No Need For A Perfect Rock 無須完美的磐石

Twenty-First Ordinary Sunday, Year A
Theme: No Need For A Perfect Rock 無須完美的磐石

Human beings are fragile. If they are able to successfully accomplish any sizeable project, either they follow a “good” leader or Yahweh intervenes to help them finish. Alas! “Good” leaders are also human. They are mostly good initially and deteriorate in time. One of the many paths of deterioration is lust. Many good leaders were charismatic and attracted many followers of both genders. Very few leaders are able to resist convenient sex! Another is authority. In order to do greater things, leaders demand more power and privileges from the followers. When their power expands, their egoes expands as well. Sooner or later, the inflated egoes of the leaders would turn around to corrupt and destroy them.

The Bible is relatively honest. It does not paint idealized portraits of leaders. For example, Yahweh commissioned Gideon to be a Judge to deliver the Israelites from the attacks of Midians, Amalekites and Kedemites. He succeeded and the Israelites wanted to make him king. Gideon appeared to be prudent and refused “I will not rule over you, nor shall my son rule over you. The Lord must rule over you” (Judges 8:24). Instead he demanded gold rings from the spoils. “The gold rings he had requested weighed seventeen hundred gold shekels … Gideon made an ephod out of the gold … All Israel prostitued themselves there, and it became a snare to Gideon and his household” (8:26-27). What was an ephod that would become a snare to Gideon? Ephod אֵפוֹד means two different things, a sleeveless vestment worn by a priest and a statue. From the context, we can be sure that Gideon had made a golden idol! Why a “Jerubbaal” who dismantled Baal’s altar (6:31-32) would later build an ephod shows how unfaithful humanity could be!
“Gideon had seventy sons, his own offspring, for he had many wives. His concubine who lived in Shechem also bore him a son, whom he called Abimelech” (8:30-31). Abimelech אֲבִימֶלֶךְ means “My father is king”! So Gideon was not truthful. He claimed that the Lord should be the King of the Israelites but he could not cover up his desire to be a king by naming his son Abimelech! Moreover, seventy sons were proof enough for a lustful leader!

After Gideon had died, this Abimelech killed all his brothers except Jotham who managed to escape. The lords of Shechem and Beth-millo came together and made Abimelech king (9:5-6), negating Gideon’s word! Abimelech was truly a brutal strategist. When his relation with the lords of Shechem turned sour, Abimelech took the initiative to attack them, captured and burnt down many cities. In Thebez, the lords and all the people shut themselves in a strong tower. Abimelech came to set the tower on fire. A certain woman cast a millstone down and fractured his skull. Abimelech ordered his armour-bearer to kill him so that people would not say, “A woman killed him” (9:50-54). As a king, Abimelech would not endure the humiliation of death in the hand of a woman! Later, King Saul did a similar act in order not to endure a humiliating death in the hands of Philistines. (1 Samuel 31:4). Histories throughout ages and civilizations are littered with such brutal fratricides to ascend the throne. King Solomon of Israel and Emperor Simon Li of China are merely more well-known cases! It seems that human beings have never learnt! Yahweh had already spoken through Samuel the last Judge the demerits of feeding a human king out of vainglory (1 Samuel 8:10-22) and yet the Israelites insisted! We’re not surprised. Probably it is a curse on the political institutions of empires in general and hereditary monarchy in particular! When will humanity ever learn?

On the surface, the Bible is outdated to advocate theocracy. Emperors were endorsed by God to govern their subjects and sooner or later, they would claim absolute authority. But theocracy is a double-edge sword which cuts both ways. While emperors might make use of God to demand absolute obedience from the commoners, people would also make use of God to disown tyrants! In ancient times, God was the only available person who could counter-balance tyrants. Nowadays when people abandon God, they need to look for other means to protect themselves against tyrants.

In the first reading today, we learn that not just kings but all levels of government officials are held accountable to God. Isaiah announced an oracle against two mandarins in the court of King Hezekiah of Judah. At the time of oracle, Shebna was the master of the palace (Isaiah 22:15). God would strip him of his office because Shebna had hewn for himself a tomb on high in the rock (22:16) and gloried in chariots (22:18). The office would be given to Eliakim, son of Hilkiah the High Priest (22:20). God would give Eliakim great authority, “I will place the key of the House of David on his shoulder; what he opens, no one will shut, what he shuts, no one will open” (22:22). But Eliakim would also fall in the future (22:25). Probably Shebna should have hewn his tomb on a lower level which was more appropriate for his position. From the story of Solomon, we know that chariots meant lucrative business. So perhaps Shebna was haughty and was fattening his own pocket in the capacity of the master of the palace! That might explain why the Lord wanted to replace him with Eliakim.

Later, Sennacherib, king of Assyria invaded Judah. He sent a commander with a great army to Jerusalem. Eliakim had by then been the master of the palace, Shebna became the scribe and Joah the chancellor. The fall of northern kingdom Israel prompted Judah to establish alliance with Egypt to resist Assyria instead of repentance and turning to God (2 Kings 18:18-21). Most likely, those three people advised king Hezekiah so. Now, they came to meet the commander who threatened them to surrender. Eliakim and Shebna and Joah requested the commander to speak in Aramaic and not in the language of Judah lest the people would know the situation (Isaiah 36:11)! Was this the proper action of “a father to the inhabitants of Jerusalem and to the house of Judah” (22:21b)? With this measly piece of information, we can only speculate that those mandarins were putting their own benefits above those of the people! How regrettable! No wonder Isaiah also foretold the downfall of Eliakim!

Today in the gospel, we read of the Confession of Simon Peter and how Jesus quoted out of context Isaiah’s prophecy about the rise of Eliakim and applied it to Peter. In the region of Caesarea Philippi, Jesus asked His disciples to take a stance, “Who do you say that I am?” (Matthew 16:15). In other words, would you continue to follow me and commit yourselves to me? With this question, Jesus was going to identify the future leader of the Church which would continue His unfinished salvation project. Peter confessed, “You are the Messiah, the Son of the living God” (16:16). Now that Jesus had identified the future leader, He announced, “You are Peter, and upon this rock I will build my Church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (16:18-19).

God delegates authority to those stewards/civil servants to serve the people. It is up to them to obey God and to do God’s will; or to abuse the authority for their own benefits. Many leaders have fallen and succumbed to absolute authority, lust and vainglory because they believe themselves to be great! To a certain extent, God is wise to choose the weak and the fragile to lead. It is because the previous failures of those weaklings make them immune to the Achilles heel of the good and the great. Simon Peter was a typical illustration. He knew how bad and fragile he was, for example his three denials. Then he understood that merits should go to Yahweh. Had the Church been successful in discharging her duty, it would never have been her efforts and merits. Credit should go to the Lord! Therefore, it is NOT necessary for God to pick a perfectly solid ROCK to lead the Church. It is because, God and not the Church will be doing most of the work through those weaklings! I believe you know well how God picked 300 soldiers out of 32,000 (Judges 7:3, 7) to defeat 135,000 Midians (8:10) “lest Israel vaunt itself against Me and say, ‘My own power saved me.’” (7:2b) No. God is not trying to show off. It is an Occam’s Razor. God eliminates all factors except one so that there is only one possible conclusion without confusion, viz. God is our Saviour.

