“如何更好地开展及推广传教使命”交流；8月6日上午，又进一步分享“使命的意义”。 华人移民群体不断变化，年轻一代更多使用英语，跨族裔婚姻日益普遍，堂区的文化结构也更加多元。华人牧灵既要珍惜语言与文化传统，也要主动进入地方教会，在共融中与其他族群一同作证。 走入岩层深处：一次自然参访与从容的团体交流 8月5日上午，大家按日程于9时出发，前往位于德州 Boerne 的 Cascade Caverns，并于10时开始参观。洞穴导览约45分钟至1小时，步行路线约1100英尺，沿途经过五个洞室。随着脚步深入，岩壁、钟乳石与地下空间呈现出与城市和圣堂截然不同的景观，也让连续数日的行程多了一段轻松而新鲜的经验。 这次溶洞之行是聚会中的自然参访与团体活动。大家在步行、等候和彼此照应中继续交谈，在较为从容的氛围里加深认识。它并不需要被赋予过度的宗教象征；正是这样一段朴素的共同旅程，为随后的历史与教会参访调节了节奏，也为弟兄姊妹之间的交流留下了自然展开的空间。 8月5日上午，与会者在 Cascade Caverns 参观交流。 沿着圣安东尼奥传教之路，寻找今日福传的答案 此次聚会最富历史意义的活动之一，是前往圣安东尼奥（San Antonio），沿着著名的 San Antonio Missions 传教路线参访。18世纪初，西班牙方济会传教士沿圣安东尼奥河建立了一系列传教站。这些团体兼具圣堂、修院、生活社区、农业生产与教理培育等功能，也深刻改变了当地原住民的生活与文化。今天，Mission Concepción、Mission San José、Mission San Juan Capistrano 与 Mission Espada 由 San Antonio Missions National Historical Park 保存；它们连同 The Alamo（原 Mission San Antonio de Valero）共同组成德州第一处、也是目前唯一一处联合国教科文组织世界遗产。国家历史公园内的四座圣堂至今仍是活跃的天主教堂区。 历经数百年风雨的石墙、钟楼、祭台与庭院，使人自然想到：早期传教士来到陌生土地时，同样面对语言不同、文化隔阂、生活艰苦与前途未卜。然而，他们仍选择留下，学习当地语言，建立团体，并一代又一代播下福音的种子。今日回望这段历史，也需要同时看见传教制度与殖民扩张相互交织的复杂背景，以及原住民在其中承受的深刻改变。只有带着诚实与尊重回望过去，历史才真正能够照亮今天的福传。 Mission San José 建于1720年，后来成为圣安东尼奥传教体系中规模较大、保存较完整的中心之一，素有“传教站之后（Queen of the Missions）”称号。Mission Concepción 的前身可追溯至1716年，1731年迁至圣安东尼奥一带，今天仍保存原始石造圣堂及殖民时期壁画遗迹。Mission San Juan Capistrano 同样在1731年迁至此地，农业、灌溉与社区生活曾是其重要特色。Mission Espada 的历史源头可追溯至1690年建立的早期传教站，1731年迁至圣安东尼奥河畔；其水渠与社区遗迹见证了早期居民如何在这片土地上共同生活。四座传教站串联起来，展现出沿河形成的信仰、生产与社会网络。 行程中，大家也来到著名的 The Alamo。这里原是天主教传教站 Mission San Antonio de Valero，始建于1718年；后来因1836年的阿拉莫战役而成为广为人知的德州历史地标。对与会者而言，The Alamo 不仅连接着近代德州历史，也提醒人们：这片土地更早的历史深处，曾留下传教士与原住民团体共同生活、祈祷与劳作的足迹。 三百年前，传教士来到陌生的土地；三百年后的今天，来自中国的司铎、修女和执事也在美国生活与服务。时代、社会环境与福传方法都已改变，但基督交给教会的使命仍在延续。古老传教站带来的启发，不是简单复制过去，而是在尊重具体文化、人的尊严与地方教会经验的前提下，寻找今天忠信而谦逊的见证方式。 与会者在 The Alamo 前合影；这里原为 Mission San Antonio de Valero。 在圣安东尼奥的“心脏”，感受信仰与城市共同成长 大家也来到圣安东尼奥市中心。San Fernando Cathedral（圣费尔南多主教座堂）于1731年由来自加那利群岛的16个家庭建立，堂区称其为德州持续运作至今最古老的宗教团体；这座圣堂长久以来处在圣安东尼奥宗教、文化与城市生活的中心。每日进入圣堂祈祷的人，与广场上往来的居民和游客，共同构成这座城市“心脏”的日常图景。 夜幕降临后，大家沿著名的 San Antonio River Walk 漫步。河流、桥梁、灯光、餐馆与游人，展现现代圣安东尼奥充满活力的一面；不远处，却矗立着近三个世纪的主教座堂和传教遗迹。古老与现代在这里相遇，也让大家再次体会：福音并非脱离生活的抽象观念，而是在人们真实居住的城市、语言与文化之中成为生命。 与会者漫步 San Antonio River Walk，在古老与现代交汇的城市中继续交流。 从历史遗迹回到活生生的华人教会 8月6日，聚会回到休斯顿，并在 Ascension Chinese Mission（华美升天堂）举行弥撒。这里是加尔维斯顿—休斯顿总教区内服务华人天主教徒的重要信仰团体，张漱昕神父目前担任主任司铎。若说圣安东尼奥的古老传教站让大家看见三百年前的福传，那么休斯顿的华人团体则让大家看见今天仍在继续的使命：每一次中文弥撒、每一堂慕道课、每一次病人探访、每一次陪伴新移民家庭与青年培育，都在书写地方教会新的篇章。 与会者在 Ascension Chinese Mission（华美升天堂）与休斯顿辅理主教共祭弥撒。 按照行程，大家也前往 Galveston 海滨，并参访 St. Mary Cathedral Basilica（圣母主教座堂圣殿）。1842年，Jean Marie Odin 神父奉献了当地第一座简朴的圣母堂；1847年加尔维斯顿教区成立后，新堂动工，并于1848年祝圣。这里既是加尔维斯顿—休斯顿总教区两座主教座堂之一，也是德州天主教会的“母堂”；1979年，圣若望保禄二世教宗将其擢升为乙级宗座圣殿。圣堂经历1900年大风灾，又在2008年艾克飓风中严重受损，修复后于2014年重新全面开放。它的历史，使整段行程从西班牙殖民时期的传教足迹，延伸至德州地方教会的成长、灾难与更新。 参访 St. Mary Cathedral Basilica（圣母主教座堂圣殿）。 友谊本身，也是福传 几天的聚会还有一个不可缺少的部分——一起吃饭，一起聊天，一起欢笑。照片中的笑脸、举起的饮料与共同分享的菜肴，记录着简单却珍贵的弟兄情谊。司铎生活往往意味着承担责任，也常常意味着独自面对堂区中的许多问题。因此，能够暂时放下日常事务，与弟兄们坦诚分享生活和经验，是何等的喜悦。 特别感谢张漱昕神父为此次聚会付出的心力。从前期联系、报名、住宿与交通，到休斯顿和圣安东尼奥之间的行程安排，他尽地主之谊，热情接待来自各地的弟兄姊妹，使整个聚会得以顺利进行。 特别感谢堂区林炯先生慷慨赞助此次活动，为聚会提供切实的经费支持。 聚会期间，柳雄官教友全家与陈雪梅教友特别邀请参加活动的神父、修女和两位执事到他们经营的餐馆聚餐，并坚持全部免单。丰盛的菜肴背后，是华人教友对教会、对司铎圣召、修会圣召与执事圣职朴实而真挚的爱。 还要特别感谢梁教授夫妇以及 Ruben Luna 夫妇的盛情款待。他们敞开家庭，以朋友和主内弟兄姊妹的身份欢迎大家。家庭中的一顿饭、一杯茶、一场从容的谈话，比正式会议更能拉近人与人的距离，也让来自不同地方的与会者切实感受到休斯顿华人教友的热情。 同样值得感谢的是华美升天堂众多华人教友：有人协助交通，有人准备膳食，有人接待来宾，有人在幕后默默服务。许多人的名字没有出现在日程或报道中，却共同成就了这几天美好的相聚。 共享友谊与喜乐。 在显圣容的光荣中结束聚会 聚会临近结束时，神父们在华美升天堂共同隆重庆祝主耶稣显圣容瞻礼。这一安排为整个聚会赋予了格外美丽的属灵意义。 在大博尔山上，伯多禄、雅各伯和若望看见耶稣的面容发光、衣服洁白；梅瑟和厄里亚出现与祂交谈；云中传来天父的声音：“这是我的爱子，我所喜悦的，你们要听从他！”门徒短暂看见基督的光荣，随后仍要跟随耶稣下山，走向耶路撒冷，面对十字架，并最终进入复活的光荣。 几天的聚会也仿佛有一点“大博尔山”的意味。大家从繁忙的堂区生活中暂时走出，相聚、祈祷、分享、欢笑；在圣安东尼奥古老的传教站前回望教会历史，在弥撒圣祭中重新凝视基督，在弟兄姊妹的友谊里重新感受圣召的喜乐。聚会结束之后，每个人仍要“下山”，回到自己的教区、堂区、学校与牧灵岗位；然而，下山时，心中已经多了一份力量。 最后的弥撒中，神父们特别把所有支持此次聚会的恩人、家庭和教友带到祭台前，为他们祈祷：感谢张漱昕神父的组织与接待，感谢柳雄官教友全家与陈雪梅教友的慷慨宴请，感谢堂区林炯先生的经费赞助，感谢梁教授夫妇与 Ruben Luna 夫妇的盛情款待，也感谢所有华美升天堂及休斯顿华人团体中在台前幕后提供帮助的教友。 聚会结束前，神父们在华美升天堂隆重庆祝主耶稣显圣容瞻礼。 聚会结束，使命仍在继续 一场真正属于教会的聚会，最后留下来的不仅是照片与行程，而是人与人之间建立起来的共融。从 USCCA 第三十届国际研讨会，到在美华人司铎、修女与执事的相聚；从休斯顿的避静中心，到圣安东尼奥三百年前的传教站；从地下溶洞的自然参访，到古老石砌圣堂与今天充满生命力的华人团体，这几天的经历共同诉说着一个主题：福音是在一代又一代人的同行中传下去的。 三百年前，有人来到德克萨斯播下福音的种子；今天，来自中国的司铎、修女和执事也在这片土地上继续服务；未来，这份使命还将交到下一代手中。祈祷显圣容的基督以祂的光照耀每一位在美国服务的华人司铎、修女和执事；祈求天主降福所有支持华人福传事业的恩人和教友；也祈愿这份在基督内建立起来的弟兄友谊，成为大家继续前行的力量。 “你们往普天下去，向一切受造物宣传福音。”（谷 16:15） Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

The Assumption of the Virgin, by unknown Chinese artist, 20th century Saturday, Aug 15, 2026, was the Feast of the Assumption of Mary, which celebrates Mary's participation in the resurrection of Jesus after her mission was complete on earth. Mary's Assumption confirms our greatest hope--the resurrection of the body and life everlasting. We invite you to read more in Fr. Joseph Ruan's latest bilingual Scripture reflection, included below in Chinese and in English: Scripture Reflection in Chinese: 圣母蒙召升天节 今天，教会怀着极大的喜乐庆祝「圣母蒙召升天节」。我们相信，圣母玛利亚结束尘世生命之后，灵魂和肉身一同被天主提升到天上的光荣中。1950年，教宗庇护十二世正式钦定这项信理，宣认：「无玷天主之母、卒世童贞玛利亚，在结束尘世生命之后，灵魂和肉身一同被提升到天上的光荣中。」今天的庆节让我们庆祝天主在圣母身上完成的伟大工程，同时也让我们看见天主为整个教会所准备的希望：圣母已经预先获得我们在基督内所期待的圆满光荣。 今天第一篇读经给我们一个非常美丽的图像。圣若望说：「天主在天上的圣殿敞开了，天主的约柜也在圣殿中出现了。」（默11:19）紧接着，他看见天上出现一个「大异兆」：「有一个女人，身披太阳，脚踏月亮，头戴十二颗星的荣冠。」（默12:1）按照《默示录》的圣经背景，这位女人代表天主的子民，首先指向以色列，也指向教会；教会的传统同时也从她身上看见圣母玛利亚的形象，因为她是默西亚的母亲，也是忠信的以色列和教会最卓越的典范。她所生的孩子「将以铁杖牧放万民」（默12:5），清楚地指向基督。 这里还有一个非常重要的图像，就是「约柜」。旧约时代，约柜是天主临在于祂子民中间的神圣标记；到了新约，玛利亚在自己的胎中怀着降生成人的天主圣子，因此教会称她为「新约的约柜」。 这个意义在今天的福音中表现得特别清楚。玛利亚「起身，急速往山区去」，探望依撒伯尔（路1:39）。几个世纪以前，旧约的约柜也曾进入犹大山区（参阅撒下6:1-11）。达味面对约柜说：「上主的约柜怎能来到我这里？」（撒下6:9）依撒伯尔面对怀着耶稣的玛利亚，也说：「吾主的母亲驾临我这里，这是我那里得来的呢？」（路1:43）达味在约柜前欢跃舞蹈；若翰洗者在母胎中也欢喜踊跃（参阅撒下6:14；路1:41）。约柜在敖贝得厄东家中停留了三个月；玛利亚也在依撒伯尔那里住了大约三个月（参阅撒下6:11；路1:56）。这些对应帮助我们理解，为什么教会把圣母称为「新约的约柜」。旧约的约柜承载天主临在的标记，玛利亚却真正承载了降生成人的天主子。今天庆祝圣母蒙召升天，我们看见这位曾经承载基督的新约约柜，被天主迎入天上的光荣。 然而，今天的福音还告诉我们圣母真正伟大的地方。依撒伯尔对她说：「那信了由上主传于她的话必要完成的，是有福的。」（路1:45）这是整部福音中对圣母非常美丽的一句描述：「那信了的，是有福的。」 圣母的伟大表现在她的信德。领报的时候，她回答天使：「看！上主的婢女，愿照你的话成就于我吧！」（路1:38）从那一刻开始，她把整个生命交托在天主手中。她并不知道未来的一切，却始终相信天主。她经历白冷的喜乐，也经历逃往埃及的艰辛；她度过纳匝肋平凡的岁月，也最终站在圣子的十字架下。她始终忠于自己的「是」。圣母蒙召升天，正是她一生信德旅程在天主恩宠中的圆满。 面对依撒伯尔的祝福，圣母唱出了《谢主曲》：「我的灵魂颂扬上主，我的心神欢跃于天主，我的救主。」（路1:46-47）接着她说：「全能者在我身上行了大事。」（路1:49）这句话帮助我们理解今天的庆节。圣母蒙召升天，就是全能者在她身上所行的大事之一。一切都来自天主的恩宠。天主召叫她，以恩宠充满她，拣选她成为圣子的母亲，陪伴她走完尘世的信德旅程，最后把她提升到天上的光荣。 在这里，我们自然会问一个重要的问题：「为什么圣母能够在世界末日众人肉身复活以前，就已经灵魂和肉身一同进入天上的光荣？为什么天主赐给她这样独特的恩宠？」 这与圣母在救恩奥迹中的独特地位密切相关。首先，她是「无原罪始胎者」。天主为了预备她成为救主的母亲，因着基督救赎的功劳，从她生命开始的第一刻，就特别保守她免受原罪的玷污。因此，基督战胜罪恶与死亡的救恩成果，在圣母身上以一种独特而圆满的方式彰显出来。一般信友的身体等待世界末日的复活，圣母却因天主所赐的特殊恩宠，预先分享了这一光荣。 同时，圣母与基督之间具有任何其他受造物都没有的独特关系：「她是天主之母。」天主圣子从她取得真实的人性。她怀孕祂、生育祂、养育祂；她的身体成为圣言降生的圣所。因此，圣母整个的人——她的灵魂和身体——都以独特的方式与基督降生和救赎的奥迹结合在一起。 今天的第二篇读经证明这一切最根本的基础，就是「基督的复活」。圣保禄说：「基督从死者中实在复活了，做了死者的初果。」（格前15:20）又说：「就如在亚当内，众人都死了，照样，在基督内，众人都要复活。」（格前15:22）基督是复活的根源，圣母则首先并最圆满地分享了她圣子的胜利。 这里也需要分清一个重要的区别：基督是凭自己的神性和权能升天；圣母则是蒙天主召升进入天上的光荣。圣母所获得的一切都来自基督的救恩。她的蒙召升天彰显了基督复活的德能，也显示基督对罪恶和死亡的胜利已经在她身上结出了圆满的果实。《天主教教理》因此称圣母蒙召升天为她「独特地参与她圣子的复活」，同时也是其他基督徒将来复活的预兆（《天主教教理》966）。 所以，圣母灵魂肉身蒙召升天，与她的「无原罪始胎」、「天主之母」的身份、她与基督独特的结合，以及基督战胜罪恶与死亡紧密相连。这是天主赐给她的特殊恩宠。同时，这项特恩也向我们预示自己的未来：圣母今天已经得到的，正是我们在基督内所期待的。她提前分享了我们在世界末日所盼望的肉身复活。 因此，圣母蒙召升天与我们每一个人都有关系。圣保禄把死亡称为「最后被毁灭的仇敌」（格前15:26）。