世貿會議帶來的道德思考

由漠不關心到初步認識，由視示威者為暴民到同情韓國農民的慘況，由只報導防避世貿的激烈示威到探討世貿為人民造成的壓迫，這些都是世貿會議為部份香港人和傳媒所帶來的一些轉變。

雖然世貿部長級會議已曲終人散，大部份海外抗議世貿人士亦已離港返回老家，但整個過程卻留下甚多值得思考的道德問題，包括世貿大力推動的新自由主義和企業領導的經濟全球化對平民百姓所帶來的後果、會議期間所發生的拘捕事件的合理性和接著的各方反應回響，以及個人消費行為的自主性等。

當中，筆者留意到有關韓農與警方發生衝突後誰對誰錯的討論。有論者謂韓農「衝擊警方」後，市民及民間組織仍偏幫農民，是採取黑白分明的思考角度，打造敵我分明的世界，他們既已站在同情農民的一方，便漠視韓農採取暴力的事實，這是對道德的嚴重扭曲云云。　

世上很多事情的確不是非黑即白，而將意見不同的人一律視為敵人更是不可取。這種思考方法缺乏理性和細緻的分析，會自以為掌握一切真理而不容異己，故不應是爭取公義的民間組織或個人所持有的處事態度。

然而，當仔細分析上述論者的論調，其理據亦不見得站得住腳，而且亦墜入片面和二元分析之嫌。

單憑傳媒幾個剪接畫面的報導，既沒有親歷其境，亦沒有進一步求證，這些論者就否定包括韓農在內的大部份示威人士是以和平方式進行示威，更接受警方的單方面解釋，把衝突定性為暴力騷亂，無視在場人士的親身經驗；以片蓋全地泛指韓農攻擊警方，因而把警方向一眾海外及本地示威者（以至禍及在場的記者途人）施以胡椒嘖霧、水炮和催淚彈的行為合理化，以及長時間拘留示威者的適當性。這判斷明顯有偏差。
當事後警方的手法受到民間組織和評論員批評時（當中包括陳日君主教指警方高層決策錯誤是香港之恥），竟有通識教育講師在未瞭解批評者的詳細內容，而指他們把警方視為敵人，無視一些前線警員所受到的傷害，並指他們的道德感已嚴重受扭曲。

當然，前線警員有其難處，其職務使之與示威者處於對立面，他們的處境的確值得同情。然而，相信示威人士和民間組織無意將警方非人化，亦不是持敵我分明的思維模式。陳主教及批評者除了憐憫韓農外，亦有查訪當日在場人士，不是隨便作判斷。或許該講師及其他論者與一般市民一樣，在缺乏求證和批判態度下便單憑傳媒的選擇性報導而被誤導，看不到電視畫面以外示威者所受到的更多不人道和暴力對待；又或甘願選擇性地相信和放大某些現實情境，不願聽取個別在場人士的切身經驗，硬把自己的一套表面上中肯的道德理論加諸在民間組織和批評者身上，並借復和為名掩飾當權者的暴力。

其實，更重要的是查問衝突的根源，若非世貿被強國所控制，而有權力者又漠視人民現實的慘況，韓農和眾多受影響的民眾何苦遠渡重洋來港向世貿決策者表達心聲，現在仍有十多人被迫與家人分離滯港等候應訊。不論世貿或港府的強權無形暴力，都比示威衝突來得更嚴重。面對這情況，我們又會作什麼道德判斷和行動呢？　
　　
公教報 15.1.2006

Role of the Church in the midst of Globalization

On Dec. 13, the sixth ministerial conference of the World Trade Organisation (WTO) will formally begin in Hong Kong. To most of Hong Kong's people, influenced by the mass media, the six-day meeting only means that many activists will come to Hong Kong to join demonstrations and that riots may occur. Moreover, based on the propaganda of the Hong Kong government, they also think that the WTO can bring more business opportunities, more choices to consumers and may even improve the livelihood of the poor. They do not really know what the meeting is going to discuss nor the impact of the WTO on the lives of people in developing countries.

