我們比先知和義人更有福 We Are More Blessed Than Prophets and the Righteous

我們比先知和義人更有福（瑪13:10-17）

讀經切忌『斷章取義』，應該儘量全盤地研讀，以經解經，避免解錯。
耶穌基督來應驗舊約的預言（瑪5:17），但時代不同，古人沒有現代人的詞彙，很難準確地應驗百分百的細節。例如，今天《瑪竇》所引述的《依撒意亞》預言（13:14-15; 依6:9-10），給讀者的印象，是天主不願意以色列人獲得醫治，獲得罪赦！這樣理解是錯的，不但違反天主的本性，也與其他經文所啟示的真理，產生矛盾。例如「天主是愛」（若一4:8）；「因為我〔吾主上主〕不喜歡任何人喪亡」（則18:32）。

群眾來自不同背景，生活著不同程度的『心盲』，各人懷著不同的意圖和渴望…因此耶穌基督對他們只講比喻，給群眾自由選擇。有些人因為聽不懂而離去；有些人聽不到符合他們期望的道理，也會失望地離開；部份群眾聽了比喻，覺得天國原來是那麼實在，而且並不深奧，便興高采烈地走了；有些想認識更多『天國奧秘』的人，便留下跟隨耶穌，請教耶穌…這就是耶穌所說的：「因為凡有的，還要給他，使他富足；但是，凡沒有的，連他所有的，也要由他奪去」（瑪

13:12; 25:29）！其實耶穌在後來講述的『塔冷通比喻』中再次指出，每個人的天賦固然不同，但決定性的因素在於個人的抉擇（25:24-25）！所以，不是天父不願意罪人獲得赦免，而是罪人是否願意回心轉意，尋求與主與人修和！

各位親愛的兄弟姊妹，在《瑪竇福音》，『義人』一詞出現過18次，是指『無罪、守法或天主悅納的人〔例如：亞伯爾〕』。他們的賞報是光榮的：「那時，義人要在他們父的國裡，發光如同太陽」（13:43）。不過，我們作為耶穌的門徒，比先知和義人更有福。因為耶穌解釋了『天國奧秘』給我們知道，是先知和義人沒有機會看到和聽到的。並且祂要派遣『護慰者聖神』親自教訓我們，使我們想起祂所說的一切（若14:26）。請注意，即使我們擁有比先知和義人更大的優勢，將來我們未必「發光如同太陽」。相信大家已經心領神會。
天主保祐！

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生命恩泉
圖片鳴謝：gemini.google.com

We Are More Blessed Than Prophets and the Righteous (Matthew 13:10-17)

Quoting a piece of biblical text out of context is the worst thing we are able to do against believers. We should study the Bible as a whole, explaining scripture with scriptures so as to avoid misinterpreting the Bible.
Jesus Christ came to fulfil prophecies in the Old Testament (Matthew 5:17). But our ages are different. Ancient people did not have modern vocabulary. It is next to impossible to fulfil up to 100% of the details. For example, Matthew quotes a prophecy by Isaiah (13:14-15; Isaiah 6:9-10) which gives the readers an impression that God is reluctant to heal and to forgive the Israelites! This interpretation is categorically wrong. Not only does it go against the nature of God, but it also contradicts the truth revealed in other passages. For example, “God is love” (1 John 4:8); “For I [the Lord God] find no pleasure in the death of anyone …” (Ezekiel 18:32).

The crowd came from different backgrounds, living in different degrees of “spiritual blindness”. Each one of them harboured different intentions and desires … Therefore Jesus Christ told them parables, giving the crowd the freedom to choose. Some did not understand and left. Some did not hear the messages they anticipated and left in disappointment. Some felt that the Kingdom of Heaven was not difficult to understand and left joyfully. Some wanted to know more about the “mysteries of the Kingdom” and decided to stay and follow Jesus. This is what Jesus meant when He said, “To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away” (13:12; 25:29)! In fact, Jesus spoke again later in the Parable of Talents. He points out that our talents are of course different but the definitive factor is the personal choices (25:24-25). Thus, it is not that the Father does not want to forgive. Instead, the ball is in the court of sinners. It is up to them to decide whether they are willing to repent and to seek reconciliation with the Lord and with their neighbour!

Beloved brethren, in the gospel of Matthew, “the righteous” appears 18 times to mean “the innocent, the law-abiding or those whom God looks with favour [e.g. Abel]”. Their reward is glorious, “Then, the righteous will shine like the sun in the kingdom of their Father” (13:43). However, being disciples of Jesus, we are more blessed than prophets and the righteous. It is because Jesus explains the “mysteries of the Kingdom of Heaven” to us. Prophets and the righteous did not have the opportunity to see or to hear. Furthermore, Jesus will send us the “Advocate” to teach us everything and to remind us of all that He has told us (John 14:26). Pay attention! Even if we have advantages over prophets and the righteous, we may not be able to shine like the sun in the future. I am sure you understand what I mean.
God bless!

耶穌來不是為審判 Jesus Did Not Come To Condemn

天主聖三節，甲年
主題：耶穌來不是為審判 Jesus Did Not Come To Condemn

首先，讓我們先理解第一篇讀經的上文。那裡提到『西乃山』和『兩塊石版』，莫非是『十誡』嗎？錯，因為頒布『十誡』是記載在《出谷紀》的第二十章，今天讀的是第三十四章，是另一回事，一件與『十誡』有關的事跡！事緣由梅瑟領導的六十萬以色列男丁，帶同家眷離開埃及，渡過了紅海，行了六十日，來到西乃曠野（出19:1）。天主準備在西乃山，與這個全人類的福源（創12:3）訂立盟約。以色列百姓「在萬民中將成為我〔天主〕的特殊產業…成為司祭的國家，聖潔的國民」（出19:5-6）。於是梅瑟帶著他的侍從若蘇厄上了山四十天四十夜（24:12-18），即離開了為奴之地的埃及一百天之後，天主交給梅瑟「兩塊約版，即天主用手指所寫的石版」（31:18）。「版兩面都寫著字，前面後面都有字。版是天主做的，字是天主寫的，刻在版上」（32:15-16）。可惜梅瑟在山上逗留了四十日之久，生死未卜。於是百姓迫亞郎為他們造一尊神像，帶領他們返回埃及，亞郎便為以色列百姓鑄了一隻金牛！當梅瑟與若蘇厄下山時，看見百姓正在祭獻金牛。梅瑟在盛怒之下，打碎了上主親手造的兩塊約版！今天第一篇讀經所記載的，是梅瑟在事後重造兩塊石版，獨自一人再上西乃山「同天主一起，停留了四十天四十夜，沒有吃飯，也沒有喝水；把盟約的話，即十句話，寫在石版上」（34:28）。今次不是天主用手指寫在約版上，而是梅瑟自己，逐隻字鑿回去的！怪只怪自己一時衝動，控制不了情緒之過！不過天主並沒有虧待梅瑟，從此，「梅瑟的臉皮發光。以後梅瑟再用首帕蒙上自己的臉」（34:35）。梅瑟成了耶穌的預像，一個『可見的天主』的預像！

默想這一篇讀經的事跡時，不禁被『寫在石版』所觸動。它可能給予世人一種恆久的感覺，一種不變的印象。可惜這種感覺是表面的，這種印象不是真實的！因為時代是在不斷發展之中，科技的進步，越來越急促。且看，我們的教宗良十四世，在半個月前，不是頒布了一份有關『人工智能』的通諭嗎？可見死守曾經是行之有效的規矩，而不因應時代的變化而修訂的，遲早會被時代淘汰。所以死守盟約和法律的文字，而忘記了法律的精神，對個人、對家庭、對社會國家，有害無益！先知們看透這種流弊，便不斷向以色列百姓傳達天主的旨意，解釋法律的精神。在訂立『西乃山盟約』後大概850年，天主藉耶肋米亞先知，向我們通報了祂的心意說：「看，時日將到─上主的斷語─我必要與以色列家和猶大家訂立新約…我要將我的法律放在他們的肺腑裡，寫在他們的心頭上；我要作他們的天主，他們要作我的人民」（耶31:31; 33）。天主很清楚表示，祂要重新與猶太人，還包括全人類，建立『新約』。這『新盟約』與舊的『西乃山盟約』是一脈相承的，天主仍然是我們的天主，我們仍然是天主的人民。但是盟約的條文，不再是寫在石版上，而是寫在全人類的肺腑裡。

可惜罪惡早已把大部份人的心硬化了，有如石版。所以天主在宣布訂立『新盟約』的同一時間，透過另一位先知公告，祂要為全人類做『換心手術』！天主說：「我還要賜給你們一顆新心，在你們五內放上一種新的精神，從你們的肉身內取去鐵石的心，給你們換上一顆血肉的心…如此，你們要居住在我賜給你們祖先的地方；你們要作我的百姓，我作你們的天主」（則36:26; 28）。 這樣，天主確保了盟約的有效性！因為天主要在我們的五內放上一種新的精神，就是天主聖神；上個主日我已經說了，聖神是聖父與聖子之間交流互動的愛。天主聖神保證了我們的心，不再被罪惡硬化為鐵石的心。厄則克耳讓我們知道，換心後，我們才是天主的百姓，祂仍是我們的天主，與「西乃山盟約」是一脈相承！

大家還記得記載在《若望福音》裡的一個啞謎嗎？在某個帳棚節的最後一天，耶穌在聖殿施教有關天主聖神的道理，群眾當然莫名其妙（若7:37-39）。後來的一個清晨，耶穌在聖殿教訓百姓的時候，經師和法利塞人帶來了一個犯姦淫時當場被捉到的婦人，挑戰耶穌是否認同，按梅瑟法律，用石頭砸死那個淫婦（8:4-5）。耶穌沒有直接回答，「卻彎下身去，用指頭在地上畫字」（8:6）。他們不斷地追問，耶穌便說了著名的金句：「你們中間誰沒有罪，先向她投石罷！」（8:7） 又彎下身去，繼續在地上寫字。二千年來，人們都好奇地想知道耶穌究竟在寫甚麼。有人提出耶穌在寫出在場的每一個人的罪，所以在這個事跡中，福音說：「從年老的開始到年幼的，一個一個地都溜走了」（8:9）。這個推測是不對的，因為與今天的福音選段矛盾！今天選讀的福音是這樣說的：「因為天主沒有派遣子到世界上來審判世界，而是為叫世界藉著祂而獲救」（3:17）。

要緊記，審判是在末日才進行的。當我們一息尚存，天主仍開放悔改的機會給我們。當死亡的一刻來臨，我們進入『私審判』的程序。那時我們脫離了肉身的束縛，和時空的束縛，一生的善行與私慾偏情，即時全部呈現眼前。不需要任何判官，我們的良心足以審判自己了！到了世界末日的時候，是我們向全人類，向所有生者及復活起來的死者交代的時候。那時耶穌基督，將會君臨宇宙，按《瑪竇福音》第二十五章施行審判！聖若望宗徒教導我們說，末日未到之前，在天主面前日夜指控我們的是撒殫（默12:10）。相反，保祿宗徒教導我們說，已升天坐在天主右邊的基督耶穌，卻「日夜代我們轉求」（羅8:34）。

那麼，耶穌用指頭在地上寫甚麼呢？
首先，以指頭在石版上，在牆上…等等寫字，是【聖經】表達天主身份的手法。所以，耶穌正在以天主的權威，不但教訓那些在場的經師和法利塞人，而且在教訓全人類。因為耶穌是在「地上」寫字，而上主天主是「用地上的灰土形成了人」（創2:7）的。因此，耶穌是在應驗先知的預言，「我要將我的法律放在他們的肺腑裡，寫在他們的心頭上」（耶31:33）。即是說，耶穌正在把天主的盟約和法律，寫在我們的心裡，而不是把我們的罪過，寫在我們的肺腑裡，這樣做將會是一個相當恐佈的地獄永火懲罰！那為甚麼是「從年老的開始到年幼的，一個一個地都溜走呢」？很簡單，倘若尚未悔改信耶穌，年紀越大的，累積的罪過越多，觸犯了法律的機會越高，越想逃避良心的審判。他們中沒有一個掌握悔改的機會，留下向耶穌懺悔，相信並跟隨耶穌。誠為可惜。那個淫婦卻不同，耶穌不但在她心裡重寫法律，更從死亡邊沿把她拯救出來。她真幸福！

各位親愛的兄弟姊妹，在新約時代的文化氛圍，『愛』有三個層次：『情愛 ero』，是指男女之間的愛；『友愛 philo』是指喜愛或志同道合，惺惺相惜的愛；和『捨己為人的愛 agape』是指母愛或肝膽相照，樂意作出犧牲的愛。若望宗徒說『天主〔聖三〕』的本質就是『愛』，是最高級別的agape（若一4:8）。我們可以從天主子降生成人，代替世人以死贖罪，最後從死者中復活，確保信從祂的人能夠享受永恆的生命。今天我們慶祝天主是愛，我們可以如何回報天主的愛呢？我相信大家一定知道怎樣做！
天主聖三保祐！

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2023反省
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聖神如何滋潤我們？ How are We Given to Drink of One Spirit?

