聖母與『希望之光』油燈 BVM and Lamp of Hope

復活期第六主日，甲年
主題：聖母與『希望之光』油燈 BVM and Lamp of Hope

在『信、望、愛』三個『超性之德』當中，我們比較熟悉的是『信德』和『愛德』。我們相信的，是三位一體的真天主。『聖父』創造天地萬物，祂發號司令便造成了天地。聖父發出的命令、說話、『聖言』，就是天主『聖子』。祂與聖父同性同體，是不可見的。但為了人類的益處，天主子降生成為一個可見的人（若1:14）。在人類歷史的時空中，成為2000年前在加里肋亞和猶大之間生活的一個名叫耶穌的木匠。祂既是天主子，又經歷了在母胎中孕育、出生、成長及死亡的，有血有肉的凡人。『聖神』是在聖父聖子之間交流的愛情，是今天福音所說的「真理之神」（14:17a），又是愛德之神。作為天主教徒，我們崇拜、祈求、信從的，不是佛祖、關帝、黃大仙、玄天上帝…等等的神佛，而是三位一體的真天主。每次我們在主日參加彌撒時誦念的《信經》，就是我們信仰的『撮要』！

我們是耶穌基督的門徒，所以我們依照祂的訓導生活。耶穌基督在福音中，要求我們成為『地上的鹽、世界的光』。祂用了兩個比喻，說明做世界的光是甚麼意思。耶穌說：「建在山上的城，是不能隱藏的；人點燈，並不是放在斗底下；而是放在燈台上，照耀屋中所有的人。照樣，你們的光也當在人前照耀，好使他們看見你們的善行，光榮你們在天之父」（瑪5:14-16）。耶穌教導我們行善，是為了讓世人認識到，全人類都有一個慈愛的天父。因此行善，並不是為了炫耀自己（6:1-4）。後來，耶穌還事先張揚了在末日時，審判世人的六條考試題目。並明言：「凡你們對我這些最小兄弟〔飢餓、口渴、無衣、無家、患病、被囚…的人〕中的一個所做的，就是對我做的」（25:40）。所以天主教徒很少在人前說教，比較喜歡以愛德服務感化外教徒。即是說，我們都是『發光體』，愛德服務，關懷貧乏的人，就是我們的『光』。有些像大小不一的蠟燭，有些像油燈、電筒、電燈、像星星、像太陽…各適其適。

在這裡，執事我想順帶一提，除了『信望愛』三個超性的德行之外，我們也要修煉『智義勇節』四個人性的德行，來輔助三個超性之德。否則，在行『愛德』時，很容易會變成『好心做壞事』。例如，不要在巴士行駛中讓座給長者、孕婦或傷殘人士，待巴士停定才讓座，以策安全，這就是謹慎明智；沒有『四樞德』的輔助，在行『信德』時，也很容易會走向宗教狂熱；或陷入迷信。例如隨便相信一些網上謠言，說甚麼唸一百萬遍《聖母經》，能醫治癌症云云。這樣做不是有『毅力』，而是缺乏明智和信德！

那麼『望德』呢？在上一個主日，耶穌在福音中應承我們，祂回到天父那裡，為我們預備地方。然後再來接我們與天主聖三同住（若14:2-3）。耶穌回到天父那裡，是指祂復活後40日升天；祂再來接我們，是指在末日時，已死的人要復活，與未死的人一同被提到天上（得前4:16-17），接受『公審判』。按生前所作的善事惡事，進入天主的永恆生命（瑪25:34）；或者與天主永別。沒有人知道『末日』在那個時刻，那個日子，連天使和天主子也不知道（谷13:32）。所以，耶穌說：「惟獨堅持到底的，才可得救」（瑪10:22）。即是在末日前，我們須要忍耐挫折、失敗、懷疑、抑鬱、迫害…，這就是今天第二篇讀經所說的：「若天主的旨意要你們因行善而受苦，自然比作惡而受苦更好」（伯前3:17）。保祿宗徒也說：「…在天主和我們的父前，記念你們因信德所作的工作，因愛德所受的勞苦，因盼望我們的主耶穌基督所有的堅忍」（得前1:3）。

時移勢易，先教宗方濟各深刻體會到當今世界的需要，看到很多難民顛沛流離；而安居的、富裕的人卻過著行屍走肉，沒有『生命意義』的日子，大家都生活在不同形式的絕望之中。適逢2025年是教會的禧年，於是他把禧年主題訂定為『希望的朝聖者』。教友可藉著朝聖活動，洗心革面，找到生命的意義，加強剛毅之心，重振我們對未來能分享天主永恆生命的希望。2026年又是天主教香港教區成立的80周年，於是教區把禧年延長成為兩年，把第二年的主題訂定為『希望的傳承者』。教友不但要做『朝聖者』，洗心革面；更要做『傳承者』，以善行燃亮近人的希望。因此，教區委托『禮儀委員會』設計了這一盞『希望之光』油燈，在全港52個堂區流傳，每個堂區停留兩個星期。今天，『希望之光』油燈在我們『基督之母堂』，已停留了一半的時間。且讓我們來一個『中期檢討』。

聖母瑪利亞是本堂的主保，而五月又是『聖母月』。所以，默想聖母如何是『希望之光』，是蠻有意思的。首先，天主上智的安排，瑪利亞在母親〔聖亞納〕胎中成孕的一刻開始，便得到天主特別的保護，不受『原罪』的污染。即是說，瑪利亞擁有原祖父母在起初所有的『原始恩寵』，可能有過之而無不及，以至她的心思念慮，幾乎百分之百與天主的旨意等同！但她始終是受造物，即使後來貴為『天主之母』，亦不可能與天主的思念相同（依55:8-9）。要知道當我們經常感歎『天意難料』時，並非我們的信德不足，而是因為我們的心中有太多雜念，甚至邪惡的念頭，以至看不見天主的旨意。耶穌在『真福八端』說：「心裡潔淨的人是有福的，因為他們要看見天主」（瑪5:8）。瑪利亞就是這樣的一個榜樣！教會稱聖母的心為『至潔之心』、『無玷聖心』，能掌握天主的旨意。例如：在聖母領報時，天使加俾額爾說她將要懷孕生子，瑪利亞的回答有點奇怪。她說：「這事怎能成就？因為我不認識男人」（路1:34）。瑪利亞既然與若瑟訂了婚（1:27），『認識若瑟』，『懷孕生子』是最自然的事，有甚麼『怎能成就』的問題呢？但從另外一個角度考慮，聖母有一顆『至潔之心』，她可能想以童貞之身終身事奉天主，懷孕生子便與她高尚的志願，背道而馳。所以瑪利亞向天使詢問天主的旨意。天主就是天主，祂為瑪利亞所預備的，「是眼所未見，耳所未聞，人心所未想到的」（格前2:9, 依64:3）。瑪利亞不但成為耶穌基督的母親，而且天主還保存了她的童貞，滿全了她的志願，即教會頒布『聖母卒世童貞』的當信道理。

在上一個主日的福音中，耶穌與門徒吃『最後晚餐』時說：「我是道路、真理、生命，除非經過我，誰也不能到父那裡去」（若14:6）。聖神降臨後，伯多祿在猶太公議會作證說：「除他〔耶穌基督〕以外，無論憑誰，決無救援，因為在天下人間，沒有賜下別的名字，使我們賴以得救的」（宗4:12）。即是說，耶穌基督是人類得救的惟一希望。瑪利亞是『基督之母』，她懷孕了天主子，承載祂到世上來，因此瑪利亞便成為了『希望之母』、『望德之母』！她是我們的榜樣，因為她的言行，都是指引世人到耶穌跟前，甚至領受聖神。

例如，在她的《讚主曲》中，她清楚表述了天主的全能與慈愛：「因為祂垂顧了祂婢女的卑微…在我身上行了大事，祂的名字是聖的」（路1:48-49）。注意，當時她剛懷孕著聖子，便主動地帶著聖子及聖神，探訪年老的表姊依撒伯爾，使她和在她腹中的若翰洗者，也充滿了聖神（1:41-45）。
在加納婚宴中，她注意到主家已沒有酒了。她沒有能力處理，卻為主家向聖子代禱，並給僕役說：「祂〔耶穌基督〕無論吩咐你們甚麼，你們就作甚麼」（若2:5）。瑪利亞把僕役指向耶穌基督，結果水變成了酒！
在十字架下，瑪利亞以母親的身份，分擔著天主子的苦難。在十字架上，天主子把一個新使命交託給瑪利亞：「女人，看，妳的兒子！」（19:26）。從此，聖母便陪伴著信徒團體（宗1:14）。在五旬節，聖神降臨在120位信徒身上。他們說不同的語言，為耶穌基督的復活作見證。結果一日之內，便有3000人加入了這個得救的團體。五旬節聖神降臨，也是教會的生日，聖母起著一個關鍵的作用。後來，保祿在大馬士革路上的經歷，讓他深深認識到教會就是基督的奧體（9:4-5; 格前12:27）。因此，瑪利亞既是『基督之母』，也是『基督奧體之母』、『教會之母』。有聖母瑪利亞，就有聖神！

不可見的天主，為了俯就人類的須要，派遣聖子降生成為可見的凡人─耶穌基督，成為我們的導師，指導我們回歸父家之路。但中國文化對父親和導師，有著一個根深蒂固的負面形象。「養不教，父之過；教不嚴，師之惰」（三字經），阻礙著我們體會天主的慈愛。感謝天主聖父，祂不但賜下聖子，為我們受難贖罪；祂更把聖母瑪利亞送給我們作為『眾生之母』，讓我們多了一度『慈愛之門』，回歸父家。當我們犯了罪的時候，撒殫會把這些罪過無限放大，使我們喪失獲得天主寬恕的希望。結果，牠成功地使很多人畏罪自殺，例如猶達斯！聖母是撒殫的『天敵』（創3:15），又是『希望之母』。她以溫柔慈愛的形象，反映著天主的溫柔慈愛，天主的母愛（詠131:2; 依49:15, 66:13）。

各位親愛的兄弟姊妹，我們都是『世界的光』。在今天的世代，更加是『希望之光』。即使我們能力有限、身體殘缺、無權無勢，甚至生活拮据，我們最少也有為人祈禱的能力！讓我們繼續為禧年指定的8組人士祈禱，並在能力範圍內，以善行減輕近人的困苦。亞孟。
天主保祐！

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2023年反省
圖片鳴謝：jubilee2025.catholic.org.hk, gemini.google.com

貧乏加強希望 Poverty Strengthens Hope

二月五日
《希望的傳承者系列 IV》
主題：貧乏加強希望（谷6:7-13）

讀今天的福音，我們容易被驅魔和治病的神跡吸引。當時的十二門徒，也會因為自己運用新增的權柄所能做到的事，同樣感到興奮！但作為耶穌的代表，傳福音的宗徒，他們所應該注意的，不是權柄，而是人靈的益處。為群眾做甚麼事才是對他們最好呢？

「除了一根棍杖外，甚麼也不要帶：不要帶食物，不要帶口袋，也不要在腰帶裡帶銅錢」（谷6:8b），主耶穌這些指令，對傳福音有甚麼幫助呢？在物質層面看，對領受福音的群眾並沒有任何益處，門徒甚至會成為了他們經濟上的負擔。倘若門徒們不想在物質上負累受眾，他們就要好像保祿一樣，自食其力（得前2:9）！這樣做，反而會帶給群眾社會性及靈性上的益處。

第一，沒有財政上的支持，傳福音的進度一定快不起來。門徒會有更長的時間，與受眾一起生活，與他們一起發展這個蒙恩得救者所組成的團體。第二，在無權無勢的環境下，上主天主成為了他們惟一的靠山，這是最理想的。聖詠的作者說：「你們不要全心依賴王侯大臣，也不要依賴不能施救的世人；他的氣息一斷，就要歸於灰土，他的一切計劃，立刻化為烏有」（詠146:3-4）。的確，自古以來，當教會獲得帝國青睞時，不但發展蓬勃，一時無兩：入教人數劇增；並且得到很多貴族捐贈物業、政府豁免納稅的優待等等。可惜，因為財富與權力多了，很多聖職人員便貪污腐敗了，使耶穌基督以血和淚所建立的教會蒙羞！

各位親愛的弟兄姊妹，曾幾何時，我們相信自己多於相信天主呢？我們仰賴人的關係和力量，多於仰仗與天主的關係和天主的力量呢？且讓我們更體會耶穌基督教導「真福八端」的一片苦心，以貧乏對抗富貴和權勢，加強我們對天主承諾的望德。以僅有的貧乏資源，關心近人的需要，履行愛德，成為「希望的傳承者」。亞孟。
天主保祐！

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生命恩泉
圖片鳴謝：grok.com, copilot.microsoft.com

[Messengers of Hope Series IV]
Theme: Poverty Strengthens Hope (Mark 6:7-13)

Reading the story today, we will easily be attracted to the exorcisms and miraculous cures. The Twelve too would also be excited by the newly delegated authority and the things that they could do! But as representatives of Jesus and apostles that evangelize, they should focus, not on authority but on the benefits of human souls. What is the best thing to do with the crowd?