Although many analyses and experiences have been written about the oversimplified neoliberal market ideology, the cost of so-called free trade as promoted by the WTO and the harmful effects suffered by small farmers and workers, these facts are not widely known by Hong Kong's people in general and specifically Hong Kong's Christians. This phenomenon is most likely true in many other communities and countries as well. Just like many other people, Hong Kong's Christians do not fully understand why so many non-governmental organisations (NGOs), activists and farmers from different countries are coming to Hong Kong to protest against the WTO, an important actor of globalisation.

In the face of this lack of understanding, the Church shoulders an even greater responsibility to inform the Christian community about the reality of free trade and WTO policies and must give them guidance. In reading the signs of the times, the Christian community cannot ignore the phenomenon of globalisation. The Church's social mission must address this reality. It is true that economic globalisation and free trade can have some positive effects. However, if it is ruled merely by the laws of the market that suit the powerful, the results cannot but be negative. Whatever aspect of globalisation—liberalisation or privatisation, free trade or tariff agreements, opening markets or capital mobilisation, flexibility of work or deregulation of work—if the results cannot lead to greater unity and closer relationships but rather create greater alienation and fragmentation, the direction of globalisation must be reevaluated and changed. Thus, the Church must reflect on and carry out its social mission in light of the ethical implications of globalisation and its main promoters, like the WTO.

American Catholic theologian Howland Sanks, in appropriating the analysis of Anthony Giddens and Roland Robertson on globalisation, suggests some issues that the Church should address in this context and how this can be done. These thoughts can inspire us when reflecting on the pastoral challenges of the Church. Several of their points are worth consideration for further reflection.

Following the analysis of the four dimensions of globalisation by Giddens, the Church can take steps to strengthen the positive effects and counteract the harmful impact of each aspect of globalisation. At the level of nation states, the Church can foster intermediary civil societies that monitor and promote human rights and democratic forms of government. A society of sustainability and equality for all should be promoted with a just and ethical economic system and accountable and responsible public and private institutions so that more people can participate in deciding the policies that affect their lives. At the international system of societies, the Church can support and collaborate with international organisations on specific problems, such as the rules and policies of international financial and trade institutions, and can be an advocate for fair trade, the just treatment and protection of workers and farmers, the defence of human rights and labour rights and environmental protection. The Church can also foster cooperation between churches at regional levels.

Moreover, with the stronger and stronger influence of the global capitalist economy, which leads to greater inequality in the distribution of wealth, more unemployment and underemployment and the "causalisation" of labour, the Church can criticise the ideology of neoliberal capitalism and put pressure on affluent countries to eliminate poverty in concrete ways.

Sanks points out that globalisation does not simply refer to increasing interconnectedness. It also refers to subjective matters, such as how we think about the world, ourselves, our countries and the relationships between them. Living in a globalised world, we should be conscious of other societies beyond our national territorial boundaries and may identify with and have allegiance to groups around the globe. We are more and more aware of ourselves as part of humanity as a whole whose very existence is affected by events that occur in distant lands. This viewpoint is similar to the principle of the common good and solidarity in Christian ethics. The Church must make a greater effort to raise the consciousness of the whole Christian community and must also take concrete actions to show solidarity with the poor and promote their empowerment. To nurture a sense of co-responsibility, the Church can encourage Christians to put these aims into practice in their daily lives through their consumption habits, working relationships with employers and employees and by monitoring the treatment of workers by corporations and so on.

Moreover, the Christian Church can try to build a global culture, not a Western culture, with other faith traditions for the collective living of humankind in promoting a culture of love, peace and justice. The Church can affirm the universal principles of human solidarity and subsidiarity while adapting them to particular cultural contexts as an example of using cultural diversity against homogeneity.

