Renewed Daily 日新又新

Feast of Baptism of the Lord, Year C
Theme: Renewed Daily 日新又新

For most Chinese, “eternal life” means “forever living without ageing長生不老”. Of course, ordinary men are mortal. In order to enjoy a long life without ageing, one needs to practise breathing, meditating and even fasting etc. to metamorphose into another form of being, such as a fairy仙 or a Buddha佛. These are Taoist teachings and are influential in the mind-set of Chinese. There is also the pragmatic Confucianism that does not touch on the supernatural. Confucianism offers a more moralistic and political stance. For example, Liji．Da Xue begins with “What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence 大學之道，有明明德，在親民，在止於至善” (Liji, Da Xue 禮記．大學). Cultivating virtues is of utmost importance for a Confucian. For them, what makes men human is their virtues, not their intelligence. Like their counterparts in Greece, the highest form of virtue is to participate in the governance of the state. Confucianism focuses the target on renovating the people. Of course, one needs to have a people before one is able to renovate them. For a Confucian, the emperor’s subjects include everybody on earth, “All lands under heavens belong to the emperor without exception; all people on earth serve the king. 普天之下，莫非王土；率土之濱，莫非王臣” (Classic of Poetry, Xiao Ya, North Mount 詩經．小雅．北山). Confucians are very Catholic in thoughts! Further down, Da-Xue explains what it means by renovating the people. “On the bathing tub of Tang, the following words were engraved. ‘If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation’ 湯之盤銘曰：苟日新，日日新，又日新” (da-xue #6). This concept of “constant renewal” finds common ground with the concept of “eternal life” in Catholic theology!

Let us begin our meditation with the first reading today. George Frideric Handel has popularized this well-known passage at the beginning of his immortal oratorio, the Messiah! “Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned [That she has received from the hand of the Lord double for all her sins.] The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God” (Isaiah 40:1-3) . Here, God assures His salvation for the captive Israelites whom He treats as His own children. However, the Israelites were and are a stiff-necked as well as a rebellious people. They do not listen to their God and King. God laments, “An ox knows its owner, and an ass its master’s manger; But Israel does not know, my people has not understood” (1:3)! Thus, God made use of Israel’s neighbour to chasten them. Here, I have included the text omitted by Handel, “that she has received from the hand of the Lord double for all her sins” (40:2b) to show God’s mercy! Has God been unfair to Israel for meting out to her punishments double her sins? Previously, God has warned them against worshipping idols, saying, “You shall not bow down before them or serve them. For I, the LORD, your God, am a jealous God, bringing punishment for their parents’ wickedness on the children of those who hate me, down to the third and fourth generation” (Exodus 20:5; Deuteronomy 5:9). Had the LORD been rigid in sticking to His warnings, He would have punished them for six to eight generations. In reality, God did not. Suppose we take one generation to be thirty years. Sixth and eighth generation would be about two centuries. The Babylonian Captivity lasted 50 to 70 years only, depending on whether you include the previous twenty years! Moreover, in the prophecies of Isaiah, the LORD declared He would punish peoples that had ever fought against Israel and won for overdoing their conquests against Israel, viz. Assyria, Babylon, Cush, Egypt, Medes, Moab and Philistine etc. In God’s eye, the fifty years of Babylonian Captivity is already double portion of punishments for all Israel’s sins. In short, God favours Israel who is truly the apple in His eye (32:10, Psalms 17:8)! How I envy Israel!

When I meditate the gospel reading today, a particular detail catches my eyes, “After all the people had been baptized and Jesus also had been baptized and was praying …” (Luke 3:21). It seems that Luke wants to conjure in the readers’ mind a particular image. Why did Luke write in this manner? It would not be wrong to assume that the Baptist baptized Jesus among the crowd; and that Jesus was definitely not the first one. The wording strongly suggests that Jesus was the last one to receive baptism! After that, Herod’s soldiers came to arrest the Baptist and ended his ministry and life. That makes the Father’s voice more meaningful. Let us imagine what it would be like if the Baptist continued to baptize people after the Father had spoken, “You are my beloved Son; with you I am well pleased” (3:22b). Then, the Father’s voice specifically points out that only one person Jesus is His beloved Son, not those before nor those after. Usually in a public ceremony, such as a Speech Day or Athletic Meet etc., the first one and/or the last one would represent the whole group of people, graduates or athletes. Now that Jesus was the last one, He would be able to represent all those before Him! If Jesus were the first one to receive baptism, He would also represent all who followed Him. However, being the last one conveys yet one more message. It highlights the humility of the Son of God! This humility is in harmony with the image of a rejected Messiah whom the Blessed Virgin Mary would lay in a manger after His birth! Being the last also guarantees the safety of those in front. Immediately, the image of Moses at the crossing of the Red Sea and of Joshua at the crossing of the Jordan River emerge! The image of the Good Shepherd also appears! We who are baptized into the Church established by the Lord are truly the beloved children of God, the authentic People of God among the peoples on earth. Dear St. Luke, I thank you for your portraying such a beautiful baptism picture for us to read. Pray for us!

