By Perseverance You Will Secure Your Lives 憑著堅忍保全靈魂

Thirty Third Ordinary Sunday, Year C
Theme: By Perseverance You Will Secure Your Lives 憑著堅忍保全靈魂

In the gospels, Jesus has made it crystal clear that nobody knows the day or time of the end of the world, “But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father.” (Mark 13:32). Jesus also warns, “See that you not be deceived, for many will come in my name, saying, ‘I am he,’ and ‘The time has come.’ Do not follow them!” (Luke 21:8) Yet, that doesn’t dissuade people from speculating and making money from doomsday prophecies. Even though all past prophecies have failed, perhaps this one will hit the jackpot! Actually, most of the prophecies were shrouded in ambiguities. Thanks to those doomsday prophets who made the apocalyptic dates specific and failed. We should not blame Jesus for refusing to reveal the day or time of the Last Judgment. Perhaps by its very nature, the very End should be open-ended like Lucan parables.

Some people take a complacent attitude towards life. After all, all men are mortal. Whatever we do, we’ll end up in dust (Genesis 3:19). Why should we worry and busy ourselves? In the second reading today, St. Paul rebukes such an attitude of those who believe that Jesus Christ would return soon. “We hear that some are conducting themselves among you in a disorderly way, by not keeping busy but minding the business of others.” (2 Thessalonians 3:11) Since we Christians are free people, we are not slaves and are free to keep ourselves busy or otherwise. I suspect what offended St. Paul most was that some people overstep and busy themselves minding the business of others! Yes, such people are truly annoying. So, St. Paul continues, “Such people we instruct and urge in the Lord Jesus Christ to work quietly and to eat their own food.” (3:12) Work quietly and don’t disturb the others. How appropriate it is and yet how difficult it is to work quietly for most of us! It is all too easy to lose focus and go after distractors. The same applies to reading Jesus’ messages in the gospels and biblical messages in general.

Take a look at the first reading today which is taken from Malachi 3. Beware of reading it out of context! To be fair, the whole chapter talks about God’s mercy but it is easier to read punishments than mercy. For example, in prophesizing the witness of John the Baptist, Malachi says, “But who can endure the day of his coming? Who can stand firm when he appears? For he will be like a refiner’s fire, like fullers’ lye. He will sit refining and purifying silver, and he will purify the Levites, refining them like gold or silver, that they may bring offerings to the Lord in righteousness. Then the offering of Judah and Jerusalem will please the Lord, as in ancient days, as in years gone by.” (Malachi 3:2-4) Anyone reading this text would be distracted by words like “refiner’s fire” and “fullers’ lye” but has anybody endured any harm due to the Baptist’s witness? Not that I know of. Similarly, the very first sentence of the first reading today is eye-catching and will conjure up the image of the end of the world. “For the day is coming, blazing like an oven, when all the arrogant and all evildoers will be stubble, and the day that is coming will set them on fire, leaving them neither root nor branch” (3:19) and we’ll easily miss “But for you who fear my name, there will arise the sun of justice with its healing rays” (3:20a) and the healing that follows! Remember what we read last week. Our God is not a God of the dead but God of the living. He purifies and heals and has no intention to destroy and kill!

Let’s read again the gospel text. Again people will easily be distracted by descriptions of false Messiahs (Luke 21:8), wars and insurrections (21:9-10), earthquakes, famines and plagues, near miss of asteroids (21:11), religious and political persecutions (21:12), betrayals as well as deaths (21:16) and hate speeches (21:17) etc. Come on, give me a break. Human history is littered with innumerable events such as these and I’m 100% sure that more will continue to be served! Instead let’s not lose sight of the focus! God is accompanying us in all these tribulations. He’ll defend us against accusations (21:14-15), He assures us that “not a hair on your head will be destroyed” (21:18). What we need to do is to persevere, “By your perseverance you will secure your lives” (21:19). In what should we persevere? That’s the right question to ask! Of course, we should not persevere in decoding the doomsday! Instead, we should keep pace with the Lord. When we claim that God is accompanying us, people would ask “where is your God?” (Psalms 42:3) That’s a very good question! Lord Jesus Christ our God is among the poor, the disadvantaged and the socially marginalized.

