不要眷戀 Be Indifferent

常年期第十七主日，乙年
主題：不要眷戀

香港教區響應羅馬教廷的呼籲，未來三年的牧民重點是「牧靈更新」。我個人認為用三年時間是明智的，要知道人性傾向因循，要求堂區內的人更新難，要求善會會員更新，難上加難！

最近疫情緩和，堂區恢復舉行公開彌撒。堂區負責禮儀的人員，包括輔祭、讀經員、歌詠團和送聖體員等等，顯得既興奮又緊張，出錯在所難免。出錯後更加緊張，做成惡性循環！其實除了當事人，外人根本不知道錯在哪裡。但為了做好自己份內的事，他們花費了很長的時間開會檢討，結果少了靈修或信仰分享的時間，本末倒置了！另一方面，把花費長時間檢討得來的珍貴結果付諸實行，對禮儀的氣氛並沒有改善，反而給人喧賓奪主的感覺！他們的努力是可取的，可是，抱著因循的思維，不但於事無補，反令情況變差！

且讓我多舉一個例子。敝堂區在新界西北，從前交通設施不足，很多人要晚上八時後纔返回到本區。因此，堂區在晚上舉行的會議、慕道班、活動、祈禱會和彌撒等，都安排在八時三十分舉行。2004年西鐵通車，往返市區的交通改善了。但直到十七年後的今天，晚上舉行活動的時間，依然是八時三十分，真的不能小覷因循的威力！是懶惰嗎？是眷戀過去的成就嗎？還是為了保障小數人的特權呢？雖然好像原地踏步，但「事事有時節」（訓3:1）。十七年算甚麼？有些人領洗了幾十年仍是依然故我。不要讓這些小事令我們對天主失去信心。

今天的福音，是大家非常熟悉的五餅二魚神蹟，是「若望福音」的版本。對觀福音講述這個神蹟時，背景是十二宗徒奉命傳福音後，吸引了一大伙群眾聚集。耶穌基督動了憐憫的心，行了這個神蹟，解決了他們饑餓的問題。惟獨若望福音一句也不提十二宗徒傳福音的事蹟，卻說「大批群眾，因為看見他在患病者身上所行的神蹟，都跟隨著他。」（若6:2）若望自己也是被派遣傳福音的十二人之一，但他沒有居功，把聚集的群眾，看做自己有份努力的成果。他反而把功勞，歸於耶穌基督所行的神蹟。若望的謙遜，我們真的是望塵莫及！當我們的努力沒有被確認時，我們會納悶，我們會找機會向眾人表述自己的貢獻。我們多麼渴望獲得光榮，即使是與我們所作出的努力不相稱的虛榮，也不介意！若望卻不一樣，他不但履行誡命，並且有如耶穌基督一樣，默默地實踐著聖詠的靈修。正如聖詠記載：「上主，光榮不要歸於我們！祇願那個光榮完全歸於你的聖名，那是為了你的慈愛，為了你的忠誠。」（詠115:1）這位曾請求耶穌基督容許他和他的兄弟從天降火焚毀不接待他們的撒瑪黎雅村莊（路9:54）的「雷霆之子」（谷3:17），真的成熟了！懲罰不禮貌的人祇能滿足自己一時的快感，並沒有幫助不禮貌的人改過。經此一役，若望放下了自己的「雷霆」，長大進步了。記載傳福音的成就並不壞，祇不過是忠實的報導，但掩蓋不了心中對成就的眷戀！絕口不提，若望不愧是主「所愛的門徒」（若19:26）！

另一句值得回味的，是主對「碎塊」的態度。祂對門徒說：「把剩下的碎塊婦集起來，免得糟蹋了。」（6:12）表面上好像耶穌基督也是一位環保人士，但祂的另一句說話，令我深信這句說話有深刻的慈悲意味，絕不是環保那麼膚淺。在其他的福音中，祂一再告訴我們天父無微不至的照顧，我們祇需要追求天主的國就足夠了。因為我們比飛鳥麻雀還要珍貴，天父照顧牠們，又怎會忽略我們呢（瑪6:26，10:31；路12:6）？耶穌基督連麵餅的碎塊也珍惜，何況人的靈魂，尤其是罪人的靈魂呢？小信德的人啊…你們祇要尋求祂的國（12:28-31），為罪人的回頭而努力，其餘的事，天主自會處理！

有關「那時，猶太人的慶節，即逾越節，已臨近了。」（6:4）一句，早前曾寫過很簡單的反省（「五餅二魚是解放」），今天我想更深入地默想「解放」的主題。
當撒殫在曠野試探耶穌基督的時候，顯示出牠非常熟識聖經。當主耶穌以聖經回覆牠的試探時，撒殫驕傲地在天主聖言面前班門弄斧，引述聖詠，挑戰耶穌從聖殿頂躍下（瑪4:6，路4:10-11，詠91:12）。其實，撒殫在第一個試探時，也有使用聖詠，但沒有引出。牠引誘耶穌基督把石頭變成餅，滿足罪人在物質上的需要，使他們不再犯罪，其實是在挑戰耶穌基督另一句聖詠：「我是上主，我是你的天主，是我由埃及國將你領出，你張開口，我要使它滿足。」（81:11）但撒殫造夢也沒想到，天主不會用石頭給人類虛假的滿足，而是要以自己的體血來滿足我們！撒殫所建議的三個救世方案，全部都是似是而非的陷阱，不能真實地解決罪惡的問題。可惜不少政客，仍不斷拋出這幾個方案，欺騙世人。

這次五餅二魚神蹟的結果，亦並不理想。群眾祇停留在物質層面，以為天主向梅瑟所應許的那位先知（申18:18，若6:14），是一位讓他們衣食無憂的先知，而不是一位解放他們脫離罪惡的奴役，讓他們獲得自由的先知。第二天，當耶穌基督嘗試教訓群眾有關「生命之糧」的意義時，結果「他的門徒中有許多人退去了，不再同他往來。」（6:66）耶穌並不符合他們的期望，不是一位使他們衣食無憂的先知！

各位兄弟姊妹，群眾離開了耶穌基督，放棄了永生的機會（6:68）。他們眷戀著舊的思維，不願意走出自己的安樂窩。他們有如自己的祖先，離開做奴隸的安樂窩，在曠野吃苦時，不斷抱怨梅瑟，寧願返回做奴隸的地方（出16:3）！我們應該反省，是否好像以色列人一樣，眷戀舒適的舊思維，不願吃苦，為福傳而作出牧民上的更新呢？大家願意放棄自己或自己所屬團體的功績，而去爭取靈性上更大的進步嗎？多一點走出聖堂，接觸區內的居民，甚至弱勢社群，向他們介紹天父的慈愛嗎？多行一點愛德，寬恕別人不合理的批評嗎？
天主保祐！
2018講道
圖片鳴謝：freebibleimages.org

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Seventeenth Ordinary Sunday, Year B
Theme: Be Indifferent

The Diocese of Hong Kong supports the Roman Curia’s appeal and makes “Pastoral Conversion” the focus of our pastoral ministry for the next three years. Personally, I think it is a prudent decision to run the project for three years. We know all too well that it is human nature not to rock the boat. It is difficult to require parish members to renew and even harder for members of the lay associations to renew their zeal!

Recently, the pandemic is turning for the better. Parishes begin to celebrate masses publicly. People responsible for liturgy, for example the acolytes, lectors, choir and extraordinary administrators of the Eucharist have become elated as well as nervous. Making mistakes has become inevitable. They would become more nervous once a mistake is made, initiating a vicious cycle! In fact, except for the doers themselves, outsiders would seldom be aware of any mistakes. But in order to discharge their duties without mistakes, they spend long hours assessing their past performance. Consequently, less time is spent on spirituality and sharing. They put the cart before the horses! On the other hand, putting into action their precious resolutions does not improve the ambiance of the liturgy. On the contrary, their actions outshine the solemnity of the liturgy! Their efforts are commendable. However, their complacency does not help but making things worse.

Allow me to illustrate with another example. Our parish is located in the north western part of the New Territories. Previously, the transportation facilities were not adequate. Many people returned from works after eight at night. Thus, in our parish, many meetings, catechumen classes, functions, prayer meets and masses etc. are usually held at 8:30 p.m. In 2004, West Rail started her service. Transportation to and from the urban area has improved. Yet, now seventeen years after the commencement of West Rail operation, most of our activities are still held at 8:30 p.m. The obstacle of complacency is something we can’t ignore. Is it laziness? Or is it that we don’t want to give up the security of past achievements? Or do some people want to retain their privileges? Although it seems that no progress is made, “There is an appointed time for everything” (Ecclesiastes 3:1). Seventeen-year is no big deal. Many who have been baptized for decades remain the same. Don’t lose our faith in God for these trivial matters.

