主為我牧 The Lord is my Shepherd

聖若望鮑思高紀念日
一月三十一日
（谷5:21-43）
主題：主為我牧

我們不得不承認，事實上，我們在大部份的時候，是不明白天主的思想的。所以，難怪門徒會反問耶穌：「你看！群眾四面擁擠著你，你還問：誰摸了我？」（谷5:31）
為甚麼我們不明白天主的旨意呢？因為我們有先入為主的徧見，對有些事物覺得理所當然。耶穌被四面擁擠著，身體的接觸是理所當然的，還問「誰摸了我」，豈不是多此一舉嗎？殊不知眾多接觸到耶穌的人當中，祗有一個獲得醫治！因為她不但受了許多、許久的苦，而且她有很大的信德。人死不能復生是理 所當然的事，「還來煩勞師傅做甚麼？」（5:35）殊不知在天主的手中，「小女孩並沒有死，祗是睡著了！」（5:39）天主要在這小女孩身上，大顯慈悲，令她死而復生。不可以嗎？

為甚麼祗有這血漏的婦人獲得醫治而不是其他人？為甚麼耶穌祗復活這個小女孩而不是其他女孩呢？ 福音好像在強調，是血漏婦人的信德和小女孩父母的信德，使這些神蹟發生在她們身上。周遭的人沒有他們那麼強的信德，所以神蹟沒有發生在他們身上。這種解釋看似有理，卻是不合情理。因為如果信德是觸發神蹟的催化劑，我們豈不是掌握了驅使天主施行神蹟的能力，可以向天主發號施令，為我們解困嗎？我們何德何能，擺佈天主；有何功蹟，值得天主憐憫呢？沒有！一點也沒有！天主治療我們，復活我們，完全出於祂的慈悲。縱使我們一文不值，乏善足陳，天主一點也不計較，仍扶助我們，使我們長進，實現天父賜予我們的潛能。
天父啊！能在祢手中生活，我尚有何求呢？但願在我一生歲月裡，幸福與慈愛常隨不離。亞孟。

生命恩泉

---

Memorial of St. John Bosco
January 31, 2017
(Mark 5:21-43)
Theme: The Lord is my Shepherd

We cannot deny that most of the time we do not understand what God thinks. No wonder the disciples asked Jesus back, "You see the crowd pressing around you, and yet you say, 'Who touched me?'" (Mark 5:31)
Why can't we understand God's will? It is because we have a particular mind-set and have taken many things for granted. Jesus was pressed around. Body contact was taken for granted. It would be meaningless to ask who had touched him, wouldn't it? However, among those touching Jesus, only one was cured! She was cured because not only had she suffered much, but she also had great faith. It was taken for granted that no dead man ever came back to life. "Why trouble the Teacher any further" (5:35)? But in the hands of God, "the child is not dead but sleeping." (5:39) God wanted to show mercy on this little girl and raised her from the dead. Can God not?

Why was the bleeding woman alone cured and not the others? Why did Jesus raise this little girl and not the other little girls? The gospel seems to stress that miracles happened because of the faith of the bleeding woman and the faith of the parents of the little girl. People around did not have faith as strong as theirs and so no miracle happened to them. This explanation sounds logical but it is not. If faith can trigger miracles, then we have mastered a power to command God to work miracles to relieve our plights. Who are we to command God? What merits do we have to deserve God's mercy? None! God cures us, raises us out of His mercy. Though we do not worth a penny, God does not care. He still helps us grow to fulfil the potentials He has implanted in us.
Heavenly Father, what else should I ask when I walk in You? May goodness and mercy follow me all the days of my life. Amen.

提防心變硬 Don't let your hearts harden

一月三十日
（谷5:1-20）
主題：提防心變硬

在一般人眼中，附魔者是可怕而且危險的。他們發作的時候，會像野獸一樣，全無理性地襲擊別人。接近他們還有另一個危險，說不定那邪魔會改變目標，附到你身上。所以，還是保持距離為妙。
換一個角度看，一個附魔者，既傷害自己，又傷害別人，他是一眾罪人的表表者。犯罪的人，他們所犯的罪過（傷害生命、姦淫、偷竊或撒謊等），同樣傷害了自己，亦傷害了別人或者傷害了彼此的關係。可是，我們很少與罪人保持距離！因為我們不覺得酗酒、豪賭、吸毒、嫖妓、欺詐、拖欠工資、公器私用、追求權勢等等是甚麼大不了的邪惡！

這是否一個程度上的問題呢？不是。附魔者的行為，多是身不由己。因為附魔者身不由己，所以他們的罪責是輕的。相反，罪人的行為，有多少不是出於自願呢？一般出於自由自主而犯罪的人，總不可推卸責任，說是真主或魔鬼吩咐他們做的。相對地，他們的罪責比附魔者還重！我們卻樂於與罪人為伍！難道我們不怕受罪惡的傳染嗎？還是我們想當救世主，想拯救這些罪人脫離苦海呢？

附魔者處於不能自救的地步，必須仰賴耶穌基督的慈悲，拯救他們。當罪人淪落到罪孽深重，不能自拔的階段，他們被罪惡硬化了的心，還會投靠有能力解放他們的主耶穌基督嗎？他們還有能力悔改，回頭歸主嗎？福音雖然記載過主耶穌基督驅魔的事蹟，可是，你知道有多少附魔卻失救的個案呢？

朋友，在成魔之前，還是早日悔改為上。且看，附了軍旅的可憐人，不是「從遠處望見了耶穌，就跑來，跪在他前」（谷5:6）求救嗎？對！「趁上主可找到的時候，你們應尋找他；趁他在近處的時候，你們應呼求他。」（依55:6）
天父啊！求祢保護我們的心，不要讓它硬化。亞孟！

生命恩泉

---

January 30, 2017.
(Mark 5:1-20)
Theme: Don't let your hearts harden

In the eyes of common people, the possessed are fearsome and dangerous. When a fit erupts, they might attack others savagely like a beast. There is also one more danger. Perhaps the demon may switch target to possess you. Thus, it is prudent to avoid them.
From another perspective, a possessed person harms himself and others. He is a showcase of sinners. The sins committed by a sinner, such as murder, adultery, theft or telling lies etc. harm the sinner, others and perhaps their relations. But we seldom keep our distance! It is because we do not feel that alcoholism, gambling, drug abuse, prostitution, frauds, not paying salary on time, using public resources for personal benefits and acquiring power and influences etc. are big evil!

Is it a matter of degree or extent of damages? No. The behaviours of the possessed are usually not voluntary, thus their responsibility is diminished. On the contrary, how many sins are not voluntary? Sinners commit sins on their free will. They cannot say that Allah or Satan told them to do so. Relatively speaking, their responsibility is heavier than that of the possessed. We are eager to be in the company of sinners! Are we not afraid to contract sins? Or do we want to be their saviours, to deliver them from their plights?

The possessed cannot save themselves. They rely on the mercy of Jesus Christ to deliver them. When sinners become chronic and lose autonomy, their hearts would be hardened by sins. Would they turn to Jesus Christ for deliverance? Is there any capacity left to repent and turn towards the Lord? The gospel tells us many exorcisms by Jesus Christ? But do you know cases in which the possessed were never exorcized?

Brethren, repent before it is too late. Look, didn't the pitiful Legion "saw Jesus from afar, ran and worshipped him"? (Mark 5:6) Yes, "Seek the Lord while he may be found, call upon him while he is near." (Isaiah 55:6)
Heavenly Father! Protect our Hearts lest they harden. Amen.

「雞」年談五德 Five Virtues of a Rooster

「雞」年談五德

郭志強執事

話說魯哀公在位時（公元前494-468），有一個名叫田饒的臣子不被器重，於是他對哀公說：「臣辭職了。我走了以後，有能力的人也會離開您！」哀公不明白他的意思，於是田饒說：「您不見公雞嗎？頭戴冠，有禮貎（文）；腳有距 ，站著很威風（武）；敵在前敢搏鬥，不退縮（勇）；找到食物會通知同類，有關懷（仁）；守夜不失時，可靠（信）。雞有這五種德行（文、武、勇、仁、信），您卻煮來吃。遠處飛來的黃鵠，吃您養的魚，啄您所種的粟，又沒有這五種德行，您卻珍惜它…」魯哀公沒有理會他的意見。結果，田饒去了燕國當宰相，三年後，燕國大治，魯哀公後悔不已。 上述的故事出自《韓詩外傳．卷二》，亦是「雞有五德」的出處。「雞有五德」，是作為一個中國人的常識。所以，對於一個中國人，又是一個天主教徒，就不得不追溯聖經之中有沒有公雞的蹤影了。
【肋未紀】第十一章記載了那些鳥類是不潔的，不可以吃和不可以接觸的，可幸其中並沒有雞！注意，不是猶太人住的地方沒有雞，因為伯多祿三次否認耶穌時，是雞鳴提醒他悔改的（瑪26:74-75；谷14:72；路22:60-62；若18:27）。所以，雞是存在於聖經中的。在耶路撒冷舊城外，相傳是伯多祿三次否認耶穌的地方，興建了一座「雞鳴堂Church of Saint Peter in Gallicantu」"Gallicantu"就是「雞啼」的意思。而雞在這事蹟之中所擔任的角色，頗值得默想！ 作為一個基督徒，我們待人接物時，應該是和藹可親的（文）；在表達基督的信仰時，是堂堂正正的（武）；與世俗相反基督教訓的搏鬥中，堅毅不屈（勇）；在服務社會上最小的兄弟時，慷慨（仁）；對天主，努力尋求並履行祂的旨意；對人，忠誠（信）。所以，倘若基督宗教起源在中國的話，恐怕「雞」，而不是「魚」，會是基督徒的標誌了。
姑勿論田饒是否借雞來推銷自己，那五種特色的確是可取的德行。倘若一個人，一個基督徒沒有這些德行，真是「連雞也不如」了！ 新春佳節，謹祝大家
日進五德，
文武有節。
勇傳信仰，
榮主仁人。
天主保祐！

