你所備置的，將歸誰呢﹖ The things you have prepared, whose will they be?

七月三十一日
常年期第十八主日（路12:13-21）
「糊塗人哪！今夜就要索回你的靈魂，你所備置的，將歸誰呢﹖」（路12:20）

與人爭論，在所難免。但如果發現自己理虧的話，怎樣脫身呢？不外乎兩度板斧：鬥大聲或者訴諸權威。鬥大聲太不文明了，是目不識丁之人所為。我們是知識份子，當然不屑做這種低層次的行為。今天福音裡的兄弟，肯定是文明人。可惜是理據不足的一方不甘心，否則，決不會請耶穌出手幫忙，為他主持「公道」，合理地分家產。其實請第三者客觀地裁決，頗有現代人的法律精神。所以我說這兄弟是文明人。不過，有法律精神並不保證是理據充份的一方。耶穌不願意被人利用，捲入爭奪家產的糾紛之中，所以拒絕了。但耶穌看到更深遠的問題，所以趁這個機會，教訓他們。

更深遠的問題，在於人的心裡，始終有著一種「騎在別人頭上指手劃腳」的慾望。今天耶穌已不在我們身邊，當我們理虧的時候，沒有問題，祗要捧出記載了耶穌說話的典籍，作為自己的理據，問題便迎刃而解了。倘若權威不在身旁，不便隨傳隨到，就索性自己當上權威吧。從功利主義角度看，自己變成權威，百利而無一害。 有些人選擇累積財富，有人累積銜頭，有人累積權力、累積…哈哈，要租個更大的貨倉，纔有足夠空間存放所有的金條、股票、証書、藏書和委任狀了！
問題又來了，當我們的心靈充塞著金條、股票、証書、藏書和委任狀時，哪裡找來空間，容納天主的慈悲呢？天主今夜要索回我的靈魂？你拿權威來唬人，我纔不服！真的，當權威遇上了木匠耶穌的時候，死的是木匠耶穌，而不是擁有權威者。你能不小心選擇嗎？

天父啊！請給我吃之不盡的神糧，喝之不竭的神飲，好讓我心靈飽足，不用再騎在別人頭上。亞孟。

《論盡神學》

---

Fool! This night your soul is required of you; and the things you have prepared, whose will they be? (Luke 12:20)

Argument with others is inevitable. But when we discover that we are short of reasons, how do we get off-hooked? There are but 2 ways: speak louder or appeal to authority. Overwhelm your opponents with volume is uncivilized, the MO of illiterates. We are intelligentsia. Those behaviours are below our dignity. The brothers in the gospel today had to be civilized. Unfortunately, short of reasons, one brother asked Jesus to get what he thought was a fair share of inheritance. Asking an impartial third-party to adjudicate merited praises because the legal spirit was rather modern. That is why I said previously that the brothers were civilized. However, abiding by the spirit of law does not guarantee that you are on the right side. Jesus did not want to get entangled in inheritance disputes. He refused to play the game. But Jesus saw a more deep-seated problem. So he took the opportunity to teach them a lesson.

The deeper problem is the desire to manipulate other people. Today, Jesus is no longer around us. When we are short of reasons, no problem, we can quote Jesus’ teachings in the scriptures to be our reasons to solve the problem. If authority is not on our side or cannot be invoked at will, make ourselves authoritative. From a utilitarian point of view, becoming an authority ourselves is invincible. Some accumulate wealth. Others accumulate titles. Yet others accumulate power, accumulate ... Alas! We need to rent a bigger warehouse to store our gold bars, stock certificates, diplomas, books and letters patent etc.

Here comes a new problem, when our hearts are filled up with gold bars, stock certificates, diplomas, books and letters patent, where can we find room for God’s mercy? You tell me the gospel says God would take back my soul? You want to shove your authority down my throat? I don’t buy. Truly, when authority encountered carpenter Jesus, the carpenter was killed, not the one with authority. Should you not choose carefully?
Heavenly Father, feed me with inexhaustible food and drink me with living water. Fill up my soul so that I don’t need to manipulate others. Amen.

如何在天主前致富 How to get rich toward God

常年期第十八主日（丙年）
主題：如何在天主前致富

生活在今天的香港，究竟需要多少錢纔足夠呢？這是大部份人所操心的問題。
這裡沒有任何標準答案，因為豐儉由人。我們姑且從「衣、食、住、行」四方面考慮，便可以得到一個粗略的估計了。

假設你是單身一族，不用供養父母。衣著方面，假設一年更換一套衣服，包括內衣褲、恤衫、西褲、外套和鞋襪等，全年消費大約由三千五百元起，平均每月三百元。食物方面，平均每日三餐約一百五十元，每月大約四千五百元。如果你沒有物業，祗可能在天水圍分租一間房，每月大約四千元，水電另計。又假設你在中環上班，用月票乘西鐵，南昌通要五百元，再加上每日來回約二十元，交通費約一千二百元。即是說，沒有消遣和交際，不用求醫，未計納稅和購買保險，每月最起碼的開支大概是一萬元。倘若想節省些金錢作為儲蓄之用，惟有「節衣縮食」，因為居往與交通的控制權不在自己。即是說，假如你每月的收入不足一萬元，你不要妄想依照舊約【創世紀2:24】的教導，人應離開父母，與妻子結合，二人成為一體…，假如你與父母同住，你每月可省回四千元的房租和一千五百元的晚餐費，共百分之五十五的總開支！做父母的一定會為兒女著想，當然希望幫助自己的兒女儲蓄，將來成家立室。如果環境許可，他們是會免收你那五千五百元的食宿費的。

誰不希望手上有多一點現金，可作周轉，以備不時之需呢？多一點到甚麼程度，纔算貪婪呢？經過以上粗疏的分析，倘若你一個人每個月除去一切必需的支出，還可剩餘超過一萬元的話，恭喜你，你可能貪婪了一些，或者動聽點說，你有大志，你的賺錢能力比別人高。因此，你應該檢討你的理財方案。你應該把剩餘的金錢買債券還是基金？投資股票還是供樓呢？眾所周知，這類投資有風險，價格有升有跌。但世上有一種投資，祗有升，沒有跌。這是甚麼的投資？

不要以為做基督徒不可以富有。瑪竇福音所記載的「真福八端」說的是『神貧的人是有福的』，是精神上貧窮，不是指物質上貧窮。意思是指能善用錢財，能管理運用，也能隨時捨棄，不為錢財所約束。今天的福音也有類似的教訓，不可屯積錢財。耶穌的比喻指出一個現實，既然你死後不能帶走任何物件，你生前的積蓄將歸誰呢？你認為珍貴的東西，你的子孫未必認同。我多年來收藏的書藉，我不會期望我的子女有興趣讀。或許身後留下的金錢可以幫助到他們吧！但與其留下百萬家財，倒不如教曉他們自食其力，待人接物，在社會上作一番貢獻來得實際。

基督徒要善用手上的金錢，在天主面前致富。這是耶穌所教導的「基督徒理財哲學」，就是運用現世的錢財，幫助窮人；當幫助窮人的時候，我們在服事臨現在窮人身上的耶穌基督，亦即是把金錢轉帳到天上的銀行戶口，在天主面前致富。

在金融市場有很多投資工具，大多是「高風險高回報」或者是「低風險低回報」的。當然亦有很多魚目混珠的衍生工具。那麼，在幫助窮人時，我們有沒有一些「高風險高回報」的選擇呢？有，而且是耶穌親自教授的投資秘訣！

在下一個月，常年期第廿二主日的福音之中，耶穌教導我們，在設宴時，要請貧窮的、殘廢的、瘸腿的和瞎眼的人，因為他們沒有能力報答你（路14：13-14），他們是屬於「高風險」的投資。但同時也是「高回報」的，因為天主會親自替他們報答你。所以，要選擇幫助沒有能力報答你的人，是耶穌教授的投資策略。

我想再一次提醒大家不要跌進「功利主義」的陷阱。即是說，倘若你是為了天堂銀行的戶口豐滿而幫助窮人，你的回報率將會大打折扣。倘若你是出於愛德，出於渴望親近看不見的天主而去親近可以看見的窮人、難民、病人和在囚的人，恭喜你，你會得到不折不扣的回報。這也是在慈悲禧年，教宗呼籲大家多做的神形哀矜。請大家爭取機會，好像玩Pokemon Go一樣，主動留意身邊的「精靈」，身邊那些沒有能力報答你的需要幫助的人。
天主保祐！

---

Eighteenth Ordinary Sunday, Year C
Theme: How to get rich toward God

How much money is sufficient to live in Hong Kong today? This is a question most people ask.
There is no model answer. It depends on how luxuriously you want to live. Let us think along the four essential areas: clothing, food, housing and transport. Then we may get a rough estimate.