Today, we meditate on the well-known miracle of five loaves and two fish, the John’s version. The Synoptic gospels put the miracle in the context of the apostles’ completion of evangelization. They had attracted a large crowd of people on whom Jesus Christ felt pity. He worked this miracle to relieve the crowd of their hunger. But John says nothing about the evangelization mission of the Twelve. Instead, he says, “A large crowd followed him because they saw the signs he was performing on the sick.” (John 6:2) John himself was one of the Twelve sent forth to proclaim the gospel but he does not take the credit of attracting the crowd. Instead, the credit goes to the signs performed by Jesus Christ. The humility of John is exemplary. When our efforts are not recognized, we feel frustrated and take every opportunity to tell people our contributions. How much do we desire glory, even vainglory which is not proportional to our efforts! John is indifferent to personal glory. Not only did he observe the commandments, but like Jesus Christ, he also quietly put the spirituality of Psalms into practice. Like what the Psalmist says, “Not to us, Lord, not to us but to your name give glory because of your mercy and faithfulness.” (Psalms 115:1) This “Son of Thunder” (Mark 3:17) who once asked for the Lord’s permission to call down fire from heavens to consume a Samaritan village which did not welcome them (Luke 9:54) has matured! Punishing impolite people can only satisfy our own ego and does not help impolite people become polite. After this event, John let go of his “thunder” and was able to grow up. It is not a bad thing to narrate the achievements of evangelization. It is a faithful reporting but it also reveals our desires for achievements. Not saying a word about achievements, John is truly “the beloved disciple of the Lord” (John 19:26)!

There’s another verse which is worth meditating. It is the Lord’s attitude towards the fragments left over. He says to his disciples, “Gather the fragments left over, so that nothing will be wasted” (6:12). Superficially, Jesus Christ seems to be yet another environmentalist. But His other verses make me firmly believe that this verse has a deeper meaning of mercy and not a shallow environmental protection teaching. In other gospels, Jesus repeatedly tells us of the Father’s meticulous care. It is enough for us to seek the kingdom of heaven. It is because we worth more than birds and sparrows which the Father feeds. How can He neglect us (Matthew 6:26, 10:31; Luke 12:6) Fragments left over concern Jesus Christ. How much more would He care about souls, in particular souls of sinners? O you of little faith … Seek his kingdom (12:28-31) and work hard for the repentance of sinners, and God will do the rest!

As for the verse “The Jewish feast of Passover was near” (6:4) I have written a simple reflection (“The Liberation by Five Loaves & Two Fish”). Today, I would like to meditate deeper on the theme of “Liberation”.
When Satan tempted Jesus Christ in the wilderness, it showed extensive knowledge of the Bible. When Jesus replied its temptations with quotations from the Bible, in vanity it quoted the Psalms to dare Jesus to jump down from the top of the Temple. (Matthew 4:6; Luke 4:10-11; Psalms 91:12) In fact, during the first temptation, Satan already made use of the Psalms but did not quote it. It persuaded Jesus Christ to turn stones into bread to satisfy the physical needs of sinners so that they don’t have to sin anymore. Satan was challenging Jesus Christ “I am the Lord your God, who brought you up from the land of Egypt. Open wide your mouth that I may fill it” (81:11). It would never have dreamt that God would not use stones to give humanity fake satisfaction but His own flesh and blood! The three proposals of Satan to save the world are actually paradoxical traps that are not able to actually solve the problem of evil. Regrettably, many politicians still make use of these proposals to cheat their constituencies.

The outcome of the five loaves & two fish miracle was not satisfactory. The crowd stayed at the material level, thinking that the prophet promised by God (Deuteronomy 18:18; John 6:14) was a prophet with unlimited supply of food and not a prophet who would liberate them from the slavery of sins, a prophet who would help them attain freedom. The next day, when Jesus Christ tried to teach the crowd about “the bread of life”, “Many of his disciples returned to their former way of life and no longer accompanied him” (6:66). Jesus did not meet their expectation to be a prophet who would deliver an unlimited supply of food!

Brethren! The crowd deserted Jesus Christ and had forsaken the opportunity of gaining eternal life (6:68). They indulged in old way of thinking and were reluctant to leave their comfort zone. Like their ancestors, who had left the comfort of slavery and suffered in the wilderness, they kept complaining against Moses and preferred returning to slavery (Exodus 16:3)! We should reflect on this. Are we like the Israelites who indulged in comfortable outdated mentality and are reluctant to suffer, to undergo pastoral conversion for evangelization? Are we willing to give up our achievements or achievements of our groups to struggle for a greater progress in spirituality? To go out of the Church, meet the people in the neighbourhood, even the disadvantages to tell them the Father’s mercy? To do more charity, forgiving unreasonable criticisms of the others?
God bless!

善牧的心 The Heart of the Good Shepherd

常年期第十六主日，乙年
主題：善牧的心

過去的探監經歷，補充了我從前當老師時所累積的，單一的人生經驗。不同背景的囚友都異口同聲說，監獄是一個很理想的荒野，可以重新發現天主，與祂重建一個更有意義的關係。誠然，困在監獄裡失去了寶貴的自由，而且資源貧乏，想多讀一點書也諸多限制！不過正因為這些不足，讓我們失去了慣常的倚恃，反而更能親近天主，領受祂的慈愛。

進入常年期，沒有甚麼隆重慶典；彌撒的讀經，騰出了空間，讓我們更能細心回味耶穌基督的心意。今天的福音承接派遣十二宗徒出外傳教的事蹟，他們回來作出「業績」報告（谷6:30）。雖然福音沒有直接描述宗徒們報告的內容，但從後來聚集的人數看，宗徒們宣講的成果是非常理想的。他們為了宣講福音，可算是不遺餘力，沒有半點怠慢。
這是我們應該自我檢討的！梵二大公會議後，聖職人員再沒有宣講福音的專利，生活在人群中的平信徒，他們宣講福音的地位，已受到教會的重視。可是，在半個世紀之後的今天，有多少平信徒仍然把傳福音的責任推卸到聖職人員身上呢？這情況並不樂觀，因為信仰有如逆水行舟，不進則退。信仰要進步，就必須從信仰中，找到喜樂甘飴之處（伯前2:3）。福音的喜樂從何而來？就是從傳福音而來！看到別人領受福音後，獲得自由，可以長進，這是一件何等喜樂甘飴的事！所以，不傳福音，我們的信仰必然倒退！倘若信德失去了，難道單憑一張領洗紙，能葬在天主教墳場內，便可以進入天堂嗎？

今天的福音告訴我們，宗徒們「凱旋」歸來報告業績，但沒有記載耶穌基督對他們的「業續」是否滿意。祂祇淡然地說：「你們來，私下到荒野的地方去休息一會兒！」（谷6:31）很明顯，耶穌基督有洞悉人心的能力，看到他們即使因為業績而與奮，仍遮掩不了身心的疲倦！耶穌基督對宗徒們動了憐憫的心（6:34），命令他們休息！這是命令，是十誡的第三誡！
固然這是天主的慈悲，但這也是我們應該自我檢討的！堂區團體，是一個實踐信仰，親近天主的地方，一個增強信、望、愛三德的地方。從彌撒的禮儀，衍生了不少善會組織，例如輔祭會、聖言宣讀組、非常務送聖體員和聖詠團等。原本是一個更精細，更能實踐信仰的地方，可惜這些善會普遍缺乏了信仰的分享和培育成份，變得事工性，使善會的效能大打折扣。另一方面，為了做好業績而本末倒置，祇追求做好自己負責的細節，忘記了禮儀的整體氛圍，提升教友的積極參與，獲得實在的神益！我們缺乏了主耶穌那份對成敗的淡薄，不知不覺地陷入了教宗方濟各在【你們要歡喜踴躍】宗座勸諭中，警告過的成聖障礙：「白拉奇主義」的誘惑！我們應該聽從主的命令，不一定要進入監獄裡，但一定要找到一個「荒野」的地方去休息一會兒，親近天主，享受和領悟禮儀的神髓；重整旗鼓，重振傳福音的心火！

「無牧之羊」或者「沒有牧人的羊」在聖經中出現過三次。第一次當梅瑟求天主安排一個領導人給以色列時，他就是這樣描述以色列人說：「望上主，賜給一切血肉氣息的天主，委派一人管理會眾，叫他處理他們的事件，領導他們出入，免得上主的會眾如無牧之羊」（戶27:16-17）。天主安排了若蘇厄繼承梅瑟，領導以色列人進入預許的福地；而若蘇厄的名字，希臘文就是「耶穌」！可見天主的計劃，何其遠大，祂的慈愛，永遠常存！這詞語第二次出現在以色列王阿哈布計劃與猶大聯手攻打阿蘭，猶大王約沙法特想從先知口中確定是天主所認可時，先知米加雅按上主的吩咐作虛言說：「我看見全以色列散在山上，好像沒有牧人的羊群。上主說：這些人既然沒有主人，就讓他們各自平安回家罷！」（列上22:17，編下18:16）。天主曾把自己的選民，無奈地交託給以色列的領導人照顧（撒上8:7）！可惜，這些領導人大多是殘民以自肥的人，能夠像梅瑟一樣無私地履行這職務的，寥寥無幾！雖然天主在末日會向那些邪惡的領導人算帳，但天主總不會讓祂的子民，沒有牧者照顧，讓他們自生自滅的。當這詞語第三次在福音中出現時，天主兌現了這善牧的承諾（瑪9:36，谷6:34），那份牧者的心以五餅二魚神蹟，表露無遺！

各位兄弟姊妹，雖然我們沒有耶穌基督行神蹟的能力，但最少也應該有梅瑟那份對天主所許必踐的信德，應該有愛人如己的愛德，關心近人靈魂的生死存亡，向他們宣講得救的福音。否則，我們的信仰將會倒退，自身難保了！
天主保祐！
2018年講道
圖片鳴謝：sjnews.org

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Sixteenth Ordinary Sunday, Year B
Theme: The Heart of the Good Shepherd

My prison ministry has supplemented the previously simple life experience I had accumulated in my teaching career. Inmates from different backgrounds unanimously agreed that the prison is an ideal deserted place to discover God anew and to cultivate a more meaningful relationship with Him. Frankly, the imprisoned lose their precious freedom and there the resources are inadequate. There are many restrictions even on reading materials. And just because of this deficiency, we are able to come close to God and receive His blessings when we lose supports which we usually rely on.

