殉道的價值 The Value of Martyrdom

基督苦難主日，丙年
主題：殉道的價值 The Value of Martyrdom

今天是「主受難的聖枝主日」，說起來有點兒累贅，於是我們簡稱之為「聖枝主日」。大家會好奇地問，既然是與聖枝有關，為甚麼今天的禮儀服式是紅色，而不是綠色呢？紅色一般象徵血或火，教會在慶祝殉道者；或者聖神的節日時，是用紅色的服式。所以今天慶祝的重點不在「聖枝」，而在主的流血受難。因此，一些神學專家喜歡稱之為「主受難主日」，而不是「聖枝主日」。

穿著紅色的服式，讓我聯想起婚禮所用的顏色！西式婚禮通常用白色，象徵了婚姻的純潔和神聖。但白色在中國的文化習俗中，卻是喪服的顏色；婚禮應該用紅色，不但有喜慶的意義，甚至有「沖喜」的作用！作為天主教徒，我們可以接受用紅色代表喜慶，但不能接受用紅色來「沖喜」的迷信！而我更喜歡以紅色象徵殉道的眼光來看待姻婚。婚姻生活是一種殉道的生活，這樣，婚姻的確是一件聖事！而中國的文化習俗，原來是可以「基督化」的！

為甚麼婚姻生活是一種殉道生活呢？讓我們來默想殉道的意義和價值，並且婚姻生活，如何活出殉道的精神。首先，「殉道者 martyr μάρτυς」一詞來自希臘文，是「見證」的意思；後來引申到指有些人犧牲自己的生命，為真理作見證、為理想而奮鬥的意思。儒家思想也有類似的教訓，例如：「朝聞道，夕死可矣」（論語‧里仁）。生命固然有價值，但「道/真理」比生命更有價值！此外，我們用「烈士」來表示那些犧牲自己生命讓其他人幸福的人，例如著名的「黃花崗七十二烈士」，他們都是為了推翻帝制，建立共和而獻出自己的生命。那麼，兩夫妻如何在姻婚生活中成為烈士/殉道者，犧牲自己的生命，讓其他人更幸福呢？而且婚姻生活，如何為真理、為理想作見證呢？現在，讓我們從我們信仰的根源，我們的主耶穌基督的受難中，看看祂如何犧牲自己，帶給世人幸福；並見證天父對世人的慈愛。

祇有兩部福音記載耶穌基督的誕生，而四部福音都記載了耶穌基督的受難經過，可見復活節比聖誕節更重要！天主子耶穌基督，服從天父的旨意（斐2:8），以新亞當的身份（格前15:45）死在十字架上，償還了亞當與及他的後代子孫，不服從天父的旨意所犯下的罪債。天主子犧牲了自己的性命，讓世人獲得更豐富的生命（若10:10b）！這就是殉道者的典範。兩夫婦在婚姻生活中，靠天主的助祐，生兒育女（創4:1）；他們把新生命帶來這個世界，帶給世界希望。生活在今天的商業社會中，為了維持生活水平，大部份的夫婦都有各自的事業。倘若要生兒育女，其中一位肯定要在一段不短的時間內，犧牲自己的事業，把時間、體力和精神，投放到兒女身上，使他們健康成長。這不是殉道是甚麼？

四位聖史記載的重點各有不同，描繪一個更立體的耶穌基督給讀者 。今年我們讀《路加福音》，且讓我們注意路加的一些「獨家報導」吧。第一，路加記載了耶穌基督的犧牲，比拉多和黑落德安提帕化敵為友（路23:12）。事緣當時比拉多失寵，凱撒貶他到猶大地方當總督。比拉多鄙視黑落德安提帕，因為他祇不過是一個傀儡王，大黑落德死後的一個猶大分封侯。安提帕當然不會賣帳，便處處與比拉多作對。比拉多不希望遺臭萬年，找到機會便推卸責任，把耶穌當做「禮物」送給安提帕（23:7）。安提帕這個狡猾的狐狸（13:32），當然明白這案件的嚴重性，戲弄完耶穌後，便把祂送返比拉多，作為「回禮」；釋出「善意」，以後一起合作，搜挖民脂民膏！耶穌的犧牲，不但讓罪人與天父修和，而且人與人之間，也有修和的機會！

在婚姻生活中，兩夫妻在姻親之間、在婆媳之間，經常成為「磨心」，當中的痛苦，有口難言。當然，沒有夫妻希望交上羅蜜歐與茱麗葉的悲劇命運，以自己的死，讓兩大家族修和。但這不就是婚姻生活中殉道的例子嗎？我們都是平凡的人，沒有甚麼轟轟烈烈的作為。祇要在生活中，學習耶穌基督的榜樣，「不論做甚麼，不從私見，也不求虛榮，祇存心謙下，彼此該想自己不如人；各人不可祇顧自己的事，也該顧及別人的事」（斐2:3-4），以這樣的心態履行天父的旨意，相信即便未能使姻親和睦，最少也可以減少不必要的磨擦，讓大家能更幸福地生活。

讓我們再默想多一個路加的獨家報導。另外兩部對觀福音都記載，同耶穌一起釘十字架的凶犯，也和群眾一樣譏笑耶穌（瑪27:44；谷15:32b），路加卻記載了一個「悔改的右盜」（路23:40-43）。他憑著信德，把希望押在耶穌基督身上。他在生命的最後一刻，獲得了天主子的許諾，「我實在告訴你：今天你就要與我一同在樂園裡」（23:43）。這位「悔改的右盜」，帶給世人，尤其是夫婦，一份希望！
生活在現代社會的夫婦，面對高企的離婚率，即使是王子與王妃的世紀婚禮，到頭來祇落得離婚收場。基督徒對婚姻能保持憧憬和希望，殊不容易，更遑論以自己的婚姻，為耶穌基督愛教會作見證呢？「右盜」有悔改的心意，承認自己罪有應得，更踏出一步，求耶穌基督「來為王時，紀念他」，他的身份，立刻由「強盜」，搖身一變成為「殉道者」，為真道服務、作見證，帶給罪人獲得永生的希望！夫婦之間，有悔改的心意嗎？有彼此寬恕的胸襟嗎？有愛配偶愛到痛的勇氣嗎？這不就是殉道嗎？

親愛的讀者，無論你是度獨身生活，還是婚姻生活，讓我們抱著殉道者的精神度我們的生活，帶給身邊的人更豐富的生命，我們便不枉此生了。亞孟。
天主保祐！

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2022反省
圖片鳴謝：ideogram.ai

基督是希望的緣由 Christ Is the Reason for Our Hope

四旬期第五主日，丙年
主題：基督是希望的緣由 Christ Is the Reason for Our Hope

「人獨處不好」（創2:18）是不爭的現實，即使是長期獨居的人，也必須遵守一些紀律，做對自己有益的事，否則便會陷入困境，甚至自取滅亡。獨居的人須要紀律，群居的人更加須要法律，公平地調解因群居所引起的資源分配上的糾紛。而且，一個人的能力有限，始終不及一個有規有矩地分工合作的團體的力量。所以說：「安息日是為人立的，並不是人為了安息日」（谷2:27）。但令人痛心疾首的，是擁有指揮權力的一少撮人，為了一己的虛榮或私利，濫用法律去搜刮民脂民膏，或者排除異己！

另一方面，天主以愛創造了可見的宇宙，讓祂以自己肖像所創造的人類，在那裡安居樂業，成長發展。可惜人類濫用了天主的恩寵，叛逆了造物主，陷入了不能自拔，萬劫不復的境地。出於對人類的憐愛，天主先與人類的代表以色列百姓訂立盟約，約束自己不可消滅人類；並賜給人類法律，指導他們重度充滿恩寵和喜樂的生活。另一方面，天主子親自降生成人，以受難死亡的方式，償還古往今來人類累積了的罪債。天主曾透過祂的代言人表述了祂的初心，說：「因為我不喜歡任何人喪亡─吾主上主的斷語─你們回心轉意罷！你們必得生存！」（則18:32）。若望宗徒經過半個世紀的默想後，寫下了以下的名句：「天主竟這樣愛了世界，甚至賜下了自己的獨生子，使凡信祂的人不至喪亡，反而獲得永生」（若3:16）。耶穌基督自己也清楚地表述自己的任務：「我不是為審判世界而來，乃是為拯救世界」（12:47b）。今天福音的故事，清晰地表述了天主子如何展示出天主對罪人的憐愛。

事緣在「帳棚節」─猶太人必須前往耶路撒冷朝聖的三大節日之一，還有「逾越節」和「五旬節」─耶穌趁朝聖人數眾多，便前往聖殿施教。今次的施教重點，在講論自己與天父的關係，和對遵守法律的不同態度。例如，梅瑟法律規定了「割損禮」，作為天主與以色列人之間的盟約標記（創17:11）；也規定了「安息日」是聖日，不可做任何工作（出20:10）。法利塞人為了滿全梅瑟的法律，即使在安息日也給人行割損禮（若7:23a）。但耶穌在安息日治病，使病人恢復健康，他們卻指控耶穌不守安息日（7:23b）！可見，耶穌不守法律是為人的益處，而法利塞人卻以法律來滿足自己的私利，排除異己！就在這個時候，「經師和法利塞人帶來了一個犯姦淫時被捉住的婦人，叫她站在中間」（8:3）。他們並不關心公義，或者那個犯姦淫婦人的死活；他們想利用這件案件，攻擊耶穌，陷耶穌在兩難中（8:4-6a）。倘若耶穌維持祂一貫的慈悲教導，祂便成為了反對梅瑟法律的人；倘若耶穌同意用石頭砸死這個淫婦，便自打嘴巴，說一套、做一套，往後便再不能服眾了，法利塞人便可以重奪在百姓心目中的地位！

福音說：「…耶穌卻彎下身去，用指頭在地上畫字」（8:6b）。福音沒有說耶穌在畫甚麼，留給了後世的讀者不少猜想的空間。但有一點是值得我們注意的，就是耶穌基督的沉默。【聖經】所描述的天主，絕對不是一個沉默的天主；即使不在地動山搖，雷霆雲霧之中發言，祂總會找代言人為祂傳遞訊息。但在現實世界裡，我們體會到的是另一回事。所以不少人對天主的沉默，發表意見。例如日本作家遠藤周作以日本基督徒面對幕府的鎮壓迫害時，天主沉默地沒有半點救助為題，寫了一本名為《沉默》的小說，後來製片商還拍攝過最少兩部同名的電影。身為天主子的耶穌基督，也有他沉默的時間，最明顯的，就是祂在十字架上三小時以上的受苦，即福音所說的「第六時辰到第九時辰」，祇說過不超過三分鐘的「架上七言」！即是說，當天主父，或者天主子耶穌基督在沉默的時候，祂可能在承擔著世人的罪過！

你知道那些病人是最難醫治呢？就是認為自己沒有病的人！作為人靈的良醫，耶穌基督要面對各式各樣的罪人。今天在祂面前的，是一個公開的罪人，那個淫婦；和一批隱藏的罪人，那些自以為義的「經師和法利塞人」。相信拯救那個淫婦並不難，經過這一次險死還生的遭遇，她還再敢犯姦淫嗎？今次她幸運遇上耶穌，下一次她未必再有機會了！但主耶穌可以怎樣醫治那些生活在有保障的環境中的經師和法利塞人的靈魂呢？倘若單憑一句「你們中間誰沒有罪，先向她投石罷」（8:7b），以理服人，說服到這班隱藏罪人放棄針對耶穌，世上何來那麼多沒有理性的紛爭呢？事實上，按梅瑟法律，「見證人應先下手，然後眾人纔下手將他處死」（申17:7a）；但法律並沒有要求那些投石的人「沒有罪」（22:20-25）。很明顯 ，天主子意圖改變遊戲規則，把「見證人」改成為「無罪的人」。這條件實在太苛刻了，即使不是法律專家，也會不服！落後的法律體系，大多不接受娼妓或同性戀者的見證，認為他們不道德，不可信；但往往他們都是受害人。所以進步的法律體系，會有一些如「同性戀非刑事化條例」，改善這些「不道德的人」應有的權利！因此，令經師和法利塞人放棄用石頭砸死那淫婦的，應該不是耶穌基督的這句至理名言。那會是甚麼呢？

是耶穌基督在地上寫出每個控訴者的罪（若8:6b, 8），使他們知難而退嗎？不對，因為祇有耶穌一個人知道，而一個人的見證在梅瑟法律下，是無效的！我反而覺得是上面提及的，耶穌基督的沉默，奧妙地拯救了這些隱藏罪人的靈魂！耶穌基督絕對知道，人類單憑理性，是沒有能力「知善惡」的。惟有動之以情，讓他們感受到天父的慈悲，他們纔會悔改。具體地如何實行，是一個奧秘，將來有機會纔問耶穌。或許，耶穌基督把自己的受難過程，預先啟示了給他們，讓他們隱若感受到，向淫婦投的每一塊石頭，就是打在祂身上的一記鞭笞…這批經師和法利塞人，放下石頭，放棄砸死淫婦，放棄攻擊耶穌，回頭是岸，真是有福的人，令人羨慕。

親愛的讀者，淫婦在這個故事中，處於弱勢，耶穌基督憐憫她，看來是理所當然。但大家有沒有想到，天主子竟然憐憫那些意圖傷害祂的人！這些經師和法利塞人的遭遇，令我們對天主的慈悲更有信心。因著主基督，我們的救贖，更有希望。亞孟。
天主保祐！

