The Holy Family is the most primitive social structure --- a mother, her child and a sponsor who is not the biological father of the child. To the eyes of outsiders, the Catholic Church strangely encourages her believers to take the Holy Family as the exemplar of all Catholic families. Is the Catholic Church promoting unwed motherhood because the BVM was an unwed mother? Is the Catholic Church promoting sexual abstinance for husbands because the Catholic Church teaches that the virginity of the BVM is perpetual? Of course not. The Holy Family was a family living through extreme difficulties. What began as an ordinary Jewish family was turned upside down with the intrusion of God's intervention. The betrothed Mary was found to be pregnant from the Holy Spirit. A good virgin was turned into an unwed mother. Poor Joseph, instead of building up a normal family, he became the guardian of the BVM and the Son of God on earth. He could not desire his betrothed anymore because she belonged to him no more. She belonged to God.
So, what does the Catholic Church wants her believers to follow? According to the teaching of the Catholic Church, the Holy Family is an exemplar of a God-centred family. And because of their faith in God, the Holy Family was able to endure all sorts of difficulties. The Catholic Church also teaches that Jesus is truly God. Therefore, Jesus is the centre of the Holy Family. Mary and Joseph demonstrated how mankind is able to relate to God meaningfully in a family. The first couple, Adam and Eve, failed to do so because they were driven out of the Paradise by God due to their disobedience. The Holy Family made up what our First Parents had failed to achieve. Both the BVM and Joseph followed the will of God to rear the Son of God up into a perfect human being.
Since primitive tribal age, the institution of family has served the society well through different stages of social evolution: gathering & hunting, farming and industrialization. In this post-industrialization age, the institution of family is beset on all sides. The popularization of contraception has freed man from the fear and guilt of the consequences of extra-marital sex: pre-marital sex, cohabitation and adultery carry no consequences. Economic independence enables women to rely less on husbands. Therefore, the number of single-parent families as a result of divorces or simply pre-marital sex is on the rise. Children raised in such incomplete family backgrounds will surely suffer. Even if the single parent is able to handle the physical and financial needs, I doubt very much if the great love of the single parent is able to satisfy all the emotional, intellectual, interpersonal and spiritual needs of the developing children. I just cannot imagine how the BVM could raise an infant Jesus healthily without Joseph, not to mention Joseph raising the infant Jesus without the BVM. For various reasons, in particular the high prices of housing in Hong Kong, young people cannot afford financially as well as psychologically to get married to build up their own families. Perhaps they don't want to. We, the older generation, believe in the merits of the social institution of family. But food to one is poison to the others. Perhaps young people today no longer believe in the necessity of family in the virtual reality of their world, their reality. Therefore, any form of relationship, whether heterosexual, bisexual or homosexual is acceptable because they are not able to distinguish the advantages and disadvantages of these different kind of relationships. Novelty is music to their ears. Catholic family values such as fidelity and chastity are all Greek to them. The affluent societies today are able to support such a mentality which the feudal agricultural societies in previous generations would sure condemn.
The Holy Family is a deep mystery which is difficult to fathom. Just think about it. How can human family members work together to raise up their God from an infant to a mature teenager? Can human really do any work to rear an infant God? I don't think I know. However, I feel that the infant God was actually teaching the BVM and Joseph how to rear him, e.g. Luke 2:49. So, don't despise and overlook what the younger generation may offer us. There might be truth in their views of the reality and perhaps God is speaking to us through them. (I write this in the aftermath of OC.)
Infant Jesus, teach us how to raise the awareness of your presence in our family. Amen.
Sunday 28 December 2014
Wednesday 24 December 2014
CHRISTMAS GREETING 2014
Let us build a crib
of COMPASSION in our own hearts
to house the new born
Prince of Peace.
Merry Christmas!
Sunday 21 December 2014
Between David and Mary
I enjoy listening to Fr. Milanese's homilies. He is well-trained and very knowledgeable in his interpretation of the Bible. Moreover, his homilies are concise and to the point. He is very disciplined and efficient in celebrating Sunday masses within one hour. In his homily tonight, the 4th Advent Sunday, Year B, he contrasted the two Biblical characters, King David and Mary of Nazareth. Both of them were people after God's heart (1 Samuel 13:14; Luke 1:30).
King David was elevated from a shepherd boy to a giant slayer and subsequently a king that was able to unite the 12 tribes of Israel. He was truly powerful and everything was within his reach. As a sign of his charisma, David already had six wives before he moved into Jerusalem! His greatness was matched with his passion for the Lord. He wrote psalms and danced half naked to welcome the Ark of Covenant even when he was already a king (2 Samuel 6:14). Despite his greatness and passion for the Lord, he was also flawed. He coveted Bathsheba and killed Uriah (2 Samuel 11). Bathsheba later gave birth to Solomon! Everything unfolds according to God's plan. God alone sees the whole picture. Perhaps it was God's plan to humiliate a powerful king.
