天主的救贖 God's Redemption

聖若翰洗者誕辰節
主題：天主的救贖

舊約聖經處處傳揚天主是生命主宰的訊息，尤其是新生命。在創世紀，原祖犯罪被逐出樂園之後，厄娃懷了孕，生了加音，說：「我賴上主獲得了一個人。」（創4:1）聖詠集讚頌天主，使不育的婦女生育，令她快樂無窮（詠113:8）；而且，很多偉大的人物，都是不育的婦女所生的！例如亞巴郎的妻子撒辣素來不育，在90歲時生了依撒格；雅各伯所愛的表妹辣黑耳是不育的，後來生了古聖若瑟。就是這個若瑟，將來從饑荒之中救了全家和全埃及的百姓；後來著名的民長，例如三松和撒慕爾，他們的母親都是不育的。今天我們所慶祝的若翰洗者的誕辰，在某程度上也是慶祝，天主是生命的主宰。因為福音記載，若翰的母親依撒伯爾，也是「素不生育」的（路1:7）。

誠然，天主是全能的，祂不是死人的天主，而是活人的天主（20:38）。生命由祂所創造，所以祂是生命的主宰，是無可致疑的。可是，令不育的婦女產子，有另一層意義，它突顯出天主的救贖，天主的慈悲。舊約時代，女性沒有地位。她們的主要任務是為丈夫誕下男兒，繼承丈夫的產業。沒有為丈夫生下男嬰的，是一種遺憾；不能生育的，更是一種恥辱。即使有一個愛自己多個十個兒子的丈夫，也不能令撒慕爾的母親釋懷（撒上1:8）。她在撒慕爾斷乳後，便把他獻給了上主，因為上主洗脫了她不育的恥辱。她不再欠丈夫任何的債，任何的責任。本來，她是沒有能力還的，但現在天主為她還清了！依撒伯爾老年誕下若翰洗者，也是天主的救贖，洗脫了她的恥辱，使她加入了聖祖們，撒辣、黎貝嘉和辣黑耳等人的行列！

那麼，天主對依撒伯爾的丈夫，是否苛刻了一點呢？總領天使加俾額爾在聖殿的聖所裡，顯現給匝加利亞，告訴他天主應允了他的祈禱，賜給他一個兒子，並吩咐匝加利亞為孩子取名若翰（路1:13）。可惜，天主的應允來得有點遲，使匝加利亞有點為難。倘若在他年青力壯時得子，當然是一件值得感恩的事。可是，他夫妻倆已上了年紀，身體的機能未必負擔得起；假若他倆死去，誰人可以養育年幼的若翰呢？匝加利亞的顧慮是可以理解的。可惜他是司祭，而不是經師，一時忘記了舊約中，眾聖祖的事蹟；又不善辭令，說出了一句類似懷疑的話：「我憑著甚麼能知道這事呢？」（1:18） ¹結果，匝加利亞啞了九個月，直到孩子出世，並起名若翰後，匝加利亞纔恢復說話的能力。（1:64）即使天主是慈悲的，天使加俾額爾可能出手重了些，不是嗎？

不要把匝加利亞啞了，看成是不相信天主的懲罰。其實，天使在幫助匝加利亞，令他的作證更可信。要知道猶太人的法律，要求兩個證人的證言，纔可以成立一件事實。聖所裡祇有一個人和一個天使，沒有天主的批准，其他人是見不到加俾額爾的。因此，匝加利亞走出聖所，告訴其他人見到天使，是不能成立的，除非當初是兩個，而不是一個司祭進入聖所獻香。令匝加利亞不能說話九個月，是最低傷害，最大效率的證據！而且，保持沉默九個月，有助匝加利亞深入默想天主對他夫妻倆和對以色列民族的救贖。當他一開口說話時，匝加利亞便讚美天主，歌頌祂的救贖，並預言若翰洗者的使命。天主不但應允了他的祈禱，賜給他一個兒子，更安排他的兒子，成為救主的前驅，預備一個悔改的猶太民族，迎接即將來臨的默西亞。這一篇「匝加利亞讚主曲」，便成了我們每天晨禱用的一篇讚歌。

匝加利亞的際遇，值得我們反省。福音說他夫妻倆在天主前都是義人（1:6），好人理應有好報的，不是嗎？不過，天主的時間和人類的時間不同，天主沒有在他們年青時賞給他們一個兒子，反而在他倆年老時，計劃安享晚年的時候，纔給他倆恩寵和使命。所以，我們也不可安於現狀，覺得自己已經做到令天主滿意！我們應當時常祈禱讀經，好像匝加利亞進入聖所一樣，與天主建立緊密的關係。說不定有一天，天主會派遣一位天使，一位你身邊的人，給予我們一個使命，去領受履行這個使命時，天主為我們預備了的恩寵。所以，離開我們的安樂窩，在我們的慣性生活中，保持警覺；在一切事物中，在遇到有需要的人身上，看到天主的臨在。去親近天主，去服務那些需要我們的人吧！在那些可見的最小的弟兄身上，愛那不可見的耶穌基督。當其他人看見我們的善行時，懂得光榮天主聖父。這樣做，我們在履行洗者若翰，作為耶穌基督前驅的使命。
各位兄弟姊妹，到外面去傳福音，去行善吧，天主的恩寵等著你。
天主保祐！

[1]翻譯上，「知道」亦可解作「行房」。按上文下理，是可以的。

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Solemnity of the Nativity of John the Baptist
Theme: God's Redemption

The Old Testament reiterates many times the message that God is the author of life, in particular new life. In Genesis, after the Fall of our First Parents and they were driven out of Eden, Eve conceived and gave birth to Cain, saying "I have produced a male child with the help of the Lord." (Genesis 4:1) The Psaltist praises God for giving the childless wife a home, the joyful mother of children. (Psalm 113:8) Moreover, many great men were born of barren wives! For example, Abraham's wife Sarah was barren. She gave birth to Isaac at 90. Jacob loved his cousin Rachel who was also barren. She gave birth to Joseph who saved the whole family and Egypt from famine. Subsequently, famous Judges such as Samson and Samuel were born of barren mothers. Today, we celebrate the Nativity of John the Baptist. To a certain extent, we are celebrating God, the author of life. It is because John's mother, Elizabeth was also barren (Luke 1:7).

Indeed, God is almighty. He is not a God of the dead but the God of the living (20:38). Life was created by Him. There is no doubt that God is the author of life. However, making barren women give birth to children has another meaning. It manifests the redemption and mercy of God. In Old Testament times, the status of women was low. Her major mission was to give birth to a male baby for their husbands to inherit their estates. It was regrettable not giving male babies but a shame to be barren. Even a husband who loved her more than ten sons could not console Hannah (1 Samuel 1:8). Once Samuel was weaned, Hannah his mother offered him to the Lord because the Lord had removed her shame. She was no long in debt to her husband, owed him no more responsibility. In fact, Hannah was unable to pay the debt. But now God redeemed her! Elizabeth gave birth to John in her old age and it was also God's redemption. It removed her shame and placed her among the matriarchs like Sarah, Rebekah and Rachel!

Then, was God too harsh to the husband of Elizabeth? Archangel Gabriel appeared to Zechariah in the sanctuary, telling him that God heard his prayer and would give him a son. He told Zechariah to name his son John (Luke 1:13). Unfortunately, God's favour came a bit late and put Zechariah in a difficult position. If he were young, Zechariah would be grateful to have a son. But now, both Zechariah and his wife were old. Their bodies might not be able to bear the burden. If they died, who would raise the young John? Zechariah's worries were understandable. Unfortunately, he was only a priest, not a scribe. He probably had forgotten the stories of the patriarchs. Furthermore, he was not eloquent and spoke something like a doubt, "How should I know this?" (1:18)² Consequently, Zechariah became dumb for nine months until the child was born and given the name John. Then Zechariah could speak again (1:64). Even if God is merciful, angel Gabriel seemed to have pushed too far.

