如入寶山空手回 Leaving a treasure mountain emptyhanded

常年期第四主日（丙年）
主題：如入寶山空手回

本主日的福音，承接上一個主日的故事。話說耶穌在加里肋亞一帶展開福傳工作，十分成功。於是他回到自己的家鄉納匝肋，在安息日進入會堂，拿起依撒意亞先知書第61章，誦讀了有關默西亞的預言。然後施施然坐下講道。耶穌說「今天應驗了」，即是宣佈他就是眾人期待已久的默西亞。「向窮人傳報福音，向俘虜宣告釋放，向盲者宣告復明」等是耶穌作為默西亞的政綱。本主日的福音，寫出群眾聽了耶穌的宣言之後，作出了甚麼反應。

依撒意亞先知書第61章是這樣說的：『上主的神臨於我身上，因為他給我傅了油。』現在耶穌說：「你們剛才聽過的這段聖經，今天應驗了。」即是說：「我就是您們等候已久，天主所揀選的默西亞。」固然，猶太人在羅馬殖民統治下受了很多苦，他們極其渴望，天主派遣默西亞來解放他們。可是在納匝肋的鄉親父老心目中，耶穌祗不過是他們所熟識的，從小看著他長大的木匠若瑟的兒子。
耶穌在納匝肋長大，自小在會堂接受宗教教育。按路加福音的記載，十二歲那年，耶穌三日留在聖殿與經師對答，顯示出他非凡的聰敏和智慧。十三歲那年在納匝肋會堂參加「成人禮」，有資格在安息日聚會中讀經，甚至講道。納匝肋城的居民都欣賞他在安息日，在會堂內所說動聽的話。大概半年前，當轟動一時的洗者若翰在約旦河施洗的時候，這個繼承父業的木匠也跟其他對天國充滿理想的猶太人一起，跑去約旦河趁熱鬧，接受了洗禮。回來竟然自稱默西亞。「若瑟的兒子」又能憑甚麼做默西亞呢？

耶穌早已預料到他們的反應，他知道猶太人是個實事求是的民族，凡事講求真憑實據。耶穌引用在二千年前中東的俗語，「醫生，醫治你自己吧！」，可能與我們今天所說的「能醫不自醫」有類似的貶義。言下之意，就是要求耶穌拿出証據，好叫眾人信服他是默西亞。那麼，耶穌明知納匝肋城居民的要求，但為甚麼他在自己的家鄉不施行神蹟，令自己的鄉親父老口服心服，從而獲得天主的慈悲呢？

其實，納匝肋城居民的要求是本末倒置了。不祗他們，很多人，包括我們在內，都很容易犯上同一個本末倒置的毛病。神蹟不是用來加強信德，而是以信德引發神蹟的。因為，為那不信的人，例如在福音中經常與耶穌為敵的法利塞人，無論耶穌行多少神蹟，他們仍然挑剔，仍然不滿。所以是不能用神蹟來加強信德的。相反，信靠天主有最好的安排，對天主保持開放，天主就會按我們的需要，賜予我們意想不到的恩寵。我們稱這些意想不到的恩寵「神蹟」。納匝肋居民就是不信服若瑟的兒子是默西亞，他們就是缺少了出現神蹟的基本要素，因此，耶穌反而不能在自己的家鄉行神蹟。

木匠的兒子自稱默西亞也罷，不行神蹟也罷，斷不會因此而要把耶穌推下山崖殺死他。是甚麼引發納匝肋居民，有如此激烈的反應呢？問題出於耶穌就第二句俗語「沒有一個先知在本鄉受悅納的」所舉的例子。倘若耶穌簡單地說了那俗語，想表示他是一位先知，而沒有舉出那兩個例子，是沒有問題的。有本領的話，自然會有一群信服他的人跟隨他。問題出在那兩個眾所周知的例子，它們觸及了猶太人的死穴。猶太人自視很高，因為他們是「天主特選的民族，天主的產業。是王家司祭，聖潔的國民。」而這兩個例子，正正發生在以色列的昏君統治時代，人民的心遠離了天主，天主的恩寵祗好流溢到外邦人之中。

以色列王阿哈布，娶了外族公主為妻，並在撒瑪黎雅建築了一座廟宇，供奉邪神巴耳。於是天主派厄里亞先知宣報旱災，並在旱災期間，留在一個外邦人的寡婦家中，並復活了寡婦的兒子（列上17章）。阿哈布死後，他的兒子阿哈齊雅做了兩年君王便死了，由他的兄弟耶曷蘭繼位；而厄里亞亦把先知的職務，傳給他的弟子厄里叟。敘利亞的軍長納阿曼患有痲瘋病，知道以色列有先知可以治好他，遂南下求醫。當以色列王耶曷蘭以為敘利亞想藉詞發兵攻打以色列，不知如何是好的時候，厄里叟挺身而出，為君王解圍，治好納阿曼。可惜，厄里叟的僕人貪心，瞞著厄里叟，要了納阿曼的禮物，結果染上痲瘋病，並傳給後代子孫，直到永遠（列下5章）。在這兩個例子之中，外邦人接受天主的邀請，自然得到天主的照顧；作為選民的以色列，離棄天主，受到懲罰是應得的。在納匝肋居民聽來，十分刺耳。因為人最難堪，最難接受的，就是別人指出自己的錯，自己的毛病。最後，他們竟然想把耶穌推下山崖，這相當於用石頭砸死他，表示他們認為耶穌說了褻瀆神聖的話。可是，耶穌沒有一句話是褻瀆神聖的。所以，納匝肋居民是老羞成怒，要殺死耶穌而後快。最後，耶穌從他們當中，走了。天主走了。納匝肋的居民竟然把天主趕走了。他們出於對耶穌的成見，拒絕接受他是默西亞，雖然沒有遭受任何懲罰，卻喪失了獲得天主恩寵的機會。本來是近水樓台，結果如入寶山空手而回。誠為可惜。

耶穌在自己家鄉的事蹟，值得我們細心反省。首先，耶穌的任務，不是來討好世人，而是引領世人悔改，接受天父的慈悲。所以，耶穌沒有迴避，但仍非常客氣地，間接指出自己親友的毛病。作為基督徒的我們，會不會為了避免尷尬，而沒有勇氣說真話，例如為受欺侮、受誣蔑的人辯護呢？其次，納匝肋城的居民，因成見而把天主趕走。作為基督徒的我們，能察覺到自己對所認識，所接觸到的人所懷有的成見嗎？我們可有作出努力，認識在他們身上的天主肖像嗎？在被剝削，沒有尊嚴的在職貧窮工人、少數族裔、領取綜援的人士身上，認出耶穌基督來呢？
天主保祐。

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Fourth Ordinary Sunday (Year C)
Theme: Leaving a treasure mountain emptyhanded

The gospel story today is a continuation of that of last Sunday. Jesus' evangelization was successful in Galilee. He turned to his home town Nazareth. On Sabbath, he went to the local synagogue, took up Isaiah 61 and read the prophecy about the Messiah. Then he sat down calmly and started preaching. Jesus said, "Today, the prophecy has been fulfilled." That is to say, he claimed that he was the Messiah they had been waiting for a long time. "Preaching the good news to the poor, release to the captives and restoring sight to the blind" etc. was the agenda of Jesus as the Messiah. The story today talks about the reaction of the folk to the manifesto of Jesus.

