耶穌吩咐了甚麼？ What Have Jesus Commanded?

天主聖三主日，乙年
主題：耶穌吩咐了甚麼？

猶太教可以說是現代世界性一神宗教的鼻祖，亞巴郎是他們在信仰上的祖先。以色列人信奉一神的歷程，當然並非一帆風順。他們以天主選民自居，但亡國充軍到巴比倫時，聖殿被毀，更出現了身份危機。於是編纂了自己的歷史和經典，希望在逆境後能重張旗鼓。皇天不負有心人，七十年後，波斯帝國滅了巴比倫，猶太人可以回國重建聖殿，而一個有系統，祭獻與教律並重的一神宗教，猶太教便出現了。公元一世紀，猶太信徒中出現了一個新的流派，相信一個被釘十字架的木匠死而復活，他就是天主子耶穌基督。基督徒與猶太教徒同樣相信宇宙間祇有一個真神造物主，但基督徒的神比較複雜，不是單純的一個神，而是三位一體的一個神！信奉一神的伊斯蘭教是另一個故事了，姑且擱置不談。

今天教會慶祝「天主聖三節」，反省天主聖三對人類的大愛。所選讀的福音中，有一句說話覺得很有意義，便拿來默存心中，反覆思想（路2:19）。這三天帶領聖雲先會聖葉理諾堂協會退省，練習「聖言頌讀」。倘若自己不去實踐，真是愧為人師了。是哪一句話呢？就是「教訓他們遵守我所吩咐你們的一切。」（瑪28:20）

首先，耶穌基督吩咐了門徒很多事物：一篇「山中聖訓」已佔去了三章，還有那些在教會內如何相處之規則（18:15-35）；最後，當然還有差遣門徒使萬民成為門徒的訓令（28:19）。這麼多的吩咐，從何入手呢？有沒有一些提綱挈領性的原則，可以涵蓋所有「吩咐」呢？我想起了在最後晚餐時，耶穌基督吩咐的新誡命：「我給你們一條新命令，你們該彼此相愛，如同我愛了你們，你們也該照樣彼此相愛。」（若13:34）相信沒有人會反對這是最能涵蓋所有吩咐吧！而且這樣思考，在福音中也可找到先例。

猶太教的得救之道，在於遵守散見於「梅瑟五書」，包括十誡在內的613條法律。可見得救成義，真的不是一件容易的事。不要以為著名的「十誡」足以代表那613條法律，祇要遵守十誡便可以上天堂。對不起，天主子耶穌基督不同意這個想法。
事緣一位法學士試探耶穌，問他「法律中那條誡命最大？」（瑪22:36）是十誡中的第一誡嗎？耶穌基督不慌不忙地唸出：「『你應全心、全靈、全意，愛上主你的天主。』（申6:5）這是最大也是第一條誡命。」（瑪22:37-38）；祂跟著繼續唸出「你應當愛近人如你自己」（肋19:18），並且說：「全部法律和先知，都繫於這兩條誡命。」（瑪22:40）對不起，十誡沒有入圍；而且，這種涵蓋性的做法，是天主子同意的。

言歸正傳，來自若望福音，耶穌基督吩咐的「彼此相愛」新誡命，足以涵蓋耶穌基督在瑪竇福音的所有吩咐嗎？這是一個很有趣的問題，因為據我有限的知識，我尚未找到「耶穌基督在瑪竇福音的所有吩咐」；即使找到，我相信總有學者不敢苟同。且看，連著名的十誡如何分配，天主教與基督新教也有分歧。所以「耶穌基督在瑪竇福音的所有吩咐」總有相當的不確定性！反觀「彼此相愛」的新命令，既然是耶穌基督在「最後晚餐」的臨別贈言，也應該有相當重的份量了。況且，耶穌基督不是性格分裂的人，兩部福音所記述的，都是同一個耶穌基督，祇是兩位聖史的寫作主旨，取材不同而已，絕不影響耶穌基督的訊息，祂的福音！所以，來自若望福音的「如同我愛了你們，你們也該照樣彼此相愛」，足以涵蓋同一個耶穌基督在瑪竇福音的所有吩咐。讓我們轉移焦點到這新命令吧！

這命令的確很大，甚至是最大，因為耶穌基督愛我們，愛到交付自己性命的地步！祂命令我們照樣彼此交付性命，最低限度，這已超越了「愛近人如你自己」的地位。它可以挑戰「全心、全靈、全意愛上主你的天主」的地位嗎？是可以的！天主子降生成人，為的是來提昇人性到達天主性的地步。耶穌基督不但與罪人為伍，活躍在他們當中，拯救罪人；祂更願意臨現，甚至降生在病人、軟弱的人及囚犯身上，與他們同病同囚，承擔起全世界的罪。所以「凡你們對我這些最小兄弟中的一個所做的，就是對我做的」（瑪25:40）絕非虛言，而是真實的臨在，有如祂臨在於聖體聖事內一樣！所以，愛人就是愛天主。耶穌基督的新命令，足以媲美「最大誡命」了。

天主是自由的，不會強迫我們信奉祂。所以即使是彼此相愛，也要好像耶穌基督一樣，容許對方不領情，接納他人拒絕你的善意所帶來的痛苦。且看，耶穌基督所喜愛的富少年，可以是一個很有前途的門徒。當這富少年拒絕了耶穌基督的邀請後，祂並沒有勉強富少年接受，祇是慨嘆而已（谷10:23-24）我對這新誡命所感觸的，不是交付出性命，而是被拒絕的痛苦。請不要誤會，連性命也可交付，自己可還有甚麼痛苦呢？這痛苦不是被拒絕所引起的忿怒或埋怨，而是對方因拒絕而招至的損失。我不怕傳福音時交付出性命，我卻為你拒絕福音，結果招至喪亡而感到傷痛。你有同感嗎？
天主保祐！
2018年講道
圖片鳴謝：pics.me.me.

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Solemnity of the Blessed Trinity, Year B
Theme: What Have Jesus Commanded?

Judaism can be said to be the ancestor of global monotheism today. Abraham is their ancestor of faith. The process through which Israel believed in one true God was not a smooth journey. Israelites looked at themselves as the Chosen People of God. But the Babylonian Captivity dealt them a harsh blow. Their Temple was burned down and they suffered from an identity crisis. Thus, they worked hard to redact their history and scriptures, hopefully they would recoup when the Captivity was over. They were not disappointed. After seventy years, the Persians conquered the Babylonians. Jews would return home to rebuild their Temple. A systematic monotheism, Judaism in which temple sacrifice went hand in hand with scripture studies emerged. During the first century, a new branch appeared among the Jews. They believed in a carpenter who was crucified and, they claimed, was risen from the dead. He was Jesus Christ, the Son of God. Both Christians and Jews believe that there is one true God who created this universe. But the Christian God is more complicated. Not only is He one, but three Persons in one! Islam is another monotheism and another story which we would not delve into today.