Suppose you are single and do not need to support your parents. Clothing: suppose you need to change your clothing once a year, including your briefs, shirts, trousers, jacket, socks and shoes. You spend roughly $3,500 a year, about $300 per month. Food: In average, you spend $150 for three meals a day, about $4,500 a month. Suppose you do not own a flat. You may rent a room for about $4,000 in Tin Shui Wai here, not including power and water supply. Further imagine you work in Central and take West Rail with a Nam Cheong Pass which costs you $500. Adding extra $20 return fares, you spend a total of $1,200 on transport. That is to say, excluding entertainment, social gatherings, medical consultation, tax reserves and insurance, you roughly spend $10,000 a month. The only way to save up money is to cut your clothing and food because the costs of housing and transport are beyond your control. In short, if you earn less than $10,000 a month, don't ever fancy to follow the instruction of Genesis to "leave his father and his mother and cleave to his wife, and they become one flesh ..." (Genesis 2:24) If you live with your parents, you can save $4,000 rent and $1,500 dinner fees, a 55% of total expenditure. Parents always care about their children. They want to help them save up enough money to build up their own family. If the situation allows, they may exempt you from paying them $5,500 board and bread fee.

Who does not want to save up some cash in hand for contingency purposes? How much saving would make saving greedy? From the rough analysis above, if after spending all you need to spend and there still remains more than $10,000, congratulations! You probably are a bit greedy, or put it more politely, you are ambitious and your earning power is higher than most people. Therefore, you should revise your fund-management plan. Should you buy bonds or unit trust? Should you invest your money in stocks or real estate? Everybody knows that there is risk in investment. Price may go up or down. But in this world, there is one kind of investment which always goes up and never goes down. What kind of investment is this?

Do not ever think that a Christian is not allowed to be rich. The Beatitudes in Matthew advises us that in order to be blessed, we should be spiritually poor. It does not mean materially poor. It means to make good use of money, to manage it but at the same time ready to abandon it, not to be controlled by it. The gospel today has a similar teaching. It advises us not to hoard riches. Jesus' parable illustrates a reality: since you are not able to carry anything away after you die, who will inherit the treasure you have accumulated? What you treasure, your children may not value. I have accumulated thousands of books all these years but I do not expect my children to enjoy reading them. Or perhaps we can leave them money to help them. However, would it rather be more practicable to teach them how to make money, to deal with people and contribute to the society than to leave them millions of dollar?

Christians should make good use of the money at hand to become rich towards God. This is what Jesus himself taught about the philosophy of fund management: To make use of the money in this life to help the poor. When you help the poor, you are serving the Jesus Christ present in them, thus transferring your fund into your account in heaven, to become rich toward God. There are many investment instruments in the financial market. Most of them are either "high risk high returns" or "low risk low returns". And of course there are bogus ones. Then, is there such "high risk high returns" strategy in helping the poor? There is and this advice comes directly from Jesus!

Next month, in the gospel reading of the 22nd Sunday, Jesus teaches that "when you give a feast, invite the poor, the maimed, the lame, the blind because they cannot repay you." (Luke 14:13-14) They belong to "high risk investment". But at the same time, they are "high returns" because God will repay you for them. Therefore, Jesus' investment strategy is to choose to help those who cannot repay you.

Lastly, I would like to remind you not to fall into the trap of utilitarianism. That is to say, if you help the poor with the intention to inflate your heavenly account, your reward will be diminished. If you do it out of charity, out of the desire to come close to the invisible God through coming close to the poor, the refugees, the sick and the imprisoned who are visible, congratulations, your reward will not be deducted. These are the corporal and spiritual works of mercy advocated by the Pope in this Jubilee of Mercy. So, take this opportunity to seek out, like playing Pokemon Go, "monsters", those needy neighbour who cannot repay you.
God bless!

遂差人在監裏斬了若翰的頭 He sent and had John beheaded in the prison.

七月三十日
若翰致命（瑪14:1-12）
「遂差人在監裏斬了若翰的頭。」（瑪14:10）

淫亂確是「七罪宗」之一。新舊約分別記載了兩個犯姦淫的君王，一個真心懺悔，最終成為救世主的祖先。一個拒絕天主的慈悲，落得按經外的歷史記載，被放逐並客死異鄉。在黑落德安提帕身上，我們看到人拒絕天主慈悲所帶來的惡果。

達味淫人妻子，殺人丈夫，簡直不把天主的十誡，放在眼內。天主派納堂先知斥責他，達味立刻認錯，獲得天主的寬恕。不過，他仍受到天主的懲罰，淫亂和刀劍不離達味的子女！黑落德在兄弟斐理伯未去世前，接收了他的妻子和女兒。這樣做，簡直不把梅瑟的「為兄立嗣」法律，放在眼內。天主出於慈悲，沒有立刻懲罰他，祗派了若翰洗者，一位先知，告誡他。結果若翰洗者遭受監禁，最後身首二處。

當上一國之君太長時間了，便忘記了天主的恩寵助祐。達味在晚年目睹發生在自己兒女身上的一切，雖然好像是天主的懲罰，卻令他更感受到天主的眷顧。黑落德拒絕了天主藉若翰洗者所傳達的慈悲後，落得每況愈下，靈性上不斷走下坡。不聽先知的勸告，更動了殺機。礙於群眾的壓力，尚約束到自己殺人的衝動。豈料在生日宴會上，酒精削弱了約束力，他便肆無忌憚地殺了天主的先知，走上了不歸之路。

達味與黑落德的際遇，一再提醒我們，雖然天主願意所有的人得救，但倘若我們拒絕天主的慈悲，拒絕悔改，當惡貫滿盈的時候，我們的靈魂已經沒有空間，容納天主的慈悲了，結果就是「哀號和切齒」了。
天父啊！請賜下祢的聖神，祂是愛德之神。求祂軟化我們冰冷的心，痛悔改過，獲得祢的寬恕。亞孟。

《論盡神學》

---

"He sent and had John beheaded in the prison." (Matthew 14:10)

Lust is truly one of the Seven Capital Sins. The Testaments recorded two adulterous kings. One of them truly repented and subsequently became the ancestor of the Saviour. The other rejected God's mercy and died in exile according to extra-biblical history. In Herod Antipas, we see what rejection of God's mercy can end up in.

David committed adultery with Uriah's wife and killed the husband. He did not heed the Ten Commandments of God. God sent the prophet Nathan to reprimand him and David immediately repented and received forgiveness. Yet, David still suffered God's punishments. Incest and blood sheds plagued his children. Herod Antipas took the wife and daughter of his brother Philip even before his death, ignoring the Levirate law. Out of mercy, God did not punish him immediately. Instead God sent the Baptist, a prophet to rebuke him. Consequently, John the Baptist was imprisoned and beheaded.

When one became king for too long, it was easy to forget God's grace and help. In his old age, David saw what happened to his children. Though the events looked like God's punishments, David felt more God's provision instead. Herod rejected the mercy which God showed through the Baptist and his soul spiraled downhill. Not listening to the exhortation of God's messenger, Herod was infused by a murderous intention. Popular pressure could restrain him for a while but not long. On his birthday banquet when the restrain was weakened by alcohol, he had God's prophet beheaded and there was no turning back.

What happened to David and Antipas remind us once more that although God wants everybody to be saved, if we reject God's mercy, refuse to repent and when the cup of wrath overflows, there will be no room for God's mercy. Consequently, there will only be weeping and gnashing of teeth.
Heavenly Father, grant us Your Holy Spirit who is the spirit of charity. Soften our icy hearts so as to repent and receive Your forgiveness. Amen.

坐在主的腳前聽衪講話 Sat at the Lord's feet and listened to his teaching

七月廿九日
聖瑪爾大瞻禮（若11:19-27或 路10:38-42）
「坐在主的腳前聽衪講話。」（路10:39）

現代人終日營營役役。每一日都在疲於奔命，每一夜總是拖於疲累的軀殼，回家入睡。在不知不覺中，我們習染了功利的思想，相信多勞多得。這種思維，不單指導著我們的物質生活，而且也在影響著我們的靈性生命。

生活水準高，令養妻活兒的擔子變重。結果兩夫妻要一起外出工作，家務由外佣做；父母倆一起外出工作，孩子由外佣或祖父母照顧等現實，比比皆是。結果就不用多說了，這就是功利思維最顯而易見的後果。那看不見的靈性生活又如何受影響呢？

很可惜，有些天主教徒在靈修上，也受到了功利思維的影響，相信多勞多得，以為安排一個非常「充實」的靈性生活，就能擺脫俗世生活在靈性上的貧乏。於是一個講座接著下一個講座、一個課程接著下一個課程、一個避靜接一個避靜、一個九日敬禮接一個九日敬禮、一個朝聖接一個朝聖…年年如是，月月如是，沒完沒了。這種忙碌的「瑪爾大式」靈修，有益嗎？請不要誤會，我不是否定講座或避靜的價值，祗不過每個人的「天路歷程」都不同，有些人跟隨聖本篤，有些聖方濟，有些聖依納爵…各適其適罷了。

無論哪一學派的靈修，都不離「煉」（戒除罪惡）、「明」（獲得光照）、「合」（與主契合）三個程序。雖說是程序，亦不是斬釘折鐵般乾淨俐落，三個階段都有重疊的地方。在「明」與「合」的階段，我們固然被動，不能強求天主賜予「神慰」。就算是在「煉」的階段，何嘗不是與天主「被動配合」呢？要知道，真心悔改，妥善告解，並非是一樁容易的事，而是有賴天主大發慈悲！與其把心靈塞滿了，倒不如選擇最好的一份，為自己保留一點空間，坐在耶穌腳前，讓耶穌基督進入我們的內心吧。
天父啊！祢的話是我步履前的明燈。請照明我的黑暗，讓我認清自己的罪愆，真心痛悔，以獲得祢的慈悲。亞孟。

《論盡神學》

---

"Sat at the Lord's feet and listened to his teaching." (Luke 10:39)

Modern men lead a hectic life. They toil themselves in turbo mode during day time. In the evening, they drag an exhausted body to bed. Imperceptibly, they acquire a utilitarian mentality, thinking that the more they labour, the more they will acquire. Not only does this mentality guide our physical life, but it also affects our spiritual life.