Do not see Zechariah's dumbness as a punishment of unbelief. In fact, the angel was helping Zechariah make his testimony more credible. According to Jewish laws, it takes two persons to establish the truth of a statement. There were only one man and one angel in the sanctuary. Without God's permission, no other people could see angel Gabriel. Thus, when Zechariah came out of the sanctuary and told people that he saw an angel, it could not be established unless two, not one priests entered the sanctuary to offer incense. Making Zechariah dumb was the least damaging but most effective evidence! Moreover, keeping silence for nine months, Zechariah was able to meditate deeply how God had redeemed them as well as the people of Israel. When he was able to speak again, Zechariah praised God's redemption and foretold the mission of John the Baptist. Not only did God answer his prayer, giving him a son, but God also made his son the forerunner of the Saviour to prepare a repentant Jewish people to welcome the Messiah. We pray this Canticle of Zechariah during our daily Lauds.

What befell Zechariah is worth reflecting. The gospel says that both Zechariah and his wife were righteous in the eyes of God (1:6). Good people deserve rewards, right? However, the time scale of God is different from that of humanity. God did not give them a son when they were young. Instead, when they were old and planning their retirement, God gave them grace and mission. Thus, we too should not stay in our status quo and feel that we have already satisfied God! Instead, we should pray and study the bible hard, just like Zechariah entering the sanctuary to build up a tight relationship with God. Perhaps one day, God shall send us an angel, somebody beside you to give us a mission, discharging which we shall receive the grace God has prepared for us. Therefore, leave our comfort zone. Keep alert in our daily routines to discover the presence of God in all things and in all the needy people we encounter. Get intimate with God in serving the needy! Serve the least of these little brothers whom we are able to see, to love the Christ whom we cannot see. When people see our good work, they may glorify our Father in heaven. In this way, we are playing John the Baptist, the forerunner of Jesus Christ.
Brethren, get out to evangelize and to do good. God's grace is waiting for you.
God bless!

[2] The word “know” also means having sexual intercourse. For the context, it makes sense.

尋求天國的義德 Seek the Righteousness of the Kingdom of God

尋求天國的義德（瑪6:24-34）

我們是按天主的肖像所造，在我們的骨髓裡蘊藏著天主的創造力，我們那會甘心埋沒了這份天賦的能力呢？所以我們傾向依靠自己的能力，多於倚賴天主的助祐。我們的行為和抉擇，不但受過去的事物所影響，還會受未來的大計所影響！我們會未雨綢繆，我們會積穀防饑，我們會安排應變措施等。本來，這是無可厚非的。可是，當有一天，手段變成了目的時，問題就出現了！

財富可以提高生活的質素，可以令人際間的互動更為暢順，可以建造大型的工程等等。因此，財富本身並不壞，累積財富亦不一定是邪惡。可是，當累積財富成為了目的的時候，我們會忘記了累積財富的初衷，開始剝削其他人，令他們變成貧窮！即是說，我們犯罪了，違反天主的旨意了！

整個「山中聖訓」，可以綜合為一句「以天主為生命的中心」，亦即是「尋求天主的國和它的義德」（瑪6:33）。這準則幫助我們判斷，累積財富到甚麼程度，纔算是邪惡。「山中聖訓」邀請我信靠天主的助祐，不要憂慮物質上的需要，因為天父知曉我們需要物質（6:32）。我們相信祂知道嗎？相信祂會照顧嗎？天父一定會照顧，但未必符合我們的期望和要求！所以，我們忍耐不了，我們要運用自己的能力去累積財富了！我們節制不了，享受著在累積財富的樂趣之中！
天主聖神啊！請賞賜我們忍耐和節制的果實，幫助我們尋求天國的義德。亞孟。

生命恩泉

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Seek the Righteousness of the Kingdom of God (Matthew 6:24-34)

We were created in the image of God. Deep in our bone marrow, there is God's creativity. Would we be happy to bury this God-given potential? Thus, we tend to rely more on our own abilities than on God's help. Our actions and choices are not only affected by events in the past but also by our future plans! We prepare and arrange for contingencies. This is not wrong. However, when the means becomes the end, problems arise!

Wealth improves the quality of our life and makes interpersonal interactions smoother. With wealth, we can build mega projects. Thus accumulation of wealth is not necessarily evil. However, when accumulation of wealth becomes the end and we forget our original aim, we begin to exploit others and impoverish them! That is to say, we sin and go against God's will!

The whole Sermon on the Mount can be summed up in one sentence, "Make God the centre of our life" or in other words, "Seek first the Kingdom of God and His righteousness." (Matthew 6:33) This criterion helps us determine when accumulation of wealth becomes evil. The Sermon on the Mount invites us to trust in God's providence, not to worry about physical needs because "Your heavenly Father knows that you need them all." (6:32) Do we believe that He knows? Do we believe that He cares? He cares but may not meet our expectations and demands! Thus, we become impatient and make use of our ability to accumulate wealth! We lose our temperance and enjoy the pleasure of wealth accumulation!
God the Holy Spirit, grant us patience and temperance. Help us seek the righteousness of the Kingdom of God. Amen.

靈性的眼疾 Spiritual Blindness

靈性的眼疾（瑪6:19-23）

不知從那時開始，我們的視力開始退化。除了看不清事物之外，還會厭惡，甚至害怕光明。問題大多數源自我們生活上的壞習慣，並且沒有小心保護自己的眼睛。雖然配戴眼鏡可以矯正視力，但始終不能根治。倘若適應了新的眼鏡，卻沒有改變壞習慣， 不久又依然故我，視力繼續漸漸變差。

我們可有注意保養我們靈性上的視力呢？當我們領洗成為了天主的子女後，我們有沒有開始運用耶穌基督的眼光，看待這個世界呢？例如，我們可有選擇把財富儲蓄在天上，抑或是依然故我，仍然以領洗前的眼光，選擇累積世上的財富呢？當我們以天上的財寶為寶，加以追求，我們的心當然就在天上；當我們追求積蓄世上的財寶，我們的心當然留在地上了（瑪6:21）！

耶穌基督曾應許在天父的家裡，為我們預備地方（若14:2-3）。所以基督徒在天上已擁有戶籍，問題是如何把地上的財寶，轉移到天上的戶籍去。其實答案非常簡單，就是基督徒的理財哲學，就是耶穌基督對富少年的邀請：「你若願意是成全的，去！變賣你所有的，施捨給窮人，必有寶藏在天上；然後來跟隨我。」（瑪19:21）這邀請不祇是對修道或聖職人員的要求，而是對全人類的邀請，是得救的真理，是照世的真光。可惜，很多人已喪失了他們靈性的視力，因而厭惡甚至害怕這光明。朋友，是找驗光師配眼鏡的時候了！
聖神啊！祢是真理之神，求祢醫治我們的眼疾，賜我們復明，得以看清楚甚麼是有價值的永恆事物，並奮力追求天上的事（哥3:1）。亞孟。

生命恩泉

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Spiritual Blindness (Matthew 6:19-23)

Can't remember when our sight begins deteriorating. Besides not seeing clearly, we dislike and even fear light. Most of the time, the problem originates from our improper daily habits and that we do not protect our eyes carefully enough. Though eye glasses may correct our vision, they don't cure. If we get adapted to the new glasses but fail to change our bad habits, our sight will continue to deteriorate.

Have we paid attention to the maintenance of our spiritual sight? After we have been adopted as God's children through baptism, do we see the world in the way Jesus does? For instance, do we choose, in a new way to see the world, to transfer our treasures to heavens, or do we choose to accumulate wealth on earth as we chose before baptism? When we see treasure in heavens as genuine and desire it, our hearts are in heavens. When we choose to accumulate treasure on earth, of course our hearts remain on earth (Matthew 6:21)!

Jesus Christ tells us that there are many dwelling places in the Father's house and that he goes there to prepare rooms for us (John 14:2-3). Therefore, Christians already have the right of abode in heavens. The question is how we may transfer our treasure on earth to the accounts in heavens. In fact, the answer is rather simple and it is the Christian philosophy of financial management. This is the invitation Jesus Christ extends to the rich young man, "If you wish to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven. Then come, follow me." (Matthew 19:21) This invitation is not for the religious or clergy only, but for all humanity. It is a salvific truth, the true light of the world. Unfortunately, many people have lost their spiritual sight. They dislike and even fear this light. Friends, it is time you consulted an optometrist!
Dear Holy Spirit! You are the Spirit of Truth. Cure us of eye diseases and restore our sight so that we may be able to see the value of eternal things and seek what is above (Colossians 3:1). Amen.