我们都会经历身体的衰老、健康的改变，也会经历与亲人的生离死别，最终每个人都会面对死亡。然而，基督徒的目光能够越过坟墓，因为基督已经复活了。死亡不再是人生最后的一句话，复活与永生才是天主为我们预备的圆满。 今天的庆节也提醒我们「身体的尊严」。天主创造我们成为有灵魂、有身体的人。天主圣子从玛利亚取得真实的人性和身体；耶稣带着复活的身体从死者中复活；圣母也灵魂肉身一同进入天上的光荣。因此，我们的身体也属于基督徒永生的希望。我们的整个生命都是天主所创造、基督所救赎，并蒙召进入永恒光荣的。 所以今天，我们可以问自己一个很简单的问题：「我的人生正在走向哪里？」 我们每天会考虑许多事情：工作、家庭、健康、经济、责任和未来的计划。这些都是生活的重要部分。今天圣母邀请我们把目光举得更高。我们受造是为了永恒，天国才是我们最终的家乡。圣母也告诉我们怎样走向这个家乡。依撒伯尔已经给了我们答案：「那信了的，是有福的。」（路1:45）当天主的道路清楚时，我们相信；当前面的道路尚未清楚时，我们依然相信。在喜乐中信赖天主，在十字架来到时保持忠信；接受天主圣言，让基督生活在我们心中，并把基督带给别人。 圣母领受了基督之后，马上「起身，急速往山区去」（路1:39）。她把基督带给依撒伯尔。真正的信德自然走向爱德和服务。一个心中有基督的人，也会把基督的喜乐带给别人。若翰在母胎中欢跃，依撒伯尔充满圣神，玛利亚唱出《谢主曲》。哪里有基督真正临在，哪里就会有喜乐。 今天，当我们庆祝圣母蒙召升天时，我们怀着爱仰望圣母，同时也让圣母带领我们到达基督。圣母的一切都带领我们走向她的圣子。她的蒙召升天向我们宣告：「基督已经战胜死亡，祂的胜利能够更新我们整个生命。」 《默示录》中那位「身披太阳」的女人（默12:1），让我们看见教会最终所要进入的光荣。圣母已经到达我们所盼望到达的地方；她已经分享我们所盼望分享的复活光荣。 祈求圣母帮助我们像她一样相信，像她一样信赖，像她一样把基督怀抱在生命中，也像她一样把基督的喜乐带给别人。当我们走完尘世的旅程，祈望我们也能与圣母及诸圣一起，分享基督复活的光荣，在天国永远赞美天主。 Scripture Reflection in English: Solemnity of the Assumption of the Blessed Virgin Mary Today, the Church celebrates with great joy the Solemnity of the Assumption of the Blessed Virgin Mary. We believe that, at the end of her earthly life, the Blessed Virgin Mary was taken body and soul into the glory of heaven. In 1950, Pope Pius XII solemnly defined this dogma, declaring that the Immaculate Mother of God and ever-Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. Today’s feast celebrates the great work God accomplished in Mary, and at the same time it reveals the hope God has prepared for the whole Church: Mary has already received in advance the fullness of glory that we hope to share in Christ. The first reading gives us a beautiful image. Saint John tells us: “God’s temple in heaven was opened, and the ark of his covenant could be seen in the temple” (Revelation 11:19). Immediately afterward, he sees “a great sign” in heaven: “a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars” (Revelation 12:1). In its biblical context, this woman represents the people of God, first Israel and then the Church. Christian tradition also sees in her an image of the Blessed Virgin Mary, because she is the Mother of the Messiah and the most perfect example of faithful Israel and of the Church. The child she gives birth to is the one “destined to rule all the nations with an iron rod” (Revelation 12:5), clearly pointing to Christ. There is also another very important image here: the Ark of the Covenant. In the Old Testament, the Ark was a sacred sign of God’s presence among his people. In the New Testament, Mary carries within her womb the Son of God made flesh. For this reason, the Church sees her as the Ark of the New Covenant. This meaning becomes especially clear in today’s Gospel. Mary “set out and traveled to the hill country” to visit Elizabeth (Luke 1:39). Centuries earlier, the Ark of the Covenant had also traveled through the hill country of Judah (cf. 2 Samuel 6:1-11). David said before the Ark, “How can the ark of the Lord come to me?” (2 Samuel 6:9). Elizabeth, before Mary who carries Jesus in her womb, says, “And how does this happen to me, that the mother of my Lord should come to me?” (Luke 1:43). David danced with joy before the Ark; John the Baptist leaps for joy in Elizabeth’s womb (cf. 2 Samuel 6:14; Luke 1:41). The Ark remained in the house of Obed-edom for three months; Mary remained with Elizabeth for about three months (cf. 2 Samuel 6:11; Luke 1:56). These parallels help us understand why the Church sees Mary as the Ark of the New Covenant. The ancient Ark carried the signs of God’s presence; Mary truly carried within herself the Son of God made flesh. On this feast of the Assumption, we see this living Ark, who once carried Christ, welcomed by God into the glory of heaven. Yet today’s Gospel also reveals the deeper greatness of Mary. Elizabeth says to her, “Blessed are you who believed that what was spoken to you by the Lord would be fulfilled” (Luke 1:45). This is one of the most beautiful descriptions of Mary in the Gospel: “Blessed are you who believed.” Mary’s greatness is seen in her faith. At the Annunciation she answered the angel, “Behold, I am the handmaid of the Lord. May it be done to me according to your word” (Luke 1:38). From that moment, she entrusted her whole life to God. She did not know everything that lay ahead, but she continued to believe. She experienced the joy of Bethlehem and the hardship of the flight into Egypt. She lived the hidden years at Nazareth and finally stood beneath the Cross of her Son. Through everything, she remained faithful to her yes. The Assumption is the fulfillment, in God’s grace, of Mary’s lifelong journey of faith. In response to Elizabeth’s blessing, Mary sings the Magnificat: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my Savior” (Luke 1:46-47). Then she says, “The Almighty has done great things for me” (Luke 1:49). This helps us understand today’s feast. The Assumption is one of the great things the Almighty has done for Mary. Everything begins with grace. God called her, filled her with grace, chose her to be the Mother of his Son, accompanied her throughout her earthly pilgrimage, and finally raised her into heavenly glory. At this point, an important question naturally arises: Why was Mary able to enter heavenly glory body and soul before the general resurrection at the end of time? Why did God grant her this unique privilege? The answer is connected with Mary’s unique place in the mystery of salvation. First, she is the Immaculate Conception. In preparing her to become the Mother of the Savior, God preserved her from original sin from the first moment of her existence, through the merits of Christ’s redemption. Therefore, the saving victory of Christ over sin and death was manifested in Mary in a unique and complete way. The bodies of the faithful ordinarily await the resurrection at the end of time, but Mary, by a singular grace of God, was permitted to share beforehand in this glory. Mary also has a relationship with Christ that no other creature possesses: she is the Mother of God. The Son of God received his true humanity from her. She conceived him, gave birth to him, and cared for him; her body became the living sanctuary of the Word made flesh. For this reason, Mary in the totality of her person, body and soul, is uniquely united with the mystery of the Incarnation and with the saving work of Christ. Today’s second reading brings us to the deepest foundation of this mystery: the Resurrection of Christ. Saint Paul says, “Christ has been raised from the dead, the firstfruits of those who have fallen asleep” (1 Corinthians 15:20). He continues, “For just as in Adam all die, so too in Christ shall all be brought to life” (1 Corinthians 15:22). Christ is the source of resurrection, and Mary is the first and most complete participant in the victory of her Son. Here it is also important to make a clear distinction. Christ ascended into heaven by his own divine power; Mary was assumed into heaven by the power