廿一世紀公教父母 Catholic Parents in the Twenty First Century

聖家節（乙年）
主題：廿一世紀公教父母

有誰不願意生活在美滿的家庭之中？可惜，「家家有本難唸的經」，每個家庭都有自己獨特的難處。在一個家庭可行的生活習慣，例如，每晚睡前，父母與子女一起祈禱，祝福他們；或者主日一起飲早茶，然後一起返回聖堂參加彌撒；或者在節日紀念日，一起吃晚飯等等，在另一個家庭卻是無用武之地。因此，為了幫助人民能更有歸屬感，遵守一些傳統習俗是有幫助的，例如在中國人的一些與團圓有關的節日如：中秋、冬至、除夕，總要一家團聚吃晚飯，湯丸和派紅包等。

路加福音記載了一些猶太人的習俗：包括今天沒有讀的，聖母瑪利亞所生的男嬰出生後第八天，舉行割損禮並取名耶穌；今天所讀的，男嬰出生後要「坐月」四十日，然後舉行取潔禮。倘若是首生的男嬰，還要按梅瑟的法律，奉獻給上主。遵守這些表面繁瑣的習俗，表達出猶太人對自己是「上主選民」身份的自覺，引以為榮；並且在歷史上，遵守梅瑟法律，成為抗拒外族欺壓的精神力量。他們擁有並實行這些優秀的傳統，代代相傳，即使多次亡國、被驅趕和屠殺，猶太民族至今仍兀立不倒。大聖若瑟，聖母瑪利亞和耶穌所組成的聖家，正是生活在羅馬殖民地統治的環境生活。天主聖子降生成人，有賴大聖若瑟與聖母瑪利亞，從小悉心培育，使聖子能完成天父的救贖工程。

生活在廿一世紀的公教父母，對於培育子女，面臨的挑戰很大。聖家可以做到的，我們未必做得到。當年的社會氣氛，沒有今天那麼商業化。人民的生活並不會斤斤計較成本效益，而是事件本身的善與惡。他們送子女到會堂學習梅瑟法律，在家則跟父親學一門手藝，一家人共享歡樂，共度困難，期待以色列的復興。因為他們相信，守梅瑟的法律是善，安息日不停工是有害。縱使可以賺多一日的工錢，改善家庭的收入，這仍是一件壞事。今天，大家會不會這樣想呢？

今天，縱使教育制度如何不善，學校只幫助學童應付考試，而不教導他們做人的應有態度；只教導他們物質的科學知識，而不啟發他們認識天地的主宰和人生的終向。父母因為工作的關係和法例的規定，不得不送子女上學，接受劣質的教育。各位父母，尤其是年青的父母，大家能袖手旁觀，繼續任由子女在這樣的環境成長呢？大家是不是應該為子女考慮更遠大的前途，培育子女的靈性生命，與天父建立良好的關係，進入永生；而不是短期的成就，入讀直資小學呢？

誠然，今天的社會多元化，登記的天主教徒不及香港人口的十分之一。選擇一個天主教徒作為長相斯守的終身伴侶，成家立室，的確不是一件容易的事。配偶不是天主教徒，在自己的靈性生活，必定帶來困難挑戰，何況在教養子女方面呢！但天主為我們的安排，永遠是對我們好的。若沒有天主的許可，不如意的事不會發生在你身上。倘若天主許可，事件背後總有豐富的恩寵，為我們有益。所以，縱使配偶沒有共同的信仰，在培育子女的靈性生命方面，總有祝福在困難的背後，不要氣餒。

是天主祝福了你們的婚姻，天主是你們婚姻的保障。天主是愛，所以家中有愛，就有天主的臨在。教宗方濟各在去年發表的「愛的喜樂」宗徒勸諭，為生活在廿一世紀的家庭，提供了如何面對各方面困難的錦囊妙計。在「愛的喜樂」宗徒勸諭中，教宗重溫保祿宗徒至格林多前書第十三章有關「真愛」的意義和實踐。要放下慣性的在家中惟我獨尊的心態，因為每個人都是獨特的天主肖像，所以必需尊重各一位家庭成員。這份對天主肖像的尊重，是對天主本身的尊重。這份尊重如何具體地表達呢？是恆久忍耐，是溫良慈善；不嫉妒，不誇張，不自大，不作無禮的事，不自私，不輕易動怒，不埋怨。以真理為樂，凡事包容，凡事相信，凡事盼望等等。為有不同信仰背景的夫婦，這些錦囊是促進夫妻關係的必殺技，是需要時間修煉的。

所以，教養子女之前，父母必需建立良好的溝通機制，彼此不同的價值觀，應事先明白並且達到協調。甚麼是對子女有益的事，父母怎可以意見分歧呢？在一些可以讓步的事上忍耐，在與天主關係息息相關的真理前，就應堅持。但請記著，即使堅持真理失敗了，天主仍有辦法，在受苦之中，賜給我們恩寵。
願納匝肋聖家繼續持守祝福大家，使家庭成為一個天主聖三臨在的共融成長的團體。
天主保祐！

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Feast of the Holy Family, Year B
Theme: Catholic Parents in the 21^st Century

Who doesn't want to live in a happy family? However, "each unhappy family is unhappy in its own way." Each family has its share of signature difficulties. Routines that work in one family, such as saying prayers together and blessing children before bed; early tea together on Sunday mornings before going to mass or even eating dinners together on holidays and anniversaries, might not work in another family. Therefore, to help people nurture a sense of belonging, it is good to observe traditional customs, such as eating reunion dinners, dumplings and giving out red packets in Mid-Autumn Festival, Winter Solstice or New Year Eve etc.

We find some Jewish customs in the gospel of Luke: including what was not read today, the circumcision and naming on the eighth day after the BVM had given birth to Infant Jesus; and what was read today about the Purification rites forty days after the birth of a male child and the offering of the first-born male to the Lord according to the Law of Moses. These customs seemed to be trivial to observe. However, they represented for the Jews an awareness of their identity as the "Chosen People of God" which they were proud to be. Throughout history, keeping these Mosaic customs becomes a spiritual strength to resist oppressions from Gentiles. They possessed and put into practice these superior traditions, handed them down so that Jews are still standing tall despite being conquered, exiled and butchered repeatedly. The Holy Family, which was made up of St. Joseph, the BVM and Jesus, was living under Roman colonial rule. The Incarnate Son of God had to rely on the careful nurture of St. Joseph and the Blessed Virgin Mary so as to be able to accomplish the Father's redemption project.

Catholic parents living in the twenty-first century face far greater challenges in raising their children. What the Holy Family could do might not work for us. Back then, the social milieu was not commercialized. People did not care so much about cost-benefit analysis. They only looked at whether an action was in itself good or evil. They sent their children to synagogues to study Mosaic laws and learnt a trade at home from their fathers. The whole family shared joys and sufferings together, anticipating the restoration of Israel. It was because they believed that keeping Mosaic laws was right. Working on Sabbath was evil. Even though you might earn an extra day's wage to improve the family income, it was still a bad thing. Today, will you think in this way?

Today, no matter how bad our education system is, that schooling only helps children pass examinations, that schools do not teach students proper attitudes towards life but teach only materialistic scientific knowledge, that schools do not inspire children to know the Creator of the universe and the final goal of existence etc. Both parents have to work and it is against the law not to send children to school to receive education of such poor quality! Parents, especially young ones, can you fold your arms to let your children grow up in such an environment? Shouldn't you consider the longer future, nurture their spiritual life to build up their good relationship with the Father to attain eternal life instead of short-sighted goals like entering Directly Subsidized primary schools?

Indeed, in a pluralistic society today, the registered number of Catholics is less than one tenth of the total population of Hong Kong. The chance of getting a Catholic as your permanent spouse to build up a family is slim. When your spouse is not a Catholic, you are sure to face many difficulties and challenges to live up your faith, not to mention raising your children in a Catholic manner. But what God arranges for us must be for the good of ours. Without God's consent, nothing bad can happen to you. If God consents, there must be abundant grace behind the difficulty for our good. Thus, even if our spouses do not share the same faith with us, on the question of raising the spiritual life of our children, there will always be blessings behind difficulties. So don't lose heart!

It is God who blesses your marriage, the guarantee of which is God Himself. God is love. Where there is love in the family, God is present. Last year, Pope Francis issued the apostolic exhortation "Amoris Laetitia" to advise families living in the twenty first century. There, he goes through the meanings and practices of "Genuine Love" taught by St. Paul in I Corinthians 13. We need to let go our mentality as the de facto "Master of the House" because each and every family member is a unique image of God which deserves respect. Respect the image of God is a respect to God Himself. How do we express this respect in concrete terms? It is patient and kind, not jealous or boastful, or arrogant or rude. It does not insist on its own way, is not irritable or resentful. It rejoices in the right, bears all things, believes all things, hope all things etc. For couples with disparity of faith, these tips are effective ways to improve spousal relations. Of course such skills take time to polish.

Thus, before raising children, parents need to ensure that a good communication has been set up and that the values of both are well understood and compromised. How can parents disagree in what the best is for their children? On some negotiable points, be patient. When we come before the truth about the relationships with God, insist. But remember, even if our insistence on the truth fails, God still has His ways to give us grace in our sufferings.
May the Holy Family of Nazareth continue to bless us, to make our families a presence of the Blessed Trinity, a communion for our growth.
God bless!

以謝恩對抗怨懟 To Fight Against Resentment with Gratitude

以謝恩對抗怨懟（路2:36-40）

倘若亞納十三歲出閣，二十歲守寡。她應該仍有生育能力。結果她在聖殿裡一共渡過了六十四年，從沒有離開過（路2:37）。可能她的丈夫是獨生子，沒有兄弟或近親娶她代兄之嗣；又或者她是素來不育，沒有子女可供依靠。她的經濟狀況，無從稽考，不知她有沒有財產供她終老，或者聖殿有沒有供養寡婦的制度，但從來沒有聽過。無論如何，她並沒有怨言，而且她見證了大黑落德擴建聖殿的工程。耶穌清理聖殿，是因為司祭在管理聖殿時貪污。所謂「冰封三尺，非一日之寒」。聖殿的貪污可能由來已久，亞納有機會親眼看見過。發生在她身上的不幸事件，和所見所聞的不公義事件，並沒有令她憤世嫉俗，沒有摧毀她愛慕和事奉天主的熱誠。「正在那時刻，她也前來稱謝天主…講論這孩子。」她仍然可以稱謝天主，甚至向對天主的救恩滿懷希望的人，講論耶穌基督。（2:38）

從女先知亞納身上，我們可以反省到基督徒為耶穌作見證的基本條件：
第一，心懷怨懟的人不適合做先知。且看約納先知的故事，天主派他勸人悔改，到頭來天主要幫助約納悔改，改變他對罪人的偏見。亞納的際遇足以令她怨天尤人，但她並不懷有這樣消極的態度。

第二，一切從感恩開始。亞納向人講論嬰孩耶穌，可能是來響應西默盎的見證。但她首先來是為了稱謝天主，其次纔是講論耶穌。因為，作見證的第一步是感恩。倘若我們沒有足以感謝天主的經歷，又如何向人宣講自己蒙恩得救的經歷，鼓勵別人也接受耶穌基督的救贖。

第三，認識我們的聽眾。亞納並非向所有人講論嬰孩耶穌，而是「向一切希望耶路撒冷得救贖的人，講論這孩子。」雖然我們應該有教無類，但始終我們更應該照顧那些渴望得救的人。對暫時沒有興趣的人不要失去耐性，對想認識更多的，應有系統地教授要理。
天父啊！願祢的名受顯揚，願祢的國來臨，願祢的旨意奉行在人間，如同在天上。亞孟。

生命恩泉

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To Fight Against Resentment with Gratitude (Luke 2:36-40)

If Anna was married at 13, she would become a widow at 20. She should still be fertile. In the end, she spent 64 years in the Temple without leaving. (Luke 2:37). Perhaps her husband was the only son and there were no brother or near relatives to fulfil the Levirate law. Or perhaps she was barren. She bore no child to support her. We have no clue of her financial situation, not knowing if she had property to support her up to the end. Nor have we heard of any system with which the Temple helped widows subsist. Anyway, Anna did not grumble. Furthermore, she had witnessed the Temple extension project by Herod the Great. Jesus cleansed the Temple because priests mismanaged it with corruption. It must have existed for a long time and Anna must have seen it. The pitiful fate that befell her and the injustice she witnessed did not turn her cynical, or destroy her desire to love and serve God. "And coming up at that very hour, she gave thanks to God and spoke of the child ..." (2:38) She still praised and thanked God and spoke of Jesus Christ to those who were looking for God's redemption.

