多勞多得的錯謬 The Fallacy of Efforts Pay

常年期第廿五主日（甲年）
主題：多勞多得的錯謬

首先，讓我們澄清一些細節。故事中的主人翁，清晨出去請工人到葡萄園工作。在福音時代，猶太人的一天是從黃昏六時開始，以三小時一更計算；過了四更，即十二小時後，便是清晨，即早上六時，開始以時辰計算。所以第三時辰是早上九時，第六時辰是正午十二時，如此類推。到了第十一時辰，便是黃昏五時，全日祗剩下一個時辰了。所以第十一時辰請的工人，做了不超過一個小時的工作，便領取了一個「德納」，難怪從清晨六時開始工作的工人，有不滿的感受。
雖然我們應該適守合約的精神，第一批工人的確約定了一個「德納」的工資，但厚此薄彼，的確令人心裡不舒服。而且主人滿口公義說：「凡照公義該給的，我必給你們。」（瑪20:4）現在「做又三十六，唔做又三十六。」，說一套做一套，符合公義嗎？主人的行為，的確令人難以信服。

為甚麼我們會認同第一批工人，覺得主人不公義呢？因為我們被一種功利主義所誤導。今天的香港社會，充斥著各種謬論。它們聽來容易明白，好像十分合情合理；但祗要細心一想，便可以揭發當中的錯誤。其中一個例子，即是今天故事中第一批工人所犯的第一個錯誤，就是以為「多勞多得」。請細心想一想，「多勞」必然會「多得」嗎？其實，社會上有很多因素，使勞動與收入不成正比。例如學歷。上世紀六七十年代，在寫字樓工作的白領，他們的薪金比在工廠工作的藍領高，是因為學歷的差異。另一個因素是社會的需求，即使大家有相同的學歷，大家都是大學畢業，也要看你是法律系抑或是法文系畢業。最後，即便大家都是法律系畢業，也要看各人的人際網絡。因此，多勞未必多得。

那麼，努力讀書，考進大學，前途便一片光明了，這不是「多勞多得」嗎？
今天，很多家長迷信另一個「多勞多得」的變種，就是「贏在起跑線」。從前能入讀中學名校，例如在香港大學旁邊的皇仁書院或者某某書院、某某Band 1的英文書院，便已足夠。今天的家長已經把起跑線搬到小學、幼稚園，學生放學後立即上奧數班、芭蕾舞班、小提琴班、武術班等，令小朋友疲於奔命；懷孕的媽媽甚至已開始聽莫扎特，喝某牌子的奶，為胎兒攝取營養，助長腦袋發育等。其實，把起跑線搬前，勤力讀書必然會考到好的成績嗎？難怪那些專門傳授考試答題技巧的補習社，其門若市，而班房裡疲倦的學生卻無心向學了！當我們的教育制度，考試制度著眼在功利的時候，我們可以怪責我們的大學生做事不負責任，張貼涼薄的標語嗎？當然，這裡又有一個錯謬。大學校園是一個對外開放的地方，所以，在大學校園內拉的橫額，貼的標語，一定是大學生做的嗎？
「多勞多得」的另一個變種，就是所謂「羊群心理」、「咪執輸」。其他人在做，你可以不做嗎？因為不想輸在起跑線，很多家長，很多置業人士，惟有被迫投入這個「贏在起跑線」的遊戲之中。「多勞多得」的謬誤給我們產生很多不合理的期望。

信仰生活亦會掉進「多勞多得」的陷阱。參加主日彌撒、領聖事、讀經、靈修、退省、朝聖和唸玫瑰經等，都可以幫助我們親近天主。但多唸經、多參加朝聖、退省、靈修、上聖經課程、讀神學等，就可以「多勞多得」，獲得更多的聖寵，甚至可以把所努力賺到的聖寵，分給患病的親友，坐牢的良心犯和在煉獄中的靈魂嗎？我們竟然把天主變成了「天堂提款機」！我們完全忘記了恩寵是天主白白賞賜給我們的，而不是我們努力賺取的。我們不能以自己唸的經，來指揮天主按我們的旨意做事。

讓我們回頭再看第一批工人的第二個錯誤，他們祗著眼在最後獲得相同的一個「德納」，而忘記了自己在主人家園中所享受了的十二小時的幸福──且看主人對工作了祗有一小時的工人的慷慨，相信他不會是一個刻薄的人，他總會給工人食物、飲料、工傷時的治理、休息、甚至在烈日下的涼蔭吧！在教會生活中，嬰兒領洗的要一生行善修德，避免犯罪，纔可以上天堂；但臨終領洗的便可以幾乎立刻進入永生，你會投訴天主不公義嗎？你願意臨終纔領洗嗎？其實，早些領洗，我們便可以早日認清自我，早日享受天主子女的身份，早日發揮天賦的潛能。難道我們會妒忌釘在耶穌右邊的那個強盜嗎？

請大家注意，當主人問最後一批工人為甚麼整天閒著的時候，工人的回答是多麼悽涼：「因為沒有人僱我們。」（20:7）每個人都有天賦的潛能，那些為環境所迫，沒有機會發揮潛能的人，是多麼可憐！他們可能出身破碎家庭、可能誤交損友、可能身患殘疾、可能流落異鄉，甚至祗是出身寒微，以致社會沒有給予他們任何機會。但天父並不計較我們出身如何寒微，我們如何誤交損友，如何犯罪，祂仍不斷地在不同的時辰，召叫我們，寬恕我們，給我們機會，返回祂的葡萄園，使我們身上的「天主肖像」，得以發揚光大。我們斤斤計較，祗著眼自己利益，「多勞多得」的所謂公義，與天父慈悲的公義相比，的確有如依撒意亞先知所說的天淵之別。

讓我們學習以天主的眼光看這個世界，不單讓自己，更應讓別人，尤其是自己的家人身上的天主肖像，得以發揚光大。正如孔子所說的：「己欲立而立人，己欲達而達人」（論語‧雍也）！
天主保祐！

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Twenty Fifth Ordinary Sunday, Year A
Theme: The Fallacy of Efforts Pay

First of all, let us clarify some details. The householder in the parable went out early in the morning to hire labourers for his vineyard. During Jesus' time, Jews counted the beginning of a day at 6 p.m. Three hours made one watch. After 4 watches, i.e. 12 hours, it would be dawn. That would be 6 o'clock in the morning. Then they started counting by hours. Thus, the third hour would be 9 o'clock in the morning. The sixth hour would be twelve noon etc. The eleventh hour would be 5 o'clock in the evening. Only one hour would be left. Thus the labourers hired at the eleventh hour would have less than one hour to work and received one denarius. No wonder those who had been working since 6 o'clock in the morning felt upset about it.
Although we should respect the spirit of contract and the first batch of workers had agreed the wage to be one denarius, such an indiscriminate treatment really hurt. Moreover, the master claimed to be righteous, "Whatever is right, I will give you." (Matthew 20:4). Now the workers were paid the same no matter how long they had worked. Was it fair? The action of the master was not convincing.

Why do we agree with the first batch of labourers and feel that the master was unfair? It is because we are misled by utilitarianism. Nowadays in Hong Kong, many fallacies are circulating. They are easy to understand and sound reasonable. But when you give a second thought, you will discover their faults. One such fallacy which the first batch of labourers committed is "Efforts Pay". Think harder. Do efforts necessarily pay? In fact, there are many social factors which make efforts and earnings unrelated. For example, your academic qualifications. In the sixties and seventies of the last century, white collar workers in the offices earned more than blue collar workers in the factories. It was explained by the differences in their academic qualifications. Another factor is social demand. Even if both of you are graduates, your earning depends on whether your degree is a law degree or a French degree. Lastly, even if both of you are graduates from the Law Faculty, your social network makes all the difference in earning. Therefore, efforts do not necessarily pay.

Then, if we study hard and enter the university, we will have a bright future. Does it not prove that efforts pay?
Today, many parents believe in a variant of the "Efforts Pay" fallacy. It is called "Winning at the Starting Line". Once upon a time, it was enough to enter an elite secondary school such as King's College next to the University of Hong Kong, or some so-and-so college or some Band 1 English colleges. Today, the starting line has moved to primary schools and kindergartens. After school, pupils are rushed to Math. Olympiad classes, ballet classes, violin classes, wushu classes etc. exhausting the children. Pregnant women begin to listen to Mozart and drink some brands of milk in order to stimulate the growth of the brain of the foetus. Indeed, will moving the starting line earlier or revising hard guarantee good examination results? No wonder the tuition schools which teach examination skills are full while the students are too exhausted to study in normal classes! When our institutions of education and examination focus on utilitarianism, can we blame our undergraduates for doing irresponsible things, such as putting up callous posters on the campus? Of course, here is another fallacy, the "post hoc ergo propter hoc". University campuses are open to the public. Thus, are you sure banners and posters on the campus must be put up by the undergraduates?
The "Efforts Pay" fallacy has yet another variant. It is called "Herd Mentality". What others are doing, can you afford not to do? Since people don't want to lose at the starting line, many parents and estate buyers are forced to play this "Winning at the Starting Line" game. The "Efforts Pay" fallacy creates all sorts of unreasonable expectations in us.