祈禱始於感恩 Gratitude Before Prayer

祈禱始於感恩（瑪6:7-15）

既然在我們祈求天父之前，祂已經知道我們需要甚麼（瑪6:8），那麼，我們為甚麼還要祈求呢？問題在於我們需要甚麼，與我們祈求甚麼，是兩回事！

首先，有些人非常自大，覺得天主不存在；即使存在，亦不需要祂的幫助，所以不向天主祈禱。他們喪失了一個成為天主子女的機會，一個認識自我的機會。我們惟有為這些人祈禱，希望有朝一日，他們認識真理，懂得作為天主子女的幸福，主動向天父祈禱。我們為他們祈禱，並非出於我們的需要，而是為別人的需要祈禱。即使如此，天父不一定會應允，因為這不一定是天父的旨意！所以，為患病的朋友祈禱痊癒時，應該小心，不要陷於「試探天主」的誘惑（路4:9-12）！

在大部份的情況下，我們不認識自己，不認識自己需要甚麼。因此，我們向天父祈求一些我們不需要的事物。即便我們鍥而不捨地祈求，為了我們的益處，天父也不會賜給我們。不過，天父卻會賜予我們沒有祈求，卻是我們所需要的東西。既然求而不得，不求反得，那麼，我們真的不需要祈禱了？大錯特錯！

當我們祈禱，感謝天父的恩賜，尤其是為我們沒有祈求卻獲得的恩賜時，我們開始認識自己的真正需要。我們會更認識自己，和自己與天父的關係！漸漸地，我們會更認識自己的需要，我們的祈禱更有成果！因此，所有祈禱由感恩開始！
聖神啊！當我們不知道我們如何祈求纔對時（羅8:26），求祢代我們轉求罷。亞孟。

生命恩泉

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Gratitude Before Prayer (Matthew 6:7-15)

If our heavenly Father already knows what we need before we ask Him (Matthew 6:8), then why should we ask? The problem is that what we need and what we pray for are two different things!

First of all, some people are arrogant. They don't acknowledge the existence of God. Even if He exists, they don't need His help. Thus, they don't ask God. These people have lost an opportunity to become God's children and an opportunity to know themselves. We can only pray for them that one day, they know the Truth and the happiness of being God's children and start taking the initiative to pray to the Father. We pray for them not out of our needs but for theirs. Even as such, the Father may not necessarily grant our wishes because they may not be God's will! Therefore, be careful when we pray for the recovery of our friends who have fallen sick. Do not fall into the temptation of testing God (Luke 4:9-12)!

In most cases, we do not know ourselves and what our needs are. Thus, we ask the Father for what we don't need. Even if we ask persistently, for our sake, the Father will not grant us our wishes. However, the Father still grants us what we have not asked but we need. Well, since we ask and get not and get what we haven't asked, then we really don't need to ask, right? You can't be more wrong!

When we pray, we thank the Father for things He grants, especially for what we have not asked. Then we begin to truly know our needs. We will know ourselves and our relationship with the Father better! Gradually, we will know our actual needs. Then our prayers will be more effective! Thus, prayers begin with gratitude!
Holy Spirit! When we don't know how to pray as we ought (Romans 8:26), intercede for us please. Amen.

基督徒的正確態度 Proper Christian Attitudes

基督徒的正確態度（瑪6:1-6, 16-18）

「施捨」、「祈禱」和「禁食」，是基督徒靈修的基本功。四旬期要做，平時也應該做，為的是與自己和好，與天主和好，與別人和好。

「禁食」空虛自己，削弱這難以駕馭的肉體。這樣，你可以開始與自己的身體對話，是與自己修和的好機會。倘若禁食是為了在人前炫耀自己的虔誠，並且陶醉在別人的稱讚時，又怎樣與自己的身體對話，踏出與自己修和的第一步呢（創3:7）？固此，你應該知道怎麼樣的禁食態度纔對罷！

「祈禱」是向天主投降，把自己完全交托在天主的手中，這是與天主修如的正確方法。倘若你把祈禱用來抬舉自己，踐踏別人（路18:11），天主又要寬恕你多一條驕傲的罪了。當你表面上好像準備與天主修和的時候，你卻多犯一條罪，試問天主怎樣與你修和呢？所以，你已經知道怎樣的祈禱態度纔對罷！

因為種種原因，你擁有的比一些匱乏的小兄弟較多（瑪25:40）。你願意「施捨」，願意補償你的富有帶給別人的貧窮；你把財富再分配，改善眼前貧富不均的現象。這是你與他人修如的努力。倘若施捨是為了沽名釣譽，試問這種偽善的表現，對方怎樣能接受，怎樣促進修和呢？那麼，你還不知道怎樣選擇正確的施捨態度嗎？
天主聖神啊！求祢賜予我們哀慟溫良的心（5:4-5），幫助我們扎實地修練自己。亞孟。

生命恩泉

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Proper Christian Attitudes (Matthew 6:1-6, 16-18)

Almsgiving, prayer and fasting are works of basic Christian spirituality. Christians do them during Lent. They put them into practice during ordinary times as well in order to reconcile with themselves, with God and with others.

Fasting empties oneself and weakens the difficult-to-handle flesh. In this way, you may start a dialogue with your own body. It is a good opportunity to reconcile with oneself. If fasting becomes a way to boast about one's piety before the others and to enjoy the praises heaped on by others, how can you begin a dialogue with yourself and put forwards the first step of reconciliation with yourself (Genesis 3:7)? Now, you should know the proper attitude towards fasting!

Prayer is to surrender yourself to God and entrust yourself completely into God's hand. This is the proper way to reconcile with God. If you exalt yourself and trample upon the others with your prayers (Luke 18:11), God needs to forgive you one more sin of pride. When you seem to be prepared to reconcile with God but commit one more sin, how would God reconcile with you? Therefore, you have known what the proper attitude of prayer should be!

For some reasons, you possess more than some needy little brethren (Matthew 25:40). You are willing to give alms to make up the poverty you bring about with your wealth. You try to redistribute wealth to mend the wealth gap. It is good of you to try to reconcile with others. However, if instead you intend to buy your fame with your wealth, how can the needy accept your hypocrisy? How can you promote reconciliation? Now, how can you not know the proper attitude towards almsgiving?
God the Holy Spirit! Grant us a mourning and meek heart (5:4-5) to help us solidly work ourselves out spiritually. Amen.

基督徒應如何愛仇 How should Christians Love their Enemies

基督徒應如何愛仇（瑪5:43-48）

佛洛姆指出愛有四個元素：關懷、負責、尊重和認識。耶穌基督要求祂的門徒愛仇人，作為基督徒的我們，最低限度也要做到上述四點。

門徒要認識那迫害他們的人。認識甚麼呢？認識這人有甚麼欠缺，有甚麼需要。他欠缺安全感嗎？欠缺歸屬感嗎？欠缺成就嗎？作為耶穌的門徒，我們可以怎樣幫助他建立安全感、歸屬感和成就感呢？或許從中，我們會找到他迫害我們的原因，從而化敵為友。

門徒要尊重那憎恨我們的人。為甚麼要尊重他呢？因為無論他現在如何大奸大惡，他始終是按天主的肖像所造。說不定天主在借助他的手來雕琢我們，使我們成為天主應手的工具罷（依10:6）。

門徒要對我們的仇人負責任。倘若錯的是我們，我們有責任求寬恕，並作出補償。倘若錯不在我們，而是他自己犯的錯，或者是第三者的（包括制度上的，結構性的）錯，我們有責任指出錯在那裡（谷6:18）。

最後，門徒要關懷那傷害我們的人。倘若他祇是佔一些便宜，我們關懷他物質上的缺乏，慷慨、忍耐為他負擔起來罷；倘若他要趕盡殺絕，我們感謝他讓我們成為殉道者之餘，要關懷他靈魂的死活，為他的祈禱，求天父寬恕他，因為他不知道自己在做甚麼（路23:34）！
天主聖神啊！求祢成全蘊藏在我們內的天主肖像，使它像天父般成全。亞孟！

生命恩泉

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How should Christians Love their Enemies (Matthew 5:43-48)

Erich Fromm points out that there are four elements in love: care, responsibility, respect and knowledge. Jesus Christ requires His disciples to love enemies. As Christians, we should at least do the four elements above.

