慈悲與環保 Mercy & Environment Conservation

金錢以外──「慈悲與環保」

二零一六年六月廿七日

各位：我是郭志強執事，是慈悲禧年專責小組成員之一。今晚我想同大家分享有關「慈悲」同「環保」的題目。請不要誤會，我並不打算談論香港社會應該強制垃圾分類，應該教育市民過低碳生活，應該津貼回收工業，應該保護中華白海豚或者濕地上的蝴蝶等等…這些都是政府政策問題，我在這裡不便過問。相反，我想呼籲各位市民，請你們以慈悲之心，對待我們的後代子孫，為他們多留一點遺產，多留一點可用的大自然資源。

我們知道，地球是有足夠資源，養活地球上所有的生物，包括人類。倘若局部地區出現資源不足，是分配上出了問題。固然，這個分配不均的現象，可能是出於地理上的資源分佈不均勻。不過，現代交通運輸發達，要解決這種資源分佈不均的現象，實在輕而易舉。但目前仍然祗有一少撮人可以享受利益，而大部份人仍然捱受缺乏資源之苦的話，恐怕主要是出於部份人的自私，把資源屯積，甚致壟斷，以致一少撮人坐擁大部份人所需要的物資。這不單祗不公義，而且是狠心。眼看落後地區的人民，尤其是兒童，因為不能繳付昂貴的專利藥物費用而死去；眼見因為政治意識形態不同而實行禁運，實行經濟制裁，受苦的永遠不是當權者，而是廣大的人民。這樣做是出於惻隱之心嗎？這種跨國企業的手段和壟斷，是對同時代的人的不公義和狼心狗肺。

我們也知道，地球上的資源是有限的，用完就沒有了。所以在消耗的同時，我們必須及時開發新的能源和資源。在未有新發現之前，我們有責任放慢消耗的速度，否則，我們還有甚麼可以留給我們的後代子孫呢？地下儲藏的化石燃料，是經歷千千萬萬年，在地殻裡蘊釀出來的。而我們不消三百年，便把這些化石燃料耗盡了。我們消耗得這麼快速，是因為我們貪圖生活上的舒適和方便。現代人的生活水平高了，要求更快、更高、更豪華、更矜貴的生活方式。以往的家電產品所標榜的，是實用和耐用，用上三四十年也不需要換零件。今天所追求的，是功能花巧，追求時尚，不用半年便要換新型號了。今天，我們就是生活在這種「用完即棄」的文化氛圍之中。這種生活，不但倍增了對能源的需求，而且製造了大量難以回收或循環再造的廢物。更嚴重的是，這種生活方式，正不斷地污染著我們所呼吸的空氣，我們所飲用的水。其速度之快，已超過大自然的自我恢復能力。即是說，不出五十年，我們和我們的子孫，再飲不到重金屬不超標的水，呼吸不到低懸浮粒子含量的空氣。不要忘記，我們祗是人類大家庭的一份子，我們的生活方式，必須對現在和將來的人類，負上責任。請以惻隱之心，慈悲之心，想像一下我們的子孫將會如何生活。他們每天戴著防毒面罩，背著濾水器和書包，踏單車或徒步上學去！
天主保祐！
「活水基金」網頁 http://www.livingspringfoundation.com.hk/web2.0/modules/tinyd9/index.php?id=1643

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Beyond Money: Mercy & Environment Conservation

June 27, 2016

Hi, I am Deacon Alex Kwok, a member of the ad hoc committee for the Jubilee of Mercy. Tonight, I would like to talk about Mercy and Environment Conservation. Don't take me wrong. I do not wish to discuss whether Hong Kong should enforce the classification of recyclables, should educate the public to lead a low carbon living, should subsidize recycling industries, to protect Chinese white dolphins or butterflies in the wetland etc. ... These are government policies and it is not right for me to comment here. On the contrary, I appeal to you all. Treat our offspring with mercy. For their good, leave them more natural resources at their disposal.

We know that the earth has enough resources to feed all living creatures, including mankind. If resources are scarce in a region, it is a distribution problem. Of course, the uneven distribution of resources may be a matter of geography. However, modern transportation is efficient. It is not at all difficult to deal with this type of uneven distribution. But at the moment, only a minority may enjoy the utility of resources while most people are suffering from a lack of them. I am afraid this is the consequence of selfishness of some people who accumulate and even monopolize so that the resources needed by the majority fall into the hands of the minority. Not only is it unfair, but it is also callous. When you see children dying because their parents cannot afford expensive patented medicines; see the general population suffer from economic embargoes imposed on ideologically opposite rivals but not the people in power, are they acts of mercy? These transnational business strategies and monopoly are unfair and heartless towards contemporary people.

We also know that the natural resources on earth are limited. When they are depleted, they are gone forever. Therefore, while we consume, we must develop new sources in time. Before we have any new discovery, we have the responsibility to slow down our consumption. Otherwise, what can we leave behind for our children? The underground fossil fuel took millions of years to cook up in the earth crust but we took less than three centuries to deplete it. We consume in a breathtaking rate because we crave for comfort and convenience. The living standard of modern urban people is high. They yearn for faster, higher quality, more luxurious and expensive life styles. In previous generations, electrical appliances were durable. We did not have to look for spare parts within three or four decades. Today, we live in a "spent and dispensed" milieu. This life style places greater demand on energy and creates more unrecyclable wastes. More seriously, this way of life is contaminating the air we breathe, the water we drink in a rate faster than the self-recovery speed of our Mother Nature. That is to say, in less than fifty years, we and our children shall be unable to drink water beneath maximum contaminant level, to inhale air of acceptable Air Quality Health Index (AQHI). Don't forget, we are only a member of humanity. Our life style must be one responsible to the mankind now and in the future. Please, think about how our children will live with a merciful heart. They will wear gas masks, carry a water purifier and a school bag on their back and walk or ride bicycles to school ...
God bless.

Living Spring Foundation: http://www.livingspringfoundation.com.hk/web2.0/modules/tinyd9/index.php?id=1644

慈悲與衰老 Mercy & Ageing

金錢以外─「慈悲與衰老」

二零一六年六月廿四日

各位：我是郭志強執事，是慈悲禧年專責小組成員之一。今晚我想同大家分享有關「慈悲」同「衰老」的題目。請不要誤會，我並不打算談論香港社會應該善待長者，應該全民退休有保障，或者出於同理心，出於慈悲，所以我們應該敬老；這些都是不爭的倫理抉擇。相反，我想告訴各位長者，請你們以慈悲之心，安享晚年；我想告訴各位青年人、中年人，趁您們衰老之前，請以慈悲之心，為衰老作好準備。

