如何在窮人身上看見基督 How to See Christ among the Poor

耶穌基督普世君王節
主題：如何在窮人身上看見基督

1925年，教宗庇護十一世訂於每年十月最後的主日，教會慶祝「基督君王瞻禮」，抗衡日益猖獗的世俗主義。1969年，真福教宗保祿六世更清楚表達出基督君臨天下的末世意義，把慶日移到常年期的最後一個主日，並改名為「耶穌基督普世君王節」。

但為甚麼天主教會仍然這麼落伍，擁護帝制呢？民主選舉制度，不是一個更進步的制度嗎？對不起，耶穌基督不是我們投票選出來為我們釘十字架的；而是祂服從天主聖父的派遣，來到世上為我們贖罪的。所以，即使民主選舉制度如何美好，亦不適用於耶穌基督的情況。那麼，我們在選教宗，在委任主教的程序上也沒有民主，祗是小圈子選舉。甚至有人因此認為天主教沒有資格在民主的議題上，發表意見！

其實，民主選舉制度並不如想像中那麼完美。相信各位在過去幾屆選舉的經驗中，可以見到群眾是如何盲目、如何容易為了少許的利益而受人操控。當大家選出一些青年人加人議會，滿以為可以給議會帶來一番新氣象時，結果就不用多說了。現代的選舉制度的優點，祗有一個，就是不流血。在古代，成王敗寇，領導者的地位通常是透過戰爭淘汰出來的。所謂「一將功成萬骨枯」，人命的代價是沉重的。所以社會國家在從農業社會進化到工業社會的過程中，便產生君主世襲制度進化出君主立憲制和後來的民主選舉制度。但所有的制度總有破綻，不能完全適用於任何的處境。

讓我們回頭反省為甚麼耶穌基督是普世的君王。
聖濟利祿的解釋非常清楚：「耶穌基督與聖父同性同體，一切受造物，包括天使與人類，應當臣服在耶穌基督之下。祂是我們的救主，我們已不再屬於自己，因為是祂以高價把我們贖回的。因此我們是屬於祂的。」天主是永恆地存在的，沒有進化的。所以耶穌基督普世君王，是不會進化成民選的耶穌基督普世總統的。

問題又來了，為甚麼我們需要一個君王呢？這裡牽涉到公義的問題。每個人總會覺得自己是對的，自己是吃了虧的一個。公說公有理，婆說婆有理，惟有由第三者來判斷了。這個不偏不倚的第三者，就是司法制度。祗作判斷而沒有能力執行判決結果是沒有益處的，所以還要有執法者。君王集司法與執法於一身。俗世的君王擺脫不了人性的軟弱，結果未能伸張正義。惟有那曾為賠償人類的罪而死去的耶穌基督，纔是最令人信服，最公正的判官；而且由祂執法，我們更有信心，因為祂曾經歷我們種種的苦楚。因此，耶穌基督作為普世君王，是最恰當不過了。

作為君王，祂的王宮在哪？
首先，祂的寶座在哪？耶穌基督選擇了十字架做祂的寶座。相信沒有人會奪取祂的王位了。這個寶座，讓我們看到耶穌基督的謙卑服從。其實，從祂開始傳教的時候，這份謙卑已表現出來。祂本是無罪的，卻甘心與罪人為伍，接受若翰的洗禮（瑪3:15）。當祂與魔鬼決戰的時候，祂選擇死在十字架上。現在祂復活了，升了天，回到聖父的身邊。但祂卻許下天天與我們在一起，直到末日（28:20）。固然祂留在教會內，留在聖體聖事內，與我們天天在一起。但今天的福音告訴我們，耶穌基督臨現在窮人身上。那些餓寒交迫、無家可歸、患病或被囚的人，就是祂的宮殿。當我們服事這些最小的兄弟時，我們服事那臨現在他們身上的耶穌基督。

你有沒有實踐過耶穌基督的教訓呢？有沒有探病、探安老院、或者探監的經驗呢？倘若沒有，應當趁末日之前實踐，好能在末日審判時，有所交代！倘若有，恭喜你。但執事想再進一步挑戰你。你可有在你探望或幫助的人身上，看到耶穌基督呢？
那些患病而清醒的，終日捱受疾病的折磨，愁眉苦面地呻吟，你能夠看到耶穌基督的面容嗎？那些患病吃了藥，終日活像植物人一樣，或者語無倫次的，你又看到耶穌基督嗎？在那些背負貪污、殺人、強姦、販毒者的眼睛裡，你可接觸到耶穌基督的眼光嗎？的確是很困難，但不用氣餒。讓執事給你一個錦囊，我們所接觸的人都是一面鏡子，向我們反映出我們的本性。
倘若你是一個有禮貌的人，對方總會回禮給你。倘若你是一個驕傲的人，對方會反映一個驕傲的你。倘若你是一個狡猾的人，對方會更狡猾！因此，倘若你渴望有窮人身上看到耶穌基督，既然他們是一面鏡子，就讓我們每天肖似基督，在所接觸的人面前展現基督的面貎。那時，他們便反映出基督的面貎給我們了。
天主保祐！

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Solemnity of Jesus Christ, King of the Universe
Theme: How to See Christ among the Poor

In 1925, Pope Pius XI instituted the last Sunday of October to celebrate the Feast of Christ the King to counter the raging secularism. In 1969, the Blessed Pope Paul VI showed more clearly the eschatological meaning of the Kingship of Christ by moving the celebration to the last Sunday of the liturgical year and renamed it "Solemnity of Jesus Christ King of the Universe".

Why is the Catholic Church so regressive as to support monarchy? Isn't universal suffrage a more progressive institution? Pardon me. It is not we who voted Jesus Christ to die on the cross for us. Rather it is out of his own obedience to the will of the Father that he came to redeem our sins. Thus, however wonderful universal suffrage is, it does not apply in the case of Jesus Christ. Well then, the papal conclave or the appointment of bishops is not democratic. It is only a small-circle election. Some people even claim that the Catholic Church is not qualified to express her views on democracy because she has no democracy!

Indeed, universal suffrage is not that perfect as promised. I trust you have experienced enough in the last few elections. You can see how the crowd could be manipulated with a morsel of advantages. When we expected a new era to dawn by sending a few young people into the legislation chamber … I need not elaborate. There is only one single advantage in the modern election institution. It is not so bloody. In ancient times, winners took all. Access to the throne was through elimination in bloody wars. The price was heavy. A king had to tread on the corpses of thousands in order to ascend the throne. Thus when a society evolved from agricultural to industrial, inherited monarchy evolved into constitutional monarchy and latter universal suffrage. But no institution is flawless. An institution cannot meet the demands of all situations.