Religious life can also fall victim to this "Efforts Pay" fallacy. Joining Sunday masses, receiving sacraments, studying the Bible, doing spirituality, going on retreats, pilgrimages and reciting the Rosary etc. can help us come closer to God. But can more recitations of Rosary, more pilgrimages, retreats, spirituality, Bible courses and reading theology etc. earn us more graces, even to make use of these hard earned graces to help relatives and friends who have fallen ill, prisoners of conscience and even souls in the Purgatory? How dare we turn God into a "heavenly ATM"! We have totally forgotten that God freely gives us graces not because we earn them. We cannot make use of the Rosary we say to command God to do our wills.

Let us turn to the second mistake of the first batch of labourers. They only focussed on the one denarius which everybody received in the end and forgot the blessings they had enjoyed for 12 hours. Take a look at the generosity of the master to those who had worked for only one hour. He should not be a mean employer. He would give them food, drinks, treatment when injured, rest and shade in the heat of the day! In Church life, those who were baptized in infancy have to spend their whole life doing charity, building up virtues and avoiding sins in order to enter heaven, while those who are baptized on their deathbed nearly enter eternal life immediately. Would you complain that God is unfair? Do you want to be baptized on your deathbed? In fact, the earlier you were baptized, the earlier you know yourselves, the earlier you enjoy the identity as God's children and the earlier you can actualize God's given potentials. Unless you were jealous of the repentant thief crucified next to Jesus, would you?

Please pay attention to what the last batch of labourers answered when the master asked them why they stood there idle all day. They said, "Because no one has hired us." (20:7) God gives everybody potentials. Some people cannot actualize these potentials because of their situations. How miserable! They probably come from a broken family, probably have befriend some bad guys, contracted some chronic diseases, are displaced as refugees or even living at the lowest rung of the society such that no social institutions give them any chance. But our heavenly Father does not care about how low our social status is, how we have befriended bad guys, committed crimes and sins. He keeps on calling us at different hours, forgiving our sins and giving us opportunities to return to His vineyard so that His image in us may shine forth. We are calculating and focus on our own benefits. Compared with the merciful justice of God, the sort of justice we call "Efforts Pay" is millions of light-years apart from His just as what Isaiah says.

Let us learn to see this world in the eyes of God. Not only do we make the image of God in ourselves, but also that in the others, especially our family members, shine forth. Just as what Confucius says, "Philanthropus volens ipse consistere, etiam erigit alios; volens ipse penetrare, etiam promovet alios" (Analect VI:28)
God bless!

堅持到底 Endurance to the End

堅持到底（路8:4-15）

祗有路加福音，分析了好土地的特徵，如何結出百倍的果實。
所有的人都聽到了天主的話，但有些人為了種種原因拒絕了。天主的話沒有機會進入心中，不久便消失了。沒有拒絕天主的話的人之中，雖然他們把天主的話聽進心裡，但沒有生根。為甚麼沒有根呢？是沒有「默存在自己心中，反覆思想。」（路2:19）為甚麼不反覆思想呢？因為他們看輕這些話，拿它當人的言語，沒有當作天主的言語領受（得前2:13）另一些人把聽到的福音當作天主的言語領受，但沒有敬畏之心，福音祗不過眾多掛慮中的一個。天主的福音要與其他的掛慮，如錢財和逸樂等，競爭。福音並不享有特殊地位，故此沒有結出成熟的果實（路8:14）。好土地是對天主的言語心存敬畏，以誠實的心接受福音，對自己誠實，對他人誠實，不自欺欺人。這還不夠，在實踐天主的福音時堅忍，不氣餒，不輕言放棄；因為天主是可敬可畏的，祂既許必踐。因此「唯獨堅持到底的，才可得救。」（瑪24:13）

聖比奧神父一生雖然健康欠佳，並且謙遜地負擔著「五傷」的痛苦，他仍默默地聽告解，主持彌撒，服務天主的子民。他的堅忍，令人佩服。除了出於敬畏之心，又如何解釋聖比奧神父的堅忍呢？他的收穫，何止百倍！
父啊！我們相信祢是可敬可畏的。讓我們以誠實善良的心，堅忍到底，獲得永生。亞孟。

生命恩泉

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Endurance to the End (Luke 8:4-15)

Only Luke analyzes what the characteristics of the good soil are and how it produces a hundredfold of grains.
All people hear God's word, but for various reasons, some people reject it. God's word fails to enter their heart and vanishes shortly afterwards. For those who have not rejected God's word, although they receive it with joy into their hearts, there is no root. Why is there no root? They do not "keep all these things, pondering them in their heart." (Luke 2:19) Why do they not ponder? It is because they slight it, "as the word of men but (not) as what it really is, the word of God." (1 Thessalonians 2:13) Some receive it as the word of God but there is no fear in their hearts. The good news is just one among the many cares they have. The word of God needs to compete with other worries such as riches and pleasures of life. The gospel does not enjoy a privileged position. Therefore, their fruit does not mature (Luke 8:14) Good soil receives the word of God with fear and honesty. Being honest to oneself and honest to others. Do not cheat oneself and others. And this is not enough. When we put God's gospel into practice, we need to persevere, not discouraged and give up easily. It is because God is fearsome. He fulfils what he says. Thus, "he who endures to the end will be saved." (Matthew 24:13)

Although the health of Fr. Pio had always been poor and he humbly bore the pains of the stigmata, he continued to hear confessions, celebrate masses and pastor the People of God patiently. His endurance is admirable. Other than a fear of God, what else can we explain the endurance of Fr. Pio? His reward must have exceeded a hundredfold!
Father, we believe that You are fearsome. Let us persevere with an honest and kind heart in order to attain eternal life. Amen.

在適當的時候突破 Breakthrough at the Right Times

在適當的時候突破（路8:1-3）

在新約中，【路加福音】被稱為「女性的福音」，不是因為它帶給女仕們甚麼好消息，亦沒有把她們從男性的勞役中，解放出來。而是它在父權社會的世代中，揭示出女性的重要地位。的確，時至今日，在天主教的聖統制中，女性完全沒有立足之地。但這並不表示天主教不尊重女性，或者不承認她們的貢獻，而是天主教的女性知所定位，並默默地在她們的位置中，尋找天主的旨意，尋求突破。

在舊約的歷史中，女性也曾寫下光輝的幾頁，例如塔瑪爾（創38）、責羅斐哈得的女兒（戶27）、辣哈布（蘇2）、德波辣和雅厄耳（民4）、盧德（盧）、亞納（撒上1）、約舍巴（列下11）、友弟德（友）、艾斯德爾（艾）等等，她們大部份是民族英雌，拯救以色列民脫離敵手；或者在信仰上，立下矚目的榜樣。她們的共通之處，就是敬畏天主，守其本份；但時候來到了，便突圍而出，從而帶給別人生命。

在今天讀經提到的婦女之中，我們認識瑪利亞瑪達肋納比較多。她對耶穌基督的愛護和敬畏是不容懷疑的。瑪達肋納當然敬畏為她趕走七個魔鬼的耶穌，但這份敬畏更昇華成為對主基督的愛，且看她如何拉著復活了的基督不放便可以知道。（若20:17）。後來，耶穌基督派遣瑪達肋納向宗徒報告復活的喜訊，她成了「宗徒們的宗徒」，把生命傳送給別人。從瑪達肋納身上，我們找到「敬畏上主」如何開啟「智慧」。就是從敬畏出發，事奉基督，培養出渴慕基督的愛。
父啊！願我們有如這些熱心婦女的慷慨，渴慕事奉耶穌基督。亞孟。

生命恩泉

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Breakthrough at the Right Times (Luke 8:1-3)

In the New Testament, the gospel of Luke is often called the "Gospel for Women". Not that it brings any good news to women or that it liberates women from the servitude to men. Rather, it reveals the important roles played by women in the patriarchal society. Truly, even today, women have no place in the Catholic Hierarchy. But that does not mean the Catholic Church does not respect women or not recognize their contributions. Rather, Catholic women know how to position themselves. Silently they seek God’s will and look for breakthroughs from their positions.

In Old Testament times, many women had their brilliant stories written down in history. To name a few, we have Tamar (Genesis 38), the daughters of Zelophehad (Numbers 27), Rahab (Joshua 2), Deborah and Jael (Judges 4), Ruth, Hannah (1 Samuel 1), Jehosheba (2 Kings 11), Judith and Esther etc. They were heroines who had saved the Israelites from the hands of their enemies, or had set up eye-catching examples in faith. They had one thing in common. They feared God and knew their positions. But when the right time came, they broke through and brought people life.