Isaiah 61 says, "The Spirit of the Lord God is upon me, because the Lord has anointed me." Now that Jesus said, "Today this scripture has been fulfilled in your hearing." That is to say, "I am your long awaited Messiah chosen by God." Of course, the Jews had suffered a lot under the Roman colonial rule. They desperately looked to God to send the Messiah to liberate them. But in the hearts of the elders and folks of Nazareth, Jesus was nobody but Joseph, the carpenter's son whom they had seen growing up.
Jesus was raised up in Nazareth. Since boyhood, he had received religious formation in the synagogue. According to Luke, at 12, Jesus spent three days in the Temple, debating with the scribes, showing that he had excellent intelligence and wisdom. At 13, he must have gone through the rite of passage and become qualified to read scriptures in the synagogue on Sabbaths, perhaps even to comment on the text. The folks must have "wondered at the gracious words which proceeded out of his mouth". About half a year ago, the mission of John the Baptist had caused a sensation. This carpenter who had inherited his father's trade joined the other Jewish dreamers of the Kingdom of Heaven to hit the road to River Jordan. After baptism, he returned to claim Messiahship. With what could this Joseph's son claim to be the Messiah?

Jesus had anticipated their response. He knew that Jews were a pragmatic people. They demanded signs and evidence. The Middle East idiom Jesus quoted, "Physician, heal yourself" might have a derogative meaning similar to our idiom "A physician cannot heal himself." That is to say, they wanted Jesus to show signs to convince them that he was the Messiah. Now that Jesus knew their demand, but why didn't he work a miracle to convince them beyond doubt so that they might obtain the mercy of God?

In fact, the demand of the Nazarethians had put the cart before the horse. Not only do they, many people including us, easily commit this wrongheaded fallacy. We cannot strengthen faith with miracles. Rather we trigger miracles with faith. It is because for those who don't believe, such as those Pharisees who were Jesus' nemesis in the gospels, they would continue to criticize and be dissatisfied no matter how many miracles Jesus had performed. Thus, we do not strengthen faith with miracles. On the contrary, trust that God has the best providence in store for us and keep our hearts open to Him. God will surprise us with undreamed of graces to meet our needs. We call these undreamed of graces miracles. The Nazarethians did not believe the son of Joseph to be the Messiah. They lacked the basic element for the outcome of miracles. Therefore, Jesus could not perform miracles in his home town.

It was alright for the son of a carpenter to claim Messiahship. It was alright even not to work miracles. These two reasons would not be strong enough to throw Jesus down the cliff. So, what triggered such a strong reaction among the folk? The culprits were the two examples Jesus gave along the idiom "no prophet is acceptable in his own country." Had Jesus simply quoted the idiom to show his claim to be a prophet without the two examples, there would not have been such a big stir. If you were capable, you would attract a huge following. The problem lay with the two well-known stories which touched the Achilles heels of the Jews who had a big ego. They looked at themselves as "God's chosen people, the inheritance of God, royal priests and a holy nation". But these two examples happened during their inglorious times when both kings and the commoners were idolatrous. Thus God's grace had no choice but to overflow to Gentiles.

Ahab, king of Israel married the Sidonian princess and built a temple in Samaria to worship Baal. God sent Elijah to announce a drought and famine during which Elijah stayed with a Gentile widow and raised her dead son (1 Kings 17). After the death of Ahab, his son Ahaziah reigned for only two years and died. His brother Jeroham became king. Meanwhile, Elijah had passed on his prophetic ministry to his disciple Elisha. Naaman the Syrian commander of army was a leper. He knew that Israel had a prophet who could cure him. So, he went south to seek healing. King Jeroham thought it an excuse for Syrians to invade and panicked. Elisha came forward to cure Naaman. It was a pity that the servant of Elisha was greedy. He took gifts from Naaman without Elisha's permission. Consequently, the leprosy of Naaman cleaved to him and his descendants forever (2 Kings 5). In these two examples, Gentiles accepted God's invitation and naturally obtained God's favour. As the Chosen People, Israelites rejected God and justly received punishments. In the ears of the Nazarethians, the two examples were harsh and embarrassing. What is most unacceptable is for somebody to point out your faults in your face. Lastly, they wanted to throw Jesus off a cliff to kill him. It was equivalent to stoning him. It shows that they thought Jesus' words were blasphemous. But Jesus had not said anything blasphemous at all. Therefore, the Nazarethians wanted to kill Jesus because their sensibility was offended. At last, passing through them, Jesus walked away. God walked away. The Nazarethians drove God away! Out of prejudice, they rejected the Messiah. Although they were not punished, they lost the opportunity to receive God's grace. They would have taken advantage of their proximity. Yet, they left a treasure mountain emptyhanded. What a pity.

The story of Jesus in his own home town is worth careful reflection. First of all, the mission of Jesus is not to please people but to lead them to repentance so as to receive the mercy of the Father. Therefore, Jesus did not evade but very courteously and indirectly pointed out their mistakes. As Catholics, in order to evade embarrassment, have we not the courage to speak out the truth, e.g. to defend those bullied or wrongly accused? Secondly, the Nazarethians drove God away out of prejudice. As Catholics, do we harbour prejudice against people we know, people we meet? Do we put in efforts to recognize the image of God in them? Can we recognize Jesus among those who are exploited or have their dignity trampled such as the working poor, the ethnic minorities and those recipients of CSSA?
God bless.

耶穌的政綱 The Agenda of Jesus

常年期第三主日（丙年）
主題：耶穌的政綱

在丙年的主日彌撒，我們主要讀【路加福音】。讓我來簡單地介紹這部福音的特色。首先，路加是【路加福音】和【宗徒大事錄】的作者。在保祿的書信中，曾提及過他三次（費1:24，哥4:14，弟後4:11），我們從而得知他是一個醫生，曾加入保祿的第二及第三次傳教旅程。當大部份人在保祿受迫害時離開了，路加醫生仍陪伴著保祿。可見路加是一個對保祿非常忠心的門徒。路加不是猶太人，沒有當代猶太人所背負的復國包袱，他的眼光是普世性的。他接受過高深的教育成為醫生，故寫作的文筆優雅，佈局嚴謹。路加寫福音之前，曾就有關的材料，尤其是與聖母有關的材料，與及聖母有機會見証過的事件，做過一番考據纔落筆，以保証福音內容的正確性。他依照當時的慣例，把福音獻給一位名叫「德敖斐羅」的，在社會上有地位的人士。不過，在希臘文，「德敖」解作「天主」，「斐羅」解作「愛」。所以「德敖斐羅」可能不是真有其人，而是路加把福音獻給「天主所愛的」或者「愛天主的」讀者。

從這細微的特色，我們可以知道路加寫作福音的目的，不但是幫助讀者認識耶穌基督，而且是幫助讀者，愛慕耶穌基督。怎樣加深對耶穌基督的愛慕呢？祈禱靈修是不二法門。因此，路加福音不是一部普通的耶穌傳，而是一部靈修用的耶穌傳。例如，在記載聖誕故事的第一二章之中，路加收集了在初期教會已經採用的祈禱經文：就是聖母經Ave Maria、聖母謝主曲Magnificat、匝加利亞讚主曲Benedictus、光榮頌Gloria和西默盎之歌Nunc Dimittis等。路加又在一些故事的情節上，稍加潤飾，便營造出很好的靈修效果。例如，大家所熟悉「伯多祿三次背主」的故事。三次否認耶穌後，雞啼了，伯多祿便想起耶穌的說話，就放聲大哭。（谷14:72）是雞啼令伯多祿想起耶穌的話而痛哭，這是馬爾谷福音的版本。但路加在情節上加了一個細節。當雞啼的時候，耶穌轉身看了伯多祿一看，他就想起耶穌的話，就悽慘地哭起來。（路22:61-62）是耶穌慈悲的眼神，觸動了處於困獸鬥狀態的伯多祿，令他想起耶穌的話而痛哭。相比之下，路加的靈修，比馬爾谷深厚得多。