此文曾刋於【天水圍聖葉理諾堂區通訊】二零一七年一月號

---

Five Virtues of a Rooster
In the reign of Duke Ai of Lu (494-468 BC), a court official named Tian Rao found himself negligible before the Duke. He went to the Duke to resign, "I quit. But after I quit, capable people shall leave you too!" Duke Ai did not understand. Tian Rao continued, "Don't you see a rooster? On its head there is a comb. Thus it is polite. Its shank has a spur. So, when it stands, it is disciplined. When it fights, it never retreats and is thus courageous. When it finds food, it will inform its kind and is thus caring. Keeping watch at night, it never fails to crow and is thus faithful. A roost has five virtues and yet you cook and eat it. On the other hand, yellow swans from far off came and ate the fish in your ponds, spoilt your grains in the fields. They do not the five virtues of a rooster and yet you treasure them …" Duke Ai ignored his opinions. Consequently, Tian Rao left and later became the prime minister of the Dukedom of Yan. In three years, Yan became prosperous. Duke Ai regretted very much. The story comes from Book 2 of "An Alternate Commentary on the Book of Poems of the Han School". It is the etymology of the "Five Virtues of a Rooster" which has become part of the general knowledge of Chinese. As a Chinese Catholic, we should look up the Bible to see if roosters are mentioned.
Leviticus 11 mentions clean and unclean birds which should not be touched nor eaten. Luckily, rooster is not mentioned. Note that it does not mean there was no rooster in Judaea because when Peter denied Jesus three times, it was a rooster which reminded him of repentance (Matthew 26:74-75, Mark 14:72, Luke 22:60-62, John 18:27). Therefore, roosters can be found in the Bible. Outside the old city of Jerusalem was built a Church of "Saint Peter in Gallicantu" on a site supposed to be where Peter had denied Jesus. "Gallicantu" means cock crow in Latin. It is worth meditating the role the rooster played in this incident.

As a Christian, our ways of going about should be gentle and polite. When we articulate our faith, we should not be hesitant but disciplined. In the fight against anti-Christian values in the world, we should be perseverant and courageous. In the service of the needy in the society, we should be generous and caring. In putting God's will into action and interacting with fellowmen, we should be sincere and faithful. Had Christianity begun in China, a rooster rather than a fish would have been the symbol of Christians.
Never mind whether Tian Rao made use of a rooster to promote himself, those five characteristics are truly virtues. If a man, a Christian does not possess these virtues, he is not even a chicken!
In this Lunar New Year Season, let me wish you all
"Progress daily in five virtues, Polite and Disciplined.
Courageous in Evangelization, glorifying God and loving men." God bless.

Picture Credit: http://www.360doc.com/content/11/1216/16/8209430_172739210.shtml
This article first appeared on the front page of St. Jerome's Parish Bulletin, January 2017 edition.

真福 Beatitudes

新春主日
主題：真福

一年之計在於春，在此新春佳節，正是訂下新一年高尚目標的好時機。就讓我們以剛才所聽到的「真福八端」作為參考吧。瑪竇福音第五章所記載的「真福八端」稱為「天國大憲章」，是所有生活在世俗之中的基督徒必須遵守的規範。世俗有很多生活態度，是天國的障礙。所以我們必須認清這些相反的態度，加以提防。簡單地說，世俗的態度，以自我為中心。基督徒的態度，應以天主為中心。世俗追求自身的利益，自己的主意，個人的成功。基督徒追求的，是天主經所教導的「天國的來臨，天主的旨意承行於地」，從而達到全人類的利益，全人類的得救。

在實踐時，當世人追求榮華富貴，基督徒追求精神貧窮；當世人追求快樂，基督徒哀慟罪惡的肆虐；世人喜歡控制一切，基督徒追求溫良和善；世人恃才傲物，基督徒尋求天主的旨意，天主的正義；世人為了自保便推卸責任，指摘他人，基督徒卻憐憫別人的困難；世人買保險，為自己留後路，基督徒一心一意追隨天主便滿足了；世人搬弄是非，從中取利，基督徒締造和平；當世人明哲保身的時候，基督徒願意為義而受逼害。的確，做基督徒是困難的，不過，仰賴天主聖神的助祐，一切都變得輕鬆了，並且充滿天主的聖神，天主的恩寵。這樣，不就是真正的幸福嗎？

既然人類是按天主的肖像所造，所以，每個人做齊八端真福並不難，祗要憑著聖神，以天主作為生活的中心就可能了。教會以不同的方式，推動和幫助我們實踐這些真福。例如所有神職人員和修會，都生活出「神貧、貞潔和渴慕正義」的精神；很多的傳教士更樂意本著為義而受迫害的殉道精神，遠赴重洋，四出傳教；去年頒布的「慈悲禧年」，整個天主教會提供了不同的活動，幫助我們實踐「哀慟、溫良和憐憫」達到締造和平，就是與天主、與世人、與大自然修好。所以我們的教會，的確是一個真福的教會。作為個人，我們可以每年挑選一兩端，作為全年的生活指標。今年，為了延續「慈悲禧年」的精神，教區以「婚姻、家庭和生命」作為全年的牧民重點。讓我們反省「慈悲禧年」的三端真福的態度，看看如何在家庭生活中實踐。

教宗方濟各在去年三月十九日頒布的【愛的喜樂】宗座勸諭中，指出現代家庭面對著很多的衝擊，但不要害怕。教宗說：「家庭呈現的不是問題，而是呈現契機。」（AL#7）他又說：「沒有一個家庭是完美的，也沒有一個家庭從一開始就已是完備的；反之，家庭具備的愛的能力應逐漸成長。」（AL#325）愛不是空談的，具體踐起來，必會表現出「哀慟、溫良和憐憫」的精神。所以，用愛去處理家庭生活中的痛苦，就是以「哀慟、溫良和憐憫」三端真福，去處理家庭問題。

首先，「憐憫」是甚麼？前面提到，世俗的人傾向推卸責任，基督徒出於愛，要體諒他人的困難，憐憫他人的軟弱，從而寬恕他們的過失。這種推己及人的心態，就是「憐憫」的精神。家庭生活是一個團體的生活，理論上父慈子孝，兄友弟恭，各司其職。父親賺錢，母親造飯，飯後子女洗碗。但是，家庭是一個商業機構，可以如此界限分明嗎？ 出了事，可以互相推卸責任嗎？當然不可。家人應彼此體諒憐憫。可是，家人之間如果缺乏溝通，又怎能了解他們的困難軟弱呢？所以，「溝通」是具體的第一步。知道了困難還要願意分擔責任。因此，「彼此擔待」是第二步。

其次是「溫良」。前面提到，世俗的人有「控制慾」，喜歡強加自己的意願在別人身上。基督徒出於愛，要溫良地承行天父的旨意。在【愛的喜樂】中，教宗說：「溫柔是一種愛的表現──使人擺脫自私的占有慾望。溫柔使我們戰戰兢兢地靠近別人，懷著極深的尊重，恐怕會傷害他人，或是剝奪他人的自由。」（AL#127）具體地，出於愛，不任性，自我約束，尊重其他人的自由，為其他人的益處著想，就是建立喜樂家庭的元素。在家庭生活中，任意運用強權暴力，就沒有溫柔。沒有彼此的尊重就會產生紛爭。家庭成員自私，遲早這個家會分裂，成員各散東西！所以「溫柔」是建立喜樂家庭的第一步。跟著就是「彼此尊重」。

從以上的分析，我們看到「憐憫」和「溫良」是維持一個喜樂家庭的元素。但面對不幸和痛苦的時候，就要依靠「哀慟」了。甚麼是「哀慟」？就是「出於愛心，為自己和別人的罪惡及罪惡的後果而悲傷。」追求快樂，逃避痛苦是世俗人很自然的反應。作為基督徒應該是快樂的，但遇上無論是自己或者是別人的過錯所帶來的痛苦時，就不應逃避它，而是面對它，為它悲傷；但並不停留在悲傷的階段，而是化悲傷為力量，處理它，尋求修和。生病嘛，不應諱疾忌醫，隱瞞和逃避，應看醫生了；家中的長者衰老退化了，帶給家中的成員沉重的負擔，但很多人會否定問題的存在，認為尋求安老服務是不孝。這樣做不符合「哀慟」的精神。當初山盟海誓而結合，日漸夫妻的關係惡化甚至破裂，能同甘但不能共苦，或者能共苦而不能同甘。這絕對是逃避現實，不能以「哀慟」的精神處理夫妻間的矛盾所導致的後果。結果離婚告終。但離婚真的可以一了百了嗎？

所謂「家家有本難唸的經」。基督徒出於愛，本著「哀慟、溫良和憐憫」的精神，具體地實行溝通、彼此擔待，溫柔行事、彼此尊重，不逃避痛苦，倚靠天主的助祐，我們一定可以跨越困難，家人可以在愛的喜樂中成長，成聖。
天主保祐！

---

Lunar New Year Sunday
Theme: Beatitudes

Spring is the right time to make our annual plan. Thus, it is a good opportunity to lay down some noble targets for the coming year in the Lunar New Year Holidays. Let us make use of the Beatitudes which we have just heard as a starting reference. The Beatitudes in Matthew 5 are called the Magna Carta of the Kingdom of Heaven. They are norms for Christians living in a secular world. Many secular attitudes are obstacles to the Kingdom of Heaven. We should know them and beware of their bad influences. Simply put, secular attitudes are egoistic while Christian ones make us gravitate towards God. People in the secular world seek self-interests, assert their own views and aim at personal successes. Christians seek "the coming of God's Kingdom, the doing of God's will" taught in the Lord's Prayer. Then they will be able to promote the interests of all humanity, the salvation of all mankind.

