做基督徒先守好舊約的兩大誡命 Observe the Two Great Commandments before you can be a Christian

常年期第三十主日（甲年）
主題：做基督徒先守好舊約的兩大誡命

首先我們要澄清的，是一個美麗的誤會。很多人以為「愛人如己」是耶穌的教訓。今天是一個很好的機會，認識清楚這個誤會的來龍去脈。
梅瑟在西乃山，從天主手中領受刻有「十誡」的兩塊石版，作為天主與以色列人所立的盟約，即我們所稱的「舊約」，的信物。用今天的術語，「十誡」是最高的憲法，是大原則。至於如何落實到日常生活，便需要進一步更細緻地立法。結果，以色列人演繹出613條法律，散見「梅瑟五書」之中。以色列人稱這五本書為Torah，它指導他們如何生活。就這樣，一個法利塞黨的法學士挑戰耶穌，要求他從這613條法律中，找出最大的誡命，目的是引發辯論，從而找出耶穌的錯處！所以，耶穌的答案是出於舊約「梅瑟五書」，是梅瑟的教訓，而不是耶穌的教訓。最大的誡命是出於申命紀六章四至五節，是有名的Shema，是猶太人每天必須誦唸的日常禱文之一。至於「愛人如己」是出於肋未紀十九章十八節，吩咐以色列人如何對待自己的同胞。這些都是猶太民族在公元前一千年的文化結晶，到今天還有用嗎？而且，新約不是取代了舊約嗎？做耶穌的門徒，還要遵守舊約的法律嗎？

讓我先回答第二個疑問。
新約的確取代了舊約。所以，我們不用遵守那六百多條猶太法律。例如，我們沒有在「安息日」休息，而在主日，即星期日，一周的第一天休息！的確，六百多條法律之中有些是古代以色列文化背景的法律，例如割損禮、代兄立嗣等。所以我們不用遵守了。在瑪竇福音的第五章「山中聖訓」中，耶穌說過他不是來廢除法律，而是使它成全。（瑪5:17）所以耶穌選擇了部份舊約法律，予以提昇，這些都記載在第五至七章之中。不過，舊約的法律之中，也有些放諸四海皆準的好法律，例如今天我們所聽到的。今次，耶穌沒有修改它，而是肯定了它的價值。所以做耶穌的門徒，也要遵守部份舊約的法律。

回到第一個疑問，公元前一千年的猶太文化，猶太法律，今天仍有價值嗎？
今天的人講求民主、自由和人權，好像與梅瑟五書的教條，格格不入。是的，自由人權是這幾百年來，人類辛苦經營得來的成果。天主說：「人單獨不好。」（創2:18）所以人是群居的動物。群體生活難免發生爭執衝突，需要設計一些共同遵守的規則，便發展出法律條文。遵守規則，便意味著要放棄一些權利，一些自由了。從前的經濟條件低，生活相對地簡單，沒有那麼多選擇，沒有那麼多權利和自由可言。現代人的教育水平普遍提高了，對生活質素的要求高了，大家會要求更多的權利。經濟好了，選擇變得多了，甚至到了令人無所適從的地步。

在工業革命之前，通常子承父業，已經足以維生，所以耶穌亦曾是一個木匠。今天經濟繁榮，有賴工作多元化和專門化。發展速度之快，以至父親已不能傳授足以維生的技能給兒子了。從前的習俗是盲婚啞嫁，生兒育女，從一而終的。今天講究自由戀愛，因誤會而結合的婚姻，可以因了解而分開再重新組合，繼而發展同居，同性婚姻，甚至連性別也可以改變，並且立法強迫其他人承認個人的意願等等。請問，那一種婚姻和家庭制度，令人更幸福呢？

從前沒有這麼多選擇，這麼多可能性的時候，人沒有機會「三心兩意」。所以，選擇天主，因為祂是最好的。然後全心、全靈、全意愛祂，是相對容易的。今天除了天主之外，還有很多選擇，「愛天主在萬有之上」？太難了！
從前大家都是經濟落後，彼此會守望相助。今天的人經濟發達了，有更多的選擇，要求更多的權利，「愛人如己」？太難了！
基督徒啊，你們連舊約的法律也守不了，憑甚麼去做新約的人哩！倘若要成為名副其實的基督徒，我們就要從很多的選擇，很多的可能性當中，堅決選擇天主。例如從很多的女朋友中，選擇一個去深深愛她，與她結婚，從一而終。或者，從很多的行業中，選擇一份不但可以發揮所長的工作，更可以在這份工作中，光榮天主。

當加音出於妒忌，殺了自己的弟弟亞伯爾之後，天主問加音他的弟弟在哪時，加音答：「難道我是看守我弟弟的人？」（創4:9）加音可以推卸這份守護兄弟的責任嗎？當然不可，因為天主願意我們愛人如己。但倘若我們不理會近人的死活，我們與加音有何分別？我們配做耶穌基督的門徒嗎？所以我們離開聖堂的時候，要放眼看看天水圍社區，有沒有弟兄需要我們的守護。政府現正諮詢應否立法「性別承認」。倘若立法，對青少年將會造成極大的傷害。青少年正處於反叛期，因為他們的心理發展，正面臨身份危機，他們需要建立自己的身份和角色，尤其是他們的性別角色。「性別承認」立法後，他們的性別角色會更混亂，一直「男不男，女不女」下去！為了守護香港的青少年，請大家在十月三十一日（星期二）前，向工作小組提出書面反對。
讓我們在生活中，履行連耶穌也確認的「愛主愛人」大誡命。
天主保祐！

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Thirtieth Ordinary Sunday (Year A)
Theme: Observe the Two Great Commandments before you can be a Christian

Let us clarify a common misunderstanding. Many people think that Jesus teaches us to love our neighbour as ourselves. Today is a good opportunity to clarify this misunderstanding.
On Mount Sinai, Moses received the two stone tablets on which God wrote the Ten Commandments as a token of the covenant between God and the Israelites. We call this covenant the Old Testament. Using modern day jargon, the Ten Commandments are the Constitution of the Israelites as a people. They are high level principles. There was a need to translate them into more down to earth regulations to put into practice in their daily life. Consequently, some 613 laws were written down among the Pentateuch. The Israelites called them the Torah. It gave them instructions how to lead their life. Thus, a Pharisaic scribe challenged Jesus to locate the greatest commandment among these 613 laws in order to trigger a debate in which they hoped to find fault with Jesus. Therefore, Jesus' answers came from the Pentateuch. They were the teachings of Moses, not those of Jesus. The greatest commandment was the Shema found in Deuteronomy 6:4-5. It was a daily prayer which every Jew had to recite. The second greatest commandment came from Leviticus 19:18. It told the Israelites how to treat their countrymen. You may question whether these 1000 B.C. Jewish laws would still be relevant today. Moreover, has not the New Testament replaced the Old Testament? Do followers of Jesus have to observe the laws in the Old Testament as well?

