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TRÁI TIM
MẸ: NƠI CON NƯƠNG NÁU - ĐƯỜNG ĐẾN VỚI CHÚA |
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"Chúa Giêsu muốn dùng con để làm
cho Mẹ được nhận biết và yêu mến" |
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December 13/2009 - 3rd Sunday
of Advent
LITURGICAL/THEME MEDITATION:
"He will baptize you with the Holy
Spirit and with fire"
UNIVERSAL CHURCH/WORLD EVENT(S):
Pope's Letter to Conference
on the God Question
SAINT OF THE DAY
St. Lucy
GENERAL
MARIOLOGY
Book
Six - Chapter VI
JESUS BROUGHT BEFORE PILATE. THE SCOURGING AND
CROWNING WITH THORNS.
DIVINE MERCY
Divine Mercy Diary -
Inspirational Quotes
Confession of sins in the
Sacrament of Penance
TEACHING/TESTIMONY/CONVICTION:
A LEAP OF FAITH: MONSIGNOR
MAI THANH LUONG
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DAILY LITURGICAL MEDITATION |
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Sunday (12/13): "He will baptize you with the
Holy Spirit and with fire"
Gospel Reading: Luke 3:10-18
10 And the multitudes asked him, "What then shall we do?" 11 And he
answered them, "He who has two coats, let him share with him who has
none; and he who has food, let him do likewise." 12 Tax collectors also
came to be baptized, and said to him, "Teacher, what shall we do?" 13
And he said to them, "Collect no more than is appointed you." 14
Soldiers also asked him, "And we, what shall we do?" And he said to
them, "Rob no one by violence or by false accusation, and be content
with your wages." 15 As the people were in expectation, and all men
questioned in their hearts concerning John, whether perhaps he were the
Christ, 16 John answered them all, "I baptize you with water; but he who
is mightier than I is coming, the thong of whose sandals I am not
worthy to untie; he will baptize you with the Holy Spirit and with
fire. 17 His winnowing fork is in his hand, to clear his threshing
floor, and to gather the wheat into his granary, but the chaff he will
burn with unquenchable fire." 18 So, with many other exhortations, he
preached good news to the people.
Old Testament Reading: Zephaniah 3:14-18
14 Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult
with all your heart, O daughter Jerusalem! 15 The LORD has taken away
the judgments against you, he has turned away your enemies. The king of
Israel, the LORD, is in your midst; you shall fear disaster no more. 16
On that day it shall be said to Jerusalem: Do not fear, O Zion; do not
let your hands grow weak. 17 The LORD, your God, is in your midst, a
warrior who gives victory; he will rejoice over you with gladness, he
will renew you in his love; he will exult over you with loud singing 18
as on a day of festival.
Meditation: Why did thousands come out to hear John the
Baptist? And what was so unusual about his message? Luke says that John
"preached good news to the people" (Luke 3:17). The people recognized
John as an extraordinary man of God and a prophet for their times. John
came from the wilderness in the spirit and the power of Elijah (see 2
Kings 1:8). He broke the prophetic silence of the previous centuries
when he began to speak the word of God. His message was similar to the
message of the Old Testament prophets who chided the people of God for
their unfaithfulness and who tried to awaken true repentance in them.
Luke mentions in particular two groups of people who came to John for
spiritual advice – tax collectors and Jewish soldiers who belonged to
the Roman peace-keeping force. Both groups were regarded as questionable
by the Pharisees and were treated as outcasts.
John's message of repentance was very practical. He told the people
three things: First, they must share their goods with one another,
especially with those who lacked the necessities of life. Isn't that
what it really means to love your neighbor as yourself? True love is
sacrificial and generous. Second, they must give each person their due
and take no advantage of another because of their position or status.
For example, those who have the duty to collect money from others must
charge no more than what is rightfully due. (Tax collectors often made
handsome profits for themselves by overcharging others.) Those who have
authority over others must not demand more than what is right and just.
Soldiers in the Roman army could compel any citizen to assist them when
needed, such as carrying their weapons for them or giving them food and
drink. They often, however, abused their position to force people to do
more for them than necessary. John did not tell them to leave their
profession, but to be good soldiers. And thirdly, John exhorted his
listeners to be content with what they had and to avoid coveting what
rightfully belonged to another. John basically called the people to turn
back to God and to walk in his way of love and righteousness. Whenever
the gospel is proclaimed it has power to awaken faith in people and to
change their lives for good. Do you believe that God's word is "good
news" for you and has power to change your life?