In practice, when secular people pursue wealth, might and happiness, Christians pursue spiritual poverty. People pursue happiness but Christians mourn the rampage of sins. People like to take control but Christians are mild and tender. People are proud of their own capabilities. Christians are happy to obey God's will. To save their skin, people blame others. Christians are merciful and compassionate about people's plights. People buy insurance and prepare contingency plans. Christians are satisfied to follow their God. People stir up troubles to gain benefits. Christians make peace. When people want to stay away from troubles, Christians are willing to be persecuted for the sake of justice. Truly, it is difficult to be Christians but with the help of the Holy Spirit, everything becomes lightened. We are filled with the Holy Spirit and the grace of God. Then, isn't it true happiness?

Since men were created in the image of God, therefore it is not difficult for us to attain all eight Beatitudes. We only need to lead a God-centred life with the support of the Holy Spirit. The Church promotes and helps us act on these Beatitudes in different ways. For example, all clergy and religious lead a life of "Poverty, Chastity and Obedience to God". Many missionaries are eager to suffer persecutions and even martyrdom in order to proclaim the gospel to people who don't know Christ. Last year, the Pope proclaimed a Jubilee of Mercy. The whole Church was mobilized to provide activities to help us practise to be "mournful, meek and merciful" in order to make peace with God, with men and with Mother Nature. Thus, our Church is genuinely a Blessed Church. As individuals, we can choose one or two Beatitudes and make them life targets for next year. In order to carry on the spirit of the Jubilee of Mercy, the Diocese makes "Marriage, Family and Life" the pastoral focus this year. Let us reflect how these three attitudes may be put into practice in our family life.

On March 19, 2016 Pope Francis issued the Apostolic Exhortation "Amoris Lætitia" and pointed out that modern families are meeting many challenges. But there is no need to fear. The Pope says, "Families are not a problem; they are first and foremost an opportunity." (AL#7) Furthermore, he says, "No family drops down from heaven perfectly formed; families need constantly to grow and mature in the ability to love." (AL#325) Love is not empty talk. Concretely, love will reveal itself as "mournful, meek and merciful" spirits. Thus to deal with pains in family life with love is to deal with family problems with the "mournful, meek and merciful" beatitudes.

First of all, what is "mercy"? Earlier I said that in order to save their skin, people blame others. But based on love, Christians empathize the plights of others, feel compassion for their weaknesses and thus forgive their faults. This empathy is the spirit of mercy. Family life is a community life. Ideally, fathers should be kind and children obedient. Siblings respect and support each other. Everybody plays their roles. Fathers earn money and mothers cook. Children wash dishes after meals ... But are families commercial organizations such that jobs and duties are clearly demarcated? When things happen, can they blame each other? Of course not. Family members should be understanding and compassionate towards each other. But if they do not communicate, how can they understand the plights and difficulties of the others? Therefore, communication is a concrete first step. After knowing the difficulties, they should be willing to share the burden. Thus, forbearing each other is the second step.

Next comes meekness. Earlier I said that people like to take control and to impose their own will on others. Based on love, Christians meekly act on the will of God. In Amoris Lætitia, the Pope says, "Tenderness ... is a sign of love free of selfish possessiveness. It makes us approach another person with immense respect and a certain dread of causing them harm or taking away their freedom." (AL#127) Concretely, out of love, we restrain ourselves from being capricious. We respect the freedom of others and always think of the benefits of others. These are elements to build up a happy family. In family life, where there is violence and tyranny, there is no tenderness. Where there is no respect, there will be a lot of infightings. When family members are selfish, sooner or later, this family will be broken and members dispersed. Thus, tenderness is the first step to build up a happy family. It is followed by mutual respect.

From the analysis above, we see that mercy and meekness maintain a happy family. However, to handle misfortunes and sufferings, we need "mourning". What is "mourning"? Out of love, we feel sad over the sufferings arising from our sins or others' sins. This is mourning. Seeking happiness and avoiding pains are natural inclinations of humanity. Christians are intrinsically happy. However, when they meet sufferings and pains arising from their own or others' sins, they do not run away but to face them and feel sad. But they should not remain in sadness. They turn sadness into a driving force to deal with sufferings and seek reconciliation. If you fall sick, there is no need to hide the secret or run away from the illness. Consult the doctor. When the deterioration of the body and mind of senior members of the family quickens, it brings heavy burden to other members. Many people deny the existence of the problem. They think that it is against filial piety to send them to institutions. This way of dealing with the problem does not follow the spirit of mourning. At first, the couple vowed solemnly and married. Gradually, the relationship between the man and wife worsens and even breaks down. They were able to bear burden together but fail to enjoy together or vice versa. This is absolutely the consequence of not handling the conflict between man and wife with the spirit of mourning. It ended up in divorce, but does divorce solve all the problems?

"Happy families are all alike; every unhappy family is unhappy in its own way." Out of love, in the spirit of "mourning, meekness and mercy", Christians concretely build up communication, forbear each other, interact with tenderness, respect each other and run not away from sufferings and pains. Relying on the support of God, we are confident to overcome difficulties. Family members can grow and sanctify in the joy of love.
God bless!

談中國人的過年習俗 On Chinese New Year customs

除夕謝主彌撒
主題：談中國人的過年習俗

年少時的歲晚，祗見母親十分忙碌預備新年的習俗，不明所以。今天人長大了，漸漸覺得這些習俗頗有意義。
從前年三十晚有「接財神」的習俗。小朋友拿著寫上「財神」二字的紅色紙張，挨戶叫「財神到」，成年人接過「財神」，打賞一角五分遣散這些街童。這習俗與西方社會十月三十一日的「萬聖節」習俗相似。小朋友可以很安全地在街上玩耍，又可賺取幾分零用錢。「接財神」這習俗，今天落在陳德雄神父手上，變成了「接聖神」。陳神父運用他機靈的頭腦，把中國習俗基督化，頗有一手。今晚除夕大家已吃過團年飯，讓我們來看看一些過年習俗，可有基督徒的宗教意義？有沒有基督化的可能？

首先，年廿三「謝灶」。「灶君」是駐守廚房的神明，而廚房在家庭生活中佔據了一個極其重要的位置。除了煮食之外，廚房是主要的資訊交換中心。在那裡，灶君可以聽到這個家庭的喜樂和困難，每個家庭成員對其他成員的說三道四。可想而知，祂會收集到很多有關這個家庭的情報。每年農曆年廿三，他會返回天宮，向玉皇大帝報告。中國人是相當務實的，我們知道我們無論如何努力向善，總有未如理想的成果。所以，最後一步必須做，而且應該做的，就是「賄賂」這個欽差大臣，在玉帝面前為我們美言幾句。「謝灶」的習俗，就是造一些甜點，黏著灶君的口，令祂不會在玉帝前說我們的壞話，而且開口時說的，全都是甜美的話。

在基督信仰之中有灶君嗎？有！瑪竇福音告訴我們，每個人，無論是成人抑或是兒童，都有一個「護守天使」（瑪18:10）。固然他與灶君不盡相同。灶君是一家人的灶君，護守天使的任務比較個人化，而且他不祗是收集情報，向天父報告，還更時時刻刻盡力保護我們靈魂的安全。中國人每年有「謝灶」的習俗，基督徒可有多謝我們的護守天使呢？固然他們是不受賄賂的，但我們應養成良好習慣，與我們的護守天使多溝通，建立良好的關係。在我們回歸天父的旅途上，獲得很大的幫助。

年廿三之後就是年廿五的「蒸年糕」，取其「年年高昇」的兆頭。這提醒我們應為來年訂立高尚的目標，朝著它努力邁進。作為基督徒，我們有甚麼高尚的目標呢？賺第一桶金？升職？結婚？買樓抑或是移民呢？這些都是有意義的目標，不過不是基督徒的目標。今天的福音告訴我們要「尋求天父的國」（路12:31）天國不是一步到位的，首先要明白天父的旨意，然後再付諸實行。祗有透過讀經和祈禱，纔能明白天父的旨意。所以，不妨訂立讀聖經的目標，例如今年每天用十分鐘讀一段瑪竇福音，或者每天早晚用十五分鐘唸日課。如果你已明白天父的旨意，就每天祈求天父，賜予我們機會和恩寵，去服務身邊的，社區裡的需要幫助的弱勢社群，在天水圍建立天父的國。這些都是非常高尚務實的「年糕」嘛！

到年廿八「洗邋遢」了。過新年固然穿新衣，登新鞋，但總不能每年建築一幢新樓房，所以每年要大掃除一次。這每年年廿八「洗邋遢」的習俗，提醒我們「聖教四規」之中的「每年最少要妥善告解一次。」我們有幸成為天主教徒，保留了修和聖事，幫助我們在未能履行對天主的承諾的時候，獲得天父的寬恕和不斷更新。所以，為了自己靈魂的益處，每年妥當辦一次「總告解」，做一次「靈魂大掃除」是恰當的。即是說，可能大家平日已有辦告解的好習慣，為個別的過失求天主寬恕。顧名思義，「總告解」是全面反省和檢討過去一年，我們做基督徒的取向和人生抉擇，在信理上和道德上進步了多少，有甚麼需要改進等。我執著自己的旨意，還是開放自己，接受天主的旨意呢？我做每件事的出發點，是為滿足自我，還是為別人的益處呢？我待人接物，是真誠的謙卑，歸光榮於天主嗎？要清洗這些積了一整年的邋遢，並不容易，但總不能把它們帶往明年吧！