In contrast, the Mary of Nazareth was a nobody. She was not even in control of her own life because she was betrothed to Joseph who, on the discovery of her pre-marital pregnancy, intended to annul the marriage contract. We do not have any reliable information about her life in Nazareth. Historicity is overwhelmed by devotional piety. No matter what, we can safely conclude that her life was very much like any other ordinary peasant teenage girls in Nazareth. With such a lowly humble girl, God's plan can fully unfold and the Son of God may assume human nature to redeem mankind. Perhaps it was God's plan to elevate a humble girl. Reading the lives of these two Biblical characters together, we may appreciate what kind of God our God is.
Between David and Mary, we tend to act like David though in our heart, we have been told that we should follow the humility of Mary. David was already very good though not impeccable. He has already shown us how, by relying on God, a little shepherd boy was able to defeat a Goliath. Yet, when he himself became more powerful and was able to control more of his own and others' lives, he relied less on God and fell from grace. If we still regard him as a holy king, it is not because of his military successes but his immediate repentance and his intense love of God. David is honoured as a beloved sinner! In this perspective, David was our model.
On the other hand, Mary has never had the opportunity to wedge any power over anybody, not even her son Jesus. She could only tell Jesus a situation but could not control Jesus to do her will (John 2:3, 5). In the Biblical world, Mary is more successful than David because of her submission and cooperation to God's will so that through her, God's salvation is brought to this world. It was the BVM who clothed the divine Son of God with humanity. She is always our exemplar as a carrier of God's grace in this world.
Hail Mary. Full of Grace, the Lord is with you. Pray for us sinners, now and at the hour of our death. Amen.
King David was elevated from a shepherd boy to a giant slayer and subsequently a king that was able to unite the 12 tribes of Israel. He was truly powerful and everything was within his reach. As a sign of his charisma, David already had six wives before he moved into Jerusalem! His greatness was matched with his passion for the Lord. He wrote psalms and danced half naked to welcome the Ark of Covenant even when he was already a king (2 Samuel 6:14). Despite his greatness and passion for the Lord, he was also flawed. He coveted Bathsheba and killed Uriah (2 Samuel 11). Bathsheba later gave birth to Solomon! Everything unfolds according to God's plan. God alone sees the whole picture. Perhaps it was God's plan to humiliate a powerful king.
In contrast, the Mary of Nazareth was a nobody. She was not even in control of her own life because she was betrothed to Joseph who, on the discovery of her pre-marital pregnancy, intended to annul the marriage contract. We do not have any reliable information about her life in Nazareth. Historicity is overwhelmed by devotional piety. No matter what, we can safely conclude that her life was very much like any other ordinary peasant teenage girls in Nazareth. With such a lowly humble girl, God's plan can fully unfold and the Son of God may assume human nature to redeem mankind. Perhaps it was God's plan to elevate a humble girl. Reading the lives of these two Biblical characters together, we may appreciate what kind of God our God is.
Between David and Mary, we tend to act like David though in our heart, we have been told that we should follow the humility of Mary. David was already very good though not impeccable. He has already shown us how, by relying on God, a little shepherd boy was able to defeat a Goliath. Yet, when he himself became more powerful and was able to control more of his own and others' lives, he relied less on God and fell from grace. If we still regard him as a holy king, it is not because of his military successes but his immediate repentance and his intense love of God. David is honoured as a beloved sinner! In this perspective, David was our model.
On the other hand, Mary has never had the opportunity to wedge any power over anybody, not even her son Jesus. She could only tell Jesus a situation but could not control Jesus to do her will (John 2:3, 5). In the Biblical world, Mary is more successful than David because of her submission and cooperation to God's will so that through her, God's salvation is brought to this world. It was the BVM who clothed the divine Son of God with humanity. She is always our exemplar as a carrier of God's grace in this world.
Hail Mary. Full of Grace, the Lord is with you. Pray for us sinners, now and at the hour of our death. Amen.