Let me answer the second question first.
Truly, the New Testament has replaced the Old Testament. Thus, we don't have to observe the six hundred plus Jewish laws. For example, we do not rest on Sabbath but on the Lord's Day, Sunday, the first day of a week. Truly, among the six hundred plus laws, many came from the cultural background of ancient Israelites. For example, we don't have to observe circumcision and the levirate law anymore. In Matthew 5, the Sermon on the Mount, Jesus said that he did not come to abolish the law but to fulfil them. (Matthew 5:17) Thus Jesus chose some laws and sublimed them. This is written in Matthew 5-7. But some laws in the Old Testament are universally applicable, for example what we have read today. This time, Jesus did not modify them but affirm their value. Therefore, followers of Jesus have to observe some of the Old Testament laws.

Let us return to the first query whether those 1000 B.C. Jewish heritage, Jewish laws are relevant today.
Today, we talk about democracy, freedom and human rights. They seem to be incompatible with the teachings found in the Pentateuch. Yes, in the past few centuries, men had fought hard to earn these freedoms and human rights. God said, "It is not good that man should be alone." (Genesis 2:18) Thus, men are social animals. Conflicts are inevitable in communal life. Men need to design regulations to be kept by all. Following regulations means the giving up of some rights and freedoms. When economy was poor, life was relatively simpler. There were not many choices, not many rights or freedoms. Today, the education level of most people is raised. They have higher expectations on life and demand more rights. The better the economy, the more the options so many so that people are overwhelmed.

Before the Industrial Revolution, a son was able to feed his family when he inherited his father's trade. Thus, Jesus was also a carpenter. Today, the prosperity of the economy depends on diversification and specialization. The speed of development is so fast that a father is no longer able to pass on his bread-earning skills to his son. In previous generations, marriages were arranged by parents. They were life-long arrangements to raise children. Today we talk about free love. Marriages as a result of misunderstanding could be dissolved and rearranged due to better understanding. New arrangements are emerging such as cohabitation and same-sex marriage. Even gender can be modified and legislations have been passed to force all people to recognize individual choices etc. Ask yourself, which kind of marriage and family institution is good for human society?

When there were fewer options, fewer possibilities, people had less opportunity to be double-minded. So, chose God because He was the best. Then loving Him with all your heart, and with all your soul and with all your mind would be relatively easy. But today, there are more options other than God. Loving God above everything is too difficult!
When everybody was economically backward, they supported each other. Today, people are economically advanced. There are more options and people demand more rights. Loving your neighbour as yourself is too difficult!
Christians, if you are not able to observe these Old Testament commandments, what makes you think you belong to the New Testament! If you want to be a true Christian, you should insist on choosing God among all that many options and possibilities. For example, among your many girlfriends, choose one to love deeply, marry her and stay together forever. Or among the many occupations, choose one in which you are able to actualize your potential. Moreover, you can glorify God in this job.

After Cain had killed Abel out of jealousy, God asked him the where-about of his brother. Cain retorted, "Am I my brother's keeper?" (Genesis 4:9) Could Cain shuffle off his duty of taking care of his brother? Of course not. It is because God wants us to love our neighbour as ourselves. If we don't care about the plights of our neighbour, we are not different from Cain! Are we qualified to be Jesus' followers? When you leave this Church, look around the Tin Shui Wai community and look out for brothers who need to be taken care of. At the moment, the Government is doing a consultation exercise on the legislation of Gender Recognition. If GR laws are passed, they will do extremely great harms to our youngsters. During adolescence, young people are rebellious because in their psychological development, they are undergoing an identity crisis. They need to establish their identity and role, in particular their sexual role. After passing GR laws, their sexual roles will be more confused and young people will be suspended in a state of neither male nor female. As keepers of youngsters in Hong Kong, submit your objection to the workgroup before October 31, Tuesday.
Let us put these two great commandments, which even Jesus affirms, into practice.
God bless!

有疑惑是健康的 It is healthy to doubt

普世傳教節（甲年）
主題：有疑惑是健康的

在耶穌召叫他之前，瑪竇是一個在加里肋亞省，葛法翁城工作，名叫肋未的稅吏。瑪竇所寫的福音有一個特色，就是耶穌公開的傳福音生活中最重要的時刻，總是在加里肋亞的某座山上進行。例如，耶穌在加里肋亞省的城鎮傳福音一段時間後，便上了一座山，向群眾宣佈「天國的大憲章」，就是記載在瑪竇福音第五至七章的「山中聖訓」。福音並沒有記載山的名字。同樣，在耶穌公開生活的轉捩點，即他轉向耶路撒冷完成他的救贖工程之前，亦曾在加里肋亞省的一座高山上─一般的意見是大博爾山─顯聖容。今天，當我們讀到瑪竇福音最後的五節時，同樣是發生在加里肋亞省的某座山上。可能是大博爾山，也可能是宣講「真福八端」的那座山。但無論如何，這是瑪竇福音的特色。

瑪竇福音第廿八章，即最後一章，記載了耶穌復活和顯現的事蹟。四部福音都肯定地記載，耶穌首先顯現給婦女，然後向其他門徒顯現。瑪竇福音的記載很奇怪，耶穌吩咐婦女報告他的兄弟，即他的門徒，約他們到加里肋亞見面。整個第廿八章給人的印象，好像耶穌從來沒有在耶路撒冷顯現給門徒。當然，沒有記載並不表示沒有發生過，這是讀聖經的一個很重要的原則。其實，這些線索反映了瑪竇的團體所遭遇到來自耶路撒冷的壓迫。他們是信耶穌基督的猶太人，即是猶太教的叛徒，所以他們承受到來自當時猶太教的宗教領袖很大的壓力，例如他們散播謠言，說「耶穌並沒有復活，是門徒偷走了他的屍體。」所以瑪竇當務之急，是反駁「偷屍」的指控；沒有提及耶穌在耶路撒冷的顯現，是可以理解的。何況他們大部份人，都是來自北部加里肋亞省的。