John's message of "good news" inspired many to believe that God was
about to do extraordinary things in their midst. They wondered aloud if
John himself might be the promised Messiah, the one who would deliver
them from their oppression. In comparison with the Messiah, John
considered himself lower than the lowest slave. His task was simply to
awaken their interest, unsettle them from their complacency, and arouse
in them enough good will to recognize and receive the Messiah when he
came. With John the Baptist, the Holy Spirit begins the restoration to
the human race of the "divine likeness", prefiguring what would be
achieved with and in the Lord Jesus Christ. John's baptism was for
repentance – turning away from sin and taking on a new way of life
according to God's word. John said that the Messiah would "baptize with
the Holy Spirit and with fire." Fire in biblical times was associated
with God and with his action in the world and in the lives of his
people. God sometimes manifested his presence by use of fire, such as
the burning bush which was not consumed when God spoke to Moses (Exodus
3:2). The image of fire was also used to symbolize God's glory (Ezekiel
1:4, 13), his protective presence (2 Kings 6:17), his holiness
(Deuteronomy. 4:24), his righteous judgment (Zechariah 13:9), and his
wrath against sin (Isaiah 66:15-16). John expanded this image with the
illustration of the process of separating wheat from chaff. A winnowing
fan or shovel was used for tossing the wheat in the air. The heavier
kernels of wheat fell to the ground, while the lighter chaff was carried
off by the wind. The chaff was then collected and used for fuel (see
Isaiah 21:10).
In the New Testament, the image of fire is also used of the Holy
Spirit who comes to cleanse us from sin and make us holy (Matthew 3:11
and Acts 2:3). God's fire both purifies us of sin and it inspires in us
a reverent fear of God and of his word. And it increases our desire for
holiness and for the joy of meeting the Lord when he comes again. Do you
want to be on fire for God and for the return of the Lord Jesus when he
comes in his glory? Our baptism in Jesus Christ by water and the Spirit
results in a new birth and entry into God's kingdom as his beloved sons
and daughters (John 3:5). Jesus is ready to give us the fire of his
Spirit that we may radiate the joy of the gospel to a world in desparate
need of God's light and truth. The word of God has power to change and
transform our lives that we may be lights pointing others to Christ.
Like John the Baptist, we too are called to give testimony to the light
and truth of Jesus Christ. Do you point others to Christ in the way you
live, and act, and speak?
"Lord Jesus, let your light burn brightly in my heart that I may know
the joy and freedom of your kingdom. Fill me with your Holy Spirit and
empower me to witness the truth of your gospel and to point others to
the light of Christ."
Psalms 146:5-10
5 Happy is he whose help is the God of Jacob, whose hope is in the
LORD his God,
6 who made heaven and earth, the sea, and all that is in them; who
keeps faith for ever;
7 who executes justice for the oppressed; who gives food to the hungry.
The LORD sets the prisoners free;
8 the LORD opens the eyes of the blind. The LORD lifts up those who are
bowed down; the LORD loves the righteous.
9 The LORD watches over the sojourners, he upholds the widow and the
fatherless; but the way of the wicked he brings to ruin.
10 The LORD will reign for ever, thy God, O Zion, to all generations.
Praise the LORD!
www.dailyscripture.net
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UNIVERSAL CHURCH/WORLD EVENTS |
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Pope's Letter to Conference on the God Question
"When God Disappears From Man's Horizon, Humanity Loses Its Direction"
VATICAN CITY, DEC. 11, 2009 ( Zenit.org).- Here is a translation of the message that Benedict XVI sent to Cardinal Angelo Bagnasco, archbishop of Genoa and president of the Italian episcopal conference, on the occasion of the three-day international congress taking place in Rome through Saturday titled "God Today: With Him or Without Him Everything Changes."
* * *
To the Venerated Brother
Lord Cardinal Angelo Bagnasco
Metropolitan Archbishop of Genoa
President of the Italian Episcopal Conference
On the occasion of the Congress "God Today: With or Without Him Everything Changes," which is taking place in Rome from December 10-12, I wish to express to you, venerated Brother, to the Italian Episcopal Conference and, in particular, to the Committee for the Cultural Project, my profound appreciation for this important initiative, which addresses one of the great topics that has always fascinated and questioned the human spirit.