From Anna the prophetess, we can reflect the basic conditions for Christians to bear witness for Jesus:
Firstly, it is not suitable for resentful people to be prophets. Look at the story of Jonah. God sent him to tell people to repent. In the end, God had to help Jonah repent, to change his prejudice against sinners. Anna's fate did not make her resentful. She did not harbour any negative attitude.

Secondly, everything begins with gratitude. Probably Anna followed and echoed Simeon's witness. But first of all she came to give thanks to God. Only after that did she speak of Jesus. The first step of witnessing is gratitude. Without anything to thank God for, what salvific experience can you share with the others, encouraging the others to receive the redemption of Jesus Christ?

Thirdly, know your audience. Anna did not speak of baby Jesus to all, but "to all who were looking for the redemption of Jerusalem." Although we should preach to all without prejudice, we should pay more attention to those who desire salvation. For those who do not show any interest at the moment, we will not get impatient. But for those who desire to know more, we should give systematic instructions.
Heavenly Father, holy be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Amen.

一個充滿聖神的西默盎 Simeon, a Man of Spirit

一個充滿聖神的西默盎（路2:22-35）

傳統上，藝術家通常把西默盎繪畫成一位長者。但細讀福音的內容，卻找不到有關他年齡的描寫。把他看成長者，可能因為在同一場合，有一位超過八十四歲的女先知亞納，也來講論耶穌基督（路2:37-38）。這樣，讀者很自然聯想到西滿盎也是一位長者。又例如瑪竇福音沒有說明有多少位賢士從東方來朝拜耶穌，但因為獻上三份禮物，讀者很自然以為有三位賢士（瑪2:1，11）。

在路加福音之中，西默盎是繼聖母瑪利亞（路1:35）、依撒伯爾、若翰洗者（1:41）及匝加利亞（1:67）之後，第五個充滿聖神的人（2:25-27）。是聖神感動他進人聖殿，以雙臂接過嬰孩耶穌來，並唱出有名的讚歌（2:27-28）。他的榜樣幫助我們反省接受信仰的經歷。

第一，我們是自己選擇相信天主呢？抑或是聖神的感動，令我們相信天主，相信天主教的道理呢？倘若是自己選擇相信，我們便可以選擇不相信！倘若是聖神的感動而非出於自己的選擇，我們就沒有不相信的選擇了。

第二，福音說西默盎「正義虔誠、期待以色列的安慰」（2:25），這些都是信徒應有的特質，一個充滿了聖神之後應有的態度。有了聖神，信徒能明辨事非，自然會追求正義。有聖神在你內呼吸，你怎可能不虔誠，不渴望天主的救恩呢？

第三，倘若亞納是一個女先知，西默盎的身份亦不會次於先知。他的確是一位先知，他不但預言耶穌基督的前途，更為祂作見證。西默盎的確是基督徒的好榜樣！
可敬的西默盎，請為我們轉求，使我們能充滿聖神，像你一樣為基督作證。亞孟。

生命恩泉

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Simeon, a Man of Spirit (Luke 2:22-35)

Traditionally, Simeon was portrayed as an old man advanced in age. However, reading the gospel passage microscopically, we cannot find any clue on his age. We think that Simeon was old because in the same occasion, an 84-year-old prophetess Anna spoke of Jesus to the people (Luke 2:37-38). Thus readers by association will naturally conclude that Simeon was old. Another example comes from the Matthean Magi narrative which only mentions "Behold, wise men from the East ..." without stating the number. Since they offered Jesus three gifts, readers naturally think, by association, that there were three wise men. (Matthew 2:1, 11)

In the gospel of Luke, Simeon was the fifth person, after the BVM (Luke 1:35), Elizabeth, John (1:41) and Zachariah (1:67) to be filled with the Holy Spirit (2:25-27). It was the Holy Spirit who moved him to enter the Temple, take Jesus in his arms and sing the famous "Nunc Dimittis" (2:27-28). His example helps us reflect on our journey of faith.

Firstly of all, do we choose to believe in God? Or does the Holy Spirit move us to believe in God and in Catholicism? If we choose to believe, we can also choose not to believe! If the Holy Spirit moves us to believe and not us who choose to believe, then we do not have the choice of unbelief.

Secondly, the gospel says Simeon "was righteous and devout, looking for the consolation of Israel." (2:25) Believers should possess these characters which are the proper attitudes of a person who is full of the Holy Spirit. With the Holy Spirit, believers can discern truth and seek justice. When the Holy Spirit breathes inside you, can you not be pious and desire God's redemption?

Thirdly, if Anna was a prophetess, Simeon could not be less than a prophet. Indeed, he was a prophet. Not only did he foretell the future career of Jesus Christ but he also bore him witness. Simeon was truly an exemplar for all Christians!
Venerable Simeon, intercede for us so that we too can be filled with the Holy Spirit to bear witness to Christ. Amen.

「殺害肉身」對「殺害靈魂」 Killing Body vs. Killing Soul

「殺害肉身」對「殺害靈魂」（瑪2:13-18）

很多父母喜歡安排未足歲的子女在聖誕節受洗，讓他們與救主基督一起「誕生」；基督誕生在世上，他們的兒女誕生在天上！這是一個蠻有意義的選擇。不過，有沒有人，包括父母或神職人員，考慮過選擇今天，「諸聖嬰孩殉道慶日」，為嬰兒施洗，慶祝他們誕生在天上呢？

作為一個有信仰的父母，嬰兒洗禮是毋庸置疑的。天下間哪有父母不把最好的東西供給自己的子女呢？那些說讓兒女長大後，按他們自己的理性選擇加入那一個教會，纔是尊重他們的信仰自由云云，是不負責任的托辭！試問作為父親的，會不會尊重子女的自由，讓他們長大後選擇自己的姓氏，選擇嬰兒時吃的奶粉，入讀哪所幼稚園等等呢？這樣做不是先後本末倒置了嗎？固然，他們長大後選擇改投別的教派，或者改變他們的性別，我們會心痛，會怪責自己未盡父母教養子女的負責。所以，嬰兒洗禮不是問題，問題是兒女的信仰培育。

從兒女的角度看，他們尚有很多事物需要學習，尤其是對成年人的信任。他們祗知滿足生理的需要，探索接觸四周的事物而不懂如何選擇，確實有賴成年人為他們選擇安排並教導他們，直到他們長大成人，懂得如何待人接物，明辨是非為止。那時，他們便可以為自己的選擇，負上責任，甭父母為他們操勞了。

在毫無選擇的情況下，白冷的嬰兒成了犧牲祭品，（瑪2:16）他們的生命被剪斷了，喪失了探索和成長的機會。當然，這次殘殺下一代的行為，罪不在父母，而在暴君大黑落德一人身上。可是，那些拒絕為嬰兒施洗，不帶領子女參加主日學，或者千方百計安排子女入讀名校，而非天主教學校的父母，何嘗不是扼殺了子女的信仰生命嗎？一個殺死嬰兒的肉體，一個殺死嬰兒的靈魂，哪一個的罪行更嚴重呢？甭多說了吧！
諸聖嬰兒，請為天下公教父母向天父轉禱，願他們明白及有勇氣負上培育子女靈性生命的責任。亞孟。

生命恩泉

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Killing Body vs. Killing Soul (Matthew 2:13-18)

Many parents like to have their infant children baptized on Christmas day so that they "were born" with their Saviour on the same day, Christ on earth and their children in heaven! This is a very interesting choice. However, have any parents or ministers ever thought of choosing today, Feast of the Holy Innocents to baptize their babies, to celebrate their birth in heaven?

As Catholic parents, infant baptism is unquestionable. Which parents on earth do not choose the best things for their children? Those who argue to allow the children to grow up and make a rational choice which church to join is a respect their freedom of religions are being irresponsible. Ask which father if he would respect his children's choice to select their surnames after they have grown up, which baby-formulae they would choose to feed or which kindergartens to attend? In doing so, are they putting the cart before the horse? Of course, parents' hearts should ache when their grownup children switch to another denomination or change their genders. They would blame themselves for not teaching their children properly. Thus, infant baptism is not the problem. Faith formation of children is.

From the perspective of infants, they still have a lot of things to learn, especially trusting the adult. They only know to satisfy their basic needs, to explore the environment and do not know how to choose. Truly, they rely on adults to make choices for them and teach them until they grow up and know how to relate with others, to tell right from wrong. Then, they can make their own choices, be responsible and parents can have no more worries.

Without choice, the Bethlehem infants became sacrifices (Matthew 2:16). Their lives were cut short and lost the opportunity to grow and explore. Of course, the guilt of killing the next generation should not be laid on parents but on a single tyrant, Herod the Great. However, are parents who refuse to baptize their infants, or bring them to Sunday school, or try hard to enter an elite school rather than a Catholic school not smothering the spiritual life of their children? Killing the body of an infant vs killing the soul of a child, which sin is worse? Need we to say more?
Holy Innocents, intercede our Father for all Catholic parents so that they understand and have the courage to take up the responsibility of forming the spiritual life of their children. Amen.

澄清幾個有關厄里亞先知的疑問，從而反省終身執事職務 To Reflect on the Ministry of Permanent Deacons through Clarifying some issues about Elijah the Prophet

澄清幾個有關厄里亞先知的疑問，從而反省終身執事職務

聖經所記載的每一個人物，他們如何回應天主的召叫，都是值得我們參考的。今天，我想透過澄清以下三個有關厄里亞的疑問，對厄里亞如何回應天主，加深了解，並引申出一些結論，作為執事的生活的借鏡。

• 厄里亞對阿哈布說：「我指著我所服侍的永生上主、以色列的天主起誓：這幾年如果沒有我的命令，天決不降露或落雨！」（列上17:1）
  是厄里亞傳上主的話，抑或是厄里亞自己說的呢？

從內容本身看，有誰可以發號司令，呼風喚雨呢？例如，依撒意亞先知的「葡萄園之歌」就有這一句：「我要命令雲彩不再在它上降下時雨。」（依5:6）可見，明明是天主的說話，但厄里亞為甚麼這樣斗膽，把自己當做天主呢！

可是，雅各伯書是這樣說的：「義人懇切的祈禱，大有功效。厄里亞與我們是有同樣性情的人，他懇切祈求不要下雨，雨就三年零六個月沒有下在地上；他又祈求，天便降下雨來，地上也生出了果實。」（雅5:16b-18）即是說，在第一世紀的猶太人信徒，普遍把那三年的旱災，看成是厄里亞懇切祈禱的結果。而且，因為厄里亞並沒有死去，而是被接升天去了，在耶穌顯聖容時，與梅瑟一起出現在耶穌的兩旁，與耶穌基督對話。所以在猶太人，甚至是基督徒的心目中，厄里亞是有點兒「超性」的。因此，雅各伯要加一句「厄里亞與我們是有同樣性情的人。」，把厄里亞與我們的距離拉近。他所做的事，我們也可以做。最後，雅各伯認為厄里亞這樣做是正義的。

並且，如果先知是傳話者，【列王紀上】會寫「（因為）有上主的話傳給…」，共出現過十次之多。所以厄里亞並不是在傳上主的話，而是指著天主起誓，以自己的祈禱，阻止自然的降雨，懲罰以色列。這種祈禱其實是詛咒，不是嗎？
大家會否覺得，厄里亞是太「為上主萬軍的天主憂心如焚」、太衝動，以致他沒有考慮過後果，落下詛咒，連自己也身受其害呢？以後，厄里亞不再這麼衝動了，當「有上主的話」傳給他時，他纔有所行動。不過，江山易改，品性難移。厄里亞仍有例外的衝動！

