走出安樂窩 Leave Our Comfort Zone

復活期第二主日，丙年
主題：走出安樂窩

在公眾地方甚至在家中，家長用手機做「電子奶嘴」，令幼兒安靜，已經不再是甚麼新鮮的事物。大家都知道這樣做，對孩子的成長有害。奈何古往今來的家長，沒有時間和方法教養子女，便選擇了這些「糖衣毒藥」。執事並非誇張，相信大家最近也聽過，世界衛生組織公佈了，一歲以下的幼兒，應完全遠離熒幕；兩歲至四歲使用熒幕，每天不可超過一小時，而且越少越好。

教養子女，要作出取捨和犧牲。小朋友是十分敏感聰明的，父母合力教養他們，真是鬥智鬥力。打罵的方法對孩子的成長有害，眾所周知。但當父母用奶嘴這下策的時候，孩子會感覺到父母投降了，放棄了，不再關心愛護他們了。他們得到的是短暫滿足，而不是父母的愛。這樣對孩子的成長，與打罵同樣有害。「奶嘴」成了母愛的替代品，成了躲避缺乏母愛的安樂窩，這是多麼可憐的事！成年人會倚賴其他的事物，作為他們的「奶嘴」。

福音的故事，告訴我們即使是正常的成年人，一樣會躲在安樂窩裡。耶穌基督來到世上，希望帶給信仰祂的人，豐富的生命。要得到生命的發展，必需走出安樂窩。自以為是的法利塞人和經師，感覺到耶穌基督動搖了他們在人民心目中的地位，便躲在偽善和知識的安樂窩裡，攻擊耶穌基督，並拒絕了祂的真理；司祭們看見耶穌基督清理聖殿，損害他們的利益，便躲在權威和地位的安樂窩裡，質問耶穌基督憑誰給的權力行事，並拒絕了祂愛德的邀請。即使是相信耶穌基督，並與祂一起生活了三年的宗徒，在冒險跟隨了耶穌基督一段時間之後，當遇上困難挫折時，亦躲回自己的安樂窩中。

十二宗徒滿懷期望，放棄一切，跟隨了耶穌基督三年。伯多祿代表他們，宣認耶穌基督，就是他們所期待的默西亞（路9:20），把他們從羅馬人的殖民統治，解放出來，復興以色列國（宗1:6）。在榮進耶路撒冷時，大家雄心勃勃，勝利在望。可惜不足一個星期，事情的發展急轉直下，眼見耶穌被出賣、被判罪、被羅馬人釘死。事出突然，縱使耶穌基督事先三次預言受難，他們仍毫無心理準備，被殺個措手不及！為了保命，迫於無奈否認師傅，並且躲藏起來！即使耶穌基督復活了，並且顯現給躲在屋裡的他們，他們仍不敢相信，不敢離開以往的安樂窩。耶穌基督復活後的顯現，是神出鬼沒的。在升天前的四十天，耶穌基督並不是天天顯現給門徒。結果，伯多祿多日不見耶穌基督顯現，為了不讓自己胡思亂想，便聯同其他兄弟，重操故業，出海打魚（若21:3）。

今天的福音，記載了多默宗徒，走出自己安樂窩的事蹟。
除了伯多祿和若望之外，我們對其餘的宗徒，認識不多。從若望福音，我們亦祇能得到一鱗半爪的描述。因此，對宗徒們的脾氣性格，祇能作出一些推測。有關多默宗徒的描述有三處。首先，是復活拉匝祿的故事。拉匝祿病倒時，耶穌基督沒有立刻去醫治他；到拉匝祿死了以後，耶穌基督纔出發。但門徒憂慮猶太人會加害祂，想勸阻祂。多默明白到門徒是沒有辦法勸阻耶穌基督的去向，惟有說個笑話，化解緊張的情緒，同時表達不願冒險前往的意向，試問有誰會樂意尋死呢？

第二次是在最後晚餐時，耶穌基督表示要暫時離開他們，回到天父那裡，為他們預備地方，然後回來接他們去（14:2-3）。耶穌基督補充了一句：「我去的地方，你們知道往那裡去的路。」（14:4）多默是個實事求是的人，他很坦率地表達他的無知，說：「主！我們不知道你往那裡去，怎麼會知道那條路呢？」（14:5）這個問題，給我們一個機會，聽到一句非常重要的真理。耶穌基督說：「我是道路、真理、生命，除非經過我，誰也不能到父那裡去。」（14:6）

