大聲疾呼的先知 A Yelling Prophet

【先知系列之二】
大聲疾呼的先知（若1:1-18）

若翰洗者是舊約的最後一位先知，耶穌基督曾稱讚他，說他比先知還大。（瑪11:9）他與亞納，以不同的形式履行先知的任務。亞納從羅馬帝國在猶大進行殖民地統治開始，以一個寡婦身份，在聖殿裡度一個亡國的生活，以齋戒祈禱，期待著上主的救贖，她象徵著猶太民族的命運。她看到聖嬰耶穌的三十年後，若翰在曠野出現，大聲疾呼地喚醒世人，以悔改預備自己的心靈，迎接快要出現的救世主。兩者都是先知，代表天主向世人發言，但兩者的風格，因應時代的不同而迴然不同！

先知作為天主的代言人，不一定好像約納一樣幸運，被全尼尼微城的人所接受！有時，因為時機未成熟，大部份人對先知的言行，不以為然；更有因為忠言逆耳，結果招來殺身之禍！倘若亞納在她開始守寡時，在羅馬開始殖民地統治時，好像後來的若翰洗者一樣，大聲疾呼，勸人悔改，試問有多少人會理會她呢？即使她為耶穌基督的誕生所作證的說話，連聖史路加也沒有記載下來！且看若翰洗者為真理作證，不但被有權勢的人誤解（若1:19-27），最後更賠上了性命！我們不禁問，做先知值得嗎？

首先，我們領洗時已分擔了耶穌基督的君王、司祭和先知三重職務，因此履行先知之職，是本份，是沒有商榷的餘地。
其次，雖然我們「不是那光，祇是為那光作證」（1:8），但我們的作證，讓其他人獲得生命（1:4），而且是永恆的生命（3:36），是更豐富的生命（10:10）；讓相信耶穌基督名字的人，有權成為天主的子女（1:12），恩寵上加恩寵（1:16）。你們評斷罷，值得嗎？
天父啊！一年將盡，讓我們數算一年來所蒙受的恩寵，知所感謝。倘若祢願意的話，讓我們來年繼續勉力履行先知之職。亞孟！

圖片鳴謝：https://christchurchwindsor.ca/2014/08/29/beheading-of-st-john-the-baptist-3/

生命恩泉

---

"Prophet Series#2"
A Yelling Prophet (John 1:1-18)

John the Baptist was the last prophet of the Old Testament. Jesus Christ once praised him to be "more than a prophet" (Matthew 11:9) He and Anna discharged their prophetic ministry in different manners. From the beginning of the Roman colonial rule in Judah, Anna, in the capacity of a widow, led a life of a conquered people, fasting and praying in the Temple to anticipate God's redemption. She symbolized the fate of the Jewish people. Thirty years after Anna saw infant Jesus, John the Baptist appeared in the wilderness, yelling at people to repent and to prepare their hearts to receive the imminent Saviour. Both were prophets, spokespersons of God. Yet, their styles differed drastically in response to the demands of the time!

As a spokesperson of God, few prophets were as lucky as Jonah who was accepted by all the inhabitants of Nineveh. Sometimes, when the time was not ripe, the words and deeds of a prophet would be ignored. Some prophets were even killed because their words went against the current! At the beginning of her widowhood when the Romans began their colonial rule of Judah, had Anna, like John the Baptist after her, yelled at the people to repent, how many people would have listened? Even what she spoke about the infant Jesus was not recorded by Luke the Evangelist! Take a look at John the Baptist. He bore witness to the truth. Not only was he misunderstood by the religious authority (John 1:19-27), but he was also beheaded in the end! Puzzled, we would naturally ask if it is worthwhile to serve as a prophet!

First of all, we partake in the three offices of king, priest and prophet of Jesus Christ when we were baptized. Therefore, relieving us of the prophet's duties is out of the question.
Secondly, we are "not the light, but come to testify to the light" (1:8). Our witness enables people "to have life" (1:4); and "have eternal life" (3:36) and "have it more abundantly" (10:10); let those who believe in the name of Jesus Christ have the "power to become children of God" (1:12), have "grace in place of grace" (1:16). Judge for yourselves, is it worthwhile?
Heavenly Father! As the year comes to the end, let us count what grace we have received and know to be grateful. If it be Your will, let us continue to discharge the prophetic ministry diligently in the year ahead. Amen!

無言的女先知 A Speechless Prophetess

【先知系列之一】
無言的女先知（路2:36-40）

在猶太人的社會中，寡婦的確是「窮人中之窮人」，因為她們的命運，完全掌握在別人手中。除了天主之外，沒有任何人可以救贖她了！例如納因城的寡婦（路7:11-16）。基督信仰特別表揚寡婦，因為她們把自己的命運，完全托付在天主手中，是基督徒的榜樣。不要忘記，聖母瑪利亞也是一個寡婦（谷6:3）！

今天讀到的寡婦亞納，她更是全體猶太民族的象徵！
假設亞納在聖殿看見嬰孩耶穌時是84歲（路2:37）。又假設亞納14歲出閣，21歲便開始守寡。她在聖殿看見嬰孩耶穌時，已守寡63年了，即是說，她在公元前63年開始守寡！ 公元前63年，羅馬帝國結束了猶太人100多年的獨立，開始對猶太省進行殖民統治。並以大黑落德作為傀儡，替羅馬帝國作緩衝！大黑落德為了討好猶太人，花了46年時間擴建聖殿（若2:20）！猶太的命運，完全操縱在別人手中，有如寡婦。亞納便見證了猶太如何由一個獨立的國家，變成羅馬帝國的一片殖民地，見證了大黑落德的政治手段，並親眼看到誕生了的救主，看到天主開始救贖解放的工程。多年來，亞納好像聖母瑪利亞一樣，把一切默存在心中，反覆思量（路2:19；51）！且看，連聖史路加也沒有把她「向一切希望耶路撒冷得救贖的人，講論這孩子」（2:38）的話，記錄下來！

我們有沒有學習亞納的榜樣呢？她是一位女先知（2:36），卻並不多言。她等了63年，纔向希望得到解放的人，講論天主派來的解放者！倘若是我們，眼見不公義的對待時，我們會有甚麼反應呢？是明哲保身，敢怒而不敢言？還是繼續「齋戒祈禱，晝夜事奉天主呢」（2:37）？抑或是譴責制度暴力呢？當然，每個人的「塔冷通」不一樣，每位基督徒成聖之路也不一樣。但始終，忍耐是一種我們必需修養的美德！
天父啊！請幫助我們修煉忍耐之德，堅持到底。亞孟。

圖片鳴謝：http://www.freebibleimages.org/illustrations/gnpi-010-simeon-anna/
生命恩泉

---

"Prophet Series #1"
A Speechless Prophetess (Luke 2:26-40)

In the Jewish society, widows are "the poorest of the poor" because their fate was totally controlled by the others. Other than God, nobody was able to redeem them! The widow of Nain (Luke 7:11-16) was just one such example. Christianity commends widows because they entrust the lives totally in God's hand. They are exemplars for Christians. Don't forget, the BVM is also a widow (Mark 6:3)!

Anna the widow we read of today was even the symbol of all the Jewish people!
Suppose Anna was 84 when she saw infant Jesus in the Temple (Luke 2:37). Further assume that she was given to marriage at 14. She became a widow at 21! By the time she met infant Jesus, she had been a widow for 63 years. That is to say, she became a widow in 63 B.C. when the Romans ended a century of Jewish independence and began her colonial rule, setting up Herod the Great as a puppet, a buffer zone for the Roman Empire! Herod the Great spent 46 years to expand the Temple in order to please the Jews (John 2:20)! Like widows, the fate of Jewish people was totally controlled by others. Anna witnessed how Judah changed from an independent country to a colony, witnessed the political manoeuvres of Herod the Great and saw with her own eyes the birth of the Saviour, the beginning of God's redemption project. For many years, like the BVM, Anna "kept all these things, reflecting in her heart" (Luke 2:19; 51)! Look, even St. Luke fails to put into writing what she "spoke about the child to all who were awaiting the redemption of Jerusalem" (2:38)!

Have we learnt from the example of Anna? She was a prophetess (2:36) and yet spoke little. She had waited for 63 years before she spoke about the liberator to those who looked for liberation! What do we do in face of unfair treatments? Do we keep quiet to protect ourselves? Or do we continue to "worship night and day with fasting and prayer" (2:37)? Or do we condemn institutional violence? Of course, our talents are different. The path to sanctification of each Christian is different. At the end of the day, patience is a virtue all of us must build up!
Heavenly Father! Help us build up the virtue of patience and persevere till the end. Amen.

在家庭生活中成聖 Sanctification Through Family Life

聖家節，甲年
主題：在家庭生活中成聖

聖家不是一個完美的家庭！且看，聖母是一個未婚媽媽，無論是古今中外，都會承受到或多或少的歧視。雖然教會奉聖若瑟為「聖教之保障」，但可以想像，俗世中沒有一個正常的男士會羨慕他。那麼，為甚麼教會以一個被俗世所視為「不完美」的家庭，作為我們家庭生活的榜樣呢？

讓我們從創世紀開始反省罷，默想天主對家庭有甚麼期望。
天主創造了第一個人之後，表示「人單獨不好」（創2:18），所以天主給他造個與他相稱的助手，成家立室，讓他們在家庭中成聖。可惜，這個家庭並不幸福！
首先，女人對天主缺乏信德，竟然相信魔鬼的謊言而懷疑天主對人類的慈愛。她抵抗不了成為天主的誘惑，吃了天主禁止吃的果子。（3:4-6）結果喪失了天主的恩寵，增加了懷孕的苦楚，受制於男人的權力（3:16）。厄娃因為無信而招至全人類的詛咒！為了亞當的安全，天主親口禁止他吃知善惡樹上的果子（2:17），亞當竟然為了一個女人，違背了天主的命令，結果地成了可咒罵的，勞動變成了痛苦的（3:17）！亞當因為抗命而招至詛咒！加音出於嫉妒和忿怒，拒絕成為自己弟弟的守護者，殺死了亞伯爾（4:9）。加音成為了一個流離失所的人（4:11-12），他的忿怒招至詛咒！人類的第一個家庭，因無信，抗命和忿怒，帶給了全人類，原罪的詛咒！

天主在新約所建立的第一個家庭，雖然並不完美，卻化解了舊約第一個家庭這三個詛咒！
雖然瑪利亞願意以守貞的方式事奉天主，她不明白怎樣可以做救世主的母親（路1:34），但她「信了由上主傳於她的話必要完成」（1:45），瑪利亞那無比的信德，化解了厄娃的無信所帶來的詛咒！雖然天主子的心靈極度痛苦，但祂並沒有堅持自己的意願，「惟照天主的意願成就」（22:42）；耶穌基督「貶抑自己，聽命至死，且死在十字架上」（斐2:8），把全人類從罪惡的努役中，解放出來。天主子以祂的謙遜服從，化解了亞當不服從所帶來的詛咒！大聖若瑟沒有堅持自己的主意，暗中休退瑪利亞。他溫良地接受天主的委派，成為「聖家之長」，承擔起守護聖子與聖母的任務。若瑟的溫良，化解了加音的忿怒所帶來的詛咒！新約第一個家庭的成員，以他們的信德，服從和溫良，解除了原罪帶來的詛咒！

聖家之所以是神聖的，足以作為人類家庭的楷模，是因為大聖若瑟與聖母瑪利亞，圍繞著天主子耶穌基督，以祂為中心來生活。就是說：家庭生活最重要的元素，就是讓天主在家庭中，佔一席位！教宗方濟各在【愛的喜樂】宗座勸諭裡說：「沒有一個家庭是完美的，也沒有一個家庭從一開始就已經是完備的；反之，家庭具備的愛的能力，應逐漸成長。」（AL#325）即使是有缺陷的家庭，即使是社會上未能成家立室，鰥寡孤獨的一群，天主同樣願意祝福他們；即使如何不完美的家庭生活，也不能阻止天主保護家庭及愛護所有其中的成員。「家庭是社會不能缺少的福祉，但應獲得保護。」（AL#44）因此，即使聖家不是一個完美的家庭，教會仍以聖家的美德，作為我們家庭生活的榜樣！同樣道理，即使教會，由眾多家庭所組成的大家庭（AL#87）中有令人失望的神職人員和教友，天主仍願意透過這「罪人的教會」，成為「戰地醫院」，「與軟弱的子女同行，關注和照顧他們…恢復他們的信心和希望」（AL#291），祝福這個憂傷的世界。我們還可以祇愛耶穌基督，而不愛教會嗎？

各位兄弟姊妹，常言道「家家有本難唸的經」。讓不完美的聖家，成為我們信德、服從和溫良的榜樣，鼓舞我們的心智，在成聖的路上，向前邁進。
天主保祐！

圖片鳴謝：https://upload.wikimedia.org/wikipedia/commons/e/ef/HolyFamily_Coello.jpg

---

Solemnity of the Holy Family, Year A
Theme: Sanctification Through Family Life

The Holy Family is not a perfect family! Look, the Blessed Virgin Mary is an unwed mother who would suffer more or less discrimination from generation to generation, from East to West. Although St. Joseph is the "Protector of the Holy Church", no normal men on earth would envy him. Why then does the Church set up an imperfect family as the exemplar of our family life?

