從「和氏璧」看天國 Seeing Kingdom of Heaven in He's Jade Disc

常年期第十七主日（甲年）
主題：從「和氏璧」看天國

瑪竇福音雄心勃勃，把耶穌生平的言行，編成五大段落，好比「梅瑟五書」。這幾個星期，我們聆聽第三部份，即解說天國的部份。耶穌用比喻來講解天國，按瑪竇福音的編排，「撒種比喻」是第一個比喻，又是解釋其他比喻的鎖匙。從另一個角度看，其餘的比喻，可以說是「播種比喻」的註腳，更全面地發揮「撒種比喻」的教訓。

例如，眾人都是按天主的肖像所創造，理應人人渴慕天主的。為甚麼不同的人對所聽的福音會作出不同的反應呢？上星期所聽的「麥子和莠子」的比喻，便嘗試解答這個疑問。首先，耶穌進一步說明魔鬼的角色，它不但取去人心中的福音（即撒種比喻中的第一類人），更利用他們作為它在世上的工具，干擾那些信從福音的人。所謂「近朱者赤，近墨者黑」，好人與壞人走在一起，互相影響，對福音便產生了不同的反應。另一方面，「麥子和莠子」的比喻再進一步說明天父的忍耐和慈愛。

既然魔鬼一直在破壞天主與人類的關係，我們何來希望可以結出百倍、六十倍和三十倍的果實呢？於是耶穌用「芥子比喻」向我們保證教會開始的時候，雖然有如芥子般微小，但最終要成為一棵大樹，給世人庇蔭。耶穌又用「酵母比喻」指出福音是有它的生命力，有如星星之火，可以燎原。那麼，讓我們默想今天的比喻，看它如何發揮「撒種比喻」的教訓。

「寶貝和珍珠」比喻，其實是指第四類人，他們獲得了天國。他們成功的秘訣在於「買掉他所有的一切，買了那塊地／它。」（瑪13:44, 46）第二或第三類人因為信仰沒有紥根，或者把注意力集中在其他地方，所以得不到天國。那麼，信耶穌要變賣所有家產，纔能進入天國嗎？這與那些歛財的邪教有何分別呢？值得為天國放棄所有財產嗎？其實，不必變賣所有家產。且看，昨天剛晉鐸的兩位神父及在座之中的神父和修女，他們不是放棄了自己的家庭和事業來響應天主的呼召嗎？他們已獲得了天國。因此，選擇天主而作出適當的放棄，就得到了天國。

其實，天國是甚麼意思呢？基督徒不是不應過問政治嗎？
雖然「天國」聽來好像是一個政治概念，其實不然。天國是指天主的旨意得到圓滿地實現。天主為每一件事物：一個人，一隻小鳥，一顆樹甚至一塊石頭，都安排了圓美的計劃，他們會得到圓滿的發展。可惜罪惡的出現，破壞了天主在萬事萬物身上的計劃，使人得不到應有的自由，不能全面發展天賦的潛能；尤有甚者，社會更進而建立不公義的制度，剝削弱小和破壞生態環境。換句話說，天國有點像孫中山先生─一個基督徒─所提出的救國方略的四個綱領：「人盡其才，地盡其利，物盡其用，貨暢其流。」。所以基督徒可以論政，但應以福音精神為基礎！

讓我給大家溫習一段熟悉的歷史故事，從中看看如何「變賣一切」來換取天國。相信大家一定聽過「和氏璧」的故事。有一天，楚國的卞和在山上發現了一塊美好的玉璞，便把它獻給楚厲王。厲王命玉官鑑定，玉官說是石頭，王以為卞和以一塊石頭欺騙他，便命人砍去他的左腳。後來楚武王即位，卞和再獻玉璞，武王再命令玉官鑑定，結果仍然是一塊石頭，卞和的右腳被砍去了。武王死後，文王即位。卞和抱著玉璞在楚山下哭了三日三夜。文王得知，派人詢問他。卞和答道：「我不是哭兩腿被砍，而是為了寶玉被判為石頭，忠貞之士被判為騙子而哭。」文王於是命令玉官處理，得美玉。於是命之為「和氏璧」。【韓非子‧和氏第十三】到了秦始皇，他把和氏璧雕琢成傳國璽，以後的一千年，歷代皇朝都以擁有它作為正統，象徵皇朝得到上天的認可。

你可能會問：「為甚麼卞和那麼傻，不把玉璞雕琢好纔獻給楚王呢？這樣做就不會賠上了兩條腿嘛！」。有兩個可能的答案：

1. 卞和沒有足夠的工具去處理那塊玉璞。
2. 倘若獻上完成了的美玉，君王會懷疑你沒有獻出全部所有。祗有獻上未經雕琢的玉璞，纔能保證你的忠心。所以是兩難。

卞和可以說是制度下的犧牲品，他的故事，我們不是看見「為義而受迫害」的例子嗎？耶穌基督說：「天國是屬於卞和的。」我們不是看見「和氏璧」最終得見天日，最後成為傳國璽，圓滿了天主為它安排的命運嗎？

從「和氏璧」的故事，我們可以看到為了克勝罪惡，為了天國的臨現，為了天主的旨意得到承行，適當的犧牲，在所難免。這犧牲不一定是變賣所有家產，而是我們日常生活中的實際情況，我們的時間、金錢、自由甚至性命。
各位兄弟姊妹，你們找到了天主的旨意嗎？你們決定了犧牲甚麼來回應天主的呼召呢？
天主保祐！

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Seventeenth Ordinary Sunday, Year A
Theme: Seeing Kingdom of Heaven in He's Jade Disc

The gospel of Matthew is ambitious. He organized the words and deeds of Jesus into Five Discourses similar to the Pentateuch. In the last two weeks, we have been listening to the Third Discourse about the Kingdom of Heaven. Jesus made use of parables to describe the Kingdom of Heaven. Matthew arranged the "Parable of the Sower" to be the first parable and the key to the understanding of the remaining parables. From another perspective, the other parables are footnotes to the "Parable of the Sower", elaborating its teachings.

For example, men were created in the image of God. They should desire God. Why do different people react in different manners to the gospel? The "Parable of Wheat and Tarts" we heard last week tries to answer the question. Firstly, Jesus describes further the role of Satan. Not only did Satan take away the gospel from people's hearts (Type One people in the Parable of the Sower), but it also made use of them to interfere those who believed in the gospel. "If you live with a lame man, you will learn to limp." When the good and the bad live and interact together, they will react in different manners to the gospel. Moreover, the "Parable of Wheat and Tarts" also show us the patience and mercy of the Father.

If Satan has been disrupting our relationship with God, where comes the hope to harvest a hundredfold, sixtyfold and thirtyfold of fruits? Then, Jesus told the "Parable of the Mustard Seed" to guarantee that although the Church started off in a small scale at the beginning, it shall eventually develop into a big tree, providing shelter for all peoples. Furthermore, Jesus told the "Parable of Leaven" to point out that the gospel message has its own vitality. "A single spark can start a prairie fire." Thus, let us meditate the parables today to see how they elaborate the teachings of the Parable of the Sower.

The "Parable of Treasure and Pearl" talks about the Type Four people. They successfully attain the Kingdom of Heaven. The secret of their success is that the merchant "sells all that he has and buys that field/it." (Matthew 13:44, 46) The faith of Type Two people does not take root and the attention of Type Three people goes elsewhere. Thus they fail to attain the Kingdom of Heaven. Then, do we need to sell all that we have in order to enter the Kingdom of Heaven? How does it differ from cults which cheat money? Does the Kingdom of Heaven deserve our abandoning all our possessions? Indeed, we don't need to give up all that we have. Take a look at the two priests newly ordained yesterday and our parish priest and the nuns gathered here. Haven't they renounced their family and career to answer God's call? They have attained the Kingdom of Heaven. Therefore, in order to attain the Kingdom of Heaven, we need to make appropriate sacrifices.

In fact, what does "Kingdom of Heaven" mean? Shouldn't Christians get involved in politics? Although "Kingdom of Heaven" sounds like a political concept, it is not. Kingdom of Heaven means the fulfillment of God's will. God has a perfect plan for everything, a human person, a bird, a tree and even a piece of rock, so that they shall fully be actualized. Unfortunately, sins disrupt God's plan in all things. They take away the freedom to which we are entitled and prevent us from fully actualize our God given potentials. Worse still, unfair institutions are set up to exploit the disadvantaged and destroy our ecology. For example, the idea of the Kingdom of Heaven can be found in the "Four Guiding Principles to Rebuild the Country" proposed by Dr. Sun Yat-sen, a Christian: People can fully exercise their talents. Land can be fully developed according to their advantages. Resources can fully be utilized and Commodities can be fully circulated. Thus Christians can base on the spirit of the gospel to talk about politics.