“To take nothing for the journey but a walking stick --- no food, no sack, no money in their belts” (Mark 6:8b). How would this instruction benefit evangelization? On the material level, it didn’t bring the recipients any benefit. The disciples would even become a financial burden to the congregation. If the disciples did not want to burden the congregation, they must work with their own hands like Paul (1 Thessalonians 2:9)! In this way, the instruction brings social and spiritual benefits to the crowd.

First, without financial support, evangelization would not pick up momentum. The disciples would spend longer time, living with the people to develop a community of the redeemed. Secondly, without the support of the people in power, the Lord God becomes the only person for them to rely on. This situation is perfect. The Psalter says, “Put no trust in princes, in children of Adam powerless to save. Who breathing his last, returns to the earth; that day all his planning comes to nothing” (Psalms 146:3-4). Indeed, since ancient times, whenever the Empire looked upon the Church, she flourished unprecedentedly. Attendance ballooned, nobilities showered her with buildings and the State exempted her from taxation etc. Regrettably, increase in wealth and authority corrupts many clergy, bringing shame to the Church Jesus Christ built with blood and tears!

Beloved brethren! How often do we believe more in ourselves than in God, rely more on human connections and power than in our connections with God and His power? Let us discern the spirit of the Beatitudes Jesus Christ teaches, resist wealth and authority with poverty. Let us strengthen our hope in God’s promise, make use of the scarce resource we have in hand to care for our neighbour’s needs, practise charity and become “Messengers of Hope”. Amen.
God bless!

煉獄是個充滿希望的地方 Purgatory Is A Hopeul Place

追思已亡諸信者，第三式
主題：煉獄是個充滿希望的地方 Purgatory Is A Hopeul Place

一般沒有信仰的人，只注重今生，因為他們認為「人死不能復生」，一切都要灰飛湮滅，沒有來世。所以在有生之年，人必須把生命活得淋漓盡致，才不枉此生！這只是一個理想，在現實世界裡，很多事物都不是我們可以掌控的。所謂「殺人放火金腰帶，修橋整路無屍骸」、多勞未必多得，令人覺得人生沒有「公義」。
天主教徒則相信一個愛護我們，全能全知的天主；我們相信人死後仍有永恆的生命，在「天堂」或者「地獄」度過。因為天主是公義的，祂賞善罰惡。所以「天堂」是善人與天主享受光榮永生之所。在今天的第一篇讀經，先知給「天堂」作了一個簡單的素描。「萬軍的上主…要為萬民擺設…盛宴…要永遠取消死亡…要從人人的臉上拭去淚痕」（依25:6-8）。至於「地獄」，福音一共有7處輕描淡寫地說：「在那裡有哀號和切齒」（瑪8:12, … ; 路13:28），就是惡人與魔鬼永遠沉淪受罰的監獄！

畢竟，我們的天主是慈悲的。祂按自己肖像造了人類（創1:29），對他們情有獨鍾。祂體諒人類身處困境，一再給予他們悔改的機會。教會自覺是「天主子民」，一個已經得救的團體。她認為所有信徒都是蒙召成聖的人，在世上組織成為『旅途中的教會』，一生與魔鬼周旋千千萬萬個回合，各有勝負。對於那些在信望愛「超性德行」和在智義勇節「四樞德」上有傑出表現聖徒，教會按嚴格的程序「宣聖」。例如宗徒、殉道者、教父、聖師、近代的高比神父和加爾各答的德蘭修女等等；他們組成在天上的『勝利的教會』。至於那些漏網之魚的「共同殉道者」，例如在清朝發生的「義和團之亂」，屠殺了大約三萬教民。公元2000年，天主教只能為其中120位殉道者宣聖。其餘的殉道者呢？還有寂寂無名照顧病弱的神父修女和教友們呢？教會沒有辦法確定他們的身份，於是教會在昨日慶祝「諸聖節」，慶祝他們贏得了天主為他們預備了的勝利花冠（弟後4:8）！

另一方面，古今中外總有不少沒有機會認識天主的靈魂、或者認識天主，卻生活在一個充滿困難和敵意的環境，令他們未能全心、全意、全力愛天主和愛人如己的靈魂。他們並不拒絕天主的慈愛，只是回應不足而已。教會相信慈悲的天主為他們安排了「煉獄」，淨煉他們愛得不足之處。在末日前，他們會完成淨化，最後得以榮升「天堂」。教會統稱這些靈魂為『受苦的教會』。教會相信聖徒在基督內的共融，傳統稱為「諸聖相通功」。在世時，我們為彼此的需要互相代禱。教會亦相信我們為『受苦的教會』，為煉獄中的靈魂祈禱，有助他們早登天國。同樣，『勝利的教會』也會為『旅途中的教會』及『受苦的教會』裡的靈魂轉求。教會定今天為『追思已亡諸信者』日，十一月為『煉靈月』，特別為煉獄中的靈魂祈禱，並可按教會的規定，為他們求「大赦」，縮短他們逗留在煉獄中的日子。

在今天的第二篇讀經，保祿宗徒告訴我們，天主子普世君王耶穌基督重臨世上的光景，這就是「世界末日」的時刻。到時所有在『勝利的教會』和在『受苦的教會』裡的靈魂，即「那些死於基督內的人先要復活，然後我們這些活著還存留的人，同時與他們一起要被提到雲彩去，到空中迎接主」（得前4:16b-17a）。從《瑪竇福音》的「山羊與綿羊的比喻」（瑪25:31-46），我們知道有「最後審判」。那些死於基督內的人與活著的善人，一起榮升天堂。至於那些不是死於基督內或活著的惡人，便進入地獄。時間、空間、煉獄亦不再存在，祇剩下「天堂」與「地獄」存在於「永恆」之中。

可見，我們天主教的信仰，是基於宗徒們的傳承，從十二宗徒開始，傳授給他們覆手的主教，直到今天。當今教宗良十四世，是天主教第267任教宗，聖伯多祿的第266代繼承人。宗徒們的信仰又從那裡來的呢？當然是從我們的主耶穌基督而來。我們知道祂是「三位一體」的天主中的第二位「聖子」。在今天我們所選讀的《若望福音》，「我父」一詞出現過23次。今次主耶穌在「最後晚餐」的「臨別贈言」中說：「在我父的家裡，有許多住處」（若14:2），已經是第12次提及「我父」了。相信宗徒們已經接受了他們以往所相信的惟一真神，即猶太人所信奉的「上主天主」，就是他們師傅口中的「我父」；而他們的師傅就是「默西亞」（1:41），就是「天主子」。所以，當耶穌表示將會離開他們到「父」那裡去的時候，他們明白自己的師傅將要離開他們到「上主天主」那裡去。不要奇怪為甚麼多默宗徒說：「主！我們不知道祢往那裡去，怎麼會知道那條路呢？」（14:5）。要知道「上主天主」是住在天上的，試問世俗的人怎會知道上天的道路呢？感謝多默宗徒的坦白，他並沒有像大多數人一樣，掩飾自己對真理的無知。多默宗徒幫助我們明白了多一點真理。

於是天主子趁這個機會，啟示了自己是信徒得救的關鍵，「除非經過我，誰也不能到父那裡去」（14:6）。的確，沒有「天主子」指點迷津，世人如何找到「天主父」呢？天主是神體，不是受造物所能經驗和領會的。所以「天主子」取了人性，使我們可以實體地與他交往，並能接受祂的啟示。用人類的語言表達，天主的啟示就是天主的說話，就是「真理」。這真理不是抽像的思想系統，若望宗徒偉大的貢獻，在於告訴我們，「天主的說話」就是「天主子」自己。《若望福音》是這樣開始的：「在起初已有聖言，聖言與天主同在，聖言就是天主…」（1:1）。

親愛的兄弟姊妹！耶穌基督說：「我是道路、真理、生命」聽來有點深奧。簡單地說，耶穌基督就是「真理」的化身，祂為世人指點迷津，引領罪人與天父修和，獲得永生。我們只要聽從祂的教訓，關愛貧困病弱的人（瑪25:40），就可以在「最後審判」合格過關。即使成績不理想，也可以到「煉獄」「補考」。有這樣慈悲對待我們的天主，我們的前途一面光明，充滿希望！亞孟。
天主保祐！

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2014反省
圖片鳴謝：grok.com, copilot.microsoft.com

The Lord Is Our Justice 上主是我們的正義

First Advent Sunday, Year C
Theme: The Lord Is Our Justice 上主是我們的正義

Today Catholics begin a new liturgical year, Year C in which most of the Sunday gospel readings are taken from the gospel according to Luke. We have entered the Advent Season in which we anticipate and celebrate the advent, the coming of Christ who came two millennia ago. From December 17 on, we shall celebrate this. Before that, we anticipate His second coming at the end of the world. For the last two millennia, the world has never been peaceful. Injustice is rampant at all levels and love is in short supply. Consider the injustice of slavery. In ancient times, slaves did not rest and worked until they died. Thus, the third Commandment, namely that we should rest on Sabbath/the Lord’s Day, was revolutionary in celebrating the dignity of humanity and their entitled freedom. Nowadays, labourers rest on statutory holidays so that after rest, they will produce more! It is common nowadays for both parents to work, leaving their children to the care of grandparents or domestic helpers. Many salesmen have to meet their monthly quota. The major works of teachers serving schools with a shrinking in-take are to do cross-border promotions in order to keep their schools afloat. Many highly paid middle managers die abruptly out of exhaustion at their work-desks … It is slavery nonetheless in new forms. Thus, we Catholics welcome the end of the present world order, the Second Coming of our Lord Jesus Christ. We believe that He will come again in glory, as He has promised to clean up the mess humanity has created.

In the first reading today, we read of the prophecy proclaimed by Jeremiah. Through him, God says, “The days are coming --- oracle of the LORD --- when I will fulfil the promise I made to the house of Israel and the house of Judah” (Jeremiah 33:14). But what promise did God refer to? It is better to search from the source, not Israel nor Isaac but Abraham. What has God promised Abraham?
God spoke to Abraham, “I will make of you a great nation, and I will bless you; I will make your name great, so that you will be a blessing. I will bless those who bless you and curse those who curse you. All families of the earth will find blessing in you” (Genesis 12:2-3). God promised Abraham that he would become a great nation! A nation consists of at least two components: people and land. But at that time, Abraham was 75 and because his wife Sarah was barren, they did not have a son. The second part of the promise made Abraham the source of blessing for all the families on earth. Thus, this promise carries with it a mission: to be a source of blessings for the others! God reveals His plan step by step. It was vague at first and He clarifies later. So some time later after Abraham had settled in Canaan, God reveals more clearly when Abraham complained that he had no son, “Look, you have given me no offspring, so a servant of my household will be my heir” (15:3). Then, God clarified His earlier promise, saying “Look up at the sky and count the stars, if you can. Just so … will your descendants be” (15:5). Abraham put his faith in the LORD who continued to affirm, “I am the LORD who brought you from Ur of the Chaldeans to give you this land as a possession” (15:7). Lastly, God promised, “I will make you exceedingly fertile; I will make nations of you; kings will stem from you” (17:7). In fact, Israel is not the only nation made up of descendants of Abraham. Abraham also fathered Ishmael, the ancestor of the Arabians, from Hagar. Now that God has honoured His promises to Abraham with nations in Canaan. But it is not the end of the story. How shall Abraham and his descendants become a source of blessing to all humanity? So, God guaranteed Abraham saying, “I will maintain my covenant between me and you and your descendants after you throughout the ages as an everlasting covenant, to be your God and the God of your descendants after you” (17:7). Human beings are unable to honour their pledges completely but God is able to because He is eternal while men are mortal. For example, the LORD God renewed His promise to Abraham with his grandson Jacob at Bethel in his dream of the ladder, “I am the LORD, the God of Abraham you father and the God of Isaac; the land on which you are lying I will give to you and your descendants. Your descendants will be like the dust of the earth, and through them you will spread to the west and the east, to the north and the south. In you and your descendants all the families of the earth will find blessing.” (28:13-14) Here, we find a renewal of God’s pledges of land, descendants and blessing to Abraham and his descendants.

With my poverty of Islamic knowledge, I am not able to comment on the blessings Islam has brought to the families of the earth. Now, how does God honour His pledge of blessing, at least through the branch of Israel? In human history, after Babylonian Captivity, Israel has only been an independent nation briefly during the Hasmonean Dynasty during the Greek Empire and became a puppet state during the Roman Empire. After the Second Jewish Revolt in 132-135 AD, all Jews were banished from the Roman Empire until the modern Israel nation established in 1948. At the moment, Israel has engaged in bitter battles with the Arabian nations. So, we need to look for God’s blessings to humanity elsewhere!

