路1:37: 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！