Now that we have entered the Ordinary Times, there are not many solemnities to celebrate. We have more rooms in the readings to meditate and discover the heart of Jesus Christ. The story today follows the commission of the Twelve. They returned to report all they had done and taught (Mark 6:30). Although the gospel does not show us the contents of the reports, from the number of people gathered subsequently, their proclamation must have been very successful. They must have been very eager in evangelization, not a bit lazy.
We should examine ourselves! After Vatican II, evangelization is no longer the privileges of the clergy. The role of the laity who live among peoples is deemed important by the Church. But today after half a century among the laity, how many of them continue to push the responsibility of evangelization onto the clergy? The situation is not optimistic because faith is like sailing against the current. If you don’t make progress, you regress. In order to make progress in faith, we need to taste the goodness of God, the joy of the gospel (1 Peter 2:3). Where does the joy of the gospel come from? From evangelization! How joyful it is to see people gain freedom and grow after receiving the gospel! Thus, our faith regresses if we don’t proclaim the gospel! If our faith is lost, do you think your baptismal certificate which gives you permission to be buried in a Catholic cemetery is able to admit you to heaven?

The gospel today tells us that the apostles triumphantly reported their achievements but does not tell us whether Jesus Christ was satisfied or not. He simply says, “Come away by yourselves to a deserted place and rest a while” (Mark 6:31) Obviously Jesus Christ has the power to read people’s mind. He saw that the excitement of the apostles was not enough to cover up their exhaustion! His heart was moved with pity for them (6:34) and told them to rest! This is an order, the Third Commandment of the Ten!
Of course God is merciful but we also need to examine ourselves! The parish community is a place to put our faith into practice, a place to come close to God and a place to build up our faith, hope and charity. Some laity associations have sprung up from the rites of the mass such as the acolytes, the lectors, the extraordinary ministers of the Eucharist and the choir etc. These are more refined places to practise our faith. Unfortunately, many of these associations lack the sharing and formation of faith. They become very functional. Their effectiveness in building up faith is greatly reduced. On the other hand, for the sake of doing the tasks well, many put the cart before the horse. They seek perfection in discharging their duties at the expense of the overall ambiance of the liturgy, forgetting the active participation of the congregation and the effectiveness of obtaining grace! We lack the indifference toward success and failure which Jesus shows. Imperceptibly we fall into the temptation of Pelagianism, one of the two obstacles to sanctification, against which Pope Francis warned us in his apostolic exhortation Gaudete et Exsultate. We should obey the Lord’s order, not necessarily by going into prisons, to go away to a deserted place and rest a while, in order to become intimate with God, to enjoy the spirit of the liturgy, to recoup ourselves and rekindle our zeal for evangelization!

“Sheep without a shepherd” appears in three different occasions in the Bible. In the first, Moses begged God to arrange a leader for the Israelites whom he described as such. He says, “May the Lord, the God of the spirits of all humanity, set over the community someone who will be their leader in battle and who will lead them out and bring them in, that the Lord’s community may not be like sheep without a shepherd.” (Numbers 27:16-17). God appointed Joshua to succeed Moses to lead the Israelites into the Promised Land. The name Joshua in Greek is Jesus! How far-sighted God’s plan is and His mercy endures forever! The phrase appears a second time when Ahab, the king of Israel schemed to attack Aram together with Judah. King Jehoshaphat of Judah wanted to seek God’s assurance before they proceeded. Prophet Micaiah followed God’s instruction to speak in a lying spirit, “I see all Israel scattered on the mountains, like sheep without a shepherd. And the Lord saying, ‘These have no master! Let each of them go back home in peace.’” (1 Kings 22:17, 2 Chronicles 18:16). God had reluctantly allowed Israelite leaders to govern His Chosen People (1 Samuel 8:7). Regrettably, many of these leaders fattened themselves at the expenses of the people. Only a handful of them had discharged their duties altruistically! Although God would make these evil people accountable at the end of the world, He would not leave His people on their own without a shepherd. So, when this phrase appears for the third time, God honoured His good-shepherd pledge (Matthew 9:36, Mark 6:34) lavishly with the miracle of 5 loaves and 2 fish!

Brethren! Although we don’t have Jesus’ ability to work miracles, at least we should have the faith of Moses who trusted the faithfulness of God and have the charity to love our neighbour as ourselves. We should be concerned with the life and death of our neighbour’s souls and proclaim the gospel of salvation to them. Otherwise, our faith will regress and we can’t even save ourselves!
God bless!

「拂去腳上的塵土」是幼稚的抗議嗎？ Is Shaking Dust Off the Feet A Naïve Protest?

常年期第十五主日，乙年
主題：「拂去腳上的塵土」是幼稚的抗議嗎？

殯葬禮是一個很好的傳福音場合，因為殯葬禮是一個名正言順，宣講生命意義，人生終向的機會。倘若亡者的親友是教友，這是一個「新福傳」，為教友重溫天主教信仰的機會；倘若親友不是教友，這是一個向未有信仰的人，介紹天主教信仰的好機會。這是執事我喜歡主持殯葬禮的原因：宣講福音。當然親友之中，因為不同道而不願意聽的，仍有自由離開靈堂一會兒，到外面抽煙，執事我是不會強人所難的！既然接受福音與否，是個人的自由，今天福音的其中一點，聽來便有點奇怪了。

在今天的福音，我們找到耶穌基督給十二宗徒非常清晰的「福傳」指示：兩個兩個一組，互相支援，並展示出基督信仰的團體特徵（谷6:7）；不要以為雄厚的資源有助福傳，因為使人心轉化的是聖神而不是財富（6:8-9）；不要戀棧成就，不願離開，應當讓本地人得以成長（6:10）。最後，對於拒絕福音的地方，「你們就從那裡出去，拂去你們腳下的塵土，作為反對他們的證據」（6：11）。真奇怪，為甚麼要「反對」他們呢？我們不是應該以耶穌基督的心為心，憐憫那些無知的人嗎？拒絕福音是他們個人的選擇，我們應該尊重別人的自由選擇，而不是反對嘛！恐怕這個有關傳福音的指示，有更深層的象徵意義吧！

首先，第一代基督徒，全部都是猶太人。耶穌基督是否採用了一些猶太人的習俗，作為傳福音的指示呢？「拂去腳下的塵土」是否猶太人的習俗呢？讓我們翻查聖經，看看「拂去腳下的塵土」，有甚麼象徵意義。
第一，這句說話在聖經中一共出現了五次，全部都在新約中。雖然舊約也有提及「腳下的塵土」，但祇有兩次，而且與「拂去」，與「反對」無關（依49:23；拉3:21）。
舊約有八個章節提及「脫鞋」的習俗，包括站在神聖的地方，和與「代兄立嗣」的法津有關。與「代兄立嗣」有關的「脫鞋」習俗，纔有「反對」的意義。看來，「拂去腳下的塵土」是基督徒獨有的行為模式，不一定是出於猶太人的習俗！
第二，瑪竇福音沒有提及「作為反對他們的證據」（瑪10:14），「反對」祇出現在寫給外邦人的福音中（谷6:11；路9:5）。看來真是基督徒自己創造出來的獨有行為，並賦予「反對」的意義了。
第三，這五個「拂去腳下的塵土」的章節，全部與傳福音有關：三個是給十二宗徒說的（瑪10:14；谷6:11；路9:5），一個是給七十二門徒說的（10:11），而最後一個是真正實行了的（宗13:51）。事緣保祿和巴爾納伯在第一次傳教旅程，到了丕息狄雅的安提約基雅傳福音，很多外邦人信了主，惹來猶太人的妒忌，遂煽動當地要人驅逐他們二人出境，「二人就把腳上的塵土向他們拂下，往依科尼雍去了。」（13:50-51）。