最後，當十個門徒對多默說，當他不在場時，主顯現給他們（20:25a）。試問誰能接受這些話呢？多默不相信，是絕對合情合理的，也難怪多默提出這麼苛刻的條件─親眼看見，並用指頭探入釘孔，用手探入肋旁─纔相信（20:25b）。這些條件是多默自己提出的，可以令他安心相信。三年來對耶穌基督所建立的信心，因著祂的受難，已完全崩潰了。為了自保，多默祇能退縮到自己感到安全的安樂窩裡。

耶穌基督教導我們相信天父的慈悲，因為天主是愛。出於愛，天主創造了和救贖了我們。罪分裂了我們與天主之間，我們與兄弟姊妹之間和我們對自己的共融和信任。沒有了信任，我們要求保証，要求證據。我們因為失敗挫折，對自己失去信心，連自己也不敢相信自己。同事所做的並不符合我們的期望，我們對別人失去信心。我們祈求天主幫助我們，但天主卻毫無反應，於是我們懷疑天主的存在！我們惟有躲回到自己的安樂窩中。【左傳】記載了這樣一段「周鄭交質」的故事，很有啟發性。周平王與鄭武公之間失了信任，以交換人質作擔保。注意，不是諸侯之間的對等地位，而是下兩級的侯爵，竟然與天子交換人質。可見當時的法制禮教，已淪落到何等敗壞的地步！結果，天子死後，鄭侯竟然派軍隊去收割王畿內的麥。可見，沒有信任，沒有信心，甚麼證據都是沒有用的！

感謝耶穌基督，祂體諒多默和我們的軟弱不足，祂願意扶持堅強我們。祂復活了，並主動接觸我們。凡被祂接觸的，噓一口氣的一切，都會充滿生命力，都會更新成長（20:22）。多默不再倚賴他所規定的證據，便承認耶穌基督是他的天主（20:28）。
各位兄弟姊妹，大家願意接觸復活的主基督，走出圍困著和窒息著我們的安樂窩嗎？
天主保祐！

2016年講道

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Second Easter Sunday, Year C
Theme: Leave Our Comfort Zone

In public places and even at home, it is no longer news to see parents use "electronic pacifier" to tranquilize infants. We all know that it is harmful for their growth. Unfortunately, ancient and modern parents have no time and methods to raise their children properly and choose such sugar-coated poisons. I am not exaggerating. I think all of you have heard of the recent WHO guidelines on children's screen time limits. WHO recommends that infants under one should stay away from screen completely. Those between two to four should spend no more than one hour a day on screen, the less the better.

Raising children needs to make choices and sacrifices. Children are very sensitive and smart. Parents need to outwit as well as out-strengthen them. Everybody knows that scolding and beating them are harmful to their growth. But when parents use pacifiers, children sense that their parents have surrendered, have given up loving and caring them. What infants get is temporary gratification, but not parental love. It is as harmful as scolding and beating. Pacifiers have become the substitute of motherly love, a comfort zone to hide away from the lack of motherly love. How pitiful! Adults rely on other things to be their pacifiers.

The gospel stories tell us even normal adults hide away in their comfort zones. Jesus Christ came to bring abundant life to those who believe in him. In order for our life to grow, we must leave our comfort zone. The self-righteous Pharisees and scribes felt that their respect among the people was shaken and threatened by the presence of Jesus Christ. They hid in the comfort zone of their hypocrisy and professional knowledge to attack Jesus and rejected his truth. Priests saw Jesus Christ cleanse the Temple and incur them financial damages. They hid behind the comfort zone of their authority and status, challenged Jesus where his authority came from and rejected His invitation to love. Even the apostles who believed, stayed with Jesus for three years and risked following Him for a time, returned to their comfort zone when difficulties and frustration descended.