Disciples should know those who persecute them. What to know? Know what they lack and what they need. Do they lack a sense of security? Of belonging? Or of achievement? As disciples of Jesus, can we help them build up a sense of security, of belonging and a sense of achievement? Perhaps, by then, we may be able to discover the reason why they persecute us and make friends out of a nemesis.

Disciples should respect those who hate us. What to respect? Remember, no matter how evil they are, they were created in the image of God! Perhaps God makes use of them to discipline us and to make us a handy vessel of God (Isaiah 10:6).

Disciples should be responsible for our enemies. If it is our faults, we have the responsibility to seek forgiveness and to make compensation. If it is not our faults but theirs or the faults of the third party (including institutional and structural), we have the responsibility to point out where the faults lie (Mark 6:18).

Lastly, disciples should care for those who hurt us. If they only take advantages, we care about their physical deficiencies. Let us bear their burden generously and patiently. If they want to destroy us, not only should we thank them for making us martyrs but we should also pray for them and seek the Father’s forgiveness for them. It is because they do not know what they are doing (Luke 23:34)!
The Holy Spirit of God, help us perfect the image of God within us. Make it as nearly perfect as our Heavenly Father. Amen.

基督徒的能耐 Christians Stamina

基督徒的能耐（瑪5:38-42）

名副其實的基督徒，在財務上是富足的，有錢可以借給向他們借貸的人；有求於他們的，出於尊重，必定答應。基督徒在體魄上是強健的，出於責任感，能陪別人跑兩倍的路程；能抵禦超過二十度以上的日夜溫差。更重要的，他們的心理質素是上乘的，出於關懷愛護，能接受雙倍的侮辱。這樣的能耐，是怎樣練成的呢？

無他，他們之所以擁有這種超乎常人的能耐，是因為聖神居住在他們內。可是，為甚麼有些基督徒卻如此不濟，一點也不像基督徒？他們記仇，喜歡爭奪，而且非常吝嗇，凡事斤斤計較！

是的，基督徒也是人，與普通人沒有多大分別！他們也要吃飯、上廁、工作和休息。他們與眾不同的，是擁有來自上天，享受永生的抵押，得救的保證（格後1:22，5:5），就是天主聖神。可能有些基督徒並不懂得如何運用這份保證，結不出聖神的九個果實（迦5:22-23），以致他們沒有練成基督徒的能耐：就是那份運用錢財上的慷慨（溫和），體魄上的強健（忍耐）和能接受雙倍侮辱的心理質素（仁愛）。出於仁愛，為對方的益處，基督徒可以寬恕七十個七次的侮辱；出於忍耐，基督徒願意等待惡人悔改；出於溫和，基督督不怕蒙受金錢上的損失。
天主聖神，請沛降甘霖，滋潤我們乾涸硬化的心，以基督的眼光看這世界，好能活出領洗時的許諾。亞孟。

生命恩泉

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Christians Stamina (Matthew 5:38-42)

Authentic Christians are rich financially. They are able to give, out of respect, whoever asks. Christians are strong physically. Out of a sense of responsibility, they are able to run double the mileage demanded. Moreover, they are able to tolerate a difference in temperature of more than 20 degrees. More importantly, their mental quality is so good that, out of compassion, they are able to tolerate double insults. How do they work out such strength?

Well, they possess this supernatural strength because the Holy Spirit abides in them. However, why are some Christians so disappointingly unchristian? They hold grudge, enjoy rivalry, are very miserly and calculating!

Truly, Christians are human and there is not much difference between them and the commoners. They have to eat, to excrete, to work and to rest. The only difference is that they possess the first installment of eternal life, a seal of salvation (2 Corinthians 1:22, 5:5). That is the Holy Spirit. Unfortunately, some Christians do not know how to make good use of this guarantee and are not able to bear the nine fruits of the Holy Spirit (Galatians 5:22-23). Consequently, they are not able to develop the Christian strengths: the generosity in financial management, the stamina in body (patience) and the mental quality to tolerate double insults (charity). Out of charity and for the benefit of the other party, Christians are able to forgive seventy times seven insults against them; out of patience, Christians are willing to wait for the repentance of evil people and out of generosity, Christians are not afraid to bear financial losses.
Dear Holy Spirit, shower us with your consolation to soften our dried up and hardened hearts. Help us see the world in Christ's eyes so that we may live up to our baptismal vows. Amen.

向自己傳福音 Evangelizing Oneself

常年期第十一主日，乙年
主題：向自己傳福音

在馬爾谷福音第四章，耶穌基督用比喻講述天國的意義。第一個是「播種的比喻」，因為是第一個天國的比喻，所以耶穌基督詳細解釋這個比喻的意義。以後的比喻，他祇私下解釋給自己的門徒，而並沒有解釋給所有的群眾知道（谷4:34）。為甚麼他這樣做呢？因為「比喻」可以起一個過濾的作用，吸引到真心尋求真理的人。至於那些別有用心，來搜集耶穌錯處的人，和那些出於好奇，趁熱鬧的人，便會因為覺得比喻平平無奇，沒有甚麼高深的道理可取而離去。

第一個比喻講述播種的人出外撒種，比喻傳福音的人宣揚耶穌基督的福音。他會遇上四種情況。第四種情況是成功的，有三十倍，六十倍及一百倍的收穫，可以理解成為堂區開辦慕道課程，結果有三十人，六十人或一百人領洗入教。聽了這個比喻，在堂區教慕道班的導師，會有甚麼感想呢？每年，教區約有三千人在復活節前夕領洗。在四旬期的考核禮結束前，各堂區的代表，會上前從主教手中，接過在洗禮時送給新教友的蠟燭。有些堂區祇有幾枝，有些堂區會有上百枝，甚至三百多枝。如果你在現場，你的心會有甚麼感想呢？是否會覺得我們的導師不夠質素，或者努力不足，以致祇得五十人領洗，而不是三百人領洗呢？

不要怪責我們的導師們，或者參禮者有這些想法。不竟，我們都是人，自然地，我們喜歡互相比較，來抬舉自己，增強自信心！所以，耶穌基督進一步化解第一個比喻所引起的誤會，講了今天我們所聽到的「種子自長」的比喻。種子如何生長，為耶穌當代的聽眾，的確是一個奧秘。因為他們的知識水平低，沒有接受過生物學的訓練，他們不知道種子如何生長成大樹。聽眾祇知道在適當的時候撒種，灌溉，施肥甚至滅蟲，其餘的時間，就祇有等待。耶穌基督說這個比喻，目的是提醒我們作為傳福音的人，應抱「祇問耕耘，不問收穫」的態度。所謂「謀事在人，成事在天」。收穫是天主的事。社區內的人領洗入教，不是因為聖堂有禮物派發，有「安樂茶飯」招待他們；慕道班的導師說話有條理或者上課時的投影片美輪美奐等等，都不是這些。固然我們應該善用天主賜給我們的「塔冷通」，盡我們的能力做好以上的福傳工作。但有多少人領洗入教，是天主聖神在感動人心的結果，是天主的恩典而不是我們的努力。

傳福音不但向別人做，大家有沒有想過對自己傳福音呢？ 「種子自長」的比喻，其實可以解理成為對自己傳福音。關鍵在於第一個比喻說：「有個撒種的出去撒種。」（4:3）但在「種子自長」比喻卻說：「天主的國好比一個人把種子撒在地裡。」（4:26）這個人不一定是農夫，對於那些吃完橙，把種子撒在地裡的人，這個故事一樣成立。與其確認那個人的身份，我們應該注意的，是種子生長的階段，是按部就班的！「先發苗，後吐穗，最後穗上滿了麥粒。」（4:28）我們的心不也是一片有待開發的土地嗎？耶穌基督的福音，在我們的心中成長，也要經過上述的階段。即是說，基督徒蒙召成聖，不是一步登天的，不可能一聽到福音，便相信耶穌基督是主，便可以得救升天堂的！試問沒有經過灌溉施肥除蟲，又怎可能有百倍的收穫呢？倘若沒有經過祈禱讀經領聖事和服務社區內有需要的弱小兄弟，又怎可能有望在審判之日，與天主同享永生呢？

