被偏見蒙蔽 BLINDED BY PREJUDICE

被偏見蒙蔽
路4:16-30
耶穌的心情一定十分難過。
所謂「一人得道，雞犬升天。」耶穌滿以為把福音帶回自己長大的家鄉，幫助自己的親友，隔籬鄰舍和孩提時的老友，獲得天主的救恩。可惜，他們太熟識耶穌了，看不出他有多大的能耐而拒絕了祂。在他們的心目中，耶穌只不過是一個木匠的兒子。無疑，今天他在會堂的宣講很動聽，而且傳聞他在外面曾治病驅魔，但耶穌能帶給他們甚麼實際的益處呢？所謂的「上主恩慈之年」又能解決到他們每日所遇到的困難嗎？可以為他們繳稅，減少羅馬人的壓迫嗎？

我們相信天主的許諾嗎？我們可曾對天主失望過嗎？天主在我們身上所實現的仁慈，我們體會到嗎？抑或我們被自己的偏見所蒙蔽，狹窄地期望一些對我們沒有益處的事物，忽視了身邊我們看不起的人，拒絕了天主藉著他們為我們所預備了的恩寵呢？

寬宏的天父，求祢增加我們的信德，開啟我們的心目，在一切人地事物上，看到祢為我們所預備的救恩。亞孟。

生命恩泉

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BLINDED BY PREJUDICE
Jesus must have been very upset.
As the saying goes, “an enlightened man would help his chickens and dogs become deities.” Jesus must have thought that bringing home the good news to his relatives and buddies would help them receive God’s salvation. Unfortunately, they knew Jesus too well. They rejected him because they did not expect him to be somebody extraordinary. In their mind, Jesus was only the carpenter’s son. Doubtless, he spoke well today in the synagogue. They heard of his healing diseases and driving out demons elsewhere. But what practical benefits could Jesus bring them? Could the so called “acceptable year of the Lord” solve their daily difficulties? Would it help them pay tax or eliminate Roman oppression?

Do we believe in the promise of God? Have we ever been disappointed with God? Do we feel the mercy God works in us? Or have we been blinded by our prejudice, narrow-mindedly expected some useless things and ignored people we despise through whom God intends to give us grace which we rejected?

Merciful Father, increase our faith. Open the eyes of our hearts so that we may be able to see the salvation you have prepared for us in all people and things. Amen.

捨易行難 Forsake the easy path and take the hard one

常年期第22主日（乙年）
主題：捨易行難

經過了五個星期默想若望福音所記載的「五餅二魚」的神蹟及「生命之糧」的教訓後，今天我們返回馬爾谷福音，親會耶穌的心意。今天的福音，描述了法利塞人對耶穌的挑剔。那麼，法利塞人是甚麼？
在耶穌時代，猶太人有幾個黨派。福音裡提及過的有黑落德黨，法利塞黨，撒杜塞黨和熱誠黨。他們有如今天的政黨，有些是建制派的，例如黑落德黨，撒杜塞黨；有些是在野的、激進的而且不惜使用暴力的，例如熱誠黨；有些是中產知識份子所組成的，例如法利塞黨。 在未亡國之前，猶太人的宗教主要是圍繞著遵守梅瑟的法律，好像第一篇讀經所提及的，他們要完全遵行天主所有的誡命。據梅瑟五書的記載，一共613條法律。梅瑟的法律對祭獻有很嚴格的規定。所以在節日到耶路撒冷的聖殿祭獻是每個猶太成年人每年要做的事。亡國前，司祭享有很高的權威，聖殿是最高的權力中心。亡國後，聖殿被毀，司祭不但暫時失業，充軍巴比倫，他們的權威亦大打折扣。另一方面，猶太人不希望被外族同化，而且又失去了聖殿的宗教生活，惟有努力學習祖先的經典，以保存猶太人的身份。就是這個機緣，經師，法學士的重要性提高了。沒有聖殿，就出現了會堂給人民聚集，祈禱，學習梅瑟法律等。這就是法利塞人的崛起。
後來，波斯王居魯士滅了巴比倫，准許猶太人回國重建聖殿，司祭的地位恢復了，便結集成撒杜塞黨，抗衡法利塞黨的勢力。到羅馬帝國時代，羅馬人扶植大黑落德做一個傀儡王帝，代表羅馬人作殖民統治，便出現了一群支持羅馬統治的既得利益者─黑落德黨。當然，亦有一群熱血的「反清復明」人士，他們不惜以暗殺暴亂，去對拒羅馬人及黑落德黨人的統治。他們就是熱誠黨了。
所以不要以為政治與宗教可以分家，宗教人士就不應參與政治運動。其實，不是宗教人士自己想參與政治角力，而是避無可避地政治敲門，找你麻煩。正如聖經中的訓道篇所說，「在太陽之下無新事物。」（訓1:9）二千年前耶穌是這樣，今天也是一樣。

法利塞人的起源是很好的，為甚麼到了耶穌時代，他們經常與耶穌作對呢？其實與耶穌作對的還有其他黨派的人，他們有各自的理由反對耶穌。今天我們就集中認識法利塞黨吧。
法利塞人是由法學士，經師所組成，精通梅瑟的法律，素來享有崇高的教導地位，常被尊稱為「辣彼」，即中個人所尊稱的「夫子，師傅」。為了保証教義的純潔性，不受外來文化的污染，所以他們教訓的模式，經常是引用祖先的規矩、或者傳統的權威，少有深入了解法律的本意和精神。忽然從北方來了個出身為木匠的「辣彼」，他的教訓不但合理，並且帶有救世主的權威，經常與他們的教訓相左。他們與耶穌爭辯，一方面他們認為耶穌離經背道，另一方面為了挽回自己的地位和面子。今天的福音提到法利塞人和從耶路撒冷來的經師，可以想像，這一群從中央政府派來的督學，山長水遠來到北方觀課，很有「考牌」的氣氛。因此，挑剔耶穌是在所難免的了。
在西方文化，法利塞人成了「偽善」的代表，是有理由的。且看今天福音中的例子。他們質問耶穌，為甚麼他的門徒不按傳統洗手吃飯。試問法利塞人是關心耶穌和他的門徒的健康嗎？當然不是，他們的目的在於找些口實來攻擊耶穌。法律的設立是為了人的益處，但法利塞人卻利用法律去找人的錯處，完全違反法律的精神和原意。他們的善不是真心的善，所以成了偽善。

法利塞人的例子提醒我們做基督徒的，不要像他們一樣走歪路。歪路實在太多了，今天的福音亦已羅列了不少。在場的各位當然不會犯這些毛病，所以我想同大家分享另外一條並不那麼明顯的的歪路。這條歪路叫「捨難行易」。
可能是人類的惰性，我們傾向先做一些容易的，熟悉的事。在座之中的學生，在邁長的暑假一定要做暑期作業。做的時候通常都是做了容易的，留下難的遲些做。這種做法無可厚非，做容易的事來熱身是對的。但停留在容易的事物，避過困難的事物就出問題了。如果您永遠祗做熱身運動而不出場比賽，那又有甚麼意義呢？做父母教導子女的時候，通常是一個做好人，一個做醜人，彼此輪流做。人人都想在別人面前做好人。如果永遠都是媽媽做好人，爸爸做醜人，不但有欠公允，所謂「慈母出敗兒」，對子女的成長反為有害。
且看，法利塞人如何生活？引述傳統和權威容易，自己思考出背後的理據困難，還是依書直說算了吧。按法律一字不漏地遵守容易，用它來挑剔別人容易，用它來在別人面前炫耀自己的虔誠容易，但掌握法律精神來應用到不同的處境難，還是按法律的字面執行算了吧。我們比法利塞人好多少？唸經容易，自己默想和祈禱難，還是唸玫瑰經算了吧。主日參彌撒時聽聖經容易，平日抽時間閱讀聖經難，還是主日聽福音算了吧。領聖體容易，活出基督，顯示出基督慈悲的面，按福音的教訓寛恕人七十個七次難，還是領聖體算了吧！耶穌在瑪竇福音第七章曾說過，進入永生的門是狹窄的，耶穌勸勉我們捨易行難，辛苦些也不要走捷徑，行歪路。

的確，建立好的習慣並不容易。我們用兩條腿行路。祗領聖事而不讀聖經，猶如一個祗得一條腿行路的人，要在天國成聖路上前進，非常困難。在今天的第二篇讀經，雅各伯宗徒指醒我們不能忽略「聖言」的重要性。所以大家不要怕難，要努力讀福音，勤領聖事，雙管齊下，向天國邁進。
天主保祐。