Beloved brethren! As beloved sons and daughters of God, we are able to partake in His eternal life. Do we share His eternal life after our death? No! We partake in God’s eternal life immediately after our baptism here and now on earth! The second reading today says, “… not because of any righteous deeds we had done but because of His mercy, He saved us through the bath of rebirth and renewal by the Holy Spirit …” (Titus 3:5). Not only did the Holy Spirit take part in the Creation, but the Spirit also renews, “Send forth Your Spirit, they are created and You renew the face of the earth” (Psalms 104:30). It is through the Holy Spirit that the Father created and renews the Creation. With the constant renewal by the Holy Spirit, the Father guarantees the eternity of our life! Amen!
God bless!

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Magi were Pilgrims of Hope 東方賢士也是希望的朝聖者

The Epiphany of the Lord, Year C
Theme: Magi were Pilgrims of Hope

Matthew tries to prove to his Jewish believers that Jesus is their long awaited Messiah. He makes use of the genealogy of Jesus to show that Jesus is a descendant of David, one of the requirements Jews developed to resolve the apparent contradiction between Nathan’s Oracle to King David (2 Samuel 7:13) and the subsequent Babylonian Captivity. With a descendant of David to be the Messiah, God honours His pledge to establish David’s royal throne forever. Matthew traces the genealogy in three groups, the number of Hebrew alphabets in David’s name, of 14 generations, where 14 is the sum of the three Hebrew alphabets in David’s name. Of course, Matthew selects some kings and skips others in order to make up the number 14. His intension is more important than his details! Then Matthew tries to arrange the Nativity narratives to show that Jesus’ birth fulfils five Old Testament prophecies! Who else on earth could meet such a demanding criterion if not Jesus? However, Matthew misses one prophecy which modern people are more interested in, namely the Star of Bethlehem, “I see him, though not now; I observe him, though not near: A star shall advance from Jacob, and a scepter shall rise from Israel …” (Numbers 24:17). With results from astronomical simulations, modern people are able to deduce the most likely birthday of Jesus, namely April 17, 6 BC. Yes, the calendar we are using is actually not correct. According to Roman history, Herod the Great died in 4 BC! This hypothetical Christmas date makes the shepherds narratives in Luke reasonable (Luke 2:8). Moreover, “April” makes some people even speculate that Jesus was crucified on April 17, 24 AD! How exciting and entertaining! Actually, the Star Prophecy was part of the Oracle of Balaam whom the Moabite King Balak hired to curse the Israelites. It does not mention Bethlehem and simply foretells the rise of a king, probably David, Solomon or Josiah, any king.

Alas! It is legitimate for people to read different messages in the same story. While scientific-minded Christians are free to draw a connection between the Nativity and Passion of Jesus Christ, clergy are eager to draw lessons from the gifts of the Magi to highlight the three-fold ministry of Jesus as king, priest and prophet. Indeed, the kingship of Jesus alone has attracted the attention of many brilliant minds. Biblical scholars would draw the parallel between King Solomon and Jesus who once says, “At the judgment the queen of the south will arise with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and there is something greater than Solomon here” (Matthew 12:42, 1 Kings 10:1-13)! In the Nativity narratives, the Magi from the east shows greater understanding of the role of Jesus, namely his divinity than the Queen of Sheba. Literary-minded readers would see a political drama unfold, namely powerful people pitching their wits against each other, to demonstrate the universal kingship of Jesus Christ. More pastoral-minded ministers would encourage the congregation to lead an exemplary Christian life like a Star of Faith, guiding non-believers to acknowledge the kingship of Jesus and receive His redemption. The Nativity narratives are forever pregnant with symbolisms for meditation.