在今年的大聖若瑟瞻禮，教宗方濟各發表他第三份的宗座勸諭【你們應歡欣踴躍吧！】，指導基督徒如何在現今的世代成聖。教宗沒有野心發表一份成聖的論文，他祇想提出一些在我們這個時代成聖，所會遇上的挑戰、機會和一些實際的方法。在當今世代，祇是唸經祈禱，已不足以令我們成聖，我們還要為有需要的人服務，在服務時要自我約束！在勸諭的第三章，教宗與我們一起默想真福八端，在第四章默想聖神的九個果效時，他務實地強調三個成聖的標記，就是：喜樂，忍耐和溫和！

今天的第一篇讀經，厄則克耳先知書描述的圖像，讓我記憶起少年時讀過的【荀子‧勸學篇】，當中提及的「君子善假於物」的道理！在儒家思想，君子就是一個有德行的人。德行是甚麼？德行不是與生俱來的，而是後天培養出來，良好的生活態度。荀子認為有德行的人的能力，與普通人的能力，沒有多大分別。分別在於有德行的人，善於借助身邊的事物，幫助他養成良好的生活習慣，良好的生活態度。同樣，基督徒也要借助身邊的聖經、唸珠、附近的聖堂、一起生活的家人、同事、朋友和社區內需要幫助的弱勢社群，幫助自己修德成聖。「發苗」就是在信仰上扎了根，「吐穗」就是走出自己的安樂窩，走出社區。最後，「穗上的麥粒」，就是在末日審判時，我們可以呈奉到基督君王審判台前的成果！

各位兄弟姊妹，是天主善假於物，借助我們完成天國的事業。是天主聖神在工作，催促天國的發展。我們祇要發揮天主賜給我們的「塔冷通」和機遇，依從教宗方濟各的忠告，按真福八端的態度生活，便問心無愧了。
天主保祐！

2015年講道

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Eleventh Ordinary Sunday, Year B
Theme: Evangelizing Oneself

Jesus Christ tells us about the Kingdom of Heaven with parables in Mark 4. The first one is the Parable of the Sower. Since it is the first one, Jesus explains its meanings in details. For subsequent parables, he only explains to his disciples in private, but not to the crowd (Mark 4:34). Why? It is because parables act like filters to attract those who genuinely seek the truth. For those who want to find faults with Jesus and those curious bystanders, parables are plain and bland. The crowd would leave when they find nothing extraordinary in the parables.

The first parable mentions a sower going out to sow. It symbolizes evangelists going out to preach the gospel of Jesus Christ. They shall encounter four situations. The fourth one is successful. The yielding shall be thirtyfold, sixtyfold and a hundredfold. This can be understood as parishes conducting instruction classes in which thirty, sixty or a hundred people get baptized on Easter Eve. Hearing this parable, what would catechists feel? Every year, some three thousand people get baptized in the Diocese. Near the end of the Scrutiny Rite during Lent, representatives from parishes come before the bishop to receive candles for the newly baptized. Some parishes receive a dozen, some a hundred and even three hundreds. If you happen to be present, what would you think? Are our catechists not good enough, not hard working enough so that only 50, not 300 people get baptized?

Don't blame the catechists or the participants for thinking in this manner. After all, we are only human. Naturally, we would like to compare in order to exalt ourselves and to increase our self-confidence. Thus, in order to eliminate such a misunderstanding arising from this first parable, Jesus tells us the "Self-Growing Seeds" parable we hear today. For the contemporaries of Jesus, the growth of seeds was a mystery. It was because their literacy was low. They had not received any biology training. They knew not how seeds grew into big trees. They only knew sowing, irrigating, fertilizing and exterminating pests at appropriate times. For the rest of the time, they could only wait. Jesus Christ tells us this parable to remind us that as evangelists, we should not eye the harvest but simply work. "To calculate is human and to accomplish is Divine." Harvest is God's business. People in the neighbourhood get baptized not because the Church hands out gifts or entertain them with banquets. Neither the persuasiveness of catechists nor the glamour of PowerPoints etc. work. No, not these. Of course we should put God's given talents into good use for evangelization. But the number of people baptized is the work of the Holy Spirit who moves the hearts of the catechumen. It is the fruit of God's grace, not of our efforts.

Evangelization does not aim at others only. Have you ever thought of evangelizing yourselves?
The "Self-Growing Seeds" parable can actually be understood as an evangelization of our souls. The first parable says, "A sower went out to sow" (4:3). But the "Self-Growing Seeds" parable says, "A man scatter seed upon the ground…" (4:26) This man may not be a farmer. For those who scatter seed on the ground after consuming their oranges, this parable also applies. Instead of clarifying the identity of the man, we should focus on the stages the seed must go through. It goes through stages! "First the blade, then the ear, then the full grain in the ear." (4:28) Isn't our hearts a field to cultivate as well? Indeed, the gospel of Jesus Christ takes stages to grow in our hearts. That is to say, Christians are called to be saints. But it cannot be done overnight. It is impossible to hear the gospel and immediately acknowledge Jesus Christ as our Lord and be saved! If there is no ploughing, irrigating, fertilizing and extermination of pests, how shall we get a hundredfold harvest? If we do not pray, study the bible, receive sacraments and helping the needy in the neighbourhood, how can we expect to partake in God's eternal life on Judgment Day?

On the Solemnity of St. Joseph, the Spouse of the BVM, Pope Francis issued his third Apostolic Exhortation, Gaudete et Exsultate, guiding Christians to sanctification in the modern world. The Pope did not have the ambition to write a treatise on holiness. Rather, he just wants to tell us the challenges, opportunities and some practical ways to proceed ahead in sanctification in this age. In this modern era, it is not enough just to say prayers to be holy. We must serve the needy and serve them in self-control! In Chapter 3, the Pope meditates with us the eight Beatitudes. In Chapter 4, on meditating the fruits of the Holy Spirit, he pragmatically focuses on 3 signs of holiness: joy, patience and meekness!

The images conjured up in the first reading from Ezekiel reminds me of what I studied as a younster, the teachings of Xunzi in "On Learning". He says, "A Gentleman is good at making use of things". In Confucism, a Gentleman is a virtuous man. What is virtue? Virtues are good attitudes towards life. They are not born with but cultivated. Xunzi teaches that the abilities of a Gentleman are the same as a commoner. The only difference is their ability to make good use of handy things to help them cultivate good attitudes and habits. Similarly, Christians should make good use of handy things such as bibles, rosaries, nearby churches, family members, colleagues, friends and the needy in the neighbourhood to help us attain sainthood. The "blade" indicates a good foundation of faith. The "ear" means emerging from our comfort zones and venturing into the local community. Lastly, "the full grain in the ear" are the fruit we bring in front of the Judgment Throne of Christ the King on Judgment Day.

Brethren, God is an expert in making good use of things. He makes use of us to build the Kingdom of Heaven. It is the Holy Spirit that is working, driving the development of the Kingdom. We only need to make good use of the talents and opportunities God gives us, follow the advice of Pope Francis, lead a life according to the Beatitudes. Then we shall have no regrets.
God bless!

承行天主的旨意 Doing the Will of God

常年期第十主日，乙年
主題：承行天主的旨意

在乙年的常年期，我們主要讀馬爾谷福音，它有一個寫作的特色，非常有趣，而且有效。馬爾谷講故事的時候，很喜歡以「三文治」的方式敘述，來加強教訓的力度。例如：在復活雅依洛女兒的故事中，加插了治好患了十二年血漏病的婦人的故事，加強了「信德是引發神蹟的鎖匙」的教訓（谷5:21-43）。今天的福音，耶穌的家人找耶穌，中間加插了有關毀謗耶穌的故事，加強了「承行天主旨意」的教訓（3:35）。又例如耶穌顯聖容的故事與跟著為附魔兒童驅魔的故事，也是一份「三文治」：耶穌帶了三個愛徒上山顯聖容，山下的九個門徒不能驅魔，中間加插了耶穌為那兒童驅魔，最後教訓門徒驅魔的秘訣。馬爾谷這樣寫，加強了「要聽從耶穌說話」的教訓（9:7）。這種分析的方法，幫助我們理解福音的教訓，有助我們體會耶穌的心意。