On the individual level, in the face of the harmful effects being brought about by globalisation, the Church can break through the sense of hopelessness and helplessness, emphasising the place of agency in social change. Despite the obstacles, the message that individuals can, and do, make a difference, even in today's terribly complex global context, should be emphasised.
The issues to be discussed at the upcoming WTO conference, such as those relating to agricultural and non-agricultural products, services and trade related to intellectual property, look complicated. The difference in power between the wealthy countries and developing countries is enormous. However, as a community of faith, hope and love, we believe that each of us can act to transform the present imbalances and injustices in the world and that the Church as a whole can work together to bring about change on behalf of the world's impoverished people.

(HK Christian Institute newsletter 30 Dec 2005)

Pictures of Myanmar Trip(with Zetaman Sisters)

Pictures of Myanmar Trip 2

緬甸之旅分享

在東枝最後一天的臨別派對上，我曾對大家說，這是一次寶貴而難忘的經驗；對我來說，這次緬甸之旅亦是一次靈性之旅。過去，我將個人避靜視為與天主一起去旅行，今次去緬甸則感到是一次集體靈修，是與天主同行的旅程。無論在課堂上分享或私下傾談，當我們分享天主對自己的召叫、使命、家庭和生活時，我都深深感到zetaman的強烈使命感和信德，令人感動，亦令人欽佩。她們雖然年輕，但其服務精神值得我們學習。行程中令我不斷反思自己的召叫和使命。

此外，我感到在當地所接觸到的每一個人都很純真、樸素和友善，我們在東枝與zetaman相處了十天，已建立了一定的關係，所以，我回港後仍很掛念他們呢！（閱讀他們託第二團帶回來的信件是另一次喜悅）在東枝，雖然我們有任務在身，要準備每天的課程，但學員們的投入和熱愛學習的精神，令我壓力大減，讓我可以坦誠和自如地與他們分享信仰，分享知識，實在是天主的祝福和帶領；就像我跟學員們分享耶肋米亞先知的召叫時，指天主召叫我們傳福音，會觸摸我們的口，將話放進我們的口中，作祂的和平工具；我自己就親身體驗了這說話的含意和力量。

這次旅程另一點令我感受深刻的是我們五位體驗團成員的合作和默契。我們利用自己的長處，跟當地人分享知識。事前互不相識且做事作風南轅北轍的我們，卻能合作無間，互相配合和補足。我很珍惜彼此間的互信、互助和互諒，讓我體會到團隊精神的重要性。我們日間教學，夜間相聚祈禱、分享，除了檢討當天課程和準備翌日課程外，更分享了一些個人信仰經驗和感受，我很欣賞彼此的坦誠分享，每位團友的獨特個性讓我從每一個人身上都學到一些東西。這是一次很愉快和很特別的與主相遇的經驗。

（傳信會通訊中的分享 2005.10)

教會回應全球化的使命和挑戰 ── 在休戚與共的團結精神下達成全球化

近月，因著八大工業國（G8）在蘇格蘭舉行峰會和Live 8大型滅貧音樂會的舉行，全球化議題再次成為國際新聞焦點。與G8峰會同時期舉行的民間另類峰會和音樂會，向八大國發出清晰的信息，指出單單消除非洲債務並不足夠，各西方大國更要撤除貿易障礙，令非洲農產品不致被擠出世界市場；世界銀行及國際貨幣基金會停止對非洲國家的控制，包括強迫開放市場和將公共服務私有化；以及讓非洲國家有權規管外國投資等。可惜的是，這些新聞在香港只是暈花一現，有些報章更只將報道刊登在娛樂版，
社會未能就全球化問題掀起進一步的討論。

然而，今時今日，全球化在各個領域已成為不容忽視的現象，它是好還是壞亦成為爭論的其中一個焦點。事實上，全球化是仍在急速演化的複雜現象，它既提供了機會、利益和物質生活的改善，但同時亦帶來挑戰、危機和風險，所以不能簡單地將它定性。

