不做絆腳石 Be Not An Obstacle

常年期第22主日，甲年
主題：不做絆腳石 Be Not An Obstacle

主耶穌的使命是以自己的苦難，代替世人贖罪，拯救他們脫離罪惡的奴役。這樣做便兌現了天主在原祖父母犯罪後，向著象徵撒殫的蛇所頒下的『原始福音』。天主說：「我要把仇恨放在你和女人，你的後裔和她的後裔之間；她的後裔要踏碎你的頭顱，你要傷害祂的腳跟」（創3:15）。天主是公義的，祂沒有偏袒犯了罪的人類而簡單地消滅撒殫，反而派遣自己的聖子降生成人，受難至死，並且死在可恥的十字架上，替世人還清全部的罪債。『原始福音』裡所說的「傷害祂的腳跟」，就是指主耶穌，一個女人的後裔，要受難而死；並且以死而復活的方式來「踏碎撒殫的頭顱」，取得最後勝利！

人類是受造物，生活在時間和空間之中。因此，即使耶穌基督已經死而復活，『踏碎了撒殫的頭顱』，但這個勝利的果實，還需要在時間和空間之中，即在人類的歷史、地域和文化之中，逐漸傳揚開去。這個在人世間傳揚勝利果實的任務，就是在世上建設『天國』、建設『教會』。所以在上一個主日，耶穌基督找來了西滿，賜他一個『磐石』的名號：即『伯多祿』，作為基督的『在世代表』。意思就是給西滿一個終身的使命：「在這磐石上，我要建立我的教會，陰間的門決不能戰勝她」（瑪16:18）。『陰間的門決不能戰勝她』，因為主耶穌將要『踏碎撒殫的頭顱』。耶穌繼續對西滿伯多祿說：「我要將天國的鑰匙交給你：凡你在地上所束縛的，在天上也要被束縛；凡你在地上所釋放的，在天上也要被釋放」（16:19）；即是說，耶穌基督的『在世代表』和他的繼承人，必須行使與天主、與近人『修和』的權力，管理和聖化快要進入人間的『天國』，即那個『惟一、至聖、聖公、傳宗徒傳下來』的教會。這就是今個主日福音選段的上文。

宗徒們是耶穌基督的緊密合作者，因此主基督有必要向他們透露祂拯救世人的『作戰計劃』。請注意，撒殫一直在監視著主耶穌的一舉一動。按《路加福音》的記載，耶穌三退魔誘之後，「魔鬼用盡了各種試探後，就離開了祂，再等時機」（路4:13）。機會出現時，撒殫會偷襲耶穌，破壞祂的『作戰計劃』。宗徒們不是天使，是整個『救世兵團』中最弱的一環，他們便成了最容易入手的目標！另一方面，耶穌正在栽培祂的宗徒，所以耶穌只會清楚明白地向他們解釋，不會好像對群眾宣講一樣使用比喻。其實在耶穌的聽眾當中，最了解祂意思的，就是撒殫！所以耶穌也不須要遮遮掩掩，直截了當地向門徒講清楚將要發生的事！

今天的福音選段記載說：「耶穌就開始向門徒說明：祂必須上耶路撒冷去，要由長老、司祭長和經師們受到許多痛苦，並將被殺，但第三天要復活」（瑪16:21）。當門徒聽到『上耶路撒冷去』，他們會了解為主耶穌將以『默西亞』的身份，領導群雄，在耶路撒冷起義，推翻羅馬殖民地統治，「給以色列復興國家」（宗1:6）。這是當代大部份猶太人，一個夢寐以求的『復國行動』。耶穌提及在耶路撒冷的『長老、司祭長和經師們』，就是猶太人的最高權力機構─『公議會』。所以門徒會以為耶穌上耶路撒冷，由公議會宣布祂就是『默西亞』。耶穌就可以名正言順地行使祂的大能，推翻羅馬殖民統治。這是多麼理所當然，幸福快樂的作戰計劃！但稍為留心地聽，便會發覺有點兒不對勁。為甚麼會是『由公議會受到許多痛苦』？為甚麼『將被殺』？誰殺死師傅，是『公議會』還是羅馬人呢？『默西亞』死了，誰來復國？聽到的人，很自然一連串疑問，湧上心頭！撒殫可能也會感到意外，但很快便想到如何破壞耶穌的作戰計劃了！

最不應該諫責耶穌的是伯多祿，即使他對主耶穌的忠心是令人敬佩，但他已經兩次見證過耶穌復活死人：即復活會堂長雅依洛的女兒（谷5:37, 路8:51）和納因城寡婦的兒子（7:11）。為甚麼伯多祿要懷疑自己師傅『第三天復活』的能力呢？其實這也難怪，所謂『能醫不自醫』，自古以來從沒有死人自己復活；連古代曾復活死人的先知厄里叟，即使他的骸骨能使接觸的死人即時復活（列下13:21），畢竟厄里叟也是死了卻從來沒有復活過，只剩下一堆骸骨復活已死的人而已！所以伯多祿的諫責是合情合理的。

問題在於表面上合情合理的事，也可以是『好心做壞事』，做了「耶穌的絆腳石」（瑪16:23）。這一次撒殫找到了破壞耶穌作戰計劃的破綻，便借刀殺人，利用伯多祿去阻止耶穌進行祂的計劃。『撒殫』一詞泛指『作對的人』、『阻攔的人』（戶22:22），後來才變成魔鬼的其中一個專用稱號。不久前，耶穌曾稱讚伯多祿得到天父的啟示，是有福的（瑪16:17）。不出一日，這塊『磐石』竟變成了『撒殫』！這塊『磐石』太過不堪一擊了。不過『伯多祿』不是永遠的『絆腳石』，永遠的『擋路人』。只要伯多祿『退到耶穌的後面去』，背著自己的十字架來跟隨耶穌（16:24），便不再是『擋路人』，不再是『撒殫』了！魔鬼卻是另一回事，牠會『退到耶穌的後面去』，跟隨耶穌，不再破壞主耶穌建設天國的工程嗎？不要天真了。人有悔改的可能，但魔鬼永遠是『擋路人』，永遠是『撒殫』。天主並不急於懲罰作惡的人，並給予他們不少悔改的機會。至於那些死不悔改的惡人，在末日被判到地獄受到應得的懲罰時，便再沒有抵賴的藉口了！

主耶穌的確是一位偉大的導師，祂沒有錯過一次栽培宗徒的機會。祂直指伯多祿出毛病的核心：「你所體會的不是天主的事，而是人的事」（16:23b）。耶穌在教導門徒祈禱時，曾傳授我們祈求「願祢的旨意奉行在人間，如同在天上」（6:10b）。相信大家一定有每天唸《天主經》的習慣。但我們唸《天主經》的時候，明白天主的旨意是甚麼嗎？大家一定心裡有數：執事，『天意難料』你是明白的！對！我也要坦白，要明白了解天主的旨意是沒有可能的（依40:13-14; 55:8-9）。但是，耶穌已經給我們示範了，在「清晨，天還很黑，就起身出去，到荒野的地方，在那裡祈禱」（谷1:35）。祈禱就是與天主談情說愛；每天為自己安排神聖的時段，找個神聖的空間與天主談心。領會祂的旨意，又有何難？明白了天父的旨意，不做『耶穌的絆腳石』，又有何難？

各位親愛的兄弟姊妹，坐言起行，落實每天安排神聖的時段，在神聖的空間與天父交談，就不會變成『阻攔耶穌建設天國的撒殫』了。亞孟。
天主保祐！

---

2023年反省
圖片鳴謝：grok.com

建立天國 Building Up the Kingdom of Heaven

常年期第18主日，甲年
主題：建立天國 Building Up the Kingdom of Heaven

從這個主日開始，連續七個主日到第廿四主日，我們進入了『耶穌基督公開生活』的第四部份，即『建設天國』部份。且讓我們重溫前一部份，有關『天國奧秘』的教訓。『天國』是一個頗為複雜難明的概念，所以耶穌基督用『比喻』向群眾宣講，『天國』已靜悄悄地進入了世界。至於『比喻』的含意，耶穌只解釋給門徒知道（瑪13:11）。從耶穌基督的解釋中，我們領略到三個『天國』的意義。『撒播的比喻』（13:1-8）講述人的心有如土地，『天國』是指天主的旨意在人心中運作的不同情况；有失敗的、有艱難的、也有成功的，結出100倍果實。『芥子的比喻』（13:31-32）說『教會』是『天國』呈現在世上可見的組織，由微不足道發展成為一個大家庭，開枝散葉，接納全人類加入的國度。『莠子的比喻』（13:24-30）和『撒網的比喻』（13:47-50）講述末日時有審判，到時『天國』將會圓滿地呈現，義人將在『天國』永享光榮。這個光榮的『天國』，不會是一蹴即至的，而是基督以很大的耐性和希望，經年累月，把『教會』淨煉得來的（弗5:25-27）。今天的福音選段，講述耶穌基督如何在世上開始建立『天國』。

雖然保祿宗徒在處理羅馬教會內有關飲食的爭執時，曾教訓羅馬教會的教友說：「其實天主的國並不在於吃喝，而在於義德、平安以及在聖神內的喜樂」（羅14:17）。但所謂『三軍未動，糧草先行』，所以建立『天國』，必先處理供應飲食的問題，即是如何滋養和維持天國子民的靈性生命，如何幫助他們靈性生命的成長問題。今天我們默想瑪竇宗徒所記載，耶穌基督行五餅二魚神跡，領會祂對有猶太背景的信徒，訓誨些甚麼。

倘若你有參加平日彌撒的習慣，恭喜你，今天耶穌行『五餅二魚』神跡，是回應不久前〔常年期第16周星期一〕的故事。當時法利塞人挑戰耶穌行一個「徵兆」（瑪12:38），即一個來自天上的神跡，例如『天降瑪納』，供應60萬以色列人40年的糧食！倘若耶穌做不到，祂就不是『默西亞』，就不是預言中那位像梅瑟一樣偉大的先知（申18:15）。當日撒殫在曠野試探耶穌時，曾要求耶穌把石頭變餅充飢，來證明自己是天主子（瑪4:3）。法利塞人的要求，與撒殫的誘惑，同出一轍！當時耶穌拒絕法利塞人的要求，並嚴正地指出，這裡有比約納和撒羅滿更偉大的先知和君王（瑪12:41-42）！

天主子言出必行，明智地在適當的時候採取適當的行動。上文說耶穌聽到黑落德安提帕處死了若翰洗者的消息，便乘船私下退到荒野的地方。群眾聽到消息，便從各城步行跟祂去荒野。「祂一下船，看見一大夥群眾，便對他們動了憐憫的心，治好了他們的病人」（14:14）。可見耶穌行神跡，不是為了證明自己是天主子。祂行神跡是為了滿全群眾身、心、靈各方面的需要，引領世人歸向在天之父。請注意，瑪竇沒有記載耶穌向病人宣講甚麼與主與人修和的好消息，而是務實地，具體地治好有病的人！耶穌基督清楚地示範了，傳福音，建天國不是信德道理先行，而是愛德服務先行！