Let us reflect on why Jesus Christ is the King of the Universe.
St. Cyril explained clearly, "Jesus Christ is consubstantial with the Father. All creatures, including angels and men, should be subjected to him. He is our Redeemer. We can no longer claim ownership of ourselves because we were bought back with a huge ransom. Thus, we belong to him." God exists eternally. There is no evolution in Him. Thus, Jesus Christ, King of the Universe will never evolve into a popularly elected Jesus Christ, President of the Universe!

But why do we need a king after all? This is a question of justice. Everybody thinks he is right, he is the victim. Everybody has his own reasons and causes. We need a third party to resolve the conflict. This impartial third party is the judiciary. It would be fruitless if a judgment cannot be executed. We need a law enforcer. A king combines the role of a judge and an executioner. However, secular kings cannot shake off the weaknesses of humanity. Justice is not seen done! Only Jesus Christ who has died to redeem our iniquities is convincing, is the fairest judge. We have greater confidence in his execution of judgments because he has gone through all our pains. Thus Jesus Christ is the best candidate for the King of the Universe.

As a king, where is his palace?
First of all, where is his throne? Jesus Christ chose the cross to be his throne. I believe nobody would want to overthrow him to sit on his throne! This throne allows us to see the humility and obedience of Jesus Christ. In fact, since the beginning of his public ministry, he has shown this humility. He was innocent. Yet he was willing to be in the company of sinners and received the baptism of John (Matthew 3:15). In the mortal combat with Satan, he chose to die on the cross. Now that he has risen, ascended into heaven and returned to the Father, he made a promise to stay with us daily till the end of time (28:20). Of course he is present in the Church and in the Sacrament of Eucharist daily. But the gospel passage today tells us that Jesus Christ is also present among the poor. Those hungry, naked, homeless, sick and imprisoned are the palaces of Jesus Christ. When we serve the least of these brothers, we are serving the Jesus Christ present among them.

Have you put this teaching of Jesus Christ's into practice? Have you visited the sick, the aged or the imprisoned? If not, you had better do before the Judgment Day so that you would still have something to answer the King! If your answer is affirmative, congratulations! But I want to challenge you further. When you visit or help those needy, do you see Jesus Christ in them?
Those who are sick and conscious moan under the torture of illness all day long. Do you see the face of Jesus Christ? Those under medication slur or are half-conscious. Do you see Jesus Christ in their vegetative bodies? In the eyes of those corrupt officials, murderers, rapists and drug traffickers, are you able to come into contact with the gaze of Jesus Christ? It is truly difficult but don't give up. Let me drop you a little hint. Everybody we meet is a mirror which reflects our nature.
If you are polite, the other party will be polite in return. If you are proud, the other party will show you an arrogant you. If you are cunning, the other party will outwit you! Thus, if we desire to see Jesus Christ among the poor which is a mirror, let us live like Christ every day and manifest the countenance of Christ before them. Then, they will reflect back to us the countenance of Christ.
God bless!

斯是陋室，惟吾德馨 This Modest Shack will Spread its Fragrance for My Virtues

斯是陋室，惟吾德馨
「我的殿宇應是祈禱之所。」（依56:7；路19:46）

天主的殿宇在哪？在聖堂？在主教座堂？抑或是聖伯多祿大殿？既是，又不是。
這些建築物固然是天主的殿宇，讓天主的子民聚集一起歌頌崇拜祂。但它們都是建築物，沒有人在其中時，甚至大部份的人都是遊客時，這些宏偉的建築物，祗亦不過石頭而已。正如【陋客銘】所說：「山不在高，有仙則名；水不在深，有龍則靈。斯是陋室，惟吾德馨。」是內涵決定一件事物的價值，是一個人的德行，讓「陋室」也可以成名。因此，最重要是建築物的內涵：就是在內裡活動的人！

那麼，好像斯德望所說的，聖殿不重要嗎（宗7:44-53）？不要忘記，為了這些言論，他成了第一個基督徒殉道者！
聖殿是重要，但是我們不應依戀聖殿外表的宏偉，它祗不過是天主臨在的其中一個標記。斯德望祗是提醒他們，天主以不同的形式臨在他們當中，不一定局限在聖殿中。天主也臨在於聖殿之外。

事實上，聖保祿曾教訓說：「難道你們不知道，你們的身體是聖神的宮殿…嗎？」（格前6:19）所以，我們的身體也是天主的殿宇。而且，聖保祿進一步教導說：「聖神也扶助我們的軟弱，因為我們不知道如何祈求纔對，而聖神卻親自以無可言喻的歎息，代我們轉求。」（羅8:26）因此，無論我們身在何方，去旅遊找不到天主教堂也好，或者身陷囹圄而不能參與主日彌撒也好，我們都是一座活動聖殿，可以隨時隨地，以心神和真理崇拜天主（若4:23-24）。藉著聖神的推動，我們便可以真實地崇拜天主，而不是進行一些繁文縟節；可以分享天主的生命，而不是在彌撒中納悶。
聖神啊！請降臨到我心中，賜我渴求智慧、明辨是非、剛毅熱心，堅持到底，以獲得永生。亞孟。

【論盡神學之每日神糧】

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This Modest Shack will Spread its Fragrance for My Virtues
"My house shall be a house of prayer." (Isaiah 56:7; Luke 19:46)

Where is the house of God? The church? The Cathedral? Or St. Peter's Basilica? Yes, and no.
Of course these buildings are God's houses in which the People of God gather and sing praises to worship Him. But these are only buildings. When nobody is inside or most people inside are tourists, these magnificent buildings are mere rocks! Just as a Chinese author wrote, "A mountain needs not be high. People will know it for its deities. A sea needs not be deep. People will worship it for its dragons. This modest shack will spread its fragrance for my virtues." (An Epigraph of a Modest Shack) It is the essence of a thing which decides its value. It is the virtue of a person that makes a modest shack famous. Thus, the most important essence of buildings is the people who interact in them!

Then is it true, like what Stephen claims, that the Temple is not important (Acts 7:44-53)? Don't forget, because of this view, he became the first Christian martyr!
The Temple was important but we should not indulge in her external magnificence. It was only one among the many signs of God's presence. Stephen reminded them that God lived among them in different forms, did not necessarily confine Himself within the Temple. God is present even outside the Temple.

In fact, St. Paul teaches that, "Do you not know that your body is a temple of the Holy Spirit within you?" (1 Corinthians 6:19) Thus, our bodies are also God's temples. Furthermore, St. Paul teaches, "Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words." (Romans 8:26) Thus, wherever we are, on holidays and could not locate a Catholic church, or in prison and could not join Sunday masses, we are mobile temples which worship God with spirit and truth anytime anywhere (John 4:23-24). Through the moving of the Holy Spirit, we are able to worship God genuinely and not just going through the rubrics. We can partake in God's life and do not feel bored in mass.
Dear Holy Spirit! Come down upon our hearts. Give us the desire for wisdom, the discernment of truth, the fortitude of charity and the perseverance to the end in order to attain eternal life. Amen.

