出去傳福音 Go Forth to Evangelize

八月三十一日（路4:38-44）
「我也必須向別的城傳報天主國的喜訊。」（路4:43）
天主之所以是天主，是因為祂言出必行。祗要祂說了，事情就必然發生。當然，天主是生活在永恆之中，而不是在時間之中。所以，祂所說的話，不一定即時實現，但一定會實現。耶穌的說話之中，「必須」出現過很多次（在路加福音共十三次）。例如：「你們不知道我必須在我父親那裡嗎？」（2:49）「人子必須受許多苦，被長老、司祭長和經師們棄絕，並且要被殺；但第三天必要復活。」（9:22）「匝凱，你快下來！因為我今天必須住在你家中。」（19:5）等等。天父為了兌現承諾，有些事情耶穌必須要做。耶穌是天主，自有神力，無往而不利。不難。
我們是凡人，喜歡為自己建立安樂窩，駕輕就熟，省時省力不好嗎？行之有效的程序，犯不著改動它。經營多年的事業，捨不得放手交給接班人。倘若你在葛法翁傳福音很成功，並不表示你到別的城也一樣成功。你要費一番氣力，從頭開始建立你的基地，結識新的朋友，從新建立人際網絡。你願意嗎？耶穌是天主，從頭開始有何難？但我們祗是凡夫俗子，何德何能呢？ 可能我們忘記了耶穌也是有血有肉的人，他會感到口渴、感到疲倦、感到挫折和痛苦。福音中不是記載了他在自己的家鄉納匝肋被驅逐（4:29），在經過撒瑪黎雅地方不受歡迎（9:52-53）嗎？此外，在他內的神性與人性之間的張力，是我們很難想像得到的。耶穌比我們任何一個傳福音的人所負擔的，更重。
朋友，你是耶穌的門徒嗎？你還埋怨嗎？
聖父啊！願祢的旨意，奉行在人間，如同在天上。亞孟。

生命恩泉

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"I must preach the good news of the kingdom of God to the other cities also." (Luke 4:43) God is God because his words shall not return to him empty. Whatever he says shall be done. Of course, God lives in eternity and is beyond time. Therefore, what he says may not happen immediately but will definitely come to pass. Among what Jesus says, "must" appears many times (13 times in the gospel of Luke). For example, "Did you not know that I must be in my Father's house?" (2:49) "The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised." (9:22) "Zacchaeus, make haste and come down; for I must stay at your house today." (19:5) etc. The Heavenly Father has promised and thus there are things Jesus must do. Jesus is God and is almighty. It is not difficult for him.
We are mere mortals. We like to build up our comfort zones and our habits. Is not saving energy and time good? Why bother making changes to procedures that work in the past? It is not easy to let go your enterprise to successors. If you had been successful preaching the gospel in Capernaum, it does not follow that you would be as successful in another town. You needed to work very hard to start from scratch to build a new base, to make new friends and to build up a new network. Would you? Jesus is God. It is not difficult for him to create from scratch. But we are mere mortals. What guarantee do we have?
Perhaps we have forgotten that Jesus was also a man of flesh and blood. He would feel thirsty, exhausted, frustrated and painful like us. Doesn't the gospel mention that he was chased away in Nazareth (4:29), was not welcomed in Samaria (9:52-53)? Moreover, the tension between the divinity and humanity inside is difficult for us to understand. The burden Jesus bore is heavier than the burden any evangelist bears.
Friends, are you Jesus' disciples? Do you still complain?
Heavenly Father, thy will be done on earth as it is in heaven. Amen.

Love Heals

This solitary retreat started on a wrong foot. I was supposed to meet my Fr. Francis Tam, my spiritual director last Friday and he would instruct me what to do in this solitary retreat in which there would be no spiritual director. Solitary Retreat is not supposed to be like this. There should be a spiritual director to help the retreatant review his encounter with Christ during the day. So, my so called solitary retreat is a bit handicapped. Later, another event took place. Fr. Tam had a dental appointment and could not meet me as schedule. Therefore, I am all on my own. I believe it was God's will.

As reported in previous the previous post, I arrived at the Salesian Retreat House 3 hours later due to the prison incident. I had slept during the ferry trip in order to clean up my mood. But obviously it was not quite successful. After lunch, I took a shower and tried to sit quietly in the chapel to bring myself into the mood. Nay, it usually takes at least one full day to settle down. What was worse, there was nobody to surrender the mobile phone. So, I still WhatsApp and updated the posts of the Permanent Deacon Facebook as well as mine. To save my skin, I read two chapters of "Francis: The Journey and the Dream."

This morning, I said the Lauds in my room, joined the morning mass in the chapel and after breakfast, tried seriously to sit quietly in the chapel and in the privacy of my room. After lunch, I sat again quietly for about an hour, read "The Crucifix Speaks" in "The Journey and the Dream." Inspired by what I had read, I immediately knelt before the crucifix in my room. Christ began to speak to me.  "Love heals."

One of the burdens I uncovered in the pre-ordination retreat was SEX. With my wife's help, I have resolved some of the problems in our marriage. My sexual urge is diminishing gradually as I advance in age. But it does not solve all the problem. One or twice,I still download AV to watch. So, the problem lies elsewhere. It dawns to me that I have not loved Erminia enough. We have sex. We have love in sex. We have love without sex. We have children. But it is not complete. My care and compassion for her have not been adequate until the two illnesses that happened to her recently within June. I told myself that we are one flesh. Her illnesses should be mine, not hers. Love heals and will continue to heal into the future.

Heavenly Father, I have not loved enough. Help me love you and my brethren more. Amen

Evils of doing good-intention-things

I am half way through my solitary retreat which you see is not very successful because I have broken the most basic requirement. Here I am, using Internet! However, it may not be a complete failure because at least, I have learnt a very important lesson even at the beginning of this retreat which started later than expected and God did not waste any time to teach me a lesson.

Last Saturday, August 27, I visited the Tai Lam Centre for Women and seven inmates would like me to write them clemency letters. Writing letter was easy but the most challenging part was that one inmate would go to court on Monday August 29. I intended to stay behind to write it on the spot and gave it to the Rehabilitation Officer. However, I could not make it in time before the office left. I had to post it.
Perhaps out of pride for my writings, I decided to deliver them by hand. Instead of walking into the Prison after getting off from K51, I saved time by taking a taxi from Tuen Mun Town Centre and arrived at 9:10 a.m., fearing that the Rehabilitation Officer would be too early around. To my dismay, the officer at the gate told me that when inmates went to court, they usually started going at seven something to a gathering place and together with inmates from other prisons, would be bused to different courts. I was too late. I remembered that there was still another who would go on Tuesday, August 30. So, I requested seeing the Rehabilitation Officer, hoping that at least I could help the Tuesday Lady. The officer at the gate called and the reply I received was disappointing. The Rehabilitation Officer would not receive letters by hand. I had to mail them! Bureaucratic!
While walking out of the prison, God consoled me and gave me a peace of heart. I should not blame the Rehabilitation Officer. This is regulation. I always challenge regulations but the RO cannot. I should learn to tame my wildness. On reaching the K51 terminus, I could have walked to the Tuen Mun Interchange to take a cross harbour bus. But I did not. I decided to try one last time. I decided to go to the Tuen Mun Central Post Office to deliver the letter by Speed Post, hoping that it would reach the RO by the afternoon so that the Tuesday Lady might ... I refused to admit defeat. My pride was sizzling. By the time I reached the Post Office, it was 10:40 am. 40 minutes ago, I should have arrived at the Salesian Retreat House as scheduled. Now, I was queuing up to the post office counter. The outcome? You bet. The Speed Post in Tuen Mun could not deliver by the afternoon as I wanted to. Perhaps the Central Post Office could. Finally, I admitted defeat and posted the letter at Tuen Mun. I am sorry, Tuesday Lady. I have tried my best.
I spoke about "the path to hell is littered with good intentions", about the evil of doing good-intention-things if they are not God's will in my previous post: "I Never Know You". Now, I learn it the hard way.

Help me God.