各位長者，可能您們的記憶已經衰退，連今天早上吃過甚麼也忘記了，您面前的人似曾相識，不過忘記了是誰…不打緊。可能您祗記起某某曾欺負您，某某欠了您錢，某某對不起您…不打緊。您不是刻意想記起這些往事的，可是不知為甚麼，這些往事不受控制起浮現出來，不打緊。請您永遠記住一些美好的回憶，盡量保留那些令您開心滿意的經歷，讓這些經驗陪伴您走完人生餘下的日子吧。原諒那些令您痛苦的人吧。您念念不忘，祗會折磨自己，他們是不會與您一起痛的。痛的祗有您身邊的人。您一個人在痛，又何苦呢？當你一想起令您受苦的人的時候，不妨說「某某，我原諒你；某某，我祝福你。」每日說七七四十九次，連續說十日，奇蹟就會出現，你不會再為他們而痛苦的了。如果你不痛苦，在你身邊服事您的兒女、或者院舍的姑娘，就不會跟著您一齊痛苦了。您又好，我又好，大家好，何樂而不為呢？

各位尚未衰老的青年人、中年人。您們都知道科學昌明，醫療技術進步，人口老化已是不能避免的現實了。從前未有機會爆發的疫症，也因為人類的長夀而有機會展現出來。其中為人所熟識的「腦退化症」，就是一個明顯的例子。很多人在年青的時候，沒有處理好自己的人際關係，恩怨情仇。結果在心靈上留下深刻的傷痕，並且帶著這些傷痕衰老。在大腦開始退化的時候，選擇性地保留這些怨恨記憶，不斷拿出來折磨自己，實行「臥薪嘗膽」，希望他日有機會報仇的時候，十倍奉還！

對自己慈悲一些吧！長者們是身不由己，不能控制哪些往事可以浮現，把哪些往事淡忘。但您還可以，因為您尚年青。人生有如玩「收買佬」遊戲，收集的多，賣出的少。而且人類的記憶是永會不會磨滅的，祗是把目前暫時不需要的經驗，掃到潛意識裡去，有空就拿出來欣賞回味。現在就拿出您的美好記憶來觀賞回味，來強化它們吧；對於那些不愉快的際遇，轉化它們吧。

如何轉化？本著惻隱之心，原諒那些傷害您或者傷害您心愛的人的人，就能轉化這些不愉快的際遇了。不妨依照上邊的建議，連續十日，每日唸七七四十九次「某某，我原諒您。」同樣，本著慈悲之心，寬恕那些阻礙您升級的人；祝福那些在社會上巧取豪奪，橫行霸道，視公義為無物的人…連續十日，每日唸七七四十九次「某某，我祝福您。」相信我，奇蹟是會出現的。天主保祐！

「活水基金」網頁 http://www.livingspringfoundation.com.hk/web2.0/modules/tinyd9/index.php?id=1643

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Beyond Money: Mercy & Ageing

June 24, 2016

Hi, I am Deacon Alex Kwok, a member of the ad hoc committee for the Jubilee of Mercy. Tonight, I would like to share with you the topic on "Mercy and Ageing". Don't take me wrong, I do not intend to speak about whether the Hong Kong society should treat senior citizens well, should push forth universal retirement protection, or should respect the elderly out of empathy and mercy. These are unquestionable moral choices. On the contrary, I would like to tell my senior audience, you should enjoy your remaining years with a heart of mercy. I want to tell my young or middle-aged audience, you should prepare for your own ageing with a heart of mercy before it is too late.

My dear senior audience, perhaps your memory is already failing you so much so that you don't even remember what your breakfast was this morning. The face in front of you looks familiar but you just cannot remember the name ... No problem. Perhaps you remember only those who have bullied you, or who have owed you money, or who have betrayed you ... No big deal. You do not want to remember these things deliberately, but for some unknown reasons, they just keep popping up uncontrollably ... It is alright. Please remember those good old memories. Try to retain as much as possible those happy experiences. Let them accompany you for your remaining days. Forgive those who make you painful. Keep recalling these experiences will only torture you. Those people will not feel the pinch. Painful are only those at your sides. You are alone in your pains. Why suffer? When you think of those who inflict you pains, say "So-and-so, I forgive you. So-and-so, I bless you." Say 49 times a day for ten consecutive days. Miracles will appear. You will not feel the pains they inflicted on you anymore. If you are not painful, your children or the nurses who take care of you will not suffer with you. You are OK. I am OK. Everybody is OK. Why not do it?

All you whose ageing process has not started, you know that because of the advances in medical technology, an ageing population is becoming inevitable. Many plagues and diseases which did not previously have the opportunity to erupt are becoming active due to the longevity of mankind. The most conspicuous and well-known candidate is the "Alzheimer's Disease". Many people did not handle their interpersonal relationships during their youth well enough, leaving deep scars in their mind and soul and carrying them into old age. When the brain begins to deteriorate, it selectively retains the painful memories, continually rubs salts on their old wounds, wishing that one day, they will retaliate ten times the hurt.

Be merciful to yourselves. The senior citizens can no longer control themselves. They cannot control what may emerge, what may forget. But you can! You are still young. Life is like a game of Scavenger Hunt. You sell less than you collect. Human memories are not erasable. The less urgent ones are simply swept under the subconscious, only to be retrieved when your mind least expects them. Now, retrieve your good memories and strengthen them. For the unpleasant ones, transform them.
How to transform them? In mercy, forgive those who have hurt you or your loved ones. Then, you are able to transform those unpleasant memories. Why not try out the suggestion mentioned above? For ten consecutive days, say 49 times "So-and-so, I forgive you." Similarly, with a merciful heart, forgive those who obstruct your promotion, bless those who unscrupulously hoard wealth in the society, those who take the law into their own hands or those who trample justice etc. ... For 10 consecutive days, say 49 times, "So-and-so, I bless you." Trust me, miracles will come about. God bless.

Living Spring Foundation: http://www.livingspringfoundation.com.hk/web2.0/modules/tinyd9/index.php?id=1643

以世俗理由拒絕天主的邀請 Decline God's invitation with secular reasons

常年期十三主日（丙年）
主題：以世俗理由拒絕天主的邀請

讓我們認識一點福音中的地理。耶穌的傳教活動一直是在北方的加里肋亞省一帶。現在，耶穌帶領著一大伙滿懷希望的群眾，開始南下耶路撒冷。中途需要穿越撒瑪黎雅省。撒瑪撒雅人是甚麼人呢？福音中不是有一個「慈善撒瑪黎雅人」的比喻嗎？撒瑪黎雅人不是慈善的嗎？為甚麼他們對猶太人不友善呢？簡單地說，達味王和撒羅滿王有能力統一以色列十二支派，成為一個以色列國。撒羅滿王死後，國家分裂為二，十個支派組成北方的以色列，兩個支派組成南方的猶大。北方十個支派首先被亞述帝國征服，大部份人充軍亞述。亞述帝國把得來的土地劃定為撒瑪黎雅省，再遷徙其他民族到來與留下的遺民通婚，成為撒瑪黎雅混血兒。前車可鑒，猶大被巴比倫所滅，人民充軍巴比倫時，猶大國的人民為了保存自己血統的純正，拒絕與異族通婚，並編寫自己的經典，建立猶太教，保存自己的「天主選民」身份。回國後，他們當然歧視撒瑪黎雅人，因為他們的血統，不再是純正。撒瑪黎雅人也不甘示弱，處處與猶太人為敵。