「梅菲定律」以外 Beyond Murphy's Law

「梅菲定律」以外
「恨不能在這一天，妳也知道有關妳平安的事；但這事如今在妳眼前是隱藏的。」（路19:42）

隱藏的，看不見的事物，不一定是隱形的，有可能是我們漠視了那些事物的存在！你有沒有找自己的近視眼鏡的經歷呢？

縱使我們如何周密地安排，萬無一失；但意外始終是意外，我們總會忽略了一些事物，導致意外發生。這就是有名的「梅菲定律」：任何可能出錯的事，必定會發生！這定律的存在，証明了人類認知的局限性。

可是，耶穌所說，將要發生在耶路撒冷的事件，並不是一宗意外。「冰封三尺，非一日之寒。」發生在聖城耶路撒冷的災難，又豈是一個人的責任、或者是一年半載的時間可以醞釀出來的呢？她的毀滅，總有蛛絲馬跡可尋吧！可惜，耶路撒冷的居民，尤其是當中的權貴，選擇堅持己見，漠視了這些訊息，沒有妥當處理。這是「自取滅亡」！

耶穌當然渴望居住在耶路撒冷的人，認清形勢，放下民族主義的狹隘思想，不應堅持由默西亞領導人民推翻羅馬帝國的殖民統治。同樣，耶穌當然渴望我們認清自己的罪過和不足，放下貪婪、驕傲、憤怒、迷色、嫉妒和懶惰等傾向，對它們不要視若無睹，反而認真地處理好它們。雖然這樣修德行善，並不保証我們會一帆風順。但即使橫禍飛來，我們也可以兀立天地之間，問心無愧！這就是耶穌基督的末世言論的重點所在：時時醒寤！個人的醒寤已經這樣艱難，何況一個地方政府，一個國家政權哩！當統治者偏聽，當臣僕揣摩在位者的好惡時，一個城市，一個國家，不出四十年，便會覆亡！耶路撒冷就是一個好例子。
天父啊！請給政府官員們雪亮的眼睛，靈敏的身朵，與及一顆父母愛子之心。讓人民可以安居樂業。亞孟。

【論盡神學之每日神糧】

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Beyond Murphy's Law
"Would that even today you knew the things that make for peace! But now they are hid from your eyes." (Luke 19:42)

What is hidden or cannot be seen may not necessarily be invisible. Probably we ignore the existence of those things. Have you ever been looking for your own glasses?

Even if we have made an airtight perfect plan, accidents still happen. We will always overlook something which leads to disasters. This is the infamous Murphy's Law: whatever could go wrong, will go wrong! The existence of this very law proves the limitations of human knowledge.

But what Jesus had spoken about what would happen to Jerusalem was not an accident. "Rome was not built in one day!" How could a single person be responsible for the disaster that fell upon the Holy City, or that the disaster took a few months to brew? There must have been some clues to her destruction for some time. Unfortunately, the inhabitants of Jerusalem, especially those in power chose to insist on their opinions, ignored those signals and did not handle them properly. This destruction was self-inflicted.

Of course Jesus wanted the inhabitants of Jerusalem to discern the situation clearly, to put away their narrow nationalism, not to stubbornly expect a Messiah to lead the people to overthrow the colonial Roman rule. Similarly, Jesus desires us to know our sins and inadequacy, to put away those tendencies such as greed, pride, wrath, lust, envy and sloth. Do not ignore them but handle them seriously and properly. Although cultivating virtues does not necessarily lead to a trouble-free life, when disaster strikes, we will be able to stand tall without the slightest regret. This is the key point of the eschatology of Jesus Christ: be alert! Personal alert is already difficult, not to mention a city or a state. When the head of a state prefers listening selectively and when the subjects work hard to guess his likes and dislikes, a city or a state will fall within forty years. Jerusalem was a prime example.
Heavenly Father! Give the government officials clear sights, sharp hearings and a parental heart so that the citizens may lead a stable life and find job satisfaction. Amen.

自欺欺人 Cheating and Be Cheated

自欺欺人
「至於那些敵對我，不願意我作他們君王的人，你們把他們押到這裡，在我面前殺掉。」（路19:27）

所謂「伴君如伴虎」，稍一不慎便性命難保。做臣僕的，經常要揣摩君王的心情，避免衝撞了他的意願。倘若掌握錯了，輕則貶官，重則誅九族。

時至今日，很難想像上述福音的章節，竟會是出自耶穌基督的口！耶穌基督是不可見的天父可見的肖像，祂不是有如天父一般慈悲的嗎（路6:35-36）？天主不是希望眾人都能得救的嗎（弟前2:4）？為甚耶穌會如此殘暴，指定在他面前誅殺那些不願意接受他為君王的人呢？

耶穌基督是生命的主宰，當人拒絕接受生命的主宰為君王的時候，人還憑甚麼生存下去呢？在末日審判之前，他們的生命，包括自然的生命和超性的生命，會逐漸枯死。他們在生時，不但肉身會承受作惡所帶來的傷害，而且靈魂亦會因犯罪而變得醜惡。到末日審判之後，他們便進入「第二次死亡」。若望宗徒在神視中，看見一個連「死亡和陰府也被投入的火坑，這火坑就是第二次死亡。」（默20:14）而且，若望更列出哪些人會進入第二次死亡：就是「那些怯懦的、失信的、可恥的、殺人的、姦淫的、行邪術的、拜偶像的，以及一切撒謊的人」（21:8）。

可能在信仰路上，我們過份陶醉於天主的慈悲，安慰自己和別人說：「祗要我們悔改，天父一定會寬恕我們。」那麼，請問閣下上次領受修和聖事是在甚麼時候？原本當我們領洗時，我們的名字已記錄在「生命冊」上。殊不知我們在不斷犯罪的過程中，不知不覺地染上「心靈硬化」的毛病，不但向別人撒謊，連自己也欺騙過來。最後，在「生命冊」上除名（3:5）淪落成為「若望榜」上有名的人！
天父啊！可憐我們這些罪人吧！請幫助我們堅持到最後勝利，獲得永生。亞孟。

【論盡神學之每日神糧】

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Cheating and Be Cheated
"But as for these enemies of mine, who did not want me to reign over them, bring them here and slay them before me." (Luke 19:27)

Serving a king is like journey in the company of a tiger. You get mauled for being careless. Woe to those courtiers. They need to constantly guess the mood of the king and avoid offending his wishes. The price of making mistakes is heavy. They get demoted for the slightest faults. In case of grave ones, nine clans would be butchered.

Nowadays, it is difficult to imagine the verse quoted above would be uttered by Jesus Christ who is the visible image of the invisible Father. Shouldn't He be merciful like the Father (Luke 6:35-36)? Doesn't God want all to be saved (1Timothy 2:4)? Why would Jesus be so cruel as to slay those who do not want him to reign over them?