習非為是 Getting Used to Accepting Wrongs Right

八月三十日（路4:31-37）
「這是甚麼事？他用權柄和能力命令邪魔，而他們竟出去了！」（路4:36）
其實，邪魔服從天主，是最自然不過的事，有甚麼值得驚奇呢？是小見多怪罷了！
從前做小販，交保護費，是理所當然的。因為要生存，要繼續謀生，沒有其他辦法。習慣了，就不會覺得被剝削。從前做警察，每天拉開抽屜，就見到一個厚厚塞滿紙幣的信封。要和其他同袍出生入死，沒有其他辦法。習慣了，就不會覺得不公義。
常言道，「謊言說了一千遍，就變成真理！」明知是人云亦云，沒有根據。但既然人人都是這樣說，不會是沒有道理的。人變得「習非為是」。犯了罪，做錯了事，第一次總覺得非常內疚。幾次之後，連良心都埋沒了。習慣了，並不覺得不道德；並不覺得違反了天主的誡命，有甚麼大不了。
在耶穌的時代，守安息日是常態，耶穌在安息日治病，反而是錯的。痲瘋病人和附魔人都是罪人，罪有應得，患病附魔是常態。耶穌竟然治好他們，解放他們，的確有點不正常。人死不能復生是常態，耶穌竟復活死人，是謠言而已。領兵進佔耶路撒冷，驅逐羅馬人，是復國的正常手段。耶穌竟然去耶路撒冷釘十字架，真的後悔跟隨了他。在聖殿交易買賣，欺詐朝聖者是常態。耶穌竟然衝擊聖殿，搗亂社會秩序，煽動暴亂，想必是要推翻政權了…
原來當人習非為是，泥足深陷，而遇上真理時，竟然可以否認真理，甚至想消滅真理。真是可怕。
天父啊！不要讓我們陷於誘惑，但救我們免於凶惡。亞孟。


生命恩泉

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"What is this word? For with authority and power he commands the unclean spirits, and they come out." (Luke 4:36) Just think about it, why was it amazing for demons to obey the commands of God? It was the most logical of all. You have not seen enough.
In previous generations, it was taken for granted that hawkers should hand over protection fees. It was not an option if you wanted to survive, to continue earning a living. After a while, you would not feel being exploited. In previous generations, cops expected to find a thick bundle of banknotes inside an envelope every morning when they opened their drawers. It was not an option if you wanted to work with other colleagues in action. After a while, you would not feel being unjust.
It is said that a lie will become a truth when it is told a thousand times. Knowing that it is only a groundless urban legend, but when everybody is talking about it, there must be some truth in it. Men get used to accepting wrongs as right. The first time you commit a sin, make a mistake, you feel extremely guilty about it. After a few times, your conscience is buried. After getting used to it, you do not feel that it is immoral. Instead, it is not a big deal to go against God's commandments.
In Jesus' time, it was a norm to observe Sabbath whereas it was wrong for Jesus to cure diseases on Sabbath. Lepers and the possessed were sinners. They deserved God's punishment. Sickness and possession were norms whereas it was abnormal for Jesus to cure them, to liberate them. Death was a norm whereas it had to be a rumour that Jesus raised the dead. Leading an army into Jerusalem to drive out the Romans was the most logical step to restore Israel whereas it was regretful to follow Jesus into Jerusalem only to be crucified. Trading in the Temple, cheating the pilgrims were norms whereas it was subversive for Jesus to cleanse the Temple, to disrupt social stability and to instigate rebellion. He must be conspiring to overthrow the state ...
When men get deeply entangled in falsehood, they will deny truth when they encounter it and even want to eliminate it. How terrible!
Heavenly Father, lead us not into temptation but deliver us from evil. Amen.

人的智慧 The Wisdom of Men

八月廿九日 若翰洗者受難 （谷6:17-29）
「為使你們的信德不是憑人的智慧，而是憑天主的德能。」（格前2:5）

憑人的智慧，還可以稱得上是信德嗎？
讓我們來分析若翰洗者身處的形勢吧。黑落德不好惹，他狡猾好色，又有點小聰明，以為自己有能力駕馭黑落狄雅。不要忘記，生殺大權操在他手上，可惜他沒有足夠的智慧，來運用這大殺傷力的權力。黑落狄雅更不好惹，她野心勃勃，蛇蠍心腸。倘若你是她的障礙，她一定會借黑落德的刀殺了你。縱使天主願意救你，所謂遠水不能救近火，還是「明哲保身」好。況且，我不做，天主可以派其他先知做。大有人在，不必是我，對不對？

好了，即使好像約納先知一樣，天主一定要你做。天主要你向東，縱使你逃向西，天主強要你在路上迎面碰上黑落德。那麼，你也可以圓滑點，婉轉點，好像納堂先知勸諫達味王一樣（撒下12:1-6），犯不著這樣直接，招來殺身之禍…

若翰洗者的死，對世人有甚麼好處呢？他的死有激發當代的人，起義推翻黑落德嗎？若翰洗者的門徒，結果不是改信基督宗教（宗19:1-7），就是在歷史中消失了。若翰的殉道，怎樣顯示了天主的德能呢？他的死，值得嗎？

天父說：「我可愛的若翰，你見到我的不肖子黑落德嗎？他被黑落狄雅所迷惑，但他仍未喪盡天良，我想給他多一個回頭的機會，我不忍心見他泥足深陷，不能自拔。女人始終要依戀男人，若黑落德回頭，連黑落狄雅也可得救。我有信心你是可以喚醒他的。我可愛的若翰，你不用害怕失敗。縱使你失敗了，我仍會與你一同享受永生。不過，你要寬恕黑落德，因為我要寬恕他。倘若你的心容不下他，在永生的境界中，你會很不舒服。緊記我的話，一會兒見。」
天父啊！可以不做殉道者嗎？不要照我所願意的， 而要照你所願意的。亞孟。

生命恩泉

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"That your faith might not rest in the wisdom of men but in the power of God." (1 Corinthians 2:5)

Can human wisdom be called faith?
Let us analyze the situation of John the Baptist. Herod Antipas should not be provoked. He was cunning and lustful. With a little wit, he thought he could handle Herodias. Don't forget, he had the authority to put anybody to death. Unfortunately, he did not have a wisdom compatible with his authority to kill. Herodias was even worse. She was ambitious with a maleficent heart. If you were an obstacle on her path to power, she would make Antipas have you beheaded. Even though God was willing to save you, it would be wiser not to put fire on your own head. Furthermore, why you? There were many other prophets God would send even if you didn't want to, right?

Let's face it. Even if God really forced you to do, like Jonah the prophet, despite the fact that you ran to the opposite direction, God arranged a direct encounter between you and Antipas. Well then, you could have been more diplomatic, could have spoken more tactfully like what Nathan said to King David (2 Samuel 12:1-6). It was not necessary for you to be so blunt, so direct and got killed ...

What good did the death of John the Baptist do to the world? Did his death instigate any rebellion to overthrow Antipas? At the end of the day, the disciples of John the Baptist were either converted to Christianity (Acts 19:1-7) or vanished in history. How did the martyrdom of the Baptist manifest God's power? Was his death worthy?

The Father says, "My dear John, have you seen my naughty boy Antipas? He has been intoxicated by Herodias, but he is not beyond redemption. I want to give him a second chance. I do not want to see him perish. A woman's desire is for her husband. If Antipas repented, Herodias would be redeemed too. I trust you are able to wake him up. My dear John. Don't be afraid of failure. Even if you were to fail, I would still share my eternal life with you. But you have to forgive Antipas because I forgive him. If your heart could not tolerate him, in eternity, you would be uncomfortable. Mark my words. See you later."
Heavenly Father, can I not be a martyr? Yet not what I will, but what thou wilt. Amen.

謙遜的意義 The meaning of Humility

常年期第廿二主日（丙年）
主題：謙遜的意義

常年期的福音，正好幫助我們體會耶穌的心境。在今天福音中的場景，耶穌看見客人爭坐首席，他的心有甚麼感想呢？他心痛，正因為人的驕傲自大，他纔要死在十字架上。
天主與人之間的最大隔膜，莫過於人的自大。按【創世紀】的記載，人不服從天主的命令，吃了天主所禁止吃的「知善惡樹」上的果子。這是人類的第一宗罪，是出於人心底的渴望，想自己變成天主。針對這個毛病，天主聖子謙遜地降生成為一個有血有肉，受時間和空間所限制，比天使還要低等的人類。在世時顛沛流離，嘗盡人世間各種的苦難，並且作出最大的謙遜，不堅持自己的意願，反而絕對服從天父的旨意，在十字架上受難。耶穌為我們指示了，「謙遜」就是通往天國的「窄門」，「窄」是因為謙遜要求我們棄絕自己，並且要背負十字架，跟隨耶穌，學習耶穌的謙遜。

人之所以自大，其中一個原因是「孤陋寡聞，井底之蛙」，不承認「一山還有一山高」的道理。稍有成就便稱王稱霸。天主不需要用更強大的對手，把你打得遍體鱗傷，祗用一個微不足道的感冒病毒，便足以在泳池中挫敗你。人啊，你憑甚麼可以驕傲，可以趾高氣揚呢？路加福音中的耶穌，以諷刺的口吻，教訓那些驕傲自大的人。不要忘記「一山還有一山高」的道理，否則會自取其辱。所以謙虛是最安全的做法。

我祗當過教師，所以祗能從學校舉一些例子與大家分享。從學校的經驗所得，我發覺到人之所以自大的另一個原因，是「地位」問題。作為一個教師，最容易犯的，也就是這個毛病。為人師表，在學科上，人們期望「阿Sir永遠是對的」。在道德上，家長把子女交託到你手上，培養他們作為社會的未來棟樑，「阿Sir永遠是對的」。不知不覺，老師變成自大的人，因為他永遠是對的。有朝一日，老師變成了自大的校長。讓我介紹我所認識的其中兩位校長。香港的學校，按學生的學習能力，分為三個級別。第一級學校的學生，學習能力最高。
A君是由一所第三級的學校空降到第一級的學校當校長。在籌備學校金禧慶祝的時候，她召來幾位副校長，把幾年前她前任學校慶祝銀禧的程序，交給他們，祗說了一句「照著辦」。
B君是教育署退休高官，也是空降到一所第一級的學校當校長。有關資訊科技方面，她會對電腦科主位說：「電腦這樣新的科技，我不太懂。拜託你了。」有關編製學校時間表方面，她會對數學科主位說：「這些邏輯如些複雜，不是我的強項。拜託你了。」等等。大家以為哪一位校長會是成功的呢？A君祗做了三年便另謀高就，B君做了六年纔榮休。「滿招損，謙受益」不是古有名訓的嗎？因此，除了見識膚淺之外，地位也可以令人驕傲自大。