Beloved brethren! The Catholic Church is not merely a human institution based on a piece of fragile pebble. It is undeniable that she is scandal-infested. Let’s put our faith not in humanity nor in any political institutions, but in the love of the merciful Lord who is forever faithful. The Church is His Spouse through whom the Lord shall actualize our potentials and sanctify us all. Amen.
2020 Reflection
Picture Credit: accentsinart.com

Where have all the youngsters gone?

Where have all the youngsters gone?

by Deacon Alex

“Where have all the flowers gone, long time passing …” I am a Baby-Boomer. I did not suffer the atrocities of World War II nor the Chinese Liberation/Cultural Revolution. My parents did. Life in Hong Kong was still hard but full of opportunities. “What your hands provide you will enjoy; you will be blessed and prosper” (Psalms 128:2). How true the Psalter was. In those days when you’re willing to work, you would be able to climb up the social ladder and your family would lead a decent life. The only war waging near us was the Vietnam War and we’re fed with anti-war songs like “Where have all the flowers gone (1955)”, “Blowing in the Wind (1963)”, “Bring ’em Home (1966)”, “Give Peace a Chance (1969)” and “Imagine (1971)” etc. This excerpt from my autobiography would pretty much portray the cultural outlook of the author.

Today, the melody rings a different tune in the ears of many Church leaders. “Where have all the youngsters gone, long time passing?” Without exception, young people are departing from all Christian denominations in droves. The trend is worrying indeed. Sooner of later, the remaining ones would be completely wiped out from Church attendances together with all the elders and seniors! No denomination is exempted. What is happening? The Church has been evangelizing through alms-giving, schooling, taking care of the sick and the elderly etc. In fact, she has been very proactive in evangelizing through the mass media too: books, magazines, newspapers, radios, televisions and movies … except the Internet. Indeed, the Church has caught on the bandwagon of Information Technology rather slowly!

On the other hand, young people have at long last found a turf where they’re able to have greater control. In previous ages, young people were mere appendages of the masters of the house. In Greek and Latin, a son and a servant is the same word! Not only were they dispensable, but their opinions were also rarely heard. Thanks to the advances in technology, young people nowadays are able to gain access to and flex their muscles in huge computing power and the Internet. The youngsters’ mind is like a sponge which is able to pick up and absorb all the skills and intricacies of computers and mobile phones in tremendous speed. In the adults’ eyes, young people are addicted to computer games and social media. They don’t care about getting a decent and stable job, nor getting married. They shut themselves inside their rooms, meeting their peers in virtual reality! “A great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours” (Luke 16:26) aptly describes the generation gap between adults and youngsters today! But remember too, “Nothing will be impossible for God” (1:37). So, what have the Church and the young people NOT done?

Remove prejudices and walk together. Listen to each other and understand. It takes time to mature and don’t expect successes overnight. Therefore accept the “unrealistic” ideas of young people. Haven’t we all been exceedingly idealistic before? Let go and allow us to make mistakes together. Remember that our failures might not be our faults but that of the established institutions, meaning the faults of our fathers/leaders! If by chance my readers are young, I pray that you understand that ageing is take toll on us. Forgive and be patient with us for we are slower, less flexible and more adversive to losing controls … However, the author is still full of hope because he saw more than 1.5 million young people gather together in Portugal to celebrate mass in open air …

Beloved brethren! Let’s pray with the Pope in August to the Lord to help young people and us live and bear witness to the conciliatory spirit of the Gospel in our lives. Amen.

Jesus Christ, A Homeless Dog 耶穌基督，喪家之狗

Twentieth Ordinary Sunday, Year A
Theme: Jesus Christ, A Homeless Dog 耶穌基督，喪家之狗

Let’s begin our meditation today with dogs. Dogs are wolves domesticated to different degrees. Some breeds are more ferocious than the others are. Similarly, some civilizations would treat dogs better than the others would. They would call dogs “man’s best friends” for their loyalty and companionship. It is well illustrated by parishioners who request celebrating memorial masses for their deceased pet dogs. On the other hand, other civilizations have no qualm cooking or eating dogs! For example, a Chinese idiom even goes, 「仗義每多屠狗輩 People who practise justice are mostly dog-butchers!」No matter what, calling a person a “dog/bitch” would never be giving that person a dignity due him no matter how evil that person is in the eyes of most people. Uttering such demeaning words from the lips of our merciful Lord is the last thing we would expect to hear on earth. It’s rather mind-boggling how Jesus would say such harsh words to a Canaanite woman who begged Him respectfully for help, “But the woman came and did him homage, say, ‘Lord, help me.’ He said in reply, ‘It is not right to take the food of the children and throw it to the dogs’” (Matthew 15:25-26).

Of course, we might defend Jesus by saying that He did not intend to humiliate the Canaanite woman. He was only speaking objectively about what should not be done in general. If you take it personal, it is not His fault. Moreover, didn’t Jesus also call Jewish sinners “lost sheep of the house of Israel” (15:25), thus comparing them to animals? Therefore, Jesus had been fair and His words were not discriminatory. Secondly, Jesus was testing the faith of the Canaanite woman ... You should find this second reason unreasonable. Jesus is the Son of God and the Evangelists are eager to show Jesus to be a mind reader whenever the occasions arose (9:4; Mark 2:8; Luke 6:8; John 2:25). Moreover, if God really wants to put somebody to the test, the Bible would say so (Genesis 22:1). As for Jesus’ intention, it is regrettable to say the context of the dialogue strongly suggests that Jesus was discriminating against this Canaanite woman in this encounter. Why didn’t Jesus apply the same “lost sheep” label? But discrimination and mercy are contradictory. How do we harmonize them in this encounter of Jesus’ ?

Suppose I ask you what you prefer to be called by the Jesus in Matthew, a “sheep” or a “dog”. What’s your choice?
First of all Matthew mentions “dog” three times only and twice in this Canaanite woman incident. It appears once earlier in the Sermon on the Mount discourse and reads, “Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces” (Matthew 7:7). In this case, dogs and boars refers to people who not only reject the gospel but also attack the witnesses of the gospel, such as the Jewish religious authority. They were enemies of Matthew’s community of Jewish Christians. At least, “dogs” carried negative connotations in Matthew’s mind. Moreover, in other gospels, Jesus calls Himself the Good Shepherd and He gives his life for the sheep (John 10:11). He would leave 99 sheep behind to search for one lost sheep (Luke 15:4). Therefore, it would be good to choose being “a sheep” and even better “a lost sheep”! I agree. I think most of my readers would choose “sheep” because from these favourable texts, it is prudent of you to choose being a sheep. However, the Lord is merciful and how could He forsake the “dogs”?