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Twenty-second Sunday, (Year B)
Theme: Forsake the easy path and take the hard one

After spending five weeks meditating on the five loaves two fish miracle and the Living Bread discourse in John, we return to meditating on Jesus’ mind in Mark. In the gospel today, Jesus was pitched against the Pharisees. Then what were the Pharisees?
In Jesus’ time, there were several Jewish factions. The gospels have mentioned the Herodians, Pharisees, Sadducees and Zealots. They were like the political parties we have today. Some were pro-establishment such as the Herodians and Sadducees. Some were radical and even resorted to violence such as the Zealots. Some were ‘middle-class’ intelligentsia such as the Pharisees.
Before they were conquered, the Jews led their religious life around the Torah. For example, from the first reading today, we read that the Israelites were supposed to keep all the statues of the Lord, 613 statues and precepts in all. The Mosaic Law takes pains to stipulate all kinds of sacrifices. Therefore, every Jewish adult had to offer sacrifice once a year in the Jerusalem Temple in one of the feasts. Before captivity, priests enjoyed great authority and the Temple was the power centre. After being conquered, the Temple was destroyed. Priests lost their job and were exiled to Babylon. Their authority was greatly diminished. On the other hand, the Jews did not want to be assimilated and there was no more temple worships. Thus they worked hard to study their Scriptures in order to retain their Jewish identity. With this opportunity, scribes and teachers of the law became more important. Without Temple, synagogues were built instead to assemble, pray and learn the Torah. This was the rise of the Pharisees.
Later, the Persian king Cyrus defeated the Babylonians and released the Jews, sent them back home to rebuild their Temple. The status of priests was restored. They formed into a political group of Sadducees to counteract the Pharisees. When the Romans came, they put forth a puppet king, Herod the Great to implement colonial rule. Herodians arose as supporters of Roman rule. Of course, there were hot-blooded rebels who refused to be ruled by colonists and their running dogs and did not hesitate to use violence and terrorist tactics. These were the Zealots.
Therefore, do not be so naïve as to believe that religion and politics should be separated and that religious people should not take part in politics. In fact, religious people do not want to get involved in political struggles. Rather inevitably, politics knock at your door and give you trouble. Just as what the Preacher said, “There is nothing new under the sun.” (Ecclesiasticus 1:9) What happened to Jesus two thousand years ago happens to us today.

The Pharisees started well. Why then did they attack Jesus in his time? In fact, other parties also attacked Jesus, for different reasons. Today, we focus on the Pharisees.
Pharisees were made up of scribes and teachers of the law. They knew the Mosaic Law thoroughly. They used to enjoying high teaching authority and were called Rabbi. In order to protect the purity of their teachings from being contaminated by alien cultures, their teaching mode was to follow the precepts of ancestors or traditional authority. They seldom delved into the intentions and spirit of the law. Suddenly, a carpenter Rabbi appeared in the north. Not only was his teaching reasonable, but he taught with an authority of a saviour. He taught differently from the Pharisees. So, they quarrelled with Jesus because on one hand, they thought Jesus’ teachings were deviant and on the other, they wanted to save their faces and status. Today, the gospel mentions that the Pharisees ganged up with teachers of the law coming from Jerusalem. With imagination, we could feel an atmosphere of scrutiny surrounding this bunch of central government inspectorate. Finding fault with Jesus was to be expected.
In Western culture, Pharisees were synonymous with ‘hypocrisy’. From the example in the gospel today, you will find this reasonable. The Pharisees interrogated Jesus to find out why his disciples did not follow the traditional ways to clean their hands before meal. Did they care about the health of Jesus and his disciples? Certainly not. They were looking for a pretext to attack Jesus. Laws are set up for the good of men. But these Pharisees made use of the law to find faults. This went against the intention and the spirit of the law. Their good was not sincerely good. This made them hypocritical.

The examples of the Pharisees remind us not to go down the wrong path. There are too many wrong paths. The gospel lists many of them today. I am sure all of you sitting here will not make these mistakes. Thus I want to share with you a wrong path that is less obvious. This wrong path is called “taking the easy instead of the difficult way”.
Perhaps it is a human inertia. We tend to do easy things or familiar things. Among you are students who have summer assignments to do during the long summer vacation. You usually do the easier parts first, leaving the more difficult sections to be done later. This is not a bad thing because doing the easier ones can be a kind of warm up. But it would be wrong if we always stop at doing difficult stuffs and only do the easy ones. If you always stick to doing warm up exercises without entering into competitions, what is the point? In teaching children, usually one parent plays the good guy and the other bad and takes turns. People always prefer to play the good guy in front of the others. If the mother always plays the good guy and the father bad, not only is it unfair, but it is also detrimental to the development of children. One Chinese idiom says, “beneficent mothers give birth to rotten sons”.
Take a look at the Pharisees. It was easy to quote tradition and invoke authority. It was difficult to figure out the intention behind by oneself. Obviously the right thing to do was to follow the books. It was easy to follow the letters of the law, to make use of them to criticize the others, to show off their piety in front of the others. It was difficult to apply the spirit of the law in different situations. Therefore, they would rather follow the letters of the law. How better are we Catholics than the Pharisees? Saying set prayers is easy. Doing meditation ourselves is difficult. You would rather say the rosary. Listening to Bible passages during Sunday mass is easy. Taking time to read the Bible every day is difficult. You would rather listen to the gospel on Sundays. Receiving the Holy Communion is easy. Living out Christ, showing his merciful countenance and forgiving others seventy times seven is difficult. You would rather receive the Holy Communion only. Jesus says in Matthew 7 that the way leading to eternal life is narrow. Jesus encourages us not to take an easy way out, not to take shortcuts even though the right way is difficult.

Indeed, it is not easy to build up good habits. We walk with two feet. If we receive the sacraments without reading the Bible, it is just like somebody limping on one foot only. It would be extremely difficult to proceed in sanctification. The second reading from James today reminds us not to neglect the importance of the Word. Therefore, do not back off in face of difficulty. Put efforts in reading the gospel, receive sacraments frequently. Let us move ahead towards the Kingdom of Heaven with a two pronged approach.
God bless.

天主聖言就是神，就是生命 The Word of God is spirit, is life

常年期第廿一主日（乙年）
主題：天主聖言就是神，就是生命

教會一連五個星期默想五餅二魚神蹟和生命之糧的教訓，今天是總結的時候了。讓我們重溫過去四個星期，福音的重點。
第一個星期講述五餅二魚的故事。耶穌的兩個宗徒，斐理伯和安德肋，表現了處理困難的兩種不同反應。斐理伯很客觀地抽離自己，分析計算出問題的艱難程度，但於事無補。安德肋嘗試投入解決困難，但困難比他手上的資源大，他就把僅有的五餅二魚交託給耶穌，把問題解決了。
第二個星期講述群眾找到耶穌，想確實他的默西亞身份。猶太人亡了國，被羅馬人殖民統治，他們期望默西亞來解放全民族。但他們預先設下關卡，篩選一些滿足特定條件的人物纔有資格做默西亞。雖然耶穌行了五餅二魚的神蹟，但他們仍不滿意，要求耶穌行一個來自天上的神蹟。因此，這些猶太人錯過了信主得救的機會。
第三個星期講述猶太人繼續和耶穌爭辯來自天上的神蹟的問題。其實降生成人的天主子耶穌自己本身就是這個他們所要求的神蹟，可惜他們的偏見，阻擋了他們認識真理而得救。耶穌就開始講述生命之糧的道理。生命之糧之所以是生命之糧，就是使領受了的人在末日可以復活並進入天主的永恆生命。如果想生命之糧發揮功效，就要按耶穌的教訓，不再為自己生活，而是為別人生活。
到了上一個星期，耶穌清楚明白地說出祂的血肉就是生命之糧。瑪竇福音的最後一節，記載了耶穌許諾與我們同在，直到今世的終結。耶穌是天主，言出必行。祂當然不會取巧地精神上與我們同在，而是具體實在地與我們同在。所以耶穌基督召選宗徒，建立教會。教會依從耶穌的吩咐，舉行彌撒，在彌撒中再次活出最後晚餐，把無酵餅和酒祝聖成為聖體聖血，履行耶穌基督升天前的承諾。聖體聖事是偉大的「信德的奧蹟」，一件聖事包含了基督宗教的兩大奧蹟。就是降生奧蹟和逾越奧蹟。二千年前天主子降生成人，二千年來，天主子不斷在彌撒聖祭中，降生在餅酒之內。二千年前天主子受難復活，二千年來，信徒不斷領受從同一個餅撕裂出來的聖體，這是天主子受難的部份；信徒在日常生活中不斷活出基督，這是天主子復活的部份。