以色列人是一個強調祭神的民族，有各色各樣的祭獻。撒羅滿王在耶路撒冷建築了第一座聖殿，統一了全國的宗教活動。後來猶大國被巴比倫帝國所滅，聖殿被完全焚毀，人民充軍巴比倫五十年，沒有聖殿可以祭獻天主了。從那時起，出現了會堂，成為了猶太人祈禱與及學習法律和先知的地方。出現了經師，教授法律和先知書。於是，猶太人開始以一種新的方式表達自己的宗教信仰，表達自己的身份。這就是猶太教。波斯王解放猶太人回國，在耶路撒冷重建第二座聖殿後，各地依然有會堂，與聖殿分庭抗禮。耶穌就是在納匝肋的會堂接受宗教教育，十三歲時在納匝肋會堂舉行成人禮，可以在聚會中朗誦書卷，正如今天的福音所讀到的一樣。

耶穌選讀的，是依撒意亞先知書第六十一章，有關默西亞的預言。在舊約先知之中，依撒意亞曾對默西亞，作出不少預言，包括默西亞由童貞女誕生（依7:14）；默西亞是葉瑟的後裔，即達味的後裔（11:1）；他是充滿聖神的（11:2-3） ；他的任務就是今天所誦讀的預言所說的，把人類從罪惡的奴役中解放出來（61:1-2）等等。值得注意的，在馬爾谷和瑪竇福音，耶穌是在加里肋亞傳福音一段時間後纔回到自己的家鄉納匝肋，安息日在會堂施教，但遭受同鄉鄙視（谷6:3）。兩部福音祗強調耶穌被拒絕，並沒有提到耶穌曾朗讀過的先知書。但路加的鋪排就不同了。路加祗用了兩節，撮要地說了耶穌在加里肋亞省的傳道如何成功，便轉到故鄉納匝肋，在會堂裡宣佈他的政綱，就是依撒意亞先知書第61章的預言，他今天要來應驗這預言，就是因為耶穌這樣說，他的同鄉就拒絕了他。

耶穌的政綱就是這樣清楚明白：「向窮人傳佈喜訊」，告訴他們，生活無論如何困苦，天主總與他們同在，照顧他們物質上、尊嚴上和靈性上的需要；「向俘虜宣告釋放」，告訴那些失手被囚的人，無論是被金錢、美色抑或權勢所俘虜的，天主會寬恕他們，給他們悔改回頭的機會；「向盲者宣告復明」，教導盲了心眼的人，認識清楚天主的慈悲，決心悔改，重投天主懷抱，重見光明。以上三點，都祗是一些承諾，但天主是言出必行的，他要「使受壓迫者獲得自由」，耶穌不但要告訴他們好消息，而且將會以具體的行動，以自己的受難和復活，恢復他們的自由；並留下聖體聖事，維持他們的尊嚴。

這是耶穌的政綱，亦是路加福音的主題：「耶穌基督是受壓迫者的慈悲救主」。無怪乎教宗方濟各以路加福音的金句，「如同天父，滿懷慈悲」作為慈悲禧年的口號；又在慈悲禧年禱文中，大量引入路加福音的材料。讓我在香港，在天水圍，跟隨耶穌的政綱，響應教宗的呼籲，在祈禱讀經中，默觀耶穌的慈悲面容；在生活中履行各種神形哀矜，向社區內受壓迫的人，展示天主的慈悲。
天主保祐。

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  Third Ordinary Sunday (Year C)
Theme: The Agenda of Jesus

We mainly read the gospel of Luke on Sundays of Year C. Let me briefly describe the characteristics of this gospel.
Firstly, Luke is the author of the Lucan corpus --- Luke and Acts. The Pauline epistles mention him three times (Philemon 1:24, Colossians 4:14, 2 Timothy 4:11). From these we know that Luke was a physician and took part in the Second and Third Missionary Journeys of Paul. When most people had deserted Paul during persecutions, Luke stood by him. Thus we can see that Luke was a loyal disciple of Paul. Luke was not a Jew and free from the political burden of Jews. Thus his perspective is universal. He was well educated as a physician. Thus his wording is elegant and his plot is unassailable. Before committing to writing, Luke did research on the materials, especially those related to Our Lady herself and events in which she might be present, in order to ensure the authenticity of the contents. Luke followed the custom of the time to dedicate the gospel to a certain Theophilus, somebody important in the society. But in Greek, 'theo' means God and 'philus' means love. Thus Theophilus might be fictitious and Luke actually dedicates this gospel to readers who love God or whom God loves.

From this tiny detail, we may know the purpose of the gospel of Luke. Not only does Luke want to help readers know Jesus Christ, but he also wants to help readers love Jesus Christ. How do we deepen our love of Jesus Christ? Nothing but prayer and spirituality. For example, in the Nativity story found in chapters 1 and 2, Luke collected prayers used in the early Church: Ave Maria, Magnificat, Benedictus, Gloria and Nunc Dimittis etc. Furthermore, Luke embellishes some details to improve the spirituality effect. For example, the famous story of Peter's three denials. After the three denials, the cock crowed and Peter remembered Jesus' words. He broke down and wept (Mark 14:72). It was the cock crow that made Peter remember Jesus' words and weep. This is the Marcan version. But Luke adds a tiny detail. When the cock crowed, Jesus turned and looked at Peter. He remembered Jesus' words and went out weeping bitterly (Luke 22:61-62). It was the merciful gaze of Jesus, not the cock crow that touched the heart of Peter, who was locked in a mortal combat, and made him remember Jesus' words and weep. In comparison, Luke's spirituality is more profound than Mark's.

The Israelites put a lot of emphasis on offering sacrifices. There were many types of offerings. King Solomon built the first Temple and centralized the sacrificial rites. When Babylon conquered Judah, the Temple was burnt down and the Jews went into exile for fifty years. There was no more Temple to offer sacrifice to God. Then, synagogues arose to become gathering places for prayers as well as Torah and Prophets studies. Then Rabbi of the Law arose to teach Torah and the Prophets. A new way to express their religious beliefs and their national identity arose. This is Judaism. When the Persian king released them home to rebuild the Temple in Jerusalem, synagogues were established wherever there were Jews. They commanded equal importance with the Jerusalem Temple in Jewish life. Jesus must have received religious training in the synagogue of Nazareth. When he was thirteen, Jesus underwent the rite of passage which enables him to read the Scriptures in the synagogue, like what he did in the gospel reading today.

Jesus read Isaiah 61, a prophecy about the Messiah. Among the prophets in the Old Testament, Isaiah foretold many things about the Messiah, including his virgin birth (Isaiah 7:14), his being a descendant of Jesse, i.e. a descendant of David (11:1), that he would be full of the Holy Spirit (11:2-3) and his mission of setting humanity free from the captivity of sins (61:1-2). I would like to bring to your attention that in the gospels of Mark and Matthew, Jesus had spent quite some time preaching in Galilee before returning to Nazareth. On Sabbath, Jesus preached in the synagogue and was rejected by his people (Mark 6:3). The two gospels focus on the rejection of Jesus and do not mention what Jesus read. But the plot of Luke is different. Luke spends only two verses to summarize Jesus' successful preaching in Galilee. Immediately Luke switched to Nazareth where Jesus proclaims his agenda in the synagogue. Isaiah 61 is the agenda. Jesus claimed that he had come to fulfil the prophecy and because of that his people rejected him.