到了今天的故事，我們又見到若望出於對主的愛護，幾乎又闖禍了。當撒瑪黎雅人不接待他們時，若望竟然想呼求天主，從天上降火，燒毀撒瑪黎雅人的村莊。若望雖然是耶穌最愛的門徒，但他們兩兄弟，同樣是性格剛烈，容易動怒，難怪耶穌給他們起名叫「雷霆之子」。幸好若望尚算謹慎，在探取行動之前，先請示耶穌。否則後果不堪設想。試想耶穌來到世上，拯救世人，何曾傷害過任何人呢？為了救人，耶穌頂多是犧牲二千隻豬，絕不損害任何人一條毛髮。若望這樣做，祗會陷耶穌於不義，給耶穌的救世工程，留下污點。

接著，路加福音記載了三個聖召的故事，讓讀者反省自己的聖召。天主邀請我們每一個人，分享祂的永恆生命，這就是「聖召」。生命若果停滯不前，就不是生命了。所以，領洗入教是第一個聖召，藉著聖洗聖事，我們的靈性生命誕生了。以後，我們的靈性生命，透過祈禱、讀經和領聖事，有機會發展開來。一部份人，藉著結婚，建立家庭，在家庭生活的苦與樂之中，成聖自己、成聖自己的配偶和其他家庭成員。為這些人，婚姻是他們的第二個聖召。這第二個聖召，使他們活得更像一個基督徒。另一些人蒙召成為神職人員，為天主子民，履行公務員的職務，施行聖事、牧養、教導、管理和聖化天主的子民。這第二個聖召，使他們活出耶穌基督的肖像。

福音中，第一個故事的主人翁，主動提出要跟隨耶穌。可能他的動機並不純正，他的真正目的可能是榮華富貴，金錢權力。我們結婚的動機，起初可能也並不純正。對方有錢？對方有事業？我們想做神職人員，起初的動機可能也並不純正。做神父有權威？在香港，由教區供養，生活有保障？耶穌並不為了他的動機不純而拒絕他，但提醒他不要奢望天主在今世，會即時賞賜他豐厚的金錢和權力。且看，耶穌不但連枕頭的地方也沒有（路9:58），連死後亦祗能葬在別人的墓穴裡。倘若故事的主人翁仍然肯跟隨耶穌，在日後，耶穌有充份的時間，改變他的眼光，看到真理。同樣，結婚或者做神父的原始動機未必純正，祗要我們與天主保持良好關係，日後，耶穌有充份的時間，使我們領悟婚姻生活，或者度修道生活的真正意義。路加喜歡把故事的結局保持開放。故事的主角，就是讀者自己。讀者最終有沒有跟隨耶穌呢？這個結局由讀者自己決定。
在福音中的第二個故事，是耶穌主動召叫的。可惜，像大部份對聖召猶豫不決的人一樣，我們被一些世俗的事物蒙蔽了，看不清天主的聖召，帶來怎樣的恩寵。另一方面，難道盡孝道，埋葬父親是錯的嗎？埋葬父親當然是為人子者應盡的責任。錯祗錯在一個「先」字。這個人借「孝順父母」來拒絕耶穌的邀請。耶穌的答覆，看似不近人情，其實不然。試想想，生命的主宰邀請你去傳播生命的福音，宣揚天主的國，使更多的人，包括你自己，獲得生命。故今你拒絕了生命之主的邀請，你豈不是拒絕了生命的長進，最後變成行屍走肉的活死人，的確可惜。他日真是埋葬父親的時候，真的是「死人埋葬死人」了(9:60)。
福音的第三個聖召故事的主角，是自己主動提出，有條件地跟隨耶穌。他的要求並不過份，與舊約中，厄里叟跟隨厄里亞的故事，同出一轍，看來並沒有錯處。不過，厄里叟跟隨厄里亞，做他的弟子，將來繼承他當先知。但跟隨耶穌，做耶穌的弟子，可以當先知，但不能繼承耶穌，因為耶穌是天主子！厄里亞祗是一個凡人，跟隨他尚可以回頭；但耶穌基督是天主子，是全人類所歸向的終極對象。選擇了跟隨耶穌基督之後，人祗會全力以赴，朝著這個目標邁進，世間再沒有更高的理想可以取代的，何來回頭的理由呢？

朋友，讓我們想一想，我們有沒有運用世俗生活的藉口，拒絕過耶穌的邀請呢？有沒有其他的理想，可以代替使我們的生命更豐盛的生命的主宰呢？請注意，不一定是聖召的邀請，可以是神哀矜、形哀矜的邀請，目的使我們的生命更豐盛。我們最常用的藉口是「對不起，我趕時間去埋葬父親…」各位，這個故事的結局，由你決定了。
天主保祐。

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Thirteenth Ordinary Sunday, Year C
Theme: Decline God's invitation with secular reasons

Let us know something about the geography in the Gospel. So far, Jesus had confined his evangelization to the province of Galilee in the north. Now, Jesus was leading a huge crowd of expectant followers heading towards Jerusalem in the south. They had to go through the province of Samaria. Who were the Samaritans? Is there not a parable of the Good Samaritan in the Gospel? Were they not kindhearted? Why were they so hostile towards the Jews? Simply put, King David and his son King Solomon were able to unite the 12 tribes of Israel into a Kingdom. After the demise of King Solomon, the Kingdom was divided into two. Ten tribes formed the northern Kingdom of Israel while the remaining two the southern Kingdom of Judah. The northern Kingdom was conquered by the Assyrians and the ten tribes were exiled to Assyria. The Assyrian Empire created a province of Samaria out of the captured land. They also mobilized alien tribes into Samaria. Through mixed marriages, Samaritan "bastards" were born. Learning from this piece of history, after Judah was conquered by Babylon and the Judah people exiled, they tried to keep their blood pure by saying no to mixed marriages. Moreover, they began to put their own history into writing. They built up Judaism to maintain their identity as the Chosen People of God. After returning home, the Jews despised the Samaritans because of the impurity of their blood. The Samaritans retaliated by refusing to cooperate with the Jews.

When the story opens today, we read how out of his love for the Lord, John nearly got his Master into trouble again. When the Samaritans refused to extend hospitality, James and John wanted to call down fire from heavens to burn down the Samaritan villages. Although John was the beloved disciple of the Lord, the temper of his and his brother's was hot and they got angry easily. No wonder Jesus gave them a nickname "Sons of Thunder". Luckily, John was prudent enough to ask for Jesus' permission before he acted. Otherwise, the consequences would be disastrous. Just think about what Jesus' mission was. He came to save humanity. Had Jesus ever hurt anybody before? For the sake of a single man, Jesus was willing to sacrifice 2000 pigs. He would never hurt anybody. John's action would show Jesus in a bad light, leaving a damaging stain on Jesus' salvation project.

Then Luke put down three vocation stories to make readers think about their own vocation. God invites each one of us to share His eternal life. This is vocation. A stagnant life is no life at all. Therefore, our first vocation was to receive baptism to enter the Church. Our spiritual was born. After that, our spiritual life is nurtured through prayers, scripture readings and receiving sacraments. Some of us marry to build up families. Through the joys and pains of family life, we are sanctified together with our spouse and other family members. For this group of people, marriage is their second vocation which makes them lead a more Christian life. Some other people are called to be clergy to serve the People of God. They serve as ministers to administer sacraments, to pastor, to teach, to govern and to sanctify the People of God. This second vocation makes them live out the countenance of Jesus Christ.