The Twelve were full of hope, had abandoned everything to follow Jesus Christ for three years. Representing the Twelve, Peter declared that Jesus was the Anointed, the Messiah whom they had been anticipating (Luke 9:20) to liberate them from the colonial Roman rule and rebuild Israel (Acts 1:6). During the triumphant entry into Jerusalem, everybody was elated because victory was in sight. Unfortunately, in less than one week, things turned sour fast and saw Jesus being betrayed, condemned and crucified by the Romans. It happened so suddenly that even though Jesus had announced thrice that he had to suffer, the disciples were overwhelmed unexpectedly. In order to survive, they had no choice but to deny, to abandon their master and to hide away! Even though Jesus Christ had come back to life and appeared to them in the house, they did not dare to believe and leave their comfort zones. Jesus' apparitions were sporadic. Before He ascended into heaven, Jesus Christ did not appear to His disciples regularly everyday. Consequently, not seeing Jesus Christ for many days, Peter together with some other disciples resorted to fishing in order to stay sane (John 21:3).

The gospel story today tells us how Thomas came out of his comfort zone.
Other than Peter and John, we know very little about the rest of the apostles. In the gospel of John, we find a few narratives. Thus, we can only speculate their temper and personality. We find three narratives of Thomas. We find the first one in the resurrection of Lazarus. When Lazarus fell sick, Jesus did not go to heal him immediately. Jesus stopped tarrying only after the death of Lazarus. But the disciples worried that the Jews would stone Him. They wanted to dissuade Him. Thomas knew that the disciples would be unable to dissuade Jesus. Thus, he cracked a joke to ease the tension and expressed his reluctance to take risk. Who would enjoy seeking death?

The second narrative took place at the Last Supper. Jesus told the disciples that he would leave them temporarily for the Father's house to prepare a place for them and would come back to take them (14:2-3). Jesus added, "Where I am going you know the way." (14:4) Thomas was a realistic person. He was candid enough to express his ignorance and said, "Master, we do not know where you are going; how can we know the way?" (14:5) This question gives us an opportunity to hear an extremely important truth. Jesus Christ answered, "I am the way and the truth and the life. No one comes to the Father except through me." (14:6)

Lastly, when the ten apostles told Thomas that during his absence, they had seen the Lord (20:25a). Who dares to believe in such words? Thomas' disbelief was absolutely reasonable. We should not blame Thomas for setting such harsh criteria --- seeing the nailmarks, putting his finger into the nailmarks and his hand into his side --- to believe (20:25b). These criteria were set by Thomas himself so that he could feel comfortable believing. The faith which he had built in Jesus Christ collapsed at His Passion. In order to survive, Thomas had to resort to his comfort zone where he felt safe.

Jesus Christ teaches us to believe in the mercy of the Father because God is love. Out of love, God created and redeemed us. Sins divide the communion and trust we have with God, with our brethren and with ourselves. Without trust, we seek guarantee and evidence. We lose faith in ourselves in failures and frustrations. We lose faith in our brethren when they do not meet our expectations. We doubt the existence of God when we pray to Him and He does not answer! We can only hide in our comfort zone. A "hostage exchange" story in Zuo Zhuan is very inspiring. King Ping of Zhou and Duke Wu of Zheng failed to trust each other. They exchanged hostages as guarantee. Notice that King and Duke were of different ranks. Such an exchange indicated the collapse of the feudal system! Consequently, after the death of the King, the Duke sent armies to reap the wheat harvest in the royal farmland. Thus, without trust, without faith, guarantee and evidence are worthless!

Thank you Jesus! He knows Thomas' and our inadequacies. He is willing to support and strengthen us. He is alive and takes the initiative to contact us. Whatever He touches and breathes on shall be infused with life, renewed and grow (20:22). Thomas no longer relied on the evidence he demanded and acknowledged Jesus Christ to be his God (20:28). Brethren, are you willing to touch Christ the Risen Lord, break out of the suffocating comfort zone in which you are imprisoned?
God bless!