設宴並不單單為了果腹，或者慶祝一些人生大事。設宴還是炫耀自己財富和地位的大好機會。上次擺酒你有「老鼠斑」招待我，今次我擺酒用「龍蠆」回敬你，而且天九翅面還灑上金箔等等。為了打擊這種炫耀自我的風氣，耶穌教訓設宴的人，與其浪費金錢於虛榮之中，倒不如善用手上的財富，幫助貧困傷殘的人，積財於天。把金錢投資在不能回報你的窮人身上，在末日，天主會替他們報答你。這就是基督徒的理財哲學。「要用不義之財結交朋友，為在你們匱乏的時候，好叫他們收留你們到永遠的帳幕裡。」（路16:9）這是耶穌的許諾，還不照他的方法投資？

幫助窮人的時候，也應謹慎，不可心浮氣燥。成語「嗟來之食」的故事告訴我們，要尊重接受幫助的人，因為他們都是按天主的肖像所創造出來的。我們要感激他們，讓我們有機會運用天主的恩賜。不要忘記，我們的能力和成就，都是來自天主的祝福。倘若我們忘記了天主，這就是驕傲。倘若我們懂得感謝天主的恩賜，懂得把光榮歸於天主，這就是謙遜。因為我們認清楚自己原是一無所有，原是塵土。這就是歷代的聖人，例如聖本篤，聖方濟各和聖依納爵等所教導的「謙遜階梯」了。

慈悲禧年祗餘下四份之一的時間。大家有沒有趁禧年而實行神哀矜、形哀矜、朝聖、辦告解和領聖體等等的行動呢？加把勁積財於天吧！
天主保祐！

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Twenty Second Ordinary Sunday (Year C)
Theme: The meaning of Humility

The gospel readings of Ordinary Sundays reveal the feelings in Jesus' heart. In the situation of the gospel reading today, what would come across Jesus' mind when he saw that the guests were fighting for places of honour? His heart ached because he died on the cross because of human pride.
The biggest barrier separating God and men is nothing but pride. According to the story of Genesis, men disobeyed God and ate the fruit on the tree of knowledge of good and evil. This was the first sin resulted from the desire to become God. Targeting this fault, the Son of God humbly incarnated and took flesh, constrained by time and space, a little lower than the angels (Psalm 8:5). He led a life of refugees on earth, going through all kinds of difficulties and with great humility, he did not insist on his own will but to obey the Father's will totally to die on the cross. Jesus showed us humility is the narrow gate through which we reach the kingdom of heaven. It is narrow because humility demands us to abandon ourselves, carry our crosses and follow Jesus, to learn humility from him.

One of the reasons why men are proud is that they have a tunnel vision. They do not accept the fact that there is no final frontier. With a little achievement, they declare themselves kings. God does not need to pitch him against a stronger rival to crush him. To save his face, God made use of a negligible flu virus to beat him in the swimming pool. Man, with what can you be proud? In the gospel story today, Jesus made use of sarcasm to mock the proud. If you forget the reality that nobody can be the champion forever, you only put yourself to shame. Humility is always the best policy.

I have only been a teacher and can only share with you examples from schools. From these experiences, I discover another factor which causes people to become proud. It is "status". Teachers easily fall prey into this trap. As a teacher, people expect you to be always right in your subject matters. As an exemplar, parents entrust their children into your hands to build up their character. Teachers are always right. Imperceptibly, teachers become arrogant because they are always right. One day, they become abrasive principals. Let me give you two real life examples. Schools in Hong Kong are ranked into three bandings according to the learning abilities of the students. Students in Band One schools have the highest learning ability. Mr. A, who came from a Band 3 school, became the principal of a Band 1 school. In preparation for the Golden Jubilee of the school, he called upon the vice principals, gave them a program of the Silver Jubilee of his previous school and told them to follow. Mr. B, who retired from the Education Bureau, also became the principal of a Band 1 school. In the area of Information Technology, he told the Computer Panel head, "Computer is so novel. I don't understand. I trust you." In making the time table of the school, he told the Mathematics Panel head, "The logic is so complex. It is not my cup of tea. I trust you." etc. Which of them is a successful principal? After three years, Mr. A left to look for another job. Mr. B happily retired six years later. Isn't "Pride invokes damages and humility benefits" a maxim since antiquity? Thus, besides a lack of knowledge, status can make people proud.

We don't simply feed our belly or celebrate a big event when we throw a banquet. It is also an opportunity for people to show off their wealth or status. Last time, you treated me with humpback grouper. This time, I repay you with a giant grouper. Even more, golden foils are sparkled on shark fin soup etc. To dampen this craze for pride, Jesus exhorted them that instead of wasting money on vanity, why not make good use of your wealth to help the poor and handicapped in order to transfer your wealth to heaven? Invest your money on the poor who cannot repay you. On Judgment Day, God will repay you for them. This is the Christian philosophy of finance management. "Make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations." (Luke 16:9) This is Jesus' promise. Should you not follow his advice to invest?

When we help the poor, we should be careful and watch our temper. There is a Chinese idiom "Yell at the hungry" which reminds us of respecting those who receive help because they were also created in the image of God. We should be grateful because they give us an opportunity to exercise talents which God has bestowed on us. Don't forget. Our abilities and achievements came from God. If we forget God, it is pride. If we thank God for the bestowal and give glory to God, it is humility. It shows that we understand that we are nothing. We are just dust of the earth. This is the "degrees of humility" taught by the saints throughout the ages, such as St. Benedict, St. Francis and St. Ignatius.

Three quarters of the Jubilee of Mercy have passed. Have you taken the opportunity to accomplish spiritual and corporal works of mercy, to go pilgrimage, to do confession and receive Holy Communion? Work harder to transfer your wealth to heaven.
God bless.

因為我害怕 I was afraid

八月廿七日 聖莫尼加（瑪25:14-30）
「因為我害怕，所以我去把你的『塔冷通』藏在地下；」（瑪25:25）

天主按自己的肖像創造了人（創1:26），並把世界託付給人類管理和開發（創2:15）。作為一個合理的主人，天主當然分配給工作的人，足夠的裝備，去完成祂委派的任務。所以，當主人給第三個僕人一個『塔冷通』，僕人就應該好好運用手上的一個『塔冷通』，做好主人所委派的工作。故事中的僕人錯在哪裡？錯就錯在沒有運用天賦的才幹，埋沒了天主的恩賜。所謂「天生我才必有用」。多有多用，少有少用。總不應把它埋沒不用。這樣做，豈不是枉費主人對你的信託嗎？

再進一步考慮，僕人因為害怕失敗，害怕不能達標，所以索性把才幹埋沒了。這做法合理嗎？首先，他為甚麼害怕呢？原來他的主人「在沒有下種的地方收割，在沒有散布的地方聚斂」，是一個「刻薄」的人（瑪25:24）。姑勿論這個「刻薄」的評價是否正確，「開荒、下種、散布、收割和聚斂」都是僕人應做的工作，主人當然不會親身開荒下種的。倘若憑經驗的鑑定，有必要增加裝備資源，去開發新的領域，就應該向主人報告，要求增加裝備，或者想辦法令手上的裝備，發揮更大的效率，絕對不應把這些裝備埋藏地下。所以，即使「害怕」是事實，埋沒才幹仍是不合理的，是對主人缺乏認識、缺乏信心的表現。這是大忌。難怪主人要嚴懲他了。
聖父啊！當我力有不逮時，請給我支援，成就祢的意旨。亞孟。

生命恩泉

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"I was afraid, and I went and hid your talent in the ground." (Matthew 25:25)

God created men in His image (Genesis 1:26) and made men stewards to manage and develop the world (2:15). As a reasonable master, God must have provided His workers adequate equipment to accomplish the tasks assigned them.

Thus, when the master gave the third servant one talent, the servant should have made the most out of the one talent in hand to finish the tasks assigned him. What wrong has the servant done? His mistake was his failure to use his talent. He buried it. As the idiom goes, "Every dog has its day." The more you have, the more you can do. If you have less, then you do less. How can you simply throw your hands in the air? If you do, you fail your master's trust in you.

Let's go one step further. The servant buried his talent because he was afraid of not meeting the target. Was this action reasonable? First of all, why was he afraid? It was because his master was "a hard man, reaping where he did not sow, and gathering where he did not winnow." (Matthew 25:24) Never mind whether this assessment was accurate or not, "ploughing, sowing, reaping, winnowing and gathering" were supposed to be tasks of the servants. Nobody expected a master to do these menial tasks. From experience, if you needed more equipment and energy to develop a new frontier, you should have reported to the master to ask for more investment, or if that failed, to work more efficiently with whatever you had in hand. You could not simply bury your talent. Therefore, even if the fear is real, burying one's talent is unforgivable. It only shows that you do not understand your boss and you lack faith in him. This is the biggest mistake an employee can ever make. No wonder the master had to punish this servant severely.
Heavenly Father, when I am not capable, support me to accomplish Your will. Amen.

