要付出努力方能得救 We need to work hard to earn salvation

常年期第三十一主日（丙年）
主題：要付出努力方能得救

在眾多的福音人物之中，匝凱給我很好的親切感。固然，我並沒有他的財富，沒有他的賺錢能力和他的領導才幹。但彼此都是「身材短小」（路19:3），而且對他那份鍥而不捨的態度，很有共鳴，可謂惺惺相惜。我佩服他的，還是那份慷慨疏財的氣概。

在耶穌時代，做稅吏不是一份受尊重的職業。羅馬政府是你的老闆，做稅吏的你要向同胞收稅，然後上繳中央。猶太人比香港的所謂「熱心公民」還要熱血，有些激進的更不惜使用暴力和暗殺，驅逐你的老闆。所以在你的老闆眼中，他們是「恐怖份子」。為了宣示主權，保障你的人身安全和保証稅收，你的老闆會派駐一些軍隊來保護你。因此你除了收稅外，還要供養老闆派來「保護」你的羅馬兵。在這種情形之下，你按規定徵收得來的稅款，又如何應付這麼龐大的支出呢？你惟有巧立名目，收取額外的稅收。你固然賺到很多的錢，但結果是民怨沸騰，增加了你的同胞對你的老闆的憎恨。在群眾的心目中，你是替外族統治同胞的漢奸走狗，是一個大罪人。耶穌時代的社會形態，與香港的情況相比，不遑多讓。

福音告訴我們，匝凱是個富有的人。看他後來能在餘下的一半財產中，竟然還可以向被他欺騙過的人賠償四倍，可以看到他賺錢的能力相當高。這樣的一個人，為甚麼會對耶穌發生興趣呢？【路加福音】並沒有交待，這樣就留下很大的想像空間給我們了。匝凱留意這位來自加里肋亞的木匠師傅的舉動，因為他會影響到你的生意。匝凱沒有機會聽過耶穌的言論和教訓，祗聽過他的行徑和神蹟，知道他樂意與罪人來往。這正是匝凱所需要的，當世人唾棄他的時候，耶穌可能會接受他。所以，如果能夠邀請耶穌到自己家中一聚，可以說是吐氣揚眉了。
一大群人擁著耶穌來，朝著耶路撒冷的方向走，他們的來意，大家心裡有數。倘若耶穌願意接受他的贊助，他日耶穌趕走了羅馬人之後，相信不會忘記他今天的奉獻。在懂得做生意的匝凱心中，買這份保險是必須的。以上是從俗世的眼光分析匝凱，是很容易的，但並不是路加寫作的原意。

路加的寫作特色，不但報導耶穌的故事，而且在字裡行間，提供很大的空間，幫助讀者默想自己與耶穌的關係。例如，在報導耶穌的誕生故事，他引領大家注意到連凱撒的決定，也在幫助應驗救世主在白冷出生的預言；作為救世主，耶穌的出生不為人所知，不為人所歡迎，這是值得作為門徒的我們，細心反省的。在「蕩子比喻」中，代表自以為是的長子，最後有沒有接受父親的邀請，進入天國，一起分享罪人悔改的喜樂，路加是留白的，讓每一個讀者，每一個信徒自己作出抉擇。

回到匝凱的故事。匝凱這樣努力攀上了一顆野桑樹上，福音說是為了「要看看耶穌」（19:4）。匝凱想看甚麼呢？當然是耶穌的真面目。看到了又如何呢？
路加的讀者，包括我們，全都是第二代以上的門徒，從來沒有親眼見過耶穌。我們祗能借助畫家的想像力，加上我們的虔誠，看到耶穌的面貎。請問，各位有沒有看過一幅以居高臨下的角度所描繪的耶穌呢？今天的福音，就是邀請大家以這樣的一個角度看耶穌，一個耶穌要「抬頭對你說話」（19:5）的角度。請大家回到家裡，默想這段故事，嘗試聽聽耶穌抬頭對你所說的話，「我今天必須住在你家中…今天救恩臨到了這一家。」（19:5, 9）

各位，匝凱是怎樣得到這樣不堪當的恩典和榮譽呢？是他努力攀上野桑樹的成果。所以，我們是不得不付出努力去爭取救恩的。天主為我們預備了很豐富的恩寵，倘若我們懶得去尋寶，懶得去發掘，又怎能得到天主的恩寵呢？
我們該怎樣努力呢？我主張首先做好「基本功」，就是培養讀經、祈禱和領聖事的習慣。聖經記載了天主的說話，記載了人回應天主的經驗。我們希望知道天主的旨意，並按天主的旨意行事。怎樣做纔能知道天主的旨意呢？莫非要跑上高山，或者在聖堂裡「閉關」，等待天主向你發言嗎？與其守株待兔，不如翻開聖經，細味天主寫給我們的書信吧！在那裡我們一定可以找到所需要的啟示！

不過，終日躲在聖堂祈禱、讀經和領聖事，也是無益的。且看耶穌對匝凱說甚麼？耶穌說：「匝凱！你快下來。」（19:5）在教會內，今天流行一個口頭禪，就是「堅離地」，用來諷刺神職人員的主日講道或者日常的處事態度，滿口高超的道理，但沒有照顧現實生活的需要。所以，耶穌提醒我們，攀上野桑樹之後，也要下來，纔能回家享受與主一起的喜樂。所以，飽讀聖經，了解天國之餘，也要返回現實世界，關心時事；虔誠唸經，為生者死者祈禱之餘，亦要進入社區，探訪獨居長者和為受工傷的工友清潔家居；勤領聖體、辦告解之餘，亦應主動向身邊的人，把你領受了的耶穌介紹給他們，與他們分享蒙恩得救的喜樂。

各位兄弟姊妹，匝凱的故事，有很豐富的默想素材。請大家在未來的一個星期，每天都撥出十分鐘，默想箇中的情節，邀請耶穌進入你們的內心，享受主賜的救恩。
天主保祐！

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Thirty First Ordinary Sunday (Year C)
Theme: We need to work hard to earn salvation

Among the gospel characters, I feel identified with Zacchaeus. Of course, I am not as rich and don't have his earning power and leadership. But both of us are "small of stature" (Luke 19:3) and persevere in the pursuit of ideals. Moreover, I admire him of his generosity in letting go of his wealth.