耶穌基督也不定我的罪 Jesus Christ Does Not Condemn Me

四旬期第五主日，丙年
主題：耶穌基督也不定我的罪

做了錯事的人，倘若他根本不知道錯在那裡，他的錯是無心之失。雖然「無知」不能作為抗辯的理由，但是這類錯誤是可原諒的錯，他要承擔的責任不大。
倘若明知而故犯，犯人當然要承擔責任，接受懲罰。但承擔多少責任，多少懲罰呢？懲罰與罪行，應該是相稱的，這樣纔合符公義。倫理學家提出了一些減輕責任的元素。例如，當事人受藥物、習慣或者習俗所影響；或者在被騙、被迫或者被恐嚇的情況下犯了天主十誡，他承擔的懲罰，也應酌情減輕。即是說，在正常情況下的司機，與服食感冒藥後仍要工作的職業司機，同樣危險駕駛導致他人死亡，後者應受較輕的懲罰。一個白人優越主義者，持槍往清真寺掃射；與一個被迫行刺總統的狙擊手，後者同樣情有可原！

故事中的婦人，是在「犯姦淫時被捉住的」婦人（若8:3）。所以，我們可以排除上述一切減輕懲罰的元素了。倘若她受藥物、習俗所影響、被騙、被迫等，她是受害人。當然，以當代婦女的地位，經師和法利塞人，可能不會同情她們的受害人身份；其實，按梅瑟法律，姦夫淫婦應是一起處死的（肋20:10；申22:22，24）。故事中，經師和法利塞人卻沒有捉拿姦夫，或者他們故意放走了他，或者佈局來加害耶穌，其中的不義，不是這個事蹟的重點，暫且放下不表。總之，這個婦人沒有呼救或反抗，証明了她不是受害人。她是明知故犯，破壞了自己和別人的私有產權和家庭的幸福，在當代是死有餘辜的！

讓我們默想這故事的意義吧！
首先，看看這個故事的上文下理。耶穌基督在帳棚節，暗中來到耶路撒冷，上聖殿施教。耶穌基督教訓群眾，「不要按照外表判斷，但要按照公義判斷。」（若7:24）並且在慶節的最一天，向群眾說信仰他的人要得到聖神，得到生命（7:39）。就在這背景下，經師和法利塞人把這犯姦淫的婦人，帶到耶穌基督跟前，挑戰祂慈悲的教導。倘若耶穌基督反對處死這個婦人，便是反對梅瑟法律。沒有猶太人能承擔這嚴重的後果。

福音說，耶穌基督「彎下身去，用指頭在地上畫字」（8:6，8）。究竟祂在地上畫甚麼字，足以令現場的人，「從年老的開始到年幼的，一個一個都溜走了」（8:9）呢？耶穌基督在寫各人的罪嗎？未必！沒有兩個証人，耶穌基督的控訴無效。耶穌基督在表示祂是立法的天主，用手指寫出法律嗎？但在塵土上寫法律，始終不及寫在石頭上那麼恆久有效。我相信耶穌基督寫甚麼，是一個很有趣的問題，但問題是問錯了。耶穌基督在地上寫甚麼，恐怕要在末日纔能揭曉。眾人離開，是在耶穌基督說了：「你們中間誰沒有罪，先向她投石罷！」（8:7），而不是因為耶穌基督所畫的字！

耶穌基督沒有反對向淫婦投石，所以沒有按經師和法利塞人的預期，反對梅瑟的法律。耶穌在山中聖訓中，很清楚表示過自己的使命不是來廢除舊約，而是以慈悲來完成它（瑪5:17）。為的是給予世人豐盛的生命！所以，耶穌設下了執行死刑，執行懲罰者的資格：「誰沒有罪」！祇有沒有罪的人纔有資格執行死刑，這纔附合耶穌基督所教訓的「按公義來判斷！」
誰人能在天主面前無可指摘呢？沒有人。但這個死有餘辜的罪婦，值得救她嗎？既然眾人都坐在同一條船，同樣受著罪惡的奴役。與其互相廝殺，倒不如互相寬恕，彼此相愛，共渡難關，不是更好嗎？

最後祇有一個人有資格執行懲罰，就是身為天主的耶穌基督！到末日祂纔施行懲罰。保祿宗徒說：「你們不可為自己復仇，但應給天主的忿怒留有餘地。」（羅12:19）就是指把復仇，懲罰，保留給天主！所以，不要天真妄想，以為到了末日，天主的慈悲會使地獄空空如也！如果天主不罰懲，又如何公義呢？但在末日之前，天主的慈悲，讓罪人有悔改的機會。在天主眼中，她的時間還沒有用完，她還有悔改的機會。所以耶穌基督對罪婦說：「我也不定妳的罪；去罷！從今以後，不要再犯罪了！」（若8:11）