作為執事，唸早晚課是我們份內的事。而且，在牧民工作上，我們會遇上很多有困難的人，例如病人自己或他們的家人，會請求我們為病人的健康好轉而祈禱；待判刑的還押人仕，會請我們在上庭或判刑當日，為她們的案件祈禱。在愛德上，這是義不容辭的；但在信德上，這真是很大的挑戰。我們的祈禱，真能扭轉他們的命運嗎？我們對天主和對我們所接觸到的人，有沒有厄里亞那份「憂心如焚」的感受呢？抑或我們已先入為主，判斷了當事人，認為祈禱也是無濟於事呢？請各位幫助晚生解決這個疑惑！

• 阿哈布的王后，依則貝耳因為厄里亞殺了她的450個巴耳先知，便下追殺令。
  按【列王紀上】的記載，厄里亞是神出鬼沒，來去無蹤的。例如，阿哈布的家宰敖巴狄雅曾說：「…上主的神把你帶到我所不知道的地方去…」（列上18:7-15）而且，求雨成功後，「上主的手臨於厄里亞身上，他就束上腰，跑在阿哈布前頭…」（18:45-46）即是說，厄里亞的速度和耐力，比馬車還要快。說起敖巴狄雅，他包庇100個上主的先知，好像眾所周知，是個公開的秘密。他對厄里亞說：「難道我主沒有聽說過…」（18:13）看來這個家宰是有足夠勢力，不怕王后依則貝耳陷害的。或者依則貝耳的勢力根本不是如此神通廣大。
  既然厄里亞跑得好像神行太保一樣快，又神出鬼沒；而且依則貝耳的勢力亦不是想像中那麼大，那麼，厄里亞害怕依則貝耳的追殺令，並且在沒有天主傳話之下，落荒而逃，真是有點莫名其妙了！（19:2-3）

回顧整件事的過程，厄里亞做了兩件天主沒有吩咐的事，可能過火了。
天主祗傳話給厄里亞說：「你去見阿哈布，我要在這地上降雨。」（18:1）即是說，第一，如果厄里亞每日祈禱阻止降雨，天主吩咐他不必繼續；第二，天主並沒有要求他與假先知比賽，証明誰是真主。第三，天主沒有吩咐他斬殺450名巴耳的先知。

當然，聖經沒有記載的事，並不是沒有發生的。而且，這比賽是一個很有效的方法，令全體民眾認清誰是真正的主宰。正如厄里亞所宣言：「你們搖擺不定，模稜兩可，要到幾時呢？如果上主是天主，你們就應該隨從上主；如果巴耳是天主，就該隨從巴耳。」（18:21）所以，比賽肯定是符合天主的旨意。

但斬殺450個巴耳的先知就比較棘手了。固然，【申命紀】有以下的規定：「若一位先知擅敢因我的名說我沒有吩咐他說的話，或因其他神的名說話，這位先知應該處死。」（申18:20）這批巴耳先知，即使部份是濫竽充數，他們都是死有餘辜的。但天主不是也赦免了懺悔的阿哈布的罪嗎？那些巴耳先知，不可以見到天主的神蹟而皈依嗎？難道天主也想斷送他們回頭悔改的機會嗎？所以，我總覺得厄里亞這個決定，是出於「義忿」，為了替依則貝耳所殺的上主的先知報仇雪恨，多於真心執行天主的旨意。倘若是出於天主的吩咐，天主必定會保護他，不受依則貝耳的加害。倒是他自作主張，過了火，招致殺身之禍，纔會逃往猶大國避難。當然，要求厄里亞做殉道者，也未必符合天主的旨意。

求雨比賽勝利，可以說是厄里亞事業的高峰。且看他按天主的說話，到漆東的匝爾法特，接受一個寡婦的供養時，厄里亞對待寡婦的對話，簡直好像一個主人對婢女的口吻！復活了寡婦的兒子後，寡婦所說的讚美的說話，有誰不飄飄然。難怪他如此意氣風發，比賽求雨，並斬殺巴耳先知。

作為執事，我們亦有很多機會得意忙形，忘記了尋求天主的旨意。我們祈禱靈修，應該祗有一個目的，就是尋求天主的旨意，並求天主的恩寵，幫助我們完成天主的計劃。另一方面，天主的旨意通常沒有告訴我們運作的細節。正如天主祗說了「我要在這地上降雨。」而沒有填上細節一樣。這是可理解的，天主尊重我們的自由，祗要不是犯罪的事，天主是容許我們自由發揮的。做執事的過程中，我們學習到為了人靈的需要，辦事要靈活，不拘小節。但事情順利的時候，我們很容易意氣風發，好心做壞事，跳過了應有的程序，帶給自己和執事團不必要的麻煩！

• 敖巴狄雅既然已告訴了厄里亞，最少有100個上主的先知仍然存活著。
  為甚麼厄里亞在曷勒布山上，仍兩次向天主訴苦說：「我為上主萬軍的天主憂心如焚，因為以色列子民背棄了祢的盟約，毀壞了祢的祭壇，刀斬了祢的先知，祗剩下了我一個…」？（19:10, 14）

事實証明，厄里亞在天主前太自大，太目中無人了。明明最少有100個敖巴狄雅保護了的先知存活著，還說所有上主的先知死了，祗剩下了他一個！當天主吩咐他為厄里叟敷油，接替他的先知職位，並且告訴他「天主為自己留下七千人，他們全部是從未向巴耳屈過膝，未與巴耳親過嘴的人。」（19:18）從那時起，厄里亞纔認識到「捨我其誰」的觀念是多麼的錯。當他看見天主寬恕阿哈布殺人奪產的罪時，厄里亞再沒有義忿填膺，投訴抗議求死。他變得成熟了，行為也收斂了。可能是他開始察覺到在他身旁的天使吧。例如，後來當阿哈齊雅王，他是繼承阿哈布為以色列王的，三次派五十夫長帶五十人拒捕厄里亞時。雖然厄里亞仍然「老馬有火」，兩次詛咒，從天降火燒死他們。第三次他聽從天使的勸阻，沒有降火殺人了。

作為執事，無論在堂區服務，或者在教區的委員會工作，切忌「捨我其誰」的虛榮感。我們上任的第一天，便應該抱著一個培養接班人的心態。一個人無論做得怎樣好，始終也有退下火線的一天，有調職的一天。所以，與其一個人享受音樂，總不及眾人一齊享受，所謂「獨樂樂不如眾樂樂。」同樣，「獨善其身」，總不及「兼善天下」。所以執事的服務，經常包括策動並製造機會給堂區的教友，投入社區內的愛德服務，例如「以物換物墟市」、「Pizza Party」、「安樂茶飯」等，這種態度，纔是正確的，符合天主的旨意。

晚生功力有限，今天祗能蜻蜓點水一樣，與各位分享厄里亞的生平對執事團的一些啟發。相對於各位，執事們回應天主的聖召比較晚，不像各位「在你還沒有出離母胎以前，我已祝聖了你，選定了你作萬民的先知。」 （耶1:5）。你們在修院的多年培養下，比我們這些半途出家的人更優勝。我們好像厄里亞和約納一樣，背負著前半生的包袱，回應上主的聖召，要費頗大的精力纔把它們卸下。在一起牧養天主子民的事工上，請大家多多包涵。
天主保祐！

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To Reflect on the Ministry of Permanent Deacons through Clarifying some issues about Elijah the Prophet

How Biblical characters responded to God's call is worth studying. Today, I would like to clarify three issues about Elijah, about how he responded to God's call in order to draw some conclusions beneficial to our diaconate ministry.

• Elijah ... said to Ahab, "As the Lord the God of Israel lives, before whom I stand, there shall be neither dew nor rain these years, except by my word." (1Kings 17:1)

Who can command clouds and rain? For example, we find "I will also command the clouds that they rain no rain upon it." (Isaiah 5:6) It is obviously God's word. How dared Elijah to usurp God's words as his!
However, we read, "The prayer of a righteous man has great power in its effects. Elijah was a man of like nature with ourselves and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again and the heaven gave rain, and the earth brought forth its fruit." (James 5:16b-18) That is to say, the Jewish Christians in the first century generally believed that the three-year drought was caused by Elijah's fervent prayers. Moreover, since Elijah did not die but was taken up to heaven, he appeared with Moses during Jesus' Transfiguration and spoke with Jesus Christ. Thus, among Jews and in particular Christians, Elijah was somebody "supernatural". Thus James adds, "Elijah was a man of like nature with ourselves" to draw Elijah closer to us. What he did, we can also do. Lastly, James opines that what Elijah did was righteous.

Moreover, if the prophet was a spokesman of God, 1Kings would say, "the word of the Lord came to ..." which appears for more than 10 times in total. Thus, Elijah did not hand down God's word but swore before God that he would stop heavens from raining in order to punish Israel. This was a curse, wasn't it?

Do you think Elijah has been "too jealous for the Lord", too impulsive so much so that without thinking about the consequences, he cast a curse on which he himself also fell victim? Later, Elijah would be less impulsive. He would act when "the word of the Lord" came to him. But old habits die hard. Elijah would be impulsive on occasions!

As deacons, praying the Lauds and Vespers is our obligation. But in our pastoral work, we will meet many different people, such as patients in the hospitals or their family members, who ask us to pray for the recovery of their health; or remands in prisons who are going to courts or waiting for sentences and ask us to pray for better outcomes of their cases. In charity, it is right to pray for them. But in faith, it is a very big challenge. Will our prayers turn the course of their destiny? Are we as "jealous" as Elijah for God and the people we meet? Or we have prejudged our clients, thinking that prayers are ineffective in their situations? Please help this Unworthy Servant solve this puzzle!

• When Jezebel, queen of Ahab heard that Elijah had killed the 450 Baal prophets, she ordered the death of Elijah in a fatwa manner.
  According to 1Kings, Elijah was difficult to track down. He simply appeared and vanished the next moment. For example, Obadiah, the Steward of Ahab's household says, "... the Spirit of the Lord will carry you whither I know not ..." (1Kings 18:7-15). Furthermore, after successfully calling down rain, "And the hand of the Lord was on Elijah; and he girded up his loins and ran before Ahab to the entrance of Jezreel" (18:45-46). That is to say, Elijah had the speed and stamina to run faster than chariots. Moreover, it was well-known that Obadiah had shielded 100 prophets of the Lord. It seemed to be an open secret. He even said to Elijah, "Has it not been told my lord what I did ..." (18:13) It is clear that this Steward of Ahab's House had enough power not to fear the murderous threats of Queen Jezebel. Or in reality, the power of Jezebel has been exaggerated. If Elijah ran as fast as Superman and was untraceable and that Jezebel was not as deadly as we imagine, why then was Elijah afraid of the fatwa of Jezebel. It is mind-boggling why, without God's word, Elijah should run away for his life. (19:2-3)

Looking back at the whole incident, probably Elijah had overdone two things which God did not tell him to do.
God only told Elijah, "Go, show yourself to Ahab; and I will send rain upon the earth." (18:1) That is to say, firstly that if Elijah had prayed every day to stop raining, then there was no need for him to continue. Secondly, God did not ask Elijah to compete with Baal's prophets to prove who the true God was. Thirdly, God did not tell him to kill the 450 Baal's prophets.

Of course, what is absent in the Bible is not evidence of absence. Moreover, this competition was a truly effective means to make the people recognize who the true Lord is. Just as Elijah declared, "How long will you go limping with two different opinions? If the Lord is God, follow Him; if Baal, follow him." (18:21) Thus, this competition surely agreed with God's will.

But killing 450 Baal prophets was more problematic. Surely, there is such a Mosaic law, "But the prophet who presumes to speak a word in my name which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die." (Deuteronomy 18:20) This batch of Baal prophets, among whom some might just come to fill up the numbers, surely deserved to die. But had God not forgiven Ahab's sin because he repented? Could some of those Baal's prophets be converted after seeing the miracle? Would God want to deprive them of the opportunity to repent? Thus, I always feel that Elijah's decision came more from his "righteous wrath" to revenge for those prophets of the Lord whom Jezebel had murdered than from God's command. Had it been God's command, God would have protected him from Jezebel's slaughter. Rather, it was his overzealous decision that courted death and had to flee to Judah. Of course, requesting Elijah to die martyrdom might not be God's will.