The prophecy text of Jeremiah ends with this verse, “This is the name they shall call her [Jerusalem]: ‘The LORD our justice’” (Jeremiah 33:16b). Don’t interpret God’s justice in human terms: fairness, impartiality, equality, an eye for an eye and tit for tat etc. In prophets and wisdom literature, we always find “justice” and “salvation” spoken in the same breath: “My mouth shall proclaim your just deeds, day after day your acts of deliverance, though I cannot number them all” (Psalms 71:15). “The LORD has made known His salvation: His righteousness has he openly showed in the sight of the nations” (98:2). “…My righteousness shall be forever, and my salvation from generation to generation” (Isaiah 51:8b). That is to say, God’s justice is His salvation! Out of love, God created us. God’s justice lies in His helping us to attaining the target He set individually and personally for us. Regrettably, we failed Him and missed the target He set for us as His images. It would be unjust of God to leave us alone to fend for ourselves, struggling and suffering in the slavery of sins. His justice lies in saving us, delivering us from the bondage of sin and attaining in fullness the image He set for us. In the gospel reading today, Jesus speaks directly God’s redemption without confusing the audience with the flowery language of justice and salvation. Instead, Jesus conjures up the image of the Kingdom of God to fulfil God’s promise to Abraham. Jesus says, “But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand” (Luke 21:28). Then the redeemed will become the People of God and together they form the Kingdom of God, visibly the Church. “In the same way, when you see these things happening, know that the kingdom of God is near” (21:31). This is how the LORD honours the promise He made to Abraham and the house of Israel and Judah namely, that Abraham and his descendants would be a source of blessing for the families on earth.

Of course, as the People of God, we should not fold our hands and do nothing, passively waiting for the LORD to deliver us. What should we do? St. Paul sets us a target. In the second reading today, Paul sets us some milestones: namely, “love one another” (1 Thessalonians 3:12) and “be blameless in holiness” (3:13). Loving one another and being blameless in holiness are easier said than done. Consider the case of love. Indeed, many people fail in their love because they know what they themselves like but don’t consider what is good for the others. I am a diabetic. My friends give me chocolates because they are tasty and enjoyable. They don’t know what is good for me! Paul knows that practising love and holiness is difficult. Therefore, he reminds the audience to rely on God. Thus, Paul writes, “May the LORD make you increase and abound in love for one another and for all … so as to strengthen your hearts, to be blameless before our God and Father at the coming of our Lord Jesus with all His holy ones” (3:12-13).

Beloved brethren! Do not just desire to love but to know and understand the other parties in order to love them better. At last, the good LORD advises us, “Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life” (Luke 21:34). It is because when our hearts are full of anxieties, drunkenness and drowsiness, it would be difficult for us to know and understand the people whom God gives us to love. Similarly, when Jesus advises us to “Be vigilant at all times”, He is not telling us to keep watch on when the end of the world will arrive. Instead, we should be vigilant to see who need help and find the best way to love them. Be vigilant at all times to surrender your seats to the elderly, the disabled and the pregnant. Don’t bury your heads in your mobile when you travel on public transport. Amen.
God bless!

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2021 Reflection
Picture Credit: wikiart.org, tofugu.com

傳教事業，大功告成 Evangelization Mission Accomplished

追福系列（六）
傳教事業，大功告成（若6:37-40）

因着種種不便說明的原因，人世間是找不到「絕對公義」的。不少冤假錯案，政治迫害，今生今世是完全沒有平反的一日。但公義的天主是不會容許這些不公義永遠在祂面前存在，所以在末日有「公審判」，為被屈的人申冤！審判已死的人是毫無意義的政治鬧劇，所以到了末日，「在總領天使吶喊和天主的號聲響時，主要親自由天降來，那些死於基督內的人先要復活，然後我們這些活着還存留的人，同時與他們一起要被提到雲彩上，到空中迎接主」（得前4:16-17）。這是基督信仰的意見，其他宗教不必認同，它們自有處理「絕對公義」的辦法。

問題又來了，復活後的人都升到天上，與一眾仙家/先知相遇，包括佛祖、觀音、關帝、天后、穆罕默德、梅瑟、厄里亞等等，哪一個纔是公審判的主持人呢？當真正的主持人出場後，我們怎樣確定是屬於祂的人呢？保祿寫信給羅馬教會時，引用了先知的話，帶出一個很有意義的教訓。保祿說「的確，『凡呼號上主名號的人，必然獲救』」（羅10:13; 岳3:5）。即是說，我們必須認識並緊記上主的名號，尤其是在復活後不能夠忘記，在公審判時能說出！

接着保祿寫出一連串的推論，可以說是「福傳大憲章」。「但是，人若不信祂，又怎能呼號祂呢？從未聽到祂，又怎能信祂呢？沒有宣講者，又怎能聽到呢？若沒有奉派遣，人又怎能去宣講呢？」（羅10:14-15a）我們領洗成為基督徒，已經接受了耶穌基督的派遣（瑪28:19）。最低限度，我們也應該向自己的親友同事宣講天主的慈悲。相信與否已經不屬我們的責任了。這是天主聖神的工作，是天主子的承諾：「凡看見子，並信從子的，必獲得永生；並且在末日，我要使他復活」（若6:40） 。

親愛的兄弟姊妹，但願大家都能夠在末日，與心愛的人，共享永生。亞孟。
天主保祐！

生命恩泉

Gospel Chase (VI)
Evangelization Mission Accomplished (John 6:37-40)

For reasons which we should be prudent to remain reticent, we cannot find “absolute justice” on earth. Many people were wrongly convicted and politically persecuted, the opportunity for their wrongs rectified is next to zero. But the righteous God would not allow such injustice to exist forever before Him. Therefore, on the Last Day, there shall be a Last Judgment to straight the wrongs done to the oppressed! Judging the dead is a meaningless political show. Therefore, on the Last Day, “The Lord Himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air” (1 Thessalonians 4:16-17). This is Christian faith which other religions might not buy. But they must have their ways to handle “absolute justice”.

Problem arises when after resurrection, all people would rise to the air. We will be meeting a lot of legendary dignitaries and prophets, including the Buddha, Guanyin, Guandi, Queen of Heaven, Muhammed, Moses and Elijah etc. Who would preside over the Last Judgment? When the real president emerges, how can we be sure that we belong to Him? When Paul wrote to the Romans, he brought up a very meaningful teaching. Paul says, “For ‘everyone who calls on the name of the LORD will be saved’” (Romans 10:13; Joel 3:5). That is to say, we should know and remember the name of the LORD. In particular, we cannot forget it after resurrection and must be able to call it out at the Last Judgment!

Then Paul wrote a sequence of deductions which can be coined as the “Magna Carta of Evangelization”, “But how can they call on Him in whom they have not believed? And how can they believe in Him of whom they have not heard? And how can they hear without someone to preach? And how can people preach unless they are sent?” (Romans 10:14-15a) When we were baptized as Christians, we were already commissioned by Jesus Christ (Matthew 28:19). At least, we should proclaim God’s mercy to our relatives, friends and colleagues. Believe it or not is no longer our responsibility. This is the work of God the Holy Spirit, the pledge of the Son of God, “That everyone who sees the Son and believes in Him may have eternal life, and I shall raise him on the last day” (John 6:40).

Beloved brethren! May we enjoy eternal life with our beloved ones on the Last Day. Amen.
God bless!

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Picture Credit: eljasib.com

菁英主義 Elitism

四旬期喜樂主日，乙年
主題：菁英主義

在起初，基督信仰承受著不同的磨難，逐漸壯大起來。教會在享受和平的時候，反而變成腐敗。難道人真是賤骨頭，「生於憂患，死於安樂」嗎？
耶穌基督是猶太人，嚴格地說，第一代信徒全部都是猶太人。（雖然十字架下的羅馬百夫長曾經宣信，但福音沒有他跟隨主耶穌的紀錄。）猶太人相信惟一真神，基督徒卻相信一個木匠是天主子。因此在猶太人眼中，這些猶太人基督徒是分裂猶太教的叛徒，所以歸化前的保祿，熱切地掃蕩基督徒。
另一方面，在羅馬帝國眼中，這些拒絕向羅馬眾神獻祭的基督徒是「無神論者」，是戰敗和疫症的最佳「代罪羔羊」，可以把人民對統治者的忿怒，轉嫁到他們身上！蒙天主的護祐，基督徒以「家庭教會」、「地下教會」的形式，走過艱難的歲月，在君士坦丁凱撒統治時，終於可以享有宗教信仰的自由，不受干擾地公開表達他們的信仰。 基督徒在自由交換經驗的日子，發現了不少基本信條上的分歧。這些神學上分歧的觀點，各有擁護者，足以分裂教會！君士坦丁為了防範未然，在公元325年召開尼西亞大公會議。不錯，教會的大公會議是羅馬帝國的皇帝召開的。所以說「政教分離」的人，是生活在空中樓閣，不在人類的歷史中！當時教會急於處理的神學問題，就是「天主子是否天主」，即「三位一體」的問題！在牧民問題上，要決定「復活節」在哪一天。尚待處理的問題是如何接納教難時背教的信徒及神職人員問題…基督信仰開始系統化了。
不要以為問題可以斬釘截鐵地解決，因為有些分裂的思想，會陰魂不散，在往後的世代，以新的面貎出現！例如「白拉奇主義」。教宗方濟各在2018年發表的《你們要歡喜踴躍》宗座勸諭，便指出它是兩個「導致我們誤入歧途的錯誤成聖觀念」之一。它「以人為中心的內在論，但偽裝為天主教信仰的真理…專制式的菁英主義…」（GE#35）

「自食其力」無疑是一種美德，《箴言》以「腰纏萬貫」勸導人勤勞（箴12:27）；保祿宗徒傳福音時，亦堅持勤勞地操作，免得加重任何信徒的負擔（得前2:9；得後3:8），立下了令人肅然起敬的榜樣，天主肯定欣賞這種勤奮的態度。可是，在有關成義得救方面，人是沒有能力自救的。簡單地說，我們每個人祇有一條生命。試問那些殺死了超過一個人，令超過一個人殘廢的兇手，有甚麼能力償還他們的罪債呢？所以，我們的得救，是出於天主的恩寵，不是出自個人的努力。正如今天的第二篇讀經所說：「因為你們得救是由於恩寵，藉著信德，所以得救並不是出於你們自己，而是天主的恩惠；不是出於功行，免得有人自誇。」（弗2:8-9）可是，人始終念念不忘自己的努力，從興建巴貝耳塔（創11:4）到回頭的蕩子（路15:19），都希望以成就來肯定自己的地位；從禁食的爭論（谷2:18）到法利塞人與稅吏祈禱的比喻（路18:11-12），人始終喜歡以所做到的事，互相比較！因此，「白拉奇主義」便有市場了。在第五世紀，他們相信原罪並沒有完全傷害了人性，即使沒有恩寵，人憑意志和努力，也可以滿足天主要求我們所做的事，而天主絕不會要求我們做不可能的事。是聖奧思定駁斥了「白拉奇主義」的錯謬。但「白拉奇主義」是不會這樣輕易消失的，因為人歡喜互相比較，這就是教宗方濟各提及的「專制式的菁英主義」了。

曾幾何時，禮儀的改革讓信友可以更積極主動起參與彌撒。跟著，有不少的爭論出現了: 舉行彌撒時，應朝向東方，而且祭台上應該放一個十字架、念「天主經」的時候，教友不應模仿神父把雙手攤開、站著手領聖體對聖體不虔誠，對耶穌基督不敬、不應送聖體給離婚教友、應該把同性戀者拒諸門外、教會應該發聲明譴責暴力…這些基督徒「以自身的努力成義，並崇尚人性的意志和個人的能力…偏執法律，迷戀於社會和政治的得益，炫耀禮儀、教義或教會的威望，為管理具體事務的能力而自詡，為自我提升和自我實現的項目而著迷。」（GE#57）連神職人員也不能倖免！「白拉奇主義/菁英主義」並不是教會的專利，社會上、政治上俯拾皆是。上世紀政府公務員是大學畢業的社會精英，將來是「根正苗紅」的愛國人士。

「恩寵」與「善行」之間的爭論，並沒有因保祿和雅各伯的書信得到解決，聖奧思定也未能杜絕「白拉奇主義」，今天仍陰魂不散地，以神職主義、菁英主義、種族主義和白人優越主義等，在教會內和社會上揮之不去。很明顯，各執一端解決不了問題，平衡兩者纔是出路。即使不用雅各伯的名句：「信德沒有行為也是死的」（雅2:26），保祿根本沒有排除善行：「惟有以愛德行事的信德，纔算甚麼。」（迦5:6）很明顯，恩寵與善行，是走天國之路的兩條腿，缺一不可。因此，堅持「惟獨XX」是行不通的。況且，五個「惟獨」，已經不是「獨一無二」，豈不是自打嘴巴嗎？游手好閒，不與天主合作，恩寵祇會白費；沒有真理和愛，善行亦祇會變成「白拉奇主義/菁英主義」！

各位兄弟姊妹，今天是四旬期的「喜樂主日」。在這疫症全球肆虐，世界各地的民主遭受打壓的艱難時刻，有甚麼值得喜樂呢？
天父是慈悲的，祂不願看見罪人喪亡。但祂尊重祂賜給我們的自由意志，不會強迫我們相信耶穌基督，不會要求我們成為精英纔得救，這就是我們值得喜樂的原因之一。當我們相信祂派遣來到世上的聖子，遵行耶穌基督彼此相愛的誡命，守望相助，服務貧困的人，有能力帶給世界小許溫暖，這就是值得喜樂的原因之二。若望說：「審判就在於此：光明來到了世界，世人卻愛黑暗甚於光明…然而履行真理的，卻來就光明，為顯示出他的行為是在天主內完成的。」（若3:19，21）愛德的行為，合符真理，因為天主是愛；我們的善行是在天主內完成的，所以我們不受審判；這就是值得喜樂的原因之三。
喜樂吧，天主保祐！
2018年講道
圖片鳴謝：royalperspectives.com