A high living standard increases the burden to earn a living. As a result, husband and wife go out to work, leaving the house chores to the domestic helper. Both parents go out to work, leaving their children to the care of grandparents or helpers. These cases are very common nowadays. I don't have to tabulate these easily seen costs of utilitarianism. What about the invisible spiritual life, how does utilitarianism affect it?

Regrettably, some Catholics also believe in utilitarianism, that the more they labour, the more they will acquire. They think that they are able to get rid of an arid spiritual life with a tight schedule of spiritual exercises. Thus, one talk follows the heel of another, one course after one course, one retreat after one retreat, one novena follows another, one pilgrimage after another ... year after year, month after month, world without end. Amen. Will this kind of "Martharian" spirituality work? Don't misunderstand me, I do not deny the value of talks or retreats. Everybody follows a different "Pilgrim's Progress". Some follow St. Benedict, others St. Francis and yet others St. Ignatius ... All are equally valid.

Whatever spirituality school you follow, you do not deviate from the three stages of "Purification", "Illumination" and "Contemplation". The three stages are not clearly cut but overlap. During the Illumination and Contemplation stages, we are passive and cannot force God to give us spiritual consolation. During the Purification stage, are we not working with God too? Be it known that it is not easy to repent sincerely and make a good confession. We have to rely on God's mercy in order to achieve just that. Thus, instead of stuffing our souls with a lot of talks and retreats etc. wouldn't it be better to choose the good portion, reserve a little space for ourselves, sit at the Lord's feet and invite Jesus Christ into our heart.
Heavenly Father! Thy word is a lamp to my feet and a light to my path. Illuminate my darkness. Let me clearly discern my iniquity and sincerely repent so as to obtain your mercy. Amen.

在那裡有哀號和切齒 There men will weep and gnash their teeth

七月廿八日
常年期第十七周星期四（瑪13:47-53）
「在那裡有哀號和切齒。」（瑪13:50）

梵二後的教友辦告解少了。原因很多，例如聖召不足，少了神父聽告解；例如社會日趨多元化，道德觀念變得相對化，對「罪」的觀念模糊化了。這些問題，我們能改善的空間不多。所以，今天我想反省的，是一個我們可以處理的課題，就是「我們誤會了天主的慈悲。」

在神學上，梵二後強調「因為祂願意所有的人都得救。」（弟前2:4）的神職人員多了，提及「那裡有哀號和切齒。」（瑪8:12, 13:42, 22:13, 24:51, 25:30; 路13:28）相應地少了，不那麼時尚了。今年我們正在慶祝「慈悲禧年」，天主的慈悲好像把一切罪惡都掩蓋了。諷刺地，全球的殺戮，有增無減，好像在向天主挑戰：「且看祢的慈悲能支持多久！」好像証明了中國人的一句致理名言：「姑息足以養奸。」真叫人洩氣！

教宗在【慈悲禧年詔書】指出，「正義與慈悲不是兩項相矛盾的事實，卻是同一事實的兩個幅度，逐步揭示，以達到高峰──愛的圓滿。」(詔書#20)「慈悲並不相反正義，卻表達天主向罪人伸出援手，給他新的機會去再次省察、悔改，以及相信…天主的義怒只維持一會兒，天主的慈悲卻永遠存留。」（#21）簡單地說，出於慈悲，出於對罪人的憐愛，天主也會在現世懲罰罪人，幫助他們回頭，好像蕩子淪落到與豬爭豆莢時纔回頭一樣。

今天的福音，提醒我們要正視在末日，「天主所預備了」的懲罰。因為是末日了，所以是永遠的了，不再像詔書所說的「只維持一會兒」了！
天父啊！不要讓我們陷入濫用祢慈悲的誘惑，但救我們免於末日的凶惡。亞孟。

《論盡神學》

---

Thursday in the 17^th Ordinary Week (Even Year)
"There men will weep and gnash their teeth" (Matthew 13:50)

Catholics go to confession less since Vatican II. There are many reasons. For example, there are less priests hearing confessions than before because of a lack of vocation. The society is becoming more pluralistic and morality has become relativistic. The concept of sin is blurred. There is little room for improvement in these areas. Therefore, today, I would like to deal with a more manageable topic: we have misunderstood the mercy of God.

Theologically, since Vatican II, more clergy stress on "God our Saviour desires all men to be saved." (1 Timothy 2:4) and less on "there men will weep and gnash their teeth" (Matthew 8:12, 13:42, 22:13, 24:51, 25:30; Luke 13:28). It has become less fashionable. This year, we celebrate the Jubilee of Mercy. The mercy of the Father seems to have covered all evils. Ironically, killings are rampant and on the rise across the globe. They seem to tease God in his face, "See how long your mercy could last!" It seems to have proven the Chinese idiom which reads "Tolerance breeds evils". How frustrating!

The Pope wrote in his Bull that "Justice and Mercy are not two contradictory realities, but two dimensions of a single reality that unfolds progressively until it culminates in the fullness of love." (Misericordiæ Vultus #20) "Mercy is not opposed to justice but rather expresses God’s way of reaching out to the sinner, offering him a new chance to look at himself, convert, and believe ... God’s anger lasts but a moment, his mercy forever." (MV #21) Simply put, out of mercy and compassion for sinners, God still punishes them in this world to help them convert, like the Prodigal Son who returned to his father after having to fight with swine for pods.

The gospel today reminds us of the need to take seriously the punishment God has prepared at the end of the world. It lasts forever, not the same as what the Bull says, "God’s anger lasts but a moment."
Heavenly Father, lead us not into the temptation of abusing Your mercy, but deliver us from Evil on the last day. Amen.

I Put God to the Test

Last Sunday, I preached in my homily not to pray for the recovery of relatives and friends who had fallen sick. Rather, following the teaching of the gospel, we should petition God to give them, the patient as well as his family members, the Holy Spirit to weather through the difficulties. On Monday, I secretly prayed for the recovery of Rosa! I was not able to practise what I preached! Worse, I put God to the test!

Monday before noon, I received a message from her daughter, saying that Rosa was on the brink of death. She wanted to call a priest. But for some unknown reasons, my phone did not ring. I read the message only at around 4:15 p.m. I called the parish priest immediately. On the other side of the phone, I was sure he was administering to Rosa the sacrament of Extreme Unction even though he did not mention it. I quickly cleared up my desk and rushed to the hospital. On the way, I was calculating. 1) I would teach the Catholic members of Rosa's family to say the Veni Sancte Spiritus. The Holy Spirit would give them strength. I was sure they would pray for the recovery of Rosa. I thought I was building up a fence of believers surrounding Rosa. 2) Perhaps I should pray for the intercession of Blessed Ozanam for the recovery of Rosa. That might be the second miracle Ozanam needed for canonization ...

When I arrived, the parish priest had left. The husband and daughter accompanied me in. Rosa's eyes were closed. Her breath was heavy and her throat choked. But her lips were red, not a colour of death. I became bold. Rosa's brothers and sisters and in-laws were surrounding. Only one sister is a Catholic, I think. I put my right hand on Rosa's head, held my mobile on the left and started saying Veni Sancte Spiritus in Latin. When I finished, I told them where they could locate the prayer in Chinese and I encouraged them to say the prayer and BOLDLY asked God for anything. I said that there were cases in the Bible in which God extended the life of a person for fifteen years! I was hinting at something. I was creating an unwarranted expectation. I did not stay long and left. I was forcing God's hand!

Tuesday afternoon, I received the death news. I was disappointed. Veni Sancte Spiritus did not work! I was disgraced before Rosa's family members. This Latin-speaking deacon was incompetent ... I am sorry God. I should not have forced your hand. Now, it backfires. I myself am to blame.

Wednesday evening, after saying the Vesper before going up to the catechumen class, I met Rosa's husband and daughter. They brought me God's mercy. Even though the husband is not a Catholic, he came along to give thanks to God because Rosa did not have to suffer long. One important element in the dying process was relieving to me. The family members said the Veni Sancte Spiritus once every half an hour through the night at her deathbed. Rosa was able to see, eyes closed, everybody she wanted to see before she passed away. Perhaps this was the true power of Veni Sancte Spiritus ... Her daughter also expressed the wish to know more about the religion her mother believed in. Overcome with emotion, I told her that a new catechumen class would start in September. The parish priest, Fr. Joseph Ng would be the chief instructor ...