The main character in the first gospel story today took the initiative to express his wish to follow Jesus. Perhaps his motive was not pure. He might want wealth and glory, power and money. Our motive of marriage might not be pure at first. Perhaps our potential spouse was rich, or had a promising career. Our initial motive to become a clergy might not be pure as well. Being a priest enjoys authority. In Hong Kong, a priest is taken care of by the Diocese. His living is well provided for. But Jesus did not reject the man because of his ulterior motives. Jesus simply reminded him not to expect God to reward him with huge wealth and power in this life. Look, Jesus "had nowhere to lay his head." (Luke 9:58) He would even be buried in somebody else's tomb. If the man insisted on following Jesus, Jesus would subsequently had time to correct him and make him see the truth. Similarly, the initial motives to get married or ordained might not be pure. As long as we maintain a healthy relationship with God, Jesus will subsequently have time to make us see the genuine meanings of married life or consecrated life. Luke likes to leave the endings open. The main character of the stories is the reader himself. In the end, will the reader follow Jesus? Let the reader decide the ending.
In the second story, Jesus took the initiative to call the man. Regrettably, like most people who are hesitant to respond to God's call, we are blinded by secular things that we do not see how abundant God's graces amount to in His call. On the other hand, is it wrong to discharge our filial duty to bury our father? Of course it is right for a son to fulfil his filial duty to bury his father. What is wrong is to make use of the filial duty as an excuse to reject Jesus' invitation. Jesus' response seemed rude but it was not. Think about it. The Author of Life invites you to spread the gospel of life, to proclaim the Kingdom of God to make more people, including yourself, attain life. Now that you reject the invitation from the Author of Life, you refuse to grow in life and in the end, you might become a walking dead, a living zombie. What a pity! When you really bury your father in the future, it will really be "the dead to bury their own dead." (9:60)
The main character of the third story took the initiative to follow Jesus on conditions. His request seemed to be reasonable. It is in the same vein as the story of Elijah calling Elisha. You cannot find fault with it. However, Elijah called Elisha to be his disciple, to succeed him as a prophet. Yes, we follow Jesus to be his disciple, to partake in his prophetic ministry but we cannot succeed Jesus because he is the Son of God! Elijah was only human. Elisha could still turn his head back. But Jesus Christ is the Son of God, the ultimate goal for all humanity to turn to. After choosing to follow Jesus Christ, we have only one goal ahead to strain forward to. There is no other higher ideal to replace this. Where comes the reason to look back?

Dear friends, let us think about it. Do we make use of secular excuses to decline Jesus' invitations? Do we have other ideals to replace the Author of Life who can enrich our lives? Listen, the call may not necessarily be life-long vocations. It can be calls to corporal or spiritual works of mercy to make our life more abundant. Our usual excuses would be "Sorry, I am in a hurry to bury my father ..." Brethren, the ending of this story is decided by you.
God bless.

認識自己的十字架 Know Your Own Cross

常年期第十二主日（丙年）
主題：認識自己的十字架

在默想今天的福音之前，讓我們追回一些落後了很多的片段。
兩個主日之前，我們讀過耶穌在納因城復活了寡婦的獨生子，恢復了寡婦的希望，使她的下半生有寄託，有依靠。上一個主日，我們讀過耶穌在法利塞人西滿的家中，赦免了一個妓女的罪，恢復了這個妓女對生命的希望，使她可以重新做人了。之後，耶穌繼續傳福音，行神蹟，帶給猶太人希望。包括驅逐一軍旅魔鬼到二千隻豬身上，令二千隻「笨豬」跳崖淹死，解放了一個附魔的人；再復活了會堂長雅依洛的十二歲女兒；派十二宗徒兩個兩個，代表他出外傳福音；然後行「五餅二魚」的神蹟，令五千人吃飽。耶穌的成就，可說是達到了最高峰，纔來到今天福音的事蹟。所以，大家要努力，追回上述的片段了。

的確，從世俗的眼光看，耶穌的成就，如日中天。吃過耶穌所增加的餅的人，認識到耶穌並不是那些教人無奈地忍耐痛苦的神棍，而是真正有能力解決人民困苦的救世主、默西亞。跟隨耶穌，衣食無憂，百利而無一害。耶穌所擁有的動員群眾能力，是所有參與政治的人，夢寐以求的能力。倘若耶穌願意，他是可以組織起這群污合之眾，成為一支為他賣命的軍隊，與羅馬兵團，一決雌雄。但耶穌並沒有這樣做。耶穌被誤解了。他要滿足的，不是人的肚皮，而是人的心靈；他要驅逐的，並不是所向披靡的羅馬兵團，而是看不見而又無處不在的魔鬼勢力。因此，耶穌從群眾中挑選了十二宗徒，與他們一起生活三年，訓練他們，啟示他們天國的真理，希望藉著他們，令更多人認識天主的慈悲，獲得天主的救贖。

當耶穌的成就好像達到最高峰的時候，這是一個非常關鍵的時刻。耶穌擔心十二宗徒走錯方向，跌入世俗的陷阱，所做了一個簡單的民意調查，問「眾人說我是誰？」（路9:18）群眾認為耶穌是若翰洗者，因為耶穌大義凛然，不畏權貴，批評他們的過錯；認為耶穌是厄里亞，因為耶穌曾復活寡婦的兒子；而且耶穌的言行，令古代先知所說的話，變得有意義。以上的答案表面上是對的，但在路加福音中，這些竟然是殺死若翰洗者的黑落德的答案！所以，我們不能掉以輕心。
耶穌跟著問的問題纔是重點，「但你們說我是誰呢？」（9:20）慕道班導師、執事、神父、主教甚至教宗對耶穌的意見，是他們的意見，不是你自己的意見。你可以拿來作為參考，作為尋求真理的指導，但不能代替你自己的信念。同樣，教會中歷代的聖人，他們是成功人仕，他們在世與耶穌建立了密切的關係，這些是他們與耶穌的關係，不是你與耶穌的關係。因此，伯多祿在福音中的答案，祗能是我們的參考，不能是標準答案，非達標不可。無論你的答案是甚麼，祗要你決定跟隨耶穌，願意接受祂為你的救主，相信祂可以帶領你回歸父家，我們便可以繼續默想天父的啟示，體會耶穌內心的愛意。

耶穌在自己的事業如日方中的時候，向門徒揭示天父的救世計劃，第一次預言他的受難復活。就是天主聖三親自降臨人間，替人類贖罪犧牲，並提昇人的層次，好能分享天主永恆而神聖的生命。方法祗有一個，就是「置諸死地而後生」(9:24)。當然，作為信徒的我們，不一定要跟隨耶穌做殉道者，而是以殉道精神，度日常的生活。這就是耶穌對每個信徒的要求。的確，耶穌已完成祂的任務，死在十字架上，替古今中外的人類，還清所有已犯未犯的罪債。現在是我們去兌現這張支票的時候了。兌現的方法，就是「棄絕自己，天天背著自己的十字架跟隨我。」（9:23）