Among the women mentioned in the reading today, we know more about Mary Magdalene. We have no doubt about her care and fear of Jesus Christ. Of course Magdalene feared Jesus who had driven out seven demons from her. But this fear had sublimed into a love of Christ the Lord. See how she held the risen Christ (John 20:17). Later, Jesus Christ sent Magdalene to report the good news of resurrection to the other apostles. She became the "Apostle of the Apostles", passing on life to the others. From Magdalene, we discover how the fear of the Lord leads to wisdom. That is to say, we begin with the fear of the Lord, serve Christ and build up a desire for the love of Christ.
Father! May we become generous like the pious women and desire to serve Jesus Christ. Amen.

哈佛大學校長二零一七年學位頒授典禮中論「大學內的言論自由」

哈佛大學校長二零一七年學位頒授典禮中
論「大學內的言論自由」

二零一七年五月革五日

各位午安。
今天我在這個學位頒授儀式中的講話，官方名稱是「向舊生報告」。2008年我作第一次報告的時候，我是大家與羅琳 J.K. Rowling 之間唯一的障礙物。當時，眼下全是穿上「鄧布利多Dumbledores」服裝，熱切渴望著的兒童，他們急不及待地在半空揮動著「魁地奇Quidditch」掃帚。今天，你們等待著馬克‧祖克伯Mark Zuckerberg。他擁有另一種改變了世界的魔法。雖然他好像不會感染大家戴上魔法師的帽子，但在場的聽眾中，不乏披上化裝服的人。而且，我們現在正派發雨衣。

今天是喜樂和慶祝的日子，是喜劇收場又是新的開始。是親朋共聚，充滿成就和希望的日子。今天亦是我們作為一所大學，履行最重要的周年儀式的日子。我們再次肯定那些激勵我們的目標，和那些指導啟發我們的價值。今天我想向大家講論最重要的價值，而且是近期備受爭議的價值中的一個。它激發辯論、異議、對峙，甚至在大學校園和全國各地引起暴力，備受各界關注和批評。

我當然在講論「大學校園中的言論自由」問題。言論自由的意義和限制，是我國法制中，憲法第一修正案和它的應用中，根深蒂固的問題。我不是憲法專家，甚至不是一個律師。我無意在這篇簡短的演辭中，探討繁複的法律教條。很明顯，我更不能在這篇短講中，觸及前人對這個問題所發表過的見解的一小部份。反而，我會以過往十年擔任校長之職的身份，提出以下三個問題：

1. 為甚麼言論自由對大學和在大學內是如此重要？
2. 為甚麼言論自由今天備受特別的挑戰？
3. 我們如何更好地從防禦性地保障言論自由─我們必須捍衛它─進展到主動地、肯定地使它實現，並營造一個孕育它，使它發揚光大的環境？

首先，為甚麼言論自由對大學和在大學內是如此重要？
這是我在去年開學禮，歡迎大一的新同學時，向他們提出的問題。我說，多世紀以來，大學是發現、搜集、研究、辯論、擴大和改變知識的地方，並透過理性的爭論和交流，使知識向前邁進。我們孜孜不倦地追求真理，而且不會自滿地相信我們已經毫無錯謬地獲得了真理。真理是靈感也是願望。我們假設還有更多事物，有待發現和認識。所以我們開放自己，接受挑戰和改變。我們必須隨時準備犯錯，所以作為大學一員，要求我們有勇氣和謙遜。大學必須包容能改變思想的辯論，並要求支持這些新思想的理由和證據，達到一定的標準。

滅聲或者脫離事實和證據躲在象牙塔內，阻礙了我們接觸新的和更好的思想，並且抑制了我們經過深思熟慮審視然後拒絕壞思維的能力。最少打從伽利略起，壓制貎似異端的思想，使社會和國家，看不見進步所依賴的增益知識和理解。最近在哈佛，可以看到我們如何對保守聲音的吸引力置諸不理，結果，出其不意地被去年的大選結果突襲，讓我們目瞪口呆了。我們必須努力，確保大學不會與包圍它的社會所關心的議題脫節。

大學必須持守一個委身的信念，就是「真理不是宣報得來，而是建立出來的。」真理的基礎是透過合理的爭辯和評估，有時甚至是難堪的挑戰，纔能獲得的。大學宣稱自己是事實的來源和合法的驗証者，這取決於我們是否願意主動地，有力地捍衛這些事實。我們必須緊記，約束某些言論會開啟一個危險的先例，因為最後被禁的言論，可能是我們自己的言論！如果有些言詞被認為等同暴力，應被滅聲或檢控，請問誰有權決定是哪些言詞？很久以前，代理首席大法官奧利弗‧溫德爾‧福爾摩斯曾說過：「表達的自由所保護的，不祗是同意我們者的思想自由，也是保護我們所討厭者的思想自由。我們需要聽取那些令人憎惡的思想。」這樣，我們的社會就能全面地裝備好自己，去反對和擊敗它們。

多年來，大學如何實行言論自由的原則，惹來非議，而且我們不是永遠是對的。遠在1939年，一個學生組織邀請美國共產黨的黨魁到校演講，引來了抗議。校董委員會最後取消了該邀請。一年後，聘請羅素擔任威廉詹姆斯講師一職，又把校董委員會分化了，結果康納校長打破僵局，羅素來到了哈佛。校園中因邀請講者所引起的衝突，屢見不鮮。

最近幾個月，不但在校園，更在廣大的公眾空間所發生的激烈爭論，顯出這是一個特殊的時刻。無疑，這些爭論反映出一個自內戰以來最分化的社會政治環境。在這些躁動的處境中，有關言論自由的辯論提供了一個溫床，讓憤怒和意見分歧，製造了黨派之爭和媒體之間爭相喧擾。不過，這祗是部份的原因。

近年來，大學本身出現了戲劇化的變化，比其他機構更快地，從傳統上單一的族群變成多元化，這亦是今天美國人生活的現況。從前絕大部份的大學生，是社會上層基督教白人男性。今天的哈佛，一半是女性，大部份是小數族裔，宗教多元，百份之六十以上的學生，要倚靠經濟資助纔能上學，百份之十五的學生，是家中第一個讀大學的。我們很多的學生努力掙扎成為這個社群完全的一員，他們初到貴境，尋找他們是哈佛的證據和保証。

這些同學，為我們委身言論自由，付出了不合比例的代價。言論自由包括了忍受對他們的能力，他們的人性，他們的道德，他們留在哈佛的合法性的質疑。我們的價值和教育理論是建基於一個假設，就是我們的成員，願意冒險發言並主動地，在喋喋不休的爭辯中競逐。這要求他們無懼地面對爭論，挑戰甚至出言侮辱。要求他們以無懼的態度面對針對他們身份的挑戰─種族、宗教、性別、族裔、性傾向和國籍等。這可能令他們懷疑當初是否有權來哈佛。展示上述的無懼是困難的。我們不應恥笑，感受到這困難的人是「玻璃心snowflake」！

艱難！是的，但是重要的而且是可達到的。我們相信這個社群的每一個成員，這是可達到的。但言論自由的代價，不應祗由容易成為攻擊目標的他們承擔。我們必須支持及加強我們社群的所有成員的吶喊聲。我們委身全情投入不受約束的辯論，這要求我們培養一份勇氣和謙卑。這份勇氣不單是我們面對挑戰和攻擊時，面不改容；而且在別人遭受不公義對待時，有力量挺身而出，仗義執言！ 言論自由不是從天上掉下來的。當它遇到障礙時，我們需要插手保護。言論自由不是當人人掩著耳朵時鬥大聲的自由。倘若希望言論自由得到蓬勃發展，我們必須建構這樣一個環境，那裡人人不但為發言權負責，更為聆聽權及被聆聽權負責；那裡人人有責任保障別人的尊嚴和敬重。一如教育學院院長詹姆士賴恩所說，「言論自由不單要求講者，也要有聆聽者。」在當今人人為言論自由搜索枯腸時，我們應更注意如何建立一個鼓勵發言，並且認真對待發言的環境。

確保言論得到自由不祗是容許發言，而是積極地建構一個讓人人能貢獻並得到發揮的社群，在那裡，大家珍惜，而不是害怕爭辯。
言論自由不是豁免審查，而是有自由能全面參與辯論。它與創造一個能真實辯論的處境有關。
去年，我告訴2020屆同學，說話多，要聆聽更多。不要做舒適的旁觀者，更不要怕犯錯的危險，這纔是最佳的學習和成長方法。讓我們建設一個樂意聆聽的文化，使其他人可以同樣放心大膽地冒險。這是哈佛所追求的理想，一個一起追尋真理的社群。今天比以往，更需如此。

蒙恩得救的正途 The True Path to Salvation

聖瑪竇聖史慶日（九月廿一日）
蒙恩得救的正途（瑪9:9-13）

聖保祿宗祿說：「因為所有的人都犯了罪，都失掉了天主的光榮。」（羅3:23）因此，所有的人都是罪人，是耶穌要來召叫的對象！即是說，耶穌要來召叫所有的人。可惜，不是所有的人都認為自己是罪人，需要回應耶穌的召叫。