有論者稱，在全球自由市場下，經濟互相依存的狀況對社會和經濟發展帶來裨益，它引入新思維，令科技進步，打破溝通隔膜，改善生活水平，加強民間弱勢社群的全球連繫。另一方面，亦有其他論者指出，現時的所謂互相依存情況充斥著不公平，缺乏互惠，將弱勢者邊緣化，延續貧窮，加劇貧富懸殊，更提倡消費主義，加劇生態破壞，維持窮兵黷武，分裂社區和文化，造就排斥性和不包容環境。可見，全球化帶來好處或壞處，視乎它如何演變，被引領至甚麼方向。但有一點肯定的是，全球化所帶來的社會變革和衝擊不少於上一世紀的工業革命，它的影響不只涉及經濟和政府權力，更關乎到人的生命和人際關係，改變工作的性質和閒暇的形式。這些關注已非停留在本地或一國的層面，而是關係到世界各地不同處境下生活的人，不只西方大國領袖的決定才對第三世界國家人民有影響，我們的消費行為亦可以左右他人的命運。因此，生活在全球化時代，香港人決不能置身事外。

面對全球化現象，特別是經濟全球化對各領域的影響，教會有何責任？在倫理道德上教會可提供甚麼反省？這涉及廣泛的分析反省，不少全球性教會組織和神學家就不同方面曾作探討，限於篇幅，筆者在此只作初步討論。

不少教會都強調其普世性幅度，各地教會有著一定的聯繫，在世界舞台中教會亦是活躍份子。很多教會在實踐其社會使命時，都會採取一種國際性和普世性的視野和角度。它們將其使命視為服務全人類，在現世以愛和公義建立天國。事實上，面對全球化無遠弗屆的影響力，教會在變化萬千的處境中履行其社會使命時，絕不可忽略這現象。然而，全球化在不同地方對不同背景階層的人發揮著不同的影響力，教會在計劃如何回應全球化的挑戰時，必須細心觀察全球境況與當地情況的異同。

上主創造人類成一大家庭　
全球化既能使人受惠，亦可能為人帶來痛苦。當討論教會如何回應全球化現象時，往往很快下定論，指出首要任務是在全球化過程注入福音精神，令各種制度更人性化，減少剝削和排斥。不錯，這點的確很重要，但要檢視教會如何看全球化並訂定回應策略時，我們有需要先從信仰角度肯定全人類和全世界的本質，即上主創造全人類為一大家庭這事實。「人類大家庭」是全球性實況，由男性和女性組成，是按上主的肖像受造，被賦予管理大地、令所有受造物和諧共處的任務。因此，上主在創造天地時，已將祂的至善傳遞給我們，並委託我們好好管治世界，令世上的一切惠及所有人，使所有人和整個世界受益，就像一起活在一大家庭中，當中包含著人與神、人與人以至人與整個大地的關係。

既然人類大家庭是全球現況的原型，我們可以把全球化中的一切進步力量，包括科技、通訊、運輸、對生態環境的共同責任等，視為工具──了解上主的創造行動中的「全球」本質和「家庭」本質的工具。這些全球化的進步力量，可以為人類帶來更大的團結，克服人與人、國與國之間的分裂和障礙，這亦是教會使命的基本要素，可見教會本身亦是有全球化的特質。與此一脈相承，以基督徒身分去回應全球化，福音精神中的三項基本原則是我們必須強調的：尊重每個人的人性尊嚴、人類大家庭的合一團結和對一切受造物的共同責任。

教會的回應方式
這些原則是判斷全球化下不同現象的準則，不論是有關自由化或私有化、自由貿易或關稅協定、開放市場或資金流動、工作靈活性或工作非正規化等等，若結果不能達至人類的更大團結和建立更密切的關係，而是為人類帶來更多隔膜和關係破裂，則有必要檢討以及改變全球化的方向。教會的挑戰和遠景，正是在現今的社會經濟生活中，不論在本地或國際層面，把團結關懷、休戚與共的倫理原則有效地實踐出來，並推行以團結為基礎的社會經濟體制，從而體現人類大家庭的團結合一精神。