During Jesus' time, a tax-collector was not a respectable profession. The Roman Empire was your boss. Your job was to collect tax from your own people and handed it to the Central Government. Jews were even more hot-blooded than the "Civic Passion" in Hong Kong. Some extremists even resorted to violence and assassination to drive out your boss. In the eyes of your boss, they were terrorists. In order to assert sovereignty, to protect your safety and to guarantee tax income, your boss would station a garrison to 'protect' you. Thus, besides handing over the required tax, you needed to feed the Roman soldiers whom your boss sent to protect you. Under such a situation, how could you handle such a huge expenditure if you collected tax according to the book? You had to think up new ways to collect tax. Of course, you made money but at the same time, you increased the resentment of the people against the Romans. In the eyes of your own people, you were the running dog of the oppressors, a public sinner. The social situation in Jesus' time was not much different from that of Hong Kong today.

The gospel tells us that Zacchaeus was a rich man. See how after setting aside half of his goods for the poor, he would restore fourfold to whomsoever he had defrauded. His earning power must have been good. Why was such a man interested in Jesus? The gospel did not explain why. This leaves us a lot of room for imagination. Zacchaeus paid attention to the movement of this Galilean carpenter preacher because he would affect his business. Zacchaeus had not heard of Jesus' words or teachings, only his behaviours and miracles and knew that Jesus was willing to accept sinners. This was what he needed. When the whole world condemned him, Jesus might accept him. Thus, if he was able to invite Jesus home, he would walk tall among those who despised him.

Jesus was moving to Jerusalem thronged by a huge following. His intention was clear. If Jesus was willing to receive his sponsorship and after the Romans were driven out, he betted that Jesus would remember his offer today. In the mind of 'Zacchaeus, the businessman', this insurance was not optional. Beware of this secular way of interpretation. This was not what Luke had in mind.

Luke does not simply report the Jesus story. Between the lines, he provides a lot of space to help readers meditate their relation with Jesus. For example, in the nativity narrative, he draws our attention to the fact that even Caesar's decision helped the prophecy of the birth of the Messiah in Bethlehem. As his followers, we should ponder why Jesus' birth was known by nobody and why his birth was not welcomed. In the parable of the Prodigal Son, whether the elder son, who represents the self-righteous, accepted the Father's invitation to enter the Kingdom of Heaven to share the joy of sinners' repentance is left open. It is up for the readers to decide.

Let us return to Zacchaeus' story. The gospel tells us that Zacchaeus climbed up a sycamore tree in order to see Jesus (19:4). What did he want to see? Of course he wanted to see the face of Jesus. What then?
Luke's readers, including us, are second or latter generation disciples. We have never seen Jesus with our own eyes. We rely on the imagination of artists, together with our own piety to see the face of Jesus. Have you ever seen a picture of Jesus from an angle of depression? The passage today invites us to see Jesus from this angle, a Jesus who "looked up and said to you" (19:5) When you go home, meditate on this passage and try to hear Jesus looking up saying "for I must stay at your house today … Today, salvation has come to this house." (19:5, 9)

Brethren, how did Zacchaeus obtain these undeserved grace and honour? It was because he strove to climb up the sycamore tree. Thus, we cannot but strive to obtain salvation. God has prepared abundant grace for us. If we are too lazy to explore and to excavate, how can we obtain God's grace?
Then, what should we do in order to be saved? I always stress the fundamentals. That is, we should build up good habits of scripture studies, prayers and receiving sacraments. We can find God's words in the scripture and the stories of how people have responded to God. We want to know God's will and follow. How do we know God's will? Shall we climb to the top of mountains, or lock ourselves up inside the monastery to wait for God to speak out? Rather than waiting passively for God's revelation, why don't we open the Bible to read the letters written to us by God? There we will definitely find the revelation we need.

But let me tell you. It is not good to stay inside the Church all the day to pray, to study scriptures and to receive sacraments. Let's take a look at what Jesus said to Zacchaeus. Jesus said, "Zacchaeus, make haste and come down." (19:5) Today, it is a cliché to say "Kennedy" (in Chinese, it sounds like "insistently leaving the ground") in the Church as a criticism of clergy whose homilies and attitude to life are not down-to-earth enough. They preach high-sounding theology without touching on the necessities of daily life. Therefore, Jesus reminds us that we must come down from the sycamore tree. Otherwise, we cannot return home to share the joy with the Lord. Thus, as we study the scriptures and know a lot about the Kingdom of Heaven, we need to come back to our daily life and pay attention to current affairs. As we piously say prayers for the living and the dead, we should go into our community to visit senior citizens who live alone, or help those who suffer from occupational injuries clean up their houses. As we piously receive the sacraments of Holy Communion and Reconciliation, we should tell our neighbour the Jesus you have just received and share with them the joy of salvation.

Brethren, the story of Zacchaeus is full of meditational food. For the coming week, let us spend 10 minutes a day to meditate the details. Invite Jesus into our heart and enjoy the salvation granted by the Lord.
God bless.

基督徒已被祝聖 Christians are consecrated

傳教節（丙年）
主題：基督徒已被祝聖

教會的禮儀年，每年主力讀一部對觀福音，加深對救主耶穌基督的認識。三年一個循環，今年的主力是路加福音，從耶穌基督的言行，認識天父的慈悲。不過，教會沒有忽略第四部福音，雖然它的故事性不強，讀來比較吃力；即使在說故事的時候，神學反省比較重；但作為成熟的基督徒，不能不涉獵若望福音。

今天的福音，取材自耶穌在最後晚餐時的結束祈禱，學者一般稱之為「大司祭的祈禱」。若望福音的第十三章至第十七章，記載了耶穌在最後晚餐所做的事和所作的教訓，包括為門徒洗腳，勸勉他們要彼此洗腳，履行彼此相愛的新誡命。耶穌並許諾派遣聖神，在他離開為門徒預備地方之後，安慰和教導他們一切。在這時，耶穌啟示了自己與門徒的親密關係：耶穌是葡萄樹，門徒是枝條。與主結合的，能結長存的、永生的果實；那些離開了主的，他們的靈性生命會逐漸凋謝。門徒在世上，受苦在所難免，但耶穌基督許諾末日時祂重臨時，我們將會得到喜樂。教訓完門徒之後，耶穌以「大司祭的祈禱」，結束最後晚餐，起程到革責瑪尼園，開始他的受難。