這個星期，在默想耶穌所講述生命之糧的最後教訓之前，讓我們澄清一些問題，為甚麼耶穌的生命之糧的道理是那樣令人難以接受呢？大概因為在我們的心目中，吃人肉是很野蠻，很噁心，祗會在極端的境況，例如戰爭、饑荒或者災難，為了維持生命，纔會發生。至於飲人血，祗會是一些恐怖片例如吸血殭屍的橋段。其實，食人肉飲人血以維持生命的思想，並不是想像中那麼簡單。因為在世界各地的文化之中，我們都可以找到類似的行為，甚至習俗的蛛絲馬跡。讓我介紹三個中國的例子。春秋五霸之一的晉文公重耳在未得位之前，曾在各國流亡了十九年。在他最潦倒和患病的時候，跟隨他的介之推，就曾割自己的肉煮湯給他吃，令他振作。宋朝名將岳飛的【滿江紅】就有「壯志饑餐胡虜肉，笑談喝飲匈奴血」的名句，不但表現出他的豪氣和驅逐敵人的決心，亦可見在戰場上，食敵人的肉，飲敵人的血是平常的事。相信大家一定聽過【西遊記】的故事。故事的其中一條主線，就是環繞著孫悟空如何保護唐三藏，因為各種妖魔鬼怪想捉拿唐僧，吃他的肉，可以長生不老。大家對吃唐僧肉的橋段又有沒有反感呢？為甚麼沒有反感呢？是因為【西遊記】是一部小說，祗是娛樂消閑的故事，不必那麼認真嗎？錯。其實這橋段是反映人類心靈深層共通的渴望，對擺脫死亡的渴望。再加上中醫「以形補形」的理論，我們對「吃聖僧的肉，達到長生不老」的橋段並不抗拒。
猶太人就沒有那麼幸運了。他們對於血，十分禁忌，他們的法律除了禁止接觸血和嚴禁吃帶血的肉之外，還有很周詳的步驟處理與流血有關的日常事物。可憐耶穌的門徒，當耶穌對他們說，不吃師父的肉，不喝師父的血，便不能獲得永生時，可想而知他們是多麼的為難！所以，很多門徒因耶穌這番生命之糧的言論，離開了他。耶穌的傳教業蹟，由上萬的追隨者的高峰跌到谷底。

耶穌並沒有失望，因為祂知道天國開始的時候是微不足道的，祂知道「蒙召的人多，被選的人少。」所以祂並沒有因眼前的挫折而停止講述生命之糧的道理。為後世人類的益處，耶穌繼續講述生命之糧的精粹。耶穌說：「使人生活的是神，肉一無所用。我對你們所說的話，就是神，就是生命。」（若6:63）
「神」並不虛無飄渺。請大家望一望坐在你身邊四周的教友，望望他們的眼睛。他們有神嗎？相信大家已經明白「使人生活的是神」是甚麼意思，不用贅述。除了充足的休息之外，還有甚麼可以令人有「神」呢？耶穌說，他的話就是神，就是生命。伯多祿也說，惟有耶穌有永生之言。耶穌的說話真是中用的嗎？他的話實際嗎？
今天我們生活在消費主義的社會中，健康產品大行其道，無論任何時段，電視機不停廣播各種各樣，向嬰兒到長者推銷，令他們健康成長，充滿活力或者減慢衰老，恢復青春的產品。你們相信這些廣告嗎？可能你們會說：「執事，某某牌嬰兒奶粉、高鈣低脂奶粉，甚麼營養添加劑、靈芝人參，總比耶穌的說話實在嘛。」

我經常覺得做中國天主教徒是很幸福的，因為我們的文化與福音的教訓經常不謀而合。讓我們從另一個角度看究竟靈芝人參實用，還是耶穌的說話實用。
請問在座之中，除了小孩子外，有誰沒有聽過大名鼎鼎的少林寺呢？有沒有聽過少林【易筋經】、【洗髓經】呢？雖然武俠小說把它們浪漫化、神化了，但無可置疑，它們都是一些實實在在的健身手冊。請問，跟隨【易筋經】強身健體有效，還是飲高鈣低脂奶粉，靈芝人參有效呢？你會怎樣選擇呢？我會選擇【易筋經】。

倘若我們對肉身的健康那麼緊張，我們豈不更緊張我們靈魂的健康嗎？誠然，我們不應厚此薄彼，因為將來是靈魂與肉身一起進入永生的。靈芝人參的確可以補身，那麼，世間有甚麼補品可以補一補我們的靈魂呢？如果我們不滋養補給我們的靈魂，如果我們的靈魂是衰弱的話，無論怎樣強壯的軀殼亦祗會是雙眼無神、死氣沉沉的臭皮囊而已。那麼，我們靈魂的補品是甚麼? 對。就是生命之糧，聖體聖事。不過祗答對了一半。另一半是甚麼？就是天主的說話，天主的聖言，聖經。
若望福音告訴我們天主子，就是天主聖言。天父是藉著祂創造天地。祂就是操控整個宇宙運行的真道。天主聖言成了血肉，居住在我們當中三十三年，教導我們得救的真理。祂離開前留下聖體聖事，以另外一個形式陪伴我們到末日。不過，祂是天主聖言的本質從來沒有改變過。所以，當我們讀聖經、聆聽聖經、運用聖經祈禱時，我們與天主聖言相遇，與天主聖子相遇，與耶穌基督相遇，從祂的說話中，獲得生命，獲得永恆的生命。
耶穌基督對我們的愛不但偉大，而且非常周全。我們固然可以在聖體聖事中與基督結合，就算我們因種種原因不能領聖體，我們也可藉著默想聖經，與基督相遇，與基督結合，從而獲得生命。我們必須用兩隻腳走路。讓我們不但勤領聖事，還要勤讀福音，以天主的聖言，為我們的靈魂肉身同時進補。
天主保祐。

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Twenty First Ordinary Sunday, (Year B)
Theme: The Word of God is spirit, is life

For five consecutive weeks, the Church meditates the miracle of five loaves and two fish as well as the teaching of the Bread of Life. Today is the time to call it a day. Let us review the main points of gospel readings of the past four weeks.
In the first week, we read of the miracle of five loaves and two fish. Philip and Andrew, the two apostles of Jesus, showed two different approaches to handle difficulties. Philip objectively withdrew himself from the situation to analyze and calculate the scale of the situation but that did not help alleviate the problem. Andrew tried to embrace the problem but the difficulty was greater than the available resources. So, he handed over to Jesus what he could find, the 5 loaves and 2 fish, and the problem was solved.
In the second week, the crowd looked for Jesus, trying to verify his Messianic identity. The Jews were conquered and subject to the Roman colonial rule. They expected the Messiah to liberate them. However, they set up criteria to sieve potential candidates. Although Jesus had worked the multiplication of loaves miracle, they were not satisfied and demanded a miracle from heaven. Thus they missed the opportunity to believe in the Lord and be saved.
In fact, Jesus himself was already the miracle from heaven the Jews demanded. They continued to quarrel with Jesus and their prejudice prevented them from seeing the truth and being saved. In third week, Jesus began to teach them the Bread of Life. What makes the Bread of Life the Bread of Life is its capacity to raise the recipients up on the last day to enter eternal life. If we want the Bread of Life to be effective, we need to follow the teaching of Jesus to live for others and not ourselves.
Last week, Jesus told them unambiguously that his flesh and blood is the Bread of Life. In the last verse of Matthew, Jesus promised to stay with us till the end of the age. Jesus is God and will never eat his own words. Of course he would not be so cheeky as to mean that he would stay with us only spiritually. He would stay with us in a concrete manner. So, Jesus chose apostles to build up the Church. The Church follows the teaching of Jesus to celebrate mass to reenact once more what happened in the Last Supper. Unleavened bread and wine are consecrated into the body and blood of Christ to fulfill his promise before his ascension. The sacrament of the Eucharist is the ultimate mystery of faith indeed. This single sacrament embodies two essential Christian mysteries, the Incarnation mystery and Paschal mystery. Two thousand years ago, the Son of God became flesh. In these two thousand years, the Son of God continuously becomes bread and wine in mass. Two thousand years ago, the Son God died on the cross and came back to life. In these two thousand years, believers receive the body of Christ torn from the same bread. This is the passion part of the Paschal mystery. Believers live out Christ in their daily life. This is the resurrection part of the Paschal mystery.