要落實這些原則，不致淪為感性的道德口號或抽象的神學反省，教會宜採用一套結合倡議、連線、牧民照顧、教育和信仰培育的策略，建立和促進一個維護尊嚴、公義和可持續發展的社會和世界。換言之，在架構、制度和法律上，個人和集體意識及價值必須加以轉化。這使命對教會來說是一重大挑戰，但非不可行，教會必須仔細觀察和分析現實，評估教會的資源和能力，辨別和構思具體的牧民計劃，從而推行團結行動。

強調人乃一切發展的中心
在現時的經濟全球化發展中，由一種特殊的全球整合模式主導，這模式是新自由主義配合「企業領導全球化」。在這模式領導下，自由市場力量擴張，而政府在控制經濟活動和紓緩貧窮問題的角色則減弱；跨國企業及富裕國政府為求達至其商業利益，設計出種種不公平的規則，使發展中國家的小農、商人、工人和一般人民成為犧牲品。然而，市場不可過份被跨耀，因為成功經濟的背後動力是人類的主動、創意和勞動力，市場只不過是工具。倘若人力資源才是經濟進步的主因，則關心人類順理成章應成為全球共同利益之所在。

然而，現實恰好相反，工人往往成為低成本和競爭力的犧牲品，權利不受重視。就以香港為例，不少工人因工業轉型而失業或被迫從事低技術、低薪和缺乏福利保障的工作。工作兼職化和非正規化可能令雇主減低成本，提高利潤，卻令工人長期面對不穩定的工作前景，基本生活不受保障。加上長久浸淫在資本主義社會中，不少香港人亦受個人主義、物質主義和消費主義所影響，被大眾傳媒所推崇的價值觀所引導，少有關心消費品來源涉及的工人和環境問題。

因此，教會在回應全球化時，必須重新強調人類是一切發展的核心，經濟發展必須以人為本，而不是以利潤為本，並以此大前題作為檢視各項政策或措施的準則，以及計劃培育和牧民行動的基礎。

倡議以團結為基礎的經濟體系．加強教會及民間聯繫網絡

面對經濟全球化的謬誤邏輯思想及其後果，教會必須加以抗衡和提出另類模式。基於以人為本的發展模式，教會必須倡議建設一個可持續及為全民提供保障的社會，一個公正和有道德感的經濟制度，使更多人可參與影響其生活的決策、計劃和執行措施，並令公營和私營機構都為其帶來的社會和生態後果負責。所謂可持續發展，不是指一個地區的經濟發展，而是指整個地球的可持續發展。例如，在香港談可持續發展，不可只說香港經濟實體的可持續發展。事實上，香港沒有多少天然資源，一切都需要入口，我們的生活模式和商業活動，都影響香港以外的地球生態。故此每一個消費或商業決定都影響他人，不可只從香港利益出發。基於此，經濟發展應從囤積財富和以利潤為中心，轉移到以團結關懷、財富再分配和利益共享為方向及目標。

要促進這種模式，教會必須參與轉化經濟全球化的倡議運動，並與其他宗教及民間團體合作。教會可運用現存的各地教會、合一團體和本地及國際社會運動網絡，支持或參與有關回應全球化現象的運動和計劃，及與社會上其他民間組織就個別議題合作，例如有關保護環境、貿易、外債、軍事化、企業社會責任、性別平等和移民等。教會可影響公眾輿論和游說政治經濟決策者，在國際層面針對西方工業國和國際財務機構，在本地層面則是當地公共和私營權力機構，呼籲它們停止一切剝削排斥和破壞環境的行為，遵守人權公約、國際勞工組織和相關的多邊協議等。

基於對多元知識來源的尊重，教會及基督徒組織應善用其他宗教團體和民間組織的專長和關係網絡。教會應為那些在經濟體制中處於不同位置和角色的人，包括政策製訂者和一般人民製造對話、討論和協商的機會。