Let me revise with you a well-known story to see how a person "sold all he had" in exchange of the Kingdom of Heaven. I am sure all of you are familiar with the story of the Jade Disc of He. One day, Bian He of Chu Dukedom discovered a piece of beautiful jade rock. He offered it to Duke Li who ordered the jade officer to assess it. The officer reported that it was simply a rock. Duke Li was angry that Bian He had cheated him with a rock. So he ordered to have He's left foot amputated. Later, Duke Wu ascended the throne. Bian He offered the jade rock again. Duke Wu ordered it to be reassessed. It came out to be a rock and He had his right foot amputated. After the death of Duke Wu, Duke Wen ascended the throne. Bian He carried the jade rock to Mount Chu to weep and wail for three days and three nights. Duke Wen heard about it and sent an officer to inquire. Bian He said, "I do not weep for the amputation of my legs. I weep because a piece of good jade was judged to be a rock, a loyal subject a cheater!" Thus, Duke Wen ordered to have the jade rock processed and obtained a piece of precious jade disc. He named it He's Jade Dice. (Han Fei XIII). When Qin Shi Huangdi became the first Emperor of China, he ordered to have the He's Jade Dice made into the Imperial Seal. For the next millennium, all dynasties must have possession of it to make themselves orthodox, showing heaven's approval of their rules.

Perhaps you might think that Bian He was stupid. Why didn't he carve and polish the jade rock well before offering it to the dukes? Then he would not have lost his legs! There are two possibilities:

1. Bian He did not have the tools needed to carve and polish the jade rock.
2. Had he offered a polished piece of jade, the duke might think that he had not offered all the jade! Only by offering an untouched piece of jade rock could he prove his loyalty! What a dilemma!

Bian He was a victim of the system. In his story, do we not see an example of "Blessed are those who are persecuted for righteousness' sake"? Jesus said, "For He's is the Kingdom of Heaven." Do we not see how He's Jade Disc could see the light of the day and in the end became the Imperial Seal, thus fulfilling its destiny in God's plan?

In the story of He's Jade Disc, we see that it is inevitable for us to make sacrifice in order to overcome evil, to make present the Kingdom of Heaven and to have God's will done. This sacrifice is not necessarily a demand to sell all that we have but the stations of our daily life, our time, money, freedom and even our life.
Brethren, have you found God's will? Have you decided what sacrifice to make to answer God's call?
God bless!

進取的瑪爾大 Motivated Martha

聖瑪爾大紀念日
進取的瑪爾大（若11:17-21）

「播種比喻」中的第三類人，缺乏了瑪爾大的優點，所以錯失了實現天國的機會。瑪爾大的確是一位很進取的聖女。

「若是你在這裡，我的兄弟決不會死！」（若11:21）她怎可以對耶穌基督如此不敬，對祂說出這些埋怨的話呢？其實，瑪爾大正代表著世上千千萬萬的第三類人，向天主提出控訴：「若是你在這裡，劉曉波決不會死！」、「若是你在這裡，難民兒童決不會浮屍海上！」、「若是你在這裡，大財團決不會妄顧工人的生死！」、「若是你在這裡，政府決不會漠視民意！」等等。她膽敢提出這些控訴，因為耶穌基督是她一家人的好朋友，她相信耶穌基督是不會介意，反而樂意聽取她的投訴，並願意幫助她解決困難。「播種比喻」中的第四類人啊，小心，不要讓自己變成忙碌的第三類人，忘記了與耶穌基督建立一份深厚的關係，忘記了你們是可以向祂投訴和求助的。

瑪爾大是進取的。她對耶穌基督充滿信心，跟著說：「就是現在，我也知道：祢無論向天主求甚麼，天主必要賜給祢。」（11:22）這不是一個要求，而是一個開放的建議，瑪爾大並沒有特定的目標；所以不是出於自私的建議，而是出於她們三姊弟與耶穌基督之間深厚的愛。倘若第三類人了解箇中的奧妙，有耶穌基督作為爭取社會公義的支柱，大事必成！
父啊！祢對我們的愛，是我們尋求天國的希望。請派遣聖神，在我們氣餒時，仍然燃點著我們對祢的愛所懷有的希望。亞孟。
生命恩泉

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Feast of St. Martha
Motivated Martha (John 11:17-21)

The Type Three people described in the Parable of the Sower lack Martha's motivation and miss the opportunity to actualize the Kingdom of Heaven. Martha was indeed a motivated saint.

"Lord, if thou hadst been here, my brother had not died." (John 11:21) How could she be so disrespectful to complain in the face of Jesus Christ? In reality, Martha was accusing God in the stead of Type Three people. "If you were here, Liu Xiaobo would not die!" "If you were here, the refugee children would not be drowned!" "If you were here, the cartel would not ignore the workers' safety!" and "If you were here, the government would not brush aside the citizen's poll!" etc. Martha was bold enough to bring up her complaint because Jesus Christ was a good friend of the family. She knew very well that Jesus would not mind and on the contrary would be happy to hear her complaints and be willing to help her resolve the difficulties. Beware, Type Four people of the Parable of the Sower, do not fill up your time to become Type Three, forget to build up a deep relation with Jesus Christ and forget that you can complain and seek help.

Martha was motivated. She was full of faith in Jesus Christ. She continues, "But I know, that even now, whatsoever thou wilt ask of God, God will give it thee." (11:22) This was not a demand but an open-end suggestion. Martha did not have any preconceived target. Thus, it is not a suggestion out of selfishness, but of the deep love between Jesus Christ and the siblings. Had Type Three people known this mystery, they would have won many social issues with the backup of Jesus Christ.
Father, Your love is the hope of our pursuit of the Kingdom of Heaven. Please send us Your Holy Spirit to keep our hope in Your love aglow in times of frustrations. Amen.

你是哪類人？ Which Type of people are you?

你是哪類人？（瑪13:18-23）

興趣讀這篇分享的，不會是第一類人。他們不相信世間有天主的存在；或者相信世間有天主，但認為祂創造了世界之後，對它已失去了興趣，任由它自生自滅；更或者祂創造完世界之後，已耗盡了自己的元氣，再沒有能力維持世界的運作，使它符合公義等等。所以他們不會瀏覽這些有關天主的網站或文章。

讀到這篇分享的也不會是第二類人。因為愛與和平的天國，能滿足他們心靈上的需要，是非常美麗的世界。但他們不知道這份信仰需要在心中紥根，不知道需要參加信仰的團體，學習互相支持和引証；需要在堂區生活中與其他教友發生衝突，招來閒言閒語，從而學習寬恕接納之道等等。所以用不著遭受迫害，他們早已被「兇神惡煞」的神父修女趕走了！所以他們再也不會瀏覽有關天主的網站或文章。

讀到這篇分享的也不會是第三類人。他們相信天主愛這個世界，亦相信耶穌基督為愛我們而犧牲自己，他的確非常偉大。不過，他們看不到耶穌基督所做的一切，與他們有何相干。二千年後的今天，他們忙於面對更重要的課題：除了改善生活質素，使下一代贏在起跑線之外，還要爭取退休保障、醫療保障、房屋供應、全民就業和新聞自由等等，簡直數不勝數。反省和尋求天主的旨意，根本不會出現在他們的日程上。這篇分享祗會浪費他們的時間。

倘若你已讀到這裡，恭喜你，你是第四類人。你曾為天國付出努力，你的努力是不會白費的。至於你的賞報有多少倍，祗有天主知道。
父啊！能有三十倍的賞報，我已心滿意足了。亞孟。

生命恩泉

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Which Type of people are you? (Matthew 13:18-23)

People who are interested to read this piece of sharing do not belong to the first type of people. Type One people do not believe that God exists; or that God exists but after creating the universe, God lost interest and left the universe unattended; or that after creating the universe, God had lost all His vitality to maintain it or make it follow justice etc. So, Type One people will not browse webpages or articles about God.

Neither would Type Two people read this sharing. It is because the idea of the Kingdom of Heaven, which is full of love and peace, can satisfy their spiritual needs. It is such a brave new world. But they don’t know that this faith needs to take root in their hearts. They do not feel the need to join Christian communities to learn from and support each other. There is a need to get involved in conflicts, get caught up in gossips in order to learn forgiveness etc. They don’t need persecutions, but harsh priests and nuns to drive them away! So, Type Two people too will not browse webpages or articles about God.

Reading this piece of sharing are not Type Three people. They believe that God loves this world and also believe that Jesus Christ out of love for us sacrificed Himself. He was truly great! But they don’t see their life have anything to do with what Jesus Christ has done for us. Today, two millennia later, they are busy with countless more important issues: besides improving the quality of life to make the next generation win at the starting point, they need to fight for universal retirement protection, medical security, housing supply, full employment and freedom of press etc. Reflecting and seeking God’s will is not in their agenda. Reading this sharing is a waste of their precious time.

If you have read up to this point, congratulations, you are Type Four. You have put in effort in building the Kingdom of Heaven. Your hard work is not in vain. As for your rewards, God knows.
Father, I am contented with thirtyfold of fruit. Amen.

耶穌說比喻 Why did Jesus speak in Parables?