雖然福音說「十一個門徒就往加里肋亞，到耶穌給他們所指定的山上。」（瑪28:16）但這樣寫亦不排除還有其他人同行。如果部份同行的門徒，在耶路撒冷沒有看見復活了的耶穌的話，「雖然有人還心中疑惑。」（28:17）便容易明白了。從若望福音的印證，這個人不會是多默宗徒或其餘十個宗徒。所以出發加里肋亞的，不祗十一個宗徒。很有趣，當有人還心中疑惑的時候，耶穌竟派遣他們去使萬民成為門徒，為他們施洗，加入教會。為甚麼耶穌沒有清除所有疑惑之後纔派門徒去傳福音呢？是耶穌趕時間返回聖父的身邊嗎？我認為這個理由並不令人信服！因此，我大膽假設「心中疑惑」對傳福音是健康的。

第一，當我們傳福音的時候，一定會受到聽眾挑戰。他們會因著不同的理由，拒絕輕易接受耶穌復活的事實。他們不是第一個懷疑耶穌復活的人，且看，連接觸過耶穌的第一代門徒也有疑惑，何況是廿一世紀，接受了科技洗禮的現代人哩！倘若我們自己沒有疑惑的經驗，我們如何與人分享，說服別人，幫助別人解惑呢？

第二，梵二之後，我們認識到傳福音不再是神職人員的專利，而是整個教會存在的理由。不傳福音的話，教會是沒有存在價值的，我們便失去了生命的主宰耶穌基督了。不過，很多天主教徒會用同一個藉口，推卸這個使命。他們會說，「我們對道理的認識不足，恐怕教錯慕道者。」試想一想，如果對天主的道理認識不足，你心中一定會產生疑惑。那麼，你會怎樣處理這些疑惑呢？ 置之不理嗎？所謂「病向淺中醫」。倘若置之不理，但仍然參加彌撒領聖事，漸漸地，我們的信仰生活會變成機械化的例行公事，恐怕最後連僅有的信德也失掉，不再相信天主了。為了解除疑惑，我們可以透過進修和讀經，加深對天主的信仰。而且，還可以祈求聖神的光照，使我們明白天主的旨意。

第三，如果傳道者自己沒有疑惑，他不會改良自己的教材，會變得因循，漸漸離開了聽眾！疑惑令我們不舒服，催促我們要努力解惑。這樣做，我們的信仰變得更合理，我們的表達更適合聽眾的需要，我們的信仰就不會是迷信了。

最後，我們傳福音的時候，「祗問耕耘，不問收穫。」因為成果不是我們的努力，而是天主聖神的恩賜。有生命的主宰耶穌基督，天天與我們在一起，有甚麼事情是辦不到的呢？傳福音又有何難呢？
天主保祐！

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Mission Sunday (Year A)
Theme: It is healthy to doubt

Before Jesus called him, Matthew was called Levi, a tax collector at Capernaum in the province of Galilee. There is a peculiarity in the gospel of Matthew. Important moments in the public ministry of Jesus almost always took place in some mountains in Galilee. For example, after preaching for some time in towns of Galilee, Jesus went up on the mountain to proclaim the "Magna Carta of the Kingdom of Heaven", the Beatitudes recorded in Matthew 5-7. No name of the mountain was mentioned. Similarly, at the turning point of Jesus' public ministry, i.e. when he turned towards Jerusalem to accomplish his mission, he went up a high mountain in Galilee --- mostly agreed to be Mount Tabor --- and transfigured. Today, when we read the last five verses of the gospel, we find that it happened in a mountain in Galilee, perhaps Mount Tabor and equally likely the Beatitude Mount. No matter what, this is a characteristic of Matthew's gospel.

Matthew 28, the last chapter, talks about the resurrection and apparitions of Jesus. All the canonical gospels agree that Jesus appeared to the women first and afterwards to his disciples. The Matthean account is curious. Jesus told the women to tell the disciples that he would meet them in Galilee. The entire chapter 28 gives the impression that Jesus did not appear to his disciples in Jerusalem. Of course, it is an aphorism in Bible studies that absence of evidence is not evidence of absence. In fact, this suggests rather the pressure experienced by the Matthean community in Jerusalem. They were Jewish Christians, i.e. apostates of Judaism. Thus, the Jewish religious authorities were hostile towards them. They said, "Jesus did not come back to life. The disciples stole his corpse only." Thus, it was more pressing for Matthew to rebuke this accusation. It is understandable that he did not mention the apparition of Jesus in Jerusalem. After all, most of them came from Galilee in the north.

Although the gospel says, "Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them." (Matthew 28:16) Writing in this way does not exclude a bigger company of people going. If some of them had not seen the risen Jesus in Jerusalem, it is easier to understand "but some doubted". (28:17) From the testimony of the gospel of John, Thomas and even the other ten would not be among the "some". Thus, there must be more than 11 disciples leaving for Galilee. More interestingly, while some doubted, Jesus sent them to make disciples of all nations, baptize them and bring them into the Church. Why didn't Jesus clarify all the doubts before sending them out to preach? Was Jesus in a hurry to return to the Father? I don't think such a reason is convincing! Thus, I boldly hypothesize that doubts are healthy for evangelization.

Firstly, when we preach, we will be challenged by our audience. For different reasons, they refuse to easily accept the resurrection of Jesus. They are not the first to doubt the resurrection of Jesus. See how even the first generation of disciples who had lived with Jesus doubted. How can people of the twenty-first century who have been baptized by STEM not doubt? If we do not have any experience of doubt, how can we share, convince and help people cast off their doubts?

Secondly, after Vatican II, we know that evangelization is no longer the monopoly of the clergy. It is the raison d'être of the Church. If she does not evangelize, the Church has no reason to exist and we will lose Jesus Christ, the Lord of Life. But many Catholics would make use of the same excuse to evade this duty. They would say, "We do not know catechism well enough. We are afraid to teach people wrong ideas." Imagine. If you do not know God's teaching well enough, there will be doubts in your mind. Then how would you deal with these doubts? Leave them alone? We should consult a doctor soon enough. If we don't care but continue to join masses and receive sacraments, gradually, our religious life would become mechanical and routine. In the end, we would lose the little faith that we had and no longer believe in God. To resolve doubts, we can attend courses and study the Bible to deepen our faith. Moreover, we can pray to the Holy Spirit to illuminate our intellect to understand the will of God.