最後，年三十晚除了「接財神」之外，還有「賣懶」。懶惰不是勤力的相反，勤力但因循的人，同樣是懶惰。一個人不思進取，固步自封，沒有按環境的改變，或自己的不足之處，作出改良，跳出過去所建築的「安樂窩」一樣是懶惰。「賣懶」是「賣到年三十晚」的。即是說，我們天天要除去惰性，把舊有的束縛革去，日新又新。所以「賣懶」是非常好的習俗。

各位，過了年廿三，多謝了你的護守天使否？過了年廿五，定了來年的目標否？過了年廿八，辦了總告解否？今晚是年三十了，剷除了您的安樂窩否？過新年了！感謝天主一年來對我們的忍耐，願天父明年繼續與我們同行。
天主保祐！

---

Lunar New Year Eve
Theme: On Chinese New Year customs

In my boyhood, I only saw my mother busy herself preparing for New Year customs and knew little about them. Today, I am older and begin to feel that they are very meaningful.
In those days, on the New Year Eve, there was a custom of "Receive the Mammon". Children carried a pile of red paper on which the word Mammon was written. They went about houses calling out "Mammon comes". Adults received the piece of red paper and gave them 5 cents or 10 cents to send them away. This custom is similar to the "Treat or Trick" in Halloween in the west. Children may roam around and earn some pocket money. Today, in the hands of Fr. Philip Chan, he changes this "Receive the Mammon" custom into "Receive the Holy Spirit". Christianizing this Chinese custom, Fr. Philip Chan is truly very witty. Tonight after eating the Reunion Dinner, let us take a look at some of these New Year customs and see if we may find some Christian meanings and if we may Christianize them.

Firstly, on the 23^rd of the last moon of the year, Chinese "Thank the Stove Lord". The Stove Lord is a deity who stations in the kitchen which occupies a very important position in family life. Besides cooking dishes, the kitchen is the major centre of information exchanges. There, the Stove Lord hears all the happiness and difficulties of this family, gossips each family member says about each other. It is understandable that he is able to collect a lot of information about this family. On the 23^rd, he would return to the Heavenly Court and report to the Jade Emperor. Chinese are very pragmatic. They know very well that no matter how hard they work for the good, there must be some inadequacy. Therefore, the last necessary step which should be done is "to bribe" this envoy to say good things about us before the Jade Emperor. The custom of "Thank the Stove Lord" is to make some sweet pastry to smear the lips of the Stove Lord so that he would not badmouth us in front of the Jade Emperor. Even if he spoke, he would only say sweet things.

In Christianity, do we have a Stove Lord? Affirmative! The gospel of Matthew tells us that each one of us, whether adults or children, has a guardian angel (Matthew 18:10). Of course the guardian angel is not identical to the Stove Lord. The Stove Lord supervises the whole family while the mission of the guardian angel is more personal. Not only does he collect information to report to our Heavenly Father, more often, he also protects the safety of our souls. Every year, the Chinese perform "Thanks the Stove Lord" custom. Do Christians thank their guardian angels? Of course, we cannot "bribe" our guardian angels, but we should build up a good habit to communicate with them, to mend a good relationship. On our journey home to our Heavenly Father, we will receive a lot of support.

After 23^rd, we come to "Steam Lunar Pastry" on the 25^th to mimic the good omen of rising yearly. This reminds us of setting noble targets every year and working towards them. As Christians, what noble targets do we have? Earn the first million? Get promoted or married? Buy a flat or migrate? These are meaningful targets but not Christian ones. Today, the gospel tells us "to seek the kingdom of the Father" (Luke 12:31). The Kingdom of Heaven does not break in overnight. Firstly, we need to know the Father's will. Then we put it into action. Only through reading the Scriptures and praying do we know the Father's will. Thus, why not set up targets of Bible study, such as spending ten minutes a day this year to read a passage from the gospel of Matthew, or spending fifteen minutes in the mornings and evenings to pray the Liturgy of Hours? If you already know the will of the Father, then pray every day to the Father to give you opportunities and grace to serve the underprivileged in our community, to build the Kingdom of the Father in Tin Shui Wai. These are noble and pragmatic Lunar Pastries!

It comes to "Clean the Dirt" on the 28^th. Of course we wear new clothes and new shoes in the New Year. But we cannot build a new flat each year. So, every year we need to wash away the dirt. This "Clean the Dirt" custom reminds us of one of the Church precepts which is "to confess our sins at least once a year". We are lucky to be Catholics. We still keep the Sacrament of Reconciliation to help us when we fail to fulfil our promises to God. We may receive the forgiveness of the Father and renew continually. Thus, for the welfare of our souls, it is appropriate for us to do a "General Confession", to clean up our souls once a year. That is to say, perhaps you already have a good habit of doing confessions to obtain forgiveness of our faults. A "General Confession" is a complete reflection and evaluation of our orientations and decisions as Christians over the past year. How much progress have we made in faith and morality? What is to be improved? Do I insist on my will or open ourselves up to follow the will of God? Do we do good to satisfy our ego or for the sake of others? Am I sincerely humble in interacting with others and give praises to God? It is not easy to wash away the dirt accumulated thorough the whole year. But it should not be carried forward to the next, should it?

Lastly on New Year Eve, besides "Receive the Mammon" there is a "Sloth Sale". Sloth is not the opposite of diligence. Diligent but complacent is identical to being slothful. When a person does not want to improve, keeping the status quo, does not make improvements to jump out of his "comfort zone" when the situation has changed or self-inadequacy is found, this person is slothful. "Sloth Sale lasts until New Year Eve". That is to say, we need to remove our inertia daily, get loose from old bondage and renew ourselves every day. "Sloth Sale" is a good custom!

Brethren, 23^rd has passed, have you thanked your guardian angels? 25^th has passed, have you set your targets for the coming year? 28^th has passed, have you made your General Confession? Tonight is the New Year Eve. Have you demolished your comfort zone? We are entering a new year. Thank God for being patient with us for the whole year. May our Heavenly Father continue to walk with us next year.
God bless.

把福音的真光照耀世界 Let the true light of the gospel shine on the world

常年期第三主日（甲年）
主題：把福音的真光照耀世界

按教會的禮儀年，在甲年的主日彌撒中，我們誦讀【瑪竇福音】。希望大家在丙年，已讀完了【路加福音】，從今天開始，我們拿起新約的第一本書，以瑪竇的眼光，默想耶穌的生平和教訓。
今天的讀經，記載了耶穌開始傳教和召叫首批門徒的故事。瑪竇寫福音給有猶太教背景的信徒，他刻意揭示耶穌的言行如何應驗舊約的預言。在聖誕故事之中，瑪竇就把耶穌基督降生的事蹟，如何應驗了舊約的五個預言，展示在讀者面前，証明耶穌基督就是他們期待已久的默西亞。同樣，今天所讀的耶穌開始傳教的故事，在瑪竇眼中，又一次應驗了先知的預言。不過，在理解先知的預言之前，讓我們上一堂聖經地理課！

雅各伯娶了兩個表妹和表妹們的婢女，四個女人為他生了十二個兒子和一個女，就成了將來的十二支派。當若蘇厄帶領以色列人進入並佔領天主所預許的福地客納罕，並且把領土分配給十二支派的時候，肋未一族是供奉天主的支派，他們沒有分配到任何土地，由其他支派以十一奉獻供養。若瑟是雅各伯所愛的細表妹所生的兒子，所以，若瑟的兩個兒子，就是厄弗辣因和默納協，一個代表了若瑟，一個代表了肋未，分了福地中央部份的兩份。此外，雅各伯有四個兒子，是兩個婢女所生的，他們的後裔支派，祗分到福地的周邊地帶，與外族為鄰，成了應付外族侵略的第一道防線。在北部有納斐塔里和阿協爾，東部有加得，西部有丹。則步隆是大表妹所生的最後一個兒子，也被分派到北方去。希望大家對以色列還未被達味王統一之前的形勢，有所認識。而依撒意亞先知所說的則步隆和納斐塔里的位置，相當於耶穌時代的加里肋亞省。在北方與外邦人的地方相連，所以沒有地位。按若望福音記載，當十二宗徒之一的斐理伯，興高采烈地告訴納塔乃耳，他已找到了默西亞，就是出身納匝肋的耶穌的時候，納塔乃耳冷冷地回應一句：「從納匝肋還能出甚麼好事嗎？」（若1:46）由此看來，猶太人對加里肋亞的歧視是根深蒂固的。

另一方面，依撒意亞先知亦提及到米德揚，他是亞巴郎百多歲的時候，在妻子撒辣死後再娶的妻子所生的，論輩份是雅各伯的叔父。亞巴郎為了使撒辣所生的兒子依撒格成為唯一的繼承人，逐把晚年所生的一眾兒子，「打發他們向東去，住在東方。」（創25:6）當年梅瑟在埃及殺了人，就是逃到米德揚地方避難（出2:15），娶了米德揚的司祭的女兒為妻。當十二支派分配福地的時候，這些米德揚人在以色列人的眼中，雖然是住在一起，都視之為外族。按民長紀的記載，當以色列人崇拜偶像的時候，天主讓米德揚人，好像蝗蟲一樣，連續七年，三十萬人來搶奪以色列人的收成。後來，以色列人悔改，呼求天主，天主便召叫默納協族的基德紅，帶領三百人，殲滅米德揚人。依撒意亞先知所說的：「有如在米德揚那天一樣」（依9:4）就是指這一段天主從外族手中解放以色列人的歷史，亦表達了當代猶太人對默西亞的期望，期望他從羅馬帝國手中，解放他們。