This week, before we meditate the last teaching on the Bread of Life, let us ask ourselves why it is so difficult for people to accept the truth of the Living Bread? Perhaps we find the cannibalistic elements disgusting. We think that cannibalism would only take place in extreme situations such as war times, famine and air crashes etc. Drinking human blood would only be story lines of vampire movies. In fact, the idea of cannibalism is more complicated because its traces can be found in customs and cultures of civilizations all over the world. Let me show you three Chinese examples. Before he was enthroned Duke Wen of Jin晉文公, Chong’er重耳 self-exiled for 19 years among the duchies. When he was most desperate and sick, one of his followers Jie Zhitui介之推cut and boiled a piece of his flesh from his thigh to feed him, to cheer him up. The famous military general Yue Fei岳飛of the Song dynasty宋朝wrote a sonnet Man Jiang Hong滿江紅in which there is a well-remembered couplet which reads, “Great aspiration is the eating of Jurchen flesh in hunger, Jaunty talk is the drinking of Hun blood in thirst.” Not only does this couplet show his heroism and determination to chase away the alien invaders, but it also shows that eating enemy’s flesh, drinking enemy’s blood was a common practice during war times. Lastly, I believe all of you have heard of the classic A Western Odyssey西遊記. One of the story lines is how the Monkey King protected the holy monk of Tang because all kinds of demons and fiends wanted to eat the monk’s flesh to attain immortality. Do you find the idea of eating the flesh of Tang Monk disgusting? Why not? Is it because it is only an entertaining novel, not any serious stuff? Wrong. This plot reflects a deep seated human desire to shake off the grip of death. Moreover, supported by the Chinese herbal medical wisdom of “likes supplement likes”, our sensitivity is not offended by the idea of eating Tang Monk’s flesh to attain immortality.
Jews were less fortunate. Blood was an absolute taboo for them. The Torah forbids the touching of blood, eating of meat with blood and there were elaborate procedures to handle blood in daily life. Poor Jesus’ apostles! You can imagine how they were thrown into disarray when Jesus told them that if they did not eat their Master’s flesh, or drink their Master’s blood, they would not attain eternal life. This hard teaching caused many to desert Jesus. His career of evangelization plummeted from the zenith of ten thousand followers to the nadir of a handful of dedicated apostles.

Jesus was not disappointed because he knew that the Kingdom of Heaven would start off small. He knew that many were called but few would be chosen. Therefore, the current setback would not stop him from telling the truth of the Bread of Life. For the sake of posterity, Jesus continued to teach us the essence of the Bread of Life. He said, “It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life.” (John 6:63) Spirit is not something ethereal. Look into the eyes of people around you. Are they spirited? So, I don’t need to explain the meaning of “it is the spirit that gives life.” Other than enough rest, what makes a person spirited? Jesus said that his words are spirit and life. Peter also said that Jesus has the words of eternal life. Are the words of Jesus useful? Practicable?
Today, we are living in a commercialistic society. Health food is very popular. During any time slot, we are drowned by all sorts of health products commercials for babies to the elderly. They help babies grow healthily, become energetic or slow down ageing or restore youthfulness. Do you believe in these commercials? Probably you would say, “Deacon, these baby formula, hi-cal lo-fat milk for elderly, ganoderma lucidum and ginseng are more concrete than the words of Jesus.”

I always feel that being a Chinese Catholic is a blessing because there are many points of agreement between our culture and the messages of the gospels. Let us take a look from another perspective to see if ganoderma lucidum and ginseng are more practical than the words of Jesus.
Who among you, except children, have not heard of Shaolin Monastery? Have you heard of Yijin Jing易筋經, literally a classic to transform muscle/tendon? Although it has been romanticized by martial art novel, it is doubtlessly a yoga manual. Tell me, which is more effective, following Yijin Jing or taking ganoderma lucidum and ginseng to strengthen our body? What would you choose? I would choose Yijin Jing.

If we are so anxious about keeping our body healthy, shouldn’t we be more serious about the health of our soul? Frankly speaking, we should not focus on one and ignore the other because in the future, both our body and soul will enter eternal life.
Ganoderma lucidum and ginseng surely can strengthen our body. What on earth can strengthen our soul? If we ignore the health of our soul, if our soul is weak, no matter how strong our body is, it can only be a lifeless walking corpse. So, what is the ginseng of our soul? Yes, the Bread of Life, the sacrament of Eucharist. But you are only half right. What is the other half? The word of God, the Bible.
John tells us that the Son of God is the Word of God. God the Father created the universe through him. He is the controlling principle of the whole universe. The Word of God took flesh, lived among us for 33 years to teach us salvific truth. Before he returned to the Father, he left behind the sacrament of Eucharist, to stay with us in another form until the last day. But his essence as the Word of God has never changed. Therefore, when we read the Bible, listen to the Bible, pray with the Bible, we encounter the Word of God, encounter the Son of God, encounter Jesus Christ. From his words, we obtain life, we attain eternal life.
Not only is the love of Jesus Christ great, but it is also comprehensive. Of course we can unite with Christ in the sacrament of Eucharist. Even if for whatever reasons we cannot receive the Communion, we can still encounter Christ, unite with Christ to attain life when we meditate the Bible. We have to walk on two feet. Let us not only receive the sacraments frequently, we should also read the gospel as frequently to strengthen our body and soul with the holy word of God.
God bless.

信德的奧蹟 The Mystery of Faith

常年期第二十主日（乙年）
主題：信德的奧蹟

這幾個星期我們連續反省五餅二魚的故事，從神蹟默想到聖體聖事。而在七件聖事中，聖體聖事堪稱是「信德的奧蹟」。它既表達出耶穌對我們毫無保留的愛，它又包含著整個救贖工程。首先，讓我們回顧何謂「信德」。

天主是造物主，人類是受造物。我們的存在是完全倚賴天主的照顧。人為萬物之靈，得天獨厚，天主在所有的受造物之中選擇了與人建立獨特的關係，把自己啟示給人類。以人類的能力，又怎能明白天主呢？而天主卻完全通透地明瞭我們。天主大可君臨天下，以雷霆萬鈞之勢，逼令所有的受造物，包括人類臣服。但天主是自由的，倘若祂不尊重人類的自由，強迫人類信服，祂豈不自相矛盾。所以天主選擇經常隱而不現，讓人類自由地尋找祂，自由地選擇愛慕祂。關係是雙方面的。就算天主願意，也要人類的配合。試想一想，在天主前，我們一無所有，我們有甚麼方法來配合並且維持這段關係呢？就是靠信德。

讓我說一個比喻，幫助大家領會信德的意義。
為了培育您的兒子的慈悲之心，透過一個國際志願組織，您和太太與他三人合力每個月捐港幣$300，助養一個索馬利的兒童，並且由兒子間中寫信給他。當然，這個兒童沒有受教育的機會，亦祗有靠這個國際志願組織作翻譯了；在過節時，媽媽會造些小禮物送給他。透過這個志願組織，您們當然可以對該助養兒童的一切，瞭如指掌。但是，本著施恩莫望報的思想，您並不打算給這小朋友寄上全家福合照或錄影帶或視像會議等。試想想那個小朋友又如何認識您們呢？他全憑這個國際志願組織和間中的一些書信和小禮物，纔知道世上某個地方有一個善長人翁的存在，怎至他未必知道這個善長人翁是「三位一體」的。後來，您們想更徹底地幫助這個小朋友，決定把他從索馬利領養過來。您便派您的兒子前往索馬利辦手續，並與他生活三年，教他中文，讓他將來能適應這裡的生活。現在轉換角色，您是這個小朋友，您憑甚麼會跟這個站在您面前的黃皮膚的人去亞洲某一個城市生活呢？您是出於信任，出於對那國際志願組織的信任和對這位善長人翁的信任。
這祗能是一個有限的比喻，因為天主與人類的距離又豈止香港與索馬利的距離呢？我們不妨再進一步，想像一個保護螞蟻的環保組織。某一群螞蟻的蟻穴被污染了，您想保護物種，而且不忍心看見這群螞蟻慢慢中毒而死，您便想辦法遷徙它們，但是您不能強迫它們，否則它們仍會千山萬水，走回污染了的故居。您如何引導它們離開這被污染的巢穴呢？您要想辦法和這群螞蟻建立關係，令它們信任您。您會願意變成一隻蟻去警告它們，帶領它們脫離險境嗎？您不會，但天主會。

