考試制度 Examination System

將臨期第一主日（丙年）
主題：考試制度

考試，在中國人社會長大的人，可謂身經百戰；相信大家對考試並不陌生。有人甚至說考試制度是中國人最先發明的，讓我們溫習一點中國歷史，看看是否真是如此。
在【禮記‧禮運】篇對大同的理想世界有以下的描述：「大道之行也，天下為公。選賢與能，講信修睦。」在這個大同世界，人人以天下的利益為依歸，挑選有德行，有才幹的人，管理這世界。人與人的來往講信用，並致力促進和平。這是儒家的政治理想。但如何實現這理念，怎樣「選賢與能」呢？

從漢朝開始，便有舉薦制度，推舉一些有名的孝子為官。這種制度多少也受裙帶關係的影響。而且，到了隋唐朝代，社會發展得更複雜了，有德行的人也未必有能力管理發展複雜了的社會，便出現科舉制度，提拔有能力人多於有親戚關係的人。這種科舉制度，亦即今天的考試制度。祗憑實力而不是憑裙帶關係去提拔人才，對個人對社會都是一件好事。不過，我想提醒大家，考試制度並非中國人最先發明，而是基督徒。

今天是新禮儀年度的開始，教會用四個星期的時間，讓教友預備好自己的心靈，迎接耶穌基督的再度來臨。耶穌的再度來臨，表示這個世界的結束，萬有歸於基督普世君王的權下。雖然天主願意所有人得救，但天主尊重人的自由意志，不會強迫人進入天國。怎樣挑選有資格進入天國的人呢？耶穌在瑪竇福音第廿五章，事先張揚了考試的六條題目，或者說六個考試範圍，就是有名的「形哀矜」。這是一個憑實力考取功名的科舉制度，不是憑血統、憑裙帶關係來得到職位的舉薦制度。耶穌比唐朝早六百年。所以考試制度不是中國人最先發明的。

人生的確可以看做一個試場。我們過五關，斬六將，克服一個又一個的關卡，到達我們理想中的目的地。從一出生，這場考場就開始，「贏在起跑線」嘛！嬰孩時代，我們的父母替我們考試。我們漸漸長大，自己考試的部份漸漸增多，直到自己成家立室，為人父母。所以在座各位，正在考試之中。你們知道考試題目嗎？知道「形哀矜」是甚麼嗎？

「饑者食之，渴者飲之」：把剩餘的食物分給饑餓的人，送水為人解渴，很好的愛德，因為是救人一命。倘若你從自己的不足之中，與窮寡婦分享自己的生命，這是很崇高的愛德。
「裸者衣之」：不但給捱冷的人衣服保暖，在現代更有新的意義。今天的社會不但色情泛濫，更樂於揭人私隱。所以，「裸者衣之」還包括維護別人的尊嚴。
「收留旅人」：就是接待無家可歸者，與及難民。我們不能因為有小數恐佈份子混入難民之中，就拒絕接受所有難民的。
能「照顧病人，探訪囚友」，其實是天主的恩賜，在過程中，不少人治療了自己內心的病苦和束縛。
此外，教會因應當代社會的需要，加入第七個形哀矜。例如中世紀戰爭連年，黑死病猖獗。教會鼓勵教友「埋葬死者 」的愛德工作。在十字軍東征的時代，「贖回戰俘」也曾一時榜上有名。
在希伯來人書中，保祿宗徒用亞巴郎慷慨接待三個旅客而接待了三個天使的例子，鼓勵信徒收留無家可歸的人。瑪竇更進一步，不但收留露宿者，更擴大範圍到當時社會上的邊緣人。不但接待了天使，更擴展到接待了耶穌，來鼓勵基督徒實踐愛德。與其說是一生人的考試，倒不如說是一生人儲存積分。

這個最早、最原始的考試制度與今天的考試有兩個的分別。第一個分別就是沒有重考的必要，因為這考試不是一試定生死，而是一生累積平時分。第二個分別是：這個考試的收卷時間，沒有人知道。沒有人知道自己甚麼時候死，亦沒有人知道這個世界甚麼時候結束。惟一肯定的，就是考試的時間是有限的。遇到這樣的情況，作為考生的我們，有甚麼策略，可以在有限的時間內，爭取到最好的成績呢？有。就是盡用每分每秒！有人做到了。這些教會內的聖人，一生獻身於祈禱和傳教。他們是傑出的十優狀元。我們是平凡的人，但也應該為自己在天主面前，爭取一席位，能站立在人子面前。

教宗方濟各宣佈從十二月八日到明年十一月二十日為等殊慈悲禧年，鼓勵全球教友以朝聖、實行神形哀矜，辦告解，不但領受天主的慈悲，更活出天主的慈悲。請大家盡用每分每秒，活上天主慈悲的面容。
天主保祐。

---

  First Week of Advent (Year C)
Theme: Examination System

People brought up in Chinese societies are familiar with examinations because they have gone through tens and even hundreds of them. Some even claim that examination was first invented by Chinese. So, let us do a little revision on Chinse history.

A passage from an ancient classic text, Li yun in Li ji, describes the ideal Da Tong world as such, "When the Way prevails, all the peoples work for the common good of the world. Select virtuous and capable people to run the world. Everybody deals with each other with integrity and build up harmony." This is the political ideal of Confucianism. The question is, how do we achieve this ideal, how do we select virtuous and capable people to run the world?

Beginning in Han dynasty, the court set up a Recommendation System in which people well known for their virtue of filial piety were recommended to take up government posts. This system was flawed with nepotism. Furthermore, the society had already evolved into a more complex one in Sui/Tang times which virtuous people might not have the capability to manage. Then, an Examination System was developed to choose capable people rather than favourite people to take up government jobs. This practice is good both for individuals and the society at large. But I have to remind you that examination was not first invented by Chinese, but by Christians.

Today is the beginning of the liturgical year. The Church reserves four weeks for us to prepare our souls for the second coming of Jesus Christ. Jesus' return signifies the end of the world when everything is subject to the dominion of Christ the King. Although God wants everyone to be saved, He respects our free will and will not force us to enter the Kingdom of Heaven. Then, how does God select people into His Kingdom? In Matthew 25, Jesus ‘leaked' the examination questions which are the famous Corporal Works of Mercy. This is a test of capability, not a test of blood line or favouritism. Jesus preceded Tang by more than 600 years. Therefore, examination was not first invented by Chinese.

Life can be interpreted as an examination. We go through and overcome many tests in order to achieve our ideals. Tests already begin at birth (Isn't it a cliché today to say that people win at the starting line?) When we were children, our parents took the examination for us. During our growing up, we took up more and more parts of the test until we established our own families and became parents ourselves. So, brothers and sisters, you are sitting for an examination at the moment. Do you know the examination questions, the Corporal Works of Mercy?

"Feed the hungry, give drink to the thirsty." When we give spare food to the hungry, give water to quench the thirst of others, we are doing well charity works because we are saving lives. If out of our insufficiency, we share our food and life with the poor widow, our charity is even greater.
"Clothe the naked." Nowadays, it is more than providing warmth for people shivering in the chill. It acquires a new meaning in the modern society. Today, our society is flooded with pornography and paparazzi. Therefore, "clothing the naked" includes protecting the dignity of the others.
"Welcome the stranger." Jesus told us to welcome the homeless including refugees. A handful of terrorists found hidden among refugees should not be an excuse to reject all refugees.
"Heal the sick, visit the imprisoned." In fact, this is a grace from God. Many times, people heal the wounds and bondage in their hearts through these visits.
"Bury the dead." In response to the needs of the society, the Church sometimes adds the 7^th corporal work of mercy. For example, during war torn and Black Death rampant Middle Ages, the Church encouraged the faithful to give the dead a decent burial. During the Crusades, "ransom the captive" was also one of the corporal works of mercy.

In the Hebrews, Paul made use of the story of generous Abraham who entertained three travelers who turned out to be three messengers from the Lord, to encourage readers to shelter the homeless. Matthew went one step further to urge Christians to perform charity among, not just the homeless but all those marginalized by the society. Then, Christians would not only have received angels but Lord Jesus Christ himself. It would be more appropriate to think of life, not as an examination, but as an accumulation of credits.