耶穌說比喻（瑪13:10-17）

耶穌用比喻說天國的真理，固然為了遷就群眾的教育水平，因為他們沒有能力領會抽象的神學論述；而且嚴密的神學論述亦太脫離現實，無法在日常生活中得到應用。比喻的另一個好處是它們富於趣味，不會令人卻步，反而引人入勝，繼續追尋箇中的真理！這就是「因為凡有的，還要給他，使他富足」（瑪13:12a）的意思。固然，不是所有人喜歡聽故事的，有些人會覺得幼稚無聊，於是天國便失諸交臂了！「但是沒有的，連他所有的，也要由他奪去。」（13:12b）

等等，天主不是願意所有的人得救嗎（弟前2:4）？是天主的思想神妙莫測，還是先知們誤傳了天主的旨意呢？天主是慈悲的，為何依撒意亞先知卻說：「免得眼睛看見，耳朵聽見，心裡了解而轉變，而要我醫好他們。」（瑪13:15；依6:10）難道天主不願意罪人悔改，獲得痊癒嗎？不對！天主正在運用「激將法」，借先知的口說出一些相反的說話，誘發那些反叛的以色列人悔改，重投天主的懷抱。有點兒像父母哄患病的小朋友吃藥一樣。另一方面，為那些不是叛逆的人，這段說話警惕他們要留心天主的旨意，不要視而不見，聽而不聞。天主是自由的，祂會尊重每個人的自由。所以祂不會強迫我們去聽從祂的福音，分享祂的永恆生命。但我們深信，天主始終是慈悲的，祂一定有其他辦法令所有人得救。
父啊！感謝祢，因為我們現在能自由地宣講祢的福音，享受祢的恩寵。讓我們能繼續享受這份福樂，讚頌祢一直到永遠。亞孟。

生命恩泉

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Why did Jesus speak in parables? (Matthew 13:10-17)

Jesus speaks about the truth of the Kingdom of Heaven in parables in order to cater for the education level of the people because they did not have the intelligence to understand theological discourses. Moreover, water-tight theological discourses are too abstract for common people to apply in daily life. There is one more advantage for parables. They are interesting and inviting. People interested would continue to seek the truth! This is the meaning of "For whosoever hath, to him shall be given, and he shall have more abundance." (Matthew 13:12a) Of course, not all people like stories. Some feel that they are too naive and miss the opportunity to accept the Kingdom of Heaven. "But whosoever hath not, from him shall be taken away even that he hath." (13:12b)

Wait. Will not God have all men to be saved (1 Timothy 2:4)? Is God's thinking ineffable, or have the prophets handed down wrong messages about God's will? God is merciful but why did Isaiah say, "Lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." (Matthew 13:15; Isaiah 6:10) Doesn't God wish sinners to repent and be healed? No! God speaks provocatively through prophets in opposite words to incite the rebellious Israelites to repent and return to His bosom. God acts like parents charming their sick children to take medicines. On the other hand, this provocation will remind those who are not rebellious not to look without seeing, to listen without hearing. God is free. He will respect our freedom. He will not force us to obey His invitation to partake in His eternal life. But we are convinced that God is merciful. He will find ways to save us all.
Father, we thank You because we can now freely proclaim Your gospel and enjoy Your grace. Allow us to continue partaking in this happiness and praise You until eternity. Amen.

在一切事上看到天主的慈愛 See God's Mercy in Everything

聖母雙親瞻禮
在一切事上看到天主的慈愛（瑪13:16-17）

人類總希望生活在一個可預料的世界，一切事物的發生總會有合理的解釋。倘若遇到解釋不到的或意料之外的事物，就會感到坐立不安。可是，當生活被完全掌握的時候，我們很容易會忽略了眼底下的一些真理。例如：「為甚麼吃飯之前要祈禱？相信天主不是已足夠嗎，還需要這麼多繁文縟節，每個主日參加彌撒呢？天主為甚麼讓不幸的事發生在好人身上？天主為甚麼對為義而受迫害的人，見死不救？」
有誰能看透這些事物，看到幸福呢？難怪耶穌基督在福音說：「你們的眼睛有福，因為看得見…許多先知和義人想看…而沒有看到的。」（瑪13:16-17）究竟我們看到甚麼，是前人所看不到的呢？我們在耶穌基督身上，看到「天主是愛」。

當義人受迫害，去到盡頭，終於死了。很多人會唾罵極權，認為這世界沒有公義！我們卻看到他們得到自由了，痛苦再也不能傷害他們了。在他們身上，我們看到人性的尊嚴，看到義人的高風亮節，看到天主對信賴祂的人的慈愛。很有前途的年青人身患殘疾，終身困在輪椅上；看到更多的人受癌症折磨，他們和家人一起承受著極大的身心痛苦。很多人會覺得生存沒有意義，不如安樂死去。我們反而看到他們正參與耶穌基督出於愛，默默地承擔著世人的罪過。生活在塵世，我們常感到與天主距離很遠，多麼渴望早日親近天主。所以，能參加主日彌撒，享受主的愛宴，是多麼幸福快樂啊！最後，我們不用插著喉管餵食，是多麼幸福快樂。在飯前感謝天主，不是很應該嗎？
父啊！讓我們在一切事物之中，親睹祢的慈愛；請把祢的救恩賜給我們。亞孟。

生命恩泉

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Feast of Ss. Jochim & Anna, parents of BVM
See God's Mercy in Everything (Matthew 13:16-17)

Men always want to live in a predictable world. There must be reasonable explanations for everything that happens. If something unexpected happens, we feel anxious. However, when our life is completely under control, we will easily miss some truths right under our nose. For example, why should we say grace before meals? Isn't faith in God sufficient? Why bother follow the rubrics to join masses on Sundays? Why does God allow sufferings to happen to good people? Why doesn't God save when the righteous are being persecuted?
Who can see through all these to see blessedness? No wonder Jesus says, "But blessed are your eyes, for they see what ... many prophets and righteous men have desired to see ... and have not seen them." (Matthew 13:16-17) What do we see which people of previous ages did not see? We see in Jesus Christ that "God is love".

When the righteous were persecuted and died in the end, many people would curse the totalitarians and lament that there is no justice on earth! But we see that they have gained freedom and there shall no torment touch them. In them, we see the dignity of humanity, their noble virtues and the mercy which God shows to those who trust in Him. Many promising young people suffer disabilities, spending their whole life chained to wheelchairs. We see many more people suffering from cancers. They and their family members are tortured physically and emotionally. Many people find no more meaning in living and prefer euthanasia! But we see them partaking in Jesus' Passion, who out of love silently carries on His shoulders the sins of the world. Living in the mundane world, we always feel distanced from God and desire very much to come close to Him. Thus, how blessed we are in joining Sunday Masses, partaking in the love feast of the Lord. Lastly, how lucky and happy we are when we do not need to be fed by tubes. Shouldn't we thank God before meals?
Father, let us see Your mercy in all things. Give us Your salvation. Amen.

為愛而愛 Love for love's sake

聖雅各伯瞻禮
為愛而愛（瑪20:20-28）

有些「天機」真的是不可洩漏的，否則後果嚴重。例如末日的日期和時間，如果宣佈了，恐怕會世界大亂；同樣，如果宣佈了誰人將會在末日，坐在耶穌基督的左右，這兩個人便會成為其他人針對的目標，對他們是不公平的；而且，其他人也不必再為天國而奮鬥了！因此，即使若望，耶穌基督所愛的門徒，將來真的會坐在耶穌基督的右邊，也不可以在末日之前宣佈。

耶穌基督將要飲的爵，即祂的受難，門徒們固然會飲。將來他們在傳教的時候，會陸續為信仰而殉道。這是坐在耶穌左右的必要條件，但仍不是充份條件，還有其他耶穌基督沒有透露的條件，惟有天父纔知道。我們不必細查，因為位置祗有兩個，總不會屬於我們這些平凡的人。我們的目標非常渺小，就是進入天國。至於在天國的那一個位置，就不必講究了。聖詠確實能表達我們的心聲：「我寧願站在我天主殿宇的門限，我不願逗留在惡人帳幕的裡面。」（詠84:11）

轟轟烈烈地殉道也好，平凡地活出福音的教訓也好，絕不能缺乏愛。保祿曾說過：「我若捨身投火被焚；但我若沒有愛，為我毫無益處。」（格前13:3）因此，耶穌基督所倡議的「僕人領袖」─即為大為首的要作僕伇─並不是甚麼「管理學」或另類以愛作為領導動力的「帝王之術」。因為愛成了手段，尊榮纔是目的。這是不道德的！相反，愛應該是所有基督徒所作所為的目標。我們爭取去管理，去服務，是為了愛弟兄姊妹。所以，倘若為了更能使弟兄姊妹得益，載伯德的兩個兒子爭取坐在耶穌基督左右，這是可取的。
天父啊，請派遣聖神，灼熱我們的冰心，去服務弱小的弟兄姊妹。亞孟。

生命恩泉

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Feast of James, son of Zebedee
Love for love's sake (Matthew 20:20-28)

Some "celestial timings" should never be revealed. Otherwise, the consequences would be disastrous! For example, the date and time of the end of the world. If it were made known, the whole world would be thrown into chaos. Similarly, if it were made known who would sit on the left and right of Jesus Christ, those two would become targets of attack and it would not be fair to them. Moreover, there would no longer be any incentive for the others to work hard for the Kingdom of Heaven! Therefore, even if John, the beloved disciple of Jesus Christ, shall sit on the right of Jesus Christ, it shouldn't be made known before the end of the world.