Jesus Christ is the Author of Life. When people reject the Author of Life to reign over them, from what could they continue to survive? Before the Judgment Day, their life, both natural and supernatural would gradually wither. After the Last Judgment, they would enter the Second Death. In the vision of John, he saw "Death and Hades were thrown into the lake of fire. This is the Second Death, the lake of fire." (Revelation 20:14) And John even made a list of people who would suffer the Second Death: "But as for the cowardly, the faithless, the polluted, as for murderers, fornicators, sorcerers, idolaters, and all liars, their lot shall be in the lake that burns with fire and sulphur, which is the Second Death." (21:8)

Perhaps we have been intoxicated with the idea that God is merciful. We console ourselves and others that "If only we repent, God surely shall forgive us." Then tell me, when did you last receive the Sacrament of Reconciliation? Our names were written down in the Book of Life the moment we were baptized. However, we contract imperceptibly the hardening of our heart and soul with our continual sinning. Not only do we tell lies to cheat others, we ourselves are also cheated. Lastly, our names are removed from the Book of Life (3:5) and fall back on John's List!
Father! Have mercy on us sinners! Help us to persevere until the final victory to attain eternal life. Amen.

貧窮 ── 一種生活風格 Poverty, a Way of Life

第一屆世界窮人日
主題：貧窮─一種生活風格

在接近禮儀年的尾聲，彌撒的讀經會選用一些有關世界末日的聖經章節，提醒我們要醒寤，準備迎接耶穌基督的第二次來臨。今天的福音，提醒我們善用天賦的才幹，不要埋沒天主賜給我們各人的「塔冷通」。
「塔冷通」是古代世界各地的重量和貨幣單位，包括巴比倫和希臘。到了新約時代，羅馬帝國亦沿用。如果沒有說明，一個「塔冷通」就是58.9千克的銀，約值廿六萬港元。我們不知道故事中第一、二個僕人用甚麼方法做買賣，可以賺到一倍的利潤。但可以肯定，不會是主人對第三個僕人所說的方法，即是把錢交到錢莊，收取利息。（瑪25：27）那麼，有甚麼投資是這樣理想的呢？

作為基督徒，我們相信死後有審判，審判後有天堂的永生或地獄的永罰。因此，最佳的投資，當然是增加進入天堂的資本，與此同時，還要減少進入地獄的負債！減少進入地獄的負債，當然是不要犯罪，犯了罪就儘快與天主修好，領受修和聖事。至於如何增加進入天堂的資本，福音非常直接地說明怎樣把現世的財富轉賬到天上。例如：「但該在天上為自己積蓄財寶。」（6：20），「你們不能事奉天主而又事奉錢財。」（6：24）耶穌對尋求永生的少年這樣說：「你若願意是成全的，去！變賣你所有的，施捨給窮人，你必有寶藏在天上；然後來跟隨我。」（19：21）因此，運用天賦「塔冷通」，幫助貧困的人，便可以積財於天。這就是基督徒的理財哲學，是最有效的投資！

去年年底，在慈悲禧年結束的時候，教宗方濟各宣佈，把以後的常年期第33主日，定為「世界窮人日」，用來迎接禮儀年的最後一個主日，就是「基督普世君王節」。這個「世界窮人日」要提醒我們，天主教素來所倡議的「以窮人為先」的社會訓導。那麼，讓我們默想「貧窮」有甚麼益處！

舊約時代，以色列人把一切事物都歸功或者歸咎天主。例如是天主使法郎心硬，不肯放走以色列人，讓天主有機會在埃及大發神威，降下十個災難！同樣，素來不育的亞納在誕下撒慕爾之後，曾歌頌天主說：「上主使人窮，也使人富；貶抑人，也舉揚人；」（撒上2：7）原來你富有，並不是因為你聰明勤力；他貧窮，並不是因為他愚蠢懶惰。一切事物都潛藏著天主的計劃，是天主的恩賜。因此，梅瑟的法律要求人民善待窮人，例如：「既然在這地上總少不了窮人，為此我吩咐你說：對你地區內困苦貧窮兄弟，你應大方地伸出援助之手。」（申15：11）又說：「貧苦可憐的傭工…你不應欺壓他，應在當天，交給他工錢，不要等到日落；因為他貧苦，他急需工錢用，免得他對你不滿而呼求上主，你就不免有罪了。」（24：14-15）且看，剋扣或拖欠工資、工傷賠償，甚至把強積金對沖了，在天主眼中是罪過！今天的商業化社會，竟然不及舊約時代的道德操守，真是可悲！

到了新約時代，耶穌基督革命性地推翻世俗的社會價值。在真福八端的第一端，已開宗明義地定出進入永生的條件，就是貧窮：「神貧的人是有福的，因為天國是他們的。」（瑪5：3）在今天的塔冷通的比喻之後，耶穌講述「最後審判」的情境時，教導我們善用天賦的塔冷通，履行六種「形哀矜」，以獲得天國。就是「饑者食之，渴者飲之，裸者衣之，收留旅人，照顧病人與及探望囚者。」（25：35-36）教宗方濟各在第一屆「世界窮人日」文告中指出，我們實行形哀矜，「把窮人當作我們偶爾擔任義工時的受惠者，或者只想到那些使我們良心平安而隨意在他們身上所實踐的善行。」是不足夠的。這些愛德服務，「應該引導我們去和窮人真正的遇和分享，並成為一種生活風格。」（文告#3）那麼，貧窮有甚麼價值？且看在「富翁和乞丐拉匝祿」的比喻中 ，耶穌指出乞丐拉匝祿並不是因為做了甚麼好事、善事，所以得享永生：「亞巴郎（對富翁）說 ：孩子，你應記得你活著的時候，已享盡了你的福，而拉匝祿同樣也受盡了苦。現在，他在這裡受安慰，而你應受苦了。」（路16：25）原來貧窮受苦是有價值的。價值在哪？

用社會主義角度分析，馬克思認為資本家鉤結有權勢的人，設計了不公義的制度，去剝削農民和工人，使自己富裕。這就是所謂「殘民以自肥」的意思。這種社會分析，比較消極，並造成社會階段的矛盾。用耶穌基督的教訓看，祂告訴我們，祂不但臨現在聖體聖事之中，更臨現在被邊緣化了的人當中。在講述最後審判的時候，耶穌基督事先張揚了要臨在饑渴，失去尊嚴，失去居所，患病和坐牢的人當中。「凡你們對我這些最小兄弟中的一個所做的，就是對我做的。」（瑪25：40）即是說，耶穌基督喜歡臨在於貧困的人身上。教宗在文告中說「貧窮首先是一份召叫：去跟隨貧窮的耶穌，走在祂後面，與他同行。」（文告#4）即是分擔基督的救贖工程。當我們服務窮人的時候，我們「親手觸摸基督的肉身。」（文告#3）亦即是說，教宗方濟各在文告中所說的「貧困生活風格」，也就是「神貧的人是有福」的積極意義。