有些人覺得自己沒有罪，沒有犯法，或者沒有缺陷，所以沒有信神的需要。結果錯失成為天主子女的機會。有些人從利益出發，因為信天主的利益比不信天主的高，或者因信天主而付出的代價，例如參加主日彌撒，捐助教會經費和守齋祈禱等，低於信天主的利益，例如在宏偉的教堂結婚，子女有名校學位，可以享受教會醫院，安老院的優質服務甚至墓地等，所以他們善盡虔誠和祭獻的本份。一如浪子回頭時，以為做一個傭工，憑個人的努力，可以爭取到父親的接納（路15:19）。可惜他們如入寶山空手回，祗拿到恩寵的表面，不能領取到天父慈悲的全部。

惟有那些以敬畏之心回應耶穌基督召叫的人，他們清楚認識到自己的過錯，自己的軟弱無能：「因為我認清了我的過犯，我的罪惡常在我的眼前。」（詠51:5）他們深刻明白，靠一己之力不能自救，所以他們全心信靠倚賴慈悲的天主，並且願意以實際具體的行動，報答天主的慈悲。他們決心捨棄過去的生活方式，離開自己的「安樂窩」，不再以自我為中心，對外以仁愛慈悲對待遇到困難近人。這正是得救蒙恩的正路！
父啊！請賜下聖神，加強我們捨棄自己，背起十字架跟隨耶穌的決心。亞孟。

生命恩泉

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Feastday of Matthew the Evangelist (September 21)
The True Path to Salvation (Matthew 9:9-13)

St Paul says, "Since all have sinned and fall short of the glory of God." (Romans 3:32) Thus, all of us are sinners whom Jesus comes to call! That is to say, Jesus comes to call all. Regrettably, not all people think they are sinners and need to respond to Jesus' call.

Some think that they have no sins, have committed no crimes or acquired no deficiency. Therefore there is no need to believe in God. Consequently, they miss the opportunity to become God's children. Some start off from utility. Since the benefits of believing in God are higher than non-believing, or the price paid for believing in God, such as going to Sunday mass, supporting the finance of the Church, fasting and praying etc. are lower than the benefits of believing in God, such as getting married in magnificent churches, allotting a place for their children in elite Catholic schools, enjoying services in Catholic hospitals, homes for the aged and even cemeteries etc. Therefore, they will discharge pious duties and sacrifices completely. Like the Prodigal Son who thinks that by becoming a slave, by putting up enough personal efforts, they would be accepted by the Father. (Luke 15:19) Unfortunately, they could only scratch the surface of God's grace and fail to attain fully the Father's mercy.

Only those who respond the call of Jesus Christ with a fearful heart can see clearly their faults, their weaknesses and impotence. "Against thee, thee only, have I sinned, and done that which is evil in thy sight." (Psalm 51:4) They deeply realize that they cannot save themselves with their own efforts. Thus they totally rely on the mercy of God and are willing to repay God's mercy with concrete actions. They are determined to renounce their previous life-style and leave their comfort zone. No long are they self-centred and treat the needy neighbour with charity and mercy. This is the right path of salvation!
Father, grant us the Holy Spirit to strengthen our resolve to abandon ourselves, carry our crosses to follow Jesus. Amen.

用完即棄 Being Dispensable

用完即棄（路7:31-35）

為了保持經濟的增長率，生產商不斷鼓吹消費，製造一個「用完即棄」的思維。對商品如是，對人如是。對於沒有利用價值的人和關係，便斷絕來往！維修？不要浪費時間金錢了！尤有甚者，推出新型號的速度之快，使消費者還沒有用完，或者還沒有壞了的情況之下，不停換機，追上時尚！結果，生產商為這個經濟發達的社會，製造了更多的自我中心的市民。他們把注意力集中在自己身上，對身邊的事物，沒有多大的反應，對別人的生死，無動於衷！「我們給你們吹笛，你們卻不跳舞！我們唱哀歌，你們卻不悲哭！」（路7:32）這是嚴重的自我中心的表現！是失去智慧的表現！因為做不了正確的反應；在倫理上，未能作出合符正義的抉擇！

那麼，智慧從何而來呢？按聖經的啟示，「敬畏上主是智慧的肇基／開始。」（箴9:10，詠111:10）為甚麼要「敬畏上主」呢？耶穌教導我們，說：「我要指給你們，誰是你們所應怕的：你們應當害怕殺了以後，有權柄把人投入地獄的那一位；的確，我告訴你們：應當害怕這一位！」（路12:5）可惜，二次世界大戰後，我們經過了超過七十年沒有戰事的歲月，人們已把地獄淡忘了！沒有了可怕的地獄，人還能拿甚麼來幫助他們敬畏天主呢？我相信是有的，因為人類那種「用完即棄」的思維，正在破壞著大自然的生態，使氣候變得惡劣；人的自私製造了不公義的社會制度和秩序，欺壓著無權無勢的弱勢社群。我們正在建造一座人間地獄！但這地獄能令我們敬畏天主嗎？抑或它的恐怖，令人感覺天主的地獄，算得上是天堂呢？
父啊！不要讓我們陷於誘惑，但救我們免於凶惡。亞孟。

生命恩泉

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Being Dispensable (Luke 7:31-35)

In order to sustain economic growth, manufacturers encourage consumption and a "dispensable" mentality towards commodities as well as human beings! If there is no utility in any people or relationships, dump them! Maintenance? Don't waste my money and my time! The speed in which manufacturers push out new models is staggering. Even if consumers have not finished using them, or if the gadgets are still functional, consumers are encouraged to catch the trend and buy new models. Consequently, many egoistic citizens are created. They focus on themselves and do not respond much to their surroundings. They could not care less the life and death of the people around. "We piped to you, and you did not dance; we wailed, and you did not weep." (Luke 7:32) This is sickly narcissism. Such behaviour lacks wisdom! It fails to respond properly to the situation and ethically, it fails to make righteous choices!

Then, where comes wisdom? According to the Bible, "The fear of the Lord is the beginning of wisdom." (Proverbs 9:10, Psalm 111:10) Why do we need to fear the Lord? Jesus teaches, "But I will warn you whom to fear: fear him who, after he has killed, has power to cast into hell; yes, I tell you, fear him!" (Luke 12:5) Unfortunately, after the two world wars, we have enjoyed more than seven decades without military confrontations. Men have forgotten hell! Without hell, what can conjure the fear of the Lord among people? I believe there still is because the "dispensable" mentality is destroying our ecology and creating turbulent climates. Human selfishness is creating unfair social institutions and social orders to exploit the socially disadvantaged. We are building a living hell! But will this living hell make us fear the Lord? Or will the Biblical hell be more like the Paradise when compared with the living hell humanity creates?
Father! Lead us not into temptation, but deliver us from Evil. Amen.

無心插柳 Unrequested Grace

無心插柳（路7:11-17）

難道我們真的要親眼看見死人復活，纔能恢復久違了的「敬畏之心」，害怕起來（路7:16）嗎？
其實，有很多人是值得同情憐憫的，但為甚麼耶穌會如此厚待納因城的寡婦呢？莫非耶穌所看見的是自己的母親，臥在棺材裡的是自己。祂是多麼希望納匝肋的寡婦能獲得復活的安慰！

不少人年青有為，事業有成，甚至有一段童話般完美的婚姻，建立了一個令人羨慕的家庭。豈料飛來橫禍，受傷殘廢了或者染上了不治之症。這些人都是值得耶穌基督的同情和憐憫的，甚至很多信主的親友會為他禱告。可惜，耶穌基督好像看不見、聽不到！是當事人或者他的親友的信德和愛德不夠嗎？看，納因城的寡婦有求耶穌嗎？本城一大夥陪著她的人和她一樣，好像已接受了死亡的現實，並沒有打算求耶穌。耶穌基督卻主動復活了寡婦的獨生子，真是「有意栽花花不發，無心插柳柳成蔭。」納因城上上下下連柳也沒有插哩！

這正是我們要敬畏天主的原因！天父在我們祈求祂之前，已知道了我們的需要（瑪6:8）。但我們仍要祈禱，從而更認識自我，知所定位。很多時候，我們祈求一些不必要的，甚至對自己或者對身邊的人有害的事物，當然求而不得。當我們發現天主竟然賜給我們沒有祈求的事物，啟發了我們忽略了的潛能時，我們體會到天父的眷顧（路7:16），經驗到天父那不能言喻的奧妙，我們更加心悅誠服，更加渴望親近天父。
父啊！我在墳墓中期待著，正期待著祢的呼喚。亞孟。

生命恩泉

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Unrequested Grace (Luke 7:11-17)

Do we really have to see the dead raised so that we may restore our long forgotten "Fear of God", so that "Fear seized them all" (Luke 7:16)?
In fact, many deserve compassion but why did Jesus show compassion to the widow of Nain in particular? Did Jesus see his own mother, see himself in the mummy? How much Jesus wanted to console the widow of Nazareth with his resurrection!