In 2016 at the closing of the Jubilee of Mercy, Pope Francis announced to make the Thirty-third Ordinary Sunday the “World Day of the Poor”. This year, the theme is “For your sakes Christ became poor” (2 Corinthians 8:9). Jesus Christ the Son of God is infinitely wealthy and yet for our sakes He chose to become flesh (John 1:14), was born in a manger (Luke 2:7), crucified like a criminal and was buried in someone else’s tomb! Truly, the Son of Man has no place to rest his head (9:58). He defeated death, came back to life and returned to the Father. And yet, He chose to remain on earth to accompany believers until the end of the age (Matthew 28:20) in the humble species of unleavened bread and grape wine. Moreover, to give us easy access to Him, He is present among the hungry, the thirsty, the naked, the homeless, the sick and the imprisoned (25:35-36). He is not aloft and unreachable. Jesus invites us to be in solidarity with Him by “sharing the little we have with those who have nothing, so that no one will go without.” (2022 World Day of the Poor Message) To make life easy, many people prefer ganging up with the wealthy and the powerful. Unfortunately, the Son of God prefers the ricked to the rich, the meek to the mighty! Thus, His Bride the Church opts for the poor since Vatican II.

Brethren! The End is open-ended. The only certainty we have in hand is the unambiguous advice the Son of God gives us, “By your perseverance you will secure your lives.” (Luke 21:19) Let us never grow tired of sharing the little we have with those who have not.
God bless!
5^th World Day of the Poor
Picture Credit: caritasbrentwood.org

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!

耶穌住在哪？ Where Does Jesus Live?

常年期第二主日，乙年
主題：耶穌住在哪？

作為一個仍有生命力的基督徒，是不能因循地，安逸地過信仰生活的；事實上，天主聖神是會不斷督促我們，鞭策我們走在成聖路上，日進於德。四部福音中，若望寫的是最有挑戰性的一本，是基督徒成長到某一階段後一部必讀之書！它除了補充對觀福音中沒有記載的事蹟或細節外，更展示出天國的另一個視野。

今天所讀的福音，記載了首批門徒如何追隨耶穌基督（若1:35-42）。注意，與對觀福音不同，耶穌並沒有召叫他們，而是洗者若翰指示自己的門徒，投靠耶穌；後來，安德肋引薦自己的兄弟西滿到默西亞面前。對觀福音的記載，很清楚表達出是耶穌基督，是天主揀選了我們，召叫了我們，而不是我們揀選相信天主！「蒙召」是宗徒們的一致觀念。例如，「因為祂於創世以前，在基督內已揀選了我們為使我們在祂面前，成為聖潔無瑕疵的」（弗1:4；得後2:13；雅1:18；伯前1:2；猶1），連若望自己也明明白白地說：「不是你們揀選了我，而是我揀選了你們」（若15:16）。為甚麼若望會這樣記載耶穌召選首批門徒呢？
其實，天父和祂所派遣的聖子耶穌基督，都有一種不可言喻的吸引力，讓我們以絕對的自由，走向祂，親近祂。是天父創造了我們，所以回歸造物主是理所當然的。從這個意義上說，即使看起來是門徒主動投靠耶穌基督，但始終都是天主藉著不同的人地事物，不斷邀請我們，呼喚我們。例如聖經中提及的厄里（撒上3:8-9）和洗者若翰（若1:36-37），聖德蘭修女在火車站的體驗等。天主召叫，我們回應，是同一個硬幣的兩個面，二者並沒有矛盾。ma

人生苦短，我們經驗著不同的欠缺，有物質上的欠缺，包括衣食住行，健康和安全，和心靈上的欠缺，包括人際關係，文化及政治等上層結構。人總不能長時間生活在有欠缺的狀態下，坐以待斃。人總要尋求出路，脫離欠缺的境況，讓自己可以生存和發展，這就是有生命力的意思。能夠安居樂業，成家立室是大部份平民百姓的願望，是合情合理的。他們追求一份穩定的工作、一個快樂的家庭，既可滿足到物質上的需要，同時也填補到心靈上的欠缺，這是應該的。但這一切都取決於更大的經濟、社會及政治環境。新約時代的猶太人，生活在羅馬帝國的殖民統治下，過著二等公民的生活，失去了安居樂業的保障。他們期望一個「默西亞」來驅逐羅馬人，解放他們！