Today, the Church celebrates the Solemnity of the Blessed Trinity to reflect on the great love the trinite God shows men. One verse from the gospel today is rather meaningful. So, I keep all these things, reflecting on them in my heart (Luke 2:19). On the past three days, I was leading an annual retreat for the St. Vincent de Paul Society, St. Jerome’s Church Confederation to practise “Lectio Divina”. If I do not practise myself, it would be my shame as their retreat director. Which verse was it? “Teach them to observe all that I have commanded you.” (Matthew 28:20)

First of all, Jesus has commanded the disciples many things: the “Sermon on the Mount” has already occupied 3 chapters. There are also instructions on how to treat each other within the Church (18:15-35); and lastly of course, the great commission to make disciples of all nations (28:19). How do we begin? Is there any all-encompassing principle which is able to cover all commandments? I think of the new commandment which Christ gave the disciples at the Last Supper, “I give you a new commandment: love one another. As I have loved you, so you also should love one another.” (John 13:34) I trust nobody would object that this is most capable of covering all the commands! It is totally legitimate to think in this way because there is precedence in the gospel.

In Judaism, if one wants salvation, one has to observe the 613 laws scattered among the five books of Torah. Obviously, being righteous and to be saved is not at all easy. Don’t ever think that the Ten Commandments are representative of the 613 laws and keeping them would ensure you a place in heaven. Sorry, the Son of God Jesus Christ doesn’t think so.
It came to pass when one scribe tried to trap Jesus, asking “Teacher, which commandment in the law is the greatest?” (Matthew 22:36) Is the first commandment of the Ten Commandments the greatest? In no haste, Jesus recited, “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.” (Deuteronomy 6:5) “This is the greatest and the first commandment.” (Matthew 22:37-38) Then He continued to recite, “You shall love your neighbour as yourself” (Leviticus 19:18) and added, “The whole law and prophets depend on these two commandments.” (Matthew 22:40). Sorry, the Ten Commandments are not qualified to be the greatest. Moreover, the Son of God agrees with summarizing the details in this manner.

Let’s return to the verse. Is the new “To love each other” commandment from the gospel of John able to cover all of Jesus’ commands in the gospel of Matthew? This is an interesting topic. Since my knowledge is limited. I have not found “all that Jesus Christ has commanded” in the gospel of Matthew. Even if I have, there surely exist scholars who disagree. Look, even Catholics and Protestants disagree on how the famous Ten Commandments should be divided. Thus, there must be uncertainty in what should be included in “what Jesus Christ has commanded” in gospel of Matthew! On the other hand, the new “love each other” command is the last words of Jesus Christ in the Last Supper. It should carry heavy weight. Furthermore, Jesus Christ is no schizophrenic. The two gospels are narrating the same Jesus Christ. Only that the two evangelists took different materials to write for different themes. The narration should not affect the message of Jesus Christ, His gospel! Thus, “As I have loved you, so you should love one another” in John is sufficient to cover all that Jesus has commanded in Matthew. Let’s turn our focus on this new commandment!

This commandment is really great, even the greatest because Jesus Christ loves us so much as to give up His life for us! He commands us to give up our lives for each other. As least, this commandment surpasses the status of “love your neighbour as yourself”. Is it able to challenge the standing of the Shema? A categorical yes! The Son of God incarnated to take up human flesh in order to elevate our humanity to attain divinity. Not only was Jesus Christ happy to walk with sinners, actively got Himself involved among them in order to save them, but He is also willing to be present, and even to incarnate among the sick, the weak and the imprisoned, to be sick and imprisoned to carry the burden of all the sins of the world. Thus, “Whatever you did for one of these least brothers of mine, you did for me” (Matthew 25:40) is no empty talk but a real presence among them, such as His real presence in the Holy Communion! Thus, loving men is loving God. Jesus’ new commandment is on a par with the greatest commandment.

God is free. He would not force us to believe in Him. Thus, even in loving each other, we should love like Jesus Christ, allowing the other party to reject and to accept the pain of our goodwill being rejected. Take a look at the rich young man whom Jesus loved. He would have been a very promising disciple. When the rich young man declined Jesus’ invitation, He did not impose His will on the young man but lamented (Mark 10:23-24). I was touched by the verse in Matthew, not because of surrendering my life, but the pain of rejection. Don’t take me wrong. If I don’t mind surrendering my life, what pain do I still have? The pain I mentioned was not the anger or frustration of being rejected but the loss the other party incurs in rejecting the gospel. I don’t mind surrendering my life in evangelization, but I feel painful for your demise as a consequence of rejecting the gospel! Do we share the same feeling?
God bless!

為何要保留有些人的罪？ Why Are Sins Retained?

聖神降臨節，乙年
主題：為何要保留有些人的罪？

福音記載了耶穌基督復活後，差遣門徒/教會宣揚祂的喜訊：
「你們要去使萬民成為門徒，因父及子及聖神之名給他們授洗，教訓他們遵守我所吩咐你們的一切。」（瑪28:19-20）「你們往普天下去，向一切受造物宣傳福音。」（谷16:15）「必須從耶路撒冷開始，因祂〔默西亞」的名向萬邦宣講悔改，以得罪之赦。你們就是這些事的見證人。〕（路24:47-48）「就如父派遣了我，我也同樣派遣你們…你們領受聖神罷！你們赦免誰的罪，就給誰赦免；你們存留誰的，就給誰存留。」（若20:21-23）
連保祿也有類似的呼籲：「天主在基督內使世界與自己和好，不再追究他們的過犯；且將和好的話放在我們的口中。所以我們是代基督作大使了，好像是天主藉著我們來勸勉世人。」（格後5:19-20）可見教會和每一個基督徒的使命，就是向世人/萬民/萬邦/一切受造物，宣講天主與世界和好的喜訊。在具體的行動上，我們宣講悔改、施洗、教導世人遵守彼此相愛的誡命、身體力行愛德服務和代表天主赦免人的罪過等等…

今天我們讀的是若望福音，當中的一句令人費解：「你們存留誰的〔罪〕，就給誰存留。」（若20:23）教會的使命是幫助世人與天主修好，她的方法就是代表不可見的天主，赦免世人的罪。所以耶穌基督賜予聖神給教會/信徒，有權威和有能力地赦免世人的罪，治癒罪惡在世上做成的創傷。那麼，為甚麼還要存留有些人的罪過呢？

誠然，有些人死不悔改，即使天主渴望赦免他們，但同時天主卻不會，亦不能剝奪他們拒絕接受寬恕的自由。所以，教會存留了一些人的罪，地獄是不會空無一人的！這個結論看來合理，並且符合倫理的要求。這些「死硬派」下地獄，是自食其果，與人無尤。天主已經釋出絕大的善意，甚至派遣天主子降生成人，死在十字架上，所以責任不在天主…