各位兄弟姊妹，教宗方濟各邀請我們坐言起行，實踐福音的教訓。「我們愛，不可祗用言語，而要用行動。」（若一3：18）讓我們在離開聖堂，返回天水圍社區的時候，去親手觸摸基督的肉身。
天主保祐！

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First World Day of the Poor
Theme: Poverty, a Way of Life

We are approaching the end of the Liturgical Year. We choose readings about the end of the world, to remind ourselves to be alert to welcome the Parousia of Jesus Christ. The gospel today reminds us to make good use of God-bestowed talents. Don't bury them. "Talanton" was an ancient measure of weights as well as a unit of currency in Babylon and Greece. The Roman Empire made use of it during New Testament times. Without specification, a talent is 58.9 kg of silver, worth about HK$260,000 today. We are not sure what kind of trades the first and second servants did such that they were able to double the principals. But we are sure that it would not be the method the master told the third servant, i.e. to "have put the money to the exchangers in order to earn usury." (Matthew 25:27) Then, what sorts of investment can be that ideal?

As Christians, we believe in the Judgment Day. After that, there shall be eternal life in heaven or eternal damnation in hell. Thus, the best investments are those which increase our capital to enter heaven and at the same time, to reduce those liabilities to enter hell. To reduce liabilities, we should not commit any sins, or after we have sinned, we should reconcile with God as soon as possible, i.e. to receive the Sacrament of Reconciliation. As for how to increase the capital to enter heaven, the gospel is very direct in telling us how to transfer our wealth on earth to heaven. For example, the gospel advises us "to lay up for yourselves treasure in heaven." (6:20) and "Ye cannot serve God and mammon." (6:24). Jesus told the young man who sought eternal life, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me." (19:21) Thus, making use of our talents to help the poor and needy is a sure way to accumulate treasure in heaven. This is the Christian philosophy of financial management, the most effective investment!

At the closing of the Jubilee of Mercy last year, Pope Francis announced to make the 33rd Ordinary Sunday each year to be the "World Day of the Poor" to prepare for the last Sunday of the Liturgical Year, the Feast of Christ the Universal King. This World Day of the Poor will remind us of "option for the poor", one of the social teachings advocated by the Catholic Church. Now, let us meditate what the benefits of poverty are.

In Old Testament times, the Israelites attributed everything to the Lord. For example, God hardened the heart of Pharaoh so that he refused to let the Israelites go, thus giving God the opportunity to show off His might with 10 Plagues. Similarly, after giving birth to Samuel, the barren Hannah praised the Lord, "The Lord makes poor and makes rich; he brings low, he also exalts." (1 Samuel 2:7) Indeed, you are rich not because you are smart and diligent. He is poor not because he is stupid and lazy. God has a hidden plan for everything. It is all God's blessings. Thus, Mosaic laws demand people to treat the poor well. For example, "For the poor will never cease out of the land; therefore I command you. You shall open wide your hand to your brother, to the needy and to the poor in the land." (Deuteronomy 15:11) Moreover, "You shall not oppress a hired servant who is poor and needy … you shall give him his hire on the day he earns it, before the sun goes down (for he is poor, and sets his heart upon it); lest he cry against you to the Lord, and it be sin in you." (24:14-15) Thus, unreasonable deduction or delay in paying wages, compensation of injury and even offsetting of MPF are sins in the eyes of the Lord! The morality of commercial society today is worse than Old Testament times. How deplorable!

In New Testament times, Jesus Christ overthrew the secular social values in a revolutionary manner. Take a look at the First Beatitude. Poverty is the first and foremost qualification to enter eternal life, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." (Matthew 5:3) Immediately after telling the Parable of Talents, Jesus continues to tell us the scene of the Last Judgment in which he taught us to make good use of our talents to do "Corporal Works of Mercy" in order to enter the Kingdom of Heaven. That is, "Feed the hungry, give water to the thirsty, clothe the naked, shelter the homeless, visit the sick and the imprisoned." (25:35-36) In his message on the First World Day of the Poor, Pope Francis says that when we do charity, it is not enough to "think of the poor simply as the beneficiaries of our occasional volunteer work, or of impromptu acts of generosity that appease our conscience." These works of mercy "ought to lead to a true encounter with the poor and a sharing that becomes a way of life." (Message #3) Then, what is the value of poverty?

From a Socialist perspective, Marx explains that the rich collude with people in power to set up unfair institutions to exploit farmers and workers to make themselves rich. The rich enrich themselves at the expenses of the poor. This kind of analysis is negative and promotes class struggles. Jesus teaches otherwise. He tells us that not only is he present in the Sacrament of Eucharist, but he is also present in marginalized people. When he talked about the Last Judgment, Jesus Christ says that you will find him among the hungry and the thirsty, among those who have lost their dignity or shelter, among those who are sick or imprisoned. "When you did it to one of the least of these my brethren, you did it to me." (Matthew 25:40) That is to say, Jesus Christ loves to be present among the needy. "For Christ's disciples, poverty is above all a call to follow Jesus in his own poverty. It means walking behind him and beside him." (Message #4) That is to say, we partake in the redemptive work of Christ. When we serve the needy, "we touch with our own hands the flesh of Christ." (Message #3) That is to say, "poverty as a way of life" mentioned in the Pope's message is the positive meaning of "Blessed are those poor in spirit"

Brethren! Pope Francis invites us to act, to practise the teachings of the gospel. "Let us not love in word or speech but in deed and in truth." (1 John 3:18) When you leave the Church and return to the community, make sure you touch the flesh of Christ.
God bless!

趁可以找到天主的時候 Seek the Lord while He May Be Found

常年期第三十二主日（甲年）
主題：趁可以找到天主的時候

瑪竇福音有五大論述：即山中聖訓（瑪5-7），傳教訓令（10）、天國比喻（13）、教會生活（18）和末世言論（23-25）。今天福音的選段，便是進入末世言論的部份，耶穌以比喻說明在末日，天國圓滿地實現的情況。今天的教訓，不用多說，耶穌已很清楚地說明，沒有人知道那日子，那時辰（25:13）。即是說，所有「何時何日是世界末日」的預言，都是假的，為了騙財的。當然，我們也可以把「那日子」，引申為自己的死期。即是說，沒有人知道自己何時去世，連自殺的人，也有可能成為「企圖自殺」而已。不過，今天的故事，有一個頗為耐人尋味的元素，值得花點時間一起默想。故事中的「油」象徵甚麼呢？

教會傳統的解釋，認為「油」象徵了「恩寵」。
假如你去世時有足夠恩寵，你便可以進入天堂。假如你沒有足夠恩寵，你便不能立刻進去，可能會花點時間在「煉獄」，更惡劣的可能要進入地獄。這個解釋容易明白，但一如其他「簡單化」了的觀念一樣，破綻百出，誤導群眾！讓我們看看這種解釋出了甚麼毛病。