Sunday 14 December 2014
基督徒的喜樂在於福傳 Joy in evangelization is the joy of Christians
將臨期第三主日（乙年）
太陽之下無新事（訓1:9），二千年前發生的故事，今天仍繼續演出。
耶穌時代可以說是一個亂世。猶大淪為羅馬帝國的殖民地，有人攀附權貴，甘心做羅馬人的傀儡，跑腿，做統治者的宣傳機器，亦有人選擇使用暴力頑抗，而大部份人就忍氣吞聲做沉默的大多數。就在整個社會都充滿壓力的時候，忽然在曠野出現了一個「你們悔改罷，因為天國臨近了」的呼聲（瑪3:2）。京城的權力中心自然要派人去查個究竟。這個調查團包括了司祭、肋未人和法利塞人。當他們問若翰的身份時，若翰一口否定了自己是他們所期待的默西亞。那麼，默西亞究竟是甚麼呢？
「默西亞」是希伯來文受傅者的意思。在舊約時代，那些身負重要公職的人，例如君王和司祭，都會經過一個公開的儀式，把香油倒在候選人的頭上，向以色列人民表示他們是天主所揀選的人。這個「默西亞」的稱號，不一定是以色列人專用的，例如，依撒意亞先知曾預言波斯王居魯士是上主的受傅者（依45:1）。
達味統一十二支派成為以色列國的君王的初期，安放了十誡的約櫃仍然在帳幕內（撒下7:2）。於是達味想為天主建造一座聖殿，供奉天主的約櫃。天主見達味一片忠心，不但不要達味為祂建造聖殿，反而藉納堂先知之口，應許達味的王朝永遠長存。這就是有名的「納堂神諭」。下一個主日的讀經一就是這一段。
後來達味的王朝覆滅，猶大國人充軍巴比倫，要由波斯王居魯士這個默西亞解放他們回國。痛定思痛，天主的諾言是絕不會落空的，所以縱使達味王朝一時滅亡，天主總會派遣一個達味的後裔來重建達味王朝。這個就是天主所派遣，所傅了油的「默西亞」。
當調查團查問若翰時，大部份的猶太人正熱切期望默西亞來驅逐羅馬人，解放他們，有如當年的居魯士。當然，對於那些既得利益者，他們就並不熱衷默西亞的出現了，因為驅逐羅馬人對他們不會帶來任何好處。所以若翰的答案令他們鬆一口氣。但他們仍不放心繼續追問若翰是否厄里亞。那麼，厄里亞又是誰呢？
「厄里亞」是君王時代，抗衡拜偶像的腐敗君王的一個先知典型。他捍衛雅威的崇拜，曾獨力與450個拜偶像的假先知比拼誰所呼喚的神是真天主，結果當然是厄里亞勝出。他最為人所津津樂道的，莫過於他並沒有好像一般人一樣死去，而是天主派遣一輪由火馬拉的火車，在旋風中把他接到天上去。另一位先知瑪拉基亞曾預言在末日，在默西亞來臨前厄里亞會出現，為默西亞作好末世的準備，是默西亞的前驅。若翰又否認了。調查團更放心了，末日沒有這麼快出現。
「那位先知」(若1:21)是指梅瑟在【申命紀18章】所提及的一位像梅瑟一樣的先知。因為他像梅瑟一樣，所以這位先知亦可能會擔任拯救以色列的任務。他的出現對當時的權貴亦不會是一個好消息，一個福音。
既然若翰不是那些預言中的大人物，法利塞人就放心質問若翰憑甚麼權柄為人施洗。這樣就給若翰一個為基督作證的機會。你們知道嗎？若翰就是因為這個機會，感到滿心歡喜。因為他就是為了為耶穌作先驅，預備他的道路而來到這世上的。若翰說:「有新娘的是新郎；新郎的朋友侍立靜聽，一聽得新郎的聲音，就非常喜樂：我的喜樂已滿足了。」（若3:29）耶穌曾評論並讚美洗者若翰說：「在婦女所生者中，沒有興起一位比洗者若翰更大的」（瑪11:11）。
今天是「喜樂主日」。作為基督徒，我們有甚麼值得喜樂呢？保祿宗徒在讀經二告訴我們，天主的旨意是要我們「在基督耶穌內時常喜樂」（得前5:16-18）。在基督耶穌內時常喜樂是甚麼意思呢？請各位想一想，我們做天主教徒，信了耶穌之後是甚麼使我們喜樂呢？
原來喜樂的秘訣就記載在今天的讀經一之中。天主透過依撒意亞先知告訴我們：吾主上主的神臨到我身上，派遣我向貧苦的人傳佈喜信，治療破碎了的心靈…等等，我們就會有如新郎新娘一樣喜樂。先知說，我們每人都領受了聖神，獲得神恩。聖保祿宗徒說，神恩雖各有不同，都是為建樹基督的身體（弗4:12）注意，喜樂已不再在於物質生活上的富足，不在於攀登上社會的高位，有權有勢；而在於好像若翰洗者一樣，完成天主所委派給我們的任務，就是傳福音的任務。傳福音使其他人都能獲得天主的救恩，這就是做天主教徒喜樂的真正意義。
可是，天主教徒在人前好像並不喜樂。很多教友覺得在人前表露教徒的身份很尷尬。歸根究底都是我們並不熱衷傳福音。為甚麼我們並不熱衷傳福音呢？因為我們洗禮之後，沒有恆心讀經祈禱，尋求天主的旨意。我們對福音的內容陌生，怕自己說錯了。殊不知是天主聖神希望透過我們向未信的人說話。耶穌說：「聖神必要教給你們應說的話。」(路12:12) 我們覺得領聖事，參彌撒已經足夠了，最多參加善會，服務堂區，已算熱心了吧，傳福音就留給神父、執事、修士修女做吧。領聖事，參彌撒，服務堂區固然是重要，但這些祗是前菜而不是主菜。天主在我們面前擺設了豐富的盛宴（詠23:5），而我們卻揀飲擇食，祗挑選了一些前菜而不吃主菜。真可惜。我們既然領受了聖神，享受著天賜的神恩，為甚麼埋沒了這些神恩，不運用它們呢？在我們傳福音的時候，我們就像先知一樣，天主透過我們向不信的人說話，我們將會經驗到天主的德能在我們身上運行，這是何等的喜樂。這種喜樂，不應是神職人員的專利，我們每一個教友都有權分一杯羹。
依撒意亞先知是四大先知之首，他宣講了很多有關默西亞的預言。將臨期主日的十二篇讀經一，就有七篇出自依撒意亞。所以黎神父曾建議過我們在將臨期讀完依撒意亞先知書。雖然將臨期已過了一半，所謂「遲到好過無到」。現在開始研讀依撒意亞先知，體會他的精神，也未算遲。天主保佑。
3rd Sunday of Advent, Year B
Theme: Joy in evangelization is the joy of Christians
There is nothing new under the sun (Ecclesiastes 1:9). A 2000-year old story continues to play out today. The time of Jesus was a troubled time. Judaea was a Roman colony. Some played up to the powerful, willingly became their puppets, running dogs and even propaganda machines. Some chose to resist with violence and the rest became the silent majority. When the whole society was pressurized, a voice appeared in the wilderness calling “Repent ye for the kingdom of heaven is at hand.” (Matthew 3:2). Naturally, the power centre in Jerusalem sent a delegation to investigate. It consisted of priests, Levites and Pharisees. When they asked the Baptist who he was, the Baptist denied that he was the Messiah. So, what was the Messiah?