At the beginning of this Jubilee Year, I would like to meditate how the Magi set examples for us as Pilgrims of Hope. Let us establish the probable identity of the Magi. They must be knowledgeable people in order to understand astrological phenomena in heavens and their significance to human affairs on earth. We cannot dismiss their astrological knowledge outright as superstitious because of our limited understanding of their civilizations. The fact that they took up a perilous trek with many uncertainties is sufficient to prove the huge significance they attached to the rising of the Star of Bethlehem! For us Pilgrims of Hope on earth, this journey on earth is also full of uncertainties because of our incomplete understanding of God and of this world. Yet, they shall not discourage us from travelling towards our goal, which must be of supreme significance to us. Beloved Pilgrims, what are your goals? What are you looking for? What keeps you moving ahead in life on earth?

As for the Magi, they sought “the newborn king of the Jews” (Matthew 2:2a). However, Judaea was only a negligible Roman vassal state at the time. Why would the Magi bother to take the trouble to travel afar to search for the king of an insignificant political entity? In view of the huge resources they mobilized in this journey, I opine that “the newborn king of the Jews” is insufficient to express the full intention of the Magi. We can only speculate two probable but related reasons. First, their astrological knowledge was not accurate enough to narrow the location down to Bethlehem. They have no choice but to visit firstly the capital of this insignificant vassal state, namely Jerusalem, to gather more information. Second, being diplomatic, who else would the Magi seek an audience if not the king at that time, namely Herod the Great? Alas! The Magi, not of their faults but the political situation at that time, brought fear instead of joy to Jerusalem (2:3)! Had Herod the Great been a benevolent king, the visit from the Magi would have brought great joy to Judaea because their long awaited Messiah was born! In reality, Herod the Great was an extremely cruel and bloodthirsty ruler. His history shows that he had no qualm nipping any threats to his throne at the bud. The people in Jerusalem were in fear because Herod the Great would kill their newborns. They were much relieved when the chief priests and scribes announced the birthplace of the newborn king to be Bethlehem instead of Jerusalem (2:5)! We can see the cruelty of Herod the Great from how “He ordered the massacre of the boys in Bethlehem and its vicinity two years old and under, in accordance with the time he had ascertained from the Magi” (2:16b). For us Pilgrims of Hope, we cannot expect our journey to be anything but perilous. Do not expect to bring joy and peace to the people we meet. Do not blame ourselves when our message brings the people we encounter inconveniences, troubles and even disasters instead of hope. Do not be discouraged and troubled when dangers, fears and frustrations arise. Like the Magi, look up to heavens and stick to a goal that is worth pursuing!

Beloved brethren! We should know that when the Son of God came the first time, His own people did not welcome him too. Our faith informs us that the God we believe in is a God of love and mercy. He wants us to partake in His eternal life. We need to be patient in suffering troubles and even persecutions. In the words of St. Paul, “Hope does not disappoint, because the love of God has been poured into our hearts through the Holy Spirit that has been given to us” (Romans 5:5). He advises us to confront troubles with a proper attitude, “Rejoice in hope, endure in affliction, persevere in prayer” (12:12). In conclusion, St. Paul blesses us in these words, “May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit” (15:13). So, let us be joyful and peaceful Pilgrims of Hope. Amen. God bless!

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因材施教 To Teach According to Aptitude

【見證系列（六）】
因材施教（若1:35-42）

保祿宗徒是傳福音的表表者，他的名句：「對一切人，我就成為一切，為的是總要救些人」（格前9:22b），可以說是傳福音，作見證的楷模。可惜，很多聖職人員和慕道班導師，沒有因應聽眾的差異，重覆著十年如一日，無懈可擊的道理，向派遣他們的教區交差。在他們身上，我們找不到保祿宗徒所說的「聖神九果」中，最顯而易見的一果：喜樂（迦5:22b-23a）。他們做錯了嗎？絕對沒有！因為他們的責任是宣講福音，至於用甚麼方法：依書直說，還是「近取諸身，遠取諸物」，因材施教，是他們個人的修煉。聽眾心靈的改變，始終是天主聖神的工作！可是，倘若保祿做得到，其他努力學習本地語言的傳教士前輩做得到，我們怎可以不嘗試呢？