請注意，這是保祿第一次因為向外邦人傳福音很成功，而遭受同胞攻擊時所作出的回應。很可能是一個不成熟的回應，正如他在【迦拉達書】記載，在安提約基雅當眾斥責伯多祿一事一樣。當時他理直氣壯，認為伯多祿在要求外邦人割損的猶太人面前，避開與外邦人交往，以致其餘的猶太人和巴爾納伯也「跟他一起裝假…與福音的真理不合」（迦2:12-14）。後來，保祿寫信給格林多教會，討論吃祭肉的問題時，他的表現成熟得多了。他不會因為自己擁有真理，便不理會別人的良心，反而為了別人的利益，別人的得救而束縛了自己的自由，教導人不要吃祭肉（格前10:28-29，33）！ 所以，保祿當時「拂下腳上的塵土」，表達了反對那些妒忌的猶太人，可能是未成熟的反應。當然，在救靈心切的保祿心中，他可能想藉著這個行為，警告自己的同胞，在末日會遭受比索多瑪更嚴重的懲罰（路10:12），也未可知。雖然保祿後來也因為傳福音成功而受過多次的驅逐，但再也找不到「拂下腳上塵土」的記載了。是保祿成熟了，不再意氣用事嗎？不是，因為記載一次已有足夠的代表性了。

執事在想，傳福音牽涉到很多錯綜複雜的人際關係。正如【訓導篇】所說，「尋找有時，遺失有時；保存有時，捨棄有時。」（訓3:6）。很多做子女的，或妻子的，不斷勸說父親/丈夫領洗入教，做父親/丈夫諸多推辭，直到配偶去世後纔認真地考慮將來在天上重聚！可見時間真的不在福傳者手中。所以保祿說：「我栽種，阿頗羅澆灌，然而使之生長的，卻是天主。」（格前3:6）因此，執事認為，當人拒絕福音的時候，祇是時機未成熟而已，犯不著「拂去腳下的塵土」，反對他們。這樣做，是否有點幼稚呢？還是有更深層的意義呢？

從社會結構的分析看，傳福音是為那打破結構性的罪惡，推倒迫人犯罪的制度。從這個角度分析，拒絕福音就是拒絕悔改，繼續剝削弱小的兄弟，堅持犯罪。這樣的話，基督徒有責任反對他們，不能默許。
對於沒有聽過福音的人，天主不能降罪。所以「天國的福音必先在全世界宣講，給萬民作證，然後結局纔會來到。」（瑪24:14）到時，傳福音者的腳上，必定沾滿了所到各地的塵土，除了拒絕福音的地方！即是說，傳福音者腳上的塵土，代表了曾接待過他們的地方。某地方的塵土不在傳福音者的腳下，並不表示他們沒有聽過福音，而是他們拒絕了，令傳福音者拂去了腳上的塵土。沒有某地的塵土，就成為了某地拒絕福音的證據了！到時他們所受的懲罰，比索多瑪的更嚴慘烈！
各位兄弟姊妹，讓我們呼籲天主聖神的助佑，減少我們拂去腳上塵土的機會。
天主保祐！
2018年講道
圖片鳴謝：freebibleimages.org

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Fifteenth Ordinary Sunday, Year B
Theme: Is Shaking Dust Off the Feet A Naïve Protest?

Funerals are very good evangelization occasions because the celebrants are entitled to speak about the meaning of life and the final destiny of humanity etc. If the relatives of the deceased are Catholics, it is an occasion of “New Evangelization” to review what Catholic faith is all about. If the relatives are not Catholics, it is a golden opportunity to proclaim Catholic faith to non-believers. That’s why I like presiding over funeral rites: evangelization. Of course among the relatives there may be other Christians who reject Catholic doctrines. They still have the freedom to leave the funeral parlour for a while, go outside to smoke a cigarette and come back near the end of my homily. I won’t be offended! People have the liberty to accept or reject the gospel. It is their freedom. Thus, one of the verses in today’s gospel sounds a bit odd.

In the gospel today, Jesus gave the Twelve very clear instructions on evangelization: They should go two by two, supporting each other and show the communion characteristic of Christian faith (Mark 6:7. Don’t think that rich resources will help evangelization. Rather, conversion of hearts depends on the Holy Spirit and not wealth (6:8-9. Don’t cling on to previous achievements and refuse to leave. We should allow local people to grow and develop (6:10. Lastly, “Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them” (6:11 Isn’t it odd? Why should we protest against them? Shouldn’t we be merciful like Jesus Christ, feel pitiful for their stupidity? Rejecting the gospel is their personal choice. We should respect the freedom of other people and not to oppose them! Probably there is a deeper symbolic meaning!

First of all, the first generation Christians were Jews. Did Jesus Christ employ a Jewish custom to instruct evangelization? Is “shaking dust off the feet” a Jewish custom? Let us check the Bible to find out the symbolic meaning of “shaking dust off the feet”.
This phrase appears five times in the Bible, all located in the New Testament. Although there are two “dusk under the feet” verses in the Old Testament, there is nothing about “shaking off” or “protest against” (Isaiah 49:23, Malachi 3:21.
In the Old Testament there are eight verses about “removing sandals”, including standing on holy ground and Levirate laws in which a sense of opposition can be found. Thus, “shaking dust off the feet” seems to be an action peculiar to Christian, not necessarily Jewish!
Secondly, the verse in Matthew says nothing about “in testimony against them” (Matthew 10:14. This phrase appears only in gospels written for the Gentiles (Mark 6:11, Luke 9:5. It seems clearly to be something invented by Christians and given an opposition meaning.
Thirdly, all five “shaking dust off the feet” verses are related with evangelization: three of them are instructions to the Twelve (Matthew 10:14, Mark 6:11, Luke 9:5, one to the seventy two disciples (10:11 and the last one is putting into action (Acts 13:51. In their first missionary journey, Paul and Barnabas reached Antioch in Pisidia and preached. Many Gentiles believed in the Lord. The Jews were envious and incited leading men of the city to expel the two from their territory. “So they shook dust from their feet in protest against them and went to Iconium” (13:50-51.

This was the first time Paul was attacked by fellow Jews because he was successful in converting Gentiles. Probably it was not a mature response like the one he describes in the Galatians what he did in Antioch, opposing Peter to his face! At that time, Paul was on the right side. When the Jews who advocated circumcising Gentiles arrived, Peter drew back and separated himself from the Gentiles. Worse, the rest of the Jews and Barnabas acted hypocritically along with Peter. Paul saw that their action was not in line with the truth of the gospel and scolded Peter in the open (Galatians 2:12-14. Later when Paul wrote to the Corinthians about eating sacrificial meat, his teaching was more mature. He would not ignore other’s conscience even when he possessed the truth. On the contrary, for the benefit of the others and for their salvation, he advised believers to restrain their own freedom and refrain from eating the sacrificial meat (1 Corinthians 10:28-29, 33!

Thus, when Paul “shook dust off his feet” to protest against the jealous Jews, his reaction was probably not mature. Of course, it was possible for Paul who was fervent in saving souls to make use of this sign to warn his fellow folks that at the end of the world, they might suffer worse punishments than Sodom (Luke 10:12. Although Paul was later expelled many times because of successes in winning over many Gentiles, we do not find any more verses of “shaking dust off the feet”. Had Paul become more mature and tolerant? Not necessarily because one record is representative enough.

I’m pondering. Evangelization involves highly complex interpersonal relationships. “A time to seek, and a time to lose; a time to keep, and a time to cast away” (Ecclesiastes 3:6 Many children and wives have urged their fathers/husbands to receive baptism. The fathers/husbands keep putting off until their spouses pass away. Only then do they seriously think about reuniting them in heaven! Clearly, time is not in the hands of the evangelists. Paul says, “I planted, Apollos watered, but God caused the growth” (1 Corinthians 3:6. Therefore, I think that when people reject the gospel, it is simply not yet the right time for them to convert. It is not necessary to “shake dust off the feet” to protest against them. Doing so would be too naïve. Is there any more deeper meaning?

Taking the perspective of social analysis, evangelization is an attempt to break down structural sins and to overthrow sinful institutions that enslave men. From this perspective, rejecting the gospel is a refusal to repent, to continue the exploitation of the least of the Lord’s brothers and to insist on sinning. Viewed in this way, Christians have the responsibility to oppose instead of condoning them.
God cannot punish those who haven’t heard the gospel. Therefore, “And this gospel of the kingdom will be preached throughout the world as a witness to all nations, and then the end will come.” (Matthew 24:14 Then, the feet of the evangelists will carry dust from all the places they have travelled except those that have rejected the gospel! That is to say, the dust represents places that have received them. Dust not found on the feet of the evangelists does not mean they have not heard the gospel but have rejected it so that the evangelists have shaken the dust off their feet. The absence of dust is a testimony against their rejection of the gospel! Then the punishments they shall receive will be far more terrible than Sodom!
Brethren! Let us invoke the help of the Holy Spirit to reduce our chances of shaking dusk off our feet.
God bless!