五旬節主日，甲年
主題：聖神如何滋潤我們？ How are We Given to Drink of One Spirit?

教會把天主拯救世人的工程，安排在一年之中周而復始地慶祝，加深我們對天主的感恩和虔敬。四部福音記載了耶穌基督的言行。於是教會用三年時間，在主日彌撒，每年集中讀一本『對觀福音』的選段。並且在適當的節日，選讀《若望福音》，使信友充分了解主耶穌的言行。今天是五旬節，教會慶祝聖神降臨，也就是教會的『生日』。三年的主日彌撒讀經，完全一樣！惟一不同的，是第二篇讀經。我們宣讀《格林多前書》三篇不同的選段。

感謝方濟會的神父們，他們參照希伯來文、希臘文及拉丁文各個權威版本，把【聖經】翻譯成為中文，幫助我們祈禱默想，讓我們更容易領會天主的旨意。因為文化上的差異，翻譯能夠做到『信、雅、達』，已經是難能可貴了。作為教友，倘若生活上尤有餘力，學習一點希伯來文或者希臘文是有益的。既可以減慢『腦退化』，更可以深刻地理解經文的意義。例如為今天講道而默想時，其中有一句特別觸動自己的經文，是這樣寫的：「又都為同一個聖神所滋潤」（格前12:13）。 聖神啊！祢想借助這句經文，告訴我甚麼呢？在聖神的督促之下，我開始查考希臘文原文，發現金句中的『所滋潤』，原文是『飲/喝』字的被動式。結果我喝醉了！

且讓我們重溫一點『天主聖三』的道理，我們把它濃縮到每個主日彌撒所唸的《信經》之中。關於『聖神』，我們是這樣唸的：「我信聖神，祂是主及賦予生命者，由聖父聖子所其發」。在宇宙存在之前，只有一個全能的天主。若望宗徒在他所寫的書信中，告訴我們：「天主是愛」（若一4:8）。愛是一股外向的力量，天主這股外向的全能力量，便『情不自禁』地創造了一個適合人類生活的宇宙。再次感謝若望宗徒，在他所寫的福音中，他告訴我們當天主發號司令創造的一刻，『祂』與『祂的命令』便成為我們所認知的『聖父』和『聖子』了。『聖父』是宇宙萬物的起源，『聖子』是祂的言語。祂們之間交流著的『愛情』，就是『聖神』，就是滿溢著生命力的『氣息』。《創世紀》告訴們，當上主天主用地上的灰土形成亞當的時候，「…在他鼻孔內吹了一口生氣， 人就成了一個有靈的生物」（創2:7）。何以見得這『一口生氣』就是『聖神』呢？在《創世紀》第五章所記載上古時代的人物，最短命的拉默客〔即諾厄的父親〕，也有777歲。為了解釋為甚麼當今大部份的人類都活不過120歲，《創世紀》的作者/編輯便作出了以下的解釋：「因為人既屬於血肉，我〔天主〕的神不能常在他內；他的壽數只可到120歲」（6:3）。在這兩段經文互相光照之下，我們可以放膽說：『聖神就是聖父聖子之間交流的氣息』。

『氣息/風』是肉眼所見不到的，只可以憑它的運動所引起的環境變化，來推斷它的存在。天主是永生的天主，所以祂的氣息，就是令萬物擁有生命的氣息。亞當的肉體是由塵土所造，最後還要歸於塵土（3:19）。是天主有生命的氣息，使亞當活起來。亞當的一言一行，便反映出聖神在運行中！以後，《舊約》還記載了『聖神』的一些事跡，例如：當「上主的神」降在民長三松身上時，他赤手空拳，把一隻向他咆哮的小獅子撕裂，有如撕裂小山羊一樣（民14:5-6）；當「天主的神」降在以色列第一任君王撒烏耳身上時，他邊行邊說妙語〔預言〕（撒上19:23）。在巴比倫，「至聖神明的精神」降在達尼爾身上，他為驕傲的拿步高王解夢，預言上主對他的懲罰（達4:6; 21-24）。天主聖神有如風，來無蹤、去無跡；祂讓我們看到千變萬化的形態。到了新約時代，耶穌在約但河受洗後，聖神有如鴿子降下，來到祂上面（瑪3:16）；在耶穌升天後的五旬期，聖神以巨響、暴風和散在各人頭上的火舌，使120個門徒說世界各地的不同語言，為復活了的耶穌作見證。憑此林林總總的表現，我們可以推測到『聖神』的臨在和祂的威力！

在默想我們如何『暢飲』天主聖神，祂又如何『滋潤』我們之前，讓我們先從負面看天主聖神與我們的關係，對比出聖神的『滋潤』，為我們是多麼好。 當法利塞人毀謗耶穌基督仗賴魔王驅魔的時候，祂警告說：「凡出言干犯人子的，可得赦免；但出言干犯聖神的，在今世及來世，都不得赦免」（12:24; 32）。聖神是生命的氣息，所以干犯聖神，就是自尋死路，進入一種永遠的『死亡』之中了，應該是非常可怕的。 另一方面，保祿宗徒告訴我們，聖神停留在我們身上時，我們就會結出九個效果，散發出九種高尚的氣質，就是：「仁愛、喜樂、平安、忍耐、良善、溫和、忠信、柔和、節制」（迦5:22-23）。正如在起初，亞當的一言一行，反映出聖神的運行！同樣，我們說話，是聖神在說話（瑪10:20）；我們關愛身邊有困難的人，是聖神藉我們關愛需要幫助的人。這九個超性的效果，使我們容光煥發，心廣體胖，生活無憂無懼。

當人憂鬱的時候，人會暫時離開令他憂鬱的場合。同理，倘若在我們內的聖神憂鬱了，祂會離開我們，我們便會失去上述九種氣質，最終可能會陷入危險的抑鬱裡，以至痛苦萬分！所以，即使我們已經領了『堅振聖事』、領受了聖神，也不要掉以輕心。因為挽留聖神在心中，也要費點心力。倘若我們在靈修上、在祈禱和讀經上鬆懈了，開始不管制自己的口舌，搬弄是非，挑撥離間；發怒、偷竊、爭吵…保祿宗徒說，我們便會令天主的聖神憂鬱（弗4:25-31）。結果，我們自己也抑鬱了！

相反，不要少覷『喜樂』的重要性。假如信從耶穌基督的福音，沒有帶給你喜樂。信主之後，你的生活沒有變得更喜樂，沒有樂趣，沒有意義…這是一個危險的警號！當你覺得『信耶穌』與『不信耶穌』沒有任何分別時，何必每個主日參加彌撒領聖體呢？你的靈修開始鬆懈了…後果你是知道的。另一方面，喜樂的心情能支撐我們渡過人生中更沉重的痛苦；使我們不那麼拘謹，在祈禱時更容易進入『默觀』階段，享受那非筆墨所能形容的『神魂超拔』、『榮福直觀』；陶醉在天主的神聖愛情之中，好像喝醉了酒一樣！難怪在《舊約》，當「上主的神」降臨在先知們身上時，他們開始說『妙語』。在聽眾眼中，先知們看來好像喝醉了酒一樣！同樣在《新約》，當五旬節聖神降臨在120個門徒身上，為耶穌的復活作證時，群眾也誤會他們喝醉了酒（宗2:13），其實他們是陶醉在天主神聖的愛情中！原來傳福音，是可以好像享受醇醪美酒一樣舒暢的！

各位親愛的兄弟姊妹，基督君王在最後審判時說：「我渴了，你們給了我喝的」（瑪25:35），不是考驗我們有沒有幫助有困難的近人，而是邀請我們和近人一起參加聖神的『品酒大會』，在人世間彼此舉杯勸飲，彼此洗腳（若13:14）。因為我的渴望、你的渴望、全人類的渴望，只有天主聖神才能可以滿足，才能得到滋潤，才能得到完全的陶醉！亞孟。
天主保祐！

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2023反省
圖片鳴謝：doubao.com

喜從何來？ Where Comes the Joy?

將臨期第三主日，甲年
主題：喜從何來？ Where Comes the Joy?

將臨期已進入第三周，作為「希望的傳承者」，我們開始陪伴身邊的人攀上上主的聖山（依2:3），在上主的光明中行走（2:5）否？我們尋找到那豺狼與羔羊共處、獅子與牛一起吃草（11:6-7）的「默西亞王國」否？今天是禮儀年中兩個「喜樂主日」的第一個，聖職人員穿著的禮服，由紫色轉為玫瑰色， 使大家眼前一亮，明天又會回復悔改用的紫色了。我們是否受到近期大埔火災的影響，不知不覺忘記了耶穌基督近在眉睫的再來、或者天主子誕生所帶來的希望和喜樂嗎？倘若大家有參加十二月十二日在不同鐸區舉行，為大埔火災受影響的災民及市民所舉行的祈禱及彌撒，一定會得到將臨期第四主日的訊息：厄瑪奴耳，意即「天主與我們同在」。的確，這場大火不但傷害了現場的災民，更在全港市民的心中留下傷痕！教區選擇在十二月十二日「瓜達盧配聖母瞻禮」舉行，因為在十字架上受難的天主子把聖母送給教會及全人類，作為他們的母親（若19:26-27）。這位慈悲的天主子，階同聖母瑪利亞，不離不棄，不但在火場與災民及拯救人員同在，陪伴他們、安慰他們、分擔他們的痛苦；更觸動了全港市民的心靈，發揮久違了的守望相助精神，帶給了我們；並藉著全球媒體的報導，帶給了全世界一個極重要的訊息：人類若放下自我和自私，人類是有希望的。

今天是「喜樂主日」，我們自然要問，喜從何來？先知預言了甚麼？「那時瞎子的眼睛要明朗、聾子的耳朵要開啟；那時瘸子必要跳躍如鹿，啞巴的舌頭必要歡呼」（依39:5-6a）。所以不要奇怪，為甚麼天主子在傳福音的三年中，並沒有施行諸如《出谷紀》、《戶籍紀》和《若蘇厄書》所記載的分開紅海、停止太陽、使約旦河河水停步等等驚天動地的神跡，而是一些使癱子拿起床行走、使胎生瞎子復明、使聾啞人開口讚美天主等雞毛蒜皮的治病神跡，因為耶穌基督來到世上的其中一個任務，是應驗天主藉先知所應許的諾言，展示祂樂意與人類同在。神跡是天主臨在的標記，救苦救難是次要！依撒意亞先知傳達給我們的一個重要訊息，就是創造我們的天主對祂的「肖像」，即使是罪孽深重的人，仍滿懷希望。先知說：「然而上主仍舊等著向你們施惠，仍高興向你們表示憐愛，因為上主是正義的天主，凡仰賴祂的人是有福的」（30:18），這是我們對天主懷有希望的基礎。天主是愛（若一4:8），祂明白不自願的愛是沒有幸福的，所以祂不會強迫我們相信祂、愛祂，而是邀請我們回頭轉向祂：這就是「懺悔」和「悔改」的意義。這樣，祂便可以向我們施惠，向我們表示憐愛。可惜，很多人仍然選擇瞎眼、聾啞和癱瘓！

原來視覺聽覺不但依靠健全的器官，還受到文化及心理的影響。試想想，你一覺醒來，置身在公元前一千年的達味王朝，你聽得懂他們的希伯來話，看得明他們的希伯來文嗎？今天在香港出生長大的小數族裔，即使能操一口流利的地道粵語，他們也找不到工作，因為看不懂中文方塊字！這就是文化上的影響。所以我們真的敬佩離鄉別井的傳教士，他們努力學習本地語文，把天主的福音傳遞給我們。另一個不可忽視的因素是政治氣候。生活在今天，大部份人，只要能拿起手機的人，上至長者，下至孩童，都浸淫在社交媒體之中。今天不少國家的官方機構都在投訴假新聞泛濫，當中更有「賊喊捉賊」者！他們不斷地霸佔「發聲權」，用法律作武器，窒息異見份子的聲音。天主教會在香港的大眾傳媒領域中起步慢，所以電影電視中所聽見的都是「彼得」而不是「伯多祿」；監獄中的職員或囚友都稱呼我們做「牧師」；Youtube所見的基督宗教視訊，很多還在批評天主教拜聖母、賣贖罪券等等陳腔濫調。那麼，除了這些文化及政治因素外，是甚麼障礙我們領受天主的福音呢？耶穌在講述「撒種比喻」時，曾解釋了為甚麼祂不直接講述天主的真理，而運用比喻。耶穌引述了儒家思想，同時亦是依撒意亞先知的話，說：「心不在焉，視而不見、聽而不聞，〔食而不知其味〕！」（禮記‧大學；依6:9-10）。所以心理因素與及人際關係的因素，障礙著我們領受天主的福音。