Let us begin our meditation from Genesis to find out what God expects of families.
After creating the First Man, God says, "It is not good for the man to be alone." (Genesis 2:18) Thus God made a helper suited to him to set up a family in which they might sanctify. Unfortunately, this family was not happy!
Firstly, the woman lacked faith in God. She believed in Satan's lies and doubted God's love. She could not resist the temptation to be like God and ate the fruit forbidden by God (3:4-6). Consequently, she lost God's grace so that her toil in childbearing was intensified and her husband ruled over her (3:16). Eve's lack of faith incurred a curse upon all humanity! For the safety of Adam, God ordered him not to eat the fruit from the tree of knowledge of good and evil (2:17). How dare he listened to his wife and disobeyed God! Consequently, cursed is the ground and labour becomes a toil (3:17)! Adam's disobedience incurred a curse upon all humanity! Out of envy and anger, Cain refused to be the keeper of his brother. He killed Abel (4:9). Cain became a fugitive (4:11-12) Cain's anger incurred a curse upon all humanity! Because of faithlessness, disobedience and anger, the First Family incurred upon all humanity the curse of the Original Sin!

Although the First Family God sets up in the New Testament was not perfect, it successfully lifts the three curses incurred by the First Family in the Old Testament. Although the Blessed Virgin Mary intended to serve God with her chastity and she did not understand how she could be the mother of the Saviour (Luke 1:34), she "believed that what was spoken to her by the Lord would be fulfilled" (1:45). Her insuperable faith undoes the curse incurred by Eve's lack of faith! Although the Son of God was undergoing extreme agony, He did not insist on His own will, "not my will but yours be done" (22:42); Jesus Christ "humbled himself, becoming obedient to death, even death on a cross" (Philippians 2:8) to liberate all humanity from the slavery of sins. The humility and obedience of the Son of God neutralizes the curse incurred by the disobedience of Adam! St. Joseph did not insist on his decision to divorce quietly the Blessed Virgin Mary. He meekly accepted God's commission to be the "Head of the Holy Family", shouldering the burden to be the keeper of the child and its mother. The meekness of Joseph, breaks the curse incurred by Cain's anger! With their faith, obedience and meekness, the First Family of the New Testament lifts the curse of the Original Sin!

The Holy Family is holy and an exemplar of all human families because St. Joseph and the BVM led their lives around Jesus Christ, the Son of God. That is to say, the most important element in a family's life is to reserve a room in the family for God! Pope Francis says in Amoris Laetitia, "No family drops down from heaven perfectly formed; families need constantly to grow and mature in the ability to love." (AL#325) Even broken families, even members of the society who are unable to form a family, those widowers, widows, orphans and loners, God is willing to bless them the same. No matter how unsatisfactory family life is, it shall never prevent God from protecting the families and their members. "The family is a good which society cannot do without, and it ought to be protected." (AL#44) Thus, even though the Holy Family is not a perfect family, the Church still hoists the virtues of the Holy Family to be the exemplar of our family life! In a similar way, even though there are many disappointing clergy and parishioners in the Church which is "a family of families" (AL#87), God still wants this Church of sinners to "accompany with attention and care the weakest of her children ... by restoring in them hope and confidence ... The Church's task is often like that of a field hospital" to bless this troubled world. Can we still love Jesus Christ only and not His Church?

Brethren! "Each unhappy family is unhappy in its own way". Let the imperfect Holy Family be the exemplar of our faith, obedience and meekness, cheer up our mind and soul to march ahead on the path of sanctification.
God bless!

天主子的貧窮 The Poverty of the Son of God

子夜彌撒
主題：天主子的貧窮

天主超越了時空，所以是永恆的，祂不會因時間的遷移而有所改變。祂不受空間的限制，來去自如，因此是無處不在的。聖經的最後一本書曾三次這樣稱呼祂：「那今在、昔在及將來永在者」（默1:4，1:8，4:8）。
人類是受造物，受時空限制。所以我們生活在歷史中，生活在被罪惡污染了的世界裡，在地球的某個角落，經歷著生老病死的變化。按祂自己的肖像創造我們的天主，對人類動了憐憫的心，決意把我們從罪惡的奴役出，解放出來！於是祂進了人類的歷史，在某個特定的時空，誕生成人！

路加福音很具體地表達出天主降生成人，並非是一個傳說，而是一件真實的歷史事實。凱撒奧古斯都和敘利亞總督季黎諾（路2:1-2），都是可考據的歷史人物。而且，在猶大四周的鄰近地區，為何祇提及敘利亞而不是其他地方，當中必定有特殊的政治意義！聖史路加這樣寫，提醒我們不要空想，以為信仰可以脫離現實。剛好相反，既然天主並非「不食人間煙火」，而是願意降貴紆尊，降生成人，所以我們對天主的信仰，應該要在當代的社會、經濟和政治現實中，實踐出來的！

即使要降生成人，天主子大可選擇降生在王宮裡，在權傾朝野的將相家中，又或者成為富貴人家的兒子。可是，祂卻降生在卑微的家庭中，並讓馬槽成了祂的搖籃（2:7a）！對於信仰祂的我們，這是甚麼意義呢？
首先，即使天主子選擇降生在王宮裡，祂也要經歷人類的苦痛。耶穌基督必須在聖母體內孕育九個月，出生成為一個無助的嬰兒，會肚餓，會哭喊和要接受如廁訓練等等…這樣說明了祂樂意承擔人類的軟弱，成為軟弱的一員。固然，祂長大後不曾經歷疾病和衰老，但祂卻樂意與病人為伍，治好他們的病苦！可以說，耶穌基督真的願意與弱者同在，與我們同甘共苦！

其次，為甚麼祂會躺臥在馬槽裡呢？聖史路加給了我們很好的默想材料：「因為在客棧中為他們沒有地方。」（2:7b）其實，人類捱受的痛苦，不單在肉體上，還有在關係上的痛苦。因為種種原因被人拒絕，被人誤解，是一件痛苦的事。聖家地位卑微，被客棧拒絕。聖子的身份，並非群眾所期望的默西亞，遭人誤解，的確是一件痛苦的事！最後，有十字架上，聖子耶穌感受到人類最大的，被天主所捨棄的痛苦（瑪27:46），沒有比這更大的痛苦了！至慈悲的耶穌基督，願意為人類承擔一切痛苦，包括那些不能承受的痛苦在內！「那侮辱你者的辱罵落於我身。」（詠69:10，羅15:3）

人類最大的弱點，在於過份信賴自己的能力！為了滿足自己的野心，決定「建造一城一塔，塔頂摩天。」（創11:4）巴貝耳塔的故事，就是一個典型的例子。即使在「蕩子的比喻」中，小兒子也想憑自己的能力，博取重新踏入父家的門檻！（路15:19）殊不知，當我們過份信賴自己的能力時，我們都變成了白冷的客棧，哪有空間可以容納天主呢？當我們的心充塞著金錢財富，地位權力和學問成就時，我們想扮演天主，我們還會感覺到需要天主嗎？即使祂叩門，我們還會回應嗎？且看，是誰看見天主的使者？是誰看見天主的真身？是凱撒嗎？是總督嗎？是客棧裡的貴客嗎？全都不是，是那些被邊緣化了，露宿的牧羊人（2:8）！

聖嬰耶穌清楚地啟示給我們，貧窮並不可恥，軟弱並不可恥，感覺無能為力時並不可恥和被社會所邊緣化了並不可恥。因為在軟弱中，天主的大能纔得以彰顯！天主喜歡以300小眾，戰勝13萬大軍（民8:4，10），喜歡以一個牧童，擊倒一個巨人（撒上17:50）。聖保祿說得好：「有我的恩寵為你夠了！因為我的德能在軟弱中纔全顯出來。」（格後12:9）

這半年來的社會動盪，對我們的信德，的確是一場嚴峻的考驗。很多教友問天主在哪？很多教友表示愛耶穌，但因為不滿神職人員的表現，而決定不愛教會！
各位兄弟姊妹，天主聖子的降生，提醒我們，天主對我們不離不棄，願意與我們同在，甘苦與共，照亮我們的生命（若1:4）。我們之所以看不見天主，是因為在我們的心中，沒有空間容納祂。我們害怕貧窮、軟弱、犯錯、沒有權勢和一事無成。軟弱無助的耶穌聖嬰，鼓勵我們不必害怕（路2:10），祂願意與我們一起，戰勝這個世界（若16:33）！讓我們把這個喜訊，向區內的居民報佳音！
天主保祐！

2016年講道

圖片鳴謝：陳秉銳兄弟的《祝英台近》詞，譚美娥姊妹的聖葉理諾聖嬰相片

---

Midnight Mass
Theme: The Poverty of the Son of God

God transcends space and time. He is eternal and never changes as time passes. Space cannot confine Him. He moves around at will and is thus omnipresent. The last book of the Bible calls him "the one who is and who was and who is to come" three times (Revelation 1:4, 1:8, 4:8)
Humanity is a creature confined by space and time. Thus we live in history, in a world contaminated by sins. We are assigned to a location on earth to go through birth, aging, sickness and death. God, who created us in His image, has mercy on us. He decides to liberate us from the bondage of sins. Therefore, He enters human history at a particular location and time and becomes a human being!

Luke the Evangelist concretely shows us that the incarnation of God is not a legend but a genuine historical fact. Caesar Augustus and Quirinius, governor of Syria were historical figures (Luke 2:1-2) which can be verified. Moreover, why does Luke mention Syria and not the other neighbouring regions? There had to be special political meanings behind! Luke the Evangelist reminds us not to daydream splitting faith from reality. On the contrary, since our God is not otherworldly but is willing to take up human flesh, therefore, our faith in God should be practised in contemporary social, economic and political realities!

To be incarnate, the Son of God could choose to be born in the palace, or in the house of politically powerful ministers or the home of the wealthiest. However, He chose to be born into the humblest family and made the manger His cradle (2:7a). What does it mean to us who believe in Him?
First of all, even if the Son of God chose to be born in the palace, He had to go through human sufferings. Jesus Christ had to be nursed in the womb of the BVM for nine months, to be born a helpless infant, suffered hunger, cried and had to undergo toilet training etc. It shows that He is willing to bear our frailty and become one of the weak. Of course, when He grew up, He needed not to go through sickness and aging, but He was happy to be present with the sick to heal their illness! Jesus Christ truly enjoys staying with the weak and suffering with us!

Secondly, why was He laid in a manger? Luke the Evangelist gives us very good material for meditation, "because there was no room for them in the inn." (2:7b) Indeed, human sufferings are more than physical. There are relational ones. For various reasons, it is painful indeed to be rejected or misunderstood! Lastly, on the cross, Jesus Christ the Son of God suffers the greatest pain, the pain of being abandoned by God (Matthew 27:46). Nothing on earth can be more painful than this! The most merciful Jesus Christ is willing to shoulder all the sufferings of all humanity, including those unbearable pains! "I am scorned by those who scorn you." (Psalm 69:10, Romans 145:3)

Over-reliance on one's own capabilities is our Achilles' heels. To satisfy one's own ambition, people decided to "let us build ourselves a city and a tower with its top in the sky." (Genesis 11:4) The Tower of Babel is a typical story. Even the younger son in the Parable of the Prodigal Son wanted to earn his entry through the threshold of the father's house with his own effort! (Luke 15:19) Unbeknown to us, when we over-rely on our own capabilities, we become an inn of Bethlehem. Where can we find space to accommodate God? When our hearts are stuffed with money and wealth, status and power, knowledge and achievements, we want to play God. Do we still feel the need of God? Even if He knocks, shall we answer the door? Look! Who saw God's angels? Who saw God in flesh? Caesar? Governor? Customers in the inns? None of them, but the marginalized shepherds in that region living in the fields (2:8)!

The Holy Infant makes it clear that it is not shameful to be poor, not shameful to be weak, not shameful to feel helpless and not shameful to be marginalized by the society. It is because in our weakness, God's power is manifested! God likes to defeat an army of 130,000 with a 300 minority (Judges 8:4, 10); a shepherd boy to defeat a giant warrior (1 Samuel 17:50). Well said St. Paul, "My grace is sufficient for you, for power is made perfect in weakness." (2 Corinthians 12:9)

The last six months of social unrest are truly a dogged challenge of our faith. Many parishioners ask where God is. Many claim that they love Jesus but are disappointed by the actions of the clergy. They decide not to love the Church anymore!
Brethren, the Son of God takes up humanity to remind us that God shall never abandon us. He is willing to accompany us in sufferings and lighten up our lives (John 1:4). We fail to see God because there is no room in our hearts left for Him. We are afraid of poverty, weakness, making mistakes, without power and unaccomplished. The weak and helpless Infant Jesus encourages us not to be afraid (Luke 2:10). He is happy to join us to conquer the world (John 16:22). Let us bring this good news to our neighbour!
God bless!