I read the encounter between Jesus and the Canaanite woman as a beautiful tango! Jesus proposes her “dogs”. The woman chose wisely and transformed them into a pet which “eats the scraps that fall from the table of their masters” (Matthew 15:27). Sheep are in sheepfolds outside the house whereas dogs enjoy closer proximity to the master who could also be the Good Shepherd. The Canaanite woman chose wisely thus Jesus praised her, “O woman, great is your faith!” (5:28) As Gentiles, we are thankful to this Canaanite woman who has won for us a place in the Kingdom of Heaven!

But why among all animals did Jesus “proposed” dogs? What was in Jesus’ mind? We need to go back to the context. Previously, the Pharisees and scribes from Jerusalem came to accuse Jesus of allowing His disciples to break the tradition of the elders (15:1-2). Showing His mercy, Jesus taught them the true meaning of cleanliness and yet antagonized them. Giving them some space to learn the lesson, Jesus withdrew to the region of Tyre and Sidon (15:21) leading to this encounter with the Canaanite woman. This reminds me of what happened to Confucius when he left his native state, toured around different states with disciples to sell his political ideals. The mandarins feared that the dukes would buy Confucianism thus shaking up their shares of power. With obstacles put up by those intermediaries, Confucius was rarely successful in advocating his political ideals.

One day while on their way to Zheng鄭, Confucius was separated from his disciples. He stood alone at the east gate of the city’s outer wall. A Zheng native told Zigong子貢, one of the disciples, that he saw a man at the east gate … exhausted and out of luck like a homeless dog. When Zigong reported to Confucius what the Zheng native had said, Confucius joyously agreed!「孔子適鄭，與弟子相失，孔子獨立郭東門。鄭人或謂子貢曰：『東門有人…纍纍若喪家之狗。』子貢以實告孔子。孔子欣然笑曰：『…然哉！然哉！』」(House of Confucius, Shiji 史記‧孔子世家#25). Both Christ and Confucius suffered similar treatments when they tried to proclaim a brave new world to their contemporaries. Probably this is the fate of all messengers of the truth. Of course, Confucius was not Christ. Confucius was a salesman travelling around while Christ was a master rejected by the “lost sheep” of His own house! John says it well, “He came to what was His own, but His own people did not accept Him” (John 1:11)! I speculate that Christ, who embraces all humanity, was musing over Confucius’ acceptance of the experience as a homeless dog when the Canaanite woman sought His help. Previously a scribe expressed his wish to follow Christ. Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head” (Matthew 8:20). Jesus knows that a far worse fate than a homeless dog was waiting for Him!

The woman was a Canaanite. Why did she address Jesus as “Son of David” (Matthew 15:22), a Jewish Messianic title? She should be worshipping pagan idols and not Yahweh! Perhaps she had heard of Jesus’ healing miracles but how likely had she met Jesus before? Very unlikely! This encounter in Tyre and Sidon was very likely the first. How would she recognize Jesus? I suppose even biblical scholars might not even have any clues but Jesus surely knew how and why! When this woman persistently begged Him for the third time, I’m sure Jesus was able to experience the woman’s motherly love towards her suffering daughter. Thus perhaps out of irony or handiness, the Master & Jewish Messiah who was rejected by the lost sheep of the house of Israel, Jesus put forth the image of dogs before the woman and let her, like the scribe mentioned above, choose whether she would accept His salvation!

When we read this Matthew narrative of the incident, we must bear in mind his Jewish mentality. For example in the first reading today, Isaiah’s language was very Jewish. Yahweh has expressed His desire through Isaiah to embrace all humanity, both the Chosen People and the Gentiles, “For my house shall be called a house of prayer for all peoples” (Isaiah 56:7c). What is expected of the Gentiles? “And foreigners who join themselves to the Lord, to minister to Him, to love the name of the Lord, to become his servants --- All who keep the sabbath without profaning it and hold fast to my covenant, them I will bring to my holy mountain” (56:6-7a). Confucius for one and Chinese in his period of time knew not the Lord. How could they join themselves to and minister to the Lord? They knew no Sabbath and the Old Covenant. How would they be able to meet the requirements listed above?

I would say that since the Jews were and we Christians are the Chosen People, they and we have entered into the Covenant as representatives of all humanity. Since as Gentiles or before our baptism, we did not know the letters of the Law such as keeping the Sabbath holy, nor do we love the name of a Person, we Gentiles should be blameless as long as we follow the spirit of the Law! Moreover, we can also become His servants in ways appropriate to our cultures and civilizations and minister to Him! Now that we have entered the house of the Lord, let us not become “lost sheep of the house of God” through establishing our own traditions, putting all our energies in maintaining them and consequently kicking the master of the house out, making the merciful Lord of heavens and earth a homeless doG! Amen!
God bless!

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2020 Reflection
Picture Credit: wiktionary.org

Who Else If Not Me? 捨我其誰？

Nineteenth Ordinary Sunday, Year A
Theme: Who Else If Not Me? 捨我其誰？

Each of us is unique and thus our paths to salvation/justification/sanctification, whichever way you like to label it, are unique. Some attain sanctification through heroic martyrdom “Whoever loses his life for my sake will find it” (Matthew 10:39b), while others lead a contemplative and uneventful life which the Lord also approves (Luke 10:42). However, there are many Martha-like people who would be proud of their own diligence and would complain about the lack of commitment of others. Similarly, our progresses on the sanctification paths would also be different. While some “forgetting what lies behind but strain[ing] forward to what lies ahead” (Philippians 3:13b), others tarry around to explore different possibilities. However, there are many people like those self-righteous Pharisees who would be proud of their own piety and would despise the “sinners” (Luke 18:11-12). That is why the Lord advises us to suspend our judgment on others, “Stop judging, that you may not be judged” (Matthew 7:1). Alas! How difficult it is not to judge!