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Laetare Sunday, Year B
Theme: Elitism

In the beginning, Christianity grew amid various persecutions. When the Church had a taste of peace, she corrupted. Is humanity so irreparable that it lives in adversity and dies of comfort? Jesus Christ was a Jew. Strictly speaking, all the first generation disciples were Jews. (Although the Roman centurion proclaimed his faith under the cross, we do not find records of his following Jesus in the gospels.) Jews believed in one true God but Christians believed a carpenter to be the Son of God. Thus, in the eyes of Jews, these Jewish Christians were heretics. That was why before his conversion, Saul zealously persecuted Christians.
On the other hand, in the eyes of the Roman Empire, these Christians were atheists because they refused to offer sacrifice to the Roman deities. They were handy scapegoats for defeats and plagues. People in power could easily avert commoners’ anger and frustration towards rulers to Christians! Thanks to God’s protection, Christians were able to weather through those difficulties in the form of domestic churches and underground churches. At last, in the time of Constantine Caesar, Christians were able to enjoy religious freedom, expressing their faith in public without fear.
When they came together to freely exchange their experiences, they discovered many disagreements among basic articles of faith. Each of those divergent theological opinions had their own supporters, numerous enough to split the Church! To nib schism in the bud, Constantine convened the Nicaea Council in 325 A.D. Yes, the ecumenical council was convened by the Roman Emperor. Those who insist on the separation between state and religion are living in castles in the air and not in human history! The urgent theological business to handle is the question whether the Son of God is God, the Trinity problem! On the pastoral side, they needed to decide the date of Easter. Business on the pipeline was how to deal with apostate believers and clergy who wanted to return to the Church … Christianity began to systematize.
Nothing can be more wrong if we think that these controversies could be settled once and for all. Indeed, these heresies keep coming back in subsequent generations in new disguises! For example, Pelagianism. In his apostolic exhortation “Gaudete et Exultate” issued in 2018, Pope Francis pointed out that it is one of the “two false forms of holiness that can lead us astray”. They “reflect an anthropocentric immanentism disguised as Catholic truth … a narcissistic and authoritarian elitism” (GE#35).

“Enjoying what your hands provide” is without any doubt a virtue. The Book of Proverbs uses “splendid wealth” to advocate the virtue of diligence (Proverbs 12:27). Paul insisted on working night and day while at the same time proclaiming the gospel so as not to burden any of the disciples (1 Thessalonians 2:9; 2 Thessalonians 3:8). He set up a respectable exemplar. God definitely likes this diligent attitude. However, in matters of justification and salvation, men are unable to save themselves. Simply put, we have only one life. How can a murderer who kills or maims more than one person repay his debts? Thus, our salvation comes from God’s grace, not our own efforts. From the second reading today, we have, “For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast.” (Ephesians 2:8-9) But how can men forget their labour? From the Tower of Babel (Genesis 11:4) to the Prodigal Son (Luke 15:19), men want to affirm their status with their achievements. From the controversy over fasting (Mark 2:18) to the parable of the Pharisee and Publican (Luke 18:11-12), men want to compare their achievements! Thus, Pelagianism has its market. In the fifth century, they believed that the Original Sin had not damaged the human nature. Even without grace, men were able to satisfy God’s demand with their own will and efforts. After all, God would not demand the impossible. St. Augustine refuted Pelagianism. But it refuses to die away easily because men like to compare. This is the authoritarian elitism which Pope Francis mentioned above.

Liturgical reforms aim at encouraging more active participation of the faithful in mass. Then many controversies follow: priests should celebrate masses facing the East and there should be a crucifix on the altar; when saying the Pater Noster in mass, the congregation should not open their arms in the manners of priests; it is impious to receive the Holy Communion in hand and standing, this is not respectful to Jesus Christ; the divorced should be denied the Holy Communion; homosexuals should not be admitted; the Church should condemn violence … These Catholics insist on “justification by their own efforts, the worship of the human will and their own abilities … an obsession with the law, an absorption with social and political advantages, a punctilious concern for the Church’s liturgy, doctrine and prestige, a vanity about the ability to manage practical matters and an excessive concern with programmes of self-help and personal fulfilment.” (GE#57) Even the clergy are not exempted. Pelagianism/Elitism is not the Church’s monopoly. It is not in short supply in the social and political spheres. During the last century, civil servants were elitist graduates. In the future, they will only be patriots of crimson background.

The controversy over grace and good works is not settled by letters from Paul and James. St. Augustine was unable to uproot Pelagianism which persistently emerges again and again within and without the Church in different guises of clericalism, elitism, racism and white supremacy etc. Obviously, taking side is unable to solve the problem. Balancing them is the only exit. Putting aside James’ immortal quote “faith without works is dead” (James 2:16), Paul does not ignore work. Nothing counts, “but only faith working through love” (Galatians 5:6). Obviously, grace and works are the two legs we need to walk to heaven. Missing one of them, the journey will fail. Thus, insisting on “Sola xxx” doesn’t work. Moreover, isn’t it contradictory to have five solae, making them not sola together? Being sloth and does not work with God is a waste of grace. Without truth and love, works would become Pelagianism/Elitism!

Brethren! Today is Laetare Sunday. It is indeed a harsh time when the pandemic is still rampant and democracies all over the world are undergoing oppression. What can make us joyful?
The Father is merciful. He does not want to see sinners perish. But He also honours the free will He grants us and would not force us to believe in Jesus Christ. He would save us even if we don’t become elites. This is the first reason to make us joyful. When we believe in the Son He sent, observe the love each other commandment Jesus Christ gave us, become our brothers’ keepers and are able to serve the needy to make this world a little bit warmer. This is the second reason we can be joyful. John says, “And this is the verdict, that the light came into the world, but people preferred darkness to light … But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.” (John 3:19, 21) Charity agrees with truth because God is love. Our works are done in God and we are not judged. This is the third reason why should be joyful.
Therefore, rejoice! God bless!

聖神乃喜樂之源 The Holy Spirit Is the Source of Joy

將臨期第三主日（喜樂主日），乙年
主題：聖神乃喜樂之源

教宗方濟各自2013年上任後發表的一系列宗座勸諭，都是環繞著「喜樂」的主題：2013年《福音的喜樂》、2016年《愛的喜樂》、2018年《你們要歡喜踴躍》，即使是2019《生活的基督》，文中多處提及「喜樂」。在他的第一份宗座勸諭中，教宗方濟各開宗明義地說：「福傳者絕不能像剛奔喪回來般的樣貎！讓我們找回…在基督那裡先已領受了（的）喜樂。」（EG#10）每一個領了洗的天主教徒，都是福音的傳播者。所以我們的信仰，應該帶給我們喜樂。那麼，你喜樂嗎？

耶穌基督教我們唸天主經的時候，要求我們在每天的生活中，奉行天父的旨意（瑪6:10）：唸經，望彌撒，守齋，捐獻，傳福音，不准離婚和墮胎…樣樣都好像是苦差。我們惟有埋怨，天父沒有清楚明白地啟示祂的旨意，令我們無所適從。心理上，我們感覺舒服一點！
保祿在今天的讀經二，勸勉我們：「應常歡樂，不斷禱告，事事感謝，這就是天主在基督耶穌內對你們所有的旨意。」（得前5:16-18）是天主對我們「所有的旨意」，再沒有其他了！看來，不是天主的旨意難料，而是我們沒有讀經祈禱而已！保祿的勸勉不夠清楚明白嗎？

天父願意所有人得救，並認識真理（弟前2:4），願意所有人在基督內經常喜樂，在基督內不斷禱告，在基督內事事感謝！怎樣做呢？就是在事奉天主的時候，例如幫助窮人、弱勢社群和探監等愛德服務時（依61:1；瑪25:30-40），不要因為有成果便得意忘形，自我膨脹，把耶穌基督也擠出門外；在受到挫折時仍然保持喜樂，因為耶穌基督陪伴著我們受挫折！所以不論成敗，都感謝天父賞賜我們事奉的機會，讓我們在輸送天父恩寵的同時，也有所得益。這份喜樂，不言而喻！這份明達，是經過不斷的禱告而鍛鍊出來的！

今天所選讀的福音，好像有點「留白」，言不盡意。四部福音都有引述洗者若翰的作證，其中一點就是洗者若翰以水洗，主耶穌基督將以聖神給我們施洗。可是，今天的福音選段中，洗者祇說自己以水洗而沒有說將來基督要以聖神施洗。其實，若望福音的記載，較為細緻詳盡，若望在往後的經文中說了（若1:33）。

聖神在信徒的生活中，擔當著非常重要的任務。祂既是「真理之神」（14:17），使我們獲得不受罪惡奴役的自由（8:32）。但自由會帶來縱慾犯罪的危險，所以保祿教導我們，惟有抱著愛德彼此服務，纔是行使自由的正途（迦5:13）。因此，除了是「真理之神」外，聖神更是「愛德之神」，幫助我們履行基督給我們彼此相愛的命令（若15:12），以結出常存的果實（15:16）。五旬節後，在初生的耶路撒冷教會內，聖神感動信徒團體彼此相愛，過著原始的共產生活（宗2:44-45）。所產生的效果，就是信徒團體「獲得了全民眾的愛戴，上主天主使那些得求的人加入會眾」（2:47）！祇要有聖神相伴，傳福音又有何難！

保祿在書信中也有提及聖神的效果（迦5:22-23），其中也包括了「喜樂」，可見「喜樂」就是聖神臨在的標記之一。行仁愛，看見別人有所得益，有所長進，我們應該感到歡喜；我們忠信地按耶穌基督的教訓行事，心安理得，即使被人誤會，也會感到平安，帶來一絲喜樂；面對逆境，憑著忍耐，得見天父的旨意，喜出望外地逐漸實現，內心不勝滿意和安慰…可見在聖神的九個效果中，即使喜樂並不是核心，它亦與其他幾個效果緊扣！所以，做天主教徒而愁眉苦臉，應該是例外而不是常態。

教宗方濟各在《你們要歡喜踴躍》宗座勸諭，論及基督徒如何在現代世界成聖的課題時，提醒教友「真福八端」是基督徒的身份證（GE#63）。一聽到「真福八端」，難免又泛起「苦差」的念頭了：既要神貧，又要哀慟，最後甚至為義而受迫害…不是苦差是甚麼？貧賤而喜樂，恐怕祇有顏淵之流纔做得到；哀慟同時喜樂，簡直是精神分裂；受迫害而喜樂，難道人人都要做殉道者嗎…
請平靜下來，且把眼光移到後半句，移到那些天主的許諾：獲得天國、安慰、土地、滿足感、能看見天主、和成為天主的子女…作為天主教徒，這一切不都是大家夢寐以求的嗎？這一切都是天主樂意賜給我們的，祇不過我們叛逆，失落了天父的恩寵。耶穌基督來了，教導我們回歸之道，並許下護慰者聖神，作我們的支援；然後纔為我們受難贖罪。試問天父還有甚麼沒有做到呢？我們尚有何求呢？有！保祿教訓我們不斷禱告，所以我們還可以求！

各位親愛的兄弟姊妹，在這「喜樂主日」，大家呼求天主聖神降臨吧！求祂啟示真理，讓我們看清我們的蒙召，有甚麼令我們喜出望外的；還要祈求天主聖神，灼熱我們冰冷的心，慷慨大方地服務有需要的弟兄姊妹，並藉著愛近人而愛天主。
天主保祐！
2017年講道
圖片鳴謝：bibleinfo.com

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Gaudete Sunday, Year B
Theme: The Holy Spirit Is the Source of Joy

Since Bergoglio became Pope Francis in 2013, all the Apostolic Exhortations he issued bore the theme of joy: Evangelii Gaudium 2013, Amoris Laetitia 2016, Gaudete et Exsultate 2018, even Christus Vivit 2019 mentions joy in many paragraphs. In his first Apostolic Exhortation, Pope Francis clearly states, "An evangelizer must never look like someone who has just come back from a funeral! Let us recover … receive(d) the joy of Christ." (EG#10) Every baptized Catholic is an evangelizer. Our faith should bring us joy. Then, are you joyful?

Jesus Christ teaches us the Lord's Prayer which requires us to do the Father's will in our daily life (Matthew 6:10): saying prayers, joining mass, abstinence and fast, alms-giving, evangelization, divorce and abortion are not allowed etc. … All of these look like tough jobs. To relieve the burden, we can only complain that the Father does not reveal His will clearly enough!
In the second reading today, Paul encourages us, saying "Rejoice always. Pray without ceasing. In all circumstances give thanks, for this is the will of God for you in Christ Jesus." (1 Thessalonians 5:16-18) This is the will of God. No more. No less. Then, God's will is not unfathomable. Rather we have not studied the Bible or prayed enough! Paul's exhortation is clear enough, isn't it?

God wills everyone to be saved and to come to knowledge of the truth (1 Timothy 2:4). He wills everyone to rejoice always in Christ, to pray unceasingly in Christ and to give thanks in Christ. How do we do that? When we serve God, e.g. help the poor, the disadvantaged and visit prisoners (Isaiah 61:1, Matthew 25:30-40), we do not indulge in vainglory of our achievements, do not self-inflate so much so as to squeeze Jesus Christ outside. We continue to be joyful in frustrations because Jesus Christ accompanies us in frustrations! Whether successful or crestfallen, we thank the Father for granting us opportunities to serve, allowing us to share the blessings when we channel His graces to others. This joy is beyond words! This knowledge comes from unceasing prayers!

