This morning, Fr. Milanese did the homily and I had one more chance to learn from him. He gave me another perspective to look at Thomas the Apostle. Because of the apparition story in John 20, "Doubting Thomas" has been ingrained into the psyche of Christians throughout the centuries. Thanks to St. Thomas the Apostle, doubting the Lord is not a sin! One can doubt the Lord and become a saint! Of course, St. Thomas was a saint not because of his doubts. He became a saint because after having his doubts removed, he bore witness to the risen Lord with his life. He is very human and close to us.
Fr. Milanese gave the congregation another perspective which very few people have ever thought about. While all the disciples went into hiding to save their skins, Thomas was brave enough to go out for an errant. In his absence, the Lord appeared to the remaining 10 Apostles and some other disciples. The Lord gave them the Holy Spirit and commissioned them to be ambassadors of reconciliation (John 20:19-23). Which means they should also go outside rather than going into hiding. This, Thomas had already done.
The story goes that when Thomas returned, he did not believe in the testimony of the disciples. This was rather odd for a Jew because even in legal proceedings, the testimony of two witnesses was enough to establish the truth of a point of contention. Here, we have more than 10 witnesses. It would be rather out of the norm for a Jewish Thomas to doubt the testimony of his brethren. How would they conspire to cheat a fellow believer? I would give Thomas the benefit of doubt. Thomas must have doubted the testimony of his brethren for reasons we do not yet know. Perhaps Thomas was a "victim" cast into a doubting role in story telling. I would not pass judgment on him. In the gospel narrative, Thomas was not given enough opportunity to defend himself.
However, St. Thomas was not without flaw. Fr. Milanese pointed out that Thomas, and all of us, should rely on the Christian community to support his and our faith. The Apostles were blessed because they were first generation Christians who had lived with, heard of and even touched Jesus. Beginning with the second generation, Christians have to rely on the testimony of the previous generations. That is why the gospel of John has to make it clear that "Blessed are those who have not seen and yet believe." (20:29) This must be the major theme of this apparition story.
St. Thomas was flawed in one more account. He downgraded faith from the spiritual to the material level! He imposed a criterion for faith --- physical proof. This criterion is attractive and popular. Following his example, many Christians have attempted to prove/explain Biblical mysteries in more physical and tangible ways. Of course, faith must have a rational foundation. Otherwise, it is not different from superstition. However, the Lord refuses to be confined within our materialistic criteria. Using theological jargon, the truth of Jesus is Uncreated while our "scientific" truths are created. There is an unfathomable gap between the Uncreated Being of God and this created universe in which we exist. How is it possible for us, a creature, to gauge the infinite Uncreated truth of Jesus with our finite created tools? Not without divine intervention and this is exactly what God has done. In the end, it needed a God, a Jesus who was willing to retain his wounds and to reach out to Thomas, inviting him to put out his finger and hand into them. It is beyond our imagination to come up with a God who refuses to heal his wounds, who is willing to suffer and die. There is no created truth powerful enough to explain this Uncreated mystery. It requires faith in the love of God to hang on to this mystery without ever understanding it. Even the words faith and love are not powerful enough to describe this mystery called God. There is always a tension within this faith in God. But we are sure that whenever we demand too materialistic an explanation, or impose too empirical a criterion, we are farther away from the Uncreated truth. To a certain extent, faith is also a gift from God.
Dear Lord, remove our fear to have faith in You. Amen.
Monday 28 April 2014
Sunday 20 April 2014
2014 EASTER GREETING
Yes, the Lord is Risen,
but ...
we are unable to shake off from our mind
the tragedy of the South Korean students
on board the capsized ferry.
Once more, we see face to face
deaths resulting from irresponsibility.
We can only entrust their souls
in the hands of the Risen Lord,
believing
that they have entered the Lord's rest, and
they will rise once more,
like stars dancing around the Lord.
May the Grace, Glory and Peace
of the Lord's Resurrection be with you always.
Amen.
Sunday 13 April 2014
How do you put God to the test?
For various reasons, some people do not like the idea of an almighty God who looks over your shoulders, holding you accountable for all the things you have done or you want to have done. They put forth tests to show the irrationality of the idea of an almighty God or even a benevolent God. For example, if God is almighty, can he create a rock which he is not able to move? This is a typical atheist challenge. They laugh at the idea of an almighty God and by putting forth this challenge, they want to believe that they have disprove the existence of God.
