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！
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.
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.
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.
Brethren, on which side do you stand?
God bless!
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