擁抱失敗 Embrace Failures

福傳系列之六：擁抱失敗（瑪10:24-33）

讀任何一段聖經的文字，必須掌握它的上文下理。一般要認識該段文字之前發生了甚麼事，今天的經文也不例外。
「沒有徒弟勝過師父，沒有僕人勝過他主人。」（瑪10:24）倘若不看上文下理，憑空解釋，會得出有問題的結論。例如：把這句話理解成為「沒有人的成就，能夠超越他的老師」便大錯特錯了。這樣的論點是犯駁的，倘若真是這樣，何來進步呢？要知道庸碌的老師也可以激發出不甘平凡的學生，不少僱主真的沒有能力駕馭本領比他高強的僱員。

所以，我們把它放在上文下理看吧！上文講述的是傳教士所遭受的迫害，本文之中，耶穌也有提及「不要怕那殺害肉身，而不能殺害靈魂的」（10:28）。所以，這句話應該解釋成為「門徒所受的迫害，遠遠不及主耶穌所受的迫害」，因為所有的迫害，耶穌基督都一力承擔了（詠69:10；羅15:3）！

在世俗人的眼中，耶穌是一個失敗者。祂被自己的徒弟出賣，恥辱地死在十字架上。雖然信徒們聲稱他復活了，但到底有多少人，包括信徒們自己，相信他真的復活了呢？倘若用這個角度理解，結論是「門徒的失敗，不及主耶穌的失敗。」那麼，在傳教的事業上，我們還要計較成敗得失，計算成本效益嗎？

「若人們稱家主為『貝耳則步』，對他的家人更該怎樣呢？」（10:25）這裡是「貝耳則步」第一次出現的句子，沒有「上文」可供參考，要到第十二章纔有，這就是「下理」的意思。在那裡，法利塞人譭謗耶穌憑魔王「貝耳則步」驅魔（12:24）。因此門徒們應有心理準備，遭受妒忌的人譭謗。耶穌基督有能力澄清，但我們可能百辭莫辯。即使永遠含冤莫白，也不用氣餒，因為我們不再是僕人，而是有幸成為主的家人了！
主啊！當祢來為王時，請祢記念我（路23:42）。亞孟。
生命恩泉
圖片鳴謝：steemit.com

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Evangelization (VI): Embrace Failures (Matthew 10:24-33)

In order to read any biblical passages properly, we need to understand the context. Usually, we need to know what happened previously. The passage today is no exception.
“No disciples is above his teacher, no slave above his master.” (Matthew 10:24) If we interpret this verse out of context, we will come up with a questionable conclusion. For example, if we interpret this to mean “Nobody’s achievement can surpass his teacher’s”, this is totally wrong. This interpretation is contradictory. If this is right, where comes progress? We have to admit that incompetent teachers may stimulate students who refuse to be ordinary and there are many employers who can’t handle more outshining employees.

Put into context of previous discourse on persecutions met by missionaries as well as the verse Jesus says, “Do not be afraid of those who kill the body but cannot kill the soul” (10:28) a proper interpretation of verse 24 should be “The persecution suffered by the disciples is less grave than that suffered by Jesus”. It is because Jesus Christ has shouldered all the persecutions for us (Psalms 69:10, Romans 15:3)!

In the eyes of the secular world, Jesus was a failure. He was betrayed by one of His apostles. He died shamefully on the cross. Although his believers claim that He has risen, how many, including Christians themselves, genuinely believe so? Understood in this perspective, the obvious conclusion is “The disciples’ failures can’t surpass Lord Jesus’ failures”! Then, should we care about successes and failures, should we calculate cost-benefit-analysis in evangelization?

“If they have called the master of the house Beelzebul, how much more those of his household!” (10:25) It is the first time “Beelzebul” appears in Matthew. There is no precedence to refer to. We have to wait until chapter 12 where the Pharisees defamed Jesus, say that He exorcised with the power of Beelzebul. Thus disciples should be prepared to meet defamation. Jesus Christ has the power to clarify but we don’t. So don’t be discouraged even if we have been framed because we are no longer slaves but members of the household!
Lord! Remember me when You come into Your kingdom (Luke 23:42). Amen.

春風吹又生 Spring Breezes Will Revive

福傳系列之五：春風吹又生（瑪10:16-23）

世人生活在罪惡中，是不爭的事實。細心觀察，會發現有些人為了自己的利益，會把罪惡制度化，剝削其他人來添加自己的利益。耶穌基督的福音，是得救的真理，而真理必會使人獲得自由（若8:32）。就這樣，傳福音必定會觸及當權者的利益，傳教士甚至教會遭受迫害，在所難免。今天的福音，羅列出不同來源的迫害：公議會、會堂、總督、君王和父兄等（瑪10:17-18, 21），他們都是我們身邊的當權者。可見傳福音真是困難重重。

保祿是一位偉大的傳教士，倘若我們需要找如何面對迫害的榜樣，在他身上找，一定不會落空。他曾說：「但是罪惡在那裡越多，恩寵在那裡也越格外豐富。」（羅5:20）因此，迫害越大，表示我們所傳的福音，觸及了很龐大的罪惡集團，有很多不幸的人遭受到罪惡的奴役。但那裡同時會有格外豐富的恩寵！傳教士可以怎樣？教會可以怎樣？這真是兩難！要麼我們為了苟延殘喘，放棄或者妥協，甚至更改福音的教訓，以迎合當權者！要麼我們堅持到底，接受殉道和禁教的命運！

但耶穌基督不是指示我們，遇到迫害時，我們「就逃往另一城去」嗎（瑪10:23）？是的。但很明顯，每個人的背境和處境不盡相同。所以逃走或留守，完全是個人的自由決擇。前一句不是說：「惟獨堅持到底的，纔可得救」（10:22）嗎？把兩句放在一起，很清楚的是天主對不同人的不同旨意。難道逃走到別處，另起爐灶，繼續傳教，就不是堅持到底，所以不能得救嗎？福音具有無法消滅的生命力，即使目前這裡不能容納它，亦不能否定將來福音在此地發揮光大。主說：「你們心裡不要煩亂；你們要信賴天主，也要信賴我。」（若14:1）我們經常缺乏的，就是這份信賴。我們不認識的，就是福音的生命力。相信天主吧，福音燒不盡，春風吹又生！
主耶穌！請增加我們的信德罷（路17:5），好讓我們更信賴天主。亞孟。
生命恩泉
圖片鳴謝：iFuun.com

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Evangelization (V):Spring Breezes Will Revive(Matthew 10:16-23)

It is an indisputable reality that men live in sins. When we take a closer look, it is not difficult to see that some people institutionalize sins to benefit themselves. They make use of sinful institutions to enrich themselves at the expenses of their fellow folks. The gospel of Jesus Christ embodies salvific truth and “The truth will set you free” (John 8:32). In this way, evangelization will definitely come into conflict with the interests of the people in power. Persecution of missionaries and the Church is inevitable. The gospel text today enumerates the sources of persecution: courts, synagogues, governors, kings, fathers and brothers etc. (Matthew 10:17-18, 21), in short people in power around us. Thus evangelization is difficult.

Paul was a great evangelist. If we want to look up an exemplar for how to deal with persecutions, we don’t need to go elsewhere. He says, “Where sin increased, grace overflowed all the more” (Romans 5:20). Therefore, the greater the persecution, the greater the sinful corporation we have touched on and the more unfortunate people have been enslaved. At the same time, more grace would be available! What can missionaries do? What can the Church do? This is truly a dilemma! Either we continue to survive by abandoning, compromising or even adjusting the gospel teachings to please the powerful, or we persevere to the end, accepting the fate of martyrdom and imperial ban!

But doesn’t Jesus Christ teach that when they persecute us in one town, “Flee to another” (Matthew 10:23)? Yes, He does. But obviously, the background and situation of each individual is different. Whether to flee or to stay is totally a personal choice. Doesn’t the previous verse read, “Whoever endures to the end will be saved” (10:22)? Putting the two verses together clearly shows God’s different will for different people. The gospel has an indestructible vitality. Even if the present situation does not tolerate it, it doesn’t deny its brilliant future. The Lord says, “Do not let your hearts be troubled. You have faith in God; have faith also in me.” (John 14:1) What we usually lack is this faith. We don’t know the vitality of the gospel. Have faith in God. The gospel can’t be completely burnt. Spring breezes will revive it!
Lord Jesus! Increase our faith (Luke 17:5) so that we may trust more in God. Amen.