The question of God is also central in our time, in which man is often reduced to one dimension, the "horizontal," considering openness to the Transcendent as irrelevant for his life. The relationship with God, instead, is essential for humanity's journey and, as I have had the occasion to affirm many times, the Church and every Christian, in fact, have the task to make God present in this world, to attempt to open to men access to God.
Planned from this perspective is the international event of these days. The breadth of the approach to the important topic that characterizes the meeting, will make possible the sketching of a rich and articulated picture of the question of God, but above all it will be a stimulation for a profound reflection on God's place in the culture and life of our time.
On one hand, in fact, an attempt is being made to show the different ways that lead to affirming the truth about the existence of God, that God which humanity has always known in some way, even in the chiaroscuro of his history, and who revealed himself with the splendor of his face in the covenant with the people of Israel and, beyond that, in every measure and hope, in a full and definitive way, in Jesus Christ.
He is the Son of God, the Living who enters into the life and history of man to illumine him with his grace, with his presence. On the other hand, the desire is precisely to bring to light the essential importance that God has for us, for our personal and social life, for understanding ourselves and the world, for the hope that illumines our way, for the salvation that awaits us beyond death.
Directed to these objectives are the numerous interventions, according to the many points of view which will be the object of study and exchange: from philosophical and theological reflection on the witness of the great religions; from the impulse to God, which finds its expression in music, literature, the figurative arts, the cinema and television; to the development of the sciences, which attempt to read in depth the mechanisms of nature, fruit of the intelligent work of God the Creator; from the analysis of the personal experience of God to the consideration of the social and political dynamics of an already globalized world.
In a cultural and spiritual situation such as the one we are living in, where the tendency grows to relegate God to the private sphere, to consider him irrelevant and superfluous, or to reject him explicitly, it is my heartfelt hope that this event might at least contribute to disperse that semi-darkness that makes openness to God precarious and fearful for the men of our time, though he never ceases to knock on our door.
The experiences of the past, although not remote to us, teach us that when God disappears from man's horizon, humanity loses its direction and runs the risk of taking steps to its own destruction. Faith in God opens man to the horizon of certain hope, which does not disappoint; it indicates a solid foundation on which to base life without fear; it calls for abandoning oneself with confidence in the hands of the Love which sustains the world.
To you, cardinal, to all those who have contributed to prepare this congress, to the speakers and to all the participants I express my cordial greeting with the desire for the full success of the initiative. I support the works with prayer and with my apostolic blessing, propitiator of that light from on High, which makes us capable of finding God, our treasure and our hope.
In the Vatican, December 7, 2009
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DAILY LITURGICAL SAINT |
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http://www.americancatholic.org/Features/SaintofDay
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GENERAL
MARIOLOGY |
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THE DIVINE HISTORY AND
LIFE
OF THE
VIRGIN MOTHER OF GOD
BOOK SIX
The Marriage at Cana; How Most Holy Mary
Accompanied the Re-
deemer of the World in His Preaching:
the Humility shown by the
Heavenly Queen in regard to the Miracles
Wrought by Her
Divine Son;The Transfiguration of the
Lord;His Entrance
into Jerusalem; His Passion and Death;
His Triumph
over Lucifer and his Demons by His Death
on
the Cross; the Most Sacred Resurrection
of the Savior and His Wonderful As-
cension into Heaven
CHAPTER VI.
JESUS BROUGHT BEFORE PILATE. THE
SCOURGING AND
CROWNING WITH THORNS.