我不認識妳們 I never know you

八月廿六日（瑪25:1-13）
「我不認識妳們。」（瑪7:23, 25:12）

糊塗的童女，糊塗在於她們沒有隨身帶油；而明智的童女，明智在於她們在壺裡帶了油。我們自然要問：「究竟『油』象徵甚麼？」傳統把『油』解釋為天主的恩寵。在末日，如果你沒有足夠的天主恩寵，你就被拒天堂門外。這是十分鮮明的形象，而且符合信理神學的解釋，並沒有錯。今天，我想從另一個角度看這個故事。

在瑪竇福音之中，「主啊！主啊！…我不認識你們。」出現過兩次。所以，我相信它們之間，是互相輝映的。第一次在「山中聖訓」的結論之前，耶穌教訓門徒，所作的一切，必須是「承行天父的旨意」，否則一切都是枉然，連「奉耶穌之名說預言、驅魔和行神蹟」都可以是壞事、惡事。（瑪7:21-23）

奉耶穌的名說預言，怎可能會是作惡呢？如果不是天父的旨意，你的預言豈不是「洩露天機」嗎？可能會引發恐慌，使預言自我實現，招至意想不到的大災難。奉耶穌的名驅魔，釋放被惡魔纏繞的人，又或者奉耶穌的名治病，使患絕症的人痊癒，怎可能會是作惡呢？不過，如果這附魔或者疾病，是出於天主的旨意，你豈不是與天主作對嗎？神蹟多是為人解決困境的，但困境也可以是天主的一份恩賜，幫助人發揮潛能，或者突破因循的生活。如果不是天父的旨意而奉耶穌的名行神蹟，豈不是破壞了天主的全盤計劃嗎？因此，凡不按天父的旨意而作的事，無論動機如何美善，都祗不過是「好心做壞事」，的確糊塗！

從上述的角度看，糊塗童女沒有隨身帶油，是她們沒有按天父的旨意行事，做了很多好心的壞事，不斷消耗著天主的恩寵，又豈能進入天國的門檻呢？
聖父啊！請啟示祢的旨意，不要讓我們糊塗地破壞祢的大計。亞孟。

生命恩泉

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"I never know you." (Matthew 7:23, 25:12)

The foolish maidens were foolish because they took no oil with them. The wise maidens were wise because they took flasks of oil with their lamps. Naturally we will ask, "What does oil symbolize?" Traditionally, oil symbolizes God's grace. At the end of the world, if you do not have enough grace, you will be shut out of heavens. This is a very vivid imagery and is a dogmatic explanation. Today, I would like to explore the meaning of oil from another perspective.

In the gospel according to Matthew, "Lord, Lord ... I do not know you" appears twice. Therefore, I believe that there exists a connection between them. The first one occurs before the conclusion of the Beatitudes. Jesus teaches his disciples that whatever they do, they must do the will of his Father in heaven. Otherwise, all the works done are in vain, even "prophesy, cast out demons and all mighty works done in Jesus' name" can be evil deeds (Matthew 7:21-23).

How can doing these deeds in Jesus' name be evil? If it is not the Father's will, wouldn't your prophecy leak the divine plan? It would probably trigger a global panic, a self-fulfilling prophecy and an undreamed-of catastrophe. How can exorcism in Jesus' name, liberating a possessed person, or healing diseases, especially incurable ones evil? However, if the possession or illness come from God's will, wouldn't you be fighting against God? Most miracles deliver people from adversities, but adversities can also be God's blessings to help people achieve their potentials or to break out of their complacency. If we work miracles in Jesus' name, but not in the Father's will, wouldn't we disrupt God's master plan? Therefore, anything not done according to the Father's will, no matter how "good" it might be, it is no more than littering the path to hell with good intentions. It is truly foolish!

From this perspective, the foolish maidens who have not brought oil with them are in fact not following the Father's plan, doing a lot of evil in good intentions, continually spending God's grace in the wrong ways. How can they ever enter the threshold of the kingdom of heaven?
Heavenly Father, reveal Your will. Do not allow us to disrupt Your master plan foolishly. Amen.

忠信聰明的僕人 Faithful & Wise Servant

八月廿五日 （瑪24:42-51）
「究竟誰是那忠信聰明的僕人…呢？主人必要委派他管理自己的一切財產。」（瑪24:45,47）

倘若人生有如一個訓練場的話，我們在這一生之中，需要成就多少能力，纔能在天主面前，算得上是忠信和聰明呢？
相對地，「忠信」的要求比較清楚，就是服從主人的吩咐，即是說，無論如何，要努力履行天父的旨意。當然，首先應認識到天父的旨意是甚麼。這個也不難，保持讀經和祈禱的習慣，和找個神師來指導你靈修，那就可以知道天父的旨意了。

「聰明」就比較難下定義了。因為世俗所認為「聰明」的，保祿宗徒卻認為是「愚昧」（格前3:19）。怎辦呢？甭愁，我相信保祿宗徒是不會反對「謹慎」這個美德的。但謹慎始終不是聰明，還有甚麼美德可以補充呢？
天主要委派這個僕人管理一切財產（瑪24:47）可以給我們一點兒提示。

首先，不要妄想你是惟一一個管理「一切財產」的僕人。天主的「一切財產」，不下於整個已知的宇宙。但憑你一個人，你有能力管理整個宇宙嗎？姑且借用默示錄帶有象徵意義的「十四萬四千人」（默7:4; 14:1, 3）罷。他們應該都是忠信和聰明的僕人。所以，另一個條件是有能力與十四多萬人合作，管理整個宇宙。你能與這麼多人一起工作嗎？注意，是整個宇宙，而不是把它分割成十四萬四千份，然後各據一方。因此，我深信「謙遜」是其中一個不可缺少的德行。否則，十四萬四千人有十四萬四千個各不相讓的意見，這個宇宙還可以正常運作嗎？

再者，有鑑於這樣龐大的工程，少了「毅力」又怎能成事呢？甭愁，到了末日，我們不再受時間的約束，我們祗要有鍥而不捨的毅力，有甚麼事不能完成呢？ 因此，我深信「謹慎」、「謙遜」和「毅力」三個美德，可以幫助我們達到「聰明」的資格。你有沒有補充呢？
聖父啊！但願在祢聖子重臨之日，我們沒有虐待其他僕人或者喝醉了。亞孟。

生命恩泉

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"Who then is the faithful and wise servant ...? He will set him over all his possessions." (Matthew 24:45, 47)

If life is a training field, what must we score in this life in order to be counted faithful and wise before God?
"Being faithful" is relatively obvious. To obey what the Lord tells you to do. That is to say, you strive to do the Father's will. Of course, you must first of all know what the Father's will is. This is not difficult. Build up the habit of studying the scriptures, praying and following the advice of a spiritual director. Then you are able to know the Father's will.

"Being wise" is more difficult to define. It is because St. Paul teaches that what the world regards as wise is folly with God (1 Corinthians 3:19). Then, what can we do? I believe that St. Paul would not disagree that prudence is a virtue. But prudence is not wisdom. What more virtues do we need?
That God will set this servant over all his possessions can perhaps give us a little hint (Matthew 24:47).

First of all, don't be arrogant to think that you are the only steward set over all God's possessions which are no less than the known universe. Can you handle the whole universe alone? Let us make literal use of the symbolic number 144,000 (Revelation 7:4; 14:1, 3). These must also be faithful and wise servants.

Therefore, another virtue must be the ability to work with 144,000 people to take care of the whole universe. Can you work with so many people? Notice that it is the whole universe, not cutting it up into 144,000 parts and you take one. Therefore, I am convinced that humility must be another indispensable virtue you need. Otherwise, 144,000 souls insist on 144,000 different opinions. Can this universe run properly?

Moreover, such an astronomically gigantic project cannot work without perseverance. Don't worry. At the end of the world, we will no longer be constrained by time. With perseverance, what can't we accomplish?

Therefore, I am convinced that prudence, humility and perseverance are the three virtues that help us achieve wisdom. What more do you suggest?
Heavenly Father, we pray that when You Son comes again, he will not find us drunk or abusing other servants. Amen.

無花果樹下 Under the Fig Tree

八月廿四日 聖巴爾多祿茂（若1:45-51）
「當你還在無花果樹下時，我就看見了你。」（若1:48）

在斐理伯遇見巴爾多祿茂（納塔乃耳）之前，巴爾多祿茂在無花果樹下，究竟在做些甚麼呢？為甚麼當耶穌說：「當你還在無花果樹下時，我就看見了你」時，他不但尊稱耶穌為師父，甚至「天主子，以色列的君王」呢？

當初斐理伯介紹耶穌的時候，巴爾多祿茂對納匝肋和在納匝肋長大的人，懷有歧視，不覺得這些住在北方，與外邦人來往的猶太人會有甚麼出色。這是可以理解的，是猶太人普遍的觀念。其實，巴爾多祿茂自己也是北方人。所謂「文人相輕，自古如是。」因此，當耶穌見面之初，讚賞他的時候，巴爾多祿茂並不領情，沒有稱呼耶穌為師父，反問耶穌怎樣認識他。耶穌的第二句說話，為甚麼有這樣大的威力，令巴爾多祿茂稱他為師父，為天主子和以色列的君王呢？

在舊約眾多的預言之中，葡萄樹和無花果樹常與末世的情景並提，有災難性的（依34:4；耶8:13；岳1:12），也有平安的（岳2:22；米4:4；匝3:10）。巴爾多祿茂在無花果樹下，可能在默想以色列的前途，祈求默西亞的出現。耶穌竟然能夠看透他的心，甚至隔空聆聽到他的渴求。耶穌真神人也，難怪巴爾多祿茂大為折服，有如此的反應。

朋友，耶穌可曾看透你的心，聆聽過你的渴求嗎？不用擔心，您仍有自由，可以拒絕祂的邀請。
聖父啊，讓我擯棄苟且安逸的態度，敞開心扉，迎接我的救主基督。亞孟。

生命恩泉

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"When you were under the fig tree, I saw you." (John 1:48)

Before Philip met Bartholomew (Nathanael), he was under the fig tree. What was he doing there and then? Why did he not only call Jesus respectfully Rabbi, but even the Son of God, the King of Israel when Jesus said he had seen him under the fig tree?