The gospel reading today seems to have left something out. All canonical gospels talk about the Baptist's witness. One of the points is that the Baptist baptized with water but the Messiah would baptize with the Holy Spirit. But the part about Christ's baptizing with the Holy Spirit is missing in today's passage. In fact, John's narration is more detailed. He mentions the point later (John 1:33). The Holy Spirit takes up an essential role in the life of the believers. On one hand, He is the "Spirit of Truth" (14:17) who liberates us from the bondage of sins and thus set us free (8:32). But freedom carries with it the danger, the opportunity for the flesh. Only by serving each other in love can we put freedom in proper use (Galatians 5:13). Thus besides being the "Spirit of Truth", the Holy Spirit is also the "Spirit of Charity" helping us to obey the commandment Christ gave us to love each other (John 15:12) and to bear fruit that will remain (15:16). After the Pentecost, the Holy Spirit motivates the newly born Church in Jerusalem to love each other, to lead a communal life of primitive communism (Act 2:44-45). It bore fruits. The Church in Jerusalem enjoys "favour with all the people. And every day the Lord added to their number those who were being saved." (2:47) Accompanied by the Holy Spirit, evangelization is simply a piece of cake!

Paul mentions the fruits of the Holy Spirit (Galatians 5:22-23) among which is joy. Thus joy is a sign of the presence of the Holy Spirit. When we love, seeing others benefit and grow, we should be joyful. When we are faithful in following Jesus Christ's teachings, there is peace in our heart even when others misunderstand us. We should be joyful. In adversity, with patience, we see God's will unfolding in surprises. We should be satisfied and consoled … Thus even though joy may not be the core of the nine fruits of the Holy Spirit, it is closely linked with a few of them! Thus Catholics who look like coming back from funerals are exceptions!

In the Apostolic Exhortation "Gaudete et Exsultate", Pope Francis talks about the call to holiness in today's world. He reminds us that "The Beatitudes are like a Christian's identity card." (GE #63) OMG, the Beatitudes, tough jobs again: poor, mournful and lastly persecuted for righteousness' sake … what else if not tough jobs? Only Confucian sages could be joyful in poverty. Being joyful and mournful at the same time is definitely a schizophrenic symptom. Demanding us to be joyful in persecution, does Jesus want all of us to be martyrs?
Calm down and turn your sight to the second half of the Beatitudes, to the promises of God: kingdom of heaven, consolation, land, satisfaction, the sight of God and becoming children of God etc. … As Catholics, are these not our dreams? God is willing to grant all these to us but we have been rebellious and lost the Father's grace. Jesus Christ came to teach us the way back and promised us the Advocate, the Holy Spirit to support us. After that, He suffered Passion to redeem us. What has the Father failed to do? What else do we want? Paul teaches us to pray unceasingly. We should pray!

Brethren! On this Gaudete Sunday, let us invoke the Holy Spirit! Pray that He reveals us the Truth, allowing us to see what surprises await us in our call. Pray that the Holy Spirit inflame our frozen hearts to generously help the needy, thus loving God through loving our neighbour.
God bless!

君王此中尋 Come Meet Thy King

耶穌基督普世君王節，甲年
主題：君王此中尋

瑪竇福音二十五章，是耳熟能詳的經文。但天主的聖言，的確充滿生命力，不同經歷後的默想，觸動了不同的感應。不知為甚麼，在不同的神職人員團體的分享中，大家不約而同地聚焦到「君王」去。

今天讀的福音，不是耶穌基督虛構的比喻，而是祂以圖像，講述將來必定發生的結局：公審判！今次讀這個公審判的故事時，我的第一個感覺是「當今的君王去了哪」與「世上列王群集一堂，諸侯畢至聚首相商，反抗上主，反抗祂的受傅者」（詠2:2），形成一個強列的對比！為甚麼寶座上祇有「人子」一個？沒有人挑戰祂嗎？那些叱吒風雲，呼風喚雨，有權有勢的人物去了哪？當然，宇宙的君王可以隨時革去世上所有君王的權勢，即使是這樣，以下的默想仍然是有意義的。

按保祿的論述，「在發命時，在總領天使吶喊和天主的號聲響時，主要親自由天降來，那些死於基督內的人先要復活，然後我們這些活著還存留的人，同時與他們一起要被提到雲彩上，到空中迎接主」（得前4:16-17）。非常簡單地，保祿把末日的人，分成兩批：死過的人和仍存活的人。
讓我們先從那些死而復活的人中找打權勢的人吧。他們當中，肯定有很多帝王將相，是曾經擁有過權勢的人。問題是，他們都死了，他們的權力，不是由別人繼承了，便是被他人奪取了。所以從死裡復活的人，生命是恢復了，但權威是沒有了。不要忘記，他們的新生命，都是靠生命之主，耶穌基督賜予的。所以他們即使有權威，也在耶穌基督的權威之下！

那麼，讓我們在那些「活著還存留的人」中找吧。既然他們仍活著，或多或少，總會掌握著一點權勢吧！難道有權勢的人，都在末日前全部死去了嗎？
我們不排除這個可能性，而且，全部有權勢人士的死亡，更有可能是促使世界末日出現的原因之一。聖經中很多末日言論，經常提及「太陽昏暗，月亮無光，星宿墜下」之類「天上萬象動搖」的描述（瑪24:29）。從自然科學看，遠在這些事件發生之前，地球已經不復存在，所以祇能從它們的象徵意義理解。在古代，這些日月星宿大多象徵帝王將相。所以，末日前全球的統治者在相對短的時間內，相繼死去，他們的繼承者或奪權者，把全界推入一個類似戰國的時代，開始末日倒數，是可能發生的。

這樣的「戰國時代」有兩個可能結局：全球亂局達到一個不可收拾的程度，再沒有一個人有任何權勢，全球陷入完全失去秩序的狀態！那時，有待耶穌基督，普世君王，君臨天下，審判生者死者，安排他們到天堂地獄裡去。當然，全球亂局還可以有另一個結果，就是「天下三分」，互相制衡，全球恢復秩序，繼續發展新的可能性，直到下一次「全球戰國時代」的出現。總有一次，結果是全球進入無序狀態，人類不可能再生存，天主子一定要介入！
初步結論，到了末日，世上列王不復存在，宇宙間祇有一個耶穌基督，普世君王。

上面提及的全世界再沒有一個人有任何權勢，可能嗎？這一點需要進一步澄清。
自古以來，權力是怎樣來的呢？在起初可能來自個人的體力。但人類與其他物種不同之處，在於他們懂得為了生存而團結的思維。在團結的大前提下，個體必須作出取捨，犧牲一些利益，換取生存。這樣，權力出現了；而且使這個以權力維系的團體，更成功地生存下去，做更有組織，更龐大的巴貝耳塔！結果本末倒置，追求權力，而不是生存，變成了目標，編織了整部人類歷史！耶穌基督第一次來臨時，不是來廢除權力，而是來完滿它，重申權力的真義：守護、服務兄弟姊妹。祂使用「為門徒洗腳」的圖像，教導我們「若我為主子，為師傅的，給你們洗腳，你們也該彼此洗腳」（若13:14），更正了加音所推卸，守護兄弟的責任（創4:9）！
可以想像，到了末日亂局，再沒有任何精神、政治及文化領袖，全球失去秩序，人人自危自保，再沒有守護服務兄弟的思維，何來權勢，何來君王？

作為執事，我們有幸以服務為本，權力為末，時常嘗試在「我這些最小兄弟中的一個」（瑪25:40），尋找耶穌基督。在監獄中的囚犯及職員、醫院裡的病人，家人及醫護員工、安老院的職員及義工、在船上漂泊的船員或機場過境的機組人員、被社會邊緣化了的露宿者、外判清潔工人等…我天真地，浪漫地，想在他們身上找到我們心目中，曾為門徒洗腳的君王，來肯定自己的服務。無疑地，在服務弱勢社群的時候，接觸個別有需要安慰的靈魂的同時，我自身的傷痛，也獲得處理。可是「君王」呢？仍擦身而過，不留痕跡…
今天我纔清楚看見，耶穌基督並不在這些人身上！這些人並沒有被基督附體！祇要執事們與這些弱勢人士，因耶穌基督之名聚在一起，祂曾應許，要臨在他們中間（18:20）。在理智上，我們一再提醒自己，執事職的服務，不是社會福利服務，而是因主耶穌基督之名，守護兄弟的服務。知易行難，但願我們所領受的聖體聖事，讓我們感受到基督的真實臨在。
主啊！請佔有我。亞孟。
圖片鳴謝：Wikipedia

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The Solemnity of Our Lord Jesus Christ, King of the Universe, Year A
Theme: Come Meet Thy King

Matthew 25 is a well-known passage. But the Word of God is full of life. It touches different nerve fibres when we meditate it after different experiences. For some unknown reasons, in different clergy gatherings, all sharing focuses on the King.

The gospel we read today is not a parable. Jesus Christ makes use of images to tell us a definite ending, the Judgment Day. This time, when I read this story, the first thought that jumped up was "Where have all the powerful people today gone?" It is a sharp contrast with "Kings on earth rise up and princes plot together against the Lord and against his Anointed One." (Psalm 2:2) Why is only the Son of Man on the throne? Why is there nobody to challenge Him? Where have all those oligarchs, totalitarians and cartels gone? Of course, the King of Universe can relieve all worldly kings of their powers. Still, it would not make the following meditation meaningless.

According to Paul, "The Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air." (1 Thessalonians 4:16-17), Paul simply divided people at the end into two groups: those who have died and those who are still alive.
Let us look for those powerful people in the group of the dead. Among them, there were emperors and supreme commanders, people with unchallenged authorities. The problem is that they have died. Their authority was either inherited or usurped by others. Therefore, those who shall come back to life have life but no authority. Don't forget, their new life is given by Jesus Christ, the Author of Life. Even if they have any power, their powers should be subordinate to Christ's authority!

Then, let us turn to those who are still alive. Since they are alive, they should, to some extent, have some power, unless all powerful people die before the end of the world. Would it be possible?
We cannot exclude this possibility and the death of all the powerful people can be one of the reasons that trigger the end of the world. The eschatological narratives in the Bible usually mention "The sun will be darkened and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken …" (Matthew 24:29) or something similar. From the knowledge of natural sciences, the world would disappear long before such things happen. Therefore, those narratives can only be understood in a symbolic manner. In ancient times, celestial objects usually represented emperors and commanders. Therefore, the narratives probably mean that within a short period of time, all the powerful people die and their successors or usurpers push the world into a state of warring kingdoms. End time countdown would kick-off in this way.

There are two possible endings to this era of global warring kingdoms: The whole world would become so chaotic that not a single person is able to hold any power. Humanity arrives at a stage of global disorder, awaiting Jesus Christ, the King of the Universe to come down to judge the living and the dead, sending them to heaven and hell. Of course, there is another possible ending. Global chaos sinks into a tripartite state in which three parties log head against each other, reaching equilibrium. Global order is restored and continues to develop into new possibilities until the next global warring state appears. After many such cycles, the final outcome of one such cycle would be a global disorder in which humanity is unable to survive and the Son of God has to intervene!
As a preliminary conclusion, at the end of the world, there shall not be any powerful people on earth. There shall only be one king in the universe, Jesus Christ.

Previously, I mentioned "not a single person is able to hold any power". Is it possible? Let me clarify.
Since ancient times, where does authority come from? At first, it might come from the physical strength of individuals. But human beings are different from other species in that they have the mentality to cooperate in order to survive. With the imperative of solidarity, individuals have to give up some of their benefits and freedom in exchange for survival. Authority appears. Organization makes such authority-bound communities more capable to survive and to build bigger Babel towers! Consequently, the cart has come before the horses. Seeking authority, not survival, has become the end. The rest is history! When Jesus Christ came for the first time, he did not come to abolish authority but to fulfil it, to clarify once more its true meaning: to keep and serve our brethren. Christ made use of the image of "washing the feet of the disciples" to teach us, "If I, therefore, the master and teacher, have washed your feet, you ought to wash one another's feet." (John 13:14) to correct the sin of Cain, his refusal to be the keeper of his brother (Genesis 4:9)! It is imaginable that at eschatological chaos, there would be no more spiritual, political and cultural leaders. The world would have lost its order. Everybody fends for themselves in order to survive. There's no more mentality of brother's keeper. Where comes authority? Where come the kings?

As deacons, we are blessed to put service as an end and authority as a means. We try to look for Jesus Christ among "one of these least brothers of mine" (Matthew 25:40). Among the inmates and staff in prisons; patients, their family members and medical staff in hospitals; workers and volunteers in homes for the aged; sailors on ships or flight crew in transit; socially marginalized homeless and out-sourcing janitors etc. I naïvely and romantically try to seek among them the king who once had washed the feet of his disciples, thus affirming my ministry. Doubtlessly, when I serve these disadvantaged people or when I encounter souls in need of consolation, my wounds are being dressed. But the king? He is still intangible…
But today I see more clearly that Jesus Christ is not embodied in these people! These people are not "possessed" by Christ! It is only when we deacons and those disadvantaged people come together in the name of Jesus Christ, He promises to be present among us (18:20). Rationally, we keep on reminding ourselves that the diaconal ministry is not social welfare services. Rather, it is the service as a keeper of brothers in the name of Jesus Christ. It is more easily said than done. Pray that we can feel the real presence of Christ in the Holy Communion we receive.
Lord! Possess me. Amen.