另一方面，既然耶穌是天主子，絕對有能力行驚天動地的神跡。區區『無中生有』，憑空創造足夠的食糧，給5000人吃飽（14:21），又有何難，為甚麼要用五餅二魚（14:17）行神跡那麼麻煩呢？的確，福音記載耶穌所行的神跡，與中國小說，如《西遊記》、《封神演義》中的神跡相比，簡直是『小巫見大巫』。但兩者的寫作目的不同，不應相提並論。『小說』固然影射當代的民情和社會現况，但畢竟以娛樂消遣為主。『福音』「所記錄的，是為叫你們信耶穌是默西亞，天主子；並使你們信的人，賴祂的名獲得生命」（若20:31）。福音是為了我們獲得救贖，分享天主永恆生命而寫的。耶穌來是為了成全法律和先知（瑪5:17），所以祂行的神跡，與《舊約》中的事蹟、神跡，前後呼應。
在達味逃避撒烏耳追殺時，曾在諾布的司祭手中，求來五個供奉天主的餅，與同伴們一起吃，然後繼續上路（撒上21:4）。在列王時代，先知厄里叟─他是先知厄里亞的繼任人─把20個初熟大麥造成的餅，分給100個人吃。他們吃完後，還有剩餘（列下4:42-44）。五餅餅二魚當然不足以給5000人吃飽，所以耶穌的確『無中生有』了很多食物。那『五餅二魚』只是一個標記而已，讓群眾想起達味的『五個餅』事蹟，認識到耶穌可能是默西亞，是達味的後裔；想起厄里叟相似的『增餅神蹟』，認識到耶穌可能是預言中那位有如梅瑟那樣偉大的先知。按若望宗徒的記載，五餅二魚神跡後，「他們〔群眾〕要來強迫祂〔耶穌〕，立祂為王」（若6:14-15）。『五餅二魚』的標記，果然發揮了作用。不過，我們不要太天真，以為行神跡能夠增強看見神跡的人的信德！行神跡只能標誌著天主的臨在、天主的慈悲。看見神跡的人可以誤解、可以認為是騙局、甚至可以用科學方法去解釋所見的表面現象…

親愛的兄弟姊妹，作為耶穌的門徒，教會的一份子，雖然我們沒有耶穌基督的本領，行五餅二魚的神跡，但最低限度我們也可以像門徒一樣，從主耶穌手上，接過祂遞給門徒的『生命之糧』，分給群眾（瑪14:19）！為那些我們認識的，已領洗的弟兄姊妹，可能因為健康理由或其他理由，沒有返聖堂參加彌撒領聖事。試想想你可以怎樣把『生命之糧』，分給他們呢？為那些我們認識的，未領洗的外教朋友，你可以怎樣把『生命之糧』，分給他們呢？第一步當然是幫助他們領洗入教，他們便可以和我們一起享受這『生命之糧』。好機會來了，新一屆『慕道班』將於9月17日開班，2028年4月15日復活節前夕領洗。請關心身邊未領洗入教的家庭成員、親戚朋友，介紹他們參加堂區的慕道班，加入教會，與我們一起享受永生！倘若你已經領有教理班導師證書，請與堂區辦事處聯絡，加入堂區的慕道團。
天主保祐！

---

2020年反省
圖片鳴謝：grok.com

天主對壞人的慈悲 God’s Mercy On the Wicked

常年期第十六主日，甲年
主題：天主對壞人的慈悲 God’s Mercy On the Wicked

我們必須承認，人類是有限的。世上沒有一個人是全知全能和不死的。倘若有，他不是一般的人而是『神人』或『神仙』。古代寫詩寫得好的，被人吹捧為『詩仙』、『詩佛』；棋藝精湛的，被封為『棋聖』；劍術無雙的是『劍聖』…等等。他們斷非泛泛之輩，浪得虛名的人。但人類始終會疲勞、會受情緒和精神壓力影響。西洋棋有一句著名諺語：「犯倒數第二個錯者勝The winner of the game is the player who makes the next-to-last mistake」。結果，不會疲勞的『人工智能』，先後在1997年擊敗西洋棋世界冠軍；在2016年撃敗圍棋世界冠軍！常言道：『智者千慮，必有一失』。『棋聖』也會疲倦而算漏一著。但是倘若我們想成為一個成功人士，或者希望保持在成功的狀態，我們便必須考慮多幾步『後著』了！

天主是無限的，所以祂的『運作模式』不同人類的運作模式，因為天主不須要考慮『後著』！先知說：「誰曾指揮過上主的心靈；或做過祂的參謀，教導過祂呢？祂曾向誰請教過，請他教導自己，指導自己正路，教授自己知識，指示明智的行徑呢？」（依40:13-14）；先知繼續說：「因為我〔上主天主〕的思念不是你們的思念，你們的行徑也不是我的行徑」（55:8）。但為我們最難明白的，是為甚麼天主容許邪惡的人，胡作非為，殃及無辜？其實天主的思想並不複雜，祂容忍人類作惡是情理兼備的。
首先，人類是按祂的肖像所造（創1:26），有能力與祂溝通，是祂所有創造中的『傑作』。天主對我們『徧心』，不斷給我們回頭悔改的機會是正確的，因為我們的『失敗』，也就是祂的『失敗』！正如上主藉先知說：「因為我不喜歡任何人喪亡─吾主上主的斷語─你們回心轉意罷！你們必得生存」（則18:32）。
其次，天主是大能的，所以祂自然會極度自我克制，絕不會隨意出手。否則，祂的毀滅能力將會是難以想像的。正如今天的《答唱詠》所說：「上主，祢是良善而慈悲的天主，祢緩於發怒，極其寬仁又極其信實」（詠86:15, 出34:6）。可見天主的全能大能，不單只顯示在祂所行的驚天動地的神跡之中，更顯現在祂的慈悲寬恕之中。讓我們重溫幾個歷史案例，或許可以改變大家的觀感。

首先，亞當吃了『禁果』之後，上主天主固然要懲罰亞當（創3:17-19）；但懲罰之前，上主先許下『原始福音』，就是女人的後裔將要踏碎撒殫的頭，而撒殫要咬傷他〔女人的後裔〕的腳跟（3:15）。這就是將來耶穌基督以十字架的苦難來救贖世人的預言！在驅逐原祖父母離開樂園之前，上主為他們造了一件皮衣（3:21）。可見上主真的捨不得看見自己的『傑作』喪亡。
加音殺了亞伯爾之後，上主並沒有「…以命償命，以眼還眼，以牙還牙…以疤還疤」（出21:23-25）去報復。否則，上主的兩件『傑作』便會毀壞了¹！上主只懲罰加音成為一個流離失所的人（創4:12），並給加音一個記號保護他，以免遇見他的人撃殺他（4:15）！上主疼愛亞伯爾，同時亦憐愛加音²！
到了大約公元前1960年，亞巴郎出生。上主接受99歲的亞巴郎為惡名昭著的索多瑪城求情（18:32）；同樣，到了大約公元前15世紀〔另一說公元前13世紀〕，當以色列人在曠野拜金牛時，上主接納梅瑟為這個執拗的民族求情，撤消了要加諸那些拜金牛的百姓的災禍（出32:14）。
到了君王時代，南國猶大的第12任君王阿哈次，是一個虛偽邪惡的君王。他不但仿效外族崇拜偶像，甚至把自己的兒女拿去祭神（列下16:2-4）！就是這位阿哈次，上主天主派依撒意亞先知向他宣布『厄瑪奴耳』的預言（依7:10-17）。他死後由兒子希則克雅繼位，與及後來的約史雅，阿哈次的孫，是二十位猶大君王中，兩個絕無僅有，在上主前無可指摘的猶大君王（18:3; 22:2）！倘若上主沒有給阿哈次悔改機會，希則克雅何來出生的機會呢？

認識了天主的『運作模式』，我們不難理解『麥子與莠子比喻』的教訓。世上正進行著一場靈性的戰爭。天主在世上播下了良好的麥子，但撒殫出於嫉妒，在良好的麥子四周播下壞種子。一方面與好種子競爭資源，使好種子變壞；另一方面好種子與壞種子的關係就好像生在土地下的根一樣，千絲萬縷，糾纏不清。天主出於憐憫和忍耐，等到末日時才作出最後的審判。因此，好人與壞人、義人與惡人，一起生活、一起成長，是無可避免的現實。那麼，我們可以怎樣與那些傷害我們的人一起生活呢？

正如今天的第一篇讀經所記載：「義人必須憐愛眾人」（智12:19）。『眾人』當然包括了邪惡的人，因此我們必須好像天主一樣，憐愛邪惡的人！可能你會想，我們知道天主憐憫邪惡的人，但我們不是天主，我們憑甚麼憐憫邪惡的人呢？所以各位兄弟姊妹，你們是有自由不同意執事的意見。但在憐憫罪人這一點上，雅各伯宗徒的教訓是恰當的，他說：「對不行憐憫的人，審判時也沒有憐憫，憐憫必得勝審判」（雅2:13）。憐憫罪人的動機不是姑息養奸，而是給罪人回頭悔改的機會，是愛德的表現。同時也是信德的表現，因為我們相信天主，而天主在經上清楚說明，「復仇是我的事，我必報復」（羅12:19, 申32:35, 希10:30）。即是說，懲罰和報復由天主來做，由天主來負責！因此，憐憫罪人、寬恕罪人是愛德，同時又是信德的行為。雅各伯宗徒寫完「憐憫必得勝審判」後，繼續寫『沒有行為的信德是死的』（雅2:14-26）。從上文下理可以推斷，雅各伯宗徒正在說：「倘若你沒有憐憫罪人，你的信德是死的，你相信天主是假的，你在說謊！」

各位親愛的兄弟姊妹，主耶穌教我們祈禱時說：「求祢寬恕我們的罪過，如同我們寬恕別人一樣」（瑪6:12）。即是說，倘若我們只能寬恕一些雞毛蒜皮的事，在大事情上總要與人斤斤計較，算清算楚的話，我祝願大家好運了！試想想，天父只寬恕我們雞毛蒜皮的罪。聖詠的作者說：「上主，你若細察我的罪辜，我主！有誰還能站立得住？」（詠130:3）
天主保祐！

---

¹雖然在時間上，法律是後來的事，但天主從起初已構想了盟約和法律；祂不會自相矛盾，凌駕在自己定立的法律之上。上主沒有殺死加音，顯示了上主的克制！

²據《創世紀》的記載，加音的子孫中，就有畜牧者的始祖（4:20）、彈琴吹蕭的始祖（4:21）。那時人類已進入銅鐵器時代（4:22）。

2023年反省
圖片鳴謝： gemini.google.com, 周家明博士

我要去叫醒他 I Am Going To Awaken Him

四旬期第五主日，甲年
主題：我要去叫醒他 I Am Going To Awaken Him

一般人每天都按自己的生活崗位，來回在『工作』與『休息』之間。即使是退休人士也不例外，只是『工作』的形式不同罷了！一般人都是『日出而作，日入而息』；白日工作，黑夜休息。即使是當『夜更』的人，顛倒了日夜，也總需要休息。睡眠是最自然的『休息』方法，能夠恢復人類身、心、靈的疲倦。相信大家也曾品嘗過失眠的滋味，不大好受。倘若為了某些原因，一個人長時間被剝削睡眠，他的意志和精神狀態甚至會崩潰，為了獲得休息而放棄對抗。這是用來對付俘虜、奴隸，甚至人質和嘴硬的間諜，一個非常有效的不流血手段！在現實生活中，睡眠是那麼舒適，以至很多人即使是醒了，也喜歡『賴床』一番，等到最後一刻才爬起身，匆忙地趕回工作崗位！

在今天的福音選段中，耶穌說：「我們的朋友拉匝祿睡著了，我要去叫醒他」（若11:11）。從下文可知，耶穌不是指拉匝祿在『休息』，而是『死了』（11:13）。大家或許會奇怪，信徒『死了』不是『安息主懷』嗎？對不起，這是後世的思想，並不是當代信徒的思想。難怪門徒第一個反應是『一個病人能睡，能休息』不是一件好事（11:12）嗎？當耶穌說清楚『睡著了』是指『死了』的意思，多默的反應是：「我們也去，同他一起死罷！」（11:16），顯得多默是個俏皮可愛，童心未泯的人。很明顯，『睡著了』等同『死了』還不是當代通用的辭彙。當時的慣用語是「與祖先長眠」（撒下7:12）、「長眠不醒」（耶51:39）或者直接說「斷了氣」（列上17:17; 德38:24）。到了《新約》時代才開始把『睡著了』等同『死了/長眠』（瑪28:13; 宗7:60; 格前7:39…）來使用。因此當耶穌說：『我要去叫醒他〔拉匝祿〕』，便是指祂要前往伯達尼復活祂的好朋友拉匝祿。