讓我們認識自己的十字架。在默想之前，有兩件事要注意。（一）以下是執事個人的意見，祗供參考，不能視為標準答案。（二）你自己有自己獨特的十字架，不可與別人的十字架比較，或抱怨天主，別人的十字架比你的十字架輕鬆！
我們的十字架有甚麼特徵呢？耶穌說「天天背著」，所以不要以為是突發事件，你英雄地挺身而出，替人頂罪，便是「背十字架」。對不起，除非你是是長期病患者 ，或者每天都做「代罪羔羊」，你的工作是接投訴電話或者在酷熱天氣之下，穿著上大熊貓的衣服，在鬧市中派傳單，宣傳環保。否則，這不是你的十字架。
十字架是不舒服的，痛苦的，是那些在日常生活中你不想做的事。人的本性，總是趨吉避凶，捨難行易的。在我們的日常生活中，我們為自己建立了一些令自己舒服的習慣，建立起自己的安樂窩。耶穌吩咐我們走出這些安樂窩，兌現天主的支票。十字架上的橫木，代表了人與人的關係，豎木代表了天主與人的關係。
所以，當你習慣了把責任、過錯推卸到別人身上，永遠是別人犯錯，別人的責任，不是自己的責任、自己錯的時候，你應該知道，你要背起十字架，跟隨耶穌。當你享受使用你的手機煲劇、玩網絡遊戲，以充塞心中的空虛、舒緩心中的無聊困擾，但一抬頭纔發現過了站，或者身邊的人，尤其是你的親人已經不存在的話，你應該知道怎樣跳出你的安樂窩，背起你的十字架，獲得心靈的自由，重建失去了的人際關係。當你以為多勞可以多得，努力工作，以致忘記了天主，忘記了身邊的人，甚至傷害了身邊的同事和親人的時候，你應該知道，你努力建築的安樂窩，其實是一個無形的監獄。所以你要背起你的十字架，跟隨耶穌，愛你身邊的人，愛你的天主，跳出這監獄。
大家默想一下，你的安樂窩是甚麼，你的十字架又是甚麼？
讓我們祈求天主聖神賜予我們愛心和力量，背起自己的十字架，跟隨耶穌，跳出自己的安樂窩。
天主保祐。

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The Twelfth Ordinary Sunday, Year C
Theme: Know Your Own Cross

Before we meditate on the gospel today, let us catch up with what we have missed. Two weeks before, we read about how Jesus raised the only son of the widow of Nain, restoring her hope so that she would be taken care of in her old age. Last Sunday, we read about how Jesus forgave a sinful woman, restoring her hope in life so that she might turn a new leaf in life. After that, Jesus continued to spread the gospel and worked miracles to give the Jews hope. That included driving a legion of demons into 2000 pigs which jumped over the cliff and were drowned, thus liberating a possessed man. Jesus then raised the 12-year-old daughter of Jairus, the ruler of a synagogue. He sent out the Twelve to preach and then multiplied 5 loaves and 2 fish to feed 5000. Jesus' career had reached its zenith. Then we arrived at the story today. So, study hard to catch up these stories.

Indeed, Jesus' achievement had peaked from a secular point of view. People who had eaten from Jesus knew that he was no charlatan that persuaded people to endure suffering patiently. He was a saviour, a messiah who could actually relieve the sufferings of the people. Following him, one had no worry for necessities. One lost nothing but gained a lot in doing so. Furthermore, Jesus possessed a great power to mobilize people which all politicians could only dream of. Had Jesus willed it, he would have been able to transform this crowd into a fearless army to pit battle against the Roman legions. But Jesus did not do that. He was misunderstood. He came to fill, not the belly but the human hearts. He came to drive away, not the mighty Roman legions, but the invisible and yet ubiquitous influence of the Devil. Thus, Jesus chose the Twelve to live with him for three years, to train them, reveal the truth of the Kingdom to them, hoping that through them, more people might know the mercy of God, might obtain the salvation of God.

It was a critical moment when Jesus' popularity reached the zenith. Jesus was worried lest the Twelve might fall prey to a secular mentality. Thus, he conducted a simple opinion poll, "Who do the people say that I am?" (Luke 9:18) Some thought that Jesus was John the Baptist because Jesus was full of justice, fearless of the powerful and criticized their mistakes. Some said Jesus was Elijah because he raised the dead son of a widow. Some thought that Jesus was one of the old prophets because his words and deeds made their oracles meaningful. The answers above seemed to be correct. But in the gospel of Luke, these answers came from the lips of Herod who had killed John the Baptist. We cannot afford not to be careful!
The next question Jesus asked was the key point, "But who do you say that I am?" (9:20) The opinions of catechists, of deacons, priests, bishops or even the Pope's about Jesus are theirs, not yours. You may refer to them as a reference, as a guide to seek the truth but they cannot replace your own conviction. Similarly, many saints, those successful people of the Church throughout the ages, have established a close relationship with Jesus Christ during their life time. But it was their relationship with Jesus, not yours. Therefore, the answer Peter gave could only be our reference. It cannot be a model answer any deviation from which would be wrong. Whatever your answer, so long as you decide to follow Jesus, are willing to accept Jesus as your personal Saviour, believing that he is able to bring you back to our heavenly home, we may continue to meditate on the revelation of the Father and to experience the love within Jesus' heart.

When Jesus' career reached the zenith, he revealed the salvation plan of the Father to his disciples, foretelling his passion and resurrection for the first time. The Blessed Trinity came down in person to sacrifice and redeem men, to raise their level so that they might partake in the eternal and sacred life of God. There is only one way, "whoever loses his life for my sake, he will save it." (9:24) Of course, Jesus did not ask every one of us to die a martyr like him. Instead, we should live our daily life in a spirit of martyrdom. This is what Jesus demands of every believer. Indeed, Jesus has already accomplished his mission. He has died on the cross for all humanity to repay the debts of all the sins in the past, the present and the future. Now is the time we cashed this cheque. The way to cash it is "to deny himself and take up his cross daily and follow me." (9:23)