This Carmel victory could be deemed the zenith of Elijah's career. Take a look at the dialogue between him and the Zarephath widow whom God had commanded to feed him. It was like a master talking to a maid! After raising the son of the widow, how could any man resist ego-expansion at the words of praises from her! No wonder Elijah was so elated as to demand a competition with and execution of Baal's prophets.

As deacons, there are many opportunities to become overzealous and forget God's will. Our prayer life and spirituality have only one purpose: to seek God's will and grace to accomplish His plans. On the other hand, God's will usually does not contain operational details. He simply said, "I shall send rain upon the earth" without further details. This is understandable because God respects our freedom. He gives us a free hand as long as we do not commit sins. In carrying out our ministry, we learn to be flexible in meeting the spiritual needs of people. But when things go well, we easily become overzealous and skip the proper procedures, thus bringing ourselves and fellow deacons unnecessary troubles. The path to hell is truly littered with good intentions.

• Obadiah had told Elijah that he had sheltered at least 100 prophets of the Lord.
  Why on Mount Horeb did Elijah speak twice, "I have been very jealous for the Lord, the God of hosts; for the people of Israel have forsaken thy covenant, thrown down thy altars, and slain thy prophets with the sword; and I, even I only, am left ..." (19:10, 14)

The truth is Elijah had been too arrogant before God. There were at least 100 prophets Obadiah had given protection and alive and Elijah still insisted that only he alone left! When the Lord commanded him to anoint Elisha to be prophet in his place and told him "Yet I will leave seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him" (19:18), from then on, Elijah realized how wrong his "I Alone" concept was. When he saw God forgive Ahab's sins of murder and theft, Elijah was no longer filled with "righteous wrath", complained, protested and asked for death. He had matured. His actions had turned milder. Probably he began to be aware of an angel standing next to him. For example, when Ahaziah succeeded Ahab, thrice he sent a captain of fifty men with his fifty to arrest Elijah. Elijah was still "filled with fire". Twice he sent fire down from heaven to consume them all. On the third time, he listened to the advice of the angel of the Lord and did not summon fire from heaven to kill.

As deacons, whether we serve in the parishes or diocesan commissions, it is important to avoid the vanity of "I Alone". The first day we enter our office, we should start grooming our successors. No matter how well we have done, one day we shall leave the firing line or be transferred elsewhere. Thus, instead of enjoying classical music alone, we should share with others. "Enjoying music alone is not on a par with enjoying with the mass". Similarly, to be good alone is not as good as goodness for all. Thus, diaconate ministry should include motivating parishioners and providing them opportunities to get involved in charity such as "Barter Markets", "Pizza Parties" and "Leisure Dinners" etc. This attitude is right and God approves.

This Unworthy Servant knows his limitations. Today I can only sketch the surface of the Elijah Cycle to unearth some enlightenment for the diaconate. Compared with you, my honoured audience, our vocation comes at a later stage if our lives, unlike your vocation, "Before I formed you in the womb I knew you, and before you were born I consecrated you' I appointed you a prophet to the nations." (Jeremiah 1:5) Your formation in the seminaries was more superior to ours who answered God midway in our lives. We are like Elijah and Jonah, who carried the burdens of our former stage of our life. We have to spend much energy to unload this burden. When we work together to serve the People of God, tolerate us.
God bless!

愛主之徒 The Disciple who Loves the Lord

愛主之徒（若20:2-8）

安德肋與伯多祿是兩兄弟，而雅各伯和若望是另一對兄弟。是安德肋介紹耶穌基督給伯多祿的（若1:41），可以說是伯多祿的引薦人，甚至是啟蒙導師。但很奇怪，在初期教會中，與伯多祿合作無間的竟是若望而不是雅各伯。難道在聖經中，祗能找到兄弟之爭，而找不到兄弟同心嗎？

在若望福音之中，祗有提及洗者「若翰」，完全沒有提及「若望」。而歷代的學者，大部份都同意福音中所提及的「主所愛的門徒」是指若望。即是說，若望福音的作者以「主所愛的門徒」作為自己的代名詞。我們很難猜透為何若望以「主所愛的門徒」自居，難道主耶穌不愛其他門徒嗎？當然愛。那麼，可能是親戚關係，可能是性格關係，或者其他原因了。

耶穌基督曾否認了親戚血緣關係在天國中的重要性（谷3:33-35）， 所以親戚關係不能令若望成為「主所愛的門徒」。是性格嗎？耶穌稱若望為「雷霆之子」（3:17）。有一次他曾經想降火焚毀那拒絕接待他們的撒瑪黎雅村莊（路9:54），他衝動的性格，可想而知。耶穌又怎會愛這種性格的人呢？會！

耶穌基督愛我們，包容我們的不是之處，因為我們每個人在祂心目中都是一個獨特的天主肖像。當前我們可能是衝動、怯懦、貪財、好色、狂妄自大等等，但我們藉著皈依悔改，謙遜地追隨主，我們便可以達到天主在創造之初為我們每個人所定下的理想肖像。且看伯多祿與若望這一對新拍擋。伯多祿三次不認主，即使安德肋不唾棄他，他也沒有顏面與自己的兄長合作。當他提出到墳墓驗証瑪達肋納的說話時，可能祗有若望響應。為甚麼若望會響應呢？與其說若望是「主所愛的門徒」，不如說他是「最愛主的門徒」。因此，這位沒有名字的「主所愛的門徒」，實在有如「德敖斐羅」一樣，是所有信徒的典範，是「愛主的門徒」。你和我都是若望！
聖若望聖史，請為我們轉禱，讓我們像你一樣熱愛我主耶穌基督。亞孟。

生命恩泉

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The Disciple who Loves the Lord (John 20:2-8)

Andrew and Peter were brothers. So were James and John. It was Andrew who made Jesus Christ known to Peter (John 1:41). To a certain extent, Andrew was a sponsor or even a mentor for Peter. But it was strange that during the early Church, Peter worked closely with John instead of Andrew. Can we only find sibling rivalry but not brothers working together in the Bible?

The gospel of John only mentions John the Baptist by name and does not mention John the Evangelist explicitly. Most scholars throughout the ages identify "the disciple whom Jesus loved" as John the Evangelist. That is to say, the author of the gospel of John employed "the disciple whom Jesus loved" as his label. It is difficult for us to speculate why he crowned himself "the disciple whom Jesus loved". Did Jesus not love the other disciples? Of course he loved. Then, perhaps it was because of family tie, or personality or some other reasons.

Jesus Christ has denied the importance of family tie in the Kingdom of Heaven (Mark 3:33-35). Thus family tie could not make John "the disciple whom Jesus loved". Was it personality? Jesus called John one of the Boanerges, sons of thunder. Once John even wanted to bid fire come down from heaven to consume a Samaritan village because the villagers denied them hospitality (Luke 9:54). You can imagine how impulsive he had been. How could Jesus love such people? Jesus could!

Jesus Christ loves all of us, tolerates our iniquities because each one of us is a unique image of God in His heart. At present, we may be impulsive, weak, greedy, lustful and arrogant etc. But when we follow the Lord with repentance and humility, we can attain the ideal image God ordained us at the beginning of Creation. Take a look at the new partnership between Peter and John. Peter has denied the Lord thrice. Had Andrew not denounced him, Peter would not have had the face to work with his own brother. When Peter proposed to verify Mary Magdalene's claim of what had happened at the tomb, probably only John supported. Why did John support? Instead of saying "the disciple whom Jesus loved", it is better to say "the disciple who loved Jesus the most". Thus, this anonymous "disciple whom Jesus loved" is like Theophilus, an exemplar of all disciples who love Jesus. You and I are John!
St. John the Evangelist, intercede for us so that we love our Lord Jesus Christ as passionate as you are. Amen.

用愛擁抱死亡 Embrace Death with Love

用愛擁抱死亡（瑪10:17-22）

我們素來非常仰慕那些殉道者，非常驚訝他們那不怕死，為主作證的精神。無論是亂石砸死、被焚、被烤、被釘、餵野獸、剝皮等等…這樣恐怖的事，常人又怎能忍受呢？聖母瑪利亞問得好，「這事怎能成就呢？」（路1:34）難道殉道者受難時，「聖神要臨於你，至高者的能力要庇蔭你」嗎？（1:35）藉著至高者的能力，殉道者們不會感覺到死亡的痛苦嗎？

首先，死亡真的是痛苦嗎？的確，從一些臨終者所發出的呻呤聲，或者從死者的臉部表情看到扭曲了的面容，我們推測死亡是痛苦的。不過，也有不少人是何等安詳地離開這個世界，壽終正寢，令人羨慕不已。從來沒有人做過死亡直播，把瀕臨死亡的感覺報導給我們。所以死亡不一定是痛苦的。

其次，是甚麼因素使部份人「痛苦」地離世，使另一些人「安詳」地離世呢？這是一個如何「善終」的問題，眾說紛紜。讓我也來襯熱鬧，大膽地在這裡發表意見。

除了在末日時，部份人可以直接進入永生之外，大部份的人要經歷死亡，纔可前往永生彼岸。因此，死亡是通往永生的大門。試想想分隔兩地的人，是多麼渴望有一天與至親者團聚。同樣，基督徒是多麼渴望前往永生彼岸，與我們所愛的耶穌基督團聚。這渴望與我們對耶穌基督的愛成正比！原來「愛情猛如死亡，妒愛頑如陰府。」（歌8:6）竟是如此真實的，在殉道者身上清楚地表達了出來。原來愛情竟然是如此轟轟烈烈的死亡，幸福與痛苦竟然是如此彼此擁抱著。
天父啊！祢的智慧令人讚嘆。請以祢的愛情充盈我們的生活，好讓我們能擁抱死亡，順利到達祢的臺前。亞孟。

生命恩泉

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Embrace Death with Love (Matthew 10:17-22)

We always admire the martyrs very much, are surprised how they were not afraid to die and bear witness for the Lord. Think about being stoned, burnt, roasted, crucified, torn by beasts and flayed etc. How can ordinary people endure such tortures? The BVM asked well, "How shall this be?" (Luke 1:34) Would it be that "The Holy Spirit will come upon you, and the power of the Most High will overshadow you" (1:35)? Would the martyrs feel no pain of death with the power of the Most High?

First of all, is death really painful? Truly, from the groaning of a man at his deathbed, or the twisted face of a corpse, we deduce that death is painful. However, there are also many people who die a peaceful death, leaving this world in their sleep. People would trade anything to die in this way. Since nobody has covered dying live and reported the near-death experience. Thus, death is not necessarily painful.

Secondly, what factors cause some people to die painfully while other peacefully? This is a matter of "good death" and is controversial. I would like to take this opportunity to voice my view.

Except for those who enter eternity directly at the end of the world, most people have to go through death in order to reach the other side. Death is thus a portal to eternity. Imagine people being separated. How much they desire to reunite with their loved ones! Similarly, how much Christians desire to attain eternal life to reunite with Jesus Christ whom they love! This desire is directly proportional to the intensity of the love they have for Jesus Christ. That "Love is strong as death, jealousy is cruel as the grave." (Songs 8:6) is so true and clearly articulated by the martyrs. Love can be so stunning a death. Happiness and pain can embrace each other in such an intimate way.
Heavenly Father, Your wisdom is stunning. We beg you to fill our lives with love so that we can embrace death and set sail before You smoothly. Amen.