原來人類的溝通牽涉相當複雜的渠道，除了可見的文字、圖像外，還有聲音、記憶和語景！同一句說話，運用不同的語氣聲調，會傳達不同的訊息。你在不同的場合，例如彌撒、玫瑰經聚會、明供聖體、開始一天的工作時…唸同一篇的《天主經》，你是為了向天父求恩，還是為了某些原因，敷衍了事呢？請大家設身處地替天父想一想，祂每天聽到數不勝數的《天主經》，有多少篇會令祂稱心滿意的呢？

說話的場合是另一個因素，因為有些對話，可能留白比說清楚還好，否則沒有轉彎餘地、斷絕了對方的下台階，那就會引起非常尷尬的場面了！還有一些說話想表達的訊息，不在說話內容本身，而在「絃外之音」。例如有些人的投訴，不是為了解決問題，而是引人注意。有人剛好相反，裝聾扮啞，聽不到，聽不明，若無其事，不想負責。有人會視而不見，在公共交通工具上不願讓座的人，多的是！更有人懷著怨忿的心，不肯寬恕，以至雙目失明，心理學稱這個現象為「歇斯底里」。日本導演黑澤明在1970年拍攝的電影「沒有季節的小墟」，就有這樣的一個情節：一個男人目睹妻子紅杏出牆，盛怒之下結果雙目失明。他不但看不見這個世界，更看不見妻子來尋求寬恕。雖然是電影橋段，但對人性的刻劃，的確淋漓盡致！

親愛的兄弟姊妹！在這將臨期，我們應該勤加反省，準備慶祝聖誕。到「喜樂主日」了，我們喜樂嗎？不要自欺欺人，我們的心理質素真是喜樂嗎？信耶穌的人理應是喜樂的，因為他們領受了祂的福音，可以進入天國，比洗者若翰還大（瑪11:11）！倘若在生活中找不到甚麼事物令自己喜樂的話，究竟有甚麼事物障礙了我們的喜樂呢？我們對天主的許諾真是視而不見，聽而不聞嗎？有甚麼因素影響了我們，使我們聽不到，見不到天主的旨意呢？不要氣餒，天父樂意把聖神賜予求祂的人（路11:13）。求罷！有了聖神的助祐，我們何愁進不了天主的國呢？亞孟。
天主保祐！

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2022反省
圖片鳴謝：grok.com

在煉獄留位 Reserve A Place In Purgatory

《論盡神學》--每日神糧
十月廿四日

「我告訴你：非等還清最後的一分錢，斷不能從那裡出來。」
（路12:59）

從福音的上文下理可知，「那裡」是指監獄（路12:59）。耶穌正在教訓那些「假善人」（12:56），勸他們做「正義的事」（12:57）。甚麼是「正義的事」呢？就是快與你的「對頭」在宣佈「判決」前，與他「了結」，即還清你的欠債，免得你被判入監牢（12:58），受「牢獄」之苦來抵償罪債！

人與人之間，除了金錢之外，還有其他形式的欠債，即那些應該做而沒有做的事。即使人與人之間有親疏之別，對不同的人有不同的責任；但人人都是「天主的肖像」（創1:26），我們彼此都是「兄弟的看守者」（4:9）。所以人與人之間有一種不可推諉的守護責任，不但不可以見死不救，更應該彼此扶持建樹，使近人，尤其是不幸遇上困窘的人（路10:37），得到憐憫、解脫及發展。在中國人眼中，「成人之美」是美德。作為基督徒，這是最基本的「愛德」。所以作為說華語的基督徒，服侍貧困的人是義不容辭的！保祿說得好：「除了彼此相愛外，你們不可再欠人甚麼」（羅13:8）。我們所欠的，就是愛得不足夠！耶穌的教訓既是嚴厲的，卻是充滿著永生的希望。對於在世時愛得不足夠的人，便要到煉獄去償還所欠的愛！待還清最後一分欠債後，便可以離開煉獄，進入永生了！

在甚麼情況下，愛德不足夠呢？若望宗徒說得好：「孩子們，我們愛，不可只用言語，也不可只用口舌，而要用行動和事實」（若一3:18）。保祿宗徒更加直接，他說：「愛情不可是虛偽的」（羅12:9a）。難怪今天的福音選段，矛頭直指「假善人」（路12:56）了。倘若他們繼續自以為是，喜愛群眾的讚美，戴著假面具生活，他們在「自掘墳墓」，為自己在煉獄留位，等還清最後一分「愛德」之後，天堂再見。亞孟。
天主保祐！

論盡神學
圖片鳴謝：grok.com

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“I say to you, you will not be released until you have paid the last penny.”
(Luke 12:59)

From the context, we know that Jesus was talking about “being released from prison” (Luke 12:59). He was talking to “hypocrites” (12:56), advising them to “do the right thing” (12:57). So, what is the right thing to do? To make an effort to settle the matter on the way with your opponent, viz. to repay your debt lest you go to jail (12:58) to compensate for your debt!

In interpersonal relationships, there are other forms of debt beyond monies, viz. obligations not honoured. Though proximity results in different obligations towards different people, all of us are created in the image of God (Genesis 1:26). We are our brothers’ keepers (4:9). Thus, we owe a binding obligation towards each other. Not only should we extend a helping hand but we should also edify each other, our neighbour, in particular those in distress, so that they may receive mercy, liberation and develop. In Chinese culture, it is a virtue to help someone fulfil his wish. As Christians, extending a helping hand is a basic charity. Thus, for Chinese-speaking Christians, serving the poor is the right thing to do. Paul says well, “Owe nothing to anyone, except to love one another” (Romans 13:8). “Not loving enough” is our debt. Jesus’ teaching is both severe and hopeful. Those who have not loved sufficiently on earth should go to Purgatory to repay the debt! After paying the last penny, they will leave the Purgatory for eternal life!

Under what circumstances do we not love sufficiently? John says well, “Children, let us love not in word or speech but in deed and truth” (1 John 3:18). Paul is blunter. He says, “Let love be sincere” (Romans 12:9a). No wonder today’s gospel passage targets “hypocrites” (Luke 12:56). If they continue to be self-deceiving, enjoy praises from the crowd and live behind masks all the time, they are digging their own graves, reserving their places in the Purgatory. See you in heaven after you have paid the last penny of charity. Amen.
God bless!

信仰天主是美德 Believing In God Is A Virtue

天主聖三節，丙年
主題：信仰天主是美德

科學家告訴我們，人類所生活的宇宙，由時間和空間所組成，是從一顆超級原子的「大爆炸」開始的。雖然這個「大爆炸」祇是一個理論，仍有很多破綻有待克服；但這個理論的可信性很高，因為它符合我們的生活經驗。首先，每一個個體都佔據著、充斥在一個三維的連續空間，不會同時佔據著兩個或多個不連續的空間。現在你在上水「基督之母堂」參加主日彌撒，你不能同時在上水「彩匯酒樓」同朋友飲早茶，或者同時出席兒孫在「上水官立中學」的學校禮堂舉行的頒獎典禮。我們同時佔據幾個不連續的空間祇有一個可能，就是「身首二處」，或者「五馬分屍」！其次，世上的萬事萬物，有開始，也有結束。我們每個人都由母親誕生，絕大部份人，除了【聖經】裡的某幾個人物，或者中國民間故事裡得道升仙的人物；又或者其他文化裡的神人混合體之外，他們的生命都會結束的一日。到時，組成他們身體的分子會分解，最後歸於塵土。簡而言之，我們都是歷史的產物，在特定的時空之中生活。

現代人接受了科技的洗禮，凡事講求實質的證據。倘若拿不出真憑實據而相信，就是落後、迷信、主觀和愚不可及等等。科學是客觀的，可以重複其他科學家所做過的實驗，獲得相同的數據和結論。『能夠重複做實驗並且獲得相同的結果』是一個非常嚴格的尺度，應用在一般的自然科學，例如物理學、化學還可以，在天文學領域重複地做實驗就相當困難，甚至不可能了。所以「大爆炸」祇可以是一個理論，而不是「定律」，因為不可能重複做實驗。不但天文學，即使社會科學也不可能，因為在人類身上做社會科學實驗，例如「心理測驗」、問卷等，便完全失效，不能重複！原來石頭、液體和空氣是沒有記憶的，做一百次實驗都可以獲得相同的結果。但人類有記憶，懂得學習。完成第一次心理測驗可能需要五分鐘。但做同一個測驗十次，他還需要五分鐘纔完成嗎？倘若人沒有記憶，不懂學習；那麼政府投資教育，栽培人才，豈不是把金錢倒在大海裡嗎？所以，那些不學無術，對科學一知半解的人，批評宗教信仰是「主觀」、「迷信」，就好像有些人用筲箕運送食水、用鋤頭寫字一樣，用錯了工具，根本沒有適當的理據，判斷「宗教」這個社會制度是「迷信」、是「落後」。所以「宗教是人民的鴉片」，祇不過是一個政治口號，不是真理。

宗教信仰不單祇是一大堆教條，更加是一種「情操」，表現在信徒的言行和態度上。我們稱這些言行和態度做「德行」。基督徒相信兩個教條：即天主是「三位一體」；耶穌基督是真人真天主。清楚明白這兩個教條的人，可以是邏輯無懈可擊的神學博士，但不一定是一個令人敬重的基督徒！分別就在「情操」上。天主是三位一體的，是愛和共融合一的表現。倘若基督徒沒有愛心，喜歡挑撥離間，漁人得利…他們有天主聖三的「情操」，令人信服嗎？

向現代人述說「天主」的存在並不容易。首先，從宣講者角度考慮，有誰能掌握天主的奧秘呢？天主曾藉祂的發言人，提醒我們說：「誰曾用手心量過水…或做過祂的參謀…祂曾向誰請教過…指示明智的行徑呢？」（依40:12-14）「因為我的思念不是你們的思念…就如天離地有多高…我的思念離你們的思念也有多高」（55:8-9）。為甚麼是這樣的呢？因為天主是超越我們所能認知的宇宙以外的天主。倘若天主不主動把自己啟示給我們，我們沒有能力發現天主。有人曾自作聰明說詭辯的話：「如果天主創造人類，那麼誰創造天主呢？」真可笑，連定義也未掌握。既然是「受造物」，又甚稱得上是「天主、造物主」呢？聖保祿說得好：「…天主的愚妄總比人明智，天主的懦弱總比人堅強」（格前1:25）。那麼，難道我們就祇有相信，而不去運用天賦的智力思考辨別嗎？這與迷信有何分別？對！我們應該採取「中庸」之道，做恰當的事，不要走向極端。即是說，運用天賦的智力思考辨別，是應該的；但也要承認人力的不足之處，適可而止，謙遜地接受和承認天主的啟示。

天主的啟示是甚麼？主耶穌所愛的門徒，在聖神降臨後，花了超過六十年的時間默想反省，留給後世的教會一本福音、三封書信和《默示錄》，我們從中獲益良多。他說：「天主是愛」（若一4:8b）。天主愛「按祂的肖像」所創造的人類，於是為他們預備了一個適合他們生存的宇宙，在那裡他們可以找到他們的創造者，並與祂來往，過幸福快樂的生活（創1:26）。可惜人類背叛了他們的造物主，破壞了天人之間，人與人之間和人與宇宙之間的和諧。天主不願意看見祂的傑作喪亡，便派遣祂的聖子降生成人，救贖世人，「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）。天父愛祂所創造的世界，這世界即使被罪惡所破壞和污染，天父並沒有放棄她，還派了祂的聖子救贖她。

今天的福音進一步透露了天主聖三的關係。首先，主耶穌說：「當那一位真理之神來時，祂要把你們引引入一切真理…並把未來的事傳告給你們」（16:13）。很明顯，這位「真理之神」與聖父聖子不同，但又與聖父聖子有關係。於是主耶穌繼續說：「…祂要把由我所領受的，傳告給你們」（16:14）。即是說，聖神，那「真理之神」是聖子所派遣的。主耶穌再補充說：「凡父所有的一切，都是我的」（16:15a）。簡單地說，這位惟一的天主就是「愛」，我們從三方面領會到這位愛我們的天主：就是創造我們的天父、救贖我們的天主子、和啟示我們的聖神。這「三位一體」的天主是共融合一的，所以人類都應該是共融合一的。共融合一並不是劃一的，而是保持著個別特色的「和而不同」的合一！

各位親愛的基督徒，你們領受了聖神，憑藉聖神的恩賜，結出聖神的九個美德，即聖神九果，即信仰天主聖三的「情操」，就是「…仁愛、喜樂、平安、忍耐、良善、溫和、忠信、柔和、節制…」（迦5:22-23），成為「萬民的福源」（創12:3），促進世人的共融合一。因為我們相信永恆的天主是信實的，既許必踐。亞孟。
願三位一體的天主保祐大家！

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2022年反省
圖片鳴謝：

新誡命有多新？ How New Is The New Commandment?