Let us know our own crosses. Before we meditate, pay attention to the following two points. (1) The following is my opinion for your reference only. It is not a model answer. (2) Your cross is unique and you should not compare and complain to God that others' crosses are lighter!
What are the characteristics of our crosses? Jesus says, "take up his cross daily". Therefore, it cannot be something that arises out of a sudden. You bravely stand out to bear the blame/brunt for the others. Sorry, unless you suffer from chronic diseases, or are a scapegoat day in day out, say, your job is to answer complaint phone calls, or donning a panda costume to distribute environmental protection pamphlets in the afternoon heat of summer. Otherwise, it cannot be your cross.
Crosses are uncomfortable, painful, something you don't want to do in your daily life. It is human nature to take the easy way out. In our daily life, we establish habits to make our life comfortable. We build up comfort zones. Jesus tells us to get out of our comfort zones to cash in God's cheques. The horizontal bar on the cross represents interpersonal relationships and the vertical bar the relationship between God and you.
So, when we are used to blaming others or pushing the responsibilities on others; when it is always the others' faults not ours, you should know that it is time for you to carry your cross and follow Jesus. When you enjoy using your mobile to watch drama series, to play online games to fill up your lonely hearts, to relieve daily frustrations, but when you look up from your phone and find that you have missed the station you should get off, or everybody, including your family members who are close to you, are all gone, you should know it is high time you jumped out of your comfort zones, carried your cross in order to obtain the freedom of your heart, to restore the lost relationships. When you think that harder work will gain greater rewards so much so that you forget about God, about people around you and even hurt your colleagues or kinsmen, you should know that the comfort zone you work so hard to build up is actually an invisible prison. Therefore, you should carry your cross and follow Jesus. Love those around you. Love God and break out of this prison.
Let us meditate. What is your comfort zone? What is your cross?
Let us pray to God, asking for the Holy Spirit to fill our hearts with love and power, to carry our daily cross, to follow Jesus and jump out of our comfort zone.
God bless.

虔誠敬拜 An act of Adoration

常年期第十一主日（丙年）
主題：虔誠敬拜

上星期我們聽過納因城寡婦的故事，她非常幸運，因為耶穌及時來到納因城。正當人們抬著她的獨生子的遺骸出城外安葬，耶穌看見她的處境，對她動了憐憫的心，於是上前按住了棺材，復活了那年青人，交還給他的母親，大團圓結局。讓我們想像一下，倘若耶穌來遲了一個星期，或者一個月，寡婦的命運將會變成怎樣呢？

首先，她會失去所有家庭的支援。她嫁入夫家，已離開了自己的父家，她已不能要求兄弟的供養。其次，她的兒子是她與亡夫所有的一切的惟一合法聯系。如今兒子死了，她立刻喪失了一切管用權。她頓失依靠，惟有自食其力。假如她有一技旁身，例如木匠、陶工、農夫或漁夫，她還可以糊口。但在耶穌時代，這個機會不大。她很可能會成為一個娼妓，最後行乞終老。無論是娼妓或是乞丐，這兩個「行業」在任何地域、任何世代，都不會受人尊重。我稱他們為「行業」，因為他們很容易成為由黑幫操控的人口販子的目標。在今天的香港，我們經常看見他們跨境謀生。

在今天的福音，這位對耶穌表達欽崇的妓女，從前有可能是一個寡婦。耶穌從前曾為她做過甚麼，值得她如此厚愛耶穌呢？假如這個女人從前的確是一個好像納因城的寡婦，肯定耶穌是來遲一步，未能為她解困，以致她變成了一個娼妓。如果真的是這樣，這位寡婦之所以成為一個娼妓，耶穌或許也要負上一點兒責任。無論如何，她現在是一個娼妓了。如果她不幸染上性病，耶穌有為她醫治嗎？倘若她背後被黑邦操縱，耶穌有替她贖身嗎？耶穌有恢復她的名譽地位嗎？沒有！耶穌從來沒有特別為她做過甚麼。因此，這個婦人不是出於感激耶穌曾為她做過的好事來報答他。

誠然，報恩是一個值得栽培的美德。當初沒有父母的愛，一個嬰兒怎可能生存下來呢？因此，孝敬父母是應該的。當初沒有老師的教導，一個人最終落得鋃鐺入獄或者在地獄永不超生。因此，尊師重道是應該的，投桃報李，報答恩惠是應該的。但用甚麼理由去解釋這個婦人對耶穌的行為呢？

我認為在這個女人的心目中，耶穌是她所有希望的化身。這個婦人生活在黑暗和絕望中。她沒有將來，地獄是她最後的歸宿。日復日地，在暗處她受到嫖客的淫辱；在公眾場所被歧視為罪人；在心靈上，她以為天主不會寬恕一個人盡可夫的妓女。忽然間，地平線上露出希望的曙光。耶穌來治病，或許他會治療她的病；耶穌來驅魔，解放附魔的人，或許他能解放她困擾的良心。耶穌來邀請娼妓和稅吏參加天主的宴會，比法利塞人更早進入天國，在天國為他們預留一席位，得享天父的慈悲。一如慈悲禧年禱文所說，耶穌是「不可見的天父可見的面容，彰顯天主寬恕和慈悲的力量。」這個婦人在耶穌身上看見了慈悲的天主來包紮她的傷口，解除她的枷鎖，並應許她在天堂有一席位。因此，她所做的是對慈悲的天主欽崇敬拜的行為。她相信沒有罪過是天主不能寬恕的。

在物質層面上，她仍會當娼以維生，但她可以有骨氣地當娼。她仍要捱受嫖客的淫辱，仍會受到公眾的歧視和宗教領袖的咒罵。但在她的心底深處，她知道天主不會定她的罪，天主會寬仁待她。憑藉著天主賜予的信心和力量，或許有朝一日，她能擺脫娼妓的生涯。不要因為在耶穌寬恕了她之後仍操醜業而感覺驚奇。耶穌是務實的。且重讀經文。在若望福音所載有關淫婦的故事中，耶穌在故事結束時不但沒有定淫婦的罪，還叮囑她不要再犯罪了（若8:11）。可是在這裡，耶穌並沒有囑咐她不要再犯罪了。當然，耶穌還做了很多事，沒有記載在福音裡，所以可能耶穌有說了，但路加忘記寫下來，也未可知。耶穌肯定不會勸人繼續犯罪，因為這樣做，會傷害自己的身心，傷害我們與別人和天主的關係。但耶穌在這裡的沉默，顯示出了他的體諒。

這個故事帶來甚麼教訓？
第一：我們要忍耐。天主有祂的時間表。倘若天主現在不立刻伸出援手，我們仍要保持信德，他始終會出手拯救我們。
第二：愛得越多，罪過獲赦恕得越多。法利塞人西滿或許有更大的罪過，可惜他錯過了獲得寬恕的機會。作為一個天主教徒，我們應全心全靈愛慕敬拜耶穌基督。
最後，耶穌的沉默說得非常清楚，他是務實的。因此，教會也應該是務實的。一方面，教會不能姑息罪惡。但另一方面，她應該像耶穌一樣，體諒那些生活在困境中的人。作為耶穌的門徒，我們應克制，不隨便論斷他人的不是，有如法利塞人西滿一樣。我們應擔當慈悲大使的任務，把天主的寬恕，帶給有需要的人。
天主保祐。

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  The Eleventh Ordinary Sunday (Year C)
Theme: An act of Adoration

Last week, we heard of the story of a pitiful widow in Nain. She was extremely lucky because Jesus arrived at the city gate just in time. People were carrying the corpse of her only son to the graveyard and preparing to give him a proper burial. Jesus saw the situation, had compassion on the widow. He stopped the bier and brought the dead man to life and gave him back to his mother. It was a happy ending. Let us imagine what would have happened to the widow if Jesus had arrived at Nain one week or one month later.

