濫權 The abuses of authority

常年期第26主日（乙年）
主題：濫權

正如神父在彌撒開始時說，我們每個人都有責任建設這個堂區，分享天主所賜予的永恆生命。所以，我們應該善用天主所賜予的才幹、恩寵與及這些恩賜所帶來的權力，去服事天主，服事有困難的兄弟姊妹，而且在服事有困難的兄弟姊妹時，我們正在服事天主。這個星期，我們看一看運用權力時容易犯的毛病。

首先，讓我們了解多一點馬爾谷福音的結構。馬爾谷福音把耶穌的生平簡化為兩部份，以第八章第29節為整部福音的分水嶺。馬爾谷第八章第29節是甚麼？就是兩星期前所讀，有關伯多祿在斐理伯凱撒肋雅宣認耶穌是默西亞。在這之前的前半部福音講述耶穌在北方加里肋亞一帶宣講天國的道理，召選門徒，行神蹟等。從第八章第29節開始，講述耶穌預言受難並南下到耶路撒冷被釘十字架和復活。另外，馬爾谷在講述耶穌生平時，也做了一些簡單的編輯工作，例如，從若望福音，我們知道耶穌曾到過耶路撒冷最少三次過逾越節，所以我們說耶穌傳教三年。但馬爾谷把三次濃縮成為一次。另外他把耶穌的神蹟，耶穌的教訓集中在幾處。其實，耶穌不一定按馬爾谷福音的次序行神蹟和說教訓的，而是馬爾谷把他認為相關的事蹟和教訓放在一起，達到相得益彰的效果，又可以加強聽眾的記憶。今天所讀的福音，就是一個例子。雖然連續出現三個「誰甚麼甚麼…」也未必是在同一場合講的，說不定在前後相距一年半載亦未可知。現在，讓我們姑且繼續上星期的教訓，從運用權力的角度去默想今個主日福音的教訓。

若望是耶穌最愛的門徒，很多名畫、電影總把他描繪成一個溫文爾雅的人。其實，耶穌給他和哥哥雅各伯起了一個「雷霆之子」的綽號，可想而知，他們兄弟倆有很激烈的性格。例如，有一次他們經過一個撒瑪黎雅村莊時，因為猶太人和撒瑪黎雅人之間是世仇，所以，當村民知道他們是前往耶路撒冷時，便拒絕接待耶穌。兩兄弟就求耶穌准許他們叫火從天降下焚毀村莊（路9:54），他們比較今天的ISIS，不遑多讓。 耶穌當然制止他們，但可想而知，濫用權力是相當容易的一回事。
今次福音中的片斷，若望禁止其他人用耶穌的名字驅魔，我們固然欣賞若望對耶穌的忠心。可是，你不是我們少林派，就不准用我們少林派的武功；或者你不是天主教，就不准唸我們的天主經；這是合理嗎？注意，這不單是門戶成見的問題，而是若望有壟斷救恩的嫌疑。你想用耶穌的名號驅魔嗎？加入我們的團隊吧。你想得到救恩，就加入天主教吧。這是對的。但我們不能說，你不是天主教的神職人員，不准你用耶穌的名號驅魔。你不信天主教，你就得不到救恩。信佛教，道教，孔教，伊斯蘭教甚至無神論者，就不能得救。就種論調既犯了邏輯上的錯誤，更局限了天主拯救世界的方法，懷疑天主拯救世界的能力。歸根究底，這是權力慾在作怪，人貪圖獨攬大權之過。且看梅瑟的胸襟，耶穌的胸襟，你能不慚愧嗎？

正當有些人想獨攬大權的時候，另外有些人卻走向另一個極端。他們懶得動腦筋，又沒有時間去尋根究底。他們寧願放棄自己當家作主而倚賴權威、專家為他們選擇，為他們作決定。在香港，很多人，很多廣告喜歡引用權威人士的說話，因為大部份市民信賴權威人士的說話，接受他們所提供的意見。很可惜那些祗顧追求權力的人，往往忘記了權力所帶來的責任。其實，權威人士的擔子是非常重的，他們隨便一句說話，可以令股市大幅波動，可以令全城市民一窩蜂搶購白醋，或者申請外國護照。今天，耶穌向所有權威人士，即那些有能力影響其他人生命的人，發出警告。假如他們濫用了權威，引人犯罪。倘若他們不負責任，令弱小者就犯、跌倒，在肉體上或靈性上受到損害的話，耶穌保証，在末日他們所受的懲罰，比死無葬身之地更慘。猶太人說的「拿一塊驢拉的磨石，套在頸項，投到海裡」即是死無葬身之地的意思，是極惡毒的詛咒。權力越大，責任越大。當你運用權力的時候，你能不謹慎嗎？

最後，當權力開始埋沒你的良心，令你覺得天主很陌生的時候，你可有壯士斷臂的勇氣，辭職、下台？當你全神貫注投入你的工作，卻令你的家庭關係開始疏離，沒有時間讀經祈禱，你可有壯士斷臂的勇氣，主動辭職、下台？當你變成低頭一族，不讓座給附近的老弱傷殘或者孕婦的時候，當你沉迷打機，上網成癮，或者上了賭癮、毒癮的時候，你可有決心戒除這些惡習嗎？

九月的第四個主日是「教育主日」。今年「教育主日」的主題是「耶穌基督就是生命」。教育可以提昇生命，而提昇生命與認識耶穌基督是不可分割的。所以宗教教育是非常重要的一環。另一方面，教育是權力關係錯綜複雜的場合，很容易出現濫用權力的情況。今天讓我們為從事教育的教育工作者和託付在他們手上的莘莘學子祈禱。願他們能在教與學的過程中，與基督相遇，獲得基督的祝福。我們每個人都擁有或多或少的權力，但願當我們運用權力服務的時候，我們與受眾都能獲得天主的祝福。大家要提防獨攬大權的野心，要記住權力所帶來的責任，還有要有急流勇退的決心，否則不能自拔，害己害人。切戒切戒。
天主保佑。

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  Twenty sixth Ordinary Sunday (Year B)
Theme: The abuses of authority

Just as what Fr. Ng said at the beginning of the Mass, each and every one of us has the duty to build up this parish to share the eternal life bestowed from God. Therefore, we should make good use of the talents, graces and their concomitant authority to serve God and the needy. And when we serve the brethren in need, we serve God. This week, let us continue to see the common mistakes we can make in exercising authority. Firstly, let us know a bit more about the structure of the Gospel of Mark. Mark simplifies the life of Jesus into two parts with 8:28 as the watershed. What is Mark 8:28? We read this two weeks ago in which Peter declared at Cæsaria Philippi that Jesus was the Messiah. Before 8:28, the gospel talks about Jesus’ ministry in Galilee in the north, proclaiming the kingdom of God, calling disciples and working miracles etc. Starting from 8:28, it talks about Jesus’ predictions of his passion and his moving south to Jerusalem to be crucified and his resurrection. Moreover, in telling the story of Jesus, Mark put in some simple editorial works. For example, from the Gospel of John, we know that Jesus had come to Jerusalem for at least three times to celebrate Passover. That is why we say that Jesus had preached for three years. However, Mark condenses the three trips into one. Furthermore, Mark groups the miracles and teachings in several places. In fact, Jesus might not follow Mark’s sequence to work miracles or teach. Mark put what he thought were related incidents together so as to enhance its readability and the memory of the listeners. The text we read today is one such example. Though “whoever such and such” appears together three times, Jesus might not have said them in one occasion. Perhaps they were spoken in a span of a year or half a year apart. Now, let us follow last week’s perspective of exercising authority to meditate the teaching today.