Messiah is a Hebrew word, meaning the Anointed One. In Old Testament time, important officials such as kings and priests would be anointed in a public ceremony to indicate to the Israelites that they were chosen by God. However, the title of “Messiah” was not exclusively Jewish. For example, Isaiah called Cyrus, the Persian King, the Anointed One of the Lord (Isaiah 45:1).
During the early stage of the United Empire when David had united the 12 tribes of Israel, the Ark of Covenant was still housed within curtains (2 Samuel 7:2). Therefore, David intended to build a Temple to adore the Ark. God saw the loyalty of David. Not only did God decline David’s generosity, but He also promised, through the prophet Nathan, that David’s dynasty would last forever. This was the famous “Nathan Oracle” which will be read next Sunday.
Later, David’s dynasty was overthrown. Jews were exiled to Babylon only to be liberated by King Cyrus the Anointed One. On reflection, the Jews reasoned that God’s promise would not fail. Therefore, though the Davidic dynasty might fall, God would raise a descendant of David to rebuild his kingdom. This would be the Messiah they were awaiting.
When the delegation interrogated the Baptist, most Jews were eagerly expecting the Messiah to come to drive away the Romans, to liberate them like what Cyrus did in the past. Of course, the parties of vested interests were not as eager because driving out the Romans brought them no benefits. So, they were relieved to hear John’s denial. But their relief was incomplete. They continued to ask the Baptist whether he was Elijah. So, what was Elijah?
Elijah was a typical prophet who fought against corrupt and idolatrous kings. He defended Yahweh-worship and single-handedly combated 450 Baal prophets to prove whose god was the true God. Of course Elijah won the day. He was most remembered for being taken up to heaven in a fiery chariot drawn by fiery horses in a whirlwind. Prophet Malachi prophesized that on the Lord’s Day, Elijah would appear to prepare the coming of the Messiah. Elijah was the forerunner of the Messiah. The Baptist denied a second time. The delegation was relieved because the end time had not yet arrived.
“The prophet” (John 1:21) was the prophet Moses mentioned in Deuteronomy 18. This prophet was as powerful as Moses and so was expected to take up a liberator role. His appearance would not be a good news to the people of authority either.
If the Baptist was not any prophesized important dignitary, the Pharisees would feel safe to challenge the Baptist’s authority to baptize. This gave the Baptist an opportunity to bear witness to Jesus. Because of this opportunity, the Baptist was full of joy because this was his raison d'être. John said, “He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.” (John 3:29) Jesus once commented and praised the Baptist, saying: “Among them that are born of women there hath not risen a greater than John the Baptist.” (Matthew 11:11)
Today is Gaudete Sunday. What makes us Catholics joyful? In the second reading today, St. Paul told us that it is God’s will for us to be always joyful in Christ Jesus (1Thessalonians 5:16-18). What does it mean to be always joyful in Christ Jesus? Let’s ponder, what makes us joyful after becoming a Catholic, after believing in Jesus?
The secret to be joyful is found in the first reading today. Through Isaiah, God told us that the Spirit of the Lord is upon me ... sending me out to bring good tidings to the afflicted and to bind up the brokenhearted etc. Then we would be as joyful as brides and bridegrooms (Isaiah 61:1, 10). Isaiah said each of us has received the Spirit, received spiritual gifts. St. Paul told us that though God’s grace may be different for each of us, the purpose is to build up the body of Christ (Ephesians 4:12). Pay attention. Joy is no long material satisfaction, or social status, power and influence. Instead, it is, like the Baptist, the accomplishment of the mission commissioned by God, viz. evangelization. Evangelization is to make others receive God’s salvation. This is the true meaning of Christian joy.