The agenda of Jesus is very crystal clear: "to preach good news to the poor", telling them that no matter how hard life is, God would stand by them, taking care of their material, dignity and spiritual needs; "to proclaim release to the captives", assuring those who are captives to money, lust and power that God would forgive them giving them opportunities to repent; "to proclaim recovering of sight to the blind", teaching the blind to see clearly the mercy of God, encouraging them to repent, to return to the bosom of God and to see light again. The three points above are only pledges. But God is always faithful. He will "set at liberty those who are oppressed". Not only did Jesus tell them the good news, he would honour the pledges with concrete actions. He would restore their freedom with his Passion and Resurrection. He would leave them his body and blood to sustain their dignity. This is the agenda of Jesus and is also the theme of the gospel of Luke: Jesus Christ is a merciful Saviour for the oppressed. No wonder Pope Francis made this Lucan verse, "Merciful as the Father", the slogan of the Jubilee of Mercy and put in a lot of Lucan materials in the Prayer of Jubilee. Let us follow Jesus' instruction and the appeal of the Pope to meditate the merciful face of Jesus in our prayers and scripture readings; to carry out corporal and spiritual works of mercy in our daily life so as to show the mercy of God to the oppressed in our community in Tin Shui Wai and in Hong Kong.
God bless.

對聖母瑪利亞應有的態度 The proper attitude towards Our Lady

常年期第二主日（丙年）
主題：對聖母瑪利亞應有的態度

今天的福音故事，是講述耶穌行的第一個神蹟。這個故事十分簡單，沒有甚麼特別的情節。把水變成酒並不像其他驅魔，治病，復活死人，或者平息風浪那麼轟動。門徒因見了耶穌把水變成酒，一個連其他三部福音也沒有記載的雞毛蒜皮事件，便信從耶穌也沒有甚麼值得奇怪。要信的，無論耶穌做了甚麼，始終都會相信；不信的，無論耶穌做一百件，一千件驚天動地的神蹟，仍然不會滿意。例如，耶穌在行了很多神蹟之後，不信的法利塞人仍然要求耶穌行一個來自天上的神蹟。（谷8:11）信與不信是人的自由，耶穌沒有義務，行神蹟迫使不信的法利塞人相信祂。整個故事最令人驚奇的，反而是耶穌稱呼自己的母親為「女人」。聽來耶穌很粗魯，沒有禮貎，沒有尊重，難道這是猶太人的習俗嗎？倘若各位有猶太朋友，請代為求証。但在未有確實証據之前，我認為這種稱謂不會是習俗。那麼，耶穌為甚麼這樣稱呼聖母瑪利亞呢？

很多教父曾提及過一個很好的解釋，他們指出這個「女人」就是在原祖父母犯罪後，天主所許諾的原始福音中的「女人」（創3:15）。身為天主的耶穌在這裡肯定聖母的地位。這是一個毋庸置疑的定論。這裡我想指出另外的一個觀點。在若望福音，耶穌用過「女人」這個稱謂一共四次。第一次在加納婚宴，是對聖母說的。第二次在井旁對一個撒瑪黎雅婦人說的。剛開始對話時，耶穌連「女人」也沒有說，祗直接問那陌生的撒瑪黎雅婦人要水喝，經過一輪針鋒相對的交談，直到那婦人親口承認耶穌是個先知後，耶穌纔開口稱呼她做「女人」。第三次在十字架上，耶穌交託教會給聖母照顧時說的。最後一次，耶穌在復活後對跟隨他，在他復活後第一個見到他的門徒，瑪利亞瑪達肋納說的。從井旁的撒瑪黎雅婦人的故事和復活顯現給瑪達肋納的故事可知，在若望福音，耶穌會稱呼那些和祂建立了師父徒弟關係的婦人為「女人」。即是說，身為天主的耶穌，把聖母瑪利亞，當作他的門徒看待。不過聖母瑪利亞不是一個普通的門徒，她是第一個基督徒，是把耶穌基督帶到世上來的基督徒，而且她的諸多德行，使她成為所有基督徒的典範。在今天的福音的故事中，聖母對天主子的信靠和對世人的關懷，表露無遺。她毫不猶疑地把新郎的需要，直接了當地轉達給耶穌基督，並且教導僕役，跟隨基督的指示行事。她不是所有基督徒應該效法的典範嗎？所以是值得天主子在被釘在十字架上時，把教會，甚至整個世界，交託在她手上。

每年一月十八日開始至廿五日，即聖保祿歸化節，是「基督徒合一祈禱周」。今年的主題是「被召去宣揚上主的德能」（伯前2:9）天主教內有很多的教友會感到疑惑，以為所有基督教徒都會批評天主教拜聖母，又怎能合一呢？其實，這是一個錯覺。首先，不是所有基督教徒都批評天主教拜聖母的。例如東正教，他們對聖母的敬禮，比天主教有過之而無不及；又例如香港的聖公會，在銅鑼灣就有一座聖馬利亞堂，奉聖母為主保。
其次，那些批評天主教拜聖母的基督教徒，不一定是真正的基督教徒，祗是自稱基督教徒而已。為甚麼呢？因為所有的基督徒都是蒙召成聖的，但不是單打獨鬥地成聖，而是共融合一地成聖的。不但是與其他人一起成聖，而是與其他人一起共融在天主內成聖。所以缺少了其他人，或者缺少了天主，都不能成聖。
在所有成功成聖的人中，聖母瑪利亞是最重要的，是不能少了聖母的。因為她不但是第一個基督徒，把天主子帶來人世間，而且正如總領天使加俾額爾所說的，聖母瑪利亞是充滿聖寵的（路1:28），她已經在天主內，與天主共融了。又正如耶穌在十字架上說的，她是我們的母親，所有聖徒的母親。試問拒絕接受聖母作為母親的，拒絕耶穌基督的指示的，又如何成聖，如何稱得上是基督徒呢？
侍奉母親，對母親孝愛是所有子女的本份。天主教、東正教、聖公會等對聖母的敬禮是履行子女的本份，與崇拜天主不同。把我們對聖母的孝愛，對聖母的敬禮說成崇拜，輕則出於誤會，重則出於譭謗。我相信那些批評天主教拜聖母的人，多數是出於誤會，我們有責任向他們解釋，消除他們的誤會。

記載在路加福音的【聖母讚主曲】中，就有幾句宣揚上主的德能，正合今年基督徒合一祈禱的主題。請聖詠團在領主詠之後為我們唱出，提醒大家吧。聖母的一生，就是一首讚美上主德能的詩歌。讓我們學習聖母的德行，關懷身邊的人有何靈性上和物質上的需要，信靠天主，把他們的需要，向天主轉達。這樣做，就是履行慈悲了。
天主保祐。

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  Second Ordinary Sunday (Year C)
Theme: The proper attitude towards Our Lady

The gospel story today tells the first miracle of Jesus. This story is very simple. There is nothing extraordinary. Unlike exorcism, healing, raising the dead or calming the sea, turning water into wine is not stunning. That after seeing so trivial a miracle which the Synoptic Gospels do not bother to write down, his disciples believed in him is nothing surprising. For those inclined to believe, whatever Jesus did, they would believe. For those who refused to believe, no matter how many earth shaking miracles Jesus had done, they would still not be satisfied. For example, after Jesus had already worked many miracles, the unbelieving Pharisees still sought from Jesus a sign from heaven (Mark 8:11). To believe or disbelieve is a human choice. Jesus does not have any obligation to perform miracles to force the unbelieving Pharisees to believe. I think the most surprising part of the story is rather that Jesus called his own mother "Woman". How could Jesus be so rude, so impolite and without respect? Could this be a Jewish custom? If you know of any Jewish friends, please verify this for me. But before there is any conclusive evidence, I do not think that this could be a custom. Then, why did Jesus address Our Lady in this manner?