and grace of God. Everything Mary received came from the saving work of Christ. Her Assumption reveals the power of Christ’s Resurrection and shows that his victory over sin and death has already borne its fullest fruit in her. The Catechism of the Catholic Church therefore teaches that Mary’s Assumption is a “singular participation in her Son’s Resurrection” and an anticipation of the resurrection of other Christians (CCC 966). Therefore, Mary’s bodily Assumption is closely connected with her Immaculate Conception, her identity as the Mother of God, her unique union with Christ, and Christ’s victory over sin and death. This is a special grace given to her by God. At the same time, this grace also points toward our own future. What Mary has already received is what we hope to receive in Christ. She has shared in advance the bodily resurrection that we await at the end of time. For this reason, the Assumption concerns every one of us. Saint Paul calls death “the last enemy to be destroyed” (1 Corinthians 15:26). We all experience the aging of the body, changes in health, and separation from those we love. Eventually, every human being must face death. Yet the Christian can look beyond the grave because Christ has risen. Death does not have the final word. Resurrection and eternal life are the fulfillment God has prepared for us. Today’s feast also reminds us of the dignity of the human body. God created us as persons with both body and soul. The Son of God received true humanity and a true human body from Mary. Jesus rose bodily from the dead, and Mary was assumed body and soul into heavenly glory. Our bodies, therefore, also belong to our Christian hope. Our whole person has been created by God, redeemed by Christ, and called to eternal glory. So today we can ask ourselves a simple question: Where is my life going? Every day we think about many things: work, family, health, finances, responsibilities, and plans for the future. All of these are important parts of life. Yet today Mary invites us to lift our eyes higher. We were created for eternity, and heaven is our final home. Mary also shows us the way to reach that home. Elizabeth gives us the answer: “Blessed are you who believed” (Luke 1:45). When God’s path is clear, we believe. When the road ahead is uncertain, we continue to believe. In times of joy, we trust God; when the Cross appears, we remain faithful. We receive the Word of God, allow Christ to live within us, and bring Christ to others. After Mary received Christ, she immediately “set out and traveled to the hill country” (Luke 1:39). She carried Christ to Elizabeth. Genuine faith naturally leads to love and service. A person who carries Christ within also brings the joy of Christ to others. John leaps in the womb, Elizabeth is filled with the Holy Spirit, and Mary sings the Magnificat. Wherever Christ is truly present, joy is born. Today, as we celebrate the Assumption of the Blessed Virgin Mary, we look upon Mary with love, and at the same time we allow her to lead us to Christ. Everything about Mary points us toward her Son. Her Assumption proclaims to us: Christ has conquered death, and his victory has the power to renew our entire life. The woman “clothed with the sun” in Revelation 12:1 gives us a glimpse of the glory into which the Church is ultimately called to enter. Mary has already arrived where we hope to go; she already shares the glory of the resurrection that we hope one day to share. May the Blessed Virgin Mary help us to believe as she believed, to trust as she trusted, to carry Christ within our lives as she carried him, and to bring the joy of Christ to others. When our earthly pilgrimage is complete, may we also join Mary and all the saints in sharing the glory of Christ’s Resurrection and praising God forever in heaven. Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

by Fr. Joseph Ruan HOUSTON, Texas — Aug. 2, 2026 — The US-China Catholic Association (USCCA) concluded its 30th International Conference on Aug. 2 at the University of St. Thomas in Houston, Texas. Held from July 31 through Aug. 2, the three-day gathering brought together a bishop, priests, religious sisters and brothers, scholars, pastoral leaders and lay faithful for prayer, dialogue, scholarship and fellowship. Founded in 1989 by concerned U.S. bishops together with Maryknoll, the Society of Jesus and representatives of other religious communities, the US-China Catholic Association promotes mutual understanding, friendship and fraternal ties between Catholics in China and the United States through prayer, education, academic exchange and pastoral collaboration. Centered on the theme “Nourishing Trust and Friendship: Following the Way of Christ,” the conference reflected the USCCA's enduring mission of fostering friendship, mutual understanding and communion between the Church in China, the Church in the United States and the universal Church. Through a keynote address, academic presentations, panel discussions, workshops and liturgical celebrations, participants explored how trust, personal encounter and Christian friendship can strengthen the Church's witness across cultures and national boundaries. Sessions examined faith formation and communicative catechesis in China, the spiritual lives of Chinese religious sisters, the celebration of the Easter Triduum in Beijing, Chinese wisdom in dialogue with Christian faith, and the pastoral accompaniment of Chinese international students studying at American universities. Other presentations focused on Catholic social services, missionary history, intercultural Christianity, psychological and spiritual formation among women religious, Catholic life across cultures and the witness of the first Chinese religious communities. Presenters represented universities, seminaries, dioceses, parishes, foundations and Catholic organizations from the United States, mainland China, Hong Kong, Macau, Taiwan, Belgium, Italy and the Philippines. Together, their scholarship and pastoral experience reflected the diversity of the worldwide Chinese Catholic experience while demonstrating a shared commitment to dialogue, mutual understanding and collaboration in the service of the Gospel. Looking Toward the Future The final day featured workshops and panel discussions on China–Holy See relations, intercultural Christianity, biblical studies and historical perspectives on Catholicism in China. A concluding multi-generational panel, “The Past and Present of Catholicism in China,” brought together speakers from different generations to share personal experiences of visiting China, growing up in Catholic families and villages, witnessing the resilience of Chinese Catholics and accompanying younger generations as they look toward the future of the Church. Throughout the conference, participants experienced a central conviction: authentic dialogue begins with personal encounter. Trust grows through attentive listening. Friendship develops through shared faith, mutual respect, and the willingness to walk together in hope. In a world often marked by misunderstanding and division, the Gospel continues to call Christians to become bridge-builders and witnesses to reconciliation. At the end of the three-day Conference, participants departed Houston renewed in faith and strengthened by friendship. With their hearts and minds refreshed by God and by each other, they looked toward the future with fervent hope and a shared commitment to walk together in faith and build bridges between the Church in China and the Church in the United States. Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