However, Catholics do not appear to be joyful in front of people. Many Catholics find it embarrassing to reveal their Christian identity. Why? It is all because we are not enthusiastic in evangelization. Why not? It is because we are not steadfast in prayer and bible study to discover God’s will after baptism. When we are not familiar with the contents of the gospel, we are afraid to make mistakes when we preach. We don’t know that it is the Holy Spirit who wishes to speak to non-believers through us. Jesus said, “The Holy Spirit will teach you in that very hour what you ought to say” (Luke 12:12). We feel that it is enough to receive sacraments, to join masses or we are fervent enough when we join some laity associations to serve the parish. Leave the preaching job to the clergy and nuns. Of course it is essential to receive sacraments, to join masses and serve the parish, but these are just side dishes, not the main course. The Lord prepares a table before me (Psalm 23:5), yet we are very choosy, picking up the side dishes rather than the main course. What a pity! Since we have received the Holy Spirit and are enjoying God’s graces, why should we bury the talents and do not make use of them? In preaching the gospel, we will be like prophets, allowing God to speak through us to non-believers. We will be able to experience the joy and excitement of God’s power working in us. This joy is not the privilege of the clergy. Each baptized Catholic can partake in this excitement.
Isaiah is the first of the four Major Prophets. He prophesizes a lot about the Messiah. Among the 12 first readings on Advent Sundays, 7 are taken from Isaiah. That was why Fr. Lejeune encouraged us to finish reading Isaiah in Advent. Though we are already halfway through Advent, it is better late than never. Start reading Isaiah to experience his spirit now. God bless.
太陽之下無新事（訓1:9），二千年前發生的故事，今天仍繼續演出。
耶穌時代可以說是一個亂世。猶大淪為羅馬帝國的殖民地，有人攀附權貴，甘心做羅馬人的傀儡，跑腿，做統治者的宣傳機器，亦有人選擇使用暴力頑抗，而大部份人就忍氣吞聲做沉默的大多數。就在整個社會都充滿壓力的時候，忽然在曠野出現了一個「你們悔改罷，因為天國臨近了」的呼聲（瑪3:2）。京城的權力中心自然要派人去查個究竟。這個調查團包括了司祭、肋未人和法利塞人。當他們問若翰的身份時，若翰一口否定了自己是他們所期待的默西亞。那麼，默西亞究竟是甚麼呢？
「默西亞」是希伯來文受傅者的意思。在舊約時代，那些身負重要公職的人，例如君王和司祭，都會經過一個公開的儀式，把香油倒在候選人的頭上，向以色列人民表示他們是天主所揀選的人。這個「默西亞」的稱號，不一定是以色列人專用的，例如，依撒意亞先知曾預言波斯王居魯士是上主的受傅者（依45:1）。
達味統一十二支派成為以色列國的君王的初期，安放了十誡的約櫃仍然在帳幕內（撒下7:2）。於是達味想為天主建造一座聖殿，供奉天主的約櫃。天主見達味一片忠心，不但不要達味為祂建造聖殿，反而藉納堂先知之口，應許達味的王朝永遠長存。這就是有名的「納堂神諭」。下一個主日的讀經一就是這一段。
後來達味的王朝覆滅，猶大國人充軍巴比倫，要由波斯王居魯士這個默西亞解放他們回國。痛定思痛，天主的諾言是絕不會落空的，所以縱使達味王朝一時滅亡，天主總會派遣一個達味的後裔來重建達味王朝。這個就是天主所派遣，所傅了油的「默西亞」。
當調查團查問若翰時，大部份的猶太人正熱切期望默西亞來驅逐羅馬人，解放他們，有如當年的居魯士。當然，對於那些既得利益者，他們就並不熱衷默西亞的出現了，因為驅逐羅馬人對他們不會帶來任何好處。所以若翰的答案令他們鬆一口氣。但他們仍不放心繼續追問若翰是否厄里亞。那麼，厄里亞又是誰呢？
「厄里亞」是君王時代，抗衡拜偶像的腐敗君王的一個先知典型。他捍衛雅威的崇拜，曾獨力與450個拜偶像的假先知比拼誰所呼喚的神是真天主，結果當然是厄里亞勝出。他最為人所津津樂道的，莫過於他並沒有好像一般人一樣死去，而是天主派遣一輪由火馬拉的火車，在旋風中把他接到天上去。另一位先知瑪拉基亞曾預言在末日，在默西亞來臨前厄里亞會出現，為默西亞作好末世的準備，是默西亞的前驅。若翰又否認了。調查團更放心了，末日沒有這麼快出現。
「那位先知」(若1:21)是指梅瑟在【申命紀18章】所提及的一位像梅瑟一樣的先知。因為他像梅瑟一樣，所以這位先知亦可能會擔任拯救以色列的任務。他的出現對當時的權貴亦不會是一個好消息，一個福音。