First of all, she would have lost all her family supports. She was married and no longer belonged to her father's house. She could not turn to her brothers to seek support. Secondly, she did not have a son who had been her only legitimate link with whatever her husband had. That is to say, she had lost all claims on her husband's property. Where else could she go? She was totally on her own with nobody to support. If she were some sorts of a skilled worker, such as a carpenter, potter, farmer or fisherman etc., she could still feed herself. But that would be very unlikely in Jesus' time. Most likely, she would become a prostitute and ended up being a beggar at an old age. In neither profession would you earn any respect in any place or at any time. I said "profession" because these two groups of people are easy targets of human trafficking controlled by gangsters. Nowadays in Hong Kong, we see many of them travel across the border to make a living here.

In the gospel story today, we might be seeing a widow turned prostitute showing her love towards Jesus. What had Jesus done to her in the first place to deserve such a fabulous treatment? If the woman had truly been a widow like that of Nain, Jesus had surely come too late and had failed to console her and deliver her from her plights so much so that she ended up becoming a prostitute. In such case, Jesus was partly to blame for arriving too late and making a prostitute out of her! Now that she had become a prostitute, had Jesus cured her of sexually transmitted diseases if she had contracted any? Did Jesus buy her freedom if she was controlled by gangsters? What had Jesus done to restore her fame or status? Nothing. Jesus had not done anything in particular towards her in the first place. Therefore, what the woman did was not done out of gratitude in return for good things Jesus had done to her.

Of course, being grateful is a virtue which we must cultivate. Without parental love in the first place, a baby cannot subsequently survive. Therefore, it is right to honour our parents. Without teachers instructing us what the right things to do in the first place, we end up in jail or in hell. Therefore, it is right to respect teachers. It is right to return favour, to show gratitude. But what reasons can we give to explain the behaviour of the woman towards Jesus?

I think, to the woman in the story, Jesus was the personification of her hope. The woman led a life of darkness and despair. She saw no hope in the future and hell would surely be her final resting place. Day in day out, she was abused by her clients in private. She was discriminated as a sinner in the public. She was indoctrinated to believe that God would not forgive a woman who slept with so many men. But suddenly, a ray of hope dawned upon her. Jesus came to cure diseases. He would also cure hers. Jesus came to drive away demons to free the possessed. He would also clear her guilty conscience. Jesus came to invite prostitutes and tax-collectors to eat at God's table, to grant them a place in the Kingdom of Heaven before the Pharisees and to partake in the mercy of the Father. To quote the Prayer of the Jubilee of Mercy, Jesus is "the visible face of the invisible Father, of the God who manifests his power above all through forgiveness and mercy." This prostitute saw a merciful God in Jesus who came to heal her wounds, to free her from bondage and to promise her a place in heaven. Therefore, her behaviour was an act of adoration, an act of worship before a merciful God. She had faith that no sins were so great that God would be unable to forgive.

On the material level, she still had to continue to earn her living as a prostitute, but with an attitude. She would still have to endure the abuses of clients, the discrimination of the public and the curses of religious leaders etc. But deep inside her heart, she knew that God would not condemn her. God would be merciful to her. With the empowerment of God, she might one day even be able to shake off the bondage of prostitution. So, don't be surprised if she continued to work as a sex-worker after Jesus had forgiven her sins. Jesus was very realistic. I would like to draw your attention to the text once more. Unlike the story of the "adulterous woman" in the gospel of John in which not only did Jesus not condemn the adulterous woman and told her not to sin anymore (John 8:11), but here in this story, Jesus did not tell the prostitute not to sin anymore. Of course, Jesus had done many things not mentioned in the gospels. Therefore, it is also possible that Jesus had told her and Luke forgot to put it down in writing. Surely, Jesus would not encourage us to continue to commit sins because it is harmful to our body and soul, our relationships with fellow men and with God. But the silence strongly suggests that Jesus was very considerate.

So, what have we learnt from her story?
First of all, be patient. God has His schedule. Even if God does not deliver you immediately, have faith in Him. He would come to your aid sooner or later.
Secondly, greater love earns greater salvation. Simon the Pharisee might have even greater sins but he had missed the chance. As a Christian, we should love and adore Jesus Christ with all our heart and soul like the prostitute in the story.
Thirdly, Jesus' silence speaks loud and clear. He is pragmatic. So should the Church be! On one hand, the Church does not condone sins but on the other, she must be considerate, like Jesus, towards people living in difficult situations. As members of the Church, we should refrain from passing judgments on people, like Simon the Pharisee. We should be ambassadors of mercy, bringing the forgiveness of God to whoever is in need.
God bless.

慈悲的天主是絕望中的希望 The Merciful God is the Hope in Despair

常年期第十主日（丙年）
主題：慈悲的天主是絕望中的希望

中國人對寡婦並沒有好感，覺得這些女性命硬，帶給丈夫不幸，甚至剋死丈夫。相反聖經對寡婦是同情居多。先知書和聖詠，經常警告以色列人不可欺負她們，並且提及天主會照顧她們。聖經這樣寫是因為在舊約中，天主經常用夫妻的形象，表達自己對以色列人的愛。可惜以色列人經常背逆天主，好像這個對她好的丈夫，已經死了一樣；到頭來把自己趕進絕境，好像寡婦一樣。不過，舊約中亦提及很多有名的富寡婦，個別甚至成為救國救民，殺死敵國首領的女英雌。因此，以色列人對寡婦的心態，是既憐憫，又害怕，是充滿矛盾的。 福音之中有一個很有名的「耶穌稱讚窮寡婦」的故事，加強了我們認為「寡婦就是窮」的錯覺，憐憫她們的處境。其實，福音中的寡婦和舊約時的寡婦一樣，不一定是窮的。否則，耶穌就不會批評那些貪財的法利塞人，說他們「吞沒寡婦的家產，又以長久的祈禱作掩飾。」（路20:47）寡婦窮與否，當然是由她的亡夫有多少遺產所決定了。

在古代的父系社會，女性的地位低是一個現實。中國人所說的「三從」相信是大部份父系社會所奉行的規矩。「在家從父，出嫁從夫，夫死從子。」可以說是古代父系社會，女性命運的寫照。倘若夫死而又無子，這位寡婦的命運，在當時沒有綜援的社會中，將會是相當坎坷的。在沒有男人照顧之下，她可能淪為乞丐，甚至娼妓。為甚麼會這樣呢？第一：外嫁女已不屬於父親的家族，自己的兄弟沒有供養這個外嫁女的本份。第二：既然沒有兒子，寡婦憑甚麼向夫家要求亡夫的遺產或者要求供養呢？夫家的人是樂意見到寡婦被逐出門，少一個對手瓜分亡者的遺產。
今天福音中，納因城的寡婦就不幸了。在起初，丈夫死了，她還有兒子，「為兄立嗣」的法律不能應用在她身上。她母憑子貴，可以管用亡夫遺下的家產。現在兒子死了，她頓失依靠。雖然福音說「有本城的一大夥人陪著她。」（7:12）我可以大膽推測這一大夥人，大部份都是婦孺，現在來安慰這寡婦，但對她的未來，幫助有限。這一大夥人中的男人，若不是親手來埋葬亡者的話，恐怕都是一些帶著被耶穌批評貪財的法利塞人來，準備接管家產的人了。寡婦憑甚麼可以與這些夫家的人爭奪呢？她的處境是沒有希望的，寡婦成了絕望的人。這個時候，天主成了她惟一的希望、惟一的依靠了。