請注意，在耶穌時代，不是所有猶太人都相信『復活』的。例如出自司祭集團的『撒杜塞』黨，他們只信奉《梅瑟五書》的權威，來鞏固司祭集團的地位。撒杜塞人曾挑戰耶穌，提出『婦人曾嫁七兄弟』的假設案例，去推翻有關『復活』的學說（瑪22:23-32）。他們是既得利益集團，當然是希望保存現狀。沒有『復活』，就沒有『後顧之憂』，不用擔心在『復活』後受懲罰！誰人鼓吹『復活』的學說呢？諷刺地是與耶穌作對的『法利塞』黨！他們不但接受《梅瑟五書》的權威，同時亦承認《先知書》的教訓是來自天主，而先知的言論，很多帶有『公義』的思想，勸籲百姓棄惡行善。要知道猶太教的《先知書》除了大小先知外，還包括了《若蘇厄》、《民長紀》、《撒慕爾紀上下》和《列王紀上下》。但《先知書》的教訓並不明確！當中有提及先知厄里叟復活婦人的兒子（列下4:8-37）；甚至一個死屍接觸到厄里叟的駭骨便復活起來（13:21）！但先知也明確地說：「死去的人不會再活，幽魂也不會復生」（依26:14）。是天主子耶穌基督在回覆撒杜塞人的挑戰時，明確地教導『復活』。

在默想『復活拉匝祿』的故事時，發覺眾人的思維只停留在『不死』的層面，對『永生』的觀念仍然非常模糊！例如，當瑪爾大去迎接耶穌時，對祂說：「若是你在這裡，我的兄弟決不會死」（若11:21）。當瑪利亞也來到見到耶穌時，哭著說同樣的話：「主！若是你在這裡，我的兄弟決不會死」（11:32），令耶穌也流淚了（11:35）。原來耶穌真是一個有血有肉的人，不是『不食人間煙火的神仙』！在場有些人便說：「這個開了瞎子眼睛的，豈不能使這人〔拉匝祿〕也不死麼？」（11:37）。『人皆有死』是常識，所以他們所說的『不死』，只不過是『暫時還沒死去』的意思。此前耶穌反問瑪爾大時：「我就是復活…凡活著而信從我的人，必永遠不死，妳信麼」（11:25-26），瑪爾大只能夠『答非所問』，因為『我就是復活，就是生命…即使死了，仍要活著…必永遠不死』為她太複雜，太深奧了！事實上，即使有所謂『不死之身』，也只不過是『暫時還沒死去之身』。但耶穌教導的、示範的，是 『死而復活』，是『永遠的不死』，這才是『永生』。因為耶穌所啟示的天父，「不是死人的，而是活人的天主」（瑪22:32），這已經是耶穌榮進耶路撒冷之後的事了。

耶穌來不是為廢除法律和先知，而是為成全它們（5:17）。所以『耶穌復活拉匝祿』的事跡，是具體地應驗了厄則克耳先知的預言。預言的上文是厄則克耳先知的『枯骨復生神視』，『枯骨』象徵了當時亡國充軍的以色列人。天主派遣厄則克耳向那些絕望如枯骨的以色列人預言，天主要打開他們的墳墓，領他們出來（則37:12）。不但如此，天主還要把祂的神傾注在他們內（37:14）。否則，他們只不過是雖生猶死的『喪屍』而已！耶穌基督來就是為成全這一切，祂不但從墳墓中叫醒拉匝祿，後來更在五旬節，把天主聖神「傾注在他們〔信徒們〕內」（宗2:4），使他們充滿永生的氣息，開始把福音傳遍普世。

現實歸現實，我們不能小覷罪惡和死亡的威力。且看還有那麼多人，包括已蒙恩得救的信徒，仍然在『裝睡』，在『賴床』哩！他們沒有領受『堅振聖事』，沒有領受了聖神嗎？有是有的，但可能連聖神也『睡著了』！問題在於處於犯罪的狀態帶來很有害而暢快的刺激！眾所周知，吸煙濫藥有害健康，但『癮君子』們戒不了；賭博令人傾家蕩產、妻離子散、欠債累累，但『病態賭徒』仍大有人在；『婚外情』破壞家庭幸福，但仍然有很多人甘心不顧禮教和名份做『第三者』；落得始亂終棄收場，冤孽纏身，損人而不利己，何苦呢？結論：『賴床』的人與『睡著了』的人沒有分別，同樣是『難以自拔』，須要耶穌基督主動地「去叫醒他」（若11:11b）！

親愛的兄弟姊妹，請不要再懷疑天父對罪人的慈愛。祂從來沒有離開我們身旁。我們無論如何不堪當，如何自愧形穢；但在祂的眼中，我們都是祂的肖像，祂的子女，祂的傑作！耶穌基督已經升天，「在天主右邊，代我們轉求」（羅8:34）。因此，天主子會問：「我將派遣誰呢？誰〔在人世間〕肯為我們去〔叫醒那些睡著了和那些賴床的人〕呢？」（依6:8a）。倘若各位現在還沒有準備好，還沒有依撒意亞那『捨我其誰』的氣概（6:8b），不要緊，呼求聖神降臨，重振已領受在心中的『聖神七恩』；活出『真福八端』的精神；催促我們做『希望的傳承者』，向絕望有如枯骨的人，廣傳對天父的希望，朝氣蓬勃地結出『聖神九果』罷！亞孟。
天主保祐！

---

2023反省
圖片鳴謝：grok.com, copilot.microsoft.com, gemini.microsoft.com

起來，不要害怕！ Rise, Be not Afraid

四旬期第二主日，甲年
主題：起來，不要害怕！

今天的福音選讀『耶穌顯聖容』片段，讓我們先了解這件事跡的上文。話說耶穌基督傳福音、召選門徒已有一段時間。既然祂快要前往耶路撒冷受難，耶穌便在跟隨祂的人當中，選定一個領袖來團結和帶領那些蒙恩得救者所建立的團體─『教會』。於是祂在斐理伯凱撒勒雅揀選了西滿伯多祿作為教會的磐石（瑪16:18），並首次透露祂的受難復活計劃（16:21）。可惜門徒們未有充份的心理準備，承受不了這訊息所帶來這麼大的衝擊。伯多祿直諫耶穌，結果被耶穌當眾痛斥（16:23）。耶穌明白門徒們的困難，於是六日後，祂帶著三名「入室弟子」，上了一座高山，把自己天主性本體的光榮，呈現給他們，加強他們的信德（17:1-3）。後來伯多祿在他的書信中，作了見證（伯後1:16-21）。

讓我們繼續澄清一些疑問。首先，猶太法律嚴禁製造雕像偶像。那麼，門徒憑甚麼知道與他們師傅談論的是梅瑟和厄里亞呢？解釋這個並不難，門徒可能聽到他們與耶穌交談的內容，只是沒有記載下來而已。但不可不知，考古學家估計，梅瑟是公元前1300年的人物，而厄里亞是公元前900年的人物。耶穌可能是用公元前1000年（即達味為王的時候）的希伯來文與他們交談，門徒未必聽得懂！所以最有可能是一些視覺上的標記，例如用刻了十誡的石版來象徵梅瑟；用火或其他事物象徵厄里亞。

其次，要解釋厄里亞的出現，沒有甚麼疑難。因為聖經記載，天主派了一輛火馬拉的火車接了厄里亞升天（列下2:11），有如「與天主往來，然後就不見了，因為天主將他提去」的哈諾客（創5:24）一樣。所以猶太人認為厄里亞是沒有死去的。但聖經記載梅瑟死時120歲，由天主將他埋葬，並且沒有人知道埋葬地點（申34:6-7）。可能天主用心良苦，不希望梅瑟有如他做的『銅蛇』一樣，在後世淪為偶像（列下18:4），便隱藏了埋葬梅瑟的地點。但怎樣解釋梅瑟在『耶穌顯聖容』出現呢？要知道在猶太人的心目中，梅瑟這位解放者，雖死猶生。這也解釋了為甚麼伯多祿想「在這裡搭三個帳棚」，供奉耶穌、梅瑟和厄里亞三人（瑪17:4）！更重要是梅瑟在『耶穌顯聖容』的出現，印證了後來耶穌有關天主「不是死人的，而是活人的天主」（22:32）的教訓！
最後，為甚麼三個門徒在光耀的雲彩中聽到聲音，就「俯伏在地，非常害怕」（17:6）呢？猶太人素來相信天主隱藏在光耀的雲彩中（出16:10），所以三個門徒覺得自己正在近距離接觸天主。現代人普遍接受了科技的洗禮，很難想像猶太人對天主敬畏的地步。以色列人覺得自己不潔，所以害怕直接接觸天主，認為凡聽到祂的聲音（20:19），或者看見祂或祂的面，必死無疑（民13:22; 出10:28） ，所以三個門徒是害怕死亡！

害怕死亡是人之常情，如何消除這種情緒，不外乎『逃跑』便是『對決』。在強弱懸殊的情況下，『對決』必死無疑，除非為了更高尚的理想或者犧牲自己以換取其他人的存活；更何況誰有本領與天主對決呢？但門徒的反應又不是逃跑，是甚麼呢？其實『逃跑』不一定要『跑』，可以不做任何動作，貌似死亡的『詐死』；倘若對方是有理性的話，還可以求情！天主是全知的，『詐死』是行不通的，所以門徒們是向天主求情！明白了這些以後，我們便可以更好地默想這神跡對今天的我們，有甚麼啟示。

今天的世代，一切都在急促變化。以往行之有效的方法和程序，已再不管用！在各式各樣的人際關係、經濟關係和社會關係中，產生了不少焦慮、無奈、不安、失望、憤怒和害怕。它們糾結在一起，形成了一種說也說也不清的精神狀態，束縛著我們心靈。領洗加入教會讓我們享受到天父恩賜的平安，有如伯多祿所說：「主啊！我們在這裡真好！」（瑪17:4）但當天父啟示祂的聖意，邀請我們有如亞巴郎一樣，成為「萬民的福源」時（創12:3），我們卻又有如門徒一樣，怕得要死（瑪17:6）。我們會找到很多藉口，婉拒天父的邀請：「吾主，請原諒！我不是個有口才的人…」（出4:10）、「我主，請原諒我！我憑甚麼拯救以色列…」（民6:11）「哎呀！我主上主，我太年輕…」（耶1:6）…等等。好像依撒意亞那樣慷慨地說：「我在這裡，請派遣我」（依6:8）的，實在鳳毛麟角。這些『詐死』技倆，能逃過天父的法眼嗎？相信天父心裡，必定啼笑皆非！

各位親愛的兄弟姊妹，從經學角度看，「不要害怕」在《瑪竇福音》出現過6次：天使在耶穌復活後對婦女說了一次（瑪28:5），耶穌用其餘的5次，在不同場合安慰、鼓勵和教訓傳福音的門徒和婦女，這為我們才有意義！
首先，天父不需要，也不希罕我們為祂搭帳棚或建造宏偉的聖殿、聖堂（依66:1）。相反，祂「尋找那些以心神以真理朝拜祂的人」（若4:23）。耶穌基督曾說：「我是道理，真理和生命」（14:6），比拉多卻在真理面前問：「甚麼是真理？」（18:38）聖葉理諾曾說：「不認識聖經，就不認識基督」。因此，勤讀聖經，認識耶穌的言行，有助我們把祂「默存在心，反覆思想」（路2:19; 51）。有耶穌在心中，我們更有動力履行愛德，讓這點光、這點善行，在人前照耀，使他們光榮我們在天之父（瑪5:16）！
其次，我們應該有怎樣的『心神』呢？『心神』即現代語『生活態度』。耶穌基督在『山中聖訓』教導的『真福八端』：神貧、哀慟、溫良、飢渴慕義、憐憫別人、心裡潔淨、締造和平、為義而受迫害等，就是基督徒應有的生活態度，先教宗方濟各稱『真福八端』為『基督徒的身份證』。賴天父的助祐，有缺陷的我們是有希望做到的，也有能力倡議這些價值！

各位親愛的兄弟姊妹，耶穌說：「起來，不要害怕」（17:7）。後來祂在最後晚餐說：「我實實在在告訴你們：凡信我的，我所做的事業，他也要做，並且還要作比這些更大的事業，因為我往父那裡去」（若14:12）。祂做到的，我們也可以做到。祂現在天父的右邊，不斷地為我們轉求（羅8:34），所以我們能無懼撒殫的破壞，做更大的事業了！我們還有畏首畏尾的餘地嗎？『起來』，我們不再『詐死』，長留在安樂窩之中。我們應該好像門徒們一樣，不要害怕，『下山』去做更大的事業，做『希望的傳承者』。亞孟。
天主保祐！