598. But though Pilate for these and other reasons
was a most wicked and unjust judge in thus condemning
Christ, whom he held to be a mere man, though good
and innocent; yet his crime was much smaller than that
of the priests and pharisees. And this not only because
they were moved by envy, cruelty and other vices, but
also because they sinned in not acknowledging Christ as
their true Messias and Redeemer, God and Man, such
as He had been promised in the Law, which they believed
and professed. For their own condemnation the Lord
permitted, that in their very accusations they called Him
Christ and anointed King, thus confessing with their
lips what they denied and discredited in their proceed
ings. They were bound to believe this truth, which they
confessed in their words, and thus come to the under
standing of the true anointment of the Savior, which
was an unction prefigured in the kings and priests of
the olden times and consisted in the anointment mentioned
by David (Ps. 44, 8) and different from theirs; namely,
the unction of the Divinity resulting from its union with
the humanity and by which Christ s soul was anointed
with the gifts of grace and glory corresponding to the
hypostatic union. All these mysteries of truth were
providentially hidden beneath the accusations of the
Jews, although they in their perfidy would not believe
them, and in their envy interpreted them falsely. For
they imputed to the Savior the desire of making Him
self king, without his being one, while just the contrary
was really the truth: He was in every respect the
supreme Lord, but did not wish to show or make use
of the power of a temporal king. He had not come
into this world to command men, but to obey (Matth.
20, 28). Still greater was the blindness of the Jews
in hoping for a temporal king as their Messias and at
the same time calumniously asserting that Jesus made of
Himself a king. It seems that they sought for their
Messias a King so powerful, that they would not be
able to resist Him; although they then would have to
receive a king by compulsion and not with the free will
benevolently desired by the Lord.
599. Our great Lady profoundly understood these
hidden sacraments and the wisdom of her chaste heart
made use of them to excite heroic acts of all the virtues.
Other children of Adam, conceived in original sin and
defiled by their own, are wont to be disturbed and op
pressed in proportion to the increase of sorrow and tribu
lation, and excited to impatience and other inordinate
passions; but most holy Mary, who was actuated not
by sin or its effects, or by mere nature, was impelled
by exalted grace to just the contrary course of action.
For the great persecutions and the vast waters of afflic
tion and sorrow extinguished not in her bosom the fire
of divine love (Cant. 8, 7) ; but they were new incen
tives to the fires of divine love in her soul, breaking forth
in petitions for the sinners so much the more ardently,
as the malice of men reached greater excesses. O
Queen of virtues, Mistress of creatures and sweetest
Mother of mercy! How hard of heart am I, how slow
and insensible, that my soul is not annihilated by sorrow
at what I understand of thy sufferings and those of
thy divine Son! That I still live, knowing all I do
know, should cause in me a sorrow unto death. It is a
crime against love and piety to beg favors from the inno
cent, whom we see suffering torments. With what truth
can we then say as creatures, that we love God, our
Redeemer, and Thee, my Queen, who art his Mother, if
Thou and He alone drink out the chalice of such tor
ments and pains, while we are draining the chalice of
the pleasures of Babylon? O that I might understand
this truth! O that it might penetrate into my deepest
heart and that it might pierce my very soul at the sight
of such inhuman torments of my Savior and his afflicted
Mother! How can I conceive, that any one can do me
an injustice in persecuting me, that they offend me by
despising me, that they insult me by abhorring me?
How can I complain of suffering, even if I am blamed,
neglected and contemned by the world? O great Chieftainess
of the martyrs, Queen of the courageous, Mis
tress of all the imitators of thy Son, if I am thy daughter
and disciple, as Thou condescendest to call me, and as
my Lord wishes me to merit, do not reject my longing
desire to follow thy footsteps on the way of the cross.
If in my weakness I have fallen, do Thou, my Lady
and Mother, obtain for me the courage of a contrite
heart, justly humiliated on account of its vile ingrati
tude. Gain for me through thy prayers the love of the
eternal Father, which is so precious, that only thy pow
erful intercession can obtain it and only my Lord and
Redeemer can merit it for me.
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DIVINE MERCY
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Confession of sins in the Sacrament of Penance |
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| I would like to say three words to the soul that
is determined to strive for sanctity and to derive
fruit; that is to say, benefit from confession.
First word - complete sincerity and openness. Even
the holiest and wisest confessor cannot forcibly pour
into the soul what he desires if it is not sincere and
open. An insincere , secretive soul risks great dangers
in the spiritual life, and even the Lord Jesus Himself
does not give Himself to such a soul on a higher level,
because He knows it would derive no benefit from these
special graces.
Second word - humility. A soul does not benefit as
it should from the sacrament of confession if it is not
humble. Pride keeps it in darkness. The soul neither
knows how, nor is willing, to probe ..the depths of its
own misery. It puts on a mask and avoids everything that
might bring it recovery.