你是惡園戶嗎？ Are you a Wicked Tenant?

常年期第廿七主日（甲年）
主題：你是惡園戶嗎？

基督徒的聖經分為「舊約」和「新約」兩部份。自古以來，有很多人覺得「舊約」部份所記載的天主，與耶穌所描述的慈悲的天父不一樣。「舊約」的天主喜怒無常，凶殘成性，殺人無數。曾經有人認為對於基督徒，「新約」已經足夠了，他們建議把「舊約」部份剔除。聖葉理諾和聖奧思定反對這種狹隘的思想，兩位聖人認為「新約」是「舊約」的應驗。沒有「舊約」，我們看不到天主的全盤計劃，看不到天主在人類的歷史中，逐漸把救贖的工程啟示出來。舉例，耶穌在傳福音時所行的神蹟，與【西遊記】的孫悟空所行的法術，簡直是小巫見大巫。不過，我們知道耶穌所行的神蹟，「舊約」的先知也行過類似的神蹟。所以耶穌所行的神蹟，是一個標記，提醒猶太人，天主正在實踐祂的諾言，他們期待已久的默西亞已經出現了。又例如今天福音中的葡萄園比喻，就是引申了「舊約」時代依撒意亞先知的「葡萄園」詩歌。這首歌指出以色列人原是天主一手栽培的民族，可惜他們的所作所為，令天主非常失望，於是天主決定借助外國勢力來教訓他們，令他們亡國充軍，過了七十年纔回國重建聖殿。沒有這個背景，當代的司祭長和法利塞人是不會對耶穌如此痛恨的。

要認識聖經，我們還要對聖經時代的一些習俗，略識一二。例如，「十誡」很清楚禁止殺人，為甚麼那些園戶會動殺機呢？難道他們連天主也不怕嗎？原來做一個僕人希望有出頭的日子，要滿足兩個條件：祗要你升級成為管家，而且你的主人沒有繼承人。例如，當天主說會豐厚報酬亞巴郎的時候，亞巴郎抱怨沒有兒子，家業會由他的管家繼承。（創15:2）有誰願意看見自己一生的努力成果，拱手讓人呢？為了堵塞這個漏洞，保證產業不流到外人手中，於是梅瑟定了「代兄立嗣」的法律，對於死後沒有兒子繼承家業的人，他的弟弟有義務娶亡者的寡婦為妻，為亡者立嗣（瑪22:24）。當然，倘若亡者沒有弟弟，或者寡婦素來不育，更或者寡婦過了生育的年齡，當管家的便可以坐享其成，繼承產業了。這樣，便解釋了今天比喻中，園戶的殺人動機了。

耶穌改編了依撒意亞先知的「葡萄園之歌」，猶太人不再得天獨厚，自動成為上主的產業，上主的葡萄園。他們與其他民族，即他們所歧視的外邦人有相同的地位，祗是租戶。葡萄園象徵了天國，天堂中的一席位。當然，看在聖祖亞巴郎的份上，天主把葡萄園優先租給亞巴郎的子孫。可惜他們沒有珍惜這個優先權，沒有果實繳納給天主。天主要求的果實是甚麼？依撒意亞先知說得很清楚：「萬軍上主的葡萄園就是以色列家，而猶大人即是他鍾愛的幼苗。祂原希望正義，看，竟是流血；他原希望公平，看，卻是冤聲！」（依5:7）對天主派去的先知，不但不聽從，甚至老羞成怒，殺人滅口。耶穌更預言，身為天主子的他，會遭受同樣的命運。
為甚麼猶太人可以不理會十誡的命令，去殺死一個無辜的人呢？因為他們接受了大司祭的「功利主義」，認為耶穌的言行，足以煽動群眾起義，會招至羅馬人的殺戮。犧牲耶穌一個，以免連累大家，是符合眾人的利益。天主所要求的正義和公平，全部拋諸腦後，難怪依撒意亞先知，痛心疾首地唱出那首「葡萄園之歌」。

如果當年猶太人與外邦人有相同的機會，進入天國；那麼，今天的基督徒與非基督徒一樣有同等的機會進入天國。祗要符合天主對正義與公平的要求，非基督徒一樣可以，甚至比基督徒，先進入天國。我們的優勢在哪？就在於我們生活在教會內。我們可以透過七件聖事，領受天主的恩寵，幫助我們克服世俗的誘惑。教會內有神職人員的牧養，解釋及教導天主的正義與公平。教會內的兄弟姊妹之間的共融，幫助我們實踐耶穌基督彼此相愛的教訓。因此，我們有責任反省自己的生活，是否與我們的身份相稱，我們是不是一個名副其實的基督徒，能繳納正義與公平的果實給天主。曾子提出了三個反省的方向，值得我們借鏡。他說：「為人謀而不忠乎？與朋友交而不信乎 ？傳不習乎？」（論語‧學而）

第一，「傳不習乎？」是指我們有沒有實踐老師的教訓。即是說，我們有沒有每日讀聖經，默想反省耶穌基督的教訓，並在日常生活中，活出祂的教訓？
第二，「與朋友交而不信乎？」我們是否經常戴著假面具做人，好像福音中的法利塞人一樣虛偽呢？我們是否說一套「彼此相愛」，做一套「鉤心鬥角」呢？抑或是出於謙遜和對人的尊重，真誠地與人來往，並且跟隨耶穌基督的教訓，以寬恕的心接納別人的過失呢？
最後，「為人謀而不忠乎？」即是說我們有沒有盡力完成自己的責任？甚麼是基督徒的本份？我們處事的態度，相似耶穌基督嗎？保祿宗徒給了我們一個很簡單的指標：「應常歡樂，不斷祈禱，事事感恩。」（得前5:16-18）以天主作為我們生活的中心，所以能以祂的眼光看這個世界。態度積極，凡事向好的方向想。不斷以祈禱保持與天主的親蜜關係。所謂「塞翁失馬，焉知非福？」面對得與失，都是看到是天主為我們所作的最好安排，所以能事事感恩。

各位兄弟姊妹，倘若我們不按時繳納正義與公平的果實，我們便會拱手把天國讓給按良心生活的非基督徒了。請記著，「應常歡樂，不斷祈禱，事事感恩。」
天主保祐！

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Twenty Seventh Ordinary Sunday (Year A)
Theme: Are you a Wicked Tenant?

The Christian Bible consists of the Old Testament and the New Testament. Ever since ancient times, many people have felt that the God of the Old Testament was not the same merciful Father depicted by Jesus. The God of the Old Testament was emotional, blood-thirsty and had killed many people. Some people even suggested that the New Testament was enough for Christians and proposed to remove the Old Testament from the Bible. St. Jerome and St. Augustine disagreed with this narrow-mindedness. They explained that the New Testament is a fulfilment of the Old Testament. Without the Old Testament, we would not be able to read the whole scheme of God, to see how God gradually revealed the salvation project through human history. For example, Jesus worked miracles during his public ministry. Compared with the wonders worked by the Money King in Journey to the West, Jesus' miracles were dwarfed. However, we know that those miracles had been worked by prophets in the Old Testament. Therefore, Jesus' miracles were signs reminding the Jews that God was honouring His promise. The Messiah they had been waiting for had arrived. Another example is the parable of the Vineyard in the gospel we read today. It is an adaptation of the Vineyard Song sung by the prophet Isaiah in the Old Testament. The Song sang of how God had built Israel up into a nation. Yet, their performance was disappointing. Thus God made use of foreign powers to teach them a lesson, conquered and exiled them. After 70 years, they would return to rebuild the Temple. Without this background, it is difficult to understand why the contemporary chief priests and Pharisees were so furious against Jesus.

To understand the Bible, we need to know also a little bit about the customs of biblical times. For example, the Ten Commandments forbid murder. Why did the wicked tenants want to murder the son? Did they have no fear of God? Well, in order for a servant to get rich, he needed to fulfil two conditions: he had to become a steward of the house and the master had no heir. For example, when God promised to reward Abraham greatly, Abraham complained that he had no heir. His steward would inherit his house. (Genesis 15:2) Who wanted to see the fruit of labour of his entire life inherited by outsiders? In order to close the loophole, Moses drew up the Levirate law. The brother of a deceased heirless man should marry the widow to give birth to an heir for the deceased. (Matthew 22:24) Of course, if the deceased had no brothers, or the widow had been barren or even gone beyond the fertility age, the steward would inherit the house. That explains the motive of the tenants.

Jesus rewrote Isaiah's "Vineyard Song". Jews were no longer the Chosen People to become God's inheritance, God's vineyard automatically. Jews and Gentiles whom they despised were only tenants. The Vineyard symbolizes the Kingdom of Heaven, an allocation in heavens. Of course, in order to honour His promises to Abraham, God gave his descendants the priority to enter the Vineyard. Unfortunately, they did not make good use of this priority, did not pay the fruits that God wanted. What did God want? Isaiah makes it clear, "For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry!" (Isaiah 5:7) Not only did they not hear the prophets, but they also killed them in fury. Jesus even prophesized that the Son of God would meet the same fate.
Why did the Jews ignore the Ten Commandments to murder an innocent person? It was because they accepted the utilitarianism of the High Priest. He suggested that Jesus' words and deeds would incite rebellion against the Romans who would massacre them. It would be better for one Jesus to die for the people and that the whole nation should not perish. That was common good. They had thrown the justice and righteousness which God demanded out of the window. No wonder Isaiah sang the heart-breaking "Vineyard Song".

If in Jesus' times, Jews and Gentiles had the same opportunity to enter the Kingdom of Heaven, then today Christians and non-Christians should also enjoy the same opportunity to enter the Kingdom of Heaven. If they meet God's demand of justice and righteousness, non-Christians may, and even earlier than Christians, enter the Kingdom. What then are our advantages? Our advantages lie in our Church life. We can obtain graces to overcome secular temptations through the seven Sacraments. We have the clergy to explain and teach us the justice and righteousness of God. The communion of brethren helps us practise Jesus' commandment to love each other. Thus, we have the duty to reflect on our life to see if it is genuinely Christian or not, if we can produce the fruits of justice and righteousness which God demands. The proposal of Tseng Tse is worth practising. He says, "An pro aliis quid tractaverint, et non fuerim fidelis; an cum amicis versatus, non fuerim sincerus; an traditam disciplinam haud factitaverim." (Analect I:4)

First of all, "an traditam disciplinam haud factitaverim". Do we put the teachings of our master into practice? That is to say, do we study the Bible every day, meditate the teachings of Jesus Christ and live out his teachings in our daily life?
Secondly, "an cum amicis versatus, non fuerim sincerus" Do we lead a life behind a mask hypocritically like the Pharisees in the gospels? Do we preach "love each other" and practise "back stabbing"? Or do we humbly respect others, sincerely interact with them and follow the teachings of Jesus Christ to forgive the faults of the others?
Lastly, "an pro aliis quid tractaverint, et non fuerim fidelis". Do we put in our effort to fulfil our duties? What are the duties of Christians? Is our attitude Christ-like? St. Paul writes us simple indicators, "Rejoice always, pray constantly, give thanks in all circumstances." (1 Thessalonians 5:16-18) Make God the centre of our life. Look at the world through His eyes. With a positive attitude, think in a positive manner. Pray constantly to maintain an intimate relationship with God. Failure can be a blessing in disguise. Always believe that God shall make the best arrangement for us. Thus, we give thanks in all circumstances.

Brethren, if we do not give God the fruits of justice and righteousness in their seasons, we forfeit the Kingdom of Heaven to non-Christians who live by their conscience. Remember, "Rejoice always, pray constantly, give thanks in all circumstances."
God bless!