相對主義之錯謬 The Fallacy of Relativism

相對主義之錯謬（若1:1-18）

一年一度的聖誕節到了，我們慶祝天主的真光進入世界（若1:9），照亮人生，這光明帶給世人豐盛的生命（1:4）。

生和死、善與惡，好像是孿生的兄弟姊妹。很多人認為惡的存在是必要的，因為惡彰顯了善之所以為善。即是說，世上若沒有惡，沒有痛苦，人又怎能從對比中看見善之為善，快樂之為快樂呢？倘若世上祗有善而沒有惡，人根本不知道「惡」是甚麼、「善」又是甚麼！這是一個似是而非，很動聽的謬誤！

首先，除了「對比」之外，難道我們沒有其他方法認識生死善惡嗎？難道我們需要「南京大屠殺」纔能認識到戰爭結束的美善嗎？

其次，倘若這種「相對論」是正確，那麼，一個小朋友省下五毛錢，助養流浪貓狗，相對於一個地產富豪捐十三億給大學研究治癌藥物，小朋友的行為是「惡」，富豪的行為是「善」嗎？倘若再有「無名氏」捐一千億給社企，建築「劏房」，以解當前居住問題的燃眉之急，富豪的行為，豈不立刻變為「惡」嗎？所以這種「相對論」是錯的。

事實上，生與死，善與惡是分不開的。不是為了對比，而是天主在看來是惡的事物之中，例如疾病、失業、生離死別、為義而受迫害等，賜給我們建樹的恩寵！你病了，有沒有發覺你與家人朋友的關係改善了？你失業了，有沒有離開你的安樂窩，另創一番新天地呢？親友的離別，有沒有幫助你掌握生命的意義呢？你為爭取公義以致一敗塗地，有沒有發現耶穌基督一路與你同行呢…
天父啊！求祢以祢聖子的光明，燭照我們的眼睛，認清祢為我們預備了的種種恩寵。亞孟。

生命恩泉

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The Fallacy of Relativism (John 1:1-18)

It is Christmas. We celebrate the True Light of God enters the world (John 1:9). It brightens life and this Light brings men full life (1:4).

Life and death, Good and Evil are like twins. Many people believe that the existence of evil is necessary because evil manifests why goodness is good. That is to say, without evil, without sufferings, how can men see goodness is good and happiness is happy through contrast? If there is only goodness without evil, men will never know what evil is and what goodness is! This is a fallacy pleasing to the ears!

First of all, other than contrast, is there no other way to know life and death, benevolence and evil? Do we need Nanking massacre to know the goodness of peace?

Moreover, if this kind of relativism is right, then does a little boy who save 50 cents to support stray dogs and cats, in contrast to a rich developer who donates 130 billion to the university to develop drugs to cure cancers, is evil while the billionaire is good? If then does a Mr. Anonymous who donates 10,000 billion to social enterprises to build subdivided flats, to soothe the burning issue of housing turn the billionaire into evil? This relativism is downright wrong!

In fact, life and death, goodness and evil are inseparable. It is not for contrast, but God wants to give us edifying graces in these seemingly evil things such as illnesses, unemployment, separations and persecutions for justice! When you are sick, do you see improvements in your relationships with your family members and friends? When you are unemployed, do you leave your comfort zone to build a new world? Does separation from your family members and friends help you acquire the meaning of life? When your fight for justice ends up in total failures, do you discover that Jesus Christ has been accompanying you all along...?
Heavenly Father, we beseech You to enlighten our eyes with the Light of Your Son to see the many graces You have prepared for us. Amen.

主愛的人在世享平安 Peace on Earth to Men God loves

子夜彌撒（乙年）
主題：主愛的人在世享平安

在這一夜，我們慶祝救主的降生。因為祂不但帶給全人類希望，更帶給世人平安。說起「平安」，原來我們每主日所唸、所唱的【光榮頌】開頭的兩句，就是出自路加福音的聖誕故事（路2:14）。不過，在翻譯的過程中，「主愛的人在世享平安」，就出現了不同的演繹。例如，大家可記得「新生王」歌的重句部份嗎？「天主榮福樂天庭，善人在地享太平。」那麼？究竟是「主愛的人」抑或是「善人」呢？是否「新生王」歌為了遷就旋律纔寫成這樣呢？

原來希臘文原文和拉丁文的翻譯都是「在地上平安給人類、善意」。這個「善意」亦可解作「快樂、滿足、喜悅」等等「美好」的意思。在一般的情況下，希臘文和拉丁文都是把形容詞放在名詞之後，所以「善人」在拉丁文是「人善」，「惡人」是「人惡」等等。因此，希臘文和拉丁文都可以理解為「在地上平安給善意的人」，大部份的英文翻譯都是採取了這個意思翻譯。所以，「新生王」歌的歌辭，並非是遷就旋律所致，而是對原文的其中一種理解。
這裡不得不提1611年的英文KJV翻譯，它把經文譯成「在地上平安、喜悅歸予人。」這是多麼幸福的翻譯，耶穌基督的出生，帶來了平安和美好的一切！惟一的缺陷是不對稱，天主祗有光榮，人卻有平安和喜悅。但這個翻譯比其他的翻譯更勝一籌之處，在於天主的平安是施予所有的人，不局限於「善意的人」。

根據KJV的經驗，我們如何評價思高版聖經的翻譯呢？「主愛的人」與「善意的人」哪一個比較好呢？我個人認為「善意的人」加入了道德判斷的條件，排除了心懷惡意、恨意、貪婪、懶惰和迷色等等的人，不及KJV那樣包容。「主愛的人」則不同，試問世間有誰不是天主所愛的呢？無論你有多少惡意、恨意、貪婪、懶惰和迷色，天主依然愛你，給你悔改機會，刷新在你身上的天主肖像，並且以各種各樣的聖事滋養你，使在你內的天主肖像，達於圓滿美善。翻譯成「主愛的人」，或者是「主所喜悅的人」包容了所有的人，符合若望福音所說：「因為天主沒有派遣子到世上來審判世界，而是為叫世界藉著祂而獲救。」（若3:17）它既解決了KJV的不對稱問題，卻有KJV的包容。所以是目前最好的翻譯。

那麼，我們既是天主所愛的人，我們有「平安」嗎？
所謂「人無遠慮，必有近憂。」真的，我們一日生活在這軀殼之內，一日就必須滿足各種各樣生理、心理、人際關係、經濟、社會及文化的需要。需要得不到滿足，便會產生焦慮，哪來平安呢？
耶穌基督的誕生給我們甚麼啟示呢？
試想像一下，蜘蛛俠如何自由自在地在長、闊和高三度空間翻騰。現在他身處兩座相當緊貼的大廈之間，追捕一些歹徒。蜘蛛俠從三度空間困在二度空間之中。不幸，他跌落一條極狹窄的管道裡，並逃避著一隻怪獸從後追殺。現在，蜘蛛俠祗得一度空間的自由。聖子的降生也有相似。身為宇宙的主宰，素來不受任何限制，可以隨心所欲的天主，卻從無限度的空間之中，把自己降格到生活在祗有三度空間的人類世界裡。例如：祂失去了第四度空間的自由，即「時間」的自由。祂花了九個月的時間在瑪利亞的胎中成長，祂不像孫悟空一樣，一出生便是成年人等等。祂有人類的軀殻和它所帶來的不方便：如飢饑、疲倦、有人類的喜怒哀樂，並且會死去！耶穌基督所做的一切，都是為了服從天父的旨意，拯救這個被罪惡所束縛的世界。即是說，耶穌基督犧牲了自己的自由，以換取這個世界的自由！

耶穌基督不但使世界自由，並賜給我們擺脫罪惡束縛的自由，從而獲得平安。我們有焦慮，因為我們祗注意自己的需要和自己的困難。我們不快樂，因為身邊的人做事，不符合我的期望！政府因為青年人參加社會運動而憂慮，因為他們不專心學業。家長憂慮女子的學業，覺得進不了大學便沒有前途。可是，很多在社會上成功的人士，不一定是大學畢業的，而且，在天主的計劃裡，祂希望我讀大學嗎？讀醫科嗎？抑或是召叫我成為一個服務窮人的社工或神職人員呢？很多成年人都憂慮健康，害怕死亡，使藥廠賺大錢。可是，生老病死不是人人必經的階段嗎？生命不是掌握在天主的手中嗎？我們有需要如此過份焦慮嗎？耶穌基督所教導的「天主經」，不是教導我們求天父賜給今天的日用糧嗎？把明天的焦慮留待明天，即是說，把一切交托給天父照顧，大家領會到多少呢？

各位兄弟姊妹，讓我們把一切，我們的生命、健康、事業、家庭、香港社會、我們的祖國和整個亞洲、整個世界，完全交托到天父的手中，完全按祂的旨意開展。讓我們獲享天賜的平安，全世界得享太平。
祝各位聖誕快樂！
天主保祐！

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Mid-Night Mass, (Year B)
Theme: Peace on Earth to Men God loves

This night, we celebrate the birth of our Saviour. It is because not only does he bring us hope, but also peace. When peace is mentioned, it reminds us that the first sentences of Gloria we sing on Sunday masses come from the Lucan nativity story (Luke 2:14). However, there are many renditions on "Peace on earth to Men God loves" in the process of translation. For example, the Douay-Rheims Bible translates it as "and on earth peace to men of good will." Well, which one is right, "men God loves" or "men of good will"?

The Greek original is "καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκία" and the Latin translation is "et super terram pax in hominibus bonae voluntatis" This "εὐδοκία" can mean "good will, delight and satisfaction etc." all sorts of good things. Usually, in Greek and Latin, they put the adjective after the noun. Thus "good men" in Latin becomes "men good" and "bad guys" is "guys bad" etc. Thus, in Greek and Latin, the sentence can be understood as "and on earth peace to men of good will". Most of the English translations take this interpretation. But this is only one of the many interpretations.
Here, I cannot ignore the 1611 KJV translation. It reads, "and on earth peace, good will toward men." How lovely this translation is! The birth of Jesus Christ brings peace and all sorts of good things to us! The only flaw is its asymmetry. God only has one thing, glory while men have two, peace and good will. But this translation is better than others in one way. God's peace is given to all, not just to "men of good will".

From the KJV experience, how shall we evaluate the John Duns Scotus Chinese translation? Which is better, "men God loves" or "men of good will"? Personally I think that "men of good will" is morally judgmental. It excludes those of evil will, hatred, greed, sloth and lust etc. It is less tolerant than KJV. "Men God loves" is different. Whom on earth does God not love? No matter how much evil, hatred, greed, sloth and lust you harbour, God still loves you and give you chances of repentance to polish the image of God in you. Moreover, He nourishes you with all sorts of sacraments so that the image of God in you may be fully realized. "Men God loves" includes all. It agrees with what John's Gospel says, "For God sent the Son into the world, not to condemn the world, but that the world might be saved through him." (John 3:17) It solves the asymmetry of KJV but as tolerant as KJV. Therefore, it is so far the best translation I know of.

Well then, since we are loved by God, do we have peace?
"Life is a huge bag of worries". Indeed, as long as we dwell in our flesh, we have to meet all sorts of physiological, psychological, interpersonal, economic, social and cultural needs. When needs are not met, anxiety arises. Where can we find peace?
What does the birth of Jesus Christ reveal us?

Let us imagine Spider Man and how he swings freely in the three dimensions of length, breadth and height. Now, he is chasing some criminals between two closed built mansions. He is confined from three dimensions to two. Unfortunately, he falls into a very narrow tunnel, chased from behind by a monster. Now, Spider Man has only one degree of freedom. The incarnation of the Son of God suffers a similar fate. The Author of the Universe is unlimited and free to follow His heart. But from His infinite freedoms, he degraded Himself into the three dimensional world of humanity. For example, He lost his fourth degree of freedom, the freedom of time. He had to spend nine months in the womb of the BVM to grow, unlike the Monkey King who was fully grown at birth etc. He took upon himself human flesh and all its inconveniences such as hunger, exhaustion, all sorts of emotions and even death! Jesus Christ did all these to obey the will of the Father to save this world from the bondage of sins. That is to say, Jesus Christ sacrificed his own freedom in exchange for the freedom of the world!