首先，用這樣簡單化了的解釋，人們很容易聯想到「賣油的地方」（25:9）就是教會。天主教教會有七件聖事，以可見的標記，如水、油、麵餅和酒，給予信友無形的恩寵。可以說，教會是一個「恩寵的寶庫」。例如，對臨終的人，教會施予「臨終傅油」和「臨終聖體」，幫助他們走人生最後的一段路程。可是，教會真是一個買賣的地方嗎？可以用金錢賣恩寵嗎？對不起，病人傅油、聖體聖事和其他的聖事一樣，全部都是免費的！

的確，「諸聖相通功」或者用今天比較正確的說法，「諸聖的共融」 ，很容易具體地變成金錢上的交流。例如【宗徒大事錄】也記載過，當其他地方教會知道了耶路撒冷有饑荒，便捐錢並託巴爾納伯和掃祿前往救濟他們（宗11:27-30）。時移世易，到了十六世紀，教會需要大量金錢支付「十字軍東征」和修建各地教堂的經費，有人便想出了售賣「大赦證書」來籌募經費，這「大赦證書」即華語基督教會錯誤地翻譯的「贖罪卷」，結果引發了五百年前的「宗教改革」！可見把一個觀念簡單化，是會引來不良後果的。

且看今天的福音，明智的童女不願意把自己的油分給糊塗的童女（瑪25:9），她們豈不是很自私嗎？有違「諸聖相通功」的道理嗎？其實，恩寵的確是可以互通的，因為全都是天主白白送出的。當遙遠的地方發生災難，或者當地的基督徒受到迫害，我們的遠水救不了他們的近火時，惟有為他們祈禱。相信大家也曾為聖召祈禱，為患病的親友，應付考試或面試的同學祈禱，甚至為他們禁食一段時間。這樣做表現了對天主的信賴，我們深信天主會因為我們的祈求，會解救他們的困難。例如，亞巴郎曾為索多瑪的居民向天主求情，討價還價（創18），梅瑟在以色列人拜金牛後，曾為以色列人向天主求情，不要消滅整個民族，另起爐灶（出32）。這就是「諸聖的共融」的真正意義，為有困難的兄弟向天主求情。後來，當信徒以金錢救濟有急需的窮人和把天主的恩寵量化起來時，便出現了把「剩餘」的恩寵，輸送給缺乏恩寵的靈魂的概念，出現了為亡者獻彌撒，買「大赦証書」的習俗。

所以，我不贊成把「油」象徵「恩寵」，我建議把「油」解釋為，無論是信徒與否，每一個人與天主的關係。既然是每個人與天主的關係，試問怎能分給別人呢？所以，明智的童女之所以明智，在於她們與天主有良好的關係。糊塗的童女之所以糊塗，在於她們與天主的關係疏離，有需要補救。整個世界都是賣油的地方，都是與天主建立良好關係的地方。世上有哪些地方，不能愛主愛人呢？沒有！在教會內固然可以愛主愛人；在教會外，在家庭，在學校，在工作的地方，在乘坐公共交通工具時，在商場食肆中，哪裡不能愛主愛人，與天主建立良好關係呢？問題在於我們有沒有在世界末日之前，在自己死之前，掌握機會去愛主愛人。倘若明天就是世界末日，相信到時纔去排隊領洗辦告解，恐怕已來不及了！

與天主建立良好關係的方法很多！特別在將臨期，是預備耶穌基督再度來臨的時節。堂區為大家預備了退省，和其他服務區內有需要人士的活動，請大家留意堂區報告，並積極參與。趁還可以找到天主的時候尋找祂（依55:6）；在新郎出現前，為自己準備多一點油。
天主保祐！

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Thirty Second Ordinary Sunday (Year A)
Theme: Seek the Lord while He May Be Found

There are five major discourses in the gospel of Matthew: Sermon on the Mount (Matthew 5-7), Evangelization Instructions (10), Parables of the Kingdom of Heaven (13), Life in the Church (18) and Eschatology (25). The gospel passage chosen today belongs to the last discourse. Using parables, Jesus tells us how the Kingdom of Heaven shall be fully realized at the end of the world. The teaching today is crystal clear. Jesus explicitly tells us that nobody knows the day or the hour (25:13). That is to say, all those "Doomsday" prophecies are frauds, to cheat people of their money. Of course, we can understand "the day" to be our death. That is to say, nobody knows when he shall die. Even people who commit suicide might turn out to be "attempted suicides" only! But there is one intriguing element in the parable which is worth spending time to meditate. What does "oil" symbolize?

Traditionally, the Church explained that "oil" symbolizes "grace".
If you have enough grace at your death, you shall enter Paradise immediately. If you do not have enough grace, you cannot enter immediately and need to spend some time in the Purgatory. Worse still, you may end up in Hell. This idea is easy to understand, but like any other oversimplified concepts, there are many loopholes and they are misleading! Let us see what's wrong with this kind of explanation.

First of all, using this simplified explanation, people can easily associate "the dealer" (25:9) with the Church. There are seven sacraments in the Catholic Church. They are visible signs, such as water, oil, bread and will, which give the faith invisible grace. The Church can be seen as a "treasure trove of grace". For example, for dying people, the Church administers Extreme Unction and Viaticum to help them go through their last journey. But is the Church a trading ground? Can money buy grace? Sorry, Anointment of the Sick, Holy Communion and the remaining sacraments are free of charge!

Truly, the "Communion of Saints" can easily materialize into an interflow of money. For example, when the local churches learnt that Jerusalem would suffer a severe famine, they donated money and asked Barnabas and Saul to bring it to the Church in Jerusalem. (Acts 11:27-30) Time changed. In the sixteenth century when the Church needed a huge fund to pay for the Crusades and the renovation of church buildings, somebody thought up the brilliant idea of selling indulgences, thus triggering the Reformation five centuries ago! See, an oversimplified idea can bring disasters.

Take a look at the gospel today, the wise maidens refused to give the foolish ones some of their oil (Matthew 25:9). Were they selfish? Did they violate the teaching of the "Communion of Saints"? Indeed, grace is transferrable because it is given by God freely. When disasters strike in far off places, or Christians being persecuted there, it is too far away for us to send them relief. We can only pray. I trust you have prayed for Vocation, for relatives and friends who suffer illnesses, for students who have examinations and interviews. You may even fast for a period of time. This shows our trust in God. We firmly believe that God will relieve them of their plights when we intercede. For example, Abraham had bargained with God for the people in Sodom (Genesis 18). Moses had convinced God not to destroy the Israelites after they worshipped the golden calf (Exodus 32). This is the true meaning of the "Communion of Saints". That is we intercede for the plights of our brethren. Later, when believers gave alms to the poor and started to quantize grace, the idea to transfer our "spare" grace to the souls which lacked it emerged. Catholics began to offer masses for the dead and buy indulgences.