復活期第五主日，丙年
主題：新誡命有多新？ How New Is The New Commandment?

猶太人相信自己是「天主的選民」，其他種族、國家、說不同語言的人民；或者沒有皈依猶太教的人，都是「外邦人」。他們深信，無論目前外邦人如何統治或霸凌天主的選民，當「默西亞」出現時，這位「受傅者」將會解放他們，使他們凌駕萬民之上！今天的第一篇讀經，記載了保祿和巴爾納伯的傳教工作，給初期教會帶來了一個新的氣象。聖神在五旬節降臨到120個在耶路撒冷等待的信徒身上，於是耶路撒冷教會誕生了，這些信徒不是猶太人便是皈依猶太教的人（宗2:11），所以「天主選民」的身份沒有變。斯德望殉道後，耶路撒冷教會遭受迫害。除了宗徒之外，眾人都逃散到猶大和撒瑪黎雅（8:1）。主基督在大馬士革路上召選了迫害教會的掃祿，成為向外邦人傳福音的保祿，教會便出現了一番新氣象：「天主…給外邦人打開了信德的門」（14:27）。 原來得救的不單是猶太人，還包括了外邦人。基督徒對「天主選民」的觀念，開始有了新的理解。他們並非超越萬民之上，反而是萬民的福源，一如天主向他們的「信德之父」亞巴郎所應許的一樣：「…地上萬民都要因你獲得祝福」（創12:3）。

今天的第一篇讀經，除了指出一個包容的、兼善天下的新氣象之外，還指出了建設「天主的國」，是「必須經過許多困難」的（宗14:22）。不過，一切的犧牲都是值得的，正如今天的第二篇讀經告訴我們，在這個「天主的國」，這片「新天新地」裡，天主「要拭去他們眼上的一切淚痕；以後再也沒有死亡，再也沒有悲傷，沒有哀號，沒有苦楚，因為先前的都已過去了…看！我已更新了一切」（默21:4-5a）。真的！罪惡在人的心裡產生惰性，倘若人不願意開放自己的心靈，接受天主恩寵的幫助，自然會拒絕那更新世界的福音，迫害宣講福音的人！但不用害怕困難，因為天主要更新一切。懷著對天主承諾的希望、忍耐著困難苦楚、在迫害中哀號、悲傷地流著眼淚而依舊盼望…這片「新天新地」必定會出現。在猶太人心目中，天主是充滿威能的，可怕的判官，見到天主的面，必死無疑。但在這片新天新地裡，天主有如慈母一樣，拭去子女們眼上的淚痕，是何等意想不到的、新穎的思想。耶穌基督不是經常告訴我們，天主是我們在天之父嗎？

在默想耶穌基督頒布新誡命給門徒之前，讓我們記憶這段福音的上文下理。今天所讀的福音是「最後晚餐」的節錄片段。一開始，耶穌基督給門徒洗腳。師傅、主子為門徒、為僕人洗腳，是前所未有的新事物啊！後來，耶穌教訓他們應該跟隨祂的榜樣，「彼此洗腳」，謙遜地服務別人。耶穌又預告有門徒要出賣他，來應驗經上的記載：「吃過我飯的人，也舉腳踢我」（若13:18; 詠41:10）。耶穌蘸了一片餅，遞給猶達斯，對他說：「你所要做的，你快去做罷！」（若13:27）。猶達斯吃完那片餅之後，就立時出去了（13:30）。這就是今天所讀福音的上文，耶穌在猶達斯離開後，纔給門徒頒布新誡命。注意，猶達斯的確是領了聖體之後早退，但不能用他的個案來恐嚇教友，不可以在「彌撒禮成」之前早退，否則會好像猶達斯一樣，死於非命！要知道猶達斯是依照耶穌的吩咐：「你所要做的，你快去做罷」，纔早退的！他死於非命，與早退無關！

古代的人，對猶達斯的際遇，早有定案。按若望的記載，復活拉匝祿之後，在伯達尼的晚宴上，拉匝祿的姊妹瑪利亞以極珍貴的香液，為耶穌抹腳時，猶達斯批評瑪利亞浪費。若望記載說：「他說這話，並不是因為他關心窮人，只因為他是個賊」（12:6）！所以古代的人認定猶達斯貪財，是出賣耶穌的動機。但現代人不服教會的解釋，喜歡為猶達斯平反。半世紀以來的電視、電影，都為猶達斯出賣耶穌創作一些看來合情合理的動機。這些大眾傳媒，正在宣揚世俗主義、功利主義…大家不可不防。其實，每個人的際遇，或多或少都是一個謎、一個奧秘。所以為猶達斯平反，也未嘗不可；況且教會從沒有明確地宣佈猶達斯在地獄裡。不過，平反歸平反，要明辨嘩眾取寵或者違反聖經教導的言論和觀點。所以，我們姑且按耶穌三退魔鬼試探的教訓，默想猶達斯的命運，或許會有所啟發。

耶穌在接受洗者若翰施洗之後，在曠野曾三次擊退魔鬼的誘惑。這三個試探可以看作撒殫試圖探聽天主派來的聖者，用甚麼方法救贖這個世界。第一個試探「把石頭變餅」，意思是以經濟手段滿足人類的慾望，人便不再犯罪了。猶達斯以功利主義的原則批評瑪利亞以貴重的香液為耶穌抹腳是浪費，反映出猶達斯以為金錢可以解決一切難題，這正是撒殫的圈套。於是他天真地把賣耶穌的錢，「退還給司祭長和長老」（瑪27:3）。但現實是殘酷的，撒殫運用第一個試探，已經擊倒了猶達斯，經濟手段不能救贖世界！第二個試探是「朝拜撒殫以獲得權力」，意思是以政治手段或者軍事力量，以強權或者暴力，使世界達到和平。聰明的讀者，一定能看透當中的矛盾！且看，若望「是大司祭所認識的」（若18:15），可以在耶穌被捕後出入大司祭的府第，並且能夠對看門的侍女說一聲，便可以領伯多祿進入大司祭府的庭院（18:16）。雖然若望接近權力核心，但他沒有攀附權貴，以達到救國救民的理想。相反，猶達斯可能缺乏耐性，在耶穌榮進耶路撒冷後，想速戰速決，期望猶太公議會宣佈耶穌就是默西亞。於是他便想盡辦法接近司祭長和長老，並向他們獻計。殊不知自己祗不過是掌權者手上的一隻用完即棄的棋子！他和戰績彪炳的項羽一樣，「再無面目見江東父老」，惟有把「血錢」扔在聖所裡，然後上吊自殺（瑪27:5）。他的結局，讓我們清楚認識到撒殫第二個試探的殘忍之處，以暴易暴祇會令生靈塗炭，不能達到世界和平！第三個試探是「從聖殿頂跳下」，意思是「造神運動」，建立一個新的宗教、新崛起的大國，以取代傳統的、保守的、與世界脫了節的、缺乏生氣和吸引力的宗教，重整這個世界的秩序！猶達斯根本沒有能力和資格參加這個遊戲，但當今世界舞台上，熱衷於演出這權力遊戲的，大有人在！
結論，猶達斯的失敗，彰顯了撒殫為破壞這個世界與天父的關係，真是無所不用其極！連耶穌也不能保證祂所訓練的門徒，能夠百份之百合格！作為追隨天主子的我們，怎能掉以輕心呢？

我們怎樣避免重蹈猶達斯的覆轍呢？甚麼是猶達斯沒有，而我們有的呢？就是耶穌所頒布的「彼此相愛」的新誡命。這是十誡之外、猶太教613條梅瑟法律之外的「第十一誡」！這彼此相愛的誡命，昇華了最大的誡命！話說有法學士挑戰耶穌，從613條梅瑟法律中找出最大的法律，耶穌不慌不忙地從《申命紀》和《肋未紀》唸出愛主愛人的誡命（22:36-40）。理論上這些舊約的法律，足以令世人得救，耶穌不是說，祂來不是廢除法律和先知，而是來成全它（5:17）嗎? 但猶太人漸漸忘記了法律的精神，祗關心法律的條文。所以耶穌來重振法律的精神，就是「愛」。我們在復活期第三主日，曾默想耶穌問伯多祿三次是否愛祂。當時我們認識到愛的真正意義，是為了對方的益處，不惜犧牲自己。我們能愛看不見的天主，能增加天主的益處嗎？當然不能！所以我們祇能愛那些可以看見的，有困難的兄弟姊妹，這是若望宗徒的精闢理解（若一4:20-21）！但這還不及耶穌所頒布的「彼此相愛」誡命的層次。「彼此」是甚麼意思？你有能力，你固然可以幫助、愛護窮人、病人、無家可歸的人…同時，你能夠讓貧窮的兄弟姊妹、患病的兄弟姊妹、露宿者、難民、被歧視邊緣化的人，例如外勞、送外賣的或同性戀者等等，去愛你嗎？愛那些有缺陷，缺失，缺乏等等的人，容易使我們驕傲，使我們飄飄然。「待此」的精神，讓我們放下高高在上的心態，謙遜在接受別人的愛護，向窮人學習如何完全信靠天主。

親愛的兄弟姊妹，其實，這一切都是「真福八端」的教訓，猶達斯是曾經聽過的，可惜他選擇性地接受、而且沒有實踐！倘若他信靠天主的拯救，便不會落得一個自殺的收場，而是與其他宗徒一樣，獲得一冕殉道的榮冠。大家雖貧窮仍然安貧樂道，而不是積聚財富；在暴力面前仍保持溫良、和善與慈悲，而不是追求權力和報復…這樣做，離「彼此相愛」，雖不中亦不遠矣。
天主聖神，請祢降臨，使世界更新復興，達至和平。亞孟。
天主保祐！

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2022年反省
圖片鳴謝：Ideogram.ai

主耶穌的慈悲 The Mercy of Lord Jesus

復活期第三主日，丙年
主題：主耶穌的慈悲 The Mercy of Lord Jesus

耶穌基督在「真福八端」教導我們，溫良與慈悲的人是有福的（瑪5:5; 7）。其實，即使在尊卑關係中，例如君臣、父子、長上屬下的關係中，在法治精神之下，溫良與慈悲同樣重要。即使法治不容我們對下屬偏私，但溫良、慈悲地善待下屬，總可以贏取，那怕一小撮人的忠誠；假以時日，總可以塑造到一支有效率的團隊。行使權威可能很快速見效，但為長遠計，關懷聆聽纔能使雙方真正受惠。上星期我們慶祝「救主慈悲主日」，默想的重點在天父的慈悲，因為天父是慈悲的根源。今天，且讓我們把焦點放到天主子耶穌基督的身上，感受祂對門徒的慈悲，繼而引申到祂對世人的慈悲。

今天的第一篇讀經，記載了初期教會遭受猶太宗教領袖的排斥和迫害的事蹟。與保祿宗徒不同，伯多祿是一個漁夫出身的領導人，從來沒有接受過高深的教育。聖神降臨後，他脫胎換骨，成了初期教會的發言人。他銳利的言辭與邏輯，令猶太教領袖沒有招架之功，全無還擊之力！當大司祭審問宗徒們為何違反公議會的禁令，到處宣揚耶穌時，伯多祿竟敢說：「聽天主的命應勝過聽人的命」（宗5:29b），借天主的權威來壓公議會！這正應驗了主耶穌的教訓：「因為說話的不是你們，而是聖神」（瑪10:20; 谷13:11）。的確，若非聖神的啟迪，伯多來何來這麼犀利的詞鋒呢？不過，今天默想的重點不在伯多祿那無懈可擊的邏輯，而在一眾宗徒事後的反應。經上說：「他們【即公議會】遂把宗徒們叫來，鞭打了以後，命他們不可再因耶穌的名字講道，遂釋放了他們。他們喜喜歡歡地由公議會出來，因為他們配為這名字受侮辱」（宗5:40-41）。宗徒們竟然受侮辱後還喜喜歡歡，可見，復活了的主已贏取了門徒的忠誠，他們即使殉道也毫不猶豫！