Storm image generated by AI This Sunday's Gospel narrates the miracle of Jesus walking on the sea during a severe storm, after which the disciples gained greater faith and a deeper understanding of who he was. In the midst of many storms, Jesus says to us, "It is I. Do not be afraid." We invite you to read more in Fr. Joseph's latest bilingual Scripture reflection, included below in Chinese and then in English: Scripture Reflection in Chinese 常年期第十九主日　甲年 今天我们庆祝常年期第十九主日。福音记载耶稣步行海面的奇迹。圣玛窦把这个奇迹安排在五饼二鱼之后，最后以门徒的一句信仰宣认结束：“你真是天主子。”整个过程逐步启示耶稣的身份。门徒经历黑夜、逆风和恐惧，又亲眼看见伯多禄在水面上行走、下沉和获救，终于对耶稣有了更深的认识。第一篇读经中的厄里亚在曷勒布山辨认上主的临在；福音中的门徒也在风浪中学习认出向他们走来的主。 五饼二鱼的奇迹结束以后，耶稣“催门徒上船”，叫他们先到对岸去。门徒按照耶稣的吩咐出发，却在途中遇到逆风，船被波浪颠簸。这里让我们看到一个重要的信仰经验：跟随基督的人仍然会经历风浪。亚巴郎蒙召以后离开故乡，梅瑟接受使命以后面对法郎，以色列人出离埃及以后经过旷野，宗徒跟随耶稣以后也经历许多考验。信德给人的力量，在于无论环境怎样改变，仍然相信天主的带领。 当门徒在海上挣扎的时候，耶稣独自上山祈祷。到了夜间第四更，耶稣踏着海面向他们走来。门徒最初没有认出祂，反而惊慌地说：“是个妖怪！”救援已经来到，他们却因为恐惧而认不出主。耶稣立刻对他们说：“放心吧！是我。不必害怕！” “是我”这句话值得注意。它使人想起旧约中天主启示自己的语言。耶稣步行海面也有深厚的圣经背景。在旧约中，大海经常象征人无法控制的混乱和危险。《约伯传》称天主为那位“独自展开苍天，步行在海涛之上”的主（约9:8）。耶稣在海面上行走，显示祂拥有超越风浪的权威。圣玛窦借着这个奇迹，引导门徒逐渐认识耶稣真正的身份。耶稣说“是我”的时候，同时告诉门徒：“不必害怕。”他们可以放心，因为主已经来到他们中间。 伯多禄听见耶稣的声音，便说：“主啊！如果是你，就让我在水面上走到你那里去吧！”耶稣回答：“来吧！”伯多禄真的离开了船，开始在水面上向耶稣走去。我们常常记得伯多禄后来沉下去，却容易忽略他曾经勇敢地跨出了这一步。在十二位宗徒中，是伯多禄走出了船。他敢于回应耶稣的召叫，把自己交托给主。耶稣说“来吧”，伯多禄便开始走。这也说明圣召最基本的意义：基督先召叫，人以信德回应。人的力量来自召叫他的基督。 随后，伯多禄“看见风势强大，便害怕起来，并开始下沉”。其实风浪一直都在那里。伯多禄离开船的时候有风，他走在水面上的时候也有风。后来发生变化的是他的目光。他开始注意风浪，恐惧便占据了他的心。 耶稣称伯多禄为“小信德的人”。圣玛窦多次用“小信德”来形容门徒。这句话很符合我们的信仰经验。我们已经相信天主，信德仍然需要成长。我们回应天主的召叫，有时仍会害怕。我们把生命交托给主，有时仍会因为眼前的困难而动摇。伯多禄的经历让我们看到，信德是在一次又一次的考验中成长的。 伯多禄开始下沉时大声喊道：“主啊！救命啊！”这是一句非常简单而真实的祈祷。人在危难中意识到自己的有限，也更深地明白自己需要天主。圣玛窦接着写道：“耶稣立刻伸手拉住他。”这里的“立刻”很重要。伯多禄的信德虽然软弱，他所呼求的主始终忠信。基督徒的希望建立在基督伸出的这只手上。人在下沉的时候仍然可以呼求祂，因为基督愿意走近人，听见人的呼求，把人从深水中拉起来。 耶稣随后问伯多禄：“你为什么怀疑呢？”怀疑常常出现在信德成长的过程中。伯多禄已经离开了船，已经向基督走去，后来才发生动摇。我们的信仰生活也有这样的经验。我们已经相信天主，有时仍然无法理解祂带领我们的方式。亚巴郎、梅瑟、先知和宗徒都经历过这样的考验。信德经过考验，会逐渐放下对自己的依赖，更深地信赖天主的忠信。 当耶稣和伯多禄上船以后，风停了。福音在这里达到高峰：“船上的人都朝拜他说：‘你真是天主子。’”在《玛窦福音》中，“朝拜”具有重要的意义。贤士来到白冷朝拜婴孩耶稣；耶稣复活以后，门徒在加里肋亚山上看见祂，也俯伏朝拜。今天门徒在船上作出同样的行动。他们经过风浪，对耶稣的认识更深了。他们逐渐明白，与他们同船的这一位拥有来自天主的权威。这场风浪因此成为一次信仰的启示，使他们能够宣认：“你真是天主子。” 今天第一篇读经中的厄里亚也经历了一个辨认天主的过程。他来到曷勒布山，看见暴风、地震和烈火，最后在“轻微细弱的风声”中认出上主。厄里亚的经验提醒我们，天主临在的方式常常十分安静。我们希望马上看见答案，天主有时带领我们等待；我们希望环境迅速改变，天主有时先在我们的内心工作。长期的祈祷、圣言带来的光照、圣事赐下的恩宠和良心深处的一份平安，都能帮助我们逐渐辨认天主的临在。 第二篇读经中的圣保禄让我们看到信德成熟以后所产生的爱。他为了自己的同胞“极度忧愁，心中不断痛苦”，甚至愿意为他们承受巨大的牺牲。保禄深深经历了基督的救恩，因此他的心开始承担别人的得救。真正经历过基督救恩的人，会关心那些仍在风浪中的人。我们曾经呼喊“主啊！救我”，也曾经感受到基督伸出的手，因此我们更能理解别人的软弱，并帮助他们重新发现基督的临在。这也是教会福传使命的重要基础。 弟兄姊妹们，我们每个人都会经历自己的风浪。家庭、工作、健康、人际关系和信仰生活，都可能使我们感到不安。有时祈祷似乎得不到回答，原来清楚的道路突然变得模糊，我们也可能无法理解天主为什么允许某些事情发生。这个时候，我们很容易像伯多禄一样，只看见眼前的风浪。 今天的福音提醒我们，基督知道我们的船在哪里。门徒在黑夜中看不见耶稣的时候，耶稣已经向他们走来；伯多禄开始下沉的时候，耶稣已经伸出手来。我们生命中也有许多这样的时刻。经过多年以后回头看，我们才发现某一次困难加深了我们的信仰，某一段等待使我们的祈祷更加真实，某一次失败教会我们谦卑，某一个危机使我们懂得怎样把自己交托给天主。 当风浪再次来到的时候，让我们记住耶稣的话：“放心吧！是我。不必害怕！”当自己的力量已经不够时，让我们像伯多禄一样呼喊：“主啊！救我！”愿我们在人生一次又一次的经历中更深地认识基督，接受祂伸出的手，最后能够和门徒一起，以自己的生命宣认：“主，你真是天主子。” Scripture Reflection in English Nineteenth Sunday in Ordinary Time — Year A Today we celebrate the Nineteenth Sunday in Ordinary Time. The Gospel presents the remarkable scene of Jesus walking on the sea. Matthew places this event immediately after the multiplication of the loaves and brings the story to its climax with the disciples’ profession of faith: “Truly, you are the Son of God.” The whole passage gradually reveals the identity of Jesus. Through darkness, contrary winds, fear, and Peter’s experience of walking on the water, sinking, and being rescued, the disciples come to a deeper understanding of the One who stands before them. In the first reading, Elijah learns to recognize the presence of the Lord at Horeb. In the Gospel, the disciples also learn to recognize the Lord as he comes to them in the midst of the storm. After the multiplication of the loaves, Jesus “made the disciples get into a boat” and go ahead of him to the other side. They obey his command, yet they soon encounter a strong headwind, and their boat is tossed about by the waves. This reveals an important truth about the life of faith: those who follow Christ will still encounter storms. Abraham left his homeland after receiving God’s call. Moses had to confront Pharaoh after accepting his mission. Israel passed through the wilderness after leaving Egypt. The apostles themselves encountered many trials after following Jesus. Faith gives us the strength to trust in God’s guidance even when circumstances become difficult. While the disciples are struggling at sea, Jesus goes up the mountain alone to pray. During the fourth watch of the night, he comes toward them, walking on the sea. At first, the disciples fail to recognize him. Terrified, they cry out, “It is a ghost!” The One who comes to save them is already near, yet fear prevents them from recognizing him. Jesus immediately speaks to them: “Take courage, it is I; do not be afraid.” The words “it is I” deserve particular attention. The Greek expression egō eimi recalls the biblical language of divine self-revelation. The act of walking on the sea also carries a rich biblical background. In the Old Testament, the sea often represents forces of chaos and danger beyond human control. The Book of Job speaks of God as the One who “treads upon the crests of the sea” (Job 9:8). Jesus’ walking upon the water therefore reveals an authority that belongs to God. Matthew leads the disciples toward a deeper recognition of Jesus’ identity. When Jesus says, “It is I,” he immediately adds, “Do not be afraid.” Their courage rests upon his presence. The Lord has come into the very place where they are afraid. Peter hears the voice of Jesus and replies, “Lord, if it is you, command me to come to you on the water.” Jesus simply says, “Come.” Peter steps out of the boat and begins to walk toward him. We often remember that Peter eventually sinks, but we should first recognize the courage of his response. Among the Twelve, Peter is the one who steps out of the boat. He entrusts himself to the word of Christ. Jesus says, “Come,” and Peter goes. Here we see the basic pattern of every vocation: Christ calls, and the disciple responds in faith. The disciple’s strength comes from the One who calls. Then Peter “saw how strong the wind was,” became frightened, and began to sink. The wind had been there all along. It was blowing when Peter stepped out of the boat, and it was still blowing while he walked on the