There are two major differences between this earliest, most primitive examination system and ours today. First of all, there is no need to retake this examination because your fate is not decided in one sitting of writing examination, but an accumulation of "credits" throughout your life. Secondly, nobody knows when the examination finishes. Nobody knows when he will die and nobody knows when the world will come to an end. The only certainty is that time is limited. In this situation, what is the best strategy to score the best results within a limited amount of time? To make full use of every moment! Some people have done it. There are saints in the Church who devoted their whole life praying and preaching. They are 10 A's examination candidates. We are only ordinary people but we should work hard to secure a place and "are able to stand before the Son of Man".

Pope Francis proclaims an Extraordinary Jubilee of Mercy which will begin on December 8 and finish on November 20, 2016. He encourages us to obtain the mercy of God, to live out the mercy of God through pilgrimages, performing corporal and spiritual works of mercy and receiving the sacrament of reconciliation. Let us make full use of every moment to live out the merciful countenance of God.
God bless.

為真理作見證 To bear witness to the Truth

基督普世君王節（乙年）
主題：為真理作見證

上個主日，吳神父向大家解釋了湯樞機的呼籲。樞機呼籲大家，在香港未來各級議會選舉時，包括今天的區議會選舉，作為負責任的教友，除了一般的考慮之外，亦應考慮候選人對家庭，婚姻及性傾向歧視立法的立場，纔作出投票的決定。相信大家在傳媒，已得知這個呼籲，招來不少支持同志運動的社會人士的批評。其實，政治與宗教有千絲萬縷的糾纏。希望政治與宗教完全的分離，主教和神父祗講耶穌，不應講政治。這種想法未免太天真了。即使宗教人士祗希望宣揚真理，教化民眾，與世無爭，政治也會上門找你麻煩。因為我們所生活的社會，資源有限，所以社會成了一個爭奪資源的戰場。當別人覺得你會損害他們的利益，他們必定會攻擊你。二千年前耶穌的遭遇，在每個世代不斷地重演。

當耶穌開始履行他傳福音的使命時，因為他的宣講有權威，並且指出經師和法利塞人所教導的不足之處，影響了他們素來所享有的地位；耶穌到耶路撒冷，進入聖殿祈禱，發現聖殿淪為市集，於是清理聖殿，損害了司祭的利益。耶穌慈悲，治好羅馬百夫長的僕人，又招致仇恨外邦人的熱誠者不滿。最諷刺的是，耶穌是被自己的門徒出賣，被自己的同胞所逮捕，以褻瀆天主的罪名定了死罪（不要忘記耶穌自己是天主!）；再交給羅馬人，換了一個煽動群眾，顛覆國家的罪，借羅馬人的手殺死他。今天的福音，就是羅馬總督審訊耶穌的部份片斷。

讓我們了解多一點比拉多的處境。從歷史書中，我們知道猶大省是羅馬帝國中比較難管治的省份。比拉多被派去做總督，可能因為他在凱撒面前失寵，需要將功贖罪；也可能凱撒器重他，對他有所期望，委以重任。據歷史書所記載他的下場，前者的假設比較可信。無論怎樣，管理猶大省絕對不是一件優差肥缺。比拉多素來鄙視猶太人，他曾用暴力手段，血腥鎮壓騷亂的群眾，結果民怨沸騰，悉得其反。比拉多開始認識到需要與猶太人的領袖合作了。

當比拉多第一眼見到耶穌，就肯定這一個溫良和善，完全沒有任何霸氣殺氣的所謂「猶太人君王」，是一個代罪羔羊，是猶太領袖安排來考驗他的合作誠意的一隻棋。因此，比拉多啟動羅馬司法程序，給耶穌一個答辯的機會。如果耶穌答「是」，那就好辦了，送他去死。如果耶穌答「不是」，就找些理據釋放他，以顯示羅馬司法制度的優越。豈料耶穌反問他是道聽塗說，人云亦云，抑或是真心相信他是君王。其實，耶穌這個問題，是問每一個跟隨他的人的。在斐理伯的凱撒肋雅，耶穌曾問過自己的門徒類似的問題。耶穌不滿足於門徒引述其他人的意見，便直指其心，要求門徒捫心自問，在他們自己的心目中，耶穌是誰。伯多祿代表門徒答覆了他是默西亞、天主子。這是伯多祿的答案。在大家的心目中的答案又是甚麼呢？是慕道班，是主日學的導師，是神父，是教宗的答案嗎？但耶穌要的，是你心目中的答案。
回到比拉多，他有點沉不住氣。「我是判官，你是階下囚。你竟敢反問本官？好，再給你一個答辯機會。你究竟做了怎麼？」倘若耶穌祗是四出宣教，又或者治好羅馬百夫長的僕人，並無任何暴力行為對付羅馬人，便可以放人。否則，不再浪費時間，殺無赦。

耶穌卻借與機會，解釋天主的國並不是他想像中，要以軍事力量宣示主權的世俗國度。並且表示拒絕天國的不是羅馬人，而是心硬的猶太人。可惜，比拉多並不領情。在他的眼中，耶穌祗是個失敗的夢想主義者。所以用諷刺的口吻說：「那麼，你就是君王了？」耶穌以肯定的口吻答覆比拉多，他就是為真理作證的君王。他為此而生，為此而來到世上。耶穌既然不是出自世界的，他的國自然就不屬於這世界，對比拉多和羅馬帝國，一點威脅也沒有。同樣，教會宣講真理，評論政治，一樣對世俗的權勢，並不構成威脅。

當耶穌講完之後，比拉多問耶穌一個令他名垂千古的問題：「甚麼是真理？」這是今天的福音完結後立刻接續的一句，這個也是大家自然會問的問題。不過，比拉多沒有耐性聽耶穌進一步解釋，他想速戰速決，便出去打發猶太領袖走。我們既然是耶穌的臣民，我們便應當要了解耶穌以他一生所作證的是甚麼真理，耶穌又怎樣履行他的君王職務。

「真理」就是我們中國人所說的「道」。所謂「道不遠人。」所以真理是我們可以接觸到，認識到和感受到的。這真理非常簡單：「天主是愛。」天主聖父滿溢的愛，創造了一個適合人類生存的宇宙。創世紀說天主發言，用言語創造整個宇宙。這就是天主聖言，就是維持整個宇宙運行的真道。我們又稱這「聖言」為天主聖子。然後天主按祂的肖像創造了可以和祂溝通交流的人類。人類卻濫用了天主所給予的自由，結果喪失了天主給予的恩寵，污染了這個地球，污染了自己的良心。天主仍不離不棄，想辦法拯救叛逆的人類。於是天主子降生成人，以他的受難償還人類古往今來所有的罪債，以復活提升他們的生命。耶穌就是這樣為「天主是愛」這個真理作證。

天主子升天前聚集了120個信徒，建立教會，宣揚並繼續他未完成的工程，令普世人類獲得救贖。現在就是教會，就是我們為真理作證的時代了。為了保證我們能忠實無誤地保存及傳遞這個真理，並且能成功地完成任務，天父派遣聖神，維護教會，啟發教會，擴展教會。
具體地，我們應如何為這個「天主是愛」的真理作證呢？這是我們每一個人，一生要做的功課。當我們不知所措的時候，除了祈求聖神幫助之外，亦可以聽從教會的訓導。因為教會內有很多偉大的聖人和教宗，留給我們很多幫助人了解天主旨意的寶藏。大家努力吧。
天主保祐。

---

  Feast of Christ the King (Year B)
Theme: To bear witness to the Truth

Last Sunday, Fr. Joseph Ng, our parish priest, explained to us the appeal of Cardinal John Tong to the parishioners. The Cardinal urged that in the upcoming elections of all levels, being responsible Catholics, we should consider the candidates' stance on family, marriage and the legislation of sexual discrimination ordinance on top of other relevant issues when we cast our votes. I believe you have heard from the media that this appeal was criticized by supporters of homosexual movement. In fact, politics and religion are so entangled that it is naïve to try to separate the two, to expect the clergy to speak about only Jesus and nothing political. Even if the Church only wants to proclaim the truth, to shepherd the faithful and wants nothing from the secular world, politics would knock at your door to give you troubles. It is because the resources in the society are limited and the society has become a battlefield to fight for precious resources. When people think that you are harming their privileges, they will fight back. It happened to Jesus 2000 years ago. It has happened throughout every generation.