Third word - obedience. A disobedient soul will
win no victory, even if the Lord Jesus himself, in
person, were to hear its confession (113) |
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| (During a time of illness) Suddenly I felt sick,
I gasped for breath, there was darkness before my eyes,
my limbs grew numb - and there was a terrible
suffocation. Even a moment of such suffocation is
extremely long...There also comes a strange fear, in
spite of trust. I wanted to receive the last sacraments,
but it was extremely difficult to make a confession even
though I desired to do so. ...Oh, may God keep every
soul from delaying confession until the last hour! I
understand the great power of the priest's words when
they are poured out upon a sick person's soul. When I
asked my spiritual father whether I was ready to stand
before the Lord and whether I could be at peace, I
received the reply, "You can be completely at peace, not
only right now but after each weekly confession." Great
is the divine grace that accompanies these words of the
priest. The soul feels power and courage for battle.
(321) |
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| Write, speak of My
mercy. Tell souls where they are to look for solace;
that is, in the Tribunal of Mercy. There the greatest
miracles take place [and] are incessantly repeated. To
avail oneself of this miracle, it is not necessary to go
on a great pilgrimage or to carry out some external
ceremony; it suffices to come with faith to the feet of
My representative and to reveal to him one's misery, and
the miracle of Divine Mercy will be fully demonstrated.
Were a soul like a decaying corpse so that from a human
standpoint, there would be no [hope of ] restoration and
everything would already be lost, it is not so with God.
The miracle of Divine Mercy restores that soul in full.
Oh, how miserable are those who do not take advantage of
the miracle of God's mercy! You will call out in vain,
but it will be too late. (1448) |
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| I feel much better today. I was glad I would
be able to meditate more during the Holy Hour. Then I
heard a voice:
You will not be in good health. Do not put off the
Sacrament of Penance, because this displeases Me. Pay
little attention to the murmurs of those around you.
[Sr. Faustina then recounts her unexpected suffering
which occurred soon after]. I now understand the Lord's
warning. I decided to call any priest at all, the next
day, and to open the secrets of my soul to him....for
while I was praying for sinners and offering all my
sufferings for them, the Evil spirit could not stand
that. (1464) |
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| Today the Lord said to me,
Daughter, when you go to
confession, to this fountain of My mercy, the Blood and
Water which came forth from My Heart always flows down
upon your soul and ennobles it. Every time you go to
confession, immerse yourself in My mercy, with great
trust, so that I may pour the bounty of My grace upon
your soul. When you approach the confessional, know
this, that I Myself am waiting there for you. I am only
hidden by the priest, but I myself act in your soul.
Here the misery of the soul meets the God of mercy. Tell
souls that from this fount of mercy souls draw graces
solely with the vessel of trust. If their trust is
great, there is no limit to My generosity. The torrents
of grace inundate humble souls. The proud remain always
in poverty and misery, because My grace turns away from
them to humble souls. (1602) |
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| My daughter, just as
you prepare in My presence, so also you make your
confession before Me. The person of the priest is, for
Me, only a screen. Never analyse what sort of a priest
it is that I am making use of; open your soul in
confession as you would to Me, and I will fill it with
My light. (1725) |
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CATHOLIC TEACHING/CONVICTION/TESTIMONY |
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A LEAP OF FAITH: MONSIGNOR MAI THANH
LUONG
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| by Tran Nhat Anh
s I listened to him over the phone, the youthfulness
of his voice and the buoyancy of his laughter surprised
me. Perhaps I had expected a more somber and formal
persona to emerge from this 60 year-old Vietnamese
American Catholic priest, who was granted the honor of
being made Monsignor by Pope John Paul II in 1986.
Contrary to the formality I had expected, during the
next two hours of our conversation, Father Mai Thanh
Luong warmly and humbly shared with me a captivating
collage of his life experiences. We discussed the
details of his education and professional background:
how he was born in a predominantly Catholic-inhabited
village, Bui Chu, located in a northern province of
Vietnam (which has since then been renamed by the
Communists as Ha Han Ninh); how he completed Minor
Seminary in Northern Viet Nam; how he went abroad and
attended college at Diocesan Seminary in Buffalo, New
York; how he studied Theology at St. Bernard's Seminary
in Rochester and was ordained in 1966; how he obtained
two Master Degrees -- on in biology and the other in
psychology; and how he returned to his alma mater,
Diocesan Seminary and became a Professor of Biology.