John was the beloved apostle of Jesus. Many paintings and movies portrayed him as a meek and gentle man. In fact, Jesus gave him and his brother James a nickname, “sons of thunder”. We can imagine how explosive their temper could be. For example, once they passed through a Samaritan village. Since Jews and Samaritans were enemies, and when the Samaritan villagers learnt that they were heading Jerusalem, they refused to receive them. The sons of thunder asked Jesus to permit them to bid fire from heaven to consume them. (Luke 9:54) Their behaviour was comparable to ISIS today! Of course, Jesus stopped them but we can see how easy it is to abuse authority.
In the gospel story today, John stopped somebody from using Jesus’ name to exorcise. We should admire John’s loyalty to Jesus. However, if you do not belong to our Shaolin Temple, you are not allowed to use Shaolin kungfu. Or if you are not a Catholic, you are not allowed to say the Lord’s Prayer. Is it reasonable? Pay attention. It is not a matter of factionalism. John would probably be guilty of monopolizing salvation. Do you want to exorcise in Jesus’ name? Join our hierarchy. If you want to receive salvation, you should become a Catholic. These are correct but we cannot say that since you are not a Catholic priest, you are not allowed to exorcise in Jesus’ name or if you don’t believe in Catholicism, you cannot be saved. If you believe in Buddhism, Taoist, Confucianism, Islam or even atheism, you cannot be saved. This is a logical fallacy. Even worse, it attempts to limit God’s ways of salvation, doubting God’s capability to save the world. At root is the fault of power hunger, of man’s desire to enjoy absolute power. When you look at the breath of mind of Moses and Jesus, can you not feel ashamed?

Just when somebody wants to acquire absolute power, others go to the opposite extreme. They are lazy to rack their own brains and they have no time to do research. They would rather surrender their autonomy and rely on the authority of experts to choose for them, to make decisions for them. In Hong Kong, people and advertisements like quoting experts because most citizens trust the words of experts and accept their opinions without reservation. Unfortunately, those whose sole target is power usually forget the concomitant responsibilities. Indeed, their responsibilities are very heavy. One casual word might rock the market; drives the whole town into a “white vinegar” buying frenzy or even floods consulates with citizens trying to get a visa. Today, Jesus gave the people in power a warning, those who have power to influence the life of other people. If they abuse their authority to make other people sin; if they ignore their duties and coerce the weak to sin, to fall, to suffer physical or spiritual harms, Jesus guarantees that at the end of the world, their punishments would be worse than death without a proper burial. In Jewish language, “to be thrown into the sea with a millstone hanging around the neck” is an extremely evil cursing, wishing somebody to die without a proper burial. The greater the power is, the greater is the responsibility. When we exercise authority, can we not be careful?

At last, when your conscience is numbed by authority, when God becomes no longer discernible, do you have the courage “to amputate your limbs”, i.e. to resign and step down? When you concentrate on your work which alienates your family relations, taking away your time to read the Bible and to pray, do you have the courage to resign and step down? When you are addicted to your smartphones so much so that you do not give up your seats to the weak, the disabled and the pregnant; when you are addicted to online games, Internet, or even gambling and narcotics, do you have the determination to kick these bad habits?

The fourth Sunday in September is “Education Sunday”. The theme this year is “Jesus Christ is Life”. Education elevates our life and knowing Jesus is indispensable for the elevation of life. Religious education is an essential link. On the other hand, education is a situation with complicated power relations and abuses of authority can easily take place. Today, let us pray for educators and the students entrusted in their hands. May they encounter Jesus Christ and receive his blessing in the process of learning and teaching. Each and every one of us possesses authority to a certain extent. We pray that when we exercise our authority to serve, we ourselves and the recipients of our service may receive God’s blessing. We should beware of the ambition to acquire absolute power, to remember the responsibilities brought along with authority and the determination to withdraw in dysfunctional situations. Otherwise, we will harm ourselves as well as other. Beware!
God bless.

權力是為了服務 Authority is for Service

常年期第25主日（乙年）
主題：權力是為了服務

上星期的福音記載了耶穌傳教已差不多三年，門徒也跟隨了他差不多三年。耶穌打算透露祂的救世工程的細節，讓門徒有心理準備。所以他做一個非正式的民意調查，詢問門徒在群眾心目中，他是誰。其實耶穌所關心的，是十二宗徒的觀點，因為十二宗徒是教會將來的基石。其他人的觀點祗是一個切入點。所以當門徒反映民意後，耶穌直指其心，問十二宗徒在他們的心目中，他是誰。那時，伯多祿站出來，代表其餘的宗徒答耶穌是默西亞。答對了，所以耶穌告訴他們默西亞要用受難復活來拯救世界。豈料伯多祿諫責耶穌，想阻止耶穌去受死。耶穌發覺自己高估了十二宗徒的明悟，而且撒殫正借助伯多祿來誘惑祂，游說祂放棄天主定下的救贖計劃。於是耶穌轉身喝令撒殫退下，並教訓伯多祿要思念天主的旨意和明白「必先置諸死地而後生」的道理。你們以為十二宗徒會明白嗎？

門徒不明白的是甚麼呢？就是復活的概念。所以，耶穌帶了十二宗徒的核心小組，即伯多祿，雅各伯和若望三個人上大博爾山，替他們補習，在他們面前顯聖容，讓他們認識到復活後的光榮，希望加強他們的信心，不會害怕死亡。但在門徒的心目，仍有疑慮。「必先置諸死地而後生」的道理，說來動聽。但如果死後復活不了怎麼辦？這是一個考驗信德的問題，並不是純粹憑邏輯思考可以解決的。因為死亡與復活之間的洪溝，祗有靠信德來跨越。我們惟有求天主加強我們的信德，除此之外，恐怕沒有其他辦法了。於是下山後，耶穌再在十二宗徒面前，恢復了一個父親的信德，並從他的兒子身上驅逐了一隻又聾又啞的邪魔。發生了這些事之後，纔到今天的福音，耶穌第二次預言祂的受難。所以，各位兄弟姊妹，如果祗待星期日纔返聖堂聽十分鐘聖經故事，你們所聽到的是支離破碎的片斷，又怎能夠全面認識耶穌呢？所以平日讀聖經，是必要的，不能偷懶。

在瑪竇福音十六章，當伯多祿宣認耶穌是天主子，是默西亞的時候，就在那個場合，耶穌賜伯多祿這個名字給西滿，立他為教會的盤石。耶穌升天後，聖神降臨在120個信徒身上，教會在耶路撒冷誕生了。初時，伯多祿以宗徒之長的身份領導耶路撒冷的團體，後來他被黑落德迫害，被迫離開耶路撒冷，像聖保祿宗徒一樣，開始在外邦人之中傳福音。他到了羅馬，建立了羅馬教會。馬爾谷跟隨伯多祿，就是他為羅馬教會寫成馬爾谷福音。伯多祿在羅馬殉道，以後三百年的羅馬主教，全部都是為主殉道的。後來羅馬凱撒君士旦丁大帝不再迫害教會，容許教會享有宗教自由，入教、崇拜、宣講等可以不受干擾；並捐贈大量物業給羅馬主教，作為信徒聚會之用，使信徒不用再躲在地下墓穴之中舉行彌撒。教會開始由家庭式的教會進化成宮廷式的官方教會。因為她位於羅馬帝國的心臟地帶，所以羅馬教會很容易亦成了各地教會的共融中心。各地教會若有甚麼信理或倫理上的問題，很自然會請求羅馬教會定奪。漸漸地，羅馬主教便成了今天的教宗。後世追認伯多祿為第一任教宗，而今天的羅馬主教，教宗方濟各，就是伯多祿的第266任繼承人。

教宗的地位經常受到挑戰。且看今天的福音。耶穌既已立伯多祿為磐石，但十二門徒仍背著耶穌，彼此爭論誰最大。為甚麼？因為西滿這塊磐石不是一個完美的人。論學問，他祗是一個未受過教育的漁夫，連福音也要靠馬爾谷幫他寫；論性格，他是一個率直衝動的人，在耶穌被捕時，就是他拔劍砍下大司祭僕人的耳。而他一生之中，最大的遺憾，恐怕就是他曾三次否認耶穌。一個這樣的人，誰都有本事挑戰他的領導地位。但天主卻偏偏揀選一個有這麼多缺點的人去領導教會。是否很難理解呢！