When Jesus began his public ministry, he spoke with authority and pointed out the inadequacy of the teachings of scribes and Pharisees. It shook up their status among the people. When Jesus entered Jerusalem and went to the Temple to pray, he found that the Temple was turned into a market place. He cleansed the Temple and did harm to the financial interests of the priests. Out of mercy, Jesus cured the servant of a Roman centurion. Thus, the Zealots hated Jesus. What an irony when Jesus was betrayed by his own disciple, arrested by his own people, condemned to death for blasphemy (Don't forget he himself is God!). He was then sent to the Romans, accused of stirring up a mob to rebel against the empire. The Jews made the Romans do the dirty job of killing Jesus. The gospel we read today is a section of the trial of Jesus before the Roman Procurator.

Let us know a bit more about the situation Pilate was in. From history books, we know that Judaea was a difficult province to govern in the Roman Empire. Pilate was sent to be the Procurator of Judaea. Probably he had lost favour before Caesar. He needed to work out his redemption in Judaea. Or perhaps Caesar thought highly of Pilate, had great expectation on him to assign him this challenging task. History books suggest the former hypothesis. Either way, being the Procurator of Judaea was not a lucrative job. Pilate had no respect for the Jews. He made use of violence to suppress uprisings. In the end, he got just the opposite of what he intended, creating more resentment among the Jews. Pilate began to understand that he needed to cooperate with Jewish leaders.

At the first sight of Jesus, Pilate was sure that this meek and mild “King of the Jews”, lacking any traces of ferocity, was only a scapegoat which the Jews arranged to test whether he was sincere about cooperation. Therefore, Pilate initiated the Roman judiciary procedure and gave Jesus an opportunity to defend. If Jesus' answer was affirmative, it was easy. Simply sent him to death. If Jesus' answer was negative, find some ways to release him to show off the superiority of the Roman legal system. However, Jesus asked him back whether he was repeating what others had said or he truly thought that he was a king. Indeed, the question Jesus asked, Jesus asked every follower. In Caesarea Philippi, he posed a similar question to his disciples. Jesus was not satisfied when the disciples quoted other peoples' opinions. He asked them pointblank who he was in their hearts. Peter represented all to answer that Jesus was the Messiah, the Son of God. This was Peter's answer. What about yours? Is your answer the catechists', the Sunday school teachers', the priests' or the Pope's? Buy Jesus wants your answer.

Back to Pilate. He became impatient. “I am the judge and you are the prisoner. How dare you to ask me questions! Now, I give you one more chance. What have you done?” If Jesus has only travelled around to preach, or perhaps healed a servant of a Roman centurion and has done no harm to Romans, release him. Otherwise, don't waste time. Kill him.
Jesus took this opportunity to explain that the Kingdom of God was unlike earthly kingdoms which claimed sovereignty with military might. Jesus also made it clear that it was not Romans, but the stubborn Jews who rejected the Kingdom of God. However, Pilate would not buy this. In his eyes, Jesus was only a disillusioned dreamer. So, he said cynically, “So you are a king?” Jesus answered affirmatively that he was a king to bear witness to the truth. For this he was born and for this he had come into the world. Since Jesus did not come from this world, logically his kingdom does not belong to this world. It will pose no threat to Pilate and the Roman Empire. Similarly, the Church preaches the truth and comment on politics. She does not pose any threat to secular powers.

After Jesus had finished speaking, Pilate asked Jesus a question that immortalizes him, “What is truth?” This follows immediately where the gospel reading ends today. This is also a question all of us will naturally ask. But Pilate could not wait for Jesus' explanation. He wanted to wrap up the whole case immediately and went out to dismiss the Jewish leaders. We are Jesus' subjects. We should try to understand what the truth which Jesus spent his whole life bearing witness is and how he discharged his kingship.

We Chinese speak of “Tao”, the Way to mean “the Truth”. Chinese philosophers say “Tao is not far from us.” Therefore, we are able to get in touch, to know and to feel the truth. Our truth is very simple, “God is love.” The love of God the Father overflowed and resulted in a cosmos which is habitable for humanity. Genesis says that God created heavens and earth with his Word. This Word is the Truth, the Tao and the Way that keeps the cosmos running. We also call this Word, the Son of God. Then God made man in His image so that man is able to communicate with Him. However, humanity abused the freedom God gave them. Consequently, we lost the original grace. We contaminated the earth as well as our conscience. But God does not give us up. The Son of God took up human flesh. He died to repay all the sins, whether they be past, present or future. His resurrection elevates our humanity. This was how Jesus bore witness to the truth that “God is love.”

Before he ascended to heaven, Jesus gathered 120 disciples to build up the Church. She continues his unfinished mission, to help all humanity obtain salvation. Now is the age for the Church, for us to bear witness to the truth. To guarantee that we faithfully keep and spread this truth as well as to accomplish the mission, God the Father sent us the Holy Spirit to protect the Church, to inspire her and to expand her.
How do we bear witness concretely to the truth that God is love? This is the life-long work of each and every one of us. When we are lost as of what to do, besides praying to the Holy Spirit to get help, we should listen to the teachings of the Church. It is because we have many great saints and popes who have left behind a treasure trove of teaching to help us understand the will of God. Work hard.
God bless.

對待末日的正確態度 The proper attitude toward the end of the world

常年期第33主日（乙年）
主題：對待末日的正確態度

2003年，當香港人還未認識SARS病毒時，人心惶惶，很多人做了些不理性的行為，例如搶購白醋、搶購板藍根等。這是因為大家不知道真相，謠言滿天，又怕執輸，就很容易掉進思想的陷阱，於是不得不搶購。再加上我們抱怨社會，看不到有出路時，羊群心理變成了最安全的選擇。但人做你做，隨波逐流，你就失去了自主，使你變得不自由，不能做一些對自己真正有益的事了。

另一個群眾容易受騙的思想陷阱就是有關世界末日的預言。相信世界有末日並不是錯的，因為聖經，還有耶穌都有論及世界末日。可惜有些有魅力的人，為了滿足一己的私慾，妖言惑眾，令很多人蒙受金錢、肉體甚至精神上的損失。例如，最近一次的所謂「瑪雅預言」說2012年12月21日是世界末日。末日前，不少末日電影、末日書籍已賺了不少錢。當年還有某個活躍於天水圍銀座的教派，教人預備「末日求生背囊」及其他裝備，教主從每人身上騙取了幾萬元。所以末日這個思想陷阱，可以害人不淺，不可不防。那麼，有關末日，聖經和耶穌有甚麼教訓呢？大家必需認清有關末日的真理。一方面可以自衞，避免蒙受損受；另一方面亦可以幫助身邊的親友。

如果再有人嚇唬你，說某月某日是世界末日，你便告訴他：「朋友，請讀一讀馬可福音13章32節吧！」，即是今天所讀的福音的最後一句。「子」是天主子，是耶穌。連天主子也不知而你知，你的確比耶穌還偉大啊！好了！讓我們認真地認識耶穌對世界末日的教訓。

首先，論說一種內容，必須使用一套配合的語言。例如，說愛情的故事，總少不了一男一女在花前月下，山盟海誓，或者站到船頭說you jump I jump的浪漫語言。如果用這套語言講述兩隊軍隊在戰場上交鋒，又怎能表達到那種「千軍萬馬，鋒煙四起，殺得鬼哭神號，日月無光，血流成河」的慘況呢？因此，要講世界末日，當然就有一套配合末日的語言。問題在於沒有人經歷過末日。所以，聖經的作者或者耶穌祗能用一些象徵性的圖像去表達。當然，十六世紀有一個法國預言家，很受西方社會推崇，因為他很多的預言都應驗了。問題是，十六世紀的他和第一世紀的耶穌，會如何表達他們所看見到的廿一世紀的洲際飛彈，智能電話呢？或三十世紀的不知名物體呢？所以，說末世論的人要用象徵的語言。