耶穌基督不能永遠留在世上，祂必需升天，離開我們，否則，我們便喪失了相信或者不相信祂的自由了。倘若耶穌今天仍在世上行走，治病驅魔，世人可以不相信他嗎？祂升天了，那麼後世的人就不會被迫相信祂了。但是，祂離開了，我們又憑甚麼相信祂呢？曾與祂一起生活過的宗徒及見證過祂復活的人都會死去的。所以為了後世的人的益處，耶穌建立了教會，並且透過教會，以另外一種形態，真實地存留在世上。這是耶穌升天前所許下的承諾，記載在瑪竇福音的最後一節。耶穌承諾天天與我們同在一起，直到今世的終結（瑪28:20）。我們相信耶穌是天主，天主許下諾言是不會反悔的。為了實踐這個諾言，耶穌留給信仰祂的人聖體聖事。讓我們默想這個「信德的奧蹟」吧。

我們的信仰包括兩個主要的奧蹟，就是天主子降生成人的奧蹟，和天主子受難復活的奧蹟。每年教會分別以聖誕節和復活節慶祝這兩個人類賴以得救的偉大奧蹟。而一件聖體聖事，就包含並滿足了降生和受難復活的雙重意義。這件聖事不斷地表達出天主對我們的慈愛，亦不斷地挑戰我們的信德。

首先，「降生奧蹟」是指天主藉聖神奇妙地蔭庇童貞聖母瑪利亞，使天主聖子取得肉軀而成為人類的一份子。剛纔我們曾反省過，如果天主願意，祂會變成螞蟻去拯救瀕臨絕種的螞蟻。如果出於愛，天主能紓尊降貴降生成人，我們能找到甚麼理由，可以制止天主子為了實踐承諾，二千年來不斷地降生到無酵餅和葡萄酒裡，成為滋養我們邁向永生的活生生的食糧呢？
耶穌基督不願意祗是在精神上存在信徒的心目中，祂是非常渴望具體實在地存在，可以見到，可以觸摸到地與信徒同在，與信徒結合，並使所有領受的人合而為一。如果您覺得很難相信耶穌臨在於餅酒之中，那麼，除了餅和酒，我們有更好的形態建議給天主嗎？

其次，聖體聖事是從一個無酵餅分擘出來的，是把天主聖子的身體撕裂出來的。是不流血地重現加爾瓦略山的祭獻。但聖體聖事不能永遠停留在麵餅的形態，它必須由信徒領受，消化了，吸收了，完全融合在信徒的身上，讓信徒身上也是流著天主聖子的血。耶穌基督渴望領受了聖體聖事的信徒，與天主聖子結合後，活出基督，使基督又一次在信徒身上復活。這樣，聖體聖事就實現了耶穌基督受難復活的奧蹟。如果我們祗領受聖體聖事而不活出基督，基督就不能復活了。

所以聖體聖事是一個偉大的「信德的奧蹟」。領聖體是很大的挑戰。它不但挑戰我們的信德，要求我們相信這塊無酵餅就是耶穌基督真實的肉，這杯葡萄酒是耶穌基督真實的血，而不是精神上的一個紀念；而且，它挑戰我們的愛德和望德，去活出基督。各位兄弟姊妹，您們準備好接受這個挑戰嗎？
天主保祐。

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Twentieth Ordinary Sunday (Year B)
Theme: The Mystery of Faith

In these few weeks, we reflect upon the story of five loaves and two fish. We meditate from the miracle to the Sacrament of Eucharist. Among the seven sacraments, it is right to call the Eucharist “the mystery of faith”. It expresses the unreserved love of Jesus for us and embeds the whole redemption. First of all, let us take a look at “faith”.

God is the Creator and human beings are creatures. Our existence totally depends on God’s providence. Among the Creation, we are favoured and chosen by God to build up a special relation with Him. God reveals Himself to us. With our limited capability, how can we know and understand God while God knows us through and through? God could have lorded over us and imposed domination over all the Creation, including us. But God is free. If He did not respect our freedom, forcing us to worship Him, He would be contradicting Himself. Therefore, God chooses to be elusive so that we may freely seek Him, freely choose to love Him. A relation is built up by at least two parties. Even if God wills, it requires men to cooperate. Try to think about it, we are nothing before God. What can we do to maintain this relationship? It is through faith.

Let me tell you a parable to illustrate the meaning of faith.
In order to build up a compassionate heart of your son, you, your wife and your son sponsor a Somalian boy through an international voluntary organization for HK$300 a month. Your son would write letters to the boy regularly. Of course, the boy receives no education. The international NGO would do the translation. During festivals, your wife would send him some presents. Through the NGO, you are able to know the boy like the palm of your hand. But you believe in helping people anonymously. You decide not to send any photos, videos or even Skype him. Think about it. How would the boy know you? Relying on the NGO and the seasonal presents, he would conclude that somewhere in this world, there exists a Good Samaritan. He might not even know that this Good Samaritan is a trinite Samaritan. Later, to redeem him out of poverty completely, you decide to adopt him. You send your son over to Somali to complete the procedures and stay there for 3 years to teach him Chinese so that he might better adapt to life in Hong Kong in the future. Now, let us switch role. You are now the Somalian boy. Standing in front of you is a yellow skin Asian. What makes you follow him to live in a city somewhere in Asia? Your trust. Your faith in the NGO and the Good Samaritan.

This is only a limited parable because the distance between God and man is far greater than that between Somali and Hong Kong. Let us go one step further. Imagine an environmental protection NGO specializing in ants protection. The colony of an ant population is seriously contaminated. You want to protect the species and would not like to see the ants slowly poisoned to death. You want to resettle them but you cannot do so by force. Otherwise, they would stubbornly return to their poisoned colony. How would you build up a relation with them, to make them trust you? Who wants to become an ant to warn them and deliver them from evil? You wouldn’t but God would.

Jesus Christ will not stay on earth forever. He must ascend to heaven and leave us. Otherwise, we would lose the freedom to believe him or not. If Jesus still walked around today, healing diseases and casting out demons, could human not believe in him? Now that he has returned to heaven, the posterity will not be forced to believe in him. But Jesus Christ has left. By what can we believe in him? The Apostles who have lived with him and those who have witnessed his resurrection would all die. For the sake of the posterity, Jesus established the Church and through the Church become present with us in another form. This is a promise Jesus made before he ascended into heaven. It is recorded in the last verse of Matthew. Jesus promised to be with us always to the close of the age (Matthew 28:20). We believe that Jesus Christ is God and when God promises, He will not repent. To honour His promise, Jesus left behind for his believers the sacrament of Eucharist. Let us meditate on this mystery of faith.

Our faith consists of two major mysteries, the mystery of Incarnation and the Paschal Mystery. Every year, the Church celebrates these two mysteries, on which our salvation depends, with Christmas and Easter. And this single sacrament of Eucharist embeds and fulfils the double meaning of incarnation and Passover. This sacrament unceasingly expresses God’s mercy for us and continuously challenges our faith.

Firstly, the mystery of incarnation means God the Holy Spirit overshadows the Blessed Virgin Mary so that the Son of God became flesh and a member of humanity. A moment ago, we reached the conclusion that if God so wished, He would become an ant to deliver an endangered species of ants. Out of love, God condescended to become man. What logic can we find to stop the Son of God from honouring his promise, to incarnate unceasingly into bread and wine as the bread of life to nourish us towards eternal life?

Jesus does not want to exist spiritually in the hearts of the believers. He desires to exist concretely, visible and touchable, to stay with us, to merge with us so that all who receive him may become one. If you find it difficult to believe the real presence of Jesus in bread and wine, then, other than bread and wine, do we have a better proposal to God?

Secondly, the sacrament of Eucharist is the breaking of bread from one loaf, is the breaking of the body of the Son of God, a reenactment of the Calvary sacrifice in an unbloody manner. But the sacrament can never remain in the form of bread. It must be received, digested, absorbed and completely merged into the body of believers so that the blood flowing in our body is the blood of the Son of God. Jesus desires us to live out Christ after we receive the sacrament, to make Christ resurrect once more in us. Then, the sacrament of Eucharist fulfils the Paschal Mystery of Jesus Christ. If we receive the sacrament but do not live out Christ, Christ will not resurrect.

The sacrament of Eucharist is truly a great mystery of faith. Receiving the sacrament is a big challenge. Not only does it challenge our faith, demanding us to believe that the piece of unleavened bread is the real body of Jesus Christ, the cup of wine is the real blood of Jesus Christ and is not a spiritual remembrance, but it is also a challenge of our charity and hope to live out Christ. Brethren, are you ready to accept this challenge?
God bless.

