在生活中看見主 Seeing the Lord in Daily Life

復活期第三主日（甲年）
主題：在生活中看見主

今天福音所記載的故事，其實每天都發生在我們身上。就是說，耶穌每天都與我們同行，這是祂在瑪竇福音的應許。祂說：「看！我同你們天天在一起，直到今世的終結。」（瑪28:20）耶穌身為天主子，是信實的。祂必會想辦法實踐祂的許諾。所以我有信心說，耶穌每天都與我們同行，有如發生在前往厄瑪烏路上的兩個門徒一樣。請注意，是兩個門徒。而且，耶穌的許諾是「你們」。因此，耶穌的許諾不是無條件的。祂的許諾必需在團體中實現，即是說，耶穌並沒有應許每天與你一個人在一起。可能會，但不一定會。歷代不少的聖人聖女，都有神魂超拔的神秘經驗，証明耶穌是會與一個人在一起的。但不要忘記，更多的聖人聖女都有「神枯」的經歷。例如，聖德蘭修女透露，在其一生中，曾有長達四十多年感受到靈性上的黑暗，完全感受不到耶穌在身邊。

我們自然會問，為甚麼那兩個門徒在起初不能認出耶穌？當然，耶穌是在祂升天時許下諾言，難怪那兩個門徒不能認出耶穌。但我們是耶穌升天後的人，既然耶穌已許諾與我們同行，為甚麼我們不能在日常生活中認出耶穌呢？從厄瑪烏兩個門徒的經驗中，我們找到一些線索。

首先，他們被一些不合理的「默西亞期望」所蒙蔽了。他們說：「我們原指望他就是那要拯救以色列的。」（路24:21）因為祂的宣講和所行的神蹟，耶穌成為了群眾心中來驅逐羅馬人，解放以色列的默西亞。可惜，耶穌是死在十字架上，驅逐死亡，從罪惡中解放全人類的默西亞。這與他們所期待的默西亞相去太遠，以至他們不能認出復活了的基督。
我們何嘗不是對耶穌基督懷有不合理的期望嗎？我們可有祈求天主使我們生活安穩，而不是求天主使我們長進成熟呢？我們曾否指望耶穌基督為我們解決一切困難，令我們生活一帆風順呢？我們可有期望上主消滅一切惡人，一切不公平，令正義在世上彰顯呢？我們忘記了依撒意亞先知的教訓。「因為我的思念不是你們的思念，你們的行徑不是我的行徑：上主的斷語。」（依55:8）天主為我們的安排，無論順逆，為我們總是最好，最有益的。倘若我們尋求的是天主的旨意，而不是我們自己的主張，在生活中認出耶穌基督又有何難呢？

第二，為了開啟他們的心目，首先，耶穌「於是從梅瑟及眾先知開始，把全部經書論及他的話，都給他們解釋了。」（路24:27）。可見，倘若想在生活中認清耶穌基督，必須認識聖經，不單祗是福音，而是整部聖經。正如我們堂區的主保聖葉理諾所說：「不認識聖經，就不認識基督。」所以，今天彌撒的結構，都有兩個部份：聖道禮儀和聖祭禮儀。參予彌撒不單是為了領聖體，我們也要聆聽天主聖言，辨別天主的聖意，這樣做便更能發揮所領受的聖體聖事的功效了。

第三，門徒是在耶穌擘餅時，他們的眼睛開了。（24:30-31）他們未必有出席「最後晚餐」，但肯定耶穌行「五餅二魚」神蹟時，他們在現場，因此他們憑耶穌所做的動作，認出耶穌來。我們在參予彌撒，在神父成聖體的部份時，可有這「眼睛開了」的體驗呢？雖然說是「信德的奧蹟」，說甚麼「五官之力有所不及，應由信德來補充。」始終，聖體聖事是耶穌基督對我們所表達最偉大的愛。而愛又不是理智所能完全說明，祗能以心領神會的。所以，惟有以愛的眼光看這個世界，纔有機會認出耶穌基督。

最後，我想恭喜所有教友夫妻，因為他們倆已是一個團體，耶穌基督的許諾必會實踐在他們身上，他們可以享受天天與耶穌基督在一起的平安和喜樂！當然，生活在團體之中的修士、修女和神父主教等神職人員，同樣有主耶穌的同在。讓我們勤讀聖言，百折不朽地尋求聖父的旨意，勤領聖事，在生活中認出與我們同行的耶穌基督。
天主保祐！

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Third Easter Sunday (Year A)
Theme: Seeing the Lord in Daily Life

The gospel story today is actually happening to all of us everyday. That is to say, everyday Jesus walks with us. This is the promise he made in Matthew. He said, "Lo, I am with you always, to the close of the age." (Matthew 28:20) Jesus is the Son of God who is faithful. He will do whatever it takes to fulfil his promise. That is why I am confident to say that everyday Jesus walks with us like what had happened to the two disciples on their way to Emmaus. Pay attention. There were two disciples. Furthermore, the "you" Jesus' promise refers to is plural. Thus, Jesus' promise is not unconditional. His promise must be fulfilled in a group, a community. That is to say, Jesus did not promise to stay with you alone everyday. He may probably do but not necessarily. Throughout ages, many saints experience ecstasy. This proves that Jesus may stay with a person. But don't forget, many more saints have experienced "spiritual desolation". For example, St. Mother Teresa told us that she had experienced more than four decades of "darkness", feeling completely cut off from Jesus.

We will naturally ask why the two disciples failed to recognize Jesus at the beginning. Of course, Jesus made his promise at his Ascension. No wonder the two disciples did not recognize Jesus. But we are post-Ascension Christians. Jesus has already made the promise. But why can't we recognize Jesus in our daily life? The experience of the two disciples going to Emmaus may throw lights on this puzzle.

First of all, they were kept from recognizing Jesus because of some unreasonable Messianic Expectations. They said, "We had hoped that he was the one to redeem Israel." (Luke 24:21) Because of his proclamation and the miracles he worked, Jesus had become in people's mind the anticipated Messiah who would drive out the Romans to liberate Israel. Unfortunately, Jesus died on the cross to drive out death, to liberate all humanity from sins. This Messiah was too different from the expected one so much so that they failed to recognize the risen Christ.
Have we not harboured unreasonable expectations on Jesus Christ? Have we not prayed to God for a stable life and not for growth and maturity? Have we not expected Jesus Christ to solve all our difficulties so that we may lead a smooth life? Have we not desired God to eliminate all evil people, all unfairness so that justice may manifest on earth? We have forgotten the message of Isaiah. "For my thoughts are not your thoughts, neither are your ways my ways, says the Lord." (Isaiah 55:8) Whatever God arranges for us, be it good or bad, it is always for our good and for our benefits. If we seek the will of God and not ours, what difficulty is there to recognize Jesus in our life?