The disciples would surely drink the chalice which Jesus Christ drank, i.e. his Passion. In the future, they would, one by one, die martyrdom in evangelization. This is the necessary condition to sit on the left and right of Jesus, but not the sufficient conditions which Jesus had not revealed. Only the Father knows! It is not necessary for us to know these sufficient conditions because there are only two vacancies. We are too insignificant. Our target is extremely tiny, i.e. to enter the Kingdom of Heaven. As for which position, I don't care. The Psalmist was very good in expressing our voices, "I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness." (Psalm 84:10)

Whether to die martyrdom spectacularly, or to lead a life uneventfully according to the gospel, love should not be lacking. St. Paul says, "And though I give my body to be burned, and have not charity, it profiteth me nothing." (1 Corinthians 13:3) Therefore, the "Servant Leader" which Jesus advocates, i.e. whoever will be great among you shall be your servants, is not a management philosophy or a Machiavellianism clothed in love. It is immoral to make use of love as a means to honour. On the contrary, love should be the ends of Christian actions. We fight to govern, to serve for the love of our brethren. Thus, for the better good of their brethren, the Zebedee boys strived to sit on both sides of Jesus Christ. This was commendable.
Father, send us the Holy Spirit to kindle our frozen hearts to serve the needy brethren. Amen.

知識與虛榮的誘惑 The Temptation of Knowledge and Vanity

知識與虛榮的誘惑（瑪12:38-42）

對愛護你的人，你還要證據來証明他存在，証明他愛你嗎？經師和法利塞人偏偏這樣做了。耶穌基督正是天父派遣來對人類表達愛意的標記，經師和法利塞人竟然要求耶穌基督顯示一個徵兆，真是忘恩負義，難怪耶穌嚴厲批評他們「邪惡淫亂」。不是因為他們擁有過多知識，也不是因為他們作惡多端，荒淫無度。而是因為他們以怨報德。

首先必須澄清「淫亂」指甚麼。天主以婚姻比喻自己與以色列人的關係，所以拜偶像，無信或者背教，信奉其他神祗，與通姦無異。因此，耶穌在這裡所指的是經師和法利塞人的無信。
聖經不反對知識，亞當和厄娃受罰亦不是因為他們知道了善惡。因為「知善惡」是一件好事，否則天主不會創造「知善惡樹」，設陷阱讓人類墮落！亞當和厄娃受罰，在於他們想自己變成天主，想取代天主。（魔鬼也有同樣的毛病！）經師和法利塞人的知識是有關天主的知識，應該是愈多愈好。所以他們的錯不在於擁有過多知識。雖然耶穌曾批評他們貪財，巧取豪奪寡婦的家產，亦不致於「淫亂無信」吧！

耶穌心惡痛絕的，就是他們所擁有的知識，並沒有感動他們的心，使他們更熱愛天主。反而利用他們的知識圖利和保護自己，並且質疑耶穌的福音！我們有沒有犯類似的毛病，依恃自己的神學知識，指摘他人的錯謬呢？或者炫耀自己的虔誠，鄙視他人沒有遵守禮規呢？這樣做，我們便把愛德拋諸腦後了！
父啊！不要讓我們陷於追求知識和虛榮的誘惑。亞孟。

生命恩泉

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The Temptation of Knowledge and Vanity (Matthew 12:38-42)

Do you need proof for the existence or evidence of love of somebody who loves you? The Scribes and Pharisees had just demanded it. Jesus Christ is the sign the Father sent to express His love. How ungrateful the Scribes and Pharisees were demanding Jesus Christ to show them a sign! No wonder Jesus harshly criticized them as "evil and adulterous". Not that they possessed too much knowledge, nor that they had done a lot of evil or had led a lustful life, but rather it was because they repaid beneficence with evil.

First of all, let me clarify what "adulterous" meant. God made use of marriage to symbolize His relation with the Israelites. Therefore worshipping idols, being faithless, apostasy or serving other deities is no different from adultery. Thus, by adulterous, Jesus meant the faithlessness of the Scribes and Pharisees.
The Bible does not object to knowledge. Adam and Eve were punished not because of their knowledge of good and evil. Knowing good and evil is a good thing. Otherwise, God would not have created the Tree of Knowledge of Good and Evil, trapping mankind to fall! Adam and Eve were punished because they wanted to become God, to replace God. (Satan has the same problem!) The knowledge the Scribes and Pharisees possessed was about God. The more should be the better! Therefore, their fault lied not in the possession of excessive knowledge. Although Jesus had criticized them of making use of their legal knowledge to cheat widows of their property, that did not amount to "adulterously faithless"!

What infuriated Jesus was that their possession of knowledge did not mould their hearts to love God more. On the contrary, they made use of their knowledge to protect themselves and challenge the gospel of Jesus! Do we make similar mistakes, finding faults with others with our theological knowledge? Or do we show off our piety and despise others for not following the rubrics? If we do, we have thrown charity out of the windows!
Father! Lead us not into the temptation of seeking knowledge and vanity. Amen.

What Good is Evil?

Sixteenth Ordinary Sunday, Year A
Theme: What Good is Evil?

God's will is inexplicable. What is good in our view may not necessarily His will and what in His will are good for us are mostly unpleasant! This morning, a tropical cyclone Roke is short-lived enough to cancel our visit to the Tai Lam Centre for Women but left the city unscathed. Frankly, I cannot pass the judgment that this visit does not meet His approval. Perhaps this failure signals to me that prison visits are not my ministry and that I should not be over ambitious.

Many people interpret the "Parable of the Wheat and the Tares" (Matthew 13:24-30) as showing God's patience to sinners. He allows them time to repent. But there is a problem. Tares do not change into wheat, at least not in this parable! We need to elaborate the interpretation a bit more. For example, sinners are basically good but weak wheat. They are influenced by bad companies or adverse situations. So, God allows them time to repent. Like the repentant thief who was a typical example of weak wheat, no matter how evil his previous life had been, his last-minute acknowledgement of Christ on the cross was enough to earn him a place in Paradise. His story offers sinners a big hope and inspires great faith in God's mercy. Interpreted this way, tares remain tares and wheat remains wheat. They are predestined. I don't feel comfortable with the idea of predestination. Frankly, who wants to be a tare implanted in God's field by Satan? Not me! ,P. Were we not all created in the image and likeness of God? There was no tare to start with. Therefore, tares might simply be good wheat which turns weak. (Spare me botanists!) Perhaps they are genetically manufactured failures of Satan. In such a scenario, mixing tares with wheat might infect other good wheat with weaknesses and turn it into tares. On the other hand, it offers up a possibility of redemption for tares as well! They might turn good in good companies. (Spare me more, botanists!)

Of course, farmers might laugh at me. Tares will not turn wheat into themselves or vice versa. Tares only compete with wheat for nutrition and retard their growth. Well, this applies only to land with limited resources. But God's love is infinite. Therefore, don't worry. There will be enough nutrition (graces) for the growth of the righteous. I like the idea of pitching good against evil. It will strengthen good, making them more resilient. However, this idea cuts both ways. The competition strengthens evil as well! I am back to square one, like my shoulder pains after acupuncture.
Oh God, You are so inexplicable! If only did we know Your mind, we were already the Holy Spirit! Amen.

聖雲先會聖葉理諾堂協會二十周年 20th Anniversary of the St. Jerome's Parish Conference, St. Vincent de Paul Society

常年期第十五主日（甲年）
暨聖雲先會聖聖葉理諾堂協會二十周年
主題：結常存的果實

在三部對觀福音之中，都可以找到「撒種的比喻」，但惟有【瑪竇福音】把它編排作耶穌說的第一個比喻。這個比喻可以說是瞭解其他比喻的鎖匙，所以耶穌作出了詳細的解釋。二千年後，我們能進一步解釋的空間已不多了。
所謂「人心之不同，如其面焉。」對於天主願意與罪人和好的福音，不是人人都樂意接受的！有人乾脆不相信世上有這樣便宜的事，拒絕了福音的邀請去悔改；有人相信，但缺乏實踐，使這信仰紮根，故此經不起了考驗；有人相信，但認為人生有比皈依天主更重要的事，他們把福音塵封在聖經裡，結果毫無得益。惟有那些聽了，相信了，並付諸實踐的人，終能獲得參與天主的永恆生命。為我來說，能成就三十倍的收獲，已心滿意足！

教會幫助信友爭取這永恆的福樂，教會內歷代的聖人，把他們親近天主的經驗，建立了不同的靈修傳統，幫助我們在塵世生活中，找到天主。靈修的傳統粗略可分為隱居的默觀與入世的傳教兩種。前者可以達到神魂的超拔，榮福直觀，看見天主的光榮；後者可以轟轟烈烈地殉道，使信仰的種子開花結果。當然，在此兩極之間，有不同程度的默觀與福傳的組合，亦是成聖之道。因為愛德的實踐，更能彰顯福音的真理。
教區及堂區生活中有不少的善會組織，幫助不同性格需要的教友親近天主。有些是禮儀性的，注重以祈禱行動，在靈性上與天主契合；有些是服務性的，注重以愛德行動，為天主的愛作見証。聖雲先會屬於後者，他們作為耶穌基督的大使，服務區內被忽視的社群。當然，他們亦有深厚的愛德靈修，以祈禱的精神配合他們的愛德服務。作為協會神師，我最欣賞的，就是聖雲先會所提出「愛德網絡」的觀念，和給予會員實踐七端真福的機會。