可是，若望記載的經文，看來與上述的倫理論點，背道而馳！
首先，從文法上看，這「存留」是主動而不是被動的。即是說，教會/基督徒，不知為了甚麼理由，甚至沒有令人信服的理由，保留/不赦免對方的罪，而不是對方拒絕接受/尋求赦免。
主動抑或被動，結果都是沒有赦免，有分別嗎？當然有。這樣寫，可以無限放大，變成教會擁有絕對的權威，操生殺大權。放心，教會是有理性的。但不得不承認，理性始終是有限的。當教會憑她有限的理解，無法判斷你是否真心悔改認錯，即是無論你悔改認錯與否，教會按她良心作出判決，上天堂抑或落地獄的命運，由教會決定！你可以放心嗎？
但大家不要害怕，以上的論述故意地遺漏了聖神在教會內的運作！祂是「真理之神」，必定會把真相啟示給教會；而且聖神是「愛德之神」，必定令教會基於愛德作出判決…但在這討論中，聖神有如雙刃的利劍，既可以幫助我們找到真相，尋求到解困的出路；但另一方面，亦可以一面倒地封閉了討論的空間，因為有了聖神，教會不會錯，教會之外沒有救恩…所以我盡量避免隨便引入。

其次，是為了完整性的緣故，所以正反兩面都寫下來嗎？例如，在瑪竇福音也有類似的記載（瑪16:19），不同之處，在於先講存留，後講赦免。瑪竇的寫法，更彰顯教會/伯多祿的權威，削弱了修和的善意！不得不承認，現代人崇尚民主自由，對「權威」沒有好感。教會曾享有最高權威，但今非昔比了。在經歷過挫折失敗後，教會深深明白到權威是為了服務。赦免罪惡不是權力的展示，而是給予罪人解放！接納罪人返回羊棧，是整個團體要承受的愛德挑戰！保留罪惡不赦，其實並不是一件輕鬆的事。當罪人還沒有充份地悔改的時候，獲得赦免恐怕祇是埋下日後災難的種子而已。從這個角度看，教會存留某些人的罪，除了清晰地彰顯她應得的尊嚴和權威之外，更清楚明白地承擔起修和的責任，並沒有把責任推卸到罪人身上，辯稱他們死不悔改！所以教會/基督徒應妥善履行主耶穌基督所派遣的修和使命，赦免或者存留別人的罪過。

各位兄弟姊妹，以上的反省，是有限的邏輯所推導的結果。但天主的思想不是人可以完全掌握的。所以，若是天主願意，祂一定有辦法，有能力在不違反我們的自由意志（拒絕服從，死不悔改）之下，仍然可以拯救我們。讓我們向聖神開放，與祂通力合作，負起與世界修和的任務。
天主保祐！
2018年講道
圖片鳴謝：br.pinterest.com

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Solemnity of Pentecost, Year B
Theme: Why Are Sins Retained?

After His resurrection, Jesus Christ commissioned His disciples/the Church to proclaim His gospel:
“Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.” (Matthew 28:19-20) “Go into the whole world and proclaim the gospel to every creature.” (Mark 16:15) “That repentance, for the forgiveness of sins, would be preached in his (Messiah’s) name to all the nations, beginning from Jerusalem. You are witnesses of these things.” (Luke 24:47-48) “As the Father has sent me, so I send you … Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.” (John 20:21-23)
Even Paul appeals in a similar manner. “God was reconciling the world to Himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation. So we are ambassadors for Christ, as if God were appealing through us.”(2 Corinthians 5:19-20) Thus, the Church and every Christian bear a mission to proclaim the good news of God’s reconciliation with the world to all peoples/nations/every creature. In concrete terms, we preach repentance, baptize and teach people to observe the commandment of loving each other. We practise charity and discharge the service of forgiving sins in the name of God …

A sentence in the gospel we read today is rather enigmatic. “Whose sins you retain are retained.” (John 20:23) Isn’t the mission of the Church to help people reconcile with God? She does it by forgiving people’s sins in the name of God. Thus, Jesus Christ gave the Holy Spirit to the Church/disciples so that they have the authority and faculty to forgive sins and healing wounds in the world inflicted by sins. Then, why does the Church retain the sins of some people?
To be candid, some people are die-hard unrepentant. Even if God desires to forgive them, but at the same time, God will not deprive them of the free-will to reject forgiveness. Therefore, the Church retains the sins of some people. Hell is not empty! This conclusion appears reasonable and agrees with moral principles. Those die-hard non-repentant go to hell on their own. They can’t blame anyone. God has already shown His good-will, evening sending His Son to incarnate and die on the cross for us. God’s not responsible for their demise …

However, the passage of John goes against this moral principle!
First of all, grammatically speaking, the “retain” is active and not passive. That is to say, for unknown reasons or even unconvincing reasons, the Church/disciples retain the sins of people, not that they reject or do not seek forgiveness.
The end is the same, whether it is active or passive. What’s the difference? Of course it is different. Written in this way, it can be extrapolated to the extent that the Church possess absolute authority to let loose or to kill. Don’t worry, the Church is reasonable. But it is undeniable that rationality has limitations. When the Church judges according to her conscience with finite understanding, i.e. whether you truly repent or not, your fate would be determined by the Church! Would you feel comfortable?
But don’t be afraid. In the discussion above, I deliberately left out the working of the Holy Spirit in the Church. He is the Spirit of Truth. He will show the Church the truth. Moreover, He is the Spirit of Love. The Church will mete out her judgment in love … But in this discussion, the Holy Spirit is a sword which cuts both ways. He can help us find the truth and the exit from adversity. But on the other hand, He can also shut down further room for discussion because with the Holy Spirit, the Church will not err. There is no salvation outside the Church … Therefore I try not to involve the Holy Spirit as much as I can.

Secondly, is it for completeness’ sake that John wrote down both sides? For example, we find a similar narrative in Matthew (Matthew 16:19) with a difference. Matthew mentions “binding” before “loosing”. Putting in this way, Matthew emphasizes more the authority of the Church/Peter and reduces the good-will of reconciliation! We have to admit that modern people advocate democracy and freedom. They are suspicious of authority. Once upon a time, the Church enjoyed absolute authority but does no more. After many frustrations and failures, the Church learns that authority is for service. The forgiveness of sins is not a showing off of authority but liberation for sinners! Embracing sinners back into the fold is a charity challenge for the whole community! Retaining people’s sins is not an easy task. When sinners are not ready for forgiveness, forgiving them would only plant seeds for future disasters. Looking from this perspective, that the Church retains sins of some people not only expresses the dignity and authority she deserves, but she also explicitly takes up the responsibility of reconciliation. She does not pass the buck to sinners, blaming them for being die-hard unrepentant! Thus, the Church/Christians should discharge properly the reconciliation mission commissioned by Jesus Christ by forgiving as well as retaining people’s sins.

Brethren! The reflection above is the fruit of finite logic. But God’s thinking is beyond the capacity of our intellect. Thus, if God so wills, He definitely has a way to save us while not depriving us of our free will (refuse to obey or to repent). Let us open ourselves to the Holy Spirit, work with Him to discharge the mission of conciliating the world with God.
God bless!