A more subtle challenge usually comes from those who somehow accept the idea of a God. Yet, they doubt his providence. If God is almighty and benevolent, why does he allow people to suffer? Either he is not almighty, or he is not benevolent or even both!
This challenge ends up in disproving the existence of God. Both challenges have been answered long time ago. Regrettably, many defenders and challengers remain ignorant of their solutions and keep bringing them up.
Instead, I am more interested in exploring how believers of God put God to test. Here is an example.
Then the devil took him to the holy city, and set him on the pinnacle of the temple,
and said to him, “If you are the Son of God, throw yourself down; for it is written, ‘He will give his angels charge of you,’
and ‘On their hands they will bear you up, lest you strike your foot against a stone.’”
Jesus said to him, “Again it is written, ‘You shall not tempt the Lord your God.’” (Matthew 4:5-7)
Of course, the Devil believes in God. It is typical of him to persuade human beings to test God. What does it mean to test God? I interpret it to mean telling God to do our will, not His; and to play according to our rules, not His.
Take the first immovable rock challenge. According to our rules, if God cannot create such a rock, he is not almighty. If he is able to create such a rock, he will not be able to move it. Therefore, he is not almighty. Bravo, human logic!
However, God plays according to his own rule. To be truly almighty, he chooses to do things he is not supposed to be able to do! God dies!
The almighty-benevolent challenge usually takes up the following scenario.
“for if the righteous man is God's son, he will help him, and will deliver him from the hand of his adversaries.
Let us test him with insult and torture, that we may find out how gentle he is, and make trial of his forbearance.
Let us condemn him to a shameful death, for, according to what he says, he will be protected.” (Wisdom 2:18-20)
Sounds familiar? Here is an excerpt of Matthew’s Passion.
“And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, lama sabach-thani?" that is, "My God, my God, why hast thou forsaken me?"
And some of the bystanders hearing it said, "This man is calling Elijah."
And one of them at once ran and took a sponge, filled it with vinegar, and put it on a reed, and gave it to him to drink.
But the others said, "Wait, let us see whether Elijah will come to save him." (Matthew 27:46-49)
The Bible is littered with stories of suffering righteous people. These people suffer because some other people want to test God. Would it be unfair for God to test us while we cannot test God? Well, I think testing God is a dangerous game to play. Consider the case of Judas towards whom modern people are sympathetic. Many movies try to defend his motive of betraying Jesus. Greed is simply out of the question. Rather, Judas wanted to push Jesus into the role of Messiah according to the contemporary popular view, to force the hand of God to deliver and elevate Jesus. While other players just wanted to save their skins, e.g. Caiaphas, Peter and Pilate etc. Each in their particular way was doing, however unwittingly, the will of God. The story of Judas is tragic in particular. Even Jesus lamented the fate of Judas.
"The Son of man goes as it is written of him, but woe to that man by whom the Son of man is betrayed! It would have been better for that man if he had not been born." (Matthew 26:24)
God is God because he is able to put evil acts into good use. In the suffering of the righteous, God manifests his salvation. He holds the trump card --- resurrection.
“He is not God of the dead, but of the living.” (Matthew 22:32)
Dear Jesus, give us strength to insist on doing Your Father's will. Amen.
A more subtle challenge usually comes from those who somehow accept the idea of a God. Yet, they doubt his providence. If God is almighty and benevolent, why does he allow people to suffer? Either he is not almighty, or he is not benevolent or even both!
This challenge ends up in disproving the existence of God. Both challenges have been answered long time ago. Regrettably, many defenders and challengers remain ignorant of their solutions and keep bringing them up.
Instead, I am more interested in exploring how believers of God put God to test. Here is an example.
Then the devil took him to the holy city, and set him on the pinnacle of the temple,
and said to him, “If you are the Son of God, throw yourself down; for it is written, ‘He will give his angels charge of you,’
and ‘On their hands they will bear you up, lest you strike your foot against a stone.’”
Jesus said to him, “Again it is written, ‘You shall not tempt the Lord your God.’” (Matthew 4:5-7)
Of course, the Devil believes in God. It is typical of him to persuade human beings to test God. What does it mean to test God? I interpret it to mean telling God to do our will, not His; and to play according to our rules, not His.
Take the first immovable rock challenge. According to our rules, if God cannot create such a rock, he is not almighty. If he is able to create such a rock, he will not be able to move it. Therefore, he is not almighty. Bravo, human logic!