在舊約的歷史，直到民長時代，以色列人素來都是由天主所領導。梅瑟，若蘇厄及後來的民長，都祗是天主的代言人。後來，以色列人要求好像其他民族一樣，要有君王。當時的民長撒慕爾曾苦口婆心警告他們，君王會凌駕法律之上，剝削人民，但以色列人仍堅持要君王。我們不要怪責以色列人，因為他們的發展歷史，祗不過在反映出人類歷史的規律。當社會發展到相當繁榮，相當規模的時候，君主制度會自然出現，來調動大量的人口去興建宏偉的建築物和組織龐大的軍隊。通常，開國的君王一般都是賢明的，後來的皇帝就乏善足陳了。在相信有神的時代，還有神明可以制衡君王。但當生活富裕，人心貪婪，人民忘記了天主的時候，君王會擁有不受制衡的絕對權力，任意妄為，變成暴君。結果，官迫民反，人民起義革命，改朝換代，流血收場。這些歷史不斷地重複著。

當大家不願意看見流血收場，又不相信天主的存在，有沒有其他辦法去制衡君王這頭猛獸呢？西方哲學家惟有高舉「理性」來取代天主的地位。他們在社會上鼓吹自由和人權的思想，對抗隨意濫用暴力，各色各樣的「土皇帝」。在政治上他提倡立法、司法及行政三權分立，用以制衡土皇帝的絕對行政權力。政治角力，權力鬥爭變得更複雜、更有趣。以權謀私，官商鉤結幾乎變成理所當然。對於這些角力和鬥爭，我們是不能置身事外的。如果從前我們不喜歡香港的小數派議員在立法會拉布，請看看日本議會的小數派怎樣拉布，企圖制止安倍晉三通過新安保法案，這安保法案是為日本未來投入國際戰爭而鋪路的。原來「拉布」並非想像中的壞。今天我們所見到的這一切，都是人類不願意聽從天主旨意的後果。

二千年前，耶穌教導我們應如可行使權力。權力是為天主服務，為人民服務的。這不是一個口號而是一個心態。當你行使權力時是為有需要的人解決他們的困難時，你正在履行耶穌所教訓的「誰若想做第一個，他就得做眾人中最末的人個，並要做眾人的僕役。」你正是在「收留小孩子」。耶穌向你保証，當你收留、接待、幫助這些有需要的人時，你正在為天主服務。無論你是一個一無是處的伯多祿，或者是一個昏君，或者是一個銳意改革的黨主席，或者是一個特首抑或是一個普通人。當你在你的崗位上運用你的才智，時間或者善意，為有需要的人解決他們的困難時，你是在服務天主。其實，這並不是甚麼高超難懂的政治哲學，而是一種心態。祗因為人貪戀權力和權力所帶來的滿足感，纔拒絕天主的邀請吧了。

這個星期，就讓我們留意自己有沒有濫用權力，滿足自己的操縱慾，而忽略了別人的需要。有沒有在自己的崗位上幫助過有需要的人。下星期回來向天主交代。
天主保祐。

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Twenty fifth Ordinary Sunday, (Year B)
Theme: Authority is for Service

The gospel reading last week mentioned that Jesus had been preaching for nearly three years. His disciples had also followed him for nearly three years. Jesus intended to reveal them the details of his salvation work, to have them psychologically prepared. So, Jesus conducted a not very valid opinion poll, asking his disciples what the people thought he was. In fact, Jesus cared more about the opinions of his disciples because they would be the foundation stones of the Church in the future. Other people’s opinion was only an entry point. After the disciples had reported the public views, Jesus pointedly asked them what they themselves thought about him. At that time, Peter stood up, representing the rest of the Apostles, to answer that Jesus was the Messiah. Correct! So, Jesus told them that the Messiah was to undergo passion and resurrection to save the world. Peter tried to dissuade Jesus from taking this course of action. Jesus found that he had overestimated the understanding of the Twelve and that Satan was making use of Peter to tempt him, persuading him to reject the salvation plan laid down by God. So, Jesus turned around to scold Satan and taught Peter to think of God’s will and the paradox of “saving one’s life by abandoning life”. Do you think the Twelve would understand?

What did the Twelve fail to understand? The concept of resurrection. Therefore, Jesus brought the core group among the Twelve, i.e. Peter, James and John, up Mount Tabor, to give them an “extra lesson”. In front of them, Jesus transfigured to show them the glory after resurrection, hoping to strengthen their faith so that they would not be afraid of death. But there were still doubts in the hearts of the disciples. “Saving one’s life by abandoning it” is easier talked than done. What if one does not come back to life after death? This is a problem of faith which cannot be resolved by logical reasoning. It is because only through faith can we pass over the gulf between death and resurrection. Praying to God for greater faith is the only way. Other than that, there probably is no alternative. Therefore, after coming down from the Mount, Jesus restored the faith of a father and exorcized a deaf and dumb spirit from his son in front of the Twelve. After all these incidents, we come to the gospel story of today, the second prediction of passion and resurrection by Jesus. Therefore, brethren, if you come back to Church once a week to listen to the gospel, you can only obtain a fragmented picture. How then can you know Jesus fully? Therefore, daily reading of the Bible is indispensable. Don’t be lazy!

In Matthew 16, in the occasion when Peter declared that Jesus was the Son of God, the Messiah, Jesus gave Simon the name Peter and upon this “Peter/Rock”, Jesus would build his Church. After the ascension of Jesus, the Holy Spirit came down to the 120 believers to mark the birth of the Church in Jerusalem. At first, Peter led the Jerusalem community in the capacity of the Prefect of the Twelve. Later, Herod tried to kill him and he fled Jerusalem, began his preaching among Gentiles like St. Paul. He reached Rome and set up the Church in Rome. Mark followed Peter and wrote the gospel of Mark for the Romans. Peter suffered martyrdom in Rome. All the subsequent bishops in Rome suffered martyrdom too for the next 300 years. Later, Constantine Cæsar stopped persecuting the Church, allowed them religious freedom. Conversion, worship and preaching would never be interfered anymore. Furthermore, he gave the Roman bishop many buildings for Christian assemblies so that they no longer needed to celebrate masses in the catacombs. The Church evolved from “domestic churches” to “regal churches”. Since she was located at the heart of the Empire, the Roman Church naturally became the centre of communion among local churches. Whenever they had any doctrinal or moral issues, the local churches would seek resolutions from the Roman pontiff. Gradually, the Roman pontiff became the pope today. We made Peter the first Pope and the Roman Pontiff, Pope Francis is the 266th successor of Peter.

The status of the Pope has been challenged all the times. Take a look at the gospel reading today. Now that Jesus has made Peter the rock of the Church, but behind Jesus, the Twelve still argued about who was the greatest. Why? It is because this Simon Rock was not a perfect man. As for his training, he was an uneducated fisherman. He even had to rely on Mark to write the gospel. As for his character, he was impulsive. When Jesus was arrested, it was Peter who struck off the left ear of the High Priest’s servant with a sword. The greatest regret in his life perhaps was his three denials of the Lord. Anybody could challenge the status of such a man. But why did God deliberately choose such a man with so many flaws to lead the Church? It is truly a mystery!

In the history of the Old Testament, God had been leading the Israelites until the era of Judges. Moses, Joshua and later Judges were only spokesmen of God. Later, the Israelites demanded to have kings like other peoples. When Samuel advised them earnestly not to install kings who would place themselves above the Torah to exploit the people, the Israelites refused to listen. We should not blame the Israelites because their history only reflects the general laws of human history. When a society becomes prosperous, has grown to a certain size, monarchy will naturally appear to mobilize a large number of people to build gigantic structures and build up a large army. Usually, the first few kings were good and subsequent ones lacked any merits. In an age when people believe in deities, people still have gods to counterbalance kings. When life becomes rich, men become greedy. When people forget God, kings would possess unchallenged absolute powers, doing whatever at their pleasures and become tyrants. Consequently, people are forced to revolt. Revolutions overthrow the existing dynasty which is ended in bloodsheds. This cycle of events repeats itself unceasingly in human history.