不願走出羊棧的羊 Lambs who prefer Staying In the Fold

耶穌升天節，乙年
主題：不願走出羊棧的羊

曾執教鞭當老師的，必定明白「教而後知困」的道理。在教學上遇上困難的課題時，便去進修。同樣，天主教的神學也是迫出來的，並不像幾何學一樣，有系統地推導出來。當基督徒的信仰受到挑戰時，教會的神長們會坐下來辯論，尋求共識，然後向所有信徒頒布信理。例如，天主子也是天主，因為祂與聖父同性同體。雖然聖母是受造物，但她是天主之母親，因為天主子耶穌基督的天主性與人性，是不能分割的…這就是天主教信仰的一大特色。
倘若上至教宗、下至平信徒，人人都熱心地宣揚福音，教會就不用召開梵蒂崗第二次大公會議，商議如何把福音更有效地傳給現代人。這半個世紀以來，天主教會不停頒布有關傳福音的文件。1975年，聖教宗保祿六世提出「新福傳」，目光不但放在非信徒身上，同時亦注意到教友的培訓。聖教宗若望保祿二世在任內，發表了多篇新福傳的通諭和宗座公函；榮休教宗本篤十六世任內成立「宗座新福傳推廣理事會」，定2012-13年為「信德年」，慶祝召開梵二大公會議五十周年，第十三屆全體主教會議所討論的主題也是「新福傳」。教宗方濟各上任八個月，便發表他的第一篇宗座勸諭《福音的喜樂》；2020年，教廷聖職部頒佈「為福傳的堂區牧靈更新」訓令…可見，傳福音是天主教教會內，每一個層面所要面對的，一個十分嚴峻的問題，否則，教廷用不著這樣喋喋不休！

我們知道，傳福音是主耶穌建立教會的目的。在祂離世升天，返回天父的右邊時，耶穌基督明確地把傳福音的使命交給教會（瑪28:19-20，谷16:15-16，路24:47-49，宗1:8）天主子的任務是使世界與天父修好，所以祂建立教會，把這個修好的任務交託給伯多祿（瑪16:19）。這修好的任務當然不祇落在伯多祿一人身上，或聖職人員身上。保祿更呼籲全體信徒，成為基督的修和大使（格後5:20）；他甚至激動地說：「我若不傳福音，我就有禍了」（格前9:16）
誠然，教會在成立之初，基督徒佔人口的極少數，有一望無際的傳福音空間。但當整個歐洲祇剩下新生嬰兒可以接受洗禮之外，而哥倫布尚未發現新大陸之前，傳福音成了沒有意義的事！交通不便，經絲綢之路往返遠東，除非為了賺錢，或者逃避迫害，否則，根本沒有把福音帶往中國的動機。首先傳入中國的「景教」，不就是聶斯多略異端嗎？多世紀以來，即使出現異端，也是針對聖職人員的腐敗，多於信理上的爭論…從另一個角度看教會的歷史，教會的「成功」，埋下了她「失敗」的種子。在安逸的生活，沒有任何挑戰的環境下，耶穌基督的教會就好像一所「完美的羊棧」，信徒是羔羊，聖職人員是羊棧的工人。單純的羔羊無憂無慮在羊棧裡生活，沒有野心的工人也無憂無慮地在羊棧裡服務。

主耶穌說：「我就是門，誰若經過我進來，必得安全；可以進，可以出，可以找著草場」（若10:9）相信耶穌基督之後，領洗加入教會，成為了經過主耶穌基督這扇門進入羊棧的羊，得到了安全。在提供安全方面，教會很成功！從出生到進入墳墓，還有兩端之間的婚姻家庭生活，教會提供了「一條龍」服務，沒有任何競爭，不假外求。我們可以怪責聖職人員不思進取嗎？結果，有如在諾厄的方舟內，工人祇負責把羔羊帶進羊棧，照顧了羔羊在羊棧內的安全，和提供了羔羊所需要的飼料之後，就沒有必要帶羊群到外面的草場去吃草，得到新的營養；舒展筋骨，促進健康，並接觸其他還未屬於這棧的羊！執事想說，傳福音不單是基督徒應有的本份，傳福音者本身就是第一個受益人！在傳福音遇上挑戰或困難時，我們尋求解決的辦法，尋求天主聖神的幫助，我們豈不是第一受益人嗎？長遠地說，當更多人信奉了耶穌基督，我們便改善了我們的生存空間，可以享受到更大的宗教自由。時移世易，教會在今天的世界，四面受敵，既有極權的政府限制宗教自由，還有世俗主義、個人主義、新文化等的競爭。教會不傳福音，與坐以待斃有何分別！

在以往的世代，教會以身教的方式，宣講福音。在愛德服務方面，天主教比其他世界性宗教更入世。當教宗可以說服野蠻人放棄洗劫羅馬城的念頭，當教會成為了羅馬文化的保護者的時候，當絕大部份人都願意聽從教會訓導的時候，我們不需要「硬銷」福音。神長們和修會的兄弟們，祇以默默的臨在，以愛德服務，便可以向「世界」宣講得救解放的福音了。他們不知道還有「新世界」的存在，忘記了耶穌基督曾說過祂還有別的羊，還不屬於這一棧（10:16）。時移世易，世人受的奴役更大了，愛德服務與默默的臨在，已不再有效地宣講解放的福音了。因此，半個世紀以來，天主教會不斷提出新福傳，重燃教友心中久違了的傳福音熱忱。

如何克服那安逸的心態，不願離開安全的羊棧的心態呢？更有甚者，傳福音的時候，必然會遇上不可預期的困難甚至生命危險，到時怎麼辦呢？耶穌不是說過：「我派遣你們猶如羔羊往狼群中」（瑪10:16，路10:3）傳福音豈不是自尋死路，凶多吉少？大家可能忘記了耶穌基督的許諾（瑪28:20，谷16：17-18），祂曾被宰殺，如今復活了。縱使外面是刀山油鑊，有祂相伴，何懼之有？

各位兄弟姊妹，你們可以保證當你們99隻羊留在羊棧內時，善牧沒有跑到外面尋找那隻亡羊嗎？何不跟善牧一起尋找亡羊，到時，我們必然是第一個受益人。我的羔羊，去吧！向一切受造物傳福音，使萬民成為門徒。
天主保佑！
2018年講道
圖片鳴謝：slideshare.net

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Solemnity of the Ascension of Our Lord, Year B
Theme: Lambs who prefer Staying In the Fold

Teachers should be able to appreciate the aphorism “Teach and you know the difficulty”. When a teacher meets a difficult topic, he or she will take refresher’s courses. Similarly, many Catholic doctrines are “forced” into existence. They are not deduced logically and systematically from axioms like geometry. When the faith of Christians is challenged, Church fathers come together to debate and reach a consensus. Then, it will be promulgated as articles of faith among believers. For example, the Son of God is God because the Son of God is consubstantial with the Father. Although the BVM is a creature, she is the Mother of God because the divinity and humanity of the Son of God Jesus Christ can’t be separated … This is a characteristic of Catholicism.
Had the Pope down to the laity been fervent in evangelization, the Catholic Church would not have convened the Vatican II to explore how to proclaim more effectively the gospel messages to the modern world. For more than half a century, the Church keeps promulgating documents of evangelization. In 1975, St. Pope Paul VI started talking about New Evangelization. The focus is not only on non-believers but also on the formation of the baptized as well. During his pontificate, St. Pope John Paul II promulgated many encyclicals and apostolic letters on New Evangelization. Pope Emeritus Benedict XVI set up the “Pontifical Council for Promoting New Evangelization”，made 2012-13 a “Year of Faith” to celebrate the golden jubilee of the opening of Vatican II. The Thirteenth General Assembly of Synod of Bishops also made New Evangelization their theme. Within eight months of his pontificate, Pope Francis promulgated his first Apostolic Exhortation “Evangelii Gaudium”. In 2020, the Congregation for the Clergy issued an instruction “The Pastoral Conversion of the Parish Community in the service of the evangelizing mission of the Church” … Thus, evangelization is seen as an acute problem at every level of the Catholic Church. Otherwise, the Roman Curia doesn’t have to keep talking about it tirelessly!