2022年反省
圖片鳴謝： CoPilot, ideogram.ai

修和是希望的曙光 Reconciliation Is A Sign of Hope

四旬期第四主日，喜樂主日，丙年
主題：修和是希望的曙光 Reconciliation Is A Sign of Hope

在默想今天福音的教訓之前，讓我們溫習一點背景資料。
今天的第一篇讀經告訴我們，大約在公元前1400年，若蘇厄繼承了梅瑟未完成的任務，帶領以色列十二支派，成功渡過約旦河，佔領客納罕，即上主天主應許給他們的祖先亞巴郎的土地，在那裡安居樂業。大約在公元前1000年，達味成功地團結了十二支派，成為一個「以色列國」。並且得到天主的嘉許，達味家族將永遠統治以色列。在達味的兒子撒羅滿以智慧統治之下，以色列的國力蒸蒸日上，推至巔峰。但好境不常，成功帶來驕傲自大，忘記了是天主在照料他們。結果撒羅滿死後，以色列國分裂為南北兩國，北國仍稱為「以色列」，南國稱為「猶大」。後來，兩個王國先後給亞述帝國及巴比倫帝國征服，無論貴族或是平民，祇要是壯丁，都被充軍到異地。他們再沒有聖殿可以朝拜祭獻天主！充軍巴比倫發生在公元前586年。就在這個國難時期，百姓中興起了一批知識份子。他們為了保存以色列是「天主選民」的身份，便搜集經典，甚至憑記憶，重新編纂自己的歷史。在異域惡劣的條件下，負擔起「國魂工程師」的使命。這批知識份子，就是後來的「法利塞人」，意即「不與外族人來往」。

後來波斯帝國取代了巴比倫帝國，一統天下。雖然在政治上，猶大地區仍是波斯帝國的殖民地，但猶太人獲准返回耶路撒冷重建聖殿，享有宗教上的自由，這大約是公元前515年的事了。後來希臘帝國滅了波斯，而她又被羅馬帝國所取代。到了公元前6年，天主子耶穌基督降生在白冷。由波斯帝國到羅馬帝國時代，猶太教除了按法律規定的祭祀外，也增添了對經典的研究，法利塞人便順理成章，成為了「以色列的師傅」，耶穌基督就是這樣稱呼在夜間來探訪祂的尼苛德摩（若3:10）！可見法利塞人在百姓心目中的地位，足以媲美司祭，而且是天主所肯定的。
所謂「人之患，在好為人師」（孟子‧離婁上）。這班「以色列的師傅」犯了他們的祖先撒羅滿王同樣的錯，誤用了天主賞賜的智慧，在吹毛求疵之上，更漸漸變成自以為是。甚至自私自利，運用自己的專業知識，「吞沒寡婦的家產，而以長久的祈禱作掩飾」（谷12:10），成為了「偽善」的代名詞。

天主子耶穌基督很少口誅筆伐這群「以色列的師傅」，反而諄諄善誘，對他們憐愛有加。因為在每個人的心裡，或多或少都有一個自以為是的法利塞人。「錯不在我們，我們保留追究的權利」是耳熟能詳的外交口吻，祇不過是心理上常用的自衛機制之一。當這些自衛機制成了條件反射的時候，便毫無理性邏輯可言了。首先是「否認」，跟著是轉移視線，推卸責任。有時會貶低別人來抬舉自己，挑撥離間而從中取利等等，無所不用其技。這一切技倆，無非為了保護脆弱的自我。人類的自我為甚麼是這樣脆弱呢？歸根究底，就是人類離棄了天主，崇拜其他偶像：例如財富和權勢，失去了天主所賜予的恩寵；我們簡稱這種失落恩寵的狀態為「罪」。上主天主創造原祖父母時，賜給他們「原始恩寵」，在樂園中與天主所有的受造物一同生活，管理牠們。可惜原祖父母違背了天主的指示，失落了原始恩寵，我們簡稱之為「原罪」。所以今天耶穌基督所說的「浪子回頭」比喻，不但對法利塞人說，也是對我們說的。

其實「浪子回頭」這個名稱是錯的，因為故事的主角不是小兒子，而是長子。路加開宗明義說，這個比喻是耶穌講述給法利塞人和經師聽的（路15:2-3）；不是為「公開的罪人」，而是為那些自以為義的「隱藏罪人」，即是我們！請留意一個細節：「那小的向父親說：父親，請把我應得的一分家產給我罷！父親遂把產業給他們分開了」（15:12）。長子沒有提出，卻分到了自己應得的一分！作為長子，他理應規勸弟弟，不要在父親尚未病危，便提出分家產那樣不孝。他沒有這樣做，甚至有慫恿弟弟提出分家產，自己坐享其成之嫌！當然，福音沒有記載，並不表示沒有發生，長子曾規勸小兒子是可能的。

親愛的讀者，你也有關懷身邊的人，你的配偶、親友恩人、同學同事，靈魂上的生死嗎？你有沒有不厭其煩地鼓勵還沒有皈依耶穌的，加入教會呢？你有沒有不離不棄地陪伴著上了癮，例如吸毒、酗酒、賭博或電玩的，苦口婆心地規勸他們戒除惡習呢？這不是容易做到的，但要知道天主是慈悲的，一定會給予罪人回頭悔改的機會；即是說，天主一定會幫助勸勉別人修和悔改的我們。保祿宗徒在今天的第二篇讀經中，請求我們「代基督作大使，好像是天主藉著我們來勸勉世人」（格後5:20）。每個人是獨特的，罪人也是人，所以每個罪人，包括是公開的和隱藏的，也是獨特的。即使我們是公開的罪人，也不應放棄做某個罪人的「修和大使」的機會，讓多些人獲得天主的救恩。因為拒絕修和，表示堅持站在天主的對立面，便會喪失獲得永生的希望了！

人固然必須與天主和好，與別人和好；但也不要忘記與自己修和。與自己修和，就是留意自己有沒有做一些傷害自己靈魂的事，即隱藏的「自殘」的事。雖然「十誡」和「七罪宗」有點古老，卻是一個很有參考價值的自省工具。曾子說得好：「吾日三省吾身：為人謀而不忠乎 ？與朋友交而不信乎？傳不習乎？」（論語‧學而）「忠」和「信」是基本的倫理道德，是每個人都應該做的事。但實踐（習）天主聖言（傳），卻是每個天主教徒應該履行的本份啊！請注意，這個「浪子回頭」比喻的結局是開放的，長子最後有沒有聽從父親的規勸，進入屋內一起慶祝成為「一個新受造物」（格後5:17），是由聽眾/讀者，你和我自己決定如何「習傳」，如何完成。亞孟。
天主保祐！

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2022年反省
圖片鳴謝：ideogram.ai

基督徒的希望 The Hope of Christians

【失望/希望系列（六）】
基督徒的希望（路18:9-14）

我們所信仰的天主，是一個鋤強扶弱的天主，祂喜歡為受苦和被欺負的人出頭。法律書《申命紀》和先知書記載了天主憐愛猶太人的原因。法律書這樣寫：「上主喜愛你們，揀選你們，並不是因為你們比其餘的民族人數眾多；其實你們在所有的民族中，是最少的一個；而是由於上主對你們的愛，並為履行祂向你們祖先所起的誓…」（申7:7-8a）。厄則克耳先知用一個比喻說出以色列是上主的淨配：「當你出生時…沒有一個人憐視你…我從你身旁經過時，見你輾轉在血污中…我又經過你身旁時，看見了你…我就向你展開了我的衣襟，遮蓋了你的裸體，也向你發了誓，立了約─吾主上主的斷語─你遂成了我的…你的名聲傳遍了萬國；因我用我的飾物點綴了你，你纔如此美麗無瑕」（則16:3-14）。我們在星期三的默想中，已經認識到法律和先知是【舊約】的根基。可以看到，即使是猶太教，也認識到是上主天主先憐愛了我們，我們纔享受到今日的富貴與平安。

到了【新約】時代，保祿宗徒曾以諷刺的口吻，勸勉門徒避免「自以為是」的傾向。「弟兄們！你們看看你們是怎樣蒙召的：按肉眼來看，你們中有智慧的人並不多，有權勢的人也不多，顯貴的人也不多；天主偏召選了世上愚妄的，為羞辱那有智慧的；召選了世上懦弱的，為羞辱那堅強的；甚而天主召選了世上卑賤的和受人輕視的，以及那些一無所有的，為消滅那些有的」（格前1:26-28）。言下之意，宗徒警告那些聰明和有財有勢的人，自以為是便會站在天主的對立面，最後祇會一敗塗地！路加是保祿的門徒，今天他以一個比喻，做出一個強烈的對比。當中的教訓，不言而喻。耶穌基督在〔真福八端〕也指出神貧、哀慟、溫良、飢渴、對天主專一的人和被迫害的人是蒙受祝福的（瑪5:3-10）。

親愛的讀者，生活在【新約】的我們，信仰條件比【舊約】更優勝。倘若猶太人也有得救的希望，我們的蒙福的希望不是更高、更肯定的嗎？所以我們應該喜樂。明天是「喜樂主日」，四旬期已過了一半。讓我們收拾心情，向更崇高的「望德」邁進。亞孟。
天主保祐！

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生命恩泉
圖片鳴謝：ideogram.ai

Disappointment & Hope Series (VI)
The Hope of Christians (Luke 18:9-14)

The God whom we believe in is a God who helps the weak to defeat the strong. He likes to advocate for those who suffer and are abused. The Torah, in particular the book of Deuteronomy, and the Prophets tell us the reason why God has mercy on the Jews. The Torah says, “It was not because you are more numerous than all the peoples that the LORD set His heart on you and chose you; for you are really the smallest of all peoples. It was because the LORD loved you and because of His fidelity to the oath He had sworn to your ancestors …” (Deuteronomy 7:7-8a). Ezekiel the prophet uses a parable to tell us that Israel is the spouse of the LORD, “On the day you were born … No eye looked on you with pity or compassion … Then I passed by and saw you struggling in your blood … I passed by you again and saw that … So I spread the corner of my cloak over you to cover your nakedness; I swore an oath to you and entered into covenant with you --- oracle of the LORD --- and you became mine … You were renowned among the nations for your beauty, perfected by the splendour I showered on you” (Ezekiel 16:4-14). In our meditation on Wednesday, we know that Torah and Prophets are the foundation of the Old Testament. Thus, even Judaism knows that the LORD God has mercy on us so that we are able to enjoy prosperity and peace today.

In New Testament times, Paul the apostle writes in a sarcastic tone to Christians, encouraging them to avoid the tendency of self-righteousness. “Consider your own calling, brothers. Not many of you were wise by human standards, not many were powerful; not many were of noble birth. Rather, God chose the foolish of the world to shame the wise, and God chose the weak of the world to shame the strong, and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something” (1 Corinthians 1:26-28). In other words, the apostle warns those who are wise, rich and powerful of the world that being self-righteous shall put themselves opposite God and shall be defeated! Luke is a disciple of Paul. Today, Luke puts the same teaching vividly in a parable contrasting between self-righteousness and humility. Similarly in the Beatitudes, Jesus Christ points out that blessed are the poor, the mournful, the meek, the hungered, the one-minded and the persecuted (Matthew 6:3-10).

Beloved readers! Living in the age of the New Testament, we are at an advantage over the Old Testament in terms of religious milieu. If Jews have hope of salvation, should our hope of blessedness not be higher and more certain? Tomorrow is Laetare Sunday and we are half-way through the Lenten Season. Let us focus and scale greater height of HOPE. Amen.
God bless!