第一，所謂「孤掌難鳴」，任何崇高的理想，都不是一個人可以「白手興家」的，必須團結眾人的力量，方可完成。我們認識到自己的不足，我們的貧乏，所以我們自己必須謙卑，纔可以團結其他人，建立這個「愛德網絡」。這就是「神貧的人是有福的」的意義。第二，在探望貧苦者的時候，雖然我們會盡力為他們解困，但現實是殘酷的，面對很多處境，我們是無能為力的，我們祗能與「哭泣者一同哭泣」。這就是「哀慟的人是有福的」的意義。第三，我們抱著尊重的態度而不是施捨的態度，探訪和安慰貧困者，不會強加我們的意欲到他們身上。這就履行了「溫良的人是有福的」。第四，我們明白到很多貧困者所承受的精神困擾或經濟困難，都是來自所謂「結構性的罪惡，制度上的不公義」。因此，聖雲先會的會員是多麼渴望公義得以伸張。這就是「飢渴慕義的人是有福的」的意義。我們憐憫他人的不幸，一心一意追求天主的旨意，把平安帶給我們服務的人。各位會員，大家已實踐了七端真福了！倘若天主慈悲，讓聖雲先會會員為義而受迫害，這將會是何等完滿的福氣！

感激各位今天出席我們二十周年的慶祝，感激各位前任神師的支持和栽培，感謝各位前輩會員為本會在天水圍區打下堅實的基礎。願天主降福各位，讓我們可以一起在成聖的路上邁進，讓更多人分沾福音的喜樂，結出更多常存的果實，同聲讚美上主我們的天主。
天主保祐！

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Fifteenth Ordinary Sunday (Year A) cum
20^th Anniversary of the St. Jerome's Parish Conference, St. Vincent de Paul Society
Theme: To Bear Eternal Fruits

The Parable of the Sower is found among all three Synoptic Gospels, but only Matthew makes it the first parable told by Jesus. This parable is the key to the understanding of all other parables. So Jesus explains it in detail. After two millennia, there is not much room for further interpretation.
As the idiom goes, "Human hearts are different like faces!" People may not be eager to receive the good news that God wants to reconcile with sinners. Some simply dare not to believe that there is such a good fortune on earth. They flatly reject the gospel's invitation to repentance. Some believe but do not practise to make the faith take root. Their faith collapses upon challenges. Some believe but think that there are more important things to do than returning to God. The gospel message gathers dust inside the Bible and does them no benefit. Only those who hear, believe and put into practice are able to partake in the eternal life of God. As for me, I shall be satisfied with achieving thirtyfold of harvest!

The Catholic Church helps the laity achieve this eternal bliss. Throughout the ages, saints of the Catholic Church compile their fruits of encounter with God and build up different spirituality traditions to help us find God in our secular life. Spirituality traditions can roughly be divided into two types: mystic contemplative ones and active evangelical ones. The former may achieve ecstasy and beatific vision, thus seeing the glory of God directly. The latter may die a glorious martyrdom, spreading the seeds of faith. Of course, between these two poles, there is a wide spectrum of sanctification comprising different degrees of contemplation and evangelization. Corporal works of charity can best manifest the truth of gospel teachings.
In the parishes and the diocese, there are different laity associations to cater for the spiritual needs of people with different temperaments. Some associations are liturgical. They focus more on prayers and spiritual union with God. Others are more service-oriented. They focus more on charity and bearing witness to God's love. St. Vincent de Paul Society belongs to the latter category. As ambassadors of Jesus Christ, St. Vincent de Paul members serve the disadvantaged in the neighbourhood. Of course, they have deep charity spirituality, combining prayers with charitable works. As the spiritual director of a conference, I like its concept of a "network of charity" and the opportunities it offers members to achieve seven Beatitudes.

First of all, "it takes two to tango". One cannot achieve any noble cause singlehandedly. One needs to work with others. We need to know our limitations, our poverty. Thus, we humble ourselves to work with others to build up this "network of charity". This is the meaning of "Blessed are the poor in spirit". Secondly, the reality is when we visit the poor there are always depravations which we cannot overcome no matter how hard we try. We can only "weep with those who weep". This is the meaning of "Blessed are the mournful". Thirdly, we respect the dignity of people we visit. We do not treat them as lower than us. We do not impose our wishes on them. We put "Blessed are the meek" into practice. Fourthly, we understand that the mental sufferings and financial depravations of the poor are the results of structural sins and institutional injustice. Thus members of St. Vincent de Paul hunger and thirst for justice. We are merciful to the unfortunate. We pursue the will of God with a single mind. We bring peace to the people we serve. Dear members, we have already achieved seven Beatitudes. If God's mercy permits, let us be persecuted for the sake of justice. How perfectly blessed we are! I thank you all for coming to join us this 20^th Anniversary celebration. I thank all previous spiritual directors for their support and guidance. I thank all past and present members to build up a solid foundation for our service in Tin Shui Wai. May the good Lord bless you all. Let us proceed steadily on the path of sanctification. May more people share the joy of the gospel, bear more fruits and praise the Lord our God in one voice.
God bless!

中國文化的殉道精神 The Spirit of Martyrdom in the Chinese culture

中華諸聖真福慶日
主題：中國文化的殉道精神

二千年十月，聖教宗若望保祿二世，為120位中國殉道者宣聖，他們是在公元1648年至1930年間（即滿清順治五年至民國19年），為主殉道。宣聖的120位殉道者當中包括有慕道者 、教友、教友領袖、傳道員、修士、修女、神父和主教。中國籍的教友及神長共86人，外籍傳教士34人。在宣聖禮上，聖教宗若望保祿二世說：「今天藉此莊嚴的宣聖禮，教會確認這些殉道者，是我們全體信友勇毅的榜樣。這些中國殉道者代表了教會，向高貴的中國人民致敬。」¹

跟據文憲紀載，早在唐朝已有「景教」，一個基督信仰的異端傳入中國。他們之所以是異端，因為他們把耶穌基督的天主性與人性拆開了。後來，到元朝纔有正統的天主教傳入，可惜元朝不久滅亡。到明朝，一切再從頭開始。1552年，耶穌會的聖方濟各沙勿略在上川島病逝，未能如願進入中國。到1601年，耶穌會利瑪竇神父終於奉萬曆帝的宣詔，進入朝廷，藉介紹西洋的科技如幾何、曆法及世界地圖，在朝廷取得地位，並以古文寫成【天主實義】一書，在仕大夫之間宣傳福音。1644年，滿清入關之後，仍保留了外籍傳教士為朝廷服務，製造火炮。可惜，到1721年，即康熙60年，因為祭祖問題引起的「中國禮儀之爭」，令康熙皇帝龍顏大怒。他十分不滿傳教士之間的爭執，和羅馬教廷的無禮，於是下令禁教。天主教在中國的發展，從此更多災多難了。

作為中國天主教徒，我們有幸享受天主的恩寵，亦有責任把耶穌基督的福音，植根在中國的文化土壤。雖然中國人給別人一個務實，「息事寧人」的印象，或者怕惹禍，所謂「明哲保身」，甚至很自私地「各家自掃門前雪，休管他人瓦上霜。」的處事態度，不過，中國傳統的倫理道德，一向有積極的殉道精神。
孔子說：「朝聞道，夕死可矣。」（論語‧里仁）早上聽到真理之後，縱使晚上就死去，雖死無憾。為甚麼會是這樣呢？在中國傳統的倫理道德之中，最重要的是明白生存的意義和生存的目的，不要渾渾噩噩地生活，這是人類和野獸的分別。人類懂得甚麼是生存的意義，甚麼是合乎真理和道德的生活，而野獸祗憑本能而生活。而「仁義」就是儒家思想所鼓吹的生存意義和最高的道德價值。例如，孔子說：「志士仁人，毋求生以害仁，有殺身以成仁。」（論語‧衞靈公）孟子也說過：「生，我所欲也，義亦我所欲也。二者不可得兼，捨生而取義者也。」（孟子‧告子上）所以，一個有志氣，有道德的人，不會為求保命，而做出傷害倫理道德，不仁不義的行為。反而為了「仁義」，可以捨棄生命。在中國歷史之中，最能表達這種最高道德情操的，要舉南宋末年的丞相文天祥了。亡國被俘四年，元世祖賞識他的才幹，但他堅拒不事二主。終於皇帝如其所願，賜他一死，終年四十七。其妻收屍的時候，在他衣帶間，發現寫有字句：「孔曰成仁，孟曰取義，惟其義盡，所以仁至。讀聖賢書，所學何事，而今而後，庶幾無愧。」文天祥可以說是一個烈士，一個為了活出崇高倫理道德理想的殉道者，是值得後世的人景仰的。時至今日，一些為民主理想而奮鬥，甚至不惜捨棄自由和生命的人，例如2010年諾貝爾和平獎得主劉曉波先生，不也是向我們高尚的中國人民致敬嗎？