不過，瑪竇非常清楚明白耶穌基督的默西亞任務，不在於驅逐羅馬人，重建以色列國，而是以他的聖死與復活，消滅罪惡，建立天國；天國的出現，不在於改朝轉代，而在於改造人心。舊約時代的十二支派，象徵了受祝福的天主子民。到了新約時代，便以教會的形式繼續存在。教會是天國的子民所組成，是天國有形可見的制度，所以，普世的教會是建築在十二宗徒的基礎之上，再由主教，宗徒們的繼承人，主持在世界各地的地方教會。正如十二宗徒以聖伯多祿為長，故此，由聖伯多祿所建立的羅馬教區的主教，也成了聖伯多祿的繼承人，我們稱他為教宗。今天所讀的召叫首批宗徒的故事，就是有關耶穌基督建立教會的故事。

教會的使命是在世上建立天國。但建立天國是不是要驅逐羅馬人，改朝換代呢？不是。瑪竇福音寫得非常清楚，「耶穌走遍了全加里肋亞」（瑪4:23a）：他不是在有權勢地位的人中間，而是在被歧視的人中間服務。耶穌「在會堂施教，宣講天國的福音」（4:23b）：他沒有離開猶太教的會堂制度，或者想改變社會上任何不公義的制度，而是在改造人的心，歸向天主。耶穌「治好民間各種疾病、各種災殃」（4:23c）：他沒有空談一些美麗的理想，宣揚死後的善報，而是具體實際地解決當前的民生問題。教會既然是耶穌基督所建立的，當然有責任繼承耶穌基督的工程，在貧窮的、被歧視的人中間服務；宣揚福音的精神，教導耶穌基督的真理，改造人心；並且實踐愛德工作，解決民生問題。

但願教會的見証，有如皓光，照耀「那坐在黑暗中的百姓，那坐在死亡陰影之地的人。」（4:16）願基督徒的善行，有如燈「放在燈台上，照耀屋中所有的人。」（5:15）
天主保祐！

---

Third Ordinary Sunday (Year A)
Theme: Let the true light of the gospel shine on the world

According to the liturgical year of the Church, we read the gospel of Matthew on Sundays of Year A. I hope you have finished reading the gospel of Luke last year, Year C. Starting from today, let us take up the first book of the New Testament to meditate on the words and deeds of Jesus through the eyes of Matthew.

In the gospel story today, we read of the beginning of Jesus' public ministry and the calling of the first apostles. Matthew wrote for Jewish Christians. He deliberately highlights how the words and deeds of Jesus fulfilled the Old Testament prophecies. In the Nativity story, Matthew shows his readers how the events in the birth of Jesus Christ fulfilled five prophecies to prove that Jesus is the Messiah they have been longing for. Similarly, in the story of the beginning of Jesus' public ministry, Matthew proves once more how Jesus fulfilled the prophecy of Isaiah. But before that, let us take a Biblical geography lesson.

Jacob married his two cousins and their maids. Together the four women bore him twelve sons and one daughter. They would be the twelve tribes of Israel. When Joshua led the Israelites to enter and occupy Canaan, the Promised Land and divided it among the twelve tribes, Levites who served God did not share the land but received tithes from the other tribes. Joseph was the beloved son born of the beloved cousin Rachel. His two sons, Ephraim and Manasseh, represented Joseph and Levi to share the middle parts of the Promised Land.
On the other hand, Jacob had four sons born of the two maids. Their descendants shared the peripherals of the Promised Land, neighbouring the aliens and became the first defence line against invasions. Naphtali and Asher were on the north, Gad on the east and Dan on the west. Zebulun was the last son born of Leah whom Jacob did not love. His tribe was also assigned to the north. I hope you have built up a picture of the division before the unification by King David. Thus, the location of Zebulun and Naphtali mentioned by Isaiah were equivalent to Galilee in Jesus' time. It was neighbouring Gentile land and thus of low status. According to the gospel of John, when one of the apostles Philip told Nathanael excitedly how he had found the Messiah in Jesus of Nazareth, Nathanael coldly replied, "Can anything good come out of Nazareth?" (John 1:46). From this, we see how deep seated the prejudice Jews had against Galilee. On the other hand, Isaiah also mentioned Midian who was one of the sons born of the centenarian Abraham after the death of Sarah. He was the uncle of Jacob! In order to ensure Isaac, the son of Sarah, became his first-born, Abraham sent all these sons away "eastward to the east country." (Genesis 25:6). After Moses had killed a man in Egypt, he fled to the land of Midian (Exodus 2:15), married a daughter of the priest of Midian. When the twelve tribes divided the Promised Land, these Midianites, though living with the Israelites, were seen as aliens. According to the book of Judges, when the Israelites worshipped idols, for seven years, God let the Midianites, like 300,000 locusts looted the harvests of the Israelites. Later, when the Israelites repented and cried to the Lord, God called Gideon of Manasseh to lead 300 men to destroy the Midianites. When Isaiah said, "as on the day of Midian" (Isaiah 9:4), he was referring to this piece of history in which God delivered them from Gentiles. It also expressed the Messianic expectation of the contemporary Jews who anticipated the Messiah to liberate them from the Roman rule.

But Matthew knew very clearly that the mission of Jesus Christ was not to drive away the Romans to rebuild Israel, but to destroy sins and build up the Kingdom of Heaven with his Passion and Resurrection. The breaking in of the Kingdom of Heaven was not meant to change dynasties but to reform the hearts of men. The twelve twelves of Israel in the Old Testament symbolized the blessed People of God. In the New Testament era, it continues to exist as the Church. The Church is made up of the People of the Kingdom of Heaven. She is the visible institution of the Kingdom. Thus, the Universal Church is built upon the foundation of the Twelve Apostles and the bishops who are Successors of the Apostles manage the Local Churches all over the world. Just as St. Peter is the Prince of the Twelve Apostles, the Bishop of Rome which was established by St. Peter is the successor of St. Peter. We call him the Pope. Today, we read of the story of the call of the first apostles. It is about the building up of the Church by Jesus.

The mission of the Church is to build up the Kingdom of Heaven on earth. But does the building of the Kingdom mean driving out the Romans, changing the dynasty? No! The gospel of Matthew writes very clearly, "And he went about all Galilee" (Matthew 4:23a): Jesus did not go about the rich and powerful, but ministered among the despised. Jesus "teaching in their synagogues and preaching the gospel of the kingdom" (4:23b): He did not demolish the existing Jewish institutions, or wanted to change any unfair social systems but to change men's hearts, turning them to God. Jesus "healing every disease and every infirmity among the people" (4:23c) Jesus did not sell empty talks of beautiful ideals, doing good and going to heavens but concretely solved the problems of the wellbeing of the citizens. Since the Church was established by Jesus Christ, she has the mandate to carry out the project of Jesus, to serve among the poor and despised; to proclaim the spirit of the gospel, teaching Jesus' truth to the people to change their hearts and to practise charity to solve social problems.

May the witness of the Church, "like a great light which dawns upon people who sit in darkness and shadow of death," (4:16) and may the charity of Christians, like a lamp "on a stand, and gives light to all in the house." (5:15)
God bless!

辨別天主的聲音 To discern the voice of God

常年期第二主日（甲年）
主題：辨別天主的聲音

近來，「是天主吩咐我做的」成為了城中的熱門話題。遠的不用說，2003年，美國總統小布殊，對伊拉克發動戰爭，要摧毀她的大殺傷力武器。他曾向巴肋斯坦的首相和外長，聲稱是天主吩咐他向阿富汗和伊拉克發動戰爭，消滅恐佈份子 。在2015年美國總統大選之初，共和黨的16位候選人，便有9個聲稱是天主吩咐他們出來競選總統 。不過，當選的特朗普不是其中之一。去年十月，菲律賓總統杜特爾特，聲稱在訪問日本回國時，在飛機上聽到天主命令他不可再說粗言穢語，否則飛機會在半空墜毀。於是他決定不再說粗言穢語 。注意，這些個案都是在有基督宗教背景的地方發生。在回教國家，或佛教國家，恐怕是真主吩咐或者佛祖吩咐了。其實，很多人都有使命感。他們想為人民服務，而且相信是天主、真神或佛祖吩咐他們去做的。這是一種聖召。在天主教聖召缺乏的今天，在教會之外卻出現了很多的「聖召」。天主真的非常幽默。

聖經記載了人類獲得救贖的歷史，其中不乏「聖召」的故事。例如舊約記載了天主在焚燒的荊棘中召叫梅瑟，在各種不同的光景中召叫了各個大先知；福音就記載了「聖母領報」、在聖誕故事中，天主曾運用一顆星，召叫了東方的賢士來朝拜耶穌、後來耶穌召選十二宗徒、宗徒大事錄就記載了掃祿歸化的故事等。所以，我們可以作出三個結論：（一）天主會用不同的方式向我們說話，例如焚燒的荊棘、奇異的星光。（二）耶穌降生之後，天主透過耶穌基督向我們說話。希伯來書就有這樣的記載：「天主在古時，曾多次並以多種方式，藉著先知對我們的祖先說過話。但在這末期內，他藉著自己的兒子對我們說了話。」（希1：1-2）（三）天主召叫了這些偉大的人物之後，他們的生命，總是多災多難，崎嶇不平的。

其實，怎樣辨別是天主的召叫，抑或是魔鬼假借天主的名義向你發聲，甚至是自己個人的意願，是一個大學問，亦是所有天主教徒不能逃避的課題。的確，我們如何判斷在我們心中泛起的聲音，是我們的良心、我們的護守天使、抑或是耶穌甚至是天父的聲音呢？當我們與別人交談的時候，我們如何判斷，是天主透過他向我們說話呢？今天，讓我們從洗者若翰的榜樣，作一個初步的反省。