更有效推動以上的倡議工作，教會必須喚醒教會本身的成員及公眾對全球化的認識，特別是他們的政府在各國際組織的角色和決策權，並裝備他們採取有關行動，如影響政府協助其他國家發展的決定。　

與邊緣社群團結共享　

經濟全球化反映了對經濟發展和科技進步的盲目崇拜，並以此作為解決人類問題的唯一方法。這世界觀與團結人類和以人為本的發展背道而馳。今天，世界被狹隘的個人主義、自私態度和民族之間的隔閡所分裂，教會因而需以一種新方式臨在人間，透過共融和團結在世上見證耶穌基督的愛人精神，教會的臨在可被視作團結的標記和象徵。教會必須站在邊緣社群和被排斥的人士的一方，抗拒全球化的霸權，並參與建立一個和平、公義、共享和團結的文化。因此，與貧窮人、邊緣社群和其他信仰人士交談是教會的牧民／牧養關注點。

面對全球化，社會上一些邊緣群體尤其值得關注和照顧，包括女性、兒童和青年、原住民、基層工人、被迫遷徙者（如移民勞工和難民）。教會面對的挑戰是，為他們提供可重建生命和以服務為中心的項目，作為牧民／牧養使命的實踐。教會團體及信徒要有意識地為全球化下的受害者給予治療服務，如透過直接服務、自強訓練和精神支持。這首先需要信徒消除偏見，不單從利益角度出發視他們為社會的負擔，而是視他們為大家庭內的兄弟姊妹，這需要培育同理心，以平等態度對待邊緣社群及從他們的角度了解他們的處境。

社會正義及可持續發展的教育及信仰培育
除了倡議和牧民照顧，及培養對弱勢社群的同理心，教會應進一步推廣整合的信仰培育，將信仰與日常生活以至社會生活連結，將靈修與社會關懷連結。社會生活與信仰生活並非互不相干的兩個範疇，特別對平信徒來說，他們從工作、家庭和社會中體會到上主的臨在和恩典，這些範疇亦是他們實踐信仰的地方。

為了更了解全球化對生活的影響，教會宜推行有關社會實況和社會分析的培育，從批判角度思考問題，及從基督徒的價值觀和教會社會教導（特別是有關憐憫、共負責任、共融和團結）作反省，並配合整合的靈修觀，幫助信徒結合靈修與關社。例如，教會可幫助生活在資本主義社會中的信徒，分析消費文化現象，從信仰角度反省一己的責任及消費行為的後果，是否在有意無意中剝奪其他人的生產和收入，及忽視工人的尊嚴和權利，並支持信徒計劃行動，如改變不自主的消費模式、支持社區經濟以打破大企業的壟斷，或實行消費者責任確保工人得到合理對待等。這些行動及意識亦可豐富我們的靈性生活，讓我們再檢視與上主的關係和對他人的責任。

教會的自我實踐
教會在呼籲政府、國際社會和個人作改變和轉化時，必須檢視教會本身的行事習慣。教會在傳揚福音和建構神學時必須對正義和性別平等具敏感度，避免宣講一套主張累積和消費的繁榮神學，以及合理化壓抑女性角色的父權神學。　

同時，教會本身亦應公正行事，例如不剝削員工，檢討教會處理土地、勞工和投資退休金或其他金融的道德問題，不濫用特權，實踐神職與平信徒、男和女之間的夥伴合作關係，以及令教會更公開及具透明度。教會本身應提供交談的空間，以建立共同見證的園地。這些都是教會可作見證的機會。惟有這樣，教會宣講的公義信息才具說服力。

以上的工作雖然艱巨，但要實現天國臨現人間的理想，教會之間需多合作，共同在全球化時代實踐信仰，所謂「具備全球視野，在本地和國際力行」是教會的當前任務。

《思》雙月刊96期 2005年9月

Young Evangelists in Mountain Village of Myanmar

Climbing mountains, crossing rivers, providing informal education to village children; sharing faith and teaching children catechism; taking care of the sick…all these are common experiences of the five young zetamans sitting in front of me and the zetaman sisters (the word “zetaman” is Burmese, meaning sending the apostles or serving others).