Many Church Fathers have proposed a good explanation. They pointed out that this "woman" is the "woman" in the proto-gospel God promised after the Fall of our First Parents (Genesis 3:15). Jesus, our God, confirmed the role of Our Lady in this occasion. This is a conclusion beyond doubt. Here, I would like to propose another view.
In the gospel of John, Jesus said "Woman" four times. The first time was addressed to Our Lady in the wedding banquet at Cana. The second time was spoken to a Samaritan woman beside a well. At the beginning of the dialogue, Jesus asked the Samaritan woman stranger for water directly even without addressing her "woman". Only after a series of sharp exchanges, until the woman admitted that Jesus was a prophet, did Jesus address her "woman". The third time was on the cross when Jesus asked Our Lady to take care of the Church. The last time was when after his resurrection Jesus spoke to Mary Magdalene who was the first disciple to witness his resurrection, a woman follower. From the stories of the Samaritan woman and Mary Magdalene, we can draw a conclusion that in the gospel of John, Jesus would call those women who had established a master-disciple relationship with him "woman". That is to say, as God, Jesus treated Our Lady as his disciple. But Our Lady was no ordinary disciple. She was the first Christian. It was her who brought Jesus Christ into this world. Furthermore, her many virtues make her the exemplar of all Christians. In the story today, Our Lady shows her trust in the Son of God and her loving care for humanity. Without hesitation, she told the needs of the bridegroom to Jesus Christ and instructed the servants to follow the instructions of Christ. Shouldn't she be the exemplar for all Christians to imitate? That is why she deserves to have the Church, and even the whole world entrusted into her hands when the Son of God was crucified on the cross.

Every year, from January 18 to 25, the Feast of the Conversion of St. Paul, it is the Week of Prayer for Christian Unity. This year, the theme is "Called to proclaim the mighty acts of the Lord" (1 Peter 2:9). Many Catholics would be puzzled. How can there be Christian unity when all Christians criticize Catholics for "worshipping" Our Lady? In fact, this is an illusion. First of all, not all Christians criticize Catholics for worshipping Our Lady. For example, the Eastern Orthodox has more elaborate devotions to Our Lady. Another example, the Sheung Kung Hui (Anglicans) of Hong Kong has a St. Mary's Church dedicated to Our Lady in Causeway Bay.
Secondly, those Christians who criticize Catholics for worshipping Our Lady might not be genuine Christians. They only claim to be Christians. Why? It is because all Christians are called to be saints. They are called to be sanctified not individually but in a communion. Not only are they called to be sanctified with the others, but to be sanctified in a communion with others in God. Without the others, or without God, there can be no sanctification.
Among those who have successfully been sanctified, Our Lady is the most elevated and indispensable. It is because not only has she the honour to be the first Christian to bring the Son of God into this world, but she is also "full of grace" (Luke 1:28) just as what the Archangel Gabriel has said. She is already in God, in communion with God. Again, just as what Jesus said on the cross, she is our mother, the mother of all saints. Then, how can those who reject Our Lady to be our mother, those who refuse to follow the instructions of Jesus Christ be sanctified, be called Christians?
Serving our mother with filial piety is the duty of children. Devotions to Our Lady in the capacity of her children in Catholicism, Eastern Orthodoxy and Anglicanism are not the same as worshipping God. Twisting our Marian devotions into "worship" is either out of misunderstanding or deliberate defamation. I believe that those who criticize Catholics for worshipping Our Lady are mostly out of misunderstanding. We have an obligation to explain to them, to eliminate their misunderstanding.

In the Magnificat found in the gospel of Luke, there are verses proclaiming the mighty acts of the Lord. They are appropriate for the theme of Prayer for Christian Unity this year. I would like to invite our choir to sing this to refresh our memory. The life of Our Lady is a hymn praising the mighty acts of the Lord. Let us imitate the virtues of Our Lady, care about the spiritual as well as physical needs of our neighbour, trust in the Lord and intercede for their needs. In this way, we are practising mercy.
God bless.

洗禮是必要的嗎？ Is Baptism necessary?

耶穌受洗節（丙年）
主題：洗禮是必要的嗎？

與大家分享福音的教訓之前，請大家先做一點思想上的熱身運動。在你們的朋友中，有沒有以下所描述的人呢？他是一個普通人，有固定收入，並無不良嗜好，又不是個作奸犯科的壞人。他對信仰沒有反感，甚至認為天主教的教義對社會很有益處，但始終沒有決心洗禮入教。他的理由很簡單：祗要信就足夠了，不需要洗禮這種繁文縟節。如果有類似這樣的朋友，請鎖定他的形像。首先，你認同他的看法嗎？洗禮的確是可有可無的。如果你不同意他的意見，你認為洗禮是必需的話，那你怎樣游說他領洗入教呢？

首先，這位朋友的論點，聽來振振有辭，可惜是錯誤的。更可惜，目前社會上有很多人都掉進這種思想的陷阱裡。他錯在那裡呢？他把「必須」的條件，變成為「充份」的條件。例如：身高165公分是做消防員的「必須」條件，但充份嗎？足夠嗎？當然還要考慮視力正常否，體能及格否？怎可以說，身高165公分就可以當消防員呢？例如：男女一起生活，最重要的是相愛。有愛就足夠了，不必結婚。的確，相愛是一起生活的必須條件，但祗有愛是不足夠的，還要考慮其他經濟、社會和法律等因素。又例如做生意講信用，有信用就足夠了，不必簽合約。的確，信用是做生意的必須條件，但祗有信用是不足夠的，還要考慮營商的社會及法律因素。所以，信耶穌得永生，係講個「信」字，洗禮入教是多此一舉的。你愛你的女朋友，但從來沒有任何行動表示，你真的愛她嗎？你相信耶穌，但從來沒有按耶穌、按教會的指示，做出相稱的行動，你真的相信耶穌嗎？

舊約有一個故事，相當有啟發性。話說一個敘利亞大將軍，名叫納阿曼，患有痲瘋。他妻子的一個女僕告訴主母在以色列有一個先知，名叫厄里叟，行過很多神蹟，相信他一定可以治好主人的痲瘋。於是納阿曼預備了厚禮，南下拜訪厄里叟，滿懷期望先知會在他面前一展身手，行神蹟治好他。豈料厄里叟在屋內，由他的僕人傳話，吩咐他到約旦河浸七次。納亞曼受到這樣的待遇，當然氣憤。便說，「難道敘利亞的河水，不比以色列所有的河水嗎？」當他轉身要走的時候，他的僕人上前勸諫他說：「主人，如果先知要求你做一件難事，你一定會做，何況他祗要求你去約旦河浸浸罷了。」（列下5:13）終於納阿曼放下自己的傲氣，到約旦河浸了，潔淨了。的確，天主又不是要求我們經歷九九八十一劫，纔得永生。倘若真的如此，我們絕對樂意遵從。現在，天主祗要求我們做一件區區小事，以表達我們相信耶穌。洗禮又有何難呢？難就難在好像納阿曼一樣，放下自己的驕傲。

一般人，包括這位朋友，拒絕受洗，多少是出於一份我行我素，不願跟隨別人所定下的規矩行事。這是一種過份看重自己的驕傲，忘記了自己是社會的一份子。人嚮往自由，不受約束是正常的，但人始終不過離開團體去生活。與其他人一起生活，總要放下一些自己的執著，互相遷就，守望相助，這樣纔合理，合乎公義。且看在今天的福音裡，耶穌亦願意放下天主子的尊嚴，接受一個受造物為他施洗。難道我們比耶穌還更神聖，不需要洗禮，清除我們的原罪、本罪嗎？

透過洗禮，我們不但獲得罪赦，而且，我們成為了天父的子女，並加入了一個蒙恩得救者所組成的團體，就團體就是教會。在這個擁有共同信仰的團體中，我們的天主子女身份，得到栽培，得以成長。教會透過不同的聖事，在不同的場合，祝福這靈性生命。教會團體舉行不同的禮儀、讀經、祈禱，強化我們的信仰。在座各位可能兒時已經領洗，可能二、三十年前領洗，恐怕已忘記了領洗的情況和感受了。所以參加教會的禮儀，尤其是復活節前夕的逾越禮儀，我們可以重溫成為天父子女的經歷，再次蒙受天主祝福的恩典。這不是我行我素的生活方式，可以獲得的幫助。

另一方面，教會本身亦是一件聖事。天主藉著這一個有形可見的團體，把祂的恩寵分施給全人類。教會不單內向地，為團體內的兄弟姊姐服務，教會更加要那天主的福音傳揚開去，使更多的人蒙受天主的祝福。這樣，教會便成為一個福源，一件聖事。履行傳福音的使命，亦非習慣單打獨鬥，我行我素的人所容易完成的。因此，領洗入教，成為天主的子女，互相支持，合力傳揚福音，是必要的。 在今天的主受洗節，但願天主慈悲對待我們，繼續降福我們，讓我們認清作為天主子女是何等恩寵；並賞賜我們勇氣和力量，在生活中作耶穌基督作証，讓眾人得救，讓我們成為一個福源。
天主保祐。

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  Feast of the Lord's Baptism
Theme: Is Baptism necessary?