福音記載了很多耶穌基督對世人─尤其是罪人─慈悲的事蹟。例如，祂在公開傳教時，曾醫治痲瘋病人、寬赦癱子的罪和恢復他的健康、召選稅吏瑪竇─一個公開的罪人─作宗徒、驅逐邪魔、救了犯姦淫，險些被公開用石頭砸死的婦人…等等，都是大家耳熟能詳，感動人心的故事。今天所讀的福音，記載了耶穌基督在復活後第三次顯現給七個宗徒（若21:2; 14）的故事，當中我們可以領會到主耶穌對門徒的慈悲，怎樣贏取到他們的忠誠！
首先，復活的主逗留在世上四十天後纔升天，但祂不是天天顯現給門徒的。按《若望福音》的記載，祂在逾越節後的「一周的第一天」，在不同地方，先後顯現給婦女、門徒與及不包括多默在內的十位宗徒，給教會建立了「修和聖事」。八天後，祂第二次顯現給包括了多默在內的十一位宗徒，並向全人類宣佈：「那些沒有看見而相信的，纔是有福的」（20:29b）。之後過了不知多少天，耶穌基督一直再沒有顯現，以致伯多祿非常納悶，決定重操故業，再去打魚（21:3）。試想想，前路茫茫，回到自己的安樂窩，做一些自己最熟悉的事，是最容易不過的決定。

勞動了一晚，他們七個人一無所獲，天主非常清楚地啟示了祂的旨意：宗徒們不應走回頭路，天主為他們安排了其他任務！在主耶穌的指導之下，他們卻網羅了153條大魚（21:6; 11）。「153」是當代人所認識的魚類的總數，象徵了世界各國、各種族和說各種語言的全人類。這就是天主所委派的任務，去「做漁人的漁夫」（瑪4:19; 谷1:17）。不出所料，是「耶穌所愛的那門徒」最先認出復活了的主，並告訴伯多祿（若21:7）。所以我在復活主日的講道說，「復活的證據不在客觀的事物，而在於愛主刻骨銘心的程度」。勞動了一整夜，無論成果如何，主基督為祂所關愛的宗徒預備了早飯，給他們賞報，再次預嘗天國的筵席。正如經上所載：「能取得應有的一分，能享受勞碌所得的快樂，實是天主的恩賜」（訓5:18b）。

福音的第二部份記載了主耶穌問伯多祿三次，「你愛我嗎？」，一般的解釋是伯多祿為了自身安全，曾三次當眾否認主，所以主基督給了他三次改過的機會。雖然這個解釋表達了主耶穌的慈悲，但有點簡單化了。因為一次認錯改過已經足夠了，何須三次呢？而且，每一次，主基督給了伯多祿不同的任務。讓我們更深入地探討吧！
首先，主耶穌好像在遷就伯多祿的能力。第一次祂問：「你比他們更愛我嗎？」（若21:15），之後兩次再沒有要求伯多祿比其他宗徒更愛祂了！倘若我們閱讀希臘文原文，主耶穌這份俯就伯多祿的情況更為明顯。希臘文有三個不同的字表達愛：「情愛 eros」，是一份不能控制的渴望和衝動，例如夫妻之間親密的愛；「友愛 philos」，是一份帶有欣賞和喜悅，甚至肝膽相照的情誼，例如「桃園結義」；最後是「純愛 agape」，是一份以對方的益處為依歸的慈愛，例如父母對子女的愛。耶穌基督對人類的愛，就是這種為我們益處的「純愛」。世人中最了解耶穌基督的，沒有人好像聖若望宗徒了。在他的書信中，當他描寫天主的本質時，他說「天主是愛」（若一4:8），用的就是「純愛 agape」這個字！主耶穌第一次和第二次問伯多祿時，用的就是agape；但伯多祿的回答是philos。到了第三次，主耶穌遷就伯多祿，體諒他的愛還未達到程度，於是祂祗要求philos便了事。伯多祿由始至終都是用philos回答主耶穌！伯多祿並沒有答錯，試問以受造物的身份，我們能為天主子的益處，貢獻甚麼呢？

剛纔我說，「每一次，主基督給了伯多祿不同的任務」，此話怎解？伯多祿是漁夫出身，天主已啟示了他們不應走回頭路，而要做「漁人的漁夫」。但這也是過渡性的，因為信徒人數眾多的時候，宗徒們要負起牧養天主子民的責任。所以，以伯多祿為代表的宗徒和後世的繼承人，首先要「餵養我的羔羊」（21:15c），以聖言、聖事滋養初信的天主子民，使他們成為一個壯大的得救團體；繼而「牧放我的羊群」（21:16c），管理及督導這團體把救恩傳揚給世人；最後是「餵養我的羊群」（21:17d），聖化這個蒙恩得救的團體，使天父的名蒙受光榮、祂的國臨現人間、祂的旨意得到奉行。宗徒們從漁夫進化成為牧羊人，是完全不一樣的使命！因此，主基督並不是給伯多祿三個認錯改過的機會那麼簡單。

親愛的讀者們，在宗徒們身上，我們看見耶穌基督對世人的俯就和慈悲。把自己交託給天主子吧！祂會不離不棄地陪伴我們，領導我們到天國裡去。亞孟。
天主保祐！

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2022 反省
圖片鳴謝：ideogram.ai

怎樣證明天主是慈悲的？ How To Prove that God Is Merciful?

救主慈悲主日，丙年
主題：怎樣證明天主是慈悲的？ How To Prove that God Is Merciful?

首先要感謝天主，這半個世紀以來，祂賜給教會多位神聖的教宗。即使俗世的掌權者不會聽命於我們的教宗，但這批偉大的教宗，推動天主教現代化，以現代人能明白的語言，宣講福音，影響了二次大戰後的世界，是毋庸置疑的。1962年，教宗若望廿三世追隨聖保祿宗徒的教訓：「對一切人，我就成為一切，為的是總要救些人」（格前9:19-23），召開梵蒂岡第二屆大公會議，天主教向世界宣佈；「世人的喜樂與期望，愁苦與焦慮 ，亦是基督信徒的喜樂與期望，愁苦和焦慮」（GS#1）。 昨天出殯的教宗方濟各，亦可謂「鞠躬盡瘁」，忠信地擔起伯多祿繼承人的衣缽。他十二年來以言以行，關懷弱小，尤其是顛沛流離的難民，為他們請命，並為這顆被嚴重污染了的行星大聲疾呼。他並沒有站在道德高位上指手劃腳，並沒有行使應該享有的伯多祿繼承人的權力，命令反對他的人閉口。他祗關心大眾與天主之間的關係、人與人之間的手足關係、全人類與我們息息相關的家之間的關係。

顧名思義，「福音」是幸福快樂的好消息。所以教宗方濟各以最高權威頒佈的第一份通諭，名為【福音的喜樂】，命令我們作為傳播福音的人，應該是熱情愉快的，儘管含淚仍要播種（詠126:5），絕不能像剛奔喪回來般的樣貎（GE#10）。
各位兄弟姊妹，我們已經不及青年人那樣記憶力強，已經沒有能力緊記耶穌言行中的很多細節和教訓；況且生活在今天社交媒體泛濫的世界裡，到處充斥著假新聞、謠言和政治宣傳；即使是記性好的青年人，也沒有能力分辨真偽。例如耶穌在星期三，還是在星期五被釘十字架呢？是死後第三天，還是足足三天後纔復活呢？是由年紀最大還是最少的，先拿起石頭呢？耶穌在白冷，還是在耶路撒冷，行第一個將餅變酒的神跡呢…等等。忘記了這些細節沒有問題，因為這些細節並不是最重要的。祇要我們記得，耶穌的故事曾帶給我們喜樂的經驗，便足夠了。是耶穌還是梅瑟教導我們「愛人如己」的法律並不重要，祇要記得我們不要忘恩負義，便是名副其實的基督徒了。

耶穌基督的福音既然帶給我們幸福和喜樂，我們便應該把這份喜樂傳染給其他人。你們沒有聽錯！是傳染。因為喜樂與平安，是世人現時最缺乏的。所以福音帶給我們的喜樂和平安，必定能感染我們身邊的人，使他們也能分享到福音的喜樂。像耶穌基督一樣，教宗方濟各不但以身作則，教訓我們以愛德服事弱小的人，改善我們與主與人的關係；他頒佈的通諭，確實提升了很多天主教徒的信心和信德。他定2025年為「望德禧年」，送給我們一份薦行的禮物，使我們堅忍到底，登陸彼岸！憑著這「信、望、愛」三德，我們能更清楚地看到永生！

大家有沒有想過，為甚麼【福音】是喜樂的呢？它有甚麼值得世人喜樂呢？福音的喜樂，來自上主天主對世人的慈悲。教宗若望廿三世召開梵二大公會議，教宗保祿六世繼承他的遺志完成。後來的教宗若望保祿二世，以敬禮「救主慈悲」把梵二的精神發揚光大。注意，基督信仰中的「慈悲」，與佛教的「慈悲」不同。佛祖與觀音的「慈悲」，在於救苦救難，消災解難。但基督信仰的「慈悲」，是指「天主在基督內使世界與自己和好，不再追究他們的過犯」（格後5:19）。天父以自己惟一的獨生子，降生成人，死在十字架上，銷除古今中外全人類的罪債；天主子又從死者中復活，賜給世人永生。所以基督信仰的喜樂，不是無災無難的喜樂，而是戰勝挫折失敗的喜樂；是失足跌倒而仍能站起來的喜樂；是跳出安樂窩，不斷發展成長，日新又新的喜樂；不是長生不死的喜樂，而是死而復活永生的喜樂。

我個人喜歡多默宗徒，因為他的態度接近現代人，講求客觀證據的態度；當其他門徒看見了主，看過祂的傷口，便喜歡起來的時候（若21:20），多默宗徒的要求更高。親眼看見還不足夠，他要伸指頭入釘孔，要用手探入耶穌的肋膀（21:25b）纔肯相信！多默宗徒的要求和他後來被耶穌感化的情節，在現代人的靈魂，必能產生強烈的共鳴！我在上星期的講道中，指出我們的信仰，絕對不能建基於物質的證據上，因為不同的人，對同樣的證據，會產生不同的反應。是甚麼決定反應的不同呢？是我們對天主子的愛慕和渴求。我們的信仰是建基在聖神的啟示和回應天主對我們的慈悲。倘若我們的信仰祇停留在腦袋裡，心中卻缺乏了回應天主慈悲的渴求，我們便沒有足夠的堅忍和望德，支撐到底，達到永生了。耶穌與聖多默的對話，給予我們很大的安慰。復活的主並沒有怪責多默懷疑祂，反而邀請他按他的要求去驗證。耶穌基督是多麼明白多默的缺點，同時對多默是多麼的忍耐和慈悲寬恕！不但對多默宗徒，對我們軟弱的罪人，祂豈不明白，豈不更忍耐、更慈悲嗎？

各位親愛的兄弟姊妹，天主先愛了我們，對我們慈悲，我們何以為報呢？保祿宗徒有以下的勸諭：「天主…將和好的話放在我們的口中。所以我們是代基督作大使了」（格後5:19b-20a）。即是說，我們成了天主的「慈悲大使」，向世人宣傳福音，宣佈天主願意把我們的罪債，一筆勾銷。天主是不可見的天主，我們可以拿甚麼證據證明天主是存在的，而且祂愛我們呢？讓我們跟隨若望宗徒的教訓，愛護那些看得見的，弱小貧困的人，改善他們的處境！證明愛的存在，從而證明天主的存在，因為「天主是愛」（若一4:8），亞孟。
天主保祐！

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2022年反省
圖片鳴謝：Time Magazine, 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

若翰洗者如何作見證 How John the Baptist Bore Witness

【見證系列（五）】
若翰洗者如何作見證（若1:29-34）

今天讓我們默想並學習洗者若翰如何作見證。 首先，為福音作見證，為天主的愛作見證，需要讀很多神學嗎？需要讀完整部聖經，完全明白當中的教訓嗎？要知道完全明白整部聖經的教訓，很明顯是不可能的。因為我們的理解能力，隨著我們的經歷而改進。即使今天你已經完全掌握了整部聖經的教訓，明天你又會有新的體會。所以不要奢望完全明白整部聖經的教訓之後，纔開始為天主的愛作證！其次，若翰洗者自己說了兩次：「我也不曾認識祂」（若1:31, 33），可見認識祂不是為祂作見證的「必要條件」，而是「充份條件」。即是說：考獲神學文憑或學位固然好，但沒有也不會妨礙你為天主作見證！事實上，不少沒有信仰的人，也考獲神學博士學位。可見「認知」不是信仰的本質。最後，若望說：「天主是愛」（若一4:8）。為愛，甚麼是最有效的見證呢？是銳利的辭令嗎？是沒有破綻的邏輯推理嗎？還是親切的關懷呢？答案顯而易見。你必須愛天主，纔能把這份愛的經驗，介紹給其他人。愛是一件很奇妙的事情，你愛人，但對方未必會還愛。能夠愛天主，已經是了不起的一回事了！