water. What changes is Peter’s attention. He begins to focus on the wind, and fear takes hold of him. Jesus calls Peter a man of “little faith.” Matthew uses this expression several times in describing the disciples. It speaks directly to our own experience. We believe, yet our faith still needs to grow. We respond to God’s call, yet we sometimes become afraid. We entrust our lives to the Lord, yet difficulties can still shake our confidence. Peter’s experience shows us that faith grows through testing and through a renewed trust in Christ. As Peter begins to sink, he cries out, “Lord, save me!” It is one of the shortest and most sincere prayers in the Gospel. In a moment of danger, Peter recognizes his limits and his need for the Lord. Matthew then tells us, “Immediately Jesus stretched out his hand and caught Peter.” The word “immediately” is significant. Peter’s faith is weak, but the Lord whom he calls upon remains faithful. Christian hope rests upon this outstretched hand of Christ. Even when we feel ourselves sinking, we can call upon him. Christ draws near, hears the cry of the disciple, and reaches into the depths to raise him up. Jesus then asks Peter, “Why did you doubt?” Doubt often arises within the process of growing in faith. Peter has already left the boat and begun walking toward Christ when his confidence begins to falter. We know this experience as well. We believe in God, yet there are times when we cannot understand the way he is leading us. Abraham, Moses, the prophets, and the apostles all passed through such moments. Faith tested by difficulty gradually learns to rely less upon our own certainty and more deeply upon the faithfulness of God. When Jesus and Peter enter the boat, the wind dies down. At this point the Gospel reaches its climax: “Those who were in the boat did him homage, saying, ‘Truly, you are the Son of God.’” This act of homage has particular significance in Matthew’s Gospel. The Magi come to Bethlehem and do homage to the child Jesus. After the Resurrection, the disciples see the risen Lord on the mountain in Galilee and bow down before him. Here, on the sea, the disciples respond in the same way. Their experience of the storm has brought them to a deeper knowledge of Jesus. They begin to recognize that the One who is with them possesses divine authority. The storm becomes a moment of revelation, leading them to confess: “Truly, you are the Son of God.” The first reading presents another experience of learning to recognize God. Elijah comes to Horeb and witnesses a strong wind, an earthquake, and fire. Finally, he encounters the Lord in a “tiny whispering sound.” Elijah’s experience reminds us that God often works quietly. We may hope for an immediate answer, while God sometimes leads us through a period of waiting. We may want our circumstances to change quickly, while God may first be working within our hearts. Perseverance in prayer, light received through the Word of God, grace received in the sacraments, and a quiet peace within the conscience can gradually teach us to recognize the presence of God. In the second reading, Saint Paul shows us how mature faith bears fruit in love. He speaks of his “great sorrow and constant anguish” for his own people and expresses his willingness to make an extraordinary sacrifice for their salvation. Paul has experienced the saving grace of Christ so deeply that his heart now carries concern for the salvation of others. Those who have experienced the saving hand of Christ become attentive to others who are still struggling in the storm. Having cried out ourselves, “Lord, save me,” and having known the hand of Christ reaching toward us, we become more capable of understanding the weakness of others and helping them recognize the presence of the Lord. This experience lies at the heart of the Church’s mission of evangelization. Brothers and sisters, each of us encounters storms in life. They may arise in our families, our work, our health, our relationships, or even within our life of faith. There are moments when prayer seems unanswered, when a path that once seemed clear becomes uncertain, and when we struggle to understand why God permits certain things to happen. At such times, like Peter, we can become absorbed by the wind and the waves before us. Today’s Gospel reminds us that Christ knows exactly where our boat is. While the disciples cannot see Jesus in the darkness, he is already coming toward them. When Peter begins to sink, the hand of Jesus is already reaching out to him. We often discover the same truth only after many years have passed. Looking back, we realize that a certain difficulty deepened our faith, a period of waiting made our prayer more sincere, a failure taught us humility, or a crisis taught us what it truly means to entrust ourselves to God. When the storms of life come, may we hear again the words of Jesus: “Take courage, it is I; do not be afraid.” When our own strength is no longer enough, may we have the faith to cry out with Peter, “Lord, save me!” Through every experience of life, may we come to know Christ more deeply, receive his outstretched hand, and make the confession of the disciples our own: “Truly, you are the Son of God.” Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

The USCCA is happy to announce two upcoming events in August 2026. 1) Thursday, Aug 20, 8-9:30 pm ET--Happy Hour panel discussion on Zoom: "The Digital Revolution and a Restless Heart: A Chinese Catholic Conversation on Pope Leo XIV's Encyclical." We will have four panelists gathered for a round-table discussion: Fr. Emanuele Angiola (Fu Jen Catholic University, Taipei), Mr. Victor Lam (IT Professional, Hong Kong), Fr. Joseph Ruan (Director of Chinese Apostolate, Archdiocese of NY), and Dr. Zeng Qi (theologian, Independent Scholar). These distinguished speakers include priests and laity, three theologians and one engineer, who come from the US, mainland China, Hong Kong, and Taiwan. They will discuss both the exciting prospects of the Digital Revolution in the near future and the challenge of the restless heart amplified by the "omnipresent" digital consciousness. You will have an opportunity to ask questions in the Q/A segment. To sign up, click this link: 2) Saturday, Aug 22, 9-10 am ET--Book Circle on Zoom. We will begin our Fall semester Book Circle discussion of Sun Yanfei's book, Religious Change in Post-Mao China: Toward a New Sociology of Religion. We will meet once a month on a Saturday morning from August through December. This book explores the remarkable rise of Protestantism, the challenges faced by Catholicism, the revival of Chinese popular religion, the complex dynamics of Chinese Buddhism, and the unrealized potential of new religious movements. It will give us an excellent picture of past evolutions and current dynamics in the Chinese religious landscape. If you are interested, please sign up using this link: ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.