啟發別人的潛能 Raise Others’ Potentials

福傳系列之四：啟發別人的潛能（瑪10:7-15）

在現實世界裡，宣講福音不可以空談，總要有實質的服務伴隨。否則，人們怎能認識天主的慈愛呢？贈醫施藥，辦學掃盲，總要物質上的資源吧！傳教士怎可以不帶分文，翻山渡海，前往落後的地區傳福音呢？我們應該怎樣看待耶穌基督那「不要帶任何物品」的傳教指令呢？

答案在於「因為工人自當有他的食物」（瑪10:10）。表面上，經文指出傳教士不要掛慮衣食住行的問題，因為當地人有責任供應傳教士所需要的。他們所應該專注的，是祈禱和宣講福音。這樣做，傳教士與當地人，便可以建立一種「互生」的關係。當地人供給傳教士生活所需，而傳教士帶給當地人解放的福音，擴闊他們的視野，幫助他們超越目前的處境。沒有福音，當地人繼續與世界脫節和落後；沒有當地人的供養，傳教士不能生存。這就是「互生」關係的重要。說不定日後，傳教士還可以把當地的文化，帶給國際社會，滋潤全人類的生活。倘若傳教士擁有強大的後盾和豐富的資源，他們很難與當地人建立這種互生的關係。

長遠地說，傳教士的目標是在當地建立聖統制，有當地人的主教，祝聖當地人成為神職人員，服務地方教會，甚至輸出傳教士。這種互生的關係對建立本地的聖統制，有甚麼幫助呢？絕對有！缺乏資源，傳教士祇有就地取材；缺乏人才，傳教士祇有就地培訓，開發本地人的潛質。因此傳教士必須具備不但超凡的耐性，更要對天主和對人滿懷信心，不可以急功近利，強求即時的成果！
天父啊！請賜給我們更大的信德，相信祢會借助我們的手，幫助軟弱的人歸向祢。亞孟！
生命恩泉
圖片鳴謝：sixtone.com

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Evangelization (IV): Raise Others’ Potentials (Matthew 10:7-15)

In the real world, evangelization can’t be empty talks. It must go hand in hand with concrete services. Otherwise, how can people know God’s mercy? Medical and educational services require material resources! How can missionaries travel over the oceans, not bringing any money to preach in backward regions? How do we take Jesus Christ’s missionary instruction of not bringing anything?

The answer is “The labourer deserves his keep” (Matthew 10:10). Superficially, this text points out that missionaries should not worry about food and accommodations because local people have the responsibility to support them. Missionaries should focus on prayers and preaching. In this way, missionaries and the indigenous form a symbiotic relationship. Local people supply the daily necessities of the missionaries while the missionaries bring them the liberating gospel, extend their vision and help them transcend their status quo. Without the gospel, local people remain backward and disconnected with the world outside. Without the support of local people, missionaries can’t survive. This is the importance of symbiosis. Perhaps one day, the missionaries might bring the local culture to the international community and enrich the life of all humanity. If the missionaries possess a strong backup and rich resources, it would be impossible for them to build up the symbiosis.

In the long run, the target of evangelization is to set up the local hierarchy in which indigenous bishops consecrate indigenous clergy to serve the indigenous church and perhaps to send out missionaries. How does such a symbiosis help the local hierarchy? Absolutely! When resources are lacking, missionaries have to dig up local resources. If there is a short supply of priests, train the local people and raise their potentials. Thus, missionaries must possess immense patience and strong faith in God and in men. They should not be looking for immediate results and returns!
Heavenly Father! Grant us greater faith to trust that You shall make use of our hands to help the weak convert to You. Amen

不要好高鶩遠 Don’t Be Ambitious

福傳系列之三：不要好高鶩遠（瑪10:1-7）

所謂「初生之犢不畏虎」，「好高鶩遠，不自量力」是初出茅廬的人容易犯的通病。十二宗徒也不例外，接受了耶穌基督賜予的驅魔治病權柄，心中興奮，豈筆墨所能形容。他們中沒有一個是醫生，也沒有一個是經師或司祭，治病和驅魔，肯定是一件新穎的事物。接過權柄之後，恨不得可以即時試用，看看有多大威力。這種心態，是人之常情。例如，福音另一處記載了七十二門徒歸來復命，因為魔鬼屈服於他們而喜歡（路10:17-20）。

主耶穌不愧是一個偉大的導師，在傳福音的同時，栽培那些傳福音的人。且看，祂派遣十二宗徒，是先往「以色列家迷失了的羊群那裡去」（瑪10:6），而不是外邦人。固然，為了兌現向亞巴郎的承諾，天主優先向以色列家宣講福音，是合情合理的。但歷史告訴我們，接受福音的是外邦人，是有自知之明的人，而不是自恃為天主選民的猶太人。天主選民雖然是最先的，卻成了最後的（20:16；路13:30），多麼諷刺！

除了兌現承諾外，首先向有相同背景的人傳福音，應該比較容易。因為向有文化差異的人傳福音，不但要克服溝通上的困難，還有一個「文化優越感」的誘惑需要克服！試想想，當我們帶著先進的科技（治病驅魔的權柄），到達一個落後的地方傳福音。我們熱衷於解決當地人在糧食上、水源上、醫療上、甚至政治宗教上的問題時，他們會供奉我們為「救世主」。到時，我們有沒有意識到自己不是在傳福音，而是在摧毀當地的文化呢？在傳教歷史上，能實踐耶穌基督「降生」精神的，能讓當地文化基督化而不被掃除，恐怕屈指可數！
天父啊！請賜我們一顆赤子之心，在尊重別人的前題下，宣講解放的福音。亞孟。
生命恩泉
圖片鳴謝：wikipedia

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Evangelization (III): Don’t Be Ambitious (Matthew 10:1-7)

As the aphorism goes, “A new born calf fears not any tiger”. Fresh graduates usually make the common mistake of being too ambitious. The Twelve were no exception. Their elation after being installed with the faculty to heal and to exorcize is beyond words. None of them had previously been a physician, not a scribe or a priest. Healing and exorcism must be something novel to them. After receiving the authority, they couldn’t wait to exercise it to test how powerful it was. The attitude was only too natural. For example, in another occasion which Jesus had sent out seventy two disciples to preach, they returned rejoicing because demons were subject to them (Luke 10:17-20).

Lord Jesus is truly a great teacher. He builds up the evangelists while they evangelize. For example, He sent the Twelve “to the lost sheep of the house of Israel” (Matthew 10:6) instead of the pagans. Of course, in order to honour the pledge to Abraham, that God grants the house of Israel the first priority to receive the good news is reasonable. However, it turns out that the Gentiles are more receptive to the good news because they know themselves better while the Jews, who saw themselves as the Chosen People of God reject the gospel. Although God’s Chosen People come first, they become the last (20:16, Luke 13:30). How paradoxical!

Other than honouring His pledge, preaching the gospel to people with the same background is easier. It is because preaching the gospel to a different culture has to overcome two obstacles. Not only must missionaries overcome communication difficulties, but they must also overcome the temptation of “cultural superiority”! Just think about it, when we bring along advanced technology (the authority to heal and to exorcize) to a backward region to preach, we are eager to solve their various problems such as food, water supply, medicines, religious and even political problems, indigenous people would worship us like their saviours. By then, are we aware that instead of preaching the gospel, we are destroying the local culture? Throughout the mission history, only a handful of cases are able to put Jesus Christ’s incarnation spirit into practice, to Christianize local cultures without destroying them.
Heavenly Father! Grant us a heart of infants to proclaim the liberating gospel while respecting the others. Amen.

你困苦流離嗎？ Are You Troubled & Abandoned?

福傳系列之二：你困苦流離嗎？（瑪9:32-38）

福音中的群眾，不都是住在各城各村的嗎（瑪9:35）？為甚麼耶穌見到他們困苦流離呢（9:36）？可能當時的經濟情況差，說「群眾困苦」是可以理解的。但他們不是移民或者難民，甚至不是好像被警察驅趕的露宿者一樣，不停地遷徙，他們怎會是「流離」呢？因此，我們應該默想，群眾在哪方面困苦流離，引起了耶穌的慈心呢？

有人經濟條件差，但不能安貧樂道，終日營營役役，為了追求好一點的生活質素而四出奔波勞碌。看在耶穌眼中，是多麼流離失所！有人先天條件差，競爭能力弱，時常遭受別人欺負，生活提心吊膽；又不甘心，時常想找機會報復。看在耶穌眼中，是多麼困苦。生活在羅馬帝國的殖民統治下，大部份人受盡制度上的壓迫和剝削，敢怒而不敢言，而默西亞的出現，遙遙無期。看在耶穌的眼中，這些渴望天主的公義，渴望祂來解放的人，就好像失去了牧人的羊群（9:36）。耶穌豈能不動慈心呢？

可是，對於貧窮的人，得到天國有甚麼實用價值呢（5:3）？對於以溫良面對欺凌的人，有希望承受土地嗎（5:4）？那些渴望擺脫極權統治的人民，耶穌基督的解放，何時纔會得到滿足（5:5）？真的要等到末日，耶穌基督的承諾，纔會兌現嗎？

關鍵在於沒有足夠的工人願意投身在傳福音的事業上，改造人心，聖化這個世界（9:38）。世界就好像一塊生長著麥子和莠子的土地，莠子越多，麥子的生存空間越少；相反，麥子越多，莠子越少。越多人接受福音，活出真福八端的精神，兌現耶穌基督的承諾，又有何難呢？
天父啊！請賜下聖神七恩，讓更多人能辨明聖召，踴躍加入福傳的行列。亞孟。
生命恩泉
圖片鳴謝：ucatholic.com

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Evangelization (II): Are You Troubled & Abandoned? (Matthew 9:32-38)

Weren’t the crowd in the gospel residing in towns and villages (Matthew 9:35)? Why did Jesus see them being troubled and abandoned (9:36)? Perhaps the economy was bad at that time. Therefore, the crowd was understandably “troubled”. But they were not migrants or refugees, not even like the homeless who have to move around continually because the police are chasing them away. How could the crowd be “abandoned”? Thus, we should meditate in what ways the crowd was abandoned such that Jesus’s heart was moved with pity.