Secondly, in order to open up their spiritual eyes, first of all, "And beginning with Moses and all the prophets, he interpreted to them all the scriptures the things concerning himself." (Luke 24:27) Thus, if we what to recognize Jesus Christ in our daily life, we need to know the Bible, not just the gospels but the whole Bible. Just as what the patron saint of our parish, St. Jerome had said, "Ignorance of Scripture is ignorance of Christ." (Prologue of the commentary on Isaiah Nn. 1.2: CCL 73, 1-3) Thus, the mass we celebrate today consists of two sections: the Liturgy of the Word and the Liturgy of the Eucharist. We do not join mass simply to receive the Holy Communion. We also listen to the Word of God, discern God's will. Then, the Holy Communion we receive would be more effective.

Thirdly, when Jesus broke the bread, the eyes of disciples were open. (Luke 24:30-31) They might not be present at the Last Supper, but surely when Jesus performed the miracle of Five Loaves and Two Fish, they were there so that they were now able to recognize Jesus from his actions. When the priest consecrates the Holy Eucharist in the mass we join, do we have this "eye-opening" experience? Yes, it is a "mysterium fidei" and a "præstet fides supplementum sensuum defectui". After all, the Holy Eucharist is an expression of the greatest love Jesus Christ has for us. Love cannot be completely described with rationality. It can only be felt with our heart and spirit. Thus, only with a gaze of love at this world can we have the chance to recognize Jesus Christ.

Lastly, I would like to congratulate Catholic couples. Since you two are already a community, Jesus' promise will definitely be fulfilled in you. You can enjoy the peace and joy of staying with Jesus Christ everyday! Of course, Jesus also stays with brothers, nuns as well as all the clergy who live in a community. Let us study hard the scriptures, seek undeterred the will of the Father and diligently receive the sacraments. Then we will be able to recognize Jesus Christ in our daily life.
God bless!

多疑多默的素描 A sketch of Doubting Thomas

復活期第二主日（甲年）
主題：多默素描
耶穌的十二宗徒之中，從對觀福音我們認識較多的，是伯多祿和若望，其他的宗徒祗有名字，沒有行實。若望福音給個別的宗徒，提供了多一些線索，例如斐理伯和多默。今天的福音，更成了後世把「懷疑論者」稱為「多疑的多默」的基礎。多默宗徒真是多疑的嗎？今天我們歡迎新領洗的教友返回堂區大家庭一起慶祝，好像新娘「三朝回門」一樣。且讓我們默想多默宗徒的信仰歷程，作為勉勵。
在若望福音，亦祗有若望福音，提及多默時，三次強調「號稱狄狄摩的多默」。「狄狄摩」是「孿生兒」的希臘文。但對於這位「孿生兒」是男是女，不得而知。由於多默宗徒不是福音的主角，所以留下有關他的文字不多，對他的理解，推測的成份居多，請大家注意這一點。例如，若望福音第一次提及多默，是在「復活拉匝祿」的故事中。多默宗徒在這裡說過一句話，我們很難掌握到它的意思。事緣有人通知耶穌，他的好朋友拉匝祿病了。耶穌沒有立刻去醫治他，並刻意在原地逗留了兩天，纔向門徒表示要前往猶大。門徒擔心猶太人對耶穌不利，對前往猶大有點猶豫。耶穌解釋說，拉匝祿睡了，他要去叫醒他。當門徒不明白耶穌的意思時，耶穌就明明白白地說拉匝祿死了，「我們到他那裡去吧。」（若11:15）多默便向其他的同伴說：「我們也去，同他一起死罷！」（11:16）你覺得多默說的這個「他」，是指誰呢？是指拉匝祿，還是耶穌呢？
如果是指拉匝祿，多默未免有點不莊重，好像個不懂事的大孩子在開玩笑。若望沒有理由把這些「廢話」，記載在福音中。所以大部份的聖經學者，傾向把這個「他」解釋是耶穌。他們把多默說這話的動機，理解為對耶穌的忠心。為了回應其他門徒對前往猶大省的疑慮，多默鼓勵大家與耶穌共同進退，有點像在最後晚餐時，耶穌預言門徒將離棄他時，伯多祿帶頭，然後人人都向耶穌表示赴湯蹈火，絕對効忠。但不竟，這裡不是最後晚餐，而且耶穌並沒有質疑他們的忠心。所以，這個忠心的解釋，有點一廂情願。我仍相信多默所說的「他」是指拉匝祿。那麼，多默真的是個未成熟的大孩子嗎？
是的，多默是未成熟的。但多默的未成熟，是在信仰上的未成熟，當時及以後，他仍倚重他的理性，多於倚重他的信心。當耶穌說拉匝祿睡了，他要去叫醒他。這說法是自然的。但後來耶穌澄清是指拉匝祿死了，那麼「去叫醒他」就變成不合理了，因為人死不能復生。在故事後來的發展中，雖然瑪爾大表示她相信復活（11:24），但不要以為當代所有的猶太人都好像她一樣相信復活。更有甚者，耶穌復活後向自己的門徒顯現時，按福音的記載，當中仍有人半信半疑。（瑪28:17；谷16:11，13-14；路24:41）所以，多默不相信耶穌能復活拉匝祿是合理的，但又不想開罪耶穌，便這了這句俏皮話，表示不信。請記住，多默不是惟一不相信復活的門徒；況且，耶穌在三次預言受難時，重複強調自己要在三天後復活，當時有多少人接受呢？若望保留了這句說話，可能是反映出當時大部份門徒的心理狀態。他們沒有心理準備去見證拉匝祿的復活，和後來耶穌的復活。
耶穌被釘死了，多默所有的信心、所有的希望、所有的憧憬都幻滅了。他惟有再一次倚賴他的理性。所以，當其他門徒告訴多默，復活的主顯現後他們時，難怪多默拒絕接受眼前這一群人的證言。這幾天他們不是一樣悲傷嗎？為甚麼他們會變得如此情緒激昂，如此亢奮，有如神經失常一樣？難道他們受不了刺激，患上「創傷後遺症」，並且互相感染？多默告訴自己，他必須保持冷靜，保持他的理智，不要跟他們一起瘋起來！八天後，多默親眼看見了復活的主。這不是理性可以解釋的。而且，主耶穌還邀請他親手解決自己的疑惑，主耶穌基督並不介意。出於愛，耶穌基督已為我們在十字架上流盡祂的寶血，祂又怎會介意我運用理性去追尋真理呢？
耶穌說：「那些沒有看見而相信的，纔是有福的！」（20:29）是鼓勵我們迷信，鼓勵我們不理性嗎？絕對不是！相信耶穌基督是天主子，相信祂死而復活，除了償還了我們的罪債，更提升我們成為天父的子女。這就是我們的信仰，亦是我們得救的根據。無論我們是出於理性學習，抑或是天主報夢啟示，抑或看見基督徒的愛德見証而相信了耶穌，我們都是有福的。多默宗徒看見了復活的主而相信，一半出於理性，一半感受到耶穌基督那份不離不棄的大愛，對他這個「口出狂言」的不肖門徒的接納。耶穌希望我們感受到，並分享到祂的愛，多於希望我們憑理性去接觸祂。因為人有聰明和愚蠢的分別，但對於愛，無論是嬰孩還是長者、健康的或是患病的、自由的還是坐牢的，一樣有能力感受到！
各位主內的兄弟姊妹，尤其是新領洗的兄弟姊妹，我們每個人的信仰階段不同。您可能仍然依恃您的理性，仍然會運用理性去說服別人信主。但無論如何，感受耶穌基督對我們的愛，是一生人的功夫。我們有幸成為天主教徒，可以領受聖體聖事，與耶穌基督作最親密的結合。請大家多讀經，多祈禱，讓聖體聖事發揮它的效力，讓我們充滿耶穌基督的愛。
天主保祐！