Many young people are successful in career and even have a fairytale like perfect marriage and an enviable family. Disasters strike at the wrong time. They become disabled or contract incurable diseases. These people deserve the compassion and mercy of Jesus. Their friends and relatives even pray for them. Unfortunately, Jesus does not seem to see or to hear! Are the faith and charity of the victims or their relatives and friends not strong enough? Look, did the widow of Nain beg Jesus? The large crowd from the city and the widow herself seemed to have resigned to fate, to have no intention to beg Jesus. Yet, Jesus Christ took the initiative to raise the only son of the widow. What unrequested grace! The whole city even had not dreamt of begging Jesus!

This is exactly why we should fear God! Before we pray to the Father, He already knows what we need. (Matthew 6:8) But we still have to pray in order to know ourselves and our position. Many times, we pray for some unnecessary things and even harmful things for ourselves and others. Of course, we won't get them. When we discover we have received things we have not prayed for and incidents that trigger our hidden potentials, we begin to know God's providence (Luke 7:16). We experience the ineffable mystery of the Father. We surrender and desire more to come close to the Father.
Father! I am anticipating Your call from within my tomb. Amen.

知所定位 Know How To Position Oneself

知所定位（路7:1-10）

連耶穌也稱讚這個百夫長的信德，他確實非同凡響。不過，我們不可忽視他的另一個優點，用今天流行的術語，就是他能知所定位！
可能是社會上的資源缺乏，或者是人性的貪婪的原故，我們可以見到今天在職場之中，人們努力上位；在娛樂圈中，很多藝人搏出位；社會上很多富豪為求上電視或見報的虛榮，不惜一擲百萬金…很少有人好像這個百夫長一樣，謹守自己的崗位：「因為我雖是受派在人權下的，但是在我下也有士兵。」（路7:8）

首先，他並沒有貪婪，中飽私囊。雖然作為殖民地官員，卻「愛護我們的民族，又給我們建築了會堂。」（7:5）你可以懷疑他灑手段，運用懷柔政策「維穩」，目的是為了上位，我沒有證據否定。且看他關懷自己下屬的生死，可想而知即使他上位，他總不會掉下與自己出生入死的下屬，這個百夫長總算是個有義氣的人，與上司下屬保持良好的工作關係。上位是自然的事了。

不過，最精彩的是他與耶穌基督的關係。他知道自己在猶太人的心目中是一個外邦人，所以他知所避忌，不會強求耶穌進入自己的家中，亦懂行與耶穌保持一段適當的距離。這一點不是人人都做得到的。今天，很多信徒已失去了敬畏天主的心，因為在他們的心目中，耶穌是朋友多於是主。問題就出現了，我們會強求一些我們不應該追求的事物！雅各伯宗徒說得好：「你們求而不得，是因為你們求的不當。」（雅4:3）為甚麼「求的不當」？因為我們不知定位，即所謂「無大無細」！
父啊！求祢不要讓我們恃寵生驕，讓我們恢復那久違了的敬畏之心。亞孟！

生命恩泉

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Know How To Position Oneself (Luke 7:1-10)

Even Jesus praised the faith of this Centurion. He was really extraordinary. But we should not ignore his other merit. In today's jargon, he knew how to position himself!
Perhaps due to a lack of social resources, or human greed, in the commercial field, we see many people craving to advance in job. In show business, many artists do outrageous things in order to gain coverage. In the society, many rich people shower millions of dollar in order to appear before TV camera for ten seconds. Very few people station in their positions like this Centurion, "For I am a man set under authority, with soldiers under me." (Luke 7:8)

First of all, he was not greedy. He did not fatten himself with bribes. Although he was a colonial administrator, he "loves our nation, and he built us our synagogue." (7:5). If you question his integrity, that he was playing some Machiavellian tricks to maintain stability in order to advance in rank, I have no evidence to refute you. But seeing how he cared about his subordinates, I am sure even if he wanted to advance, he would not abandon his comrades. This Centurion knew team building and maintained good relationships with both superiors and subordinates. It would be natural for him to advance.

But his relationship with Jesus was superb. He knew that among the Jews, he was a Gentile. Thus he knew the taboo and would not force Jesus to enter his house. He also knew to keep an appropriate distance from Jesus. Not many people could do this. Today, many Christians have lost a sense of fear towards God because in their mind, Jesus is more a friend than a Lord. This is problematic. We would crave for things we should not desire! James the Apostle says well, "You ask and do not receive, because you ask wrongly." (James 4:3). Why do we "ask wrongly"? It is because we do not know our proper position. We have no fear of God.
Father, do not pamper us so that we become arrogant. Restore in us a long forgotten fear of You. Amen.

寬恕別人必先寬恕自己 Forgive Yourself First Before You Forgive Others

常年期第廿四主日（甲年）
主題：寬恕別人必先寬恕自己

首先，讓我們澄清一些小節。上星期的福音教導我們，若我們關心弟兄犯了罪，我們第一步的行動是單獨地勸告他，保留他的面子和尊嚴。若他不聽，找多兩個人去勸告。若他仍冥頑不靈，纔往有權勢的人仕告發他，例如教會、大學本部或者政府。為甚麼在今天的故事中，惡僕的同伴竟直接向君王告狀，而沒有經過獨處，再找其他同伴勸告他的步驟呢？我個人認為，上一個主日的經文在翻譯上為了通順，譯成「你的兄弟得罪了你」。其實，有些手抄本是「你的兄弟犯了罪」。言下之意，你目睹你的兄弟做了一些與你沒有關係的錯事，你關懷他靈魂的益處，首先好言相勸，繼而找多一兩個人協助游說他，而不是直接告發他。今天的故事涉及私人糾紛，需要沒有利益衝突的第三者作出調停，這第三者必須具有公認的權威纔有效。其他的同伴不可以做這第三者嗎？除了沒有足夠的權威之外，可能有利益衝突。因為發生在一個同伴身上的事，不久也可能會波及其他同伴。所以惡僕的同伴可能為求自保，先發制人，直接向君王告發他亦未可知！

第二，一萬「塔冷通」和一百「德納」，今天價值多少？
羅馬帝國以銀或銅鑄造錢幣。一萬個「塔冷通」相當於342,000公斤的銀。一百「德納」相當於0.3公斤的銀。惡僕的欠債，是他同伴欠債的一百萬倍！以今天的銀價，一萬「塔冷通」相當於十五億三千二百萬港元。而一百「德納」祗不同是港幣一千三百元！

耶穌喜歡用誇張的手法，點出祂教訓的重點。例如撒種的比喻，以今天的技術，一顆種子通常能結出24顆麥。所以，能結出一百粒麥的種子，可算是「神奇種子」了！且看，同樣在瑪竇福音，耶穌另一個有關善用天賦才幹的比喻中，也祗不過是五個塔冷通（瑪25:16）。整部聖經，提及大額塔冷通的，還有舍巴女王獻給撒羅滿王的120個塔冷通的黃金（列上10:10）和撒羅滿王自己每年的收入，是660個塔冷通的黃金（10:14）。以今天的市價，耶穌的一萬塔冷通是撒羅滿王全年收入的五份之一，或者相當於舍巴女王的見面禮！這就是我們每個人欠天父的罪債，恐怕窮一生也還不清！而我們彼此之間的恩怨，也不及其中的一百萬份之一！而一百萬份之一是量度空氣中的懸浮粒子數量的單位，在我們和在天父的眼中，的確是微不足道！為這微不足道的事物傷了彼此的兄弟情誼，值得嗎？即使我們按照耶穌基督的指示，寬恕我們的兄弟七十個七次，亦祗不過是天父寬恕我們的二千份之一。試問誰人一生之中有二千個朋友兄弟呢？

寬恕別人要求甚麼？中文的「恕」，是指推己及人。用現代術語，就是「同理心」，即是跳出自我，設身處地，感受別人的處境，從別人的角度想。所以，寬恕是難的，因為要跳出自我。讓我分享一位媽媽的故事，請大家評理。
有一天，媽媽帶著小男孩到便利店購物，然後排隊付錢。前面的，購物數量多，不久後面付款的隊伍也增長了。就在那時，一對衣著前衛的青年男女在他們前插隊，媽媽禮貎地說：「請你們往後排隊吧。」那女的竟然當眾以粗言穢語辱罵這位媽媽。倘若你是這位媽媽，你會如何應對呢？