I praise you, Lord. You have shown me your mercy and wisdom. Amen.

主，教我們祈禱 Lord, teach us to pray

常年期第十七主日（丙年）
主題：主，教我們祈禱

祈禱是基督徒生活的一部份。不祈禱的，算不上是一個基督徒。
根據著聖經的啟示，和經過了二千年的生活經驗，教會發展出幾種祈禱的形式。包括了為自己的需要「求恩」；為獲得天主的俯聽，或者沒有祈求而獲得的祝福，向天主「感恩」，為別人的需要作出「轉求」；最後，為天主所作的一切「讚頌」祂。我說：「不祈禱，算不上是一個基督徒。」為自己的需要求恩，是最自然不過的事；為遠方的人，為煉獄的靈魂與及為我們力有不逮的人祈求時，而且不是向黃大仙，向觀世音求恩，是向耶穌的天父求恩，這不就是「信德」的表現嗎？在受委屈、受痛苦時，仍是耐心期待上主的諾言實現，這不是「望德」的表現嗎？為自己的需要、為別人的需要祈禱，這不是「愛德」的表現嗎？祈禱能實踐信望愛三德，而信望愛三德又是基督德的標記，不祈禱，算得上是基督徒嗎？

今天的第一篇讀經，記載了亞巴郎和天主議價的過程，讀來直是令人拍案叫絕。這個人與神之間的議價過程，不就是一個祈禱嗎？原來我們所信的天主是如此大方，我們這些卑微的受造物，竟然可以和祂議價，真令人興奮。但為甚麼亞巴郎會為兩座罪惡之城向天主求情呢？我們不可不知，亞巴郎並不完全是無私地為別人的益處與天主議價的，因為當時他的惟一繼承人，就是他的侄子羅特，正住在索多瑪城中。

福音中，耶穌不是說過，在我們祈禱之前，天父已知曉我們一切的要求嗎（瑪6:8）？因此，為甚麼還要祈禱呢？除了實踐信望愛三德之外，亞巴郎的故事告訴我們，透過祈禱，我們加深了對天主和對自己的認識。沒有這次祈禱，我們沒有機會認識到天主是何等寬宏大量，天主的公義之中，亦有祂慈悲的一面。認識到我們是可以與天主議價的，當然，我們不得不謙遜承認，我們無論如何議價，頂多祗能佔點小便宜。沒有這次祈禱，亞巴郎沒有機會認識到自己的底線（十個義人，事後孔明的我們可能取笑亞巴郎為何不要求祗有一個義人。）、認識到自己的私心，以後便更能感激天主賜他親生兒子的喜樂。

今天福音中比喻中的主角，和亞巴郎一樣，為自己朋友的需要，鍥而不捨地求，天主應允了。我們生活中，誰沒有親友捱受過疾病的煎熬呢？我們會應該怎樣祈求呢？長期病患，令病人及其家人，承受著肉體上、金錢上、情緒上和關係上的壓力。不是一個人的苦，而且一組人不同程度上的痛苦。很自然，我們會祈求天主使病者痊癒。但執事大膽說，這樣求是低層次的祈求，甚至是錯誤的祈求。這種祈禱雖然表現到我們的愛德，但缺乏了信德和望德。這話怎說？

首先，我們是啥？我們竟指導天主怎樣做事！我們相信自己的判斷，多於相信天主。是缺乏信德的表現。
其次，痛苦是一種祝福。當我們生活在安樂窩久了，很容易自我中心，忘記了別人的需要，忘記了天主。所以，天主賜與我們一點兒痛苦，喚醒我們，甚至把我們從安樂窩中趕出來，給我們機會成長。當我們安好的時候，身邊的人不用擔心掛念。當我們受苦的時候，身邊的親友便會醒來，對我們關懷…所以，痛苦是天主的恩賜。天主在適當的時候，自會照顧。我們強求痊癒，是忘記了天主的承諾，是缺乏望德的表現。
最後，我們應該怎樣祈求呢？在福音中最後的一節，我們可以找到答案。對了。我們應該求天父賜與聖神，就是天主的力量，三位一體的天主自己，與病者一起捱過痛苦的歲月。把我們的痛苦，結合到聖子救世的痛苦之中，是何等的榮幸。
此外，我們也應當為自己向天父祈求賜與聖神，因為保祿宗徒教導說：「因為我們不知道我們如何祈求纔對，而聖神卻親自以無可言喻的歎息，代我們轉求…因為祂是按照天主的旨意代聖徒轉求。」（羅8:26-27）我們求而不得，是因為我們求的不當（雅4:3），我們沒有按天主的旨意祈求。

各位兄弟姊妹，不要灰心，放膽祈禱吧，而且要進一步求聖神幫助我們祈禱。
天主保祐。

---

Seventeenth Ordinary Sunday, Year C
Theme: Lord, teach us to pray

Prayer is an essential part of Christian life. Without prayer, one cannot be counted a Christian.
Following the revelation of the Bible and putting into practice for two millennia, the Church has developed several formats of prayers. We petition for our needs, we give thanks for wishes granted as well as for things granted without asking. We intercede for the needs of the others and lastly, we praise God for all the wonders He has done. I said previously that without prayer, one cannot be counted a Christian. It is most natural to pray for our needs, for far-off people, for souls in the purgatory and for those whom we cannot reach. We do not pray to Wong Tai Sin, nor Avalokitasvara but to the Father of Jesus. Is this not Faith? When we suffer persecutions or illnesses and patiently wait for the promises of the Lord, is this not Hope? When we pray for our own needs or the needs of the others, is this not Charity? Through prayers, we practise Faith, Hope and Charity which are the three theological virtues of Christians. If we do not pray, can we be counted Christians?

The first reading today tells us the story of Abraham bargaining with God. It was an amazing story. Was not this bargaining process between God and man a prayer? It is truly surprising to discover that the God we believe in is so generous. We are only negligible creatures. How exciting it is that we may bargain with our Creator! But why did Abraham beg God to spare those two evil cities? We need to know that Abraham did not bargain with God altruistically for the benefits of others because Lot, his nephew, the only inheritor at that moment, was living in Sodom.

In the gospel, hasn't Jesus once said that our Father knows what we need before we ask Him (Matthew 6:8)? So, why then should we pray? Besides putting into practice the three theological virtues, the story of Abraham tells us that through prayer, we know God and ourselves deeper. Without this prayer, we would not have the opportunity to know how merciful God is. In God's justice, there is mercy. We also know that we may bargain with God. Of course, we cannot but humbly acknowledge that no matter how smartly we bargain, we can never take advantage of God's mercy. Without this prayer, Abraham would not have the opportunity to know his own bottom-line (10 righteous men. In hindsight, we might tease Abraham for not demanding only one righteous person), to know his own ulterior motive and thus was the more grateful for the joy of receiving his own son from God.

In the parable of the gospel today, the main character, like Abraham, asked persistently for the sake of his own friend and God granted his request. In our daily life, who does not have a relative or friend suffering from the torture of illnesses? What should we pray for? For people suffering from chronic illnesses, they and their family members suffer tremendous pressures physically, financially, emotionally as well as relationally. Not only does one person suffer, but the whole group also suffer. Logically, we would pray for the healing of the patient. But I dare to declare that this request is of low level and is even wrong. No doubt, praying in this way shows charity but it lacks faith and hope. Why?

First of all, what are we? We teach God what to do! We believe in our own judgment more than that of God. This shows a lack of faith.
Secondly, suffering is a blessing. When we hide in our comfort zones for long, it is easy for us to become egocentric and forget the needs of the others and forget the existence of God. So, God gives us a little pain to wake us up and even to drive us out of our comfort zones so that we can have a chance to develop further. When we are alright, people around us do not need to worry about us. When we suffer, they will wake up and show their concerns ... Therefore, suffering is a blessing in disguise. At the right time, God will provide. When we insist on healing, we forget the promises of God. We lack hope.

Lastly, how should we pray? The last verse of the gospel reveals the answer. Right! We should petition the Father to give the sick the Holy Spirit which is God's power, the triune God himself, to go through the suffering together. How blessed they are when they are able to combine their sufferings with those of the Son of God to redeem the world!
Furthermore, we too should petition God to give us the Holy Spirit. St. Paul once teaches that, "... for we do not know how to pray as we ought, the Spirit himself intercedes for us with sighs too deep for words ... because the Spirit intercedes for the saints according to the will of God." (Romans 8:26-27) "You ask and do not receive, because you ask wrongly." (James 4:3) God does not grant us our so called prayers because we do not pray according to God's will.

Brethren, don't lose heart. Pray boldly and beg the Holy Spirit to help us pray.
God bless.

The battle field in the heart

We usually interpret the Parable of Wheat and Weeds (Matthew 13:24-30) to mean the end of the world. That is a reasonable interpretation. The Master is God. The field is the world. The enemy is Satan. Wheat are good people and weeds are bad. Servants are angels. God allows good and bad people to live together in this world. He does not want to remove them lest the good would be harmed/rooted up as well (13:29). If you want to, you may interpret this to be the mercy of God. In reality, the good and the bad are entangled. Bad people can still pass on some of their good genes to their children, thus breeding good people in the future. We tend to oversimplify matter by killing off all the bad people now. So, God's decision not to remove bad people on earth has a point.