天主的子民敬仰殉道者，因為在他們身上，看到基督救贖世人的活見証。聖教宗若望保祿二世曾教導殉道肯定了天主法律的真實性和神聖性、人性的尊嚴、和完美，教會成員對真理的委身。「殉道最有說服力地証明基督信仰是真理。」（【降生奧蹟】詔書#13）
但不要以為殉道必定是轟轟烈烈地為真理而死。其實每一天的生活都可以是殉道的生活。就是按照「真福八端」的態度生活，以天主的旨意為生活的指標，不強加自己的意願在別人身上；與喜樂的人一起喜樂，與愁苦的人一起愁苦；不以怨報怨，卻多說造就別人的話。這樣做，與殉道者的態度，同出一轍。

主內的弟兄姊妹，我們每個人都是蒙召為先知，蒙召為福音作見証，蒙召成為殉道者。願我們每天的殉道，有助高尚的中國人民，早日得以自由地享受福音的喜樂。
天主保祐！

¹http://w2.vatican.va/content/john-paul-ii/en/homilies/2000/documents/hf_jp-ii_hom_20001001_canonization.html

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Feast of Chinese Martyrs and Beatified
Theme: The Spirit of Martyrdom in the Chinese culture

In October 2000, St. Pope John Paul II canonized 120 Chinese martyrs who died between 1648 and 1930 (Qing Dynasty to Republic of China). Among the 120 martyrs, there are catechumens, laity, lay leaders, catechists, seminarians, nuns, priests and bishops. There were 86 Chinese laity and clergy and 34 missionaries. In the homily of canonization, St. Pope John Paul II said, "Today, with this solemn proclamation of holiness, the Church intends merely to recognize that those martyrs are an example of courage and consistency to us all, and that they honour the noble Chinese people."

According to documents, as early as Tang Dynasty, a Nestorian Church had spread into China. It was unorthodox because it separated the divinity and humanity of Jesus Christ. Later in Yuan Dynasty, orthodox Catholicism arrived. Unfortunately, the Yuan Empire collapsed too soon. We were back to square one in Ming Dynasty. In 1552, St. Francis Xavier, S.J. died at Shangchuan Island, failing to set foot on China. At last, in 1601, Fr. Matteo Ricci, S.J. was summoned by the Wanli Emperor to the Ming Court. Making use of Western technologies such as geometry, calendar science and world maps, Fr. Ricci commanded respect in the royal court. He wrote "The Truth about God" in classical Chinese to evangelize among the court officials. In 1644, the Court changed hands and was ruled by the Manchurians. They kept the foreign missionaries who helped them build cannons. Unfortunately, in 1721, the Chinese Rites Controversy over the theological correctness of ancestral worship angered the Kangxi Emperor who was infuriated by the quarrels among missionaries and the arrogance of the Roman Curia. He banned all evangelization activities. The development of the Catholic Church in China had never been more difficult.

As Chinese Catholics, we have enjoyed God's grace. We have also the duty to help the gospel of Jesus Christ take root in the soil of Chinese culture. Although Chinese look pragmatic, let sleeping dogs lie, never rock the boat and even selfishly advocate minding one's business, the traditional Chinese morality has always been saturated with the spirit of martyrdom!
Confucius said, "Si mane acceperis sapientiam, vespere mori licebit" (Analect IV, 8) If in the morning we hear the truth, there is no regret to die in the evening! How can it be? In traditional Chinese morality, it is important to know the meaning and purpose of living. It is not right to lead a stupid life. This is the difference between humanity and beasts. Men know what the meaning of existence is, what makes life truthful and moral. Beasts only live by instincts. Confucianism advocates humanitarianism and justice to be the meaning of existence and the highest moral ideal. For example, Confucius said, "Cordatus vir et perfectus homo, nullus quærit vivere ut officiat virtuti; datur qui profundit vitam, ut consummetvirtutem." (Analect XV, 8) Mencius also said, "Life is what I desire. Justice is also what I desire. If I cannot have both, I renounce life to achieve justice." (Mencius Book XI, 10) Thus, a courageous and virtuous man shall not do immoral acts to save his skin. Rather, he shall renounce life to achieve humanitarianism and justice. The last Prime Minister of the Southern Song Dynasty, Wen Tianxiang was the best exemplar to immortalize this moral ideal. He was captured and imprisoned for four years. Kublai Khan of the Yuan Dynasty had high regard on him and wanted Wen to serve the Court. Wen flatly rejected because he would not serve two masters. At last, Kublai Khan respected his choice and granted him death. Wen died at 47. When his wife came to collect the corpse, she found in the lining of his dress these words, "Confucius teaches humanitarianism. Mencius teaches justice. Only is justice utterly fulfilled will humanitarianism be attained. What do we learn from studying the Wise Men? From now on, I have no regret!" Wen was a martyr who had lived up to the noble moral ideal. He deserves our respect and honour. Today, some democratic fighters abandon their freedom and lives for a noble cause, such as the 2010 Nobel Peace Prize laureate, Liu Xiaobo. Are they not honouring our noble Chinese people?

The people of God honour martyrs because in them we see living witnesses of the redemption of humanity by Christ. St. Pope John Paul II taught that martyrdom affirms the truth and holiness of God's law, the dignity of the human person. It attests to the perfect humanity and the Church presents witnesses committed to the truth. "Martyrdom is the most eloquent proof of the truth of the faith." (Incarnationis Mysterium #13)
Do not imagine that martyrdom is to die a spectacular death for the truth. Indeed, martyrdom is a way of daily life, viz. to follow the Beatitudes as our attitudes towards living. Make the will of God our guidepost of life. Do not impose our will on others. Rejoice with those who rejoice, weep with those who weep. Repay no one evil for evil but speak only such as is good for edifying. In this way, our attitude is identical with that of a martyr.

Brethren, we are called to be prophets, called to bear witness to the gospel, called to be martyrs! May our daily martyrdom help the noble Chinese people freely partake in the joy of gospel as soon as possible.
God bless!

家父生平點滴 A Brief Memoir of My Father

家父生平點滴
首先感謝天主的慈悲，家父並沒有遭受疾病的折磨，當他的生命力日夕衰退到某一點，他便在睡夢中安祥離世，返回天父的懷抱，並沒有帶給我們任何不便。
感激各位今晚出席家父的守靈祈禱，給予我們莫大的安慰。
多謝邵偉亮執事主持家父的葬禮，給予同邨弟兄的支持。
感謝舍弟提早退休，照顧兩老，讓他們安享晚年。惟是最近幾年，因健康欠佳，纔由本人接力。正如內子所說，這幾年能事奉兩老，是我們的福氣。所謂「虎父無犬子」，我們重拾在我們身上，家父的影子，並且欣賞到生命在不同階段的優美，這確是我們一家人的福氣。

家父祖籍廣東中山小欖，在魚塘旁邊種桑養蠶。小時候我回鄉省親，記憶最深刻的是搭在魚塘上的茅廁，大便時望著下面的鯇魚如何爭食，好不痛快。家祖父早死，家祖母年青守寡，獨力養大兩個兒子。祖屋旁的豬欄裡，養了一頭三擔多重的肥豬，在幾歲小朋友的眼中，是何等樣又懶、又臭的大怪獸！為了保証兩個兒子可以養大，家祖母把他們暱稱為「大豬、二豬」。雖然這樣呼喚，但家父絕非又懶、又臭的大怪獸，卻是一個樸實勤奮的小伙子。何以見得呢？況且本人甚少回鄉，沒有機會從親友口中得知家父的逸事。不過，據我所知，外公是一個在小欖開茶樓的商人，亦算閱人不少！若家父不是一個樸實勤奮的小伙子，又怎博得家母，李家的大小姐和我外公的青睞呢？
婚後不久，正值解放，家父與同村兄弟一起跑到香港踫運氣。他加入船公司做了三年輪船服務生，算得上是闖蕩過江湖，放眼過世界了。這幾年船上的生活，迫使他自學英文，亦為他未來的工作，創造了條件。三年後，接了家母來港，在灣仔定居，開始了人生新的一頁。不久，我兄弟倆亦陸續出生了。

家父一生祗服侍過兩位老闆。當時他在集郵社任售貨員。家父勤奮好學，獲得老闆的欣賞。當年在灣仔生活，是前鋪後居的。老闆一家住樓上，我們住地鋪側。接觸機會多了，不免引起磨擦。當年若不是家母受不了老闆娘的氣焰，家父或許亦不會跳槽往另一所郵票社，並且離開灣仔，搬往油蔴地。就這樣，他祗服侍過兩個老闆。不過，家父是一個很念舊的人，往後的日子，他仍會探望舊老闆，直到他去世。舊老闆去世後，亦會拜望舊老闆娘，當然不會與家母同去了。他這份忠心和念舊的情操，我兄弟倆全都繼承了。