堅持到底 Endurance to the End

堅持到底（路8:4-15）

祗有路加福音，分析了好土地的特徵，如何結出百倍的果實。
所有的人都聽到了天主的話，但有些人為了種種原因拒絕了。天主的話沒有機會進入心中，不久便消失了。沒有拒絕天主的話的人之中，雖然他們把天主的話聽進心裡，但沒有生根。為甚麼沒有根呢？是沒有「默存在自己心中，反覆思想。」（路2:19）為甚麼不反覆思想呢？因為他們看輕這些話，拿它當人的言語，沒有當作天主的言語領受（得前2:13）另一些人把聽到的福音當作天主的言語領受，但沒有敬畏之心，福音祗不過眾多掛慮中的一個。天主的福音要與其他的掛慮，如錢財和逸樂等，競爭。福音並不享有特殊地位，故此沒有結出成熟的果實（路8:14）。好土地是對天主的言語心存敬畏，以誠實的心接受福音，對自己誠實，對他人誠實，不自欺欺人。這還不夠，在實踐天主的福音時堅忍，不氣餒，不輕言放棄；因為天主是可敬可畏的，祂既許必踐。因此「唯獨堅持到底的，才可得救。」（瑪24:13）

聖比奧神父一生雖然健康欠佳，並且謙遜地負擔著「五傷」的痛苦，他仍默默地聽告解，主持彌撒，服務天主的子民。他的堅忍，令人佩服。除了出於敬畏之心，又如何解釋聖比奧神父的堅忍呢？他的收穫，何止百倍！
父啊！我們相信祢是可敬可畏的。讓我們以誠實善良的心，堅忍到底，獲得永生。亞孟。

生命恩泉

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Endurance to the End (Luke 8:4-15)

Only Luke analyzes what the characteristics of the good soil are and how it produces a hundredfold of grains.
All people hear God's word, but for various reasons, some people reject it. God's word fails to enter their heart and vanishes shortly afterwards. For those who have not rejected God's word, although they receive it with joy into their hearts, there is no root. Why is there no root? They do not "keep all these things, pondering them in their heart." (Luke 2:19) Why do they not ponder? It is because they slight it, "as the word of men but (not) as what it really is, the word of God." (1 Thessalonians 2:13) Some receive it as the word of God but there is no fear in their hearts. The good news is just one among the many cares they have. The word of God needs to compete with other worries such as riches and pleasures of life. The gospel does not enjoy a privileged position. Therefore, their fruit does not mature (Luke 8:14) Good soil receives the word of God with fear and honesty. Being honest to oneself and honest to others. Do not cheat oneself and others. And this is not enough. When we put God's gospel into practice, we need to persevere, not discouraged and give up easily. It is because God is fearsome. He fulfils what he says. Thus, "he who endures to the end will be saved." (Matthew 24:13)

Although the health of Fr. Pio had always been poor and he humbly bore the pains of the stigmata, he continued to hear confessions, celebrate masses and pastor the People of God patiently. His endurance is admirable. Other than a fear of God, what else can we explain the endurance of Fr. Pio? His reward must have exceeded a hundredfold!
Father, we believe that You are fearsome. Let us persevere with an honest and kind heart in order to attain eternal life. Amen.

不斷祈禱 Pray unceasingly

常年期第廿九主日（丙年）
主題：不斷祈禱
今天的故事，與三個月前，常年期第十七主日所讀的路加福音第十一章，同出一轍，都是教訓我們祈禱時不要灰心，祗要堅持祈禱，就能發現天父的旨意，我們的祈禱便能按父的旨意祈求，當然會得到天父的俯允。路加為甚麼會重覆記載耶穌的教訓呢？更好說，為甚麼耶穌要用兩個不同的比喻，教訓同一個道理呢？
其實，兩個比喻是有分別的。第十一章的故事，是求朋友幫助，滿足一些實質的需要。這個故事教訓我們天主一定會滿足我們物質上，甚至靈性上的需要。第十八章的故事，是求法官為自己申冤。這裡有末世的意味。而且，耶穌在故事結束時，加了一句很神秘的說話：「但是，人子來臨時，能在世上找到信德嗎？」（路18:8）「人子來臨時」，當然是指末日。所以，第十八章的故事，是與末日有關的。
探監多了，總聽到不少不公義的故事，牽涉有毀滅証據的執法人員、有貪財而未盡力的大律師、有護短的法官、有邪惡的獄吏等等。雖然不能盡信，但對司法制度的信心，不無動搖。這些執法司法人員，可以隻手遮天。蒙冤受屈的人，在這樣嚴密的制度內，恐難得以申雪，永不超生。在這種情況下，祈禱有用嗎？在香港目前的政治氣候，令追求民主的人，十分氣餒。除了處處插手的中央官員之外，更有效忠於中央政府的本地官員、有忖摩中央心意的本地黨員、有投機取巧的商人等等。在這處處碰壁的情況下，祈禱有用嗎？人世間實在有很多令人氣餒的事，祈禱有用嗎？另一方面，耶穌不是說過天父在我們祈求祂之前，已經知道我們的需要（瑪6:8），祈禱豈不是多此一舉？
且看今天的第一篇讀經，若蘇厄在山下與阿瑪肋克人作戰，梅瑟在山上高舉雙手。梅瑟在祈禱罷！每當他雙手高舉，以色列人佔上鋒；每當梅瑟因疲倦而垂下雙手，以色列人便敗退。【出谷紀】告訴我們，亞郎和胡爾，一人一邊，托著梅瑟的手到黃昏，直至若蘇厄徹底擊敗阿瑪肋克人為止（出17:8-13）。如果天主為以色列人作戰，為甚麼這樣麻煩呢？
這兩天為教友主持退省，主題是如何在生活中經驗天主的臨在。祈禱當然是不二法門，於是我把「時辰祈禱」作為整個退省的主要骨幹，與他們一起體驗聖本篤的「祈禱與工作」的靈修。不多久，上述的疑問便出現了。很奇妙地，今天早上的的第二篇「誦讀」，【聖奧思定致普勞巴書】正好解答了這個疑問。聖奧思定說：「我們的主天主…願意我們在祈禱中練習我們的願望，以準備領受天主為我們所預備的恩惠…我們的信德越深，望德越強，願望越熱切，我們接受那恩惠的能力也就越大…我們也用口禱祈求天主…激發我們更努力加強這種願望。因為願望越熱切，所得到的效果也越豐富。」
原來祈禱是用來擴闊我們的胸襟，來承受天主為我們所預備了的恩惠。所有疑團解開了！天主竟然透過祈禱─不是隨便的祈禱，而是有紀律的祈禱─解除了我們心中的疑惑。明白了！
我們有甚麼物質上或靈性上的需要，儘管祈求吧！直到我們準備好了，到時所需要的恩惠便會出現。我們有甚麼受委屈的地方，儘管向天主申訴吧！直到我們準備好了，到時天主會替我們申冤。儘管天主為以色列人作戰，以色列人總要發展自衛的能力，和學習處理勝敗。人總不能永遠做「飯來張口」的人罷，果真如此，豈不浪費了大量的潛能嗎？
梅瑟的例子告訴我們，祈禱也要有適當的支援，否則不能持久，不能生效。那麼，「亞郎」和「胡爾」，象徵了甚麼？亞郎善於辭令，在法魯王面前是梅瑟的先知，代言人（出4:14-15, 7:1），而且他是大司祭。所以，持久的祈禱是離不開有紀律的禮儀。梅瑟五書記載胡爾的不多，猶太塔爾木的傳統說梅瑟上山領受十誡時，以色列人殺了胡爾，威嚇亞郎為他們造一隻金牛。可見胡爾信主的堅定。因此，信德是持久不衰地祈禱的支柱。當然，你或者有更好的演繹。
各位兄弟姊妹，讓我重複一次上星期的呼籲，「不斷祈禱，事事感謝。」（得前5：17-18）
天主保祐！

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Twenty-ninth Ordinary Sunday (Year C)
Theme: Pray unceasingly The story today is similar to that read three months ago, the gospel reading of the Seventeenth Ordinary Sunday, Luke 11 which teaches us to pray perseveringly. When we insist on praying, we will be able to discover the Father's will and we will be praying according to His will and of course our prayers will be heard. But why did Luke write again the same teaching? Or better still, why did Jesus tell two different parables to teach the same lesson?
In fact, the two parables are different. In the story of Luke 11, we pray for the needs of others in order to satisfy their needs. The story assures us that God will meet our material and even spiritual needs. In the story of Luke 18, we pray for our own vindication. It is eschatological. Moreover, at the end of the story, Jesus said enigmatically, "Nevertheless, when the Son of Man comes, will he find faith on earth?" (Luke 18:8) Of course, "When the Son of Man comes" means the end of the world. Therefore, the story in Luke 18 is eschatological.
After visiting prisons for a while, I would naturally pick up some injustice stories involving law-enforcers who destroyed evidence, greedy barristers who did not work for the best interests of their clients, partial magistrates who cover their colleagues and evil custodians in the prisons etc. Although we must take these stories with a pinch of salt, our faith in the judiciary system will nevertheless be shaken. Those law-enforcers are so powerful and the system is nearly water-tight. The chances are slim for those who have been framed to see justice done. In these situations, what is the use of saying prayer? The political climate of Hong Kong today is very discouraging for people fighting for democracy. Other than the omnipresent interference of mandarins from the Central Government, there are local officials loyal to the Central, local Communists who conjecture the intention of the Central and opportunist businessmen etc. Being blocked on all fronts, what is the use of saying prayer? There are far too many frustrating things in the world. What is the use of prayer? On the other hand, doesn't Jesus say that our Father knows what we need before we ask him (Matthew 6:8)? Isn't prayer redundant?
Take a look at the first reading today. While Joshua was fighting the Amalekites below, Moses held up his hand at the top of the hill. Moses must be praying! Whenever his hands were raised, the Israelites prevailed. Whenever Moses was tired and lowered his hands, the Amalekites prevailed. Exodus tells us that Aaron and Hur held up Moses' hands, one on one side and the other on the other side until the going down of the sun. Then Joshua won the battle (Exodus 17:8-13). If God was fighting for the Israelites, why took such troubles?
These two days, I was conducting a retreat with the parishioners. The theme was to experience the presence of God in daily life. Of course prayer is indispensable. So, I made the Liturgy of the Hours the backbone of the entire retreat to experience with them the Benedictine spirituality of "Ora et Labora". Before long, the query mentioned above surfaced. Miraculously, in the Lectio altera of Officium lectionis, "A letter to Proba by St. Augustine" answers the query. St. Augustine said, "Our Lord and God ... wants us rather to exercise our desire through our prayers, so that we may be able to receive what he is preparing to give us ... The deeper our faith, the stronger our hope, the greater our desire, the larger will be our capacity to receive that gift ... We also pray to God in words ... and spur ourselves on to deepen it. The more fervent the desire, the more worthy will be its fruit."
So, prayers enlarge our desires to receive what God has prepared for us. All puzzles are unlocked. God clears up all the queries in our hearts about prayers through a prayer, not casual prayers but disciplined ones. Eureka!
Be there material or spiritual needs, just pray until we are ready. The time will come and the gifts will appear. Whenever we are unfairly treated, just complain to God until we are ready! The time will come when God will vindicate. Even though God fought battles for the Israelites, somehow, they needed to develop their self-defence skills and to learn how to handle victories and defeats. A man cannot be sloth. Otherwise, he would have wasted a lot of his potentials.
The story of Moses tells us that without proper supports, prayers do not endure and be effective. So, what do "Aaron" and "Hur" symbolize? Aaron was fluent and he acted as Moses' prophet, i.e. spokesman before Pharaoh (Exodus 4:14-15, 7:1). Moreover, he was the High Priest. Therefore, persistent prayer is inseparable from discipline liturgy. The Pentateuch speaks little about Hur. Jewish Talmud tradition has it that when Moses when up the mountain to receive the 10 Commandments, the Israelites killed Hur to intimidate Aaron to build them a golden calf. We see then that the faith of Hur was strong. Thus, faith is the pillar of perseverant prayers. Of course, you may come up with a better interpretation.
Brethren, let me repeat the appeal of last Sunday, "pray constantly, give thanks in all circumstances" (1 Thessalonians 5:17-18).
God bless!

真正的信德由感恩開始 True faith begins with gratitude

常年期第廿八主日（丙年）
主題：真正的信德由感恩開始

現代科學昌明，已發現到很多疾病的發病源頭，並找到治療的方法。例如今天福音所提到的痲瘋病，它是一種真菌感染的疾病，雖然不會致命，但在二十世紀發現「盤尼西林」之前，始終是不治之症。中國人認為它是一種風流病，以色列人把它看成是天主的懲罰，與今天的「愛滋病」不惶多讓。接受了科學教育的現代人，可能會取笑古人迷信，殊不知是現代人自己膚淺，忽略了疾病的心理及社會幅度。

你生病，從病理角度固然可以找到是因為病菌或者病毒所做成。可是，我們不是每天和成千上萬的病菌或者病毒一起生活的嗎？為甚麼是你病了而不是其他人呢？所以，如果你生病，首先你應該檢討自己的生活方式，是甚麼事物削弱了你的抵抗力呢？是你的飲食習慣嗎？作息模式嗎？還是你經常出入高危的環境等等。可以說，你病倒了是因為你沒有好好的照顧自己。你需要與自己修好。
你生病，必定會影響到你身邊的人。縱使你的病不是傳染病，你亦加重了身邊的人在金錢上、感情上和精神上的負擔。你需要感謝身邊的人，甚至要與他們修好。
你生病，不一定是天主對你的懲罰，即使你是吸煙引到肺癌，或者酗酒導到肝硬化，甚至吸毒引至腦退化，這一切都是自然的後果，與天主無關。不過，我們的身體是天主所賜的具體恩寵，我們祗不過是這些恩寵的管家。當我們沒有做好管家的本份，糟蹋了天主的恩賜，並且逐漸遠離了我們的造物主，結果生病的時候，正好是重新親近天主的時候，與他修好的時候。所以，以色列人認為痲瘋病是天主的懲罰，並非出於迷信。

無論古今中外，痲瘋病或者其他傳染性高的疾病，都會威脅到整個團體的安危，所以，為了保障團體中其他成員的安全，患者會被隔離，不准進入村內。與人相遇要站在逆風的一邊，不停喊叫「不潔、不潔」，警告與他相遇的人。所以，痲瘋病人是罪人的寫照。和罪惡一樣，這疾病傷害自己、傷害別人，並且使罪人與外界隔絕。所以，不要奇怪檢驗痲瘋病是否痊癒的，不是醫生，而是司祭。祗有司祭纔有資格驗証他們是否已得到天主的寬恕，並獻上贖罪祭。