「大司祭的祈禱」籠統地分成三部份，包括耶穌為自己祈禱、為門徒祈禱和最後為教會祈禱。今天所讀的福音，就是為門徒和為教會祈禱的部份片斷。這裡有一個神學上的概念，需要澄清。就是「祝聖」。「祝聖」是甚麼意思呢？

我想從根源開始考慮，就讓我先解釋耶穌所說：「我為他們祝聖我自己。」（若17:19）這個「祝聖」有甚麼意思呢？耶穌身為天主子，已經絕對神聖了，又何需「祝聖」呢？所以，耶穌在這裡所說的「祝聖」，與第17節的不同。
其實，古往今來，所有的宗教活動，都是人與神的交往。人為了各種原因，例如祈福、謝恩、討好、甚至贖罪，都會奉獻一些禮物給他們所信仰的神。神是高高在上的，送禮又豈能苟且。所以，一定要送上一些相稱的、恰當的、神聖的禮物。但怎樣送到神的手裡，送到另一個世界呢？所以，人類通常把禮物宰殺了，然後燒了它，把它送入另一個世界。我們稱這份禮物為「犧牲」。因此，耶穌說祝聖祂自己的時候，祂在宣佈，十字架就是祭台，祂自己就是拯救世界的贖罪犧牲，而且，祂同時也是奉獻犧牲的大司祭。其實耶穌在說：「我為他們犧牲我自己。」也是藉著這份犧牲，我們被祝聖了。

那麼，我們又怎樣被祝聖呢？從字面的意思看，「祝聖」就是把一件本來並不怎樣神聖的事物，變成神聖。例如：在玫瑰月，妳到聖物部買一串玫瑰念珠。念珠可能是塑膠的、水晶的，甚至珍珠寶石造的。但始終不是怎樣神聖的。然後找神父或者執事，「祝聖」把串念珠，送給朋友，或者留給自己唸玫瑰經用。又例如自來水，本來並不特別神聖的。在復活前夕，神父唸一些經文，祝聖洗禮池中的自來水，水成了神聖的，可以為候洗者洗禮，洗去原罪和本罪；可以用來聖屋、在棺木上或者其他場合灑水，以獲得天主的恩寵和祝福。麵餅並不特別神聖，在彌撒中祝聖之後，成為了聖體聖事，教友分領神糧，滋養靈性的生命。每一個人都可以自由地選擇做任何的工作，但有些人，在人群中被選拔出來，經過祝聖之後，一生祗事奉天主，服務祭台和聖言，成為了神職人員。在這裡，被祝聖了的人和事件，從一般的日常用途，變成了祗有服事天主的特殊用途。
例如水本來可以用來洗衣服，煮飯等。但祝聖了的水，就祗有特殊的宗教用途。可以用祝聖了的水洗衣服、洗地、洗車甚至煮飯嗎？你們覺得可以嗎？一串祝聖了的唸珠，可否掛在頸項上作飾物嗎？祝聖了的聖體，可以用來當作藝術品般展覽嗎？神父可以和女人同居嗎？這樣做就可能構成「褻瀆神聖」了。 從以上的舉例可以看到，「祝聖」的第二個意義，是指藉耶穌基督的救贖，天主從世人之中選拔了一些人出來，經洗禮所祝聖，一生分擔耶穌基督的君王、先知和司祭的職務，事奉天主，成聖自己，聖化他人，轉化世界。

我們蒙召成聖的人，成為一個得救的團體，就是教會。這個團體是神聖的，並不是因為蒙召的人已變成了無可指責的聖人，而是他們是朝著成聖的道路邁進。而這個由耶穌基督所建立的團體，有幫助成員成聖的工具，就是禮儀和聖事。所以主日彌撒唸信經的時候，我們宣認「唯一、至聖、至公、從宗徒傳下來的教會」。為了我們的益處，耶穌基督沒有獨攬一切工作，祂願意我們分擔這份聖化他人，轉化世界的使命。所以，天主祝聖我們，賜予我們恩寵，履行這份轉化世界的使命。倘若我們不傳福音，教會是沒有存在價值的。

今天是傳教節，讓我們領受耶穌基督的聖體聖血之後，既然因聖事已被聖化，就帶著耶穌基督返回自己生活的社區，以言以行，為福音作見証，履行這份聖化他人，轉化世界的使命。
天主保祐！

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  Mission Sunday (Year C)
Theme: Christians are consecrated

In each liturgical year, we focus on one of the three Synoptic Gospels to know more about Jesus Christ. This year, we focus on Luke. From the words and deeds of Jesus Christ, we know the mercy of the Father. However, the Church does not ignore the fourth gospel. Although its readability is not high because it carries more theological reflections than story-telling, a mature Christian cannot brush the Gospel of John aside.

The gospel reading today is taken from the closing prayer of the Last Supper which scholars usually call "The HighPriestly Prayer" of Jesus. What Jesus did and said during the Last Supper were put down in John 13-17, including washing of the disciples' feet, commanding them to wash each other's feet, to observe the new commandment of loving each other. Jesus further promised to send them the Holy Spirit to console and teach them all things when he left them to prepare rooms for them. He revealed his intimate relationship with them: He is the true vine and they the branches. Whoever abides in the Lord will bear eternal fruits. Whoever leaves him, their spiritual life will gradually wither. It is inevitable for the disciples to suffer persecution but Jesus Christ promised them to return on the Last Day. Then they will be happy. After teaching his disciples, Jesus finished the Last Supper with this "HighPriestly Prayer". After that, Jesus went to Gethsemane to begin his Passion.

The HighPriestly Prayer can be roughly divided into three parts, including Jesus praying for himself, for his disciples and lastly for the Church. The gospel passage we read today is an excerpt from the prayer for the disciples and the Church. A theological terms needs clarification: consecration. What does "consecrate" mean?

I want to start from the root. Let me explain what Jesus says, "And for their sake I consecrate myself." (John 17:19) What does this "consecrate" mean? Jesus is the Son of God and is absolutely holy. Why needs he consecrate himself? Therefore, the "consecrate" here must be different from that found in verse 17.
In fact, throughout the ages and locations all religious activities are interactions between men and their deities. For various reasons such as petition, thanksgiving, flattery and even atonement, men would offer up gifts to the deities they believed. Deities are transcending. Offerings had to be exact. They must be compatible, appropriate and sacred. But how could you deliver your offerings to deities, to another realm? Therefore, men usually slaughtered the offerings and burnt them into another world. We call this offering "sacrifice". Thus, when Jesus said that he consecrated himself for our sake, he declared that the cross was the altar. He himself was the sacrifice which redeemed and saved the world. At the same time, he was also the High Priest that offered up the sacrifice. Jesus was indeed saying, "For their sake, I sacrifice myself." With this sacrifice, we are consecrated.