剛搬到油蔴地生活的日子是艱苦的。起初，家父每天工作十二小時，由早上十時到晚上十時。在這幾年，他回家時我們兩兄弟已熟睡了，早上我們上學的時候，他尚未起床。在我們細小的心靈上，不知不覺地留下了缺乏父親形像的遺憾，亦做就了我們將來獨立自學，四出尋找令我們敬佩的人，來填補這份空虛。後來申請公共房屋，獲分配到彩虹邨，工作時間亦縮短了。生活開始改善了，我兄弟倆得以完成學業，有穩定工作和收入。到家父退休時，雖然祗得到幾萬元的長期服務金，生活亦樂也融融。

就這樣三十多年的售貨員生涯，養大了我兄弟倆。家父雖然沒有接受過正式的教育，又不是老闆，但憑他孜孜不倦的自學，在集郵界中亦薄具江湖地位。甚至退休後，且有行家相邀，參加每年的郵票展覽或就集郵上的一些疑問，徵詢他的意見。西諺有云：「集郵是王者的嗜好，嗜好中的王者。」相信老一輩的神父修士之中，不乏家父的常客。以我所接觸過的，就有已故喇沙書院的安東尼修士。讚美天主，他老人家亦是壽終正寢。今次家父辭世，在天上不愁寂寞了！感謝我的喇沙書院舊生，他也是集郵的。從他口中，得悉家父亦很親切地接待這些沒有多大生意額的小伙子。這是肯定的，因為這是我在郵票社做暑期工時親眼所見。做暑期工固然增廣見識，亦使我領會到幸福是要爭取的！自從中四開始，我一直半工讀，為自己交學費！感謝父親大人的啟發。

可能是工作的關係，日間已經說話不少，所以晚上回家後，他比較寡言。一切都是身教。他非常虔誠，每天出門上班時會上香，每晚回家晚飯前上香，必是他親力親為。他的虔誠感染了我。他有一大本電話簿，記載了親戚，舊街坊和他朋友的電話，與他們保持聯絡。家父關顧家鄉的親戚朋友，無論在香港生活如何艱難，亦會匯款回鄉幫助。重建破舊了的祖屋，相信是他畢生的宏願。
這一兩年，他比較寂寞，打出電話的次數減少了。很多朋友已先他去了。父親大人，您這份對親友的關顧，我們是會繼承的。
多謝大家！天主保祐！

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A Brief Memoir of My Father
First of all, I thank God for His mercy. My father did not suffer from chronic sickness. When his vitality waned daily to a certain level, he passed away in his sleep, returning to the bosom of our heavenly Father. He did not cause us any inconvenience.
I sincerely thank you all for attending this Vigil Prayer for my father. There is no greater consolation than this.
I thank Deacon Paul Siu for officiating at my father’s funeral, giving support to his Choi Hung buddy.
I thank my younger brother who retired early to take care of our ageing parents so that they might lead a peaceful life. In the past few years, his health declines and I take up the baton. Just as what my wife shared with me, it has been a blessing for my family to be able to take care of them. "Like father like son". We are able to pick up again character traits of my father in us and admire the beauty of a different stage of life.

My father was born in Xiaolan, Zhongshan of the Guangtung Province. He planted morus trees to feed silk worms next to a fish pond. When I visited the ancestral village as a young child, the most impressive memory was the toilet shack built over the fish pond. It was entertaining to see grass craps fighting for faeces below. My grandfather died young, leaving my grandmother to rear two boys alone. Beside the ancestral house was a pig pen where they used to keep a pig of about 3 piculs. In the eyes of a young child, what a lazy, stinky monster! In order to guarantee the healthy growth of the two sons, my grandmother called them "Piggie I" and "Piggie II". Although he was called as such, my father was no lazy, stinky monster but an honest hardworking young gentleman. Given that I seldom return to mainland China and have no chance to hear anything interesting from those relatives, how can I be so sure about that? Well, as far as I know, my maternal grandfather was a merchant operating a teahouse in Xiaolan. He must have seen many people. Had my father not been an honest hardworking gentleman, how would he have won the hearts of my mother, the Headmistress of the Lee family and my maternal grandfather?

Soon after marriage, it was the Liberation. My father and some village fellows travelled to Hong Kong to try their luck. My father joined a shipping company, working as a cabin boy for three years. He had travelled and seen the world! Life on an oceangoing ship forced my father to learn English by himself. This facilitated his work in the future. Three years later, my mother came to join him. They settled in Wanchai to start a new page in life. Soon, my younger brother and I were born.

Throughout his life, my father had served only two bosses. He worked as a keeper in a philately shop. The boss liked him because of his diligence and love of learning. In those Wanchai years, we lived where my father worked. The boss’s family lived upstairs whereas we and the shop downstairs. More contacts led to more conflicts. Had my mother been able to tolerate the vanity of the boss’s wife, my father would not have joined another shop. We left Wanchai and moved to Yaumati. In this way, my father had served only two bosses. But my father was very loyal. In the years ahead, he still visited his ex-boss until his demise. After that, my father also paid visit to the wife of his ex-boss, of course not with my mother. My young brother and I have inherited his loyalty and enduring friendliness.

Life was difficult in the early Yaumati years. At first, my father worked 12 hours a day from 10 a.m. to 10 p.m. In these years, when he returned home, my brother and I had slept. When we went to school in the morning, he was still in bed. A lack of father figure had created a void in our fragile souls, thus pushing us to learn independently and to seek everywhere for somebody worth respecting. Later, we were allotted a flat in Choi Hung Estate. His working hours had shortened. Life was improving and my brother and I were able to finish our study and got a stable job and steady pay. Although my father had received only about half a hundred thousand dollars for his long service payment at his retirement, life was happy.

Working as a shopkeeper for more than three decades, my father raised us up. Although he did not attend any formal schooling and was not the owner of any shop, with his diligence of learning, he was able to command respect in the field. Even after retirement, he was invited to join the annual Philately Exhibition or consulted on thorny issues in philately. As the saying goes "Philately is the hobby of kings and king of hobbies", I believe many older priests and religious brothers must have once been my father’s clients. As far as I know, Brother Anthony of La Salle College was one. Praise be to God. Brother Anthony also passed away in his sleep. My father shall find company in heaven! I also thank one of my old students who also collected stamps. From him, I learnt that my father was hospitable to these young kids who were no big spenders. This I can affirm from my own witness working as a summer job apprentice in the philately shop. Not only did doing summer job broaden my worldview, but it also dawned to me that happiness had to be earned. Since S.4, I paid my school fees with part-time jobs. Thank you, Dad for the inspiration.

Perhaps he had spoken too much during the day in the shop, when my father returned home, he did not speak much. He taught with examples. My father was a pious person. Every morning before leaving for work, he offered incense. Every evening before dinner, it was him again to offer incense. His piety influenced me. He used to keep a thick telephone directory of relatives, friends and neighbours to keep in touch. He was generous in helping relatives and friends back in mainland China no matter how hard life was here in Hong Kong. Rebuilding the torn and worn ancestral house must have been his greatest ambition.
In the past two years, he became lonelier. His outward calls became less. Many of his friends had passed away before him. Dear Dad, we shall definitely inherit your love and care for relatives and friends.
Thank you. God bless!

先知的賞報，完美的賞報 A Prophet's Reward, a Perfect Reward

常年期第十三主日（甲年）
主題：先知的賞報，完美的賞報

聖經的教訓，應該是放諸四海皆準的真理。但始終天主默感猶太人寫聖經，礙於文化上的差異，有部份道理，聽在中國人的耳裡，容易產生誤會，需要多一點解釋纔能接受。例如「先知」的概念。
在以色列人離開埃及，過了約旦河進入福地，達味建立他的王朝以前，天主素來就是以色列人的領導者，以色列人的君王。當以色列人要求好像其他民族一樣有君王的同時，便出現了「先知」。他們以「天主的人」（申33:1）、「神視者」（撒上9:9）和「天主代言人」（10:18）的身份，抗衡濫權的君王。這些天主的代言人宣佈天主的旨意，向敗德的君王進諫和斥責他們的惡行，在亡國時安慰和鼓勵百姓。間中，天主會啟示他們，吩咐他們宣佈未來要發生的事。其中有小部份代言人，甚至能行神蹟。不用多說，這些能力是來自天主，而不是他們本身修煉得來的。中文卻把這些代言人翻譯成為「先知」，令人誤會他們是有預知未來和擁有特異功能的人物，而忘記了背後派遣他們的天主。這種根深蒂固的誤會，已經是沒有辦法改正的了。所以，請大家緊記，中文聖經所說的「先知」，是指「天主的代言人」。

舊約聖經有先知，我們自然會問，新約有沒有「天主的代言人」呢？當然有。不過是在耶穌升天之後纔有。有耶穌在，還需要先知代表天主說話嗎？不必了。所以，新約時代的先知是聖神降臨後，在教會內出現的一個職份。聖保祿宗徒曾這樣說：「天主在教會內所設立的：第一是宗徒，第二是先知，第三是教師，其次是行異能的，再次是有治病奇恩的、救助人的、治理人的、說各種語言的。」（格前12:28）。今年我們所讀的瑪竇福音，注重教會的生活，當中有不少章節曾提及「先知」，而且一開始便警告教友「要提防假先知！他們來到你們跟前，外披羊毛，內裡卻是兇殘的豺狼。」（瑪7:15）由此可見，初期教會是有先知的職務的，但他們並不是駐守在一個固定的地方，而是馬不停蹄，四出宣講的。按第二世紀的文憲所記載，一個逗留超過兩天的宣講者，是假先知；一個索錢的宣講者，是假先知；一個祗說不做的，是假先知。（【十二宗徒訓誨錄】XI）