When Philip first mentioned Jesus, Bartholomew had prejudices against Nazareth and Galileans. He did not think highly of these people who mixed with Gentiles in the north. This is understandable and was a popular view among the Jews. In fact, Bartholomew himself was also a northerner. In-group contempt is common. Thus, when Jesus praised him they first met, Bartholomew was not amused. He did not address Jesus Rabbi, but retorted how Jesus knew him. What made Jesus' second sentence so powerful that Bartholomew was moved to call him Rabbi, the Son of God and king of Israel?

Among the many prophecies in the Old Testament, vine and fig tree were mentioned together many times in eschatological scenes. Some are catastrophic (Isaiah 34:4; Jeremiah 8:13; Joel 1:12) while others are peaceful (Joel 2:22; Micah 4:4; Zechariah 3:10). Perhaps Bartholomew was meditating the future of Israel, praying for the appearance of the Messiah under the fig tree. Jesus was able to read his heart and to hear his prayer from a distance. Jesus was truly divine. No wonder Bartholomew surrendered completely and reacted in this manner.

Friends, has Jesus seen through your hearts, listened to your desires? Don't worry. You still have your freedom to reject his invitation.
Heavenly Father, let me abandon my complacency, open up my heart and welcome Lord Jesus Christ, my Saviour. Amen.

體會委身的甘飴 Experience the Sweetness of Commitment

八月廿三日（瑪23:23-26）
「這些固然該作，那些也不可放過。」（瑪23:23）

每個人都有自由作出選擇，連天主也不會干預我們的自由。因此，我們對自己的選擇和行為，是要負上全部的責任。為了利益，人甚至放棄原則，處處避重就輕。結果，生活與一個被耶穌所批評的瞎眼法利塞人無異。

例如：相信天主纔是重要，洗禮祗不過是繁文縟節。洗禮並不能保証你真心相信天主，反而偽善。又例如：兩情雙悅纔是重要，結婚擺酒祗不過是繁文縟節。一紙婚書是不能保障愛情的。這不就是「避重就輕」的表現嗎？受洗歸於基督，結婚以身相許，是要付出「沉重代價」的，我們稱之為「委身」。領洗之後不但每個主日參加彌撒，更要讀經、祈禱、領聖事和傳福音；結婚之後不但與要接納配偶的朋友圈子，更要與姻親相處，生兒育女，甚至要犧牲自己的事業…倘若我們斤斤計較利益，領洗和結婚都不是明智的投資了。難怪有人會「避重就輕」，長年混在教會團體之中而不領洗，想享受同居的快樂而不選擇結婚。

誡命的精神我們是知道的，於是我們選擇一些無關痛癢的，例如遵守「聖教四規」來表現自己的虔誠，卻視而不見那些需要「委身」的，例如「公義、仁愛、信義、形哀矜和神哀矜」。這樣做，我們與瞎眼的法利塞人無異，與那些同居男女無異。
聖父啊，讓我們發現、體會委身的甘飴，樂意承行祢的聖意。亞孟。

生命恩泉

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"These you ought to have done, without neglecting the others." (Matthew 23:23)

Each one of us has the freedom of choice. Even God does not interfere with our freedom. Thus we are totally responsible for our choices and behaviours. For utilitarian reasons, people even forsake basic moral principles and take shortcuts. At the end of the day, they are not different from the blind Pharisees whom Jesus criticizes today.

For example, they argue that belief in God alone is essential. Baptism is only a formality. Baptism cannot guarantee your faith in God. Rather, it is hypocrisy. Another example, mutual love is essential. Marriage is just a formality. A marriage licence cannot secure the love between two persons. Aren't these evasive manoeuvres? When one is baptized into Christ, is married to one's spouse, he has prepared to pay a heavy price. We call this "commitment". After baptism, not only do we go to mass on Sundays, but we also study the scriptures, pray, receive sacraments and evangelize. After marriage, not only do we accept the social circle of our spouse, but we also tolerate our in-laws, raise our children and even sacrifice our careers ... If we calculate the benefits, baptism and marriage are not smart investments. No wonder people take short-cuts, enjoying fellowship in church communities for years without receiving baptism or enjoying cohabitation without getting married.

We know the spirit of laws well. So, we choose some lightweight ones such as observing the Precepts of the Church to demonstrate our piety, but ignore those which require commitment such as justice, charity, faith, spiritual and corporal works of mercy etc. In this way, we are not different from the blind Pharisees or those cohabitants.
Heavenly Father, let us discover and experience the sweetness of commitment and desire to do Your will. Amen.

不傳福音與法利塞人無異 Pharisees in the Making

八月廿二日 聖母元后 （瑪23:13-22）
「你們給人封閉了天國：你們不進去，也不讓願意進去的人進去。」（瑪23:13）

每個人的心裡都有一個偽善的法利塞人。它存在我們的內心，是有心理衛生價值的。一個人如果自我形像低，會做出自殘或者傷害他人的行為。他必需在內心感覺到自己是一個好人，一個有用的人。所以，大部份的人願意在人前做好人，滿足內心被認可的需要；很少有人願意做「醜人」，做不受歡迎的人物，這也是很自然的事。
所以，當耶穌看見自己的門徒犯錯的時候，他顧及門徒的心理健康，並不直接指摘他們。耶穌以「指桑罵槐」的手法，表面上批評法利塞人的錯，暗地裡教訓門徒不要犯法利塞人的毛病。耶穌不是曾經警告過門徒，要提防「法利塞人的酵母」嗎（瑪16:6）？

很多教友，以為領了洗，便畢業了，功德完滿了。殊不知洗禮祗不過是一個開始，加入得救者的行列，享受聖事的滋養，並且把天國傳給得救的人。言下之意，一個人是進不了天國的。可惜，很多教友並不熱衷傳福音，祗是自己一個人唸經祈禱，享受聖事的滋潤。他們不傳福音，豈不是把未認識福音的人，封閉天國門外嗎？他們既入了門，卻停滯在門外，因為主人要求他帶領外人進入內堂，他辦不到。他自己不進去，也不讓渴望進去的人進去。這不是法利塞人的寫照嗎？不是，是很多懶傳福音的天主教徒的寫照。
聖父啊，請賜我們悲天憫人的心，樂意與人分享天國的福音。亞孟。

生命恩泉

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The Queenship of Our Lady
"You shut the kingdom of heaven against men; you neither enter yourselves, nor allow those who would enter to go in." (Matthew 23:13)

In each man's heart, there is a hypocritical Pharisee. It exists in our hearts for therapeutic purposes. If the self-image of a person is low, he will harm himself or others. He needs to feel good, to feel useful. Thus, most people want to play the good guy to satisfy their need of recognition. It is only natural that very few people want to play the bad guy, the Mr. Unpopular. When Jesus saw his disciples make mistakes, he was concerned about their mental health and did not criticize them at point blank. Instead, Jesus criticized them indirectly. On the surface, he scolded the Pharisees. But implicitly, he warned his disciples not to make the same mistakes the Pharisees committed. Hadn't Jesus warned his disciples to beware of the yeast of Pharisees (Matthew 16:6)?

Many Catholics see baptism as a graduation, the destiny of the journey. They don't realize that baptism is only a beginning. Through baptism, they join the community of saints; enjoy the nourishment of sacraments and to pass on the kingdom of heaven to those who are being saved. In other words, one cannot be saved alone. Unfortunately, many Catholics are not eager in evangelization. They pray alone, enjoy the nourishment of sacraments alone. They do not spread the good news. Isn't it shutting the kingdom of heaven against those who have not heard the gospel? They have crossed the threshold, but tarry about the door because they fail to follow the Lord's instruction to bring outsiders in. They themselves do not enter, nor do they allow others to enter. Isn't this a portrayal of Pharisees? No. It is a portrayal of many Catholics who are lazy in evangelization.
Heavenly Father, give me a compassionate heart to share eagerly the gospel of the kingdom of heaven with others. Amen.