How are we consecrated? Literally, to consecrate is to make some ordinary things sacred. For example, in this month of the Rosary, you buy a rosary over the counter. The beads can be made of plastic, crystal or even gemstones. The rosary is not yet holy. Then you ask a clergy to bless the rosary and give it to your friend or you keep it for yourself to say the Rosary. And for example, tap water. It is very ordinary. On Easter Eve, the priest says a prayer over the water in the baptistery. The water becomes sacred and is used in baptism to wash away the Original Sin and actual sins, to bless the house, the coffin or any other occasions in order to obtain God's blessing and grace. Bread is not sacred. After the consecration in Mass, it becomes the Holy Communion, the food that nourishes our spiritual life. Everybody is free to choose whatever career he desires but some people are elected from the crowd. After consecration, they dedicate their whole life to serve God, to serve the altar and the Scripture. They become clergy. Here after whatever ordinary is consecrated, it takes up the special purpose to serve God alone.
We use ordinary water to wash clothes and to cook rice etc. After consecration, the water serves religious purposes only. Can we wash clothes or cars, clean the floor or cook the rice etc. with holy water? Do you think it is permissible? Can we wear a consecrated rosary as an ornament? Can we use Holy Communion as exhibits? Can priests cohabit with women? These actions can probably be blasphemous. These examples above illustrate the second meaning of "consecrate". It means with the salvation of Jesus Christ, God chooses the elected from the world, consecrates them through baptism to share the triple ministry of king, prophet and priest of Jesus Christ. They serve God, sanctify themselves, sanctify others and to transform the world.

We are called to become saints. We form a community of the redeemed --- the Church. This community is holy not because her members are blameless saints but that they are moving towards sainthood. Moreover, this community which was established by Jesus Christ has the tools to help her members become sanctified. The tools are liturgies and sacraments. Therefore, we declare that "the Church is one, holy, catholic and apostolic" when we recite the Creed in Mass. For our sake, Jesus does not monopolize the project. He wishes us to share his mission to sanctify others and to transform the world. Thus, God consecrates us and gives us grace to fulfil this mission to transform the world. If we do not preach the gospel, the existence of the Church has no value.

Today is Mission Sunday. After we receive the Holy Communion, we are sanctified by this sacrament. Let us bring Jesus Christ into the community where we live. Bear witness to the gospel. Discharge our mission to sanctify others and to transform the world.
God bless.

不斷祈禱 Pray unceasingly

常年期第廿九主日（丙年）
主題：不斷祈禱
今天的故事，與三個月前，常年期第十七主日所讀的路加福音第十一章，同出一轍，都是教訓我們祈禱時不要灰心，祗要堅持祈禱，就能發現天父的旨意，我們的祈禱便能按父的旨意祈求，當然會得到天父的俯允。路加為甚麼會重覆記載耶穌的教訓呢？更好說，為甚麼耶穌要用兩個不同的比喻，教訓同一個道理呢？
其實，兩個比喻是有分別的。第十一章的故事，是求朋友幫助，滿足一些實質的需要。這個故事教訓我們天主一定會滿足我們物質上，甚至靈性上的需要。第十八章的故事，是求法官為自己申冤。這裡有末世的意味。而且，耶穌在故事結束時，加了一句很神秘的說話：「但是，人子來臨時，能在世上找到信德嗎？」（路18:8）「人子來臨時」，當然是指末日。所以，第十八章的故事，是與末日有關的。
探監多了，總聽到不少不公義的故事，牽涉有毀滅証據的執法人員、有貪財而未盡力的大律師、有護短的法官、有邪惡的獄吏等等。雖然不能盡信，但對司法制度的信心，不無動搖。這些執法司法人員，可以隻手遮天。蒙冤受屈的人，在這樣嚴密的制度內，恐難得以申雪，永不超生。在這種情況下，祈禱有用嗎？在香港目前的政治氣候，令追求民主的人，十分氣餒。除了處處插手的中央官員之外，更有效忠於中央政府的本地官員、有忖摩中央心意的本地黨員、有投機取巧的商人等等。在這處處碰壁的情況下，祈禱有用嗎？人世間實在有很多令人氣餒的事，祈禱有用嗎？另一方面，耶穌不是說過天父在我們祈求祂之前，已經知道我們的需要（瑪6:8），祈禱豈不是多此一舉？
且看今天的第一篇讀經，若蘇厄在山下與阿瑪肋克人作戰，梅瑟在山上高舉雙手。梅瑟在祈禱罷！每當他雙手高舉，以色列人佔上鋒；每當梅瑟因疲倦而垂下雙手，以色列人便敗退。【出谷紀】告訴我們，亞郎和胡爾，一人一邊，托著梅瑟的手到黃昏，直至若蘇厄徹底擊敗阿瑪肋克人為止（出17:8-13）。如果天主為以色列人作戰，為甚麼這樣麻煩呢？
這兩天為教友主持退省，主題是如何在生活中經驗天主的臨在。祈禱當然是不二法門，於是我把「時辰祈禱」作為整個退省的主要骨幹，與他們一起體驗聖本篤的「祈禱與工作」的靈修。不多久，上述的疑問便出現了。很奇妙地，今天早上的的第二篇「誦讀」，【聖奧思定致普勞巴書】正好解答了這個疑問。聖奧思定說：「我們的主天主…願意我們在祈禱中練習我們的願望，以準備領受天主為我們所預備的恩惠…我們的信德越深，望德越強，願望越熱切，我們接受那恩惠的能力也就越大…我們也用口禱祈求天主…激發我們更努力加強這種願望。因為願望越熱切，所得到的效果也越豐富。」
原來祈禱是用來擴闊我們的胸襟，來承受天主為我們所預備了的恩惠。所有疑團解開了！天主竟然透過祈禱─不是隨便的祈禱，而是有紀律的祈禱─解除了我們心中的疑惑。明白了！
我們有甚麼物質上或靈性上的需要，儘管祈求吧！直到我們準備好了，到時所需要的恩惠便會出現。我們有甚麼受委屈的地方，儘管向天主申訴吧！直到我們準備好了，到時天主會替我們申冤。儘管天主為以色列人作戰，以色列人總要發展自衛的能力，和學習處理勝敗。人總不能永遠做「飯來張口」的人罷，果真如此，豈不浪費了大量的潛能嗎？
梅瑟的例子告訴我們，祈禱也要有適當的支援，否則不能持久，不能生效。那麼，「亞郎」和「胡爾」，象徵了甚麼？亞郎善於辭令，在法魯王面前是梅瑟的先知，代言人（出4:14-15, 7:1），而且他是大司祭。所以，持久的祈禱是離不開有紀律的禮儀。梅瑟五書記載胡爾的不多，猶太塔爾木的傳統說梅瑟上山領受十誡時，以色列人殺了胡爾，威嚇亞郎為他們造一隻金牛。可見胡爾信主的堅定。因此，信德是持久不衰地祈禱的支柱。當然，你或者有更好的演繹。
各位兄弟姊妹，讓我重複一次上星期的呼籲，「不斷祈禱，事事感謝。」（得前5：17-18）
天主保祐！