Now, can we think of the field as our hearts? So, wheat are virtues and weeds vices. They coexist in our hearts. In order to overcome vices, we have to strengthen our virtues. Therefore, to a certain extent, vices can do us good and we don't need to remove them too quickly ...
That doesn't sound right at all, does it? Are we not supposed to remove our bad habits/vices which prevent us from coming close to God? Vices also do harm to other innocent people. They cannot do us any good, can they?

Let's be realistic. As long as we exist in a physical body, we can never remove vices in our hearts. They are an integral part of ourselves. We have to live with them, like living with cancers. We cannot remove them completely. They exist so that we may turn more to God. Perhaps deep in our subconscious, we may find the roots of our virtues and vices entangled. Perhaps they are the same in essence but different in their dynamics such that some turn to virtues while others become vices. To put it in another way. To prevent us from becoming conceited, vices exist within us to tease us. Like what happened to St. Paul, there was "a thorn in his flesh" which the Lord refused to remove (2 Corinthians 12:7-9). So, like St. Paul, don't be discouraged by the weeds in our hearts. Keep running. Keeping fighting until the end. Perhaps Jesus kept the wounds after resurrection to remind us of the need of living with our wounds from the past, of living with cancers at present.

Lord, grant us enough grace to live with cancers. Amen.

A Down To Earth Mary

As a clergy, I cannot speak something heretical. When I was writing my annual research paper on Transsexualism before ordination, I told myself, "You had better speak your mind as much and as openly as possible in your thesis. After ordination, you won't have a chance." But I am a rebel, am not a disciplined soul. Like a naughty student, I always want to test the limits. I do not reject dangerous ideas. I trust in God who will deliver me and turns evil into goodness. To prevent some weaker souls from my contamination, this article will have English version only.

At the back of my mind, I always entertain the idea that it is OK for the BVM to have sex and give birth to brothers and sisters of Jesus. It was understandable for the Church to promote virginity and there were grave reasons to promulgate the dogma of Perpetual Virginity of the BVM in order to defend the divinity and humanity of Jesus Christ. But for pastoral reasons, I feel it less appealing to uphold a Mary too holy and other worldly to imitate or to implore. Of course, if you need her protection, she must be perfect in order to give you a sense of security. However, for ordinary women suffering in the society, a more down to earth Mary is more approachable. Moreover, God's glory is manifested when He transforms evil to virtue. God is glorified when down-trodden women are elevated to sainthood.

I can imagine an unwed teenage mother facing an extremely difficult and hazardous prospect ahead. She did not fully understand God's plan in making her pregnant, but she had faith in God her Saviour (Luke 1:47). Christians in later generations have painted too rosy a picture of the Holy Family. But it was also possible that this young woman might reject this child from unwanted pregnancy. The mother-son relationship might be very bumpy, not to mention the tensions in the husband-wife relationship too. According to Church tradition, Joseph never had sex with Mary. Poor Joseph! How he had to handle his libido! Perhaps he sublimed it to superb carpentry. Once Fr. Fedrigotti, SDB, my respected professor in HKCBI, explained that Joseph dared not to touch Mary because she was God's woman (not his exact wording, but my interpretation and exaggeration!). Joseph understood that he was the custodian of Mary and Jesus. Of course, this understanding works in the Roman Catholic Church, but not in the other Christian denominations. I don't care how other Christian denomination challenge the Catholic tradition. I only wonder how victims of domestic violence would be able to accept consolations from a holy blessed virgin who never knew men (1:34). Sex education has long been a taboo topic in Catholic schools which simply do not know how to talk about it when all the icons and language of the Church is so immaculate in sexuality. The Theology of Body by the late Pope St. JPII is a good beginning in providing the language. But still, it is too holy.

Returning to Jesus who had grown up as a rejected child, what sorts of mentality would he develop? Blood lineage might not be important anymore. He had to look for establishing relationship elsewhere. He discovered that God would be his ultimate life-line even though the whole world rejected him. He identified God as his Father in heaven. Therefore, "Who is my mother, and who are my brothers? ... For whoever does the will of my Father in Heaven is my brother, my sister and my mother." (Matthew 12:48, 50) makes sense. The paradox is that this statement confirms that the BVM was the mother of Jesus. Who could surpass the BVM in doing the will of God, even under the most unfavourable circumstances?

May God be glorified. Amen.

多勞未必多得 More Efforts More Yield?

常年期第十六主日（丙年）
主題：多勞未必多得

人類自從進入工業社會之後，逐漸喪失了「耐性」的美德。從前在狩獵的時代，獵人要很有耐性地，屏息以待，以免驚動了獵物。到了農業社會，農夫很有耐性地撒種，耕田，等候農作物的成熟。倘若農夫沒有耐性，揠苗助長，結果反而使禾苗枯死。總結這些經驗，舊約【訓道篇】的作者領悟出一個重要的智慧：「事事有時節，天下任何事有定時：生有時，死有時，栽種有時，收割亦有時…」（訓3:1-2）可惜，進入了工業社會，一切著眼「功利」，講求「效率」。「多、快、好、省」是生產的目標；「慢工出細貨」靠邊站。「多勞多得」成了很多人待人處世的座右銘，「知足常樂」成了懶惰的代名詞。「多勞」真的會「多得」嗎？

「功利主義」受歡迎，是因為人傾向「急功近利」，希望立刻看見成果。上星期文憑試放榜，就讓執事我發點兒牢騷罷。考試本身並不是一件壞事。考試給考生一個公認的資格，應徵時可以公平競爭，不必顧慮裙帶關係；老闆在招聘時亦有一個能力的參考指標。另一方面，每個青少年的潛能不同，但為了應付劃一的公開考試，放學後再去補習已成為一種風氣。讀書不再是為了發展潛能、陶冶性情和學習待人接物的道理，而是拿取22分以上的公開考試成績，進入大學。大學畢業後謀一份高薪厚職。中四選科的時候，倫理與宗教科無人問津。2016年的68000考生之中，祗有741人考倫理與宗教科。「德、智、體、群、美」祗是口號，祗是空談。能應付學業的同學，大部份的時間祗是為了操練考試卷，落後的同學祗有放棄，頹廢。學校和補習社，成了製造考試機器的工廠。而大學就成了生產賺錢機器的工廠，造就了不少沒有醫德的醫生、推卸責任的工程師和祗為富有的人訴訟的律師。這是社會的福氣嗎？我認為祗著眼於成本效益，輕視了倫理的訓練，以為是不著邊際，長遠來說，整個社會，得不償失。問題在於社會上大部份的人祗著眼目前的效益，「長遠來說」，太長遠了！

今天的福音，告訴我們以兩姊妹作為代表的，兩個徹然不同，與天主建立關係的方法。兩姊妹同樣愛慕耶穌，但兩人的表達方式不同。福音說，「瑪爾大為伺候耶穌，忙碌不已。」（路10:40）我們可以想像，她打掃地方，她為耶穌倒水流腳，她在廚房煮飯，甚至為耶穌洗滌衣物等…這一切是她所能用來表達對耶穌的愛慕。與她剛好相反，瑪利亞祗是「坐在主的腳前，聽他講話。」（10:39）當瑪爾大向耶穌投訴的時候，耶穌竟然為瑪利亞辯護。讓我們看看瑪爾大的投訴，有何不妥。她說：「主！我的妹妹丟下我一個人伺候，你不介意嗎？」（10:40）
表面上，瑪爾大在講事實，瑪利亞的確丟下姊姊一個人伺候耶穌。「你不介意嗎？」瑪爾大明顯想耶穌主持公道。問題是，是否需要全人類一起做同一件事，纔算公平呢？當然不是。不過，最低限度，瑪利亞也不應該祗是坐著，連一個指頭也不動嘛！瑪爾大覺得不公平，因為瑪利亞沒有任何實質建樹。

「你不介意嗎？請叫她來幫助我罷！」有甚麼不妥？
姑且假設耶穌真的介意。耶穌自然會心裡有數，懂得怎樣處理當前的矛盾，用不著瑪爾大向祂獻計，叫瑪利亞來幫助。正如伯多祿所說，「主！祢知道！」（若21:15）
從耶穌的答案可知，耶穌並不介意瑪利亞不做甚麼實際的行動，祗坐在祂腳前，聽祂說話。耶穌說：「其實需要的惟有一件。」(10:42) 這一件是甚麼呢？是衣食住行，日常生活的必需品嗎？是可以保障生活的金錢和健康嗎？是愛情嗎？是個人尊嚴嗎？是自由嗎？因為有人說，「不自由，毋寧死。」我覺得不是。且聽耶穌跟著說甚麼？祂說：「瑪利亞選擇了更好的一分，是不能從她奪去的。」這更好的一分是甚麼呢？一定不是衣食住行等生活的必須品，一定不是金錢健康，因為瑪利亞祗是坐在耶穌腳前，聽祂說話。是不是愛情、尊嚴或者自由這些不著邊際的東西呢？這裡已經牽涉到一些不能用言語說清楚的課題了。讓我用一首歌，幫助大家領會其中的精神。