Not only has Jesus Christ set the world free, but he also gives us the freedom from the bondage of sins so that we can have peace. We suffer anxiety because we only focus on our needs and our difficulties. We are unhappy because people do not meet our expectations! The government worries about young people taking part in social activism because they do not focus on their studies. Parents worry about the studies of their children, thinking that there is no future without a university degree. However, many successful people in the society are not university graduates. Moreover, is it God's plan for me to study in the university? Does God want me to study medicine? Or does God calls me to become a social worker to serve the needy or even to be a clergy? Many adults worry about their health and are afraid of death, thus fattening the pharmaceutical companies! But isn't birth, ageing, sickness and death natural stages of life? Does God not sustain our lives in His hand? Do we need to be so excessively worried? Jesus teaches us the Lord's Prayer. Does he not teach us to ask the Father today for our daily bread? Let tomorrow's worries for tomorrow. That is to say, entrust everything into the hands of the Father. How much do you buy?

Brethren, let us entrust everything, our life, health, career, family, the Hong Kong society, our mother country, the entire Asia and the whole world into the Father's hand, that they unfold according to His will. Let us enjoy this heavenly bestowed peace. Let the whole world enjoy peace.
Merry Christ!
God bless!

與天主合作 To Work with God

將臨期第四主日（乙年）
主題：與天主合作

聖經雖然是由七十三本書所組成的一個小型圖書館，但整體來說，聖經是一本歷史書，一本記載了有關天主拯救人類的歷史書。書中描述了不同的人物角色，如何和天主合作，拯救這個被罪惡染污了的世界。其實，天主並不需要人的合作；而且，在沒有人參與的情況下，救贖的工程可能更有效率地完成；有了人的參與，情況變得不穩定，甚至要付上更沉重的代價。但天主決定了人有份參與這個救世工程，使在人類之內的「天主肖像」，得到更完滿的表達。

從聖經我們可以看到，天主所召叫與祂合作的人物，並不是完美無瑕的，他們或多或少地抗拒天主的邀請。例如梅瑟，當天主在燃燒的荊棘中召叫這位八十歲，落難的埃及王子，前往埃及去解放以色列人時，梅瑟五次推辭，直到天主發怒纔無奈地答應（出3）。又例如在大魚肚內度過三日三夜的約納先知，他何嘗樂意與天主合作，向那些他不喜歡的尼尼微人宣講悔改呢？結果他被大魚吞了，送到尼尼微城纔吐他出來。可見，與天主合作的確是一件苦差，因為人普遍不想改變現況，離開自己的「安樂窩」！這樣，祗會令天主的肖像黯然失色！

今天的第一篇讀經，記載了達味王一生中最顛峰的故事。達味是以色列國的第二任君王，是他團結了以色列十二支派成為統一的王國。在以色列第一任君王自作主張，喪失了對天主的信靠後，「天主另找一位隨祂心意的人，立他為百姓的首領。」（撒上13:14）當時這個人還是一個少年牧童，天主協助他擊敗了巨人哥肋雅，並用了二十多年的時間訓練這個少年，使他成為日後統一以色列的君王。達味自幼熱愛天主，經常以詩歌舞蹈表達自己對天主的孝愛之情。【聖詠集】收錄了的詩歌，大部份都是達味的作品。當他迎接約櫃進入「達味城」，即耶路撒冷城時，當抬約櫃的人每行六步，他便祭獻一頭牛和一隻肥羊。他束著「厄弗得」在上主前盡力跳舞，（撒下6:13-14）可見達味如何熱愛天主，是一個符合天主心意的君王。

今天的第一篇讀經，是有名的「納堂神諭」。達味看見天下大定，四境和平，於是計劃為天主興建聖殿，安放供奉約櫃，因為約櫃是天主臨在的標記。天主喜歡達味對他的虔敬，但正如依撒意亞先知所說，「上天是我的寶座，下地是我的腳凳，你們還能在那裡給我造殿宇，建我休息的地方呢？」（依66:1）因此，天主反而應許達味，他的王權，將會永垂不朽。「你的家室和王權，在我面前永遠存在，你的王位也永遠堅定不移。」（撒下7:16）達味對天主的熱誠，為他贏得了成為耶穌基督祖先的榮譽。猶太人所期待的默西亞，必然是達味的後裔，並將會復興以色列，為猶太人吐氣揚眉。
後來，達味被安逸的生活腐化了，犯下姦淫殺人的罪。雖然他懺悔並得到天主的寬恕，但亦遭受到相應的懲罰，被自己所疼愛的兒子謀朝篡位。雖然最後王位得保，但心愛之子卻死了。達味的一生並非完美無瑕，他的功過自有公論。但可以肯定說，天主為達味所安排的計劃，是圓滿地完成了。

縱觀聖經中的風雲人物，英雄豪傑，很多都被自己的成就所拖累，未能好好地與天主合作。反觀聖經中的女性，在古代父系社會經常受到不公平的對待，但她們的憑著謙遜和對天主的信賴，卻能順利地配合了天主拯救世界的計劃。例如在瑪竇福音所記載的耶穌族譜之中，我們就找到了四位這樣的女性。她們是受欺負的寡婦塔瑪爾、妓女辣哈布、外邦女子盧德和烏齊雅的妻子，連她的名字也沒有記載在耶穌的族譜中！倘若沒有她們，耶穌就得不到達味之子的法律地位！

今天的福音，告訴我們童貞聖母瑪利亞的芳表，她謙遜的一句「願照你的話成就於我吧！」（路1:38）便展開了拯救世界的序幕。但祗是序幕，瑪利亞往後的一生，總是靜默地在耶穌的身後，尋求天主的旨意，並盡力配合實踐。耶穌升天後，仍陪伴著初生的教會，直到她離世被提升天。她是我們每一個基督徒的榜樣。

各位兄弟姊妹，讓我們效法聖母的榜樣，以謙遜和信德與天主合作，把耶穌基督帶到不認識祂的世界去，活出聖誕節的真正意義。
天主保祐！
2014年講道

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Fourth Advent Sunday (Year B)
Theme: To Work with God

Although the Bible is a mini-library made up of 73 books, on the whole, it is a history book which tells us how God redeems humanity. This book describes how different people have worked with God to save a world contaminated by sins. In fact, God does not need the cooperation of men. Moreover, without men's participation, the redemption project might have been more efficiently done. With human factors, the situation becomes very unstable and a heavier price has to be paid. But God decided to get men involved in this redemption project so that the image of God within each man can be more fully expressed.

From the Bible, we find that most of the people God invited to cooperate were not perfect. They more or less rejected God's invitation. For example, when God called from the burning bush the 80-year-old fugitive prince of Egypt to liberate the Israelites, Moses declined five times until God lost His patience. Moses reluctantly accepted the mission (Exodus 3). Another example was the prophet Jonah who had spent three days and three nights in the belly of a big fish. Could he ever be willing to work with God to tell his despised citizens of Nineveh to repent? Consequently, he was swallowed by a big fish, only to be spitted out at Nineveh. It is not a comfortable job to work with God because people generally don't want to change the status quo or to leave their comfort zones. In this way, God's image would rust.

The first reading tells the story of King David at the zenith of his career. David was the second king of Israel. He was able to unite the 12 tribes into a kingdom. After the first Israel king had ignored God's commands and lost trust in God, "the Lord has sought out a man after His own heart; and the Lord has appointed him to be prince over His people." (1 Samuel 13:14) At that time, this man was only a teen shepherd. God helped him defeat Goliath and spent more than two decades to train this lad to become the king to unify Israel. David had loved God passionately since young. He always sang and danced to express his love of God. Most of the psalms collected were penned by him. When he brought the Ark into the City of David, i.e. Jerusalem, whenever "those who bore the Ark of the Lord had gone six paces, he sacrificed an ox and a fatling. And David danced before the Lord with all his might; and David was girded with a linen ephod." (2 Samuel 6:13-14) We can see how David loved God and was a king after God's own heart.

The first reading today is the famous "Nathan Oracle". Seeing that the kingdom was settled and at peace, David decided to build a Temple to house the Ark because it was a sign of the presence of God. God approved of David's piety but as it was written in Isaiah, "Heaven is my throne and the earth is my footstool; what is the house which you would build for me, and what is the place of my rest?" (Isaiah 66:1) Thus, on the contrary, God promised David that his dominion would last forever. "And your house and your kingdom shall be made sure forever before me; your throne shall be established forever." (2 Samuel 7:16) David's piety towards God has earned him the honour to be the ancestor of Jesus Christ. The Messiah the Jews had expected must be a descendant of David. He would restore Israel for the Jews to stand tall.
Later, David was corrupted by a complacent life. He committed adultery and murder. Although he repented and received God's forgiveness, a due punishment descended on him. His beloved son usurped his throne. Although in the end his throne was secured, his beloved son was killed. David's life was not flawless. There is consensus on his merits and demerits. But one thing is certain. God's plan for David has fulfilled.

Many heroes and men of repute in the Bible were hindered by their achievements so that they could not work well with God. On the contrary, many Biblical women, who have been unfairly treated in ancient patriarchal societies, were able to work smoothly with God for the redemption project through their humility and trust in God. For example, we can find four such women in the Matthean genealogy of Jesus. They are the unfairly treated widow Tamar, Rahab the prostitute, Ruth the Moabite and the wife of Uriah whose name is even not recorded in Jesus' genealogy! Without them, Jesus could not acquire the legal status to be the son of David!

The gospel today tells us the exemplar of the Blessed Virgin Mary whose "Let it be to me according to your word" (Luke 1:38) raised the curtain of the redemption of the world. But it was only the opening. Since then, Mary had been walking quietly behind Jesus to seek God's will and worked hard to actualize it. After Jesus' ascension, she accompanied the new born Church until she was assumed into heaven. She is the exemplar of each and every Christian.

Brethren, let us follow the example of the BVM. Work with God in humility and faith. Bring Jesus to where he is not known to live out the true meaning of Christmas.
God bless!

喜從何來？ Whence comes the Joy?

將臨期第三主日（喜樂主日），乙年
主題：喜從何來？

今天是「喜樂主日」，禮儀的顏色由紫色轉為玫瑰紅色，它既標誌著將臨期第二階段的開始，即紀念救主在二千年前的誕生。救主的誕生帶來喜樂，所以我們以玫瑰紅色表達出對這份喜樂的期望。 與上一個主日的福音一樣，今天福音的主角仍然是若翰洗者。他是上主派來為耶穌基督作証的先鋒，幫助群眾作好心靈的準備，迎接默西亞，救主的來臨。他教訓群眾悔改，放下世俗的憂慮，心神轉向天主。他的教訓，今天仍然合用。另一方面，耶路撒冷的宗教領袖，一直監視著他的舉動，恐怕出了亂子，給羅馬殖民地政府一個藉口，大開殺戒。今天的福音，記載了他們對若翰洗者的查詢。

被派的人分兩類，司祭和肋未人負責耶路撒冷聖殿的祭獻工作，祭獻是猶太教宗教生活的中心。但在耶穌時代，有些團體不滿司祭的貪污腐敗，便反對聖殿祭獻，離開耶路撒冷，走進曠野，另起爐灶。梅瑟是肋未支派的人，是他定下祭獻的法律。他從埃及解放了以色列人，梅瑟可以說是第一個默西亞。後來猶大國亡國充軍到巴比倫，波斯王居魯士征服了巴比倫，解放了猶大，讓他們回國重建聖殿。依撒意亞先知稱居魯士為「受傅者」即「默西亞」（依45:1）。若翰的父親也是一個司祭（路1:5），所以若翰非常明白司祭們的來意。若他是默西亞，他會否好像梅瑟和居魯士一樣，支持聖殿的祭獻呢？因此，當司祭問他「你是誰」的時候，若翰直截了當地否認自己是默西亞（若1:19-20）。大家可記得若翰的衣著嗎？種種跡像顯示，若翰極有可能反對聖殿祭獻。因此，司祭繼續詢問。