Father Luong's list of accomplishments and titles could
continue on and on. Yet, as impressive as his endeavors
are, there is so much more that lies at the essence, the
spirit, of this individual. Father Luong relayed many
other life stories to me that brought me closer to his
fundamental being. They are stories filled with such
color and clarity that I was moved to travel with him
through the memory etchings of his mind -- stories that
interwove different countries, cultures, languages, and
realities.
Father Luong's experiences with the Vietnamese
American immigrant community in 1975 and subsequent
generations to come are similar to raising a child in a
constantly changing society. As a parent, you want to
give your children universal survival skills adaptive to
any environment, but you also want them to carry skills
that will preserve their own integrity and unique sense
of self despite of the ever changing world. Thus, in
order to achieve these skills and move forward in a
positive direction, Father Luong found himself
reinventing the language of his own life and that of
others. In this context, "language" is a term that
encompasses not only a linguistic component but also a
dialogue component. Such a goal involved learning many
new "languages" by newly immigrated Vietnamese American
community members, so that they could better the quality
of their lives while maintaining their unique cultural
heritage. No matter what "language" Father Luong has
voiced throughout his life, he demonstrated a natural
capacity to love and care for people. Father Luong's
spiritual life has been to love with his whole being,
and it is evident through the wide-angle lens that
captures a snapshot of his life endeavors. To know
Father Luong and his life endeavors is to want to sing,
to laugh and to pray out loud with him as well.
Language of Linguistics
Father Luong was a young priest early in his career
when the Vietnam War drew to a close in 1975. Very
anxious to return to his homeland to help out his
people, Father Luong started his journey back to Viet
Nam on April 25, 1975. Unfortunately, it was too late to
complete that journey—no more planes were allowed to
land anywhere in the country. Instead, Father Luong
requested to be dropped off at a refugee camp in Guam.
He did not know what lay ahead nor how he would
reconcile the fact that he could really cot communicate
well in Vietnamese anymore. With very little grasp on
what could occur, he entered the refugee camp at Guam.
Amongst the swarm of people, Father Luong locked his
eyes upon a figure at a distance. The person was his own
mother. Never, in his wildest imagination, did he fathom
such a reunion. This surreal encounter, on that April
day in 1975, provided Father Luong with a sense of hope
and comfort. It was a source of strength that would
persevere for years to come as Father Luong brought hope
and comfort to the lives of countless Vietnamese
immigrants in the U.S.
Father Luong's experiences at the Guam refugee camp
and later at the refugee camp in Camp Fort Chaffee in
Arkansas, were pivotal moments in his life. The
"language" of Father Luong's life was transitioning
again just as it had when he was 16 and migrating over
to the United States. This was a very crucial transition
period for him in terms of "reinventing his language of
living" in order to effectively assist the newly
immigrated Vietnamese.
"By 1975, I had been in the U.S. almost 20 years. I
had come over when I was so young... of course I was
nervous and scared! I was just 35 years old, a young
priest, very idealistic and goal-directed... you want
people to follow your footsteps as you set yourself as a
good example for them. You want noble goals -- the best
you can be. I t was a pride, a wanting to be 'helpful' I
guess... I still had the Vietnamese heart, but my speech
betrayed me... I had forgotten most of my Vietnamese
language skills and had to begin to "un-Americanize"
myself. I was somewhat confused but was determined to
return to my Vietnamese roots and relearn my Vietnamese
language... all I had going for me was Faith and a
sincere wish to help out my people."
Father Luong had to learn to feel comfortable and to
be proficient in another language and culture again—just
as he would encourage many other Vietnamese American
immigrants to do over time when they come to the United
States. He had this to say about his language
re-learning experience:
"My inability to converse well in Vietnamese annoyed
me a great deal at first. I often spoke a mixture of
English and Vietnamese and tried to cover that
idiosyncrasy by convincing the Vietnamese immigrants
around me that this was a fast way of learning English
for them. For me, this just gave me further incentive
and determination to relearn Vietnamese. Surprisingly,
in six months, I could speak it quite fluently again."
Speaking with him today, you would never detect any
lapse in his Vietnamese language proficiency years ago.