When people do not want to see empires end up in bloodsheds and do not believe in the existence of God, is there any other way to restrain this wild beast? Western philosophers uphold ‘rationality’ to replace God. They drum up the ideas of freedom and human rights in the society to counteract the arbitrary abuses of power of all kinds of local tyrants. In politics, they promote the independence of legislative, judicial and executive powers to counteract the absolute executive power of local tyrants. Political tussles and power struggles become more complicated and interesting. People take abusing public office for personal gain and government-business collusion for granted. We cannot be exempted from these tussles and struggles. If we did not like filibustering of the minority legislators in the Legislative Council in Hong Kong, we should take a look at how the minority in the Japanese parliamentary tried to delay the passing of the new Abe security bill, which paths the way for Japan to take part in international wars, by filibustering. After all, filibustering is not that bad. All of these that we see today are the result of humanity’s reluctance to obey God’s will.

Two thousand years ago, Jesus taught us how to exercise authority. Authority is for the service of God and of men. It is not a slogan but an attitude. When you exercise your power to help the needy to solve their problems, you are doing what Jesus taught about “if anyone would be first, he must be last of all and servant of all” and you are “receiving one such child”. Jesus guarantees that when you receive and help the needy, you are serving God. Whether you were a worthless Peter, or an idiot king, or a reformer party chairman, an SAR chief executive or just an ordinary man, when in your station of life, you exercise you talent, time and good will to help the needy solve their problems, you are serving God. In fact, this is not some mysterious political philosophy but simply an attitude. Men reject God’s invitation only because they are power-happy and are addicted to the satisfaction of manipulating others.

This week, let us pay attention whether we have abused authority to satisfy our manipulation complex and ignore the needs of others, whether we have helped the needy in our stations of life. Come back to settle the score with God next Sunday.
God bless.

在我的心目中，耶穌是誰 In my heart, who is Jesus?

常年期第24主日（乙年）
主題：在我的心目中，耶穌是誰

首先，讓我們認識一些福音的背景。斐理伯的凱撒勒雅位於加里肋亞湖以北約40公里，在當時的敘利亞省邊界，是一座很有戰略價值的城市。斐理伯是大黑落德的其中一個兒子。是大黑落德死後統治猶大的分封侯之一；另一個分封侯就是惡名昭彰，殺死若翰洗者的安提帕。斐理伯為了奉承凱撒奧古斯都而將該城改名為凱撒勒雅。

不經不覺，耶穌在北方的加里肋亞省一帶的傳道工作，已差不多三年了。今天耶穌做了一個並沒有代表性的民意調查，詢問門徒，他在群眾的心目中是怎麼樣。門徒七咀八舌，把自己心目中想聽到的意見報告給耶穌。例如，十二宗徒中有一個政治立場鮮明的「熱誠者」西滿。這一黨人反對建制派，反對羅馬人統治。黑落德安提帕是羅馬帝國所扶植的傀儡殖民地統治者，他殺了洗者若翰。所以有人散播謠言，把耶穌描繪成為復活了的洗者若翰，想借助耶穌打擊黑落德。耶穌與洗者若翰有幾分相似，兩者都是不畏權貴，仗義執辭。不過，洗者若翰未曾行過一個神蹟。所以把耶穌描繪成先知比較恰當。
梅瑟曾預言將來天主要派一個好像他一樣的先知，來解放以色列人。但在舊約歷史的發展之中，就出現了兩類的先知，包括在朝庭做官的先知和在民間的先知。所謂伴君如伴虎，在君王身邊的先知很少能做到諫官的任務，而民間的先知反而能批評時弊，勸人悔改，自己卻成了君王的眼中釘。有些民間先知，甚至能行神蹟，更被稱為「天主的人」，他們所留下的著作，還被編入希伯來經典之中。所以，耶穌在世的時候，選擇性地行一些舊約先知曾行過的神蹟，提醒猶太人，天主所應許的先知，所應許的默西亞已來臨。

當然，耶穌並不介意別人怎樣看他。他關心的是十二宗徒，教會將來的基石如何了解他。所以，耶穌直指其心地問：「您們說我是誰呢？」（谷8:29）十二宗徒之中，祗有伯多祿站出來作答。所以，其他基督教派無論怎樣不願意，也不能否定一個事實：伯多祿是十二宗徒之長。他未必是耶穌收的第一個徒弟，他肯定不是若望福音所載的「耶穌最愛的門徒」或者是十二人中最能幹的門徒。但可以肯定，他是十二宗徒的「大師兄、班長」。所以是他站出來，代表十二人答覆耶穌。
他的答案，表面上是正確的。「默西亞」就是預許了要來解放猶太人的達味後裔。可是，當代的猶太人對「默西亞」有錯誤的演繹。當年達味為了表達對天主的愛，想為天主興建一座聖殿，安放與以色列人流浪了四百多年的約櫃。天主很欣賞達味，不但不需要他建造聖殿，反而應許達味的王朝永世長存。聖殿將來由達味的兒子撒羅滿王興建。可惜好景不常，撒羅滿王死後，以色列國分裂為南北二國。國力不但分薄了，還先後亡國給亞述和巴比倫。但天主的諾言怎可能落空呢？所以，就出現了「默西亞」的觀念。將來，天主要興起一個達味的後裔，復興以色列。當時，猶太人被羅馬帝國殖民統治。很自然，他們心目中的「默西亞」，就是一個「反清復明」的人民英雄。他將會是一個驅逐羅馬人，解放猶太人的軍政領袖。但耶穌要對付的，不單是羅馬帝國；耶穌要解放的，不單是猶太人。耶穌的門徒被狹隘的民族主義所蒙蔽，對「默西亞」有錯誤的理解。

更嚴重的問題出現了。耶穌清楚表明默西亞的真正任務，就是以受難復活來解放全人類。伯多祿出於好意，想勸諫制止耶穌。他這樣做是人之常情，但是「好心做壞事」。請大家留意，耶穌斥責伯多祿的說話，其實不是針對伯多祿，而是伯多祿背後的撒殫。伯多祿並沒有附魔，撒殫仍未入侵到伯多祿體內。所以耶穌不用說驅魔的命令。耶穌命令撒殫退到自己的身後，以自己來擋住撒殫，目的為了保護伯多祿。跟著教訓伯多祿，希望他能領會天主的思想。

這件事蹟，我們可以領悟出最少兩個教訓。第一，倘若我們不尋求天主的旨意的話，我們的好心祗會做壞事。伯多祿就是一個很清楚的例子。所以，我們有必要讀經祈禱，體會天主的旨意。在今天的第二篇讀經，雅各伯宗徒在他的書信中，清楚表達出天主的旨意是甚麼。天主的旨意不是漂亮的演講辭，而是具體的愛德服務。天主的旨意是跨越狹隘的民族主義、本土主義，跨越那些祗關心自己人，而不理會敘利亞難民的生死存亡的思想；是胸襟廣闊的泛愛眾人。

第二，耶穌的問題不單問十二宗徒，也問我們。在我們的心目中，耶穌是誰？這個問題我們可以參考別人的答案， 例如在今天的第一篇讀經，我們看到依撒意亞先知，仗義執辭，得罪君王，受到其他人的攻擊。對於他，天主就是他的保護，就算在君王前被指控，也有天主作他的辯護。但天主要的，是我們每個人自己的答案。你呢？耶穌在你面前問你，你認為耶穌是誰呢？
我不能代你答。但執事我可以提供幾個參考答案。

1. 耶穌，祢是一位偉大的導師，祢的智慧比佛祖大，祢的倫理教訓比孔孟的教訓高出幾籌，我對祢心悅誠服。
2. 耶穌，我的罪過常在我的眼前，我得罪了天，得罪了祢。我渴望得到祢的寬恕，祢的拯救。
3. 耶穌，祢是我心靈的慰藉。無論我遇到任何難關，祢總在我身邊扶持我。祢更以自己的體血養活我。我感謝祢。
4. 耶穌，祢是我的主宰。我祗是一個不堪當的僕人。我願獻出我的一切，與祢一起建設天國。希望祢不會嫌棄。

以上祗是隨手拈來的幾個朋友的經驗。最重要的是你自己與耶穌的關係。這個星期就默想檢討這個關係吧。
天主保祐。

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  Twenty-fourth Ordinary Sunday, (Year B)
Theme: In my heart, who is Jesus?