Thirdly, if a catechist has no doubts, he would not improve his teaching materials. He would become complacent and lose touch with the audience! We don't feel comfortable with doubts which drive us to work hard to resolve them. In this way, our faith will become more reasonable. Our expressions would be more adaptable to the audience. Then our faith is not superstitious.

Lastly, when we evangelize, we work without bothering about the produce. It is because the fruits are not our efforts but the grace of the Holy Spirit. If we have Jesus Christ, the Lord of life with us always to the close of the age, is there anything impossible? Will evangelization be difficult?
God bless!

穿上與婚宴相稱的禮服 Put on an Appropriate Wedding Garment

常年期第廿八主日（甲年）
主題：穿上與婚宴相稱的禮服

古時候，經濟並不發達，大部份人都祗能節食縮食地生活。要知道在沒有糧食剩餘的時候，釀酒或者飼養牲口雞鴨，是不可能的。如果要大排筵席，一生恐怕祗能應付一次，惟有留給人生最大的事─結婚了。新郎新娘有如國王和王后一樣，享受款待。所以，耶穌在福音中，以「婚宴」象徵「天國」，因為再沒有更喜樂、更值得慶祝的場合了。今天在比喻中的婚宴，是國王為兒子所辦的婚宴。人生在世，恐怕一世人也未必有機會出現一次。因此，王子的婚禮，堪稱是「世紀婚禮」了；它的豪華和氣派，更是難以想像。

很奇怪，國王所邀請的客人，既然有幸參加這個「世紀婚禮」，為甚麼竟會不識抬舉，拒絕出席婚宴呢？難道耕田或者做自己的生意（瑪22:5），比出席國王的宴會更重要嗎？早前在網上流傳一位浙江的大富豪的婚宴，不但客人不用做人情，而且還送上二千元給每位來賓。說不定婚宴後，國王也會贈送禮物，比耕田的收穫更豐厚；或者在宴會上，結識多一些其他做生意的人，做成賺更多錢的大買賣。那些拒絕的人，實在太短視，祗顧目前的利益而錯過了長遠的利益，的確可惜！

更奇怪就是那些「捉住僕人，凌辱後殺死了」的客人了（22:6）。是甚麼事物令他們動了殺機呢？他們這樣做，或多或少已經揭露了他們從前也是做過傷天害理的事的惡人。僕人奉命傳話，極有可能無意中揭發了他們的惡行。所以他們老羞成怒，殺人滅口。正如若望宗徒所說：「的確，凡作惡的，都憎惡光明，也不來就光明，怕自己的行為彰顯出來。」（若3:20）因此，比喻中的國王會殲滅他們和焚毀他們的城市（瑪22:7）。這使我們聯想到舊約時代，天主「使硫磺和火，從天上上主那裡，降於索多瑪和哈摩辣，毀滅了這幾座城市和整個平原」的故事（創19:24-25）。所以，瑪竇福音這個寫作手法，暗示了國王就是天主。

正如上面曾提過，釀酒和飼養牲口是必須消耗大量糧食的。因此，沒有人出席已預備了的婚宴，是一件極其浪費的事。因此，國王命令僕人「出去到大路上，凡遇到的，無論壞人好人，都召集來。」（瑪22:10）目的是坐滿他預備了的婚宴。的確，在創世之前，天主已為我們預備好了永生的國度，讓我們分享祂的美善。神學家們就天主聖言的降生成人問題，曾作過一番辯論。辯題是：「倘若亞當沒有犯過罪，天主聖言會否降生成人呢？」這是一個十分複雜，牽涉到很多其他神學論題的課題，非三言兩語可以說明。但從這個比喻所提供的啟發，即使人類沒有犯罪，天主聖言也會降生成人，提昇我們的本質到超性的層次，分享天父的美善和永生。

話雖如此，要進入永生，也應該合符相稱的要求。且看故事之中，國王會巡視來坐席的客人（22:11）看見那些沒有穿婚宴禮服的人，便把他們趕出去（22:13）。請留意國王的語氣，很奇怪，他竟然稱呼那些沒有穿婚宴禮服的人為「朋友」。在瑪竇福音中，稱呼對方為「朋友」的場合，出現過三次：葡萄園主人對第一批工人，即那些不滿主人對最後一批工人同樣慷慨的人（20:13）；國王對沒穿禮服者（22:12）；最後，猶達斯親吻出賣耶穌時，耶穌對他說：「朋友，你來做的事，就做吧！」（26:50）在這三個場合，他們都做了虧欠主人、虧欠國王和虧欠耶穌的事。可是，主人、國王和耶穌仍以慈悲之心對待他們，稱他們為朋友，為他們拒絕天主的寬仁而難過，給予他們應得的報應。
第一批工人不知道工錢是一個「德納」嗎？沒有穿禮服的人不知道要穿禮服赴宴的嗎？猶達斯不知道出賣耶穌是錯的嗎？他們全都知道，而且在若望福音有這樣的記載：「我稱你們為朋友，因為凡由我父聽來的一切，我都顯示給你們了。」（若15:15） 所以，他們都是知道的，不容他們抵賴的。

那麼，你們認為甚麼是「相稱的禮服」呢？
是到裁縫師傅，度身訂造一件過萬元的「三件頭」禮服嗎？當然不是。而是我們在世所修煉的成聖德行。帶著這些德行去到天主台前，它們就是我們的禮服。有七個德行可以使我們堪當出席天主的婚宴：它們就是三個「超性之德」和「四樞德」。我們可以透過祈禱、讀經、領聖事和幫助貧困來培養信、望、愛三個「超性之德」。又可以在日常生活中，彼此相愛、寬恕迫害、宣揚福音和度澹泊的生活，來建立本性的智、義、勇、節「四樞德」。有這「七件頭」禮服，便不愁會被天主趕出天國的婚宴了。
天主保祐！

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Twenty Eighth Ordinary Sunday (Year A)
Theme: Put on an Appropriate Wedding Garment

In ancient times when the economy was not prosperous, most people led an austere life. If there was no spare food, wine distillery, cattle and poultry keeping were impossible. People would reserve a banquet to the most important event in a life time --- marriage. Brides and grooms were treated like kings and queens. Thus, Jesus used a wedding banquet to symbolize the Kingdom of Heaven because there was no event more joyful and worth celebrating than marriage. In the parable today, the king gave a wedding feast for his son. That probably would not happen more than once in a life time of a person. It was truly a "wedding of the century". Its luxury and glamour would be difficult to imagine.