The other day I had the opportunity to share with some parishioners my personal objections to the practice of environmentally friendly funerals in the form of scattering the ashes in the sea or designated memorial gardens. I was amazed that many of the parishioners do not know the Church prohibits such practices and the reasons behind. An instruction published by the Congregation for the Doctrine of the Faith in August 2016 reads as follow. “In order that every appearance of pantheism, naturalism or nihilism be avoided, it is not permitted to scatter the ashes of the faithful departed in the air, on land, at sea or in some other way, nor may they be preserved in mementos, pieces of jewellery or other objects. These courses of action cannot be legitimised by an appeal to the sanitary, social or economic motives … When the deceased notoriously has requested cremation and the scattering of their ashes for reasons contrary to the Christian faith, a Christian funeral must be denied to that person …” (Ad resurgendumm cum Christo, #7-8).
So what Christian faith is offended so much so that even a Catholic would be denied the dignity of a Christian funeral? The Church always prefers burial because “burial is above all the most fitting way to express faith and hope in the resurrection of the body”. She insists on defending the continuous identity of the deceased. The document continues, “to show the great dignity of the human body as an integral part of the human person whose body forms part of their identity” and to fight against “erroneous ideas about death, such as considering death as the definitive annihilation of the person, or the moment of fusion with Mother Nature or the universe, or as a stage in the cycle of regeneration, or as the definitive liberation from the prison of the body”. (ARC #3)

I quote this in details because I believe many parishioners buy the idea of environmentally friendly funerals promoted by the government and are ignorant of the Church’s position. They have been misled by the candy coating of “environmental friendliness” and do not know the economic incentive behind such a policy. Forget about economy and theology, I think the government is silly in promoting such kind of funerals when at this crucial moment building up a sense of belonging to this city is of top priority! When ashes are scattered in the sea, how would the descendants of the deceased gather somewhere in this city together to remember their ancestors?

When even believers are misled by propagandas, what about those who do not have Christ’s truth to defend themselves? There are simply too many atheists, popular entertainers, multi-national corporations and respectable scientists etc. whose aim is to publicize their agendas and to fatten their pockets! Scientists put up an objective front and emphasize experimental evidences to criticize religions as irrational. But nowadays, researches which are not lucrative will not be sponsored by entrepreneurs. How objective such researches could be. On the other hand, corporations invest huge budgets in commercials to persuade people to spend money on their products. They are also eager to sponsor popular stars to become idols in order to set up a farm of faithful followers to milk them of money. How hard it is for modern Christians to stick to their Christ who does not promise them any wealth nor health!

When I pass judgment on my fellow parishioners and non-believers, I have to remind myself that “pious Christians” would easily fall prey to a grandiose self-image: “I’m the only truly pious Christian before God” and with this, those “pious Christians” bring themselves into troubles, putting their faith in tests! The Bible readings today illustrate it well. In the first reading, we read of God appearing to Elijah on Mount Horeb. Let’ review the background of this story.
Elijah was over-confident. He thought himself the only surviving prophet in Israel under Queen Jezebel. “I have been most zealous for the Lord … I alone remain …” (1 Kings 18:22; 19:10, 14) though previously Obadiah informed him that he had kept safe one hundred prophets of the Lord (18:13). Three years before, he proclaimed to King Ahab “During these years there shall be no dew or rain except at my word” (17:1); and left for Zarephath and stayed there for three years. Then at the Lord’s command, he returned to Israel to challenge the false prophets of Baal to pray for the end of drought which he had brought about. He won, thus proving that Yahweh was the true God. Then he incited the Israelites and together they butchered more than 450 false prophets of Baal. This angered Queen Jezebel who swore to kill Elijah. “Elijah was afraid and fled for his life …” (19:3). His over-zeal landed him on troubles and he had to flee for his life! In this context, God appeared to Elijah in today’s reading, but in the most unexpected manner. God was not in the glamour of the violent and strong wind that rent mountains, not in earthquake nor in fire but in “a light silent sound” (19:11-12). God is not only powerful (wind, earthquake & fire) but is also merciful (a light silent sound). Yahweh shows His mercy when the evil Ahab repented of the death of Naboth. God spares Ahab and stayed the punishment after his death (21:29). It seemed that Elijah had not understood the mercy of God. Later, King Ahaziah, son of Ahab, sent fifty men to arrest Elijah. To prove that he was a man of God, Elijah called fire down from heaven to consume the company of fifty men and their captain (2 Kings 1:10). Elijah did it a second time (1:12)!

Probably it was a personality defect that Peter made similar mistakes in the gospel reading today. In fact, Peter didn’t have to go all the way out to meet Jesus on the waves. Jesus was walking towards them and they could simply wait! Perhaps he felt a need to prove himself worthy of being the leader of the Twelve! On his way walking on the waves towards Jesus, Peter became frightened; and began to sink (Matthew 14:30). Jesus extended His hand to save him. Another similar event happened later when after Jesus’ arrest Peter followed behind up to the courtyard of the High Priest (26:58) and ended up denying Jesus three times. Again, Peter didn’t have to put himself into such a treacherous situation but he literally walked right into the lion’s lair. I wonder what prompted him to risk his life and be humiliated among all the followers. Was Peter loyal or imprudent or in need of proving his worth? It doesn’t matter. The most crucial thing is the mercy of God. “The Lord turned and looked at Peter; and Peter remembered ..He went out and began to weep bitterly” (Luke 22:61-62). Peter had fallen many times and with his frailty, “once you have turned back, you must strengthen your brother” (22:32).

Beloved brethren! Let us embrace our frailties as well as others’. Pray that we don’t desire to judge but to beg for the mercy of the Lord. Amen!

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Picture credit: Curriculum Nacione
2020 Reflection

Have We His Glory In Our Heart? 祂的光榮在我們心中嗎？

Feast of the Transfiguration of the Lord, Year A
Theme: Have We His Glory In Our Heart? 祂的光榮在我們心中嗎？

Like all of us, Matthew was not an eyewitness at the Transfiguration. In other words, Matthew had not seen the glory of the Son of God together with Moses and Elijah. That probably explains why when the risen Lord appeared to the eleven disciples on a mountain in Galilee before the Great Commission and the Ascension, some of them doubted (Matthew 28:17b). Yet, that didn’t disqualify Matthew from the joy of finding himself “worthy to suffer dishonour for the sake of the name” (Acts 5:41) and from his subsequent martyrdom. Our faith comes from the gospel to which the Apostles bore witness and proclaimed, the prophetic message inspired by God (2 Peter 1:21b). In the second reading today, Peter, the Prince of the Apostles, exhorts us to pay attention to this gospel, “as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts” (1:19b). In other words, the gospel is a light rising and shining in the darkness of our hearts. Sooner or later, this light will glow brilliantly like what happened at the Transfiguration. Now, the question becomes whether the glory of the Son of God is rising and shining in our hearts, motivating us to move ahead towards our sanctification and salvation. Let us meditate on this glory in this Feast of Transfiguration.

How does Matthew make use of the term “glory” in his gospel? Let’s bear in mind that “glory” and “honour” usually go hand in hand in biblical passages when you do a search. They are nearly synonymous. In the case of Matthew, most of the time, he refers to worldly glories, e.g. the glory of the kingdoms of the world (Matthew 4:8); the glory of men (6:2); the glory of Solomon (6:29). When he mentions the glory of the Son of Man, he was rather vague. In narrating what was happening during the Transfiguration in which he was absent, Matthew could only conjure up his imagination, saying, “His face shone like the sun and his clothes became white as light” (17:2). We should bear in mind also that Jews believed that nobody could see God and live (Exodus 33:20). Even in the first reading today, Daniel could only mention the clothing and the hair on the head of “the Ancient of Days”, and not His face (Daniel 7:9) Therefore, seeing the face of God and live to tell people is only possible in Christianity!