今天的社會，瀰漫著一股歪風，就是有仇必報，你做初一，我做十五。你涼薄，我就可以涼薄；而且糾紛不是我挑起的，所以我已站在道德高地，可以狠批你。我們有權自衛，我們要防範未然，不要讓歪風散播等等。如果你想息事寧人，或者你會收聲，但排在你後面的人又會怎樣呢？如果你不怕惡人，你惡我可以更惡，我可以用更惡毒的粗口問候你！這兩種做法，為妳的孩子立下甚麼榜樣呢？倘若你默不作聲，你在告訴自己的孩子這個世界是沒有公義的。祗要足夠惡，就可以得到你不應該得到的東西。倘若你惡言相向，可能會發展到「初則口角，繼而動武」的局面，後果更惡劣！而且，你正在助長「你涼薄，我就可以涼薄」的歪風！

插隊的確是不對的，因為對這位媽媽不公平，對其他正在排隊的人不公平。論理，你請他們排隊是無可厚非的。而且你尊重他們，禮貎地請他們排隊更是絕對正確的做法。其實你已經寬恕了他們插隊的錯。
讓我們放下對錯的倫理角度，從感受的角度檢視一下。當那個年青女子向妳說粗言穢語的時候，妳覺得被冒犯了嗎？好吧！讓我們設身處地，從她當時的角度想一想。因為我自己理虧，惟有發怒，說粗言穢語來掩飾自己理虧。停一停，回到自己，妳仍然覺得被冒犯嗎？抑或被冒犯的感覺減少了嗎？

如果你越想越憤怒，小心，你可能犯了加音的同一個錯誤，沒有聽取天主的忠告，讓挫折感和憤怒控制了自己，結果殺了自己的弟弟亞伯爾（創4:6-8）。原來，寬恕別人，其實是擇放自己，不再折磨自己。但對方仍得寸進尺，我應繼續寬恕嗎？我豈能示弱，姑息養奸呢？其實，對方得寸進尺可以令我不舒服的話，這表示我仍執著一些未必合理的價值、或者未能放下某些不幸的經歷。這時候，我們需要的不是報復，而是尋求治療，學習放下執著，寬恕自己。對！我們寬恕得少，因為我們愛得少，我們不愛自己，不寬恕自己。

一如耶穌基督的「浪子回頭」的比喻一樣，這個排隊故事的結局是開放的，由你自己決定。天主保祐！

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Twenty Fourth Ordinary Sunday, Year A
Theme: Forgive Yourself First Before You Forgive Others

First of all, let us clarify some details. Last Sunday, we read that we care about our brother who has sinned. Our first step is to go and tell him his fault between you and him alone to protect his fame and dignity. If he does not listen, go with two more people. If he insists on his fault, the last resort is to report to people in authority, such as the Church, the University Administration or the Government. Why then did the fellow servants report directly to the king without going through the solitary, then the witnesses steps? I opine that the translation "If your brother sins against you" bears a certain amount of blame. Indeed, some manuscripts omit "against you". That is to say, you see your brother does something wrong, but unrelated to you. You care about his soul and speak to him. Then you seek one or two people to persuade him and do not report him directly. The story today is a personal quarrel. It needed the arbitration of a disinterested third party. This third party must also be authoritative enough to be effective. Could the other fellow servants not be this third party? Besides the lack of authority, there were probable conflicts of interests. What happened to one fellow servant might spread to the others. In order to self-defense, it was possible for the other fellow servants to take the first strike and report to the king!

Secondly, how much are ten thousand talents and one hundred denarii today?
Romans minted coins with silver and bronze. Ten thousand talents were equivalent to 342,000 kg of silver and one hundred denarii 0.3kg. The unforgiving servant owed the king more than one million times that of what his fellow servant owed him. According to silver price today, ten thousand talents worth $1,532,000,000 Hong Kong Dollars; and one hundred denarii $1,300.

Jesus loves using exaggerating means to press his messages through, for example, the "Parable of the Sower". The technology today is able to yield 24 grains from a single grain of wheat. Thus a seed which is able to yield a hundredfold is a "wonder seed". Take a look at another parable in Matthew, the parable of Talents. Only 5 talents were involved (Matthew 25:16). There are two places in the Bible in which a large number of talents are mentioned. They are the 120 talents of gold Queen Sheba gave King Solomon (1 Kings 10:10) whose annual income was 660 talents of gold (10:14). With the prices of gold and silver today, the ten thousand talents of silver of Jesus was equivalent to one fifth of the annual income of King Solomon, or perhaps the gift of Queen Sheba. That is how much each of us owes the Father. I am afraid we will never be able to repay within our whole life! What about the grudges we hold against each other? It is only one millionth part of what we owe our Father! One millionth of a part is the unit with which we measure the level of pollutants in the air. It is truly negligible. Thus, does it worth harming our fraternal bond? Even if we strictly follow Jesus' instruction to forgive our brothers seventy times seven, it is only two thousandth part of what our Father has forgiven us. Who on earth has two thousand friends and brothers in his life?

What does it take to forgive? In Chinese, it is "kuān shù". The character shù means "to put yourself in the other's shoes". It means "empathy" in modern jargon. That is to say, we jump out of ourselves, put ourselves in the other's situation and feel it, look at things from that perspective. Therefore, to forgive is difficult because it requires jumping out of oneself. Let me share with you the story of a mother and you decide.
One day, a mother brought along her little boy to a convenient store to buy something. Then they queued up to pay. Since the one in front had bought a lot of things, the queue began to grow. Just then, a young couple dressed up in a punky way arrived and jumped queue. The mother politely told them to line up. The young lady yelled profanity in front of all at the mother. If you were the mother, how would you react?

Nowadays, there is a trend of "tit for tat" smothering the social morality of Hong Kong. You are callous, thus I will be callous. I did not start it. So, I can harshly criticize you from moral high ground. I have a right to self-defence. I am taking a preventive action to nip in the bud and to prevent the spread of ill-wind etc. If you want to appease, you may shut up. But what about the people queuing behind you? If you are not deterred, you can even be fiercer and retort back with more obscenity! What example have you set up for your boy with these two responses? If you shut up, you are telling your boy that there is no justice in the world. If you speak loud enough, you can get what you don't deserve. If you bark back, the situation may end up in physical assaults. That is even worse! Moreover, you are fanning the ill-wind of "You are callous. I am free to be callous."

Jumping queue is wrong because it is unfair to the mother and all the people behind her. From the moral side, there is nothing wrong to tell him to line up. Moreover, you have given them due respect and politeness. It is absolutely impeccable. In fact, you have forgiven them the fault of jumping queue. Let us let go of the moral angle and examine the situation from the feeling level. When the young lady spoke profanity against you, did you feel offended? Now, put yourself in her shoes and think from her perspective. Since I am wrong, I will vent my anger to cover up my fault. Stop now and return to yourself. Do you still feel offended? Do you feel less hurt?

If the more you think, the more furious you become, beware. You might make the same mistake as Cain did. He did not listen to God's advice and allow frustration and anger to take control over him. Consequently, he murdered Abel his brother (Genesis 4:6-8). It turns out that forgiving others is to release yourself, not to torture yourself anymore. But the other party may take advantage and make further advances. Should I continue to forgive? Am I exposing my frailty? Am I encouraging evil with reticence? In fact, if the other party keeps on advancing and you feel uncomfortable, it shows that you are still sticking to unreasonable values or you cannot let go of some tragic past experiences. Then what you need is not retaliation but healing. We need to learn to let go and to forgive ourselves. Right! We are forgiven less because we love less. We do not love ourselves enough. We do not forgive ourselves.

Similar to the Parable of the Prodigal Son, the ending of this story is open-ended. You decide. God bless!

如何幫助犯錯的弟兄 How to Help a Brother who Errs

常年期第廿三主日（甲年）
主題：如何幫助犯錯的弟兄

今天所聽到的福音片段，是出自瑪竇福音五個論述的第四個，就是有關教會生活的論述。首先，教會是一個團體，是一個聚集了不同背景和經歷的人所組成的團體。有男有女；有老有幼；有本地人也有外國人，有貧窮的和富有的；有曾經坐牢的；也有一生一帆風順的，有健康的也有患病的…多元的成份，不但顯示出天主的慈悲如何包羅萬有，更使這個得救團體的生活，多姿多采！另一方面，不同的人聚在一起，難免產生衝突磨擦。為了保存彼此之間的共融，耶穌基督在這篇教會生活的論述一開始的時候，便告誡我們放下以往的心態和包袱，好像小孩子一樣，不再老謀深算，自謙自卑，進入天國（瑪18:3-4）。

接著，耶穌警告所有的人，不單祗是教會中人，不要在人前立壞榜樣，也不要引誘心智或信仰未成熟的人犯罪和做錯事！「但無論誰，使這些信我的小子中的一個跌倒，倒不如拿一塊驢拉的磨石，繫在他的頸上，沉在海的深處更好。」（18:6）耶穌罕有地作出惡毒的詛咒，「沉在海的深處」即「死無葬身之地」的意思。即是說，引人犯罪的，會死無葬身之地！要知道你的社會地位愈高，你對別人的影響會愈大。這幾天在香港社會擾攘最大的事件，相信是教育局副局長的長子自殺，有人在教育大學學生會的「民主牆」張貼了一句「恭喜」的標語。立刻引起社會上來自四面八方面的譴責。有立法會議員甚至說不能讓這些未來教師，教壞我們的子弟，聯署要求教育大學找出貼標語的人，趕他們出校！