相信大家都聽過『愛是不保留』這首歌。這首歌很受歡迎，旋律優美，歌詞感人。可惜，最後一句是整首歌的敗筆！「得主稱讚已足夠！」如果我們所做的一切，是為了得到益處，那管是為了一些不著邊際的益處，我們與世俗的販夫走卒，有甚麼分別呢？你可能會抗議，認為「主的稱讚」是高尚的，與銅臭不同。那麼，請讀一讀「我們不過做了應做的事。」（路17:10）。
我想向大家推薦另一首歌，就是聖詠131首。江文也先生(1910-1983)用舊的翻譯，作了一首名為『天真』的聖詩，收錄在【心頌歌集】。能好像瑪利亞一樣，坐在主耶穌的腳前，凝視耶穌慈悲的面容，聆聽主的真道，這纔是真正的，更好的一分。瑪爾大沒有錯，她以自己的方式，愛慕天主。但她的方式，容易陷入「功利主義」，斤斤計校的弊端，不得不防。
天主保祐！

---

Sixteenth Ordinary Sunday (Year C)
Theme: More Efforts More Yield? The virtue of "patience" has been vanishing ever since men entered into the stage of industrial society. In hunting societies, hunters had to wait patiently, holding their breath lest the preys would be alarmed. In agricultural societies, farmers sowed the seeds, ploughed the field and waited patiently for the harvest. Had farmers been impatient, pulling up the seedlings which would end up withered. Drawing upon these experiences, the author of Ecclesiastes came up with a piece of wisdom, "For everything there is a season, and a time for every matter under heaven: a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted;" (Ecclesiastes 3:1-2) However, ever since men entered the Industrial Age, they focused on "utility" and "efficiency". "More, faster, better and saving more" become the criteria for production. Nobody buys "Rome was not built in one day". "More efforts, more yields" has become the motto of modern people and "Rest contented" a synonym of sloth. Does "more efforts" necessarily generate "more yields"?

Utilitarianism is popular because people want quick returns. They want to see instant results. DSE results were released last week. Allow me to grumble for a while. Of itself, examination is not an evil thing. Through examinations, candidates obtain recognition of qualifications. It is fairer in seeking jobs than through personal networks. Bosses can also be assured of the quality of recruits. On the other hand, individual endowment of the young people is different. In order to tackle a uniform public examination, students flock to join extra tuitions after school. Studies no longer develop students' potentials, cultivate their temperaments and learn social skills, but to score 22 plus marks in order to enroll in the universities, hoping to get a high paid job after graduation. Consequently, very few students choose Ethics & Religious Studies in S4. Among the 68000 DSE candidates this year, only 741 sat for E&RS. "Virtue, Intelligence, Physique, Sociability and Æsthetics" are only empty slogans. For more capable students, their time is spent doing past papers. For weaker students, they can only give up and are frustrated. Schools and tuition centres become factories which chuck out examination-taking robots, while universities chuck out money-making machines, physicians who have no integrity, engineers who want no responsibility and barristers who represent only rich people in courts. Is it good for the society? If we only focus on cost-benefit-analysis and ignore ethical training deeming it intangible, the society loses in the long run. The problem is that for most people in this society, who look for instant gratification, "in the long run" is too long for them.

The gospel today tells us of two different approaches, represented by two sisters, to establish relationship with God. Both sisters loved Jesus but they expressed themselves in two different ways. The text reads, "But Martha was distracted with much serving;" (Luke 10:40) We can imagine that she cleansed the house, washed the feet of Jesus, cooked in the kitchen and might even washed clothes for Jesus etc. That was how Martha expressed her love of the Lord. On the contrary, Mary simply "sat at the Lord's feet and listened to his teaching." (10:39) When Martha came to complain, Jesus defended Mary! Let us see what's improper with Martha's complaint. She said, "Lord, do you not care that my sister has left me to serve alone?" (10:40) Superficially, Martha was telling a fact. Indeed, Mary did leave Martha to serve Jesus alone. "Do you not care?" Obviously Martha wanted Jesus to adjudicate. The problem is if it is fair for everybody to do the same thing. Of course not! But at least Mary should not be sitting and moving not even a single finger. Martha thought it unfair because Mary had not done anything tangible.

What's wrong with "Do you not care? Tell her then to help me."
Suppose Jesus cared. Naturally, Jesus had his own idea to resolve the present contradiction. He did not need any instructions from Martha. Just as what Peter said, "Lord, you know!" (John 21:15)
From Jesus' answer, we know that Jesus did not care Mary's not doing anything tangible, that she only sat at his feet, listened to his teaching. Jesus said, "one thing is needful." (10:42) What is this one needful thing? Clothing, food, boarding and transportation etc, those daily necessities? Money and health which guarantee a good life? Love? Personal dignity? Freedom? Because some say, "I would rather die than deprived of freedom". I disagree. Listen to how Jesus continued, "Mary has chosen the good portion, which shall not be taken away from her." What is this good portion? It cannot be daily necessities, nor money; nor health because Mary was just sitting at Jesus' feet and listening to his teaching. Would it be love, dignity or freedom etc. those intangible things? We have come to something which cannot be adequately articulated with words. Let me sing a song to help you appreciate its spirit.

I believe everybody has heard the song "Unreserved Love". This is a popular song. The melody is beautiful and the lyrics touching. Unfortunately, the last verse of the Chinese version spoils it all. "惟望得主稱讚已足夠"which is literally rendered, "My only wish is to receive the Lord's praise. That is enough." If we work for some benefits, whether they are tangible or intangible, how are we different from non-Christian, secular people? You may protest that the Lord's praise is noble and not materialistic. Then, read "we have only done what was our duty." (Luke 17:10)
I would recommend another hymn which is based on Psalm 131. It was written by Mr. Jiang Wen-ye (1910-1983), based on an older translation. The truly good portion is like Mary, sitting at Jesus' feet, gazing his merciful face, listening to his truth. Martha was not wrong. She loved God in her ways, but which could easily fall into the trap of utilitarianism and being calculating. We need to be discerning.
God bless.

自愛愛人 Loving Yourself, Love Others

常年期第十五主日（丙年）
主題：自愛愛人

猶太人著重遵守法律，因為他們的法律，是上天所賜的。天主是不可見的，但梅瑟在西乃山，從天主手中接過了刻上「十誡」的兩塊石版。這是實實在在來自天上，幫助人獲得救恩的啟示，所以猶太人非常重視它。「十誡」是一些放諸四海皆準的倫理大原則，在現實生活中可以起指導的作用，但不能判斷具體細節的對與錯。例如「安息日」應該怎樣「安息、休息」呢？可否生火煮食嗎？可以步行多遠呢？可否搬屋、安床或者剪髮嗎？所以，梅瑟按「十誡」的精神，和當時的社會環境，制定了613條法例，說明甚麼應該做，甚麼不能做，幫助人民解決生活上的疑難。這樣，有點像我們中國人農業社會的「通書」，按它的指示，哪一天翻土，哪一天落種子等等。在古代，一本「通書」的確足以指導人度過一生。同樣，梅瑟的613條法律，足夠一個猶太人，一生受用，獲得救恩。

按馬爾谷福音的記載，有一個法學士挑戰耶穌，考問耶穌，要耶穌在梅瑟的613條法律之中，找出最大的一條。耶穌既是天主子，這問題怎能難倒他？耶穌於是從容不迫地把答案道出。路加的描述卻不一樣，第一，法學士問的題目不一樣。雖然不一樣，但最終總會仍會回到同一條「最大誡命」的問題去。為甚麼？因為對於所有當代的猶太人，如何獲得永生的答案祗有一個，就是遵守來自天上的，梅瑟所傳授的613條法律。不是「信耶穌得永生」嗎？對不起，這是後來的基督徒所發明的。既然「守法律得永生」，但法律又有那麼多，很自然便會追著問：「在那麼多的法律當中，最重要，最大的法律是那一條呢？」所以無論怎樣問，都會殊途同歸，回到「最大誡命」的問題去。

按路加的記載，耶穌並沒有自己答，而是反問那法學士，給提出問題的人一個機會，自己回答。有人認為耶穌這樣做，展示了他的聰明才智，但我覺得路加的手法，不是在標榜耶穌的智慧，而是耶穌的慈悲。雖然法學士是明知故問，想在耶穌的答案中找錯處，但耶穌仍然慈悲地對待他。因為正如第一篇讀經所說，天主已經把真理，放在每個人的口中、心中，「就在你口裡，就在你心裡，使你遵行。」（申30:14）所以，縱使做耶穌的敵人，法學士仍然擁有真理，耶穌也能從他身上，發掘出真理，讓他親口道出真理。慈悲的耶穌，希望他親口說出真理，並從中領會，從此不再與天主作對，要愛主愛人。路加所描述的耶穌，是何等慈悲的天主。各位兄弟姊妹，身為耶穌的門徒，我們有沒有這一份的胸襟，包容與我們作對的人。縱使他們與我們為敵，我們仍相信，天主在他們的心裡，埋藏了永生的種子，得救的真理？