The financial situation of some people is bad and they don’t want to suffer poverty. Thus they move around hastily and labour hard to earn themselves a better living quality. In Jesus’ eyes, they are no different from the homeless! Some people are dealt a poor hand. They don’t have much competitiveness and are often bullied by others. Their vulnerability makes them feel like caged all day long. They might want to take revenge when opportunities arise. In Jesus’ eyes, they are really troubled! Living under the colonial rule of the Roman Empire, most people were persecuted and exploited by the system. People could only swallow their fury while the Messiah was nowhere in sight. In Jesus’ eyes, these people who desired God’s righteousness and liberation were like “sheep without a shepherd” (9:36). How could Jesus not be moved with pity for them?

However, for the poor, what practical use is the Kingdom of Heaven (5:3)? For those who are mild before a bully, do they have any hope of inheriting the land (5:4)? For those who want to see the totalitarian rule removed, when shall the liberation of Jesus Christ come to make them satisfied (5:5)? Do we have to wait until the end of the world for Jesus Christ to honour His pledge?

The key to unlock the issue is that there are not enough labourers willing to evangelize, to transform men’s hearts and to sanctify the world (9:38). The world is like a piece of land where wheat and weeds grow together. The more the weeds, the less space the wheat shall occupy in order to survive. On the contrary, where there is more wheat, there will be less weeds. When more people believe in the gospel and live up the spirit of the beatitudes, it wouldn’t be difficult for Jesus to honour His pledge!
Heavenly Father! Grant us the seven gifts of the Holy Spirit. Let more people discern their vocation and join the league of evangelization. Amen.

福傳為救有自知之明的人 To Save Those Who Know Themselves

福傳系列之一：福傳為救有自知之明的人
（瑪9:18-26）

世上祇有兩種人：「無知」的人和「有自知之明」的人。無知的人可能很快樂，因為他們滿足於現狀，或者無奈地認命。有如井底之蛙，他們不知道自己落後，不知道自己病倒了，不知道自己錯過了獲得康復/解放的機會…

有自知之明的人不一定快樂，因為他們發現自己生活在困苦之中。他們會想辦法改進自己，或者尋求出路，更或者改善周圍的環境。饑餓的會覓食，無知的會學習或者請教別人，有病的會求醫等等…不會坐以待斃。這樣做是要付出勞力，要冒風險，一定是辛苦的！倘若四周沒有糧食，沒有人可以求教，沒有醫生，沒有解放者…有自知之明的人祇能在絕望中掙扎，這是一件多麼痛苦，多麼可憐的事！

慈悲的天主是絕對不會讓他們的眼淚白流，讓他們的努力白費。所以，「傳佈福音者的腳步是多麼美麗啊！」（依52:7，羅10:15）患血漏病的婦人，掙扎了十二年，她的苦況，不單是肉體上的，還有社會強加給她的標籤。背負著雙重枷鎖，她的痛苦可想而知。所以，耶穌基督治好她，是無可比擬的解放和喜樂！

婦人知道自己有病，加上她對耶穌基督的信德，兩者合力救了她（瑪9:22）。周圍的人呢？他們沒有信德嗎？一定有，否則不會跟著耶穌。難道他們沒有病嗎？還是他們不知道自己有病呢？ 恐怕是後者了。所以傳福音成敗與否，其中一個決定性因素是聽福音的人是否有自知之明。耶穌基督不久前說的話真好：「不是健康的人需要醫生，而是有病的人。」（9:12）
天父啊！求祢賜下聖神，掃除我們的無知，讓我們得享祢的救恩。亞孟。
生命恩泉
圖片鳴謝：sohu.com

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Evangelization (I): To Save Those Who Know Themselves
(Matthew 9:18-26)

There are only two types of people: the ignorant and those who know themselves. The ignorant might be happy because they are satisfied with the status quo or they have surrendered. Like a frog at the bottom of a well, they don’t know that they are backward, that they have fallen ill and that they have missed the opportunity to get well …

Those who know themselves might not be happy because they discover that they’re living in difficulties. They would try to improve themselves, to break new grounds and even to change the environment for the better. Feeling hungry and they look for food. Not knowing things and they learn or ask someone. Being sick and they consult physicians … They don’t want to become sitting ducks. In doing so, they put in efforts and take risks. It must be tough! If there’s no food around, nobody to seek advice, no doctor to consult or no liberator to deliver … How painful and miserable when they struggle in despair!

The merciful God will absolutely not allow their tears or efforts to go in vain. Thus, “How beautiful are the feet of those who bring the good news” (Isaiah 52:7, Romans 10:15). The bleeding woman had struggled for 12 years. Her sufferings were more than physical. There were labels imposed by the society on her. Under the burden of double sufferings, her pains were imaginable. Thus how liberating and joyful she was when Jesus Christ healed her!

The woman knew she was sick. This knowledge and her faith in Jesus Christ worked together to cure her (Matthew 9:22). What about the crowd? Didn’t they have faith? Of course they had. Otherwise they wouldn’t have followed Jesus. Were they not sick? Or they didn’t know that they were sick? I’m afraid it was the latter case. Therefore, one of the decisive factors for the success of evangelization is whether the audience know themselves. Jesus Christ spoke well earlier on, “Those who are well do not need a physician, but the sick do.” (9:12)
Heavenly Father! Grant us the Holy Spirit to wipe away our ignorance. Let us partake Your salvation. Amen.

以貎取人，失之子羽 Don’t Judge On Appearance Alone

常年期十四主日，乙年
主題：以貎取人，失之子羽

所謂「士別三日，刮目相看」。在納匝肋人眼中的木匠，離開家鄉到外地尋找發展機遇。不到半年，竟然能行神蹟，講道有權威，名噪一時，還帶著幾個門徒，衣錦還鄉。納匝肋的鄉親父老，理應歡迎這個木匠，禮待他纔是，為甚麼會對他起反感(谷6:3)呢？從經文所得，納匝肋人因為認識這個木匠，認識這木匠的母親瑪利亞，認識這木匠的兄弟姊妹，所以起了反感。這反感合理嗎？

以上是運用現代城市人的心態，幻想鄉村小鎮生活的結果。我們認為是成就的事，他們未必歡迎；我們認為是「衣錦還鄉」的事，他們可能覺得帶來騷擾！例如，他們的會堂，可能由一個他們所愛戴的法利塞人主理。今天來多了一位師傅，小鎮可能容不下，供養不起！納匝肋沒有治病或驅魔的需要嗎？當然有，但治病驅魔不會是日常生活的事，恐怕他們更需要一個木匠，重操故業。納匝肋不是個有地位的小鎮(若1:46)，現在出了一個有名氣的人，不是一件好事嗎？這明顯是現代人的價值觀，在納匝肋人的心目中，這些名人祇會增加他們的麻煩。為甚麼呢？因為倘若人們知道耶穌在納匝肋活動，一定會蜂擁而至。到時這個小鎮，如何接待，如何應付呢？例如，當凱撒下令所有人回鄉登記，結果白冷的客棧滿座，以致耶穌被迫降生在馬槽(路2:7)；又例如超過五千人跟隨耶穌，怎樣解決糧食供應的問題呢(若6:5)？即使耶穌天天在納匝肋行五餅二魚神蹟，也還有其他居住的問題和政治的問題要處理。羅馬帝國會容忍這樣有威脅性的聚集嗎？因此，對耶穌起反感，不無道理。納匝肋人的故事，真是令人感慨。天主一番好意，竟然祇得小數人接受，耶穌基督自己，也始料不及(谷6:5-6)。