大聖若瑟的真福芳表 The Beatific Exemplar of St. Joseph

將臨期第四主日，甲年
主題：大聖若瑟的真福芳表

四部講述耶穌基督生平事蹟的福音之中，祇有兩部記載了祂的誕生，就是瑪竇和路加。兩位聖史寫作的對象和目的不同，所以在取材和鋪排上，亦大異其趣。瑪竇寫給猶太信徒，為了證明耶穌基督是猶太人等候已久的默西亞。所以在講述耶穌基督降生的事蹟時，瑪竇注重祂如何應驗了先知的預言，例如由童貞女所孕育、在白冷出生、避難到埃及等等。此外，瑪竇的故事，可以說是以男性為中心。瑪竇的聖誕故事，主要是環繞著若瑟、大黑落德、經師和賢士等等。雖然在這麼多的男性之中，若瑟是最沒有社會地位的一個，但若瑟卻具體地展現了瑪竇福音後來所宣講的「真福八端」的面貎！

讓我們一起默想，瑪竇福音所描述的大聖若瑟，如何展現出「真福」的精神。
首先，瑪竇說若瑟是義人（瑪1:19a）。這是甚麼意思呢？
因為瑪竇福音的讀者，主要是有猶太教背景的信徒。所以這「義人」的觀念，可以指猶太教所定義的「義人」，即遵守梅瑟法律的人和按梅瑟法律的指示去生活的人！綜合路加福音的記載，瑪利亞許配了給若瑟之後，便前往南部的猶大省，到年老懷孕的表姐依撒伯爾家中住了三個月。回來後，「她因聖神有孕的事已顯示出來」（1:18）！處理未婚懷孕的個案，梅瑟在【申命紀】22章，寫下了很清楚的法律。若瑟是個「義人」，理應按照申命紀22章行事，一點也不含糊困難！那麼，為甚麼瑪竇卻說，若瑟「是義人，不願公開羞辱她，有意暗暗地休退她。」（1:19）呢？

原來梅瑟的法律不但公正嚴明，還有很多體恤人情的規定：例如在【申命紀】24章，就可以找到很有人情味的法律：新婚的男子，一年之內不必服兵役；借了錢給人，不得拿走人家的石磨作抵押；如果對方是窮苦的人，必需在日落前把抵押品（例如他的外衣）送回；收割時不要盡割，應剩下一些留給外邦人、孤兒和寡婦等等…這些規定，反映出天主除了是公義之外，其實是滿懷慈悲的。簡單地說，天主既然創造了我們，把我們安放在世上，如果祂不幫助我們脫離人世間罪惡的禍害，祂便是不公義了！所以天主的公義，不在懲罰人，而是為了拯救人，讓人成聖！
大聖若瑟領會到天主的公義和慈悲，是如何相輔相成地造就人，使人成聖！他並沒有斷章取義，祇按【申命紀】22章的條文，伸張正義，揭發並懲罰瑪利亞未婚懷孕。大聖若瑟體會到天主的慈悲，憐憫瑪利亞的境況。所以他考慮可否「暗暗地休退她」，讓她可以自由嫁娶，嫁給令她懷孕的男人，成人之美！所以大聖若瑟在公義方面的層次，比一般經師和法學士，更勝一籌。按福音的尺度，大聖若瑟堪稱是一個「飢渴慕義」，尋求他人的拯救和解放，他滿全了真福的要求（5:6）。他憐憫了瑪利亞的困難，不但沒有怪責她不守婦道，更想辦法幫助她脫離困境，讓她獲得幸福。大聖若瑟可算是真福中的「憐憫人的人」了（5:7）。

大聖若瑟不單公義和慈悲，他還很溫良，沒有堅持自己的主意，沒有強加自己的主意在瑪利亞身上。倘若他按自己的主意行事，解除了婚約，日後各行各路，兩不相干，已經是很難得的義人所為了。可是，當他在夢中獲得啟示之後，大聖若瑟溫良地承擔起守護聖母瑪利亞和聖子耶穌基督的任務！當年加音拒絕成為弟弟的守護者，出於忿努而殺了亞伯爾（創4:9）。今天，一如瑪利亞解除了厄娃無信的詛咒，一如耶穌基督解除了亞當不服從的詛咒，大聖若瑟承擔了聖家的守護者任務，以溫良解除了加音忿怒的詛咒！大聖若瑟的確是一個「溫良的人」（瑪5:5）。最後，為了守護聖家，被大黑落德迫害，避難到埃及，大聖若瑟獲得了「為義而受迫害」的真福（5:10）！

各位兄弟姊妹，感謝天主樹立了大聖若瑟，作為真福的榜樣。讓我們學習他溫良的態度、飢渴慕義的精神、憐憫人的大愛和為義而受迫害的勇氣，努力地操練自己，在生活中找到降生的基督，與祂相遇，分享祂的生命。
天主保祐！

圖片鳴謝：http://osjusa.org/st-joseph/art/head-of-the-holy-family-tryptych/

2016年講道

---

The Fourth Advent Sunday, Year A
Theme: The Beatific Exemplar of St. Joseph

Among the four canonical gospels, only Matthew and Luke narrate the nativity of Jesus Christ. The two Evangelists write with different purposes for different target audiences. Therefore their materials and arrangements are very different. Matthew writes for disciples with a Jewish background. He wants to demonstrate that Jesus Christ is the Messiah whom the Jews have been expecting. Therefore, when he narrates the nativity story, Matthew emphasizes how Jesus' birth fulfils the prophecies. For example, He was born of a virgin, born at Bethlehem and called back from Egypt etc. Moreover, Matthew's narrative is male-centred. His nativity narrative centres on Joseph, Herod the Great, magi, chief priests and scribes etc. Although Joseph was the lowliest among the players, he was able to manifest the Beatitudes subsequently proclaimed in the gospel of Matthew!

Let us meditate how the St. Joseph in Matthew manifests the spirit of the Beatitudes.
First of all, Matthew describes Joseph as a righteous man (Matthew 1:19a). What does that mean?
Since the readers of Matthew were disciples with Jewish background, therefore the concept of "righteous man" can be understood in the context of Judaism. It means those who obey the Mosaic laws and lead their life accordingly! Reading the story in combination with the gospel of Luke, after Mary was betrothed to Joseph, she went south to Judah and stayed for three months in the house of Elizabeth, her cousin who was pregnant in old age. On her return, "she was found with child through the Holy Spirit" (1:18)! Moses had written down in Deuteronomy 22 unambiguous laws to handle cases of unwed pregnancies. Joseph was a righteous man. He should have no difficulty following the laws in Deuteronomy 22! Then why does Matthew say, "Joseph, her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly" (1:19)?

In fact, Mosaic laws are not only uncompromising, but are also very considerate. For example, in Deuteronomy 24, we are able to find many compassionate regulations, such as: when a man is newly wed, he shall be exempted for one year from any military expedition; no one shall take a hand mill or its upper stone as a pledge for debt; if the debtor is poor, the debtee should return the pledged garment at sunset; when one must not reap all the harvest, but leave what remains for the resident alien, the orphan and the widow etc. These regulations show that God is not only righteous but is also very merciful. Simply put, God created us and put us on earth. If He does not deliver us from the evils of sins on earth, He is unrighteous! Therefore, the righteousness of God is not meant for punishing mankind but for their salvation, allowing them to become saints! St. Joseph knew that the righteousness and mercy of God work hand in hand to edify mankind and to sanctify humanity! He did not take the letters of Deuteronomy out of context to do justice, to expose and punish the unwed pregnant Mary. Instead, St. Joseph shows God's mercy to Mary. Thus, he decides to divorce her quietly so that she would be free to marry the man who has impregnated her. Thus, comparing with scribes and teachers of the law, the righteousness of St. Joseph was above par. By the standard of the gospel, St. Joseph "hunger and thirst for righteousness" for the salvation and liberation of others. He fulfils the demands of the Beatitudes (5:6). He shows mercy to Mary and does not blame her for being unfaithful. He even thinks up ways to help her obtain happiness. St. Joseph meets the "being merciful" requirement (5:7).

Not only is St. Joseph righteous and merciful, he is also meek. He does not insist on his ideas and imposes his will on Mary. Had he followed his decision to divorce Mary, they would have parted ways and have had no further business. He was still righteous. However, after receiving revelation in his dream, St. Joseph meekly takes up the role as the Head of the Holy Family! Cain refused to be the keeper of his brother and out of anger, killed Abel (Genesis 4:9). Today, like Mary who undoes Eve's curse of faithlessness and like Christ who breaks Adam's curse of disobedience, St. Joseph lifts the curse of Cain's anger with meekness! St. Joseph is truly a meek person (Matthew 5:5). Lastly, to protect the Holy Family from the persecution of Herod the Great, together they fled to Egypt. St. Joseph earns the blessedness of being persecuted for the sake of righteousness (5:10)!

Brethren, we thank God for setting St. Joseph up as our beatific exemplar. Let us learn from his attitude of meekness, his spirit of righteousness, his merciful love and his courage to undergo persecution. Let us strive for spiritual fitness to seek Christ incarnate in our daily life, encounter Him and partake in His life. God bless!

喜從何來？ Where Does Joy Come From?

將臨期第三主日，甲年
主題：喜從何來？

今天是將臨期的「喜樂主日」。請問喜從何來呢？正如進堂詠所說：「你們應當喜樂！應當叫眾人知道你們的寬仁，主快來了！」原來我們現在遭受著生活的壓迫，並不喜樂。主快來了，祂會消除我們現在的枷鎖，圓滿我們的本性，帶給我們滿足和喜樂。
但救主基督不是在二千年前已來了嗎？而且，在瑪竇福音的最後一句，祂許諾與我們天天在一起，直到今世的終結（瑪28:20）。所以，除了耶穌受難日之外，教會每天舉行彌撒聖祭，使耶穌基督臨現到聖體聖事中，實踐祂同我們天天在一起的諾言。那麼，「主快來了」是甚麼意義呢？
「主快來了」有兩個意義。第一：是指世界末日，耶穌基督普世君王會再來，重整宇宙的秩序。在這個意義裡，我們是完全被動的，除了恆心祈禱，保持醒悟之外，沒有甚麼可以做了。第二，世上還有很多人，看不見耶穌基督的臨在，有待作為基督徒的我們，幫助耶穌基督，誕生在這些人的心裡。在這個意義裡，我們還有很多未完成的工作，需要努力完成。

洗者若翰是耶穌基督的前驅（路1:76），他義正詞嚴地宣講悔改，施行洗禮，預備猶太人的心靈，讓他們認識將要出現的默西亞。結果他得罪了黑落德，被捕入獄。洗者若翰在獄中喜樂嗎？在被捕前他曾說過：「有新娘的是新郎；新郎的朋友，侍立靜聽，一聽得新郎的聲音，就非常喜樂：我的喜樂已滿足了。」（若3:29）既然「若翰在獄中聽到了基督所行的」（瑪11:2），他的喜樂已滿足了，因為他已完成了他作為前驅的任務。那為甚麼他還要派遣他的門徒去查問耶穌呢？我們堂區的主保聖葉理諾說得好：「若翰並非出於無知而查問耶穌，而是引導他的門徒認識耶穌基督。他希望門徒與耶穌基督見面時，觀察到基督的言行與大能而相信祂！」

洗者若翰真是一位好先驅，他知道自己的位置，不會喧賓奪主。雖然身陷囹圄，仍把握最後機會，導人歸主！他的確是我們的好榜樣。所以耶穌基督隨後在群眾面前讚揚洗者若翰 。在曠野中生活的人，一定是刻苦堅強的人，不會像蘆葦般搖擺不定，隨風擺柳，為了討好群眾（11:7）！洗者若翰不會！穿細軟衣服，在王宮裡打滾，是阿諛諂媚的人（11:8），洗者若翰也不是！他不討好群眾，不奉承權貴，知所進退，祇為真理作見證。所以耶穌基督稱讚洗者若翰說：「在婦女所生者中，沒有興起一位比洗者若翰更大的。」（11:11）

讓我們默想耶穌基督的教導，如何在繽紛的世事裡，看到天主的真理。
基督教訓我們不要尋求表面的繁榮奢華，因為在王宮那裡是找不到先知，找不要說真話的人的，要到曠野裡找；另一方面，不要在曠野裡找看風駛艃，搖擺不定的「蘆葦」，因為從那些嘩眾取寵的人口中，也不會找到真理。
可惜，我們可能生活在這個被罪惡污染了的世界太長久了，我們對別人的缺點，別人的錯，特別敏銳，特別容易看到。雖然我們作為基督徒是不該這樣的，但是為了保護自己，我們習慣了這樣專注別人的罪過！結果，我們的心遲鈍了，看不到天主的救贖，錯過了悔改痊癒的機會（依6:10）！例如在這半年來的社會動盪之中，我們很容易看到暴力，看到設施的破壞，看到不公義和看到社會的撕裂等等。可是，有沒有人嘗試從這些災難現場中，看到天主的手「到現在一直工作」（若5:17）呢？我們既然相信耶穌基督與我們天天在一起，為甚麼我們在這些破壞之中，找不到祂的臨在呢？難道我們祇懂得在世界末日，基督從天而降，君臨天下，卻不懂在日常生活中，在最小的兄弟中，看到基督君王嗎（瑪25:40）？

