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!

願祢的國來臨 Thy Kingdom Come

天國系列（一）
願祢的國來臨（瑪13:31-35）

天主說：「人單獨不好」（創2:18），所以人必須群居在團體社區之中，夫妻是最基本的單位。當一個人成家立室，工作糊口，養妻活兒後，便會明白到社區的重要；與外族接觸後，漸漸形成國家觀念，甚至建立了一套「齊家治國平天下」和「世界大同」的政治理想。但理想始終是理想，在現實生活中，有很多內在和外在的因素阻礙了這些理想的實現。例如：「國家」包含甚麼元素呢？要有「疆界」嗎？要說統一的語言嗎？如何界定「國民」的身份呢？憑種族、膚色甚至宗教信仰決定資格嗎？國家必須有「主席」嗎？領導人要有甚麼質素呢…「政治」的確是一門大學問！

既然「國家」是一個這樣複雜的概念，「天國」豈能用三言兩語可以清楚地說明呢？所以耶穌基督祇用比喻向群眾宣講「天國」。對於那些祇是出於好奇的人，聽後不了了之；對於那些有心求道的人，便會進一步追求「天國」的奧秘。

今天讀到的兩個天國比喻，各自點出「天國」的某些特色。「芥子的比喻」指出在開始的時候，天國是微不足道的，但它一定會茁壯成長，開枝散葉，讓天上的飛鳥可以在枝上棲息（瑪13:32）。整個比喻，並沒有道出「國界」的觀念，反而有樹枝，分支的「多樣性」，與及「天上的飛鳥在枝上棲息」的「天下大同」觀念！這個比喻適合用來描述教會的普世性發展。

「酵母的比喻」固然有以小化大的觀念，但重點在於「轉化」；它可以指個人透過學習，使心靈產生的轉化；亦可以指家庭在新加入的成員（初生嬰兒、照顧年邁的父母等）影響下所產生的變化；甚至某種意識形態在一個國家立足生根，成為了統治階層的指導思想！那麼，「天國」的指導思想是甚麼呢？大家不用我說白了罷！
天父，願祢的國來臨。亞孟。
生命恩泉
圖片鳴謝：i.pinimg.com

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Kingdom of Heaven Series (I)
Thy Kingdom Come (Matthew 13:31-35)

God says, “It is not good for the man to be alone” (Genesis 2:18). Thus, men must live in groups and communities. A married couple is the most fundamental unit of a group. When a man sets up his family, earns the livelihood for the family, he begins to understand the importance of the neighbourhood. After getting contact with foreigners, he gradually forms the concept of a nation and even dreams up a political ideology of “managing families, governing states and keeping the world in peace” as well as “global solidarity”. After all, ideologies are ideals. In reality, many internal and external obstacles are hindering the actualization of those ideals. For example, what elements constitute a nation? Is there a border? Should nationals speak the same language? How should nationality be defined, using race, colour or even religious beliefs? Should there be a Chairperson? What qualities should leaders possess … etc. Political science is surely an enormous discipline!

If “kingdom” is such a complicated concept, how can people explain the “Kingdom of Heaven” is a few words? Therefore, Jesus Christ spoke to the crowd in parables when He proclaimed the “Kingdom of Heaven”. For those curious souls, they would stop searching after hearing parables. For those who strived to seek the truth, they would explore further the mystery of the Kingdom.

Today we read of two parables about the Kingdom of Heaven, each of which highlights some aspects of the Kingdom. The parable of the mustard seed tells us that the Kingdom of Heaven has a negligible beginning but it shall flourish and its branches spread wide such that the birds of the sky come and dwell (Matthew 13:32). We do not find any traces of “border” in this parable. Instead, there are branches, plurality as well as “birds of the sky come and dwell” --- showing “global solidarity”! This parable is appropriate for describing the universal growth of the Church.

The parable of leaven describes how the small changes the big, but the key-point is transformation. It may mean spiritual transformation of a person through learning; or changes in families when new members join (newborn babies or taking care of ageing parents etc.); or even an ideology which takes root in a country and becomes the “Torah” of the ruling class! Then, what is the ideology of the Kingdom of Heaven? I’m sure all of you know!
Heavenly Father, may Your Kingdom come. Amen.