當以色列的君王帶領人民崇拜巴耳，離棄了天主的時候，天主派厄里亞先知撥亂反正。首先是宣佈三年的旱災，然後在加爾默耳山挑戰四百五十位巴耳的先知，祭神求雨。結果厄里亞勝出，以色列暫時恢復了對天主的崇拜，恢復了向天主的祭祀。因此，司祭問若翰是否厄里亞，看他是否支持聖殿的祭獻。若翰又否認了。（1:21）即是說，若翰仍然有可能反對聖殿的祭獻。
於是司祭繼續問若翰是否「那位先知」。這位無名先知是誰？就是梅瑟曾預言在他以後，天主要興起一位像梅瑟一樣的先知（申18:15），即是說，如果若翰就是那位先知，相信他會像梅瑟一樣，支持聖殿的祭獻。可惜，若翰又否認了，司祭和肋未人聽不到他們想聽到的答案。最後，惟有由若翰自己說自己是誰。若翰的答案：「曠野裡的聲音」，聽來沒有反對聖殿祭獻，司祭們便完成了自己的任務。

法利塞人在各地的會堂工作，負責管理教義和其他宗教行為，他們看守和保存教義和傳統的正確性，有如「道德警察」。例如，雖然梅瑟法律要求遵守安息日，但如何遵守，搬多重的東西，走多遠的路，就由傳統所規定。這些都是法利塞人的任務。他們問若翰，既然不反對，又不贊成聖殿祭獻，為甚麼施洗，好像那些脫離聖殿崇拜，避往曠野的團體一樣呢？法利塞人想鑒定若翰的施洗有沒有違反他們的傳統，看看若翰見否與他們同一陣營。若翰告訴他們，他以水施洗，與法利塞人沒有分別，他們可以放心。若翰再進一步為耶穌基督作見証（若1:26-27），希望他們可以與耶穌基督一起，革新猶太人的宗教生活。可惜若翰的苦心白費了。將來批評耶穌最激烈的，就是法利塞人！當然其中也有支持耶穌的法利塞人。

從今天的福音，我們推測到司祭、肋未人和法利塞人，沒有因若翰的作証而喜樂。他們祗關心若翰是否反對聖殿的祭祀，是否那些與耶路撒冷作對的非建制派，是否羅馬政府派來的滋事份子，製造口實給羅馬政府出兵鎮壓等等…他們生活在利益和權力鬥爭之中，每天的生活充滿壓力，心中再沒有空間留給天主。事實上，所有的權貴都不想改變現況，他們絕不歡迎默西亞來解放，因為默西亞的出現會令他們蒙受金錢及權勢上的損失，且看大黑落德如何下令屠殺剛出生的猶太人君王。所以，若翰所宣講的悔改，放下世俗的利益，轉面投靠天主，為他們並不中聽！

另一方面，平民百姓受盡欺壓剝削，生活是艱苦的，同樣是充滿壓力的。若翰的宣講就蠻有意義了。他們需要默西亞解放他們，脫離官府和商人的剝削，他們渴望厄里亞為他們重建一個公義的社會，留給他們的下一代！他們希望預言中的「那位先知」，可以使他們安居樂業，所有夢想成真！他們註定會失望！因為他們與宗教權貴一樣，局限了天主要做的事！

天主為我們所準備的，豈祗是脫離剝削，安居樂業呢？保祿宗徒說：「天主為愛祂的人所準備的，是眼所未見，耳所未聞，人心所未想到的。」（格前2:9）的確，與我們同在的天主是創造天地的天主，一切都掌握在祂的手中。當我們在尋找天主的過程，以為到了山窮水盡的時候，天主會為我們開闢一條新的道路，讓我們接近祂。
各位兄弟姊妹，不要把天主局限在我們的框架中。祂超越萬有，是我們一切幸福喜樂的源頭。距離聖誕節祗有一個星期，讓我們繼續默想天主為我們所預備了的恩寵吧！
天主保祐！

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Third Advent Sunday (Gaudete Sunday), Year B
Theme: Whence comes the Joy?

Today is Gaudete Sunday. The liturgical colour is rose-coloured instead of purple. It marks the beginning of the second stage of Advent Season to celebrate the birth of the Saviour two millennia ago. The birth of the Saviour brings joy. We put on rose-coloured vestments to express this expectation of joy.
Like the previous Sunday, the hero of the gospel reading today is John the Baptist. God sent him to be the forerunner of Christ to bear him witness. He prepared the hearts of the people to receive the Messiah, the Saviour. He taught the people to repent, to put down secular worries and turn their hearts to God. His teachings are still relevant today. On the other hand, the religious authority from Jerusalem watched over him anxiously lest any unrest would give the colonial Roman government an excuse to butcher the people. Today's reading is a record of their interrogation of John the Baptist.

Two groups of people were sent. Priests and Levites were ministers of sacrificial works in the Temple. Offering sacrifice was the core of Jewish religious life. But in Jesus' time, some communities were unhappy about the corruption of priests. They opposed Temple sacrifice and left Jerusalem. They ventured into the wilderness to establish their own cults. Moses was a Levite. He set down the sacrificial laws. He liberated the Israelites from Egypt. Moses could be deemed the first Messiah. Later, when Judah was conquered and exiled to Babylon, Cyrus, the Persian king conquered Babylon in turn and set Judah free to return home to rebuild the Temple. Isaiah calls him "the Anointed", i.e. the Messiah (Isaiah 45:1). John's father was a priest (Luke 1:5). Thus John knew very well the intention of the priests. If he were the Messiah, would he, like Moses and Cyrus, support Temple sacrifices? Thus, when the priests asked him who he was, John directly denied that he was the Messiah (John 1:19-20). Do you remember John's clothing? Signs indicated that he would oppose Temple sacrifice. Thus, the priests interrogated further.

When the Israelite king led the people to worship Baal and abandoned the Lord, Yahweh sent Elijah to restore order. Firstly, there was a drought of three years. Then on Mount Carmel, Elijah challenged 450 Baal prophets to offer sacrifice to respective gods to beg for rain. In the end, Elijah won. Yahwehism was temporarily restored in Israel. The sacrifice to Yahweh was restored. Thus, when the priests asked if John was Elijah, they wanted to find out if he supported Temple sacrifice. John denied once more. (1:21) That is to say, it was probable that John opposed Temple sacrifice.
Then they continued to ask John if he was "the Prophet". Who was this anonymous Prophet? He was the one whom Moses prophesized God would raise up one day a prophet like unto Moses (Deuteronomy 18:15). That is to say, if John were that Prophet, he would support Temple sacrifice like Moses. Unfortunately, John denied again. The priests and Levites could not get the answer they wanted to hear. Lastly, they demanded John to speak for himself who he was. John's answer, "a voice in the wilderness" did not seem to oppose Temple sacrifice. The priests had accomplished their mission.

The Pharisees worked in local synagogues. They were responsible for managing doctrines and religious behaviours. They ensured the orthodoxy of teachings and traditions and their orthopraxis, like "morality policemen". For example, although Mosaic Law stipulated the observance of the Sabbath, how to observe, how much weight was allowed to carry, how far a person was allowed to walk etc. were handed down by traditions. This was the turf of the Pharisees. They asked John, if he did not support Temple sacrifice or object, why he baptized like those runaway communities in the wilderness. The Pharisees wanted to assess if John's baptism had violated traditions and whether John was on their side. John told them that he baptized with water like them. They could rest assured. John further bore witness to Jesus Christ (John 1:26-27), hoping that they would work with Jesus to regenerate the religious life of the Jews. John could not be more wrong. In the future, the Pharisees would criticize Jesus the most, of course with a handful of exceptions.

From the gospel passage today, we may deduce that the priests, Levites and Pharisees would not rejoice in the witness John bore. They only cared if John opposed Temple sacrifice, if he would be an anti-establishmentalist who opposed Jerusalem, if he was a trouble-maker sent by the Romans to create an excuse for the Roman government to send in troops to suppress them etc. They were living in power struggles and their daily life was under high tensions. There was no room for God in their hearts. In fact, no authority wanted to change the status quo. They rejected Messiah/liberators because they would suffer financial and power losses when a Messiah emerged. See how Herod the Great massacred the newly born King of the Jews. Thus, John's teaching on repentance, to put down secular interests and turn to God would only land on deaf ears!

On the other hand, ordinary people suffered oppressions and exploitations. Life was difficult and under pressure. The teaching of John seemed to be relevant. They needed a Messiah to liberate them from the collusion of government officials and businessmen. They desired to leave behind for the posterity a fair society rebuilt by Elijah. They hoped that "the Prophet" would make their dreams come true, that they might lead a stable and prosperous life. They were doomed to disappointment! It is because, like the religious authorities, they confined what God could do!

Does God prepare for us a society free from exploitation, where people could lead a stable and prosperous life? St. Paul says, "What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him." (1 Corinthians 2:9) Indeed, the Creator of heaven and earth stays with us. He holds everything in His hand. When, in the course of seeking God, we come to a dead-end, God shall open up a new path for us to come close to Him.
Brethren, don't shut God up inside a box. He who surpasses the Creation is the source of all our happiness and joy. There is about one week to go before Christmas. Let us continue to meditate what graces God has prepared for us!
God bless!

向若翰洗者學習 Learn from John the Baptist

將臨期第二主日（乙年）
主題：向若翰洗者學習

若翰洗者的確是一個富於傳奇的人物。
若翰的父親是一位司祭，是一位遵守梅瑟法律的義人。可惜妻子素來不育，二人老來膝下猶虛。不知何故，妻子竟然老蚌生珠，而且在懷孕期間，這位司祭父親成了啞巴，直到孩子出生為此。發生了這樣神奇的事，令人相信此子必然非同凡響，將來必成大業。

按福音記載，這位若翰並沒有繼承父業，卻跑到曠野裡做先知。他宣講悔改，為人施洗赦罪，並吸引了一群信徒跟隨他，當中包括了耶穌的首批門徒。當代的人以為他就是默西亞，若翰否認了。並且為這位將臨的默西亞作證，他要以聖神給信徒付洗。（谷1:8）耶穌來到接受若翰的洗禮後，有幾個若翰洗者的門徒，開始投靠耶穌。後來，若翰洗者因為批評黑落德的婚姻，被捕入獄，並死在獄中。從此，他的門徒四散，被其他教派所吸納，在歷史中消失了。的確，若翰洗者擔任了新舊約的交接。他繼承了舊約先知的精神，作為天主的代言人，在猶太人中間宣講悔改，準備他們的心靈迎接默西亞，迎接新約的時代。

若翰洗者的言行，今天仍蠻有意義。
首先，雖然先知是天主的代言人，但舊約中的先知卻有很多種類，因為他們在不同的處境履行天主代言人的任務。有在王宮中向君王傳達天主旨意的謀臣諫官，例如達味王身邊的納堂先知。有著書立說，聚集學徒，形成一個學派的，例如依撒意亞先知。亦有獨來獨往，批評時弊，卻充滿神恩，可以行神蹟的，例如厄里亞先知。若翰洗者是第二、第三類的合體。他蒙召在曠野中生活，親近天主，聽取天主的旨意。他的言行吸引了一群有理想的人跟隨他；他清貧的生活方式，與當代的宗教領袖的生活方式成了強烈的對比，甚至是對他們的一種指控。
作為基督徒，我們不需要擁有若翰洗者傳奇的生平，領洗時已分擔了耶穌基督的先知職務。我們除了在言論上向世人傳達天主的價值外，我們的生活方式也應符合天主的價值。我們不但宣揚「神貧、溫良、饑渴慕義」等等的價值，我們更要身體力行。當然，我們不需要像若翰洗者一樣穿「駱駝毛的衣服，腰間束皮帶，吃蝗蟲與野蜜」。（1:6）但我們也應該有澹泊生活的意識，不追求「名牌炫耀」，或者揮霍奢侈的生活。

耶穌復活後顯現給前往厄瑪烏的兩個門徒時，曾向他們解釋舊約法律和先知的意義。（路24:27）耶穌基督的言行，往往是為了應驗舊約的法律和先知。從另一角度看，舊約的法律和先知，其實是為默西亞，為耶穌基督作見證。若翰也為耶穌基督作見證，他勸群眾悔改，為他們施洗，並預言那個賜給信徒聖神的，就是默西亞、救世主。當耶穌接受他的洗禮時，洗者若翰向群眾指出耶穌就是那「除免世罪的天主羔羊。」（若1:29）
作為基督徒，我們為耶穌基督作見證，便最能履行我們的先知職務了。我們在待人接物方面溫良慈悲，做就他人，不怕吃虧；寬恕別人，給他們七十個七次的改過機會。能這樣按福音的教訓生活，便活出耶穌基督的面貎，有如一眾先知和若翰洗者一樣，為耶穌基督作見證。

在將臨期的第一主日，福音教訓我們應該「醒寤」。醒寤固然是對的，但不足夠。有如飼養熱帶魚，魚缸中的溫度計可以告訴我們水溫是否過低，溫度計就是養魚的「醒寤」。但祗有溫度針可以保護熱帶魚不會凍僵嗎？當然不會。我們需要暖管。同樣，祗有醒寤也是不足夠的，所以今天的福音告訴我們要「悔改」，要放棄心中所迷戀的世俗事物，回心轉意，歸向天主。我們應全心全靈愛天主，不是全心、全靈、全意、全力地「愛」打機、考試和投資等等。「悔改」是一生的功夫，既是領洗前，也是領洗後必須要做的事。
各位兄弟姊妹，距離聖誕節尚有兩個星期。大家有沒有預備好聖誕咭、聖誕禮物、聖誕大餐等等？請緊記，聖誕是慶祝天主子降生成人的日子。倘若我們的心中仍充塞著不少的世俗事物，那裡有空間迎接天主呢？心中沒有天主子的聖誕，又怎能稱為聖誕呢？
天主保祐！

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The Second Sunday of Advent, (Year B)
Theme: Learn from John the Baptist

John the Baptist was legendary.
John's father was a priest, a righteous man that kept the Mosaic laws. Unfortunately, his wife was barren. They did not have children in their old age. Then for some unknown causes, his wife was able to give birth to a son and during her pregnancy this priestly father of John's had become a mute until the birth of the child. Armed with such wonderful events in his portfolio, this child was believed to be extraordinary and would become a great person in the future.