且看，耶穌召選做漁夫的四個兄弟時，不是說：「來跟隨我！我要使你們成為漁人的漁夫」（瑪4:19）嗎？耶穌向群眾講的，不是抽象的天國道理，而是群眾在實際生活中所接觸到的事物：撒種、酵母、牧羊人、無花果樹、油燈和婚宴等等。事實上，上主天主不會強迫人相信祂，所以宣講福音的喜訊後，天主讓人思想沉澱，考慮接受與否。又好像今天福音中的兩個門徒：安德肋和斐理伯，他們跟隨耶穌，是在洗者若翰第二次作證「看，天主的羔羊！」（若1:29, 36）之後，是經過思考沉澱的。耶穌的邀請更加明顯：「你們來看看吧！」他們於是去了，看了祂住的地方；並且那一天就在祂那裡住下了（1:39a），可見信徒追隨耶穌，完全是出於自願的。每年領洗的人數，不可完全歸功於神職人員、修女和慕道班導師的口才或感染力，是天主聖神在每個人心內的更新！

親愛的讀者，讓我們一起呼求聖神，更新我們的心靈，在禧年成為一個對天主充滿希望的朝聖者，為天父的愛作見證。亞孟。
天主保祐！

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生命恩泉
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[Mission Series VI]
To Teach According to Aptitude (John 1:35-42)

St. Paul is an exemplar of evangelization. His aphorism, “I have become all things to all, to save at least some” (1 Corinthians 9:22b) can be a motto for all evangelists. Regrettably, many clergy and catechists repeat their impeccable homilies/catechisms year after year without adapting to their audience. They get done their jobs assigned by the diocese. On them, we are not able to experience the most obvious fruit of the Holy Spirit mentioned by Paul: Joy (Galatians 5:22b-23a). Are they wrong? Absolutely NOT! It is because their responsibility is to proclaim the gospel. As for the means: following the books, using the context, adapting to the aptitudes of the audience etc. are their personal stamina. After all, changing the hearts and souls of the audience is the work of the Holy Spirit! However, if Paul and other missionaries, who work hard to learn local dialects, could do it, how can we not try?

When Jesus called the four fisherman brothers to be disciples, did He not say, “Come after me, and I will make you fishers of men” (Matthew 4:19)? What Jesus spoke to the crowd was not abstract theology of the Kingdom of Heaven, but concrete things the crowd came in touch with in their daily life: sowing seeds, yeast, shepherds, fig trees, lamps and wedding banquets etc. In fact, the LORD God does not force us to believe in Him. Therefore, after the proclamation the good news to us, God gives us time to reflect and to decide whether to accept it or not. Look at the two disciples mentioned in the gospel reading today: Andrew and Philip. They followed Jesus after John the Baptist gave the second testimony, “Behold, the Lamb of God” (John 1:29, 36). They must have reflected and decided. Jesus’ invitation is more obvious, “Come and you will see.” So they went and saw where he was staying, and they stayed with Him that day (1:39a). Thus, believers in Jesus follow Him out of their own choices. We should not attribute the number of people baptized and confirmed every year to the eloquence and charisma of the clergy, nuns and catechists. It is the renewal of hearts done by the Holy Spirit!

Beloved brethren! Let us invoke the Holy Spirit to renew our hearts and souls to become a pilgrim full of hope in God to bear witness to His love in this Jubilee year. Amen.
God bless!

若翰洗者如何作見證 How John the Baptist Bore Witness

【見證系列（五）】
若翰洗者如何作見證（若1:29-34）

今天讓我們默想並學習洗者若翰如何作見證。 首先，為福音作見證，為天主的愛作見證，需要讀很多神學嗎？需要讀完整部聖經，完全明白當中的教訓嗎？要知道完全明白整部聖經的教訓，很明顯是不可能的。因為我們的理解能力，隨著我們的經歷而改進。即使今天你已經完全掌握了整部聖經的教訓，明天你又會有新的體會。所以不要奢望完全明白整部聖經的教訓之後，纔開始為天主的愛作證！其次，若翰洗者自己說了兩次：「我也不曾認識祂」（若1:31, 33），可見認識祂不是為祂作見證的「必要條件」，而是「充份條件」。即是說：考獲神學文憑或學位固然好，但沒有也不會妨礙你為天主作見證！事實上，不少沒有信仰的人，也考獲神學博士學位。可見「認知」不是信仰的本質。最後，若望說：「天主是愛」（若一4:8）。為愛，甚麼是最有效的見證呢？是銳利的辭令嗎？是沒有破綻的邏輯推理嗎？還是親切的關懷呢？答案顯而易見。你必須愛天主，纔能把這份愛的經驗，介紹給其他人。愛是一件很奇妙的事情，你愛人，但對方未必會還愛。能夠愛天主，已經是了不起的一回事了！