猶太人的希望 The Hope of the Jews

【失望/希望系列（五）】
猶太人的希望（谷12:28b-34）

亞巴郎是天主的朋友（達3:35），天主曾應許亞巴郎，他的子孫有如天上的繁星，多得不可勝數（創15:5）；而且天主為他的子孫，預留了安居樂業的土地，客納罕（15:18-21; 17:8）；最重要的，是天下萬民要因他和他的後裔，蒙受祝福（12:3b）。天主是全能的，言出必行，祂必會兌現所有的承諾。但人類存在於時間和空間之中，所以天主的承諾，不會即時兌現。例如，亞巴郎的曾孫若瑟，先被賣到埃及當奴隸，後來當了埃及宰相，幫助埃及和四周的民族，渡過七年的大旱，並安排了父親雅各伯（以色列）一家七十口，遷居埃及，免受大旱之苦（46:27）。定居四百三十年後（出12:40-41），成了一個60萬人的族群（12:37），在埃及當奴隸。以色列人是一個聰明務實的百姓，有食有住，並不以奴役為苦！但奴役始終不是祝福埃及國，所以天主召選了梅瑟解放他們。離開埃及，過了紅海，擺脫了法朗的追捕後，下一步要面對的，就是如何前往客納罕的問題了。60萬人一齊前行，包括婦孺老弱在內，可能要用幾個月的時間。姑且不考慮軍事上如何與沿途的民族交戰，也要思考如何應付60萬人飲食上的需要！的確，在起初，擺脫埃及人的奴役是相當吸引和理想的，不用周詳的計劃，祇憑一鼓作氣，足以成事；但面對一望無際的曠野，何來食物和飲用水呢？難怪群眾抱怨梅瑟，要求返回埃及，甚至死在埃及（14:11-12; 16:1-3）！

雖然猶太人是一個「執拗的百姓」（出32:9; 申9:6），經常背叛天主、試探天主，但不要忘記，第一代基督徒，全部都是猶太人！所以天主對猶太人，仍然懷有希望，不斷給他們回頭悔改的機會。因為猶太人務實，與天主的關係中，「愛」的元素不足，我們可以從經文中找到一些線索。在《梅瑟五書》，「愛」字祇出現過58次，一半集中在《申命紀》； 而在《四福音》，「愛」字出現過109次，幾乎是《梅瑟五書》的兩倍！可見猶太人不是不知道「愛」的重要，但在教義上，猶太教認為全燔祭和犧牲，是與天主來往最重要的事務。所以在今天福音中，耶穌讚賞這位挑戰祂的經師，回答得明智（谷12:34a），明白到遵守「愛」的誡命，遠超過一切教義上最重要的事務（12:33）。

親愛的讀者，這位被耶穌基督讚賞的經師和所有猶太人是有希望的，因為他們離天主的國不遠。至於他們能否進入天國，在於他們能否知行合一！朋友，你和他們一樣是知道愛主愛人的重要，你進入了天主的國沒有？ 天主保祐！

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生命恩泉
圖片鳴謝： ideogram.ai

Disappointment & Hope Series (V)
The Hope of the Jews (Mark 12:28B-34)

Abraham was God’s friend (Daniel 3:35). God had promised him that his off-springs would be innumerable like the stars in heavens (Genesis 15:5). Furthermore, God had prepared a piece of land, Canaan, for his descendants (15:18-21; 17:8). Most important of all, peoples on earth shall be blessed through him and his descendants (12:3b). God is almighty. He has spoken and it shall be done. He shall honour all His pledges. But humanity exist in space and time. Thus God’s pledges would not be realized instantly. For example, Joseph, the grandson of Abraham was firstly sold into Egypt as a slave and later became the Vizier of Egypt, helping Egypt and surround peoples to survive a seven-year drought and helped arrange the household of his father, Jacob/Israel, a total of 70 people migrate to Egypt to weather through the drought (46:27). After settling in Egypt for 430 years (Exodus 12:40-41), they became a huge ethnic group of 600,000 slaves. The Israelites were a smart and pragmatic people. Where there was food and lodging, it did not bother them to be slaves! But slavery was not a blessing to Egypt either. So God called Moses to liberate them. After crossing the Red Sea and freed from Pharaoh’s chase, moving towards Canaan was the next issue to handle. 600,000 people, including women, children and the aged, might take several months to reach Canaan. Even if they did not have to consider military conflicts with peoples along the way, they still needed to meet the hunger and thirst of 600,000 people! Indeed, in the beginning, freedom from slavery was very attractive and idealistic. There was no need of detailed planning. Guts and hot blood sufficed their success. But looking across the vase wilderness without ends, where came water and food? We should not blame the crowd for demanding a return to Egypt and even died there (14:11-12; 16:1-3)!

Although the Jews are a stiff-necked people (Exodus 32:9; Deuteronomy 9:6), always rebellious and put the LORD God to the test, don’t forget, the first generation Christians were all Jews! Therefore, God still hopes on the Jews and always gives them opportunities to repent and to return. Since they are pragmatic, there is insufficient amount of love in their relationship with God. We are able to find clues in their Scriptures. In the Pentateuch, the word “love” appears 58 times only. Half of them are found in Deuteronomy. Whereas in the canonical gospels, the word “love” appears 109 times, nearly double that in the Pentateuch! Thus, the Jews know the importance of “love” but in their doctrines, offering holocausts and sacrifices are the most important things to do in dealing with God. In today’s gospel passage, Jesus praised the scribe who challenged him for answering with understanding (Mark 12:34a), knowing that observing the commandments of love “is worth more than all burnt offerings and sacrifices” (12:33).

Beloved readers, this scribe whom Jesus Christ praises and all the Jews are still hopeful because they are not far from the Kingdom of God. Whether they are able to enter depends on whether they can put their knowledge into practice. Friends, both you and they know the importance of loving God and loving neighbour. Have you entered the Kingdom of God?
God bless!

猶太人的失望 The Disappointment of the Jews

【失望/希望系列（四）】
猶太人的失望（路11:14-23）

在猶太人心目中，梅瑟的法令和規律是絕對重要的，因為是天主藉著梅瑟與他們立約，並頒布一些指導性的原則，在日常生活中實踐；而且，這是猶太民族的尊嚴。《梅瑟五書》有這樣的記載：「你們要謹守遵行，因為這樣，在萬民眼中，纔能顯出你們的智慧和見識；他們一聽到這一切法令說：這實在是一個有智慧，有見識的大民族！有那個大民族的神這樣接近他們，如同上主我們的天主，在我們每次呼求祂時，這樣親近我們呢？」（申4:6-7）擁有這些法律，是他們引以為榮的事，顯示出他們有智慧、有見識，和有一位全能的天主為他們作戰，作他們的後盾！因此遵守梅瑟法律，是民族的尊嚴和榮耀。

最近，一個來自加里肋亞省，納匝肋小鎮的木匠，竟然也成了一位師傅。他四出宣教，連法利塞人也請他吃飯（路7:36）；他還行了不少治病、驅魔，甚至復活死人的神蹟，博得群眾的驚訝和信服（11:14）！可惜這位師傅的行為離經背道：他不遵守梅瑟法律，與罪人同席、在安息日治病、與外邦人來往等等，簡直是猶太人的恥辱，令人失望，他沒有資格做師傅！

雖然治病、驅魔，甚至復活死人，都不是耶穌基督的主要使命，但足以顯示天主的國已經進入了這個世界（11:20），正在與魔鬼進行一場屬靈的戰爭。所以耶穌基督用了戰爭的術語，諸如「佩帶武器」、「瓜分贓物」等等，來駁斥那些毀謗祂的人。

親愛的讀者，這些猶太人是應該失望的，因為他們站在救主的對立面，而且他們的勝算是零。這是一場曠日持久的正邪對決，沒有中間路線可以選擇，沒有三國鼎立的可能。所以，不隨同耶穌基督拯救罪人靈魂的、不傳福音的，即那些「不同我收集」的人，就是從天主手中，搶走罪人的靈魂，送往魔鬼陣營去，即那些瓦解基督的努力「就是分散」的人！朋友，已經是四旬期第三周了，你在哪個陣營呢？
天主保祐！

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生命恩泉
圖片鳴謝： ideogram.ai

Disappointment & Hope Series (IV)
The Disappointment of the Jews (Luke 11:14-23)

In the Jewish mind, the Mosaic regulations and precepts are of utmost importance because God established a holy covenant with them through Moses and told them to observe these guiding instructions in their daily life. Moreover, these laws are the pride of the Jewish people. The Pentateuch has these words, “Observe them carefully, for this is your wisdom and discernment in the sight of the peoples, who will hear of all these statutes and say, ‘This great nation is truly a wise and discerning people.’ For what great nation is there that has gods so close to it as the LORD, our God, is to us whenever we call upon Him?” (Deuteronomy 4:6-7) Possession of these statues is their pride, showing their wisdom and knowledge. Moreover, there is an almighty God to fight battles for them, to be their shield! Therefore, observing Mosaic Law is a national pride and glory.

Lately, a carpenter who grew up in a small town of Nazareth in the province of Galilee, came as a Rabbi like a whirlwind. He went around to preach. Even Pharisees invited him to dinner (Luke 7:36). He was able to perform many healing miracles and exorcisms. He even resuscitated the dead and had won awe and conversion from the crowd (11:14). Regrettably, this Rabbi’s behaviours were heretic: He did not observe Mosaic Law, dined with sinners, healed diseases on Sabbaths and interacted with the Gentiles etc. His actions brought shame on us Jews and were disappointing. He should not be a Rabbi!

Although healings, exorcisms and even raising the dead are not the major missions of Jesus Christ, they suffice to show that the Kingdom of Heaven has entered this world (11:20) and is engaged in a spiritual warfare with Satan. Thus, Jesus Christ made use of military jargons, such as “armour” and “distributes the spoils” etc. to refute those who try to defame Him.

Beloved readers! Those Jews should be disappointed because they stood against the Savour and their chance of winning was zero! This warfare is an extended confrontation between the justified and the wicked. There is no middle ground, no possible tripartite equilibrium. Thus, those who do not follow Jesus Christ to save souls and who do not evangelize, are “those who do not gather”, namely those who kidnap sinners’ souls and send them to Satan’s camp. They neutralize the efforts of Christ. They scatter! Friends, we are already in the third week of Lent. Which side are you?
God bless!

基督徒的失望 The Disappointment of Christians

【失望/希望系列（三）】
基督徒的失望（瑪5:17-19）

保祿宗徒教訓我們說：「今後為那些在基督耶穌內的人，已無罪可定，因為在基督耶穌內賜與生命之神的法律，已使我獲得自由，脫離了罪惡與死亡的法律」（羅8:1-2）。如果我們沒有理解錯，基督徒，即保祿在《羅馬書》所說的「在基督耶穌內的人」，不用再遵守「罪惡與死亡的法律」，祇要奉行耶穌基督所賜予的彼此相愛的新誡命（若13:34）—這彼此相愛的新誡命，就是「基督耶穌內賜與生命之神的法律」。這法律使我們獲得自由，脫離了罪惡與死亡的法律；即梅瑟的法律，舊約的法律。簡而言之，基督徒祇要履行彼此相愛的誡命，就不用再死守舊約的法律了，就「無罪可定」了！但耶穌基督卻在今天的福音，告訴祂的門徒，天主並沒有廢除梅瑟的法律和先知的教訓，（瑪5:17a），真令基督徒大失所望！我們滿以為祗要遵守耶穌基督所教導的最大誡命（22:37-40），再不用死守其餘的611條舊約的規條，諸如守安息日、十一奉獻和繁瑣的取潔規矩等。我們是否理解錯了保祿的教訓呢？還是理解錯了耶穌基督的教訓，以至出現了守法律又不守法律的矛盾呢？

其實，耶穌基督來不是為廢除法律和先知，而是來肯定它、應驗它。即是說，人按《法律Torah》和《先知書》的指導來生活，已經足以獲得救恩。天主在西乃山頒布「十誡」，十句指導性的說話；梅瑟再按現實生活演繹成《梅瑟五書》；後世的法利塞人和法學士，更進一步梳理出613條法律規條，供以色列人遵守，從而獲得救贖。天主子耶穌基督肯定了梅瑟、眾先知和法利塞人的貢獻，正如祂自己說：「我來不是為廢除，而是為成全」（5:17b），祂來是為履行祂在這些文獻中所應許的諾言。所以祂指出613條法律中最大的誡命，並且在最後晚餐，再三叮囑祂的門徒要彼此相愛，以愛德的精神，履行令人獲得自由的法律，而不是令人死亡的法律！因為按愛德的精神履行法律，令人自由，令人無罪。缺乏了愛德的精神死守規條，祇會步向死亡！

親愛的讀者，在彼此相愛之中，沒有矛盾，反而充滿希望，朝著天主的許諾邁進。亞孟。
天主保祐！

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生命恩泉
圖片鳴謝： ideogram.ai

Disappointment & Hope Series (III)
The Disappointment of Christians (Matthew 5:17-19)

St. Paul teaches us that, “Hence, now there is no condemnation for those who are in Christ Jesus. For the law of the spirit of life in Christ Jesus has freed you from the law of sin and death” (Romans 8:1-2). If we understand correctly, Christians, whom Paul refers to as “those who are in Christ Jesus”, do not need to observe “the law of sin and death”. We only need to practise the “love one another” commandment given by Jesus Christ (John 13:34). This “love one another” commandment is the “law of the spirit of life in Christ Jesus”. The law of sin and death is the Mosaic Law, the Torah of the Old Testament. Christ’s commandment frees us from the law of sin and death. Simply put, Christians only need to practise the love one another commandment and do not need to observe the laws of the Old Testament. Thus, there is no condemnation! However, Jesus Christ tells us in today’s gospel that God has not abolished the Mosaic Law and the teachings of the prophets (Matthew 5:17a). How disappointing it is for Christians! We think that we only need to observe the greatest commandment taught by Jesus Christ (22:37-40), then we don’t need to practise the remaining 611 Old Testament regulations and precepts such as Sabbath observance, tithe offering and meticulous cleansing rituals etc. Have we misunderstood Paul’ teachings? Or Jesus’ so that a contradiction arises as to observe or not to observe?

In fact, Jesus Christ does not come to abolish the Torah and the teachings of the prophets but to affirm them and fulfil them. That is to say, leading our lives according to the guidance of the Torah and the Prophets suffice our salvation. The Ten Commandments God gave on Mount Sinai were ten guiding instructions for us to lead our lives. Moses concretized them into the Torah. Pharisees and scribes in latter ages distilled 613 regulations and precepts for the ease of observance for the Jews in order to attain redemption. The Son of God Jesus Christ affirms the contributions of Moses and Pharisees. Just as what He Himself says, “I do not come to abolish but to fulfill” (5:17b). He came to honour the pledges God made in the Scriptures. Thus, He points out which among the 613 regulations is the greatest commandment. Moreover, during the Last Super, He commands His disciples to love one another, to observe the law in the spirit of charity, not to practise the law of death. It is because practising the law with charity frees us from condemnation. Observe the law to the letters without love will only lead to death!

Beloved readers! There is no contradiction in loving one another. On the contrary, we are moving towards God’s pledges in full-fledged hope. Amen.
God bless!