However, God plays according to his own rule. To be truly almighty, he chooses to do things he is not supposed to be able to do! God dies!
The almighty-benevolent challenge usually takes up the following scenario.
“for if the righteous man is God's son, he will help him, and will deliver him from the hand of his adversaries.
Let us test him with insult and torture, that we may find out how gentle he is, and make trial of his forbearance.
Let us condemn him to a shameful death, for, according to what he says, he will be protected.” (Wisdom 2:18-20)
Sounds familiar? Here is an excerpt of Matthew’s Passion.
“And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, lama sabach-thani?" that is, "My God, my God, why hast thou forsaken me?"
And some of the bystanders hearing it said, "This man is calling Elijah."
And one of them at once ran and took a sponge, filled it with vinegar, and put it on a reed, and gave it to him to drink.
But the others said, "Wait, let us see whether Elijah will come to save him." (Matthew 27:46-49)
The Bible is littered with stories of suffering righteous people. These people suffer because some other people want to test God. Would it be unfair for God to test us while we cannot test God? Well, I think testing God is a dangerous game to play. Consider the case of Judas towards whom modern people are sympathetic. Many movies try to defend his motive of betraying Jesus. Greed is simply out of the question. Rather, Judas wanted to push Jesus into the role of Messiah according to the contemporary popular view, to force the hand of God to deliver and elevate Jesus. While other players just wanted to save their skins, e.g. Caiaphas, Peter and Pilate etc. Each in their particular way was doing, however unwittingly, the will of God. The story of Judas is tragic in particular. Even Jesus lamented the fate of Judas.
"The Son of man goes as it is written of him, but woe to that man by whom the Son of man is betrayed! It would have been better for that man if he had not been born." (Matthew 26:24)
God is God because he is able to put evil acts into good use. In the suffering of the righteous, God manifests his salvation. He holds the trump card --- resurrection.
“He is not God of the dead, but of the living.” (Matthew 22:32)