今天的故事，以耶穌廢寢忘餐地傳福音作引子，耶穌的家人擔心耶穌過勞，想從祂教訓人的地點，接祂回家。然後話題一轉，說另一個毀謗耶穌的故事。大家讀福音時應注意一件事，福音雖然是一部耶穌傳，但不是一部日記或者新聞報導。福音的作者是一位編輯，他挑選了材料，不一定按時間順序平鋪直敘。他會安排他手上的材料，達到自己寫作的目的。例如，瑪竇和路加，他們把毀謗耶穌的故事獨立敘述，並沒有和耶穌的親人尋找耶穌的故事放在一起了。
馬爾谷為讀者塑造一個行動型的天主子耶穌基督，因此他敘述了很多的神蹟，相對地敘述了很少的教訓。今天，馬爾谷把毀謗耶穌的故事，放到尋找耶穌的故事之中，為的是突顯出耶穌真親屬的教訓：「誰是我的母親和我的兄弟…誰奉行天主的旨意，他就是我的兄弟、姊妹和母親。」（3:33，35）成為耶穌的親人，不在於血統，而在於奉行天主的旨意。

至於毀謗耶穌的人是誰呢，三部對觀福音有不同的敘述：路加說是「其中有人」（路11:15）；瑪竇說是法利塞人（瑪12:24）。馬爾谷卻說：「從耶路撒冷下來的經師們。」（谷3:22）為甚麼有分別呢？是因為故事情節上的發展。在馬爾谷福音中，整個第二章和第三章一至六節，馬爾谷一口氣記載了耶穌與猶太權貴愈來愈劇烈的五個衝突，與耶穌為敵的人，愈來愈高級。來到這部份，與耶穌為敵的不是普通的法利塞人和經師，而是來自耶路撒冷的經師。即是說，不是本地聖神修院的教授，而是來自羅馬教廷信理部的總主教！可想而知，他們是以極大的權威，來對付耶穌基督。雖然耶穌基督被毀謗，但祂並沒有發怒，祂仍然苦口婆心地向他們解釋，他們所犯的毛病，並警告他們已接近「萬劫不復」的邊緣。耶穌說：「世人的一切罪惡，連所說的任何褻瀆的話，都可得赦免；但誰若褻瀆了聖神，永遠不得赦免，而是永久罪惡的犯人。」（3:28-29）這個警告是甚麼意思呢？做甚麼事纔是「褻瀆了聖神」呢？耶路撒冷的經師毀謗耶穌基督的話，是否褻瀆了聖神呢？

有意見認為耶穌基督驅魔的能力，是來自聖神。現在，耶路撒冷的經師把這聖神的能力，說成是邪魔的能力，是褻瀆了聖神！這個意見表面看來合理，但犯了三個毛病！

1. 耶穌基督是天主子，祂憑自己天主子的能力，便可以驅魔、赦罪、治病、復活死人、平息風浪和增餅，而不需要借助聖神的能力來做上述的事。
2. 在最後晚餐時，耶穌告訴門徒，祂回歸天父之後，會派遣聖神，真理之神來到世上，讓門徒完全明白祂的教訓（若14:26）。這一天就是耶穌升天後十日的五旬節，聖神降臨，教會誕生了。對於尚未降臨人間的聖神，耶路撒冷的經師怎樣褻瀆呢？
3. 最後，在猶太教的信仰中，天主是惟一的，而不是三位一體的。所以在經師的認知中，根本沒有「聖神」的概念。對於不認知的事物，他們如何褻瀆呢？ 另一方面，教會成立之後，聖神存在於教會內，有如聖神藉堅振聖事，存留在所有教友的身上。按聖保祿的教訓，經過入門聖事加入教會，我們的身體成為了聖神的宮殿（格前6:19）。所以我們不應做淫亂的行為，褻瀆居住在我們身上的聖神。即是說，在五旬節後，人類纔有機會褻瀆聖神！所以，耶穌的警告，是為後世的信徒，而不是針對耶路撒冷的經師。舉例，【宗徒大事錄】第五章就記載了一宗褻瀆聖神的案例！

在起初，耶路撒冷教會過著一種原始的共產主義生活，加入教會的人都變賣了家產，交給宗徒，按各人的需要分配。其中有阿納尼雅夫婦，也變賣了家產加入教會，不過，他們扣起部份價錢，但訛稱交出了全部。當時，伯多祿很心痛地說：「阿納尼雅！為甚麼撒殫充滿了你的心，使你欺騙聖神，扣留了田地的價錢呢？」（宗5:3）結果阿納尼雅當場暴斃！由此可見，耶路撒冷經師並未干犯褻瀆聖神的罪。他們毀謗耶穌基督的罪，耶穌是樂意寛恕的，讓他們將來有機會承行天父的旨意，獲得永生。

各位兄弟姊妹，倘若我們能承行天父的旨意，那會褻瀆聖神呢？怎樣認識到天父的旨意呢？惟有每日讀經祈禱、勤領聖體，並且把耶穌基督帶到社區裡去，祝福渴望認識福音的居民。這就是承行天父旨意的基本功了，大家努力修練罷！
天主保祐！

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The Tenth Ordinary Sunday, Year B
Theme: Doing the Will of God

On Ordinary Sundays of Year B, we read the gospel of Mark in which we find an interesting and effective writing style. When Mark tells stories, he likes to do it in a "sandwich" way to increase the intensity of the moral. For example, in the story of raising Jairus' daughter, he inserts the healing of the woman with a haemorrhage to add weight to the teaching that "faith is the key to unlock miracles" (Mark 5:21-43). In the passage today, Jesus' relatives set out to look for him. The story of defaming Jesus is inserted to emphasize the moral of "doing God's will" (3:35). In yet another example, the Transfiguration and the healing of a possessed child is also a "sandwich": Jesus brought three disciples up a mountain to show his glory while the other nine were unable to exorcize down the mountain. The exorcism narrative is inserted and at the end, Jesus taught the disciples the techniques of exorcism. Mark wrote in this way to emphasize the moral of "listening to him" (9:7). This method of analysis helps us understand the teaching of the gospel and know Jesus' mind.

The story today begins with Jesus' preaching busily with no time to eat. His relatives worry about his overwork and want to take him home. Abruptly the narrative turns to the story of defaming Jesus. Readers should understand that although gospels are biographies of Jesus, it is not a diary or a news report. The Evangelist is an editor. He selects the materials to work on and does not necessarily narrate them in chronological order. He arranges them to achieve his purpose. For example, Matthew and Luke tell the defamation story in an independent way. They do not put it together with the fetching of Jesus by His relatives.
Mark portrays a dynamic Son of God, Jesus Christ. He includes a lot of miracles and relatively fewer teachings. In the passage today, Mark inserts the defamation fragment in the fetching story to highlight the teaching of the True Family of Jesus: "Who are my mother and my brothers ... Whoever does the will of God is my brother and sister and mother." (3:33, 35) Being family members of Jesus does not depend on sanguinity, but on doing the will of God.

As for those defamers, who were they? The Synoptic gospels have different narrations: Luke simply says, "Some of them" (Luke 11:15); Matthew says Pharisees (Matthew 12:24). Mark says, "The scribes who had come from Jerusalem" (Mark 3:22). Why are they different? It is because of the development of the plot. The whole Chapter 2 and the first 6 verses of Chapter 3 in Mark tell five increasingly severe conflicts between Jesus and the Jewish authority. The enemies came from higher and higher level. When the story reaches here, the nemesis of Jesus were no longer ordinary Pharisees and scribes but scribes from Jerusalem. That is to say, they are not professors of the local Holy Spirit Seminary, but archbishops from the Congregation of Faith of the Roman Curia! You can imagine what authority they were engineering to suppress Jesus. Although Jesus was defamed, he was not angry. He patiently explained to them the flaws in their argument and warned them that they were not far from the brim of damnation. Jesus says, "All sins and all blasphemies that people utter will be forgiven them. But whoever blasphemes against the Holy Spirit will never have forgiveness, but is guilty of an everlasting sin." (3:28-29) What is the meaning of this warning? What amounts to "blasphemy against the Holy Spirit"? Was the defamation of Jesus a blasphemy against the Holy Spirit?

Some scholars opine that the power of Jesus' exorcism came from the Holy Spirit. Now that the scribes from Jerusalem attributed this power to Beelzebul, it was a blasphemy! Superficially, it sounds reasonable. But it makes three mistakes!

