天主的光榮和我們的光榮 The Glory of God and our glory

復活期第五主日（丙年）
主題：天主的光榮和我們的光榮

在今天所聽，短短祗有五節的福音中，出現最多的，不是「愛」，祗有四次。而是「光榮」，一共出現了五次。今天資訊科技發達，把聖經數碼化，研究起來就方便得多了。讓我們看看「光榮」一辭，在四部福音的分佈的統計數字：馬爾谷（四次）；瑪竇（七次）；路加（十五次）；若望（四十二次）。雖然在數目上，「光榮」一辭在若望福音出現次數最多，而且「光榮」的確是若望福音的重要主題之一，不竟，若望福音是一本比較長的書，按全書節數的比例，「光榮」祗有4.8%，不及伯多祿前書，在105節中，出現了14次，即13.33%，按比例是新約之首。無論如何，「光榮」是一個不可忽略的課題。

首先，「光榮」是可以看見的，是視覺上的，例如：鑲滿寶石的冠冕，所謂「衣錦榮歸」。聖經有很多地方提及「天主的榮耀」，通常是非常令人害怕，心生敬畏的。例如，【出谷紀】第33章，梅瑟要求天主，把祂的榮耀顯示給他。天主回答說，祂要把自己的一切美善從梅瑟面前經過，但是人類是不能看見天主的面容，因為凡見到天主面容的，就不能再活了。（出33:20）在天主顯現的過程中，祂先把梅瑟放入石縫，再用手遮掩著他，然後經過。結果，梅瑟祗看到天主的背後。很奇怪，天主既然要展示的是自己的美善，但為甚麼惟獨見到天主的面容會死呢？
無論如何，從此之後，任何一個與天主面對面接觸的先知，都要蒙頭，免得意外地見到天主的面容而死。例如，【列王紀上】第19章記載有關天主在曷勒布山上顯現給厄里亞先知的事蹟。天主非常有排場，在祂正式現身之前，先有暴風，然後地震，然後大火。最後，天主在輕微細弱的風聲出現。厄里亞立刻蒙著頭，走出山洞見天主。又例如有名的依撒意亞先知，他蒙召的時候，是在神視中看見自己身在天庭，天主坐在崇高的御座之上，「崇高」即是抬頭看也看不到頂的寶座。寶座左右有色辣芬天使，很奇怪，有六個翅膀的天使，竟然用兩個蓋住臉。換句話說，連天使也不敢看天主的面容。天庭裡充滿煙霧。依撒意亞先知的第一個反應是：「我有禍了！我完了…我竟親眼見了君王─萬軍的上主！」（依6:5）
結論：在以色列人，猶太人的心目中，天主是神聖而不可直接親近的，人頂多祗能間接地看見祂的榮耀。凡直接看見天主臉容的，都會死。這種對天主的恐懼症，感謝耶穌基督，是祂醫治好了我們。耶穌基督的弟子就是很好的見証。

若望是猶太人，他對神聖的天主有著與其他同胞一樣的錯誤理解。他與耶穌一起生活了三年，耶穌復活升天後，若望獲得聖神的啟迪，經過數十年的反省，得到一句結論：「天主是愛」。出於愛，天主創造了天地萬物和人類；出於愛，天主沒有放棄叛逆的人類，反而降生成人，拯救人類。從那位降生成人的天主，那位耶穌基督身上，我們可以看到從前那不可見，看見了便會死的天主。看到了以後，不但不死，反而獲得永生。有如「慈悲禧年禱文」所說的。

若望除了從耶穌的神蹟看到他的光榮之外，他更從耶穌基督為人類的受難復活，看到天主的榮耀。若望得到一個十分簡單的結論：從真人真天主的耶穌基督所作的示範，我們知道人必須透過苦難，纔能獲得光榮；必須置於死地而後生。藉著信靠耶穌基督，我們在末日復活之後，就能分享天主的永生，分享天主的榮耀。基督徒相信我們復活後的肉身，有如耶穌基督復活後的身體一樣，即是他在顯聖容時所預先展示的一樣，光芒四射，是光榮復活的肉身。
不過，這是復活後的事。現在又如何呢？現在的生活和將來的復活有甚麼關係呢？耶穌在若望福音是這樣說的：「行過善的，復活進入生命；作過惡的，復活而受審判。」（若5:29）因此，所有的人，包括行善和作惡的人都要復活，而他們生前的所作所為，決定了他們復活後的去向。

我們都是按天主的肖像所造，所以我們有天主的自由，天主的創造能力和天主的慈悲。今天，當我們生活如同天父一樣慈悲，善用天主所給予的自由，選擇寬恕修和，或者相反選擇懷恨在心；選擇解決有需要的兄弟的困苦，或者相反選擇方便安逸、為富不仁；選擇為基督的真理作証，或者相反選擇搬弄是非，散播謠言，阿諛奉承；選擇無懼目前的困難，忍耐堅信天主的許諾，或者相反選擇改變初衷，放棄對天主的信靠…
當我們每天作出這一切的抉擇時，我們在決定將來復活後，我們有多少的光芒與榮耀，或者有多少的審判。若望宗徒在福音裡這樣說：「因為天主沒有派遣子到世界上來審判世界，而是為叫世界藉著衪而獲救。那信從衪的，不受審判；那不信的，已受了審判，因為他沒有信從天主獨生子的名字。」（若3:17-18）
天主保祐。

---

  The Fifth Easter Sunday (Year C)
Theme: The Glory of God and our glory

Within the five verses of gospel we read today, "love" is not the most frequently heard. It appears four times only. "Glory" which appears five times is. Digitizing the bible with the help of Information Technology makes it easier to do biblical research. Let us take a look at a simple statistic of the counts of the word "glory" or its derivatives among the four canonical gospels. There are four in Mark, seven in Matthew, fifteen in Luke and forty-two in John. Numerically, the word "glory" appears most in John and "glory" is also one of the main topics of John. Nevertheless, John is a long book. The ratio of the word "glory" to the total number of verses in the gospel is only 4.8%, lower than the First Letter of Peter, which has 105 verses and 14 "glory", i.e. 13.33%. No matter what, "glory" is not a topic you may ignore.