「窄門」即是「慈悲」 Narrow Gate means Mercy

常年期第廿一主日（丙年）
主題：「窄門」即是「慈悲」

讓我們繼續體會耶穌的心意。
耶穌苦口婆心，一再提醒他的門徒，在邁向天國的路上，要不斷警醒，不要沉醉在安樂窩之中。今天，他運用另一個形象提醒我們，進入天國是需要付出努力的。所以他說：「你們竭力由窄門而入罷！」（路13:24）由窄門而入，固然不方便還要小心翼翼；不過我們應該注意的，是小心之餘，還要竭力，出盡全力。既然耶穌這樣說過，難道信徒還可以輕輕鬆鬆地進入天國嗎？

「窄門」是指甚麼呢？福音之中曾提及過哪些門呢？注意，此門不是普通的門，而是城門，宮門，一般是闊大的，不是狹窄的。整部【瑪竇福音】祗用了兩次。第一次在同一個場合，是窄門與寬門作對比，窄門導入生命，寬門導入喪亡（瑪7:13-14）。第二次在立伯多祿為教會的磐石，是教會與陰間的門作對比，亦是生命與喪亡的對比（16:18）。所以，在瑪竇手中，「門」是生死攸關的。
【路加福音】在三個場合用這個字。第一次是納因城的門，在那裡耶穌復活了寡婦的獨生子，是天主彰顯慈悲的門（路7:12）。第二次是討論窄門，路加並沒有把窄門與寬門作對比，卻說很多人想進入（13:24）。第三次是沒有幫助乞丐拉匝祿的富翁的家門，路加諷刺地把富翁描繪成富可敵國，他的家門有如城門、宮門，可惜一點兒的慈悲也沒有（16:20）。所以，在路加的手中，「門」的闊窄並不是重點，慈悲與否纔是重點。

那麼，為甚麼耶穌用「窄門」來比喻「慈悲」呢？
看來，「慈悲」並不是一件容易的事，不是我們想慈悲就能夠慈悲，所以耶穌用「窄門」來描述慈悲。
首先，行慈悲會帶來不便，因為你要犧牲金錢、時間甚至情緒。例如你在探望病人和囚友的時候，你在情感上會分擔到他們的痛苦。所以慈悲可以是痛苦的。在慈善撒瑪黎雅人的故事中，司祭和肋未人沒有出手救助被劫受傷的同胞，似乎是考慮到諸多不便之處，例如受沾污、或者顧慮到是一個陷阱等。其次，行慈悲也要小心，因為有壞人會利用你的慈悲，欺騙你的錢財。縱然對方真的需要幫助，也要謹慎，以免好心做壞事。孔子曾說：「好仁不好學，其蔽也愚。」（論語．陽貨）沒有謹慎的慈悲，孔子認為是愚蠢，不是沒有理由的。最後，耶穌慨嘆世上有很多人想藉著慈悲，進入天國，卻不能進入。行慈悲沽名釣譽的人，固然不能進入天國。簡而言之，倘若把慈悲當作一個手段，這個慈悲已經變了質，不再是慈悲了。引用康德的術語，應把慈悲作為目的，為了慈悲而慈悲。如果太抽象的話，就是說：對人慈悲，是以人為目的，是出於愛天主和愛天主的肖像。慈悲的確不容易，要小心、真心和不怕麻煩。的確是一度窄門。

耶穌要求我們竭力行慈悲，即是說，不是有空，有多餘的錢財，所以行慈悲。這樣做是危險的，因為容易變成「施捨」，舉揚了自己，踐踏了對方。耶穌稱讚窮寡婦的捐獻，因為她不是從多餘的錢財中拿出奉獻，而是從不足之中作出奉獻。就是說，愛天主要愛到痛！對人慈悲要慈悲到痛！那一種慈悲最痛呢？行神哀矜比行形哀矜痛。神哀矜之中，「赦人侮辱」與「忍耐磨難」比為生者死者祈求痛。所謂錢財身外物，精神上的痛苦纔是真正修練。所以耶穌教訓我們要竭力進入窄門。相信大家已經掌握到進入天國的竅門，慈悲禧年尚有三個月。努力爭取行神形哀矜的的機會。
天主保祐。

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Twenty First Ordinary Sunday (Year C)
Theme: Narrow Gate means Mercy

Let us continue to read Jesus' mind.
Jesus urges and reminds us earnestly that on our way to the kingdom of heaven, we have to stay alert and cannot be complacent by remaining in our comfort zone. Today, he makes use of a vivid imagery to exhort us that we must put up a hard effort in order to enter the kingdom of heaven. He says, "Strive to enter by the narrow gate." (Luke 13:24) Not only is it inconvenient to enter by the narrow gate, we need to be cautious as well. On top of that, we need to strive, to put up all our efforts. Since Jesus speaks in this manner, can his disciples expect to enter the kingdom of heaven in a relaxed manner?

What does the "narrow gate" symbolize? Where in the gospels is "gate" mentioned? Pay attention that this is no ordinary door, but a city gate, a gate leading into the palace. It is usually wide and not narrow. The gospel of Matthew mentions "gate" twice. The first time is on the same occasion. Matthew contrasts the narrow gate with the wide. The narrow gate leads to life and the wide to destruction. (Matthew 7:13-14) In the second occasion, Jesus made Peter the Rock of the Church. It is a contrast between the Church and the Gate of Hell, also a contrast between life and destruction. (16:18) Therefore, in Matthew, "gate" is a matter of life and death.
The word "gate" appears three times in the gospel of Luke. The first time, it was at the gate of Nain where Jesus raised the only son of a widow. It is a gate where God manifests His mercy (Luke 7:12). The second time is the discussion of the narrow gate. Luke does not contrast the narrow gate with the wide, but simply say that many people will seek to enter it (13:24). The third time is the gate of the rich man who did not help Lazarus the beggar. Luke sarcastically paints the rich man like a king. The front door of his house was comparable to the city gate, palace gate but there was no compassion (16:20). Therefore, in Luke's hand, the width of the gate is not the focus. Mercy is.

Then, why does Jesus make use of the "narrow gate" to symbolize mercy? It seems that mercy is not an easy thing which you may will into existence. Therefore, Jesus uses the narrow gate to describe mercy.
Firstly, to do merciful works is inconvenient because you need to sacrifice your money, time and even emotions. For example, when you visit the sick or prisoners, you will share their agony. Therefore, mercy can be painful. In the parable of the Good Samaritan, the priest and the Levi did not take the trouble to help a robbed and wounded countryman for many good reasons. For example, they might catch contamination or they worried that it might be a trap etc. Secondly, we need to be cautious in doing mercy because there are bad people taking advantage of your mercy to cheat you money. Even if they are really in need, we need to be prudent. Otherwise, the path of hell will be littered with good intentions. Confucius says, "Amare humanitatem sine amore discendi, hujus vitium inscitia." (Yangho. Analect) ¹ It is not unreasonable for Confucius to opine that mercy without prudence is stupid. Lastly, Jesus feels sorry that many people want to use mercy as a means to enter the kingdom of heaven and fail. Of course, hypocrites who do charitable works to buy reputation cannot enter the kingdom of heaven. Simply put, if we make mercy a means, mercy is no longer mercy. To use Kantian jargon, mercy should be an ends in itself. We should be merciful for mercy's sake. If it is too abstract, let me put it this way, we should be merciful to man who is the ends. Mercy should spring from the love of God and the love of His images. Mercy is really not easy. We have to be prudent, sincere and not afraid of taking the trouble. It is truly a narrow gate.

Jesus demands us to strive for mercy. That is to say, we do not do mercy in our spare time and with our spare dimes. This is dangerous because it can easily become alms-giving. We exalt ourselves and tread on others. Jesus praises the poor widow because she did not offer out of her spare, but out of her poverty. That is to say, she loves God until it hurts. We should be merciful until it hurts! Which work of mercy hurts the most? Spiritual works of mercy hurt more than corporal works of mercy. Among the Spiritual works of mercy, "to forgive offences willingly" and "to bear wrongs patiently" hurt more than "to pray for the living and the dead". Money is something without. Spiritual agony is truly spiritual exercises. That is why Jesus urges us to strive to enter through the narrow gate. I believe we all have understood where the gate to the kingdom of heaven lies. There remains three months before the end of the Jubilee of Mercy. Strive to accomplish more spiritual and corporal works of mercy.
God bless.

Note:
¹http://www.slu.edu/colleges/AS/languages/classical/latin/tchmat/pedagogy/latinitas/kung/k9.htm

撥亂反正 Putting Things back into Order

常年期第二十主日（丙年）
主題：撥亂反正

常年期所讀的福音，是默想耶穌內心意景的好材料。 天主聖子奉聖父的差遣，來到世上傳揚福音，召選門徒，建立教會。他榮進耶路撒冷，受難、復活和升天，把其餘的工作，交給天主聖神和教會，直至末日，他要重臨審判世界，作為結束。這是一個偉大的救贖工程，當中免不了要克服各種各樣的障礙。

因此，聖若望宗徒默想天主聖子降生奧蹟的時候，曾寫了以下的一段文字：「他已在世界上，世界原是藉著他造成的；但世界不認識他。他來到了自己的領域，自己的人卻沒有接受他。」（若1:10-11）這就是耶穌所面對的處境。雖然貴為天主子、默西亞、救世主，他誕生的時候卻沒有容身之所，淪落在馬槽之中；雖然他出生時以星光吸引到東方的賢士，前來朝覲，並送上黃金、乳香和歿藥，但卻招致猶太王大黑落德的追殺，聖家要避難逃往埃及。正如西默盎的預言：「看，這孩子已被立定，為使以色列中許多人跌倒和復起，並成為反對的記號。」（路2:34）因此，耶穌在傳福音的時候，治病、驅魔、行神蹟，固然受群眾歡迎，卻受到來自宗教權貴的質疑、責難和反對。他們質疑耶穌赦罪的權柄，質疑他憑甚麼在安息日治病，違反十誡。起初，他們祗是散播謠言，說耶穌瘋了；後來還抹黑耶穌，說他憑魔王的力量驅魔。在耶穌榮進耶路撒冷之後，更發生正面的衝突。耶穌清理聖殿，直接損害了司祭的經濟利益。成了耶穌在一星期內，被釘十字架的導火線。在這樣的背景之下，我們便容易明白今天福音的教訓了。