Let us begin with something about the background of the gospel story. Cæsarea Philippi is 40 km north of the Sea of Galilee. It was a strategic city located near the border of the province of Syria. Philip was one of the sons of Herod the Great, one of the tetrarchs ruling Judea after the death of Herod the Great. Another tetrarch was the notorious Herod Antipas who beheaded John the Baptist. To flatter Cæsar Augustus, Philip renamed the city Cæsarea.

Time flew. Jesus had been preaching the gospel in the northern province of Galilee for nearly three years. Today, he did a not-so-valid opinion poll, asking his disciples what the people generally thought about him. The disciples were eager to tell Jesus what they wanted to hear from the people. For example, one of the Twelve was Simon, a Zealot, who hated the pro-establishment and openly opposed the Roman rule. Herod Antipas was a puppet king put in place to exercise the Roman colonial rule. He killed John the Baptist. Therefore, some people spread the rumour that Jesus was John the Baptist coming back to life. They wanted to make use of Jesus to attack Antipas. To a certain extent, Jesus and John the Baptist were alike in that both of them dared to criticize the people in power according to the truth. But John the Baptist had never worked a single miracle. Therefore, it would be more appropriate to describe Jesus as a prophet.

Moses had prophesized that God would raise a prophet like him to liberate the Israelites. In the course of Old Testament history, two types of prophets arose, official prophets who served in the palace and the prophets among the people. It was perilous to serve a king. Therefore, not many prophets could dare to exhort the kings to do the right things. On the other hand, prophets of the common folk were able to criticize the current abuses and exhort people to repent. They themselves became nemesis of kings. Some of these prophets were able to work miracles and were called “men of God”. They left behind writings which were collected into the Hebrew Scriptures. So, when Jesus came, he selectively performed miracles done by these prophets, reminding the Jews that the promised Messiah had arrived.

Actually, Jesus did not care very much about what other people thought of him. He cared about how the Twelve, the foundation stones of the Church, perceived him. Therefore, Jesus asked pointedly, “But who do you say I am?” (Mark 8:29) Among the Twelve, only Peter stood up to answer. Therefore, no matter how reluctant some Protestant churches are to accept, they cannot deny a simple fact: Peter was the head of the Twelve. He might not be the first disciple, nor the “beloved disciple” in the gospel of John, nor the most capable disciple. One thing for sure, Peter was the prefect of the Twelve. He stood up to represent the Twelve to answer Jesus’ question.

Superficially, Peter’s answer was correct. The Messiah was the foretold descendant of David God sent to liberate the Jews. However, the contemporary Jews had a wrong interpretation of the idea of the Messiah. King David wanted to show his love for God. He planned to build God a house/temple to house the Ark which had been wandering in the wilderness with the Israelites for more than four centuries. God appreciated that but God did not want David to build the Temple. Instead God promised that David’s house/dynasty would last forever. The Temple would be built by his son, King Solomon. Unfortunately, after the death of King Solomon, Israel was divided into the Northern and Southern Kingdoms. Their vitality was reduced and the two Kingdoms were subsequently conquered by the Assyrians and Babylonians. But how could God’s promise fall to the ground? Thus the concept of the “Messiah” sprang into life. In the future, God would raise a descendant of David to restore Israel. In Jesus’ time, Jews were Roman colonial subjects. Naturally, their conception of the Messiah would be a political military leader who would drive away the Romans and liberate the Jews. However, Jesus did not target the Roman Empire. Jesus did not liberate the Jews alone. The understanding of the disciples of Jesus was clouded by narrow nationalism and resulted in a wrong understanding of the Messiah.

Worse was still to come. Jesus explained clearly that the true mission of the Messiah was to suffer and die and come back to life in order to liberate all mankind. Out of good intention, Peter tried to dissuade Jesus. His action was natural enough but “the path to hell is littered with good intentions”. Peter was doing a bad thing with good intention. Pay attention. The words Jesus used to scold Peter did not target Peter, but the Satan behind Peter. Peter was not yet possessed. Therefore, Jesus’ words were not exorcism commands. Jesus commanded Satan to get behind him in order to block Satan from attacking Peter. Jesus wanted to protect Peter. Then he told Peter to try to understand God’s thinking.

This event teaches us at least two things. Firstly, if we do not seek the will of God, our good intentions will only result in bad things. Peter was a vivid example. Therefore, we need to read the Bible and pray to know more about God’s will. In the second reading today, James speaks clearly what God’s will is. God’s will is not beautiful speeches but concrete charity services. God’s will transcends those narrow nationalism and nativism, those which care only about the good of “we” and ignore the plights of the “they”, the Syrian refugees. It is a big heart to be inclusive, to love all mankind.

Secondly, Jesus did not direct the question to the Twelve only. Jesus also asks us. In our hearts, who is Jesus? We may refer to other people’s answer. For example, in the first reading today, we see that Isaiah spoke the truth and antagonized the kings and the people attacked him. For him, God was his protection, his advocate when put on trial. However, God wants our personal answer. What about you? When Jesus stands in front of you and asks you, what do you think of Jesus?
I cannot answer for you. But I can offer you a few answers for reference purpose.

1. Jesus, you are a great teacher. Your wisdom is bigger than Buddha’s. Your moral teachings excel those of Confucius and Mencius. I admire you with my whole person.
2. Jesus, my sins are always before me. I have sinned against heaven and before you. I desire to receive your forgiveness and salvation.
3. Jesus, you are the consolation of my soul. Whenever I meet difficulties, you are always by my side. You even feed me with your body and blood. I am grateful to you.
4. Jesus, you are my Lord. I am only an unworthy servant. I desire to offer you all I am to build up the Kingdom of Heaven with you. I wish you would not abandon me.

The above are just experiences from a few friends. The most important point is your personal relationship with Jesus. This week, meditate about this relationship.
God bless.

關懷弱小 To care for the needy

常年期第23主日（乙年）
主題：關懷弱小

天主是一個鋤強扶弱的天主。祂常在大型戰役中，幫助以色列人以寡敵眾，取得勝利。例如，當年梅瑟解放以色列人出埃及的時候，六十萬手無寸鐵的以色列人來到紅海海邊，法魯王率領600輪戰車追到，準備衝入人群，大開殺戒，以報殺長子之仇。以色列人前無去路，後有追兵，又沒有能力背水一戰。眼見這場無可避免的大屠殺即將開始的時候，天主出手幫助以色列人過紅海，避過一場浩劫，並淹沒了法魯王的戰車和追兵。
若蘇厄繼承梅瑟帶領以色列子民進入福地，把土地分給十二支派之後，以色列人進入維時約三百年的民長時代。民長是來自十二支派的民族英雄，他們帶領自己的支派，或聯合一兩個其他的支派對抗外族的入侵。例如，基德紅時代，天主以三百以色列人擊敗十三萬五千米德揚與阿瑪肋克聯軍。
到了君王時代，最聞名後世的莫過於達味單挑哥肋雅一役。天主幫助一個十多歲的牧童，擊倒一個九尺高的培肋舍特勇士。無疑，舊約的歷史總有誇大和浪漫化的成份，但無可置疑的，是天主曾經幫助過以色列這個弱小的民族，周旋於列強之中，雖然幾次亡國，仍生存在人類的歴史之中，直到今天。

天主也有祂的溫柔一面，祂對社會上的弱小者關懷備致，經常提醒以色列人照顧身邊的孤兒寡婦和傷殘人士。例如，天主在出谷紀20章頒布十誡，在第22章就警告以色列人，不得苛待孤兒寡婦，否則，天主要使他們的妻兒成為孤兒寡婦。（出22:21-23）在肋未紀19章，我們可以找到有名的「愛你的近人如愛你自己」的法律。在這條法律之前，就記載了很多很有愛心的法律。例如收割時不得割到田邊，拾剩的麥穗或者葡萄就不可再拾，目的是為了留給窮人和外邦人。又要即日發放工資給工人，不得刻扣過夜；不得欺負他們聽不到就咒罵聾人，不得因為他們看不到就放障礙物在盲人面前等。這些都是明文規定在613條猶太法律之中。可見天主對社會上的弱勢社群的細心、關心。並且運用法律來教育以色列人這樣做。類似的教導，遍佈在先知書和智慧文學例如約伯傳、聖詠、箴言之中。