Strangely, why would some invited guests ungratefully refuse to attend this "wedding of the century"? Was going off to his farm or to his business (Matthew 22:5) more important than going to the king's banquet? Some time ago, a rich man in Zhejiang showered money in a wedding banquet. Not only was it unnecessary for the guests to buy gifts, each one of them was given ¥2000 afterwards. Perhaps the king would also showered gifts more valuable than produces from the ground, or perhaps you made connections with other business men and struck gold. What a pity that these guests were so short-sighted.

Even more unthinkable were those who "seized his servants, treated them shamefully, and killed them." (22:6) What was their motive? Somehow their actions indicated that they were wicked people and had done evil before. In proclaiming the invitation, the servants might have inadvertently discovered their evil acts. Thus they became furious and murdered to silence them. Just like what John says, "For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed." (John 3:20) Thus, in the parable, "The king was angry, and he sent his troops and destroyed those murderers and burned their city." (Matthew 22:7) This reminds us of what God did in the Old Testament. "Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven; and he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground." (Genesis 19:24-25) Matthew wrote in this way to suggest that the king was God.

As mentioned above, wine distillery and cattle keeping consume a lot of food. Thus, it would be a big waste if nobody attended a wedding banquet. Therefore, the king placed an order. "And all those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests." (Matthew 22:10) The aim was to fill the hall. Indeed, even before the creation of the universe, God has already prepared for us the kingdom of eternal life to let us share His goodness. Theologians have debated over the question of incarnation. The question was put in this way, "If Adam had not sinned, would the Word of God incarnate?" This is an extremely complex topic involving many theological topics and cannot be explained in a few words. However, this parable suggests that even if men had not sinned, the Word of God would incarnate in order to elevate us to the supernatural life to partake in the goodness and eternal life of the Father.

Despite this, we should meet certain requirements in order to enter eternal life. In the parable, "the king came in to look at the guests (22:11) and kicked out those who did not have a wedding garment." (22:13) I want to draw your attention to the tone of the king. Strangely, he called the man without a wedding garment "Friend". In the gospel of Matthew, there are three occasions in which a party addresses the other party "friend": the householder of the vineyard to the first batch of workers who were upset about the generosity of the householder to the last batch of workers (20:13), the king to the man without a wedding garment (22:12) and lastly, when Judas betrayed Jesus with a kiss, Jesus says, "Friend, why are you here?" (26:50) In these three occasions, they owed the householder, the king and Jesus everything! But the householder, the king and Jesus still treated them with mercy, called them "friend", felt sad that they rejected God's mercy and gave them what they deserved. Did the first batch of workers not know that the wage was one denarius? Did the one who had no wedding garment not know that they should put on a wedding garment to the banquet? Did Judas not know that betraying Jesus was wrong? Of course they knew. John wrote, "But I have called you friends, for all that I have heard from my Father I have made known to you." (John 15:15) Thus, they all knew and could not deny.

What do you think is a "suitable wedding garment"?
Is it a tailor-made over $10,000 three piece suits? Of course not. Rather, it should be the virtues we practise for sanctification. When we bring these virtues before God, they are our wedding garments. There are seven such virtues which make us worth joining the wedding feast of God. They are the three theological virtues and the four cardinal virtues. We can build up the three theological virtues of faith, hope and charity with our daily prayers, bible studies, sacraments and helping the needy. In our daily life, we can also love one another, forgive persecutions, evangelize and lead a simple life to build up the four cardinal virtues of prudence, justice, fortitude and temperance. With these "seven piece suits", we don't have to worry about God kicking us out of the banquet.
God bless!

你是惡園戶嗎？ Are you a Wicked Tenant?

常年期第廿七主日（甲年）
主題：你是惡園戶嗎？

基督徒的聖經分為「舊約」和「新約」兩部份。自古以來，有很多人覺得「舊約」部份所記載的天主，與耶穌所描述的慈悲的天父不一樣。「舊約」的天主喜怒無常，凶殘成性，殺人無數。曾經有人認為對於基督徒，「新約」已經足夠了，他們建議把「舊約」部份剔除。聖葉理諾和聖奧思定反對這種狹隘的思想，兩位聖人認為「新約」是「舊約」的應驗。沒有「舊約」，我們看不到天主的全盤計劃，看不到天主在人類的歷史中，逐漸把救贖的工程啟示出來。舉例，耶穌在傳福音時所行的神蹟，與【西遊記】的孫悟空所行的法術，簡直是小巫見大巫。不過，我們知道耶穌所行的神蹟，「舊約」的先知也行過類似的神蹟。所以耶穌所行的神蹟，是一個標記，提醒猶太人，天主正在實踐祂的諾言，他們期待已久的默西亞已經出現了。又例如今天福音中的葡萄園比喻，就是引申了「舊約」時代依撒意亞先知的「葡萄園」詩歌。這首歌指出以色列人原是天主一手栽培的民族，可惜他們的所作所為，令天主非常失望，於是天主決定借助外國勢力來教訓他們，令他們亡國充軍，過了七十年纔回國重建聖殿。沒有這個背景，當代的司祭長和法利塞人是不會對耶穌如此痛恨的。

要認識聖經，我們還要對聖經時代的一些習俗，略識一二。例如，「十誡」很清楚禁止殺人，為甚麼那些園戶會動殺機呢？難道他們連天主也不怕嗎？原來做一個僕人希望有出頭的日子，要滿足兩個條件：祗要你升級成為管家，而且你的主人沒有繼承人。例如，當天主說會豐厚報酬亞巴郎的時候，亞巴郎抱怨沒有兒子，家業會由他的管家繼承。（創15:2）有誰願意看見自己一生的努力成果，拱手讓人呢？為了堵塞這個漏洞，保證產業不流到外人手中，於是梅瑟定了「代兄立嗣」的法律，對於死後沒有兒子繼承家業的人，他的弟弟有義務娶亡者的寡婦為妻，為亡者立嗣（瑪22:24）。當然，倘若亡者沒有弟弟，或者寡婦素來不育，更或者寡婦過了生育的年齡，當管家的便可以坐享其成，繼承產業了。這樣，便解釋了今天比喻中，園戶的殺人動機了。