再者，洗者若翰與天主之間，有直接的溝通。他說：「我也不認識祂，但那派遣我來以水施洗的，給我說…」（若1:33a）。這份溝通是直接的，不是透過第三者作傳聲筒的。即是說，我不是透過聖職人員、修女、慕道班導師或其他人的分享而知道天主愛我，而是我自己親身感受到天主對我獨特的愛護和照顧。

最後，蒙召的人，要成為別人蒙受天主祝福的渠道，正如亞巴郎蒙召，不是為了他個人的利益，而是要成為萬民的福源，「地上萬物都要因你獲得祝福」（創12:3b）。在聖殿作司祭，最少也是一份令獻祭者蒙受天主祝福的職務。但洗者若翰並沒有繼承父親匝加利亞的衣缽，在聖殿作司祭，而是選擇了另外一個人生。可見為天主的愛作見證，並沒有固定形式，一切皆遵從天主的旨意。

親愛的讀者，這是新一年的第三天了，你愛耶穌基督，多了一些嗎？
天主保祐！

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生命恩泉
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[Mission Series V]
How John the Baptist Bore Witness (John 1:29-34)

Today, let us meditate and learn from the Baptist how to bear witness.
First, when we bear witness to the gospel and give testimony to God’s love, how much theology do we need to study? Do we need to finish reading the whole Bible and to understand all its teachings first? Obviously, it is impossible to understand all the teachings of the whole Bible. It is because our understanding moves ahead along with our experiences. Even if we understand perfectly all the teachings of the whole Bible today, tomorrow we will acquire new experiences. Therefore, it is unrealistic to bear witness to God’s love only after we have acquired all the understanding of the teachings of the whole Bible! Moreover, John the Baptist says twice, “I did not know Him” (John 1:31, 33). We may conclude that “knowing God” cannot be a “necessary condition” for bearing witness but a “sufficient condition” only. In other words, it is good of you to obtain a certificate or degree in theology but without it does not hamper your bearing witness to God! Indeed, many non-believers also possess PhD in theology as an academic discipline. Understanding is not the essence of faith. At last, John says, “God is love” (1 John 4:8). What is the most effective witness to love? Eloquence? Impeccable logic, or care and concern? The answer is obvious. You must love God before you can share this love with others. Love is a wonderful thing. You love but the other party may not return love. Loving God is already an extraordinary thing!

Secondly, between the Baptist and God, there is direct communication. The Baptist says, “I did not know him, but the one who sent me to baptize with water told me …” (John 1:33a). This communication is direct and does not rely on any intermediaries. That is to say, it is not through the clergy, nuns, catechists or the sharing of others that I know God loves me. Rather, it is my own experience of the unique care and personal concerns that I know God loves me.

Lastly, the elected shall become a channel of God’s blessings to others. Just like Abraham whom God chose not for his personal benefits but to be a fountain of blessing for all peoples, “All the families of the earth will find blessing in you” (Genesis 12:3b). Priests in the Temple have a ministry to bring God’s blessings to those who offer sacrifices. However, John the Baptist did not follow the footsteps of his father Zechariah to become a priest in the Temple. He chose a different life. Therefore, there are no fixed ways to bear witness to God’s love. All follow God’s will.

Beloved brethren! It is already the third day of a new year. Have you loved Jesus Christ a little bit more?
God bless!

奉派的不同態度 Different Attitudes of the Sent

【見證系列（四）】
奉派的不同態度（若1:19-28）

在資訊科技發達的今天，我們更清楚看見資訊的重要性，而且我們自己本身，更是舉足輕重的資訊傳遞者。從一些轟動的內幕交易案件中，我們可以領略到資訊含有高度經濟價值。不少鮮為人知的間諜活動，都是環繞著情報的傳遞，可見資訊與性命攸關！幾年前在WhatsApp散播謠言，足以釀成群眾濫用私刑，酷殺無辜者的悲劇，今天再加上人工智能技術的發展，令資訊真偽難辨。我們對資訊，絕不能掉以輕心。