2023年反省
圖片鳴謝：grok.com
視訊片段：新蜀山劍俠（1983）

天主與我們同在 God Is With Us

將臨期第四主日，甲年
主題：天主與我們同在 God Is With Us

我們已經來到將臨期的第四主日，讓我們重溫；並檢討過去三個星期，作為「希望的傳承者」所做的準備功夫，做得有多妥當。我們在上主的光明中行走（依2:6）嗎？我們恢復了天主創造之初的美好，獅子與牛一樣吃草（11:7）嗎？我們有幫助人認識真理，不再瞎眼和聾啞（35:5-6）嗎？倘若成績強差人意也不用失望，今天的教訓會給予我們所需要的鼓舞。

今天第一篇讀經的背景是這樣的。阿哈次是南國猶大的君王，是達味王朝的正統。北方的亞述帝國崛起，威脅到阿蘭〔敘利亞〕和以色列國。他們想與猶大國結盟一起反抗亞述，可是阿哈次有其他的盤算而謝絕了。這個決定激怒了敘利亞和以色列，他們便組成聯軍攻打猶大，迫猶大就範。在此兵臨城下，猶大快要失守之際，上主派遣依撒意亞先知覲見阿哈次，勸君王信賴上主為猶大作戰，擊退聯軍。這就是今天第一篇讀經的上文。

「徵兆」即是「神跡」。上一個主日提及耶穌基督行神跡的時候，已經解釋了「神跡」是天主臨在的「標記」，當代的術語是「徵兆」。要求一個來自陰府、來自諸天的徵兆，是表示要求一個超自然的神跡的意思，例如分開紅海、停止太陽運行等等。¹
回到阿哈次的答覆，他說：「我不要求，我不願試探上主」（依7:12）。聽來冠冕堂皇，耶穌也是這回答撒殫的試探，阿哈次的答覆有何不妥？為甚麼依撒意亞這樣嚴厲批評他，是否過份了呢？「達味的家族，你們聽著罷！你們使人厭惡還不夠，還要使我的天主厭惡嗎？」（7:13） 「我的天主」？難道依撒意亞的天主，不是阿哈次的天主嗎？莫非還有別的天主嗎？當然只有一個天主，但阿哈次是一個拜偶像，甚至把自己的兒女祭神的邪惡君王（列下16:1-4）！他說的漂亮話又豈能掩蓋天主的慧眼呢？就在這樣的背景之下，天主許下與我們同在的諾言：「因此，吾主要親自給你們一個徵兆：看，有位貞女要懷孕生子，給他起名叫厄瑪奴耳」（依7:14）。天主就是這樣行事，祂不用威權強迫我們信服祂。所以祂沒有行驚天動地的神跡，只是一些最普通不過 的事物─「一位貞女要懷孕生子」。一個已婚少婦的第一胎便生了個男嬰，有甚麼希奇？

要知道先知的預言不但在短期、在聽到預言的人有生之年應驗，而且還會在遙遠的未來，在時機成熟時，更完滿切實地應驗！首先，邪惡的阿哈次王後來的確生了希則克雅。這個希則克雅在阿哈次死後繼位成為猶大王，史書稱讚他：「信賴上主以色列的天主；在他前後的猶大列王中，沒有一個可與他相比的」（列下18:5-8）。在宗教改革方面，他不但廢除高丘、掃除偶像，甚至連梅瑟所製造的銅蛇也打碎了，因為人民向銅蛇焚香（18:4）！政治方面，希則克雅憑天主的助力，擺脫了亞述王的羈絆，不再作他的藩屬！可見「厄瑪奴耳」─天主與我們同在，是絕對重要。相反，他的父親阿哈次王不聽從依撒意亞先知、不信賴上主，反而向亞述帝國獻媚，請亞述攻打聯軍，為耶路撒冷京城解圍。結果引狼入室，往後的日子，猶大國要向亞述帝國年年進貢！亞述滅了以色列國之後，繼續南下侵略猶大國。在公元前701年，亞述大軍圍困耶路撒冷城，希則克雅王向天主祈禱求救。史書記載：「當天夜裡，上主的使者出來，在亞述營裡殺了十八萬五千人，清晨人們起來，看見遍地都是死屍」（19:35），於是亞述王拔營撤退。十八萬五千可能誇大了，但歷史證明，猶大國的確命不該絕，要再過115年後，她纔被巴比倫帝國征服！

「厄瑪奴耳」預言更長遠、更完滿的應驗，發生在耶穌基督身上。瑪竇宗徒為了證明耶穌就是猶太信徒期待已久的默西亞，便為他們編纂了耶穌的族譜，證明耶穌是出自達味的血統，有資格做默西亞，繼承達味永存不替的王朝（瑪1:1-17）。而且耶穌的誕生，應驗了先知們的五個預言，「厄瑪奴耳」預言是第一個。瑪竇宗徒展示了：默西亞由童貞女所生（1:23）、在白冷出世（2:6）、在埃及避難（2:15）、有無辜嬰孩遭屠殺（2:18）與及稱為納匝肋人（2:23）等等。 ²

耶穌基督與我們的同在，比希則克雅王所帶來的宗教改革和國家安全，何止更勝一籌，不知優勝多少倍！祂的臨在是沒有種族、語言、地域和時空的限制，而且是當我們最困難悽慘的時候，祂陪伴我們，安慰我們。天主子選擇出生在馬槽裡，嬰兒時期已經是一個難民，流離失所。長大後只不過是木匠，不是甚麼法學士或者司祭。雖然榮進耶路撒冷，但卻被自己的門徒出賣、否認，眾叛親離，孤獨一人承擔全人類古往今來的罪債，釘在十字架上，受盡恥辱，甚至感受到天父的捨棄！這樣，世人還有甚麼苦難，祂不能和不會承擔呢？就是這份不離不棄的陪伴，帶給了全人類希望。不但如此，在十字架下，還有祂的愛徒若望和基督之母瑪利亞。她們代表著教會和教會之母，在現場的痛苦中，默默地分擔這救贖的工程。在苦難面前，她們無能為力，只能仰望著受難的基督，信靠天父的慈悲和許諾！

親愛的兄弟姊妹，我們就是若望，就是基督之母瑪利亞。我們負擔著的十字架，包含了親人的十字架─他們的疾病、痛苦以至死亡。全港市民，都承受著大埔火災的傷痛。有如瑪利亞和若望，只能望著認識的人受苦而無能為力，只能痛苦地、焦急地盼望著救援的出現。不幸地，受苦的人等不到救助，便離開了我們！作為基督徒，作為希望的傳承者，我們相信上主樂意在苦難中陪伴我們。依撒意亞先知說：「然而上主仍舊等著向你們施惠，仍高興向你們表示憐愛」（依30:18）。讓我們向身邊的人說：「上主與你們同在，亞孟」。
天主保祐！

---

¹順帶一提，為了滿足現代人相信自然科學的心理，有國際地位的媒體公司曾製作過一齣紀錄片，邀請多位「專家」運用自然現象解釋「分開紅海」神跡。第一步，他們玩「文字遊戲」，把紅海說成不是「紅海Red Sea」，而是「蘆葦海Reed Sea」，是一個淺灘！第二，把日子推前到公元前1628年，而不是聖經學者一般的意見：即公元前1450-1250。那一年在愛琴海南部發生了一次超大型的火山爆發，引發了大海嘯，席捲地中海，抵達非洲北部的埃及。火山灰鋪天蓋地，引致埃及發生了「十災」。海嘯到達時，先是海水退卻，讓60萬以色列人走過「蘆葦海」淺灘〔倘若嫌人數太多，媒體公司會毫不猶疑地找文字學家選擇一個更合情合理的希伯來文翻譯，不是60萬人而是6千個家庭，也未可知！〕。當埃及追兵來到時，剛巧陷入倒流的海水中云云。今天的火山爆發遺跡仍在，就是被削去了一半的Santorini島！雖然專家言之鑿鑿，但仍然解釋不了「以色列子民便在海中乾地上走過，水在他們左右好像牆壁」（出14:22）。

²最後一個預言與第一個預言巧妙地呼應。第一，這個「納匝肋人」有「獻於上主的人」（民13:5; 7; 16:17）的意思，耶穌就是一個這樣的人。第二，猶太人稱基督徒為跟隨「那個納匝肋人」的人（宗24:5）。這是非常有意義的，天主不但藉著耶穌，而且透過基督徒，與人同在！另外，第五個預言亦反映了基督徒團體中，猶太信徒的文化背景。要注意：這個名詞並沒有出現在《四大先知》或《十二小先知》之中，卻出現在《民長紀》。在猶太教的經典，《若蘇厄書》至《列王紀下》，是《前先知書》。

但「白冷星」（瑪2:2）的預言記載在（戶24:17），是法律書，不是先知書。瑪竇宗徒的處理方法，盡顯基督信仰的根，來自猶太教背景！另一方面，在反省了超過半個世紀之後，若望宗徒在他的福音中見證了天父的聖言〔即天主聖子〕，取了血肉之軀，與人同住（若1:14），既強調天主子的先存性，更表現出天父對人類永恆無限的憐愛！

2022反省
圖片鳴謝：ideogram.ai, gemini.ai

起跑 Arise

將臨期第一主日，甲年
主題：起跑 Arise

所謂「千里之行，始於足下」。「千里之行」表示一個規模龐大的工程，所以開始之前做足預備功夫，是絕對正確的。但無論怎樣準備，總會「百密一疏」。即是說，要做到百份之百滴水不漏，不是沒有可能，而是不值得如此浪費精力和資源，因為成本與效益不是線性的比例，而是按「對數尺度」增長的。例如你飢餓時吃第一個麵包的滿足感，比吃第二個同樣份量的麵包大，第二個麵包的滿足感比第三個大…等等，如此類推！這就是經濟學上著名的「報酬遞減」定律！因此，所有的工程、工作和願景，總要行出第一步，作出檢討，作出修訂，然後繼續行下去。倘若你是一個追求完美的人，你將會一事無成！

為甚麼有些人要追求完美呢？可能他們害怕失敗罷！所謂「失敗乃成功之母」，倘若沒有經歷失敗，我們沒有檢討的必要，又何來進步，怎可能成功呢？追求完美的另一個原因是渴望操控一切！這是絕對有害的！我們生活在一個進步的社會裡，必須和其他人分工合作，沒有人能憑一己之力完成大事、大工程！在相對落後的社會裡，或許你還可以胸懷捨我其誰的氣概，一力承擔一切，操控一切。但現代社會是完全沒有可能以一個人的能力，負責整個社會的正常運作。所以，放棄完美主義吧！

1946年4月11日，教宗庇護十二世簽署宗座憲令，宣佈中國聖統制成立。在這一天之前，整個中國都是傳教區，由教廷管理。但從那一天起，中國有了自己的「聖統制」，成為一個本地教會，在自己的教區和總教區等等，與普世教會共融，平起平坐。中國的主教可以按天主教的【聖教法典】，自行祝聖教會的公務員，即執事、神父和主教，不須要再經過教廷的批准。另一方面，教廷亦會為普世教會的正常運作，冊封有能力的本地神父、主教做總主教、教省總主教、樞機和宗主教等的公職，主理教廷內的國務院、聖部、教務法院、宗座理事會及宗座委員會等工作。