讓我們試一試解讀馬爾谷福音的末世論吧。
「在災難以後」是指前段所提及過的戰爭、地震、饑荒、當權者對基督徒的迫害及假默西亞、假先知的出現。這些都是司空見慣的事，每個世紀，無日無之。至於「太陽昏暗」當然不可能是太陽本身的燃料耗盡，溫度降低而變暗，這將會是七十六億年後的事。最大可能的天文現像是日蝕。「月亮不再發光」月亮從來沒有發光，祗有反射太陽的光。太陽昏暗，月亮當然沒有光了。「星辰要在天上墜下」當然是指隕石吧。「天上的萬象也要動搖」。如果真的發生，那就麻煩了。天文學家看天像，最大的障礙是來自保護地球的大氣層，所以科學家設計了哈勃望遠鏡，送到外太空去觀星，把影像傳回地球。如果天上萬象動搖，恐怕是我們賴以生存，保護著地球的這件外衣出了事，那的確是世界末日了。

可是，耶穌不一定在描述天文現像。因為我們所認識的天文學，要到16世紀初纔完全擺脫占星術，科學化地描述及解釋天文現像。所以，耶穌所用的極有可能是占星術的語言。古代的占星術是為帝王服務的，有賢士從東方來朝拜新生王耶穌就是一個好例子。所以，耶穌所說的，可能是指一些政治災難而不是天文災難。有可能是指某次各國領袖聚集在一起，商議世界大局時，發生了恐怖襲擊；導致各國突然出現政治真空，群龍無首，引發失控的社會混亂，也未可知。（是不是很好的電影橋段呢？）因此，凡是言之鑿鑿，用現代科學語言解釋這些末世現象的，錯的機會很大。

其實，耶穌教訓的重點不在這些天災人禍，而在於祂要重臨，收拾殘局，施行判決。有開始就必有結束。天主創造的天地萬物，受到罪惡的污染，是不完美的，不斷變化的。變壞的有變壞的結局，變好的有變好的結局。這是合理的。在一切結束之前，出於慈悲，天主曾降生成人，干預變壞的趨勢，幫助信賴祂的人悔改，變好。並派遣聖神保存所有的信徒，直到世界結束的時候。

為甚麼身為天主子的耶穌，竟然不知道世界末日的時間和日期呢？試想一想，倘若這個日子真的要公開，誰有足夠的權威宣佈，令全人類信服呢？教宗可以嗎？總有人不服教宗的。聖彌額爾總領天使夠實力吧，連撒殫也打敗。通常，天主會給四十天限期的，例如約納先知的故事。公佈後四十天，世界的局勢會變成怎樣呢？金錢還有用嗎？需要搶購及儲備糧食嗎？有甚麼未嘗的心願要了結呢？世局的混亂情況，恐怕連總領天使也沒有足夠的能力控制場面，因為天使也是有限的受造物，而總領天使通常是一個國家的主保。所以，天主是不會給四十天限期，而是直接了當結束這個世界，因為祂而預先張揚了二千年！那麼，天主子也不必知道那日子了。

既然世界在甚麼時候末日是一個不可泌漏的天機，最好的應對辦法當然就是經常保持醒寤，讀經祈禱，愛主愛人。不久就會開始慈悲禧年，是一個重投慈悲天父懷抱的好機會。請密切留意教區的安排，並積極投入。
天主保祐。

---

Thirty-third Ordinary Sunday (Year B)
Theme: The proper attitude toward the end of the world

In 2003 when Hong Kong citizens knew nothing about the SARS virus, when nearly everybody panicked, many people acted irrationally. E.g. many rushed to stockpile white vinegar and roots of Strobilanthes cusia Kuntze. People acted as such because they did not know the truth and the society was flooded with all kinds of rumours. People did not want to miss anything or to be left behind. They fell easily into fallacies and had no choice but to stockpile. When people had grievances and were not able to see any way out, herd mentality seems to be the safest bet. But if you follow others, you lose your autonomy and are not able to do the right thing for yourself.

People fall prey easily to doomsday prophecies. To believe in the end of the world is not the problem because the Bible and even Jesus teach about the end time. Unfortunately, some greedy charismatic people cheat the public to benefit themselves. Consequently, many people suffer financially, physically and even mentally. For example, the recent “Maya Prophecy” was interpreted as a prediction that the end of the world would come on 21 December 2012. Before this Doomsday, a lot of books and movies have made a lot of money. A particular cult which has been active in Ginza, Tin Shui Wai persuaded believers to prepare a survival kit. The cult leader was reported to have cheated tens of thousands of dollars from each person. Thus, we must be cautious and stay alert against these doomsday prophecies in order to minimize our losses. But what does Jesus teach about the end of the world? We have to learn the truth about the end. On one hand, it is a self-defence, to avoid losing money. On the other, we will be able to help our relatives and friends.
Next time when somebody wants to scare you that the end of the world falls on a certain day, tell him straight, “My friend, please read Mark 13:32!” Mark 13:32 is the last sentence in the gospel we read today. The Son was Jesus, the Son of God. Even the Son of God does not know. Oh! How great you are since you know what the Son of God does not know! OK, don’t be so sarcastic. Let us seriously learn what Jesus teaches about the end of the world.

First of all, in order to tell a story, we need an appropriate set of vocabulary for that particular genre. For example, love stories. You need romantic words and phrases to describe how a boy and a girl meet in a moon-lit evening in a secret garden, pledge their devotion, or stand at the bowsprit to chant “you jump I jump”. If only this language is available, how can we speak of the engagement of two armies, how tens of thousands of chariots charging into each other in battle cries, smoke spewing, blood spilling and the sun reddening etc. Therefore, we need another set of vocabulary to talk about the end of the world. The problem is that nobody has experienced the end. Therefore, the authors of the Bible and even Jesus had to make use of symbolic languages to describe the “scene”. Nostradamus of the 16^th century was widely accepted as a Seer of the future in Western societies. Many of his prophecies have come true. The problem is how would the 16^th century Seer or even 1st century Jesus describe what they saw in the 21^st century, such as ICBM or smart phones? Or some 30^th century objects whose names we know not. Therefore, speakers of eschatology need to employ symbolic languages.

Now, let us try to understand the eschatology of St. Mark.
“After that tribulation” means the disasters mentioned previously, wars, earthquakes, famines, persecutions of Christians, false Messiahs and false prophets etc. There is nothing extraordinary about them. They nearly appear in the newspaper on a daily basis. “The sun will be darkened” does not mean the sun has burnt out and consequently its temperature drops and looks darkened. This will happen 7.6 billion years later. Most probably, it is a natural astronomical phenomenon, a solar eclipse. “The moon does not give its light.” As we all know, the moon has never given any light before. It only reflects the light of the sun. If the sun is eclipsed, the moon will naturally have no light to reflect. “And the stars will be falling from heaven” means of course meteors. But if “The powers in the heavens will be shaken” actually takes place, we will be in deep trouble. The biggest obstacle to astronomical observations is our atmosphere. Therefore, scientists sent the Hubble Telescope to the outer space to capture star images free from atmospheric interferences and send them back. If on earth the stars look shaken, it means the atmosphere which protects us, on which our existence relies, has been compromised. This will truly spell the end of our world.

But Jesus might not be talking about astronomical signs. The astronomy we know today was able to break herself off from astrology since the 16th century, to describe and explain astronomical phenomena scientifically. So, Jesus was most likely speaking in astrological terms. In ancient times, astrology served kings. The Magi from the east is just one such example. Most likely Jesus was talking about some political disasters rather than astronomical ones. Most likely, when all world leaders came together, nobody survived a terrorist attack. A power vacuum appeared in all countries. It was chaotic beyond control. (Does it sound like a movie plot?) Thus, when doomsday prophets package their prophecies in concrete scientific terms, they are very likely to be on the wrong side.