人背叛天主，可以用「拜偶像」來概括。人忘恩負義，追求人世間的榮華富貴，忘記了天主。這就是「拜偶像」的意義。在耶穌降生之前，偶像的形態多是牛鬼蛇神。今天科學昌明，人不再相信牛鬼蛇神的偶像，而是相信另一種形式的偶像，就是「功利主義」。「功利主義」在耶穌時代已有。若望福音記載了大司祭蓋法說服公議會要剷除耶穌的理由：「叫一個人替百姓死，以免全民族滅亡，這為你們多麼有利。」（若11:50）從前的人注意德行，仁義禮智信，父慈子孝，兄友弟恭。今天講求成本效益，不是公眾的效益，而是私人的利益。為了自己方便下車，塞在車廂入口，或者為了舒適而不讓座與有需要的人仕，這是無禮；為了賺錢，便剝削工人的薪金或工傷賠償，不講仁義和信用；為了自己的職位不留下任何壞紀錄，把責任推卸到其他人或部門身上，令問題日益惡化，這是不智。今天是這樣，耶穌所面對的世界也是這樣。如果不是被自己的利益所蒙蔽，很難想像世人會拒絕天主的慈悲。

所以他說：「我來是為把火投在地上，我是多麼切望它已經燃燒起來！」（路12:49）這是甚麼的火呢？我聯想起在【出谷紀】天主召叫梅瑟時的火。那火焚燒著荊棘，卻沒有把荊棘燒毀。是這景象吸引梅瑟走近天主。沒有燒毀物體的火，還有在五旬節降臨在門徒頭上的聖神。因此，耶穌是多麼切望聖神降臨到世上，吸引世人走近天主。一般而言，我們把五旬節聖神降臨那一天，認為是教會誕生的一天。又有學者認為，教會是在耶穌被長矛所指透的肋旁所誕生的。因此，耶穌是多麼切望在十字架上，被長矛所指透的那一刻，是完成救贖工程的一刻。這是耶穌的心願。耶穌心願是帶來真理，真理有如在黑暗中照耀的真光。為接受天主救恩的人，這真光使人看見真相，獲得解放。可惜，不是所有的人都願意接受事實真相的，他們會出盡九牛二虎之力，去掩蓋事實，逃避現實。因此，耶穌的出現，會引起分裂。但「分裂」是耶穌的心願嗎？

其實，分裂好，還是和平穩定好呢？那就要看是哪一種和平穩定了。依撒意亞先知是這樣描述和平的：「豺狼將與羔羊共處，虎豹將與小山羊同宿；牛犢和幼獅一同飼養，一個幼童即可帶領牠們。」（依11:6）是包含異己的，而不是「維穩」的。用暴力勉強製造出來的和平，把整個國家變成一座監獄，是我們所希望見到的安定繁榮嗎？元朝蒙古帝國，捱不過九十年；蘇聯這個超級大國，也不過七十四年。在天國未實現之前，一切和平穩定，祗不過是功利主義的和平穩定，當利益分配不均出現時，這和平穩定就會動搖，分裂在所難免。耶穌的分析很有見地，一家五口，一對四是不會分裂的，因為小數派是不能堅持下去的，獨裁的模式會出現。二對三的局面纔會出現分裂，因為兩派都能自給自足。不過最後，分久必合，三家歸晉，蘇聯的模式會出現，持續一段時間之後又解體。

各位，基督徒是社會的一份子，參與政治是難免的。九月四日要投票了。讓我們響應樞機的呼籲，選出幫助建設合符天國理想的議員吧！
天主保祐！

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Twentieth Ordinary Sunday (Year C)
Theme: Putting Things back into Order

Through the gospel readings on Ordinary Sundays, we may take a glimpse of the inner thoughts of Jesus. The Son of God obeyed the Father's command to come down on earth to proclaim the gospel, to call disciples and to set up the Church. He entered Jerusalem triumphantly, was crucified, came back to life and ascended into heaven. He left the rest of the mission to the Holy Spirit and the Church until at the end of the world, he will come back to judge the world. This is an enormous project. There are inevitably many obstacles to overcome.

Thus, when he meditated the mystery of Incarnation, John wrote, "He was in the world, and the world was made through him, yet the world knew him not. He came to his own home, and his own people received him not." (John 1:10-11) This was the kind of situation Jesus had to face. Even though he was the Son of God, the Messiah and the Saviour, he was born in nowhere and was put into a manger. Even though at his birth, a star attracted the Magi to come to adore him with gold, frankincense and myrrh, he also attracted the murderous actions of Herod the Great. The Holy Family had to flee to Egypt. Just as what Simeon had foretold, "Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against" (Luke 2:34), when Jesus healed, exorcised and worked miracles during his evangelization, he was naturally welcomed by the crowd. But the religious authorities would question, criticise and oppose him. They questioned his authority to forgive sins, to breach the Ten Commandments for healing on Sabbaths. At first, they spread rumours that he had gone mad. Later, they even smeared him that he exorcized with the power given by Beezebel. After his triumphant entry into Jerusalem, Jesus came to a head-on collision with the authority. His cleansing of the Temple did great harms directly to the economic benefits of the priests. That was the immediate cause of his execution within one week. Bearing this context in mind, we may more easily understand the gospel teaching today.

We use the term idolatry to describe the rebellion against God. Men become ungrateful, pursuing wealth, power and glory and have forgotten God. This is the meaning of idolatry. Before Christ, idols were images of animals and monsters. In the scientific age today, people no longer believe in monster idols. Rather, idolatry takes up a new lease of life --- utilitarianism. There was utilitarianism even in Jesus' days. The gospel of John told us how Caiaphas the High Priest persuaded the Sanhedrin to kill Jesus, "It is expedient for you that one man should die for the people, and that the whole nation should not perish." (John 11:50) In previous generations, people paid attention to virtues: charity, justice, temperance, prudence and faithfulness etc. Today, we talk about cost-benefit analysis, not the common benefits but personal benefits. In order to alight more conveniently, passengers stand near the door of the carriage, blocking the passage. Or to find comfort in a seat, people neglect the needs of elderly, handicapped or pregnant women. This is self-indulgence. To earn more money, employers exploit workers in their salaries or casualty compensations. This is cruel, unfair and unfaithful. In order not to leave any bad records, we push the blame onto others, leaving the problem to deteriorate, this is foolish. It is, as it was the world Jesus confronted. If men were not blinded by the self-interests, it would be difficult to imagine how men would reject God's mercy.

That is why Jesus said, "I came to cast fire upon the earth; and would that it were already kindled!" (Luke 12:49) What kind of fire was it? I think of the fire mentioned in Exodus when God called Moses. There was a burning bush but the bush was not consumed. This sight attracted Moses to come near to God. There were also the tongues of fire which rested on the heads of the disciples on the Pentecost. It was also a fire which does not consume. Thus Jesus desired very much the Holy Spirit to descend on Earth to attract people to come close to God. In general, we think of the Descent of the Holy Spirit on the Pentecost the birthday of the Church. Some scholars think that the Church was born the moment Jesus' side was pierced. So, how much did Jesus desire the moment he was pierced on the cross to accomplish the moment of redemption! This was the desire of Jesus. He wanted to bring us truth which is the true light that shines through darkness. For those who are willing to accept God's salvation, this true light makes them see the truth and be liberated. Regrettably, not all the people are willing to accept the truth. They spend all their energy to cover up the truth or to misrepresent it and to evade reality. Thus, the coming of Jesus will definitely bring division. But is division Jesus' desire?

Indeed, which is better, division or stability? Then it depends on what kind of stability. This is how Isaiah describes peace, "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the lion and the fatling together, and a little child shall lead them." (Isaiah 11:6) It allows plurality and not "stability maintenance". A state-engine can maintain peace with violence, turning a country into a maximum security prison. Do we want this kind of peace and prosperity? The Mongolian Empire could not survive more than ninety years. Soviet Union the Superpower was no more than 74. Before the Kingdom of Heaven comes into being, all peaceful stability is only utilitarian. When the distribution of interests becomes uneven, the stability will rock and division becomes inevitable. Jesus' analysis is sharp. In a family of five, there cannot be a division of one vs. four because the minority cannot last. Dictatorship will appear. Division appears only when two fight against three because both parties can be self-sufficient. But in the end, the Soviet Union model will emerge, last for a number of years and begin its disintegration.

Brethren, Christians are members of a society. Taking part in politics is inevitable. September 4 will be our voting day. Let us obey the appeal of our Cardinal to cast our vote to select legislators who help build a society which follows the ideals of the Kingdom of Heaven.
God bless!