再者，洗者若翰與天主之間，有直接的溝通。他說：「我也不認識祂，但那派遣我來以水施洗的，給我說…」（若1:33a）。這份溝通是直接的，不是透過第三者作傳聲筒的。即是說，我不是透過聖職人員、修女、慕道班導師或其他人的分享而知道天主愛我，而是我自己親身感受到天主對我獨特的愛護和照顧。

最後，蒙召的人，要成為別人蒙受天主祝福的渠道，正如亞巴郎蒙召，不是為了他個人的利益，而是要成為萬民的福源，「地上萬物都要因你獲得祝福」（創12:3b）。在聖殿作司祭，最少也是一份令獻祭者蒙受天主祝福的職務。但洗者若翰並沒有繼承父親匝加利亞的衣缽，在聖殿作司祭，而是選擇了另外一個人生。可見為天主的愛作見證，並沒有固定形式，一切皆遵從天主的旨意。

親愛的讀者，這是新一年的第三天了，你愛耶穌基督，多了一些嗎？
天主保祐！

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生命恩泉
Picture Credit: creator.nightcafe.studio

[Mission Series V]
How John the Baptist Bore Witness (John 1:29-34)

Today, let us meditate and learn from the Baptist how to bear witness.
First, when we bear witness to the gospel and give testimony to God’s love, how much theology do we need to study? Do we need to finish reading the whole Bible and to understand all its teachings first? Obviously, it is impossible to understand all the teachings of the whole Bible. It is because our understanding moves ahead along with our experiences. Even if we understand perfectly all the teachings of the whole Bible today, tomorrow we will acquire new experiences. Therefore, it is unrealistic to bear witness to God’s love only after we have acquired all the understanding of the teachings of the whole Bible! Moreover, John the Baptist says twice, “I did not know Him” (John 1:31, 33). We may conclude that “knowing God” cannot be a “necessary condition” for bearing witness but a “sufficient condition” only. In other words, it is good of you to obtain a certificate or degree in theology but without it does not hamper your bearing witness to God! Indeed, many non-believers also possess PhD in theology as an academic discipline. Understanding is not the essence of faith. At last, John says, “God is love” (1 John 4:8). What is the most effective witness to love? Eloquence? Impeccable logic, or care and concern? The answer is obvious. You must love God before you can share this love with others. Love is a wonderful thing. You love but the other party may not return love. Loving God is already an extraordinary thing!

Secondly, between the Baptist and God, there is direct communication. The Baptist says, “I did not know him, but the one who sent me to baptize with water told me …” (John 1:33a). This communication is direct and does not rely on any intermediaries. That is to say, it is not through the clergy, nuns, catechists or the sharing of others that I know God loves me. Rather, it is my own experience of the unique care and personal concerns that I know God loves me.

Lastly, the elected shall become a channel of God’s blessings to others. Just like Abraham whom God chose not for his personal benefits but to be a fountain of blessing for all peoples, “All the families of the earth will find blessing in you” (Genesis 12:3b). Priests in the Temple have a ministry to bring God’s blessings to those who offer sacrifices. However, John the Baptist did not follow the footsteps of his father Zechariah to become a priest in the Temple. He chose a different life. Therefore, there are no fixed ways to bear witness to God’s love. All follow God’s will.

Beloved brethren! It is already the third day of a new year. Have you loved Jesus Christ a little bit more?
God bless!

若望憑甚麼作見證 With What Did John Bear Witness

【見證系列（二）】
若望憑甚麼作見證（若1:1-18）

從三部「對觀福音」可見，雅各伯和若望原本是一對不好惹的「熱血青年」，耶穌給他們起了一個「雷霆之子」的綽號（谷3:17）。有一次他們路過一個撒瑪黎雅村莊，村民拒絕接待他們。這對「雷霆之子」便對耶穌說：「主，你願意我們叫火自天降下，焚毀他們嗎？」（路9:54）結果被耶穌轉身斥責了。經歷過基督的顯聖容、逾越、升天、聖神降臨、福傳、教難等等的操練和反省之後，若望已長大成熟，對主耶穌的愛刻骨銘心，成為在最後晚餐斜倚在耶穌懷裡的（若13:23）和後來站在十字架下（19:26）「主所愛的門徒」。

在他所寫的福音中，「父」字共用過140次，其中123次是指天主聖三中的「聖父」。當猶太人自恃為亞巴郎的後裔時，耶穌教訓他們說：「我如果光榮我自己，我的光榮算不了甚麼；那光榮我的， 是我的父，就是你們所稱的『我們的天主』」（若8:54）。這一句話不但明顯地啟示了耶穌基督是天主聖子的身份，而且還回應了在福音的第一章，天主聖子在創造過程中的角色。

若望刻意地運用【創世紀】第一章的詩歌體裁，開始他所寫的福音。他甚至以【創世紀】開頭的三個字，作為【若望福音】開頭的三個字。天主是全能的，是言出必行的（則17:24）。按【創世紀】的敘述，天主說了便造成了。若望的貢獻，在於指示出這「聖言」就是「天主子」。倘若天主子祇是「聖言」，天主未免太抽象了。若望在他寫給教會的書信中，開宗明義說：「論到那從起初就有的生命的聖言，就是我們聽見過，我們親眼看見過，以及我們親手摸過的生命的聖言」（若一1:1）。若望與讀者分享他實實在在的經驗和反省，「為使你們也同我們相通；原我們是同父和祂的子耶穌基督相通的」（1:3），藉著他的作證，讀者也能分享天主的永恆生命。這生命源於天主的本質，是若望指出天主的本質就是愛（4:8）。

親愛的讀者，過了晚上就是新的一年。祝願大家來年多愛耶穌一些，好能更實在地與人分享天父的永恆生命。亞孟。
天主保祐！

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生命恩泉
Picture Credit: creator.nightcafe.studio

[Mission Series II]
With What Did John Bear Witness (John 1:1-18)

From the Synoptic gospels, we know that James and John were a pair of hot-blooded brothers. Jesus gave them a nickname, Boanerges, sons of thunder (Mark 3:17). Once they entered a Samaritan village but the villagers would not welcome them. The Boanerges asked, “Lord, do you want us to call down fire from heaven to consume them?” (Luke 9:54). Jesus turned and rebuked them. After going through Christ’s Transfiguration, Passover, Ascension, the Decent of the Holy Spirit, evangelization and persecutions etc., John had grown up and had become mature through meditations. His love for Lord Jesus had been deeply craved in his soul. He became the beloved disciple who reclined at Jesus’ side during the Last Supper (John 13:23) and stood next to the cross during His crucifixion (19:26).

In the gospel of his name, he used the word “father” 140 times, among which 123 times refer to the “Father” in the Blessed Trinity. When the Jews boosted of being Abraham’s descendants, Jesus answered, “If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, ‘He is our God’” (8:54). Not only does this verse manifest Jesus Christ’s identity as the Son of God, but it also echoes His role in Creation mentioned in chapter one.

John deliberately deployed the hymnal genre of Genesis 1 to begin his gospel. He even made use of the first three words of Genesis to start his writing. God is almighty. He speaks and will do (Ezekiel 17:24). In the narrative of Genesis, God spoke and things were created. John’s contribution was his personification of God’s Word into the Son of God. However, if the Son of God were only God’s Word, God would be too abstract. When John wrote to the Church, he made it clear from the start, “What was from the beginning, what we have heard, what we have ween with our eyes, what we looked up and touched with our hands concerns the Word of life” (1 John 1:1). John shares with his readers his concrete experiences and meditations, “What we have seen and heard we proclaim to you, so that you too may have fellowship with us; for our fellowship is with the Father and with His Son, Jesus Christ” (1:3). With his witness, readers are able to partake in God’s eternal life. This life flows from the essence of God. It is John who points out that God’s essence is love (4:8).

Beloved brethren! After this evening, it will be a new year. May all of us love Jesus more so that we may bear witness more concretely to the eternal life of the Father. Amen.
God bless!

Bet Our Hope On Jesus’ Words 把希望押在耶穌的話上

Thirty-third Ordinary Sunday, Year B
Theme: Bet Our Hope On Jesus’ Words 把希望押在耶穌的話上

Human beings rely on languages to communicate, be they mathematical languages, musical languages, natural languages, scientific languages and sign languages etc. Yet on a macro level, languages change in time and without exception languages that fail to adapt to changing environments go extinct. Think about ourselves. On a personal level, nobody is able to honour all his pledges. Somehow, there are factors he can blame on for his failing to honour the pledges he made even to his most loved ones. Divorce rates, even among Catholics, point to such a stark reality. Imagine how lovely you once were as infants and the happiness and hope you gave your parents. Where has your loveliness gone nowadays? Whether we like it or not, being human, we grow, develop, mature, age, pass away and cannot arrest the process. Alas! Many ambitious people have been able to gather a large crowd of followers with sweet talks. With a huge following, those charismatic leaders were able to flex mighty political muscles to challenge the ruling class and even overthrow them. However, very few revolutionary coups were able to last long in human history because leaders inevitably die and their successors have other thoughts. Therefore, Jesus was truly bold when He claims in today’s gospel, “Heaven and earth will pass away, but my words will not pass away” (Mark 13:31). How can a man make such a claim, unless Jesus is more than just a mortal man? Indeed, this is one of the two basic articles of faith in Christianity: namely, that Jesus is both human and divine! Thus, He is eternal. With sufficient time, He is able to achieve anything. Moreover, the Church He builds shall be able to withstand volleys of attack from hell without crumbling (Matthew 16:18)!

Then, what are Jesus’ words? What did He say about Himself, His mission and His relations with us? Before we proceed, we should bear in mind the limitations of our understandings because of the finite knowledge we possessed and the prejudices we have developed over the years. The only certainty we can have is that we do not possess all the knowledge we need to understand. Nevertheless, let us move ahead and pray that the merciful Lord will enlighten our finitude.

First of all, while His contemporaries anticipated Him to be their Messiah, a descendant of King David and a military liberator of Jews, Jesus has never claimed Himself to be the Anointed One. He preferred calling Himself a less conspicuous title: the Son of Man (Mark 13:26). However, in the gospel of John, the beloved disciple, we find Him claiming, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). Jesus was claiming to be the channel through whom humanity may gain access to God the Father. Previously He told the Jews who believed in Him, “If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free” (8:31-32). From this we see that there would be two groups of people: those who believe in Him and those who don’t. Moreover, it is important “to remain in His word”. Otherwise, we will not be true disciples. What does it mean? Let’s assume that “to remain in His word” means to believe and practise Jesus’ teachings. To believe is never sufficient because like any study, one will not attain any knowledge without practising and sooner or later one will even lose their attained knowledge when they don’t put their knowledge into practice. Thus, true Christians are not those who were enrolled into Christianity through baptism but those who obey Jesus’ instructions. Jesus the Son of God promises that we will know the truth and the truth will set us free. To a certain extent, Jesus is the anticipated liberator, the Messiah but on a totally different dimension. Instead of fighting a political-military battle against the powerful Roman Empire, Jesus is leading His disciples to fight a spiritual warfare against evil! Due to our limitations, it takes time for us to know the truth. Of course, by “truth” Jesus meant Himself during the revelation in the Last Supper. It takes time for us to know Jesus and thus to build up a meaningful relationship with the Son of God. Once such a relationship is secured, we will be able to attain life because Jesus Himself is the author of life. If we are able to build up a meaningful relationship with Jesus, we will be able to partake in His life which is eternal.

The Son of God took up humanity and became man. He spoke human languages so that we would be able to know and understand God’s will. Of course, some of His instructions are next to impossible to practise. For example the Beatitudes. They go against the mentality of modern people who need to be assertive and aggressive in order to stay afloat in a modern commercial society. They need to prepare several contingency plans to play safe … But who wants to be poor? Who doesn’t want to be assertive? Who doesn’t enjoy imposing his own will on his subordinates? But Jesus respects the free will of humanity. He refrains from imposing His good will on us but offers us a choice. So, our salvation depends on our personal choice. When people choose to believe in Him and obey His instructions, they find the truth and the truth will free them from the bondage of sin, from all sorts of hell we create for ourselves and for others throughout our lives on earth. Coincidentally, a recent box-office hit entitled “The Last Dance” treats the theme of breaking down “hells” in our hearts. The title in Chinese “Hell-break” is a more literal rendition of its theme. The popularity of this movie indicates that deep down the souls of the citizens, there is a hunger for genuine liberation.

Is it really that difficult to break hell? Surprisingly it is not at all! Once again, it depends on whether you choose to believe in Jesus or not. On the social media, we find many posts offering model answers and tips to questions asked by big companies such as Amazon and Google during their employment interviews. In fact, Jesus has done this two millennia ago in one of His parables. In the Parable of Sheep and Goats, He leaks six “examination questions” He shall ask in the Final Judgment! “For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me” (Matthew 25:35-36). These examination questions are fair because if He had asked whether you had attended masses on Sundays, it would have been unfair for people living thousands of years before the establishment of the Church! Moreover, these examination questions are practical and are not difficult to perform. Even the physically disabled are capable of doing. Then why do some people reject Jesus’ teaching?