圖片來源：http://www.kidsplaycolor.com

Second Sunday in Easter (Year A)
Theme: A sketch of Doubting Thomas
Among the 12 Apostles of Jesus, we know more about Peter and John from the Synoptic gospels. The others only have names.The Gospel of John supplies us with more clues about individual apostles, such as Philip and Thomas. The text today even becomes the basis of calling skeptics the "Doubting Thomas". Did Thomas doubt? Today, we welcome home the newly baptized, like newlywed brides returning home to celebrate. Let us meditate the spiritual journey of Thomas the Apostle to uplift each other.

In John, and John alone was Thomas mentioned three time, "Thomas, which is called the Didymus". Didymus means "the twin" in Greek. But we know not what gender the other twin was. Since Thomas the Apostle was not the major character in the gospels, few texts mention him. Thus, we can only speculate. This you must bear in mind. For example, the first time the gospel of John mentions Thomas is in the story of the "Raising Lazarus". There Thomas spoke something enigmatic. This is how the story goes. Somebody informed Jesus that his good friend Lazarus was sick. Jesus did not go immediately to cure him but deliberately tarried for two more days before telling his disciples to go to Judaea. His disciples showed their concern about the safety of Jesus and hesitated to go to Judaea. Jesus explained that Lazarus had fallen asleep. He wanted to awake him out of sleep. When the disciples did not understand, Jesus spoke plainly that Lazarus was dead. "But let us go to him." (John 11:15) Then Thomas said to his fellow disciples, "Let us also go, that we may die with him." (11:16) Whom do you think Thomas referred to with the "him"? Lazarus, or Jesus?

If it was Lazarus, Thomas was a bit not serious, like a spoiled big boy cracking jokes. There is no reason for John to put this "rubbish" in his gospel. Thus, many biblical scholars prefer interpreting the "him" as Jesus. They speculate the intention of Thomas was to demonstrate his loyalty. In response to the worries of other disciples about going to Judaea, Thomas encouraged everybody to go along with Jesus, even to die. It is like what happened during the Last Supper when Jesus predicted that all his disciples would abandon him, Peter took the lead and other followed to express their loyalty to die for Jesus. After all, this occasion was not the Last Supper and Jesus did not question their loyalty. Therefore, this "loyalty" interpretation is a bit wishful thinking. I still believe that Thomas' "him" referred to Lazarus. Then, was Thomas an immature big boy?

Yes, Thomas was immature. But his immaturity was in his faith. At that time and hereafter, he relied more on his rationality than his faith. When Jesus said that Lazarus had fallen asleep and he wanted to wake him up, this was reasonable. But after Jesus had clarified that he meant Lazarus was dead, "waking him up" became irrational. No such thing had happened before. In the course of the story, although Martha expressed her belief in resurrection (11:24), we cannot conclude that all the contemporary Jews believed in resurrection like her. Worse still, when Jesus appeared to his disciples after resurrection, according to the gospels, some doubted (Matthew 28:17; Mark 16:11, 13-14; Luke 24:41) Therefore, it was reasonable for Thomas not to believe that Jesus could raise Lazarus from the dead. But he did not want to offend his Master. Thus he cracked this joke to express his disbelief. Remember, Thomas was not the only disciple who did not believe in resurrection. Furthermore, how many of them believed when Jesus foretold three times that he would die and stressed that he would come back to life after three days? John kept this "joke" probably to show the mind set of most of the disciples at that time. They were not psychologically ready to witness the resurrection of Lazarus and the subsequently resurrection of Jesus.

Jesus was crucified. All the faith of Thomas, his hope and visions of the future had vaporized. He could only fall back on his rationality. Thus when the other disciples told Thomas that the risen Lord had appeared to them, we cannot blame Thomas for rejecting their witness. Were they not mournful these few days? Why did they become so emotionally heightened and excited like those mentally deranged? Was it that their mind snapped and they suffered "post traumatic syndromes" and infected each other? Thomas had to tell himself to keep cool, to retain his sanity and refuse to turn mad. Eight days later, Thomas saw the risen Lord with his own eyes. This could not be explained with rationality. Moreover, Lord Jesus even invited him to resolve his doubts with his own hands! Lord Jesus Christ did not mind. Out of love, Jesus Christ had poured out all his blood for us for the cross. How could he mind our pursuing the truth with rationality?