First of all, "glory" is visible, is visual. For example, a crown full of jewellery. One might find many references to the "glory of God" in the Bible. Usually they are terrifying and awe-inspiring. For example, Moses asked God to show him His glory in Exodus 33. God answered that He would make all His goodness pass before Moses but he could not see His face because man could not see Him and live. (Exodus 33:20) So, while God's glory passed by, God put Moses in a cleft of the clock, covered him with His hand until He had passed by. Consequently, Moses could only see God's back. Strange indeed, God showed all His goodness, but why would man die seeing God's face?
No matter what, from then on, all the prophets who came into contact with God had to cover their own heads lest they died seeing God's face accidentally. For example, 1 Kings 19 talks about how God appeared to Elijah in Horeb. His apparition was full of pomp and ceremony. Before God appeared, there were gusts, earthquakes and big fires. At last, God appeared in a still small voice. Elijah immediately wrapped his face and emerged from his cave to meet God. Let us take a look at one more famous example, the call of Isaiah. In a vision, Isaiah saw the Lord sitting on a "high and lifted up" throne. "High and lifted up" means it reached beyond one's gaze. On both sides of the throne were seraphim, each had six wings, two of which covered his face. In other words, even angels dare not to look at God's face. The court was filled with smoke. The first reaction of Isaiah was, "Woe is me! For I am lost ... for my eyes have seen the King, the Lord of hosts!" (Isaiah 6:5)
Conclusion: For the Israelites and the Jews, God is holy and not approachable. Man could only see His glory indirectly. Whoever saw God's face would die. This "theophobia", thanks Jesus Christ, he cures us. The disciples of Jesus Christ were good witnesses.

John was a Jew. He had the same misunderstanding of the holiness of God. He lived with Jesus for three years. After Jesus' resurrection and ascension, John received the inspiration from the Holy Spirit. After reflecting on his experiences for decades, John came to a one-liner conclusion: "God is love". Out of love, God created the universe and human beings. Out of love, God did not abandon the rebellious humanity. On the contrary, He incarnated to become a man to redeem mankind. From this incarnated God, this Jesus Christ, we are able to see what used to be invisible, mortal to catch sight of. Now, not only do we not die seeing him, but we also attain eternal life. This is what we pray for and believe in the Jubilee Year of Mercy Prayer.

John saw glory not only in the miracles which Jesus had worked but he also saw God's glory more in his Passion and Resurrection. John came to a very simple conclusion: from the example demonstrated by Jesus Christ who is truly God and man, we understand that in order to attain glory, we must suffer first; in order to attain life, die first. Through faith in Jesus Christ, we will come back to life on the Judgment Day to partake in God's eternal life and share His glory. Christians believe that the gloried resurrected body is similar to that of Jesus Christ's, i.e. the radiant risen body he showed during Transfiguration.
All right, this is a matter after resurrection. What about now? Is there any relation between our present life and the resurrection in the future? Jesus once said in the gospel of John, "those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment." (John 5:29) Therefore, everybody, including both good and evil people, will come back to life. What they have done in life determines where they will go after resurrection.

We were created in the image of God. Therefore, we possess God's freedom, God's creativity and God's mercy. Today, when we lead our life mercifully like the Father, make good use of the freedom given by God to choose freely either to forgive and reconcile, or to choose in an opposite way to bear grudges in our hearts; to choose to relieve the plights of our needy brethren, or to choose to be complacent, convenient and numbed; to choose to bear witness to Christ's truth, or to choose to sow discord, to spread rumours and to flatter; to choose not to be afraid of the present difficulties, to firmly trust in God's promises, or to choose to change course, to forsake the trust in God ...
When we make these daily choices, we determine how much radiance and glory we enjoy or how much judgment after resurrection. John the Apostle wrote in his gospel, "For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only son of God." (John 3:17-18)
God bless.

聆聽天主的召叫 Listen to God's Call

復活期第四主日（丙年）
主題：聆聽天主的召叫

復活期第四主日是「善牧主日」，默想耶穌的善牧身份。這個主日同時又是「聖召主日」，為司鐸的聖召祈禱。作為一個終身執事，今天我想自私一點，趁機介紹「終身執事」的職務。
「終身執事」不同於「過渡性執事」。他們是晉鐸過程的最後實習階段，當執事一年半載後便晉鐸。我們永遠停在執事的品位，奉主教的任命，主要從事愛德服務、宣講聖言和服務祭台的工作。終身執事與其他神職人員不同之處，在於已婚男士也可被祝聖為終身執事。因此，我們有幸可以在妻子有生之年，領受所有的聖事（我這樣說是接受了男性的壽命比女性短的現象）。 這是我們的優勢，我們的吸引之處。不過，大家不可不知，作為終身執事的限制。
首先，終身執事沒有神權聽告解，赦罪。引申第二個限制，終身執事不能為病人傅油，因為傅油聖事有赦罪的功效。第三，終身執事不能祭獻天主。即是說，他們不能舉行彌撒聖祭和祝聖聖體聖血。

讓我們重溫自己的蒙召過程，反省自己的職務。在今天的福音裡，耶穌說：「我的羊聽我的聲音。」（若10:27）我們曾聽到耶穌的召叫，領洗入教，成為一個天主教徒，分擔了耶穌的君王、先知和司祭的三重職務。我們每一個都成了君王、先知和司祭。當我們幫助有困難的人，服務有需要的人的時候，我們在替天行道，拓展天國，我們在履行君王的職務。當我們與所接觸到的人分享我們的信仰，捍衛教會的立場的時候，我們向世人傳達了天主的教訓，我們在履行先知的職務。當我們祈禱，參加彌撒，祭獻天主，我們在履行司祭的職務。不過，我們不是主祭。其實，我們所履行的，全是一般的君王、先知和司祭職務。

另一方面，天主教會是一個約有十二億天主子民所組成的龐大團體，媲美世上的超級大國。有如一個國家，教會需要公務員，為這些天主子民服務。因此，便需要有人負擔起這些「公務君王職」，負責管治堂區、教區、傳教區等的工作；負擔起「公務先知職」，負責訓導的工作，確保天主子民的信仰和道德正確；負擔起「公務司祭職」，負責主持祭禮，施行聖事，靈修培育等工作。這些公務員便組成了教會中的「神職班」。和俗世的政府機關一樣，這些教會的公務員，行使權力，就是為了服務天主的子民。