在今天的福音，我們看到兩種不同的奉派態度。若翰洗者奉天主派遣，為默西亞預備群眾的心靈接受救恩；從耶路撒冷來的司祭和肋未人，他們奉猶太權貴的派遣，核實若翰洗者的身份。在羅馬帝國的殖民統治下，猶太權貴要及早採取適當的行動，保障自己既得的利益。所以他們的查問，離不開末世的預言：「默西亞」、「厄里亞」、「那位先知」（若1:21）！可是，這些使者的態度，祇是為了交差而已：「你究竟是誰？好叫我們給那派遣我們來的人一個答覆」（1:22）。「你既不是默西亞，又不是厄里亞，也不是那位先知，那麼你為甚麼施洗呢？」（1:25）誠然，他們的確盡忠職守，查問得滴水不漏；可是，他們有沒有關心到若翰的訊息：即「修直上主的道路」（1:23）、「一位更偉大的已在你們中間」（1:26），與他們的生死有何關係呢？我不能否定他們中，有人會因洗者若翰的見證而信從了耶穌基督的可能，但機會微乎其微。洗者若翰的態度呢？他知道自己的身份和角色，「祂應該興盛，我卻應該衰微」（3:30）。若翰洗者最後成為殉道者，為他的使命劃上圓滿的句號。

親愛的讀者，身為福音的傳遞者，我們更有責任做一個有誠信的「先知」。先知是天主的代言人，倘若我們缺乏誠信，我們豈不是在抹黑天主嗎？我相信天主是不會選錯人的！
天主保祐！

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生命恩泉
Picture Credit: creator.nightcafe.studio

[Mission Series IV]
Different Attitudes of the Sent (John 1:19-28)

Nowadays we enjoy advanced Information Technology. We are more aware of the significance of information and we ourselves are weighty information bearers. From some sensational court cases of insider trading, we know that information has high economic values. From the fact that clandestine espionage also involves information gathering, we know that information can be a matter of life and death! Several years ago, rumours spread through WhatsApp led to tragedies of lynching the innocent. Today when the use of artificial intelligence becomes widespread, it is difficult to tell fake from truth. Indeed, we cannot take information for granted.

In the gospel reading today, we see two different attitudes towards being sent. God sent John the Baptist to prepare the hearts of the crowd to accept the coming Messiah and to receive salvation. The Jewish religious authority in Jerusalem sent priests and Levites to investigate the identity of John the Baptist. Under the colonial rule of the Roman Empire, the Jewish religious authority needed to nip anti-Roman rebellions in the bud in order to maintain their status quo. Their interrogation surrounded eschatological prophecies: Messiah, Elijah and the Prophet etc. (John 1:21)! However, the attitude of the priests and Levites was that of getting a job done: “Who are you, so we can give an answer to those who sent me …” (1:22). “Why then do you baptize if you are not the Messiah or Elijah or the Prophet” (1:25). They were dutiful and meticulous indeed. However, had they cared about how the Baptist’s messages, namely “Make straight the way of the LORD” (1:23) and “There is a greater one among you” (1:26) were related to their life and death? I cannot rule out the possibility of some of them believing in Jesus Christ due to the Baptist’s testimony, but the chances were slim. What about the attitude of the Baptist? He knew his position. “He must increase; I must decrease” (3:30). At last, the Baptist became a martyr, giving his ministry a perfect ending.

Beloved brethren! As bearers of the gospel, we have a great responsibility to be prophets with integrity. Prophets are spokespersons of God. If we lack integrity, we are smearing God! I believe God does not elect a wrong person.
God bless!

牧羊人憑甚麼作見證 With What Did Shepherds Bear Witness

【見證系列（三）】
牧羊人憑甚麼作見證（路2:16-21）

曾幾何時，一個牧羊人成為了以色列國的元首。「上主召叫了放羊時的達味，為牧放自己的百姓雅各伯，為牧放自己的人民以色列，他以純潔的心牧養了他們，他以明智的手領導了他們」（詠78:71-72）。他又是大部份《聖詠》的作者，和孔子相似，以禮樂教化國民。因此不少的聖詠都流露出上主天主是善牧的讚歎（23:1; 28:9; 80:2; 100:3）。官吏們也戴上了牧者的光環，一如在中國文化中，官吏是人民的「父母」一樣。可惜現實總歸現實，手握權力者之中，總有虐兒的「父母」，大有殘民以自肥的「牧者」，以至先知們口誅筆伐他們（耶10:21；則34:2）。牧羊人的經濟貢獻不及商賈，社會地位低微，在後來的世代中，已經淪為被歧視的一群，祇能在城鄉以外生活了！那麼，他們憑甚麼作見證呢？