Jesus said, "Blessed are those who have not seen and yet believe." (20:29) Does Jesus want us to be superstitious? Does he encourage us to be irrational? Of course not! Believing Jesus Christ to be the Son of God and that he died and came back to life, that not only did he redeem all our sins but also elevated us to be the children of the Father, is the core of our faith, the basis of our salvation. Whether we learn this with rationality, or God reveals this in our dreams, or we believe in Jesus Christ after seeing the witnesses of Christian charity, we are blessed. Thomas the Apostle believed after seeing the risen Lord, partly out of rationality and partly feeling the unreserved love of Jesus Christ who accepted this arrogant big mouth disciple! Jesus wants us to feel and share his love more than reaching him through rationality. It is because people have different levels of intelligence but everybody is capable of feeling love, whether they are babies or the aged, the healthy or the sick, the free or the imprisoned.

Brethren, in particular, the newly baptized, we are at different stages of faith. We may still rely on our rationality more, still want to persuade people with rationality to believe in the Lord. But feeling the love Jesus has for us is the work of our entire life. We are lucky to be Catholics, to be nourished by the Holy Communion and be united with Jesus Christ in the most intimate ways. Let us read the Scriptures more and pray harder to make the sacrament of Holy Eucharist more effective. Let us be fully infused with the love of Jesus Christ.
God bless!

2017 EASTER GREETING

ALLELUIA
CHRIST HAS RISEN
How does his resurrection
transform your life?
Open your Comfort Zone
to welcome the Author of Life
PAX PASCHALE

不一樣的新生命 A Different New Life

復活主日（甲年）
主題：不一樣的新生命

在耶穌的受難復活逾越奧蹟的整個過程中，耶穌並不是一個人唱獨腳戲的。每一個接觸過耶穌的人，都擔任了一個或大或小的角色：最親近耶穌的十二宗徒，與耶穌吃完最後晚餐之後，叛徒猶達斯帶領兵士拘捕耶穌，忠心的伯多祿拔劍拒捕，之後卻三次否認耶穌。老謀深算的大司祭蓋法操控猶太人的公議會，判耶穌該死；驕傲的羅馬總督比拉多沒有秉持法治精神，屈服在群眾的壓力下，交耶穌給猶太人釘死。盲目的群眾起初滿懷期望，歡迎耶穌進入聖城，解放他們。同一班群眾，幾天後受慫恿，要求釘死他們的默西亞！在耶穌背十字架出城外受死的時候，偶然路過的基乃訥人西滿被迫替他背負最後一程；凶殘的士兵戲弄耶穌，並動手釘死耶穌，但他們的百夫長看見耶穌斷氣時的景象，相信了耶穌是天主子。十一宗徒祗剩下若望在十字架下陪伴耶穌，並接受救主的寄託，照顧聖母瑪利亞。耶穌斷氣後，有專業的士兵用長槍刺透耶穌的肋旁，保証耶穌一定死去。耶穌死後，阿黎瑪特雅人若瑟來收殮他的遺體。三日後，耶穌復活了，顯現給婦女和門徒。在世逗留了四十天後，升天去了。

名字能夠出現在福音的人，在初期教會內，一定有相當的地位。 十二宗徒的地位，固然不用多說了。且看在耶路撒冷猶太公議會中佔小數，但支持耶穌的法利塞人如尼苛德摩，阿黎瑪特雅的若瑟。不在議會內，但耶穌對他們有恩的法利塞人，如患痲瘋的西滿，耶穌曾復活他女兒的雅依洛等。這些人在耶穌復活之後，一定加入了教會，成為初期教會的中堅份子，得以名垂千古。耶穌的復活，帶給了他們甚麼改變，是值得我們默想的。今天，讓我們大家一起默想阿黎瑪特雅人若瑟的角色。

綜合四部福音的記載，阿黎瑪特雅人若瑟是富有的（瑪27:57），是一位議員（谷15:43，路23:50），是耶穌的門徒（瑪27:57，若19:38）。他期待天國（谷15:3，路23:51），不贊同其他人的計謀（同上），但害怕他們的勢力（若19:38）。這些描述，非常符合當今生活在香港社會的天主教徒的寫照。

在香港，大部份的天主教徒是中產階級或以上，是香港社會的既得利益者。小時候入讀神父修女主辦的名校，接受有理想的教育，期待天國。長大後做一份有穩定收入的工作，爬到社會的中上階層。因此，雖然他們有理想，有能力看見社會上不公義的制度和行為，但是他們不會積極投入改革，挺身而出，為耶穌辯護。他們不會像伯多祿一樣衝動，拔劍為耶穌拒捕，因為他們不是殉道者的材料。他們祗會做一些慈善工作，幫助有急難的不幸人，正如若瑟拿為自己預備好的墓穴，埋葬耶穌一樣（瑪27:60）。福音沒有清楚記載耶穌在復活後曾顯現過給阿黎瑪特雅人若瑟，他不一定在那120個曾見過復活的主的門徒之中（宗1:15）。這樣並不重要，反正我們沒有一個曾見過復活了的主一樣。但我相信，空了的墳墓對若瑟有一定的衝擊。

讓我們想想若瑟用自己的墳墓埋葬耶穌的意義。
在任何時代，若瑟算得上是個成功人士。他富有，又是議員，有財有勢。而且，他還可以為自己和自己的家人預備一座新墳墓。看來，他不但可以安居樂業，而且在自己的安樂窩內，可以安枕無憂了。認識耶穌後，他加深了對天國的渴望。但對制度上出現的不公義，他仍感無能為力，所以沒有為耶穌辯護。耶穌死後，不知從那裡來的膽量，他竟跑去比拉多要求收殮耶穌的遺體（瑪27:58，谷15:43，路23:52，若19:38），並與尼苛德摩合作，一個捐出墳墓，一個捐出香料（若19:39），埋葬了耶穌。

我認為若瑟為了耶穌而放棄了自己未來的安樂窩，很有意義。他固然有能力另覓新墳，而且他一定不會用別人用過的墳墓。但耶穌復活了，離開了若瑟的安樂窩，為他帶來意想不到的衝擊。第一，耶穌的屍體是在他的墳墓內遺失了的，所以公議會一定會找若瑟麻煩，把他拘查。從前他 沒有勇氣為耶穌辯護，今次他要為自己洗脫罪名了。我相信這個時候，耶穌基督是不會棄他不顧的，復活的主一定會派遣聖神指導他說話，令公議會折服（瑪10:19-20，谷13:11，路12:11-12）。這個答辯的經歷，會令若瑟認識到，信仰耶穌基督不是生命的附屬品，而是與他的生命息息相關，是他生命的核心所在。