戰後，隨著經濟的復甦和發展，社會變得富裕，生活水準提高了，結果人變得更自私，更自我封蔽。在貧困的時候，人懂得「守望相助」的重要。為其他人的益處，一己的損失算不了甚麼。可是，一旦人富裕了，自給自足了，便忘記了為大眾謀福利的重要，自己變得最重要。在這種氛圍之下生活，越來越少人回應天主的呼召，獻身為天主的子民服務。

讓我舉兩個例子，讓大家反省缺乏聖召的後果如何嚴重。
在港島有一所由修女主理的著名女校，因為修會缺乏聖召，現有的修女已不能負擔繁重的教學工作。後來修會找到了另一個女修會作為辦學團體，使學校可以繼續運作下去。又過了一段時間，接手的女修會同樣因為缺乏聖召的問題，要撤離香港。最後，由一個平信徒的團體接辦。注意，我並不質疑這個平信徒團體的辦學質素。我祗想指出缺乏聖召，可以帶來很多不理想的後果。
另一個修會也是缺乏聖召，在加拿大的總會祗餘下年紀老邁的修女。為了供養照顧她們，修會不得不變賣土地和物業，修會的前景並不樂觀。

恢復了「終身執事」聖職，雖然可以暫時應付缺乏司鐸聖召的燃眉之急，但在香港，大部份的終身執事都是在接近退休的年齡時，纔領受聖職。他們頂多祗能為教會奉獻出二十年的生命，為天主子民服務。不久，到了七十五歲，又再一次退下來了。因此，終身執事的聖召，是不能取代司鐸聖召的。倘若在可見的將來，大家不願意見到沒有神父主持彌撒聖祭，祗能從執事手中領受「隔夜」聖體的話，請大家認真用心聆聽耶穌的聲音，慷慨地回應祂的聖召。並祈求天主聖神賦予恩寵，能明辨天父的計劃，有充足的力量和勇氣，踏出回應聖召的第一步。
天主保祐。

---

Fourth Easter Sunday (Year C)
Theme: Listen to God's Call

The fourth Easter Sunday is the Sunday of the Good Shepherd. We meditate how Jesus discharged his shepherd role. This Sunday is also the Vocation Sunday to pray for priestly vocation. As a permanent deacon, I will be a bit selfish to take this opportunity to explain briefly the ministry of permanent deacons.
Permanent deacons are different from transitory deacons who are in the final stage of priestly formation. After half a year or one, they will be ordained priests. On the other hand, we will serve permanently as deacons, following the bishop's placements to do charity works, to serve the Word and assist at the altar. Unlike the other clergy, married men can be ordained permanent deacons. Thus, we are able to receive all the sacraments during the lifespan of our wives (I make this statement because I accept the phenomenon of shorter lifespans for men). This is our advantage, the attractive part of the ministry. But I don't want you to be ignorant of the limitations of the ministry of permanent deacons.
First of all, permanent deacons cannot hear confessions and forgive sins. From this, it follows that they cannot anoint the sick because the sacrament of Anointment has the effect of forgiving sins. Lastly, permanent deacons cannot offer sacrifice to God. That is to say, they cannot say mass and consecrate the Host.

Let us recall the experience of our vocation and reflect on our ministry. In the gospel reading today, Jesus says, "My sheep hear my voice." (John 10:27) We have heard Jesus' call, baptized and become Catholics to share Jesus' threefold ministry of a king, prophet and priest. Each and every one of us has been turned into a king, a prophet and a priest at baptism. When we help people in difficulties and serve the needy, we do God's will to expand the Kingdom of Heaven. We are doing a kingly ministry. When we share our faith with people we meet and defend the position of the Church, we are bringing God's teachings to the world, doing a prophetic ministry. When we pray and offer the sacrifice of Mass to God, we are performing a priestly ministry. But we are not the chief celebrant. In fact, all of us are only doing ordinary kingly, prophetic and priestly ministries.

On the other hand, the Catholic Church is a huge community made up of about 1.2 billion People of God, comparable to any superpowers in this world. Like a country, the Church needs civil servants to serve the People of God. Thus, we need people to take up the "ministerial kingly office" to govern the parishes, dioceses and apostolic vicariates etc.; to take up the "ministerial prophetic office" to teach and proclaim the Gospel, to ensure that the faith and morality of the People of God are right; to take up the "ministerial priestly office" to celebrate mass, to administer sacraments and to promote spiritual formation etc. These civil servants make up the Hierarchy. Like civil servants in secular governments, the clergy is endorsed authority for the service of the People of God.

With the revival and growth of economies after the War, societies have become rich and the living standards have been raised. As a result, people become more self-centred and autistic. When people were poor, they understood the importance of mutual support. For the benefits of the others, self-sacrifice was taken for granted. But when people become rich and self-sufficient, they forget the importance of the common good. Self has become the most important. Living in this milieu, less and less people respond to God's call to commit themselves to the service of the People of God.

Let me quote two examples to help you reflect on the seriousness of the lack of vocation.
In the Hong Kong Island, there is an elite girl school run by the nuns. When vocation dried up, the remaining nuns could not afford the heavy teaching loads anymore. They sought another religious order to take over as the new sponsoring body. After a period of time, the religious order also faced the same vocation shortage. They even had to withdraw from Hong Kong. In the end, a laity community has taken up the sponsorship. Note, I do not question the quality of education offered by this laity community. I just want to point out the many unpleasant consequences of vocation shortage.
Another religious order also suffers from vocation shortage. There remain only aged nuns in their Mother House in Canada. In order to support and take care of these fragile nuns, the religious order could only sell off their land and property. The future is bleak.

Although the reinstallation of permanent diaconate can temporarily ease the acute shortage of priestly vocation, in Hong Kong, most of the permanent deacons have been ordained near their retirement. They have less than twenty years to serve the People of God. Soon, when they reach seventy-five, they have to retire once more. Thus, the vocation of permanent deacons cannot replace priestly vocation. In the foreseeable future, if you do not want to see no priests celebrating masses, only permanent deacons to administer "overnight" hosts, listen attentively to Jesus' voice and response generously to his call. Pray to the Holy Spirit for grace to discern the Father's plan and sufficient strength and courage to take the first step to answer God's call.
God bless.