Before we share the gospel teaching today, I would like to do some mental warmup exercises with you. Find out, among your friends, whether anybody fits the following description. He is quite ordinary with fixed income, no adverse habits and not a criminal. He has no objection against religions. He even thinks that Catholic doctrines are beneficial to the society. But he could not make up his mind to get baptized and becomes a Catholic. His reason is very simple: Faith alone is enough. We don't need these rituals to be saved. If you have friends who fit this description, focus on one of them. First of all, do you agree with his view? Baptism is optional. If you disagree and think that baptism is essential, then how would you convince him to get baptized and become a Catholic?

Firstly, the logic of this man sounds reasonable. Unfortunately, it is a fallacy. Even worse, nowadays many people in this society fall into this mental trap. What is wrong with this logic? Simply put, he turns a necessary condition into a sufficient condition. For example, having a height of 165 cm is a necessary condition to be a firefighter in Hong Kong. But is height alone sufficient? Is it adequate? Of course not. We need to consider other factors such as good eye-sight and a strong body. How can we say having a height of 165 cm is enough to make you a firefighter? Similarly, love is the most important factor for a couple to live together. But can you say that having love is enough? It is not necessary to get married. Truly, love is a necessary condition for a couple to live permanently together, but love alone is not sufficient. We need to consider other financial, social and legal factors as well. Yet another example, doing business is based on trust. Having trust is enough. There is no need to enter into a contract. Indeed, trust is a necessary condition to do business, but trust alone is not enough. We need to consider entrepreneurship, social and legal factors. Therefore, in order to attain eternal life, we should have faith in Jesus. Faith alone is the determining factor. Baptism is irrelevant! You claim that you love your girlfriend, but you never show any signs of love. Do you really love her? You claim to believe in Jesus, but you never follow the instructions of Jesus or his Church to perform acts compatible with your faith. Do you genuinely believe in Jesus?

An Old Testament story is enlightening in this case. Once upon a time, there was a Syrian general, Naaman, who was a leper. A maid of his wife told the mistress that Elisha, an Israelite prophet, had worked many miracles and might be able to cure his leprosy. So, Naaman prepared a lot of gifts, went south to visit Elisha, expecting to see him work a miracle to cure him. However, Elisha stayed inside a house and sent his servant to tell Naaman to wash in the Jordan seven times. Receiving such ‘hospitality', it was only natural for Naaman to be furious. He said, "Are not the rivers of Damascus better than all the waters of Israel? Could I not wash in them, and be cleansed?" When he turned and went away in a rage, his servant went up to advise him. "My Lord, if the prophet had commanded you to do some difficult things, would you not have done it? How much rather he only asked you to wash in the Jordan?" (2 Kings 5:13) At last, Naaman put down his pride, washed in the Jordan and was cleansed. Indeed, God does not ask us to go through "81 tribulations" ¹in order to attain eternal life. Even if God did, we definitely would be willing to comply. Now, God only asks us to do a very minor thing to show our faith in Jesus. What is it that makes baptism so difficult? Like Naaman, it is difficult to put down our pride.

Most people, including our friend we focus on above, refuses baptism out of individualism, out of a reluctance to follow instructions laid down by the others. A sense of pride makes them forget they are members of a society. A desire for freedom from restrains is normal but man cannot live alone in isolation. When we stick together in a community, we need to put down our idiosyncrasies, to give and take as well as to become a keeper of each other. That is reasonable and fair. Take a look at the gospel story today, Jesus was willing to put down his dignity as the Son of God and received baptism from the hand of one of his own creatures. Are we holier than Jesus and do not need baptism to cleanse us of our Original Sin and actual sins? Through baptism, not only are our sins forgiven, but we also become children of the Heavenly Father and are admitted into a community of the redeemed. This community is the Church. Our identity as children of God grows and gets nourished in this community which shares the same faith. The Church blesses our spiritual life in different occasions through sacraments. The Church community strengthens our faith in different liturgies, bible sharing and prayer meetings etc. We were baptized at our infancy or perhaps twenty, thirty years ago. I am afraid most of us have forgotten the scene and feelings of our baptism. Therefore we experience once again, receive God's blessings once again, how we became God's children in Church liturgies, especially during the liturgy of Passover in Easter Vigil. This support cannot be obtained in an individualistic life style.

On the other hand, the Church is a sacrament herself. Through this visible community, God bestows his grace to the whole world. The Church does not only serve inwards the brethren in the Church, but she also needs to spread the gospel, to make more people receive God's blessing. Then, the Church becomes a source of blessing, a sacrament. It is rather impossible for the individualistic, for the lone rangers to accomplish this mission of evangelization. So, in order to become children of God, to support each other, to cooperate to spread the baptism, baptism is indispensable.

Today, we celebrate the Feast of the Lord's Baptism. May God have mercy on us, continue to bless us and allow us to see clearly what grace it is to become God's children. Bestow on us courage and strength to bear witness to Jesus Christ in our daily life so that all may be saved. Let us be a fountain of blessing.
God bless.

1. In the Chinese classic, Journey to the West, with the help of the Monkey King and two other disciples, Tang Monk had to undergo 81 tribulations before he could reach the Ultimate Blissful World in the West to get the holy scriptures for the Enlightenment of all creatures.

白冷之星 Star of Bethlehem

主顯節
主題：白冷之星

瑪竇寫福音的目的，是向猶太信徒証明耶穌就是默西亞。他的讀者對舊約的法律和先知，有所認識。所以，瑪竇的寫作策略，是把耶穌的言論和教訓，分成五個部份，講述天國的生活方式，一如梅瑟五書，講述舊約的法律。另一方面，在搜集發生在耶穌身上的事，或者耶穌所行的神蹟的時候，往往著重這些事件，如何應驗了先知的預言。例如有關耶穌出生的聖誕故事，瑪竇所採用的資料，應驗了五個先知的預言。今天所讀的福音便是其中一個。所以瑪竇的材料之中，沒有馬槽、沒有牧羊人、沒有西默盎、沒有十二齡講道。因為這些材料並沒有應驗甚麼先知的預言，對證明耶穌是默西亞，沒有幫助。

今天的福音，最矚目的要數「白冷之星」了。它是耶穌出生時，天上出現的一顆引領東方賢士來朝拜耶穌的星，二千年來吸引不少人的研究。現代人想用天文學的方法，用電腦模擬公元一年前後幾年的星空，尋找一些天文現象，例如彗星，超新星或者五星連珠等等去解釋，都是徒勞無功，因為他們的起步點是錯的！古代觀星，是占星術而不是天文學，科學化的天文學要到十六世紀纔脫離占星術。因此，「白冷之星」是占星術的現象而不是天文現象。要研究「白冷之星」，就要先認識當時的占星術如何推算帝王的命運。現代人會認為迷信，不科學，不值得研究。那麼，他們便永遠不會知道耶穌時代的人在想甚麼了。