According to the gospels, this John did not succeed his father as a priest. Instead, he went into the wilderness to become a prophet. He preached repentance and baptized people to forgive sins. He was able to attract a significant number of followers, including some who later became the first disciples of Jesus. Contemporary Jews thought that he was the Messiah. John denied and bore witness to the coming Messiah who would baptize believers with the Holy Spirit. (Mark 1:8) After Jesus was baptized by John, some followers of John's began to follow Jesus. Later, John the Baptist was arrested for criticizing the marriage of Herod Antipas and subsequently died in custody. His followers were dispersed, absorbed by other sects and vanished from history. Indeed, John the Baptist bridges the Old and the New Testaments. He acted as the spokesman of God in the spirit of Old Testament prophets. He preached repentance among the Jews to prepare their spirit to welcome the Messiah, the dawn of the New Testament age.

The words of deeds of the Baptist are still relevant today.
First of all, although prophets are God's spokesmen, there were different kinds of prophets because they discharged their ministry in different contexts. There were those who passed on God's will to kings in the palace. For example, prophet Nathan at the side of King David. There were those who wrote and had set up a school of thoughts of their own. For example, prophet Isaiah. There were those lone wolves who criticized social evils but they were full of charisma and worked miracles. For example, prophet Elijah. John the Baptist was an amalgamation of the second and third types. He was called to live in the wilderness to come into close contact with God and listen to His will. His words and deeds had attracted a crowd of idealistic followers. His poverty contrasted deeply with the life styles of contemporary religious authorities. His was even an accusation of those religious leaders.
As Catholics, we do not need a legendary life like that of John's. At baptism, we partook in the prophetic ministry of Jesus Christ. Besides speaking up God's values to humanity, our life style should also be compatible with these values. Not only do we advocate such values as "poverty in spirit, meekness, hunger and thirst for righteousness" etc, but we also put them into practice. Of course, we do not need to dress up like the Baptist, "clothed with camel's hair, and had a leather belt girdle around his waist, and ate locusts and wild honey." (1:6) But we should have the mentality to lead a simple life, not to show off with brands and lead an extravagant life.

After resurrection, Jesus appeared to two disciples going to Emmaus. He explained to them the meanings of laws and prophets. (Luke 24:27) Jesus' words and deeds mostly fulfilled laws and prophets of the Old Testament. From another perspective, the laws and prophets of the Old Testament bore witnesses to the Messiah, to Jesus Christ. The Baptist also bore witness to Jesus Christ. He persuaded the Jewish people to repent, baptized them and foretold the one who gave the Holy Spirit would be the Messiah, the Saviour. When Jesus came to be baptized by him, John the Baptist pointed out to the people that Jesus is "the Lamb of God". (John 1:29)
As Catholics, bearing witness to Jesus Christ is the best way to discharge our prophetic ministry. In interacting with people, we are meek and merciful. We build up others and not afraid to be taken advantages of. We forgive others, giving them seventy times seven chances to turn a new leaf. When we lead our life in the spirit of the Gospel, we are showing people the countenance of Jesus Christ. Like all the prophets and John the Baptist, we are bearing witness to Jesus Christ.

On the First Advent Sunday, the gospel taught us to Watch Out. Being alert is of course right, but not sufficient. For example, you keep an aquarium of tropical fish. The thermometer can tell you if the water temperature is too low. The thermometer in the aquarium is the "Watch Out". But can the thermometer protect the fish from freezing? Of course not! We need a heater. Similarly, being watchful is not sufficient. Thus the gospel message today tells us to repent. We need to forsake our obsession with worldly things. We need to turn to God. We need to love God with all our hearts and souls, not love studies, mobile games and investment etc. with all our hearts with all our souls, with all our strength and with all our minds. Repentance is a life-long exercise, something we must do before and after baptism.
Brethren, there are two weeks to go before Christmas. Have you got your Christmas cards, Christmas gifts and even Christmas parties ready? Bear in mind, we celebrate the incarnation of the Son of God in Christmas. If our hearts are stuffed with worldly things, where comes the room to welcome God? How can we call a Christmas without the Son of God in our hearts Christmas?
God bless!

Where should we put our hope? 我們的希望在哪？

First Advent Sunday (Year B)
Theme: Where should we put our hope?

We begin a new Liturgical Year today, Year B on this First Advent Sunday. We will spend the whole year reading the gospel of St. Mark. The gospel according to St. Mark gives us a lively picture of the life and teachings of Jesus Christ, the Son of God who is a man of actions, of powerful actions. His teachings are simple, direct and therefore easier to understand. Thus, if you want to have a full picture of the life and teachings of Jesus Christ, the gospel of St. Mark is the best to start with.

For example, the gospel message today is clearly spelt out in the passage, "Watch, therefore, you do not know when the Lord of the house is coming!" (Mark 13:35) Why should you care about the coming of the Lord? It is because he shall bring us a better tomorrow. Today, life is miserable. When the Lord comes, life shall be joyful. Today, life is unfair. When the Lord comes, life shall be full of justice etc. It is the hope for a better future that keeps us going.

Where there is hope, we have the direction and motivation to work hard, even to suffer exploitation. For example, why did you borrow huge sums of money and leave your family members behind to work here in Hong Kong? It is because you could earn more money here and remit it back home for your families to improve their livelihood. The hope for a better future keeps you working.
When there is no hope, we have no motivation to press ahead. For example, adults are realistic and mature after long years of working while young people are more idealistic. In Hong Kong, adults keep telling the young people that it is impossible for Hong Kong to be independent. The independence of Hong Kong has no future etc. However, some young people do not see the way the adult see. They believe that life shall be better, fairer and happier when Hong Kong shakes off the control from Beijing. Therefore, these young people keep on fighting for the independence of Hong Kong.

As Catholics, we look forward to the second coming of our Lord Jesus Christ because by then, the Kingdom of Heaven shall be fully realized. "God will wipe away every tear from our eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away." (Revelation 21:4) When the Lord comes to bring us to heaven, we don't want to be left behind. Thus, Jesus advises us to keep watch and not let Him find us asleep.

What does "find you asleep" (Mark 13:36) mean to you? Does it mean that you are lazy and fall asleep? No! Nobody is lazy in Hong Kong. All of them are very hard working. Children have to do their homework and go to tuition, learning violin and ballet etc. Even old people gather cardboard paper on the streets to earn a few extra dollars. Therefore, we fall asleep not because we are lazy. On the contrary, we fall asleep because we are exhausted in our studies, in our work, in our ambition and in our making money etc. Jesus gives us a warning! Do not exhaust yourselves. Take a break on Sundays to go to Church to pray, to help the needy, to take care of the sick and visit prisoners. Then you can build up a good relationship with God and with men. When the Lord comes, He will not find you sleeping in exhaustion. Rather, you find Him in the least of the brethren you are serving. (Matthew 25:40)

Young people are the hope of our future. The Catholic Diocese of Hong Kong makes the new liturgical year, the Year of the Youth. We encourage them not to lose hope in themselves. Be courageous because the Catholic Church listens to your opinions. Participate more in the life of the Church and in the Hong Kong SAR government which is also trying to incorporate more young people into her offices.
Keep this in mind. Not only are young people the hope of our future, the needy people too are our hope.
God bless!

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將臨期第一主日（乙年）
主題：我們的希望在哪？

今天我們開始新的禮儀年，乙年，在未來一年我們會讀【馬爾谷福音】。它為我們描繪出一個行動型的天主子，耶穌基督的言行。祂的教訓簡單直接，與其他福音相比，較為容易明白。倘若要介紹耶穌基督的生平和言行，【馬爾谷福音】是首選。

例如今天所選讀的福音，教訓非常清楚：「所以，你們要醒寤，因為你們不知道，家主甚麼時候回來。」（谷13:35）為甚麼我們要留意主的回來呢? 因為祂會帶來更美好的明天。今天，生活艱苦。當主重臨時，生活將會變得喜樂。今天世上充滿不公義，當主再度來臨時，世上將充滿公義等。就是這份對美好未來的期望，支撐著我們不斷奮鬥向前。

那裡有希望，那裡就有努力的方向和動機，甚至樂意受苦，受剝削。例如，不少外籍傭工，不惜舉債，也要離鄉別井，拋下家人來香港工作，為的是甚麼呢？不就是賺取多些金錢匯返家鄉，改善親人的生活嗎？對更美好的未來滿懷希望，促使人不辭勞苦地奮鬥。
倘若失去了希望，何來奮鬥的動機呢？例如，成年人的閱歷使他們變得現實和成熟，青年人卻較為理想化。在香港，成年人不斷告訴青年人，香港是沒有可能獨立的，香港獨立是沒有前途的等等。但部份青年不像成年人一樣看事物，他們相信一旦香港擺脫了中央政府的操控，生活會更好，更公平，更快樂。因此，部份年青人仍為香港獨立奮鬥。

作為天主教徒，我們期待主耶穌基督的再度來臨，因為天國將會全面地在人間實現。那時，「天主要拭去我們眼上的一切淚痕，以後再也沒有死亡，再也沒有悲傷，沒有哀號，沒有苦楚，因為先前的都已過去了。」（默21:4）當主來帶領我們往天國的時候，沒有人想被遺下。因此，耶穌基督告誡我們要醒寤，不要睡著了。

為你，「正在睡覺」（谷13:36）是甚麼意思？是否我們躲懶貪睡呢？不會！香港沒有懶人，所有人都勤奮工作。小朋友忙於功課、補習、學琴、學芭蕾舞等。連長者也在街上拾荒，多賺幾塊錢。所以我們不是因懶惰而睡著了。相反，我們是因為學業、工作、野心或賺錢等勞累而睡著了。耶穌警告我們，不要透支了自己。在主日要休息，要到聖堂參與禮儀，要幫助貧困，照顧病人，探望囚犯。這樣做，我們與天主與近人建立良好關係。當他再度來臨時，我們不會因透支而睡著了。反而，我們在所服事的最小兄弟中找到主。（瑪25:40）

青年人是我們未來的希望。香港教區把新的禮儀年定為「青年年」。我們鼓勵青年人不要失望。要鼓起勇氣，因為天主教會願意聆聽你們的意見。積極投入教會的生活和香港特區政府吧，她正努力吸納更多青年人加入政府部門。
請緊記！不但青年人是我們未來的希望，貧窮者也是我們的希望。
天主保祐！