今天的第一篇讀經，天主在依撒意亞先知書就宣布祂要以身作則，親自照顧那些傷殘人士。目的就是勸勉以色列人不要歧視他們，要跟隨天主的榜樣，關懷愛護他們。今天的福音，記載了耶穌治好一個聾啞人，這事蹟包含了很豐富的意義。讓我們逐一反省。

首先，耶穌不但應驗了先知的預言，而且更具體地反對歧視。請注意，這個神蹟發生的地點是提洛、漆東及十城區一帶，即是外邦人的地方，是一般猶太人所歧視的地方，但從前不是這樣的。在梅瑟時代，以色列人生活在埃及，自己都是外族，外邦人。所以梅瑟五書所記載的613條法律，對外邦人是友善的，因為他們也曾是外邦人。對外邦人的歧視是後來的事，可追溯到亡國充軍的時代。在充軍時，為了保持自己的猶太人身份不被同化，部份猶太人，即法利塞人刻意與外邦人隔離，並努力鑽研古老經典，編纂猶太人的聖經。回國後，猶太總督不但強行解散已存在的混合婚姻，而且更下令禁止猶太人與外邦人通婚。1971音樂劇電影「錦繡良緣 Fiddler on the Roof」 就是在這種背景之下所演繹的動人故事。所以耶穌治好外邦聾啞人，是十分有意義的。外邦人也是人，也是按天主肖像所造。以色列人得天獨厚，首先認識天主。他們對外邦人的歧視祗是後世種種歷史因素所形成的不幸，應該糾正。耶穌不歧視外邦人，作為祂的門徒，我們也不應歧視外族，歧視身邊的外籍佣人。

第二，外邦人不認識天主，是傳福音的對象。傳福音就是好像耶穌治病的故事一樣。耶穌開啟盲人聾人的耳目，讓他們認識天主，獲得救恩。天主教素來跟隨耶穌以行愛德服務的方式傳福音，比較少用宣道的方式傳福音。其實宣講與行愛德是相輔相成，缺一不可。祗宣講而沒有愛德服務，是空口講白話，對任何人都沒有益處。祗有愛德服務而沒有宣講，祗會流於社會福利工作，這是政府應該做的事，不是教會應該做的事。要知道，教會做社會服務，愛德服務與一般的社會福利工作不同。教會做愛德服務不祗是多一份愛心，政府的社工一樣可以滿溢愛心。作為耶穌的門徒，最大的愛心莫過於關懷別人靈魂的得救。所以，教會的愛德服務不能停留在福利層面，而要讓受惠人認識天主的救恩。

第三，祈禱讀經是非常重要的。耶穌醫治聾啞人，是先開啟他的耳，纔鬆他的舌。鬆了舌頭就可以開口讚頌天主，宣揚天主如何在他身上施恩。同樣，我們需要讀經、祈禱、靜下來聆聽天音的聲音，天主的啟示。在祈禱中，獲得天主賜予的力量。福音記載耶穌經常獨自在荒野，在山上祈禱。所以，傳福音不能沒有靈修作配合。

各位兄弟姊姐，一切從祈禱讀經開始，祗有這樣纔能在生活中，在自己的工作崗位中，在堂區生活中，在天水圍社區中，活出耶穌基督的慈悲面容。
天主保祐。

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Twenty Third Ordinary Sunday (Year B)
Theme: To care for the needy

God likes to overthrow the powerful and uphold the weak. In large scale battles, He usually helped the outnumbered Israelites to defeat their foes. For example, when Moses liberated the Israelites from Egypt, the 600,000 unarmed Israelites were trapped between the Red Sea and the 600 Egyptian chariots which were ready to charge into the fleeing crowd for a massacre to revenge for the deaths of their first-borns. It was impossible for the Israelites to withstand the ferocious onslaught. Just when this inevitable massacre was about to start, God helped the Israelites cross the Red Sea to safety and drown the army of pursuing chariots. Joshua succeeded Moses to lead the Israelites into the Promised Lord. After dividing the land among the 12 tribes, the era of nearly three centuries of Judges began. Judges were folk heroes from different tribes. They led their own tribe or joined forces with a few more tribes to fight back the invaders. For example, during the time of Gideon, God defeated a joint-army of 130,500 Midianites and Amalekites with only 300 Israelites.
During the age of Empire, no battle was more famous than the single combat between David and Goliath. God helped a teenage shepherd boy knock down a 9-foot Philistinian champion. Doubtless, the historical narratives in the Old Testament may exaggerate and romanticize. But surely, God had helped this tiny people to survive among the more powerful neighbours. Though being conquered several times, it still exists today in human history.

God also has a softer side. He cares very much about the wellbeing of the disadvantaged in the society. He keeps reminding the Israelites of the duty to take care of orphans, widows and the disabled. For example, in Exodus 20, God gave the Ten Commandments. Quickly in chapter 22, He warned them not to afflict any orphan or widow lest He would make their wives widows and children orphans. (Exodus 22:21-23) In Leviticus 19, we can find the famous law of “love your neighbour as yourself”. Before that, you can find many charitable laws. For example, when they reaped the harvest, they should not reap the field to its very border. Neither should they gather the gleanings after their harvest. They should not strip their vineyard bare, nor gather the fallen grapes. Leave them for the poor and for the Gentiles. They should not keep the wage of hired workers overnight. They should not curse the deaf nor put a stumbling block before the blind etc. to take advantage of their deafness and blindness. All these are part of the 613 Jewish laws. We can see that God cares very much about the socially disadvantaged. He made use of the Torah to teach them. Similar teachings are scattered among the Prophets and Wisdom Literature such as Job, Psalms and Proverbs.

In the first reading today, God declares in Isaiah that He sets an example for us to take care of the disabled. He exhorts the Israelites not to discriminate against them and follow His examples to care for them. In the gospel reading today, Jesus healed a deaf-mute. This cure is pregnant with meanings. Let us meditate its meanings one by one.

First of all, not only does Jesus fulfill the prophecy but he also concretely opposes discrimination. The miracle took place in the region of Tyre, Sidon and Decapolis which was a Gentile territory, a region commonly despised by Jews. But discrimination against Gentiles was not a common practice. During Moses’ time, the Israelites lived in Egypt. They themselves were aliens. Therefore, the 613 laws in the Torah are friendly to Gentiles because they themselves were. Discrimination arose only at a later time, around Babylonian Captivity. During that time, in order not to be assimilated by the aliens, some Jews, the Pharisees, worked hard to segregate themselves from Gentiles. They studied hard traditions handed down from ancient times and put together the Hebrew Scriptures. After returning to Palestine, the Jewish governor enforced the dissolution of mixed marriages and forbade Jews from marrying outsiders. The 1971 musical, Fiddler on the Roof, unfolded a touching story with such a background. Therefore, it was highly meaningful for Jesus to cure this Gentile deaf-mute. After all, Gentiles are also created in the image of God. The Israelites were chosen to know God. Their discrimination against Gentiles was only an unfortunate outcome of historical circumstances. It should be rectified. Jesus did not discriminate against Gentiles. As his followers, we should not discriminate against foreigners and our foreign domestic helpers.

Secondly, Gentiles did not know God. We should evangelize them. Evangelization is similar to Jesus’ healings. Jesus gave back sight and hearing to the blind and the deaf so that they may know God and receive salvation. Catholics traditionally follow more Jesus’ example to evangelize with charitable works than with preaching/kerygma. In fact, both kerygma and charity are indispensable in order to be effective. Kerygma without charity is empty talk. It is good for nobody. Charity without kerygma is social welfare which should be done by the government and not by the Church. You should know that the charity work of the Church is not the same as social work. Charity work of the Church is more than a big heart. Many government social workers are also full of compassion. Being followers of Christ, no charity is greater than the care about the salvation of souls. Therefore, the charity services of the Church do not remain on the welfare level. We need to make known to them God’s salvation.