In spite of the young age of these lay zetamans who are in their 20s, they have already served in the village for two to three years. Some of them just came back from village, after taking a break they will go back to the village again. Some have finished their term of service and decided to join the zetaman sisters after discerning their callings. Although they serve in different places, they are asked to join a short course on Bible, English, basic computer skill and health care being conducted by five of us from Hong Kong in the Zetaman sisters Formation Center in Taunggyi in August 2005. Thus, I have the chance to know them, learning their stories and experiences of meeting God.

Follow Jesus and Do Some Small Things for the Poorest

Serving others requires skill and knowledge. Thus, all zetamans have to attend a three-month course before starting evangelization. They need to learn bible, catechism, music, basic health care knowledge and how to take care of the sick. However, going to a place far away from home and living with the villagers who are strangers to them demonstrate that these zetamans are not merely volunteers or social workers. Willing to serving in the village for years cannot just depend on sudden and temporary passion or emotion, although sometimes it is a must. What motivates them is the strong sense of mission, following Jesus and living with the poor, and bringing Jesus’ love to others.

“I want to spread the good news to the poor like Jesus,” Jeromena said firmly. “In order to do God’s way, I have to become a follower of Jesus,” Stella, another zetaman in her early 20s said. Agatha who has been working in a village in Loikow shows her eagerness to share knowledge and faith with children in village who do not have chance to receive formal education. Some years ago, Sr. Bibiana, the superior of the formation centre, even escaped from home and walked to the Zetaman Centre in Mobye for two days, in the hope of fulfilling her wish in serving the poor. “My wish is very simple, that is to serve the church, to do some small things to the poorest.” Although this wish looks simple and small, without firm conviction and strong will, no one can imagine that this eloquent sister was a “rebel” and insist to achieve her goal in spite of the objection of her parents.

Along the Border of Life and Death

Full of passion and faith do not necessarily mean everything goes smooth. Like ordinary people, the zetamans have experienced many difficulties and frustration. Geographically, Taunggyi Diocese is vast in scope, many villages are located in isolated areas. Although zetamans usually station in one place, they have to visit various nearby villages too. Nearby villages may require one to walk several hours to half a day. In rainy season, it is more risky as the zetamans need to walk on slippery trails of the mountains. Several zetamans said that they fell down several times when traveling from village to another. Another one said she and her partner were almost drown when water level rose suddenly when they crossed a river. She still felt scary when sharing this experience. Luckily they got over it.

Many zetamans got malaria when they worked in villages. With the lack of medicine and appropriate care, some were sick for months and some cannot get totally cured. They are still suffering from it and get sick from time to time. In fact, this is an unavoidable experience to almost every zetaman. In the past, eight zetamans died of malaria during their service. One can see how risky it is to serve in village.

Apart from natural risk and illness, zetamans have to lead a harsh life. When they decided to join the zetaman program, they already know they have to live with villagers in poor condition, thus, sometimes they may not have enough food to eat. However, they do not bring money but only some medicine with them, hoping to lead the same life as the villagers no matter it’s happy or difficult. However, reality may not be the same as what one wishes. A zetaman shared with me an unhappy experience. In the village where she served, villagers hope that the zetamans could take care of the sick and the children. However, when the zetamans got sick and had nothing to eat, the villagers refused to help. She was so sad, frustrated and disappointed at that time. What she could do was to comfort herself, thinking that as a servant of God and follower of Christ, she must insist and continue the service.

Myanmar is a Buddhist country with a majority of the population as Buddhists. Many of them are kind and friendly to the zetamans. However, some of them are hostile. In the village where Sr. Bibiana worked for two years, she experienced two small bombings and once being attacked by a guy with a knife in hand in the house where the zetamans lived. They felt so frightened and dare not went out alone and late at night.