安德肋參觀過耶穌的住處，便認定耶穌就是他心目中的默西亞（1:41），並介紹給自己的弟弟西滿。後來，耶穌給西滿起名伯多祿（1:42）。在若望福音中，耶穌召叫的第一個人是斐理伯（1:43），他是按「梅瑟在法律上所記載，和先知們所預報」來認定耶穌是默西亞（1:45），並介紹給納塔乃耳。宗徒們的傳教熱忱，固然值得我們仿效。但從斐理伯的例子，我們得到一個非常簡單的真理：天主藉聖經啟示自己，召喚我們，並給予我們力量去回應祂、跟隨祂！此外，天主也喜歡因材施教，用不同的方式，召喚不同的人。斐理伯熟悉經典，天主就在經典中啟示自己，召喚斐理伯。那麼，安德肋參觀耶穌的住處時，看見了甚麼，讓祂認定耶穌就是默西亞，並引薦西滿呢？

要知道若望在這裡，是在敘述自己與安德肋的心路歷程，即是說，「耶穌住的地方」極有可能不是一個現實世界的地點。那裡是斐理伯的凱撒勒雅，給西滿起名做伯多祿的地點嗎？當然不是！耶穌不是說過：「狐狸有穴，天上的飛鳥有巢，但是人子卻沒有枕頭的地方」（瑪8:20，路9:58） 嗎？另一方面，耶穌在最後晚餐曾向門徒說：「在我父的家裡，有許多住處。我去，原是為給你們預備地方…為的是我在那裡，你們也在那裡」（若14:2-3）所以，當安德肋和若望，聽到洗者若翰稱耶穌為「天主的羔羊」的時候，便跟隨了耶穌，想了解祂多一些（1:36-37）。有甚麼地方比住的地方更能認識一個人呢？為了更認識這位「天主的羔羊」，他們希望耶穌帶領他們到耶穌住的地方，考查一番，再作決定！

這樣做也相當冒險，始終這位「天主的羔羊」是一個陌生人！二人同行是相對安全的，可以彼此印證所見所聞。安德肋和若望為後世的基督徒，留下了尋找真理的楷模：同行冒險！我想像到耶穌引領他們進入「天父的住處」，因為「我與父原是一體」（10:30）。在那裡，他們找到了存在的根源，圓滿的滿足，填補了一切的欠缺，初嘗了永恆的生命！

各位兄弟姊妹，對觀福音介紹了一個「歷史的耶穌」，而若望福音給我們描繪了一個「信仰的基督」。我們不應停滯在歷史的層次中，因為我們離開塵世，便要進入一個永恆的存在，而歷史祇剩下依稀記憶，將會成為塵蹟。所以花多一點時間，默想若望所寫的福音吧！誠然，信仰是一個冒險旅程，即使沒有人同行也不用怕，三位一體的天主是不會任由我們自生自滅的，祂必拯救。
天主保祐！
2018年 反省
圖片鳴謝：pottypadre.com

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Second Ordinary Sunday, Year B
Theme: Where Does Jesus Live?

As a Christian who is still alive, one should not be complacent in leading one’s religious life. Indeed, the Holy Spirit keeps watching over us, prodding us to make advances on our way to sanctification. Among the canonical gospels, John is the most challenging one. When a Christian has matured to a certain level, the gospel of John is a must-read! Not only does it fill in details and events not mentioned in the Synoptic, it also reveals to us the Kingdom of Heaven from another perspective.