瑪利亞‧納匝肋的希望 The Hope of Mary Nazareth

【失望/希望系列（二）】
瑪利亞‧納匝肋的希望（路1:26-38）

路加福音記載了兩個「領報」的故事，總領天使加俾額爾奉派，分別向匝加利亞和瑪利亞宣報若翰洗者的誕生和耶穌基督的誕生。兩位當事人也曾提出疑問，即匝加利亞：「我憑著甚麼能知道這事呢？因為我已經老了，我的妻子也上了年紀」（路1:18）和瑪利亞：「這事怎能成就，因為我不認識男人」（1:34）；但兩人的結果徹然不同，匝加利亞成了啞巴九個月，直至若翰洗者誕生為止；而瑪利亞卻沒有遭受任可懲罰，九個月後順利誕下耶穌。看來天主有點偏心，對匝加利亞嚴苛，卻寬待瑪利亞。我們暫且放下天主是否公平的問題，先處理瑪利亞提問的深層意義。

對瑪利亞提問的一般解釋，都把焦點放在維護她是童貞女的身份上。因為希伯來文的「認識」，可以用來含蓄地表達夫妻行房的意思，例如：「亞當認識了自己的妻子厄娃，厄娃懷了孕…」（創4:1）。所以瑪利亞的提問，表示她是一個潔身自愛的童貞女，沒有與男人發生過關係。這個解釋是有問題的，因為瑪利亞是若瑟未過門的妻子，若瑟「認識」她是遲早的事；而且，不能為丈夫懷孕生子的女人，會遭受歧視。天使告訴她將來會懷孕生子，真是求之不得，何必提問呢？所以瑪利亞的提問，不是為了證明她是玉潔冰清那麼簡單。

我個人認為，始胎無染原罪的瑪利亞，以一顆無玷聖心，渴望以童貞女的狀態，終身事奉天主。父母卻把她許配給若瑟，真是晴天霹靂，不知如何是好。即使向父母表白，他們未必會體諒。為了這件事，她可能不停地求天主「免她喝這結婚的苦杯」。如今天使報喜，這是她向天主「投訴」事與願違的好機會。瑪利亞以一句「我不認識男人」來表達她守貞的立場，而不是描述她是童貞女的狀態！既然是表態，天主又怎會懲罰她呢？瑪利亞表態，是想確定天主的旨意。或許，天主的旨意是要她做母親，而不是做貞女。

親愛的讀者，守貞與懷孕生子是矛盾的，但天使說得好：「因為在天主前沒有不能的事」（路1:37），這句話正是瑪利亞的希望所在，她可以安心地奉行天主的旨意，做一個賢妻良母；一切任由天主安排。結果，瑪利亞既保持著卒世童貞的狀態，又成了天主之母，地位在所有天使聖人及殉道者之上。亞孟。 天主保祐！

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生命恩泉
圖片鳴謝： ideogram.ai

Disappointment & Hope Series (II)
The Hope of Mary Nazareth (Luke 1:26-38)

There are two Annunciation stories in the gospel of Luke. Archangel Gabriel was sent to Zechariah and Mary to announce the birth of John the Baptist and Jesus Christ respectively. Both recipients raised questions, namely Zechariah asked, “How shall I know this? For I am an old man, and my wife is advanced in years” (Luke 1:18) and Mary asked, “How can this be, since I know not a man?” (1:34) However, they received different treatments. Zechariah became mute for nine months until the birth of John the Baptist while Mary did not receive any punishment. After nine months, Jesus was born without complications. It looks as if God had been partial. He was harsh towards Zechariah but lenient towards Mary. Let us put away the problem of God’s fairness for the time being and focus on the deeper meaning of the question Mary raised.

Most common explanations of Mary’s question focus on upholding her virginity. In Hebrew, the word “know” can mean intercourse between husband and wife. For example, “And Adam knew Eve his wife; and she conceived …” (Genesis 4:1). Therefore, Mary raised the question to show that she was a chaste virgin and had never had intercourse with any man. This explanation is flawed because Mary was betrothed to Joseph. Soon or later, Joseph would “know” her. Moreover it was a shame for a wife to fail to conceive and give birth to a son for her husband. When the angel told Mary that she would conceive and give birth to a son, she should be delighted. Why raised the question? Thus, Mary’s question was not simply a declaration of her purity.

I personally opine that immaculately conceived Mary, with an immaculate heart, had desired to serve God all the days of her life in the capacity of a virgin. Now that her parents had betrothed her to Joseph, she was in a dilemma! Even if she told her parents her vocation, her parents were unlikely to understand. For this situation, she must have prayed unceasingly to God to take this bitter chalice of marriage from her. Now with the appearance of an angel, it is a good opportunity to “file a complaint” to God. Her “I know not a man” was a declaration of her intention to remain a virgin, not a statement of her virginal condition. So how would God punish her for declaring her good intention? Mary made a declaration to ascertain God’s will. Perhaps God wills her to be a mother, not a virgin.

Beloved readers, virginity and giving birth are contradictory but Gabriel says well, “For nothing will be impossible for God” (Luke 1:37). Here lies the foundation of Mary’s hope. From now on, she could do God’s will with her whole heart, to be a good wife and a good mother. Let go and let God steer her life. In the end, Mary keeps her virginity permanently and becomes the Mother of God. Her status is high above all angels, saints and martyrs. Amen.
God bless!

納匝肋人的失望 The Disappointment of the Nazarenes

【失望/希望系列（一）】
納匝肋人的失望（路4:24-30）

倘若沒有讀過上文，我們是不會明白為甚麼耶穌的同鄉，會有如此強烈的反應和不理性的行動。
事緣耶穌受魔鬼試探後，開始在加里肋亞一帶宣講福音，並且行了不少治病和驅魔的神蹟，聲名大噪。於是祂返回自己成長的小鎮納匝肋，打算向自己的鄉親傳播天國的喜訊，在安息日到會堂裡宣讀《依61》，並告訴大家這些「默西亞預言」應驗了（路4:21）！起初，會堂中的人都稱讚祂，驚訝祂所說的話（4:22a）。後來，有人開始質疑祂的言論，說「這不是若瑟的兒子嗎？」（4:22b）言下之意，我們看著他成長，他祇不過是一個木匠，有甚麼了不起？耶穌當然知道他們在想甚麼，於是說：「你們必定要對我說這句俗語：醫生，醫治你自己吧！我們聽說你在葛法翁所行的一切，也在你的家鄉這裡行吧」（4:23）。

所謂「一人得道，雞犬升仙」。耶穌以「默西亞」的姿態出現在自己的家鄉，大家對祂有一定程度的期望。即使是人人熟悉的木匠，總算是「近水樓台」，必定可以得到若干利益，這是很自然的反應。但耶穌卻用了不是一個，而是兩個家傳戶曉的先知事蹟，斷然否定了他們的期望，完全沒有轉彎的餘地，因為是兩個，而不是一個事蹟。結果激起公憤，會堂裡的人，打算濫用私刑，把耶穌推落山崖（4:28-29）！

天主向人類示愛，滿以為「令貧窮的人富足、釋放奴隸、讓愚昧的人看見真理、使人不受惡勢力壓迫、把過去的罪債，一筆勾銷等等」（依61:1-2），是人類所渴望的。殊不知大部份人花費畢生精力所追逐的，是其他的事物…但天主不會放棄我們，祂對我們仍然滿懷希望，信任我們有回頭悔改的一天。

親愛的朋友，既然天主對我們滿懷希望，我們又怎能令祂失望呢？讓我們在四旬期加倍努力，修煉自己，做一個希望的朝聖者，把希望傳遞給其他人。亞孟。
天主保祐！

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生命恩泉
圖片鳴謝： ideogram.ai

Disappointment & Hope Series (I)
The Disappointment of the Nazarenes (Luke 4:24-30)

Let us recount what had happened earlier before. Otherwise, we will not understand why Jesus’ fellow countrymen would react so strongly and violently.
After Jesus had undergone Satan’s temptations in the wilderness, He began preaching the gospel in Galilee and became famous after working many healing miracles and exorcisms. Then He returned to Nazareth, a small town in which He had grown up since childhood, intending to spread the good news of the Kingdom of Heaven among His kinsmen. On the Sabbath, He read Isaiah 61 in the synagogue and told the audience that the Messianic prophecy was fulfilled in their hearing (Luke 4:21). At first, people in the synagogue were amazed by His words and praised Him for His eloquence (4:22a). Then some people started questioning His claims, saying “Isn’t this the son of Joseph?” (4:22), meaning we have seen you grow up among us. You are no more than a carpenter. What’s so big deal? Of course Jesus was able to read their mind. Then He replied, “Surely you will quote me this proverb, ‘Physician, cure yourself,’ and say, ‘Do here in your native place the things that we heard were done in Capernaum” (4:23).

As the aphorism goes, “A rising tide lifts all boats”. When Jesus told His kinsmen that the Messianic prophecy was fulfilled in Him, everybody would expect something from Him! Even if He had only been a carpenter, His neighbour would expect certain benefits from the Messiah because of proximity. This is a natural reaction. But Jesus negated their expectations without ambiguity, not with one, but two well-down incidents. This action sent the crowd into a fury and people in the synagogue intended to throw Jesus down headlong from the brow of the hill where Nazareth was built (4:28-29)!

The merciful God extends His love to humanity, thinking that “Making the poor sufficient, releasing slaves, allowing the ignorant to see the truth, releasing people from the abuses of the powerful and writing off debts etc.” are what humanity desire. However, most people spend their whole lives pursuing something else … But God will not abandon us. He is full of hope in us, trusting that one day we will repent and return to Him.

My beloved friends! Since God puts His hope on us, how can we disappoint Him? Let us work out diligently in this Lenten Season to be a Pilgrim of Hope, enkindling hope in other people. Amen. God bless!

忍耐是望德的基礎 Patience Is the Foundation of Hope

四旬期第三主日，甲年
主題：忍耐是望德的基礎

今天教會舉行候洗者第一次考核禮，給他們驅魔和傅油，加強他們領洗前靈魂的淨化。聖道禮選用甲年讀經，無論為候洗者還是為已領洗的教友，神益非常豐碩，值得一再默想。

不可不知，《梅瑟五書》記載了梅瑟兩次擊石出水的故事。很多人卻把兩件事蹟，混為一談。第一次擊石出水發生在勒非丁，以色列百姓沒有水喝，天主吩咐梅瑟用擊打尼羅河的棍杖，擊打在曷勒布的磐石，就有水流出來給百姓喝（出17:6）。這就是今天第一篇讀經的故事，是百姓缺乏了忍耐，埋怨梅瑟和天主。於是梅瑟稱那地方為「瑪撒」，因為他們在那裡試探過上主；又稱那地方為「默黎巴」，因為他們在那裡爭吵埋怨（17:7）。其後，以色列人來到了西乃山（亦稱為曷勒布山），與上主天主訂立「西乃山盟約」。梅瑟上了西乃山四十天，領受「十誡」，作為上主天主與以色列人建立盟約的標記。在山下的群眾又一次缺乏忍耐，迫亞郎給他們打造一隻金牛，帶領他們返回埃及。上主天主當然非常不滿，祂打算消滅這班叛逆的人民，然後由梅瑟和他的後裔從新開始，成為一個大民族，進駐預許的福地客納罕。經梅瑟的勸諫，上主天主沒有立刻消滅以色列人（32:1-14），而是讓他們在曠野流浪四十年，老死在曠野中，由離開埃及的第二代以色列人，進佔預許的福地（戶14:29-35）。

第二次擊石出水發生在卡德士（20:1），距離第一次超過三十多年，百姓已經是出埃及後的第二代了。他們兜兜轉轉，來到當年抱怨沒有水飲用的地方。上主天主遂吩咐梅瑟拿著棍杖，與亞郎把會眾召集在從前爭吵過的地方─默黎巴，當著他們眼前對磐石發命，叫磐石流水，磐石便會出水給百姓飲用（20:8）。這一次梅瑟沉不住氣，在磐石前發怒說：「你們這些叛徒，聽著！我們豈能從這磐石中給你們引出水來？」言下之意，是上主天主給他們飲用這活水，不是梅瑟自己！說完，便舉起手，用棍杖打了磐石兩次，纔有大量的水湧出，給會眾飲用（20:10-11）。這一次是梅瑟缺乏了忍耐，也就是為了這個原因，上主天主對梅瑟和亞郎說：「因為你們沒有相信我，使我在以色列子民眼前被尊為聖，所以你們不得領這會眾進入我賜給他們的土地。」（20:12）

這兩個擊石出水事件，讓我們明白到以色列人所代表的人類，非常缺乏耐性，連經常與上主天主同行的偉大聖人，那怕是梅瑟，也不能例外！更危險的是，對上主天主缺乏忍耐，後果非常嚴重。為甚麼忍耐是重要的呢？
在不如意的環境中的「忍耐」和「堅持」，能表現出一個人對目標和理想，懷有「望德」，「希望」；而「望德」最能表達一個人對上主天主的「信德」和「信靠」。被天主懲罰的以色列人，就是由於缺乏忍耐，抱怨梅瑟和天主，不能表現出對天主的信靠，結果被天主懲罰。員工對老闆的忍耐，表示他們相信老闆仍然能為公司賺錢；士兵對統帥的忍耐，服從諸多不合理的要求，表示他們相信統帥能領導他們取得勝利；市民大眾對政府施政的忍耐，表示他們對政府未來的管治，仍有信心。另一方面，父母對子女的忍耐，表示他們對子女的未來有信心；老師對同學的耐心教導，表示他們對社會的未來棟樑有信心。所以，基督徒能忍受因信仰天主所帶來的諸多不便，甚或是宗教上的迫害時，表達了他們對天主的信德和望德；另一方面，上主天主不斷給罪人悔改和修和的機會，是祂對人類有信心和希望，認為即使是敗壞了的人類，仍然能結常存的果實（若15:16）。