We know that evangelization is the raison d’être of the Church. When Jesus Christ ascended into heaven and returned to the right hand of the Father, He explicitly commissioned the Church to proclaim the gospel (Matthew 28:19-20, Mark 16:15-16, Luke 24:47-49, Acts 1:8). The mission of the Son of God is to reconcile the world to the Father. Thus, He set up the Church and gave this mission of reconciliation to Peter (Matthew 16:19). This reconciliation mission does not fall solely on Peter or the clergy. Paul calls on all Christians to be Christ’s ambassadors of reconciliation (2 Corinthians 5:20). He even laments, “Woe to me if I do not preach it” (1 Corinthians 9:16).
To be candid, in the early years of the Church, Christians were an extreme minority. A huge space for evangelization was opened up for them over the horizon. But when only new born babies in Europe remained to be baptized and Columbus had not yet discovered the New World, evangelization was meaningless! When travel was perilous, nobody traversed the Silk Road to the Far East unless they wanted to make money or to flee persecution. Otherwise, there was no motivation to bring the gospel to China. Wasn’t Jingjiao a Nestorian heretic? Many centuries since, heresies arose, not out of theological controversies but the corruption of clergy … Looking at the Church history from another perspective, her successes breed her falls. Living in a comfortable environment void of challenges, the Church set up by Jesus Christ looks like a “Perfect Fold” where believers are lambs and clergy are workers in the fold. Simple lambs led a carefree life in the fold while mediocre clergy with no ambitions served the fold without worries.

Jesus says, “I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.” (John 10:9) After finding faith in Jesus Christ, were baptized and entered the Church, many people became lambs which entered through the gate of Lord Jesus Christ and found security in the fold. In providing security, the Church proves to be very successful! From cradle to grave and the marital familial life in between, the Church renders a through-train service without competition. There was no need to call for external support. Can we blame the clergy for not being ambitious? Consequently, workers bring lambs into the fold, taking care of their security within the fold and the food they need, very much like Noah’s Ark. Workers do not find it necessary to bring the lambs out, graze them in the pasture to obtain new nutrition, to stretch their feet and work out, meeting other lambs that haven’t yet belonged to the fold! I just want to say, not only is evangelization an obligation of Christians, but Christians are also the first beneficiary themselves! When we meet challenges and difficulties in evangelization, we look for solutions and seek help from the Holy Spirit. Don’t we become the first beneficiary? In the long run, when more people believe in Jesus Christ, we are improving our living space and are able to enjoy greater religious freedom. Time changes and the Church is besieged in the modern world. On one hand, there are totalitarian governments which trample on religious freedom. On the other, there are rivalry from secularism, individualism and new cultures. If the Church does not evangelize, how is she different from death row inmates!

In previous generations, the Church preached by examples. With her charity works, Catholicism is more down to earth than other global religions. When the Pope was able to persuade barbarians from sacking Rome, when the Church became the guardian of Roman culture, when most people were willing to accept the teachings of the Church, we didn’t need to hard-sell the Gospel. The silent presence and charitable works of clergy and friars were sufficient to proclaim the liberating gospel to the “world”. They didn’t know the existence of the New World and had forgotten that Jesus says that He has other sheep that do not belong to this fold (John 10:16). Time changes and people are more enslaved today. Charity and silent presence are not adequate in proclaiming the liberating messages of the gospel. Thus, for more than half a century, the Catholic Church keeps talking about New Evangelization to rekindle the long forgotten zeal of gospel proclamation.

How do we overcome the complacency and the reluctance to leave the security of the fold? Even more accutely, when we proclaim the gospel, we shall definitely encounter difficulties and sometimes it can be life-threatening. What shall we do? Hasn’t Jesus said, “Behold, I am sending you like lambs among wolves” (Matthew 10:16, Luke 10:3)? Isn’t evangelization suicidal? Perhaps we have forgotten Jesus’ promises (Matthew 28:20, Mark 16:17-18). He was killed and now lives. Though it’s hellish out there, with Him, fear not!

Brethren! Are you sure when you stay inside the fold among the 99 sheep, the Good Shepherd has not gone out to seek the one lost sheep? Why not go with the Good Shepherd to seek the lost sheep together? Then we shall be the first beneficiary. My lambs! Go forth! Proclaim the gospel to every creature. Make disciples of all nations.
God bless!

一個不對稱的關係 An Unequal Relationship

復活期第六主日，乙年
主題：一個不對稱的關係

當我們說「天主是一個奧秘」的時候，是指憑著理性，人類無法完全明白天主是甚麼一回事，是甚麼樣的道理。經過幾十年的反省，若望領悟出一點頭緒，他說：「天主是愛。」（若一4:8）這是探索天主的一個很好的起步點，是神學上的一個突破點，但問題並未得到簡化。因為「愛」本身也是一個奧秘，雖然愛是一個比較容易理解的現實，但又是一個未能完全破解的現象。不是嗎，人與人之間的關係，很多都展示出愛是甚麼？且看夫妻之間、父母子女之間、兄弟姊妹、老師同學、朋友同事甚至政府與人民之間的關係。誠然，有很多的關係是剝削性的，甚至是兩敗俱傷的。但也有更多是互相補助，讓彼此增長的。愛之所以是奧秘，在於它是怎樣「發生」。剛好今天是母親節，在今天反省這份不對等的愛，真是蠻有意思。

毫無疑問，母愛是偉大的。那種忘我的犧牲，不但令人歌頌，更是其他形式的愛所追求的典範。是甚麼讓母愛「發生」的呢？不問還可以，問了反而是一個費解的疑團。是賀爾蒙作祟嗎？是進化的結果嗎？是未雨綢繆嗎？是責任感嗎？每一種解釋都不能令人滿意，可見母愛，甚至是更廣義的愛，的確是一個奧秘。把天主說成是愛，是若望的創見。他把素來高不可攀的天主帶到人間，讓人可以稍為領悟。