領聖體的挑戰，就是為別人而生活 The Challenge of receiving the Holy Communion is to live for the others

常年期第十九主日（乙年）
主題：領聖體的挑戰，就是為別人而生活

今年讀的是馬爾谷福音，但這幾個星期是連續讀聖若望福音有關五餅二魚神蹟的記載。第一個星期讀的五餅二魚神蹟，教訓我們面對棘手的難題時，要記得把我們僅有的資源，交託給耶穌，祂是慈悲的，祂自會為我們增餅，解決我們的困難。故事結束的時候，群眾想擁立耶穌為王。上星期的福音告訴我們，雖然耶穌提醒猶太人要相信他是天父派遣來的默西亞，但他們因著根深柢固的成見，不接受五餅二魚是神蹟，反而要求耶穌再行一個來自天上的神蹟來証明他是默西亞。這段事蹟教訓我們要放下偏見，好能在生活中看見神蹟，看見天主。現在讓我們來默想耶穌隨後所說的一番話，今天對我們有甚麼意義。

嘗試設身處地，想像您是耶穌，您是從天降生成人的聖子，您自己本身就是一個從天而降的神蹟。可惜，四周的人祗能從本性的角度，祗認識到您是若瑟的兒子，他們祗認識您在世的父母，而不認識祢是天主子，因為他們不認識他們歷代所崇拜的「亞巴郎的天主、依撒格的天主和雅各伯的天主」是三位一體的天主。在創造世界之前，您已存在，您與聖父一起創造這個適合人類居住的宇宙。站在他們面前的您是天主聖子的事實是超出他們的理解能力，好像幼稚園學生學習微積分一樣。對著這一群不能以超性眼光接受您的人群，您有甚麼感覺？您會失望，您會氣餒嗎？您會怎樣說服他們相信您呢？

其實，要說服他人，特別是那些已先入為主，對您已經有偏見的人，怎樣說也是沒有用的。耶穌沒有行過神蹟嗎？當然有。但不符合他們的要求。因為梅瑟是解放以色列人的第一個默西亞，他曾從天上降下「瑪納」。所以，猶太人錯誤地認為將要出現的默西亞，一定可以行一個來自天上的神蹟。治病、驅魔和增餅算不了甚麼，一定要來自天上的神蹟纔合格。想像您是耶穌，祢當然不會奉陪，按他們的標準行事，因為他們這樣做，是在試探天主。
無論如何，因為別人的偏見，別人不接受您的說話，難道您便放棄講述真理嗎？因為恐怕別人不信，難道您便放棄向世人傳福音嗎？耶穌沒有放棄，我們也不應放棄。可能當中有一個會接受，接受之後，這個世界就多一個人認識到真理了，這不是一件好事嗎？而且，接受福音是生死攸關的大是大非問題，是不容輕言放棄的。所以耶穌苦口婆心地向他們說，「到我這裡來吧，信從我吧，在末日我要使他復活，必得永生。」可惜，他們好像對復活永生沒有多大興趣。

作為基督徒，復活是一個理所當然的事實。但在耶穌時代，因為種種不同的文化因素，復活並不是人人都接受的道理。例如當代的撒杜塞黨人，曾經就復活的問題，設下一個七兄弟的故事，向耶穌提出挑戰（谷12）。又例如聖保祿宗徒亦曾向格林多教會費了不少唇舌解釋復活的道理（格前15）。復活永生真是這麼難接受的道理嗎？

因為罪惡入侵了世界，死亡就出現了，破壞了天主美好的創造。作為基督徒，我們相信耶穌基督，實在是一件非常幸福的事。耶穌賜給我們兩件美好的寶物，保証了我們的復活永生。第一，祂賜給我們聖神，作為我們在末日復活的保証。正如今天的第二篇讀經，聖保祿宗徒致厄弗所人書所說，聖神就是我們在末日得救的印証（弗4:30）。第二，祂賜給我們聖體聖事，在這人世的旅途上，不斷滋養我們，陪伴我們走人生的道路，直到我們離開這個世界，返回創造我們的天父的那一天。我們領了洗的教友都是堪當領受聖體聖事的。可是，我們預備好了嗎？我們預備好和耶穌基督合作，發揮到聖體聖事的功效嗎？

聖保祿宗徒在第二篇讀經繼續教訓我們如何發揮聖體聖事的功效。首先，是甚麼令在我們身上的聖神憂鬱呢？就是所有與基督徒身份不相稱的行為和態度：「一切毒辣、怨恨、憤怒、爭吵、毀謗，以及一切邪惡。」(v. 31) 甚麼是與基督徒身份相稱的行為和態度，令在我們身上的聖神不再憂鬱呢？就是「以良善、仁慈相待，且要互相寬恕，在愛德中生活。」(v.32)
其次，「耶穌基督為愛我們，把自己交出，獻於天主，作為馨香的供物和祭品。」(5:2)我們是耶穌的門徒，就應該效法我們的師父。這是甚麼意思呢？作為天主教徒，莫非個個都要做神父修女嗎？差不多。「交出自己」是教訓我們不再為自己而生活。因為為自己生活是自私的，並會製造出上述的怨恨，憤怒等邪惡的事。反之，不再為自己而生活，而是為基督而生活。怎樣為基督生活呢？就是為其他人，特別是那些有需要的人而生活。正如耶穌基督在瑪竇福音第廿五章的教導，去服事有需要的兄弟姊妹，就是服事臨現在他們身上的耶穌基督。這態度不但是高尚的，而且是獲得永生的不二法門。

如果我們領聖體，仍然祗為自己而生活，沒有理會需要幫助的兄弟姊妹，把傳福音的工作推給神父、執事，修女的話，聖體聖事並未能發揮到最大的效益。各位兄弟姊妹，您們預備好領受聖體，接受領聖體所帶來的挑戰，為他人而生活，為基督傳揚福音嗎？
天主保祐。

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Nineteenth Ordinary Sunday (Year B)
Theme: The Challenge of receiving the Holy Communion is to live for the others

In Year B, we are reading the gospel of Mark. But these few weeks, we read the miracle of 5 loaves and 2 fish reported in the gospel of John. In the first week, the miracle taught us that when we encounter difficulties, we should lay down before Jesus whatever resources available to us. Out of his mercy, Jesus would multiply our resources to solve our problems. At the end of the story, the crowd wanted to make Jesus king. In the gospel reading last week, although Jesus had told the Jews to believe in his Messianic identity, due to their deep seated prejudice, they insisted on Jesus’ working yet another miracle from heaven. They did not accept the multiplication of loaves as a proof that he was the Messiah. This incident teaches us that in order to be able to see miracles, to see God in our daily life, we need to put away our preconceived prejudice. Now, let us continue to meditate the words of Jesus in today’s reading, to find out their relevance to our daily life today.

Put yourself in Jesus’ shoe. Imagine you are Jesus. You are the Son of God Incarnate. You are already a miracle from heaven. Unfortunately, the Jews around you only know you from the natural perspective. They only know your parents and that you are the son of Joseph rather than that you are the Son of God. They fail to understand that the God they have worshipped for generations, “the God of Abraham, the God of Isaac and the God of Jacob” is a Trinite God. Before the Creation, you already existed. You worked with the Father to create a universe suitable for human beings to inhabit. Standing in front of them, you are unintelligible, like forcing calculus down the throat of kindergarteners. What would you feel about this group of people who are not able to accept you with a supernatural perspective? Would you be disappointed or discouraged? How would you convince them?

In fact, there is nothing you can do to convince people who are already prejudiced against you. Had Jesus not worked miracles before? Of course he had but they did not meet the criteria of the Jews. Moses was the first Messiah who liberated the Israelites from Egyptian bondage. He had rained manna down from heaven. So, the Jews wrongly expected the Messiah who would come would also work a miracle from heaven. Healing, exorcism and even multiplication of loaves did not count. It had to be a miracle from heaven in order to meet the requirement. Imagine you are Jesus. Surely you will not give in to their demand because that is a blatant temptation of God.
No matter what, would you give up telling the truth because other people do not listen to you out of prejudice? Would you give up preaching the gospel because you expect other people not to believe? Jesus did not give up. We shouldn’t either. Perhaps one of them will accept. Then one more person in the world knows the truth. Is it not a good thing? Furthermore, accepting the gospel is a matter of life and death. We cannot give up that easily. See how Jesus patiently and kindly advised them, “all who come to me and believe, I will raise them up on the last day and they will have eternal life.” Unfortunately, they did not show any interest in resurrection and eternal life. Why?