1. Jesus Christ is the Son of God. He is able to exorcize, forgive sins, cure diseases, raise the dead, calm the sea, multiply bread with His own power as the Son of God. His power did not necessarily come from the Holy Spirit.
2. During the Last Supper, Jesus told his disciples that after He had returned to the Father, He would send the Holy Spirit, the Spirit of Truth to make the disciples understand completely His teachings (John 14:26). That day would be 10 days after His Ascension, the Pentecost. The Holy Spirit came down and gave birth to the Church. How could the scribes from Jerusalem blaspheme the Holy Spirit which had not descended yet?
3. Lastly, in the belief of Judaism, God is one. There is no Trinity. Thus, the scribes had no knowledge of the concept of the Holy Spirit. How could they blaspheme something which they did not know?

On the other hand, after the birth of the Church, the Holy Spirit abides in the Church, like the Holy Spirit abiding in those who have received the Sacrament of Confirmation. According to the teaching of St. Paul, after joining the Church through the Rites of Initiation, we become the temples of the Holy Spirit (1 Corinthians 6:19). Therefore, we should not do anything immoral to blaspheme the Holy Spirit within us. That is to say, humanity has the opportunity to blaspheme the Holy Spirit only after Pentecost. Therefore, Jesus' warning was directed against believers in subsequent ages, not the scribes from Jerusalem. For example, Acts 5 mentions such a case!

At the beginning, the Church in Jerusalem led a primitive communist way of life. Those who joined the Church sold all they had, handed the proceeds to the Apostles to distribute according each one's needs. Ananias and his wife sold their property to join the Church. However, they retained part of the price of the land but claimed that they had handed in all. At that time, Peter sorrowfully says, "Ananias, why has Satan filled your heart so that you lied to the Holy Spirit and retained part of the price of the land?" (Acts 5:3) Consequently, Ananias dropped dead! From this, we may conclude that the scribes from Jerusalem have not blasphemed against the Holy Spirit. They defamed Jesus Christ who is all too willing to forgive them, giving them a chance to do the will of the Father and attain eternal life.

Brethren, if we keep doing the Father's will, how can we blaspheme the Holy Spirit? Then how do we know the Father's will? We should study the Bible and pray daily. Diligently receive the Holy Communion to bring Jesus Christ out to the neighbourhood to bless those who desire to know the good news. This is the foundation of doing the Father's will. Let's work hard on it.
God bless!

正確地領聖體 Receive the Holy Communion Properly

聖體聖血節，乙年
主題：正確地領聖體

出於愛，天主父創造了一個適合人類居住的宇宙，並按自己的肖像創造了人。出於愛，天主子降生成人，成為耶穌基督，死在十字架上，為人類贖罪。出於愛，耶穌基督留下聖體和聖血，與我們天天在一起，直到今世的終結。（瑪28:20）。出於愛，天主聖神繼續保守著耶穌基督所建立的教會，藉著聖神降臨在無酵餅和葡萄酒上，祝聖為耶穌基督的聖體聖血。教會天天舉行彌撒聖祭，直到今世的終結。

福音記載了有關在「最後晚餐」發生的故事。當時，耶穌基督拿起麵餅，祝福了，擘開，遞給門徒說，這麵餅是祂的身體。又祝福了杯中的葡萄酒，說這是祂的血。（谷14:22-24）耶穌基督既是天主，言出必行。所以，毫無疑問，那麵餅和葡萄酒，當然是耶穌基督真實的體血了。在路加福音中，耶穌基督更吩咐門徒，「應行此禮，為紀念我。」（路22:19）所以教會按耶穌基督的囑咐，每天舉行彌撒聖祭。
不過，福音並沒有具體記載怎樣舉行這項禮儀，例如由誰人主持，在甚麼時候和地點舉行，誰可以領聖體，領多少次等等。這些具體的問題，有待教會從歷史累積得來的經驗，作出反省和處理。我們稱這些經驗和反省為「傳統」。例如，有部份基督教派，因為他們否定耶穌基督真實地臨在於聖體之中，又否認神父的公務司祭職。因此，在他們的傳統中，已經沒有「聖體聖事」，祇有「聖餐」。又例如東正教，在Youtube找到的短片中，可以看到他們的傳統，是用茶匙，餵聖體聖血給嬰兒的。我們天主教的傳統又是怎樣的呢？今天我們慶祝「聖體聖血節」，讓我們一起重溫聖體聖事的道理。

聖體聖事帶給教友甚麼好處呢？

1. 領聖體使領受的人在愛德中，與主結合。因為耶穌基督不單是真天主，亦是真實的人。所以這結合不但是靈性上的結合，更是物質上的結合。耶穌基督的聖體聖血，被我們領受了，消化了，吸收了，成了我們身體的一部份。一位教父曾以熔了的燭與其他熔了的燭，共溶在一起來描述這份耶穌基督和我們神秘的結合，有如成語「水乳交融」或「我中有你，你中有我」的狀態，亦是若望福音所說：「誰吃我的肉，並喝我的血，便住在我內，我也住在他內。」（若6:56）
2. 為已準備好，並且堪當領聖體的人，聖體聖事舒暢人的靈魂，增加成聖的恩寵。
3. 聖體聖事不單是靈魂的神糧，同時這個神糧，更是靈魂的解藥。犯了大罪固然需要辦修和聖事，但聖體聖事亦可以抹去小罪，並幫助靈魂不犯大罪。
4. 最後，聖體聖事是將來光榮復活的保證。

由此可見，聖體聖事是多麼寶貴的一份禮份，是耶穌基督把自己完全的交付給我們這些不堪當的罪人。所以，聖奧思定鼓勵教友，應該經常恭敬地，領受聖體聖事。

但從歷史的經驗中，可能因為黑死病的肆虐，群眾又多是文盲，神職人員又沒有充份的訓練，以至教友竟然害怕領聖體。他們生活在死亡的陰影之下，覺得自己罪孽深重，不堪當領受耶穌基督神聖的體血。他們忘記了耶穌基督，當我們還是罪人的時候，已憐憫了我們的輕弱，為我們交付了自己的性命，死在十字架上。耶穌基督是如何渴望分施祂的生命給我們，養活我們，堅強我們成為更多的基督哩 ！為了鼓勵教友勤領聖體，教會於1215年，頒佈法令，教友必須每年最少一次，向神父妥當告解的法令，否則會遭受絕罰。言下之意，教友亦應每年最少領一次聖體！如果祗此一次，就必須在復活節。

那麼，教友應怎樣預備自己，恭領聖體呢？

1. 我們應懷有渴望與耶穌基督結合的心意。領聖體不是為了滿全本份，而是渴望參與天上的婚宴，渴望獲得神糧的滋養。
2. 倘若有大罪，就必須先行妥當告解。出賣耶穌的猶達斯，就是一個反面的教材。在最後晚餐，若望宗徒問耶穌誰人出賣祂的時候，耶穌蘸一片餅遞給猶達斯，指給若望知道，是猶達斯出賣主的。福音說：「隨著那片餅，撒殫進入了他的心。」（13:27）由此可見，冒領聖體的可怕之處。可是，耶穌基督是慈悲的，祂何嘗希望見到猶達斯的喪亡呢（則18:32）？
3. 在彌撒的致候禮部份，已有懺悔經文，足夠赦免我們的小罪。隨後的聖道禮，更幫助我們預備心神，領受耶穌基督神聖的體血。倘若有大罪的障礙，不能領聖體，亦可以「神領聖體」，求耶穌基督賜予決心勇氣，妥當告解。
4. 最後，為了幫助我們能謙遜地領聖體，教會規定領聖體前守齋，為了空虛自己，領受更多更大的恩寵。梵二之前的聖體齋是整個領聖體前的早上。因此，早餐的英文是breakfast，即是粵語的「打爛齋砵」。食過早餐就不能領聖體了。梵二之後的今天，城市人的生活步伐快，教會便放寬這個守齋的規定，是領聖體前一個小時。為了幫助教友能妥當領聖體，有些神父用心良苦，講很長篇的道理，保證教友能滿全守聖體齋的本份。