1936 painting by Wang Suda 王肅達 (1910-1963), Housed in the Société des Auxiliaires des Missions Collection – Whitworth University The multiplication of bread is a miracle that turns human limitations into abundance and blessing. Even today, human beings can participate in God's miraculous actions by offering up our small acts of kindness: "A word of consolation, patient listening, sincere service, generous assistance, and a decision to forgive can all become five loaves and two fish placed in the hands of Christ." We invite you to read Fr. Joseph Ruan's latest bilingual Scripture reflection, included below in Chinese and then in English: Scripture Reflection in Chinese 常年期第十八主日（甲年） 今天的福音是耶稣增饼的奇迹（玛14:13-21）。四部福音都记载了耶稣所行的这个奇迹（玛14:13-21；谷6:30-44；路9:10-17；若6:1-15），显示它在初期教会的信仰记忆中占有极为重要的地位。增饼奇迹揭示耶稣对人的慈悲，彰显祂默西亚的身份，预告圣体圣事，说明教会如何领受并延续基督的使命。 玛窦圣史首先告诉我们：「那时候，耶稣听说若翰死了，就上船，自己一个人到一个偏僻的地方去了。」（玛14:13）若翰洗者刚刚遭到黑落德杀害。这个背景使整段福音笼罩着十字架的阴影。若翰为了真理献出生命，他的死亡预示耶稣将要经历的苦难。耶稣听见这个消息，便退到偏僻的地方。祂在悲痛中转向天父，在祈祷中继续辨认自己的使命，耶稣以完全的信赖走向天父所指定的道路。 玛窦把若翰殉道和增饼奇迹连接起来，让我们看见两种完全不同的宴席。在前一段经文中，黑落德举行生日宴会。那个宴会充满权力、虚荣、酒色、誓言与死亡，最后端上来的竟是若翰洗者的头颅（玛14:6-12）。今天的福音同样描写一场宴席。地点在荒野，参与者是贫穷、患病和饥饿的群众，主人是充满慈悲的耶稣。黑落德的宴席带来死亡，耶稣的宴席赐下生命；++，耶稣把自己赐给群众；黑落德的王国建立在恐惧之上，基督的国度建立在慈悲、奉献和丰盛之上。 这组强烈的对照帮助我们理解玛窦圣史的用意。人间的权力常常以占有维持自身，基督的权能则藉着给予显露出来。世界上的君王希望别人服侍自己，耶稣来到人群中服侍众人。黑落德为了保住自己的地位而牺牲无辜者，耶稣为了拯救罪人而献出自己的生命。增饼奇迹因此成为天国的标记，显明耶稣是慈悲与爱的君王。 耶稣来到荒野，群众却从各城市步行跟随祂。荒野在圣经中具有深厚的救恩意义。以色列子民离开埃及以后，在旷野中领受天主的法律，也在那里天天领受玛纳。天主藉着荒野塑造自己的百姓，教导他们信赖祂的照顾。梅瑟曾在旷野牧养以色列，今天，耶稣也在荒野聚集群众，医治病人，并为他们预备食物。玛窦藉着这些细节，引导我们认出耶稣是新的梅瑟，是牧养天主子民的默西亚。 福音说：「他下了船，看见这一大群人，就对他们动了怜悯的心，治好了他们的病人。」（玛14:14）「动了怜悯的心」揭示耶稣内心的深厚情感。祂看见群众，也看见每个人具体的痛苦。祂看见患病者身体的软弱，看见家庭的重担，看见贫穷人的忧虑，看见人心对于真理、希望与生命的渴望。 耶稣的慈悲带来行动。祂接近群众，医治他们，陪伴他们，照顾他们身体的饥饿。福音中的救恩始终触及完整的人。天主关心人的灵魂，也关心人的身体；关心人的永生，也关心人今天所承受的困难。耶稣的慈悲具有具体的面容，也藉着具体的行动进入人的生命。 到了傍晚，门徒对耶稣说：「这地方是荒野，时候也不早了，请你遣散群众，让他们各自到村庄去买食物吧！」（玛14:15）门徒已经看见群众的需要，提出了一个符合常理的办法。群众可以离开荒野，自己寻找食物。耶稣却回答说：「他们不必去，你们给他们吃的吧！」（玛14:16） 耶稣说：「你们给他们吃的吧！」成为整段福音的中心，也是耶稣对门徒的一项召叫。耶稣邀请门徒进入祂的慈悲，分享祂对群众的责任。门徒不能只做旁观者，不能只向耶稣报告问题。基督召叫他们成为救恩工程中的合作者。 门徒回答：「我们这里除了五个饼和两条鱼，什么也没有啊！」（玛14:17）他们清楚看见自己手中的有限。五个饼、两条鱼，面对数千群众，显得微不足道。这个场景也反映出教会和每一位基督徒经常面对的处境。世界的需要如此庞大，人的能力如此有限；贫穷、孤独、疾病、战争、家庭破裂和信仰冷淡，都容易让人产生无力感。 耶稣说：「你们给我拿来！」（玛14:18）这句话揭示奇迹发生的关键。五个饼和两条鱼首先交到耶稣手中。门徒所拥有的十分有限，他们仍然愿意交出来。人的奉献与基督的恩宠在这里相遇，天主的丰盛也从这里开始彰显。 天主常常从人的有限中开展祂的工程。梅瑟只有一根牧杖（参阅出4:2,17），达味只有一副投石器（参阅撒上17:40），寡妇只有一把面粉和一点油（列上17:12-16），宗徒们也只是一些平凡的渔夫（参阅玛4:18-22）。当天主召叫他们时，他们把自己所有的交托给天主。天主接纳这些微小的奉献，并使它们成为祝福许多人的工具。 接着，耶稣吩咐群众坐在草地上。这个细节令人想起圣咏所描写的善牧：「上主是我的牧者，我实在一无所缺。祂使我卧在青绿的草场。」（咏23:1-2）耶稣把饥饿的群众安置在草地上，显明祂就是牧养天主子民的善牧。祂使人安坐在自己面前，亲自为他们预备生命的筵席。 玛窦继续说，耶稣「亲自拿起那五个饼和两条鱼，举目望天，赞颂了；把饼分开，交给门徒，门徒又分给群众。」（玛14:19）这里出现四个极为重要的动作：拿起、赞颂、擘开、交给。到了最后晚餐，玛窦再次使用相同的动作：「耶稣拿起饼来，祝福了，擘开，递给门徒说：『你们拿去吃吧！这是我的身体。』」（玛26:26） 增饼奇迹因此指向最后晚餐，也指向基督在十字架上的自我奉献。耶稣拿起饼，也接纳自己从天父领受的使命；祂祝福，表达对天父的感恩与顺服；祂擘开饼，预示自己的身体将为众人而舍弃；祂把饼交给门徒，将自己的生命赐给教会。 每一台感恩祭都延续着这些动作。司铎奉基督之名拿起饼，感谢天父，祝圣并擘开，然后把基督的圣体分给天主子民。祭台上的圣体就是基督自己。祂继续以自己的身体和宝血养育教会，使我们分享祂的生命，使我们在祂内成为一个身体。 福音特别指出，耶稣把饼交给门徒，门徒再分给群众。基督是恩宠的泉源，门徒则成为恩宠的服务者。门徒无法制造天主的恩宠，他们可以忠实地领受，并慷慨地分施。教会的使命也具有同样的性质。教会从基督领受福音、圣事和救恩的生命，然后把这一切传递给世界。 司铎宣讲圣言、举行圣事、牧养天主子民；父母在家庭中培育子女的信仰；传道员教授要理；教友陪伴病人、关怀贫穷者、宽恕冒犯自己的人。每一项服务都在延续门徒分饼的行动。教会手中真正能够养育世界的礼物，始终来自基督。 「你们给他们吃的吧！」今天也向整个教会发出。世界上有许多人渴望食物，也有许多人渴望尊严、陪伴、真理、宽恕与希望。有人物质富足，内心却十分空虚；有人每天接收大量资讯，却失去了人生的方向；有人身处人群之中，却感到深深的孤独。教会领受基督的生命，也肩负着把这生命带给他们的使命。 第一篇读经中，依撒意亚先知呼喊说：「口渴的人哪，到水泉来吧！没有钱的人哪，也来吧！来买不花钱，不付代价的酒和奶吧！」（依55:1）这是一场面向所有人的邀请。天主的恩宠出于祂丰盛的慈爱，人以信德前来领受。依撒意亚所预告的宴席，在今天的福音中已经展开，并在感恩祭中继续实现。 耶稣今天把群众带到一场新的宴席。在这里，人无需凭财富换取食物，也无需凭社会地位取得座位。病人、穷人、妇女、孩子和普通百姓都坐在草地上，共同领受祂的恩赐。天国的筵席向所有愿意来到基督面前的人敞开。 福音说：「众人吃了，也都吃饱了。」（玛14:20）天主所赐的恩典使人获得饱足。这里的「吃饱」超越身体一时的满足，也指向默西亚时代丰盛的救恩。先知们曾预告，天主将为万民摆设盛宴，除去忧愁和死亡（依25:6-8）。耶稣在旷野中所举行的宴席，正是这项许诺的预尝。 门徒随后把剩下的碎块收拾起来，装满了十二筐。十二这个数字使人想起以色列十二支派，也使人想起耶稣所拣选的十二位宗徒。这个细节显示，耶稣正在聚集新的天主子民。祂赐下的食物充满丰盛，足以养育全体以色列，也将藉着宗徒传向普世万民。 收拾碎块也表达对恩赐的珍惜。天主的恩典丰盛，人应以感恩的心善用一切。教会领受基督的圣体，珍惜基督所托付的每一个人。没有一个人可以被遗忘，没有一份真诚的奉献应该被轻视，没有一项恩宠可以被随意浪费。 答唱咏歌颂说：「上主，你慷慨伸出双手，满足众生的需求。」（咏145:16）今天，天主藉着耶稣伸开双手。祂曾在荒野中擘饼，并将在十字架上张开双臂。荒野中的双手分施食物，十字架上的双手倾流生命。这两幅画面共同显明天主的爱：祂把自己完全赐给人。 第二篇读经中，圣保禄宣告：「谁能使我们与基督的爱隔绝呢？」（罗8:35）随后，他列举困苦、窘迫、迫害、饥饿、赤贫、危险和刀剑。这些经历都曾真实地发生在初期教会，也曾发生在保禄自己身上。然而，他仍然坚定地说：「靠着那爱我们的主，我们在这一切事上，大获全胜。」（罗8:37） 增饼奇迹正好帮助我们理解这份信念。群众来到荒野，食物短缺，天色已晚，人的办法已经走到尽头。耶稣仍然与他们同在，祂的慈悲也为他们开辟道路。信仰虽不能保证人生永远没有荒野，却会使我们在荒野中认出与我们同行的基督。饥饿、痛苦、疾病和死亡都无法切断基督对我们的爱。 保禄最后说：「无论是死亡，是生活，是天使，是掌权者，是现存的或将来的事物，是有权能者，是崇高或深远的势力，或其他任何受造之物，都不能使我们与天主的爱相隔绝，就是与我们的主基督耶稣之内的爱相隔绝。」（罗8:38-39）这份爱已经在耶稣怜悯群众的目光中显露，也在祂擘开的饼中显露，且在十字架和圣体圣事中达到圆满。 每一次参加感恩祭，我们都像福音中的群众一样，来到基督面前。我们带着身体的疲惫、家庭的忧虑、内心的创伤、信仰的软弱和对未来的担心。耶稣看见我们，对我们动了怜悯的心。祂藉着圣言教导我们，藉着圣体养育我们，并以自己的生命更新我们。 感恩祭结束时，我们也听见基督的派遣：「你们给他们吃的吧！」领受圣体使我们与基督结合，使我们参与祂对世界的慈悲。我们在祭台前领受基督，随后在生活中把基督带给别人。一句安慰的话，一次耐心的聆听，一项真诚的服务，一份慷慨的援助，一个宽恕的决定，都可以成为交在基督手中的五饼二鱼。 基督所需要的只是我们愿意奉献的心。当我们把有限的一切交在祂手中，祂便能使我们的生命成为许多人的祝福。但愿我们常常来到基督面前，聆听祂生命的话语，领受祂至圣的身体，把自己完全交托给祂。祈求耶稣使我们在祂的爱中获得饱足，并使我们成为祂慈悲的工具，把生命之粮带给仍在饥渴中的人。 Scripture Reflection in English Eighteenth Sunday in Ordinary Time (Year A) Today’s Gospel presents the miracle of the multiplication of the loaves (Matthew 14:13-21). All four Gospels record this miracle of Jesus (Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-15), showing the particularly important place it held in the faith and memory of the early Church. The multiplication of the loaves reveals the compassion of Jesus, manifests his identity as the Messiah, anticipates the Eucharist, and shows how the Church receives and continues the mission of Christ. Saint Matthew begins by telling us: “When Jesus heard of the death of John the Baptist, he withdrew in a boat to a deserted place by himself” (Matthew 14:13). John the Baptist had just been killed by Herod. This background casts the shadow of the Cross over the entire Gospel passage. John gave his life for the truth, and his death foreshadowed the suffering that Jesus would undergo. When Jesus heard the news, he withdrew to a deserted place. In his sorrow, he turned to the Father; in prayer, he continued to discern his mission; and with complete trust, he walked the path appointed by the Father. Matthew connects the martyrdom of John with the multiplication of the loaves, allowing us to see two entirely different banquets. In the preceding passage, Herod holds a birthday banquet. That banquet is filled with power, vanity, sensuality, reckless promises, and death; the final dish brought in is the head of John the Baptist (Matthew 14:6-12). Today’s Gospel also describes a banquet. Its setting is the wilderness, its guests are poor, sick, and hungry people, and its host