Dear Jesus, give us strength to insist on doing Your Father's will. Amen.
Sunday 6 April 2014
你聽到耶穌的呼喚你的名字嗎？ Do you hear Jesus call your name?
四旬期第五主日（甲年）
主題：你聽到耶穌的呼喚你的名字嗎？
耶穌的聖死和復活，是天主教信仰的基礎所在。如果祗用一句話來說明天主教的信仰核心，這句話就是「天主是愛」。出於愛，天主創造了我們。可惜人不知自愛，闖出瀰天大禍。出於愛，天主以死亡限制了罪惡的漫延。出於愛，天主子降生成人為我們贖罪而死。出於愛，天主以耶穌的復活解除了死亡的枷鎖，令我們重獲作為天主子女的自由。
福音記載了耶穌在世時，三個復活死人的神蹟，包括「復活雅依洛的女兒」、「復活納因城寡婦的獨子」和今天福音所讀的「復活拉匝祿」，而記載這事蹟的若望福音，以「復活拉匝祿」作為耶穌受難前最後，亦是最偉大的神蹟。教會亦以這神蹟，標誌著候洗者準備洗禮的最後階段，淨煉光照的最高峰。第一次考核禮在他們心中認定了耶穌作為他們的導師，開啟了流向永生的活水；上星期第二次考核禮開啟了他們心靈的眼目，認清世俗的謬誤；今天最後一次考核禮，召喚他們離開墳墓，接受耶穌將要賜予他們的富盈生命。陪同候洗者過四旬期，使我們溫故知新，再一次檢視自己得救蒙恩的經歷。
現在讓我們默想這神蹟為已經領洗的我們有何意義。我們領了洗，就成為了耶穌的門徒，耶穌的朋友，成了耶穌所關懷愛護的人。那麽，做耶穌的朋友，得到他的關懷愛護又有甚麽意義呢？是否我們從此會得到耶穌的庇祐，無災無難了嗎？錯！且看拉匝祿，他是耶穌所愛的朋友，但耶穌仍讓他死去，為了所謂「彰顯天主的光榮」。那麽，耶穌是否一個利用朋友來光榮天主的損友呢？當然不是。且看耶穌與瑪爾大的對話，這段對話「復活拉匝祿」的核心所在。
從路加福音的描述，我們可以想像到一個慣在家中主持大局的大家姐瑪爾大。「主！如果祢在這裡，我的兄弟決不會死。」不難聽出瑪爾大心中的埋怨。雖然沒有說出口，不過掛在嘴邊，欲言還止的期望可想而知；但瑪爾大不敢奢望，因為拉匝祿已埋葬了四天，已發臭了，她不知復活一個發臭的拉匝祿是不是一件好事。終於，一個慣於主持大局的瑪爾大把主動權交給耶穌。「就是現在，我也知道：祢無論向天主求什麼，天主必要賜給祢。」
耶穌當然可以即時復活拉匝祿，但耶穌在行神蹟之前，有必要讓我們明白復活不是「死後翻生」那麽簡單。耶穌說「我是就復活，就是生命」。即是說，耶穌所賜給我們的復活是一個充滿生命的復活，不是殭屍、喪屍那種復活。耶穌本身就是復活，即是說復活永生不是靠食王母娘娘的蟠桃，或甚麽長生不老藥可以得到的，而是與耶穌建立關係而得到的。
耶穌把發臭了的拉匝祿，從墳墓中叫回來。拉匝祿的死而復活，令很多猶太人信奉了耶穌，令很多人得救。所以，我們應該羨慕拉匝祿，因為第一：他有幸能與耶穌合作，令很多人得救。第二：大多數的人祗會死一次。而拉匝祿能夠死兩次，這是天主的特恩。因為死過翻生的經歷肯定會幫助拉匝祿把第二次的生命活得較第一次更豐盛，更好。
如果與耶穌建立友誼牽涉到永生的話，我們有必要不斷反省一下我們與耶穌的交情了。容許我倣效耶穌「撒種的比喻」，將與耶穌的交情，籠統地分作四類去描述。如有得罪各位之處，請多多包涵。第一類是淡薄如水的泛泛之交，第二類是講飲講食的酒肉之交，第三類是推心置腹的莫逆之交，第四類是兩脇插刀，肝膽相照的生死之交。
何謂「淡薄如水的泛泛之交」呢？就是那些祗信不做，討厭繁文縟節和表面功夫的「Christmas & Easter Only, CEO教友」，甚或祗做「聖教四規」所要求的「掛名教友」。
何謂「講飲講食的酒肉之交」呢？就是那些比教會所規定的最低要求做多一點點的，即每主日都來聖堂捐錢，領聖體，參加善會活動。主日之後，在生活的崗位上，依然故我。主日所聽到的聖經，所領受的聖體並沒有在日常生活中發揮作用。祗能與耶穌共富貴，未能與耶穌共患難的「主日教友」。
何謂「推心置腹的莫逆之交」呢？就是那些發現到領洗原來不是慕道班的畢業禮，領洗後仍會犯罪，耶穌這個朋友的面目仍然是模糊不清的。他們感覺到要深化自己的靈性生活，要多讀聖經，多祈禱，勤領修和聖事，朝拜聖體，陪伴耶穌，領會耶穌的心意，並在實行愛德服務的對象中看到耶穌。
何謂「兩脇插刀，肝膽相照的生死之交」呢？當然是那些慷慨地回應聖召，交出自己的生命，在教會內作僕人婢女，在社會上服侍臨現在病弱者身上的耶穌君王，獻身作傳教士，神職人員和修士修女的教友。這裡，我無意抬舉神職人員或貶抑CEO教友，神職人員是專業的和全職的而我們的犧牲服務是義工性質的。他們的信德，祗有天主知道。如果天主要審判的話，天主祗會按我們的良心，審判我們。
從開始，耶穌已經交出了自己的生命，所以，耶穌是渴望與我們成為生死之交的。問題在於我們如何接收這份交情，如何維繫這份交情。無論當初我們為了甚麽原因領洗入教，祗要我們不要以為領洗就等是慕道班的畢業而是一個畢生的成長過程，祗要我們繼續懷著「成聖自己，聖化他人，改造世界」的抱負，我們與耶穌的交情，一定會不斷深厚。我們因領洗所獲得的第二次生命，將會更好的光榮天主。
各位教友，你聽到耶穌呼喊你的名字嗎？
瑪爾大，瑪利亞，若望，方濟各，拉匝祿，出來！
天主保佑。
Fifth Sunday of Lent (Year A)
Theme: Do you hear Jesus call your name?