當然，是天主首先願意親近人類，纔主動把自己啟示給我們（若15:16a）。否則，我們根本沒有能力去認識祂。三位一體的天主，選擇了降生成為人，從不可見的境界進入可見的世界：「就是我們聽見過，我們親眼看見過，瞻仰過，以及我們親手摸過的生命的聖言」（若一1:1）。即使是可見的，但我們仍沒有能力把它放在顯微鏡下，觀察研究！即使是看見過復活的基督，也祇能驚訝，甚至朝拜，而沒有辦法明瞭祂為甚麼要替我們受難！倘若我們說：「因為天主比我們大，所以我們沒有辦法明白祂」，肯定有很多人不會同意。比我們大的事物多的是，人類憑著有創意的心志，有系統的研究精神，正在把人類對宇宙間萬事萬物的無知，逐一掃除和解決。所以，倘若天主祇是比我們大，更準確地說「天主比我們的心大」（3:20）人類的神學研究，很有信心能明瞭天主的奧秘，我們且走著瞧！

但若望說這句話時，不是指著理性層面說的，而是指著倫理層面說，執事我祇是斷章取義而已。全文是「…在祂面前可以安心；縱然我們的心責備我們，我們還可以安心，因為天主比我們的心大，祂原知道一切。」（3:19-20）若望說的「心」是「良心」，是倫理層次上的良知，而不是理性上的心智。為甚麼我們犯了罪，受到良心的責備，我們還可以安心呢？因為天主是全知的，認識和明白一切；而且祂是愛，祂犧牲自己，造就我們，讓我們可以得到成長，成聖！我們憑人世間的母愛，那份不惜為了子女而自我犧牲的愛，領悟到天父的行動，不是愛，還可以是甚麼呢？在這一種不對等的關係中，愛表現在強者照顧弱者的事實；弱者佔據了「優勢」，強者反而佔據了劣勢，真是矛盾！強者之所以是強，就在於他們在劣勢之下，仍然有能力屹立不倒。看來，這就是天主喜歡用的行為模式了。祂喜歡挑選軟弱的人替祂做事，以小勝多。祂顯現給厄里亞時，不在山崩地裂和烈火的威儀之中，而在「輕微細弱的風聲」中（列上19:12）。祂決定擊敗魔鬼，消滅罪惡和死亡，並不用驚天動地的神蹟，而是用十字架上的苦難。祂渴望所有人得救，但從不強迫所有人相信天主子耶穌。所以保祿得到以下的結論：「天主偏召選了世上愚妄的，為羞辱那有智慧的…那些一無所有的，為消滅那些有的」（格前1:27-28）。

耶穌說：「如果你們遵守我的命令，便存在我的愛內」（若15:10）既然真愛不是一廂情願的，那麼，我們可否反過來向耶穌說：「如果祢遵守我的命令，便存在我的愛內」呢？這樣問，好像有點大逆不道，挑戰造物主至高無上的權威。對不起，這真是人類犯罪後的「本性」，不願意服從權威！但當天主子耶穌基督降生，成為人類大家庭的一份子的時候，祂已預備了服從天父的旨意，並樂意遵守「彼此相愛」的誡命，互相造就成聖。
細心想想，耶穌基督是真理，祂的命令也就是真理，令人獲得自由發展的真理，因為萬物是出於祂，並憑祂維系（哥1:16-17）。所以，祂的命令絕不會矛盾，不會造成破壞。祂的命令是公平的，不會偏袒個別成員。即使部份人「先富起來」，也是因為他們肩負重任，幫助其他人富起來。至於我們，我們會發出怎麼樣的命令呢？恕我愚昧，我暫時還沒想到有甚麼可以必須補充的命令，遑論更好、更高的命令了。

各位兄弟姊妹，顯然，在基督的愛內，我們擁有優勢，不斷地獲得主的助佑，邁向成聖的境界。讓我們安心存留在主的愛內，彼此相愛，結出更豐盛的果實吧（若15:16）！
天主保祐。
2018年講道
圖片鳴謝：DailyVerses.net

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Sixth Easter Sunday, Year B
Theme: An Unequal Relationship

When we say “God is a mystery”, we mean to say that with rationality, men are unable to completely understand what God is and what principles God follows. After decades of reflection, John came up with a clue. He says, “God is love” (1 John 4:8). This is a good starting point to explore God and a breakthrough in theology but the problem is not simplified. It is because love in itself is also a mystery. Although love is a more easily understandable reality, we have not yet completely cracked the enigma of this phenomenon. Don’t many interpersonal relationships show love? Take a look at the relations between spouses, parents and children, siblings, teachers and disciples, friends and colleagues, even between the government and the people. There is no doubt that some relationships are exploitative and even destructive for both parties, but many more are complementary and edifying to each other. The mystery of love lies in its genesis. It’s Mother’s Day today. How meaningful it is to reflect on this unequal love!

Nobody questions the greatness of motherly love. We sing praises to its altruistic sacrifice and it becomes a paradigm for other forms of love. How does motherly love come about? Asking this question reveals an enigma. Is it a hormonal effect? A consequence of evolution? A preparation for the future? Or a sense of responsibility? No attempted explanation is satisfactory. Thus, motherly love in particular, and love in general, is truly a mystery. John is creative when he describes God as love. He brings the lofty God down to earth and accessible to men such that we may understand a little bit more.

Of course, it must be God who is willing to approach men first and thus takes the initiative to reveal Himself to us (John 15:16a). Otherwise, men don’t have the ability to know Him. The trinite God chose to incarnate as a man, coming down from the invisible realm to the visible world, “What we have heard, what we have seen with our eyes, what we looked upon and touched with our hands concerns the Word of life…” (1 John 1:1) Even when He becomes visible, we are still unable to examine and study Him under the microscope! Even when they saw the risen Christ, the disciples could only be amazed and even adore and yet nobody was able to understand why He suffered for us! If we say, “God is greater than us. Thus we are unable to understand Him”, I’m sure many people would disagree. There are many things greater than us. With a creative mind and a systematic as well as determined spirit, humanity is wiping out ignorance of and solving puzzles found in the known universe. Thus, if God is greater than us, or more accurately “God is greater than our hearts” (3:20), we are confident that our theological studies would help us understand God’s mystery. Let’s wait and see!