為了治療我們遲鈍了的心，我們需要從內心入手，我們不但要以耶穌基督的眼光看這世界，同時要以祂的心愛這世界。我們不單看到兩個陣營的撕裂，也要看到兩代之間的諒解，銀髮族不再把青年人當做「廢青」，青年人不再把長輩當做「廢老」；這是基督所喜愛的。跟從前不一樣了，大家不再像奴隸般，各家自掃門前雪地工作賺錢，群眾之間守望相助的精神又重新出現了；這團結共融是基督所樂意建立的。在這半年，大家有機會看清楚社會上的種種不公義，市民的社會意識提高了，並以手上的一票，重新建立一個為市民服務的議會；以公義締造和平，這不是天國的願景嗎？暴力在物質上和心靈上所造成的傷亡，不是金錢所能夠完全治療的，有賴耶穌基督，這位復活後仍保留祂的傷痕的「受傷的治療者」，細心治理。耶穌基督是如何渴望尋找和包紥這些受傷的羊，復活死去的羊呢！

各位兄弟姊妹，讓我們以耶穌基督慈悲的目光看這紛亂的社會，看清楚真相，履行天主的旨意，做修和大使，宣講福音喜訊，好像洗者若翰一樣，雖然在艱難痛苦之中，但卻獲得了圓滿和喜樂。
天主保祐！

2016講道

圖片鳴謝：https://medium.com/@christinasemmens/today-is-gaudete-sunday-the-third-sunday-of-advent-3d9f7f557187

---

Gaudete Sunday, Year A
Where Does Joy Come From?

Today is Gaudete Sunday. Where does joy come from? The answer is found in the Introit, "Rejoice in the Lord always ... Let your gentleness be known to everyone. The Lord is near." At the moment, we cannot rejoice because we are oppressed in life. The Lord is near. He shall break our fetters; realize our humanity, thus bringing us fulfilment and joy.
But hadn't Christ the Saviour already come two millennia ago? Moreover, in the last sentence of the gospel of Matthew, He promises to be with us always, until the end of the age (Matthew 28:20). Thus except on Good Friday, the Church offers mass every day, actualizing His presence in the sacrament of the Holy Communion, thus honouring His promise. Then, what does "the Lord is near" mean?
There are two meanings. Firstly, it means at the end of the world, Jesus Christ, King of the Universe would come again to restore order in the universe. In this respect, we are totally passive. There is nothing we can do other than perseverance in prayers and vigilance. Secondly, many people are still unaware of the presence of Jesus Christ. They are waiting for us Christians to help Jesus Christ incarnate in their hearts. In this respect, a lot of works need to be done.

John the Baptist is the forerunner of Jesus Christ (Luke 1:76). He sternly proclaimed repentance and baptized people to prepare their hearts to receive the emerging Messiah. Consequently, he offended Herod and was imprisoned. Did the Baptist rejoice in prison? Before his arrest, he says, "The one who has the bride is the bridegroom; the best man, who stands and listens to him, rejoices greatly at the bridegroom's voice. So this joy of mine has been made complete." (John 3:29) Since "John heard in prison of the works of the Messiah" (Matthew 11:2) his joy has been made complete because he has accomplished his mission as the forerunner. Why then did he send his disciples to question Jesus? Our patron saint, St. Jerome says well, "John asks this not because he is ignorant but to guide ... his disciples to Christ, intending that when they met him, the disciples would observe his appearance and powers and believe in him!"

John the Baptist is truly a good forerunner. He knew his position and did not outshine his Lord. Although he was imprisoned, he still took the last opportunity to lead people to the Lord. The Baptist is really our good exemplar. Thus, Jesus praises John before the crowd. People living in the wilderness have to be austere and strong. They would not be swayed by the wind like reeds, trying to please everybody (11:7). No, the Baptist would not! Those who wear fine clothing going about in palaces are bootlickers (11:8). No the Baptist was not! The Baptist did not seek to please the crowd nor flatter the powerful. He positioned himself well, only to bear witness to the truth. Thus Jesus praises him, saying "Among those born of women there has been none greater than John the Baptist." (11:11)

Let us meditate Christ's teaching on how to discern God's truth in the glamourous world.
Christ teaches us not to look at prosperity on the surface because in palaces we will not find prophets or people who speak the truth. We need to look for them in the wilderness. On the other hand, do not look for swaying "reeds" because from the lips of those who seek to please the crowd, there is no truth.
Regrettably, we have been living for too long in a world contaminated by sins. We are very sensitive to others' wrongs and easily find faults with others. Although as Christians we should not be like this, in order to protect ourselves, we become very used to focussing on others' trespasses. Consequently, our hearts are made sluggish and we are not able to see God's redemption, miss the opportunity to repent and be healed (Isaiah 6:10)! For example, during the last six months of social unrest, it is easy to see violence, to see public facilities vandalized, to see injustice and social division etc. However, does anybody try to see in those ruins God's hand is at work until now (John 5:17)? If we believe that Jesus Christ is with us always, why can't we find His presence in those destructions? Are we only able to see Him coming down in glory on Judgment Day and unable to see Christ the King among "one of these least brothers of His" in our daily life (Matthew 25:40)?

To heal our sluggish hearts, we need to start with our hearts. Not only do we see this world with Jesus' gaze but at the same time also love this world with His heart. Not only do we see the division between the two camps, but we also see the closing of generation gap. The elderly do not brush away the young as worthless and vice versa. This is what Christ loves. Unlike previously, now we no longer work like slaves on our own. The spirit of solidarity emerges once more. Christ is happy to see this communion built. Over these six months, we have the opportunity to witness many kinds of social injustice. The social consciousness of the citizens has been raised. With their ballots, they rebuild a council accountable to the citizens. Isn't this, making peace through justice, the vision of the Kingdom of Heaven? Violence has inflicted physical, psychological and spiritual wounds and casualties which money cannot completely heal. We rely on Jesus Christ, the wounded healer who retains His wounds after resurrection to dress our wounds. How much Jesus Christ desires to seek and nurse these wounded lambs and to raise the dead ones!

Brethren! Let us look at this turbulent society with the merciful gaze of Jesus Christ, to see clearly the truth, to do God's will, to be ambassadors of reconciliation and to proclaim the good news. Like John the Baptist, may we obtain fulfilment and joy in spite of the presence of sufferings.
God bless!

Complacency 因循怠惰

Second Advent Sunday, Year A
Theme: Complacency

Christmas is just around the corner, only seventeen days away. Even though many shopping malls have started playing Christmas carols and putting up decorations in mid-November to arouse people's desire to spend money, many people are still very busy doing their daily routines and do not seem bothered spending time to prepare for the birth of our Saviour. Indeed, Christmas has been commercialized in Hong Kong. For many ordinary people, Christmas only means a holiday to take a rest, to spend money buying, dining and going to parties etc. For some people who are more conscientious, Christmas probably means spending time caring for their loved ones and friends. They send out greeting cards, or buy Christmas gifts for their friends and relatives. Parents would transform into Santa Claus, scratching their heads to think up ideas to stuff their children's Christmas stockings with surprises before Boxing Day. One wonders if this is the right way to prepare for the birth of our Saviour!

John the Baptist was born six months before Jesus. God assigned him the mission to be the forerunner of Jesus Christ. His job was to prepare the Jews to receive the Messiah. Therefore, the Baptist could guide us the right way to prepare for the coming of the Lord. During the Baptist's time, Jews were under the colonial rule of the Roman Empire. They were second class citizens and were unfairly handled. Jews were angry but they did not have the military power to overthrow the colonial rule. God was their only hope. They expected God to send a Messiah, a descendent of David, therefore a king, to drive out the Romans and to liberate them. It was in this socio-political atmosphere that John the Baptist carried out his mission.

When the Baptist says, "Repent, for the kingdom of heaven is at hand!" (Matthew 3:2), the message he was telling the Jews consisted of two parts. Part one, "to repent". Part two, "the kingdom of heaven is near". Which of these two parts was more attractive to the people, to repent or the kingdom of heaven? Of course, it was the second part, the kingdom of heaven. Why? It was because many people were unhappy. People were unhappy with the government because they were being unfairly treated. The scale of dissatisfaction was reflected in this verse, "Jerusalem, all Judea, and the whole region around the Jordan were going out to him" (3:5). So people wanted to change for the better. They longed for a better future. The idea of a kingdom of heaven brought hope to the Jews. To be sure, the kingdom of heaven had to be better than the present colonial rule.

What about the first part of the message, "to repent"? What does "to repent" mean? Literally, "to repent" means to turn around because you feel terribly sorry for the wrongs you have done. In Christianity, it means we want to turn around towards God, to return to God because we have done bad things to other people and to God. The gospel of Matthew does not tell us what actions the Baptist advised the people to take to repent. From the gospel of Luke, we know that the Baptist was very pragmatic. He advised different people to act righteously in different ways suitable for their situations. God is righteous. When we act in a righteous manner, we are like God. When we act in a selfish manner and when we take away more than we deserve, we are not acting in a righteous manner. We are fighting against God. Therefore, to repent means we should give up our selfish ways and turn towards God.

But when the Pharisees and Sadducees came to the Baptist, why was the Baptist so harsh as to call them "brood of vipers"? (3:7) Pharisees and Sadducees were mature and realistic people. They were learned and they just wanted to lead a decent life, not necessarily a luxurious one. They were law-abiding people and did not dare to commit any crime against fellowmen nor to commit any sins against God. Why would you repent when you are a law-abiding person?
The problem was that Pharisees and Sadducees were very learned people. They were the elites among the Jews. However, they overestimated their knowledge and achievements in the society. That is why the Baptist warned against their attitude, "Do not presume to say to yourselves that you have Abraham as your father." (3:9) This kind of self-confidence led to self-righteousness and to selfishness and lastly greed. Pharisees were experts in the law. However, their knowledge in the law did not help them know and love God more. Instead, they made use of their expertise to swindle others' money. Later, Jesus tried to correct their mistaken understanding of the laws. Sadducees were priests. Like the Pharisees, their ministries did not bring them any closer to God. Again, they managed the Temple in a corrupt manner, cheating people to fatten themselves. That was the reason why Jesus cleansed the Temple immediately after He entered Jerusalem.

Brethren! It is not enough just to be a hardworking people to lead a life above the normal living standard and wrongly presume that accidents will never happen. Nor is it enough just to be a law abiding people and wrongly presume that you will stay out of troubles. Lastly, it is not enough just to get baptized and wrongly presume that you have a place reserved in heaven! Rather, we have to ask ourselves whether our work, our labour, our friends, colleagues and other relationships as well as our daily life etc. bring us any closer to God and love God more. If our work, our labour, our relationships and our daily routines prevent us from praying, from reading the Bible, from going to Church, from receiving the sacraments, from going to confessions, from loving our neighbours and God, then it is high time we repented. It is high time we turned around to seek God. This is what the Baptist meant when he says, "Produce good fruit as evidence of your repentance." (3:8)

Last Sunday, Jesus reminded us to stay awake, to be vigilant and to treat each day as our last day on earth. Today is the second Sunday of Advent. The Baptist told us to repent and to turn towards God. What are the good fruit of repentance? It is not enough simply to keep the Ten Commandments. We should study Matthew Chapter 5 to know more about the Beatitudes, which our Pope said is the identity card of Christians. We read the gospel of Matthew in liturgical Year A. Let us study the Beatitudes which are good indicators of good fruit of repentance.
God bless!