Let’s consider the other Synoptic Evangelists. In the case of Mark, he does not mention Jesus’ face at all (Mark 9:3) focusing on the clothes only while Luke only says “his face changed in appearance” (Luke 9:29a) without making use of the imagery of the brightness of the sun. All three were not eye-witnesses and the ways they narrate strongly suggest that each Evangelist has their own agenda in mind. In the case of Matthew, he applies similar description to the angel who rolled away the stone blocking the entrance to Jesus’ tomb on the first Easter Sunday, “His appearance was like lightning and his clothing was white as snow” (Matthew 28:3). Perhaps Matthew is trying to illustrate what Resurrection means with the Transfiguration. When Jesus foretold for the first time His Passion and Resurrection, the Apostles were not ready to accept the death of their Master (16:22). Thus, Jesus tried to strengthen the faith of the core group with Transfiguration, telling them not to worry about suffering and death through which glory and honour would come.

Moreover, this is the limit Matthew has in narrating things in the heavenly supernatural realm. And it is exactly our limitation as well, an intrinsic limitation of human language to describe the spiritual realm. Historically, only a handful of mystics have the grace to gain access to the heavenly realm. For example, once Paul shares his own experience, saying, “I know someone in Christ who, fourteen years ago … was caught up to the third heaven” (2 Corinthians 12:2). Paul does not write much of his own mystical experiences probably because he does not find it beneficial for his readers. Most of us don’t have this grace to experience those mystical encounters. So how do we overcome this limitation? Perhaps John the beloved disciple might help us because he is the only other author in the Bible to make use of the imagery of a face shining like the sun, “Then I saw another mighty angel … his face was like the sun and his feet were like pillars of fire” (Revelation 10:1). Even the face of a mighty angel shines like the sun, how immensely brighter would the face of the Son of God be. In fact, Jesus Christ would be the source of light in heaven. John says, “The city [new Jerusalem in heaven] had no need of sun or moon to shine on it, for the glory of God gave it light, and its lamp was the Lamb” (21:23). In heaven this light/glory is eternal and John’s vision suggests that the glory is the Lamb! John shows us “end-product”. How does it come about? Indeed, without Passion there wouldn’t be Resurrection. So, John links Passion and Resurrection by reminding the readers of another Old Testament symbol, the bronze serpent (John 3:14-15).
[As a digression: Confucianism offers similar teachings. “故天將降大任於是人也，必先苦其心志，勞其筋骨，餓其體膚，空乏其身，行拂亂其所為，所以動心忍性，增益其所不能。When Heaven is about to confer a great office on any man, it first exercises his mind with suffering, and his sinews and bones with toil. It exposes his body to hunger, and subjects him to extreme poverty. It confounds his undertakings. By all these methods it stimulates his mind, hardens his nature, and supplies his incompetencies” (Gaozi II, Mengzi).] So, we shouldn’t take chances to attain glory without sustaining pains and sufferings!

We need to explore deeper how John deals with the concept of glory because we shall partake in the Lord’s glory in heaven. How can we not know what we are entitled to? John always mentions “glory” in Jesus’ miracles. For example, the first miracle in Cana (John 2:11) and the resurrection of Lazarus (11:4, 40). Thus, the glory of God is powerful, life-giving and is more than honour. In the High Priest’ Prayer, Jesus says, “And I have given them the glory you gave me, so that they may be one, as we are one” (John 17:22). What exactly is the glory which Jesus has given us? John has given us the answer at the beginning of his gospel. He says, “… and we saw His glory, the glory as the Father’s only Son, full of grace and truth” (1:14b) In short, we shall partake in the grace and truth of Lord Jesus Christ and they can be powerful!

Finally, we have to ask ourselves again and again. Have the grace and truth of the Lord been awaken in our hearts? Though each of our journeys of sanctification is unique, there should be some common denominators, viz. prayers, bible studies, sacraments and service!
Brethren! Let’s invoke the Holy Spirit to restart the glory of the risen Lord in our hearts, move us ahead to proclaim the gospel of reconciliation so that all tongues shall praise the glory of the Father (Matthew 5:16). Amen.
Picture Credit: ncronline.org

洗者若翰纔是天國中最小的 John the Baptist Is The Least in the Kingdom of Heaven

天國系列（六）
洗者若翰纔是天國中最小的（瑪14:1-12）

今天我們讀了洗者若翰的殉道事跡，讓我們默想這位耶穌基督的先驅在天國的地位。
在顯聖容後，耶穌基督曾引用先知書（拉3:23），向門徒宣稱洗者就是厄里亞（瑪17:12）。洗者被黑落德囚禁時，曾派門徒詢問耶穌，祂是否要來的那一位（11:3）。之後，耶穌基督在群眾前公開稱讚洗者說：「我實在告訴你們：在婦女所生者中，沒有興起一位比洗者若翰更大的；但在天國裡最小的，也比他大」（11:11）。

洗者若翰的確偉大，且看，他在母胎時，已經獲得天主子的拯救，洗去原罪而充滿聖神，在母腹中雀躍（路1:41）¹。雖然他所獲得的恩寵，不及聖母「始胎無染原罪」的恩寵偉大，但正如耶穌基督的定性，洗者已經是「後無來者」可以媲美的了！ 作為耶穌基督的先驅，我們稱洗者若翰為「舊約的最後一位先知」，即新約以前天主的最後一位代言人。他的任務以殉道告終，他以死見證的是十誡，而不是耶穌基督。雖然洗者是「後無來者」的偉大，但可惜他仍不及天國裡最小的一位幸福，未能在死前親眼見證天主的國帶著威能降來（谷9:1），即耶穌基督的復活！

親愛的諸位，讀福音時，我們應該小心，不要被世俗的「大小」觀念衝昏頭腦。要知道福音的精神在於服事他人、造就他人（路22:26）。洗者若翰服事猶太人，向他們宣講悔改；為他們洗禮，預備他們的心靈，迎接默西亞的來臨。他更為耶穌基督施洗，以「完成全義」（瑪3:15）。耶穌基督的首批門徒中，也有來自洗者的門徒，例如若望和安德肋（若1:40）。因此洗者在造就猶太人方面，功不可抹！我們可以否定洗者若翰是天國的一員嗎？當然不可以。既然我們可以肯定洗者若翰是天國的一員，而且他比天國裡最小的還要小；順理成章，洗者若翰纔是天國裡最小的了！
聖若翰洗者，為我等祈！亞孟。
¹就「洗者若翰出生時便沒有原罪」的問題，程明聰神父有更詳細的解說。
問問程神父
生命恩泉
圖片鳴謝：en.wikipedia.org

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Kingodm of Heaven Series (VI)
John the Baptist Is The Least in the Kingdom of Heaven (Matthew 14:1-12)

Today we read of the martyrdom of John the Baptist. Let us meditate the status of this forerunner of Jesus Christ in the Kingdom of Heaven.
After the Transfiguration, Jesus Christ quoted the prophet (Malachi 3:23) to identify the Baptist as Elijah (Matthew 17:12). When the Baptist was imprisoned by Herod Antipas, he sent his disciples to ask Jesus whether He was the one who was to come (11:3). Afterwards, Jesus praised the Baptist in public, “Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he”(11:11).