But when John spoke the statement mentioned above, he did not mean the rational level but the moral level. I just took the liberty to quote it out of context. The full text is “… reassures our hearts before Him in whatever our hearts condemn, for God is greater than our hearts and knows everything.” (3:19-20) The “hearts” John talks about is our conscience in the moral sense, not the intellect in the rational sense. How can our hearts be reassured when we have sinned and our conscience condemns us? It is because God knows everything. Moreover, He is love. He sacrifices Himself to build us up, to help us grow up and be sanctified! With the motherly love on earth, that altruistic love, we understand the Father’s action. If it is not love, what is? In this unequal relation, love is revealed in the care the strong shows the weak. The weak is in advantage while the strong is in disadvantage. How paradoxical! The strength of the strong is shown in their capability to remain standing even in disadvantage. This seems to be the modus operandi of God. He likes to choose the weak to accomplish His will, the minority to defeat the majority. He revealed Himself to Elijah not in the majesty of earthquakes or fires, but in “a light silent sound” (1 Kings 19:12). When He decides to defeat Satan, to wipe out sins and death, He did not work earth-shattering miracles but the passion on the cross. He desires all to be saved but does not force people to believe in His Son Jesus. Thus Paul comes to this conclusion, “God chose the foolish of the world to shame the wise … to reduce to nothing those who are something.”(1 Corinthians 1:27-28)

Jesus says, “If you keep my commandments, you will remain in my love.” (John 15:10) Since it takes two to tangle, can we turn the table and say to Jesus, “If you keep my commandments, you will remain in my love”? Such a retort seems rebellious, challenging the supreme authority of the Creator. I’m sorry, ever since our fall, it’s our second nature to disobey authority! But when Jesus Christ, the Son of God incarnated to become a member of humanity, He’s prepared to obey the Father’s will and the commandment to “love each other”, to help each other to attain sanctification.
Jesus Christ is the truth. His commandments are truth which helps us develop in freedom. It is because “All things were created through Him and for Him … and in Him all things hold together.”(Colossians 1:16-17) Thus, His commandments won’t be contradictory and do no damage. His commandments are fair and won’t be partial to individual members. Even though some members prosper first, they shoulder responsibility to help others prosper. As for us, what commandments would we give? Forgive my ignorance. At the moment, I can’t think of any necessity to supplement His commandments, not to mention better or higher commandments.

Brethren! Obviously, in Christ’s love we are in an advantaged position, unceasingly receiving grace to move ahead towards sanctification. Let us remain and stay assured in His love, love each other and bear fruit that will remain (John 15:16)!
God bless.

信天主便放棄了自由嗎？ Is Belief in God Incompatible with Freedom?

復活期第五主日，乙年
主題：信天主便放棄了自由嗎？

天主子耶穌基督是「道路、真理和生命」。雖然真理可以解放我們，使我們獲得自由（若8:32），但因為種種原因，有部份真理是很難接受的。以中國人為例，他們很強調孝順父母。因此，向中國人傳教，不可能按聖經順序，述說有關婚姻的教義，「為此人應離開自己的父母，依附自己的妻子，二人成為一體」（創2:24）。今天的福音，也有一些現代人拒絕接受的真理：「…你們若不住在我內，也一無所能…因為離了我，你們甚麼也不能作。」（若15:4-5）現代人經歷啟蒙時代，見證著科技的突飛猛進，對人的自我完善能力，滿有信心。崇尚自由和政治上的自主，是完全合符聖經教義的。因為天主按自己的肖像創造了人類（創1:26），所以人類創意無限；沒有自由，天主的肖像便不能圓滿地發揮發展。可是信仰耶穌基督，與祂建立密切的主僕關係，強調的卻是依賴和服從。「離了我，你們甚麼也不能作。」這與現世的價值觀，與人能夠自我完善的信念，背道而馳，很難說服世人接受。

其實世人對耶穌基督的真理，感到生硬，難以接受，已經不是第一次了。在五餅二魚神蹟後，耶穌基督趁機講論「生命之糧」的道理，說甚麼：「誰吃我的肉，並喝我的血，必得永生…誰吃我的肉，並喝我的血，便住在我內，我也住在他內。」（6:54，56）大部份人都覺得生硬，聽不下去（6:60），「從此，他的門徒中有許多人退去了，不再同他往來。」（6:66）後來這些人有沒有見過復活的基督，與其他見證人，組成教會，為主的復活作見證，不得而知。但可以肯定的，從來真理是得來不易，而宣揚真理，必定是滿途荊棘！

讓我們先定下底線。既然我們相信天主是我們的創造主，是我們生命的主宰，所以我們在思考與天主的關係時，根本沒有「自主」可言。因此，我們祇集中討論，信賴耶穌基督，真的會削減我們的自由嗎？
首先，讓我們界定「自由」是甚麼？消極地，就是不受外力的限制。例如，我們沒有擺脫地心吸力約束的能力，我們沒有升天的自由。積極地，就是能隨心所欲地做一些對自己，甚至對別人有益的事。例如，我們有擇業的自由，既可發展潛能，又可養妻活兒，建設社會。 其次，從上面的定義可見，自由是不可以憑空抽像地思考的，必須與另一個觀念連在一起討論。例如「擇業的自由」、「養寵物的自由」、「出入境自由」、「結社自由」和「創作自由」等等。「不自由、毋寧死」祇是一個口號；「純粹的自由」恐怕祇是哲學家腦袋裡的一個念頭而已，在可見的宇宙中並不存在！當人失去了自由，我們一般把它理解為失去了行動的自由，例如坐牢或被軟禁。同理，說「自由不是絕對的」也是非常含糊的詭辯，應該說「擇業自由不是絕對的」，可以說「當人失去了擇業的自由，與奴隸有甚麼分別呢？」
再其次，不得不承認，對某些自由，必須在大環境的許可下纔會出現。例如在經濟水平低，溫飽不保的環境下，可以說甚麼「飲酒自由」、「養寵物自由」和「同性婚姻自由」嗎？在極權統治的社會中，可以有「選舉自由」和「創作自由」嗎？在全球一體化下，還可以空談「反對外國勢力干預內政」，難道自己國家的一舉一動，不會對外國構成任何影響嗎？

近代歷史見證著人權的觀念，逐漸抬頭。經歷過不少暴君為所欲為的統治，人類醒覺到享用個人的自由時，不應該造成其他人的傷害。所以法律出現了，用來制衡暴君的放肆，保障人民的性命財產，保護人民應有的權利。從前，君王的說話就是法律；今天的法律，是要經過嚴格的程序纔通過和執行。法律的目標其實很謙卑，祇是為了人與人之間的交往，趨於公平；天子與庶民，能自由地發揮所長，不被剝削。在享受文化和宗教的自由下，人的生活質素，更為豐富。
在這樣的大環境下，信仰天主，完全服從耶穌的教訓，有沒有削減人類的自由呢？

沒有。首先，雖然是完全的服從，不是選擇性的服從；可是，這服從是出於自由的。服從與自由看來矛盾，但天主本身是自由的，祂的肖像也是自由的。天主是至高無上的，絕不希罕被迫的服從。天主要求的，是甘心情願的服從。當年諸葛亮七擒七縱孟獲，為的是要孟獲心悅誠服，諸葛亮纔無後顧之憂。
其次，天主要求的服從，與軍人的服從不同。那是為了整體的利益，甚至不惜犧牲個體的利益。但天主邀請我們服從耶穌基督的教訓，兼顧了個體和整體的益處。在服從天父的旨意時，我們既能發揮自身的潛質，實現天主心眼中的肖像，並能建樹社會及教會團體。
我們生活在被罪惡污染了的世界，這是不爭的事實。在罪惡的影響之下，運用自由經常會做出損人利己的行為。就這樣，我們濫用了天賦的自由，反而成為了罪惡的奴隸。罪惡已經從個別的事件，演化成結構性，制度性的罪惡，令不少人成為剝削機器的一部份，使更多人失去自由。