2026年4月11日就是天主教香港教區成立80周年的正日，到時教區會有慶祝活動。適逢2025年是普世教會的「望德禧年」，先教宗方濟各以「希望的朝聖者」為主題，鼓勵教友參加朝聖、靈修和祈禱等活動，走出慣性的例行生活方式，悔改更新，親近天主，寄望天主，獲得大赦。香港教區承接「望德禧年」的精神，以「希望的傳承者」為主題來慶祝2026年香港教區成立80周年。教區將於12月8日，教區的主保瞻禮正式啟動，用一年的時間慶祝教區成立80周年！
「朝聖者」與「傳承者」有何不同呢？「朝聖者」注重內心的轉化，更加愛天主，愛近人。「傳承者」注重具體的行動，把希望傳給在日常生活中所接觸到的人、包括身邊的家人、同學同事、隔籬鄰舍，尤其是獨居的長者、親戚朋友，尤其是很久沒有聯絡的親友等等，都是我們應該愛的近人！倘若你有所猶疑，不知怎樣做「希望的傳承者」的話，今天的第一篇讀經，一定可以給你肯定的啟示。

雖然先知是向當代的猶大百姓宣講，但先知說話的應驗有兩個層次，一個短期的、當代的；另一個是長遠的、未來的！例如依撒意亞先知的「厄瑪奴耳」預言（依7:14），背景是這樣的：當時〔北國〕以色列與阿蘭〔即敘利亞〕聯合攻打猶大（7:1），迫她聯盟對抗亞述帝國。猶大上下人心惶惶，於是天主派依撒意亞見猶大王阿哈次，告訴他只要相信天主，天主會令聯軍失敗（7:7）；否則，猶大將被擊破（7:9）。天主更應許一個嬰孩的誕生，作為「徵兆」，鼓勵猶大寄望於上主天主。這個嬰孩就是阿哈次的兒子希則克雅。阿哈次沒有信賴上主，反而重金「禮聘」亞述帝國出手相助。亞述輕而易舉地擊敗聯軍，但阿哈次卻引狼入室，導致日後亞述頻繁的劫掠。反觀他的兒子希則克雅繼位後，實行宗教改革，掃除偶像、高丘，甚至連梅瑟所造的銅蛇也打碎（列下18:4）。當亞述來犯時，希則克雅向上主祈求，天主在一夜之間殺了185000亞述軍隊，替他解了圍（37:36）！這是先知預言的短期應驗。長遠的應驗，發生在耶穌基督身上，就是瑪竇所宣講的：默西亞由童貞女所生（瑪1:23）！

回到今天的第一篇讀經，依撒意亞先知預言在末日，萬民都要湧往聖殿山（依2:1）。世人嫌惡有權有勢的人巧取豪奪、嫌惡政客的嘴臉、嫌惡外交官的陳腔濫調、對大國的野心失望了…世人開始轉向公義的天主。他們渴望向天主求教：「…祂必指示我們祂的道路，教給我們循行祂的途徑。因為法律將出自熙雍，上主的話將出自耶路撒冷」（2:3），求教祂如何建立一個公義、和平、友愛的世界。在末世時代，今世的終結時，「聖殿山」在哪？熙雍和耶路撒冷在哪？先知好像感覺到聖殿已不復存在以至他說「聖殿山」而不說「聖殿」！耶路撒冷可能還存在，但必定今非昔比，不再是一個宗教、文化、經濟和政治中心了！我大膽假設這一切─聖殿山、熙雍、耶路撒冷─都是指耶穌基督所建立的教會、信徒聚會的地方！世人渴望天主為他們伸張正義、渴望認識教會，從而認識天主的道路、渴望生活更有意義！為甚麼我有這種信心呢？因為我親身經歷過。話說在天水圍服務的某年，與一眾義工到長者中心舉行「四旬期宗教活動」後，在回程路上分享活動的感受。有兩個路人聽到我們的說話，上前來問我們是那一個教會！天主當受讚美！原來當今世上，在這個極度世俗化的商業社會，仍然有市民想認識教會！

親愛的兄弟姊妹！今天的文稿開宗明義說，我們不須要變成完美，總開始做「希望的傳承者」。當然，「機會只會造訪有準備的人」。2025年12月28日纔是「望德禧年」的結束，我們還有時間做「朝聖者」，洗心革面，充實自己，親近天主，好能在12月8日開始做「希望的傳承者」。亞孟。
天主保祐！

---

2022年反省
圖片鳴謝：CoPilot, grok.com

感恩滋潤信德 Gratitude Breeds Faith

常年期第廿八主日，丙年
主題：感恩滋潤信德 Gratitude Breeds Faith

上一個主日，我們知道了信、望、愛三個「超性德行」之中，愛德最重要，因為它維繫和加深我們與天主的關係，保證了我們的得救。今天的讀經，啟示我們有關如何加強我們的信德。

首先，讓我們澄清第一篇讀經的一些背景。當時一統的以色列王國已經分裂為二，北面的以色列國與外族接壤，即今天的敘利亞，當時稱為「亞蘭」，首都是大馬士革。亞蘭王經常派兵南下搶劫，納阿曼是他器重的一員猛將，可惜納阿曼患有痲瘋病。另一方面，當時奉天主差遣在北國以色列宣講的先知是厄里叟，他是厄里亞先知的繼承人，以厄里亞的精神和權威，抗衡北國君民上下崇拜偶像的歪風。人稱厄里叟為「天主的人」。

納阿曼並不認識天主，是他妻子的一個從以色列擄回來做婢女的告訴主母，主人的病只有以色列的先知纔能醫治（列下5:3）。於是納阿曼稟告阿蘭王，王便寫了一封信，吩咐納阿曼帶去見以色列王，要求以色列王治好他（5:5-6）。以色列王耶曷蘭一讀了那封信，便撕裂自己的衣服，因為他帶領人民拜偶像，自知天主不會俯聽他的祈禱。阿蘭王明知他沒有能力醫治納阿曼，明顯是借故挑起戰事…（5:7）。 厄里叟聽說君王撕裂自己的衣服，便派人見以色列王叫納阿曼見他，到時，這個敘利亞人「就會知道在以色列有先知」（5:8）！言下之意，他有本領治好納阿曼。當納阿曼滿懷希望來到厄里叟門前的時候，厄里叟沒有出來接見他，只派了一個使者對他說，到約旦河裡洗七次， 便得痊癒（5:10）。納阿曼很氣憤，他原以為厄里叟會出來見他，站在他面前呼求天主的名，在他患處揮揮手，治好他的痲瘋（5:11）；豈料先知不出來見他，只吩咐他做一些與治病毫無關連的事；納阿曼當眾說，難道大馬士革沒有河水可以潔淨他嗎（5:12）？他調頭想離開的時，他的僕人們勸他冷靜下來，依照天主的人的指示去做，之後再作定奪（5:13）。

且讓我們停下來默想當中的一些教訓。第一，相信天主是由聽到好消息開始。好消息是甚麼？好消息因人而異，通常時指遭受到病患、不幸、挫折或損失等等的困擾時突然出現的出路/曙光，我們簡稱之為「福音」。我們對這福音認識不多，所以開始時通常抱著「姑且一試」的心態去接受，納阿曼就是一個典型的例子。而以色列王耶曷蘭是一個認識了天主，但卻是一個沒有信德和望德的典型，與不認識天主的納阿曼成了強烈的對比！我們應該引以色列王為戒，向納阿曼學習。作者寫這個故事的時候，用了對比的手法鋪排情節，給讀者留下深刻的印象。

第二，不認識天主的人對天主會有錯誤的觀念和期望，好像納阿曼一樣。例如，他們以為神跡是魔法，是誦唸一些咒語，做一些儀式便會發生異於常理的事。卻不知道神跡是天主的慈悲，是引領人認識祂，鼓勵世人回頭改過，與祂建立關係的標記。要知道醫治神跡絕不是肉體上痊癒那麼簡單，還有靈性層面上的意義。我們認識了這一點，對我們傳福音有很大的幫助。開始的時候，我們可能要遷就聽眾的錯誤，但往後必須加以糾正！

第三，彌撒中所有的讀經都是節錄的，是要取捨的。選讀的經文儘量傳達一些不會互相矛盾的訊息。例如第一篇讀經的故事，結尾就少了兩節，即第五章第十八、十九兩節！可能負責編輯禮儀的人不想節外生枝罷！但我個人認為這兩節是極為重要的，它們展示了納阿曼真心相信了天主；與及天主寬待所有相信的人。漏了這兩節，使整個故事停滯在肉體痊癒的層次，在靈性層次上卻失色不少，誠為可惜！所以，即使相信了天主的我們，對天主的認識原來還有很多進步的空間。各位兄弟姊妹，回家後請繼續默想《列下5:18-19》！

最後，不要小覷小人物的貢獻，倘若沒有以色列婢女的提示和納阿曼隨從的勸告，厄里叟先知的宣講是不會實現的。所以各位兄弟姊妹，天主喜歡給我們這些小人物立功的機會，請不要輕易放過任何宣揚福音和介紹未信教的親友入教的機會！另外，要學習納阿曼知恩報德的榜樣，全心敬拜天主和愛主愛人。

在默想福音訊息之前，也要認識一些古人的思想。第一，現代人知道痲瘋病是由真菌做成，今天可以用抗生素醫治。古人只知痲瘋病傳染性高，沒有醫治的方法，惟有把他們趕走或隔離，自生自滅。加上人們普遍認為這種疾病是神明的懲罰，痲瘋病人就是罪人，所以無論是猶太人或是外邦人，都由司祭，而不是醫生去鑒定病人是否真正痊癒。
路加福音第十章有一個「慈善撒瑪黎雅人」的比喻，聽起來好像批評猶太人，好像是種族的對比，其實是不同虔誠的對比，是儀式上的虔誠，還是愛德上的虔誠之間的對比！今天的故事，只有一個撒瑪黎雅痲瘋病人懂得回來光榮天主，感謝耶穌（路17:15-16），好像再一次批評猶太人。這樣解經就大錯特錯了！福音說明其餘九個人全部都是猶太人嗎？難道當中真的再沒有撒瑪黎雅人嗎？其實罪人是沒有國界的，猶太人、希臘人、中國人和撒瑪黎雅人都有，重點是全部都是須要天主拯救的人！今天的對比是數字上的對比，不是種族上的對比！是九個忘恩負義的人；和一個知恩感激的人之間的對比！

要知道「信德」是必須要由「感恩」來滋養的，在現代社會，感恩尤為重要。何解？絕症痊癒了，古代的人會感謝神明、更相信神明、更虔誠事奉神明。現代人絕症痊癒了，只會感激醫療團隊和先進的科技和儀器，甚至覺得是理所當然的，醫學昌明嘛！有多少人會記起應該感謝天主呢？這些人只會更努力賺錢來保命。到時，他們會轉為相信財神或借庫的觀音，他們還能保持，甚至加強自己的信德嗎？我深信，倘若沒有感恩之心的滋潤，信德遲早會枯萎！那麼，為甚麼耶穌說：「你的信德救了你」（17:19），而不是「你的感恩之心救了你」呢？簡單的回答是：這個懂得感恩的撒瑪黎雅痲瘋病人能保存他的信德，至於其餘九個痲瘋病人，因為沒有感恩之心的滋潤，他們遲早會喪失信德！到時，不知道他們可以憑甚麼獲得救恩了！

各位兄弟姊妹！雖然我們只需要小如芥子的信德，但它始終是脆弱的，需要我們悉心栽培。保祿宗徒的教導十分好：「你們甚麼也不要掛慮，只在一切事上，以懇求和祈禱，懷著感謝之心，向天主呈上你們的請求」（斐4:6）。亞孟。
天主保祐！

---

2022反省
圖片鳴謝：grok.com, ideogram.ai

天主這樣愛了世界 God So Loved the World

光榮十字聖架慶日
主題：天主這樣愛了世界 God So Loved the World

上一個主日，主耶穌再三強調，想做「第一代基督徒」的人，與及教會將來的聖職人員，必須背負十字架跟隨祂，否則不能做祂的門徒（路14:26-27; 33）。大家要知道，時移世易，背負十字架的意義，今天與二千年前相比，不能同日而語。二千年來，基督信仰已經把十字架，從一種極端殘忍的刑具，變成了一種時尚、一種光彩！今天我們慶祝光榮十字架，藉此反省天主如何把惡事，轉化為善事的慈悲和上智！