Thus, I don't think it is a good idea to symbolize "grace" with "oil". I propose to explain "oil" in terms of everybody's relation with God, whether you are a believer of not. Since it is a personal relation with God, how can we give this relation to other people? Thus, the wise maidens were wise because they had already built up a good relation with God. They foolish maidens were foolish because they were alienated from God and needed to mend their relation. The whole world is where you can buy oil and build up a good relation with God. Where on earth can we not love God and men? Nowhere! Of course we can love God and men within the Church. Outside the Church, in our families, our schools, our working places, when we are taking public transports, in shopping arcades and restaurants, where can't we love God and men and to build up a good relation with Him? The problem lies in whether we are able to take up the opportunity to love God and men before the end of the world or before we die. If the end of the world came tomorrow, I believe it would be too late to line up and get baptized or to go to confession!

There are many different ways to build up a good relation with God, especially during Advent which is a season to prepare for the second coming of Jesus Christ. The parish has arranged a retreat and some other charity services for the needy in this community. Pay attention to the parish bulletin and participate. Seek the Lord while He may be found (Isaiah 55:6). Before the bridegroom arrives, get yourself some spare oil.
God bless!

對於守法的應有態度 The Proper Attitude towards Abiding Laws

常年期第三十一主日（甲年）
主題：對於守法的應有態度

紀律部隊需要步操和體能訓練，方可在惡劣的環境下，履行任務。運動員需要嚴格的訓練，纔可以在比賽場上，創造佳績。舞台上幾分鐘的演出，需要台下經年的苦功。靈性生活，何嘗不是如此！自古以來，很多聖人聖女都是過著澹泊、清貧的隱居生活，守齋克己，並且服務貧困病弱。他們這樣做，正是履行全心全靈全意愛主與及愛人如己兩項大誡命。守誡命就是靈修上的一項操練。

的確，信仰一個宗教，不祗為了心安理得，求福免禍，生活上得到神明的庇祐報答。人總希望超越現況，提昇自己。不過，這些目標，總不會從天上掉下來，總要人努力爭取。縱使救恩是天主採取主動為我們安排了，我們仍需要自己動手去拿取的。所以，在培養靈性生命的路上，祈禱、讀經、領聖事和愛德服務是不能或缺的。

耶穌是猶太人，生來就是猶太教徒，他的門徒全部都是猶太教徒。一個猶太教徒的生活方式，不離遵守誡命。因為誡命是梅瑟在西乃山上，從天主手中接過來，教導人民如何生活的指示。因此，守誡命是得救的具體方法。對於誡命的演繹，法利塞人和經師是權威。所以耶穌說：「凡他們對你們所說的，你們要謹守遵行。」（瑪23:3）作為一個猶太教徒，甚至任何宗教的教徒，你可以不求甚解，人云亦云，跟著經師和法利塞人的指導生活便可以了。但你也可以好像耶穌一樣，超越現況，看得到有很多可以改善的空間。耶穌基督看透了法利塞人和經師的毛病。就是祗說不做，而且做的時候不是為了敬拜天主，而是為了在人前炫耀。因此，耶穌基督警告門徒不要跟隨這些宗教權威的壞榜樣。對於那些祗說不做的人，或者那些教導人祗要信，不要做的人，和那些偽善的人，他們都是自欺欺人而已，不會結出好的果實。反觀那些默默地克己苦身，服務窮人的聖人，例如加爾各答的聖德蘭修女，不但感化了不少世人，而且在天主前亦得到了光榮的冠冕。

基督徒是天國的公民，為了獲得救恩，遵守天主的法律和教會的法律是理所當然的。同時他們都是生活在塵世的市民，所以他們也要遵守當地的法律。享有雙重國籍的我們，既要納稅和當陪審員，也要奉行上星期福音中所提及的愛主愛人兩大誡命。在此之前，曾有人設下陷阱，把耶穌迫進一個兩難的處境。他們問耶穌應否向凱撒納稅。如果耶穌反對向凱撒納稅，在羅馬帝國殖民統治之下，耶穌犯了顛覆國家，煽動叛亂的死罪。如果耶穌贊成向凱撒納稅，他成了猶太人的公敵，是漢奸走狗。當然，耶穌識破他們的陰謀，並以「凱撒的歸凱撒，天主的歸天主」，教導了所有基督徒應有的政治態度。除了天主的法律外，塵世的法律，基督徒也要遵守。

香港的政治條件比較好，政府在立法前總會花一些時間，諮詢受影響的團體。因此，當教會看到政府打算通過一些惡法的時候，教會便有機會提出反對，因為一旦通過了，教會必須要遵守，因為「凱撒歸凱撒」是耶穌基督的教訓。例如，2004年，政府提出「校本條例」，成立法團校董會，引入更多持份者，例如家長、校友、教師、社區團體等進入校董會，表面上是辦學更民主，但卻大大削弱了辦學團體推行他們的辦學理念。天主教，聖公會，循道衛理聯合會等強烈反對，因為一旦通過，他們不得不遵守，以至影響他們傳揚福音。天主教香港教區用了六年的時間上訴，當時教會內有人支持陳日君樞機，也有人反對陳樞機。可以看到，教友不一定支持教會的立場，而教區，除了在信理和倫理的問題上，是不會強迫教友支持教會的立場。最後，香港教區於2011年遭終審法院裁定敗訴。有趣的是，時到今日，有關法團校董會的運作，連教育署也要反過來向香港教區取經！

「校本條例」一役，並不觸及教會的信理或者倫理訓導，祗是學校行政，阻礙傳揚福音而已。可是，當世間的法律與天主的教訓發生衝突時，基督徒別無他選，要按天主的法律行事。因此，當政府提出「性別承認」諮詢時，作為基督徒便意識到這不是行政問題，而是觸及教會的信理和倫理訓導。所以，趁惡法尚未通過前，要努力提出反對。因為通過後，教會及她轄下的機構，如學校，醫院，社會服務等，必需依法行事。作為基督徒，我們不可盲目反對，我們必須認識清楚，「性別承認」怎樣違反教會的信理及倫理訓導。在這方面，我們自己是要下苦功，不能人云亦云的。我們可以請教神職人員，與他們交換意見。但最後，我們應該按自己良心的判斷，有自己的立場。雖然是信理和倫理的問題，直到今天，香港教區仍沒有下令教友必須提出反對立法的意見。今時今日做教友，真不容易啊！

試問有甚麼事物不屬於天主的呢？雖然凱撒的歸凱撒，但連凱撒也是屬於天主的，所以到了最後，基督徒仍要本良心，按天主的法律行事。試問有甚麼為我們得救的事物，天主還沒有做到呢？雖然得救是憑恩寵與信德，說到底，基督徒仍要本著良心，為自己的得救，付出努力，愛主愛人。
天主保祐！

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Thirty First Ordinary Sunday, Year A
Theme: The Proper Attitude towards Abiding Laws

Disciplinary forces need foot drills and physical exercises to ensure that they are able to discharge their duties in adverse conditions. Athletes need hellish coaching in order to smash records in competitions. A performance on stage for a few minutes takes years of hard work. The same goes to spirituality. Ever since ancient times, many saints have led a simple secluded life in poverty, in fasting and in serving the sick and needy. In this way, they were putting the two great commandments into practice, i.e. to love God with all their hearts, and with all their souls and with all their minds, and to love their neighbour as themselves. Thus, abiding by the laws is also a spiritual exercise.