首先，在甚麼情況之下可以聽到天主向我們說話呢？耶穌基督曾給我們立下榜樣。他經常獨自一人祈禱，尤其在處理重大事情之前，例如：召選十二宗徒、施行五餅二魚神蹟之後、山園祈禱和最後被釘在十字架上的時候。所以，最能夠聽到天主聲音的場合，是在祈禱的時候。是一個人靜下來的時候，不是一群人吃喝玩樂、看電視、打機或乘搭交通工具的時候。或者你會抗議說：「天主不會透過別人的口，向我們說話嗎？且看，在聖經中，天主總是藉著先知向以色列人說話，很少親自向他們說話。」所以答題是肯定的。天主會透過不同的渠道向我們說話，祂不一定要親自向我們說話。不過，我們仍然要面對一個辨別的課題。我們能辨別到是天主向我們說話，抑或是一個普通人，或者陌生人向我們說話呢？

在今天所讀的福音之中，洗者若翰說了兩次，「我也不曾認識祂。」（若1:31, 33）所以，在我們的生活中，聽不到，看不到耶穌基督是「正常」的。但不可以把聽不到、看不到習以為常，變成「正常化」。天主教徒不可以是這樣的！
洗者若翰肯定是個祈禱的人，因為他說：「那派遣我來以水施洗的，給我說…」（1:33）他是在與天主談話的時候，即在祈禱的時候，獲得啟示。一個不祈禱，沒有祈禱習慣的人，又怎能聽到天主向他說話呢？
但如何辨別是自己的聲音，抑或天主的聲音呢？在祈禱之中，天主啟示洗者若翰，「聖神降下，停在誰身上…祂就是天主子」（1:33-34），要來的那一位！這裡給我們一點線索，天主的啟示是一個「答案」，一個解答全民族，甚至全人類的渴求的答案。眾人都在問同一個問題：我們在羅馬帝國統治下受苦，天主何時派遣默西亞來拯救我們呢？誰是那要來的默西亞呢？這些問題，不是自己的良心有能力解答的，所以不是出於自己的慾望所能發出的聲音。這個也不是魔鬼的聲音，因為這啟示指向耶穌基督，它有如宣佈魔鬼的滅亡。這個可否是天使的聲音呢？可以。按聖經的記載，天主經常派遣天使代表祂發言，例如有名的「聖母領報」。無論是天主親口向洗者若翰說，還是派天使向他說，這都是來自天主的啟示。

最後，熟悉聖經是很重要的。因為聖經提供了很多例子，幫助我們辨別那些是天主的行動，那些是人的私慾徧情。好了，讓我在這裡作一點總結。（一）天主會透過不同的途徑向我們說話。（二）耶穌降生之後，天主主要透過耶穌基督向我們說話。（三）天主的說話，主要是解決全民族、全人類的問題，解決私人的問題是絕無僅有的。（四）我們需要熟悉聖經的內容，纔能正確地辨別到天主的聲音。

在結束之前，我想和大家分享一個天主透過一個陌生人向我說話的例子。昨天出席夏志誠輔理主教父親的出殯彌撒，在講道中，主教提及他父親八十多歲纔領洗，然後入住安老院，安享晚年。這令我又想到自己父母的領洗問題。祗有家母在主日返聖堂，家父留在家中休息，「避開」家母。家母雖然喜歡聖堂熱鬧，而且她又是眾人注意力的焦點，但對於上慕道班，領洗入教就沒有興趣了。今早如常去飲茶的時候，車上有一位陌生的，年約六七十歲的女士主動問我們是否上教會崇拜。她注意到我們每主日在相若的時間乘車到碼頭總站。我告訴她我們先飲茶，再返教會（我注意到她的基督教用語。）她問家母受浸了沒有，我說她記性差，對於信主很反覆。一方面她對家母說主耶穌愛妳，另一方面鼓勵我多向聖靈祈求，祂必應許，使家母信主受浸！這不是天主的說話，是巧合嗎？
天主保祐！

---

Second Ordinary Sunday (Year A)
Theme: To discern the voice of God

Recently, the most talked about topic in town is "God told me to do so." There is no need to reach far back in time. In 2003, US President Mr. Bush Jr. started a war against Iraq to destroy her so called "Weapons of Mass Destruction" Mr. Bush Jr. told the prime minister and foreign minister of the Palestinian State that God told him to fight against the terrorists in Afghanistan and Iraq. In the primary round of presidential election in 2015, nine out of 16 Republican candidates claimed that God told them to run for the presidential office. However, the president-elected Mr. Donald Trump is not one of them. Last October, when the Philippines president, Mr. Duterte was returning from a visit to Japan, he claimed that he heard God tell him to stop swearing. Otherwise his airplane would crash in mid-air. Since then, he stops swearing. Notice that these cases happened in countries with Christian background. I am afraid in Muslim or Buddhist countries, it would be Allah or Buddha who tell people to do things. This hearing of God's voice is a kind of vocation. When priestly vocation is slim today, God must seriously be humorous to make so many calls outside the Catholic Church!

The Bible is a history of redemption. There are many vocation stories. For example, in the Old Testament, God appeared in a burning bush to call Moses. The Major Prophets answered God's call in different situations. We find the Annunciation in the gospel. Then God made use a star to call the wise men from the East to come and adore Jesus. Later, Jesus called the 12 apostles and the story of the conversion of Saul can be found in the Acts etc. Thus, we can come up with three conclusions: (1) God makes use of different media to talk to us, e.g. the burning bush and the Star of Bethlehem. (2) After the incarnation of Jesus, God speaks to us through Jesus Christ. Thus, "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son." (Hebrews 1:1-2) (3) After being called by God, these people usually lead a difficult and turbulent life.

In fact, it is a big and inescapable issue for all Catholics to discern whether the call comes from God, or from Satan who pretends to speak for God, or even from our own selfish wishes. Indeed, how do we discern whether the inner voice comes from our conscience, or our guardian angel, or from Jesus or even the Father? When we talk with other people, how can we tell whether it is God speaking to us through them? Today, let us do a preliminary reflection on the example set by John the Baptist.

First of all, under what circumstances can we hear God speak to us? Jesus Christ has set us a good example. He usually went out to pray alone, especially when he had to deal with important events. E.g. Jesus prayed before the calling of the 12 apostles, after the miracle of 5 loaves and 2 fish, in the Agony and lastly when he was crucified on the cross. Therefore, we can hear God's voice when we pray. It is when we are alone to quiet down, not when we fool around with a bunch of people, watching TV, playing games or taking public transport. You may protest, "Would not God speak through other people to us? See how in the Bible, God spoke to the Israelites through the prophets. He seldom spoke in person." The answer is affirmative. God speaks through different channels to us. He does not necessarily speak in person to us. But we still have to deal with the discernment issue. How can we tell it is God speaking to us, or simply an ordinary person or even a total stranger?

In the gospel reading today, John the Baptist spokes twice that "I myself did not know him." (John 1:31, 33) Therefore, it is normal not to be able to hear or see Jesus Christ in our daily life. But we should not make not seeing or hearing Jesus our norm. A Catholic cannot be like this!
John the Baptist must be a man of prayer because he said, "but he who sent me to baptize with water said to me …" (1:33) John received the revelation when he was talking with God, i.e. during his prayer. So, how can a person who does not pray, who does not have a habit to pray, be able to hear God's voice?
But still, how can we discern it is our own voice or God's voice? In his prayer, God revealed to John, "He on whom you see the Spirit descend and remain, this is the he who baptizes with the Holy Spirit." (1:33) Here is a clue. God's revelation was an "answer", an answer to the desire of a nation or even of all humanity. At that time, everybody was asking the same question, "We are suffering under the Roman rule. When shall God send the Messiah to deliver us? Who will be the One?" These questions cannot be answered adequately by our conscience. Thus they are not voices from our inner yearnings. This cannot be the voice of the Devil either because this revelation pointed to Jesus Christ which spelt the destruction of the Devil. Could this be the voice of an angel? Perhaps. According to the Bible, God often sent angels to make His will known. For example, the Annunciation. Whether God spoke in person to John the Baptist or through an angel, the revelation came from God.

Lastly, knowing the Bible well is important. In the Bible, there are many examples to help us discern which are God's actions and which are human desires. OK. Let me summarize. (1) God speaks to us through different channels. (2) After the Incarnation, God speaks to us through Jesus Christ. (3) God's messages mainly concern the whole nation or the whole humanity. Rarely does He solve personal problems. (4) We need to know the Bible well in order to discern God's voice.

Before the end, I would like to share an incident in which God spoke to me through a total stranger. Yesterday, I attended the funeral mass of the father of His Excellency Bishop Joseph Ha. In his homily, he mentioned that his father was baptized in his eighties and then spent his remaining years in the Home for the Aged. This made me think again the question of the baptism of my own parents. Only my mother enjoys going to Church on Sundays. My father stays away from her and prefers sleeping at home instead. Although my mother enjoys the company of people and the attention she gets in Church, when we mention about attending catechumen class to get baptized, she shows no interest. This morning, we went to the teahouse as usual. On the carriage, a total stranger, a lady in her sixties or seventies asked if we were going to fellowship. She noticed that we almost always caught the LRT at roughly the same time to go to the Ferry Terminus. I told her that we went to teahouse first and afterwards went to fellowship (I noticed her Protestant jargon and answered likewise.) She asked whether my mother had been baptized. I explained that her memory was poor and could not firmly confess her faith in the Lord. She spoke to my mother and told her that Jesus loved her. On the other hand, she told me to pray to the Holy Spirit who would definitely answer and make my mother believe in Jesus and get baptized … Could this be a coincidence and not God's voice?
God bless!