人與人來往，總會發生糾紛。政府有責任排難解紛，主持公道。虧欠了別人便要賠償，賠償不了便應受罰。懲罰的程度應該與虧負的嚴重性相稱，這纔是天公地道的做法。於是「殺人填命」變得理直氣壯，死刑亦應運而生。《天主教要理》曾一度贊同死刑，但教宗方濟各認為死刑侵犯了人性的尊嚴，於2018年從《天主教要理》刪除了對死刑的支持（CCC#2267），成了天主教對死刑最新的官方立場。
自古以來的戰爭中，勝利在望的一方，總會展示戰敗一方將領的屍首，來打擊敵軍士氣，加快結束戰事。後來掌權者也領會到死刑有威嚇作用，警告百姓不要做出一些反抗掌權者，或者危害國家政權的行為。於是各式各樣，極其羞辱和痛苦的酷刑、死刑便相繼出籠。釘十字架不是羅馬帝國發明的，但羅馬人做事，素來以有效率見稱！

在羅馬帝國，斬首是最爽快的死刑，只留給羅馬公民享用。聖保祿是羅馬公民（宗21:39），按教會傳統，他以斬首殉道。至於那些不是羅馬公民的人，例如猶太人和奴隸，就加長他們受苦的時間，慢慢折磨他們至死，讓其他奴隸有所警惕，不敢造反。相信大家也曾聽過諺語「條條大路通羅馬」，這些所謂「大路」是指加固了的寬闊直道，方便騎兵和戰車，在最短時間之內到達前線；其中一條稱為「阿庇亞道」。在公元前72-71年發生的著名「斯巴達克斯起義」一役，羅馬兵團把6000名戰敗的奴隸，沿著這條聞名的阿庇亞道釘十字架，一共釘了二百公里！即平均每隔三十三米釘一個奴隸。其觸目驚心的程度，可想而知！釘十字架是一絲不掛地當眾懸掛著，為了羞辱死囚；不是流血不止地迅速死去，而是筋疲力盡，慢慢窒息而死。聖伯多祿是猶太人，按教會傳統，他是倒釘十字架殉道的。可能你會懷疑，何來6000個十字架呢？放心，羅馬兵團是非常有效率的，把死囚掛在木桿或樹木上（申21:22-23），甚至是釘在城牆上，也曾聽過！

所以，耶穌當時要求有意做「第一代基督徒」的人，背負十字架來跟隨祂，絕對是一項挑戰！試問你有踏上不歸之路、必死的決心嗎？你能忍受痛苦到筋疲力竭的程度嗎？你有本領把公開的羞辱當作榮耀嗎？我們經常會問，天主為甚麼要用這種沒有效率的方法，來拯救世界呢？連耶穌基督在山園祈禱時，也曾請求天父免去這痛苦之杯（瑪26:39; 谷14:36; 路22:42）！可見從人性角度出發，是不能明白天父的上智。

所謂「解鈴還須繫鈴人」，今天的第一篇讀經，給了我們一點啟示。

在起初，出於對人類的嫉妒，撒殫以蛇的形態顯現，引誘人喪失了原始的恩寵，令人變得忘恩負義，懷疑天主的安排。當以色列人在曠野埋怨解放他們的天主和祂的僕人梅瑟時，天主打發「火蛇」（戶21:6），而不是其他的猛獸，來懲罰以色列人，提醒他們問題的根本原因，就是他們心硬，叛逆天主。後來天主指示梅瑟造一條「銅蛇」，懸掛在木竿上，使瞻仰的人，保存了生命（21:9）。這銅蛇象徵了他們的叛逆；把銅蛇懸在木竿上，象徵處死這叛逆之心，歸順天主。瞻仰它就是盼望它、相信它。可惜到了君王時代，這梅瑟所造的銅蛇，已經淪為另一款偶像，供以色列人焚香膜拜，可見撒殫引誘人離開天主的魔力有多大！最後，希則克雅王在改革宗教陋習時，打碎了銅蛇（列下18:4）！即使如此，懸掛銅蛇在木竿上，便成了預示天主子要以釘十字架的方式來拯救世界的象徵，是不變的事實！這個預像，連絕頂聰明的撒殫也瞞過了；直到耶穌復活之後，撒殫纔侊然大悟！

今天福音的選段，肯定了「銅蛇」的預像角色。主耶穌說：「正如梅瑟曾在曠野裡高舉了蛇，人子也應照樣被舉起來，使凡信的人，在祂內得永生」（若3:14-15）。撒殫聽不懂嗎？可能牠被自己的驕傲蒙蔽了，以為這「被舉起來」，是指被擁立為王的意思。很明顯，撒殫對耶穌的教訓，尤其是好像針對牠所說的真理，聽不入耳。例如在丙年常年期第廿二主日的福音，耶穌說：「因為凡高舉自己的，必被貶抑；凡貶抑自己的，必被高舉」（路14:11）。這也是今天第二篇讀經的教訓。原來忠言逆耳不但適用在自以為是的人身上，連撒殫也不能倖免！

受傷的我們沒有自救的能力，只能求救、盼望、瞻仰和信靠。應該釘十字架的是有罪的人，但即使是釘十字架，罪人也未必能夠充份賠償他們所虧欠的罪債！例如殺了十個人的罪犯，祇有一條命，如何去賠償十條人命呢？天父上智而慈悲的安排，以無罪的天主子，替有罪的人交出性命，償還古今中外所有已犯、未犯的罪債，這是多麼神妙莫測的安排（依55:9）！

要相信天主子耶穌基督，已經代替你釘十字架，還清了你的罪債，你可以得到永生。你相信嗎？要相信有多難呢？有甚麼使你懷疑這份天父的慈悲呢？生活在競爭激烈的商業社會，要接受「免費午餐」是沒有可能的！只有廢人、沒有價值的人，纔會倚靠他人的施捨！即使是貧窮的人，和生活在社會邊緣的人，寧願被判頭剝削，辛辛苦苦地工作，也不願到社會福利署，申請「終援」，為的是要做一個有尊嚴的人，能抬起頭來生活做人！

這種思想和心態，表面上有理，但骨子裡卻是一種錯誤的驕傲！錯在接受了世俗化的觀念，以為人的尊嚴，單單來自他的經濟價值！這是大錯特錯的！倘若如此，便不用尊重殘疾的人、精神病人、老人和嬰兒，他們甚至不應獲得資源的分配。他們是社會的負擔，甚至在危急存亡的時候，率先喪失生存的權利！這種思想纔是踐踏人性尊嚴的元凶！【聖經】告訴我們，天主按自己的肖像造生了人類（創1:26），我們的尊嚴並非建基於我們的生產力之上，而是在於我們都是「天主看了認為好」（1:31）的傑作，我們擁有祂的肖像，是天父的子女！

親愛的兄弟姊妹！天父對我們的愛，在於祂不惜一切，賜下自己的獨生子，替世人償還所有的罪債，使我們能與祂重歸於好，參與祂的永恆生命，共享天上的筵席（若3:16）。讓我們負起「人子」的軛，即我們自己的十字架，學習耶穌良善心謙，放下自以為是的心態（瑪11:29），跟隨基督的帶領，邁向回歸父家的道路（若14:6）。亞孟。
天主保祐！

---

圖片鳴謝： 電影 Spartacus (1960) 完場截圖，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

Who Wants To Be Such A King? 有誰願意為王呢？

Solemnity of Christ the Universal King, Year B
Theme: Who Wants To Be Such A King? 有誰願意為王呢？

With a Chinese background, my understanding of kingship would not be identical with the biblical one, if there be such a “biblical kingship” concept. Like most civilizations, the Chinese society has also gone through the evolutionary stage of feudalism. There were kingdoms occupying regions of land/resources as well as subjects under the governance of a mandarin hierarchy headed by a king. Such a structure is necessary in order to handle building projects proportional to the occupied land mass and military campaigns for defence or expansion. Of course, the efficiency and effectiveness of such a structure depends on its designs as well as how the civil servants managed corruptions and power abuses. The Chinese concept of kingship is rather loose. For example, the most powerful players in whatever fields, be it chess and herbal medicine etc., even a horse that has won most races, are entitled kings. With more diversified fields such as poetry, where a “king” title is insufficient to honour all the top players, people would call them “saint”, “fairy” or even “buddha”. In short, when there are players in a field, the most outstanding player would be entitled “king”.

When Yahweh decides not to give up humanity that He created in His own image, He has in mind a long lasting salvation project. Firstly, He befriended some human beings, such as Noah and Abraham, to prepare a path for His only begotten Son to incarnate. He multiplied the descendants of Abraham in Egypt and liberated his 600,000 offspring with earth shaking miracles. Moses was His appointed frontman to execute this project that is a component of a much bigger venture. Then the Israelites, the Chosen People had settled in the Promised Land of Canaan. In the early stage, the 12 tribes were loosely united. In the tradition of Moses, “Judges” arose to unite them to fight against oppressors neighbour. Samuel was the last Judge to unite and settle disputes among the 12 tribes. However, time had changed. The Israelites wanted to follow the examples of other nations. They demanded a king to lead them. Samuel prayed to the Lord who says, “Listen to whatever the people say. You are not the one they are rejecting. They are rejecting me as their king” (1 Samuel 8:7). Samuel explained to the people the privileges of a king and warned them that they would regret and by then the Lord would not answer them (8:11-18)! Perhaps the privileges were too attractive, namely to lord over all his subjects, to take away from his subjects whatever fancies him for his own pleasure. In short, all subjects would become his slaves. The people refused to listen to Samuel’s advice and persisted. At last, Samuel anointed Saul, “a handsome young man. There was no other Israelite more handsome than Saul; he stood head and shoulders above the people” (9:2) to be the first king of Israel. Scrutinizing the history of the Israel kingdom, we find that all Israelite kings were flawed. Saul was disobedient. David was after God’s heart (13:14) but committed adultery and murder. God gave Solomon wisdom (1 Kings 3:12) and he built the first Temple which he populated with idols brought along by his pagan wives and concubines. King Josiah renewed the Covenant with the Lord and started religious reformation (2 Kings 23:1-14) which lasted only 13 years because of his premature death in a military compaign against Egypt (23:29) … Sadly, honourable kingship would only exist in the minds of Plato and Confucius!

Human kingship is doomed from the beginning because human beings do not live longer than 120 years. “The LORD said: My spirit shall not remain in human beings forever, because they are only flesh. Their days shall comprise one hundred and twenty years” (Genesis 6:3). Since no human king would live forever, finding a legitimate successor constantly occupies the minds of kings. Naturally, kings want to retain sovereignty in order to protect their extended families as well as the wealth and privileges they have accumulated. Besides successors, kingmakers are also another major headache for kings. Kingmakers also have their interests to protect. If they were able to put a man on the throne, they would have no qualm in toppling the present occupant who threatened to remove them in order to install a new one in their favour on the throne. If a government is totalitarian, succession is usually bloody and overthrowing emperors usually involves revolutions/rebellions or civil wars. Democratic governments are better only in this respect. Succession through voting is not bloody. Yet, it does not guarantee true liberty, justice and fraternity because the actual rulers of the country are those wealthy corporations behind the powerbrokers. Alas! The hearts and minds of kings/presidents are divided. Where could we find kings who would dedicate their whole beings for the benefits of the subjects under their rules? I am afraid we couldn’t find any in this world.

The Great Depression followed the First World War. The world was becoming the stage of the two most powerful players: The USA, which represents capitalism, and the USSR, which represents socialism. Alas! Both ideologies trample upon the autonomy and dignity of humanity, the image of God. Both of them are elitist in which a minority access, control and consume more than 90% of the resources of this planet, no worse than the privileges described in the First Book of Samuel above. The majority of humanity are like the beggar Lazarus, “who would gladly have eaten his fill of the scraps that fell from the rich man’s table” (Luke 16:21a). Two major power blocs emerged to enslave the majority of humanity. It is a form of modern day slavery, which love and justice are in short supply and God forbids! The Church has the obligation to tell the world what sort of kings she needs. In 1925, Pope Pius XI instituted the Solemnity of Christ the Universal King to remind us that while governments come and go, Christ reigns as King forever. However, what kind of kingship Christ is teaching the world?