John the Baptist is great indeed. Look, while he was still in his mother’s womb, he had already obtained the salvation of the Son of God, had his Original Sin removed and was filled with the Holy Spirit and leaping in joy (Luke 1:41)². Although the grace he has received cannot be compared to that of the BVM’s immaculate conception, nobody after John the Baptist is comparable to him as declared by Jesus Christ Himself!

As the forerunner of Jesus Christ, John the Baptist is also called “the Last Prophet of the Old Testament” by us. Which means he is the last spokesman of God before the New Testament. He accomplished his mission in martyrdom. With his death, he bore witness to the Ten Commandments and not to Jesus Christ. Although nobody after the Baptist is greater than him, he is less blessed than the least in the Kingdom of Heaven because he was not able to see the Kingdom of God come in glory (Mark 9:1), namely the resurrection of Jesus Christ!

Beloved Brethren! Don’t be fooled by the secular “great/small” dichotomy when we study the gospels. Beknown that the spirit of the Gospel is to serve and to edify others (Luke 22:26). The Baptist served the Jews by preaching repentance to them. He baptized them to prepare their hearts to receive the Messiah. He even baptized Jesus Christ to fulfil all righteousness (Matthew 3:15). Among the first batch of Jesus’ disciples were the Baptist’s disciples, such as Andrew and John (John 1:40). Therefore, the Baptist’s effort in building up the Jews is indispensable! Can we deny John the Baptist a place in the Kingdom of Heaven? Of course we cannot! Since we’re certain that John the Baptist is a member of the Kingdom of Heaven whose least member is greater than him, logically, John the Baptist is the least of the Kingdom of Heaven!
St. John the Baptist. Pray for us. Amen.
²Fr. Francis Ching has a more in-depth explanation at
Ask Fr. Francis

成見使我們與天國為敵 Prejudice Makes Us Enemies of the Kingdom of Heaven

天國系列（五）
成見使我們與天國為敵（瑪13:54-58）

我們在今天的福音，可以看到障礙人接受天國的其中一個因素：就是對別人的成見！可惜要改變人的成見是十分困難的。
我們總是帶著過去的經歷，與別人交往。過去愉快的經歷，使我們很快便找到對我們有利的事物；過去痛苦的經歷，使我們避免重蹈覆轍。憑經驗，我們可以不費吹灰之力，完成一個鑒別評估，完成一件任務。這樣做例行事務時是非常有效率的，但遇上新的事物，或者舊的事物起了變化時，這樣做卻帶來不少障礙和不利。我們對釋囚、對清潔工人或者外傭總帶有幾分成見，他們很難獲得市民大眾的尊敬。因為在大部份人的心目中，囚犯是壞人，囚禁他們是他們罪有應得…市民不會理會他們是否已經改過，從新做人！清潔工人是低技術的人，「低端人口」，對社會貢獻不大…外傭始終非我族類，不能信任…

就這樣，我們不但握殺了別人成長發展的機會，而且我們自己亦喪失了豐富自己生命的機會！不是嗎？連耶穌基督在自己的家鄉，「因為他們不信，沒有多行奇能」（瑪13:58）。難道是耶穌基督的損失嗎？主基督曾忠告我們，祂會臨現在低下階層人士之中、在受助人士之中、在邊緣化了的人士之中（25:40）…當我們被成見蒙蔽，錯過與主基督交往的機會，豈不是損失慘重嗎？

另一方面，天主對罪人慈悲，不願看見惡人喪亡，喜歡他們離開舊道而得生存（則18:23）。我們卻唱反調，拒絕給人成長發展的機會，顯然我們不信任天主有能力轉化他們，我們豈不是與天主作對嗎（宗5:39）？我們擔當得起嗎？
親愛的兄弟姊妹，求天主聖神，那位真理與愛德之神，把我們從成見中解放出來，以獲得生命，更豐盛的生命（若10:10）罷。亞孟！
生命恩泉
圖片鳴謝：thegospelforyou.com

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Kingdom of Heaven (V)
Prejudice Makes Us Enemies of the Kingdom of Heaven (Matthew 13:54-58)

In today’s gospel, we are able to see one of the obstacles preventing people from accepting the Kingdom of Heaven: prejudices against others! Regrettably, it is extremely difficult to remove prejudices.
We always carry with us past experiences to interact with others. From happy experiences, we can quickly identify things and situations beneficial for us while painful experiences will prevent us from repeating the same mistakes. With experiences, making an assessment and accomplishing a mission is just a piece of cake. It is a very efficient way to deal with routines but when we encounter a totally new situation or when we find ourselves in old situations which have changed, following routine procedures will become disadvantageous. To a certain extent, we all carry some prejudices against discharged inmates, out-sourcing janitors and domestic helpers etc. It is difficult for them to command respect from citizens in general. Most of us think that inmates are wicked. They deserve to be imprisoned … Common citizens don’t care whether they have turned a new leaf! Janitors are low-skilled people belonging to the low-end population. Their contribution to the society is negligible … Domestic helpers are aliens and therefore cannot be trusted …

In this way, not only have we deprived them of opportunities for growth, but we ourselves have lost an occasion to enrich our lives! Haven’t we read that even Jesus Christ “did not work many mighty deeds there because of their lack of faith” (Matthew 13:58)? Could we count it as Jesus’ loss? Lord Jesus has advised us that He would be present among the low-end population, the needy and the socially marginalized (25:40) … When we’re blinded by prejudices, missing the opportunity to encounter Lord Jesus, who would suffer heavy casualties?

On the other hand, God shows mercy to sinners and does not enjoy seeing the wicked perish. He rejoices in seeing them turn from their evil way and live (Ezekiel 18:23). When we say nay and refuse to give people an opportunity to grow, obviously we have no trust in God’s power to transform them. Aren’t we fighting against God (Acts 5:39)? Can we bear the brunt?

Beloved brethren! Invoke the Holy Spirit, the Spirit of Truth and Charity to liberate us from prejudices so that we might have life and have it more abundantly (John 10:10). Amen!