As Christians, we take resurrection for granted. However, in Jesus’ time, not everyone accepted the idea of resurrection due to different cultural factors. For example, the Sadducees had challenged Jesus on the question of resurrection with a story of seven brothers (Mark 12). And St. Paul had to spend a lot of ink to defend the concept of resurrection in the Corinthian church (1 Corinthians 15). Is it really so difficult to accept this resurrection doctrine?

Sin invaded the world. Death appeared and spoilt the beautiful creation of God. As Christians, it is a blessing indeed for us to believe in Jesus Christ. Jesus gives us two treasures to ensure our resurrection and eternal life. Firstly, he gives us the Holy Spirit as a down payment for our resurrection on the Judgment Day, testified by St. Paul in the letter he wrote to the Ephesians in the second reading we have heard today, “you were sealed in the Holy Spirit of God for the day of redemption.” (Ephesians 4:30) Secondly, Jesus gives us the Sacrament of the Holy Communion which continuously nourishes us in our earthly pilgrimage until the day we return to our heavenly Father. We are worthy to receive the Sacrament because we were baptized. However, are we ready? Are we ready to cooperate with Jesus to make this sacrament effective?

In the second reading today, St. Paul continues to teach us how to make receiving the Holy Communion effective. Firstly, what grieve the Holy Spirit given us? They are the behaviours and attitudes which are incompatible with the Christian identity: “bitterness and wrath and anger and clamour and slander and all malice.” (v. 31) Then what are the behaviours and attitudes compatible with our Christian identity, and grieve the Holy Spirit within us no more? They are, “being kind to one another, tenderhearted, forgiving one another.” (v.32)
Secondly, “Jesus Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (5:2) We are followers of Christ. We should imitate our Master. What does it mean? Are all of us then supposed to become priests and nuns? Almost! “To give ourselves up” means we no longer live for ourselves because living for ourselves is selfish and creates the bitterness, wrath and malice mentioned above. On the contrary, not living for ourselves is to live for Christ. How do we live for Christ? To live for others, in particular, to help the needy such as what Jesus Christ teaches us in Matthew 25. When we serve the needy, we serve Jesus Christ present in them. Not only is this a noble attitude, but it is also the only way to attain salvation.

If we receive the Holy Communion but live only for ourselves, not caring any needy brethren and leaving evangelization to the clergy and nuns, then the effectiveness of the sacrament of Holy Communion has not been fully developed. Brothers and sisters, are you ready to receive the Holy Communion and its challenges, to live for others and to spread the gospel for Christ?
God bless.

為甚麼我們看不到神蹟 Why don’t we see miracles?

常年期第十八主日（乙年）
主題：為甚麼我們看不到神蹟

這個主日的福音是上一個星期的「五餅二魚」神蹟的延續。在默想福音的教訓之前，讓我們澄清一些經文的背景。今天的故事，發生在「五餅二魚」神蹟的翌日。大家還記得「五餅二魚」神蹟的結局嗎？群眾對神蹟作出甚麼反應？對，他們想擁立耶穌為王。耶穌的反應呢？因為時辰未到，所以耶穌退入山中，避開群眾。上山前，耶穌吩咐門徒乘船返回對岸，但因為逆風，三更時分，門徒的船仍與風浪搏鬥。就在這時，耶穌步行水面，來到船上。然後風平浪靜，來到對岸。耶穌和門徒終於可以休息了。
接著，就是這些群眾來找耶穌，問他甚麼時候來到。耶穌的答案好像斐理伯的答案一樣，都是答非所問的。但耶穌的答案卻是直指人心的。耶穌在群眾未道明來意之前，已識透了他們的企圖。所以耶穌纔作出福音所記載的答案。很奇怪，群眾不是在一日之前有份見証過「五餅二魚」神蹟嗎？為甚麼耶穌說他們不是因為看見了神蹟，而是吃餅吃飽了而來找他？耶穌的答案應怎樣去理解呢？其實，耶穌的答案要從兩方面去理解。

首先，今天這一班群眾是五千人的一部份，他們可能在現場的外圍，祗知道有餅吃和這些餅是從耶穌來的，所以他們可能有份擁耶穌為王，但他們不知道他們所吃的餅是從五個餅增加出來的，或者是來自一個無私的兒童。就憑這一點，足以推翻部份人的錯誤意見，他們認為「五餅二魚」不是一個神蹟，祗是全場五千人被一個兒童的慷慨所感動而已。試想像在六四維園集會，在某角落有個小朋友見坐在旁邊的巴士車長大叔餓了，請他吃個雞尾包。全場的人會不會知道，知道了會不會受感動，拿出自己的雞尾包與身邊的人分享？所以讀聖經不能斷章取義，穿鑿附會。讀過了今天的福音就會知道，現場有些人祗是吃飽了餅，而不知道發生了神蹟。
另一個解釋是這批群眾在耶穌行神蹟時的附近，他們親眼看到整個過程，看見了耶穌增餅、並且吃了從五個餅所增加出來的餅。但是他們不覺得是一個神蹟！不要奇怪他們有這種反應。其實大部份人，包括我們在內，都患有這種「視而不見」的毛病，而這種毛病的後果是十分嚴重的。正正因為這個毛病，所以群眾就要求耶穌再行神蹟，行一個來自天上的神蹟。

為甚麼在他們的心目中，「五餅二魚」不算是神蹟呢？其實應該這樣說，行「五餅二魚」神蹟不足以表示耶穌是默西亞。那麼，他們對默西亞有甚麼要求呢？
默西亞是「受傅者」的意思，即是天主派來拯救解放整個以色列民族的一個人。梅瑟把以色列子民從埃及解放出來，他是第一個默西亞。後來，猶太人亡國充軍巴比倫，而波斯王居魯士滅了巴比倫帝國，釋放充軍的猶太人回國。雖然是個外邦人，依撒意亞先知仍然稱波斯王居魯士為默西亞（依45）。耶穌時代，猶大淪為羅馬帝國的殖民地。猶太人期望默西亞出現解放他們。雖然耶穌曾治病、驅魔和增餅，但他仍要通過一個終極測試，就是顯示一個來自天上的神蹟。為甚麼要用「行一個來自天上的神蹟」來辨別真偽呢？因為第一個默西亞梅瑟，能從天上降下瑪納。所以，能顯示一個來自天上的神蹟的人，就是默西亞了。這是歷代經師和法學士的教導，已經深入民心。

請問他們犯了甚麼邏輯上的錯誤呢？對，老竇有鬚，但有鬚的不一定是老竇。猶太群眾不但邏輯錯，連內容一樣錯。耶穌糾正他們，不是梅瑟，而是天父從天降下瑪納，養活六十萬在曠野流浪了四十年的以色列人。可惜，就是這種錯誤的思想，這種偏見，成見障礙了他們看不到神蹟。他們自己定下規矩，要求天主按他們的規定行事。他們不是試探天主是甚麼？而我們又怎樣呢？我們有沒有犯上同樣的毛病，試探天主，要求天主按我們的理想行事呢？

很多沒有信仰的朋友，會挑戰一些教友說，「如果天主現在就顯現給我見到，我就立刻領洗入教。否則，不要浪費大家的時間。」其實，他們在試探天主，我們奉陪嗎？有病當然要看醫生，但當藥石無靈的時候，我是要求天主醫好我們的病，或者減輕我們和家人的痛苦，抑或是求天主賜給我們恩寵，克勝病苦的煎熬呢？創世紀告訴我們，人是按天主肖像所造。可惜我們把標籤加諸別人的身上，我們是香港人，他們是大陸人；這些是建制派，那些是泛民；這個情緒有問題的人，那個是露宿者，這個是釋囚，那個是隱閉青年…我們能否從新在他們身上看到天主的肖像呢？我們能否看到他們身上的耶穌基督呢？

大自然的力量令人讚嘆，但不是神蹟。地震海潚亦不是天主的懲罰。神蹟之所以是神蹟，並不一定要分開紅海，或者令太陽在天空飛舞幾分鐘。神蹟可以是日常生活中一個指向天主，指向耶穌的事，而且是能夠幫助我們轉向天主，轉向耶穌的事。且看五餅二魚的神蹟。不是前無去路後有追兵那麼生死關頭，祗不過一些有關飲食的平凡事。不是滿地瑪納，或整個平原都是鵪鶉那麼壯觀，祗不過是五個餅二條魚而已。但五餅二魚是一個有關創造神蹟的故事。對，是創造神蹟。天主把創造神蹟的條件交到我們手中，祗等我們運用。且看門徒把微不足道的五餅二魚交託到耶穌基督手中，神蹟就出現了。

今天，當我們遇到難關的時候，我們不但可以看到神蹟，我們甚至可以創造神蹟。我們在生活中可以把微不足道的交託到耶穌手中，祂就會創造神蹟。問題是，我們在生活中如何可以找到耶穌呢？這是大家要做的功課，就是放下成見，偏見和錯誤的思想了。 天主保祐。

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Eighteenth Ordinary Sunday (Year B)
Theme: Why don’t we see miracles?