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Twenty-ninth Ordinary Sunday (Year C)
Theme: Pray unceasingly The story today is similar to that read three months ago, the gospel reading of the Seventeenth Ordinary Sunday, Luke 11 which teaches us to pray perseveringly. When we insist on praying, we will be able to discover the Father's will and we will be praying according to His will and of course our prayers will be heard. But why did Luke write again the same teaching? Or better still, why did Jesus tell two different parables to teach the same lesson?
In fact, the two parables are different. In the story of Luke 11, we pray for the needs of others in order to satisfy their needs. The story assures us that God will meet our material and even spiritual needs. In the story of Luke 18, we pray for our own vindication. It is eschatological. Moreover, at the end of the story, Jesus said enigmatically, "Nevertheless, when the Son of Man comes, will he find faith on earth?" (Luke 18:8) Of course, "When the Son of Man comes" means the end of the world. Therefore, the story in Luke 18 is eschatological.
After visiting prisons for a while, I would naturally pick up some injustice stories involving law-enforcers who destroyed evidence, greedy barristers who did not work for the best interests of their clients, partial magistrates who cover their colleagues and evil custodians in the prisons etc. Although we must take these stories with a pinch of salt, our faith in the judiciary system will nevertheless be shaken. Those law-enforcers are so powerful and the system is nearly water-tight. The chances are slim for those who have been framed to see justice done. In these situations, what is the use of saying prayer? The political climate of Hong Kong today is very discouraging for people fighting for democracy. Other than the omnipresent interference of mandarins from the Central Government, there are local officials loyal to the Central, local Communists who conjecture the intention of the Central and opportunist businessmen etc. Being blocked on all fronts, what is the use of saying prayer? There are far too many frustrating things in the world. What is the use of prayer? On the other hand, doesn't Jesus say that our Father knows what we need before we ask him (Matthew 6:8)? Isn't prayer redundant?
Take a look at the first reading today. While Joshua was fighting the Amalekites below, Moses held up his hand at the top of the hill. Moses must be praying! Whenever his hands were raised, the Israelites prevailed. Whenever Moses was tired and lowered his hands, the Amalekites prevailed. Exodus tells us that Aaron and Hur held up Moses' hands, one on one side and the other on the other side until the going down of the sun. Then Joshua won the battle (Exodus 17:8-13). If God was fighting for the Israelites, why took such troubles?
These two days, I was conducting a retreat with the parishioners. The theme was to experience the presence of God in daily life. Of course prayer is indispensable. So, I made the Liturgy of the Hours the backbone of the entire retreat to experience with them the Benedictine spirituality of "Ora et Labora". Before long, the query mentioned above surfaced. Miraculously, in the Lectio altera of Officium lectionis, "A letter to Proba by St. Augustine" answers the query. St. Augustine said, "Our Lord and God ... wants us rather to exercise our desire through our prayers, so that we may be able to receive what he is preparing to give us ... The deeper our faith, the stronger our hope, the greater our desire, the larger will be our capacity to receive that gift ... We also pray to God in words ... and spur ourselves on to deepen it. The more fervent the desire, the more worthy will be its fruit."
So, prayers enlarge our desires to receive what God has prepared for us. All puzzles are unlocked. God clears up all the queries in our hearts about prayers through a prayer, not casual prayers but disciplined ones. Eureka!
Be there material or spiritual needs, just pray until we are ready. The time will come and the gifts will appear. Whenever we are unfairly treated, just complain to God until we are ready! The time will come when God will vindicate. Even though God fought battles for the Israelites, somehow, they needed to develop their self-defence skills and to learn how to handle victories and defeats. A man cannot be sloth. Otherwise, he would have wasted a lot of his potentials.
The story of Moses tells us that without proper supports, prayers do not endure and be effective. So, what do "Aaron" and "Hur" symbolize? Aaron was fluent and he acted as Moses' prophet, i.e. spokesman before Pharaoh (Exodus 4:14-15, 7:1). Moreover, he was the High Priest. Therefore, persistent prayer is inseparable from discipline liturgy. The Pentateuch speaks little about Hur. Jewish Talmud tradition has it that when Moses when up the mountain to receive the 10 Commandments, the Israelites killed Hur to intimidate Aaron to build them a golden calf. We see then that the faith of Hur was strong. Thus, faith is the pillar of perseverant prayers. Of course, you may come up with a better interpretation.
Brethren, let me repeat the appeal of last Sunday, "pray constantly, give thanks in all circumstances" (1 Thessalonians 5:17-18).
God bless!