香港開教175周年 175th Anniversary of Catholicism in Hong Kong

香港開教175年、成立教區70周年
慈悲禧年復活期第三主日
感恩天父的慈悲。縱觀175年前（1841年4月22日）香港開教，到1946年4月11日成 立香港教區的背景，在種種的困厄和戰亂中，天主自有他慈悲的計劃；人的過失與不善，決不能停止天主的計劃。正如耶穌 的死亡，消滅了眾人的罪過和死亡；耶穌的復活，恢復了我們的生命。
天主通過這段歷史，把他寬恕、仁愛、永生的福音，傳播給市民，使信者得享豐富的生命；為此，我們該向天主感恩，效法 今天讀經二：《默示錄》的長老和天使大聲呼喊：「被宰殺的羔羊，堪受權能、富裕、智慧、勇毅、尊威、光榮和讚頌！」 感謝前輩主教、神父、修士、修女及全體教友，辛勞耕耘這片福音園地。他們如同今天讀經一《宗徒大事錄》的宗徒一樣， 經歷艱辛，卻仍歡天喜地，因為他們充滿牧靈的愛德，自覺配為基督的名字受苦受辱。他們也一定聽過今日的福音，耶穌問 伯多祿：「你愛我嗎？」然後，又對伯多祿說：「你牧放餵養我的羊群」。
他們當中，有來自遠方的傳教士：第一任監牧若瑟神父及其同伴在1841年於香港開教。教會旋即在灣 仔為華人建立福傳點，召集修女，照顧棄嬰、老人、病人，興建醫院。1863年又興辦感化院，成立聖 雲先會。
後來，傳教士們又往大埔及西貢傳教，且進入內地，到達海豐。當中感人的故事歷歷在目，例如大埔碗窰的馬金水教友傳道 員（＋1877年）；在汀角傳教的譚神父，他遇溺時仍為非教友木匠施洗（＋ 1875年）。西貢鹽田梓的聖福若瑟神父；他在鹽田梓傳教兩年（1879-1880年），轉往山東， 最後因服事病人，染病而亡（＋1908年）。首批國籍司鐸之一梁子馨神父（1862年晉鐸）；他因傳教而協助繪製了新安縣的地圖……1874年香港成為代牧區；在 第一任代牧高主教的努力下，教會大力興辦教育，推廣教務，發行公教英文周刊。 1922年譚加辣修女 等成立了本港的耶穌寶血女修會。 1928年，公教報創刊。1934年，香港公教真 理學會成立。
1946年，在第二次世界大戰剛剛結束，本港連同中國其他代牧區，昇格為教區。當時的主教是恩理覺 ；他曾於193年建立華南總修院，培育本地神職班，即今日的聖神修院。 在1950到60年代，香港戰後，百廢待興。當時的主教白英奇；他亦曾在1950到52年間被拘禁在海豐；他在被釋放，返回香港後，帶領香港教區積極照顧戰後 的市民和難民，不單派麵條、奶粉，更興辦中小學，成立堂區、小堂，遍布全港；後來又成立香港明愛、教理中心、禮儀委 員會等；還祝聖了我們首位華籍主教徐誠斌。 真福雷永明神父等於1968年在香港出版了思高版中文「 聖經」合訂本。 1970年，真福教宗保祿六世訪港；其後，真福德蘭修女及泰澤羅哲修士訪港。
還有，我們難忘胡振中樞機（＋2002年）穩重的領導；力理得神父（＋2003年 ）領導香港明愛服務香港社會的貢獻。
當然，我們不會忘記為義而受害的多位前輩神父： 在西貢遇害的黃子謙神父、郭景芸神父、丁味略神父（＋ 1942年）、范賚亮神父（＋1974年）；在灣仔遇害的魏蘊輝神父及程野聲神父（1953年）；出生於碗窰的馬俊賢神父，1950年代在惠州受拘禁，1954年被釋放，1957年終於香港； 因信仰而被囚，死於青海的黃耀賜神父（＋1958年）； 及在大陸受囚禁，又被釋放，終為服務羊群而歿於大陸的：黃志聖神父（＋ 1965年惠陽）；周懷德神父入獄七年（＋1978年順德）；周導民神父（曾在海豐入獄，＋1988年惠州）； 以及因輔導吸毒康復者而遇害的盧萬展神父（＋1982年香港）……
「心田先祖種，福地後人耕。」他們的生活見證，是我們的榜樣。他們如同伯多祿一樣回應了天主的愛：「主，你知道我愛 你」。故此，善牧為羊群捨身。
耶穌召叫了我們的前輩；今天耶穌也在召叫我們。耶穌問伯多祿，也問我們：「你愛我嗎？」耶穌對伯多祿，又對我們說： 「你牧放、餵養我的羊群」。
善牧羊群都要分辨時代徵兆，好回應基督在人群中愛的呼召：饑餓的，要得飽飫；無衣服的，要有衣服；無人照顧的，要得 到照顧；患病的，要得到醫治；缺乏教育的，要得到學習的機會；開啟愚蒙，勸人悔改，協同眾人跟隨基督，以獲得永生… …這是教會每一位成員的使命，亦是基督愛的催促。
故此，因著對主、對人，對己的愛，教會辦學，從天台學校到今日的專上學院，以致在社會上伸張正義和平，這是基督徒的 先知使命。
又從辦福利，派奶粉、麵條，到今日全港各區的明愛中心，還有醫院、安老院，照顧露宿者、窮人應急服務、儲蓄互助等， 都是基督徒的僕人使命。
宣講福音，引導眾人認識自己，尋獲基督，奉獻自己，追求永生，到達天主的慈悲台前，這是基督徒的司祭使命。
但是，今日，面對社會的撕裂，充斥著巧取豪奪的不公，香港市民需要的是什麼呢？世人的靈性渴望是什麼呢？
我們要如同當初的宗徒、昔日的前輩，在祈禱中，面對現實，尋求天主的光照，分辨時代徵兆，發現自己的聖召，勇敢回應 。
只有基督的福音，才能造就人心，淨化人靈，使人活在此世，而不屬於此世，不受物慾潮流所左右和糾纏。如同教宗方濟各 勸勉青年人所說：要逆流而上，不可隨波逐流。
只有心裡充滿天父的慈悲、基督捨身為人的愛、聖神的勇力，才有力量，真正的活出福音，見證福音，傳播福音，獲得福音 ，最終使自己和眾人得到復活永生。
在教區70周年，及香港開教175年周年的祈禱當中，讓我們跟隨伯多祿重申說： 「主，你知道我愛你。」也讓我們在各自的崗位，按各人的身分，聽到主耶穌基督對我們的召叫：「你牧放，並餵養我的羊 群吧！」
天主保祐。