說來奇怪，我們好像舊約的以色列人一樣，不知不覺，把自己打造成一個寡婦，一個絕望的人。今天是六四的二十七周年，作為一個中國人，面對把「六四」和「文革」視為禁忌的龐大政權，我們憑甚麼可以與這政權爭奪呢？我們的困難處境與納因城的寡婦，不遑多讓。作為一個市民，面對一個官商鉤結，利益輸送的政府，我們憑甚麼可以和政府抗爭呢？我們變得失望、變得無奈。但是作為一個天主教徒，我們有耶穌基督作我們的後盾，我們要謙遜和忍耐，祈禱時不需要求這樣，求那樣，天主自有安排的。

倘若政權和政府為我們這些蟻民，實在是太龐大，太高不可攀的話，不妨看看我們身邊的人吧。有一些令我們失望、無奈的人嗎？他們不聽從我們的意見，屢勸不改，教而不善。我們何來時間精力「寬恕他們七十個七次」呢？我們大多選擇放棄他們，不理會他們，我們對自己說，我們對這些人絕望了。我們憑甚麼可以與他們糾纏呢？但是作為一個信靠天主的教徒，我們相信聖經，相信教會的訓導。我們能相信這些人，都是按天主的肖像所造成的嗎？我們相信無論他們如何不善，天主仍不離不棄地愛護他們的嗎？

我們可有對自己絕望嗎？出賣耶穌的猶達斯就是一個很好的說明。他的過錯與伯多祿一樣。可是，猶達斯選擇了自殺，沒有給天主寬恕他的機會。他對自己絕望，認為天主不會寬恕他。他太不認識天主的慈悲了。在今天的福音裡，我們看到耶穌基督對人的憐憫。雖是寡婦沒有奢望甚麼，耶穌基督卻主動地把最大的安慰，賜予納因城的寡婦。天主是會主動來探訪我們的，請不要像猶達斯一樣心硬，拒天主於千里之外。

感謝天主，四十年的教書生涯，讓我接觸到的，大部份都是還有能力改善的青年人。大家在日常生活所接觸的就不一樣了。他們的性格幾乎已定了型，要改變並不容易，而且他們未必覺得需要改變自己。所以，我們需要對耶穌基督，懷有極大的信德。他必定會像對待納因城的寡婦一樣，幫助我們這些容易失望，無奈的人。
天主保祐。

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  The Tenth Ordinary Sunday (Year C)
Theme: The Merciful God is the Hope in Despair

Chinese do not treat widows kindly. They believe that the widows' horoscopes must have been detrimental to their husbands' so much as that the husbands die. On the contrary, the Bible is more sympathetic. Prophets and Psalms warn Israelites not to mistreat widows and that God will eventually take care of them. The Bible was written as such because in the Old Testament, God always chose the image of husband and wife to express His love of the Israelites. Unfortunately, the Israelites always rebelled against God, treating God as if He were dead. In the end, they drove themselves into desperate situation like widows. However, some famous rich widows were also mentioned in the Old Testament. Some were even able to kill the army generals of their enemies, thus saving their country in the role of heroines. Their feelings towards widows were full of contractions, having compassion on one hand and fear on the other.
There is a famous story in the gospels in which Jesus praised a poor widow, thus strengthening our impression that widows were poor and have compassion on them. However, like their counterparts in the Old Testament, they might not be poor after all. Otherwise, Jesus would not have criticized those greedy Pharisees "who devour widows' houses and for a pretense make long prayers." (Luke 20:47) So, whether widows were poor or not depended on how much their deceased husbands left them.

In ancient patriarchic societies, the low status of women was a reality of life. The Chinese "three followings" of women must have been a custom practised by most patriarchic societies. "Before marriage, a girl follows her father. After marriage, a woman follows her husband. After the death of the husband, she follows her son." This must have been an authentic description of the fate of women in ancient patriarchic societies. The fate of a widow without a son would be terrible in a society without social securities. Without the protection of men, she would become a beggar or even a prostitute. Why? First of all, a woman married out no longer belonged to her father's house. Her brothers did not have any obligation to support her. Secondly, without a son, what could a widow rely on to demand the inheritance or support? The kin of the dead man would be all too glad to drive her away, thus eliminating one rival to compete for the inheritance.
The widow of Nain in the gospel today was really unfortunate. At first, at the demise of her husband, she still had a son, thus the levirate law was not applicable to her. With her son, she could still live on the inheritance of her deceased husband. Now that her son was dead, she suddenly lost all her supports. Even though the gospel says "a large crowd from the city was with her" (7:12), I would boldly speculate that most of them would be women and children. Now they came to comfort her, but their help in the future would be limited. Those men in the crowd, if they had not come to buy the dead young man, would, I am afraid, be people bringing along Pharisees whom Jesus criticized to take over the inheritance. What could the widow rely on to fight for the inheritance? Her situation was hopeless. She was in despair. Now, God became her only hope, her only reliance.

Strangely, like the Israelites in the Old Testament, most of us unknowingly make ourselves a widow, a desperate person. Today is the 27^th anniversary of June Fourth. As a Chinese coming face to face with a gigantic regime which makes June Fourth and Cultural Revolution taboo topics, what can we rely on to fight against such a regime? Our difficulties are no less than those facing the widow of Nain. As a citizen coming face to face with a government colluding with merchants, what can we rely on to stand against it? We become disappointed and throw up our hands very easily. But as a Catholic, we have Jesus Christ who backs us up. We need to be humble and patient. Do not ask for this or that in our prayers. God will provide.

If states and governments are too big for us, why not look at the people around us. Are there people who disappoint us, making us helpless? They do not listen to our opinions and do not make changes for the good. Where comes the time and strength for us to "forgive them seventy times seven"? Mostly of us would choose to abandon them or to ignore them. We tell ourselves that we lose hope in them. What can we rely on to continue meddling with them? But as a believer in God, in the Bible and in the teachings of the Church, do we believe in these people who were created in the image of God? Do we believe that no matter how bad they are, God still love them, not giving them up?

Do we lose hope in ourselves? Judas the traitor is a prime example. His sin was the same as Peter's. But Judas chose to kill himself, not giving God an opportunity to forgive him. He lost hope in himself, thinking that God would not forgive him. He did not know the mercy of God. In the gospel story today, we see Jesus' compassion towards men. Though the widow of Nain did not ask for anything, Jesus took the initiative to give her the greatest consolation. God will take the initiative to visit us. So do not harden our hearts and reject God.

I am grateful to God. In my forty years of teaching career, I came in contact with young people who could change for good most of the time. But the people you meet may not. Their characters are fixed and do not easily change. Worse still, they don't feel the need to change. Therefore, we need to have strong faith in Jesus Christ. He shall treat us who can easily be disappointed and helpless the same way he treated the widow of Nain,
God bless.