由此推論，由東方來的賢士，本身可能是占星術士，或者在朝覲團中有占星術士隨團。為甚麼他們看見了那星會遠道而來呢？可能按占星術的推算，這剛出生的君王一定非同凡響。有必要在外交上做點功夫，刺探虛實，向他的父王獻禮，表示善意，甚至建立邦交等。從後來大黑落德要殺白冷兩歲或以下的嬰兒推測，如果新星的出現代表了降孕的時刻，而不是出生的時刻，東方賢士可能用了差不多兩年多的時間籌備物資和持續觀察星象纔出發。無論如何，能吸引到外國君主，如此工程浩大，遠道從東方而來，向猶太人的君王朝覲，從前除了撒羅滿王之外，再沒有第二個君王有如此威望了。瑪竇的目的十分清楚。他要告訴讀者，這裡有比撒羅滿更偉大的君王，他就是耶穌默西亞。

大黑落德聽到有新生的君王，但又不是自己的兒子，當然不高興。這表示自己的王位不保了，他的驚慌是可以理解的。但為甚麼全耶路撒冷會同他一起驚慌起來呢？我以為耶路撒冷的居民在驚慌不同的事，他們認識到大黑落德的狡猾和殘暴，今次他必會大開殺戒了，於是耶路撒冷，人人自危。幸好，後來得知默西亞是生在白冷，他們纔可以鬆一口氣。今次，輪到白冷不幸了！

福音的故事，今天為我們有何意義呢？聖誕故事一方面告訴我們天父的慈悲。祂憐愛世人的苦況，甘願降生成人，拯救世人，把他們從罪惡的勞役中解放出來。另一方面，耶穌的出生，令所有接觸到他的人，作出一個抉擇。就是接受他，或者拒絕他。再沒有中間路線了。
大黑落德可以選擇迎接耶穌返回宮中撫養，讓祂在宮中長大，將來登上王位，建立一個天主所應許的永恆國度，何樂而不為？可惜他太自私短視，拒絕了耶穌。甚至為了斬草除根，殺害了不知多少無辜的嬰兒。真是罪孽深重。另一方面，東方賢士可以選擇按兵不動，待他日新王興起時再作打算，犯不著這麼早採取行動。但賢士始終是賢士，他們高瞻遠矚。倘若他日新王是個賢君，建交結盟亦有憑証。倘若是個暴君，這次朝覲足以警告他，賢士已一早監視著他了，小心不要來犯。但這次朝覲帶給他們的，不但是外交上的勝利，更是意外的恩寵，他們有幸成為第一批領受天主慈悲的外邦人。原來天主的慈悲並非局限給猶太人，而是沒有疆界的。為瑪竇福音的讀者，這是一個偉大的啟示。在瑪竇福音結束時，耶穌吩咐門徒往普天下去傳福音，使萬民成為門徒，與東方賢士前來朝覲，前後呼應。

今天是主顯節，我們慶祝天主把祂的慈悲顯示給全人類。拒絕祂的，自取其咎；接受祂的，便可獲得慈悲救恩。作為教友，我們有責任成為一顆「白冷之星」，引導未信主的人，歸向慈悲的天主。讓我們把這個慈悲禧年作為起點，不但自己享受天主的慈悲，更應在我們的生活崗位上，發光發熱，宣講天主的慈悲，使接觸到我們的人得救。
天主保祐。

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  Theme: Star of Bethlehem

Matthew wrote for Jewish Christians to show them that Jesus was the Messiah. His intended readers knew something about the Torah and the Prophets. Therefore, Matthew wrote according to the following plan: He arranged Jesus' teachings about the way of life of the Kingdom of Heaven into 5 discourses, like the Pentateuch, the five books which talk about the Law in the Old Testament. On the other hand, Matthew collected the miracles and incidents of Jesus in order to show how these events fulfilled the prophecies. For example, in the Nativity story, Matthew collected materials which fulfilled five prophecies of the prophets. The story we read today is one of them. Therefore, among the materials which Matthew collected, there was no manger, no shepherd, no Simeon, no loss in the Temple because these materials do not fulfil any prophecy. They are not helpful in showing that Jesus was the Messiah.

The Star of Bethlehem was the most conspicuous object in the gospel today. It was a star that guided the Magi to search for and worship the newly born Jesus. For 2000 years, many people have been fascinated by it. Modern people want to make use of astronomy and computer simulations of the heaven several years before and after 1 A.D. to look for astronomical phenomena, such as comets, super novae and planet conjunctions, to explain the Star. Their efforts were futile because they started on the wrong foot. In ancient times, stargazing was astrology, not astronomy. Scientific astronomy had to wait until the 16^th century to shake itself off from astrology. Therefore, the Star of Bethlehem was an astrological phenomenon, not an astronomical phenomenon. In order to study the Star of Bethlehem, we need to know how astrology calculates the life movements of kings and emperors. Modern people think this superstitious, unscientific, not worthy studying. Then, they will never be able to know what the contemporaries of Jesus thought about.

From the above discussion, we hypothesize that the Magi from the East were probably astrologists, or there were astrologists among the entourage. Why, seeing a star, did they take the trouble to come to visit Jesus? Perhaps according to their astrological calculations, this new born king was extraordinary. They wanted to do some diplomatic work, to validate their observations, to give gifts as a friendly gesture and might even establish alliance. From the subsequent decision of Herod the Great to massacre baby boys of two or under in Bethlehem, and if the new star appeared at the moment of conception rather than at birth, the Magi probably took about two years of preparation and further stargazing before embarking on the journey. No matter what, no Israel kings, except Solomon, had been able to command so much respect that foreign dignitaries could take so much trouble to come to worship him. The purpose of Matthew was clear. He wanted to tell the readers that here is a king greater than King Solomon. He is Jesus the Messiah.

The fear of Herod the Great was understandable when he heard of the new born king who was not his son. He was upset because his throne was under threat. But why was all Jerusalem troubled with him? I believe that people in Jerusalem were worried for a different reason. They knew well that Herod the Great was cunning and cruel. This time, he was sure to kill many people. Thus all the people in Jerusalem worried about their own lives. Luckily, later they learnt that the Messiah was to be born in Bethlehem. They were relieved. But Bethlehem was doomed.

What relevance can we derive from the story today? On one hand, the Nativity story tells us how merciful the Father is. He has compassion for our plights and is willing to incarnate to redeem us, to liberate us from the bondage of sins. On the other hand, everybody has to make a choice when they get into contact with Jesus at his birth. Either they accept him or they reject him. There is no middle ground.
Herod the Great could have chosen to welcome Jesus into the palace, rear and raise him up there. In the future, Herod could give him the throne to build up an everlasting kingdom promised by God. Wouldn't it be perfect? Unfortunately, he was too selfish and shortsighted. He rejected Jesus. What was worse, in order to nip the 'evil' in the bud, Herod ordered the massacre of an unknown number of innocent infants. What a great evil it was! On the other hand, the Magi could have taken no action and played the Wait and See game until the new king rose up. It was not necessary to take any action too early. But Magi were Magi. They saw far and beyond. If in the future, the new king was a good one, the gifts would be evidence of alliance. If the new king turned out to be a tyrant, this visit could serve as a warning. The Magi were watching you closely. Don't ever dream of invasion. But this visit was more than a diplomatic victory. It was a surprise grace from God. The Magi became the first group of Gentiles to receive God's mercy! It turns out that God shows His mercy not to the Jews alone. God's mercy knows no boundary. For the intended readers of Matthew, this is a great revelation. At the end of the gospel of Matthew, Jesus commissioned his disciples to preach to all nations, to make disciples of all peoples. It forms an inclusio with the Magi's visit. Today, we celebrate the Feast of Epiphany. We celebrate God's showing His mercy to all humanity. For those who reject His mercy, they can blame nobody. For those who accept Him, they will receive the merciful salvation of God. As Catholics, we have the responsibility to become a "Star of Bethlehem", to lead those who have not yet believed in God to approach the merciful God. Let the Jubilee of Mercy be the starting point. Not only do we enjoy God's mercy, but we should also proclaim God's mercy in our stations of life, making everybody we are in touch with receive salvation.
God bless.