保祿宗徒在今天的第二篇讀經，明確地指出，「望德」的基礎在於忍耐。可惜今天的節錄，省略了關鍵的經文，姑且抄錄如下：「因為我們知道，磨難生忍耐，忍耐生老練，老練生望德，望德不叫人蒙羞」（羅5:3b-5a）。在保祿的詞彙中，「不蒙羞」即是「獲得救恩」的意思（9:33b; 10:10-11）。就是憑著這份對上主天主的希望，基督徒「連在磨難中也歡躍」（5:3a），在好像絕望的困苦或迫害中，仍能忍耐到底，盼望天主救恩的出現！為甚麼上主天主值得我們對祂懷有希望呢？理由非常簡單，且讓我以富可敵國的李嘉誠先生做對比，加以說明；李先生日理萬機，倘若他不知道你的存在，他怎會關心你呢？即使知道了，倘若他覺得你的困難與他無關，他怎會幫助你解決困難呢？即使他願意解決你的困難，但他總有一天不再存在，他又怎能永遠幫助你和你的後代子孫呢？但我們所盼望的上主天主是不一樣的。祂既是一個創造我們的全能天主，更是一個關懷愛護我們的天主。正如保祿宗徒在今天的讀經繼續說：「當我們還在軟弱的時候，基督就在指定的時期為不虔敬的人死了…這證明了天主怎樣愛我們…不但如此，我們現今既藉著我們的主耶穌基督獲得了和好，也必藉著祂而歡躍於天主」（5:6-11）。 天主子耶穌基督，就是不可見的天主，對全人類慈愛的標記。基督以無罪之身，代替罪人死在十字架上，賠償了古往今來全人類的罪債，還撒殫一個公道。基督更從死者中復活，賜予信從祂的人永恆的生命。但是，被罪惡奴役已久的人類，想接受這份天主的慈愛，是有困難的。

今天福音的故事告訴我們，要接受天主的慈愛可能會遇上的困難。但困難是有辦法解決的！
一開始，這個撒瑪黎雅婦人以性別歧視和種族歧視，來拒絕天主的慈愛（若4:9）。但耶穌基督絕不會輕言放棄，祂非常有耐性地慢慢引導這位婦人，渴求「活水」（4:10）→「永遠不渴」→「湧到永生」（4:14）─即是說，獲得天主的救贖恩典。但婦人仍然停留在物質的層次上，誤會這「活水」會帶給她方便，不再需要避開其他人，在中午纔來到這口井打水！避開人群正是婦人的死穴所在。這時，耶穌讓婦人認真面對自己的困苦（4:16），然後展示出自己的全知！婦人加深了對耶穌基督的一點認識後，便試圖挑起一個宗教爭議，與耶穌基督劃清界線（4:19-20）。這是有關在甚麼地方朝拜天主，纔是正確的爭論：即是在撒瑪黎雅的貝特耳（列上12:28-33）朝拜天主，還是在耶路撒冷。其實，這個爭端是子虛烏有的，因為「到了時候，你們將不在這座山，也不在耶路撒冷朝拜父」（若4:21）。地點不是朝拜天主的重點，因為天主無處不在，處處都在。重點是朝拜的態度，所以耶穌說：「天主是神，朝拜祂的人，應當以心神以真理去朝拜祂」（4:24）。這時，婦人已用盡了拒絕天主的理由，她便跑回城裡向人─即從前不願接觸的人─宣講耶穌基督（4:29）！

親愛的朋友，天主聖言的神益，實在太豐富了，不能盡錄。願祂的話在你們心內，成為湧到永生的水泉（4:14b）；願這水泉賜給你力量，向人宣講天父的慈愛，在他們心內引發出對上主天主的希望和信靠。在這禧年，讓我們加倍努力，履行「希望的朝聖者」職務。亞孟。
天主保祐！

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2023年反省
圖片鳴謝：ideogram.ai

聽從甚麼？Listen To What?

四旬期第二主日，丙年
主題：聽從甚麼？

我們經常慨嘆天意難料，其實，想知道天主的旨意並不難。【聖經】記載了天主的說話，尤其是《福音》。《福音》記載了天主子耶穌基督的言行，所以當我們聆聽《福音》時，就是聆聽天主向我們說話；默想《福音》時，就是學習聖母瑪利亞的榜樣，把天主的說話，「默存心中，反覆思想」（路2:19; 2:51）。今天的福音記載了天父對三位宗徒說話，亦即對後世的我們說話：「這是我的兒子，我所揀選的，你們要聽從祂！」（9:35）究竟是聽從耶穌基督的甚麼呢？今天福音的第一句說：講了這些道理以後…」（9:28），要自己耶穌基督講了那些道理，除非你們有過目不忘的記憶力，否則我們必須翻查之前的經文。

按時序，耶穌基督已經公開宣講天國的福音超過兩年。下一個階段的使命，便是前往耶路撒冷受難。祂已經組織和訓練了十二宗徒，在祂升天後繼續祂在世上，未完成的建樹天國工程。這個12人班底，需要一個領導人。於是在五餅二魚神蹟後，正是最多人跟隨祂的時候，耶穌基督向十二宗徒提出一個簡單的民意調查，看看這兩年多的傳教工作，究竟在群眾心目中，有甚麼成果？主問他們說：「眾人說我是誰？」（9:18）。其實這祇是引起動機，好戲在後頭。當宗徒們七嘴八舌回答時，主耶穌提出一條更尖銳的問題：「但你們說我是誰呢？」（9:20a）這一問，祇有伯多祿敢回應：「天主的受傅者」（9:20b）。就這樣，耶穌基督肯定了伯多祿成為宗徒之長的地位，祂要把自己的教會，建築在這塊「伯多祿/磐石」之上（瑪16:18）。然後，祂第一次透露祂的受難計劃，並講述如何跟隨祂的道理。這就是天父要求我們聽從的道理。

首先是祂的受難計劃。耶穌說：「人子必須受許多苦，被長老、司祭長和經師們棄絕，並且要被殺；但第三天必要復活」（路9:22）。我們知道，「人子」是耶穌自己。祂「必須」受苦，甚至要被殺，這是祂自己的選擇，；不過，我們無權過問，但任何人的選擇，總會或多或少地影響四周的人，何況是天主子的抉擇呢？且看，「被長老、司祭長和經師們棄絕」，對追隨祂的人，影響就非常嚴重了。試想一想，倘若沒有那些猶太公議會中的權貴認受，耶穌怎能成為「天主的受傅者」，成為「基督」呢？群眾對默西亞的期望要落空，宗徒們捨棄一切去跟隨耶穌，豈不是徒勞無功？至於「復活」，要知道耶穌時代的人，對「復活」的認知非常有限；祇有厄里叟復活叔能婦人兒子的故事（列下4:8-37），和厄則克耳先知枯骨復生的神視（則37:1-14）。厄則克耳的神視，不知何時兌現；但倘若耶穌死了，何來厄里叟去復活祂呢？所以，十二宗徒想明白耶穌的受難計劃，是相當困難的。耶穌惟有在八日後，把復活的光榮顯示給─不是全部十二人─而是三位入室弟子：一個是教會的磐石（瑪16:18），一個是十二宗徒中的第一位殉道者（宗12:2），最後一個是「主所愛的門徒」（若13:23）。耶穌並不期望「顯聖容」可以令他們對祂的受難計劃有信心，而是讓他們體驗復活的光榮，加強他們對復活的希望。請記住，天主尊重人的自由，不會強迫世人相信祂。

但為甚麼天主要選擇一個既痛苦而又低效率的方法，來拯救人類呢？經過多年來的默想和反省，若望宗徒總結了一句說話：「天主是愛」（若一4:8）！天主是絕對美善的，祂的愛是最純粹，最無私的；因此是外向的，利他的，沒有半點為自己著想的。出於愛，天主創造了一個適合人類生存和進化的宇宙，把按祂的肖像所造成的人類，安置其中生活。所以愛是充滿生機，充滿生命力的。人類犯了罪，失掉了天主的光榮（羅3:23），不能自救。祂憐憫我們，便派遣祂的惟一聖子降生成人，受難犧牲，替全人類償還所有罪債；並由死者中復活，賜給人類永恆的生命。天主所做的一切，都是出於祂愛的本質。人類是天主按自己的肖像所造，所以人類懂得愛。可惜在被罪惡所污染的世界中打滾，人類的愛變得自私自利，不再像天主的愛那麼純粹了。但我們不會忘記愛的外向和利他本質。是愛給予我們忍耐痛苦的力量，渡過困難的際遇。所以愛是可信靠的，愛給人帶來希望。

金錢財富可信賴嗎？不可，因為它們不會愛你！可以把希望寄托在名譽權勢嗎？不可，因為它們不會愛你！誰愛你？首先是帶你來到世上的父母。即使為了種種原因，你變得不可愛，或者他們不能愛你，捨棄你，天主卻會收留你（詠27:10; 若9:20-23）。今天答唱詠的最後一句，非常有意思：「我深信在此活人地區，定會享見上主的幸福。你要鼓起勇氣，期望上主！你要振作精神，期望上主！」（詠27:13-14）。

親愛的讀者，所以世上有不少愛你的人：你的父母、兄弟姊妹、親友恩人、同事和配偶等，他們都是天主所賞賜的幸福，我們都可以把希望寄托在他們身上。即使這一切都失去了，還有那永恆的天主愛你。所以把希望寄托在上主吧，因為祂愛了我們。禧年四旬期第二周的主題是：「希望由愛而生」。讓我們繼續做「希望的朝聖者」，用愛心接待所有的人，帶給他們希望。亞孟。
天主保祐！

2022反省
圖片鳴謝：ideogram.ai

與撒殫周旋 Struggling With Satan

四旬期第一主日，丙年
主題：與撒殫周旋 Struggling With Satan

大家知否，「四旬期」的主角，不是教友，而是那些在復活節前夕領洗入教的「候洗者」呢？教會用四十日的功夫，以守齋和祈禱，協助他們做深刻的反省和最後的準備，開始度一個「不斷更新」的靈性生命，直至返回天父懷抱為止。作為教會的成員，我們有責任以身作則，陪同他們守齊、祈禱，反省自己蒙恩得救的經歷，和此後的成長進步，準備慶祝主的復活節。教宗方濟各在2025年的四旬期文告中，邀請我們懷著「望德」，在人生的旅途上，不斷更新。正藉「望德禧年」，我們要成為「希望的朝聖者」。為甚麼「望德」是這樣重要的呢？因為人喪失了天主的「恩寵」，缺乏了「耐性」。聖保祿宗徒在今天的第二篇讀經，給了我們寶貴的教訓。

保祿宗徒曾是一個嚴謹的法利塞人，正當他以悍衛正道的心態追殺基督徒的時候，耶穌基督在大馬士革路上顯現給他，召選他做「外邦人的宗徒」（宗9:1-15）。就這樣，保祿宗徒便開始在地中海一帶的城市傳福音，最後在羅馬殉道。教會搜集了一些他在傳福音及在囚時所寫的書信，成為《新約聖經》的一部份。今天的讀經二，是他寫給羅馬教會的書信，處理一些羅馬教會當時面對的困難。聖路加是他的弟子，他留下了《路加福音》和《宗徒大事錄》給我們。教會禮儀年丙年的主日福音，大部份是取材自《路加福音》。

基督新教喜歡引用保祿「因信稱義」的教訓，例如今天的金句。保祿說：「心裡相信，可使人成義；口裡承認，可使人獲得救恩」（羅10:10）。承認甚麼？相信甚麼？非常簡單容易，保祿在上一節說：「如果你口裡承認耶穌是主，心裡相信天主使他從死者中復活起來，你便可獲得救恩」（10:9）。口裡承認耶穌是主有何難？「耶穌是主」「耶穌是主」「耶穌是主」「耶穌是主」…這樣，你與唸佛號的佛教徒有何分別？心裡相信天主使耶穌死後復活有何難？你能見到我的「信德」嗎（雅2:18）？是的，在太平盛世，一點難度也沒有。事實證明，不少信徒在社會運動與及疫情期間，因為教會聖職人員的表現，和天主的表現，不符合他們心中的理想而失去信心和希望，便離開教會，甚至離開這個城市。原來相信天主，並不容易！因為「知行合一」並不容易。在這裡我姑且不問大家日常的世俗生活，請問大家在「信仰生活」中所表現的行為和態度，有多少能表達出你們的「信德」呢？大家在「聖灰星期三」有領聖灰、守齋嗎？平日有祈禱、讀聖經、領聖事…嗎？有參加堂區或教區舉辦的講座、朝聖、愛德服務或者福傳活動嗎？執事等等，這些與「望德」有何關係？