逾越節的影子 The shadow of Passover

主顯節
主題：逾越節的影子

「主顯節」，顧名思義是指天主把自己顯示給我們。不可見的天主怎樣把自己啟示給我們呢？神妙莫測的天主聖父，派遣天主聖子降生，取了人性，成為可見的耶穌基督，在耶穌基督的言行之中，顯示出不可見的天主的真貎。馬爾谷福音沒有耶穌聖誕的記載，它以耶穌在約旦河受洗的事蹟，向全人類啟示了天主是三位一體的真理。當耶穌從水裡上來的時候，天裂開了，聖神有如鴿子降在耶穌上面，有聖父的聲音向世人宣佈耶穌基督是祂鍾愛的兒子。（谷1:10-11）
瑪竇和路加的福音，徇眾要求，把耶穌的出現推得更早，採用不同的重點，講述耶穌的誕生。把天主的啟示，推前到耶穌出生的時候。今年我們主要讀瑪竇福音，讓我們回顧瑪竇福音的寫作特色。

瑪竇福音是十二宗徒之一的瑪竇寫的，雖然不是最早成書，但是出於宗徒之手，它被編排成為第一部福音。瑪竇寫福音給猶太基督徒，他們有猶太教的背景，對舊約有所認識，對默西亞的預言略有所聞。猶太教最重要的人物是帶領以色列人出埃及的梅瑟。梅瑟不但解放了以色列人，並且從天主手上接過十誡和法律，管理十二支派，使他們得以團結成為一個民族，後來發展成為一個國家。在這種背景之下，瑪竇向猶太基督徒，証明耶穌基督就是比梅瑟更偉大的導師，因為耶穌基督就是他們期待已久的默西亞。

為了証明耶穌就是默西亞，瑪竇版的聖誕故事，是默西亞誕生的故事，所以很有皇者的氣勢。首先，默西亞的出生，經天動地，天上出現了一顆奇異的星體。這顆星的出現，應驗了梅瑟五書中戶籍紀的預言：「由雅各伯將出現一顆星，由以色列將興起一權杖。」（戶24：17）這顆星吸引了東方的賢士，帶了寶貴的禮物來朝覲。在舊約之中，祗有一個君王曾經有過這樣的榮譽，他就是憑智慧馳名中外的撒羅滿王。不過，新生的君王，比撒羅滿王更偉大，因為祂是天主子，擁有天主的智慧，比撒羅滿的智慧更高，祂的教訓將會帶來更大的益處。
賢士跟隨異星的引路，來到耶路撒冷。他們的出現，驚動了大黑落德。他們道明來意之後，大黑落德命令經師查考典籍，得知默西亞誕生在白冷城，就是達味王的故鄉！這樣，耶穌基督的誕生，既顯示出他是達味王的後裔，又應驗多一個先知的預言了。為了逃避大黑落德的追殺，聖家逃往埃及避難，待大黑落德死後纔返回猶大。在瑪竇的眼中，耶穌的際遇，又應驗多一個先知的預言了。但更重要的，瑪竇要修訂猶太人對默西亞的期望。

自從公元前586年，巴比倫征服猶大之後，猶太人輾轉亡國在多個帝國手上，包括波斯、希臘及羅馬帝國，當中祗有約100年的瑪加伯王朝的獨立自主。他們受外族的統治和壓迫，極度渴望天主派遣默西亞來『驅逐韃虜』，解放他們。可是，瑪竇卻在聖誕故事中，加入了默西亞受難的元素。因為新生的君王威脅到當權者的既得利益，所以招致殺身之禍。將來，歷史要重演，耶穌基督要為了不單是自己的民族，更是全人類，死在十字架上。不過，默西亞不會這樣簡單地死去的，天主要從死亡中召回祂的兒子，一如當年天主從埃及召回祂的兒子一樣。大約公元前一千七百年，雅各伯一家七十口，逃避飢荒的威脅而進入埃及；四百多年之後，天主從埃及召回了六十萬以色列人。這一切，盡在天主的掌握之中。

所以，天主的顯現，不但是以奇異的星象，把救世主的「降生奧蹟」，啟示給外邦人；更藉聖家逃難往埃及和後來返回天主所應許的福地的事蹟，把默西亞以受難和復活，拯救世人的「逾越奧蹟」，預先啟示給全人類。所以，教會在「主顯節」，會宣告與逾越節有關的慶節日期，使信友明白，天主聖子的降生與祂的逾越，即祂的受難復活，是有極其密切的關係。

各位兄弟姊妹，在慶祝聖子降生成人的奧蹟的時候，我們除了感謝天主紆尊降貴，取了人性，厄瑪奴耳，與我們同在之餘；不要忘記天主聖子為救贖人類所作出的犧牲和逾越。在生活中，讓我們效法天主子的謙遜，樂意承行天父的旨意，為人靈的得救，慷慨地作出適當的犧牲。
現在執事要宣告逾越節慶期的日子，請大家起立。

---

The Feast of Epiphany
Theme: The shadow of Passover

Epiphany means "God reveals Himself to us". How does the invisible God reveal Himself to us? The ineffable Father sent His Son to take up humanity, to become the visible Jesus Christ. The words and deeds of Jesus Christ show the true face of the invisible God. The gospel of Mark does not contain any Nativity story. It makes use of the Baptism of Jesus in River Jordan to reveal to human beings the truth of the Blessed Trinity. When Jesus came out of the water, the heavens opened and the Holy Spirit came down upon him like a dove. The voice of the Father proclaimed that Jesus was His beloved Son in whom He was well pleased. (Mark 1:10-11)
To meet the demands from the readers, the gospels of Matthew and Luke push the appearance of Jesus earlier. They chose different details to tell the Nativity stories. In effect, they push the revelation of God forwards to the birth of Jesus. In this liturgical year, we read the gospel of Matthew. Let us review some of its characteristics.

The gospel according to Matthew was attributed to Matthew, one of the Twelve. Though it was not the first gospel written, it was arranged to be the first gospel in the New Testament because it was written by an apostle. Matthew wrote for Jewish Christians who had Jewish background. They knew something about the Old Testament, the prophecies about the Messiah. The most important person in Judaism was Moses who led the Israelites out of Egypt. Not only did Moses liberate the Israelites from Egyptian bondage, he also received the Ten Commandments and the Torah from God to govern the twelve tribes, building them up into a people and later a kingdom. With this background, Matthew wrote to Jewish Christians, proving to them that Jesus Christ was a greater teacher than Moses because he was the Messiah whom they had long been waiting for.

To prove that Jesus was the Messiah, the Matthean version of Nativity story is a nativity story of a Messiah infused with royal dignity. First of all, the birth of the Messiah was ground breaking and heaven shaking. A star suddenly appeared in heavens. This star fulfilled a prophecy in the book of Numbers, one of the Pentateuch: "A star shall come forth out of Jacob, and a scepter shall rise out of Israel." (Numbers 24:17) This star attracted the Magi from the east. They brought along precious gifts to adore him. Only one king in the Old Testament enjoyed similar honour. He was King Solomon who was famous worldwide for his wisdom. But this newly born king is greater than King Solomon because he is the Son of God. He possesses God's wisdom which is greater than Solomon's. His teachings would bring greater benefits.

The Magi followed the star and arrived at Jerusalem. Their appearance brought trouble to Herod the Great. After hearing their intention, Herod the Great ordered the scribes to search the Scriptures. They found that the Messiah was to be born in Bethlehem, the city of King David! Thus, the birth of Jesus Christ shows that he was an offspring of King David, fulfilling another prophecy. To evade the murder of Herod the Great, the Holy Family fled to Egypt, waited there until his death to return to Judah. In the eyes of Matthew, this incident fulfilled yet another prophecy. More importantly, Matthew wanted to modify the Messianic expectation of the Jews.

After Babylon conquered Judah in 586 B.C., Judah had been ruled by different empires, including the Persian, Greek and Roman. The Jews could only enjoy a century's independence under the Maccabean Dynasty. Under foreign rules and oppressions, they deeply desired the God-sent Messiah to chase the aliens away, to liberate them. However, Matthew included some Passion elements in his Nativity story. Since the newly born king threatened the status quo of the people in power, his own life was in turn threatened. In the future, history would repeat and Jesus Christ would die on the cross not only for his own people but for all humanity. But the Messiah would not die as such. God would recall His Son from death just as God would recall His Son from Egypt years back. About 1700 B.C., some seventy members of the house of Jacob settled in Egypt to flee the threat of famine. Some 400 years later, God recalled 600,000 Israelites from Egypt. All these are totally controlled in God's hand.

Thus, not only did God reveal Himself with a star to manifest the Mystery of the Incarnation of the Saviour to Gentiles, but with the fleeing of the Holy Family to Egypt and their return to the Promised Land, God revealed beforehand the Mystery of Passover of the Saviour, i.e. his Passion and Resurrection, to all humanity. Thus the Church proclaims the dates related to Easter on the Feast of Epiphany to help the faithful understand that the Incarnation and Passover of the Messiah, i.e. his Passion and Resurrection, are intimately related.

Brethren, when we celebrate the Mystery of Incarnation, besides thanking God for His condescension, taking up humanity and Emmanuel, i.e. living among us, let us not forget the sacrifice and Passover the Son of God has done for the redemption of humanity. In our daily life, let us follow the humility of the Son of God, gladly obey the will of the Father to do appropriate sacrifices for the salvation of souls.

Now, the Deacon is going to proclaim the feast days of Passover. Please stand.