耶穌基督在納匝肋生活超過三十年，在這小鎮長大。祂的母親瑪利亞，和祂的親人，仍然生活在這裡。所以耶穌基督對納匝肋所有的人，一定有一份鄉里之情。如此，祂一定非常渴望祂的同鄉，可以分沾天主的救恩。如今祂的善意，祂的渴望，即天父的善意，天父的渴望被拒絕，耶穌基督的感受，何止是「詫異」(6:6)那麼簡單？耶穌基督遭受拒絕，這不是第一次，也不會是最後一次。想當年瑪利亞快要分娩的時候，也因為客棧已經沒有地方，纔有把生下的聖嬰，放在馬槽的一幕。身為天主子的聖嬰，那有感覺不到的道理呢？不過，慈悲的天主，是不會介意的。所以，耶穌不會感到冒犯，祇會替納匝肋的同胞感到可惜而已。

是甚麼令納匝肋人錯失良機呢？是瞧不起低下階層的工人嗎？是歧視瑪利亞未婚懷孕嗎？注意，聖若瑟已經逝世，未能再維護瑪利亞和她的兒子了！兩母子在若瑟死後的生活，相信是艱難的。但這一切都是次要，倘若納匝肋人的思維，陷入了「以偏概全」的模式，那就大事不好了！「以偏概全」思維是甚麼意思呢？

讓我們首先來分析，「偶像」與「聖像」有甚麼分別。雖然兩者都是出於人手，但「聖像」引導人歸向天主，鼓勵人光榮天主；「偶像」相反，它們令人忘記天主，離開天主，把光榮歸於死物甚至個人！在舊約中最著名的偶像莫過於【出谷紀】中的「金牛」，「亞郎…鑄了一個牛像。他們遂說：『以色列，這就是領你出埃及國的天主。』」（出32:4）。在新約，錢財可以是偶像，所以耶穌基督曾警告說，天主與錢財不兩立（瑪6:24）；到了近代，當政治家炮製「個人崇拜」時，他們就是把自己塑造成救世主，取代天主的地位！現代的「偶像」豈是死物那麼簡單，已經「進化」到能言、能看、能動、能聽、能聞、能行和能發聲的地步了（詠115:5-7）！
「偶像」是把一個神秘不可知的神，簡單化成為容易明白，可以控制的物體。這就是教宗方濟各在【你們要歡喜踴躍】宗座勸諭指出的兩個成聖障礙之一：唯識論。偶像是很吸引的，因為在不可知的存有面前，人類感到不安。在離開埃及為奴之地的過程中，以色列人雖然見到神蹟，但是見不到天主，祇見到天主的代言人：梅瑟！如今梅瑟上了西乃山四十天領受「十誡」，以色列人的不安，可想而知。金牛是可見的而天主是不可見的。金牛是可以控制的，但天主是不可控制的。所以，金牛比較容易給予群眾安慰。結果在群眾的心中，這金牛成了賴以得救的神，足以取代天主的地位！

另一方面，把一個人簡單化了，他變成容易明白，容易控制。當我們面對一個陌生人的時候，我們會嘗試把他簡單化，給他套上一個容易明白，容易控制的框架：耶穌是一個木匠，容易明白，容易來往！倘若他的表現，不附合大家的期望，例如，今次以一個先知，一個師傅的姿態出現，納匠肋的鄉親就不知怎樣接納祂，惟有對祂起反感了！不要以為兩者比較，「以貎取人」的後果並不嚴重。倘若對象是普通人的話，拒絕一個普通人的後果不會太嚴重。可是，耶穌基督是天主嘛，拒絕天主的後果，與接受一個偶像是天主，是沒有分別的。兩者同樣會喪失救恩，所以不能掉以輕心！

各位兄弟姊妹，不要把事物簡單化，否則，不但會損失一個人才；更嚴重的，會損失了進入天國的機會！
天主保祐。
2018年講道
圖片鳴謝：pinterest.com

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Fourteenth Ordinary Sunday, Year B
Theme: Don’t Judge On Appearance Alone

As the aphorism goes, “After absenting for three days, a man should be newly appraised.” In the eyes of the Nazareth folks, this carpenter had left home to seek opportunities outside. In less than six months, he was able to perform miracles. His homilies were authoritative. His fame soared and now, bringing a group of disciples home, he returned in glory and honour. The Nazareth folks should have welcomed this carpenter. Why did they take offence at him (Mark 6:3)? From the scripture, the Nazareth folks took offence because they knew this carpenter, his mother Mary and his siblings. Was this reaction reasonable?

The assessment above is based on a modern urban mentality coupled with a fantasy of country life. What we regard as achievements may not be welcomed by country folks. What we regard as a glorious return would be intrusions and nuisances for them. For example, their synagogue might be run by a beloved Pharisee. Would this small town be able to accommodate and support yet one more newly arrived Rabbi? You may wonder if Nazareth had need of healings and exorcism. Of course there was demand for such services. But healing and exorcism wouldn’t be daily business. I’m afraid they needed a carpenter to return and pick up his tools more. Nazareth had not been a respectable town (John 1:46). Now there arose a famous person. Wasn’t it a good thing? Obviously, this is the value system of modern people. But in the minds of the Nazareth folks, this famous person would bring them more troubles. Why? If people knew that Jesus stayed at Nazareth, they would rush here. Then how could Nazareth handle this sudden influx of people? For example, when Caesar ordered all subjects to return to their home towns for registration, all the inns in Bethlehem were full so that Jesus was forced to be born into a manger (Luke 2:7). Another example is the miracle of five loaves and two fish. When more than 5000 people followed Jesus, how would you handle the problem of feeding so many people (John 6:5)? Even if Jesus worked 5 loaves and two fish miracle every day, you still had to handle the housing and political problems. Would the Roman Empire tolerate such a threatening gathering? Thus, it was not unreasonable to take offence at Jesus. The story of the Nazareth folks is regrettable. Only a handful of people accepted the good will of God. Even Jesus Christ could not anticipate this (Mark 6:5-6).

Jesus Christ had spent more than three decades in Nazareth. He grew up there. His mother Mary and His relatives were still living there. Therefore, Jesus Christ must have an emotional bond with the Nazareth folks whom He must have desired very much to partake in God’s salvation. Now that His goodwill and desire, i.e. the Father’s goodwill and desire were rejected, His feelings would not simply be amazed (6:6)! This was not the first time Jesus Christ was rejected, nor would it be the last. When Mary was about to give birth, all the inns were full so that the new born Holy Infant was placed in a manger. It was impossible for the Holy Infant, the Son of God not to feel anything about it at all! Of course, God is merciful. He didn’t mind. Thus, Jesus would not be offended. He would only feel pity for His fellow folks.

What made the Nazareth folks miss this golden opportunity? Were they too proud to despise lower class artisans? Did they prejudice against Mary’s unwed pregnancy? Joseph had already died. He was no longer able to protect Mary and her child! After Joseph’s death, the life of Mary and Jesus could be difficult. But all these are secondary. If the mentality of the Nazareth folks tended to oversimplification, it would be disastrous! What does an oversimplification mentality mean?
Let us analyse the difference between idols and icons. Though both of them are handicrafts, icons lead men to God and encourage people to glorify God. Idols are diametrically opposite. They make people forget God, leave God and give glory to objects and even man! In the Old Testament, no idols can surpass the “Golden Calf” in Exodus. “Aaron … made a molten calf. Then they cried out, ‘These are your gods, Israel, who brought you up from the land of Egypt.’” (Exodus 32,4) In the New Testament, wealth can be an idol. Jesus Christ has warned against serving God and mammon (Matthew 6:24). In modern times, when politicians strive for personal cult, they make themselves Saviour of the people, replacing God! Modern idols are no longer inanimate objects anymore. They have evolved and are able to speak, to see, to hear, to smell, to feel, to walk and even to speak (Psalms 115:5-7)!
Idols oversimplify an ineffable God into something understandable and controllable. Pope Francis has pointed out in his apostolic exhortation “Gaudete et Exsultate” that this is one of the two obstacles against sanctification: Gnosticism. Idols are attractive because men feel anxious before the Unknown. When the Israelites departed from Egypt, they saw miracles but not God. They also saw God’s spokesman, Moses! Now that Moses had gone up Mount Sinai for forty days to receive the Ten Commandments. The anxiety of the Israelites was imaginable. The Golden Calf was visible while God was not. The Golden Calf was controllable but God was not. Thus the Golden Calf was more capable of pacifying the crowd. Consequently, the Golden Calf had replaced God to be their Saviour God!

On the other hand, oversimplifying a person makes him easier to understand and to control. When we meet a stranger, we try to simplify him, putting on him an easily understandable and controllable frame of reference: Jesus the carpenter was easy to understand and easy to interact! If His actions did not meet people’s expectations like this time, He appeared as a prophet and a Rabbi, the Nazareth folks did not know how to interact with Him. They could only take offence! Comparing the two examples of oversimplification, don’t underestimate the consequences of judging a person on appearance alone. Had the person been a commoner, the consequences of rejecting him could not be too harmful. But Jesus Christ is God. The consequences of rejecting God or worshipping an idol as God are the same in the end. Both of them cost us our salvation. We can’t afford to be complacent!

Brethren! Don’t oversimplify things. Otherwise, not only do we miss a talent but also the opportunity to enter the Kingdom of Heaven!
God bless!