讓我們回到二千年前聖保祿的教訓。為甚麼我們要讀保祿的書信？《羅馬書》是《新約聖經》的一部份；既然教會把它收錄在【聖經】之中，《羅馬書》便記載了天主的說話。即使我們在二千年後閱讀，也是天主今天親自向我們說話。保祿宗徒不止一次在《羅馬書》說：「經上又說：『凡相信祂的人，不致蒙羞』」（羅10:11, 9:33; 依28:16）。「不致蒙羞」是甚麼意思？其實，使用「間接的表述」是為了簡潔地加重語氣，直接說明反而要費一番唇舌。今天《答唱詠》的最後一句詩節，就是「不致蒙羞」的直接表述：「上主說：因為他依戀我，我必拯救他；他承認我的名，我必保護他。他若呼求我，我必應允他；他若有困苦；我必偕同他，我必拯救他，也必光榮他」（詠91:14-15）。原來心裡相信天主復活了耶穌基督，並不是「相信」那麼簡單，而是「依戀」天主，天主當然會拯救那些依戀祂的人！原來口裡承認耶穌是主並不簡單，耶穌基督就會在我們的生活，在我們履行天主的旨意時，保護我們平安！當我們有危難困苦時，天主會偕同我們受苦、拯救和光榮我們！有全能的天主作我們強而有力的後盾，我們還會「蒙羞」嗎？但這與「望德」有何關係？

人類失去了天主的恩寵，最缺乏的就是「忍耐」。好罷，為免大家不耐煩，讓我揭曉答案。2025年是「望德禧年」，『天主教四旬期運動』便引用保祿的金句，作為第一周的主題：「望德不叫人蒙羞」（羅5:5）。原來保祿宗徒在《羅馬書》第五章已埋下伏筆，指出「信德」與「得救」之間的橋樑，就是「望德」！原文是值得全部引述的。保祿說：「不但如此，我們連在磨難中也歡躍，因為我們知道：磨難生忍耐，忍耐生老練，老練生望德，望德不叫人蒙羞」（5:3-5a）。我們缺乏忍耐，沒有給天主充份的時間，使罪人悔改回頭，完成拯救罪人，包括我們的工作！因此，我們須要「望德」作橋樑，在磨難中也肶歡躍！

親愛的兄弟姊妹，我們不會有機會從聖殿頂或十字架上跳下來，也不必把石頭變成麵包。但我們卻時時刻刻，沉不住氣，抱怨天主不按我們的意願行事，從而對天主、對人失望。其實，撒殫時時刻刻在試探我們的信、望、愛三德，尤其是「望德」，直到我們歸於塵土為止。讓我們效法耶穌基督的榜樣，熟讀【聖經】，使天主的聖言和旨意，植根在我們的心中，抗拒撒殫的試探。請放心，這既然是我們畢生的修煉，天父必會賜下聖神，幫助我們得救。亞孟。
天主保祐！

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2022年反省
Picture Credit:ideogram.ai

Test AI tools --- poem writing

測試 AI 寫宋詞的能力

在家中的桌面電腦，安裝了三個流行的 AI 工具，都是免費的，包括 CoPilot，DeekSeek 和 Grok 3。
朋友傳來一篇「青玉案」，是默想常年期第八主日的讀經後，有感而發的。我是「文學盲」，閒來祇會「寫B」而不是「寫詩」。所以收到朋友的大作後，第一個反應就是測試手頭上的AI工具了。於是出了同一道題目，分別交給CoPilot，DeekSeek 和 Grok 3「思考」。結果
CoPilot第一個出局，它竟然不懂得數中文字數，即使告訴它不用數標點符號，它仍然不能準確地數中文字。結果不能完成任務。
Grok3真強，屢敗屢戰，並顯示失敗的作品，直到完成指定要求為止。

題目是：

按「青玉案」詞牌，即67字，前後段各六句、五仄韵的格式寫一首宋詞。
前段寫《聖詠92:2, 13-15》的教訓，後段寫《路6:43-44》的教訓。

以下是三篇「青玉案」，

~A~
===============
清晨傳述禰慈愛，
縱夢囈，
且不怠。
頌主聖名歌錫賚。
長青櫚柏，滿庭高蓋，
茂盛馨香載。

賦真善美生魂內，
呈鮮嬌妍顯精彩。
萬物從來趨腐敗。
本無花果，
蒺藤焉害？
依順良知在。
===============

~B~
===============
靈泉湧殿晨昏注，
聖詠徹、清音度。
義者如棕磐根處，
翠披穹宇，霜襟如故，
耄耋猶凝露。

惡荊豈綻葡萄露？
善圃方生無花果。
地裂天傾存法度，
棘叢焦土，甘棠膏雨，
永約分明駐。
===============

~C~
===============
晨昏頌主慈悲發兮，
恩無盡，
信無缺。
義如樹枝葉闊。
植根聖殿天庭發，
年老猶結真果碩。

好心必結善縁發兮，
惡難遮，
偽難抹。
荊棘焉生葡萄。
行為如鏡真偽發，
內外相映理合。
===============

你能分辨到哪一篇是我朋友寫的，哪一篇是DeepSeek的作品，哪一篇是 Grok3呢？
下回分解

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Picture Credit: https://www.threads.net/@satoshi3_huang/post/DF85OmuTJGd

天主對我們滿懷希望 God Puts His Hope On Us

常年期第八主日，丙年
主題：天主對我們滿懷希望 God Puts His Hope On Us

今天福音的內容很豐富，且讓我們慢慢品嚐。
一開始，耶穌說了一個顯而易見的比喻：「瞎子豈能給瞎子領路？不是兩人都要跌在坑裡嗎？」（路6:39） 但接著，祂又說：「沒有徒弟勝過師父，凡受過完備教育的，僅相似自己的師父而已。」（6:40）這兩句經文有甚麼關聯呢？倘若「沒有徒弟勝過師父」，何來「青出於藍」，人類文明又何以進步呢？除非，這位師父是「天主子、默西亞」（瑪23:10）。是的，耶穌基督是我們的導師，我們是祂的追隨者，能相似祂是我們畢生追求的目標！那麼，按上文下理推斷，一個瞎子給其他瞎子領路，是指師徒的關係了，卻是一個不理想的師徒關係，即孟子所說的「人之患，在好為人師」（孟子‧離婁上）的情況。自己是門外漢，卻喜歡在眾人面前說三道四，指手劃腳，滿足自己的虛榮！

那些不學無術的人，破壞力有限；但「專家」可不同了，他們對社會國家的影響之大，不容忽視！所以耶穌宣講這番教訓，是針對當代的「專家」說的。這班「專家」是誰？耶穌在跟著的「眼中大樑和木屑」言論中（路6:41-42），稱他們為「假善人」，他們的身份，呼之欲出！
是的，法利塞人曾是以色列人的民族英雄，他們在充軍巴比倫的時候，編纂了《希伯來經典》，重塑以色列人是「天主選民」的身份，安穩了亡國奴的心靈，對上主天主重新燃起幫助他們復國的希望。天主並沒有令他們失望，充軍五十年後，波斯王居魯士成為了他們的默西亞（依45:1），解放他們回國，重建被毀的聖殿。時移勢易，這些民族英雄中，部份人漸漸忘記了自己是「以色列師傅」（若3:10）的使命而淪為「法律專家」、「法學士」、「經師」，甚至以法律的專業知識，謀取私利，並用來迫害耶穌！耶穌以「瞎子」來形容他們，的確恰當！耶穌基督並沒有拒絕法利塞人，祂說：「假善人啊！先取出你眼中的大樑，然後纔看得清楚，以便取出你兄弟眼中的木屑」（路6:42b），仍然指望他們能履行「以色列師傅」的使命，讓猶太人能憑遵守梅瑟法律而得救。引而申之，耶穌基督並不要求我們成為完美無缺的聖人之後，纔去啟導別人，向外教徒宣講福音。祂要求我們認真面對自己的不善之處，謙遜地加以改進，「先取出你眼中的大樑」，便可以成為「師傅」，有效地啟導未奉教的人。

人與人之間的溝通，總離不開說話。今天的第一篇讀經，是古人對我們說話，留給後世的智慧和忠告：「篩篩子，總留下一些渣滓；人的言談，也總有些不乾不淨」（德27:5）。人不是天主，不能像天主一樣，「言出必行」（則17:24; 22:14; 24:14; 36:36）。怎樣判斷「乾淨與否」呢？簡單地說，就是「聽其言而觀其行」。孔子說：「視其所以，觀其所由，察其所安，人焉廋哉？人焉廋哉？」（論語‧為政）就是說，我們聆聽一個人的說話，要審視他的動機、觀察他的行為、了解他的態度，他就無所遁形了！有誰不喜歡聽甜言蜜語、奉承的話呢？但不少人為了達到目的，不惜搬弄是非、挑撥離間…難怪不少人墮入「電話騙案」，我們能不小心辨別嗎？

親愛的兄弟姊妹，退一步想，天主是眾人的大父，人類是祂按自己肖像所創造的傑作。人類雖然不幸墮落了，失去了祂的光榮和恩寵（羅3:23），但祂是多麼渴望所有人的得救（則18:32; 弟前2:4）。既然祂對我們滿懷希望，正如耶穌基督對法利塞人滿懷希望一樣。所以在這「望德禧年」，讓我們以希望的朝聖者身份，耐心地接待所接觸到的人，散發出天主對眾人的希望，亞孟。
天主保祐！

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2022年默想
Picture Credit: dreamstime.com, catholicpreaching.com

Ask DeepSeek To Evangelize 用 DeepSeek傳福音

Ask DeepSeek To Evangelize 用 DeepSeek傳福音

Prompt 1: 耶穌在【路6:43-45】教訓門徒甚麼？
==================

DeepSeek回答：

在《路加福音》6:43-45中，耶穌教導門徒關於「樹與果子的比喻」，這段教訓的核心內容可以總結為以下幾點：

1. **樹與果子的關係**：
   - 耶穌說：「沒有好樹結壞果子，也沒有壞樹結好果子。」這表明一個人的內在本質（樹）會直接反映在他的行為（果子）上。好樹結好果子，壞樹結壞果子，這是自然的法則。
2. **通過果子認識樹**：
   - 耶穌進一步解釋：「每一棵樹都是憑著自己的果子被認出來的。」這意味著我們可以通過一個人的行為來判斷他的內在品格。行為是內在生命的自然流露。
3. **心裡所存的決定言行**：
   - 耶穌說：「善人從他心裡所存的善就發出善來，惡人從他心裡所存的惡就發出惡來。」這強調了內心的重要性。一個人的言行是由他的內心狀態決定的，心裡充滿善的人會自然表現出善行，而心裡充滿惡的人則會表現出惡行。
4. **言語反映內心**：
   - 耶穌特別提到：「人心裡所充滿的，口裡就說出來。」這表明言語是內心狀態的直接反映。一個人的話語可以揭示他的真實內心。

### 總結：

這段經文的核心教導是：**內在的生命決定外在的行為**。耶穌強調，真正的改變必須從內心開始，只有內心充滿善，才能結出善的果子。這不僅是對門徒的提醒，也是對所有信徒的挑戰，要我們注重內在生命的建造，並通過言行活出信仰的真實見證。

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Prompt 2:那麼，用「青玉案」詞牌，寫出《路加福音》6:43-45的教訓
=====================

DeepSeek回答：

以下是以《青玉案》詞牌創作的詞作，內容基於《路加福音》6:43-45的教訓：

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**青玉案·路加福音六章四十三至四十五節**

良材豈會生荊杞？
惡木上，甘實幾？
果顯根心真偽理。
善存胸臆，惡藏心底，
行止皆由此。

口中言語如泉洌，
湧自靈源潔清裏。
莫道虛言能飾美。
樹憑其實，人觀其志，
內外原同體。

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### 創作說明：

1. **上闋**：以「良材」與「惡木」對比，呼應耶穌所說的「好樹結好果子，壞樹結壞果子」，並點明行為（果子）反映內在（根心）的真偽。
2. **下闋**：強調言語如泉水湧出，源自內心，呼應「心裡所充滿的，口裡就說出來」。結尾「樹憑其實，人觀其志，內外原同體」總結全詞，指出內在與外在的一致性。
3. **語言風格**：力求典雅簡練，符合《青玉案》詞牌的格律與韻味，同時忠實傳達經文的教導。

希望這首詞能幫助讀者更深刻地體會《路加福音》6:43-45的真理！

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Picture credit: www.sesawi.net

Don’t Be Ungrateful 不要忘恩負義

Seventh Ordinary Sunday, Year C
Theme: Don’t Be Ungrateful 不要忘恩負義

Without God’s help, it is impossible to put our faith into practice because we are faulty and fragile. Last week, Jesus told us that true happiness lies in poverty (Luke 6:20). To be candid, who wants to remain poor in a commercial city like Hong Kong these days? Who doesn’t want to work harder and earn more money, to save up or to invest for the future? Today, Jesus goes further by challenging us to love our enemies and to turn the other cheek when people strike us etc. (6:27; 29). Who don’t want to strike back when unprovoked, bullies start abusing us physically! Unless our survival is under threat, we will definitely stand up to defend our dignity. Jesus has a big heart and prayed for those who crucified him, “Father, forgive them, they know not what they do” (23:34a). He has demonstrated the possibility of showing mercy towards our enemies. As genuine followers of Christ, we too should be doing similar if not the same things. Do not think that Christians are standing on a higher moral ground than the Israelites in the Old Testament. The first reading today refutes our pride and our vainglory.