The gospel passage we read today tells us how the first disciples followed Jesus Christ (John 1:35-42). Notice that it is different from the narratives found in the Synoptic. Here, Jesus did not call them. Rather, the Baptist told his disciples and they followed Jesus. Then Andrew brought his brother Simon to the Messiah. The Synoptic narratives make it clear that it is Jesus Christ, it is God who chooses us and calls us, not that we choose to believe in God! Election is a consensus among the apostles. For example, “He chose us in Him, before the foundation of the world, to be holy and without blemish before Him” (Ephesians 1:4, 2 Thessalonians 2:13, James 1:18, 1 Peter 1:2, Jude 1). Even John himself reports plainly, “It was not you who chose me, but I who chose you” (John 15:16). Why then does John tell Jesus’ call of the first disciples in this manner?
In fact, the Father and Jesus Christ, the Son whom He sent, has an ineffable attraction to allow us to come close to Him in freedom. It was the Father who created us. Thus returning to the Creator is the most logical. From this perspective, even though it looks as if the disciples took the initiative to follow Jesus Christ, it is actually God who continually invites us and calls us through different people as well as events. For example, the Bible mentions Eli (1 Samuel 3:8-9), John the Baptist (John 1:36-37) while St. Mother Teresa had her special vocation experience at the railway station etc. God calls us and we respond to His call. They are the two faces of the same coin. There is no contradiction.

Life is short and we go through different deficiencies. Some deficiencies are physical such as daily necessities, health and safety. There are spiritual ones such as interpersonal relationships, cultural and political superstructures. Men can’t live long in deficiencies and do nothing to avert fatality. We work to remove deficiencies so that we may survive and grow. This is what it means to be alive. A safe home, a stable job and a happy family are the humble dreams of most commoners. These rights are reasonable because a stable job and a happy family meet most of the physical and spiritual needs of most people. But in turn, all these depend on the economic, social and political environment at large. For the Jews in the New Testament time living under Roman colonial rule, leading a second class citizen’s life without social and employment security, their anticipations were all invested on the Messiah who would drive away the Romans and liberate them!

After visiting where Jesus lived, Andrew affirmed that he had found the anticipated Messiah (1:41) and told his brother Simon. Later, Jesus gave Simon a new name (1:42). In the gospel of John, the first person called by Jesus was Philip (1:43) who recognized Jesus to be the Messiah from the Scriptures “We have found the one about whom Moses wrote in the law, and also the prophets” (1:45) and told Nathanael about it. Of course, the evangelization zeal of the apostles is commendable and has set for us an example. But the example of Philip also tells us a very simple truth: through the Scriptures, God reveals Himself, calls us and empowers us to respond and follow Him! Moreover, God uses different ways to call different people according to their temperament. Philip knew the Scriptures well. So God revealed and called Philip through the Scriptures. Then what did Andrew see when he visited the lodging place of Jesus that affirmed his Messianic anticipation and thus recommended Simon to join as well?

We should bear in mind that John was talking about Andrew’s and his own spiritual journey. That is to say, the place where Jesus lived is most probably not a physical location in reality. It wasn’t the Caesarea Philippi where Jesus called Simon Cephas (Mark 8:27), was it? Of course not! Doesn’t Jesus also say, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head” (Matthew 8:20, Luke 9:58)? On the other hand, during the Last Supper, Jesus told the disciples, “In my Father’s house there are many dwelling places … I am going to prepare a place for you … so that where I am you also may be” (John 14:2-3). Thus, when Andrew and John heard the Baptist call Jesus “the Lamb of God”, they followed Jesus in order to know more about Him (1:36-37). What better place is there than his dwelling place in order to know him? In order to know this “Lamb of God” better, they hoped that Jesus would show them around for them to inspect and decide!

This action is rather risky. After all, this “Lamb of God” was a total stranger! It is relatively safer for them to go in two so that they may support each other. Andrew and John have left us a model of going after a truth: a joint adventure! In my imagination, Jesus led them into the Father’s dwelling place because “The Father and I are one” (10:30) There, the apostles discovered the origin of their existence, the perfect satisfaction which would fill up all their deficiencies. They had a foretaste of eternal life!

Brethren! The Synoptic shows us a historical Jesus while John’s gospel a Christ of Christianity. We should not stay in the historical level forever because leaving behind this world, we shall enter into an eternal existence. History shall turn into a vague memory and dust. Let’s spend more time meditating the gospel of John! To be candid, faith is an adventurous journey. Don’t be afraid to go solo because the Trinine God will never abandon us. Jesus saves.
God bless!