請大家小心閱讀今天的傳媒，它們大部份都是有毒的。為了增加收視率、點擊率和在市場上的生存空間，很多傳媒己喪失了它們的專業，把事件渲染和片面報導，突顯矛盾，製造事件的「新聞價值」！請大家想一想，已經確定了張貼標語者的身份是教育大學的學生了嗎？其次，即使真是教育大學的學生，這也反映了我們的教育制度的失敗。多年來祗著重考試成績，而輕視了學生的品格操守，結果教出了這些憤世嫉俗的年青人。趕了他出校，問題就解決了嗎？最後，教育下一代不可以完全由學校負責，學校是小環境，整個社會是大環境。如果我們譴責肇事同學「冷血、涼薄」的話，歸根咎底是今天的香港社會，太商業化，太著重功利主義。社會所吹捧的成功人仕，大多是聰明的，自私的人。他們高高在上立下了壞榜樣，我們的年青人看不見有其他的選擇。不要以為你是一個沒有地位的人，你的影響有限。你和我最少會影響到身邊的幾個人！因此，我們記著耶穌基督的警告，時常警惕自己，不要立壞榜樣，否則會死無葬身之地！

跟著，耶穌講述亡羊的比喻，向我們保証，祂是善牧，祂不會放棄任何一隻迷失了的羊（18:14）。所以，無論副局長如何不得人心，耶穌是不會放棄她的；縱使全港市民譴責那個張貼標語的人，耶穌也不會拋棄他。為甚麼？因為天主教徒相信，副局長和貼標語的人，都是按天主的肖像所造！

說完這些之後，耶穌纔說今天的教訓。在探索今天的經文之前，我想提出一個聖經的手抄本問題。印刷術還未出現之前，聖經是手抄的。所以手抄本是珍貴的，但有手民之誤。今天的福音就出現了這個情況，一般的手抄本是「得罪了你」（18:15），但有些手抄本卻是「犯了罪」。倘若是「得罪了你」，乃屬私人恩怨，犯不著驚動教會出面干涉。而且，下一個主日的福音，將會處理人與人之間的寬恕問題。所以，我傾向接受後一種手抄本，即你見到你的兄弟犯了罪，做了一些不負責任的行為，例如在教育大學張貼那標語，你關心他靈魂的死活，你和他獨處時規勸他（18:15）。他若不聽從，你就另帶上一個或兩個人去，例如同班同學或者學生會會長（18:16）。若他仍不聽從，便告訴教會，例如告訴大學當局（18:17a）。若他仍堅持自己是對的，就將他看作外教人或稅吏（18:17b）。即是趕他出校嗎？錯！寫福音的瑪竇，自己曾是稅吏。而且，外教人是基督徒傳福音的對象。在瑪竇福音的最後一章，耶穌派遣門徒使萬民，即外邦人，成為門徒（28:19）。所以，不是趕他出校，而是重新召叫他，向他宣講。對於那張貼標語的同學，我們要留他在大學再教育他，由大學一年班從頭讀起，不單完成學士課程，更要完成碩士或博士課程纔畢業！

各位兄弟姊妹，今天的社會積怨很深，很多人的行為喪失理性，不負責任。為了自己的利益，堅持己見，糾黨行兇。還沒有找到真相之前，已群起向學生會，向大學施壓，完全違反福音的精神。要記著，縱使別人做錯了，也不是你做錯事的理由。縱使教育處的高官曾出言「冷血、涼薄」也不是你出言「冷血、凉薄」的理由！縱使別人做初一，你也不能做十五，因為你是天主教徒！請緊記耶穌基督的教訓：放下徧見，要像小孩子一樣，不斤斤計較，老謀深算。警惕自己不要樹立壞榜樣。對於跌倒做了錯事的人，也要尊重他，循序漸進地輔導他，而不是群起而攻之。
天主保祐！

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Twenty Third Ordinary Sunday, Year A
Theme: How to Help a Brother who Errs

The passage we hear today comes from the 4^th of the Five Discourses in Matthew. It is about life in the Church. First of all, the Church is a community formed by people of different backgrounds and experiences. There are men and women, the aged and the young, locals and foreigners, the poor and the rich, discharged prisoners and people of uneventful lives, the healthy and the sick etc. Not only does this plurality manifest the extensiveness and inclusiveness of God's mercy, it also enriches the life of the community of the redeemed. On the other hand, conflicts within the community shall be inevitable. In order to build up the communion among these different peoples, Jesus Christ begins this Discourse with a child. He exhorts us to let go of our previous attitudes and burdens. We must be like a child, not calculating and humble ourselves in order to enter the Kingdom of Heaven. (Matthew 18:3-4)

Then, Jesus warns all peoples, not only those within the Church, not to set bad examples to cause those little ones in mentality or faith to sin. "Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea." (18:6) Rarely has Jesus cast such a venomous curse. "To be drowned in the depth of the sea" means do not receive a proper burial after death. That is to say, whoever tempts others to sin shall die without a proper burial! Remember that the higher your social status, the greater your influence on other people shall be. These days, the hottest topic in town is what the suicide of the eldest son of the education undersecretary has stirred up. Some people put up a poster on the Democracy Wall managed by the Student Union in the Education University of Hong Kong to "congratulate". It invited a hurricane of condemnation from all over Hong Kong. One Legislative Councillor claimed that we could not allow our children to be taught by such teachers in the future. He even collected signatures to demand the University to catch the culprits and kick them out.

Brethren, beware of what you read in the media. Most of them are poisonous. In order to improve their hit rate and their survival space, many have betrayed their professionalism. They exaggerate and cover a portion of the whole story, highlight confrontations in order to make the story more newsworthy! Think about it. Have we identified the culprits? Are they Education University undergrads? Even if they are, our education system fails them. For decades, we focus on examination grades and ignore the character formation of students. We make them antisocial cynical youngsters. Can the problem be solved by kicking them out? Lastly, schools are not solely responsible for educating the future generation. Schools are situated within the greater realm of the society. If we condemn these students as callous and cold-blooded, we should instead blame the Hong Kong society which is too commercial and utilitarian. The society popularizes smart and selfish people who make money. They have climbed up the social ladder and set up bad examples. Our young people do not see any alternatives. Do not think that your social status is low and thus your influence is limited. You and I can at least influence a few people around us! Thus, bear in mind the warning of Jesus Christ. Don't set up bad examples. Otherwise, you shall die without a proper burial!

Then, Jesus tells the parable of the Lost Sheep. He promises that He is a good shepherd. He shall not abandon one single sheep (18:14). Though many people oppose the appointment of the education undersecretary, Jesus will not give her up. Even though many citizens join voices to condemn those who put up the callous poster, Jesus will also not abandon them. Why? It is because Catholics believe that the education undersecretary and those who put up the poster were created in the image of God!

After talking about all the above, Jesus begins to talk about the passage we read today. Before exploring the text today, I want to draw your attention to a manuscript problem. Before the invention of printing, bibles were copied. Thus manuscripts are valuable but there are typographical variants. As for the piece of text we read today, most manuscripts have "If your brother sins against you" (18:15) but some do not have "against you". If it were "sins against you", it would only be a personal argument and would not need the Church to intervene. Furthermore, the gospel passage we read next Sunday will deal with forgiving your brothers. Therefore, I prefer the latter variant. That is to say, you see your brother commit sins, doing some irresponsible behaviour such as posting the callous poster on the campus of Education University. You care about the wellbeing of his soul. Therefore, "go and tell him his fault between you and him alone" (18:15). If he does not listen, take one or two others along with you such as his classmates or even the president of the Student Union (18:16). If he refuses to listen, tell it to the church, the administrator of the University (18:17a). If he insists on his righteousness, "let him be to you as a Gentile and a tax collector" (18:17b). Does it mean kicking him out of school? Wrong! Matthew the author of this gospel had been a tax collector himself. Moreover, we are supposed to preach the gospel to Gentiles. In the last chapter of the gospel, Jesus commissions the apostles to "Go therefore and make disciples of all nations" (28:19). Therefore, we should not kick that student out. Rather we need to enrol him anew and teach him. We should keep that student to re-educate him. Go back to Year One. Not only should he finish a Bachelor degree but a Master or even a PhD before graduating!

Brethren, our society is embittered. Many people act irrationally and irresponsibly. For their own interests, they insist on their opinions and gather into mobs. Before identifying the culprits, they already storm the campus and exert pressure on the Student Union and the University Office. These actions go against gospel teachings. Bear in mind, other people's fault cannot be your excuse to do wrong. Even though government officials have made cold-blooded and callous remarks before, it cannot be your excuse to make cold-blooded and callous remarks. Tit for tat is not a Catholic option. Keep in mind Christ's teachings: let go of your prejudices and be child-like. Do not be calculating. Be alert not to set up bad examples. Treat people who err with respect. Counsel them step by step instead of lynching them.
God bless!