is Jesus, whose heart is filled with compassion. Herod’s banquet brings death; the banquet of Jesus gives life. Herod protects his reputation; Jesus gives himself to the people. Herod’s kingdom rests on fear; the Kingdom of Christ rests on compassion, self-giving, and abundance. This striking contrast helps us understand Saint Matthew’s purpose. Human power often seeks to preserve itself through possession, while the authority of Christ is revealed through giving. Earthly rulers want others to serve them; Jesus enters the crowd and serves everyone. Herod sacrifices an innocent man to protect his position; Jesus offers his own life to save sinners. The multiplication of the loaves thus becomes a sign of the Kingdom of Heaven and reveals Jesus as the King of compassion and love. Jesus goes to the wilderness, and the crowds follow him on foot from their towns. The wilderness carries profound meaning in salvation history. After leaving Egypt, the Israelites received God’s Law in the wilderness and were nourished there each day with manna. Through the wilderness, God formed his people and taught them to trust in his providence. Moses once shepherded Israel in the desert. In today’s Gospel, Jesus gathers the people in the wilderness, heals the sick, and prepares food for them. Through these details, Matthew leads us to recognize Jesus as the new Moses, the Messiah who shepherds the people of God. The Gospel says: “When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick” (Matthew 14:14). The words “his heart was moved with pity” reveal the deep compassion within the heart of Jesus. He sees the crowd, and he sees the particular suffering of each person. He sees the physical weakness of the sick, the burdens carried by families, the anxieties of the poor, and the human longing for truth, hope, and life. The compassion of Jesus gives rise to action. He approaches the people, heals them, remains with them, and attends to their physical hunger. The salvation offered in the Gospel always touches the whole human person. God cares for the soul and for the body; he cares for eternal life and for the burdens people bear today. The compassion of Jesus has a concrete face and enters human life through concrete acts. When evening came, the disciples said to Jesus: “This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves” (Matthew 14:15). The disciples had recognized the people’s need and proposed a reasonable solution. The crowds could leave the wilderness and find food for themselves. Jesus answered: “There is no need for them to go away; give them some food yourselves” (Matthew 14:16). The words of Jesus, “Give them some food yourselves,” stand at the center of this Gospel passage and form a call addressed to the disciples. Jesus invites them to enter into his compassion and to share his responsibility for the people. The disciples cannot remain observers or merely report the problem to Jesus. Christ calls them to become collaborators in the work of salvation. The disciples reply: “Five loaves and two fish are all we have here” (Matthew 14:17). They clearly see the limits of what they possess. Five loaves and two fish seem insignificant before a crowd of several thousand people. This scene also reflects the situation often faced by the Church and by every Christian. The needs of the world are immense, while human ability is limited. Poverty, loneliness, illness, war, broken families, and indifference toward faith can easily leave us feeling helpless. Jesus says: “Bring them here to me” (Matthew 14:18). These words reveal the key to the miracle. The five loaves and two fish must first be placed in the hands of Jesus. The disciples possess very little, yet they are willing to offer it. Human self-giving and the grace of Christ meet here, and the abundance of God begins to be revealed. God often begins his work through human limitations. Moses had only a staff (Exodus 4:2, 17), David had only a sling (1 Samuel 17:40), the widow had only a handful of flour and a little oil (1 Kings 17:12-16), and the Apostles themselves were ordinary fishermen (Matthew 4:18-22). When God called them, they entrusted all that they had to him. God received these small offerings and made them instruments of blessing for many people. Jesus then orders the crowds to sit down on the grass. This detail recalls the Lord portrayed as the Good Shepherd in the Psalms: “The LORD is my shepherd; I shall not want. In green pastures he makes me lie down” (Psalm 23:1-2). Jesus seats the hungry crowd on the grass and reveals himself as the Good Shepherd of God’s people. He settles them in his presence and personally prepares a banquet of life for them. Matthew continues: “Taking the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds” (Matthew 14:19). Four profoundly important actions appear here: taking, blessing, breaking, and giving. At the Last Supper, Matthew uses the same actions again: “Jesus took bread, said the blessing, broke it, and giving it to his disciples said, ‘Take and eat; this is my body’” (Matthew 26:26). The multiplication of the loaves thus points to the Last Supper and to Christ’s self-offering on the Cross. Jesus takes the bread and embraces the mission he has received from the Father; he blesses and expresses thanksgiving and obedience to the Father; he breaks the bread and foreshadows the offering of his body for all; he gives the bread to the disciples and entrusts his own life to the Church. Every celebration of the Eucharist continues these actions. The priest, acting in the name of Christ, takes the bread, gives thanks to the Father, consecrates and breaks it, and then distributes the Body of Christ to the people of God. The Eucharist upon the altar is Christ himself. He continues to nourish the Church with his Body and Blood, enabling us to share his life and forming us into one body in him. The Gospel specifically tells us that Jesus gives the bread to the disciples, and the disciples distribute it to the crowds. Christ is the source of grace, and the disciples become servants of that grace. The disciples cannot produce God’s grace; they receive it faithfully and distribute it generously. The mission of the Church has the same character. The Church receives from Christ the Gospel, the sacraments, and the life of salvation, and then carries all these gifts into the world. Priests proclaim the Word, celebrate the sacraments, and shepherd