一場穩操勝券的仗 A Sure-Win Battle

一場穩操勝券的仗（路10:17-24）

我們經常犯的心理毛病，就是把不確定的壞因素放到最大，把好的後果低估到最小。最好的策略就是按兵不動，不要改變現況。倘若逼不得已要改變，我們便會忐忑不安。即使事情是沒有機會失敗的，我們不會說「穩操勝券」，祇會說「對前景審慎樂觀」，來掩飾心中對可能失敗的不安。我們美其名為「謙遜」，為「謹慎」，為「作最好的準備，作最壞的打算」。

誠然，耶穌基督曾告誡我們，要「先坐下籌算費用，是否有力完成呢？免得他奠基以後，竟不能完工，所有看見的人都要譏誚他。」（路14:28-29）的確，經過「籌算費用」之後，不是每一個人都會回應天主的召叫。但對那些願意接受邀請的你和我，天主一定寵愛有加，「成全你們各種樂意向善的心，和信德的行為。」（得後1:11）

但世上真的有「穩操勝券」的可能嗎？祇有傻瓜纔會相信有！倘若有，世上還有窮人嗎？
相信天主罷！是有的。難道你沒有聽過「邪不能勝正」嗎？耶穌基督看到自己在十字架上，為我們擊敗了魔鬼，所以祂說：「我看見撒殫如同閃電一般自天跌下。」（路10:18）這場戰爭已勝利了。餘下的工作，是去接收解放了的土地。即是說，往普天下去傳揚福音，建立教會。可能在這接收過程中，會遭遇上零星的反撲。不竟，我們已得到耶穌基督的保証，這是一件穩操勝券的任務，「沒有甚麼能傷害你們。」（10:19）我們還需要畏首畏尾嗎？我們有幸能參予這任務，我們「的名字，已經登記在天上了。」（10:20）我們還需要猶豫不決嗎？
主基督啊！我願意與祢一起並肩作戰，收復失落的樂園。亞孟。

生命恩泉

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A Sure-Win Battle (Luke 10:17-24)

We often make the following psychological error: overestimating unfavourable outcomes and underestimating good ones. The best strategy is to take no action and to maintain the status quo. If we are forced to make changes, we suffer anxiety. Even if there is no way to lose, we will never say "sure-win". We only say "cautiously optimistic" to cover up our fear of failure. We whitewash this error as "humility", as "prudence" and "to hope for the best but prepare for the worst".

Truly, Jesus has cautioned us to "first sit down and calculate the cost to see if there is enough for its completion. Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him." (Luke 14:28-29) Indeed, after "calculating the cost", not everybody would answer God's call. But for those who are willing to accept the invitation, God will provide sufficient grace to "make you worthy of his calling and powerfully bring to fulfilment every good purpose and every effort of faith." (2 Thessalonians 1:11)

Is it possible for "sure-win" to exist on earth? Only idiots would believe! If there were, would poverty exist on earth?
Believe in God! There is! Have you not heard that "the good will always prevail"? Jesus Christ saw how he himself defeat Satan on the cross. Thus he said, "I have observed Satan fall like lightning from the sky." (Luke 10:18) The battle has already won. The remaining task is to reclaim the liberated land. That is to say, go and make disciples of all nations, to build up the Church. Probably, in the process of reclamation, we may meet sporadic resistance. After all, we have the guarantee from Jesus Christ. It is a sure-win mission, "Nothing will harm you." (10:19) Shall we be hesitant? We are privileged to partake in the mission, our "names are written in heaven." (10:20) Shall we be undecided?
Lord Jesus Christ! I am willing to fight alongside with you to reclaim the lost paradise. Amen.

Paul in Corinth

Officially, today is the fortieth day after Jesus' resurrection. The Church should celebrate Jesus' Ascension. However, for pastoral reasons, many dioceses will celebrate on Sunday instead. Therefore, I will reflect on Jesus' Ascension this Sunday.