Prayers give Strength to Face All Difficulties

Another difficulty is language problem. There are many tribes in Taunggyi, speaking different dialects. When zetamans first arrive the villages, they may not fully understand the villagers and take time to learn how to communicate with them and know their needs. Furthermore, children are sometimes distracted from learning and being disturbed by the noisy environment. Newly baptized adults do not understand the teachings of the Church and zetamans must explain to them patiently. Vicentiate, one of the zetaman said that sometimes she cries when facing these difficulties. Since she lived alone when serving in the village, sometimes she felt lonely and sad. During this time, she would told herself she need to be patience and asked for God’s help. Jeromena always use the words of the bishop when sending her to evangelize to encourage herself, that is, never give up and pray hard. Sr. Bibiana also stressed that prayer gives her strength to face whatever difficulties.

Every Christian knows the importance of prayer, but in times of concrete difficulties, sometimes one may have doubt and feel weak. However, because of faith and the mission of serving others in mind, most zetamans put everything in God’s hand and can overcome difficulties one by one.

In fact, although the zetamans face difficult kinds of difficulty, they all love their service in village very much. Joy is much more than worry or sadness in the mission of evangelization. This is especially true when they meet kind and friendly villagers, willing to share a little bit food with them; live in harmony with Buddhists and even sing Christmas carol together; pray, study and share with children in villages…all these vitalize their life of evangelization and bring joyful hope to them. This in turn strengthens their desire of sharing faith and love with others.

Bearing Witness Through Action, Integrating prayer with moral life

After hearing the sharing of these zetamans and zetaman sisters, I am deeply impressed by and admire their strong faith and sense of mission. They are not just young girls sitting in front of me, but courageous evangelists and witnesses of Christ. They practice their faith through bearing witness amidst the poor villagers, especially helping children to develop and taking care of the sick. They transform their faith through action, spreading the power of prayer through sharing the treasure of faith. This is exactly the objective of the lay zetaman program and zetaman sisters: evangelization and total human development, that is, to work for the spiritual and temporal welfare of the people, especially the poor, the sick and the marginalized so that they may live a full and decent life as human being here and to attain salvation hereafter. This makes me understand the in-depth meaning of the motto of the lay zetaman program more: go into the deep (Luke 5:4), to serve and to bear witness of the love of God through simple and humble ordinary acts among the Buddhists and pagans. Although we stayed with these young zetamans for only two weeks, all five of us agree that they are serious and sincere in learning and sharing. I think this attitude is highly related to their eagerness in sharing faith with others. No matter in time of learning, sharing, playing games, watching movies, singing and dancing, they involve their whole self wholeheartedly. This touches me deeply.

They are still very young and their path of life is long. They still have lots of things to learn but their life experiences are extraordinary. This deserve us who used to the living style of Hong Kong and take material goods for granted to learn from them, especially their willingness to share, abandoning everything and following the footsteps of Jesus to serve the poorest and the marginalized. From their face, I see the face of Jesus!

Notes: The Lay Zetaman Program was started by Fr. Sotero and Fr. Matthias (now they are bishops) of the Taunggyi Diocese in 1987 (now it is divided into Taunggyi and Lailow dioceses). At that time, they observed that with the vast area of the diocese, priests and nuns might not be able to go into every corner. Thus, they wanted to recruit young people as evangelists to contact and serve the villagers. In 1987, they started the recruitment and gave the name of “zetaman” in 1988, meaning sending the apostles. There were 12 young evangelists for the first batch and then the numbers increase gradually. In 1996, there are about 180 zetamans. At that time, some lay zetamans requested Bishop Matthias to set up a religious congregations for them so that they can devote their life totally to God. Finally, the bishop approved and chose seven from the thirty or more applicants. Sr. Bibiana is one of the first batch of zetaman sisters and will profess her final vow on October 5, 2005.