「愛近人如你自己」不是耶穌教導的，而是梅瑟的教訓。今天，我想和大家反省的，是我們愛自己嗎？真奇怪，愛自己，為自己爭取利益，是最自然不過的事，我們怎會不自愛呢？話雖如此，但現實生活中，我們往往做了些傷害自己的事而不自知。讓我們看看「守安息日」的誡命吧。

大家已坐在聖堂內，參與主日彌撒，不是已經滿全了「守安息日」的誡命嗎？倘若大家風雨不改，每個主日都參與彌撒。那麼，天主對我尚有何求呢？的確，在法律的條文上，大家的確是無懈可擊。不過，天主是重質不重量的。耶穌曾說過，因為天主是神，所以我們應該以心神及真理，崇拜天主。（若4:24）這條「守安息日」的誡命的精神，在於提醒我們，放下手上的工作，休息下來，以便我們能以心神和真理，崇拜天主。因此，倘若我們為了建立事業，或者追求夢想，而沉迷於工作之中，沒有讓自己停下來，享受與天主共聚的歡樂時光。這樣做，對自己有益嗎？又或者埋首於工作之中，甚至沉迷在一些不良嗜好之中，為的是逃避一些令自己難堪的人際關係。這樣做，對自己有益嗎？又或者為了兩餐溫飽，養妻活兒而兼幾份工作，結果熬壞了身體。這樣做，對自己有益嗎？手機已經是日常生活中的必需品。它令我們的生活更方便。可惜，手機可以完全充塞了你的時間，無論是行或是坐，是食或是上廁，總是機不離手。這不但令您的眼睛和手指勞累，更關閉了你的心靈，使您看不見身邊的人的需要，使您不能在有需要的近人身上，看見等待你去服事的耶穌基督。這樣做，對自己有益嗎？你這樣不愛惜自己，你還有能力愛近人，從而愛天主嗎？

今天的福音中，法學士問耶穌，「誰是我的近人？」是自我中心，以自己為出發點。耶穌說了一個比喻，教導法學士設身處地，從他人角度看事物，以他人的需要為出發點。耶穌問，「誰是那遭遇強盜者的近人？」如果我們不遵守安息日的精神，沒有留一點時間給自己休息、喘息，沒有留半點空間給天主與您享受歡樂時光，啟示給您真理大道。您沒有愛惜自己，如何談得上愛人如己呢？

請大家對自己慈悲一些，對身邊的人慈悲一些，暫時放下手上的工作，親親自己，親親家人，親親近人，親親天主。
天主保祐。

---

Fifteenth Ordinary Sunday (Year C)
Theme: Loving Yourself, Love Others

Jews placed importance on the Torah because it was given by God who was invisible. But Moses went up Mount Sinai and received the two tablets on which God wrote the Ten Commandments with His finger. It was something concrete that came down from the heavens, a revelation that helped people receive salvation. Thus, the Jews took the Ten Commandments seriously. The Ten Commandments are universal moral principles which guide our daily life. However, they do not discriminate the rightness and wrongness of concrete details. For example, how should we rest on Sabbath? Can we cook with live fire? How far are we allowed to walk? Can we move house, set our bed or cut our hair? Therefore, Moses followed the spirit of the Ten Commandments and the social situation at that time to hammer out 613 precepts, telling people what should be done and what was forbidden to do. These precepts help people deal with queries arisen in daily life. From this perspective, they were similar to the "Almanac" of ancient Chinese agricultural society which instructed people on which day to dig the ground, to plant the seeds etc. Such an Almanac was adequate to guide farmers to lead their whole life. Similarly, the 613 Mosaic precepts were sufficient for a Jew to obtain salvation during his life time.

The gospel according to St. Mark tells of a teacher of the Torah who challenged Jesus, asking Jesus which among the 613 precepts the greatest commandment was. Jesus was the Son of God. How could such an easy question unseat him? Jesus leisurely gave him the answer. Luke's narrative is different. First of all, the question was different. Although the question posed was different, it would end up the same "greatest commandment" question. Why? It was because for the contemporary Jews, there could only be one answer to the question of inheriting eternal life. It was "to observe the 613 Mosaic precepts handed down from the heavens". Why not "believing in Jesus to have eternal life"? Sorry, it was a latter invention of Christians. Since we could inherit eternal life by the observance of Torah and there were so many precepts, naturally the follow-up question would be, "among the many precepts, which is the greatest, the most important commandment"? Therefore, whichever way people asked, it would end up returning to the question of the greatest commandment.

According to the narrative of Luke, Jesus did not answer the question himself. He asked the teacher of Torah back, giving the questioner an opportunity to answer his own question. Some people opine that Jesus showed his intelligence and wisdom in doing so. However, I think Luke did not try to manifest Jesus' wisdom, but his mercy. Although the teacher of Torah posed the question to trap Jesus, Jesus accepted him mercifully. From the first reading today, we learn that God has put the truth, "in your mouth and in your heart, so that you can do it." (Deuteronomy 30:14) Therefore, even though the teacher of the Torah was an enemy of Jesus, he still possessed the truth. Jesus was able to unearth the truth in him, allowed him to speak out the truth. The merciful Jesus wished that speaking the truth, the teacher of the Torah was able to understand not to go against God anymore but to love the Lord and his neighbour. How merciful is the Lucan Jesus! Brethren, we are followers of Jesus. Do we have the breadth of mind to tolerate our antagonists? Even though we are enemies, do we still believe that God has buried in their hearts the seed of eternal life and the truth of salvation?

"Love your neighbour as yourself" was not taught by Jesus, but by Moses. Today, I would like to reflect with you on the topic of whether we love ourselves. Isn't it funny? Loving oneself and fighting for our own benefits are the most naturally thing to do. How can we not love ourselves? But in reality, we have always done harmful things to ourselves without our knowing it. Let me take "Observe the Sabbath" as an example.

You are sitting in the Church, attending mass. Haven't you fulfilled the "Observe the Sabbath" commandment? If without regard of the weather, you attend all Sunday masses, what else can God ask of you? True, according to the letters of the Law, you are impeccable. But God looks at the quality rather than the quantity. Jesus has once said, "God is spirit, and those who worship him must worship in spirit and truth." (John 4:24) This commandment reminds us to put down the work at hand for a moment. Take a break so that we may be able to worship God with spirit and truth. Therefore, if you want to build up your career or to pursue your ideal so much so that you indulge in your work and do not give yourself a break to enjoy a happy hour with God, will it do you any good? If you work like a workaholic, or get addicted to substances in order to run away from some difficult relationships, will it do you any good? If in order to earn a living; to feed your wife and children, you take several jobs at the same time and subsequently fall sick, will it do you any good? Mobile phones have become a daily necessity. Unfortunately, they tend to occupy all your time. Whether you walk or sit, eat or poo, your mobile is always in your hand. Not only are your eyes and fingers strained, your heart becomes closed. You are not able to see the needs of your neighbours, to see Jesus who is waiting for you to serve him. Will it do you any good? You do not love yourself. Do you still have spare strength to love your neighbour and with that, love God?

In the gospel today, the teacher of Torah asked Jesus, "Who is my neighbour?" The question is egocentric, beginning from oneself. Jesus told a parable to teach him to put himself into others' shoes, to begin from the needs of the others. Jesus asked, "Which of these three proved neighbour to the man who fell among the robbers?" If we cannot observe the spirit of the Sabbath, leaving ourselves a little time to rest, to recoup; if we do not leave a little room to enjoy the happy hour with God, for Him to reveal the truth to you, you do not love yourself. How can you love your neighbour as yourself?

Be merciful to yourself. Be merciful to your neighbour. Put down your work for a while. Hug yourself. Hug your family members. Hug your neighbour. Hug God.
God bless.