故事中的十個痲瘋病人都是有信德的，他們來求耶穌可憐他們，就是信德的表現。耶穌對他們動了憐憫的心，治好了他們，並吩咐他們按法律的規定，找司祭檢驗，並且奉上贖罪祭（路17：14）。這一細節告訴我們，耶穌並不反對遵守梅瑟的法律，即是說，遵守梅瑟的法律是得救和獲得永生的基本要求（谷10：19）。不過，祗遵守法律並不充份，因為，這樣做容易令人以為憑一己的努力和功勞，便可以達標，可以做到在天主前無可指摘。就像「蕩子比喻」中的弟弟，在潦倒的時候也曾這樣想，希望回家當一個僕人，自力更新。他造夢也不敢恢復兒子的名份，因為他知道無論他如何勤力工作，也不能補償從前辜負了父親對他的期望和愛護。同樣，人無論如何努力守誡命，也不足以在天主前無可指摘。惟有天父，纔可以幫助我們達標，幫助我們無可指摘。我們所能做的，祗有感恩。

雖然耶穌問：「那九個人在那裡呢？」（路17：17）表面上，耶穌好像怪責他們忘恩負義。其實不然，那九個人不是在按耶穌的指示找司祭檢驗嗎？在情在理，他們一點也沒有錯。他們與守誡命的以色列人、甚至法利塞人、與大部份按本子辦事的政府官員和守本份的我們，沒有多大分別。他們跟守本份的我們，祗欠缺了第十個癩病人的感恩之心。他們正趕忙找司祭，恢復他們喪失了很久的社會地位，趕忙去與家人團聚慶祝和趕忙去追回失去了的歲月等等。惟有第十個癩病人，第一時間想起天主，回來光榮天主。

耶穌對他說：「你的信德救了你。」（17：19）注意，耶穌不是說：「你的信德醫治好了你。」即是說，天主已經與第十個癩病人和好了。其他九個癩病人是痊癒了，可能與自己修和了，可能得到社會的接納了，可能回家與親人修如了。看來，他們仍未與天主修好。他們祗是醫治好了，但並未得救，天主仍在等候。
在上星期的福音，宗徒們求耶穌增加他們的信德。今天的福音給了一個漂亮的答案。原來「感恩」是可以增加信德的。耶穌因為十個癩病人都有信德，所以治好了他們。他們按耶穌的指示行事，他們的病不會復發。可是，亦有一個人有感恩的心。他的信德因而增加了，使他能與天主修好，令他得到全人的痊癒。所以，一切得救、成義，皆從感恩開始！

各位主內的兄弟姊妹，在病癒時感謝天主，是很自然，很容易的事。讓我挑戰大家。你能否在生病時感謝天主？在失業時感時天主？在失戀或失意時感謝天主呢？請緊記聖保祿宗徒的教訓：「不斷祈禱，事事感謝。」（得前5：17-18）
天主保祐！

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Twenty Eighth Ordinary Sunday (Year C)
Theme: True faith begins with gratitude

Nowadays, medical advances are able to discover the causes of diseases and their cures. For example, the leprosy mentioned in the gospel passage today is a kind of fungal infection. Though not fatal, it was incurable before the discovery of penicillin in the twentieth century. Chinese thought that it was a venereal disease and ancient Israelites believed that it was a punishment from God, not much different from AIDS today. For those brought up in scientific education, they might tease ancient people for their superstitions. It never occurs to modern people that it is they who are shallow, who have neglected the psychological and social dimensions of diseases.

You fall sick. From the pathological perspective, your sickness might be caused by bacteria or virus. However, don't we live with thousands of these microorganisms every day? Why do you fall sick and not the others? Thus, when you fall sick, first of all you should take a hard look at your life style to find out what weakens your resistance? Is it your eating habit? Or is it your mode of work and rest? Or do you expose yourself to high-risk situations etc? I bet, you have not taken good care of yourself and that explains why you fall sick. You need to reconcile with yourself.
You fall sick. This will definitely affect people around you. Even though your sickness is not infectious, it will increase the financial, emotional and spiritual burden of people around you. You need to thank them and even reconcile with them.
You fall sick. It is not necessarily a punishment from God. Even though you smoke and have lung cancer or you drink and have cirrhosis, it is a natural consequence and has nothing to do with God. But our body is a concrete grace bestowed by God. We are stewards of these graces. If we do not discharge our steward duties properly, spoil God's grace, distance ourselves from God and consequently fall sick, it is high time we came close to God and reconciled with Him. Therefore, when the ancient Israelites taught that leprosy was a punishment from God, it was not at all superstitious.

Throughout generations and localities, leprosy and other infectious diseases threaten the safety of the whole community. Thus, in order to protect other members of the community, lepers or other infected members had to be quarantined and refused entry into the villages. When they encountered people, they had to stand on the windward side and keep chanting "unclean, unclean" to warn the people they encountered. Thus, lepers depict sinners. Like sins, leprosy harms oneself and the others. Moreover, sinners are shut off from others. No wonder only priests were qualified to examine lepers, not physicians. Only priests could determine whether God had forgiven them and offered sacrifice of atonement.

The ten lepers in the story had faith. That they came to beg Jesus for cure shows their faith. Jesus had compassion on them, cured them and told them to show themselves to the priests (Luke 17:14). This piece of detail tells us that Jesus did not oppose the observance of the Law of Moses. That is to say, observance of the Mosaic Law is the basic requirement to obtain salvation and eternal life (Mark 10:19). However, observance of the Law is not sufficient. It is because this will make people think that one can reach the target, can be righteous before God with one's own efforts. This mentality is also shown by the Prodigal Son. When he was desperate, he had thought of going back to his father to work as a servant, to earn his own living. He dared not to dream of the restoration of his sonship because he knew that no matter how hard he worked, he would never repay his father's expectations and love which he had frustrated. Similarly, no matter how hard we try to observe the commandments, we would never become righteous before God. Only the Father can help us reach the target, help us become righteous. What we can do is to be grateful.

Jesus seemed to blame the nine lepers for being ungrateful when he asked, "Where are the nine?" (Luke 17:17) However, weren't the nine following Jesus' command to show themselves to the priests? They had done nothing wrong! They were not much different from the Israelites who lived by the Law, even the Pharisees, or our government officials who follow procedures and us who have done all the precepts and obligations. They, similar to us who have done all our obligations, lacked the gratitude of the tenth leper. They were hurrying to show themselves to the priests to restore their long-lost social status, hurrying home to reunite and celebrate with their family members and to catch up the lost years etc. Only the tenth leper remembered God and returned to glorify God at the first instance.

Jesus said to the tenth leper, "Thy faith hath made thee whole." (17:19) Notice that Jesus did not say, "Thy faith has cured you." That is to say, God had reconciled with this tenth leper. The other nine were cured, had reconciled with themselves and were perhaps received by the society and had reconciled with their family members. However, it seems that they had not yet reconciled with God. They were cured but not yet saved. God was still waiting for them.
The gospel today gives a beautiful answer the question raised by the apostles in the gospel passage of last week. Gratitude is able to increase faith. Jesus cured the ten lepers because all of them had faith. They followed Jesus' command and I am sure their leprosy would never relapse. However, only one of them was grateful. His faith was increased, made him reconcile with God and obtain a holistic cure. Thus, all salvation and justification begin with gratitude!

Brethren, it is easy and natural to be grateful when you are cured. Let me challenge you. Can you be grateful when you fall sick, or when you are fired or dumped by your girlfriend/boyfriend or when you are frustrated? Remember the teaching of St. Paul, "Pray without ceasing. In everything give thanks." (1 Thessalonians 5:17-18)
God bless!

The Theological Virtues

The Epistle to the Colossians was written in around 63 A.D. Paul was approaching the end of his life and the end of his writing career. His theology was more mature at this stage.
The church of Colossae was not established or overseen by Paul. It was the efforts of Epaphras whom Paul described as a faithful minister of Christ on their behalf.
as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on our behalf
and has made known to us your love in the Spirit (Colossians 1:7-8).
We will learn more about the problems confronting the church of Colossians later. Today, we focus on the opening section of the letter.

Paul wrote epistles to churches and individuals. Sometimes, he wrote in his name alone. In other epistles, he wrote them in the name of a team of people. For example, in the two epistles to the Thessalonians, besides the name of Paul, Silvanus (Silas?) and Timothy were mentioned. In the latter epistles, Timothy was mentioned in the opening of four more occasions: Second Epistle to the Corinthians, Philippians, Colossians and Philemon. Sosthenes, the synagogue ruler, was mentioned in the opening of the First Epistle to the Corinthians. Therefore, other names were mentioned in these letters when they were co-workers of Paul in that particular church.

Faith, hope and love, the three theological virtues were mentioned since he began writing these epistles. Paul usually praised the recipients for their performance in these three virtues. For example,
We give thanks to God always for you all, constantly mentioning you in our prayers,
remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ (1 Thessalonians 1:2-3).
Near the end of his writing career, he continued doing the same thing.
We always thank God, the Father of our Lord Jesus Christ, when we pray for you,
because we have heard of your faith in Christ Jesus and of the love which you have for all the saints,
because of the hope laid up for you in heaven (Colossians 1:3-5a).
Therefore, these three virtues are essential in defining Christianity. We are more familiar with the virtues of faith and love. The virtue of hope has not received the respect that due her. To have hope is to have confidence of the future, in the end of the world. In the early church, the virtue of hope had supported martyrs and the persecuted Christians. Nowadays, our lack of hope is in fact an indicator that the church is not suffering physical tortures or Christians have lost sight of the end of the world, of heaven. Therefore, our lack of hope is an indicator of our spiritual illness.

Dear Lord, we are losing sight of our future. We are losing our hope in paradise. Lord, besides granting us Your strength to go through modern challenges, ignite Lord, our hope in You. Amen.

Some characteristics of the Thessalonian Epistle

Today, we will finish reading the First Epistle to the Thessalonians. This was an early, or even the first epistle written by St. Paul and I would like to look at two characteristics not shared by the other epistles.

Firstly, in this epistle, St. Paul did not quote from the Hebrew Scripture or the Septuagint. In his latter epistles, St. Paul habitually quoted from the Hebrew Scripture to decorate his points. Sometimes, I doubt if his readers were familiar enough with these Hebrew materials and the Hebrew logic. Yet, St. Paul quoted the Hebrew Scripture and argued like a Pharisee. But these epistles were supposed to be written for the Gentile readers like us. Other than showing off his Pharisaic background, I do not see why St. Paul quoted Hebrew scriptures in his epistles written for the Gentiles. For those of us who are not quite familiar with the Jewish logic, it is difficult to see how quoting some rather "irrelevant" passages helped develop his arguments. We find not a single quotation in theFirst Epistle to the Thessalonians.

Secondly, some of the ideas expressed in this Epistle would be more fully developed later. Check any bible with cross-reference, for example the online Chinese Bible 「網上【思高版】聖經」. We will find that nearly every verse in this epistle finds its echo in other Pauline epistles.
For example, in advising the Thessalonians to be sober, Paul employed a military image which he developed more fully some twelve years later in his epistle to the Ephesians.
But, since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation (1 Thessalonians 5:8).
Therefore take the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand.
Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness,
and having shod your feet with the equipment of the gospel of peace;
besides all these, taking the shield of faith, with which you can quench all the flaming darts of the evil one.
And take the helmet of salvation, and the sword of the Spirit, which is the word of God (Ephesians 6:13-17).
Paul employed the image of a thief to describe the sudden end of the world. This idea also appeared in the Second Epistle of Peter and the Revelation. But the most telling of all is that found in the gospel of Luke. Luke was a partner of St. Paul. It is no wonder that Paul's ideas have crept imperceptibly into the world ofLuke.
For you yourselves know well that the day of the Lord will come like a thief in the night (1 Thessalonians 5:2).
But know this, that if the householder had known at what hour the thief was coming, he would not have left his house to be broken into.
You also must be ready; for the Son of man is coming at an unexpected hour (Luke 12:39-40, Matthew 24:43-44).
Of course, St. Paul does not have the exclusive right so that other New Testament authors might not use this image. I am afraid this image was quite popular.

In this epistle, we find many pieces of good advice. In the dealing with people, St. Paul advised the Thessalonians the following.
And we exhort you, brethren, admonish the idlers, encourage the fainthearted, help the weak, be patient with them all.
See that none of you repays evil for evil, but always seek to do good to one another and to all (1 Thessalonians 5:14-15).
I find his advice appropriate even for my dealing with students. In particular, I must try to be patient with them all because this year, I am the class teacher of a class of weaker students. As for attitude, St. Paul gave the following advice.
Rejoice always,
pray constantly,
give thanks in all circumstances; for this is the will of God in Christ Jesus for you (1 Thessalonians 5:16-18).
We should be grateful in all circumstances. Grateful when things follow our ideas and grateful even when we are frustrated. Bear in mind that though life is smooth or frustrating, it is the will of God to prepare ourselves to enjoy eternal life.

Dear Lord, school has begun. I pray for my students. May they grow up and grow close to You day by day. I pray for my colleagues. May they find satisfaction in their job. Amen.