天國是罪人的天國 There Are Sinners In the Kingdom of Heaven

天國系列（四）
天國是罪人的天國（瑪13:47-52）

傳統以來，教會喜歡以「諾厄方舟」自居。她是人心險惡、波濤洶湧的人海中的一條船，拯救眾生。我認為這個象徵並不恰當，因為「諾厄方舟」是一艘封閉的，在波濤洶湧的大水中的救生艇、避難船。因為資源所限；況且方舟已經滿座，倘若勉強加入新成員，恐怕會連累全船的人。所以諾厄一家並沒有向快要溺斃在大水中的同胞，伸出援手，拉他們進入方舟！這行為絕對違反了教會的傳教使命，和教會是「至公」的特徵。耶穌基督提出的比喻，較為恰當，那就是今天所讀的「漁網的比喻」。

漁網是漁夫謀生的重要工具之一，漁船是另一件不能或缺的工具。沒有漁船運載漁夫和他們的工具出海，漁網在陸地上怎能捕魚呢？那麼，在「漁網」的比喻中，「天國」是怎麼樣的一件「工具」呢？

首先，漁網是「開放」的，網羅水中所有的生物甚至垃圾。同樣，這個「天國」聚集所有的人，好人和壞人都聚在一起。倘若「海」象徵整個「世界」，漁網就是比世界小的一個單位。除了「普世教會」外，應該沒有更適當的選擇了。的確，正如「漁網」捕獲各種的海中生物和垃圾，同樣普世教會內聚集了來自各民族、說各種語言的聖人和罪人。

至於「網一滿了，人就拉上岸來，坐下揀選」（瑪13:48），怎樣理解呢？「網一滿了」象徵「時代的終結」，世界的末日；那時就是天主揀選判別好人和壞人的時候了。在「漁網的比喻」中，天父會先揀選惡人，加以懲罰（13:50，13:42）；與「莠子比喻」不同，「漁網比喻」沒有提及天父與義人，共享光榮福樂（13:43）！而且很有趣，這個先後次序與【瑪竇福音第廿五章】所描述的公審判的次序相反，未知內裡包含了甚麼玄機？

各位親愛的讀者，倘若「漁網」就是「教會」，那麼，「漁船」又會是那一個機構呢？政府？銀行？學校？大家不妨默想和分享。
天主保祐
生命恩泉
圖片鳴謝：bibleportal.com

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Kingdom of Heaven (IV)
There Are Sinners In the Kingdom of Heaven (Matthew 13:47-52)

Traditionally the Church likes to apply the symbol of “Noah’s Ark” on herself. She is a life-boat on the turbulent sea of scheming and wicked hearts to save drowning souls. I think this symbol is not appropriate because Noah’s Ark is an enclosed vessel in the Deluge. Resources were scarce and it was already fully housed. Had Noah tried to save a few more souls, the whole vessel would have been overloaded and perished. Thus, Noah’s family did not extend a helping hand to pull their fellow human beings into the Ark! This action contradicts absolutely the evangelization mission of the Church and her Catholic characteristics. I think the Parable of the Net which Jesus Christ narrates today is more appropriate.

The Net is one of the essential tools for fishermen. The other one is their Boat. Without the boat which carries the fishermen as well as their tools to sail on the sea, how can a net catch fish on land? Then in the Parable of the Net, what kind of a tool is the Kingdom of Heaven?

First of all, the Net is open. It rounds up all sorts of living things as well as trash. Similarly, the Kingdom of Heaven gathers all peoples, the righteous as well as the wicked. If the sea symbolizes the world, the Net is a smaller unit than the world. What else if it is not the Universal Church? Indeed, just as the Net collects all sorts of living things as well as trash in the sea, the Catholic Church also gathers from all peoples and all tongues saints and sinners.

How do we interpret “When it is full they haul it ashore and sit down to put …” (Matthew 13:48)? “It is full” symbolizes “the end of this age / the end of the world” which is the time God will elect and judge the good from the wicked. In the Parable of the Net, the Father will send angels to separate the wicked from the righteous and punish the wicked (13:50, 13:42). Unlike the Parable of the Weeds, the Parable of the Net does not say that the righteous will be gloried (13:43)! Here is a point for further meditation: The sequence in the Parable of the Net is the opposite of the Parable of Sheep and Goat in Matthew 25. I wonder what the significance is!

Beloved readers. If the Net is the Church, then what social institution is the Boat? Government? Banks? Schools? Try to meditate and share.
God bless!

朝聞道 In the Morning Hear The Way

天國系列（三）
「朝聞道」（瑪13:44-46）

今天的兩個天國比喻，越默想，越津津有味！
先談「珍珠的比喻」，它比較簡單直接，容易明白。

「完美的珍珠」象徵「真理」、象徵「天國的奧秘」；「尋找完美珍珠的商人」象徵「有心求道的人」。把比喻直接翻譯，便會得到：「天國又好像一個有心尋找『真理』的人，他一找到『真理』之後，便心滿意足，其他的一切都變得毫無價值了，何妨放棄所有的一切，包括自己的生命來換取、印證這『真理』呢？」（瑪13:46）
正如孔子豪邁地教導說：「朝聞道，夕死可矣。」（論語‧里仁）；孟子又以精密的邏輯推論說：「魚，我所欲也；熊掌，亦我所欲也。二者不可得兼，捨魚而取熊掌者也。生，亦我所欲也；義，亦我所欲也。二者不可得兼，捨生取義者也。」（孟子‧告子上）儒家思想與耶穌基督的教訓，真是不謀而合！倘若要挑剔它們的分別，就是耶穌基督注重的是人的本身；而儒家思想卻注重培養人類高尚的道德情操！

「寶貝的比喻」有點曲折，既然找到了「藏在地裡的寶貝」，為甚麼多此一舉，把它再一次埋藏起來呢（瑪13:44）？其實，這個比喻指出，尋求真理的人必須付出努力，纔能把真理發掘出，所以不能心存僥倖。而且，不要以為找到真理，便是天下無敵，沒有人能挑戰。要知道有些人還沒有足夠的心理準備，接受真理。他們可能會拒絕接受真理，甚至迫害、殺害宣講真理的人。所以耶穌出道之前，天主派遣洗者若翰做前驅；耶穌出道之後，祂亦遇上不少拒絕真理，並與祂對抗的猶太宗教權貴！

所以尋求到真理的人，不可急於炫耀發表；反而「買了那塊地」，即是「擴大探索的範圍」，更深入地尋求更多相關的真理。「寶貝的比喻」注重求道者的心態：既不可心存僥倖，更要沉著氣，謙虛地不斷探索。
天主保祐！
生命恩泉
圖片鳴謝：en.wikipedia.org

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Kingdom of Heaven Series (III)
In the Morning Hear The Way (Matthew 13:44-46)

The more we meditate the two parables today, the more we relish the mystery of the Kingdom of Heaven!
Firstly, let’s talk about the Parable of the Fine Pearl which is simpler, more direct and easier to understand.