Thirdly, prayer and studying the Bible are important. When Jesus cured the deaf-mute, he opened his ears first and then loosened his tongue. When the speech impediment was gone, the man could start praising God, proclaiming what good God had done on him. In the same way, we need to study the Bible, pray and quiet down to listen to the voice of God, the revelation of God. In prayer, God strengthens us. The gospels say that Jesus often went to the wilderness and to the mountain top alone to pray. Therefore, evangelization needs the support of spirituality.

Brethren, all things start from prayer and bible reading. Only then can we live out the merciful countenance of Jesus Christ in our daily life, in our life stations, in our parish and in the community of Tin Shui Wai.
God bless.

人子是安息日的主 THE SON OF MAN IS THE LORD OF SABBATH

人子是安息日的主
（路6:1-5）

守安息日是應該的，讓人身心得到休息，可以養精蓄銳，再戰江湖。讓人放下不必要的勞動，默想感激天主的創造和救贖，促進天人的關係。所以守安息日為人絕對是一件好事。

全球一體化是不可逆轉的大趨勢，整個世界好像在進行二十四小時接力賽，不停地運作。一體化目前固然有它的毛病，但對於民族的發展，全球的繁榮，有很大的益處。所以全球一體化為人也是一件好事。但這兩件好事如何並存呢？

如果硬性規定安息日不准工作，是不切實際的，整個城市和國家，便會跟不上世界各國的步伐，自己不但有被淘汰的危險，還會拖累其他城市國家。如果放棄守安息日，不但會令人心疲憊不堪，令全球一體化本末倒置，更會破壞人神關係，後果更嚴重。守安息日可以平衡全球一體化的流弊。

看來，在全球一體化的大氣候之下，守與不守安息日成為了兩難。其實，耶穌基督的教訓十分中用，「人子是安息日的主。」一切的安排，無論是政治、是經濟、是文化或是法律等等，一切應以人為本，考慮的是人的益處。法利塞人並不關心耶穌門徒的需要，不關心他們有沒有充份的休息或者與天主的關係是否健康，他們旨在利用法律去攻擊耶穌，完全違反了以人為本的原則和安息日法律的精神。其實，本著以人為本的精神，各國在參與全球一體化的過程中，可以靈活地作出安息日的安排，達到兩全其美。

天父，請不要因我們的罪過心硬而動怒，讓我們能進入祢的安息。亞孟。

生命恩泉

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THE SON OF MAN IS THE LORD OF SABBATH
We should observe Sabbath to allow our body and soul a rest so that we may recharge ourselves and work better afterwards. Moreover, putting down unnecessary labour to meditate the creation and redemption of God helps improve our relation with Him. Therefore, keeping the Sabbath is absolutely a good thing.

Globalization is an irreversible trend. The whole world seems like running a 24-hour relay, operating non-stop. Of course globalization is flawed but it is very beneficial to the development of peoples and the prosperity of the world. Therefore, globalization is also a good thing. How do these two good things coexist?

It would be impractical to impose the observation of Sabbath because the whole city, the whole country would not be able to synchronize and catch up with the other countries. We risk elimination and bringing others down through Domino Effect. If we abandon Sabbath, the body and mind of people would be exhausted and defeat the whole purpose of globalization. Moreover, abandoning Sabbath is detrimental to the God-man relationship. Observing Sabbath can counterbalance the shortcomings of globalization.

It seems then that keeping Sabbath under the canopy of globalization is a dilemma. In fact, Jesus' teaching that "the son of man is the lord of Sabbath" is extremely useful. All arrangements, whether political, economical, cultural or legal should be people-centred, should focus on the benefits on men. The Pharisees did not care about the needs of Jesus' disciples, whether they had had enough rest or whether their relation with God was healthy. They only wanted to attack Jesus. This kind of action totally went against the people-centred principle and the spirit of Sabbath. Indeed, with a people-centred spirit, all countries taking part in globalization are able to make flexible Sabbath arrangements to obtain the best of both worlds.

Heavenly Father, don't be angry with our sins and hardness of hearts. Allow us to enter your rest. Amen.

新舊如何並存 OLD & NEW COEXIST

新舊如何並存
（路5:33-39） 天主所創造的宇宙，雖然被罪惡所污染，但仍充滿著生氣；整個天主的創造仍生生不息，推陳出新。現在新的，經過歲月的流逝，都會變成舊的了，惟有超越時空的天主，纔會是萬古常新。但無論如何，在此人世間，新舊並存是常理，如何並存纔是問題。

耶穌是萬古常新的天主，當祂與世人接觸的時候，吹來習習清新的聖神涼風，帶給食古不化的法律主義者和教條主義者一股新鮮的空氣。被這些食古不化的權威人士窒息了很久的群眾，獲得了解放，當然歡迎耶穌的教導。可是那些戀棧成就權勢的人就容納不下耶穌了。這是他們的損失。

耶穌非常體諒他們，並尊重喜歡飲陳酒的人的自由，並沒有強迫他們接受新事物，新態度。舊的制度不一定是壞的制度，不一定是食人的禮教。它們的出現必定滿足了某時代的需要。雖然不及用電腦方便和有效率，用打字機何嘗不能做文書處理呢？

我們用慣電腦做文書處理的人要小心，不要心血來潮要求用打字機的人改錯。我們要把所有須要改動的錯處集中一次過去改。否則，我們便犯了把新酒注入舊皮囊的毛病，苦害了用慣打字機的同事了！

主耶穌，感謝祢賜給聖神，使大地更新復興。亞孟。

生命恩泉

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OLD & NEW COEXIST
Although the universe created by God was contaminated by sin, it is still full of life. The whole Creation continues to replace old things with new. What is now new, through the flow of time, will become old. God who alone transcends time-space is forever new. Whatever, it is a norm for old and new to coexist in this world. The question is how they coexist.

Jesus is God forever new. When he gets in contact with men, he blows to us refreshing breezes of the Holy Spirit, a fresh breath for legalists and dogmatists who are reluctant to adapt. Common folks who have been fettered and smothered by these conventionalists are liberated. Of course they welcome the teachings of Jesus. But these legalists and dogmatists who are not willing to forfeit their authority could not accept Jesus. It is their loss.

Jesus is considerate. He respects their freedom to enjoy vintage wine and does not shove new thinking and new attitude down their throats. Old institutions are not necessarily bad. Their appearance must have satisfied the needs of a certain age. Though not as efficient and convenient as computers, can’t typewriters do word processing as well?

Those of us who use to using computers for word processing should be careful. Don’t demand those using typewriters to make amendments whimsically. Collect all amendments in one go. Otherwise, we make the mistake of putting new wine into used wineskins, making life difficult for our colleagues who stick to using typewriters.

Lord Jesus, we thank you for sending us the Holy Spirit to renew the earth. Amen.