Saul, the first Israelite king lost favour with God who after King Saul’s disobedience, anointed and appointed David “after His own heart” to be the next ruler of His people (1 Samuel 13:14). Saul was unable to contain his jealousy and attempted to have David killed by the hands of the Philistines but failed (18:17; 25). “Then Saul realized that the LORD was with David … So Saul feared David all the more and was his enemy ever after” (18:28-29). Saul’s story was a tragedy. In the first reading today, we read of the story of how David spared Saul the second time! Previously in a cave occupied by David and his men in the desert near Engedi (24:2) Saul was relieving himself. He was careless not to send his men to clear the cave before he entered! Inside the cave, David listened to the suggestion of his servants, but instead of killing Saul, David simply cut off an end of Saul’s robe. David was so stealthy that Saul was not aware of it until David showed himself and called out after Saul had gone on his way. Perhaps God had made David invisible! What was David’s motive in sparing Saul? The same reason we heard today the second time he spared Saul. Like last time, Saul pursued David with 3000 elite soldiers. This time, King Saul had learnt his lesson. At night, “Saul was lying within the camp, and all his soldiers were bivouacked around him” (26:5b). David and his companion Abishai reached the encampment. Abishai offered to spear Saul to the ground with just one strike for David but David stopped him saying, “Do not harm him, for who can lay a hand on the LORD’s anointed and remain innocent?” (26:9) David was surely the apple of God’s eye (Psalms 17:8). Instead of allowing Abishai to nail King Saul to the ground, David took the spear and the water jug from their place at Saul’s head, “and they withdrew without anyone seeing or knowing or awakening. All remained asleep, because a deep slumber from the LORD had fallen upon them” (26:12b)! Sounds familiar, huh?

Indeed, even without conjuring the “variable of God”, David’s decision was the best strategy! From his defeat of Goliath and all subsequent military successes, David believed that God was on his side, fighting for him. But he was still a fugitive running away from the murderous attempts of the LORD’s anointed one! He had not yet gathered sufficient military strength to confront and combat King Saul. Meanwhile, King Saul was losing the hearts of the people and his madness was worsening. In particular, Saul ordered Doeg the Edomite to kill all 85 priests and slaughtered all living things in the priestly city of Nob (22:18-19) because they had given David and his men shelter and food! Why did Saul order an Edomite to kill the priests? It was because his own guards “refused to raise a hand to strike the priest of the LORD” (22:17b). It was only a matter of time for King Saul to fall and David would surely outlived him if he was patient and careful enough! Had David killed Saul, he would have failed to win the people to his side. I am sure David must have had pity on King Saul who led a life like a wounded animal caged inside his kingship and tortured by his own jealousy and fear. Authority corrupts indeed! Even the king after God’s own heart was not exempted. In the future, David would commit a sin similar to that of King Saul’s after he had sat on the throne. He secretly ordered his commander Joab to send Uriah to the front of the besieged city Rabbath and let the Ammonites kill Uriah to cover up his affair with Bathsheba, Uriah’s wife (2 Samuel 11:14)! Sounds familiar, huh? Even the king after God’s own heart was flawed and fragile.

The gospel text that touched my heart today is, “But rather, love your enemies …, for He [the Most High] Himself is kind to the ungrateful and the wicked” (Luke 6:35d)! I’m sure none of us sitting in the pews are wicked, but we can be ungrateful, particularly for those of us who are advanced in age and positions! People in position would feel that they have sacrificed and contributed a lot to the well-being of the others. The subordinates should at least show gratitude and respect to them more often than they do! In short, people in position have less opportunities to be grateful! Similarly, foreign domestic helpers in Hong Kong would be deeply hurt when their family members are ungrateful after they have made all those sacrifices in order to improve the living conditions of their families back home. They have sacrificed their time, their youthfulness and their relationships so that their loved ones may have a fuller life, a better off life back home! Their ungratefulness must have felt like Judas’ betrayal!

Beloved brethren! Very often, we cherish a short-sighted sense of justice in which we expect an “exchange of equivalence”, namely “eye for eye, tooth for tooth” (Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21). My experience tells me that when I was able to lend you money, say ten thousand dollars, I could spare it. When I am able to work and sacrifice for my loved ones, I am still healthy. When I am able to contribute to the society in high positions, I am simply discharging the duties expected of me. Suppose you returned the full amount of debt later, I could not care less because I did not need it. However, when I was in need of money, then the ten thousand you returned would mean more than ten thousand to me! Even if you failed to repay me when I was in deep financial troubles, I believe that God shall provide (Genesis 22:8). Just pray for me if you are still unable to repay me. Today, Jesus says, “Give to everyone who asks of you, and from the one who takes what is yours do not demand it back” (Luke 6:30). Implicitly, Christ is saying that He shall provide and pay you back when you are in need (16:9). This is the hope we should enkindle in whoever is in despair during this Jubilee. Amen.
God bless!

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2022 Reflection
Picture Credit: creator.nightcafe.studio

Happiness Breeds Woes 福兮禍之所伏

Sixth Ordinary Sunday, Year C
Theme: Happiness Breeds Woes 福兮禍之所伏

Last week, we read of Jesus’ making the four fishermen “fisher of men” (Luke 5:10b). A lot of things happened before we arrived at the narrative today, including healings, calling more disciples, conflicts with Jewish religious authorities and choosing the Twelve etc. Today, we hear of the Lukan beatitudes, the start of a collection of Jesus’ teachings to the public. Before we meditate on the Lukan version of beatitudes, we need to harmonize its differences with the Matthean version. The first contrast is the location. The Matthean version took place “up the mountain” (Matthew 5:1) while the Lukan version “down … on a stretch of level ground” (Luke 6:17). The contrast is understandable because Matthew wants to tell his audience that Jesus Christ is a greater teacher than Moses who went up Mount Sinai to receive the Law from Yahweh to teach the Israelites how to become a holy People of God; whereas Luke wants to tell the disciples that Jesus Christ, the merciful Son of God came down from heaven to teach us, pitiful sinners, how to return to the merciful Father in heaven. The second contrast is the number of Beatitudes. There are eight in Matthew and only four in Luke. Why? Whose version is more original?

First of all, Luke was not present when Jesus proclaimed the Beatitudes but Matthew was. In Luke’s own words, “Since many have undertaken to compile a narrative of the events that have been fulfilled among us, just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, so that you may realize the certainty of the teachings you have received” (1:1-4). Luke has done a lot of research before he puts into writing the biography of Jesus. Let’s be realistic. Are you able to remember, without opening the gospel of Matthew, the eight Beatitudes? You cannot blame Luke for distilling for us from his collection the best teachings of Jesus Christ in public. As for Matthew’s version, we can only have a greater confidence that it is closer to the source, but we cannot guarantee that Matthew put it into writing while he still remembered! Surely he has done some editorial works to present Jesus’ teachings according to his agenda.
Secondly, Luke deploys a different format, namely four woes follow immediately to lay before the audience a stark different consequence in making fundamental choices (6:24-26). Modern psychologists agree that the attention span of common people are limited to seven plus or minus two. Therefore, eight, or in the Lukan version, four plus four, is the optimal arrangement.
Thirdly, Luke uses the second person to make the beatitudes and woes more personal. In the second and third groups, Luke even adds the word “now” to stress the immediacy of Jesus teaching. You don’t wait until the end of the world to see the fulfilment of God’s promises and condemnation! After ironing out the differences, let us dive into the Lukan beatitudes.

With the advent of the age of artificial intelligence, men can no longer hold on to intelligence to define their humanity. If what make human human are their virtues, we would naturally ask what the highest form of virtue is. Let us sample the major civilizations to obtain a rough sketch. Greeks advocate the four cardinal virtues, namely prudence, justice, fortitude and temperance. Christians uphold three theological virtues, namely faith, hope and charity. In St. Paul’s words, “So faith, hope, love remain, these three; but the greatest of these is love” (1 Corinthians 13:13). But we cannot ignore her roots, namely Judaism. What is the highest form of virtue for the Jews? We find them in the first reading and the Responsorial Psalms today, namely, to follow the guidance of Torah. In Jeremiah, we find the Lukan version in reverse, namely the curse (Jeremiah 17:5-6) before the blessing (17:7-8). Jeremiah deploys the well-known image in Psalms 1, which is the Responsorial Psalm today, to remind the audience of the importance of making the right choice. Again, the warning goes first, but with a twist. So what incurs the curse? “Cursed is the man who trusts in human beings, who makes flesh his strength, whose heart turns away from the LORD” (17:5). While Jeremiah was direct and point-blank as a prophet, the Psalter was more sophisticated and mature as a poet. The Psalter wraps blessedness in a negative way! “Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in company with scoffers. Rather, the law of the LORD is his joy; and on His law he meditates day and night” (Psalms 1:1-2). So, while Matthew is pedagogical and catechetical like a prophet in listing the beatitudes in a positive sequence, Luke is more meditative like the Psalter in laying before the audience blessings and woes side by side.

When St. Ambrose, a Church Father, wrote an Exposition on Luke, he was able to derive the remaining beatitudes through the four cardinal virtues! From poverty through temperance, he derived purity of hearts; hunger through justice, derived compassion/mercy; weeping through prudence, peace; and lastly persecution through fortitude comes meekness. St. Ambrose’s eloquence is commendable and we are on the right path when we pay greater attention to virtues rather than intelligence. But I love St. Ambrose’s meditation more. For the sake of sinners, the Son of Man incarnated and made Himself poor. He hungered in the wilderness to teach us how to withstand temptations. He wept for humanity when He entered Jerusalem in triumph (Luke 19:41-44) and lastly, He received hate, insults and rejection when He was crucified outside Jerusalem! In short, the four Lukan beatitudes suffice our salvation!

How can we deal with blessings and curses at the same time? I opine that we have to understand the spirit of the Middle Way. Simply put, do not go to the extreme. When Jesus blesses the poor, He wants us to come close to the Father. Don’t forget that poverty can be an evil when it prevents people from fully develop the image God intended for us when He created us. He gave us original graces and potentials to develop and grow. Eradication of poverty is a laudable project but accumulating wealth can also be harmful at the expenses of our physical health, our relationships with others and most important of all, with God. Jesus warns, “No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon” (Matthew 6:24). Simply put, money can be our slave or our master. Manage it wisely to benefit yourselves and the needy. Then being rich is blessing and not a curse! Alas! The commercial society is instilling a wrong kind of value-system among the general public. It encourages people to labour harder in order to gain more. Many people simply follow the herd because they believe that following the flow is the safest strategy in life. However, when we do not discern the will of God and go to the extreme, we fall into this slavery trap and lose sight of our true destiny!

Beloved brethren! Laozi says well, “Misery! Happiness is to be found by its side! Happiness! Misery lurks beneath it! Who knows what either will come to in the end? 禍兮福之所倚，福兮禍之所伏。孰知其極？” (Dao De Jing #58) You can be cautious to avoid going to the extremes. Or you may let go, surrender to God’s will and allow Him to take charge of your life. Or you may take the wheel of your life in your own hand, make mistakes and crash. Then learn from your mistakes, get up to drive a wounded vehicle again. I am sure no single path is applicable for all. Each one of us is unique and our paths are ours to take. Nobody can take your place and walk in your stead. In the end, God holds you, and you alone, accountable. Amen.
God bless!

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2022 Reflection
Picture Credit: creator.nightcafe.studio

Awakening 覺今是而昨非

Fifth Ordinary Sunday, Year C
Theme: Awakening 覺今是而昨非

As a spokesperson of God, a prophet cannot speak on his own without having received instructions from God first. Logically, God calls a prophet and sends him to proclaim His will. In fact, many books of the prophets begin with the narration of how God’s words/visions came to the prophets. For example, “The word of the LORD came to him [Jeremiah] in the days of Josiah, son of Amon, king of Judah, in the thirteenth year of his reign” (Jeremiah 1:2). “In the thirtieth year, on the fifth day of the fourth month, while I was among the exiles by the river Chebar, the heavens opened, and I saw divine visions” (Ezekiel 1:1). “The word of the LORD that came to Hosea son of Beeri, in the days …” (Hosea 1:1). Isaiah seems not to be of much difference. The book begins, “The vision which Isaiah, son of Amoz, saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah” (Isaiah 1:1). He was just one of the prophets in the south, so we think. Naturally, Isaiah speaks highly of Jerusalem and Sion. For example, we find this text “Many peoples shall come and say: Come, let us go up to the LORD’s mountain, to the house of the God of Jacob, that He may instruct us in His ways, and we may walk in His paths. For from Zion shall go forth instruction, and the word of the LORD from Jerusalem” (2:3c).

But Isaiah is no ordinary prophet in the south. Today, we find yet another narrative of the call of Isaiah, which seems to overturn, to renounce his previous mission. Isaiah confesses, “Woe is me, I am doomed! For I am a man of unclean lips, living among a people of unclean lips, and my eyes have seen the King, the LORD of hosts” (6:5). Even if the Israelites were “a people of unclean lips”, how could Isaiah renounce the words of God which he had previously proclaimed to the rebellious Israelites? Besides trumpeting the glory of Israel, a propaganda of the supremacy of Jacob over all peoples, does not the “For from Zion shall go forth instruction, and the word of the LORD from Jerusalem” show God’s love to Jacob and through Jacob His blessing to humanity? Isaiah was not advocating nationalism but manifesting God’s will. In fact, Jesus quoted Isaiah’s Song of the Vineyard in His Parable of Wicked Tenants, “A man planted a vineyard, put a hedge around it, dug a wine press and built a tower …” (Matthew 21:33; Mark 12:1; Isaiah 5:1-2a). So, when Isaiah says that he was a man of unclean lips, he could not be denying God nor negating his former mission. I would suggest Isaiah was undergoing a new awakening of his mission as a prophet. The conversion of Saul to Paul might shed light on a better understanding of Isaiah’s lament.