耶穌改編了依撒意亞先知的「葡萄園之歌」，猶太人不再得天獨厚，自動成為上主的產業，上主的葡萄園。他們與其他民族，即他們所歧視的外邦人有相同的地位，祗是租戶。葡萄園象徵了天國，天堂中的一席位。當然，看在聖祖亞巴郎的份上，天主把葡萄園優先租給亞巴郎的子孫。可惜他們沒有珍惜這個優先權，沒有果實繳納給天主。天主要求的果實是甚麼？依撒意亞先知說得很清楚：「萬軍上主的葡萄園就是以色列家，而猶大人即是他鍾愛的幼苗。祂原希望正義，看，竟是流血；他原希望公平，看，卻是冤聲！」（依5:7）對天主派去的先知，不但不聽從，甚至老羞成怒，殺人滅口。耶穌更預言，身為天主子的他，會遭受同樣的命運。
為甚麼猶太人可以不理會十誡的命令，去殺死一個無辜的人呢？因為他們接受了大司祭的「功利主義」，認為耶穌的言行，足以煽動群眾起義，會招至羅馬人的殺戮。犧牲耶穌一個，以免連累大家，是符合眾人的利益。天主所要求的正義和公平，全部拋諸腦後，難怪依撒意亞先知，痛心疾首地唱出那首「葡萄園之歌」。

如果當年猶太人與外邦人有相同的機會，進入天國；那麼，今天的基督徒與非基督徒一樣有同等的機會進入天國。祗要符合天主對正義與公平的要求，非基督徒一樣可以，甚至比基督徒，先進入天國。我們的優勢在哪？就在於我們生活在教會內。我們可以透過七件聖事，領受天主的恩寵，幫助我們克服世俗的誘惑。教會內有神職人員的牧養，解釋及教導天主的正義與公平。教會內的兄弟姊妹之間的共融，幫助我們實踐耶穌基督彼此相愛的教訓。因此，我們有責任反省自己的生活，是否與我們的身份相稱，我們是不是一個名副其實的基督徒，能繳納正義與公平的果實給天主。曾子提出了三個反省的方向，值得我們借鏡。他說：「為人謀而不忠乎？與朋友交而不信乎 ？傳不習乎？」（論語‧學而）

第一，「傳不習乎？」是指我們有沒有實踐老師的教訓。即是說，我們有沒有每日讀聖經，默想反省耶穌基督的教訓，並在日常生活中，活出祂的教訓？
第二，「與朋友交而不信乎？」我們是否經常戴著假面具做人，好像福音中的法利塞人一樣虛偽呢？我們是否說一套「彼此相愛」，做一套「鉤心鬥角」呢？抑或是出於謙遜和對人的尊重，真誠地與人來往，並且跟隨耶穌基督的教訓，以寬恕的心接納別人的過失呢？
最後，「為人謀而不忠乎？」即是說我們有沒有盡力完成自己的責任？甚麼是基督徒的本份？我們處事的態度，相似耶穌基督嗎？保祿宗徒給了我們一個很簡單的指標：「應常歡樂，不斷祈禱，事事感恩。」（得前5:16-18）以天主作為我們生活的中心，所以能以祂的眼光看這個世界。態度積極，凡事向好的方向想。不斷以祈禱保持與天主的親蜜關係。所謂「塞翁失馬，焉知非福？」面對得與失，都是看到是天主為我們所作的最好安排，所以能事事感恩。

各位兄弟姊妹，倘若我們不按時繳納正義與公平的果實，我們便會拱手把天國讓給按良心生活的非基督徒了。請記著，「應常歡樂，不斷祈禱，事事感恩。」
天主保祐！

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Twenty Seventh Ordinary Sunday (Year A)
Theme: Are you a Wicked Tenant?

The Christian Bible consists of the Old Testament and the New Testament. Ever since ancient times, many people have felt that the God of the Old Testament was not the same merciful Father depicted by Jesus. The God of the Old Testament was emotional, blood-thirsty and had killed many people. Some people even suggested that the New Testament was enough for Christians and proposed to remove the Old Testament from the Bible. St. Jerome and St. Augustine disagreed with this narrow-mindedness. They explained that the New Testament is a fulfilment of the Old Testament. Without the Old Testament, we would not be able to read the whole scheme of God, to see how God gradually revealed the salvation project through human history. For example, Jesus worked miracles during his public ministry. Compared with the wonders worked by the Money King in Journey to the West, Jesus' miracles were dwarfed. However, we know that those miracles had been worked by prophets in the Old Testament. Therefore, Jesus' miracles were signs reminding the Jews that God was honouring His promise. The Messiah they had been waiting for had arrived. Another example is the parable of the Vineyard in the gospel we read today. It is an adaptation of the Vineyard Song sung by the prophet Isaiah in the Old Testament. The Song sang of how God had built Israel up into a nation. Yet, their performance was disappointing. Thus God made use of foreign powers to teach them a lesson, conquered and exiled them. After 70 years, they would return to rebuild the Temple. Without this background, it is difficult to understand why the contemporary chief priests and Pharisees were so furious against Jesus.

To understand the Bible, we need to know also a little bit about the customs of biblical times. For example, the Ten Commandments forbid murder. Why did the wicked tenants want to murder the son? Did they have no fear of God? Well, in order for a servant to get rich, he needed to fulfil two conditions: he had to become a steward of the house and the master had no heir. For example, when God promised to reward Abraham greatly, Abraham complained that he had no heir. His steward would inherit his house. (Genesis 15:2) Who wanted to see the fruit of labour of his entire life inherited by outsiders? In order to close the loophole, Moses drew up the Levirate law. The brother of a deceased heirless man should marry the widow to give birth to an heir for the deceased. (Matthew 22:24) Of course, if the deceased had no brothers, or the widow had been barren or even gone beyond the fertility age, the steward would inherit the house. That explains the motive of the tenants.