近年來在教友中間，爭論「口領聖體」與「手領聖體」，「跪著領」還是「站著領」，哪一種比較虔誠，哪一種更尊重耶穌基督。這爭論根本不應該存在。所謂「誠於中，形於外。」用任何形式領聖體，一樣可以褻瀆神聖。試問坐輪椅的長者，他們不跪下領聖體，就對耶穌基督不敬嗎？有些人跪下口領聖體，心中卻炫耀自己的虔誠，這不是褻瀆神聖是甚麼？所以問題在於人的心。有誰可以判斷人的心呢？是天主而不是人。倘若爭論的話，恐怕是為了炫耀自己的虔誠罷了。這樣的人與法利塞人有甚麼分別呢？

話倒要說回來，手領聖體應該要格外小心莊重的。接過聖體，應用另一隻手掌覆蓋著，前往蘸聖血。不是怕聖體被風吹走，而且提防慣性地把聖體放在咀裡，忽然想起未蘸聖血，再從咀裡把聖體拿出來…有個別教友把聖體蘸聖血後，並沒有迅速恭領，而是拿著「血淋淋」的聖體劃十字，拿回座位餵…蘸聖血時不小心，整個聖體掉入聖爵中，怎麼辦？有些教友情急之下，用手在聖血中淘出聖體…

各位兄弟姊妹，耶穌基督十分渴望我們恭領聖體，把祂帶到社區裡，祝福那些渴望認識真理的群眾。讓我們領聖體後，感謝基督之餘，亦能與主心心相印，領會祂的心意。
天主保祐。

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Solemnity of the Most Holy Body & Blood of Christ, Year B
Theme: Receive the Holy Communion Properly

Out of love, God the Father created a universe suitable for humanity and created men in His own image. Out of love, God the Son incarnated to become Jesus Christ to die on the cross for the redemption of our sins. Out of love, Jesus Christ leaves behind His body and blood to be with us always, until the end of the age (Matthew 28:20). Out of love, the Holy Spirit continues to keep the Church Jesus Christ establishes. The Holy Spirit descends on the bread and wine, consecrates them into the body and blood of Jesus Christ. The Church celebrates mass until the end of the age.

The gospels tell us the story of the Last Supper during which Jesus Christ took bread, said the blessing, broke it and gave it to the disciples, saying that that is his body. Then he took a cup, gave thanks and said that that was his blood (Mark 14:22-24). Since Jesus Christ is God who is faithful, there is no doubt that the bread and wine are truly the body and blood of Jesus Christ. In the gospel of Luke, Jesus told his disciples, "Do this in memory of me." (Luke 22:19) Therefore, the Church follows Jesus' instruction to celebrate mass every day.
But the gospels do not tell us how to do it in concrete details. For example, who presides over it, when and where to celebrate, who may receive the Holy Communion and how often etc.? The Church has to accumulate her experiences throughout the ages, reflects and handles them in order to come up with an answer. We call these experiences and reflections "Tradition". For example, some denominations deny the real presence of Jesus in the Communion. Moreover, they deny the ministerial priesthood of priests. Thus, they don't have Holy Eucharist in their tradition. They only have the "Lord's Supper", whatever it may mean. One more example, from video clips on Youtube, we may be able to take a glimpse of the Eastern Orthodox tradition. They feed infants bread and wine with a silver spoon. What about our Catholic tradition? Today, we are celebrating the Solemnity of the Most Holy Body and Blood of Christ. Let us review the doctrines about the Holy Eucharist.

What benefits does the Holy Communion bring?

1. The recipients of the Holy Communion are united with the Lord by love. Since Jesus Christ is not only truly divine, but also truly human, this union is not only spiritual but is also physical. We receive the body and blood of Jesus Christ which are digested, absorbed and they become part of our bodies. Once, a Church Father describes this mystical union as the melting of pieces of wax together. "Like admixing water and milk" as a Chinese idiom goes or a poem, "In me there is you and in you me" which depicts such a state. The gospel also says, "Whoever eats my flesh and drinks my blood remains in me and I in him." (John 6:56)
2. For those who have worthily prepared, the Holy Communion increases sanctifying grace and spiritual delight in the soul.
3. The Holy Communion is not only a spiritual food, but at the same time, it is a spiritual antidote. For mortal sins, we need the Sacrament of Reconciliation. But the Holy Communion is also able to purify us of venial sins and preserves us from mortal sins.
4. Lastly, the Holy Communion is a pledge of our glorious resurrection and eternal happiness.

Thus, we can see how precious a gift the Holy Communion is. Jesus Christ unreservedly gives His totality to us unworthy sinners. St. Augustine encourages the faithful to receive the Holy Communion frequently.

However, historical experiences show that sometimes the faithful were afraid to receive the Holy Communion, probably due to the rampage of Black Death, the illiteracy of the people and insufficient formation of the clergy. People were living in the shadow of death, guilt-ridden and felt that they were not worthy to receive the most holy body and blood of Jesus Christ. They forgot that, out of mercy on our weakness, Jesus handed over His life on the cross to die for us while we were still sinners. How much does Jesus want to share His life with us, to feed us and strengthen us to become many more christs! In order to encourage the faithful to receive more frequently the Holy Communion, the Church decreed, in 1215, that the faithful should properly confess at least once a year to priests, at the pain of excommunication. In other words, the faithful are encouraged to receive the Holy Communion at least once a year! That must be during Easter.

Then, how should the faithful prepare themselves to receive the Holy Communion in reverence?

1. They should desire to be united with Jesus Christ in love. It is not out of duty, but of the desire to partake in the heavenly banquet and receive spiritual nourishment.
2. They should properly confess if they are in a state of mortal sin. Judas is a counter-example. During the Last Supper, John asked Jesus who would betray him. Jesus handed a morsel to Judas, showing to John Judas was the traitor. The gospel says, "After he took the morsel, Satan entered him." (13:27) From this, we can see the horror of sacrilegious Communion due to a lack of contrition. However, Jesus Christ is merciful. Does He find pleasure in the demise of Judas (Ezekiel 18:32)? Thirdly,
3. After the Greeting section of Mass, there is a Penitential Act which is good enough to forgive venial sins. Then comes the Liturgy of the Word to help prepare our hearts to receive the most holy body and blood of Jesus Christ in the Communion Rite. If mortal sins prevent us from receiving the Holy Communion, we can still receive it spiritually, begging Jesus to grant us determination and courage to properly confess.
4. Lastly, in order to help us receive the Holy Communion in a humble manner, the Church decrees a communion fast which empties us to receive more and greater grace. Before Vatican II, the faithful fasted the whole morning before communion. Thus, "breakfast" breaks the communion fast. Today, the pace of urban life is fast. The Church relaxes the requirement to one hour before communion. To help the congregation fast properly, some clergy deliver long-winded homilies with a good intention to guarantee that the congregation fulfil their duty.

Recently, a controversy rages on among the faithful. Which is more pious and showing more reverence to Jesus Christ, to receive the Holy Communion on the tongue or in the hand, to kneel or to stand? This controversy shouldn't have existed at all in the first place. Your inner disposition determines your outward manners. Whatever way of receiving the Holy Communion can be sacrilegious! Image somebody confined to the wheelchair. Is his not kneeling disrespect for Jesus Christ? Somebody receives the Holy Communion on the tongue, kneeling. In his heart, he congratulates himself for being more pious than the others. If this is not sacrilegious, then what is? The whole problem is a matter of our hearts. Who can pass judgment on our hearts? Of course it is God and not men. If we insist on arguing, I am afraid it is a showing off of one's piety. How is it different from the Pharisees?

Yet, we need to be more careful and solemn when we receive the Holy Communion in the hand. After receiving the Holy Communion in one hand, we should cover it with another and move ahead to dip the blood. (This is a privileged manner applicable to the Hong Kong Diocese only!) In this way, we may avoid putting the host into our mouth habitually but suddenly realize that we have not dipped the host into the chalice yet. Then we take the host out of our lips and … Some parishioners do not receive the two species immediately. Instead, they cross themselves with the "blood dripping" host and return to their seats to feed the … What should we do if we accidentally slip the host into the chalice? Some parishioners try to "recover" the host from the chalice …

Brethren, how much does Jesus Christ desire our receiving the Holy Communion to bring Him out into the neighbourhood to bless those who thirst for the knowledge of the Truth! Let us receive the Holy Communion with reverence, besides being grateful to the Lord, know His will.
God bless!