內容由教區禮儀委員會供稿

---

Reflection on the 175^thAnniversary of Catholicism in Hong Kong

We are grateful for the mercy of the Father. 175 years ago (April 22, 1841), Catholicism landed in Hong Kong. On April 11, 1946, the Diocese of Hong Kong was established. Among the turmoil and tribulations, we see the merciful providence of God. The mistakes and evil of humanity can never halt God's plan. Just as the death of Jesus destroys the transgression and death of humanity, the resurrection of Jesus restores our life.
This piece of history spreads God's forgiveness, charity and gospel of eternal life to the citizens so that believers may enjoy an enriched life. Thus, we should follow the footsteps of the elders and angels in the second reading today, to thank God in exclamation, "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honour and glory and blessing!" (Revelation 5:12)
Thanks to the predecessor bishops, priests, brothers, nuns and the faithful who have ploughed this piece of evangelical land. Like the apostles in the first reading today, our predecessors had suffered happily because, filled with pastoral charity, they rejoiced that they were counted worthy to suffer dishonour for the name of Christ. (Acts 5:41) They must have heard the gospel reading today in which Jesus asked Peter, "Do you love me?" and then said to him, "Feed my lambs." (John 21:15)
Among them, there were missionaries from afar: in 1841, Fr. Theodore Joset, the first Prefect Apostolic, and his companions set foot in Hong Kong. Immediately, the Church started evangelization to local people in Wan Chai. Missionary nuns arrived, taking care of foundlings, the aged as well as the sick and built hospitals. In 1863, West Point Reformatory was opened and St. Vincent de Paul Society established.
Later, missionaries spread the gospel to Tai Po and Sai Kung, even reaching Hoi Fung County in mainland China and abound with many edifying stories: catechist Ma Kam Shui of Wun Yiu Village in Tai Po (+1877); Fr. Antonius Tam who was drowned while baptizing in Tin Kok (+1875); St. Joseph Freinademetz, SVD, had evangelized in Yim Tin Tse for two years (1879-1880), proceeded to Shandong province and died while attending to plague victims (+1908). One of the first ordained Chinese priests, Fr. Andrew Leong (ordained in 1862), assisted in the making of San On county map while spreading the gospel ... in 1874, Hong Kong was made a Vicariate Apostolic. With untiring efforts of Bishop Raimondi, the first Vicar Apostolic, the Church entered the field of education and published an English language weekly, the "Hong Kong Catholic Register".
In 1922, Sr. Clare Tam, SPB established the Congregation of the Sisters of the Precious Blood. Kung Kau Po was established in 1928 and Catholic Truth Society in 1934. In 1946, after WWII, the Ecclesiastic Hierarchy in China was established and Hong Kong Vicariate was raised to Diocese. Bishop Valtorta was installed the first bishop of the Diocese who had previously opened the South China Seminary (which is Holy Spirit Seminary today) in 1931 to train the local clergy.
In the 1950's and 60's, Hong Kong awaited post-war recovery. From 1950-52, Coadjutor Bishop Bianchi was under house arrest in Hoi Fung. After returning to Hong Kong, he led the diocese of Hong Kong in active relief works to take care of the citizens as well as refugees. Not only did the diocese distribute flour and milk powder, she also built schools, parishes and chapels throughout Hong Kong. Caritas, Catechetical Centre and Commission of Liturgy were set up. Bishop Bianchi also consecrated our first Chinese Bishop Francis Hsu. In 1968, Blessed Fr. Gabrielle Allegra, OFM, et. al. published the Chinese Bible (Studium Biblicum Version). In 1970, Blessed Pope Paul VI visited Hong Kong. Later, Blessed Mother Teresa and Roger Brothers of Taize visited as well. Let us not forget the stabilizing leadership of Cardinal John Baptist Wu (+2002) and Fr. Francesco Lerda, PIME (+2003) who had led Caritas to serve the society of Hong Kong.
Of course, we will never forget our predecessors who were persecuted for justice's sake:
Fr. Francis Wong Chi-him, Renatus Kwok King-wan and Emilio Teruzzi, PIME (+1942); Fr. Peter Ngai Wan-fai & John Baptist Cheng Kwok-cheung (+1953); Fr. Anthony Ma Chun-yin, who was born in Wun Yiu Village, was imprisoned in Wai Chau from 1950 to 1954 and later died in Hong Kong (+1957); Fr. James Wong Yiu-chi died in Tsing Hai labour camp (+1958); Fr. Anthony Wong Chi-shing (+1965 in Huiyang); Fr. Valeriano Fraccaro, PIME (+1974); Fr. Peter Chau Wai-tak (+1978 Shun Tak); Fr. Sylvius Lomazzi, SDB (+1982) and Fr. Anthony Chow To-man (+1988 Hui Yang).
"Predecessors sowed the field of souls. Posterities plough the Land of Grace." The witnesses they bore are our models. They responded to God's love in the same way as Peter, "Lord, you know that I love you." Good shepherds die for their flock.
Jesus called our predecessors. Today, Jesus is calling us. Jesus asked Peter. He is asking us, "Do you love me?" Jesus told Peter and us, "You tend and feed my flock."
Both shepherds and sheep have to discern the sights of the time in response to Christ's call of charity among the needy: to feed the hunger; to clothe the naked; to shelter the homeless; to attend to the sick; to provide learning opportunities to those lacking education; to instruct the ignorant, to admonish sinners and to help people follow Jesus to attain eternal life etc. This is the mission of every member of the Church, urged by the love of Christ.
Thus, for the love of God, of men and of ourselves, the Church builds schools, from rooftop ones in previous generations to post- secondary colleges today, even to uphold justice in the society. This is the prophetic office of Christians.
From providing reliefs, milk powder, flour to Caritas service centres all over the territory as well as hospitals, homes for the aged, care for the homeless, urgent relief funds and mutual aids etc., this is the kingly office of Christians.
Evangelization, helping people to know themselves, to find Christ, to offer up oneself, to pursue eternal life (praying, offering sacrifice,) and to arrive at the merciful seat of God, this is the priestly office of Christians.
But today, confronting the schism in the society, the injustice of unscrupulous corporations, do we see the needs of Hong Kong citizens and the spiritual desires of humanity? Like the Apostles and our predecessors, we pray for God's illumination in facing reality, in discerning the signs of the time, in discovering our vocation and the courage to respond. Only the gospel of Christ can edify the hearts of men, purify their souls so that we live in this world but do not belong to this world, nor get entangled with its materialism. To quote Pope Francis, "Pay attention, my young friends: to go against the current … we need courage to swim against the tide."
Only with our heart filled with the mercy of the Father, the sacrificial love of Christ and the power of the Holy Spirit, can we have the strength to genuinely live up the Gospel, bear witness to the Gospel, receive the Gospel and at last partake in eternal life with all humanity.
In this 70^th anniversary of the establishment of the Diocese and the 175^th anniversary of Catholicism in Hong Kong, let us follow Peter to say, "Lord, you know that I love you." And let us follow Jesus' call in our stations of life and according to our identity, "You tend and feed my flock!"
God bless!