首先，先知絕不能是自命的，而是天主按自己的旨意所揀選的。例如在《瑪竇福音》所載有關天主子降生的敘述，天主揀選了賢士作代言人，向大黑落德及全耶路撒冷宣告悔改。於是環繞著東方智者與猶太暴君的一場角力，加上天主藉天使的干預，啟示了天主子是普世君王的身份。在《路加福音》的敘述中，天主揀選的是卑微的牧羊人，向世人宣示，祂不但是祂的百姓雅各伯的善牧，祂更是普世萬民的善牧。牧羊人傳揚了一大隊天軍對天主的讚頌：「天主受享光榮於高天，主愛的人在世享平安」（路2:14）。「主愛的人」是誰？是貧窮的人、哀慟的人、溫良和善的人、受欺壓剝削的人、憐憫人的人、心裡潔淨的人、締造和平的人和為義而受迫害的人（瑪5:3-10）。不論國籍語言，膚色宗教，天主子已經以善牧的身份，為他們交付了性命，把他們贖回（20:28; 谷10:45），「為叫他們獲得生命，且獲得更豐富的生命」（若10:10b）。

親愛的讀者，無論你負擔著甚麼包袱，天主須要你向某些人作見證。保祿說得好：「對軟弱的人，我就成為軟弱的，為贏得那軟弱的人；對一切人，我就成為一切，為的是總要救些人」（格前9:22）。亞孟。
天主保祐！

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生命恩泉
Picture Credit: creator.nightcafe.studio

[Mission Series III]
With What Did Shepherds Bear Witness (Luke 2:16-21)

Back in the day, God made a shepherd the head of the Israel kingdom. “From tending ewes God brought him, to shepherd Jacob, His people, Israel, His heritage. He shepherded them with a pure heart; with skilled hands he guided them” (Psalms 78:71-72). He is also the author of many psalms with which, like Confucius, he taught and cultivated the Israel people. Thus, many psalms sing praises to the LORD God as the Good Shepherd (23:1; 28:9; 80:2; 100:3). Mandarins also put on the halo of “shepherds”, just like their Chinese counter-parts who were called “parents”. Let us be realistic! Among the people in power, there must exist some abusive parents and shepherds who fatten themselves instead of their sheep. Their abominations could not escape the prophets’ indictments (Jeremiah 10:21; Ezekiel 34:2). The economic contribution of shepherds was lower than merchants or even artisans. Their social status was low too. In subsequent generations, they were socially marginalized and could only live outside cities and towns. With such a low status, with what could shepherds bear witness?

First, prophets cannot be self-appointed. God chooses them according to His will. For example in the Nativity narrative of the gospel of Matthew, God chose the Magi to be His spokespersons to proclaim repentance to Herod the Great and the whole Jerusalem. The wrestling between the eastern Magi and the Jewish tyrant, together with God’s interventions through angels, revealed the identity of the Son of God as the King of the Universe. In the narrative of the gospel of Luke, God chose the negligible shepherds to tell the whole world that He is not only the Good Shepherd of Jacob His people, but is also the Good Shepherd of all peoples on earth. The shepherds told people the praises of heavenly hosts, “Glory to God in the highest and on earth peace to those on whom His favour rests” (Luke 2:14). Whom does God favour? The poor, the mournful, the meek, the oppressed, the merciful, the clean of heart, the peacemakers and the persecuted for the sake of righteousness (Matthew 5:3-10). The Son of God has offered up His life as the Good Shepherd to redeem all nationalities and tongues, colours and religions (20:28, Mark 10:45), “So that they might have life and have it more abundantly” (John 10:10b).

Beloved brethren! Whatever burden you are bearing, God needs you to bear witness to His love to some people. Paul says well, “To the weak I became weak, to win over the weak. I have become all things to all, to save at least some” (1 Corinthians 9:22). Amen.
God bless!