Jesus’ eschatological teaching is not about the disasters but his returning to pick up the pieces and to judge the world. Where there was a beginning, there will be an end. The Cosmo created by God was contaminated by sin. It is no longer beautiful and undergoes continuous changes. Some change for the worse and will end badly while some for the better and will end well. This is logically. But before the end comes, out of His mercy, God took up human flesh to intervene the worsening trend. He helps those who believe in him repent to turn good and sends the Holy Spirit to preserve them until the end comes.

Why doesn’t the Son of God know the end time? Try to imagine, who on earth would have enough authority to command the whole humanity to believe in him once the date were revealed? The Pope? There are many people who do not accept the Pope. What about the archangel Michael? He is able to defeat Satan. Usually, God gives a grace period of 40 days, such as in the case of Jonah. What would happen in those 40 days after the great revelation? What would the world become? Would money be of any use? Stockpiling? Would there be anything you would regret not to do before the end? The world would be so chaotic that not even an archangel would be able to control the situation because angels are also finite creatures. An archangel is authorized to take care of only one country, not the whole world. So, God will not give such a grace period and will end the world directly because He has already told you for more than 2000 years. So, it is not necessary for the Son of God to know when.

Since the end time is a topmost secret, the best strategy is to stay vigilant all the time, to study the Bible, to pray, to love each other and to love God. Very soon, the Jubilee Year of Mercy will begin. It is a good opportunity to repent and return to the merciful bosom of the Father. Pay close attention to the calendar of the Diocese and participate actively.
God bless.

全心全力愛天主 To love God with all our hearts and strength

常年期第32主日（乙年）
主題：全心全力愛天主

讓我們先認識故事中的一些背景資料。
「經師」是識字的人。在舊約時代，他們有書寫的能力，可以幫助君王寫信，紀錄王朝的歷史和抄寫重要的經典文憲等。以色列人是一個重視祭獻的民族，所以經師的地位，一向不及司祭。亡國充軍，聖殿被毀，不能再祭獻的時候，經師的翻身機會來了，他們的地位反而變得重要了。因為猶太人充軍巴比倫時，深深感受到民族身份被踐踏之苦。因此，他們重新追溯自己國家民族的歷史，訂定自己的宗教、法律和經典。「梅瑟五書」能在充軍巴比倫時定稿，經師們的貢獻最大。而且，如何解釋經文，是他們的專長。他們便擔任教導的任務，很少受到挑戰。直到耶穌出道傳福音時，經師的地位受到威脅，因為耶穌的教訓更具權威，更有說服力。「梅瑟五書」又是法律書，所以，部份經師就成為了律師和「法學士」。懂得法律的細節，法學士就很容易利用這些知識，侵害客戶的權益，從中取利。這就是在今天的福音，耶穌批評經師的地方。

寡婦素來給人一個不幸和可憐的印像。其實，在舊約的故事中，寡婦不一定是窮或者不幸的。年青守寡的盧德，因為孝順婆母，後來嫁給波阿次，成為將來達味王的曾祖母。有錢但愚蠢的納巴耳在達味逃避君王追殺時，粗魯地拒絕款待達味。他死後留下聰明美麗的寡婦阿彼蓋耳，帶著他所有的遺產，嫁給達味，幫助達味渡過浪跡天涯的生活。所以寡婦不一定窮，經師纔有機可乘，吞沒她們的家產。當然，福音中所記載的，多是窮寡婦。這其實反映了早期基督徒團體的人口結構。耶穌的門徒跟隨耶穌的教訓生活，樂於接待貧困無依的人。所以在基督徒團體，寡婦的比例高於整個社會中寡婦的比例。這個現像，值得我們深入反省，我們的教會是否認真地以貧為先，抑或是停在喊口號的層面？

大家亦須要認識另一個細節，就是聖殿的「銀庫」。福音中的聖殿已經是第二座聖殿。第一座聖殿由撒羅滿王興建，在亡國巴比倫帝國時焚毀。當波斯繼承巴比倫統治中東的時候，波斯王居魯士釋放猶太人回國，並在耶路撒冷重建聖殿。大黑落德為王時，因為自己是羅馬帝國的傀儡，又不是猶太人血統，為了討好猶太人，不惜花費大量時間金錢，用了46年擴建第二座聖殿。聖殿不但是一座建築物，更是耶路撒冷的宗教、政治、文化及經濟中心。要維修及保持它的正常運作，需要龐大的經費。銀庫裡有13個錢箱，投錢的入口是上窄下闊的，用來收集各種名目的殿稅及捐獻的地方。部份捐獻，亦可能會撥作救濟貧困之用。比例有多少，就不得而知了。

讓我們默想今天故事的教訓。
窮寡婦祗捐了兩個銅錢，對聖殿的維修或者濟貧，實在沒有任何幫助。耶穌卻要門徒注意她的捐獻，而不是其他人的捐獻。耶穌想教訓甚麼呢？表面上耶穌在教數學。其他人祗捐萬份一甚至按梅瑟的法律捐十分一，而這窮寡婦捐了生活的全部，是百份百。所以寡婦按比例捐了最多。這是小學生的答案。讓我們看以下的一個例子，大家便會明白為甚麼耶穌不是在教比例。有一個賭徒已輸掉了所有，袋中祗剩下兩塊錢，連買六合彩也不夠錢。他來到聖堂與天主賭一局，看天主怎樣照顧他，他把那兩塊錢，即他所有的一切都捐上了。大家認為他的結局會怎樣呢？

我們在天的大父，是不會與我們斤斤計較的。祂不會理會捐獻的表面價值，或者是比例上的多少，因為這一切原是祂事先給予我們的。我們每個人從天主領受了不同的恩賜，在不同的崗位上，善用天賦的恩寵，履行天主的旨意，光榮天主。有些人賺錢能力高，不費吹灰之力已腰纏萬貫；有些人無論怎樣努力工作，仍然在職貧窮。如果天主計較他們的收入與奉獻的比例，天主太不公平了。惟一能夠公平衡量的，就是心態。梅瑟的法律，教訓我們要「全心、全靈和全力愛上主天主。」在沒有信仰的人眼中，那個接待厄里亞先知的寡婦，和這個在聖殿捐兩個銅錢的窮寡婦的行為，是莫名其妙的。有人甚至認為耶穌不是在稱讚窮寡婦，而是借她來暗批聖殿稅的不仁不義。這絕對不是耶穌的原意。耶穌的確稱讚窮寡婦，因為她全心全力愛天主，投靠天主，而不是她捐了百分之百。所以正如本堂主保聖葉理諾在他的書信中所說，天主計較的，是我們的心態，而不是捐獻的面值。
天主喜歡我們善用祂賜予的才幹去做事。但作為父親，天主更加渴望我們，無論環境順逆，都懂得投向祂的懷抱，信靠祂為我們安排的一切。無論你榮華富貴有如李嘉誠，抑或是窮途末路有如窮寡婦或者是那個賭徒，天父是渴望你們全心投靠祂。當然，李先生未必覺得有需要投靠天主，末路的賭徒可能動機不正確，但天主的慈悲不是我們能判斷的。

最後，讓我與大家分享聖葉理諾有關窮寡婦的默想。他說，窮寡婦的兩個銅錢，有如芥子一般少，但憑著她對天主聖三的信靠，這兩個銅錢有如麵團內的酵母。即是說，天主是不會嫌棄兩個銅錢的微小，會運用它來做偉大的事，例如感化教會中眾人的心。聖葉理諾繼續默想，這兩個銅錢，有如依撒意亞先知書第六章所記載的兩個色辣芬天使，在天主的寶座前高呼「聖、聖、聖」。又有如其中一個色辣芬天使手口拿著的鉗子，夾著一塊火炭，接觸依撒意亞的口唇，消除他的邪惡、赦免他的罪孽。
天主保祐。

---

Thirty-second Ordinary Sunday (Year B)
Theme: To love God with all our hearts and strength

Let us clarify some background details.
Scribes were literates. In Old Testament times, they were able to write for kings, jot down the history of the dynasties and copy important documents. The Israelites were a people that attached great importance to worship/sacrifices. Thus, the status of scribes had always been lower than priests until exile when the Temple was burned down. There were no more temple sacrifices. It was a time for scribes to become important. During Babylonian Captivity, the Jews suffered much because their national identity was trodden upon. Thus, they began to retrace their national history, to codify their religion, laws and classics. The scribes had contributed much to the final rendition of the texts of the Pentateuch, or the Torah. Moreover, they were experts in interpreting the texts. They took up the teaching ministry and were seldom challenged until the appearance of Jesus whose teaching was convincing and full of authority. The Torah was also laws. Some of the scribes became lawyers. They knew the details well and could easily make use of this expertise to compromise the interests of their clients. This is what Jesus criticized the scribes about in the gospel reading today.