給誰的多，向誰要的也多 To whom much is given, of him will much be required

常年期第十九主日（丙年）
主題：給誰的多，向誰要的也多

人性本善，無論在甚麼時代，無論甚麼宗教或文化背景，人的本性都是相同的。所以，教宗在結束世界青年節，接受訪問時就這樣說：「把伊斯蘭信仰等同暴力是不對的，和不公平的」。既然這樣，為何世上還有這麼多的暴力，凶殺呢？這正好鮮明地說明「原罪」的後果。善良的人性，在原罪的影響之下，無論怎樣崇高的宗教和文化，仍未能完全制止人類自相殘殺。有誰能否認從人內心浮現出來，種種醜惡的思想呢？
在原罪的影響之下，人性出現了一些壞的傾向。有些意志堅強，信德堅固的人，不為所動。但有些意志和信德薄弱的人，便因原罪的影響而作了錯誤的選擇。人變得很現實，著眼功利，成本和效益。不是長遠的效益，而是眼前的效益。「永恆」太遙遠了。所以，耶穌提醒我們，「天父是渴望把天國賜給我們的。」（路12:32）我們都是按天主的肖像所創造，天國理所當然就是我們的歸宿了。耶穌又提醒我們要追求永恆的寶藏，而不是俗世帶不走的寶藏。我們內心所應該選擇的，是天國，是天上的寶藏。耶穌應承我們，「你們的寶藏在那裡，你們的心也必在那裡。」（路12:34）即是說，如果我們選擇俗世的寶藏，我們的心便停留在世上，我們獲得天國的機會便變得渺茫。如果我們選擇永恆的寶藏，我們的心自然落在天父的國內了。能夠抗衡原罪的影響，原罪的壞傾向，堅持信望愛三德，纔有希望成功。

除了「功利主義」之外，讓我們再看一些障礙我們追求天上寶藏的壞傾向罷！耶穌曾在瑪竇福音說過一個「塔冷通」的比喻，故事中主人給三個僕人不同數目的塔冷通。結果三個人的表現都不相同，甚至因為怕失敗，而埋沒了主人的交託的才幹。「怕失敗」就是其中一個壞傾向的例子。與這個有關的壞傾向包括「因循」和「懶惰」。當一個方法可行的時候，犯不著傷腦筋去尋找更有效的方法。對於那些「行之有效」的法例，看不見有特別需要，檢討和修訂。對於這類「不做不錯」的態度，「因循」的官腔，相信大家一定不會感到陌生。作為特區政府的官員可以這樣做，但作為耶穌基督的門徒，一定不可以這樣。因為這是原罪的圈套，而耶穌就是針對著這些圈套，來教導我們的。

有些人的人生哲學是「今朝有酒今朝醉」，或者「做一日和尚敲一日鐘」。祗著眼現在的快樂，而不為自己的未來，作出任何準備。相反，做耶穌基督的門徒，就要遵守今天福音的教訓，要時常保持警醒，不可因循躲懶。倘若我們因循懶惰，就會埋沒天主交託給我們的才幹。在末日，天主會向我們算賬。如果我們保持警醒，我們就會想盡辦法，使盡渾身解數，解決面前的困難和誘惑。在末日，天主會讚賞我們。

在今天的福音中，伯多祿問耶穌這些比喻和教訓，是對宗徒們說的，還是對群眾說的呢？（路12:41）比喻中的惡管家，虐待其他的僕人，是指誰嗎？傳統的解釋，那惡管家比喻為宗徒和他們的繼承人，即主教和主教所領導的神職班。這個解釋沒有錯，但稍嫌狹隘。我個人認為這是指從受天主手中接過「塔冷通」比較多的人，而不單是指神職人員。可以是神職人員，他們的確從天主手中接過了很多的恩寵和權力，亦可以是身負重任的政府官員，或者任何沒有職務，但或多或少有「塔冷通」，有才幹的人。所以，耶穌的教訓十分清楚，給你五個「塔冷通」，而你能好好運用，賺取多五個「塔冷通」，你就是善良忠信的僕人。你拿兩個，好好運用，賺了兩個，你也是善良忠信。你拿一個，卻怕失敗，因循行事，做一日和尚敲一日鐘，把天主交託的才幹埋沒了，甚至濫用才幹權力，胡作非為，你給我滾！「交托誰的多，向誰索取的也格外多。」（路12:48）就是這個意思了。電影「蜘蛛俠」中，也有類似的對白：「你擁有大的能力，你要肩責大的責任。」

在上一個主日的講道之中，我提及到一個單身人仕，不用供養父母，在中環工作，每月的開支大概一萬元。倘若他除卻必需的開支之後，還有剩餘的錢財，就應該把它投資保值。當時我介紹了一種有升無跌的投資，就是耶穌所教導的投資方法，把現世的金錢轉賬到天上的銀行。這種說法有一個嚴重的破綻，好像是說有剩餘的錢財時，纔去行善，沒有錢就不用幫助那些貧困的人了。當時我沒有時間處理。今天的福音正好作了圓滿的補充。簡單地說，多有多做，少有少做，但不可不做。你沒有多餘的金錢捐助窮人，也可以抽時間去探訪他們。連探訪的時間也沒有，最少也可以為他們祈禱。耶穌不是說過，你的寶藏在那裡，你的心也在那裡嗎？執事的主保，聖老楞佐曾說過，「窮人就是教會的寶藏。」所以，你們的心想念著窮人的苦況時，你們在天上的戶口就有進帳了。
天主保祐！

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Nineteenth Ordinary Sunday (Year C)
Theme: To whom much is given, of him will much be required

Human nature is good. Whatever the generations, whatever the religious or cultural backgrounds, human nature is basically the same. Thus, at the end of the World Youth Day, the Pope said in an interview, "I think it is not right to identify Islam with violence. This is not right and this is not true." If human nature is good, why then are there so many killings and violence? These speak volumes the consequences of the Original Sin. Under the influence of the Original Sin, no matter how noble the religions or cultures are, they cannot stop men from killing each other. Who can deny all sorts of evil thoughts which surface in our hearts?
Under the influence of the Original Sin, some undesirable tendencies appear in human nature. For those whose will-power and faith in God are strong, they are less affected. For those more fragile ones, the undesirable tendencies would sway them to make wrong choices. Men become utilitarian. They look at the balance of costs and benefits, but only the short-term benefits. Eternity is too far off. Thus, Jesus reminds us, "It is your Father's good pleasure to give you the kingdom." (Luke 12:32). We were created in the image of God. Of course, the kingdom of heaven should be the best final resting place for us. Jesus also reminds us to seek eternal treasures, not those secular ones which we cannot carry beyond our grave. Our hearts should desire the kingdom of heaven, the treasure in heavens. Jesus promises us, "For where your treasure is, there will your heart be also." (Luke 12:34) That is to say, if we choose worldly treasures, our hearts will be weighed down on earth. Our chances of entering the kingdom of heaven will be slim. If we choose eternal treasures, our hearts will land in the kingdom of the Father. To counteract the bad influences of the Original Sin and those undesirable tendencies, we need to insist on the theological virtues of faith, hope and charity. Only then can we hope to succeed.

Other than utilitarianism, let us explore other undesirable tendencies which are stumbling blocks to the pursuit of treasure in heavens. In the gospel of Matthew, Jesus told the people a "Parable of Talents". In the story, the Master gave three servants different amount of Talents. Consequently, the servants performed differently. Fearing of failures, one of them even buried the Talent which the Master entrusted to him! Fear of failures is one of the undesirable tendencies. It is also related with complacency and sloth. When a procedure works, why bother think of a better way? For those laws that have been working well, we don't see any special needs to evaluate and revise them. I am sure all of you must find these kinds of "not-rocking-the-boat" attitude, of complacent bureaucratic tones familiar. As mandarins of the HKSAR, they can do it. But as followers of Christ, we cannot. These are ploys of the Original Sin. Jesus teaches us to avoid them.

Some people buy a hedonistic version of "seize the moment", or "do just enough to get by". They focus on the pleasure of the moment and do nothing for their future. On the contrary, as followers of Christ, we should follow the teaching of the gospel today: keep alert, don't be complacent or lazy. If we don't, we "bury" the talents God entrusted us. On the Judgment Day, God will hold us accountable. If we keep alert, we will exercise all our faculties and talents to handle and solve the difficulties and temptations at hand. On the Judgment Day, God will praise us.

In the gospel today, Peter asked Jesus whether the parables were meant for them or for all. (Luke 12:41) Whom does the evil steward represent? Traditionally, the parable of Evil Steward was told to the apostles, thus bishops and the clergy they led. This explanation is not wrong but too narrow. I personally think that stewards are all those who have received more talents from God, not just the clergy. They can be clergy because clergy have really received more grace and authority from God. They can also be government officials or even people not in power but have more or less some talents. The teaching of Jesus is very clear. God gives you five "talents" and you make use of them to earn five extra "talents", you are a good and faithful servant. If you take two and make good use of them to earn two more, you are also good and faithful. You get one and are afraid of failures, complacent and do just enough to get by. You bury God's given talent, and even abuse your authority to do evils. Go to Hell! This is the meaning of "to whom much is given, of him will much be required". (Luke 12:48) In Spiderman the movie, there is a similar line, "With great power comes great responsibility."

Last Sunday, in my homily, I mentioned about the case of a single man who does not have to support his parents, works in Central and is estimated to spend about $10,000 a month. I said if after spending on all the necessities, he still could spare some money, he should invest. I suggested an investment plan which would never fail, a method recommended by Jesus to transfer secular money to an account in heaven. There is a serious flaw in the presentation. It seems to say that you do charity only when you can spare the money. If you do not have spare money, you don't need to help the needy. I did not have enough time to clarify the point last week. The gospel today answers it. Simply put, if you have more, do more. If you have less, do less. But you cannot afford NOT TO DO. If you don't have spare money to help the poor, you can still spare time to visit them. If you cannot even spare time to visit them, at least you can pray for them. Doesn't Jesus say, "Where your treasure is, there will your heart be also"? The patron saint of deacons, St. Lawrence also said, "The poor are the treasures of the Church." So, when you think of the plights of the poor, your account in heaven will be credited.
God bless!