既然若翰不是那些預言中的大人物，法利塞人就放心質問若翰憑甚麼權柄為人施洗。這樣就給若翰一個為基督作證的機會。你們知道嗎？若翰就是因為這個機會，感到滿心歡喜。因為他就是為了為耶穌作先驅，預備他的道路而來到這世上的。若翰說:「有新娘的是新郎；新郎的朋友侍立靜聽，一聽得新郎的聲音，就非常喜樂：我的喜樂已滿足了。」（若3:29）耶穌曾評論並讚美洗者若翰說：「在婦女所生者中，沒有興起一位比洗者若翰更大的」（瑪11:11）。
今天是「喜樂主日」。作為基督徒，我們有甚麼值得喜樂呢？保祿宗徒在讀經二告訴我們，天主的旨意是要我們「在基督耶穌內時常喜樂」（得前5:16-18）。在基督耶穌內時常喜樂是甚麼意思呢？請各位想一想，我們做天主教徒，信了耶穌之後是甚麼使我們喜樂呢？
原來喜樂的秘訣就記載在今天的讀經一之中。天主透過依撒意亞先知告訴我們：吾主上主的神臨到我身上，派遣我向貧苦的人傳佈喜信，治療破碎了的心靈…等等，我們就會有如新郎新娘一樣喜樂。先知說，我們每人都領受了聖神，獲得神恩。聖保祿宗徒說，神恩雖各有不同，都是為建樹基督的身體（弗4:12）注意，喜樂已不再在於物質生活上的富足，不在於攀登上社會的高位，有權有勢；而在於好像若翰洗者一樣，完成天主所委派給我們的任務，就是傳福音的任務。傳福音使其他人都能獲得天主的救恩，這就是做天主教徒喜樂的真正意義。
可是，天主教徒在人前好像並不喜樂。很多教友覺得在人前表露教徒的身份很尷尬。歸根究底都是我們並不熱衷傳福音。為甚麼我們並不熱衷傳福音呢？因為我們洗禮之後，沒有恆心讀經祈禱，尋求天主的旨意。我們對福音的內容陌生，怕自己說錯了。殊不知是天主聖神希望透過我們向未信的人說話。耶穌說：「聖神必要教給你們應說的話。」(路12:12) 我們覺得領聖事，參彌撒已經足夠了，最多參加善會，服務堂區，已算熱心了吧，傳福音就留給神父、執事、修士修女做吧。領聖事，參彌撒，服務堂區固然是重要，但這些祗是前菜而不是主菜。天主在我們面前擺設了豐富的盛宴（詠23:5），而我們卻揀飲擇食，祗挑選了一些前菜而不吃主菜。真可惜。我們既然領受了聖神，享受著天賜的神恩，為甚麼埋沒了這些神恩，不運用它們呢？在我們傳福音的時候，我們就像先知一樣，天主透過我們向不信的人說話，我們將會經驗到天主的德能在我們身上運行，這是何等的喜樂。這種喜樂，不應是神職人員的專利，我們每一個教友都有權分一杯羹。
依撒意亞先知是四大先知之首，他宣講了很多有關默西亞的預言。將臨期主日的十二篇讀經一，就有七篇出自依撒意亞。所以黎神父曾建議過我們在將臨期讀完依撒意亞先知書。雖然將臨期已過了一半，所謂「遲到好過無到」。現在開始研讀依撒意亞先知，體會他的精神，也未算遲。天主保佑。
3rd Sunday of Advent, Year B
Theme: Joy in evangelization is the joy of Christians
There is nothing new under the sun (Ecclesiastes 1:9). A 2000-year old story continues to play out today. The time of Jesus was a troubled time. Judaea was a Roman colony. Some played up to the powerful, willingly became their puppets, running dogs and even propaganda machines. Some chose to resist with violence and the rest became the silent majority. When the whole society was pressurized, a voice appeared in the wilderness calling “Repent ye for the kingdom of heaven is at hand.” (Matthew 3:2). Naturally, the power centre in Jerusalem sent a delegation to investigate. It consisted of priests, Levites and Pharisees. When they asked the Baptist who he was, the Baptist denied that he was the Messiah. So, what was the Messiah?
Messiah is a Hebrew word, meaning the Anointed One. In Old Testament time, important officials such as kings and priests would be anointed in a public ceremony to indicate to the Israelites that they were chosen by God. However, the title of “Messiah” was not exclusively Jewish. For example, Isaiah called Cyrus, the Persian King, the Anointed One of the Lord (Isaiah 45:1).
During the early stage of the United Empire when David had united the 12 tribes of Israel, the Ark of Covenant was still housed within curtains (2 Samuel 7:2). Therefore, David intended to build a Temple to adore the Ark. God saw the loyalty of David. Not only did God decline David’s generosity, but He also promised, through the prophet Nathan, that David’s dynasty would last forever. This was the famous “Nathan Oracle” which will be read next Sunday.
Later, David’s dynasty was overthrown. Jews were exiled to Babylon only to be liberated by King Cyrus the Anointed One. On reflection, the Jews reasoned that God’s promise would not fail. Therefore, though the Davidic dynasty might fall, God would raise a descendant of David to rebuild his kingdom. This would be the Messiah they were awaiting.