Widows usually give us an unfortunate and pitiful image. In fact, widows in the Old Testament were not necessarily poor or unlucky. Ruth, a young widow, was loyal to her mother-in-law. Later, she married Boaz and became the great-grand mother of King David. When David was running away from King Saul, the rich but stupid Nabal refused to extend him hospitality. After his death, Nabal’s beautiful and intelligent widow Abigail brought along his riches to marry David and accompanied him through his fugitive years. Thus, widows were not necessarily poor. That is why scribes might take advantage of them and devour their houses. Of course, widows in the gospels were mostly poor. This reflects the demographic structure of the early Church. Jesus’ disciples followed his teaching to take care of the poor and needy. Therefore, the proportion of widows in the Christian community was greater than the general public. This phenomenon is worth reflecting on. Does our Church really opt for the poor, or is it just a slogan?

Let’s take a look at the last item, the Temple treasury. The Temple in the gospel was already the second Temple. The first one was built by King Solomon which was burnt down when Babylon conquered Judah. The Persian king Cyrus conquered Babylon and released the Jews to return home to rebuild their Temple. Herod the Great, the Roman puppet king of Judaea was not of Jewish blood. In order to appease the people, Herod the Great spent 46 years to extend the second Temple. The Temple was not simply a building. It was the religious, political, cultural and economic centre of Jerusalem. Its maintenance fees would be huge. There were 13 treasury boxes. People dropped the money through an inverted funnel shape receptor to fulfil the obligations of all sorts of Temple taxes. Part of the income might go to charity but we do not know what percentage.

Now, let’s return to the story.
The widow’s two mites were too little either for Temple maintenance or for charity. But Jesus drew the attention of the disciples to her donation, not to the others’. What did Jesus want to teach? Superficially, Jesus was teaching mathematics. Others donated one ten-thousandth or even one tenth according to Moses’ law. This widow gave all she had for her living. Therefore, by proportion, the widow had donated more than all the others. This is only a primary school answer. Let me refute it with an example. A gambler has lost everything except for two dollars which are not enough even to buy Mark Six! He comes to the Church to gamble one last time with God, to see how God would take care of him. He offers up all that he has, the last two coins. What do you think the outcome of this gamble will be?

Our heavenly father is not that petty-minded. He will not care about the face-value of donation or the percentage because He has given us all these. Each one of us receives different graces to do His will, to glorify Him in our stations in life. Some have greater ability to earn money and can easily make trillions. On the other hand, there are people who remain poor no matter how hard they work. If God calculated the ratio of their donations to their incomes, God would be unfair. The only fair way to weigh is the heart. Moses’ law teaches us to love God with all our heart, all our soul and all our strength. In the eyes of non-believers, the actions of the widow in the Elijah cycle or the poor widow in the Temple were mind-boggling. Some even suggest that Jesus did not praise the widow. He made use of her case to criticize the injustice of Temple taxes. This is not Jesus’ idea. Jesus truly praises the widow because she loves God with her whole heart and soul; because she entrust herself to God, not because she has offered up 100%. To quote St. Jerome, the patron saint of our parish, God looks at her good will, not the face value of her donation.
God loves to see us make good use of the grace He gives us. But as a father, God desires more our going to Him in whatever situations in our life, trusting that He has arranged the best for us. Therefore, whether you are rich and powerful like Li Kar-shing or poor like the widow or gambler mentioned above, God desires to come to your aid. Of course, Mr. Li may not feel the need to seek God’s aid. The motive of the gambler may not be pure enough. However, God’s mercy is a mystery to us.

Lastly, I want to share some meditations of St. Jerome with you. He said, the two mites of the widow are small like mustard seeds, but with her faith in the Blessed Trinity, these two mites would become the yeast in the measures of flour. That is to say, God would not despise the insignificance of her offer but would make use of it to do some big things, such as touching the hearts of many people in the Church. St. Jerome continues to meditate. These two mites were like the two seraphim in Isaiah 6, glorifying the Blessed Trinity with triple Sanctus before His throne. They were like the two legs of the tongs with which a seraphim picks up a live coal to touch the lips of Isaiah so that his iniquities are taken away and his sins purged.
God bless.

兌現真實的錢財 TO CASH IN YOUR MONEY

兌現真實的錢財（路16:9-15）

所謂「施恩莫望報」（路6:35）。為甚麼耶穌竟然教導我們「用不義的錢財交結朋友，為在你們匱乏的時候，好叫他們收留你們到永遠的帳幕裡」（路16:9）？

表面上，耶穌的教導非常功利：你現在所做的好事善事，是為將來預備後路，有如不忠信管家一樣。將來當你遇上困難的時候，受過你恩惠的人會報答你。這樣理解的話，就解釋不到「收留你們到永遠的帳幕裡」的意義了。「永遠的帳幕」當然是指天國裡或天堂上的一席位。但除了天主，誰人有權收留你到天國裡去呢？所以，不是受過你恩惠的人，而是受過你「恩惠」的天主會收留你到天上去。

其實，在今世幫助有需要的人，祗不過是善用天主所賜的能力和恩寵，祗不過是「在小事上忠信」而已。倘若有能力幫助人卻不肯出手相助，這就是「在小事上不義了」。耶穌的結論非常清楚簡單：「小事不忠，大事勿用」。（16:10） 再深入一層反省，我們的才幹、健康、金錢和時間，都不是屬於我們的，而是來自天主的，我們祗不過是這一切的管家。所以這屬於天主而又不屬於我們的東西，可算是「不義的錢財，別人的財物」了。倘若我們埋沒了天主所委託的才幹和恩寵，又怎能把這些才幹和恩寵兌現成為「屬於我們的，真實的錢財」呢？（16:11-12）

天父啊，我感謝祢給我忠信的機會。我願意努力兌現祢賜下的恩寵，以獲得心靈上的富足。亞孟。

生命恩泉

---

TO CASH IN YOUR MONEY (Luke 16:9-15)

“Do good, and lend, expecting nothing in return.” (Luke 6:35) Why then did later Jesus tell us to “make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.” (Luke 16:9)

Superficially, Jesus’ teaching is very utilitarian: Now you do good to prepare a safe house like the Shrewd Steward. In the future, when you run into troubles, those who owe you favours will repay you. If we interpret in this way, we cannot explain “receive you into the eternal habitations” adequately. Of course, “eternal habitations” refers to a vacancy in the Kingdom of Heaven or Paradise. But other than God, who else has the authority to give you a shelter in the Kingdom of Heaven? Therefore, it is not man who owes you favours, but God who owes you “favours” will welcome you into heaven.