第二，有誰不希望安枕無憂呢？但逃避痛苦，躲進安樂窩裡會窒息我們的成長，因為成長必須克服困難，必會帶來痛苦。不長進祗會步向死亡。安樂窩祗適宜暫時停留，否則，我們祗會在裡面腐爛。空了的墳墓令若瑟意識到，安樂窩不是永遠的歸宿。從前努力經營的安樂窩不再是必要的。信靠大能的天主，就不必為自己留有後路了。

主內的諸位，阿黎瑪特雅人若瑟未必親眼看見過復活的主，他未必成為一位殉道者。但耶穌的復活肯定改變了他的生命。您呢？
天主保祐！

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Easter Sunday (Year A)
Theme: A Different New Life

In the Passion and Resurrection of Jesus, the mystery of Passover, Jesus did not sing solo. Everyone in contact with him played a role, be it big or small. The 12 Apostles who were closest to Jesus ate the Last Supper with him. After that, Judas the traitor brought soldiers to arrest him. The loyal Peter resisted the arrest with his sword but later denied Jesus three times. The calculated High Priest Caiaphas manipulated the Sanhedrin to condemn Jesus. The arrogant Pilate did not uphold the rule of the law and handed Jesus over to be crucified. Burning with Messianic expectations, the mob welcomed Jesus into Jerusalem only to be persuaded to demand his crucifixion a few days later. The cruel soldiers mocked Jesus and crucified him. But their Centurion acknowledged that Jesus was the Son of God after seeing the signs at his death. Among the Apostles, only John stayed with Jesus at the cross and took care of the BVM at the request of the Lord. When time was almost through, a soldier pierced Jesus' side in a professional manner to ensure his demise. Afterwards, Joseph of Arimathea came to bury his corpse. On the third day, Jesus rose from the dead, appeared to women and disciples. He stayed for forty days and ascended to heavens.

Someone must be important enough in the early Church for their names to appear in the gospels. Of course, there is no need to dispute about the 12 apostles. There were the few Pharisees in the Sanhedrin who supported Jesus, such as Nicodemus and Joseph of Arimathea. Those who were not in the Sanhedrin but owed Jesus a favour such as Simon the leper and Jairus whose daughter Jesus had raised from the dead. They must have joined the Church and become important members after Jesus' resurrection such that their names became immortalized. It is worth reflecting what changes Jesus' resurrection has imparted on their lives. Today, let us meditate the role of Joseph of Arimathea.

Combining the information of the four canonical gospels, we know that Joseph of Arimathea was rich (Matthew 27:57), a member of the Sanhedrin (Mark 15:43, Luke 23:50), a disciple of Jesus (Matthew 27:57, John 19:38). He was looking for the Kingdom of Heaven (Mark 15:43, Luke 23:51) and had not consented to the purpose and deed of the others (ditto) but he was afraid of the Jews (John 19:38). These descriptions match the profile of Catholics living in Hong Kong today. In Hong Kong, most Catholics belong to the upper middle class. They are part of the status quo. When they were small, they attended religious schools run by priest and nuns and learned of the utopia. When they grew up, they got well paid jobs and climbed to the upper stratum of the society. Thus, although they cherish ideals and have the ability to see the unfair structure and deeds in the society, they will not actively reform them. Nor will they stand up to defend Jesus. They would not be as impulsive as Peter to take up the sword to resist arrest for Jesus because they are not trained to be martyrs. They would only do some trivial charity works to help the unlucky just like Joseph who gave up his own tomb to bury Jesus. (Matthew 27:60) The gospels do not mention explicitly that Jesus had appeared to him. He might not be among the 120 who had seen the resurrected Jesus. (Acts 1:15) This is immaterial. After all, who among us has seen the risen Christ? But I believe the empty tomb must have had a great impact on Joseph.

Let us think about what it means for Joseph to give his own tomb to bury Jesus.
By all standards, Joseph was a successful man. He was rich and was a member of the Sanhedrin. He had both money and power. Moreover, he was capable of preparing a new tomb for himself and his family. So, his life was more than stable. He did not have any worries in his comfort zone. After meeting Jesus, he deepened his anticipation of the Kingdom of Heaven. But he still felt helpless in view of structural injustice. He had not defended Jesus in the Sanhedrin. After the death of Jesus, out of nowhere he mustered his courage to ask Pilate for the corpse of Jesus (Matthew 27:58, Mark 15:43, Luke 23:52, John 19:38). Together with Nicodemus, he offered his tomb and Nicodemus the myrrh to bury Jesus. (19:39) I think it is very meaningful for Joseph to abandon his future comfort zone for Jesus. Of course he had the money to build another tomb and he would not use a tomb which somebody had used. But Jesus came back to life, leaving behind the comfort zone of Joseph. This brought about an unexpected impact on Joseph. Firstly, the corpse of Jesus disappeared in his tomb. The Sanhedrin must have given him troubles, arrested and interrogated him. Before the resurrection, Joseph did not have the guts to defend Jesus. Now, he had to defend himself. I believe that Jesus Christ would not abandon him at this moment. The Risen Lord must have sent the Holy Spirit to inspire him what to say and defeated the Sanhedrin (Matthew 10:19-20, Mark 13:11, Luke 12:11-12). This interrogation experience must have made him understand that belief in Jesus Christ is not an accessory in life, but is closely related to his life. It is the core of his life.

Secondly, who does not want to be carefree? But to run away from pain, to hide out in our comfort zone will smother our growth. It is because in order to grow, we need to overcome difficulties and this will definitely bring pains. Stagnation will surely bring death. The comfort zone is suitable for a short stay only. Otherwise, we will rot inside. The Empty Tomb made Joseph aware that the comfort zone was not our final resting place. Previous efforts to build up our comfort zone are unnecessary. Trusting in the almighty God makes contingency plans unnecessary.

Brethren, Joseph of Arimathea might not have seen the Risen Lord. He might not be a martyr. But surely Jesus' resurrection has transformed his life. What about yours?
God bless!