Materials supplied by Diocesan Liturgy Commission.

《天降甘霖》── 介紹【路加福音】

大家好。我是郭志強執事，第一次在這節目，透過大氣電波，跟大家分享生命。讓我簡單介紹自己。 我是一個已婚的退休人士。去年六月，我跟其他三位兄弟，領受了終身執事聖職，服從主教的差遣，從事愛德工作。湯漢樞機派我跟其他兩位執事，和兩位神父，做勞工事務的服務，包括幫助遇到困難的工友，協助他們認識工人權益，和倡議符合人性尊嚴的勞工法例等等。今天晚上，我想跟大家分享一本免費的書。就是新約聖經裡的【路加福音】。免費？因為互聯網發達，隨時可以免費下載中文版、英文版、拉丁文版、希臘文版的福音。除了文字版之外，還有人聲版，真是各適其式。
我跟這本書很有緣份。小時候，我曾經住在牛池灣對面的彩虹邨。當時的社會普遍貧窮，經常有基督教的醫療車，停泊在牛池灣對面，贈醫施藥。每個看病的人，都獲贈一本中文版的【路加福音】。為甚麼不派其他的福音呢?因為作者路加，是一個醫生。當然，對路加福音認識多一些，就會領會其中的意義了。
住在彩虹邨，讀中學自然就在彩虹邨一所天主教英文中學讀書了。並且領洗入教，成為天主教徒。會考的時候，天主教中學的學生，自然要考聖經科。當年考公開試，真巧竟是考【路加福音】。當然，為了應付考試，強記背誦，「水過鴨背」，對【路加福音】的精神，領悟不深，考試的成績，亦是一般。
機緣巧合，大學畢業後在另外一所天主教中學教書。因為是天主教徒的關係，就被分配任教【聖經】。所謂「教而後知困」，連自己都不能說服自己，又怎能教導別人呢？於是開始了一連串的進修，對【路加福音】有了更深刻的感受，對耶穌運用比喻去宣講天國的道理，真是拍案叫絕。讓我跟大家分享其中一個很有親切感的比喻吧。這個比喻是記載在【路加福音】第十六章。故事是這樣的：有一個不誠實的管家，給主人知道了他虧空公款，打算開除他。於是管家思前想後，為自己的將來盤算。路加寫得好諷刺，管家說：「做地盤工人，我又沒有力氣；討飯吃，我又害羞。」路加將一個既狡猾，又懶惰，又享受著些少權勢的管家，描寫得活靈活現。後來，竟然給他想到了一個「三贏方案」的解決辦法！他把欠主人錢的債戶全部叫來，趁主人未公佈解僱他之前，運用權力，代表主人豁免A君百份之三十的債，B君百份之五十的債等等。將來給主人解僱以後，這些債戶自然會報答他。後來主人知道了，竟然不責備他，還讚他辦事精明。西方學者為主人的反應，百思不得其解，為甚麼主人蒙受了損失，還要讚他呢？我們中國人讀這個故事，一定會明白為甚麼主人會讚這個不忠信的管家，因為這個「管家比喻」，很有孟嘗君「狡兔三窟」的影子，讀起來令人會心微笑，很有親切感。上面提及過的三贏方案，是這樣分析的。第一，債戶們還少了錢；第二，管家為自己留了後路，將來待人報答他；第三，主人雖然蒙受了少許金錢上的損失，但是管家為他沽名釣譽，面上貼金，受到大眾的讚美。何樂而不為？
讓我再講一個類似的比喻。成語中有句「五十步笑百步」，在【路加福音】也有記載。「五十步笑百步」出自【孟子見梁惠王】，因為梁惠王好戰，孟子就用戰場上的材料，講個比喻來教訓梁惠王，叫他不好這樣自以為是。孟子說，「打敗仗的時候，有些士兵逃跑了一百步纔停下來，給跑了五十步就停下來的逃兵笑。王上，你認為對不對呢？」當然不對，大家都是逃兵，您有啥資格笑別人，看不起別人呢？認真地說，如果敵人乘勝追擊，您說誰會先死呢？一定是這群祗跑了五十步就停下來，譏笑別人，自以為是的人吧。在【路加福音】第十八章，也有一個「法利塞人與稅吏」的比喻，簡直就是「五十步笑百步」，用聖殿祈禱作材料的福音版。有個法利塞人，剛巧遇到一個稅吏，一同上耶路撒冷聖殿祈禱。這法利塞人跟天主說：「天主，我感謝祢，因為我不像其他人，他們勒索、不義、姦淫；我更加不像這個稅吏。我每星期守齋兩天，又將收入的十分一，捐給聖殿作維修之用。」那稅吏垂著頭，站在一旁向天主祈禱：「天主，可憐我這個罪人。請祢幫助我。」耶穌說：「回家後，這個稅吏纔是得救。」在天主前，我們沒有一個人能達標。天主為我們每個人都有祂的計劃，而我們沒有完成這計劃。在某程度上，我們每一個都是罪人，祗是有些嚴重點，有些輕微點罷了。但那些輕微點的也是罪人，如果那些自以為是的恥笑歧視那些重罪大罪的人，豈不是「五十步笑百步」嘛！
回到香港，大部份的市民都會慶祝聖誕節。聖誕故事，相信大家都聽過。聖誕咭，聖誕擺設或者燈飾，總會見到三個博士，騎著駱駝，去到有顆星星照耀著的馬槽，向睡在馬槽裡的耶穌聖嬰，獻上禮物。殊不知這是個美麗的誤會，是將兩部福音的內容混合了。新約聖經有四部福音，敘述耶穌的生平。其中只有兩本福音，記載耶穌的誕生。一本是【瑪竇福音】，基督教稱【馬太福音】。另一本是【路加福音】。在瑪竇福音，救世主耶穌的誕生，真是驚天動地。天上要出現一顆星，引領地上的東方三博士，帶著黃金，乳香和末藥，朝拜救世主；還驚動了猶太王大黑落德。為了剷除威脅他王位的人，於是大開殺戒，下令屠殺白冷城，即百利恆城，兩歲以下的嬰兒。結果聖家一家三口，星夜逃亡到埃及。
路加福音就和平得多了。耶穌快要出世的時候，羅馬凱撒突然下令進行人口統計。結果，快要臨盆的聖母，跟著丈夫若瑟，由北方的納匝肋南下，返若瑟的家鄉白冷登記。但人太多，旅館沒有地方，結果聖母要在牛棚誕下耶穌，放在馬槽裡面。耶穌誕生無人理會，出生的日期沒有紀錄，沒有東方三博士，又沒有禮物，沒有大屠殺，祗有天使報佳音，叫幾個牧羊人去朝拜天主子。相比之下，瑪竇的版本，很有宮庭鬥爭的血腥味，娛樂性豐富；路加的版本，比較發人深省。第一，不要以為你是皇帝就可以操控一切，縱使你是羅馬帝國的凱撒，如何叱吒風雲，你總會在不知不覺的情形下，幫助救世主應驗在白冷出生的預言。路加告訴讀者，天主纔是歷史真正的主宰。第二，路加問讀者，為甚麼救世主誕生這樣重大的事情，竟然會無人知、無人理，我們的確要檢討。第三，如果救世主在這樣的光景誕生，試問世間還有甚麼人，他關心不到呢？一開始，【路加福音】就告訴讀者，無論您的遭遇是如何的差勁，耶穌都願意陪伴您走人生的路。
【路加福音】是一本充滿慈悲的福音。除了膾炙人口的「浪子回頭」跟「慈善撒瑪黎雅人」比喻之外，還有一個「乞丐拉匝祿」的比喻，將天主的慈悲，天主對弱勢社群的關心，表露無遺。又是路加福音的第十六章。話說有個富翁，日日錦衣美食。可憐有病的乞丐拉匝祿，滿身瘡痍，臥在富翁的門口，希望富翁扔些不食的廚餘出門口，讓他可以檢起來吃。可惜沒有，祗有狗來舔他的瘡痍。路加筆下的乞丐，可憐得無與倫比。但很奇怪，他竟然有名有姓；比對之下，這個富翁雖然富貴，但他卻是沒有姓名。你沒有姓名，天主又如何把你記載在「生命冊」上啊！所以，富翁死了之後，下了地獄，因為他生前為富不仁，沒有好好地運用自己的財富，解決在他身邊的窮人的困難。拉匝祿沒有做過甚麼好事，無能力幫助其他有需要的人。可是在現世所受的苦，就為他的來世，換來了天堂的幸福。
教宗方濟各在2016年的四旬期文告之中提出，當今世界，生活富庶，令人麻木不仁，忙於追名逐利，關閉了心靈的門，埋沒了自己的良心，對身旁的人，對窮人，對弱勢社群，視若無睹。教宗呼籲世人，接觸窮人，接觸弱勢社群。這是天主給我們親近祂的機會。因為天主喜歡留在窮人的身邊，留在弱勢社群之中。在馬槽纔可以找到耶穌。【路加福音】的確是一本發人深省，百看不厭的好書。希望各位喜歡。
天主保祐。