In fact, helping the needy in this life is only making good use of God’s given talents and grace. We are only “faithful in a very little”. If we are able to but refuse to help, this is “dishonest in a very little”. Jesus’ conclusion is clear and simple: He who is dishonest in a very little is also dishonest in much. (Luke 16:10)

Let us reflect deeper. Our talents, health, money and time do not belong to us. They come from God and we are only stewards. That which belongs to God and not to us is truly “other people’s money”. If we bury the talents and grace which God entrusts us, how can we cash in “that which is our own”? (Luke 16:11-12)

Heavenly Father, I thank you to give me opportunities to be faith. I wish to work hard to cash in the grace you give me to obtain richness in my soul. Amen

三贏方案 A TRIPLE WIN SITUATION

三贏方案（路16:1-8）

作為一個中國天主教徒，總念念不忘，希望在中國文化中，找到天主啟示的一鱗半爪路【2007聖經學院畢業禮致謝辭】。我特別喜歡【路加福音】中「不忠信管家」的比喻，因為其中的橋段，與【史記‧孟嘗君列傳】中「狡兔三窟」的故事，同出一轍。

福音的故事，最令人費解的，就是主人蒙受損失後，竟然反過來稱讚這個不忠信管家辦事精明（路16:8）。精明雖然可取，但他的精明卻令主人蒙受金錢上的損失，無論從倫理上，法律上抑或在人情世故上，始終是說不過去。這個費解的困局，中國文化可以拆解。

在史記的故事裡，孟嘗君表面上是蒙受了金錢的損失；其實，他的食客馮驩正在為他預備後路，他日孟嘗君在齊王面前失寵時，還有棲身之所，孟嘗君可以安枕無憂了。把這個邏輯應用到福音的故事裡就能發現，這個管家表面上是不忠信，其實他創造了一個「三贏方案」：他減輕了債戶的負擔；他為主人在眾人面前塑造一個慈善的形象；最後，他為自己預備後路。倘若主人欣賞他，主人或許會回心轉意，仍然聘用他。倘若主人不喜歡的話，受過他恩惠的債戶總會報答他吧。不忠信管家值得主人讚賞之處，不在於他的精明，而是在於他能善用精明。他並沒有「損人利己」，而是「助人助己」。在幫助別人的同時，幫助了自己。

天父啊！願我們能善用祢賜給我們的才智，幫助有困難的人。亞孟。

生命恩泉

---

A TRIPLE WIN SITUATION (Luke 16:1-8)

As a Chinese Catholic, I cannot allow myself to forget looking for however scanty God’s revelation in the Chinese culture. [2007 Catholic Biblical Institute Valedictory Speech] In particular, I like the Lucan Parable of the Shrewd Steward most because it has a similar plot as the story of “The 3 Hideouts of a Crafty Rabbit” in the Chinese classic The Chronicle of Meng Chang-jun in Shiji.

As for the gospel fragment, the most mind-boggling enigma is why, after being embezzled by the steward, did the Master commend him for his shrewdness (Luke 16:8)? Being shrewd is good but it costs the Master financial loss. The action is morally, legally and even interpersonally questionable. This enigma is cracked long time ago in the Chinese culture.

In the full story found in Shiji, Meng Chang-jun seemed to have lost financially. But in fact, this member of his entourage, Feng Xuan, was preparing a safe house for him. In the future, even if Lord Meng lost favour before King Qi, he would still have a place to lay his head. Applying this logic to the gospel fragment, we will see that this steward was not disloyal. He was creating a triple-win situation: he lightened the debts of the debtors, he created a benevolent public image for his master and lastly, he prepared a safe house for himself. If his master appreciated his efforts, perhaps he would still employ him. Otherwise, the debtors who owed him favours would repay him. The shrewd steward was worth commending, not because of his shrewdness but for his making good use of his shrewdness. He did not benefit himself at the costs of others. While helping others, he helped himself.

Heavenly Father, help us make good use of our talents to help the needy. Amen.

一個也不能少 UNTIL NOBODY IS MISSING

一個也不能少（路15:1-10）
在男性作家的筆下，女性通常被描繪成感情用事，做事不可理喻；即使有道理，她們的理由一般都不符合男性慣用的邏輯。但這一次，路加醫生終於為女性平反了。所以【路加福音】，不愧是一部提昇女性地位和尊嚴的「女性福音」。

亡羊比喻與失錢比喻相比之下，失羊的男人實在太不理智了。純粹從數量考慮，掉下九十九隻羊去尋找一隻亡羊，風險實在太高了。99比1，顧此失彼，得不償失。那婦女就不同了，她失去了十份一的私己，當然要翻箱倒籠，直到找到為止。十份一與百份一的比拚，這一仗，男性輸得口服心服。

當然，這只是從數量上考慮，不能作準。說不定那亡羊是一隻很特別，比其餘99隻更珍貴的羊，也未可知。不過，從另一個角度看，無論祗是佔十份之一，抑或是百份之一，還是千萬億份之一，天主不會理會風險有多高，代價有多大，在祂的心目中，一個也不能少。在天主的眼中，罪人和義人，同樣珍貴，同樣懷有祂的肖像，同樣是祂的子女。祂喜歡見到祂的子女回歸到祂的身邊，與祂團聚，共享永生的福樂。

天父啊！感謝祢。我願悔改，令祢喜悅。亞孟。

生命恩泉

---

UNTIL NOBODY IS MISSING (Luke 15:1-10)

Females are usually depicted by male authors to be emotional and irrational. Even if they are rational, their reasoning does not follow the male logic. However, this time Dr. Luke stands up for the ladies. Thus, the gospel of Luke is truly a gospel for ladies because it elevates the status and dignity of women.

Comparing the parable of the Lost Sheep and the Lost Coin, the man is not rational enough. Quantitatively speaking, leaving 99 sheep behind for 1 lost sheep is too risky. 99:1, saving 1 sheep at the costs of 99 goes against business logic. The woman is different. She has lost one tenth of her secret money. Of course she should overturn all her cabinets until she finds it. One tenth vs one hundredth. Man loses this round hands down.

Of course, this deliberation is flawed. Perhaps that 1 lost sheep is very special and more valuable than the remaining 99 sheep. However, from God’s point of view, whether the odd is 10:1, or 100:1 or even 10¹⁰⁰:1 , God does not care about the risks, the costs. He will not stop until nobody is missing. In his eyes, sinners and the righteous are equally valuable. They are his images and his children all the same. He loves to see all his children return to him, to stay with him and to share eternal bliss with him.

Heavenly Father, thank you. I am willing to repent to make you joyful. Amen.

錯不在我 NOT ME

錯不在我
（路14:25-33）

所有的人都是亞當的後裔。你知道亞當姓甚麼？亞當姓賴！

為甚麼亞當是姓賴的呢？因為當天主問亞當為甚麼吃禁果的時候，亞當竟然把責任推到天主和天主所造的女人身上（創3:12）。當天主問女人的時候，這個從亞當的肋骨所造的女人，秉承了亞當的基因，把責任推到蛇的身上（創3:13）！結論：亞當姓賴！

在昨天的福音，其中一個不識抬舉的人，藉口剛娶了妻，不能去參加家主的宴會。看，賴亞當的本色，完全不是自己的錯，把責任推得一乾二淨到別人身上。從這個角度看，我們就不難明白為甚麼耶穌會說一些令人難以接受的說話；因為耶穌不願意我們找其他事物做拒絕他的藉口！

當你捨棄一切之後，你再沒有任何事物可以作為拒絕耶穌的藉口了。「要照顧年邁的父母，所以不能做神父了」；父母成為了你的藉口。「要養妻活兒，建立事業，沒有時間返聖堂參加基基團了」；妻兒和事業成了你的藉口。現在沒有勇氣跟從耶穌就沒有勇氣吧，說不定天主為你另有安排哩！不可以交戰，還可以和談吧！但總不應利用其他的人地事物，作為推搪耶穌的藉口，自欺欺人。耶穌想您做一個堂堂正正的人。

主啊！讓我做一個真實的、負責任的人，不再姓賴。亞孟。

生命恩泉

---

NOT ME
Luke 14:25-33

We are all descendants of Adam. Do you know the surname of Adam? Notme!

Why? It was because when God asked Adam why he ate the forbidden fruit, he put all the blame on God and the woman God made for him (Genesis 3:12). When God ask the woman who was made from Adam's rib and carried Adam's DNA put all the blame on the serpent (3:13). Conclusion: Blaming others is human nature.