接受或拒絕耶穌 Choose to Accept or Reject Jesus

基督苦難主日（甲年）
主題：接受或拒絕耶穌

每年聖周誦讀的耶穌基督受難始末，讓我們再一次反省自己在人生交叉點所作的抉擇。固然，四位聖史的視野及重點不同，給我們一個立體的受難故事。今天我們默想瑪竇所載的受難始末，我們要對瑪竇的重點，有所認識。 瑪竇的福音，非常重視教會的生活。四部福音之中，祗有瑪竇使用「教會」一詞，共出現了三次。亦祗有瑪竇記載了奉天主聖三之名的洗禮，而不是以耶穌基督、保祿或者伯多祿之名洗禮。而教會亦採納了瑪竇版本的「天主經」。

教會的生活，當然注意大家的同心合意，團結共融。但當時的形勢，教會是處於被逼害的位置，經過三百多年的教難，到羅馬凱撒君士坦丁大帝時纔被帝國所接納，成為地上教會。因此，教會對背信棄義的門徒，一方面為他們難過，另一方面亦不得不提出警告。路加有記載猶達斯的悲慘結局，但重點在於補選他的遺缺，而不是耶穌基督受難的一部份。祗有瑪竇的福音，在耶穌基督的受難始末之中，有記載叛徒猶達斯的悲慘結局。固然，所有福音都描述猶達斯為貪財而出賣耶穌。惟有瑪竇代表教會，對猶達斯表達憐憫，說他醒覺到被宗教領袖，利用來迫害耶穌，迫害教會，日後一定不容於教會。他感到後悔和絕望，選擇了自殺。而且，瑪竇把他的貪財，解說成應驗經上的預言！給予這位失敗了的宗徒，在救主受難時一席位。的確，猶達斯的角色，二千年來令世人迷惘。他真的拒絕了耶穌基督嗎？例如今天的一齣備受推介的電影【沉默】，亦有探討這個在面對教難時，如何自處的問題。

法利塞人在亡國巴比倫的時候，在一個沒有了聖殿和司祭的時代，他們保存了梅瑟的法律，並堅持遵守，與外邦人隔離，保衛了猶太人的民族身份，是當代的民族英雄，回國後享有崇高的地位，成為建制的一部份。司祭和撒杜塞人負責祭祀和禮儀，經師和法利塞人負責猶太經典和倫理道德。兩個集團雙劍合璧，並駕齊驅，可謂天下無敵。可惜權力令人腐敗，他們逐漸變得形式化，忘記了禮儀和法律的精神，窮寡婦兩個銅錢的奉獻（谷12:41-44），正好說明他們如何把禮教，變成「吃人的禮教」。耶穌來啟示得救的真理，恢復信仰的真精神，指出我們應以心神和真理崇拜天父（若4:23-24）。耶穌的出現，動搖了法利塞人和司祭的地位。出於利益的受損，從前的民族英雄，如今卻成了加害天主子的幫凶。如果被利用而出賣耶穌的猶達斯值得同情的話，那麼，我們又應否同情那些出於害怕失去權勢而加害耶穌的法利塞人和司祭嗎？

再看比拉多。他本來是局外人，猶太人的宗教爭論與他無關。他本來可以客觀地，不偏不倚地作出公平的判決，維護法治的精神。他為甚麼會屈服在群眾的壓力下呢？他是羅馬總督，原本可以高高在上地統治這群殖民地低等民族。但在現實的政治上，他倚賴猶太人的權貴，維持地方的安定繁榮。而且，他是在凱撒前失寵，纔被貶到這裡當官，猶太權貴豈會不知（若19:12）。比拉多竟然屈服在這群低等民族的要脅之下，他的尊嚴和驕傲，真是無地自容。為了還以顏色，他堅持在耶穌的罪狀牌上寫了「猶太人的君王」，公開侮辱他們來洩忿！

這是一場生命與死亡的對決。天主子與魔鬼的交手。雖然魔鬼一定會失敗，但它以它的一貫作風，操控著一批天主的子民，作為「人盾」。它以貪念引誘了天主子的門徒，以恐懼俘虜了猶太人的權貴，以驕傲控制了比拉多。再借用他們來攻擊天主子，希望他們互相殘殺，兩敗俱傷。魔鬼的失敗，在於天主子的絕對服從。耶穌基督沒有還擊，並時時處處表達了對罪人的憐憫。

門徒中除了失敗的猶達斯，也有三次背主後痛哭的伯多祿。公議會中除了加害耶穌的權貴外，也有安葬耶穌的阿黎瑪特雅人若瑟。除了枉法的比拉多外，還有一個有良心的比拉多妻子。所以，人類仍是自由的，是有選擇的。我們可以選擇安貧樂道，可以選擇吐氣揚眉；可以選擇倚靠天主，可以選擇戀棧權勢；可以選擇真理，可以選擇埋沒良心；可以選擇生命，可以選擇死亡。
各位兄弟姊妹，您們靠哪邊站呢？
天主保祐！

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Passion Sunday (Year A)
Theme: Choose to Accept or Reject Jesus

Every year, we read the Passion of Jesus Christ. It enables us to reflect once again what decision to make at critical moments. Of course, the four Evangelists stress and look at Jesus' suffering from different perspectives, giving us a Passion in 3D. Today, we meditate Matthew's Passion. We need to know his focus.
The gospel of Matthew emphasizes Church life. Among the 4 canonical gospels, only Matthew uses the term "Church" which appears three times. From Matthew alone can we find a formula of baptism which is in the name of the Blessed Trinity and not the name of Jesus Christ, or Paul or Peter. The Church also adopts Matthew's version of the Lord's Prayer.

Of course the life of the Church pays attention to fellowship and communion. But at that time, the Church had to undergo three centuries of persecution. It was only until Constantine the Great was the Church recognized and became official. Thus, on one hand, the Church felt sad about those apostates and on the other could not but to warn them. Luke mentions the demise of Judas but in the context of electing someone to fill the vacancy, and not in the context of Jesus' Passion. Only Matthew puts him in such a context. Of course, all the gospels blame Judas' betrayal on greed. Only Matthew represents the Church to show Judas compassion. Matthew describes how Judas found himself became a tool of the religious authority to persecute Jesus, to persecute the Church, thus would never be accepted by the Church; how he regretted, became despair and chose to commit suicide. Moreover, Matthew explains away his greed as a fulfilment of the Scriptures, thus giving this defeated Apostle a place in the Saviour's Passion. Indeed, the role of Judas has fascinated humanity for two millennia. Did he really reject Jesus Christ? Today, a much recommended movie "Silence" also explores how to position oneself in times of persecution.