真心坐第二把交椅 GENUINELY TO BE NUMBER TWO

真心坐第二把交椅（若1:19-28）

沒有能力，當然無話可說。對於那些有能力的人，無論為自己，抑或為大眾，總想幹一番事業，一展抱負。然而，要屈居於一個比自己能力低的人，有誰甘心呢？有。

攻於心計而又有能力坐第一把交椅的人，仍拱手讓給比自己能力低的人，並把他吹捧到神臺之上；拿他作擋箭牌，自己卻在其背後，操控實權，並安排顛覆他下台。他們甘心但並不真心屈居第二位，他們的最終目標始終是坐第一把交椅。

人性並非完全如此醜惡。亦有人會為將來作長遠打算，扶植比自己能力低的人，讓他們學習，將來可以接力，完成任務。他們是真心屈居第二位的。

沒有自知之明，當然無話可說；他們不會甘心坐第二把交椅，更排斥有能力的競爭對手。由沒有能力的人去領導，又失去有能力的人輔助，任務失敗告終居多。有自知之明的人，掌握到自己有多少能力，會有多少成就。既有能力，又有自知之明，自然會找到恰當的定位，與其他人配合，做好自己份內的事，整個任務得以完成。有能力而不虛偽地推辭使命，這纔是真正的謙遜，這些是難得的真心並甘心屈居第二位的人。若翰洗者是其中的佼佼者。

若翰洗者是個有能力的人，他的言行吸引到很多百姓追隨他，甚至驚動到耶路撒冷的高層人士也，派人到約旦河，探其虛實。難怪群眾期望他是默西亞。但他有自知之明，他明白自己的位置，自己的任務。所以他真心並甘心屈居耶穌之下，並吩咐自己的門徒追隨耶穌，把自己的成就奉獻給耶穌作新以色列的基礎。他的言行，確是當今競爭激烈，爾虞我詐社會的一服清熱良藥。
天父，求祢教導我們以謙遜之心，履行祢安排給我們的使命，彰顯祢慈悲的面容。亞孟。

生命恩泉

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GENUINELY TO BE NUMBER TWO (John 1:19-28)

What more can we say if they are incompetent? For those who are capable, whether it be for oneself or for the common good, they would naturally want to flex their muscles and to realize their ambitions. As things go, who is willing to work under somebody less capable? There is!

Those who are cunning and capable to lead still offer the throne to someone less capable. Moreover, they would put him on the pedestal to be their shield while they themselves hold all the trump cards and arrange to dethrone him. They are willing but not genuinely to be number 2. Their ultimate target is the throne.

Human nature is not all that ugly and evil. There are people who are willing to bring up the less capable for the sake of long term sustainability so that somebody may carry the baton to accomplish the mission. They are genuinely willing to be number 2.

What more can we say if they are ignorant about themselves? They are not willing to be number 2 and they expel those competent rivals. Without competent support and led by incompetent leaders, most missions would end up a total failure. Those who know themselves know how capable they are and how much they can achieve. With capability and self-knowledge, they are able to position themselves appropriately. Cooperating with others and doing their parts well, they are able to accomplish the whole mission. With ability and not declining responsibility with pretension is genuine humility. Those who are genuinely willing to be number 2 are very rare. John the Baptist is one of those rare people.

John the Baptist was capable. His words and deeds had attracted many people to follow him. Even those high in position in Jerusalem were alarmed and sent a delegation to find out the truth. No wonder the people expected John the Baptist to be the Messiah. But John the Baptist knew himself well. He knew his position and his mission. Thus, he was genuinely willing to serve under Jesus and told his disciples to follow Jesus. John the Baptist offered Jesus his achievements to be the foundation of the New Israel. His words and deeds are truly an excellent antidote to the cheekily competitive society today.
Heavenly Father, teach us to execute the mission You assign us humbly to manifest Your merciful countenance. Amen.

牧羊人的經歷 THE EXPERIENCE OF THE SHEPHERDS

牧羊人的經歷（路2:16-21）

路加寫福音是為了社會上的弱勢社群。在有關耶穌誕生的眾多材料之中，他並不像瑪竇一樣，選擇發生在宮廷裡的鬥爭故事。路加沒有選擇珍貴的貢品，沒有屠殺無辜嬰兒等的細節。因為這一切，表達不了天主對弱勢社群的慈悲。

當時社會上的弱勢社群在哪？在最不方便的時候仍被迫返回故鄉做戶籍登記的若瑟夫婦身上；在沒有客棧收留，要在馬槽分娩的瑪利亞身上；當然還有在夜間仍留在郊外看羊的牧羊人。在城外生活和勞動，牧羊人的確是被社會邊緣化的代表。路加就是要告訴我們，天主怎樣對這些人慈悲，「向貧窮人傳報喜訊。」

在夜間見到了發光的天使，這是天主送給牧羊人的禮物。這份禮物好比瑪竇福音中，引領賢士找到耶穌的「白冷之星」。這份經歷，的確令牧羊人（和瑪竇福音中的賢士）萬分鼓舞。在以後的晚上，牧羊人可能會不斷期望天使，再度出現。縱使不再出現，他們也會感到心滿意足，因為一定有天使在附近，守護他們。這份經歷不是每個人都可以有的，祗有他們纔有。這是一份獨特的天賜經驗。這些牧羊人真令人羨慕。

天使所言非虛，真的有一個嬰兒誕生在馬槽！更震撼的是，救世主竟然是一個躺在馬槽的嬰兒！牧羊人為了所見所聞而作見証，礙於種種原因，未必有人會理會他們；但肯聽他們作証的，一定會受到他們的感染，他們的鼓舞。
天父，在新一年的開始，讓我們在未來一整年，好像牧羊人一樣，不計較得失，把祢的慈悲，傳揚開去。亞孟。

生命恩泉

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THE EXPERIENCE OF THE SHEPHERDS (Luke 2:16-21)

Luke wrote his gospel for the socially disadvantaged. Among the many materials about the birth of Jesus, Luke did not choose like Matthew who amassed palatial conflicts in the nativity story of Jesus. In Luke, there were no precious gifts and no massacre of innocent infants etc. All these could not demonstrate God's mercy to the underprivileged.

At that time, where could we find the socially disadvantaged? It was among those who were forced to return to their home town at the most inconvenient time for census such as Joseph and his wife; Mary who had to give birth to her baby and lay it in a manger because there was no room in the inn; and of course shepherds who were forced to stay outside the city to keep watch of the sheep at night. Living and labouring outside the city, shepherds were truly the representatives of those socially marginalized. Luke tried to tell us how God showed mercy to these people, "to proclaim the good news to the poor."

Shining angels that appeared at night was the gift God gave these shepherds. This gift was similar to the "Star of Bethlehem" which led the Magi to find Jesus. This experience was truly encouraging for the shepherds (and the Magi in Matthew as well). Every night after this, the shepherds might expect the angels to appear again. Even if they did not, the shepherds would rest assured because there must be an angel somewhere around, guarding them. Not everyone can have this experience which was unique to the shepherds. This is an extraordinary, Godsend experience. The shepherds were admirable.

The words of angels were real. There was really a baby born in the manger! Even more shocking was that such a baby lying in a manger could be the Saviour of the world. The shepherds had done their part in bearing witness. For various reasons, many people might not bother to listen to them. But for those who cared to listen, they could be touched and encouraged by them.
Heavenly Father, at the beginning of a year and the remaining, let us spread Your mercy, like the shepherds, not caring about the success. Amen.