真正的信德由感恩開始 True faith begins with gratitude

常年期第廿八主日（丙年）
主題：真正的信德由感恩開始

現代科學昌明，已發現到很多疾病的發病源頭，並找到治療的方法。例如今天福音所提到的痲瘋病，它是一種真菌感染的疾病，雖然不會致命，但在二十世紀發現「盤尼西林」之前，始終是不治之症。中國人認為它是一種風流病，以色列人把它看成是天主的懲罰，與今天的「愛滋病」不惶多讓。接受了科學教育的現代人，可能會取笑古人迷信，殊不知是現代人自己膚淺，忽略了疾病的心理及社會幅度。

你生病，從病理角度固然可以找到是因為病菌或者病毒所做成。可是，我們不是每天和成千上萬的病菌或者病毒一起生活的嗎？為甚麼是你病了而不是其他人呢？所以，如果你生病，首先你應該檢討自己的生活方式，是甚麼事物削弱了你的抵抗力呢？是你的飲食習慣嗎？作息模式嗎？還是你經常出入高危的環境等等。可以說，你病倒了是因為你沒有好好的照顧自己。你需要與自己修好。
你生病，必定會影響到你身邊的人。縱使你的病不是傳染病，你亦加重了身邊的人在金錢上、感情上和精神上的負擔。你需要感謝身邊的人，甚至要與他們修好。
你生病，不一定是天主對你的懲罰，即使你是吸煙引到肺癌，或者酗酒導到肝硬化，甚至吸毒引至腦退化，這一切都是自然的後果，與天主無關。不過，我們的身體是天主所賜的具體恩寵，我們祗不過是這些恩寵的管家。當我們沒有做好管家的本份，糟蹋了天主的恩賜，並且逐漸遠離了我們的造物主，結果生病的時候，正好是重新親近天主的時候，與他修好的時候。所以，以色列人認為痲瘋病是天主的懲罰，並非出於迷信。

無論古今中外，痲瘋病或者其他傳染性高的疾病，都會威脅到整個團體的安危，所以，為了保障團體中其他成員的安全，患者會被隔離，不准進入村內。與人相遇要站在逆風的一邊，不停喊叫「不潔、不潔」，警告與他相遇的人。所以，痲瘋病人是罪人的寫照。和罪惡一樣，這疾病傷害自己、傷害別人，並且使罪人與外界隔絕。所以，不要奇怪檢驗痲瘋病是否痊癒的，不是醫生，而是司祭。祗有司祭纔有資格驗証他們是否已得到天主的寬恕，並獻上贖罪祭。

故事中的十個痲瘋病人都是有信德的，他們來求耶穌可憐他們，就是信德的表現。耶穌對他們動了憐憫的心，治好了他們，並吩咐他們按法律的規定，找司祭檢驗，並且奉上贖罪祭（路17：14）。這一細節告訴我們，耶穌並不反對遵守梅瑟的法律，即是說，遵守梅瑟的法律是得救和獲得永生的基本要求（谷10：19）。不過，祗遵守法律並不充份，因為，這樣做容易令人以為憑一己的努力和功勞，便可以達標，可以做到在天主前無可指摘。就像「蕩子比喻」中的弟弟，在潦倒的時候也曾這樣想，希望回家當一個僕人，自力更新。他造夢也不敢恢復兒子的名份，因為他知道無論他如何勤力工作，也不能補償從前辜負了父親對他的期望和愛護。同樣，人無論如何努力守誡命，也不足以在天主前無可指摘。惟有天父，纔可以幫助我們達標，幫助我們無可指摘。我們所能做的，祗有感恩。

雖然耶穌問：「那九個人在那裡呢？」（路17：17）表面上，耶穌好像怪責他們忘恩負義。其實不然，那九個人不是在按耶穌的指示找司祭檢驗嗎？在情在理，他們一點也沒有錯。他們與守誡命的以色列人、甚至法利塞人、與大部份按本子辦事的政府官員和守本份的我們，沒有多大分別。他們跟守本份的我們，祗欠缺了第十個癩病人的感恩之心。他們正趕忙找司祭，恢復他們喪失了很久的社會地位，趕忙去與家人團聚慶祝和趕忙去追回失去了的歲月等等。惟有第十個癩病人，第一時間想起天主，回來光榮天主。

耶穌對他說：「你的信德救了你。」（17：19）注意，耶穌不是說：「你的信德醫治好了你。」即是說，天主已經與第十個癩病人和好了。其他九個癩病人是痊癒了，可能與自己修和了，可能得到社會的接納了，可能回家與親人修如了。看來，他們仍未與天主修好。他們祗是醫治好了，但並未得救，天主仍在等候。
在上星期的福音，宗徒們求耶穌增加他們的信德。今天的福音給了一個漂亮的答案。原來「感恩」是可以增加信德的。耶穌因為十個癩病人都有信德，所以治好了他們。他們按耶穌的指示行事，他們的病不會復發。可是，亦有一個人有感恩的心。他的信德因而增加了，使他能與天主修好，令他得到全人的痊癒。所以，一切得救、成義，皆從感恩開始！

各位主內的兄弟姊妹，在病癒時感謝天主，是很自然，很容易的事。讓我挑戰大家。你能否在生病時感謝天主？在失業時感時天主？在失戀或失意時感謝天主呢？請緊記聖保祿宗徒的教訓：「不斷祈禱，事事感謝。」（得前5：17-18）
天主保祐！

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Twenty Eighth Ordinary Sunday (Year C)
Theme: True faith begins with gratitude

Nowadays, medical advances are able to discover the causes of diseases and their cures. For example, the leprosy mentioned in the gospel passage today is a kind of fungal infection. Though not fatal, it was incurable before the discovery of penicillin in the twentieth century. Chinese thought that it was a venereal disease and ancient Israelites believed that it was a punishment from God, not much different from AIDS today. For those brought up in scientific education, they might tease ancient people for their superstitions. It never occurs to modern people that it is they who are shallow, who have neglected the psychological and social dimensions of diseases.

You fall sick. From the pathological perspective, your sickness might be caused by bacteria or virus. However, don't we live with thousands of these microorganisms every day? Why do you fall sick and not the others? Thus, when you fall sick, first of all you should take a hard look at your life style to find out what weakens your resistance? Is it your eating habit? Or is it your mode of work and rest? Or do you expose yourself to high-risk situations etc? I bet, you have not taken good care of yourself and that explains why you fall sick. You need to reconcile with yourself.
You fall sick. This will definitely affect people around you. Even though your sickness is not infectious, it will increase the financial, emotional and spiritual burden of people around you. You need to thank them and even reconcile with them.
You fall sick. It is not necessarily a punishment from God. Even though you smoke and have lung cancer or you drink and have cirrhosis, it is a natural consequence and has nothing to do with God. But our body is a concrete grace bestowed by God. We are stewards of these graces. If we do not discharge our steward duties properly, spoil God's grace, distance ourselves from God and consequently fall sick, it is high time we came close to God and reconciled with Him. Therefore, when the ancient Israelites taught that leprosy was a punishment from God, it was not at all superstitious.