the people of God; parents form their children in faith at home; catechists teach the faith; and the faithful accompany the sick, care for the poor, and forgive those who have offended them. Every act of service continues the disciples’ distribution of the loaves. The gift in the Church’s hands that can truly nourish the world always comes from Christ. “Give them some food yourselves” is addressed to the whole Church today. Many people hunger for food, and many others hunger for dignity, companionship, truth, forgiveness, and hope. Some are materially affluent yet inwardly empty; some receive vast amounts of information each day yet have lost the direction of their lives; some are surrounded by people yet experience profound loneliness. The Church receives the life of Christ and bears the mission of bringing this life to them. In the first reading, the prophet Isaiah cries out: “All you who are thirsty, come to the water! You who have no money, come, receive grain and eat; Come, without paying and without cost, drink wine and milk!” (Isaiah 55:1). This invitation is addressed to everyone. God’s grace flows from the abundance of his love, and we approach in faith to receive it. The banquet foretold by Isaiah unfolds in today’s Gospel and continues to be made present in the Eucharist. Today Jesus gathers the crowd around a new banquet. No one needs wealth to obtain food, and no one needs social status to secure a place. The sick, the poor, women, children, and ordinary people all sit together on the grass and receive his gift. The banquet of the Kingdom is open to everyone who is willing to come to Christ. The Gospel says: “They all ate and were satisfied” (Matthew 14:20). The grace given by God brings satisfaction. The word “satisfied” reaches beyond the temporary fulfillment of physical hunger and points to the abundance of salvation in the messianic age. The prophets had foretold that God would prepare a banquet for all peoples and destroy sorrow and death (Isaiah 25:6-8). The banquet offered by Jesus in the wilderness is a foretaste of that promise. The disciples then collect the fragments that remain, filling twelve wicker baskets. The number twelve recalls the twelve tribes of Israel and the twelve Apostles chosen by Jesus. This detail shows that Jesus is gathering the renewed people of God. The food he gives is abundant enough to nourish all Israel, and through the Apostles it will be carried to all nations. Gathering the fragments also expresses reverence for God’s gifts. Divine grace is abundant, and we should use everything with gratitude. The Church receives the Body of Christ and cherishes every person entrusted to her by Christ. No one may be forgotten, no sincere offering should be despised, and no grace may be carelessly wasted. The Responsorial Psalm proclaims: “You open your hand and satisfy the desire of every living thing” (Psalm 145:16). Today God opens his hands through Jesus. Christ stretches out his hands to break bread in the wilderness and will stretch out his arms upon the Cross. In the wilderness, his hands distribute food; on the Cross, his hands pour out life. These two images together reveal God’s love: he gives himself completely to humanity. In the second reading, Saint Paul asks: “What will separate us from the love of Christ?” (Romans 8:35). He then lists anguish, distress, persecution, famine, nakedness, peril, and the sword. These experiences were a reality in the early Church and in Paul’s own life. Yet he confidently declares: “In all these things we conquer overwhelmingly through him who loved us” (Romans 8:37). The multiplication of the loaves helps us understand this conviction. The people are in the wilderness, food is scarce, evening has come, and human solutions have reached their limit. Jesus remains with them, and his compassion opens a way forward. Faith cannot guarantee a life without wilderness, yet it enables us to recognize Christ accompanying us there. Hunger, pain, sickness, and death cannot sever Christ’s love for us. Paul concludes: “For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38-39). This love is revealed in the compassionate gaze of Jesus toward the crowd and in the bread that he breaks. It reaches its fullness in the Cross and the Eucharist. Each time we participate in the Eucharist, we come before Christ like the people in today’s Gospel. We bring the weariness of our bodies, the worries of our families, the wounds of our hearts, the weakness of our faith, and our fears about the future. Jesus sees us, and his heart is moved with pity for us. He teaches us through his Word, nourishes us with his Body, and renews us with his own life. At the conclusion of the Eucharist, we also hear Christ’s commission: “Give them some food yourselves.” Reception of the Eucharist unites us with Christ and draws us into his compassion for the world. We receive Christ at the altar and then carry Christ into our daily lives. A word of consolation, patient listening, sincere service, generous assistance, and a decision to forgive can all become five loaves and two fish placed in the hands of Christ. Christ asks only for hearts willing to offer themselves. When we place all our limitations in his hands, he can make our lives a blessing for many. May we come often to Christ, listen to his words of life, receive his most holy Body, and entrust ourselves completely to him. May Jesus satisfy us with his love and make us instruments of his compassion, bringing the Bread of Life to those who still hunger and thirst. Fr. (Joseph) Guozhang Ruan was born and ordained in China. After serving in parish ministry in the Diocese of Mindong, Fujian, he pursued advanced studies in moral theology in Rome, earning a doctorate from the Pontifical Lateran University. Since coming to the United States in 2004, he has served in several parishes in the Archdiocese of New York. He is currently the Director of the Chinese Apostolate for the Archdiocese of New York and Parochial Vicar of Holy Rosary Church on Staten Island. His ministry focuses on serving Chinese Catholics, promoting evangelization, and fostering greater understanding between the Church in China and the universal Church. ---------------------- The USCCA is a 501(c)3 tax-exempt organization. Your donations are tax-deductible to the maximum extent allowed by law. The success of our work depends upon the generosity of people like you.