To answer the first question I posed in the second paragraph above, namely what are Jesus’ words? Simply put, His words are words of love. When He answered the challenge of locating the first commandment among the 631 laws, He quoted the Shema Israel (Deuteronomy 6:4-5). Knowing that it is unfair to Gentiles of old and new, Jesus immediately quoted the “love thy neighbour as thyself” commandment (Leviticus 19:18) to put it on a par with the Shema Israel. The beloved disciple makes it clear when he writes, “Whoever does not love a brother whom he has seen cannot love God whom he has not seen” (1 John 4:20). The Bible tells us that God created us in His image (Genesis 1:26) and God is love (1 John 4:8). Then who is born without the capability to love? However, some people have picked up a wrong type of value-system so that they have buried/stored away their talent to love (Matthew 25:25; Luke 19:20). Had God asked us to do Herculean endeavours, I am sure many of us would have done it without a second thought. Why do so many people hesitate and even refuse when God simply asks us to love?

Beloved brethren! Secular wisdom refuses to put all eggs in one basket. I beg to differ. Here I am not encouraging you to gamble but the stakes are so advantageous to us! I find it disrespectful in declining God’s offer. Instead, we should bet on Jesus’ words, putting all our hopes in one basket of Jesus’ words. Amen.
God bless!

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2021 Reflection
Picture Credit: runningscience.co.za, stheadline.com

Not Thinking As God Does 不體會天主的事

Twenty-Fourth Ordinary Sunday, Year B
Theme: Not Thinking As God Does 不體會天主的事

Today, we read of the story of Peter’s Confession about Jesus in the gospel of Mark and Jesus’ First Prediction of His Passion (Mark 8:27-35). However, Mark’s narrative of Peter’s Confession is incomplete because Peter was reticent about Jesus’ making him the Rock on which to build His Church (Matthew 16:18). Leaving it out diminishes the tension of the following prediction of Jesus’ upcoming Passion. First of all, we have come to the turning point of Mark’s gospel. It was high time Jesus turned towards Jerusalem to accomplish His mission. He and His disciples were heading towards the villages of Caesarea Philippi (Mark 8:27a). Jesus conducted an innocent enough mini-opinion poll among the disciples, “Who do people say that I am?” (8:27b) because He had been preaching the gospel of reconciliation since the death of John the Baptist. It seemed appropriate for Jesus to conduct some mid-term evaluation before He proceeded further. In general, the opinions were positive. People thought that Jesus was John the Baptist, Elijah and probably the Prophet mentioned by Moses (Deuteronomy 18:15). Those opinions had one thing in common. In general, prophets had challenged people in power such as state officials and even kings. More specifically, Elijah and the Prophet mentioned by Moses would appear at the end of world. In short, people anticipated Jesus to be a political Messiah to liberate them from the colonial rule of the Roman Empire just as Moses had liberated the Israelites from their slavery in Egypt. Of course, Jesus’ first question was only an appetizer. The main course was yet to come.

Jesus seemed to know the answer already and He was looking for something else. So He asked the next question, “But who do you say that I am?” (8:29a) Indeed, others’ opinions, whether they be the Pope’s or our catechists’ or what not, are not crucial. It is our personal opinions and thus our personal relationship with Him that Jesus cares. Of course, relationships take time to grow and to mature. Thus our relationships with the Lord might be shallow and naïve at the beginning. When we go through tribulations in our life, we gain more experiences and our perspective would widen. We would invest more affection in the relationship and in turn it becomes more fulfilling and rewarding. Moreover, the growth might not be linear and unidirectional. The projectile might be spiral or zig-zag. Sometimes we might complain and might even want to give up because the relationship proves to be painful and too sour at times! Jesus cares and would carry us through rough times on His shoulder. This is reflected in the popularity of a Christian poem “Footprints in the Sand” which many people lay claim on its authorship last century!

Now, let’s return to Peter’s Confession. How was his confession, namely “You are the Messiah” (8:29b), different from the others’? The weight of Peter’s Confession was downplayed in Mark. Jesus’ remark in Matthew explained why He gave Simon the title “Peter” and on this “Peter” He would build His Church. Jesus says, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father” (Matthew 16:17). This implies that God the Father has chosen, among the Twelve, Simon Peter to be bed-rock of the Kingdom of Heaven on earth. Of course, Peter was a mere mortal and his personality was flawed. Yet, God has demonstrated throughout the Bible that He likes to choose the underdogs to accomplish His projects, “Lest Israel vaunt itself against me and say, ‘My own power saved me’” (Judges 7:2b). With this piece of extra information from Matthew, the tension of the subsequent prediction of Passion would be more heightened! Even God’s Chosen One would fall nearly immediately! Who on earth could inflate his own ego? So how should we understand Jesus’ calling Peter “Satan”?

Throughout the centuries, people have “demonized” Satan more and more in order to make more money. Originally, the word “שָׂטָן Satan” means adversary. For example, in the story of Balaam, “the angel of the LORD took up a position on the road as his adversary” (Numbers 22:22) and in the story of David, “But the Philistine commanders were angered and said to him [Achish]: ‘Send that man [David] back … during the battle he might become our enemy…” (1 Samuel 29:4). Therefore, when Jesus rebuked Peter, “Get behind me, Satan …” (Mark 8:33b), Jesus might not mean the superhuman arch-adversary, but an obstacle in His salvific mission! But can we understand it as an exorcism to liberate Peter? I opine that this speculation is unnecessary because Jesus explains Himself saying, “You are thinking not as God does, but as human beings do” (8:33c). Jesus was talking to Peter and not to Satan. He was correcting Peter’s mistakes. But wasn’t Jesus too demanding and unfair in pitching God against human beings? After all, Simon Peter and all of us are mere mortals. Of course we think as human beings do!

Being human beings should not be an excuse from fulfilling our genuine destiny. Don’t forget that God created us in His own image (Genesis 1:26). It is written in our souls/DNA’s that we should be like God in every aspect to different degrees. Each and every one of us is gifted in different manners, meaning that we are efficient in different aspects, some verbal, others numerical and yet others musical etc. It is our mission to manifest fully all these God-given talents. God is creative. So we are. God is free. So we have freedom which even God respects. God knows good and evil. So we do, though to a limited extent because we do not possess an infinite intellect. God is love (1 John 4:8) so we are able to go out of ourselves to love. This is what St. James means when he says in the second reading today, “Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works” (James 2:18b). What does it mean to love? Simply put, it means to care for and to meet the needs of the poor, of those who are unable to speak for themselves and to fight for their own needs. Lastly, God is majestic. So we are dignified. “That you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine like lights in the world” (Philippians 2:15). Alas! Times and again, we are complacent and hide ourselves inside our comfort-zones. So, the Son of God incarnates and speaks a language which we are able to understand so that with His revelation and guidance, we may emerge from our comfort zones to lead a more authentic, caring and fulfilling life as the adopted children of God.

Beloved brethren! Watching the competitors in the Paralympic Games should inspire us that all of us are capable of going out of ourselves to overcome our limitations to scale greater heights and lead a more fulfilling life. Therefore, Jesus is not demanding the impossible but showing us the way home (John 14:6). His advice is the only effective antidote to help us sail safely through the stormy waters to return to the Father, “Whoever wishes to come after me must deny himself, take up his cross, and follow me” (Mark 8:34b). Let us put in our efforts like Paralympic archers to find our true home. God will provide. Amen.
God bless!

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2021 Reflection
Picture Credit: creator.nightcafe.studio

God Is Greater Than Our Hearts 天主比我們的心大

Seventeenth Ordinary Sunday, Year B
Theme: God Is Greater Than Our Hearts 天主比我們的心大

In previous miracles, in particular healing miracles, Jesus usually gave us the impression that the faith of people had saved them and that faith was able to trigger miracles (Mark 1:30, 40, 2:5, 5:34). Moreover, He seemed to make use of those miracles to teach the on-lookers the importance of faith as well. It seems that in our relationship with God, faith is all that counts. It sounds reasonable but the Lord is greater than our hearts (1 John 3:20). Our faith would never be able to constrain the movements of the Lord because He knows more than we do. He knows everything. He even responds to needs which we may not be aware of. The Lord excludes nobody, whether they believe in Him or not. Even if they were ungrateful, like the nine Jewish lepers (Luke 17:17), or they denied Him, the Lord would not take back His favour.

Today, we read of the famous miracle of five loaves and two fish which all the canonical gospels mention. John’s gospel appeared last and readers were already familiar with the story. Thus, John gave us eye-witness details not found in the other gospels. In fact, Mark and Luke were not on the spot and Matthew, though present, was like a needle in a haystack somewhere among the five thousand men. From John, we are able to take a glimpse of what actually happened in the “inner circle” of the Twelve.

First of all, we meet Philip who appeared very early to bring in Nathanael with the famous line, “Come and see” (John 1:46b) which he learnt from Jesus (1:39a). Philip appeared to be a quick learner and a very practical person. There was no need to debate about whether Jesus of Nazareth was the long awaited Messiah. Come and see for yourself to decide! Philip has shown the true spirit of evangelization. We do not rely on our eloquence to convince people to believe in the Lord. The Holy Spirit would do the job, not us.
In the story today, it is interesting to meditate why among the Twelve Jesus chose to test Philip, “He said to Philip, ‘Where can we buy enough food for them to eat?’ He said this to test him” (6:5b-6a). Once again, Philip demonstrated his practical personality, “Two hundred days’ wages worth of food would not be enough for each of them to have a little bit” (6:7). It was good of him to know of human limitations. Philip was already better than many others whose egos are too big to admit their frailties. However, Jesus wanted Philip to go beyond being practical. This miracle should turn Philip’s world-view upside down. Out of love and not rationality, would the Lord provide for more than we need. Alas! It took John six decades of meditation to grasp the love of God. It would be unrealistic to expect Philip to learn quickly his lesson before the resurrection of his Master. The last time we meet Philip was during the Last Supper in which he requested Jesus to show the disciples the Father (14:8). He was still the direct and practical Philip. Here, Jesus made it clear to him and to all of us that we need to go beyond our limited conceptions, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father” (14:9). For Christians, the Blessed Trinity is a mystery which we struggle to comprehend and to love throughout our whole existence. Indeed, whoever does not acknowledge the Blessed Trinity, which human logic explains not, cannot claim to be a Christian. We need to go beyond to reach God.

Secondly, we meet Andrew who also appeared early in John’s gospel. It is believed that Andrew and John were the Baptist’s disciples and after the Baptist’s testimony, they followed Jesus. It was Andrew who brought in Simon Peter and Philip to follow Jesus (1:40, 43). From the Synoptic gospels, we conclude that Andrew did not belong to the “core-trio”: Peter, James and John. He probably belonged to the second tiers. It is because after Jesus’ triumphant entry into Jerusalem, some Greeks approached Philip to express their intention to meet Jesus. Philip went and told Andrew about it. Only then did both of them go and tell Jesus (12:22). Andrew was eager to bring people to his Master to expand the fellowship. He brought in Simon Peter and Philip. In the story today, we find Andrew to be more pragmatic than Philip. While Philip did more calculations in his head, Andrew would look around for resources and solutions. It was Andrew who found the boy with five loaves and two fish (6:9). From Andrew we learn to be more spiritual. He teaches us not to shy from bringing our limitations in front of the Lord and God will take care of the rest. The Lord does not need to put Andrew to the test! As for the boy, we know nothing about his age and the reason why he carried five loaves and two fish with him among the crowd. The fish must have been cooked or roasted, otherwise people could not consume them on the spot. Perhaps, the boy was simply a hawker to make a few extra dollars for the family; or he brought the food to look for his family members in the crowd.

Among the Synoptic gospels, Matthew and Mark mentioned that when Jesus first saw the crowd, He was moved with compassion (Matthew 14:14, Mark 6:34). Though Luke does not say so, true to his theme of mercy, he shows Jesus’ compassion by mentioning Jesus’ healing of those who needed to be cured (Luke 9:11). What about John whose theme is God’s love. How does John show the Lord’s compassion in this miracle? I think two minor details might be applicable.
I would talk about the second detail first. After the people had eaten their fill, Jesus told the disciples to gather the fragments left over, “so that nothing will be wasted” (John 6:12). It was a pragmatic instruction because the disciples were travelling and those left over fragments would be good enough to be their viaticum, meaning a supply of provision for their journey. We can also speculate that the Twelve might give a few baskets of fragments to the boy to reward him for his generosity. Of course, this is insignificant in comparison to the feeding of five thousand people who did not ask for the food! Nobody grumbled because they did not expect to be fed! The Lord’s compassion is vividly demonstrated by this unrequested favour. He simply met the need of the crowd and did not expect them to thank Him. Here comes the first detail which seems irrelevant at first. John says at the beginning, “The Jewish feast of Passover was near” (6:4). What has the feast of Passover to do with this miracle of feeding the five thousand? When we pay attention to Jesus’ gestures in performing the miracle (6:11), we can immediately see its connection with the institution of the Sacrament of Holy Communion during the Last Supper. Jesus leaves behind His Body and Blood to feed the faithful before He offered Himself up as the true Paschal Lamb on the cross. John drops this hint to point to Jesus’ compassion on the pitiful conditions humanity is suffering.