Throughout generations and localities, leprosy and other infectious diseases threaten the safety of the whole community. Thus, in order to protect other members of the community, lepers or other infected members had to be quarantined and refused entry into the villages. When they encountered people, they had to stand on the windward side and keep chanting "unclean, unclean" to warn the people they encountered. Thus, lepers depict sinners. Like sins, leprosy harms oneself and the others. Moreover, sinners are shut off from others. No wonder only priests were qualified to examine lepers, not physicians. Only priests could determine whether God had forgiven them and offered sacrifice of atonement.

The ten lepers in the story had faith. That they came to beg Jesus for cure shows their faith. Jesus had compassion on them, cured them and told them to show themselves to the priests (Luke 17:14). This piece of detail tells us that Jesus did not oppose the observance of the Law of Moses. That is to say, observance of the Mosaic Law is the basic requirement to obtain salvation and eternal life (Mark 10:19). However, observance of the Law is not sufficient. It is because this will make people think that one can reach the target, can be righteous before God with one's own efforts. This mentality is also shown by the Prodigal Son. When he was desperate, he had thought of going back to his father to work as a servant, to earn his own living. He dared not to dream of the restoration of his sonship because he knew that no matter how hard he worked, he would never repay his father's expectations and love which he had frustrated. Similarly, no matter how hard we try to observe the commandments, we would never become righteous before God. Only the Father can help us reach the target, help us become righteous. What we can do is to be grateful.

Jesus seemed to blame the nine lepers for being ungrateful when he asked, "Where are the nine?" (Luke 17:17) However, weren't the nine following Jesus' command to show themselves to the priests? They had done nothing wrong! They were not much different from the Israelites who lived by the Law, even the Pharisees, or our government officials who follow procedures and us who have done all the precepts and obligations. They, similar to us who have done all our obligations, lacked the gratitude of the tenth leper. They were hurrying to show themselves to the priests to restore their long-lost social status, hurrying home to reunite and celebrate with their family members and to catch up the lost years etc. Only the tenth leper remembered God and returned to glorify God at the first instance.

Jesus said to the tenth leper, "Thy faith hath made thee whole." (17:19) Notice that Jesus did not say, "Thy faith has cured you." That is to say, God had reconciled with this tenth leper. The other nine were cured, had reconciled with themselves and were perhaps received by the society and had reconciled with their family members. However, it seems that they had not yet reconciled with God. They were cured but not yet saved. God was still waiting for them.
The gospel today gives a beautiful answer the question raised by the apostles in the gospel passage of last week. Gratitude is able to increase faith. Jesus cured the ten lepers because all of them had faith. They followed Jesus' command and I am sure their leprosy would never relapse. However, only one of them was grateful. His faith was increased, made him reconcile with God and obtain a holistic cure. Thus, all salvation and justification begin with gratitude!

Brethren, it is easy and natural to be grateful when you are cured. Let me challenge you. Can you be grateful when you fall sick, or when you are fired or dumped by your girlfriend/boyfriend or when you are frustrated? Remember the teaching of St. Paul, "Pray without ceasing. In everything give thanks." (1 Thessalonians 5:17-18)
God bless!

如何培養信德 How to build up Faith

常年期第廿七主日（丙年）
主題：如何培養信德

今天，我想和大家一起默想福音中的一句說話。宗徒們向主耶穌說：「請增加我們的信德吧。」（路17:5）這句話有甚麼意思呢？
首先，宗徒們已有了信德，纔會請主耶穌增加他們的信德。為一個沒有信德的人，他應該說，「請給我信德」，而不是「請增加我的信德」。
其次，耶穌告訴宗徒們，有小如芥子的信德，已經足夠了。但耶穌的答案並沒有否定信德是可以增加，可以栽培的。否則，開辦為期十八個月的慕道班，或者三年制的聖經文憑課程，甚至四年制的宗教學學位課程，豈不是多此一舉？雖然信、望、愛三德是「超性之德」，是天主的恩賜。但始終是一種德行，是可以把天主所賜的種子，栽培訓練，使之茁壯成長。反之，倘若我們疏於祈禱讀經，恐怕連僅有如芥子的信德，遲早亦會化為烏有。

為甚麼今天的福音，好像前後沒有關聯呢？前半段是宗徒與耶穌之間有關「信德」的對話，後半段有關門徒服事主應有的態度。一個關於「信德」，一個關於「工作、服務」，好像毫無關係。這種誤會，是出於對聖保祿宗徒的「因信稱義」的道理的曲解。很多基督教派，引經據典，強調「惟獨聖經」，聖經沒有記載的就不可信。「惟獨信德」，祗要心裡相信耶穌基督是救主，口中承認耶穌基督是天主子，就能得救，用不著做任何善功，任何愛德服務。可惜，他們的引經據典大都是斷章取義，並沒有從聖經的整體教訓去理解，犯了「以偏概全」的毛病。路加是與聖保祿宗徒同生共死的入室弟子，在路加福音，我們沒有讀過「惟獨信德」的教訓，反而有如雅各伯書的教訓一樣，活潑的信德是在愛德服務表達出來的。例如，聖母瑪利亞在路加福音中，是一個充滿信德的榜樣。她的信德，不在於口頭上相信天主的諾言，而是在耶穌的一生歲月裡，聖母伴隨著他，直到十字架下。

今天討論「信德」的上文下理是甚麼？這幾個星期的福音教訓過甚麼？首先，耶穌要求門徒捨棄所有的一切跟隨他，然後用亡羊、失錢和蕩子的比喻，說明悔改，回歸父家的喜樂。接著說了「不義管家」和「乞丐拉匝祿」的故事，提醒門徒善用金錢，積財於天。在宗徒請求耶穌增加信德之前，耶穌嚴厲警告，作為他的門徒，不可引人犯罪，並要每一天不斷寬恕犯錯而悔改的兄弟。這種種要求，宗徒們覺得為難。他們沒有要求耶穌降低水準，卻請求耶穌增加信德，信德有用嗎？