收聴：

• 天主教香港教區視聽中心
• 香港電台第五台

建立自己的經驗 Building up our own experience

復活期第二主日（丙年）
主題：建立自己的經驗

很多人對多默宗徒的經驗，很有共鳴。雖然最後，耶穌好像怪責多默，我們仍會同情他。理由很簡單，我們和多默宗徒一樣，沒有親眼看見到復活了的耶穌基督，我們不敢輕信。那麼，耶穌所說的「那些沒有看見而相信的，纔是有福的！」是否過份理想化呢？

讓我們嘗試從多默的角度，把案情重組。
耶穌死後已是第三天了，安息日過後，我們因害怕猶太宗教領袖會採取行動，剿滅我們。所以我們躲在秘密的集會地方，有如驚弓之鳥。有些失望的門徒，決定儘快離開耶路撒冷，以免招至殺身之禍。天亮後不久，陸續聽到來自不同的人所作的見証。首先是幾個婦女，她們大清早便來報告，耶穌的屍體失蹤了。我們不是不相信婦女的証言，始終在我們的時代，女性的說話是不能作實的。於是，我們派伯多祿和若望，前往墳墓，查看究竟，看一看事情是否真的有如這幾個婦女所說的一樣。伯多祿和若望一起走，是因為按我們的法律，兩個見証人的作証纔有效。墳墓的確是空的了，婦女的作証得到了伯多祿和若望的支持，是可信的了。

瑪達肋納向我們報告後，折返墳墓。伯多祿和若望已看過空的墳墓，回來了。後來，她再回來報告，耶穌顯現給她，並要求她回來向他的兄弟（即我們）傳話。這一次可能是耶穌復活後的第一個顯現，主耶穌基督祗顯現給她一個，沒有第三者在場。之前他們所見的，祗是一個空墳。現在是親眼看見復活了的耶穌。始終，婦道人家的說話，不能盡信，可能是她憶主成狂，產生幻覺。
話分兩頭，按路加福音的記載，伯多祿在回來的路上，耶穌也顯現給他。雖然伯多祿回到我們秘密聚會地點，支持瑪達肋納的見証，但是祗有他一個男人，和一個女人親眼看見復活了的耶穌，仍不足以在猶太人面前作証。於是，我多默自告奮勇，到外面走一趟。一方面探聽猶太宗教領袖有何動靜；另一方面，如果耶穌向我顯現，就有多一個男性的見証人了。

結果白走一趟，回到秘密聚會地點，有兩個失望地返回厄瑪烏鄉下的門徒，在路上遇上耶穌，卻認不出他來。要在晚飯擘餅時纔認出，於是匆忙趕回耶路撒冷，向其他十個兄弟報告。現在越來越多人看到復活了的耶穌。然後，他們十二個人異口同聲說，當我多默在外面打探消息的時候，主耶穌在屋內顯現給他們。我可以怎樣接受這個消息呢？大家不能怪責我，甚至天主也不能怪責我，要親眼看到，親手摸到耶穌的傷口纔相信。