The death and resurrection of Jesus is the foundation of the Catholic faith. If there is one sentence that summarizes the core of this faith, that sentence must be “God is love.” Out of love, God created us. Regrettably, man did not value himself and caused great big troubles. Out of love, God made use of death to contain the damages and the spread of sin. Out of love, the Son of God incarnated to redeem us with his death. Out of love, God raised Jesus from death to free us from the bondage of death and to restore in us the freedom of God’s children.
The gospels tell of three resurrection miracles during Jesus’ ministry: the daughter of Jairus, the only son of a widow in Nain and Lazarus. In the gospel of John where the story of Lazarus is found, this resurrection story is the last and the greatest miracle before the Passion of Jesus. Thus, the Church makes use of this miracle to mark the final stage of baptism preparation, the zenith of purification. During the first Scrutiny Rite, those who are preparing for baptism make Jesus their teacher. The living water that flows to eternal life is turned on for them. Last week, the second Scrutiny Rite opened the spiritual eyes of those who are preparing for baptism to discern the fallacies of the secular world. Today, during the third Scrutiny, those who are preparing for baptism would be called out of their tombs to accept the abundant life Jesus is about to give them in Easter. Accompanying those who are preparing for baptism in Lent, we refresh and examine our own redemption experience.
For us who were baptized, let us meditate the meaning of this resurrection story. After baptism, we have become disciples and friends of Jesus, somebody whom Jesus loves and cares about. Being a friend of Jesus, being somebody whom Jesus loves and cares, does it mean we would be protected by Jesus so as to be free from disasters and difficulties?
Wrong! Look at the case of Lazarus who was a good friend of Jesus. Jesus allowed Lazarus to die for the glory of God. Was Jesus given a bad press for using his friend to glorify God? Of course not. Let us take a look at the dialogue between Martha and Jesus. Here is the core of the story of the resurrection of Lazarus.
From the narrative in the gospel of Luke and here in John, we are able to imagine a domineering big sister Martha taking charge of everything at home. “Lord, if you had been here, my brother would not have died” (John 11:21). It is hard not to feel her resentment in these words. Even though she did not utter it explicitly, it would be hard not to imagine what Martha wished. However, Martha did not dare to anticipate too much. It was because Lazarus had been dead for four days. There would be an odor (11:39). It might not be a good idea to raise a stink Lazarus from the dead. At last, a domineering Martha let Jesus take charge, “And even now I know that whatever you ask from God, God will give you” (11:22).
Of course, Jesus was able to raise Lazarus immediately. But before that, it was necessary for Jesus to clarify that resurrection is not simply “raising from the dead.” Jesus said, “I am the resurrection and the life” (11:25). That is to say, the resurrection that Jesus gives is full of life, not like those vampires or zombies. Jesus himself is resurrection. That is to say, eternal life does not come from taking some elixir but from the relationship with the person of Jesus.
Jesus called the stinking Lazarus out from the tomb (11:43). The resurrection of Lazarus made many Jews believe in Jesus (11:45), making many people receive salvation. Therefore, we should admire Lazarus because firstly, he was honoured to have cooperated with Jesus to bring salvation to many. Secondly, while most people die once, Lazarus would die twice. This was a special favour from God. The experience of coming back from death would surely help Lazarus lead a better and more fruitful second life than the first.
If establishing a relationship with Jesus is so crucial for attaining eternal life, we should examine our friendship with Jesus. Allow me to follow the example of the “Parable of the Sower” to categorize the relationships with Jesus into four kinds. Please pardon me if I offend anybody. The first is a mere acquaintance. The second is a party-goer. The third is a confidant and the last one is a Sydney Carton.
What is “a mere acquaintance”? It is one who believes but does not act, the kind of CEO Catholics who hates formalities and rituals. At most, they may dutifully fulfill the minimum requirements of the Precepts of the Church, those Catholics in name.
What is “a party-goer”? It is one who does more than the minimum requirements of the Church, those who go to Church on Sundays, offer money, receive the Holy Communion and join the lay associations etc. After Sundays, they remain the same in their stations of life. The Bible they hear and the Holy Communion they receive have no effect whatsoever on their daily life. They are Sunday Catholics who can celebrate with Jesus, but cannot suffer with Jesus.
What is “a confidant”? It is one who discovers that baptism is not the graduation of catechism, that one continues to sin after baptism and that the face of Jesus is still blurred. They feel the need to deepen their spiritual life, to read more Bible, to pray more, to go to confessions more frequently, to adore the Host, to stay with Jesus, to read his mind and to discover him in the needy they serve in charities.