「非暴力」─ 和平日五十周年 Non-violence, Golden Anniversary of Word Day of Peace

天主之母節（甲年）
主題：「非暴力」─ 和平日五十周年

我們剛慶祝的聖誕，是紀念耶穌基督，和平君王的誕生。祂把和平，帶來這個充滿罪惡，沒有和平的世界。教會是耶穌基督所建立的。因此，促進世界和平，教會責無旁貸。

一九六二年十月十一日，聖教宗若望廿三世召開梵蒂崗第二次大公會議。十月十六日，發生了「古巴導彈危機」。核戰隨時一觸即發，全人類陷入自我毀滅的邊緣。十月廿二日，美國總統甘迺迪發表全國講話，讓美國人民為核戰，作好心理準備。十月廿四日，聖教宗若望廿三世透過蘇聯駐羅馬領使館，向克里姆林宮拍發電報：「我乞求各國政府，不要對人類的呼喊，置若罔聞。請您們全力拯救和平。」教宗願意從中調停，協助美國總統甘迺迪與蘇共總書記赫魯雪夫達成秘密協議，古巴導彈危機終於在十月廿八日結束。
一九六三年四月十一日，聖教宗若望廿三世發表【和平於世】通諭，呼籲所有善意人士，致力世界和平，以談判而不是以武器，解決衝突。六月三日，聖教宗若望廿三世逝世，由真福保祿六世繼任。這位教宗上任不久，便在十一月發表電台廣播，關注難民問題。到一九六五年十二月八日，梵蒂崗第二次大公會議結束，正式開始了天主教的現代化。一九六七年，真福保祿六世發表【民族發展】通諭，把正義與和平連結起來。沒有公義，何來和平？沒有和平，人類何來發展？一九六八年一月一日，真福保祿六世呼籲全球善意人士，守一月一日為「和平日」。
「因為和平是必須的，又卻是受威脅的…若不尊重和平的堅實基礎：即真誠，公義，國與國之間的友愛，根本談不上和平…『維穩』雖然做到面表的安定，卻不是真正的和平。祗會做成不斷的叛亂和戰爭…和平不是『和平主義』…和平高舉生命的普世價值：就是真理、正義、自由、仁愛。」
這些真是先知性的講話。從此，歷任教宗會藉這一天，發表一些天主教的社會訓導，例如：促進人權、兄弟友愛、修和、維護生命、向暴力說不、發展與團結、與天主與眾生和好、尊重良心、關顧窮人、注意家庭、婦女是和平的導師、沒有寬恕就沒有正義，沒有正義就沒有和平等。到了今天，已是第五十屆了！

和平是我們的基督信仰的本質。「真福八端」指出締造和平的人是有福的，因為他們要稱為天主的子女（瑪5: 9）。所以，基督徒蒙召是為了做一個締造和平的人。屆此五十周年，教宗方濟各提出「非暴力」的中心思想。他說，既然暴力源自內心，那麼，非暴力的訓練必須從家庭開始。家庭是一個訓練場，是家中各個成員學習溝通和表示彼此關懷的地方。磨擦甚至衝突是在所難免的。解決這些磨擦和衝突，不能使用暴力，包括語言暴力。因為使用暴力一定有人會受傷，而暴力祗能達到表面上的和平，問題並沒有解決，而是把它埋藏到更深的地方。這樣做是危險的，後患無窮，因為我們不知道這些被抑壓了的情緒，在何時何地會失控地爆發。所以，解決衝突的有效方法，是交談，尊重、慈悲、寬恕和關懷他人的益處。這份「愛的喜樂」會從家庭滿溢到社會上和世界上。教宗呼籲世人立即停止家庭暴力、停止虐待婦孺、解除軍備及銷毀核武。

今天教會慶祝「天主之母」節。在這一天同時慶祝「和平日」是很有意義的。聖母懷孕天主子耶穌基督，把祂帶來世上。耶穌基督幫助世人與天父和好，把真正與持久的和平帶來這個紛亂的世界。祂是和平的君王。瑪利亞使我們明白，和平不是我們可以爭取到的，和平是天主的恩賜。那麼，「和平」是可能的嗎？為天主，沒有不可能的事。且看，若祂願意，祂可以由自己的受造物，由一個童貞女所生。這是完全違反人類的邏輯，是不可能發生的。實際上真的發生了。所以，祗要天主願意，和平是可能的。因為天主主動與罪人和好。
人可以怎樣領受「和平」呢？歷任教宗的訓導，離不開友愛和寬恕。這一切都可以從聖母瑪利亞身上看到。聖母在世時對表姐、對加納婚宴的主人，與及升天後多次的顯現，都表現出她對世人的愛護。耶穌基督在十字架上寬恕傷害祂的群眾，相信也是聖母瑪利亞自小教導的成果。正如教宗方濟各所說，「非暴力」必須從家庭開始培養訓練。

各位兄弟姊妹，讓我們反省自己的家庭生活，各個家庭成員的關係。讓彼此尊重、關懷對方的益處，成為我們家庭生活的常規，讓和平從我們的家，流溢到天水圍社區之中。
天主保祐！

---

Feast of Mater Dei (Year A)
Theme: Non-violence, Golden Anniversary of Word Day of Peace

We have just celebrated Christmas to commemorate the birth of Jesus Christ, the King of Peace. He brought peace to this sinful world which lacks peace. The Church was established by Jesus Christ. Thus, promoting world peace is our mandatory responsibility.

On October 11, 1962, St. Pope John XXIII officiated the opening of the Vatican Council II. October 16 saw the beginning of the Cuban Missile Crisis. Nuclear war was imminent. Humanity was at the brink of self-annihilation. October 22, U.S. President Kennedy delivered a televised address to the nation, psychologically preparing the people for a nuclear war. October 24, St. Pope John XXIII telegraphed a message to Kremlin through the Soviet embassy in Rome. He said, "We beg all governments not to remain deaf to this cry of humanity. That they do all that is in their power to save peace." He even offered to mediate between Kennedy and Khrushchev to reach secret deals. The Cuban Missile Crisis ended on October 28.
On April 11, 1963, St. Pope John XXIII issued the "Pacem in Terris" encyclical, appealing all people of good will to resolve conflicts by negotiation, not by recourse to arms. June 3, St. Pope John XXIII died and was succeeded by Blessed Pope Paul VI. Soon after installed as pope, Blessed Paul VI addressed the refugee problem in a radio broadcast in November. The Vatican Council II ended on December 8, 1965. The modernization of the Catholic Church officially began. In 1967, Blessed Pope Paul VI issued the "Populorum Progressio" encyclical. He linked justice and peace together. Without justice, where comes peace? Without peace, where comes developments? On January 1, 1968, Blessed Pope Paul VI invited all men of good will to keep January 1 a "Day of Peace".
"… today, Peace is both necessary and threatened … One cannot rightly speak of peace where no recognition or respect is given to its solid foundations: namely, sincerity, justice and love in the relations between states … Oppression … is not peace which will exist --- even if, perchance, oppression is able to create the external appearance of order and legality --- but an unceasing and insuppressible growth of revolt and war … Peace is not pacifism … it proclaims the highest and most universal values of life: truth, justice, freedom, love."
These were truly prophetic words. Since then, popes made use of the occasion to issue social teachings of the Catholic Church. For example, promotion of human rights, fraternity, reconciliation, defending life, say no to violence, development and solidarity, reconciliation with God and Creation, respect of conscience, opt for the poor, family, women are teachers of peace, without forgiveness, there is no justice & without justice there is no peace etc. Today, it is already the 50^th anniversary.

Peace is part and parcel of Christianity. The Beatitudes teach that "Blessed are the peacemakers, for they shall be called children of God." (Matthew 5:9) Thus, Christians are called to be peacemakers. On this Golden Jubilee, Pope Francis makes non-violence the theme. He says, "If violence has its source in the human heart, then it is fundamental that nonviolence be practiced before all else within families …The family is the indispensable crucible in which spouses, parents and children, brothers and sisters, learn to communicate and to show generous concern for the good of one another." Frictions and even conflicts are inevitable. We cannot resort to violence, including verbal violence, to resolve these conflicts because violence hurts. Even if it seems peaceful on the surface, the problems are not solved but buried deeper. This is dangerous because we do not know when and where these repressed emotions will erupt beyond control. Therefore, "conflicts have to be resolved not by force but by dialogue, respect, concern for the good of the other, mercy and forgiveness. From within families, the joy of love spills out into the world and radiates to the whole of society … I plead for disarmament and for the prohibition and abolition of nuclear weapons … I plead with equal urgency for an end to domestic violence and to the abuse of women and children."

Today, the Church celebrates the Feast of "Mary, Mater Dei". It is very meaningful to celebrate the "Day of Peace" on the same day. The BVM carried and gave birth to Jesus Christ who helped humanity reconcile with the Father, thus bringing genuine and everlasting peace to this world of confusion. He is truly the King of Peace. The BVM made known to us that we cannot achieve peace which can only be bestowed by God. Then is peace possible? For God, nothing is impossible. See, if He wishes, He could even be born of a virgin, a creature of His own hand. This goes totally contrary to human logic and is impossible. But it did. Thus, if God so wishes, peace is possible because God has taken the initiative to reconcile with sinners. How do we receive peace? The social teachings of popes are mostly loving care and forgiveness. These are clearly shown by the BVM. We can see her concern for humanity in her care for her cousin Elizabeth, the host of Cana wedding banquet and her many apparitions after her assumption. When Jesus was crucified on the cross, he forgave the people who killed him. I trust this was the fruit of the training the BVM gave him as a child. Just as Pope Francis said, non-violence must be practiced in families.

Brethren, let us reflect on our own family life, on the relations among family members. Let respect for each other, concern for the good of one another become the routine of our family life. Let peace overflow from our families to the community of Tin Shui Wai.
God bless!