Jesus rewrote Isaiah's "Vineyard Song". Jews were no longer the Chosen People to become God's inheritance, God's vineyard automatically. Jews and Gentiles whom they despised were only tenants. The Vineyard symbolizes the Kingdom of Heaven, an allocation in heavens. Of course, in order to honour His promises to Abraham, God gave his descendants the priority to enter the Vineyard. Unfortunately, they did not make good use of this priority, did not pay the fruits that God wanted. What did God want? Isaiah makes it clear, "For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry!" (Isaiah 5:7) Not only did they not hear the prophets, but they also killed them in fury. Jesus even prophesized that the Son of God would meet the same fate.
Why did the Jews ignore the Ten Commandments to murder an innocent person? It was because they accepted the utilitarianism of the High Priest. He suggested that Jesus' words and deeds would incite rebellion against the Romans who would massacre them. It would be better for one Jesus to die for the people and that the whole nation should not perish. That was common good. They had thrown the justice and righteousness which God demanded out of the window. No wonder Isaiah sang the heart-breaking "Vineyard Song".

If in Jesus' times, Jews and Gentiles had the same opportunity to enter the Kingdom of Heaven, then today Christians and non-Christians should also enjoy the same opportunity to enter the Kingdom of Heaven. If they meet God's demand of justice and righteousness, non-Christians may, and even earlier than Christians, enter the Kingdom. What then are our advantages? Our advantages lie in our Church life. We can obtain graces to overcome secular temptations through the seven Sacraments. We have the clergy to explain and teach us the justice and righteousness of God. The communion of brethren helps us practise Jesus' commandment to love each other. Thus, we have the duty to reflect on our life to see if it is genuinely Christian or not, if we can produce the fruits of justice and righteousness which God demands. The proposal of Tseng Tse is worth practising. He says, "An pro aliis quid tractaverint, et non fuerim fidelis; an cum amicis versatus, non fuerim sincerus; an traditam disciplinam haud factitaverim." (Analect I:4)

First of all, "an traditam disciplinam haud factitaverim". Do we put the teachings of our master into practice? That is to say, do we study the Bible every day, meditate the teachings of Jesus Christ and live out his teachings in our daily life?
Secondly, "an cum amicis versatus, non fuerim sincerus" Do we lead a life behind a mask hypocritically like the Pharisees in the gospels? Do we preach "love each other" and practise "back stabbing"? Or do we humbly respect others, sincerely interact with them and follow the teachings of Jesus Christ to forgive the faults of the others?
Lastly, "an pro aliis quid tractaverint, et non fuerim fidelis". Do we put in our effort to fulfil our duties? What are the duties of Christians? Is our attitude Christ-like? St. Paul writes us simple indicators, "Rejoice always, pray constantly, give thanks in all circumstances." (1 Thessalonians 5:16-18) Make God the centre of our life. Look at the world through His eyes. With a positive attitude, think in a positive manner. Pray constantly to maintain an intimate relationship with God. Failure can be a blessing in disguise. Always believe that God shall make the best arrangement for us. Thus, we give thanks in all circumstances.

Brethren, if we do not give God the fruits of justice and righteousness in their seasons, we forfeit the Kingdom of Heaven to non-Christians who live by their conscience. Remember, "Rejoice always, pray constantly, give thanks in all circumstances."
God bless!

堅持到底纔能得救 Perseverance to the End and Be Saved

常年期第廿六主日（甲年）
主題：堅持到底

一個罪人之所以是罪人，是他從前不按天主的旨意行事，沒有達到天主心目中的理想。在世人的眼中，他作奸犯科，違反了天主的誡命，是個罪人。如今他按天主的旨意行事，令天主滿意他的行徑，我們稱之為「悔改」。在我們的眼中，他改過自身，重新做人，按天主的旨意行事，他便成了一個義人。即是說，罪人可以透過「悔改」，成為好人，成為義人。

另一方面，一個義人之所以是義人，是他一向按天主的旨意行事，並且奉公守法。在眾人的心目中，他是其他人的榜樣，是一個好人，一個義人。但真是好人難做！
他必須堅持到底，纔能得救。（瑪24:13，希3:14）否則，就好像今天的先知書所說的，倘若義人一旦不按天主的旨意行事而作惡，他必會受罰，招至喪亡。（則18:24）即是說，義人必須努力保持正義的狀態到最後一刻，纔能得救。真是好人難做啊！因此，得救必須完成兩個步驟：「悔改」與「堅持到底」。

今天福音中的比喻，告訴我們，天主不會計較我們的過去，祗要求我們現在遵行祂的聖意。所以，無論你過去是義人還是罪人，祗要你遵行祂的旨意，你便得救。倘若過去你是罪人，現在你悔改了，你便是義人。倘若過去你是義人，你必須堅持到底，保持義人的狀態。

有甚麼事物會令義人失足犯罪，招至喪亡呢？這纔是今天值得我們思考的課題。
教會傳統的教訓有所謂「三仇」，就是魔鬼、肉身和世俗。這些都是誘惑我們偏離正路的根源。 「魔鬼」是天使級的受造物，能力比我們強。所以，祗能以祈禱和禁食抗拒它（谷9:29），並請求天主派遣祂的天使來保護我們。

本來人是按天主肖像所造，因此人性原是美善的。可惜，「原罪」破壞了這美善，令人喪失了原始的恩寵，使人的性情慾望產生偏差，使人有犯罪的傾向，我們稱這些傾向為「私慾偏情」。教會傳統的教訓有「七罪宗」，就是驕傲、貪吝、嫉妒、忿怒、迷色、貪饕和懶惰。（CCC 1866）這些傾向令人違反天主的旨意，令人犯罪。保祿宗徒曾慨歎說：「我們幾時住在這肉身內，就是與主遠離。」（格後5:6b）我們又怎樣應付這些「私慾偏情」呢？傳統的靈修用打苦鞭的方法，今天我們可以多讀經、祈禱和過澹泊的生活，減低這些傾向的吸引力。當然少不了勤領修和聖事和祈求天主聖神的助佑。