The gospel reading today follows the five loaves and two fish miracle last week. Before we meditate on its teaching, let us clarify the background. The story today happened on the next day of the miracle. Do you still remember how the miracle ended? What was the reaction of the multitude? Yes, they wanted to make Jesus king. How did Jesus respond? Since the time had not yet ripen, Jesus withdrew to the mountain to evade the crowd. Before he went, he told the disciples to cross the sea to the other side of the lake. However, they were rowing against the wind and at the third watch, while the disciples were still struggling, Jesus walked on the water to come over to them on the boat. Then the sea calmed down and they reached their destination. At long last, they could take a rest they had intended.
Then, this crowd came to fetch Jesus, asking him when he had come. Jesus’ reply, like that of Philip last week, did not answer their question. But Jesus’ reply pointed directly at their hearts. Before the crowd spoke, Jesus had already revealed their intention. That was why Jesus replied in such an unexpected way. Hadn’t the crowd witnessed the five loaves two fish miracle the day before? Why did Jesus say that they sought him not because they had seen signs, but because they had eaten their fill of the loaves? How should we understand Jesus’ statement? Indeed, we can understand it in two different ways.

Firstly, this crowd was a part of the 5000 multitude. They were probably on the fringes of “ground zero”. They only knew that there were loaves which came from Jesus. Probably, they were part of the multitude which wanted to make Jesus king. But they did not know that the loaves came from five loaves or from an altruistic boy. By this, we can refute a wrong opinion held by some people who think that the five loaves two fish incident was not a miracle. It was only an edifying story in which the 5000 multitude was touched by the altruism of the boy. Imagine an annual June Fourth vigil gathering at the Victoria Park. At one corner, a boy saw that the bus drive uncle sitting next to him was hungry and gave him a bun. Would the whole assembly know this and even if they had known this, would they have been so moved that each one would take out their buns and share them with their neighbour? Once again, we cannot read a piece of text out of context and conjure up our own rationalization. After reading the gospel today, we can safely conclude that some people on the spot had only eaten the loaves but did not know that it was a miracle.
Perhaps this crowd was near enough to see Jesus in action. They saw the whole process of multiplication of loaves and had eaten the multiplied loaves. But they did not deem it a miracle! Don’t be surprised by their reaction. Indeed, many people, including us, suffer from such ‘blindness’. The consequences of this blindness are serious. And it was this blindness which made the crowd demand Jesus to give them a sign from heaven.

Why did they not count the five loaves two fish incident a miracle? To be exact, why wasn’t the miracle convincing enough to show that Jesus was the Messiah? So, what did they expect of the Messiah?
Messiah means the Anointed One, who is sent by God to deliver the Israelites. Moses delivered the Israelites from the bondage in Egypt and thus was the first Messiah. Later, when the Jews were conquered and exiled to Babylon, the Persian king Cyrus conquered the Babylonian Empire and sent the Jews back to Palestine. Isaiah called Cyrus the Messiah (Isaiah 45). In Jesus’ time, Judah had become a Roman colony. The Jews expected a Messiah to liberate them. Although Jesus was able to cure diseases, exorcize and multiply bread, he still had to undergo the ultimate test, to work a miracle from heaven. Why did the Jews set “working a sign from heaven” as a criterion? It was because the first Messiah Moses had rained down manna from heaven. Therefore, whoever could work a miracle from heaven must be a Messiah. The scribes and teachers of the Law had taught so for generations. It was ingrained in their psyche.

What logical fallacy did they commit? Yes, my father is bearded but not all bearded men can be my father. The Jews were not only logically wrong, but the content of their argument was also wrong. Jesus corrected them. It was not Moses but the heavenly Father who rained down manna to feed six hundred thousand Israelites in the wilderness for forty years. Unfortunately, the wrong concept, prejudice and stereotyping had prevented them from seeing miracles. They set up rules and demanded God to follow their rules. If this is not putting God to the test, what is? What about us? Do we make the same mistake, putting God to the test, demanding God to follow our wishes?

Many non-believers would challenge us, “If God appears in front of me now, I will immediately receive baptism and become a Catholic. Otherwise, don’t waste our time.” In fact, they are putting God to the test. Shall we follow them? When we are sick, we consult physicians. But when no further medication and treatment can improve our health, shall we pray God to remove our sickness, to relieve us our pains and the pains of our family members? Or shall we pray for the strength to overcome the suffering? Genesis says that men were created in the image and likeness of God. However, we label people. We are Hongkongers and they are mainlanders; these are pro-establishment and those pan-democrats; this man is emotionally unstable and that is a homeless; this is a discharged prisoner and that is a hidden teen... Can we take a new look to rediscover the image of God in them? Can we see Jesus Christ in them?

The power of the elements is awesome but it is not miracle. Earthquakes and tsunami are not punishments of God. A miracle needs not be dividing the Red Sea, or making the sun dance for a few minutes to be a miracle. A miracle is anything in our daily life that points to God, points to Jesus Christ and makes us turn to God, turn to Jesus. Take a look at the five loaves and 2 fish incident. It was not a life and death incident but an ordinary catering incident. It was not as spectacular as manna and quails covering the whole plain. There were only 5 loaves and 2 fish. But the incident is a story about making miracles. Yes, making miracles. God has put all the necessary ingredients in our hands for us to deploy. See how the disciples lay the five loaves and two fish in front of Jesus and a miracle followed.

Today, when we meet difficulties, not only can we see miracles, but we can also create miracles. We lay before Jesus the insignificant things and he will work miracles. The problem is, can we see Jesus in our life? This is our homework. That is to put down our stereotyping, prejudice and wrong concepts.
God bless.

默想死亡 MEDITATION ON DEATH

默想死亡
(瑪14:1-12)

人必有一死，無論智愚、無論貧富、無論義人或是罪人，最後都難逃歸於灰土的命運。死亡雖然是最肯定的東西，但是在反省死亡的時候，的確令人迷茫。

中國人嘗試在這個奧秘之中尋求一點意義，提出了「死有輕於鴻毛，重於泰山」的分別。這是從功能主義出發，把一個人的死所能帶給其他人或多或少的益處作為標準，來衡量死亡的價值。可是，對死去的人，又有何價值可言呢？

另一方面，很多人的死並不是出於自願的、自然的。為仍然存活的人，難免產生不安、婉惜和慨嘆。
洗者若翰是按天主的派遣作為基督的先鋒，最後竟然死在一個無知少女和色迷心竅的分封侯手上。若翰替天主工作，天主竟然和若翰開這麼大的一個玩笑，換來如此收場。若翰，你甘心嗎？就算你甘心，我們的心中仍難免要問，「難道天主不能幫助你逃過這一劫嗎？」可是，質問天主又有何益處呢？原來天主容許死亡出現在人間，是要令好辯的所謂智者，啞口無言。

天父啊，我們不再胡言亂語了。讓我甘心接受祢為我們所作的安排吧！亞孟。

生命恩泉

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MEDITATION ON DEATH
(Matthew 14:1-12)

Man is mortal. Whether you are foolish or wise, poor or rich, sinners or righteous men, you cannot escape the fate of returning to dust. Although death is the most certain thing in the world, we feel lost when we reflect on death.

Chinese people try to find some meaning in this mystery. They differentiate deaths which are lighter than a feather and those heavier than Mount Tai. This is a utilitarian approach, trying to evaluate death by the amount of benefits a person's death brings to the others. However, for the dead, what value can we talk about? On the other hand, there are deaths which are not voluntary or natural. For the living, it will inevitably produce unease, regret and remorse.

John the Baptist followed God's call to become the forerunner of Christ. In the end, he died in the hands of a naïve girl and a lustful tetrarch. John worked for God and what a big joke God played on him, God rewarded him. John, could you swallow it? Even if you could, we would inevitably ask, "Was God unable to deliver you from this suffering?" However, what is the point of heckling God? It turns out that God allows death to appear on earth to make those argumentative sophists speechless.

Heavenly Father, we do not blabber anymore. Let us willingly accept whatever you arrange for us. Amen.