我不是在試探天主。祗不過我不能單憑別人的經驗去相信。我需要親身經歴。天主，祢是明白的。 的確，我們領洗成為天主教徒，是聽了慕道班導師、是聽了神父、主教甚至教宗的經驗。請問大家有多少自己的經驗，去支持你們對耶穌基督的信念呢？耶穌說：「不要作無信的人，但要作個有信德的人。」（若20:27）試問誰敢說自己是個有信德的人呢？我們欣賞多默，是他那努力鞏固和保護信德的態度。

當然，多默也有他的局限。如果耶穌顯現給他，還不夠嗎？還要伸手去驗証嗎？這種做法，很容易變成對天主的試探。天主所作的一切都是出於愛我們，如果祂恩待我們，出於愛，願意顯現給我們，我們還可以用手指，量度天主對我們的愛嗎？

另一方面，有一個技術性問題，不可不知。耶穌對多默說：「因為你看見了我，纔相信嗎？那些沒有看見而相信的，纔是有福的！」（20:29）在希臘原文，第一個「看見ὁράω」和第二個「看見εἴδω」是兩個不同的字。從拉丁文翻譯開始，這個分別就消失了。若望福音使用第一個「看見」時，多指用眼看見的，但在使用第二個「看見」時，多引申為「認識」（1:26, 31, 33; 2:9; 3:2等）對多默來說，他和其他的門徒一樣，有幸可以和耶穌一起生活三年，可以親眼看見耶穌。為後世的我們，我們祗能透過別人的見証，別人的經驗來「認識/看見」和相信耶穌。

今天，我們還可以親眼看見耶穌嗎？可以，特別在這慈悲禧年，在實行形哀矜的時候。耶穌曾在瑪竇福音二十五章清楚許下，當我們服侍那些生活困難的兄弟時，我們服侍耶穌。因此，我們一樣可以透過服務被社會邊緣化的人、難民、探望病人和囚犯，接觸耶穌，建立自己的經驗，做個有信德的人。
天主保祐。

---

Second Easter Sunday (Year C)
Theme: Building up our own experience

Many people agree with the experience of Thomas the Apostle. Though in the end, Jesus seemed to criticize Thomas, we are sympathetic. The reason is simple, like Thomas, we don't believe too easily if we have not seen with our own eyes the risen Jesus Christ. Then, was Jesus' teaching that "Blessed are those who have not seen and yet believe" too idealistic?

Let us reconstruct the case from the perspective of Thomas.
It was already the third day after Jesus' death. Sabbath had passed. We feared that the Jewish authority would take action to eliminate us. We hid in our secret meeting place like sitting ducks. Some disillusioned disciples started going home lest they would get killed in Jerusalem. Soon after dawn, news came in one after another. Firstly, early in the morning, several women reported that Jesus' corpse was missing. It was not that we did not believe in our women. After all, in our times, testimony from women was not admissible. So, we sent Peter and John to the tomb to verify what the women claimed. Peter and John went together because according to our laws, we needed two witnesses to make a valid claim. Now that the tomb was really empty. The women's testimony was supported by Peter and John and thus was credible.

After reporting to us, Mary Magdalene returned to the tomb once more. Peter and John had already seen the empty tomb and returned. Later, she came and claimed further that Jesus had appeared to her and told her to carry message to his brethren (i.e. us). This probably was the first appearance of Jesus after his resurrection. But Jesus appeared to her only. There was not a third party. What they had seen was an empty tomb. Now, she claimed she had seen the risen Jesus with her own eyes. However, at the end of the day, she was only a woman. Her words were not credible. Perhaps she suffered from illusion.

Just then, according to the gospel of Luke, Peter returned and reported that he had met Jesus on his way. Although Peter returned to support Magdalene's claim, one man and one woman were not enough to bear witness in front of the Jews. Therefore, I Thomas volunteered to venture out, firstly to find out about the movements of the Jewish authority. Furthermore, if Jesus appeared to me, there would be one more male witness.

The effort was fruitless. When I returned, two disillusioned disciples, who had previously decided to return home to Emmaus, reported that they had met Jesus but could not recognize him until he broke bread at supper. So, they rushed back to Jerusalem to report to the ten. Now, more and more people claimed that they had seen Jesus. The twelve claimed in one voice that when I Thomas had gone out to scout, Lord Jesus appeared to them inside the house. How could I accept such a piece of news? Don't blame me. Even God could not blame me for believing only after I saw with my own eyes and touched Jesus' wounds with my own hands. I was not testing God. I did not want to base my belief on other people's experiences. I needed to experience it myself. God, you understand.

In fact, we were baptized to become a Catholic. We based our belief on hearing the catechists, the priests, bishops and even the Pope. Tell me, how much experience do you have to support your belief in Jesus Christ? Jesus said, "Do not be faithless, but believing" (John 20:27). Who among you dare to say that they have faith? We support Thomas for his effort to consolidate and to protect his faith.

Of course, Thomas had his limitations. Was it not enough for Jesus just to appear to him? Was it necessary to verify with his hands? In so doing, we easily fall into the trap of testing God. God had done all these out of His love for us. If He so wished, out of love, to appear to us, did we need to use our fingers to measure God's love for us?

On the other hand, there is a technicality you cannot ignore. Jesus told Thomas, "Have you believed because you have seen me? Blessed are those who have not seen and yet believe." (20:29) In the Greek original, the first "see ὁράω" and the second "see εἴδω" are two different words. This difference had been lost since the Latin translation. Most of the time, the gospel of John uses "ὁράω" to mean "seeing with eyes". But when John uses "εἴδω", many times it carries the extended meaning of "knowing" (1:26, 31, 33; 2:9; 3:2 etc.) For Thomas and the rest of the disciples, they were blessed to have lived with Jesus for three years. They could see Jesus with their own eyes. For us who live in modern times, we have to rely on other people's witness, other people's experiences to "know/see" and believe in Jesus.

Today, can we see Jesus with our own eyes? Affirmative, especially in this Jubilee of Mercy when we perform corporal works of mercy. Jesus has clearly promised in Matthew 25 that when we serve the needy, we are serving him. Therefore, we can get in touch with Jesus and actually touch him when we serve the socially marginalized, refugees and when we visit the sick and the imprisoned. We can build up our own experience and become believing.
God bless.