我們跟著會問，為甚麼教會今天祗有「主教、神父和執事」這三級神職班，卻沒有先知職呢？這是教會在歷史中進化的結果，先知的職務已普遍化了。各位在領洗的時候，已分擔了耶穌基督的「司祭、君王和先知」的三重職務。大家已分擔了作為天主的代言人的角色，傳福音的使命，不再是個別人士的專利了。這就是聖伯多祿宗徒的理想：「至於你們，你們卻是特選的種族，王家的司祭，聖潔的國民，屬於主的民族。」（伯前2:9）。所以我們都是舊約所說的「天主的人」，「天主的代言人」。我們都是先知。

今天的福音提到，「誰接納一位先知，因他是先知，將領受先知的賞報。」（瑪10:41）是甚麼意思呢？今天的第一篇讀經出自舊約列王紀下，給我們一個近似的說明。厄里叟是厄里亞先知的徒弟和繼承人，也是一個充滿傳奇的先知。他曾做過的神蹟，例如增餅、醫治癩病人和復活死人，將來耶穌也會再做。
厄里叟的故事之所以值得研究，是因為他的行實有耶穌的影子，他的一些表現，亦符合耶穌的教訓。例如故事中，厄里叟並不貪圖這個婦人的富貴，每次經過，祗是借宿一宵，並不戀棧婦人的供奉。這樣做，符合了【十二宗徒訓誨錄】不逗留超過兩天的要求。在厄里叟的故事中，他的僕人竟然有名字。在聖經中有名有姓的人，必定是重要的人物。且看，婦人和她的丈夫是由始至終都是沒有名字的。所以，這個革哈齊有可能是厄里叟的徒弟和繼承人。可惜，在後來醫治癩病人的神蹟中，革哈齊貪財，拿了厄里叟所拒絕的賞金，結果得了癩病的懲罰。耶穌的門徒猶達斯，不也是因為貪財而喪命嗎？
讓我們看看那富貴婦人，因為厄里叟是天主的人而接待了他，得到了甚麼賞報呢？對！一年後，她為丈夫生了一個兒子。注意，婦人做夢也不敢想像會有兒子，因為丈夫已經老了，這兒子是天主主動賞賜的！不但如此，後來兒子急病死了，這婦人跑去求厄里叟，厄里叟便去復活了他。這就是舊約時代的「先知賞報」了！是意想不到，而且符合您個人需要的賞報。

那麼，在教會時代的「先知賞報」又如何呢？
我們都是先知，所以，凡接納我們的人，無論是給我們一杯涼水，或者聽我們傳福音作見證的，都會獲得「先知賞報」。是怎麼樣的賞報呢？就是獲得耶穌基督，獲得生命之源本身。在舊約，天主恢復了丈夫的生命力，使他倆老年得子。當他的兒子喪失了生命之後，天主使厄里叟使兒子復生，使夫婦倆老年無憂。但夫婦倆的生命力仍會衰退。今天，凡接納我們，加入教會大家庭的人，就是接納了耶穌基督，生命的源頭，他們將能分享天主永恆的生命，他們的生命力將永不衰退。這豈不是最完美的賞報嗎？我們尚有何求呢？這就是教會時代的「先知賞報」！

各位兄弟姊妹，傳福音不要計較成敗得失，因為接納福音與否，都不是因為我們的功勞，而是出於天主的慈悲。我們祗不過是天主的代言人而已。在我們以前的先知，亦有不少失敗的例子嘛！反過來，我們要經常引用聖保祿宗徒話提醒自己，他說：「我若不傳福音，我就有禍了！」（格前9:16）
天主保祐！

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Thirteenth Ordinary Sunday (Year A)
Theme: A Prophet's Reward, a Perfect Reward

The teachings of the Bible should be universal truths. However, God inspired the Jews to write the Bible. Due to cultural differences, some truths would bring up different connotations. It needs a bit of explanation to remove misunderstanding. For example, the concept of "Prophet".
When the Israelites left Egypt, crossed River Jordan to enter the Promised Land and before David built up his dynasty, God had always been their leader, their king. When the Israelites demanded a king like other nations, prophets appeared too. They came as "the man of God" (Deuteronomy 33:1), "the Seer" (1 Samuel 9:9) and "the Spokesman of God" (10:18) to counter-balance abusive kings. These spokesmen of God announced the will of God, advised and even scolded evil kings. When the kingdom was conquered, they consoled the exiled people. Sometimes, God revealed and instructed them to announce what would come in the future. A small percentage of them could even work miracles. Needless to say, these powers came from God, not from their meditation. In Chinese, these spokesmen were translated as "xianzhi, men of premonition". People would easily misunderstand that these people have special powers to know the future or work wonders and forget the God who sends them. This deep-seated misunderstanding is impossible to eradicate. So, bear in mind that "xianzhi" in Chinese Bible means "spokesmen of God".

There were prophets in the Old Testament. We will naturally ask if there were any spokesmen of God in the New Testament. Of course there were, but only after the Ascension of Jesus. When Jesus was still on earth, did God need another spokesman? No. Therefore, prophets of the New Testament were a ministry in the Church after the Descent of the Holy Spirit. St. Paul once said, "And God has appointed in the Church first apostles, second prophets, third teachers, then workers of miracles, then healers, helpers, administrators, speakers in various kinds of tongues." (1 Corinthians 12:28) The gospel of Matthew we read this year focuses on Church life. Many passages talk about "prophets" and the very first one warns the believers to "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves." (Matthew 7:15) From this, we see that there was a ministry of prophets in the early Church but they did not stay at one place. They roamed around to proclaim the gospel. According to a second-century document, a false prophet was a spokesman who stayed for more than two days; who sought money and who did not practise what he taught (Didache XI).

We would naturally ask why the Church Hierarchy today has bishops, priests and deacons only and no prophets. This is the consequence of Church evolution. The ministry of prophet has become universal. When we received our baptism, we partake in Christ's three-fold ministry of priest, king and prophet. We have become God's spokesmen. Evangelization is no longer the privilege of a few. This is the ideal of St. Peter who says, "You are a chosen race, a royal priesthood, a holy nation, God's own people." (1 Peter 2:9). So, all of us are men of God, spokesmen of God mentioned in the Old Testament. We are prophets.

The gospel passage today mentions, "He who receives a prophet because he is a prophet shall receive a prophet's reward." (Matthew 10:41) What does it mean? The first reading today from 2 Kings gives us an approximation. Elisha was the disciple and successor of Elijah. He was also a legendary prophet. He had worked many miracles such as multiplication of bread, curing a leper and raising the dead which Jesus would repeat in the future.
The story of Elisha is worth studying because we can find Jesus' image in his deeds which also followed the teachings of Jesus. For example, Elisha did not set eye on the woman's wealth. He only stayed overnight and did not crave for the woman's provision. He fulfilled Didache's requirement of not staying for more than two days. In this story, it is surprising that the servant of Elisha had a name. Remember, only important people have names in the Bible. Even the wealthy woman and her husband did not have names. Therefore, this Gehazi might possibly be the disciple and even successor of Elisha. Regrettably, in the cure of a leper, Gehazi was greedy and took what Elisha had refused. Consequently, he was punished with leprosy. Wasn't Judas, Jesus' disciple, died because of greed? Let us see what reward the wealthy woman received when she received Elisha because he was a holy man of God. Yes, one year later, she bore her husband a son. Notice that the woman dared not to dream of a son because her husband was already old. This son was God's reward out of His initiative! Not only that, later her son died. She went to beg Elisha and Elisha went to raise the boy from dead. This was the prophet's reward of the Old Testament. It is unexpected and meets your needs.

Then what about the Prophet's Reward in the age of the Church?
All of us are prophets. So, whoever receive us, whether it be a cup of cool water, or heeding our witness of the gospel, shall receive the Prophet's Reward. What exactly shall be the reward? To receive Jesus Christ, the source of life itself! In the Old Testament, God restored the vitality of the husband so that he had a son in his old age. When the son died, God sent Elisha to raise the son so that the couple had no worry in their old age. But their vitality still waned. Today, whoever receive us and join the Church shall receive Jesus Christ, the source of life. They shall partake in the eternal life of God. Their vitality shall never wane. Isn't this the perfect reward? What else can we ask for? This is the Prophet's Reward in the era of the Church!

Brethren, do not worry about the results of evangelization because people accept the gospel not because of our efforts but the mercy of God. We are only spokesmen of God. Were there not many failures among prophets before? On the contrary, we need to constantly remind ourselves of the words of St. Paul, "Woe to me if I do not preach the gospel!" (1 Corinthians 9:16)
God bless!