Picture Credit: https://spiritofaprogressive.blogspot.com/2015/09/what-part-of-you-brood-of-vipers-dont.html

2016 Homily

---

將臨期第二主日，甲年
主題：因循怠惰

還有17天便是聖誕佳節，雖然很多商場早在十一月中已播放聖誕音樂，掛出聖誕裝飾，鼓動消費者的購物意慾，但很多香港人仍然忙於日常的例行事務，不會浪費時間準備救主的誕辰。的確，在今天的香港，聖誕節變得商業化了。為大部份市民，聖誕節祇是一個可以休息的假日，一個消費、購物、飲食和開舞會等等的日子。為一些較為有心的人，他們或許會花一點時間，關心身邊的親友，送上賀咭或小禮物。父母會搖身一變，成為聖誕老人，攪盡腦汁，為兒女的聖誕襪，塞上驚喜…就是這樣預備救主的誕辰嗎？

若翰洗者比耶穌早半年出生，天主委派他一個任務，成為耶穌基督的先驅，預備猶太人的心靈，迎接默西亞。因此，若翰洗者的言行，可以指教我們，怎樣以正確的態度迎接救主。在洗者的年代，猶太人正處於羅馬帝國的殖民統治，受著二等公民之苦。他們敢怒而不敢言，因為他們沒有軍事力量推翻殖民地統治。天主是他們惟一的希望，他們期望天主派遣默西亞，一位達味的後裔，因此是一個君王，為他們驅逐羅馬人，解放他們。若翰洗者就是在這樣的社會政始氣氛下，履行他的使命。

當洗者宣講說：「你們悔改吧！因為天國臨近了」（瑪3:2）的時候，他的訊息有兩部份：第一，悔改；第二，天國近矣。這兩個訊息之間：悔改和天國，哪一個中聽呢？當然是第二個，天國！為甚麼？因為受到政府不公平的對待，很多人心中不滿。那不滿的程度，在這一節可見一斑：「耶路撒冷、全猶大以及全約但河一帶的人，都出來到他那裡去」（3:5）人民求變，渴望一個更美好的將來。「天國」帶給人民希望，天國肯定比現在殖民地統治好！

那麼，第一部份的訊息：「悔改」又如何呢？「悔改」是甚麼意思？從字面解釋，你做了一些讓你後悔的事，你想改過。從信仰的角度解釋，我們做了對不起近人，對不起天主的事，我們想回頭，返回天主身邊。瑪竇福音沒有記載若翰洗者怎樣教訓群眾悔改，路加福音記載的若翰洗者卻很務實，因材施教，給不同的人不同的忠告，教訓他們如何按公義生活。天主是公義的，當我們行為公義，我們便肖似天主。當我們行為自私，取去我們不應得的東西時，我們有違公義，與天主作對。因此，悔改就是放棄自私的行徑，轉向天主。

但當若翰見到許多法利塞人和撒杜塞人來受他的洗時，為甚麼若翰那麼嚴厲，稱他們為「毒蛇的種類」呢？（3:7）要知道法利塞人和撒杜塞人都是成熟和現實的人。他們有學識，想度一個合理的生活，並不貪圖奢華的日子。他們奉公守法，不敢犯法，侵害近人；不敢犯罪，得罪天主。一個奉公守法的人需要悔改嗎？
法利塞人和撒杜塞人的問題，出於他們的學問。他們都是猶太人的精英，可是，他們因自己的知識和成就，自視過高。所以洗者反對他們的態度：「你們自己不要思念說：我們有亞巴郎為父。」（3:9）這份自信令他們自以為是，變得自私，最後變成惟利是圖。法利塞人是法律專家，可惜他們的法律知識，並沒有幫助他們更認識，更愛慕天主。反而，他們濫用自己的專業知識，從中取利。撒杜塞人是司祭，和法利塞人一樣，他們的職務沒有使他們更親近天主。在管理聖殿時，瀆職貪污，中飽私囊。為了這個原故，耶穌基督榮進耶路撒冷後做的第一件事，就是清理聖殿。

各位兄弟姊妹，安居樂業並以為不會有意外發生是不足夠的；同樣，奉公守法並以為不會惹官非也是不足夠的。最後，領洗入教並以為已在天堂留有一席位是絕對不足夠的！我們應該自問，我們的辛勞，朋友，同事，其他關係和我們的日常生活等等，可有令我們更親近天主，更愛天主呢？假如我們的工作，關係和日常生活的例行運作，妨礙了我們的祈禱、讀經、參加堂區活動、領聖事、辦告解、愛主愛人，那正是悔改的時候，是回頭尋覓天主的時候了。這就是洗者所說的：「結出與悔改相稱的果實吧！」（3:8）的意思。

上一個主日，耶穌提醒我們要醒悟，把每一天看成在世的最後一天。今天是將臨期第二主日，若翰洗者告誡我們悔改，轉向天主。甚麼是「與悔改相稱的果實」呢？遵守十誡是不足夠的。我們應該學習瑪竇福音第五章的「真福八端」，我們的教宗說它是基督徒的身份證。在禮儀年的甲年，我們讀瑪竇福音。讓我們細心研讀「真福八端」，認清與悔改相稱的果實是甚麼。
天主保祐！

冬藏 Stockpiles in Winter

冬藏

郭志強執事

天主創造了一個適合我們居住的宇宙，並把人類安置在太陽系的第三顆行星─地球上生活。距離太陽近一點的行星如水星金星，或者遠一點的如火星木星，那裡的環境根本不適宜生命發展出多姿多采的面貎。

地球不停地自轉，造成了日夜的交替；它的自轉軸向太陽傾斜，當它環繞太陽公轉時，造成了四季的交替。天主創造了這樣一個有秩序的世界，真教人讚嘆不已。它能讓我們發揮天主所賦予的潛質，彰顯天主的榮耀。無論你是否一個信天主的人，發揮潛質就是每一個人的使命，每個人生命的意義。你可以發揮潛質，為自己爭取更多利益；但作為天主教徒，我們懷著感恩之心，獻出成就，彰顯天主的慈悲。

四季交替，使生命自強不息地開展。農夫們配合著四季的變化，進行耕作，種植出五榖百果，供人食用。從累積得來的經驗，掌握到事物發展的智慧，並以「夫春生夏長，秋收冬藏，此天道之大經也。弗順則毋以為天下綱紀。」來論述。（史記‧太史公自序）作為一個天主教徒，我們不妨默想天主聖子耶穌基督的生平，如何合符「春生夏長，秋收冬藏」的天道。天主聖子並非突然從天而降，而是經過童貞聖母瑪利亞九個月的孕育後，誕生在白冷。再經過三十年在納匝肋的成長，纔開展祂的福傳救世使命，召選門徒，建立教會和聖事，結出初果。受難後埋葬在墳墓裡三天，這不就是天主聖子的「冬藏」嗎？三日後肉身的復活，把人類的本性，提昇到另一個層次。沒有這埋葬冬藏的功夫，何來復活新生的美果！

讓我們觀察「冬藏」時期，自然界是怎樣的。且看蚯蚓屈曲在地裡，爬蟲類動物都「冬眠」了，為的是休養生息。牠們放慢了新陳代謝的速度，趁機會料理受了傷的器官，恢復元氣。明年春天來臨時，便可以破土而出，生育繁殖了。
中國古代的官員從這些觀察，得出在冬天管治社會的規則。他們不會在「仲冬」這個月份大興土木，不會開啟倉廩庫房，不會策動群眾。他們知道這樣做，會宣洩了地氣，民間會因此而發生疫症！個人自處方面，在「仲冬」這個月份要身心寧靜，禁絕嗜慾。做起事來不宜急躁，卻要靜觀事態的變化。（禮記‧月令）這些都是古代中國人的智慧，順應著天時來運作，事半功倍。

環看我們今天生活中的香港，經過半年來的動盪，可以說是進入了嚴冬期：理智上十分混亂，心理上十分傷痛以致麻木，靈性上感到被天主所遺棄…現在是各方面正需要停下來，放慢「新陳代謝」，療傷復原的時候。
將臨期正值「仲冬」，包括了「大雪」和「冬至」兩個節氣，是「冬藏」時期的一部份。那麼，我們更應該值此冬藏的時期，按照禮儀節令，調整靈性生活上的步伐！以「冬藏」的心態度過將臨期，綻放出聖誕節的美果。

將臨期的四個星期，各有不同的主題，包括：希望、平安、喜樂和愛。缺乏這四個元素，我們將得不到復原！讓我們默想：

1. 我們把「希望」寄託在哪？金錢？權勢？還是那個當「貧困的人一呼號，就立即俯允」的天主（詠34:7）呢？那麼，你覺得自己「貧困」嗎？
2. 我們怎樣做，纔可以安枕無憂，可以「平安」呢？累積財富？爭權奪利？還是信靠那位已戰勝了世界的耶穌基督（若16:33）呢？那麼，我們有芥子般的信德嗎（瑪17:20）？
3. 有甚麼事物，可以帶給我們完滿的「喜樂」呢？是卓越的成就嗎？是百世留芳嗎？還是奉耶穌基督之名祈求（若16:24）呢？那麼，我們忘記了向祂祈求？
4. 天主是愛（若一4:8）。當我們實踐愛德，關顧身邊有需要的弱小兄弟姊妹時（瑪25:40），我們便可以找到天主，找到「愛」。

天主保祐！

圖片鳴謝：
https://kknews.cc/zh-mo/health/p4qvq38.html
https://www.camdendiocese.org/the-new-liturgical-year-begins-with-the-season-of-advent/

---

Stockpiles in Winter

Deacon Alex Kwok

God created a universe suitable for us to live. He put us on Earth, the third planet in the solar system. Planets closer to the sun, such as Mercury and Venus, or those farther away such as Mars and Jupiter are not suitable for life to flourish because of their environment.
The Earth rotates, turning nights into days. Its rotating axis tilts towards the sun. When it revolves around the sun, four seasons appear. How stunning it is an ordered world God has made! It allows us to actualize God's given potentials, manifesting His glory. Whether you are a believer or not, actualizing one's potential is everybody's mission, one of the meanings of one's life. You may actualize your potentials for personal gains. But as a Catholic, we are grateful to be able to manifest God's mercy with our achievements.

Life unfolds persistently in the seasons. Farmers plough in concerted effort with the seasons to grow fruits and produces for our consumption. Wisdom of development is distilled and aphorized as "Sprouts in Spring and Grows in Summer. Harvests in Autumn and Stockpiles in Winter. These are the grand longitudes of heaven. Ignoring them and you risk making no regulation to follow." (Shiji, Self Introduction). As a Catholic, we may meditate on the life of Jesus Christ, the Son of God to see if it follows the "grand longitudes". The Son of God did not come out of the blue. The BVM had to carry him to term, gave birth in Bethlehem. Only after thirty years of growth in Nazareth did he begin his public ministry, calling disciples, establishing the Church and sacraments, his first fruits. He was crucified, died and was buried in tomb for three days. Is this not the "Stockpiles in Winter" for the Son of God? With his resurrection on the third day, he raises humanity to another level. Without burial, without this "Stockpiles in Winter", how would the fruit of new life come about?

Let us observe what happens in Nature during this "Stockpiles in Winter" season. Earthworms hide underground. Reptiles hibernate in order to rest. They slow down their metabolism in order to heal wounded tissues and organs, to restore vitality. They wait until spring comes. Then, they shall burst out of the ground and flourish.
From the observation of this phenomenon, ancient Chinese mandarins came up with governing regulations applicable in winter. During the month of "Midwinter", there would be no building project, no opening of barns and no mobilization of the mass. They knew that if they did, "earth breath" would leak and plague would surface among commoners! For people conducting their daily life in "Midwinter", they should maintain a tranquil mind and abstain from lust. Don't rush in work but patiently observe changes (Liji, Monthly Calendar). This is the wisdom of ancient Chinese. Working in concert with heavenly time, we will half the effort and double the harvest.

After six months of social unrest, Hong Kong has entered deeply into winter: intellectually confused, psychologically hurt and numbed, spiritually abandoned by God ... All parties need to put a stop to it and slow down the "metabolism". It is time for nursing the wounds to recover.

The Advent Season falls into "Midwinter", including "Big Snow" and "Hibernal Solstice". It is part of "Stockpiles in Winter". Then the more we should follow the liturgical season to adjust the pace of our spiritual life! By spending the Advent season with the attitude of "Stockpiles in Winter", we can bear good Christmas fruits.

There are four themes in the four weeks of Advent: Hope, Peace, Joy and Love. Lacking them, we shall never recover! Let us meditate:

1. On what do we put our hope? Money? Authority? Or the Lord who hears when the poor cry out (Psalm 34:7)? If so, do you think you are poor?
2. What must we do in order to rest in peace? Accumulate wealth? Seize power? Or believe in Jesus Christ who has conquered the world (John 16:33)? If so, is your faith the size of a mustard seed (Matthew 17:20)?
3. What things bring you complete joy? Excellent achievement? Being remembered for generations? Or ask in Jesus' name (John 16:24)? If so, have you forgotten to ask?
4. God is love (1 John 4:8). When we practise charity, care for the little and disadvantaged ones around us (Matthew 25:40), we find God, find love.

God bless!