各位兄弟姊妹，我們豈能濫用天主的慈悲呢？趁四旬期尚未完結，檢討有甚麼藥物或者壞習慣，促使我們繼續犯罪；趁我們的生命尚未完結，反省有甚麼事物，欺騙我們，強迫我們背棄了天主的承諾；趁我們的末日尚未來臨，悔改更新，妥當辦好告解，迎接復活節的來臨罷！
天主保祐！

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Fifth Lenten Sunday, Year C
Theme: Jesus Christ Does Not Condemn Me

If somebody makes a mistake and not knowing why, his mistake is not serious. Although ignorance cannot be an excuse, the fault is forgiveable and the responsibility is light. If somebody commits a crime deliberately, he should be held responsible and be punished. But how much should he be held responsible and punished? Punishment should be proportionate to the crime in order to be fair. Ethicists propose some mitigating factors. For example, if the person is under the influence of drugs, habits or customs; or he was cheated, threatened or under duress to breach the Ten Commandments, lighter punishments should be meted out. That is to say, a driver under normal circumstances and a public transport driver who has to work after taking flu medication, knocks down and kills a pedestrian, the latter should receive lighter punishment. A white supremacist guns down worshippers in a Mosque and a sniper assasinates the president under duress, the latter is forgiveable!

In the story, the woman "was caught in adultery" (John 8:3). So, we can eliminate all the mitigating factors mentioned above. If she was under the influence of drugs or customs; was cheated or under duress etc., she would be a victim. Of course, considering the social status of women at that time, the Scribes and Pharisees would not be sympathetic to her role as a victim. Indeed, according to the Mosaic Law, "both the adulterer and the adulteress shall be put to death." (Leviticus 20:10, Deuteronomy 22:22, 24).
In the story, the Scribes and the Pharisees let off the adulterer, perhaps releasing him deliberately, or laying a trap for Jesus. This was injustice but it is not our concern today. Anyway, the woman did not cry help or resist, showing that she was not a victim. She committed a sin deliberately, damaging the property rights and family lives of hers and the others. She deserved to die during that era!

Let us meditate the meaning of this story!
Firstly, we must read the story in context. During the feast of Tabernacle, Jesus Christ went up to Jerusalem in secret and started preaching in the Temple. He taught the crowd to "stop judging by appearances, but judge justly." (John 7:24) On the last day of the feast, he told the crowd that those who came to believe in him were to receive the Holy Spirit and had life (7:39). In this background, the Scribes and Pharisees brought this adultress before Jesus Christ to challenge his teaching of mercy. If Jesus objected to stoning this woman, He opposed the Mosaic Law. No Jew was able to shoulder the serious consequences of such a stance.

The gospel says, Jesus Christ "bent down and began to write on the ground with his finger" (8:6, 8). What was Jesus writing on the ground so that "they went away one by one, beginning with the elders." (8:9)? Was Jesus Christ writing the sins of each one? Not really! Without two witnesses, Jesus Christ' accusations would not stand. Did Jesus Christ want to show them that He was the God who legislates, writing the laws with his fingers? But writing on the dust of the ground would be less permanent than writing on the stone. I believe what Jesus Christ wrote must be a very interesting question. But the question was put forth in a wrong way. What Jesus Christ wrote would only be revealed at the end of the world. People left one by one after Jesus says, "Let the one among you who is without sin be the first to throw a stone at her." (8:7), not because of what Jesus Christ wrote on the ground!

Jesus Christ did not object to throwing a stone at the adultress. He did not object to the Mosaic Law, thus failing to meet the expectation of the Scribes and Pharisees. In His Sermon on the Mount, Jesus makes it clear that his mission is Not to abolish the Old Covenant but to fulfil it with mercy (Matthew 5:17), in order to give humanity an abundant life! Thus, Jesus lay down the qualification to be executioners: "the one who is without sin". Only such a person is qualified to execute punishment. This satisfies Jesus Christ's teaching to judge justly!
Who is blameless before God? Nobody. But does this adultress deserve salvation? Since all of us are sailing in the same boat, are suffering from the bondage of sins. So, instead of eating each other, would it not be better to forgive each other, to love each other and to go through difficulties together?