到了這個地步，我們不得不承認人類的不足。二十世紀的兩次世界大戰，迫我們重新檢視，人類的自我完善能力有多大。但今天仍有不少野心家，迷信科技，運用手上的一切科技及政治工具，維持自己的權力和利益！天主教徒又可以憑甚麼，達到解放和圓滿呢？權力嗎？科技嗎？法律嗎？都不是！是信德，是對天父的愛，懷有信心。相信祂派遣到世上來，為人捨命的天主子的愛；最後，以自由的服從，彼此相愛，回報天父的慈愛。當我們越服從，越與天主合作的時候，我們越能活出天主的肖像，越能生活得像一個有天主肖像尊嚴的人。換句話說，我們越服從，越能活出天主心意中的肖像！

各位兄弟姊妹，耶穌基督所啟示的真理，無疑是生硬的，難接受的。求天主聖神的幫助吧，憑著聖神的助佑，我們必定可以自由地按真理生活，活出天主的肖像。
天主保祐！
2018講道
圖片鳴謝：Wikipedia

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Fifth Easter Sunday, Year B
Theme: Is Belief in God Incompatible with Freedom?

Jesus Christ the Son of God is “the Way, and the Truth and the Life”. Although the truth liberates us and sets us free (John 8:32), for various reasons, parts of the truth are difficult to accept. For example, the Chinese take filial piety seriously. Thus, when we preach Christianity to Chinese, we cannot follow the sequence of the Bible and tell them those doctrines about marriage. “That is why a man leaves his father and mother and clings to his wife, and the two of them become one body.” (Genesis 2:24) The gospel passage today also teaches some truth which modern people reject. “…so neither can you (bear fruit) unless you remain in me … because without me you can do nothing” (John 15:4-5) After going through the Age of Enlightenment and witnessing tremendous advancements in sciences and technologies, men are confident of their self-perfection ability. Advocating liberty and political autonomy actually agrees with biblical teachings. It is because God created mankind in His own image (Genesis 1:26). Thus humanity is creative. Without freedom, the image of God cannot be fully developed. However, believing in Jesus Christ, and building up an intimate master-disciple relationship stresses trust and obedience. “Without me you can do nothing”. This goes against the modern worldview and the conviction of self-perfection. It is difficult to convince modern people.

Indeed, it’s not the first time people reject the truth of Jesus Christ because it is hard. After the miracle of five loaves and two fish, Jesus took the opportunity to teach them “the bread of life”, saying “Whoever easts my flesh and drinks my blood has eternal life … Whoever eats my flesh and drinks my blood remains in me and I in him” (6:54, 56) Most people found the saying hard and nobody could accept (6:60) “As a result of this, many of his disciples returned to their former way of life and no longer accompanied him” (6:66) We do not know whether those disciples had seen the risen Christ and joined other witnesses to form the Church to bear witness for the resurrection of the Lord. But one thing is certain. Truth is not easy to grasp and proclaiming the truth is hazardous!

Let us draw our baseline first. Since we believe that God is our Creator, the Author of our life, there is no autonomy on our part in relation to God. Thus, we will focus on whether believing in Jesus Christ shall reduce our freedom.
First of all, let us define what freedom is. In a negative manner, freedom is the absence of external restrains. For example, we are not able to get away from the restrain of gravity. We do not have the freedom of ascension. In a positive manner, freedom is the liberty to do good for ourselves and for others. For example, the freedom of choosing a career enables us to develop our potentials, to feed our family and to build up the society.
Secondly, from the definition above, freedom is not something abstract but it has to be linked with another concept, e.g. the freedom of choosing a career, freedom of keeping pets, freedom of travel, freedom of association and freedom of expression etc. “Give me freedom or death” can only be a slogan. Freedom per se can only be an idea in the head of philosophers and does not exist in the known universe! When a person loses his freedom, we usually take this as a loss of mobility e.g. being imprisoned or under house arrest. Similarly, claiming “freedom is not absolute” is ambiguous. We should say, “The freedom of choosing a career is not absolute”, or “When a person loses the freedom of choosing his career, how does he differ from a slave?”
Thirdly, we have to admit that some freedoms can only appear under certain circumstances. For example, when the economy is poor, can we talk about the freedom of drinking wine, of keeping pets or even of same-sex marriage? Living in a totalitarian state, can people enjoy the freedom of election or expression? Under globalization, “opposing external interferences on internal affairs” can only be empty talks. Doesn’t every internal move of our country influence other countries?

Modern history sees the emergence of the concept of human rights. Suffering from the tyranny of many monarchs, men began to realize that when one enjoys one’s liberty, one should not do harm to others. Human-right legislations appear to counterbalance the whims of tyrants, to protect the life and property of the people, the rights they deserve. Previously, kings’ words were laws. Today, laws are passed and implemented through strict procedures. The aim of laws is very humble. They help interpersonal interactions become fairer. Princes and paupers are able to freely exercise their abilities and nobody is exploited. Enjoying cultural and religious freedoms, people’s quality of life is enriched. In such an environment, does the belief in God and the total obedience to the teachings of Jesus Christ reduce human liberty?

No. First of all, although the obedience God demands is total and not selective, this obedience comes out of freedom. Obedience and freedom seem contradictory, but God Himself is free. His images are free as well. God is supreme. He dislikes obedience out of duress. God demands a total surrender of hearts. Likewise, in Chinese history, Zhuge Liang captured and released Meng Huo seven times in order to ensure that Meng Huo genuinely surrender so that Zhuge didn’t have to worry about being stabbed at the back when he turned east.
Secondly, the demand of obedience from God is different from military obedience which aims at achieving a greater cause even at the expense of individual interests. But when God invites us to obey the teachings of Jesus Christ, it takes care of both the individual good and the common good. When we obey the will of the Father, not only do we manifest our potentials and actualize the image in God’s mind, but we also build up the society and the church community.
Nobody disputes that all of us are living in a world contaminated by sins. Under the influence of sins, we exercise our freedoms at the expenses of others most of the time. We abuse the freedoms God gave us and we become slaves of sins. Sin has evolved from individual events to structural and institutionalized evils, making many people parts of an exploitation engine and many more people lose their freedom.

At this stage, we must admit our inadequacy. The two world wars in the last century force us to evaluate again how capable humanity is of self-perfection. Yet today, many ambitious power brokers are still superstitious of sciences and technologies. They make use of all the scientific and political instruments in hand to secure their power and benefits! What do Catholics have in hand to achieve liberation and fulfilment? Power? Technology? Laws? None of them! It is faith. It is the trust in the love of the Father and the love of the Son whom He sent to die for humanity. Consequently, we return our love to the Father by freely obeying the commandment to love each other. When we obey more and cooperate with God more, we are able to live out the image of God more, more like a man with the dignity of the image of God. In other words, the more we obey, the more we are able to live up the image God has in mind!

Brethren, the truth revealed by Jesus Christ can be hard and difficult to accept. Pray to the Holy Spirit for help with which we shall be able to freely lead a life of truth and live up the image of God.
God bless!