The second reading today tells Saul’s story forcefully in one single verse, “For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God” (1 Corinthians 15:9). Saul encountered the risen Jesus on the way to Damascus (Acts 9:5). Later, he became a fervent missionary and changed his name to Paul (13:9). During his preaching of the risen Christ in cities around the Mediterranean Sea, many overseas Jews opposed him. So, when he returned to Jerusalem, the local Jews intended to kill him. Let us listen to how Paul presented himself before the Jews in Jerusalem, “I am a Jew, born in Tarsus in Cilicia, but brought up in this city [Jerusalem]. At the feet of Gamaliel I was educated strictly in our ancestral law and was zealous for God, just as all of you are today” (22:3). Before his conversion, Christians were heretics in Saul’s eyes following a carpenter turned rabbi. Saul genuinely believed that he was doing God’s will when he tried to wipe Christians out to preserve the purity of Judaism! But when Jesus appeared to him on the road to Damascus, the encounter struck him blind for three days, an awakening blow on his zeal and his understanding of Mosaic Law and Judaism. Saul was able to see a bigger and more catholic picture of God’s will. He understood that the Lord had chosen him to be His instrument “to carry my name before Gentiles, kings, and Israelites” (9:15b).

Isaiah’s vision in the Temple was a watershed in his ministry. Isaiah might not be a court prophet like Nathan who could see the king at any time in the palace. But at least he had been a “seer”, a “man of God” and was able to command respect from kings and commoners alike. Yet, in his Temple vision, Isaiah became aware of his unworthiness as a prophet, “I am a man of unclean lips living among a people of unclean lips” (Isaiah 6:5). Actually, even if Isaiah had spoken of the glory of the Israelites in the future, the prophecies could not be his inventions. But suddenly God revealed to him a universal salvation plan. From then on, Isaiah spoke not so much about Jerusalem and Judah but more inclusively, namely the Emmanuel (7:14), the shoot from the stump of Jesse (11:1) and even a Persian Messiah (45:1)!

In the gospel reading today, we find an even more unworthy candidate. Neither was he a legal expert like Saul, nor a prophet like Isaiah. He and his companions were fishermen, who were working in the Lake of Gennesaret (Luke 5:1), variously known as Sea of Galilee and Sea of Tiberias, a nobody from nowhere. His routine had been casting nets to catch fish in the night, using a torch to attract the fish to swarm in (5:5a). Catches might be irregular though the lake must have been fertile enough to support several fishing towns along the shore, including Capernaum (4:31). The synoptic gospels mention that Simon had a mother-in-law (4:38). Fishing in the Lake of Gennesaret enabled him to sustain a family with sufficient income to lead a decent enough life. Readers might wonder why, when Jesus had finished preaching from Simon’s boat and told Simon to put out into deep water and lower his nets for a catch, Simon obeyed his command so readily (5:4-5). It was not surprising because previously Jesus had cured his mother-in-law of fever (4:38-39) and perhaps Simon had witnessed the exorcism Jesus performed in the synagogue (4:33-37). However, this catch in the Lake of Gennesaret was so overwhelming that Simon had to fall at the knees of Jesus and say, “Depart from me, Lord, for I am a sinful man” (5:8b). Never in his fishing career had Simon caught so many fish that their nets were tearing, and two boats were in danger of sinking (5:6-7)! Isaiah, Simon Peter and Paul shared this sense of unworthiness before God. Moreover, each of them took up a different path thereafter. Among the three, Simon Peter was the most unworthy and yet, Jesus intends to build His Church upon this unworthy rock against which the gates of the netherworld shall not prevail (Matthew 16:18).

Beloved brethren! Put our hope in the unfailing Lord. Despite our continual failures and unworthiness, He shall faithfully accompany and support us. St. Paul says well in the second reading today, “But by the grace of God I am what I am, and His grace to me has not been ineffective” (1 Corinthians 15:10a). Let us let go of our vanity and achievements, surrender to His will and bring hope to people “who sit in darkness and death’s shadow” (Luke 1:79a). Amen.
God bless!

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2022 Reflection
Picture Credit: creator.nightcafe.studio

Love Hurts 愛到痛

Feast of the Presentation of the Lord
Theme: Love Hurts 愛到痛

The meditation of today’s gospel is dark, though it is one of the five Joyful Mysteries that we are meditating. Life is truly mystical and paradoxical. It is paradoxical because it tastes sweet and sour at the same time. It is also mystical because joy and sorrows always mingle. So, allow me to meditate on the pains of this Joyful Mystery.

The Feast of Presentation is joyful because we are celebrating the incarnation of the Son of God. God broke into human history to kick off His salvation project. “But when the fullness of time had come, God sent His Son, born of a woman, born under the law, to ransom those under the law …” (Galatians 4:4-5a). Remember that God transcends time. Thus, what St. Paul writes about “when the fullness of time had come” is only meaningful to men who live in history. The “woman” has already been foretold in the Law/Torah (Genesis 3:15). In God’s mind, He already had the idea to send His only begotten Son to take flesh to save Adam and his descendants. In an earlier enigma, “… From [the tree of knowledge of good and evil] you shall not eat; when you eat from it you shall die. The LORD God said: It is not good for the man to be alone. I will make a helper suited to him” (2:17-18). Isn’t this statement an obvious reason for the creation of Eve? Why is it an enigma?

Firstly, Adam would have been immortal if he had listened to and obeyed God. Then, it would have been unnecessary for Adam to have descendants. Even if it is not good to be alone and having descendants is a necessity, God would have cloned innumerable copies of Adam. Yet, God created Eve out of Adam! Notice that both Adam and Eve would have exactly the same DNA and ignoring mutations for the sake of argument, all subsequent human beings would be mere clones of Adam! Therefore, making a helper suited to Adam must be an enigma carrying more meanings than the creation of Eve! I buy the theological opinion that the Blessed Virgin Mary is the “new Eve” who not only gave flesh to the Son of God but works closely with Him and the Holy Spirit to give birth to other members in the Mystic Body of Christ as well! The BVM is the helper suited to the Son of God. It is simply unimaginable to have the Nativity of the Lord without the Blessed Virgin Mary! Similarly, it would be God’s unthinkable blunder had Jesus forgotten to say “Woman, behold your Son” on the cross (John 19:26b)!

Satan has enslaved humanity long enough. The Torah, which helps humanity to seek the LORD and would have been sufficient to save humanity, has itself been abused by the contemporary legal experts to persecute the Son of God. After proving that the Old covenant is insufficient to redeem, God unfolds further His redemption project. “And the LORD whom you seek will come suddenly to His Temple” (Malachi 3:1b). This is what the Feast of Presentation celebrates; namely that the LORD, the Messiah suddenly came to His own Temple, thus fulfilling the pledge He made through prophet Malachi. Joseph and Mary were devout Jews. They obeyed the prescriptions of the Torah, took the 40-day old infant Jesus to Jerusalem and offered sacrifice to present infant Jesus to God (Luke 2:22). In so doing, the Son of God satisfied the prescriptions of the Torah and He did more than that. He was “born under the law, to ransom those under the law” (Galatians 4:4b-5a). But God’s plan is catholic, meaning its scope is universal. The Son of God ransoms more people than the Jews, those under the Torah. The word of God never fails. In time, He shall honour His pledge to Abraham, namely that “All the families of the earth will find blessing in you” (Genesis 12:4b). We are blessed and joyful indeed to be born of the Blessed Virgin Mary and born under the law to celebrate this feast of the Presentation of the Lord today.

However, my meditation inevitably gravitates towards Simeon’s word, “And you [the BVM] yourself a sword will pierce” (Luke 2:35a). Of course, Simeon was referring to the sorrows inflicted upon the BVM in her collaboration with the Son of God to redeem humanity. It is more than inevitable collateral damages of God’s redemptive project, once the BVM pronounces her Fiat out of her free will (1:38). In general, all Christian denominations before Reformation uphold two Marian dogmas which defend the divinity and humanity of the Son of God, namely the BVM is the Mother of God in 431 and her Perpetual Virginity in 649. The Catholic Church professes two more Marian dogmas, namely the Immaculate Conception of the BVM in1854 and her Assumption in1950. After all, the BVM is also a creature. The Catholic Church acknowledges the necessity of her need of Christ’s redemption when the Church declared the dogma of her Immaculate Conception. Simply put, God the Father had prepared before Creation an immaculate ground for the incarnation of His only begotten Son. Thus, the BVM enjoys an exemption from the contaminations of the Original Sin the very moment of her conception. As a result, the BVM has an immaculate heart so pure that she is blessed with a beatific vision of God throughout her existence (Matthew 5:8). Thus, not only does she see God, she knows God’s will which she does not understand. And yet she obeys, anticipating all the sorrows and pains without shielding. If the heart is the throne of love, the love of the BVM towards her divine Son as well as all members of the Mystical Body of Christ must be the purest of all. In contrast, our hearts are filled with lust, greed, pride and wrath etc.; and our egos inflate. We protect our interests and our emotions with smart defence mechanisms, such as denial, projection, repression and transference etc. so that we may suffer less physical and emotional pains. Thus, the sword that pierces the Immaculate Heart of Mary would be unimaginably agonizing! She loves until it bleeds. Her love reminds me of an inmate I visited in the Tai Lam Centre for Women, with a difference. Love can be impure and still hurts!

I have visited only a handful of Chinese inmates in the Tai Lam Centre for Women. One of them was a Catholic on remand who survived a double-suicide with a married man, not her husband, in a hotel room. By Common Law, she was charged with murder and scheduled to appear in a legal court. During my visits, she requested seeing one particular priest for confession. I made the arrangement and sometime later, she died of cardiac arrest before appearing in court. I believe that her attempted suicide was genuine, though the situation was questionable. She must have gone through unspeakable agony before deciding to end her life with a man whom she should not have loved. But I believe that her contrition was genuine and her sins absolved through the Sacrament of Reconciliation. She might repeat Simeon’s words, “Now, Master, you may let your servant go in peace” (Luke 2:29a). May her soul rest in peace, amen!

Beloved brethren! Our hearts are inevitably impure. Don’t be discouraged because the Father is happy to give us His Holy Spirit with whom He renews the face of the earth (Psalms 104:30). With continuous renewal, our hearts will become pure one day. Let this hope sustain us with patience on our pilgrimage on earth. Amen.
God bless!

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2022 Reflection
Picture Credit: creator.nightcafe.studio

Jubilee Pilgrimage to St. Thomas the Apostle Church

Jubilee Pilgrimage to St. Thomas the Apostle Church

by Deacon Alex

Reality is both meaningful and paradoxical at the same time. For example, most lost sheep are not aware that they are lost! Life can be reassuringly good when there is abundant green grass and streaming water. A lost sheep feels safe when there are other sheep like it grazing along on the move. A routine life is comfortable with few challenges. Occasionally, they need to walk farther in order to obtain what they need. As long as you are easily contented, the band will keep playing on. But among the herd there are a few sheep playing scouts. They would go an extra mile ahead to ensure that the path is safe and the supply is sufficient. These scout sheep are the only ones which know that the herd gets lost!

This was what happened during the second Jubilee Pilgrimage the OLMC English Community went on January 31, 2025. They started on time, riding 4 coaches from Dominion Centre in Wan Chai to Tsing Yi. They celebrated mass immediately after arrival. The homily was inspiring and a parishioner of St. Thomas the Apostle Church delivered an informative presentation about this pilgrimage site. After giving the participants sufficient time for group photos as well as selfies, we ate a light lunch in the Tsing Yi Park next door followed by group games. Everything went on smoothly according to schedule before we trekked along the Tsing Yi Nature Trails which normally takes less than two hours to complete. In the end, we took nearly three hours to finish. Why? We got lost because it was a pilgrimage!

The Trails provide several photo-taking spots for hikers to take breath-taking pictures of the Tsing-Ma Bridge, Ma Wan Channel, HK Disneyland as well as the International Airport further west! The Trails are not boring because hikers may take alternate routes to arrive at the photo-taking spots. There are stairs as well as granite-paved roads going uphill and downhill, lined by trees on both sides. We could feel God caressing our hairs and faces with His fresh air and cool breezes. Nobody felt tired. Even the elderly in their walking sticks trod briskly. Time seemed not to take toll on anybody. Oh! How intoxicating pilgrimage can be! The organizers began answering calls from coach drivers waiting for us at the exit point. They knew the situation and they put up a brave face. The guideposts are not of much help. But there was one certainty: we could not go on the same path in the opposite direction. It would only lead us back to the entrance and not the exit. Our scouts needed to rely on God’s guidance, as well as common sense, in order to bring us to the Trails’ exit. At last, we made to the scheduled exit and all of us enjoyed the three-hour trek very much, chit-chatting cheerfully along the way.

Beloved brethren! The God we believe in is an almighty and merciful God. In Him we fully trust. But we exist in the time dimension and we need patience to witness the fulfilment of God’s promises. St. Paul writes, “Affliction produces endurance; and endurance, proven character; and proven character, hope; and hope does not disappoint” (Romans 5:3b-5a). In this 2025 Jubilee, let us be Pilgrims of Hope to inspire endurance and patience in our loving Father in Heaven among the people we encounter. Amen. God bless!

p.s.
Thanks Jennifer for posting the above article in HOMESTEAD. May the PASSION spread. Amen.