吾主，來罷 Maran atha

將臨期第一主日，甲年
主題：吾主，來罷

試想像沒有日夜交替的生活，是何等痛苦！祇有日，沒有夜，便沒有休息的機會，生命很快便會耗盡。相反，祇有夜，沒有日，長時間處於黑暗之中，便完全沒有生機，生命慢慢在黑暗中萎縮凋謝。同樣道理，一年有春夏秋冬四季的交替，萬物便得到機會蘊釀，發芽，生長和收成。因此，教會把耶穌基督拯救人類的歷程，祂怎樣降生成人，傳福音，受難復活，建立教會等的事蹟，分配到一年中的時節，幫助教友反省自己得救蒙恩的經驗。將臨期是教會禮儀年的開始，用四個星期的時間，預備心靈來慶祝救主耶穌基督的降生。

教會把重要的聖經章節，用三年的時間循環誦讀，加深教友對「救恩史」的認識；把三部對觀福音順序分配在三年中，讓大家熟識救主耶穌基督的言行。今年是甲年，讀【瑪竇福音】。作為教友，我們有責任吸收福音的教訓，應用到日常生活裡，把耶穌基督慈悲的面目，展示在世人面前。將臨期伊始，我們的宗座署理湯漢樞機，發表了2019年的將臨期牧函，以「Maran atha主，快來!」回應香港當前的時局。

首先，按【瑪竇福音】所載，耶穌基督在升天前曾說：「看！我同你們天天在一起，直到今世的終結。」（瑪28:20）那麼，何來信徒會呼求「主！快來」，好像耶穌基督不是同他們在一起似的呢？按【宗徒大事錄】的記載，五旬節聖神降臨之後，教會迅速發展，人數日增。當時的信徒，一厢情願，以為耶穌基督不久會回來，應驗今天福音所說的，把他們「提去」（24:40-41）。所以「他們把產業和財物變賣，按照每人的需要分配」（宗2:45），過著原始的共產生活。他們一方面履行耶穌基督彼此相愛的誡命；另一方面，末日將至，財富變得沒有用了！他們經常成群結隊前往聖殿祈禱，並挨戶舉行獨特的擘餅禮，重現耶穌基督的臨在，即後來發展到今天的彌撒（2:46）。所以，信徒非常清楚地感受到耶穌基督如何兌現祂升天前的承諾，同他們天天在一起，直到世界末日！

另一方面，我們要知道初期教會所在的社會環境。那是第一世紀的耶路撒冷，猶太人受著羅馬帝國的殖民地統治。初期教會的基督徒，大部份是猶太人和一些說希臘語的猶太僑民。在殖民地統治下，與羅馬公民比較，祇不過是二等公民，遭受著不公平的對待。後來，信徒們漸漸發覺到，耶穌基督重臨的日子，遙遙無期。而且生活在羅馬帝國的統治下，不但遭受不平等的待遇，還受到同胞的排斥。處於被迫害的惡劣環境中，他們對耶穌基督重臨，解放他們，為他們申冤，進入天國，享受永生的渴求，更形迫切，便出現了「吾主，來罷！」（格前16:22）的呼求。

問題是既然耶穌基督與我們天天在一起，又如何重臨呢？
今天的時局，給了我們很多啟發。眼見社會的動盪，很多人抱怨教會沒有發聲，譴責各方面的暴力，甚至有包庇暴徒之嫌！很多人的心中不斷問，天主，祢在那裡？祢的公義在那裡？祢既慈悲，又全能，為甚麼讓惡人當道，義人受苦呢？忽然，那位與我們天天在一起的耶穌基督，好像消失了！原來當我們的信德受到考驗，受到衝擊，感受到迷惘的時候，很自然，即使在理智上我們知道耶穌基督就在身邊，但感性上會覺得距離祂很遠，祂甚至消失了。所以呼求「吾主，來罷！」而且，直到今天，還沒有人有任何可行的策略，解決當前的困局。很自然，我們渴求耶穌基督，普世的君王重臨，為我們收拾這殘局！

湯漢樞機在今年的將臨期牧函中，指出作為香港的天主教徒，我們應如何面對當前香港的困局。

1. 他引用耶穌基督復活後，與返回厄瑪烏的兩個門徒同行的例子（路24:13-35），鼓勵我們需要與香港人同行，並耐心地聆聽，重新發現與我們同在的耶穌基督。半年來我們各執一辭，堅持自己是正確的，沒有耐心聆聽對方的見解。結果我們陷入了互相角力，互相仇視的漩渦之中，不能自拔！所以，我們應同行聆聽！
2. 他繼續引用著名的蕩子比喻（15:11-32），指出我們要接納自己和對方的限制，而不是指摘彼此的不是。人誰無過呢？蕩子有錯，難道長子就沒有錯嗎？警察濫暴，難道示威者的破壞是對嗎？惟有承認自己的不足，接納對方的困難，這纔可以創造出修和的機會，彼此寬恕，化解仇恨。
3. 最後，他引用耶穌基督復活後，向多默宗徒展示自己傷痕的故事，展示暴力的真相（若20:24-29）。惟有在基督的復活內，纔能把暴力的殘酷和破壞，轉化成為仁愛的犧牲和救贖。治療這場社會動盪所帶來的傷痕，將會是一個漫長的過程，一筆沉重的代價。我們所需要的，是一份對人性的信念和希望。惟有信靠主的復活，纔可以把這些傷痛轉化成犧牲和帶來救贖！香港人，加油！

主內的兄弟姊妹，讓我們在這將臨期內，更深刻地體驗天天在我們心內，在禮儀中，與我們同在的耶穌基督，並在社區內重新發現祂的臨在。最後，信靠祂的慈愛，渴求祂的重臨。「吾主，快來！」
天主保祐！

2016年講道

圖片鳴謝：https://christhum.wordpress.com/2009/12/11/maranatha/

---

First Advent Sunday, Year A
Theme: Maran atha

Imagine how painful life would be without day and night. With only day without night, there would be no time to rest. Our life would easily and quickly burn out. On the contrary, with only night without day, life withers in the long duration of darkness. Similarly, there are seasons in a year. Life can hibernate, sprout, grow and bring forth fruit. Thus, the Church lays Jesus Christ's salvation project: Incarnation, evangelization, passion, resurrection and establishment of the Church etc. out in a year to help us remember our redemption experience. The Advent Season is the beginning of the Church's liturgical year. We spend four weeks to prepare our souls to celebrate the birth of our Lord Jesus Christ.

The Church reads important biblical passages in a three-year cycle to deepen the faithful's understanding of their salvation history. She also reads the three Synoptic Gospels in three years to make them familiar with the words and deeds of Jesus Christ. In Year A, we read the Gospel according to St. Matthew. As Catholics, we have the duty to know the teachings of the gospel and put them into practice in our daily life to reveal the merciful face of Jesus Christ to the world. At the beginning of the Advent Season, our Apostolic Administrator, Cardinal John Tong makes use of the theme "Maran atha" in his Advent message in response to the present situation of Hong Kong.

First of all, according to the gospel of Matthew, Jesus says before His Ascension, "Behold, I am with you always, until the end of the age."(Matthew 28:20) Then, why should the faithful call out "Maran atha", like Jesus Christ has not been with them? According to the Acts of the Apostles, after the descent of the Holy Spirit on the Pentecost, the Church expanded rapidly. They believed, admittedly a wishful thinking, that Jesus Christ would return soon to fulfil what the gospel passage says today, "to be taken παραλαμβάνω" (24:40-41). Thus, "they would sell their property and possessions and divide them among all according to each one's need" (Acts 2:45), leading a primitive communist life. In so doing, they obeyed Jesus Christ's "love each other" commandment on one hand, and on the other, wealth was no longer useful due to the imminent end of the world! "Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes," to actualize the presence of Jesus Christ which evolved through time to become the mass we celebrate today (2:46). Thus, the faithful feel concretely how Jesus Christ honours His promise at Ascension, staying with them always till the end of the world!

On the other hand, we need to know the social situation of the early Church. It was Jerusalem in the first century where Jews were subjected to the colonial reign of the Roman Empire. Most of the faithful in the early Church were either Jews or Greek-speaking Jews returned from overseas. Under the Roman colonial government, they were second class citizens receiving unfair treatments. Gradually, the faithful discovered that the Parousia would take a long time to come. Moreover, suffering unfair treatments under Roman rule and being rejected by fellow Jews, their desire for the return of the Lord became burning. They yearned for liberation and seeing justice done. They ached entering the kingdom of heaven and enjoying eternal life. They called out "Maran atha"(1 Corinthians 16:22).

If Jesus Christ is with us always, how does He come again?
The present situation enlightens us on this issue. Seeing the social unrest, many parishioners complain the Church for being reticent in condemning violence on either side. She is even guilty of sheltering and encouraging the rioters! Many people keep asking where God is, why justice is not seen done. If God is merciful and almighty, why does He allow the wicked to run rampant and the righteousness suffer? Suddenly, the one who is always with us seems to have vanished! Indeed, when our faith is challenged and bombarded, when our feel lost, naturally, even though intellectually we know that Jesus Christ is staying with us, emotionally He seems far away and even disappeared. Thus, we cry out "Maran atha". Moreover, until today, nobody is able to offer a strategy to solve the present crisis. Naturally, we desire Jesus Christ, the King of the Universe to return and clean up the mess for us!

In his Advent message, Cardinal John Tong points us a way out of the present crisis.

He quotes the story of Jesus Christ accompanying the two disciples returning to Emmaus (Luke 24:13-35) to encourage us to accompany Hong Kong people, listen patiently to them and rediscover the Jesus Christ who has always been with us. In the past few months, we have insisted on our being right without paying attention to the opinions of the others. Consequently, we are locked in mutual vengeance and cannot pull ourselves away! Thus, we should accompany and listen.
1. He continues to quote the famous parable of the Prodigal Son (15:11-32) to point out that we have to accept each other's limitations. It is no use pointing fingers at each other. To err is human! The Prodigal Son was wrong. Does it mean the elder son was without faults? The police are excessively brutal. Does it make the rioters' vandalism right? Only by accepting our inadequacies and the difficulties of the other party can we create a chance for reconciliation, forgiving each other and neutralizing mutual hatred.
2. Lastly, he quotes the story of the risen Christ showing Thomas His wounds, the reality of violence (John 20:24-29). Only in Christ's resurrection can we turn cruelty and destruction of violence into sacrifice and redemption of love. Healing the wounds inflicted by the social unrest shall take a long time and we shall pay a huge price. What we need is faith and hope in humanity. Only by putting our faith in the resurrection of our Lord can we turn those wounds into sacrifices and bring salvation! Hongkongers, Cheers!

Brethren! In this Advent Season, let us experience more deeply in our hearts and in liturgy the Jesus Christ who always stays with us and rediscover His presence in our neighbourhood. Lastly, trust in His mercy. Desire His return. Maran atha!
God bless!

可以愛耶穌但不愛教會嗎？ Can I love Jesus without loving His Church?

耶穌基督普世君王節，丙年
主題：可以愛耶穌但不愛教會嗎？

來自香港某所以英國統治者命名學校的學生，寫信給當今英女皇陛下，把香港目前的困局，描述成為「最黑暗的時日」，並請女皇支持他們捍衛民主和自由！可能有人會抹黑他們，向前殖民地主子搖尾乞憐；再加一條邀請外國勢力干預香港事務的「通番賣國」罪名，更有點像吳三桂當年引清兵入關，加速明朝的覆滅一樣云云…在我眼裡，這些青年人，無論香港有多少缺陷，仍然熱愛這片家園。他們有能力獨立思考，跳出成年人的思想框架，四處尋覓出路，不輕言放棄。縱然方法笨拙，仍不失「屢敗屢戰」的態度，精神可嘉。

反觀這168天以來，教會內固然有不少兄弟姊妹，努力祈禱，祈求天主出手解困。另一方面，有為數不少的教友，不停抱怨教區神長在這場運動中的表現，未能令他們滿意。一方面，有些教友覺得教會向政權叩頭，不敢開罪政府，不敢譴責警察濫暴，沒有擔當社會良心和履行先知的角色！他們甚至質問，當人民需要他們的時候，當示威者被虐殺，被捕人士被自殺，教堂被警察闖入和大學被圍的時候，教會的牧者在哪！另一方面，有些教友覺得教會為了討好青年一代，不敢指出他們叛逆的錯誤，反而開放聖堂包庇他們，默許鼓勵他們暴力的行為。這樣做是斷送青年人的前途，推青年人墮入萬劫不復的死地！注意，這些抱怨的教友，大部份都是有識之士；他們的見解，絕非一般婦孺之見！教會的表現，令他們失望地離開教會，不再參加彌撒，領受聖事了。其實，因為神職人員令人失望的表現而離開教會，原因多不勝數。有些人因為求助遭到拒絕，或者神職人員狂莽自大的脾氣、喜歡弄權、或者貪污甚至性侵…有些是個別的，有些是集體的。教友們不能接受一個這樣醜惡的教會，他們質問天主在那裡，為甚麼公義得不到彰顯。最後，他們聽不到天主的答覆，便憤然離開教會！

真的，天主的思念不是我們的思想，我們的行徑也不是天主的行徑（依55:8）。
祂所揀選為祂工作的人，沒有一個是無可指摘的。亞巴郎可以為了保命，要求妻子在人前認做自己的妹妹（創12:12-13）；依撒格懦弱（創26）；雅各伯狡猾（創27，30）；梅瑟是個殺了人的逃犯（出2:12-15）；天主篩選來擊敗十三萬米德楊大軍的300個基德紅麾下的戰士，是「用舌頭舔水像狗舔水似的」（民7:5），一點也不像精銳的部隊。耶穌基督的祖先達味王，他的曾祖母盧德，是個外族摩阿布女子（盧1:4）。雖然說「天主的看法與人不同：人看外貎，上主卻看人心」（撒上16:7），但當天主派撒慕耳為達味傅油的時候，難道祂不知將來達味王的姦淫和殺人勾當嗎（撒下11）？