What is “a Sydney Carton”? Of course they are those who generously respond to God’s call, to offer up his whole life to serve the Church as servants and maids, to serve Jesus the King that is present in the sick and needy in the society and to dedicate their lives to be missionaries, clergy, brothers and sisters. Here, I do not intend to flatter the clergy and trample the CEO’s. They are professional and full time while we are amateur and part time. Only God knows their faith. If God passes judgment, it is our conscience that God judges.
At start, Jesus has already laid down his life. Therefore, Jesus wants to be a Sydney Carton for us. The problem is how we are going to accept and maintain this friendship. No matter what our original intention of getting baptized was, only if we do not take baptism as a graduation but rather a life-long growing process, bearing in mind the ideal “to sanctify oneself, to sanctify others and to transform the world”, our friendship with Jesus will surely grow and deepen. With a second life received after baptism, we will be better capable of glorifying God.
Dear brethren, do you hear Jesus call your names?
Martha, Maria, John, Francis, Lazarus, Come out!
God bless.
主題：你聽到耶穌的呼喚你的名字嗎？
耶穌的聖死和復活，是天主教信仰的基礎所在。如果祗用一句話來說明天主教的信仰核心，這句話就是「天主是愛」。出於愛，天主創造了我們。可惜人不知自愛，闖出瀰天大禍。出於愛，天主以死亡限制了罪惡的漫延。出於愛，天主子降生成人為我們贖罪而死。出於愛，天主以耶穌的復活解除了死亡的枷鎖，令我們重獲作為天主子女的自由。
福音記載了耶穌在世時，三個復活死人的神蹟，包括「復活雅依洛的女兒」、「復活納因城寡婦的獨子」和今天福音所讀的「復活拉匝祿」，而記載這事蹟的若望福音，以「復活拉匝祿」作為耶穌受難前最後，亦是最偉大的神蹟。教會亦以這神蹟，標誌著候洗者準備洗禮的最後階段，淨煉光照的最高峰。第一次考核禮在他們心中認定了耶穌作為他們的導師，開啟了流向永生的活水；上星期第二次考核禮開啟了他們心靈的眼目，認清世俗的謬誤；今天最後一次考核禮，召喚他們離開墳墓，接受耶穌將要賜予他們的富盈生命。陪同候洗者過四旬期，使我們溫故知新，再一次檢視自己得救蒙恩的經歷。
現在讓我們默想這神蹟為已經領洗的我們有何意義。我們領了洗，就成為了耶穌的門徒，耶穌的朋友，成了耶穌所關懷愛護的人。那麽，做耶穌的朋友，得到他的關懷愛護又有甚麽意義呢？是否我們從此會得到耶穌的庇祐，無災無難了嗎？錯！且看拉匝祿，他是耶穌所愛的朋友，但耶穌仍讓他死去，為了所謂「彰顯天主的光榮」。那麽，耶穌是否一個利用朋友來光榮天主的損友呢？當然不是。且看耶穌與瑪爾大的對話，這段對話「復活拉匝祿」的核心所在。
從路加福音的描述，我們可以想像到一個慣在家中主持大局的大家姐瑪爾大。「主！如果祢在這裡，我的兄弟決不會死。」不難聽出瑪爾大心中的埋怨。雖然沒有說出口，不過掛在嘴邊，欲言還止的期望可想而知；但瑪爾大不敢奢望，因為拉匝祿已埋葬了四天，已發臭了，她不知復活一個發臭的拉匝祿是不是一件好事。終於，一個慣於主持大局的瑪爾大把主動權交給耶穌。「就是現在，我也知道：祢無論向天主求什麼，天主必要賜給祢。」
耶穌當然可以即時復活拉匝祿，但耶穌在行神蹟之前，有必要讓我們明白復活不是「死後翻生」那麽簡單。耶穌說「我是就復活，就是生命」。即是說，耶穌所賜給我們的復活是一個充滿生命的復活，不是殭屍、喪屍那種復活。耶穌本身就是復活，即是說復活永生不是靠食王母娘娘的蟠桃，或甚麽長生不老藥可以得到的，而是與耶穌建立關係而得到的。
耶穌把發臭了的拉匝祿，從墳墓中叫回來。拉匝祿的死而復活，令很多猶太人信奉了耶穌，令很多人得救。所以，我們應該羨慕拉匝祿，因為第一：他有幸能與耶穌合作，令很多人得救。第二：大多數的人祗會死一次。而拉匝祿能夠死兩次，這是天主的特恩。因為死過翻生的經歷肯定會幫助拉匝祿把第二次的生命活得較第一次更豐盛，更好。
如果與耶穌建立友誼牽涉到永生的話，我們有必要不斷反省一下我們與耶穌的交情了。容許我倣效耶穌「撒種的比喻」，將與耶穌的交情，籠統地分作四類去描述。如有得罪各位之處，請多多包涵。第一類是淡薄如水的泛泛之交，第二類是講飲講食的酒肉之交，第三類是推心置腹的莫逆之交，第四類是兩脇插刀，肝膽相照的生死之交。