During the Babylonian Captivity, a time without the Temple and priests, the Pharisees preserved the laws of Moses, insisted on observing them and separated themselves from the Gentiles. They successfully defended their Jewish identity and became national heroes. After returning home, they enjoyed high status and became part of the establishment. While priests and Sadducees were responsible for sacrifices and rituals, Scribes and Pharisees were responsible for promoting the Hebrew Scriptures and morality. The two parties worked hand in hand and would be invincible. Unfortunately, power corrupts and they became formal and had forgotten the spirit of the laws and rituals. The story of the poor widow who offered two brass coins illustrates how laws and rituals had become flesh-eating (Mark 12:41-44). Jesus came to reveal the truth of salvation, to restore the true spirit of faith and showed us that we should worship the Father in spirit and truth (John 4:23-24). Jesus threatened the status of the Pharisees and priests. To defend their interests, the once national heroes had now become an accomplice to kill the Son of God. If we show compassion to Judas who was made use of, then shall we also show sympathy to those Pharisees and priests who murdered Jesus out of a fear of losing status?

Now, let us take a look at Pilate. He was only an outsider, having nothing to do with religious controversies of the Jews. He could have been objective and fair in passing judgments and upholding the rule of law. Why did he bend under people's pressure? He was the Roman Procurator. He could have ruled these lowly colonial subjects from above. But in real politics, he had to rely on the Jewish authorities to maintain stability. Moreover, he had lost the favour of Caesar and was demoted to his troublesome hotspot. How could the Jewish authority not know (John 19:12)? Pilate bent to the wish of this lowly people. His dignity and pride were bruised. To vent his anger, Pilate insisted on writing "The King of the Jews" on the inscription of the cross to humiliate the Jews in public.

This is a war pitched between life and death, the Son of God and Satan. Although Satan was doomed, in its usual MO, it controlled a group of People of God as human shields. It seduced an apostle with greed, enslaved the Jewish authorities with fear and controlled Pilate with pride. It pitched them against the Son of God, hoping to see them killing each other. Satan lost to the perfect obedience of the Son of God. Jesus did not fight back. He showed compassion to sinners all the time.

Other than the defeated Judas, there was a Peter who denied the Lord three times and wept. Other than those in authority who wanted to murder Jesus, there was a Joseph of Arimathea who buried Jesus. Other than a Pilate who abused the law, there was a conscientious wife of Pilate. Thus, men are still free and have choices. We can choose to be poor in spirit, or to ride high; choose to rely on God or on power; choose the truth or to bury our conscience; to choose life or to choose death.
Brethren, on which side do you stand?
God bless!

與耶穌基督做朋友 To befriend Jesus Christ

四旬期第五主日（甲年）
主題：與耶穌基督做朋友

死亡究意是甚麼一回事呢？
從大自然所見，花草樹木會凋謝，動物會給別的動物，包括人類吃掉；那些沒有被吃掉的，停了呼吸和脈搏之後，便會漸漸腐化，回歸塵土。人類有文化，會埋葬和悼念死者。可是，從來沒有人從墳墓回來，告訴我們死亡之後是甚麼一回事；而且，人類對陌生的，不明白的事物，懷有戒心，卻又喜歡以幻想來填補那些空白。結果，人類想像了很多死後可怕的景象，從而對死亡產生了恐懼。為甚麼不想像美好的景象呢？因為所見到的死亡，大都是伴隨著腐爛和發臭。正如今天的福音所說：「主，已經臭了！」（若11:39）
有些文明，把屍首，尤其是元首的屍首，進行防腐，加上香料辟臭。對屍體防腐的手段，表達出人類，尤其是擁有龐大權力的人，對永生、永恆的一種渴求。我們這些平民百姓，「塵歸塵，土歸土」便了事。有些文明比較民主，把屍首進行天葬，不論帝皇將相或是平民百姓，都讓飛鳥把亡者帶到天堂去。現代社會的文化追求健康、青春，減慢衰老，甚至發展出把死於不治之症的屍體冷凍的技術，希望有朝一日，發明了醫治絕症的方法，便可以把屍首解凍來醫治。有些人並不戀棧這可朽腐的軀殼，希望引用電腦科技，把一生人的記憶甚至感情儲存起來，希望將來可以灌入新一代的仿真機械人之中，把「我」這個人，永遠保存下去。近年來不少科幻電影，也有這些橋段。這些都是人類對永生、永恆渴求的新一代的形式。所以在處理死亡問題的同時，讓我們有機會反省永生的課題。

耶穌在處理他的好朋友拉匝祿死亡的問題上，啟示給我們不少有關永生的教訓。首先，不要奢望做了耶穌的朋友，便會獲得天主保祐，以後無憂無慮，無災無難，無病無痛。且看拉匝祿生病了，耶穌並沒有立刻治好他，反而要等他經歷死亡之後，纔復活他。耶穌這樣對待朋友，以致旁人也要問：「這個開了瞎子眼睛的，豈不能使這人不死麼？」（11:37）這問題反映了很多人對宗教信仰的誤解，以為宗教信仰祗是導人向善，給予心靈的安慰，甚至是當權者借來荼毒人民的鴉片！毫無疑問，耶穌導人向善，耶穌安慰憂苦的心靈，但不止於此。耶穌來幫助我們與天父修好，使我們可以重新做人，做天父所鍾愛的子女。與天父修好的過程中，受苦是免不了的。所以，信仰耶穌並不保証無風無浪，無病無痛。不過，不用失望氣餒，一如耶穌所啟示的，受苦是為了「看到天主的光榮」（11:40），是叫群眾相信是天主派遣了耶穌（11:42）。

第二，死亡並不是好像人類幻想的可怕的事。創世紀說人吃了禁果，把罪惡和死亡引入了世界；聖保祿宗徒把罪惡和死亡貫串在一起說：「罪惡的薪俸是死亡。」（羅6:23）給讀者的印象，死亡好像是一種對罪惡的懲罰。然而，耶穌卻以自己的復活，從墳墓裡出來，啟示我們死亡是一個逾越的過程，讓我們進入另一個層次的生命。從耶穌復活顯現給門徒的記載之中，我們知道復活後的肉身，是不受時空的約束，不會損壞。而且，義人的肉身，更會是光芒燦爛的。

第三，耶穌說：「凡活著而信從我的人，必永遠不死。」（若11:26）是不可以按字面理解的！試想想，受過耶穌恩惠的人，當然信從耶穌。耶穌曾行過不少治病的神蹟，那些痊癒了的病人，後來不是一樣死去嗎？當然，耶穌從來沒有承諾這些被治好的人不會死。但今次不同了，耶穌在復活拉匝祿之前，便許下信從祂的人不死的承諾。耶穌復活了拉匝祿，後來拉匝祿和他的兩個姊妹一樣死去。而且，按字面理解耶穌的啟示，日後就不會有殉道者，今天世界上仍活著一些兩千歲的基督徒了。這樣的世界，合理嗎？公平嗎？