“Fine Pearl” symbolizes “Truth” which is the “Mystery of the Kingdom of Heaven”. The “Merchant searching for fine pearls” symbolizes someone who sincerely searches for the truth. Rendered literally, we have “The Kingdom of Heaven is somebody who sincerely searches for the truth. Once he obtains it, he is completely satisfied. The rest becomes worthless and he has no regret forsaking everything including his life in exchange for, or bear witness to the truth” (Matthew 13:46).
Confucius teaches valiantly, “In the morning hear the truth, in the evening die without regret” (Li Ren, the Analects). Mencius deduces with meticuous logic, “I like fish, and I also like bear’s paws. If I cannot have the two together, I will let go the fish and take the bear’s paws. I like life and I also like righteousness. If I cannot have the two together, I will let go life and choose righteousness” (Gaozi I, Mengzi). The teachings of Confucianism are essentially compatible with Christianity! If you want to split hair to contrast the two, I would say Jesus Christ focuses on the person per se while Confucianism focuses more on building up the nobility of a moral person!

The Parable of the Hidden Treasure is a bit complicated. Wouldn’t it be redundant to hide the treasure again once you find it (Matthew 13:44)? In fact, this parable points out that unearthing the truth takes effort. Opportuntity only visits those who are prepared. Moreover, don’t ever dream that you’re invincible once you have unearth the truth. Beknown that some people are not psychologically ready to accept the truth. They may reject the truth, even persecute and kill the messengers, i.e. those who proclaim the truth. Therefore before Jesus, God sent John the Baptist as the forerunner. During His public ministry, Jesus Christ also met a lot of Jewish religious authorities that opposed Him!

Therefore, it is unwise of those who have found the truth to show off quickly. Rather, they should “buy that field”, that is to extend the range of research and to dig deeper for more related gems. The Parable of the Hidden Treasure focuses more on the attitude of the seeker of the truth. There is no fluke on earth. The seeker needs to explore patiently, humbly and unceasingly.
God bless!

天國無疆界 Royaume des Cieux Sans Frontière

天國系列（二）
天國無疆界（瑪13:36-43）

比喻是一些簡單易明的故事，有它們的局限性，因此祇能表述真理的某些部份。在常年期第十六主日，福音記載了耶穌基督用「莠子的比喻」來講述「天國」的奧秘（瑪13:24-30）；今天祂解釋當中事物所象徵的意義（13:37-43b），大家可以自己閱讀理解。我倒想在這裡反省耶穌基督沒有解說的事物，或許可以拾獲一些寶貝，也未可知！

首先，故事發生在「主人的田裡」（13:24），驟耳聽來好像包含了「地域、界限」的觀念，難道「天國」有「疆界」嗎？當然沒有！天主創造了整個可見與不可見的宇宙，所以，祂的管治權包羅萬有，超越了任何疆界。所謂「普天之下，莫非王土；率土之濱，莫非王臣。」（詩經‧北山）注意，我在斷章取義！【聖詠】說得最清楚：「我若上升於高天，祢已在那裡；我若下降於陰府，祢也在那裡」（詠139:8）。除了物理的空間外，還有心理上的空間。古今中外，也會用「田地」來象徵心靈。它是一片更深廣遼闊的空間，所以【聖詠】的作者這樣說：「上主，祢鑒察了我，也認清了我…祢由遠處已明徹我的思考…我的舌頭尚未發言，上主，看，祢已經知悉周全」（139:1b-4）。的確，天主願意所有的人都得救，並得以認識真理（弟前2:4），既然天主無處不在，並且因為祂願意所有人得救，祂無微不至地照顧著祂所創造的萬物和人類，所以「天國」是沒有「疆界」的。

「莠子比喻」的主題，指出天主在今世終結前，容許惡人存在，准許惡事發生。因此，我們面對發生在我們四周的罪惡時，固然應該哀慟（瑪5:4），但不可因此而懷疑天主對人類的慈愛，失去了得救的希望。因為天父喜歡以痛苦激發我們的潛質，藉挫折培養我們的堅忍。世界是充斥著各種罪惡，國家如是，教會亦不會例外。

親愛的諸位，在你們的眼中，今天的教會醜聞纏身，但請不要對耶穌基督的慈愛，失去信心和希望，離開祂的新娘。
天主保祐！
生命恩泉
圖片鳴謝：jw.org

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Kingdom of Heaven Series (II)
Royaume des Cieux Sans Frontière (Matthew 13:36-43)

Parables are some simple stories which are easy to understand. They have limitations and therefore can tell only some parts of the truth. On the Sixteenth Ordinary Sunday, the gospel passage tells us that Jesus Christ makes use of the Parable of Wheat and Weeds to narrate the mystery of the Kingdom of Heaven (Matthew 13:24-30). Today He explains what the images symbolize (13:37-43b). I’m sure all of you are able to understand the Lord’s explanation. Therefore, I would rather meditate on what Jesus Christ has not explained. Perhaps we may be able to unearth some more gems!

First of all, the story happens “in his field” (13:24). It sounds as if it is carrying the concept of “border and territory”. Does the Kingdom of Heaven have border(s)? Of course not! God created all the visible and invisible things in the known universe. Thus, His sovereignty embraces all and transcends all boundaries. Allow me to quote out of context, “Under the wide heaven, isn’t all the king’s land? Within the sea-boundaries of the land, aren’t all the king’s servants?” (Bei Shan, Book of Poetry). The Psalter sings more plainly, “If I ascend to the heavens, you are there; if I lie down in Sheol, there you are” (Psalms 139:8). Other than the physical space, there is also the psychological one. Throughout all ages, all peoples deploy “the field” to symbolize the heart. It is a deeper, broader, wider and more comprehensive space. Earlier the Psalter sings, “Lord, you have probed me, you know me … you understand my thoughts from afar … Even before a word is on my tongue, Lord, you know it all” (139:1b-4). Indeed, He wills everyone to be saved and to come to knowledge of the truth (1 Timothy 2:4). Since He is omnipresent and because He desires all to be saved, He takes care of His Creation and men meticulously. Therefore, the Kingdom of Heaven has no borders.

The theme of the Parable of Wheat and Weeds tells us that before the end of this age, God allows the wicked to live and evil things to happen. Thus, when sins are happening around us, we should mourn (Matthew 5:4) but we should not thus doubt God’s mercy towards us and lose the hope of salvation. It is because the Father likes to stimulate our potentials with pains and to build up our endurance with frustrations. The world is infested with sins, so are the nations. The Church is not exempted.

Beloved brethren! In your eyes, may be the Church today is scanalized. Please do not lose faith and hope in the mercy of Jesus Christ and leave His Bride.
God bless!