耶穌基督揀選了又衝動（若18:10）又膽小（路22：61-62）的伯多祿做教會的磐石（瑪16:18）；揀選了滿腦子法利塞人思想的保祿（宗23:6）做外邦人的宗徒。除了幾個議員之外，耶穌基督喜歡親近罪人和被社會邊緣化了的人，令權威人士側目（路5:30），甚至抹黑（谷3:22）。祂把這些被社會所遺棄的人，組織起來，成為一個得救的團體。祂在最後晚餐時，不是選用名貴的食材，卻是普通的無酵餅，祝聖成為祂的聖體！在大馬士革路上顯示給掃祿，令掃祿歸化的時候，啟示了一端重要的道理：教會是甚麼？教會就是耶穌基督的奧體（格前12）！雖然貴為天主子，但耶穌基督並沒有嫌棄無酵餅的簡陋，沒有嫌棄教會是由軟弱的人所組成。耶穌基督願意臨在於卑微的無酵餅和千瘡百孔的教會之中，表達出祂對人類不離不棄的愛！祂是善牧，四出尋找迷失的羊，把他們贖回。祂應許與教會在一起，直到世界末日（瑪28:20）。

今天的福音，給我們很大的挑戰！「耶穌，當你來為王時，請你紀念我！」（路23:42）被釘的凶犯看到了甚麼？一個眾叛親離，被虐待到遍體鱗傷，和他一樣被釘在十字架上等死的耶穌基督！他憑甚麼說出「當你來為王時」？眼前是一個自身難保，一敗塗地的垂死之人。這樣一個軟弱無能的耶穌，不就是教會今天的寫照嗎？或許我們更像另一個凶犯，教導耶穌如何做救世主：「你不是默西亞嗎？救救你自己和我們吧！」（23:39），指導我們的牧者，如何與香港市民，渡過當前的困局。他們期望會有奇蹟出現！對不起，沒有！耶穌斷了氣，兩個凶犯最後也被打斷雙腿死了（若19:32），相信耶穌，或者懷疑祂奧體的人，一樣會死！

君臨天下的耶穌基督尚未出現，當下可以看到的，是由一群沒有號召力的平庸牧者所領導的，醜聞纏身的教會。看到這模樣的教會，你願意好像與耶穌一起被釘的凶犯一樣，相信耶穌基督會紀念你，願意借助祂奧體成員的手，去祝福這個多災多難的世界嗎？
天主保祐！

圖片鳴謝：wallpapertag.com

---

Solemnity of Our Lord Jesus Christ, King of the Universe, Year C
Theme: Can I love Jesus without loving the Church?

A group of students from a school named after a British Monarch wrote to Her Majesty, Queen Elizabeth II. They described the present dire situation in Hong Kong as "This is our darkest hour" and pleaded Her Majesty's "support in defence of freedom and democracy of our home." Probably people would bad-mouth them for begging and wagging their tails at their former master. These students committed treason, inviting foreigners to interfere the internal affairs of Hong Kong. This is like Wu Sangui who allowed Manchu army passage into the Middle Kingdom, thus quickening the demise of Ming Dynasty etc. But in my eyes, these young people love their home, no matter how tattered Hong Kong is. They are able to think independently and jump out of the mind set of most adults. They leave no stone unturned to find paths and do not give up easily. Though their means are stupid, their never-say-die attitude is commendable.

Looking back on these 168 days, many parishioners pray hard, beseeching God to deliver. On the other hand, many others are not happy with and complain about the actions of the clergy in this social unrest. On one hand, some parishioners blame the Church for kowtowing to the State, not daring to offend the government and to condemn the excessive brutality of the police. The Church fails to act as the conscience of the society and to fulfil her prophetic role! They even query the where-about of the clergy when they were needed most, when demonstrators were brutally killed, arrested people had suicide imposed on them, one church was raided and the universities were sieged. On the other hand, some parishioners feel that the Church is trying to please the young. They dare not to point out the mistakes of their rebellion. On the contrary, they open up Church premises to shelter the rioters, are reticent about their violence, thus encouraging them. Consequently, they kill the future of the youngsters and push them to hell. Notice that most of these unhappy parishioners are well educated. The Church does not meet their expectations, disappoints them. Thus they leave the Church, do not go to mass or receive sacraments anymore. In fact, there are many innumerable reasons people feel disappointed and leave the Church. Some seek help but are rejected. Or some clergy are arrogant, power-thirsty, corrupt or even sexually abusive... some individually and some collectively. Parishioners cannot accept such an ugly Church. They question where God is and why righteousness is not seen done. Lastly, not hearing any answer from God, they quit bitterly!

Truly, God's "thoughts are not our thoughts, nor are our ways His ways" (Isaiah 55:8). None of the people He chose to serve Him is blameless. In order to save his life, Abraham told his wife to tell people that she was his sister (Genesis 12:12-13); Isaac was a coward (Genesis 26); Jacob was cunning (Genesis 27, 30); Moses was a fugitive guilt of manslaughter (Exodus 2:12-15); Gideon's 300 men who would defeat a 130,000 Midian army were chosen because they who "lap up the water as a dog does with its tongue" (Judges 7:5) did not look like any professional soldiers. King David, the ancestor of Jesus Christ, had a Moabite Ruth as his great-grand-mother (Ruth 1:4); Even though "God does not see as a mortal, who sees the appearance. The Lord looks into the heart" (1 Samuel 16:7), when He sent Samuel to anoint David, didn't God know the adultery and murder King David would commit in the future (2 Samuel 11)?
Jesus Christ chose an impulsive (John 18:10) but timid (Luke 22:61-62) Peter to be the rock upon which He would build His Church (Matthew 16:18), chose a Pharisaic Paul (Acts 23:6) to be the Apostle to the Gentiles. Other than a handful of Sanhedrin members, Jesus loved to befriend sinners and social outcasts. Such actions angered the religious authorities (Luke 5:30) and they even defamed him (Mark 3:22). Jesus called these marginalized people to form a redeemed community. During the Last Supper, Jesus did not choose expensive stuff but took ordinary unleavened bread and consecrated it into His body. On the road to Damascus when He appeared and converted Saul, He revealed to him an important dogma: What is the Church? The Church is the Mystical Body of Jesus Christ (1 Corinthians 12). Although He was the Son of God, Jesus Christ did not slight the simplicity of unleavened bread nor that the Church was made up of sinners. He is willing to be present in the humble unleavened bread and the scandal ridden Church to express His unreserved love for humanity! He is the Good Shepherd, looking everywhere for lost sheep and redeems them. He promises to stay with the Church until the end of the age. (Matthew 28:20)

The gospel passage today is really challenging! "Jesus, remember me when you come into your kingdom." (Luke 23:42) What did this criminal see? A forsaken, tortured Jesus Christ on his last breath like him! By why could he say, "When you come into your kingdom"? Crucified next to him was someone who could not save himself, a total failure who was passing away. Isn't this weak and incompetent Jesus a portrait of the Church today? Perhaps we are more like the other criminal, teaching Jesus how to be the Saviour, "Are you not the Messiah? Save yourself and us." (23:39), teaching our pastors how to weather through this social unrest with the citizens of Hong Kong. They are expecting miracles! Sorry, there shall be none! Jesus breathed His last. The two crucified criminals died after their legs were broken (John 19:32). People who believe in Jesus, or doubt His Mystical Body die without exception!

The Jesus Christ who shall come in glory and majesty has not yet arrived. What we can see now is a Church led by mediocre pastors and ridden by scandals. Seeing such a Church, are you willing to be the criminal who trusts that Jesus Christ would remember him, would still bless this worn and torn world with the hands of members of His Mystical Body?
God bless!

見錢開眼 Money Can Be Eye Opening

見錢開眼 Money Can Be Eye Opening

擁有基督徒的國家，其實非常幸福。基督徒受耶穌基督的約束，必須做一個奉公守法的公民（凱撒的歸凱撒）。不但要納稅，投票，做陪審員，甚至服兵役，他們還要為統治者祝禱安康！宗教信仰又怎可以不與政治打交道呢！（你今日為特首，為主席祝禱咗未？）
讓我們看看在落後的政治體制下，基督徒是怎樣生存罷！

第一世紀的一位聖人，殉道者猶思定Justin Martyr這樣說。
「我們祇欽崇天主，但在世俗的事物上，我們樂於承認你是君王和統治者，並且為你祈禱，希望你擁有王權之外，還有一個健全的腦袋。即使你不理會我們的祈禱和我們對所有事情坦白的論述，這樣不會傷害到我們。我們毫不懷疑地相信，到末日，每個人都要為他們自願的行為，接受神聖的判決。每個人都要向天主交代，從祂手上接過來的責任。」（第一本護教書，17章）

So we worship God only, but in temporal matters we gladly serve you, recognizing you as emperors and rulers, and praying that along with your imperial power you may also be found to have a sound mind. Suppose you pay no attention to our prayers and our frank statements about everything. That will not injure us, since we believe, and are convinced without doubt, that everyone will finally experience the restraint of divine judgment in relation to their voluntary actions. Each will be required to give account for the responsibilities which he has been given by God. (Justin Martyr, First Apology 17)

另一位第三世紀的拉丁教父，戴都良Tertullian也在類似的教訓。
「我們為君王的安全，向真實而永生的天主祈禱。君王自己也渴望這位「萬神之上」的惟一真主，保祐他們。我們向天高舉雙手，因為我們絕對不會傷害任何人；我們不蒙頭，因為我們並沒有任何值得羞愧之處；我們不需要任何人提示，因為我們由心底恆常地為所有君王祈禱，祝願他們長夀，有一個固若金湯的帝國，有一個安全的管治核心，充夠的防禦，忠心的參議院，有教養的國民，一個太平的國度。這都是任何一位凱撒，在公在私，都夢寐以求的。」（護教書，30章）

We pray for the safety of the emperors to the eternal God, the true, the living God, whom emperors themselves would desire to be benevolent to them, the One who is "above all others who are called gods." We, looking up to heaven with outstretched hands, because we are harmless, with naked heads, because we are not ashamed, without a prompter, because we pray from the heart, constantly pray for all emperors, that they may have a long life, a secure empire, a safe center of governance, adequate defense, a faithful senate, a well-instructed people, a quiet state—whatever Caesar would wish for himself in his public and private capacity. (Tertullian, Apology 30)

有關納稅的問題，戴都良Tertullian也按創世紀，有所發揮。
「錢幣上有凱撒的肖像，所以把印有他肖像的錢幣歸還給他。而天主的肖像，是刻在人身上的。所以把錢歸還給凱撒（即納稅），把你自己歸還給天主。」（論拜偶像，15章）

That means render the image of Caesar, which is on the coin, to Caesar, and the image of God, which is imprinted on the person, to God. You give to Caesar only money. But to God, give yourself. (Tertullian, On Idolatry 15)

第五世紀的教父，聖奧思定St. Augustine與戴都良的意見一致，另外亦有所發揮。
「我們是天主的錢。但我們好像離開了鑄幣廠的錢幣一樣，經不起歲月沖洗，都磨損了。在起初鑄造我們的那一位，也就是再鑄造我們的同一位。正如凱撒追求他的錢幣，天主也四出尋找祂的錢幣。憑這個意思，『凱撒的歸凱撒，天主的歸天主』是指交錢幣給凱撒，交你自己給天主。」（若望福音專論，40卷9章）

We are God’s money. But we are like coins that have wandered away from the treasury. What was once stamped upon us has been worn down by our wandering. The One who restamps his image upon us is the One who first formed us. He himself seeks his own coin, as Caesar sought his coin. It is in this sense that he says, "Render to Caesar the things that are Caesar’s, and to God the things that are God’s," to Caesar his coins, to God your very selves (Augustine, Tractate on John 40.9)

文化上的差異，令福音的論據失色。在殖民地時代的香港，耶穌基督的教訓尚可據理力爭。回歸後成立了特區政府，所鑄造的錢幣，耶穌基督用不著它來教訓香港人了。反而祖國的紙幣，卻強而有力地，響亮地，證明毛澤東同志，也贊成耶穌基督的教訓！

https://mediakron.bc.edu/edges/british-colonial-currency-in-hong-kong

http://www.cachecoins.org/brit03.htm

https://coinstamp.in/shop/coins/worldcoins/hong-kong-set-5-coins/

https://www.leftovercurrency.com/exchange/chinese-yuan/chinese-yuan-renminbi-coins/

https://en.wikipedia.org/wiki/Renminbi

「世界窮人日」導讀 Introducing "World Day of the Poor"