第四，那麼，應如何理解「信從耶穌基督便不會死」的承諾呢？讀聖經是不可以斷章取義的，所以必須與上文下理一起讀。耶穌說：「我就是復活，就是生命。」（11:25）這句又應如何理解呢？首先，倘若祗有復活而沒有生命，這樣的復活與殭屍喪屍無異，相當恐怖。所以，耶穌所說的這句話是復活與生命一併理解的。祂是生命的泉源，是生命的本身。耶穌基督所要賜予的復活，是充滿生命的復活，是經過死亡進入另一個層次生命的復活。信從耶穌基督，便是與耶穌基督建立關係。試問生前拒絕信從耶穌的人，如當代的法利塞人，死後又如何能信從耶穌，與他建立關係呢？所以，「信從耶穌基督」是指在生前與耶穌基督建立了關係的人。與耶穌基督建立了關係，就是接通了生命。所以，生前信從耶穌基督的人，即使死了，仍是活著的，因為耶穌基督能起死回生，而且是回到更高層次的生命。耶穌基督藉著復活拉匝祿，展示出天主的光榮，展示出是不可見的天父，派遣祂來到世上啟示天父的慈悲，展示出天父是造物主，是生命的主宰。藉著信仰耶穌基督，我們返回生命的根源。

各位兄弟姊妹，友誼是需要以時間，以真誠栽培的。讓我們在日常的生活中，拿出誠意和時間，與耶穌基督發展深厚的友誼。
天主保祐！

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The Fifth Sunday of Lent (Year A)
Theme: To befriend Jesus Christ

What is death?
We observe from nature that flowers and plants wither. Animals are eaten by other animals which include human beings. Those which are not eaten decay and return to dust after their breath and pulses stop. Humans are civilized. We bury and remember the dead. However, nobody has ever return from the grave to tell us what it is like after death. Furthermore, we are cautious about unfamiliar things and things we don't understand. We like to fill up the "gaps" with our imagination. Consequently, we imagine many terrifying scenes after death and develop a fear of death. Why don't we imagine good scenes after death? It is because death is accompanied by decay and stench. Just as the gospel today says, "Lord, by this time there will be an odour." (John 11:39)
Some civilizations would preserve the corpses, especially corpses of leaders and embalmed them to cover up the stench. This preservation of corpses shows that men, especially those who possessed great authority desired eternity. We are only common people. To dust we return. Some civilizations are more democratic. They expose corpses, be they royals or commoners, in high places for the birds to carry them to heavens. Modern culture chases after health, youthfulness, retardation of ageing. Scientists even develop cryonics to preserve the corpses of people who die of incurable diseases of contemporary medicine with the hope that they can be revived and cured in the future. Some people do not bother with the body. They hope to make use of Information Technology to save all their memories and even feelings and reload them onto newer generations of robots. In doing so, they hope to preserve this "I" person forever. Many movies these days make use of this story line. All these are new expressions of the human desire for eternity. Therefore, in handling the issues of death, we have an opportunity to reflect at the same time on the topic of eternal life.

When Jesus handled the death of his good friend Lazarus, he revealed to us many teachings about eternal life. First of all, don't ever think that being a friend of Jesus, we would be exempted from worries, disasters and suffering. Take a look at Lazarus. Jesus did not cure his illness immediately but waited until his death to resuscitate him! Jesus treated his friend in such a way that people asked, "Could not he who opened the eyes of the blind man have kept this man from dying?" (11:37) In fact, this shows a very common misunderstanding of religion among people. They think that religions only teach people to be moral, give consolation to the distressed and even are made used of by people in power as the opium of the subjects. Doubtless, Jesus teaches us to do good, consoles the distressed but he does not stop there. Jesus came to reconcile sinners and the Father, to help us turn a new leaf and become beloved children of the Father. In the process of reconciliation, suffering is inevitable. Therefore, believing in Jesus does not guarantee a smooth and painless life. But don't be discouraged. Just as revealed by Jesus, suffering is the time "to see the glory of God" (11:40) and to make the people standing by believe that God sent Jesus (11:42).

Secondly, death is not as horrible as men imagine. Genesis tells us that our First Parents ate the forbidden fruit and brought sins and death into this world. St. Paul joins the two together by saying, "The wage of sin is death." (Romans 6:23) This gives the readers an impression that death is a punishment for committing sins. However, with his resurrection, Jesus came back from the grave to reveal to us that death is a Passover. Through death, we pass over to another level of life. From the narratives of Jesus' apparitions to the disciples, we know that after resurrection, the body is not restricted by time and space and it is imperishable. Moreover, the righteous' bodies shine in glory.

Thirdly, we cannot interpret literally Jesus' words, "whoever lives and believes in me shall never die." (John 11:26) Think about it. Those Jesus cured must have believed in Jesus who had worked many healings and those cured died subsequently, didn't they? Of course, Jesus had never promised that those who were cured would not die. But this time it was different. Before Jesus raised Lazarus, he promised that those who believe in him would never die. Jesus raised Lazarus. Subsequently, he and his sisters died. Moreover, if we interpret Jesus' revelation literally, there would not be martyrs and today there would be many Christians who had lived nearly two thousand years. Would such a world be reasonable or fair?

Fourthly, how should we understand the promise that those who believe in Jesus Christ would never die? We cannot read Bible passages out of context. Earlier, Jesus said, "I am the resurrection and the life." (11:25) How shall we understand this? First of all, if there were resurrection without life, Jesus would produce zombies which would be horrible! Therefore, resurrection and life must go together. Jesus is the source of life. He is Life itself. Therefore, the resurrection Jesus gives is a resurrection full of life. It is a passage from death to another level of life. Believing in Jesus Christ is building up a relation with Jesus Christ. Imagine some people who refused to believe in Jesus while they were alive, such as some contemporary Pharisees. How could they believe in Jesus, build up a relation with Jesus after death? Therefore, "believing in Jesus Christ" means those who have built up their relation with Jesus Christ while alive. Building up a relation with Jesus Christ gets you connected with Life. Therefore, those who believed in Jesus Christ while alive are still living even after death through which Jesus shall give them a higher level of life. Through raising Lazarus, Jesus manifested the glory of God, that the invisible Father had sent Jesus to reveal His mercy, that the Father is the Creator, the Author of Life. With the belief in Jesus Christ, we return to the source of life.

Brethren, we need time and sincerity to cultivate a friendship. Let us take out our sincerity and time to develop a deep friendship with Jesus Christ.
God bless!