When the delegation interrogated the Baptist, most Jews were eagerly expecting the Messiah to come to drive away the Romans, to liberate them like what Cyrus did in the past. Of course, the parties of vested interests were not as eager because driving out the Romans brought them no benefits. So, they were relieved to hear John’s denial. But their relief was incomplete. They continued to ask the Baptist whether he was Elijah. So, what was Elijah?
Elijah was a typical prophet who fought against corrupt and idolatrous kings. He defended Yahweh-worship and single-handedly combated 450 Baal prophets to prove whose god was the true God. Of course Elijah won the day. He was most remembered for being taken up to heaven in a fiery chariot drawn by fiery horses in a whirlwind. Prophet Malachi prophesized that on the Lord’s Day, Elijah would appear to prepare the coming of the Messiah. Elijah was the forerunner of the Messiah. The Baptist denied a second time. The delegation was relieved because the end time had not yet arrived.
“The prophet” (John 1:21) was the prophet Moses mentioned in Deuteronomy 18. This prophet was as powerful as Moses and so was expected to take up a liberator role. His appearance would not be a good news to the people of authority either.
If the Baptist was not any prophesized important dignitary, the Pharisees would feel safe to challenge the Baptist’s authority to baptize. This gave the Baptist an opportunity to bear witness to Jesus. Because of this opportunity, the Baptist was full of joy because this was his raison d'être. John said, “He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.” (John 3:29) Jesus once commented and praised the Baptist, saying: “Among them that are born of women there hath not risen a greater than John the Baptist.” (Matthew 11:11)
Today is Gaudete Sunday. What makes us Catholics joyful? In the second reading today, St. Paul told us that it is God’s will for us to be always joyful in Christ Jesus (1Thessalonians 5:16-18). What does it mean to be always joyful in Christ Jesus? Let’s ponder, what makes us joyful after becoming a Catholic, after believing in Jesus?
The secret to be joyful is found in the first reading today. Through Isaiah, God told us that the Spirit of the Lord is upon me ... sending me out to bring good tidings to the afflicted and to bind up the brokenhearted etc. Then we would be as joyful as brides and bridegrooms (Isaiah 61:1, 10). Isaiah said each of us has received the Spirit, received spiritual gifts. St. Paul told us that though God’s grace may be different for each of us, the purpose is to build up the body of Christ (Ephesians 4:12). Pay attention. Joy is no long material satisfaction, or social status, power and influence. Instead, it is, like the Baptist, the accomplishment of the mission commissioned by God, viz. evangelization. Evangelization is to make others receive God’s salvation. This is the true meaning of Christian joy.
However, Catholics do not appear to be joyful in front of people. Many Catholics find it embarrassing to reveal their Christian identity. Why? It is all because we are not enthusiastic in evangelization. Why not? It is because we are not steadfast in prayer and bible study to discover God’s will after baptism. When we are not familiar with the contents of the gospel, we are afraid to make mistakes when we preach. We don’t know that it is the Holy Spirit who wishes to speak to non-believers through us. Jesus said, “The Holy Spirit will teach you in that very hour what you ought to say” (Luke 12:12). We feel that it is enough to receive sacraments, to join masses or we are fervent enough when we join some laity associations to serve the parish. Leave the preaching job to the clergy and nuns. Of course it is essential to receive sacraments, to join masses and serve the parish, but these are just side dishes, not the main course. The Lord prepares a table before me (Psalm 23:5), yet we are very choosy, picking up the side dishes rather than the main course. What a pity! Since we have received the Holy Spirit and are enjoying God’s graces, why should we bury the talents and do not make use of them? In preaching the gospel, we will be like prophets, allowing God to speak through us to non-believers. We will be able to experience the joy and excitement of God’s power working in us. This joy is not the privilege of the clergy. Each baptized Catholic can partake in this excitement.
Isaiah is the first of the four Major Prophets. He prophesizes a lot about the Messiah. Among the 12 first readings on Advent Sundays, 7 are taken from Isaiah. That was why Fr. Lejeune encouraged us to finish reading Isaiah in Advent. Though we are already halfway through Advent, it is better late than never. Start reading Isaiah to experience his spirit now. God bless.
Sunday 7 December 2014
Could John's baptism forgive sins?
During the Saturday Catechumen class, we were reading Mark 1:1-8. The class consists of catechumens who are undergoing instructions to prepare for baptism. There are also baptized Catholics who want to brush up their faith. Indeed, the Church has been talking about New Evangelization among the baptized. To a certain extent, the Hong Kong Diocese is running ahead of the other churches and is doing a good job in providing theological training not just for the clergy but also for the laity.
When we came to Mark 1:4, some Catholics showed signs of puzzlement. Isn't only Christian baptism the only baptism that is capable of forgiving sins? Why does the gospel say that John's baptism can forgive sins? The Christian baptism is a sacrament while John's baptism is not. If John's baptism is not a sacrament, it does not give grace and so it cannot forgive sins. This simplistic line of reasoning is understandable. Perhaps the instructors of these Catholics had not received adequate theological training or they were too eager to defend the superiority of Christian baptism over John's baptism so much so that they ignore the gospel! Of course the gospel cannot be wrong. That is to say John's baptism could indeed forgive sins. No theology can overwrite the bible. But then, how can we harmonize this gospel text with sacramental theology?