收割天主的莊稼 To Reap God's Harvest

常年期第十四主日（丙年）
主題：收割天主的莊稼

上星期日，剛在復活節前夕領洗的兄弟姊妹在四樓禮堂，籌備了一個名為「猜情尋、捉依恩」的福傳活動。想他們在籌備的過程之中，一定感受到天主不少的恩寵。因為在他們的臉上，可以看到愉快和滿足的笑容。活動的成果當然不能，亦不應該以出席人數來量度。不過，耶穌不是在今天的福音裡說「莊稼多」嗎？為甚麼出席的人數，會未如理想呢？如果他們召開檢討會的話，相信他們一定可以提出很多理由，例如宣傳不足，時間選擇不好，有其他活動同時進行等等。不過，有一個提出了超過五十年的理由，到今天依然沒有解決。就是教友的傳教心態，至今仍未改善。

多年來，天主教教徒，倚賴神職人員和聖堂的傳道員，去履行教會傳福音的使命。自己就負責唸經、領聖事、每主日參加彌撒和捐獻。天主教會不是有「聖教四規」嗎？遵守這四條規定，不就是履行了所有做教友的義務嗎？對了一半，遵守「聖教四規」的確是履行了做教友最低限度的義務，是作為一個天主教徒不得不履行的義務，但不是所有的義務！而且，除了義務之外，還有福利。大部份我所接觸到的天主教徒，包括我自己，都並沒有行使我們的權利，領取到最大的福利。

很多好辯之徒，喜歡拿天主教與基督教比較，指摘天主教崇拜聖人和聖母。的確，天主教會有很多聖人，翻開聖人傳記，除了聖誕節外，幾乎每一天，都紀念一個以上的聖人。為甚麼天主教有那麼多聖人呢？其實，我們每一個人，都是按天主的肖像所做；我們每一個人，都蒙召成為聖人，分享天主的永恆生命。在這麼多蒙召的人當中，有些作出慷慨的回應，成功地與天主建立了深厚的關係，並造福了很多同時代和後世的人，所以獲得教會宣聖，成為天主教的聖人，成為教徒的榜樣。所謂滄海遺珠，亦有很多曾與天主建立深厚關係的人，一生寂寂無聞，沒有被天主教會所宣認。沒有問題，到了世界末日公審判時，一切自有分曉。教會每一天都慶祝聖人的瞻禮，很具體地告訴每一個教友，我們的蒙召是為了加入聖人的行列，為了獲得天主為我們預備了的豐富恩寵。可惜，大部份的教友忽略了如何爭取到更豐富的恩寵，祗滿足於，停滯於最低工資。

我們每一個人，是每一個人，是你和我，你的家人和我的家人，你的同學同事和我的同學同事，你的鄰居和我的鄰居，大家在街上見到的清潔工人和拾荒的長者，新聞報導所見到的遊行人仕、議員和政府官員等等…是我們，不是他們。如果說「他們」的話，他們就是「天主未收割的莊稼」了。我們已經領洗成為教友的人，很多時候低估了世人對天主的渴求。我們曾嘗試向別人「講耶穌，傳福音」，卻得不到接受。我們便覺得尷尬，我們便退縮，從此不敢表露自己的天主教徒身份，在公眾場所用膳前後，也不敢大方地劃十字聖架號。

殊不知每個人都是按天主的肖像所造，天主早已在眾人心底，埋下回歸父家的種子，等待遇上傳福音的人，喚醒那沉睡的種子，再經過悉心的栽培，發芽滋長，成為聖人。即是說，在聖堂之外，其實有很多的人，在惡劣的環境生活，包括物質和精神上惡劣的環境。他們渴望獲得援助，但不知向那裡求助。他們看到天主教的建築物，見到天主教所主辦的學校，所提供的社會服務和醫療服務。但他們不知道如何加入這天主教的大家庭。在此時此地，我們就是「莊稼主人所派遣的工人」，向他們介紹，天主所派的，不單祗是麵粉、奶粉和學位，而是提昇人性的永恆生命。

可能大家仍然以為傳教是神職人員的事。錯！的確，耶穌曾派遣十二宗徒，兩個兩個一起出外傳福音。今天，路加福音為我們記載了，派遣十二宗徒之後，耶穌又派遣了七十二個人，好像十二宗徒一樣，作為他的先鋒，在耶穌到達某地之前，為他開路。復活後，耶穌費了四十日的時間，把一百二十個各散東西的門徒聚集起來。在他升天的時候，他吩咐那一百二十人，即所有的信徒，往普天下去傳福音，以天主聖三之名給人施洗，教訓他們遵守耶穌的命令。所以，傳福音不是神職人員的專利，而是我們每一個人的福利。我說是福利，因為伴隨著傳福音的人的需要，天主會賜下更豐富，更前所未有的恩寵。「前所未有」是因為從前你所需要的，是最低工資。但當你要在人前為耶穌作見証的話，你需要更大的恩寵和力量。天主豈會讓我們「空槍上陣」呢？問題在於我們洗禮之後，躲在自己的「安樂窩」，這「安樂窩」就是「聖教四規」。我們不願意跳出這「安樂窩」，追尋更豐盛、更活潑、享受更大自由的靈性生命。

所以，各位兄弟姊妹，希望你們不要安於現況，你們應該離開你們的安樂窩，走出聖堂之後，在你們的日常生活中，爭取更多的福利，更多的恩寵，把福音傳給你身邊的人：你的親人、同事、鄰居等等。
天主保祐！

---

  Fourteenth Ordinary Sunday, Year C
Theme: To Reap God's Harvest

Last Sunday, those who were newly baptized in this Easter Vigil organized an evangelization function in the function hall on the 4/F. I think the organizers have received a lot of graces from God because they wore smiles of satisfaction on their faces. Of course we should not just the success of a function by the number of people turned up. Nevertheless, does not Jesus say in today's gospel that the harvest is plenty? Why did the number of participants still leave a lot to be desired? If they conducted any evaluation meeting, I believe they would come up with many reasons, such as insufficient publicity, poor choice of timing or clashes with other functions etc. However, I would suggest a five-decade-old reason which is not yet properly solved. It is the mentality of the laity on evangelization.

For centuries, Catholics have relied on clergy and catechists of the parish to handle the evangelization mission. They only pray, receive sacraments, join masses and support the Church financially. Aren't these "Four Precepts of the Church"? Isn't observing these precepts supposed to have discharged all the obligations of a Catholic? You are partially right. Observing these precepts only fulfils the minimum requirements of being a Catholic. You are not a Catholic unless you have done all these. But these are not ALL the obligations. Moreover, besides duties, there are benefits. Most of the Catholics I know, including myself, have not exercised their full rights to receive the maximum benefits.

Many argumentative people like to contrast Catholics with Protestants and accuse Catholics of worshipping saints and the BVM. Indeed, there are many saints in the Catholic Church. Leaf through the pages of any martyrology, you will find more than one saint per day of the year, except on Christmas. Why does the Catholic Church honour so many saints? As a matter of fact, each one of us was created in the image of God. Each one of us is called to be a saint to partake in the eternal life of God. Among the called, some responded generously. They successfully established a deep relationship with God. Their words and deeds benefitted their contemporaries and the future generations. Thus, the Catholic Church canonized them to be saints and exemplars of the faithful. Of course, some were overlooked. They had also established a deep relationship with God but they remained unknown to the world. The Catholic Church had no ways to know about them and canonize them. No problem. On the Judgment Day, everything will be revealed. The Church celebrates the feast day of saints every day to tell the faithful concretely that all of us are called to join the saints, to receive the abundant grace God has prepared for us. Unfortunately, many Catholics do not bother to acquire the abundant grace from God. They are contended with the "minimum wage".

I said, "Each one of us." Each one. You and me, your family members and mine, your classmates or colleagues and mine, your neighbour and mine, the janitors or elders picking up cardboards we see on the street, the protesters, councillors and government officials reported in the news etc. it is "Us", not "them". If we say "them", then they are the "harvest yet to be reaped by God". Most of the time, we underestimate the desire of people to know God. We did try to evangelize, but was not welcome. We felt embarrassed and withdrew. From then, we dare not to reveal our identity as a Catholic. We even dare not to cross ourselves before meals in public.

Unbeknownst to us, everyone was created in the image of God who has planted in the depth of our hearts a seed which urges us to return to our heavenly Father. This seed needs to be awakened by an evangelist. Through careful cultivation, the seed sprouts and develops and we are sanctified. That is to say, outside the Church, there are many people living in adverse environments, both physical and spiritual. They long for help but do not know where to seek. They see Catholic buildings, Catholic schools, Catholic social and medical services. But they know not how to enter this Catholic family. In this time and space, you are "the workers sent by the Master." Your task is to tell them that God not only distributes flour, milk powder and school places. He lifts up our humanity to partake in eternal life.

Perhaps you still think that evangelization is the responsibility of the clergy. Wrong. Indeed, Jesus had sent out the Twelve, two by two to proclaim the good news. Today, Luke tells us that after sending the Twelve, Jesus further sent 72 other disciples as his heralds to places he intended to go. After resurrection, Jesus spent 40 days to gather 120 dispersed disciples. Before Ascension, Jesus commissioned these 120 disciples, that is to say ALL the disciples, to proclaim the gospel to the whole world, baptize people in the name of the Blessed Trinity and teach them to observe all that Jesus had commanded. Therefore, evangelization is not the privilege of the clergy but the benefits of everyone. I said "benefits" because of the needs arising from evangelization work, God gives the missionaries more abundant and unprecedented graces. "Unprecedented" because in the beginning, your needs could be met with the "minimum wages". But now, you have to bear witness for Jesus before the non-believers, you need greater grace and power. How would God allow you to go into the battle field empty-handed? The problem is, after our baptism, we hide ourselves in the "comfort zone" of the "Precepts of the Church". We are contended not to jump out of this "comfort zone" to seek a more abundant and livelier spiritual life in which you enjoy greater freedom.

Brethren, I hope you do not keep the status quo. You should come out of your comfort zone. After stepping out of the Church door, fight for more welfare and graces in your daily life. Pass on the good news to the people near you, your family members, colleagues and neighbours etc.
God bless.