Beloved brethren! The Lord is greater than our hearts. He provides for all our needs whether we are aware of them or not. His mercy endures forever. Amen.
God bless!

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2021 Reflection
Picture Credit: creator.nightcafe.studio

How to Sell God? 如何推銷天主？

The Solemnity of the Most Holy Trinity, Year B
Theme: How to Sell God? 如何推銷天主？

In the gospel passage today, the risen Lord commissioned the eleven Apostles to “Go, therefor, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20a). This became the raison d’être of the Church which must be apostolic, meaning the Church is built upon the foundation of the Apostles. We rely on the Apostles and their successors to know our articles of faith and our practices of worship. She is also catholic, meaning her members come from all nations and not one particular people. Moreover, baptism in the name of the Blessed Trinity, not in the name of Christ nor Paul nor Peter etc. is the rite of initiation into this Church. The Blessed Trinity is the most holy. Therefore, the Church is also holy, not in the sense that all her members are holy. In fact, all her members are sinners in different degrees. The Church is holy in the sense that she provides a community in which the Blessed Trinity can sanctify her sinful members. Lastly, the Church is one because there is only one true God of the Blessed Trinity. Naturally, we shall ask how we should make disciples. In the jargon of a modern commercial society like Hong Kong, how we should sell God? Bear in mind that we must know our clients well enough and speak their languages fluently in order to sell our ideas. Therefore we should know our target audience.

First, our audience are sceptical. Most of them believe in natural sciences and think that religions are irrational, subjective, and superstitious. On the contrary, natural sciences are rational and reasonable. We build our theology upon the Bible which was written thousands of years ago in a different culture and languages. Modern people would find the book obsolete and irrelevant to the life in this modern age. Other than scholars, who speak Hebrew, Aramaic and Koine Greek nowadays? Secondly, our audience are utilitarian. Cost-benefit analysis has become their second nature. They will ask what benefits or marginal utility they can acquire when they invest their time and energy in joining the Church if not elsewhere. We need to think hard how we shall sell the idea of God to them.

Let us take a look at the first reading today which comes from Deuteronomy 4. Moses was making his parting speeches, drawing conclusions from the forty-year experiences of the Israelites in the wilderness before they entered the Promised Land. Moses helped the Israelites make sense of their empirical experiences as a people delivered from their slavery in Egypt. Those experiences were not subjective but objective common experiences of six hundred thousand people (Exodus 12:37, Numbers 1:56, 26:51), spending forty years in the wilderness between Egypt and Canaan. It was towards the end of forty years before they entered in Canaan. Moses was actually speaking to the second generation of Israelites whose parents left Egypt some forty years ago. Bear in mind that every year since they left Egypt, they celebrated the feast of Passover, recounting the exodus events. The Israelites were handing down their traditions meticulously because this was their covenant with God. Moses said, “However, be on guard and be very careful not to forget the things your own eyes have seen, nor let them slip from your hearts as long as you live, but make them known to your children and to your children’s children” (Deuteronomy 4:9). What were the things they had seen? Moses continues, “Did a people ever hear the voice of God speaking from the midst of fire, as you did, and live? Or did any god venture to go and take a nation for himself from the midst of another nation, by testings, by signs and wonders, by war, with strong hand and outstretched arm, and by great terrors, all of which the LORD, your God, did for you in Egypt before your very eyes?” (4:33-34) Moses was referring to the famous Ten Plagues (Exodus 7-12), the Crossing of the Red Sea (Exodus 14), the miracles of manna (16:9-35) and striking water from rock (17:1-7), fighting battle with Amalek (17:8-16) along the way to Mount Sinai/Horeb to receive the Ten Commandments (Exodus 19). The fact that the Israelites were alive after going through all those adverse situations made them witnesses of the existence and works of a God called Yahweh. You may ask even if those experiences were not legends, what relevance do they have with the life in the modern world?

Other than truths derived from natural sciences, there are other fields of organized knowledge about our social lives. Human beings are social animals and physics, chemistry, biology and astronomy are unable to explain our social intercourses adequately because unlike physical objects, we have memories and experiences. Our behaviours adapt and change according to history and situations. Nevertheless, we cannot deny the coherence and consistence of these social interactions which no branch of physical sciences is powerful enough to explain. Firstly, physical sciences pride themselves of being objective and their practices are repeatable. As such, they are unable to deal with value systems which enable human beings to make choices and bear moral responsibilities. Values are subjective! Furthermore, physical scientists cannot reduce human love in terms of the chemistry of hormones; human perceptions in terms of electric pulses running through the retina and natural human languages in terms of the organization of synapses among the nerve cells etc. Simply put, they are unable to put a human mind/soul/spirit and observe its movements under the microscope! Therefore, the naïve belief in the power and advancements of technologies is in itself superstitious! Let us be fair towards other branches of social sciences such as psychology and sociology and maintain an open mind to broader values.

As for the relevance of the biblical narratives to modern life, we have to accept the consensus of historians, supported by the discoveries of archaeologists that across human civilizations, there are similar patterns of rises and downfalls, evolutions and revolutions, social stratifications and power struggles, sibling rivalries, co-operations and betrayals etc. To weave all of them together, “A time to give birth, and a time to die, a time to plant, and a time to uproot the plant … A time to love, and a time to hate; a time of war, and a time of peace” (Ecclesiastes 3:2-8). In short, human beings are not made up of physical particles and animated by physical energies alone. We are historical animals with experiences. The time dimension is not neutral! When we make sense of those patterns of experiences, we build up traditions, cultures and civilizations. We learn the successes and failures of ours’ and others’. The Bible contains many records of universal existential struggles shared by all humanity. It inspires all peoples to struggle and improve their situations and conditions from generation to generation. Whether we are able to make good use of its messages depends on our own choices. If we rashly blush the Bible aside and judge it irrelevant, or modify it to suit our political agenda, we bear full responsibility of blame when awful consequences come about.

For Christians who believe in the authority of the Bible, the second reading today promises benefits beyond all costs. St. Paul says, “The Spirit itself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ” (Romans 8:16-17a). Christians believe in a God with finer details than Jews. Both believe in one God, but Christians believe that there are three Persons in one God, Father the Creator, Son the Redeemer and the Spirit who is the love between the Father and the Son. St. John says well, “God is love” (1 John 4:8). Love is outgoing towards others. Thus we love and care for the benefits of other peoples as well. God is eternal and as heirs of God, we inherit an eternal life and its glory beyond all sorts of nameable utilities.

Of course, whether to believe in God or not is a complicated philosophical problem. As a first step for modern people to know the importance of believing in an eternal God, it is worthwhile to explore the flawed and oversimplified “Pascal’s Wager” and choose wisely. Amen.
God bless!

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2021 Reflection
Picture Credit: oclarim.com.mo

The fruits of the Holy Spirit 聖神的效果

Fifth Easter Sunday, Year B
Theme: The fruits of the Holy Spirit 聖神的效果

After resurrection, Jesus spent forty days on earth to gather 120 dispersed disciples before He returned to the Father in heaven. During that time, He must have enlightened/opened their minds so that they could more fully understand the scriptures and His messages (Luke 24:45). The Church tries to recreate this experience in choosing the gospel readings during the Easter Season. For example, we read of the metaphor of the Good Shepherd and His sheep (John 10:11-18) last week. Today, we read of the metaphor of the True Vine and its branches (15:1-8). Both of them draw our attention to our needs to establish intimate relationships with the risen Lord. That the Good Shepherd is willing to lay down His life for His sheep signifies a one-off sacrifice to redeem the sheep. The metaphor of the True Vine covers another dimension. It signifies an on-going life supporting system comparable to the relationship between a pregnant woman and the foetus in her womb! It is understandable because Jesus told the disciples this parable of the Vine and its branches during the Last Supper in which He establishes two sacraments for us: the Holy Eucharist and the Holy Orders. The context enriches this powerful parable. There is no lack of plants for Jesus to choose from in order to convey this message of the need of abiding in Him. The choice of vine speaks volumes about the importance of Sacrament of the Holy Eucharist among the sacraments!

Human justice demands “Life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot” (Deuteronomy 19:21). In light of Jesus’ revelation of the merciful Father, the commandments in the book of Deuteronomy can at most be a “water-downed” version of God’s justice. God has spoken through the prophets that He does not want to see anyone perish and that He wants to see them repent and live (Ezekiel 18:32). Don’t forget. Among the books of the Pentateuch, Deuteronomy is already a more mature one. Its teachings are closer to those in the New Testament and yet, it still fails to pass the test of “serial killer”. Man can only die once. The life of a serial killer is not able to repay tens or hundreds of people he kills, not to mention thousands and even millions of people a tyrant kills. Thus, it takes the death of the Son of God on the cross to atone for all the sins which all human beings have committed throughout all the ages in the past as well as in the future! The value of Jesus’ death lies in the fact that “No one takes it [Jesus’ life] from me, but I lay it down on my own. I have power to lay it down, and power to take it up again” (John 10:18). That is why resurrection is the foundation stone of Christianity. Not only does His death uphold the “water-downed” justice of God the Father, but His resurrection also guarantees that the Son of God is the judge of the living and the dead (Acts 10:42c) and the first born from the dead (Colossians 1:18, Revelation 1:5) and thus the author/source of life. With the resurrection of Lord Jesus Christ, a new day is dawned when death is no longer the annihilation of life but a portal to eternal life.

The most prominent message in this short passage is “to bear fruit” which appears five times within these eight verses! What does Jesus mean by “remaining in Him to bear much fruit”? Naturally, we tend to quantify the message by counting the number of people baptized in a year, or the number of people attending Sunday masses, or the number of seminarians/priests etc. Alas! This is not the modus operandi of God. He does not count the numbers. For example, He chose 300 Israelites out of 32000 (Judges 7:3) in order to defeat 315000 Midianites (8:10), “lest Israel vaunt itself against me and say, ‘My own power saved me.’” (7:2) Obviously, God counts the quality of the hearts instead of the number of the hearts. So, Jesus is not looking for the number of people a Catholic has converted during his or her life time. Indeed, St. Thérèse of Lisieux has never ventured outside her convent and yet, the Church canonized her in 1925 and two years later named her to be the co-patron for missionaries. Therefore, what qualities are Jesus looking for in his disciples?

To look for a clue, let us take a step back. This parable of the True Vine begins with, “I am the true vine, and my Father is the vine grower” (John 15:1). We have the Father and the Son. But where is the Holy Spirit? Traditionally, we believe in the Holy Spirit as the love between the Father and the Son. When the Holy Spirit comes to us, He is the Spirit of Truth (14:17, 15:26, 16:13) and the Spirit of Love (Romans 5:5, 15:30). St. Paul teaches that as Christians, we should bear the following characteristics which he calls the nine fruits of the Holy Spirit, viz. love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control (Galatians 5:22-23a). All these are also characteristics Jesus shows in His ministry. When we are branches which remain in Him, our words and deeds will show characteristics similar to His because the Holy Spirit is also known as the Spirit of Jesus (Acts 16:7, 1 John 4:3).

Now, we arrive at a deeper understanding of what Jesus means when He conjures up the images of True Vine and its branches. People will easily misunderstand that we will lose our freedom when we are branches that must be attached to the True Vine. Of course, no parable is able to convey Jesus’ teachings without limitations. In fact, not all bonds are visible. For example the bondage of sin. We do not see sinners connected to the Devil in bondage. We only see the dysfunctions and the inability to love among sinners. Then we know that the Devil is controlling them. On the contrary, the Holy Spirit is free like the wind just as Jesus says, “The wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit” (3:8). In this verse, Jesus plays with words where in Greek, “wind” and “spirit” is the same word! Therefore, even when we are branches grafted onto the True Vine, we do not lose our freedom. On the contrary, we become free as the Holy Spirit and love the needy and underprivileged appropriately without restrain.

Beloved brethren. Just as the beloved disciple says, “Let us love not in word or speech but in deed and truth” (1 John 3:18). Jesus Christ Himself is “the way and the true and the life” (John 14:6). Therefore, in the name of Jesus, let us serve the needy, comfort the sorrowful, give hope to those in despair and bear much fruit. Amen. God bless!

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2021 Reflection
Picture Credit: freerkset.live