At last, only one person is qualify to mete out punishment. He is Jesus Christ our God! At the end of the world, he shalt punish. St. Paul says, "Do not look for revenge but leave room for the wrath of God." (Romans 12:19) Thus, we should leave vengeance and punishment to God! Thus, don't be so naive as to think that at the end of the world, the mercy of God shall empty the Hell! If God does not punish, how can He be righteous? But before the end, God's mercy give sinners opportunities to repent. In God's eyes, the adultress has not used up her time. She still has opportunities to repent. Thus Jesus Christ says to her, "Neither do I condemn you. Go, and from now on do not sin any more." (John 8:11)

Brethren! How can we abuse God's mercy? While the Lenten season is not yet over, reflect on what drugs or bad habits keep us sinning. While our life is not yet finished, think about what things are cheating us, forcing us not to honour our vows to God. While our end has not yet come, repent, turn a new leaf and make a good confession to embrace the upcoming Easter!
God bless!

「好心唔怕做」vs. 「好心做壞事」

「好心唔怕做」vs. 「好心做壞事」

在工業時代，財閥操控著社會、甚至國家，幫助他們剝削工人，賺更多的金錢。教宗們在十九世紀末期，開始頒佈社會訓導，為窮人發聲。
在資訊科技時代，互聯網普遍化，平民百姓憧憬一個更民主的時代來臨！從前祇有財閥纔有資本發行報紙雜誌，拍攝電影電視，提供娛樂，製造輿論，監察政府。互聯網的出現，可以打破財閥壟斷的局面。平民百姓也可以發言，可以做KOL，可以廣播自拍的影片，可以做「網紅」！
可惜，沒有人珍惜這一片樂土，甚至刻意破壞，發放假新聞、謠言，散播仇恨恐慌！更不幸的，很多人的好心，被利用成為散播謠言的工具，協助污染、浪費了這片民主平台！
右圖看來無害，而且充滿善意。信手按「轉發」有何難？有何不可？

1. 沒有日期。可能是五十年前（祇要求1000個禱告那麼小規模！），從一些「連鎖信」移植到電郵，再抄到WhatsApp去。可能已完成了不知多少次！
2. 來歷不明，沒有發信人，沒有超連結可供核對！結果在互聯網上，飄浮著不少垃圾，經一段時間，又「番炒」一次，浪費資源和好心！當事人已經死了不知多少次，真是啼笑皆非。
3. 有違基督宗教的信仰！癌症又如何？
   約伯向他的妻子說：「你說話，真像一個糊塗女人!難道我們只由天主那裏接受恩惠，而不接受災禍嗎﹖」（約2:10）
   也難怪，這就是所謂「婦人之仁」，做個糊塗女人！
4. 更嚴重者，好事之徒嫌訊息不夠真實，便加鹽加醋！出現了更惡毒的連鎖信，揭露他人的私隱。且看，楊鳴章主教垂危時，教區呼籲為他祈禱，也沒有透露病情細節，保護主教的私隱。健康狀況是私隱，私隱是尊嚴的一部份，未得當事人同意，竟繪影繪聲地發佈他的病況，即使是真實的，都是踐踏當事人的尊嚴，揭人瘡疤，與狗仔隊有甚麼分別？可怒也！

孔子厚道，祇說：「好仁不好學，其蔽也愚。」（論語‧陽貨）
其實，在後資訊時代，信手轉發那麼方便，何止愚蠢那麼便宜！

1. 濫用了別人的好心，違返愛德，是不仁！
2. 沒有核對清楚的短訊，便隨意轉發給朋友，是陷朋友於不義。
3. 幫助散播謠言，犯了十誡的「毋妄證」，是對天主不忠。
4. 被揭發訊息是假，或者被明眼人看出是假，你在收到訊息的人心中，成了一個沒有信用的人，是對自己不智。

不仁、不義、不忠、不智！讀者們可承擔得起嗎？
好心唔怕做？不仁、不義、不忠、不智！請三思！
言重了！得罪之處，不必原諒！