常年期第三十三主日，丙年
主題：「世界窮人日」導讀

2016年11月20日，教宗方濟各在結束「慈悲禧年」年時，頒佈了一份名為【慈悲與憐憫】的宗座牧函，重溫「慈悲」的聖經、神學、聖事及基督徒生活的重要性，並宣佈了兩件事。

1. 是有關處理犯了墮胎罪的問題。天主是生命的主宰，殺害無辜的生命是對天主的大不敬。所有胎兒都是無辜的，所以墮胎是一項嚴重的罪行。從前，墮胎罪是保留給主教處理的。時移世易，天主教徒生活在非教徒佔大多數的社會中，墮胎很普遍。於是有些教區的主教，委派部份司鐸，代表主教免除墮胎的罪罰。其實墮胎的問題很複雜，而且在女性的身心靈上做成嚴重的創傷和枷鎖！所以教宗方濟各授權全體司鐸，在慈悲禧年期間，可以行使免除墮胎罪罰的權力。不是為了鼓勵墮胎，而是鼓勵痛悔定改的教友，領受天主的慈悲，重新自由喜樂地，度天主子女的生活。在這宗座牧函中，教宗宣布這項權力，正式延續下去。（【慈悲與憐憫】#12）
2. 宣布每年常年期第33主日為「世界窮人日」。教宗說：「…這將會是慶祝我們的主耶穌基督普世君王慶節的最佳準備，因為主耶穌把自己當作最卑微、最貧困者的一員；我們的慈悲善工，將成為祂審判我們的準則（瑪25:31-46）。這『世界窮人日』將幫助各基督信仰團體，以及所有已領洗者，去反思福音的中心議題──貧困，只要拉匝祿依然躺臥在我們家大門前（路16:19-21），世界便不會有公義，社會亦不得和平…」（#21

「貧窮」原來有很多不同面貎，在以後的日子，教宗陸續說明。要解決問題，必先正視問題，所以首先，把眼光聚焦在「貧窮」的問題上。

2017年6月13日，教宗為第一屆世界窮人日（19/11/2017）發表文告，第一句便引用若望書信說：「孩子們，我們愛，不可祇用言語…而要用行動。」（若一3:18）這是第一屆世界窮人日的主題。教宗與我們重溫作為基督徒蒙召的本質，教宗教導我們，天主教徒應怎樣看「貧窮」：貧窮首先是一份召叫，跟隨貧窮的耶穌；是擁有一顆謙遜的心，是一種內在的態度。貧窮創造出全心信賴天主與人同在的條件，我們應在窮人身上，發現天主的福音！（文告#4）
他跟著說：「貧窮每日以千萬種方式挑戰我們：受苦、邊緣化、壓迫、暴力、酷刑和監禁、戰爭、自由與尊嚴受到剝奪、無知與文盲、醫療急需和工作短缺、人口販運和奴役制度、流亡、赤貧以及被迫移民等等…面對這種種不同形式的貧窮，我們必須對生命和社會，抱持嶄新的視野，予以回應。」（文告#5）
所以，貧窮不單是金錢上的貧窮，還有關係上的貧窮，知識上的貧窮和靈性上的貧窮。而貧窮背後，就是不公義的制度。認清了目標，就不會盲目地回應了。

2018年6月13日，教宗發表了第二屆世界窮人日（18/11/2018）的文告，第一句引用聖詠來默想說：「卑微（貧困）的人一呼號，上主立即俯允。」（詠34:7）這是第二屆世界窮人日的主題。跟著，他以馬爾谷福音中巴爾提買的故事，指出天主如何實現了祂的承諾。教宗訓導說，貧窮的人受苦，他們渴望脫貧，渴望有人伸出援手，最少也希望獲得一點安慰。不幸的是，大部份人恐懼窮人，拒絕窮人，視窮人為不安全不穩定的根源。拒絕窮人就是拒絕耶穌基督，教會豈可這樣呢？（文告#5）
教宗繼續以保祿宗徒的書信（羅12:15-16；格前12:26；斐2:5），再次提醒我們，不能與世界同流合污，緊記「貧窮」是基督徒的聖召，貧窮就是福音。（文告#8）

2019年6月13日，教宗發表了第三屆世界窮人日（17/11/2019）的文告，第一句引用聖詠來默想說：「窮人的依靠永不會喪亡。」（詠9:19）這是第三屆世界窮人日的主題。從文告中的內容可見，非常切合香港當前的局勢。今年，教宗把我們的眼光，聚焦到信德上。
他說：「…信德特別銘刻在窮人的心中，在遭遇不公義、痛苦和生活的不確定時，它重新恢復失去的希望。」可是在現實生活所見，「…祂怎能讓窮人飽受侮辱而不前來相助？尤其眼看窮人飽受苦楚，為什麼祂反而允許壓迫的人繁榮興盛，卻不譴責他們的行為？」（文告#1）為甚麼天主不譴責他們的行為？同樣，在今天的香港社會，很多人不停地問，為甚麼教會不譴責他們的暴力行為？
教宗繼續說，忍受著不公義、痛苦和失望的我們，祇要是「信賴上主」，堅定相信天主永遠不會拋棄我們，我們就成了有福的「窮人」。為甚麼天主對窮人「念念不忘、銘記在心」呢？因為窮人「認識」天主，與天主建立了一份充滿愛與感情的個人關係，這關係就是希望的來源！（文告#3）
天主會為窮人做甚麼？祂「聆聽」窮人的呼聲，並「前來救助他們」；祂「保護」並「捍衛」他們，祂「拯救」並「援助」他們。祂是窮人的避難所，永遠扶助他們。（文告#4）

看來，香港社會之所以還沒有走出當前的困局，香港教區決定取銷慶祝已準備就緒的「世界窮人日」，是因為我們認識上主未深，信賴祂不足，忘記了呼求祂吧，所以祂還沒有「前來救助、保護、捍衛、拯救和援助」我們！
天主保祐！
第二屆世界窮人日

文憲：
http://www.vatican.va/content/dam/francesco/pdf/apost_letters/documents/papa-francesco-lettera-ap_20161120_misericordia-et-misera_zh_tw.pdf

http://www.vatican.va/content/francesco/zh_tw/messages/poveri/documents/papa-francesco_20170613_messaggio-i-giornatamondiale-poveri-2017.html

http://www.vatican.va/content/francesco/zh_tw/messages/poveri/documents/papa-francesco_20180613_messaggio-ii-giornatamondiale-poveri-2018.html

http://www.vatican.va/content/francesco/zh_tw/messages/poveri/documents/papa-francesco_20190613_messaggio-iii-giornatamondiale-poveri-2019.html

---

Thirty Third Ordinary Sunday, Year C
Theme: Introducing "World Day of the Poor"

On November 20, 2016, Pope Francis closed the Extraordinary Jubilee of Mercy with an Apostolic Letter "Misericordia et Misera" to review the important theme of mercy in the scriptures, theology, sacraments and Christian life. Moreover, he made two announcements.

1. It is about abortion. God is the author of life. Killing the innocent is a grave contempt to God. All foeti are innocent. Therefore abortion is a grave sin. In earlier generations, abortion was an offence reserved for bishops to absolve. As time moves on, many Catholics are now living in societies outnumbered by non-believers. Abortion is common. Thus, in some dioceses, bishops delegate the faculty to absolve abortions to certain priests. In fact, abortion is a complex issue and women who have undergone abortions are left with trauma and bondage physically, psychologically as well as spiritually. Thus Pope Francis granted provisional faculty to all priests to absolve the sin of abortion during the Extraordinary Jubilee of Mercy. The Church does not encourage abortion. She only encourages the faithful to repent and reconcile with God, to embrace His mercy and lead the life of God's children in freedom. In this Apostolic Letter, Pope Francis extended this faculty indefinitely. (Misericordia et Misera #12)
2. Pope Francis decided that the whole Church should celebrate "World Day of the Poor" on the Thirty-Third Sunday of Ordinary Time. The Pope says, "This would be the worthiest way to prepare for the celebration of the Solemnity of our Lord Jesus Christ, King of the Universe, who identified with the little ones and the poor and who will judge us on our works of mercy (Matthew 25:31-46). It would be a day to help communities and each of the baptized to reflect on how poverty is at the very heart of the Gospel and that, as long as Lazarus lies at the door of our homes (Luke 16:19-21), there can be no justice or social peace." (#21)

Poverty wears many faces. In subsequent years, the Pope would explain. In order to solve the problem, let us face the problem squarely and focus our gaze on the problem of poverty first.

On June 13, 2017, Pope Francis issued a Message for the First World Day of the Poor (19/11/2017). He quoted John's Epistle "Children, let us love not in word or speech but in deed and truth." (1 John 3:18) This was also the theme of the First World Day of the Poor. The Pope helps us revise the nature of Christian call. He teaches us how to look at poverty: Let us never forget that, for Christ's disciples, poverty is above all a call to follow Jesus in his own poverty which means having a humble heart. It is an interior attitude. Poverty creates the conditions for us to trust in God's closeness and the support of his grace. In short, the poor manifest God's gospel! (Message#4)
He continues, "In myriad ways poverty challenges us daily, in faces marked by suffering, marginalization, oppression, violence, torture and imprisonment, war, deprivation of freedom and dignity, ignorance and illiteracy, medical emergencies and shortage of work, trafficking and slavery, exile, extreme poverty and for forced migration ... To all these forms of poverty we must respond with a new vision of life and society." (Message#5)
Thus, poverty is not only financial poverty, but also relational poverty, intellectual poverty and spiritual poverty. Behind all forms of poverty is an unrighteous institution. Focusing on a clear target, we will not respond blindly.

On June 13, 2018, Pope Francis issued a Message for the Second World Day of the Poor (18/11/2018). For meditation, he quoted a psalm, "The poor cried out and the Lord heard, and from all his distress He saved him." (Psalm 34:7) This is the theme of the Second World Day of the Poor. Following the meditation, the Pope pointed out that the story of Bartimaeus in the gospel of Mark makes visible what the Psalm proclaims as a promise. The Pope teaches that the poor suffer. They desire deliverance, desire somebody to lend them a helping hand or at least some consolation. Sadly, most people fear the poor, reject them and consider them a source of insecurity and unrest. Rejecting the poor is rejecting Jesus Christ. How can the Church do that? (Message#5)
The Pope continues to remind us to go against the trends with passages from Pauline epistles (Romans 12:15-16, 1 Corinthians 12:26, Philippians 2:5). Bear in mind that poverty is a Christian call. Poverty is the Gospel. (Message#8)

On June 13, 2019, Pope Francis issued a Message for the Third World Day of the Poor (17/11/2019). For meditation, he quoted "The hope of the needy will never fade." (Psalm 9:19) This is the theme of the Third World Day of the Poor. From the contents of the Message, we see that they fit the situation of Hong Kong at the moment. This year, the Pope moves our focus onto faith. He says, "Faith impresses above all on the hearts of the poor, restoring lost hope in the face of injustice, sufferings and the uncertainties of life." However, what we see in real life situations is differnt. "How can God let the poor be humiliated without coming to their aid? Why does He allow oppressors to prosper instead of condemning their conducts?" (Message#1) Yes, why does God not condemn the conduct of the oppressors? Similarly, many people in Hong Kong today keep asking why the Church does not condemn brutality.
The Pope continues to teach that we, who endure injustice, suffering and disappointment, must "put our trust in the Lord", in the certainty that we will never be forsaken, will become the Blessed Poor. Why is God "mindful" of the poor? It is because the poor has established a personal relationship of affection and love with God. They "know" the Lord. This relationship is the source of hope! (Message#3)
What does God do on behalf of the poor? He "hears" their cry and "comes to their aid". He "protects" and "defends" them. He "rescues" and "saves" them. He is their refuge and never fails to come to their assistance. (Message#4)

In light of the Pope's teachings, the Hong Kong society fails to emerge from the present predicament and that the Hong Kong Diocese cancels the long prepared celebration of the World Day of the Poor indicate that we don't know the Lord deep enough, not trust in Him enough and forget to cry to Him. Thus, He has not come to our aid, protection, defence, rescue and assistance yet!
God bless! Reference:
http://www.vatican.va/content/francesco/en/apost_letters/documents/papa-francesco-lettera-ap_20161120_misericordia-et-misera.html

http://www.vatican.va/content/francesco/en/messages/poveri/documents/papa-francesco_20170613_messaggio-i-giornatamondiale-poveri-2017.html

http://www.vatican.va/content/francesco/en/messages/poveri/documents/papa-francesco_20180613_messaggio-ii-giornatamondiale-poveri-2018.html

http://www.vatican.va/content/francesco/en/messages/poveri/documents/papa-francesco_20190613_messaggio-iii-giornatamondiale-poveri-2019.html

Picture Credit:
https://www.greynun.org/2017/10/world-day-of-the-poor/
https://orderofmaltaamerican.org/2018/11/13/the-second-world-day-of-the-poor-on-november-18th/ (page not found)
https://news.mb.com.ph/2019/11/07/church-to-observe-world-day-of-the-poor/