Indeed, believing in a religion is more than psychological consolation, avoiding disasters, seeking blessings, protection and even rewards from deities. Men always want to breaking through the status quo, to transcend oneselves. But all these targets do not rain down from heavens above. Men need to work hard to achieve them. Even though God has taken the initiative to arrange salvation for us, we still need to seize it ourselves. Thus, on the formation of our spirituality, prayer, Bible studies, sacraments and works of mercy are indispensable.

Jesus was born a Jew. He and all the disciples came from Judaism. Observing the Torah is their way of life. It was because the Torah was handed down by God to Moses on Mount Sinai, instructing the people how to lead their life. Thus, observing the Torah was a concrete way to attain salvation. As for the interpretation of the laws, the Pharisees and scribes were authority. Thus Jesus said, "So practise and observe whatever they tell you." (Matthew 23:3) As someone practising Judaism, indeed any religion, you may just do without understanding, say what the authority says and follow the instructions of the scribes and Pharisees. But you can also acts like Jesus, to transcend the status quo and see many rooms for improvement. Jesus Christ saw through the faults of the Pharisees and Scribes. They preached but practised not. Even when they did, they did not do it to worship God but to show off before people. Thus, Jesus Christ warned his disciples not to follow the bad examples of those religious authorities. For those who preach without practice, or teach other to believe but not work and those hypocrites, they are simply self-delusional. They will not bear any fruits. As for those saints who renounced themselves and helped the needy, for example St. Mother Teresa of Calcutta, their examples converted many souls and they have received their glorious crown before God.

Christians are citizens of the Kingdom of Heaven. In order to attain salvation, observing God's laws and ecclesiastic laws is mandatory. At the same time, they are also citizens in a secular world. They have to obey local laws. Enjoy double nationalities, they have to pay tax and serve as a juror on one hand, they also have to observe the two great commandments mentioned in the gospel on last Sunday. Before that, somebody trapped Jesus in a dilemma. They asked him whether they should pay tax to Caesar. If Jesus objected paying tax, under the Roman colonial rule, Jesus's speech was sedition and inciting rebellion punishable by death. If Jesus supported paying tax, he would become a common enemy of the Jews, a traitor and a running dog for the Romans. But Jesus saw through their trick and taught them the proper attitude of Christians towards politics with the famous "Render unto Caesar what belongs to Caesar, and to God what belongs to God." Besides God's laws, Christians must also obey secular laws.

The political conditions in Hong Kong are good. Before legislation, the government always spends time consulting the people affected. Thus, when the Church sees any evil laws pending for passage, she still has a chance to voice her objection. Once they are passed, the Church must follow because of the "Caesar unto Caesar" teaching of Jesus. For example, in 2004, the government passed laws to implement "School-Based Management Policy", bringing in more stakes holders, such as parents, alumni, teachers and community members into the school management committee. Superficially, school management would become more democratic but it would bring many more obstacles for the school sponsoring body to carry out their missions. Catholics, Anglicans and the Methodist Church rigorously opposed because once passed, they had to obey and it would hinder evangelization. Hong Kong Diocese spent six years appealing. At that many in the Catholic Church, some people supported Cardinal Zen while some disagreed. Thus we see that parishioners do not necessarily support the Church and the Diocese, unless in case of doctrine and moral, seldom demands the faithful to toe the Church's line. In the end, the Hong Kong Diocese lost her appeal at the Court of Final Appeal in 2011. Paradoxically, as of today, the Education Bureau comes to consult the Hong Kong Diocese on matter about the running of Incorporated Management Committees.

This school based policy has nothing to do with Church doctrines and morals but school administration which hinders evangelization. But when conflicts arise between secular laws and God's teaching, Christians have no choice but to follow God's laws. Thus, when the government consults the citizens on "Gender Recognition", Christians know that it is not an administrative problem, but it comes into direct contradiction with the doctrinal and moral teachings of the Church. Thus, before it becomes law, we have to work hard to oppose. As Christians, we cannot blindly oppose. We need to understand how gender recognition contradicts the teachings of the Church. Here, we cannot be lazy and say what other people say. We can consult the clergy, exchange views with them. But in the end, we should follow the judgment of our conscience and establish our own stance. Although it is a doctrinal and moral question, so far, the Hong Kong Diocese has not instructed the faithful to voice against legislation. Today, it is not easy to be a Catholic!

Is there anything not belong to God? Though we should render to Caesar what belongs to Caesar's, Caesar also belongs to God. In the end, Christians should follow their conscience and follow God's laws. Is there anything God has not done for our salvation? Though salvation comes from grace and faith, in the end, Christians need to follow their conscience to work hard for their own salvation. Love God and love neighbour.
God bless!

艾2:34-35的迷思

今天是悼亡節。未有機會為先父奉獻彌撒，惟有自己頌讀彌撒經文，為先父祈祷。
第二式的進堂詠 Requiem æternam dona eis, Domine 很是吸引， 是百聽不厭的安所彌撒 Requiem Mass 的表表者。赫然見到出自艾2:34-35，更是心花怒放。彌撒的聖詠的確有根有據，出自聖經。
及後，覺得有點奇怪，波斯王后的故事，在第二章為何會出現「上主，求你賜給他們永遠的安息，並以永恆的光輝照耀他們。」呢？便翻開舊約看過究竟。發現【艾斯德爾傳】第二章祗有23節！並沒有35節那麼多！是否在【艾斯德爾傳】的希臘文補遺呢？可惜遍尋不覓。找拉丁文 Vulgate版仍是撲個空。怎麼辦呢？
Google 一番，找到維基百科的Music for the Requiem Mass，見到出處不是艾斯德爾，而是很奇怪的 4 Esdras。找 4 Esdras，沒有，祗有2 Esdras。原來4 Esdras又稱2 Esdras。終於在Vulgate.org找到了！
"ideoque vobis dico, gentes quæ auditis et intellegitis: expectate pastorem vestrum, requiem æternitatis dabit vobis, quoniam in proximo est ille, qui in finem sæculi adveniet.
parati estote ad præmia regni, quia lux perpetua lucebit vobis per æternitatem temporis."
主啊! 現在可照你的話，放你的僕人平安去了!
nunc dimittis servum tuum Domine secundum verbum tuum in pace