何謂「淡薄如水的泛泛之交」呢？就是那些祗信不做，討厭繁文縟節和表面功夫的「Christmas & Easter Only, CEO教友」，甚或祗做「聖教四規」所要求的「掛名教友」。
何謂「講飲講食的酒肉之交」呢？就是那些比教會所規定的最低要求做多一點點的，即每主日都來聖堂捐錢，領聖體，參加善會活動。主日之後，在生活的崗位上，依然故我。主日所聽到的聖經，所領受的聖體並沒有在日常生活中發揮作用。祗能與耶穌共富貴，未能與耶穌共患難的「主日教友」。
何謂「推心置腹的莫逆之交」呢？就是那些發現到領洗原來不是慕道班的畢業禮，領洗後仍會犯罪，耶穌這個朋友的面目仍然是模糊不清的。他們感覺到要深化自己的靈性生活，要多讀聖經，多祈禱，勤領修和聖事，朝拜聖體，陪伴耶穌，領會耶穌的心意，並在實行愛德服務的對象中看到耶穌。
何謂「兩脇插刀，肝膽相照的生死之交」呢？當然是那些慷慨地回應聖召，交出自己的生命，在教會內作僕人婢女，在社會上服侍臨現在病弱者身上的耶穌君王，獻身作傳教士，神職人員和修士修女的教友。這裡，我無意抬舉神職人員或貶抑CEO教友，神職人員是專業的和全職的而我們的犧牲服務是義工性質的。他們的信德，祗有天主知道。如果天主要審判的話，天主祗會按我們的良心，審判我們。
從開始，耶穌已經交出了自己的生命，所以，耶穌是渴望與我們成為生死之交的。問題在於我們如何接收這份交情，如何維繫這份交情。無論當初我們為了甚麽原因領洗入教，祗要我們不要以為領洗就等是慕道班的畢業而是一個畢生的成長過程，祗要我們繼續懷著「成聖自己，聖化他人，改造世界」的抱負，我們與耶穌的交情，一定會不斷深厚。我們因領洗所獲得的第二次生命，將會更好的光榮天主。
各位教友，你聽到耶穌呼喊你的名字嗎？
瑪爾大，瑪利亞，若望，方濟各，拉匝祿，出來！
天主保佑。
Fifth Sunday of Lent (Year A)
Theme: Do you hear Jesus call your name?
The death and resurrection of Jesus is the foundation of the Catholic faith. If there is one sentence that summarizes the core of this faith, that sentence must be “God is love.” Out of love, God created us. Regrettably, man did not value himself and caused great big troubles. Out of love, God made use of death to contain the damages and the spread of sin. Out of love, the Son of God incarnated to redeem us with his death. Out of love, God raised Jesus from death to free us from the bondage of death and to restore in us the freedom of God’s children.
The gospels tell of three resurrection miracles during Jesus’ ministry: the daughter of Jairus, the only son of a widow in Nain and Lazarus. In the gospel of John where the story of Lazarus is found, this resurrection story is the last and the greatest miracle before the Passion of Jesus. Thus, the Church makes use of this miracle to mark the final stage of baptism preparation, the zenith of purification. During the first Scrutiny Rite, those who are preparing for baptism make Jesus their teacher. The living water that flows to eternal life is turned on for them. Last week, the second Scrutiny Rite opened the spiritual eyes of those who are preparing for baptism to discern the fallacies of the secular world. Today, during the third Scrutiny, those who are preparing for baptism would be called out of their tombs to accept the abundant life Jesus is about to give them in Easter. Accompanying those who are preparing for baptism in Lent, we refresh and examine our own redemption experience.