成了耶穌基督的絆腳石 Becoming a Hindrance to Jesus Christ

常年期第廿二主日（甲年）
主題：成了耶穌基督的絆腳石
瑪竇福音給我們一個比較全面的圖像。且看，教會的磐石，今天竟然成了耶穌基督的「絆腳石」！這是甚麼道理呢？讓我們默想其中的意義！
首先，我們感謝天主父，祂揀選了西滿伯多祿作為教會的磐石，並不是因為伯多祿的能力，或者他超越的聖德。從往後所發生的事蹟可見，伯多祿和我們沒有多大分別，他有著各種人性的軟弱。例如他曾為了抬舉自己而貶低其他的門徒，在最後晚餐時，耶穌透露門徒們會為了自保而捨棄他的時候，伯多祿搶先表示忠心說：「即使眾人都為你的緣故跌倒，我決不會跌倒。」（瑪26:33）；他為人衝動，耶穌在山園被捕時，是伯多祿拔劍拒捕，砍下大司祭僕人的右耳（26:51）；後來在大司祭庭院內，因恐懼而三次否認耶穌（26:69-75）；縱使後來聖神降臨後，他曾改變過來，變得勇敢和明智，但在「安提約基雅事件」中，保祿宗徒曾狠狠批評伯多祿的表現，有違福音的精神。（迦2:11-21）那些反對天主教的基督教派，很喜歡引用這事件來批評「教宗」的制度。最後，傳說在尼祿凱撒大舉迫害在羅馬的教友時，教友們力勸伯多祿逃走。伯多祿「順從民意」走了。在城外遇見耶穌，伯多祿問耶穌「您往哪 Quo Vadis？」耶穌說，「我要去羅馬再被釘Romam eo iterum crucifigi！」伯多祿醒悟過來，並獲得勇氣，返回羅馬城的崗位，在那裡殉道。今天羅馬城外，就在傳說中伯多祿遇到耶穌的地方，建築了一座小教堂，內裡有一塊印了耶穌腳印的雲石。倘若這樣軟弱而且這樣多缺點的一個伯多祿也可以成為教會的磐石，您和我也可以了！誠然，這是天主的工程，不是我們的功勞。
其次，我們很自然會問，是甚麼令一塊教會磐石變成耶穌基督的「絆腳石」呢？耶穌解釋說：「因為你所體會的不是天主的事，而是人的事。」（瑪16:23）原來伯多祿勸諫耶穌不要受難是錯的。是人的事，而不是天主的旨意。甚麼是人的事呢？例如，看見惡人當道，為非作歹，忠良受害而不能通過合法的途徑去解決的時候，我們很容易抱怨天主為甚麼不消滅這些壞人。甚麼是天主的旨意呢？耶穌進一步說明：「誰若願意跟隨我，該棄絕自己，背著自己的十字架來跟隨我，因為誰若願意救自己的性命，必要喪失性命；但誰若為我的原故，喪失自己的性命，必要獲得性命。」（16:24-25）背著十字架受苦，有用嗎？說甚麼「置諸死地而後生」，聽起來有點玄妙，於事無補。保祿宗徒也曾提及「絆腳石」和「十字架」，他有這樣的意見：「猶太人要求的是神蹟，希臘人尋求的是智慧，而我們所宣講的，卻是被釘在十字架上的基督：這為猶太人固然是絆腳石，為外邦人是愚妄，但為那些蒙召的，不拘是猶太人或希臘人，基督卻是天主的德能和天主的智慧。」（格前1:22-24）那麼，「天主的德能」和「天主的智慧」又是甚麼呢？
原來，被釘在十字架上的基督，告訴我們天父的慈悲。天父不用解釋為甚麼全能的天主沒有消滅惡人、罪惡和痛苦，反而默默地在十字架上承擔著人世間，古往今來的罪惡，和罪惡所帶來的痛苦。你和我所犯的罪過，天父以聖子在十字架上的死亡，予以一筆鈎銷。天主與人類，得以重歸於好。這就是天父的慈悲。這就是保祿宗徒所說的「天主的德能」。天父不與人辯論，祗默默地說：「看！我自己也受苦！我擁抱著你的痛苦。」我們還有甚麼反駁的餘地呢？這就是保祿宗徒所說的「天主的智慧」。這就是我們要宣講的耶穌基督。
各位主內的兄弟姊妹，所以我們的十字架，保留了耶穌基督的苦像。當我們仰望它的時候，它讓我們默想天父的慈悲。我們聖堂十字架，又為甚麼沒有苦像呢？因為它展示的是受難復活的耶穌基督。它是前瞻性的，強調天國的完滿，基督在末日重臨，審判萬民（瑪16:27）。因此，我們有責任提防「人的事」，多留意「天主的事」，不要做耶穌基督的「絆腳石」，而是做一塊建築屬神殿宇的「活石」（伯前2:5），在生活中合力建設天國。
天主保祐！

Twenty Second Ordinary Sunday (Year A)
Theme: Becoming a Hindrance to Jesus Christ

Matthew paints us a more comprehensive picture. Behold, the Rock of the Church has become a hindrance to Jesus Christ! What happened? Let us meditate its meaning!
First of all, we thank the Father to have chosen Simon Peter to be the Rock of the Church, not because of his capabilities or his virtues. From what has transpired, we see that Peter was not much different from us. He had all kinds of human weaknesses. For example, he had exalted himself at the expense of the other disciples. During the Last Supper, Jesus revealed that the disciples would abandon him to save their own lives. Without delay, Peter declared, "Though they all fall away because of you, I will never fall away." (Matthew 26:33). He was impulsive. When Jesus was arrested in the Garden, it was Peter who drew a sword to resist and cut off the ear of a servant of the High Priest (26:51). Then in the courtyard of the High Priest, out of fear he denied Jesus three times (26:69-75). Though he had become courageous and prudent after the Descent of the Holy Spirit, Peter was harshly criticized by Paul in the "Antioch incident" because he was "not straightforward about the truth of the gospel." (Galatians 2:11-21) Protestant sects which oppose the Catholic Church frequently quote this incident to criticize our papal institution. Lastly, during the Nero persecution, the Christians living in Rome urged Peter to flee. Peter complied. Outside the city of Rome, Peter met Jesus and asked "Quo vadis?" and Jesus replied, "Romam eo iterum crucifigi!" Peter came to his senses and regained his courage to return to his ministry in Rome. There he died martyrdom. Today, a small church was built where Peter was supposed to have met Jesus. Inside the church, there is a marble on which Jesus' footprint was engraved. If such a weak Peter who was full of faults could be the Rock of the Church, you and I can! Of course, this is the work of God, not our merits.
Secondly, we will naturally ask what turned the Rock of the Church into a hindrance to Jesus Christ. Jesus explained, "For you are not on the side of God, but of men." (Matthew 16:23) It was wrong for Peter to rebuke Jesus because his motive was "on the side of men", not of God. What then is "on the side of men"? Let me give an example. When we see evil people take control, torturing the good but we cannot solve the problems in a legal way, we will easily complain why God does not eliminate the evil. Then what is "on the side of God"? Jesus continues to explain, "If any man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake will find it." (16:24-25) Taking up his cross to suffer, will it work? This "Phoenix rising from the ashes" philosophy sounds mythical and does not help. It so happens that St. Paul also talks about "a stumbling block/hindrance" and the cross. Here is his opinion, "For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." (1 Corinthians 1:22-24) So what are the "power of God" and "wisdom of God"?
Indeed, the Christ crucified tells us the mercy of the Father who needs not to explain why the almighty God does not eliminate the evil, sins and sufferings, but silently bears all the sins and sufferings on the cross. With the death of the Son on the cross, the Father wipes out all our sins of the past, present and future. God and men reconciled. This is the mercy of the Father, the "power of God" mentioned by St. Paul. The Father does not argue with us. He simply whispers, "Look, I am suffering too! I embrace your sufferings." Do we have any more to say in return? This is what St. Paul meant by the "wisdom of God". This is the Christ crucified we proclaim.
Brethren! That is why the Catholic cross is a crucifix. When we look up and see the Christ crucified, let us meditate the mercy of the Father. Why is our Christ not crucified on the crucifix of our Church? It is because ours is the glorious, resurrected Christ. It is proactive. It points to the fulfillment of the Kingdom of Heaven. At the end of the world, Christ shall come to judge all peoples (Matthew 16:27). Thus, we have the duty to beware of which side we are on and pay more attention to stay "on the side of God". Let us not become a hindrance to Jesus Christ, but "living stones" that "built into a spiritual house". (1 Peter 2:5). Let us work together to build up the Kingdom of Heaven on earth.
God bless!