天主說：「人單獨不好。」（創2:18）可見人是群居的生物。人又受天主所囑託，管理這個世界。所以人改造大自然的環境，使它更適合人類群居。又設立社會制度，方便人與人的共處和發展。可惜，原罪所扭曲了的人性，建設了不少剝削弱勢社群的制度和思維，把罪惡擴散開去，令更多的人做違反天主旨意的事。例如：十誡要求我們孝敬父母。如今，地產發展商所建築的「納米樓」，祗適合單身人仕居住，不能成家立室，不能與父母同住，侍奉他們。試問香港的新一代可以如何孝敬父母呢？十誡禁止殺人。如今，除了墮胎合法外，越來越多國家把「安樂死」合法化。「安樂死」其實是協助一個病人自殺，而且死的方法並不安樂舒服。可惜，社會鼓吹功利主義，生命不再神聖，而是一堆數目字和價錢。十誡禁止偷竊。如今生產商貪圖暴利，製造不符合標準的產品，又貪圖方便，不負責任地污染環境。十誡禁止說謊。今天的政客和傳媒，為了自保或者一己的私利，搬弄是非！很多人隨波逐流，說甚麼「人在江湖，身不由己」，甚麼「我不做，別人也會做」，甚麼「長痛不如短痛」等等的謬論，為自己的罪行辯護。我們又可以怎樣抗拒這些制度性，結構性的誘惑呢？

首先，我們必先有渴望和決心，選擇跟隨天主的旨意。這就是「上智」之恩。我們求天主聖神讓我們明白作為耶穌門徒應做的事。這就是「聰敏」之恩。明辨是非，避免罪惡是「超見」之恩。有勇氣堅持到底是「剛毅」之恩。有能力明白天主和教會的訓導，是「明達」之恩。以對天主和對教會的「孝愛」作為動力。在一切事上，「敬畏上主」，以上主的旨意為優先。惟有憑恃聖神的七恩，纔能抗拒世俗，在社會上擔當先知和君王的角色。
願我們都能堅持到底，獲得救恩。
天主保祐！

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Twenty Sixth Ordinary Sunday, (Year A)
Theme: Perseverance to the End

A sinner is a sinner because he did not follow God's will, had not attained God's ideal for us. In the eyes of men, he has committed crimes and breached God's commandments. He is a criminal. Now that he follows God's will and God is happy with his behaviours, we call this "Repentance". In our eyes, he turns a new leaf and leads a life according to God's will. He becomes righteous. That is to say, a sinner may, through repentance, become a good man, a righteous man. On the other hand, a righteous man is righteous because he has always followed God's will and he observes the laws. In the eyes of the public, he is an exemplar, a good man, a righteous person. But it is truly difficult to be good! "But he who endures to the end will be saved." (Matthew 24:13, Hebrews 3:14) Otherwise, like what is read in the first reading today, if a righteous man does not follow God's will and commits iniquity, he shall not live. (Ezekiel 18:24) That is to say, a righteous man has to keep his state of righteousness until the last minute in order to be saved. How difficult it is to be righteous! Thus, salvation comes in two steps: repentance and perseverance to the end.

In the gospel today, the parable tells us that God does not care about our past. He only requires us to carry out His will now. Thus, it does not matter whether you were wicked or righteous, if and only if you follow His will now, you will be saved. If you were wicked, you are righteous when you repent. If you are already righteous, you have to keep on being righteous.

What would make a righteous man fall, commit sins and die? This is what we should reflect today.
Traditionally, the Church taught that there were "Three Enemies": the Devil, our concupiscence and the secular world. These are the sources of temptations that pull us away from the right path.
The Devil is an angelic creature, much more powerful than we are. Thus, we can only resist with prayer and fasting (Mark 9:29) and ask God to send His angels to protect us.

We were created in the image of God. Humanity should be beautiful and perfect. Regrettably, the Original Sin destroyed this perfection. We lost this Original Grace. Our inclinations become devious and we tend to commit sins. We call these inclinations concupiscence. Traditionally, the Church teaches "Seven Capital Sins" which are Pride, Avarice, Envy, Wrath, Lust, Gluttony and Sloth. (CCC 1866) These tendencies push people to go against God's will and commit sins. St. Paul laments, "While we are at home in the body we are away from the Lord." (2 Corinthians 5:6b) How do we resist concupiscence? Traditional approach was self-flagellation to mortify the flesh. Today, we study the Bible and pray intensively. We lead a life of poverty to reduce the attraction of these forces. Of course, frequent reception of the Sacrament of Reconciliation and praying for help from the Holy Spirit are essential.

God says, "It is not good that the man should be alone." (Genesis 2:18) So, we see that men are social animals. Men also act on behalf of God as a steward to this world. Thus, we modify the natural environment to make it suitable for men to live. We set up social institutions to help humanity live together and develop. Unfortunately, the Original Sin has twisted our humanity. We build systems to exploit the disadvantaged and ideologies to justify evil. Through these systems, we spread evil and force more people to go against God's will. For example, the Ten Commandments demand us to honour our parents. Today, developers build nano-flats which are suitable only for a single people to live alone. People cannot build up families and live with their parents. How are the new generation of Hong Kong able to honour their parents? The Ten Commandments forbid killing the innocent. Today, besides the legalization of abortion, more and more countries pass euthanasia laws. Euthanasia means assisting a sick person to commit suicide. It is not comfortable or good at all. Unfortunately, utilitarianism prevails. Life is no long sacred but a bunch of numbers and prices. The Ten Commandments forbid stealing. Today, greedy manufacturers make sub-standard products and for convenience, contaminate the environment irresponsibly. The Ten Commandments forbid bearing false witness. Today, many politicians and media make fake news to promote their self-interests. Many people follow the game and justify their evil actions with all sorts of excuses and fallacies, such as "I am in the system, I have no choice", "Even if I don't do it, others will do" and "We need to contain damages" etc. How do we resist these institutions, ideologies and structural sins?

First of all, we must have the desire and determination to choose to follow God's will. This is the grace of "Wisdom". We implore the Holy Spirit to help us understand what Christians should do. This is the grace of "Understanding". To be able to discern the right from wrong, to avoid evil is the grace of "Counsel". The courage to persevere is the grace of "Fortitude". The ability to understand the teachings of God and the Church is the grace of "Knowledge". With "Piety" as our driving force, we proceed with "The Fear of God" in everything we do. God's will become our top priority. Only with these gifts of the Holy Spirit can we resist the secular world and take up the offices of prophets and kings in the society.
May we endure to the end and be saved.
God bless!