In the gospel reading today, we may take a glimpse of Christ’s kingship. Interrogated by Pilate whether He was the King of the Jews (John 18:33) and after a few exchanges, Jesus answered, “My kingdom does not belong to this world … But as it is, my kingdom is not here” (18:36). That is to say, Christ declines to enslave humanity. Translated in modern jargon, Christ respects our autonomy and our right to private property. Of course, the Son of God has no need of slaves. As for state mandarins and CEO’s of multi-national corporations, are you willing to pocket less and share the fruits of production with the labourers? If you are secular and reject religious spirituality as irrelevant, at least a Chinese aphorism might be more palatable to you. Here is ancient wisdom, namely 「藏富於民to stockpile wealth among the commoners」. While you fatten yourselves, forget not to keep your lambs fat! For the sake of sustainable development for future generations, refrain from 「竭澤而漁fishing by draining the swamps」. Christ is the Universal King whose crown is a crown of thorns and whose throne is the cross.

Beloved brethren! Who wants to be such a king, except the Son of Man prophesized in the books of Daniel and Revelation? “He [the Son of Man] received dominion, splendor, and kingship; all nations, peoples and tongues will serve him. His dominion is an everlasting dominion that shall not pass away, his kingship, one that shall not be destroyed” (Daniel 7:14). “Jesus Christ, the faithful witness, the firstborn of the dead and ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, who has made us into a kingdom, priests for his God and Father, to him be glory and power forever and ever. Amen” (Revelation 1:5-6). This is the kingdom that Jesus refers, a kingdom of priests for the Father, when He replied Pilate (John 18:36). Christ is the supreme High Priest who offers Himself to the Father for the world. Christ the Universal King has made us into a kingdom of priests to offer to the Father for the world. Beloved brethren! Are you ready to join Christ the Universal King?
God bless!

---

2021 Reflection
Picture Credit: young-catholics.com

Remain Poor To Do God’s Will 貧窮行主旨

Nineteenth Ordinary Sunday, Year B
Theme: Remain Poor To Do God’s Will 貧窮行主旨

Something must have happened to the confident Elijah to make him flee for his life. When he emerged on stage to begin his prophetic career, he proclaimed a drought in this manner, “As the LORD, the God of Israel, lives, whom I serve, during these years there shall be no dew or rain except at my word” (1 Kings 17:1). True to being a prophet, a spokesman for God, Elijah arrogantly passed on God’s message. He had had strong backup from God and was able to defy kings and soldiers. Elijah was able to raise the dead child of a Gentile widow (17:22). After proving to Israelites that Yahweh was the one true God on Mount Carmel, Elijah was able to outrun Ahab’s chariot before the long awaited downpour could them up in Jezreel which is some 34 km from Mount Carmel¹(18:46). Therefore, it puzzles me why when queen Jezebel, who brought in the worship of Baal and those false prophets, threatened to kill him, “Elijah was afraid and fled for his life” (19:3a). What made Elijah feel that God no longer supported him so that he prayed to God for death, “Enough, LORD! Take my life, for I am no better than my ancestors” (19:4b)? “My ancestors” might refer to King Saul who lost God’s favour and support and died an inglorious death (1 Samuel 31:9-10). Indeed, meeting God on Mount Horeb, Elijah’s ego must have further been shattered. He had always thought that “the Israelites have forsaken Your covenant. They have destroyed Your altars and murdered Your prophets by the sword. I alone remain” (1 Kings 19:10b, 14b). But the LORD corrected him after giving him his last missions, “Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him” (19:18). Perhaps after seeing the truth, Elijah regained his confidence and later even called fire down to consume 50 soldiers and their captain sent by king Ahaziah twice (2 Kings 1:10, 12)! But his manners were different. This transition from being over-confident to despair and back is worth meditating.

We can detect a sense of inflated ego in Elijah when he started his prophetic ministry. For example, in announcing the drought to Ahab, he says, “… during these years there shall be no dew or rain except at my word” (1 Kings 17:1). Should he not say, “… until I pronounce God’s forgiveness”? When he wanted to challenge the false prophets of Baal to show the Israelites who the true God is, he told Ahab, “Now summon all Israel to me on Mount Carmel, as well as the four hundred and fifty prophets of Baal…” (18:19). Why not simply, “Now summon all Israel on Mount Carmel”? In front of the Israelites on Mount Carmel, Elijah still insisted, “I am the only remaining prophet of the LORD” (18:22a) though earlier on, Obadiah, the master of Ahab’s palace had told him that “When Jezebel was murdering the prophets of the LORD --- that I hid a hundred of the prophets of the LORD, fifty each in caves, and supplied them with food and water” (18:13b). Such a narration shows an Elijah with a big ego. Elijah had always been obedient to God’s instruction. However, his inflated ego might probably prompt him to overdo what God told him to do. For example, after demonstrating that Yahweh is God, Elijah incited the people to seize the prophets of Baal and to bring them down to the Wadi Kishon where he slaughtered them (18:40). How long would it take for Elijah to kill 450 false prophets single-handedly? He must be a very strong and athletic person because later, Elijah was able to outrun Ahab’s chariot! No wonder he was so abrasive!

Wait! Had Elijah been too overzealous in executing the justice of God? Had God instructed him to kill all the Baal prophets? Look at King Ahab at a later time. God sent Elijah to announce His punishment on Ahab’s murder of Naboth and taking possession of Naboth’s vineyard, Ahab humbled himself and showed remorse (21:27). God suspended His punishment until after Ahab’s death. Unlike the Israelites who had a covenant with God, meaning it was justifiable for the Levites to follow Moses’ command to kill 3,000 worshippers of the Golden Calf (Exodus 32:28), those Baal prophets were brought in by queen Jezebel and had not entered into any meaningful relationship with Yahweh. Would God not want to give them an opportunity to repent and live (Ezekiel 18:32) like Ahab? Perhaps that night, God showed His displeasure of Elijah’s massacre and consequently, Elijah felt that he had lost favour and support from God. Though on the previous day he was able to outrun Ahab’s chariot, Elijah was afraid that he would not be able to outrun again Jezebel’s assassins and had to flee for his life.

After meeting God on Mount Horeb, Elijah had become a mild person and less imposing. When he made Elisha his successor, he went over to the ploughing Elisha and threw his cloak on him (19:19). When Elisha wanted to return home to kiss his parent good-bye, unlike Jesus (Luke 9:61-62), Elijah did not dissuade him. He did not insist but simply says, “What have I done to you?” (19:20). Later, when the two captains of king Ahaziah passed on the king’s command, saying “Man of God, the king commands you, ‘Come down’” (2 Kings 1:9, 11), Elijah replied, “If I am a man of God, may fire come down from heaven and consume you and your fifty men” (1:10, 12). Elijah did not force God to bring fire down from heaven to destroy the soldiers. Finally, he was able to acknowledge God’s supremacy. It was Yahweh who restored the breath of life of the dead child, withheld and showered rain, sent fire down to consume the altar and the soldiers. What can we learn from Elijah’s coaster roaster journey of life?

The second reading today is able to shed lights on how we should discharge our prophetic ministry received from our baptism. Paul says, “All bitterness, fury, anger, shouting and reviling must be removed from you, along with all malice. Be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ” (Ephesians 4:31-32). Was Elijah not an embodiment of these two verses, turning from a bitter, angry and arrogant man to a compassionate and forgiving prophet? Being Christians, we should go beyond what Elijah has achieved. Paul continues, “As beloved children of God, live in love, as Christ … as a sacrificial offering to God for a fragrant aroma” (5:1-2). To do God’s will, Christ obeyed and suffered a shameful death on the cross as a fragrant sacrificial offering. Thus, in discharging our prophetic ministry as God’s spokesmen to proclaim God’s love, we Christians should be prepared to suffer blasphemy, defeat, disappointment, rejection and ridicules etc. as a fragrant sacrifice to please God, instead of imposing our superior morality upon others, forcing them to be Good Samaritans. Our intentions are insufficient to justify our means!

Beloved brethren! We are our own greatest enemies and obstacles. Our ambitions, greed, jealousy, pride and vanity tend to push us to overdo God’s will while sloth and lust tend to pull our legs to aim at lower targets. Jesus has already told us how to accomplish God’s work, namely to believe in Him (John 6:29). The Jews demanded miracles from heaven. We do not. Yet, how difficult it is to believe in Jesus in modern societies! Besides overcoming the prevalent scientific superstition in modern times, we need to remove our ambitions, greed, jealousy, lust, pride, sloth and vanity as well. In short, we need to renounce ourselves and remain in poverty financially, emotionally, intellectually and spiritually in order to do the will of God authentically. Otherwise, we will be doing evil in God’s name.
God bless!

---

¹https://www.distancesfrom.com/how-far-is-mt-carmel-Israel-from-Jezreel-Valley/HowFarHistory/5962533.aspx
2021 Reflection
Picture Credit: aiimagegenerator.is

Let’s Be Candid About Resurrection 且讓我們誠實地看待復活

Easter Sunday, Year B
Theme: Let’s Be Candid About Resurrection 且讓我們誠實地看待復活

We are historical animals and our understanding evolves with time. It is true in particular for us to fathom the infinite mystery of the Blessed Trinity, the presence of Christ in the Eucharist and that the Church as the Spouse of Christ etc. Therefore, modern Christians should not feel offended when they read of the testimony of Peter in the first reading today. Peter was testifying in the home of Cornelius, a Roman centurion and said; “This man God raised on the third day and granted that he be visible …” (Acts 10:40). Peter was not denying the divinity of Jesus Christ when he chose the term “This man”. On the contrary, we should not blame Peter for stressing too much about the humanity of Lord Jesus, the Son of God incarnate. It took the Church more than a few centuries to acknowledge the divinity of Jesus. We have our finite languages to blame only. Peter’s proclamation is simple. The God whom Cornelius worships is the God of all peoples. God accepts all who fear Him and act uprightly (10:35). Jesus Christ is the Lord of all (10:36) not just for all peoples on earth but also for all the living and the dead because God anointed Him with the Holy Spirit and power (10:38). Though His own disciple betrayed Him and the Romans crucified Him, God raised Him on the third day, thus conquered death. This understanding does not come overnight. It takes time for us to unearth the mystery more deeply. Not only did Peter and John run with different speeds to the empty tomb, but their belief in the Risen Lord also came with different speeds too (John 20:8)!

Sometimes, the wording of Paul’s writings is not easy to follow probably because he was a deep-seated Pharisee before his conversion. We may not be able to appreciate some Jewish thinking that Paul had taken for granted while that Jewish worldview is alien to our cultural background. Take for an example the second reading today. Paul says, “For you have died, and your life is hidden with Christ in God” (Colossians 3:3). What does Paul want to convey with the choice of “hidden”? In context, Paul was talking about baptism as a death of the old self in carnal desires and the birth of a new self in spirit and truth. Thus Paul says, “If then you were raised with Christ, seek what is above” (3:1). One literal meaning of “hidden” would then be “burial”. We bury our old self with Christ in baptismal immersion. On another level, some biblical scholars notice that the word “hidden” could probably a word play on “secret knowledge” which was popular among the Colossians. They were interested in angels, astral powers, cultic practices and ascetical disciplines etc. (2:15-18) Paul emphasizes that Christ alone is the reality and through knowing Christ and befriending Christ, we know the Truth!

However, I sense something else in the word “hidden”! In baptism, not only have we died and been buried with Christ, but we have also clothed ourselves with Christ (Galatians 3:27), “Put on the Lord Jesus Christ, and make no provision for the desires of the flesh” (Romans 13:14)! By clothing ourselves with Christ, we may be energized by Him, like Elisha who received the spirit and power of Elijah by picking up the garment Elijah had left behind for him (2 Kings 2:13-14). Putting on clothes gives us power and authority to serve the needy. Perhaps this is what “putting on Christ” means.