若望憑甚麼作見證 With What Did John Bear Witness

【見證系列（二）】
若望憑甚麼作見證（若1:1-18）

從三部「對觀福音」可見，雅各伯和若望原本是一對不好惹的「熱血青年」，耶穌給他們起了一個「雷霆之子」的綽號（谷3:17）。有一次他們路過一個撒瑪黎雅村莊，村民拒絕接待他們。這對「雷霆之子」便對耶穌說：「主，你願意我們叫火自天降下，焚毀他們嗎？」（路9:54）結果被耶穌轉身斥責了。經歷過基督的顯聖容、逾越、升天、聖神降臨、福傳、教難等等的操練和反省之後，若望已長大成熟，對主耶穌的愛刻骨銘心，成為在最後晚餐斜倚在耶穌懷裡的（若13:23）和後來站在十字架下（19:26）「主所愛的門徒」。

在他所寫的福音中，「父」字共用過140次，其中123次是指天主聖三中的「聖父」。當猶太人自恃為亞巴郎的後裔時，耶穌教訓他們說：「我如果光榮我自己，我的光榮算不了甚麼；那光榮我的， 是我的父，就是你們所稱的『我們的天主』」（若8:54）。這一句話不但明顯地啟示了耶穌基督是天主聖子的身份，而且還回應了在福音的第一章，天主聖子在創造過程中的角色。

若望刻意地運用【創世紀】第一章的詩歌體裁，開始他所寫的福音。他甚至以【創世紀】開頭的三個字，作為【若望福音】開頭的三個字。天主是全能的，是言出必行的（則17:24）。按【創世紀】的敘述，天主說了便造成了。若望的貢獻，在於指示出這「聖言」就是「天主子」。倘若天主子祇是「聖言」，天主未免太抽象了。若望在他寫給教會的書信中，開宗明義說：「論到那從起初就有的生命的聖言，就是我們聽見過，我們親眼看見過，以及我們親手摸過的生命的聖言」（若一1:1）。若望與讀者分享他實實在在的經驗和反省，「為使你們也同我們相通；原我們是同父和祂的子耶穌基督相通的」（1:3），藉著他的作證，讀者也能分享天主的永恆生命。這生命源於天主的本質，是若望指出天主的本質就是愛（4:8）。

親愛的讀者，過了晚上就是新的一年。祝願大家來年多愛耶穌一些，好能更實在地與人分享天父的永恆生命。亞孟。
天主保祐！

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生命恩泉
Picture Credit: creator.nightcafe.studio

[Mission Series II]
With What Did John Bear Witness (John 1:1-18)

From the Synoptic gospels, we know that James and John were a pair of hot-blooded brothers. Jesus gave them a nickname, Boanerges, sons of thunder (Mark 3:17). Once they entered a Samaritan village but the villagers would not welcome them. The Boanerges asked, “Lord, do you want us to call down fire from heaven to consume them?” (Luke 9:54). Jesus turned and rebuked them. After going through Christ’s Transfiguration, Passover, Ascension, the Decent of the Holy Spirit, evangelization and persecutions etc., John had grown up and had become mature through meditations. His love for Lord Jesus had been deeply craved in his soul. He became the beloved disciple who reclined at Jesus’ side during the Last Supper (John 13:23) and stood next to the cross during His crucifixion (19:26).

In the gospel of his name, he used the word “father” 140 times, among which 123 times refer to the “Father” in the Blessed Trinity. When the Jews boosted of being Abraham’s descendants, Jesus answered, “If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, ‘He is our God’” (8:54). Not only does this verse manifest Jesus Christ’s identity as the Son of God, but it also echoes His role in Creation mentioned in chapter one.

John deliberately deployed the hymnal genre of Genesis 1 to begin his gospel. He even made use of the first three words of Genesis to start his writing. God is almighty. He speaks and will do (Ezekiel 17:24). In the narrative of Genesis, God spoke and things were created. John’s contribution was his personification of God’s Word into the Son of God. However, if the Son of God were only God’s Word, God would be too abstract. When John wrote to the Church, he made it clear from the start, “What was from the beginning, what we have heard, what we have ween with our eyes, what we looked up and touched with our hands concerns the Word of life” (1 John 1:1). John shares with his readers his concrete experiences and meditations, “What we have seen and heard we proclaim to you, so that you too may have fellowship with us; for our fellowship is with the Father and with His Son, Jesus Christ” (1:3). With his witness, readers are able to partake in God’s eternal life. This life flows from the essence of God. It is John who points out that God’s essence is love (4:8).

Beloved brethren! After this evening, it will be a new year. May all of us love Jesus more so that we may bear witness more concretely to the eternal life of the Father. Amen.
God bless!