Father Luong's clear and pleasant tone of voice
resonates complete fluency and mastery of both
Vietnamese and English. He can shift between both
languages in conversation with ease. The emphasis he
puts on the Vietnamese immigrant community learning
English is very apparent in his numerous activities with
the community starting in 1975. He began advocating very
strongly the mastery of English before the Vietnamese
refugees even arrived in the US. During his time of work
in the refugee resettlement camps, he coordinated with
American military staff to air on a radio station in the
camps "survival" English lessons 12 hours a day for the
Vietnamese refugees. He even raised a few thousand
dollars from staff donations to sustain that radio
language program until the camps closed. Years later, at
his Vietnamese parish in New Orleans, he started
conducting some services in English even when immigrants
first arrived to encourage the parish to learn English
and to keep youth interested Catholicism. (He predicted
that, over time, younger generations might not know
Vietnamese as well anymore and they would be more
receptive to English language services and church
activities). According to Father Luong, he saw no other
practical option but for the Vietnamese American
community to become at least somewhat proficient with
the spoken language of their news environment. He
admitted, however, that his idea/vision met with
opposition and misunderstanding from some members of the
community at first. By supporting the learning of
English, he did not intend to disrespect or eradicate
the Vietnamese language and culture, as some community
members misunderstood.
On the contrary, Father Luong is a very dedicated
advocate for the education of youth -- especially in
learning both English and Vietnamese. To him, gaining
proficiency in both languages was a powerful tool to
empower youth for advancement in society. In accordance
to his dedication to education, in 1986 Father Luong
started a non-profit organization called the Non-Profit
Education Foundation of Louisiana. It still exists today
with staff numbering approximately 60-70 dedicated
individuals. The mission of the organization is to
encourage others to do the same. The organization helped
to create the first (if not the only) education system
in the country that allows high school students to take
Vietnamese as a foreign language and get credit. Father
Luong's organization assists the school systems by
providing Vietnamese language teachers to the high
schools. Father Luong also continues to work with Tulane
University by administering Vietnamese language
proficiency tests for its students. Many students who
benefited from the Foundation's tutelage have returned
to volunteer and help the organization.
Language of Political Persuasion
The United States Catholic Conference (USCC)
sponsored approximately 3,000 refugees directly from
Father Luong's former place of work in Fort Chaffee, to
his current working base in New Orleans. Many refugee
families that came to New Orleans were Catholic and/or
from the fishing community back in Viet Nam. Over the
past two decades, Father Luong was directly sponsored
over 15,000 refugees to New Orleans via USCC. During
this time, he was especially interested and concerned
with the plight of unaccompanied minors who had no home
or sponsor. Because he was the Director of the Apostate,
he was able to sponsor over about 150 minors. He and the
Church gave these minors shelter and helped them find
homes and sponsor families. Now, Father Luong told me,
all those minors that he assisted over the years have
all grown up and now live all over the United States.
Many are very successful in their own right. The
fatherly pride in his voice was very obvious. He has
cared for and loved all of these young people over the
years as if they were his own children.
Father Luong's extreme concern and advocacy for the
many refugees who risked their own lives to escape a
Communist country and come to a democratic one was also
very evident during the height of the boat people
controversy. He was not shy to come from behind the
pulpit to write to the UN high Commissioner of Refugees,
heads of states, kings, and leaders of various religious
communities to appeal to their humanitarian side to
intercede for the Vietnamese boat people who could
suffer from physical abuses and violations of their
basic rights had they been repatriated or if they
continued to be delayed from resettlement. Father
Luong's advocacy were not mere words, either, but turned
into political action. He and others eventually signed
the document of the NGO (Non-Governmental Organization)
Private Sponsorship with the U.S. Department of State.
This agreement authorized private sectors (i.e.
religious and business) to have permission to sponsor
certain refugees that had been classified in the
"overstayed" category. Father Luong collaborated with
several NGO groups to recruit Vietnamese American
volunteers to work in to Palawan Refugee Camp in the
Philippines.
Father Luong had this to say about his advocacy
efforts with the refugee/boat people population as well
as other experiences with the community over the years:
"I do not call nor think of myself a social activist,
but I do embrace the holistic view of man. Therefore,
social and political dimensions are at times very
important for the welfare of everyone."
(New Horizon/Chan Troi Moi, 2000)
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