First of all, sacraments are the products of the Church. The disciples of John the Baptist failed to build up their church. They left behind no writings of their own. Their existence was only inferred from the Acts of the Apostles. Therefore, nowadays there is no such thing as the baptism of John the Baptist to challenge the supremacy of Christian baptism, i.e. their ability to forgive sins.
Secondly, since the gospel cannot be wrong, we should ask how the Baptist's baptism could forgive sins. All the Synoptic gospels report that Jesus was baptized by the Baptist. It seems a bit embarrassing for Christians because we can imagine how the disciples of John the Baptist would tease their Christian counterparts --- "Your Master Jesus was also baptized by our Master John. So, Jesus was also a disciple of John the Baptist like one of us. Therefore, call us Masters!" We can further imagine how Christian retorted by saying that Christian baptism gives the Holy Spirit and John's did not. This is a correct argument. The supremacy of Christian baptism over John's baptism lies at its ability to give the Holy Spirit.
Thirdly, it was a popular HKCEE RS question to ask why the sinless Jesus should receive baptism from John. One of the model answers was that Jesus showed his approval of the work of John the Baptist. This answer is redundant because the gospel already says that John was the forerunner sent by God to prepare the hearts of the Jews to receive the Messiah. Without God's commission, the Baptist could not baptize on his own. Prompted by this answer, I would rather suggest that Jesus came to sanctify John's baptism to make it capable of forgiving sins.
Traditional catechists usually say, in their piety, that Jesus came down to the water to sanctify the water so that it might wash away our sins when we receive Christian baptism. But this explanation cannot establish the monopoly of Christian baptism. If this explanation is accepted, any baptism with water should be able to forgive sins because water all over the world is the same. Otherwise, only water in River Jordan can forgive sins. No baptism held outside River Jordan would be valid! This is an unnecessary burden, very much like the circumcision required of Gentile believers.
There is always room for improvement for us catechists. Let's work hard to keep up.
Dear Lord, inflame the hearts of your servants to know you better. Amen.
When we came to Mark 1:4, some Catholics showed signs of puzzlement. Isn't only Christian baptism the only baptism that is capable of forgiving sins? Why does the gospel say that John's baptism can forgive sins? The Christian baptism is a sacrament while John's baptism is not. If John's baptism is not a sacrament, it does not give grace and so it cannot forgive sins. This simplistic line of reasoning is understandable. Perhaps the instructors of these Catholics had not received adequate theological training or they were too eager to defend the superiority of Christian baptism over John's baptism so much so that they ignore the gospel! Of course the gospel cannot be wrong. That is to say John's baptism could indeed forgive sins. No theology can overwrite the bible. But then, how can we harmonize this gospel text with sacramental theology?
First of all, sacraments are the products of the Church. The disciples of John the Baptist failed to build up their church. They left behind no writings of their own. Their existence was only inferred from the Acts of the Apostles. Therefore, nowadays there is no such thing as the baptism of John the Baptist to challenge the supremacy of Christian baptism, i.e. their ability to forgive sins.
Secondly, since the gospel cannot be wrong, we should ask how the Baptist's baptism could forgive sins. All the Synoptic gospels report that Jesus was baptized by the Baptist. It seems a bit embarrassing for Christians because we can imagine how the disciples of John the Baptist would tease their Christian counterparts --- "Your Master Jesus was also baptized by our Master John. So, Jesus was also a disciple of John the Baptist like one of us. Therefore, call us Masters!" We can further imagine how Christian retorted by saying that Christian baptism gives the Holy Spirit and John's did not. This is a correct argument. The supremacy of Christian baptism over John's baptism lies at its ability to give the Holy Spirit.
Thirdly, it was a popular HKCEE RS question to ask why the sinless Jesus should receive baptism from John. One of the model answers was that Jesus showed his approval of the work of John the Baptist. This answer is redundant because the gospel already says that John was the forerunner sent by God to prepare the hearts of the Jews to receive the Messiah. Without God's commission, the Baptist could not baptize on his own. Prompted by this answer, I would rather suggest that Jesus came to sanctify John's baptism to make it capable of forgiving sins.
Traditional catechists usually say, in their piety, that Jesus came down to the water to sanctify the water so that it might wash away our sins when we receive Christian baptism. But this explanation cannot establish the monopoly of Christian baptism. If this explanation is accepted, any baptism with water should be able to forgive sins because water all over the world is the same. Otherwise, only water in River Jordan can forgive sins. No baptism held outside River Jordan would be valid! This is an unnecessary burden, very much like the circumcision required of Gentile believers.
There is always room for improvement for us catechists. Let's work hard to keep up.
Dear Lord, inflame the hearts of your servants to know you better. Amen.
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