For us who were baptized, let us meditate the meaning of this resurrection story. After baptism, we have become disciples and friends of Jesus, somebody whom Jesus loves and cares about. Being a friend of Jesus, being somebody whom Jesus loves and cares, does it mean we would be protected by Jesus so as to be free from disasters and difficulties?
Wrong! Look at the case of Lazarus who was a good friend of Jesus. Jesus allowed Lazarus to die for the glory of God. Was Jesus given a bad press for using his friend to glorify God? Of course not. Let us take a look at the dialogue between Martha and Jesus. Here is the core of the story of the resurrection of Lazarus.
From the narrative in the gospel of Luke and here in John, we are able to imagine a domineering big sister Martha taking charge of everything at home. “Lord, if you had been here, my brother would not have died” (John 11:21). It is hard not to feel her resentment in these words. Even though she did not utter it explicitly, it would be hard not to imagine what Martha wished. However, Martha did not dare to anticipate too much. It was because Lazarus had been dead for four days. There would be an odor (11:39). It might not be a good idea to raise a stink Lazarus from the dead. At last, a domineering Martha let Jesus take charge, “And even now I know that whatever you ask from God, God will give you” (11:22).
Of course, Jesus was able to raise Lazarus immediately. But before that, it was necessary for Jesus to clarify that resurrection is not simply “raising from the dead.” Jesus said, “I am the resurrection and the life” (11:25). That is to say, the resurrection that Jesus gives is full of life, not like those vampires or zombies. Jesus himself is resurrection. That is to say, eternal life does not come from taking some elixir but from the relationship with the person of Jesus.
Jesus called the stinking Lazarus out from the tomb (11:43). The resurrection of Lazarus made many Jews believe in Jesus (11:45), making many people receive salvation. Therefore, we should admire Lazarus because firstly, he was honoured to have cooperated with Jesus to bring salvation to many. Secondly, while most people die once, Lazarus would die twice. This was a special favour from God. The experience of coming back from death would surely help Lazarus lead a better and more fruitful second life than the first.
If establishing a relationship with Jesus is so crucial for attaining eternal life, we should examine our friendship with Jesus. Allow me to follow the example of the “Parable of the Sower” to categorize the relationships with Jesus into four kinds. Please pardon me if I offend anybody. The first is a mere acquaintance. The second is a party-goer. The third is a confidant and the last one is a Sydney Carton.
What is “a mere acquaintance”? It is one who believes but does not act, the kind of CEO Catholics who hates formalities and rituals. At most, they may dutifully fulfill the minimum requirements of the Precepts of the Church, those Catholics in name.
What is “a party-goer”? It is one who does more than the minimum requirements of the Church, those who go to Church on Sundays, offer money, receive the Holy Communion and join the lay associations etc. After Sundays, they remain the same in their stations of life. The Bible they hear and the Holy Communion they receive have no effect whatsoever on their daily life. They are Sunday Catholics who can celebrate with Jesus, but cannot suffer with Jesus.
What is “a confidant”? It is one who discovers that baptism is not the graduation of catechism, that one continues to sin after baptism and that the face of Jesus is still blurred. They feel the need to deepen their spiritual life, to read more Bible, to pray more, to go to confessions more frequently, to adore the Host, to stay with Jesus, to read his mind and to discover him in the needy they serve in charities.
What is “a Sydney Carton”? Of course they are those who generously respond to God’s call, to offer up his whole life to serve the Church as servants and maids, to serve Jesus the King that is present in the sick and needy in the society and to dedicate their lives to be missionaries, clergy, brothers and sisters. Here, I do not intend to flatter the clergy and trample the CEO’s. They are professional and full time while we are amateur and part time. Only God knows their faith. If God passes judgment, it is our conscience that God judges.
At start, Jesus has already laid down his life. Therefore, Jesus wants to be a Sydney Carton for us. The problem is how we are going to accept and maintain this friendship. No matter what our original intention of getting baptized was, only if we do not take baptism as a graduation but rather a life-long growing process, bearing in mind the ideal “to sanctify oneself, to sanctify others and to transform the world”, our friendship with Jesus will surely grow and deepen. With a second life received after baptism, we will be better capable of glorifying God.
Dear brethren, do you hear Jesus call your names?
Martha, Maria, John, Francis, Lazarus, Come out!
God bless.
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