On the other hand, clothes hide our nakedness, frailty and shame, thus giving us dignity. Indeed, this was how the Jews understood the forgiveness of sins by God. They thought of it as a covering of sins probably they believed that what had been done could not be undone. So, they believed that when God forgave, God did not remember and did not see their sins which still remained. For example, when the enemies of Jews mocked them for trying to rebuild the Temple, Nehemiah prayed to God, saying, “Do not hide their crime and do not let their sin be blotted out in your sight, for they insulted the builders to their faces!” (Nehemiah 3:37), “Blessed is he whose transgression is forgiven, whose sin is covered” (Psalms 32:1, 85:3; Romans 4:7). Not only Paul but some other authors of the New Testament also talk about covering a multitude of sins (James 5:20, 1 Peter 4:8).

What about the concept of cleansing of sins. In the Old Testament, only three Major Prophets spoke of it (Isaiah 1:16, 4:4; Jeremiah 4:14, Ezekiel 16:9). The NT authors advocate a lot about the cleansing of sins by the blood or the Holy Spirit of Jesus Christ (1 Corinthians 6:11; Titus 2:14; 1 Peter 1:2; 1 John 1:7, Revelation 7:14 etc.). Therefore, it really challenges our imagination to read, “…These are the ones who have survived the time of great distress, they have washed their robes and made them white in the blood of the Lamb” (7:14b). Of course, it is not a chemical trick! We should not read it literally but should understand its symbolism instead. It is actually a fulfilment of the prophecy by Isaiah who says, “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool” (Isaiah 1:18).

We greet each other “Joyous Easter” today. But let’s be candid. Do sins bother us after baptism? How often do you seek help and growth through the Sacrament of Reconciliation? Or do you go into the confessional like going into a washing machine, coming out clean? Regret to say that if we don’t receive the Sacrament of Reconciliation, we are cheating ourselves. If we go too often, we are denying the saving power of Jesus’ sacrifice or the sanctifying ministry of the Spouse of Christ! It is truly a dilemma! The reality is we are branches in time and Jesus is the True Vine in eternity. It takes time for us to secure an enriching and empowering relation with the Lord. We cannot become a super-hero overnight because our sinfulness remains even after baptism!

Beloved brethren! Perhaps a little imperfection is essential for our growth and failures will synchronize our dancing trots with Christ. Whatever our stations in life, bear in mind that proclaiming the Lord’s Resurrection is our major concern because it shows our love and care for our neighbour. If we do not feel the urge to evangelize, our hope becomes dim and our love shall extinguish soon. Amen!
God bless!

---

2010 Reflection
Picture Credit: kcmifm.com

不要判斷人 Do Not Judge

不要判斷人 Do Not Judge

市民大眾連日來關注立法會有關為履行『基本法23條』的憲法責任而訂立的《維護國家安全條例草案》進行辯論，草案建議包括「隱匿叛國」罪。有宗教背景人士提出，神父聽告解，必須把告解內容保密，會否觸犯「隱匿叛國」罪？天主教香港教區於三月十五日發新聞稿回應，自然有不少教友，悶在心中。他們心愛教會及耶穌基督，祇不過對掌管教會的神長們的表現失望而已。在當今的社會氣氛下，他們納悶是可以理解的。

我們太自我中心，經常批評別人。當然，出於善意的規勸是應該的，而且主耶穌曾教導我們如何規勸兄弟（瑪18:15-17）。倘若沒有渠道可以勸諫長上，姑且暫時「默存心中， 反覆思想」罷（路2:19, 51）；在心中不滿、批評，始終有違主耶穌的教訓（瑪7:1），今天的福音給了我們很好的警剔。

主耶穌曾教導說：「經師和法利塞人坐在梅瑟的講座上：凡他們對你們所說的，你們要行要守」（瑪23:2-3a）。可是，今天福音中的故事，法利塞人對他們派去捉拿耶穌的差役所說的，不是「坐在梅瑟的講座上」權威性的教導，而是針對群眾，氣燄囂張的批評：「這些不明白法律的群眾，是可詛咒的！」（若7:49）立刻便遭受到能獨立思考的同僚，尼苛德摩的糾正，暴露了他們自己也不明白法律：「如果不先聽取人的口供，和查明他所做的事，難道我們的法律就許定他的罪麼？」（7:51）為了自己的顏面，他們惟有胡扯一句：「難道你也是出自加里肋亞麼？你去查考，你就知道：從加里肋亞不會出先知的」（7:52）！
事實勝於雄辯，出現在耶穌顯聖容的厄里亞，他是出自基肋阿得的提市貝（列上17:1），而提市貝在加里肋亞山區（多1:2）；約納先知出自加特赫費爾（約1:1; 列下14:25; 蘇19:13），耶穌基督特別提及這位熱愛祖國的先知，借用他的事跡暗示自己的復活。還有厄里叟、歐瑟亞、納鴻和米該亞等，因為古代的地名與現代有所出入，學者還在研究中。

親愛的諸位，愛耶穌就要按耶穌的教導去生活，愛那不可愛的人，包括教會中的聖職人員。愛包括諒解和關懷，甚至招致損失受傷也甘心，有如主耶穌一樣（若13:34）。一紙傳播處的聲明，並非「坐在主教座上頒布」的當信道理或倫理規範，要行要守，悉隨尊便，不要心中納悶，自尋煩惱。 天主保祐！

圖片鳴謝：upload.wikimedia.org
出自納匝肋的先知，可參考討論區：christianity.stackexchange.com

Different Shades of Prophets 先知無雙譜

Fourth Ordinary Sunday, Year B
Theme: Different Shades of Prophets 先知無雙譜

Human beings are insatiably curious but I do not know whether God created us this way or we became like this after the fall of our First Parents. The Bible tells us that in the beginning God created a universe suitable for the emergence of intelligent creatures. The zenith of God’s creative act was the creation of human beings in His image (Genesis 1:26) so that we are able to interact with Him. With intelligence, we are able to understand that our Creator is infinitely perfect in all manners. The known universe with its immense diversities and all its inhabitants, including us, testify that the Creator is a Grand Designer and His Creation is an outflow of His essence which John the Apostle named “love” (1 John 4:8). Out of love, God created humanity and assigned them to manage the world (Genesis 1:27, 2:15). God’s Creation was good but it was not yet perfect. There is room to grow and develop until it reaches perfection! The stage was set for God’s renovation plan to unfold. Men were living in blissful innocence (2:25) until Satan tempted the woman to eat the “fruit from the tree of knowledge of good and evil” which God had previously told Adam not to eat lest he died (2:17).

Obviously, humanity was no match to angels in terms of strategy and strength. Moreover, they were unprepared for this ambush and consequently fell in action! However, God did not abandon His images. He declared the proto-gospel in the form of an enigma, “I will put enmity between you [Satan] and the woman, and between your offspring and hers. They will strike at your head, while you strike at their heel” (3:15). In hindsight, we know that God was announcing a prophecy about how the Son of God would be born of a woman and He would defeat Satan in a mortal combat! Throughout history, God has been dropping us hints of how His Grand Design would unfold. That is the mission of Old Testament prophets whose role is to proclaim the words of God to the people. Let us briefly review what prophets have done in the Pentateuch.

Abraham was the first prophet mentioned in the Bible (Genesis 20:7) but he did not proclaim any word of God. Instead, Abraham interceded for Abimelech so that the latter might live! Very often, Christians, especially the righteous ones, have overlooked this mediator role of prophets! They are more eager to console the underprivileged, to exhort and to pronounce judgment on the wicked instead of interceding for them. Jonah whom we read of last Sunday was such a prime example. Let us turn our attention to another prophet in the Pentateuch. During the Exodus to the Promised Land, Moses always handed down God’s messages to the Israelites and yet the Pentateuch does not explicitly called Moses a prophet. God affirms Moses’ role as a prophet in the first reading today, “I will raise up for them [Israelites] a prophet like you from among their kindred, and will put my words into the mouth of the prophet; the prophet shall tell them all that I command” (Deuteronomy 18:18). As a prophet, Moses did more than just proclaiming God’s word. Once he interceded successfully for the Israelites whom God wanted to annihilate because they worshipped the Golden Calf after Moses had gone up to Mount Horeb [Sinai] to receive the Ten Commandments. Eventually God changed His mind and spared the Israelites (Exodus 32:9-14). Both Abraham and Moses have set us examples to intercede for the wicked. Christians, will you not do better to pray for those who persecute you?

If you were still reluctant to pray for the wicked, perhaps another interesting prophet in the Pentateuch would change your mind, Balaam! Balaam was probably a diviner because seeing the approach of Israelites, Balak the king of Moab sent a team of divination experts (Numbers 22:7) to summon Balaam to curse the Israelites because “Whoever you [Balaam] bless is blessed and whoever you curse is cursed” (22:6). Did it not sound familiar? It did because God told Abraham in similar terms, saying, “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” (Genesis 12:2b-3a). Here, we see a difference between a diviner and a prophet. People thought that diviners had the power to bless and curse effectively whereas prophets were actually channels to convey God’s blessings and curses upon the others. Prophets themselves did not have the power to bless or curse. What made Balaam the diviner interesting was that God turned him, a diviner upon whom the Torah would frown, into a prophet through whom God imparted His blessings on the Israelites and made known His will to the pagans (Numbers 23-24)! Nothing can prevent God from making wicked people perform His will. If Caesar Augustus was wicked, he unwittingly fulfilled the prophecy of the birth of the Messiah in Bethlehem by ordering a nationwide census (Luke 2:1-5).

To wrap up this brief review, let us turn to the end of Deuteronomy where we read, “Now Joshua, son of Nun, was filled with the spirit of wisdom, since Moses had laid his hands upon him; and so the Israelites gave him their obedience, just as the Lord had commanded Moses. Since then no prophet has arisen in Israel like Moses, whom the Lord knew face to face” (Deuteronomy 34:9-10). With this, we conclude that Joshua was a prophet like Moses and no prophets after Joshua in the Old Testament were on a par with Moses. Moreover, the strength of a prophet comes from the Holy Spirit, the spirit of wisdom mentioned above. Furthermore, we should also know that the Greek rendition of the name Joshua Ἰησοῦς, is Jesus! Thus, Jesus the Son of God is the prophet God promised in Deuteronomy 18:18. In the fullness of time, God came down in person to teach us the way of redemption. Before that, He shrouded His Grand Design in enigmas! How would an offspring of a woman, a mortal, defeat Satan (Genesis 3:15)? How could we dream that God would come in person to live among us like a brother, to teach us, to intercede for us (Deuteronomy 18:18) and even to die for us?

Prophets come in different shades. Most well-known ones are mighty and ferocious such as Moses, Joshua, Samuel, Elijah and Elisha etc. because of their juicy stories. But there are also mild and even tragic ones such as the major prophets and even prophetesses such as Miriam (Exodus 15:20), Deborah (Judges 4:4), Huldah (2 Kings 22:14) in the Old Testament and Anna (Luke 2:36) in the New Testament. God even punished Miriam for challenging the authority of her brother Moses (Numbers 12:10)! Once more, nothing can prevent God from making anybody an instrument of His grace! Prophetesses show clearly God’s modus operandi: might is NOT always right. Meekness can be as powerful as, if not more powerful than, physical might! Most people know that the Blessed Virgin Mary is the best exemplar of all disciples but few would recognize that she is also a prophet! It is not because the Church gives her a devotional title “Queen of Prophets” but because of her words to the servers at Cana, “Do whatever he[Jesus] tells you” (John 2:5)! Not only did the BVM intercede for their lack of wine, but she also instructed the people to do God’s will. Human strength is always inferior to God’s. Therefore, it is not necessary to resort to might in order to get things done. Meekness and mildness are also able to achieve when we allow God to intervene. He is able to get the job done more fruitfully and effectively.

Beloved brethren! Through baptism, we partake in the threefold ministry of a king, a priest and a prophet of Jesus Christ who is the Prophet foretold in the book of Deuteronomy. Let us invoke the Holy Spirit to grant us love, meekness and wisdom to discharge the prophet ministry of good news. Amen.

---

2021 Reflection
Picture Credit: creazilla.com

No Need For A Perfect Rock 無須完美的磐石

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

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

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

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

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

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

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

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

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

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

Who Else If Not Me? 捨我其誰？

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

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

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

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

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

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

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

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

---

Picture credit: Curriculum Nacione
2020 Reflection