縱觀耶穌的教訓，尤其是瑪竇福音五至七章的山中聖訓，例如借錢不望還、打左面頰再迎右頰、為迫害你的人祈禱…，按本性是不可能實踐的。沒有天主的聖寵支持，是不可能實行的。為甚麼求信德，而不是其他的恩寵呢？請想一想，很多我們認為沒可能做的事，都是出於缺乏信心所致。捨棄一切跟隨耶穌是一個很重大的抉擇，你有信心，好像宗徒們一樣，辭去現有的工作，回應司鐸聖召嗎？很多青年人沒有足夠的信心作出回應。人人都知道悔改、戒毒是好的，但很多有毒癮的人，沒有信心戒毒後能擺脫從前慫恿他吸毒的人。做愛德工作的時候，你真心相信你在服事耶穌，而不是被人利用你的愛心呢？最後，寬恕那些認錯的人，你相信他們真的會悔改嗎？凡此種種，都是基督徒所必須實行的。他們所需要的，是多一點兒信德，好使他們能踏出第一步。

當你寬恕過之後，你沒有怨恨了，你的心平安了。你會樂意繼續寬恕，形成一個良性循環。當你服事那些沒有能力報答你的人（請支持明愛），你會看見耶穌向你微笑，你被耶穌的微笑溶化了。當你鼓起勇氣辦完告解之後，你會清楚地感受到天父的憐憫，你有了從新做人的的力量。當你放下身段，探訪外判清潔工，表達教會對他們的關心，你會發覺到很多人是渴望認識天主，可惜沒有人告訴他們來聖葉理諾堂聽福音。原來信德與行動必須相輔相承，缺一不可。原來踏出第一步之後，你會發覺天主正與你同行，你會更加相信天主。所以信德是需要實際行動培養，而行動又需要信德來推動。

各位兄弟姊妹，讓我們也學習宗徒們的榜樣，求主增加我們的信德，踏出第一步，實踐愛德，反過來增強我們的信德。
天主保祐！

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Twenty-Seventh Ordinary Sunday (Year C)
Theme: How to build up faith

Today, I want to meditate with you one sentence in the gospel reading. The apostles said to the Lord, "Increase our faith!" (Luke 17:5) What does that mean?
First of all, the apostles already had some faith. That is why they asked the Lord to increase their faith. For one without faith yet, he should have asked, "Give me faith" instead of "Increase my faith."
Secondly, Jesus assured the apostles that faith as little as a grain of mustard seed was already enough. But Jesus' answer did not negate the possibility to increase, to build up our faith. Otherwise, what is the point of running those 18-month catechumen classes, or three-year Bible diploma courses or even four-year Religious Sciences degree courses? Although faith, hope and charity are "Supernatural virtues" which are gifts from God, after all they are virtues. We are able to cultivate, to develop these God given seeds into maturity. On the contrary, if we are lazy in our prayer and scripture reading, I am afraid our faith of the size of a grain of mustard seed will vanish sooner or later.

Why does the gospel reading today look a bit disconnected? The first half is a dialogue between Jesus and his apostles on "faith". The second half deals with the proper attitude in the service of the Lord. One is about faith, the other about good works. They do not seem to be related. This misunderstanding is a result of a misinterpretation of St. Paul's teaching on "Justification by Faith". Many Protestant sects quote extensively to insist on "Sola Scriptura". What is not found in the Bible cannot be dogmas. "Sola Fide" in order to be justified by God, we need to believe in our hearts that Jesus Christ is Saviour and confess with our lips that Jesus Christ is the Son of God. There is no need to do good works. Unfortunately, most of the quotations are taken out of context and without taking into consideration the teachings of the Bible as a whole. They have committed the fallacy of "hasty generalization". Luke was a coworker and disciple of St. Paul. In his gospel, we do not find any "Sola Fide" teaching. Rather, there are many passages, like the ideas of James' Epistle, teaching that active faith is demonstrated by charity. For example, the BVM in the gospel of Luke is an exemplar of faith. Her faith is not a lip service to the promises of God, but an accompaniment of Jesus throughout his life until she stood under the cross.

So, what is the context of the discussion of faith today? What has the gospel been teaching in the past few weeks? Firstly, Jesus demanded the disciples to renounce everything to follow him. Then he told the parables of the Lost Sheep, Lost Coin and the Prodigal Son to show the great joy of repentance, of returning to our Father's home. Following that, Jesus told the parable of the Shrewd Steward and Lazarus the beggar to remind followers to make good use of money, to build up treasures in heaven. Before the disciples asked Jesus to increase their faith, Jesus sternly warned disciples not to cause the little ones to fall into sin and to forgive always a repentant brother every day. The disciples felt that these duties were too demanding. They did not ask Jesus to lower the criteria. Instead, they asked Jesus to increase their faith. Does faith help?

Consider the teachings of Jesus, in particular the Beatitudes in Matthew 5-7, e.g. not expecting repayment in lending money, turning the other cheek and praying for persecutors ... etc. They go against our human nature. Without God's support, it is impossible to put them into practice. But why did the apostles ask for faith instead of some other graces? Just think about it, many so called "impossible missions" are consequences of a lack of confidence. Renunciation of everything to follow Jesus is a big decision. Do you have the faith like the apostles' to quit your current job to answer the priestly vocation? Many young people do not have enough faith to respond. Everybody knows that repentance, kicking drug-abuse is a good thing. But many drug addicts do not have the confidence to stay away from those drug pushers after kicking the habit. When you do charity services, do you really believe that you are serving Jesus and that your charity has not been abused? Lastly, in forgiving the repentant, do you believe that they are truly repentant? All these are duties of Christians. What they need is a little more faith so that they can put forth the first step.

After you forgive, you do not have grudges. Your heart is peaceful. You will be willing to continue to forgive, thus forming a positive feedback loop. When you help those who cannot repay you (please support Caritas), you will see Jesus smiling at you and you melt in his smile. When you take the courage to do confession, you clearly feel the Father's mercy. You have the strength to turn a new leaf. When you shed your dignity to visit the out-sourced janitors to show the Church's care, you will discover that many people desire to know God, but nobody tells them to come to St. Jerome Parish to hear the good news. Thus, faith and good works go hand in hand. Both depend on each other. After putting a step forward, you will discover that God is accompanying you. You will believe in God more. Faith needs the nourishment of good works and action needs the drive of faith.

Brethren, let us follow the example of the apostles. Beg the Lord to increase our faith, to take the first step to practise charity which reinforces our faith in return.
God bless.