In the gospel reading yesterday, the undiplomatic man made use of his wife as an excuse not to attend the banquet. Behold the true colours of Adam. Pushing all the responsibility on others, the descendants of Adam could claim that it was totally not their fault. From this perspective, we understand why Jesus uses some harsh words because he did not want us to make use of other things as excuses to reject him.

When you renounce everything, there is nothing left as an excuse to reject Jesus. "I cannot respond to priestly vocation because of my aging parents." Your parents become your excuses. "I have to feed my family and build up my career. I cannot afford time to return to the parish to join BCC meetings." Your wife, children and career become your excuses. If you don't have enough courage to follow Jesus at this moment, let us face it squarely. Perhaps God has other arrangements for you. If you cannot afford to fight a battle, settle the conflict with a peace treaty. We should not make use of other people or things as excuses to reject Jesus, cheating ourselves and the others. Jesus wants us to be true to ourselves!

Lord, make me a genuine and responsible man. Blame others no more. Amen.

天國的盛宴 HEAVENLY BANQUET

天國的盛宴
（路14:15-24）

天主為我們預備了天國的筵席，是希望我們坐滿的。能夠坐滿就意味著天國的位置不是無限的，是要爭取的。這一點我們不能掉以輕心。固然天主對我們的愛，不是我們所能想像，但我們也不能過度樂觀，以為所有的人都可以得救。至於天主為我們預留了多少位置，我們不得而知。假如是144,000個位，您和我也不想做第144,001個嘛。

誰會是名落孫山的人呢？福音說是那些曾被天主所邀請，但後來卻推辭了的人。世上哪有這樣大不敬和這樣傻瓜的人呢？原來是大有人在的。

無疑，買田買地是大手筆的交易，買五對牛也花費不菲（在「蕩子回頭」的故事中，一頭牛犢足以宴請全村的鄉親父老。）不竟，做交易之前不是已經檢查清查了纔作出決定的嗎？事後纔檢查明顯是借口，戀棧金錢權勢纔是背後真正的原因。小心，在日常生活中要提防那些動搖我們追隨天主決心的事物。金錢權勢就是其中兩個明顯的例子。

娶妻的確是終身大事，而且大部份的基督徒都是藉婚姻生活成聖的。即是說，故事中娶了妻子的人應該帶著妻子一同參加筵席，一同成聖纔對。做妻子的，為了丈夫的好處，也應勸丈夫去赴宴纔對。倘若她沒有這樣做，她不但不是一個賢妻，更是害了自己丈夫的毒婦。這樣的妻子，不娶也罷。（請勿誤會，我並不是在鼓吹離婚！）娶了妻子卻忘記了成聖，真是得不償失，本末倒置！與妻子一生一世又怎及與她生生世世可以相比呢？可歎世上真的有如此看輕永生的傻瓜。

天主啊！請光照我們的心目，讓我們認清祢的寵召是何等甘美，不容錯過。亞孟。

生命恩泉

---

HEAVENLY BANQUET
(Luke 14:15-24)

When God prepares for us the heavenly banquet, He wishes us to fill up the places. This suggests that the number of seats is not infinite and have to compete for. We should not be complacent. Of course God’s love for us is beyond our imagination but we cannot be over optimistic, thinking that all will be saved. We do not know how many places there are. Suppose there are 144,000. You and I definitely do not want to be the 144,001^st.

Who would fall out from the guest list? The gospel says those whom God has invited but later they rejected the invitation. How on earth can there be such disrespectful and stupid fool? Indeed, there are many.

Without doubt, buying fields and land were big transactions. One had to spend a lot to buy 5 yoke of oxen (In the parable of Prodigal Son, a calf was enough to feed the whole village.) After all, hadn’t all the land lots or oxen been inspected before the deals were struck? Doing inspection after the deal was obviously an excuse. The real reasons were the love of money and power. Beware of things in daily life which weaken our determination to follow God. Money and power are just two obvious examples.

Getting married is a life-long commitment and most Christians attain sanctification through marriage. That is to say, the man who had just married should go to the banquet together with his wife. The wife should, for the good of her husband, persuade her husband to go the banquet. Otherwise, not only was she not a good wife, she would even be evil for depriving her husband of eternal life. It would have been better for him not to have married (Don't make me wrong. I am not promoting divorce!) Getting married but lost sanctification, what a faulty priority, what a pity! Hooked up with this wife in this life is definitely not as good as staying together in eternality. There are truly stupid people who slight eternal life.

Dear God, illuminate the eyes in our hearts. Let us see how sweet, how indispensable your call is. Amen.

天父的尊重 HEAVENLY FATHER'S HONOUR

天父的尊重
（若12:23-26）

「誰若事奉我，就當跟隨我；如此，我在那裏，我的僕人也要在那裏；誰若事奉我，我父必要尊重他。」（若12:26）
這句經文蠻有意思，它最觸目的地方就在最後的部份。「我父必要尊重他。」天父尊重我們？怎可能呢？雖然我們是按天主的肖像所造，但我們不竟是受造物，造物主怎可能會尊重我們呢？這真是匪疑所思。

如果我們把中心的經文抹去，一個比較清晰的邏輯便會呈現在我們的眼前：「誰若事奉我，就當跟隨我…誰若事奉我，我父必要尊重他。」倘若我們想贏取天父的尊重，我們先要事奉耶穌基督，事奉耶穌基督就是跟隨祂。

跟隨耶穌基督是每個基督徒應做的事，否則，他們祗會是佛教徒，道教徒甚至拜金主義者或無神論者等等，算不上是基督徒。您這樣想可能是因為您覺得跟隨耶穌沒有甚麼難度。現在就看清楚經文的中心部份吧：「如此，我在那裏，我的僕人也要在那裏」。

在今天的社會，職業的流動性比較強，如果不是經濟呆滯，「東家唔打打西家」是家常便飯，老闆會想盡辦法挽留人才。但是耶穌說的「僕人」不是隨時可以轉工的那一種，而是指委身不事二主的那一種。如果您想追求心靈的覺悟，佛教會適合你；如果你想消災解難，道教更有效；如果你想生活舒適，拜金主義是不二之選……耶穌祗承諾祂在裡，您也要在那裡，而天父必要尊重您……您選擇了沒有？您有決心，忠心不二地跟隨耶穌嗎？

天父啊！我不奢望得到祢的尊重，我祗願能不離不棄地跟隨耶穌基督，在此世走一趟。亞孟。

生命恩泉

---

HEAVENLY FATHER'S HONOUR
(John 12:23-26)

If anyone serves me, he must follow me; and where I am, there shall my servant be also; if anyone serves me, the Father will honour him. (John 12:26)
This verse is truly meaningful. The most eye-catching part is found in the last parcel. "The Father will honour him." The Father honours us? How can it be possible? Although we were created in the image of God, we are mere creatures. How could the Creator honour us? This is truly mind-boggling.

If we remove the middle portion, a clearer logic will emerge. "If anyone serves me, he must follow me, … If anyone serves me, the Father will honour him." If we want to win the honour of the Father, we must first serve Jesus Christ. Serving Jesus Christ is to follow him.

Following Jesus is the duty of every Christian. Otherwise, they are only Buddhists, Taoists and even Mammonists or atheists etc. They can't count themselves Christians. You think in this way perhaps because you think that following Jesus is without difficulty. Now, let us read the middle portion carefully. "… and where I am, there shall my servant be also;"

In today's society, job mobility is high. If the economy is not stagnant, switching jobs is common. Bosses will try their best to keep talents. But the "servants" Jesus talks about cannot switch jobs at will. They are committed and do not serve two masters. If you are after spiritual awakening, Buddhism suits you. If you want to neutralize disasters, Taoism is more effective. If you want a comfortable life, Mammonism is no second choice … Jesus only promises that wherever he is, you shall be there and the Father will honour you. Have you made your choice? Are you determined and committed to follow Jesus?

Heavenly Father, I dare not to expect Your honour. I only wish not to abandon Jesus Christ, to follow him to transverse this life once. Amen.