慚愧‧逃避‧回歸 ASHAMED-EVADE-REPENT

慚愧‧逃避‧回歸
（路5:1-11）
伯多祿跪伏在耶穌膝前，請耶穌離開他，因為他是一個罪人。（路5:8）為甚麼他有這個反應呢？他是否被神蹟嚇呆了，語無倫次，好像在大博爾山上看見耶穌的聖容時的反應？抑或是他過份謙虛，自覺不配接待耶穌到自己的船上？全對也全不對。

我們姑且放棄固有的時空成見，把這些說話放到耶穌復活後的伯多祿口中。伯多祿跪伏在光榮復活了的耶穌膝前，他的確是嚇呆了，他再一次見到曾在大博爾山所見過的光榮。伯多祿真的不知要說甚麼，惟有求耶穌離開他，因為他曾在生死關頭，三次否認了他的主。他不是謙虛而是慚愧。耶穌不但接納他，寬恕他，還委以重任…

讓我們回到耶穌第一次見到伯多祿的現場。這個捕漁的神蹟把伯多祿嚇呆了，把他暫時抽離了他的時空（所謂神魂超拔），他經驗到自己將會三次否認耶穌，他很慚愧，他不希望這些事發生在自己身上，他並不渴望做偉大的聖人，更不希望遺臭萬年，他請求耶穌讓他繼續度一個普通漁夫的生活。但耶穌接納他，寬恕他，還委以重任…

主耶穌，祢既不嫌棄我們的卑微醜陋，讓我們鼓起勇氣，仰仗祢的助祐，做漁人的漁夫。亞孟。

生命恩泉

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ASHAMED-EVADE-REPENT
Peter fell down at Jesus' kneels, begging him to depart because he was a sinner (Luke 5:8). Why did he react like this? Was he awe-struck by the miraculous catch and started mumbling, similar to his reaction at the Transfiguration on Mount Tabor? Or was he over-humble, feeling that he was not worthy to receive Jesus on his boat? All correct and not correct.

Let us put down our usual time-space mentality and put these words on the lips of Peter after Jesus' resurrection. Peter fell down before the glorious risen Lord. He was truly struck with awe because he saw the glory which he had seen before on Mount Tabor. Peter did not know what to say and the only meaningful thing to say was to beg Jesus to leave him because at the most desperate moment, he had denied his Lord three times. He was not humble but was ashamed. Jesus not only accepted him, forgave him but also commissioned him...

Let us return to the scene where Peter met Jesus for the first time. This miraculous catch petrified Peter, temporarily raptured him out of space-time (so call ecstasy). He experienced that he would deny Jesus three times. He was ashamed. He did not want these things to happen to him. He did not want to become a great saint. Neither did he want to be notorious for millennia. He begged Jesus to let him lead an ordinary life of a fisherman. But Jesus accepted him, forgave him and commissioned him...

Lord Jesus, you do not despise our unworthiness. Let us cheer up, with your benediction, and work as fishers of men. Amen.

毋忘被派遣的使命 FORGET NOT YOUR MISSION

毋忘被派遣的使命
（路4:38-44）

誰不喜歡名成利就所帶來的滿足感，不戀棧權力所帶來的安全感，不享受操控別人所帶來的優越感？殊不知這一切很有可能是潛藏在心靈深處的心魔在作祟。

名成利就不是壞事，壞祗壞在它容易令我們心硬，體會不到別人的困苦，不理別人死活，對別人的痛苦無動於中；權力用來服務他人不是壞事，壞祗壞在行使權力時遇到阻力，令我們不擇手段地追求更大甚至絕對的權力來達到我們的理想，最後以追求權力為目標，忘記了當初服務人群的理想；安排人手資源，調兵遣將，運籌帷幄不是壞事，壞祗壞在它容易令我們把有尊嚴的人變成為一堆數字，對這些天主的肖像變成一些可以用完即棄的人力資源！

耶穌沒有停留在治病的成就所帶來的滿足感上，祂繼續四出傳福音；耶穌並不需要絕對權力所帶來的安全感，雖然祂身為天主子，已坐擁無上的權威，祂仍不辭勞苦四出傳福音；耶穌能呼風喚雨，平息風浪，驅逐邪魔，有操控一切的無比優越，但祂仍心急如焚，繼續四出傳福音。

主耶穌，請教導我們不戀棧成就和權力，跟祢一起把福音傳遍普世萬民。亞孟。

生命恩泉

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Forget Not Your Mission
Who doesn't like the satisfaction brought about from getting famous and rich, doesn't clutch the sense of security brought about from authority, doesn't enjoy the superiority brought about from manipulating others? Know you not that these good feelings probably come from 'demons' deep down our hearts?

Getting famous and rich is not an evil thing. It can be evil because it easily hardens our hearts so that we cannot feel the sufferings of others, we don't bother to care about their plights, unmoved by their pains. Discharging authority to serve others is not evil. It can be evil when our authority encounters obstacles, making us striving for bigger or even absolute authority to achieve our ideals at all costs. In the end, getting power becomes an ends in itself and we forget our original ideal to serve. Allocating resources is not an evil thing. It can be evil when we turn persons into a bunch of figures, making these images of God disposable human resources.

Jesus did not stop at the satisfaction brought by healing diseases. He continued to evangelize. Jesus did not need the security brought about by absolute authority. Although he is the Son of God enthroned with ultimate authority, he worked hard to evangelize. Jesus could calm the storm and exorcize demons with unchallengeable superiority to manipulate. Still he is driven with a zeal to evangelize.

Lord Jesus, teach us not to cling to our achievements and powers. Let us follow you to spread your good news to peoples all over the world. Amen.

耶穌能驅趕心魔 JESUS EXORCIZES OUR HEARTS

耶穌能驅趕心魔
（路4:31-37）
雖然我們已經領洗，把以往一切的原罪本罪，一筆勾銷。可惜幾十年來我們的內心已積累了不小惡習惡念，非一朝一夕可以揮去。這些心魔不一定是「七罪宗」所描述的傲慢或嫉妒，憤怒或懶惰，貪婪或貪饕或淫念，這些罪惡邊緣的行為，或多或少都是環境因素所觸發。但是，每個人都有不同的心魔，例如報復、自尊心或權力慾，潛伏在心靈中更深層次的位置，在不同的環境因素觸發下，以不用的形態表露出來，以至連當事人也未必意識到自己已被這心魔所操控。
例如，有些人無論對自己、對別人和對天主都缺乏信心。對自己缺乏信心，以至所做的事，多數是為了吸引別人的注意，証明自己的能力，但遇上困難時，卻選擇逃避而不去面對；對人缺乏信心，經常說一些消極的話，否定別人的貢獻，拒絕採納別人的意見，事事要親力親為，但為別人定下不合理的標準，對別人懷有不合理的期望；對天主缺乏信心，覺得一切的不如意事都是天主的懲罰，天主是不會放過任何過錯的…
這些人沒有特別的外表，一點也不像附魔，他們祗不過是「際遇的產物」。憑個人的自由意志和朋友的鼓勵，我們不一定能克服這些心魔。所以領洗後我們依然會失足跌倒。尤有甚者，做教友的也會附魔。可幸我們所信靠的天主子耶穌基督，祂有充份的權威能為我們驅魔。

主耶穌，請驅逐潛藏在我們心底的心魔，解放我們，使我們或自由地崇拜祢，讚美祢。亞孟。

生命恩泉

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JESUS EXORCIZES OUR HEARTS
Although we have received baptism which has cleansed us of our Original Sin and Actual Sins, unfortunately we have accumulated many venial bad habits and thoughts throughout these years. They cannot be shaken off overnight. These ‘demons’ may not be pride or jealousy, anger or sloth, greed or gluttony or lust. These marginally sinful behaviours are more or less triggered by circumstantial factors. But each one of us is obsessed by different ‘demons’, such as vengeance, pride or power. They are hidden in deeper level of our hearts. Triggered by different situational factors, they emerge in different forms so that we even do not know that we are controlled by these ‘demons’.
For example, some people lack confidence in themselves, in others and in God. When they lack self-confidence, most of the things they do would be attention seeking to prove that they are capable. However, when difficulties arise, they choose to evade and not to confront. When they don’t have confidence in others, most of the time, they speak negative words, deny others’ contribution and refuse to listen to the others. They prefer taking things in their own hands. They set up unreasonable criteria for other, impose unreasonable expectations on others. When they lack faith in God, they see frustrations as God’s punishment and God will not spare a single fault ...
These people do not have an extraordinary look. They do not seem to be possessed. They are merely “products of circumstances”. With personal will power and encouragement from friends, they may not be able to overcome these ‘demons’. That is why we still commit sin after baptism. Even worst, some baptized people may be possessed. Fortunately, we trust in Jesus Christ, the Son of God. He has full authority to chase away our demons.

Lord Jesus, exorcize the demons hidden deep in our hearts. Liberate us so that we may worship you, praise you more freely. Amen.