Paul's preaching in Athens failed miserably. He did not expect the Athenians to reject outright the teaching of resurrection. For Paul, resurrection meant a new lease of life. His conversion on the road to Damascus was already a resurrection. He literally saw a new light, a new meaning in his life. One did not need to wait until the end of the world to enjoy resurrection. Living in the grace of God was already his resurrection. However, the Athenians did not give themselves an opportunity to hear more from Paul. Paul must have left Athens unfulfilled. He went to Corinth (Acts 18:1).
In Corinth, Paul met Aquila and his wife Priscilla. Paul joined Aquila to work as a tentmaker (Acts 18:3). Paul did not want to add burden on the disciples. He was proud of being able to support himself (1 Corinthians 4:12). In his epistles, Paul was able to instill his work ethics to the believers (e.g. 2 Thessalonians 3:9-10, 2 Corinthians 4:1-2, Ephesians 4:28 etc.). Of course, we cannot demand the clergy to follow Paul's example nowadays. The situation has changed.
Though he met many oppositions from the Jews, Paul had never given up his fellow countrymen. He continued to persuade both Jews and Greeks in the synagogue of Corinth on Sabbaths (Acts 18:4). Silas and Timothy arrived from Macedonia to join him (Acts 18:5b). Here, we find Paul focused on the Jews to persuade them that Jesus was the Christ they had been expecting (Acts 18:5b). He was not successful.
And when they opposed and reviled him, he shook out his garments and said to them, "Your blood be upon your heads! I am innocent. From now on I will go to the Gentiles." (Acts 18:6).
Did Paul mean what he had said? No. Later, we still find him preaching to the Jews in Ephesus (Acts 18:19).
In Corinth, Paul had another vision of the Lord who reassured him of his efforts. He had managed to convert and baptize many Corinthians. Among them was Crispus, the ruler of the synagogue (Acts 18:8).
And the Lord said to Paul one night in a vision, "Do not be afraid, but speak and do not be silent; 
for I am with you, and no man shall attack you to harm you; for I have many people in this city." (Acts 18:9-10)
Paul stayed for one and a half year (Acts 18:11) before leaving for Ephesus with Aquila and Priscilla (Acts 18:18-19). Paul did not stay long in Ephesus but promised to return if it was God's will.

A few names were mentioned in Corinth. Titius Justus in whose house Paul stayed (Acts 18:7). Crispus the ruler of synagogue (Acts 18:8). After his conversion, Crispus might have given up the post of the ruler of synagogue. Sosthenes took it up. Unfortunately, Sosthenes was beaten up by the Jews before Gallio, the proconsul (Acts 18:17). Paul called Sosthenes his brother in the very first verse of his First Epistle to the Corinthians (1 Corinthians 1:1). Sosthenes must have worked closely with Paul in Corinth since the beating incident. Or perhaps Sosthenes had been converted and working closely with Paul. Consequently, he was beaten up.

Dear Lord, You have many people in Corinth. I am sure You have not given up the rest. May we work more closely with You to bring salvation to our countrymen. Amen.

Feast of St. Monica

St. Monica was the mother of St. Augustine. She was remembered for her patience and persistence. Her prayer for the conversion of Augustine lasted for seventeen years. The Catholic Church celebrates her feast today.
Today was a rather hard day for me. In the morning, the first English Panel Meeting lasted three and a half hours and I was responsible for minutes taking. We rescheduled the RS panel meeting for this afternoon. As a tradition, we had a sharing session with all Catholic teachers before the panel meeting proper. This year, we have two new teachers, again from the English Department. The sharing was fruitful. Many practicable ideas had been tabled. For example, we will try to centralize the morning prayer on Tuesdays and Fridays when we do not have morning assemblies but class teacher periods instead. We also plan to organize a retreat for Catholic students and teachers on one Saturday. Brenda said that religious activities need to be more visible and John commented that we are just doing what we should do but have failed to do for a long time. The mood was enthusiastic.
Today we also finish the Second Epistle to the Thessalonians. Chapter 3 begins with a note of caution.
Finally, brethren, pray for us, that the word of the Lord may speed on and triumph, as it did among you (2 Thessalonians 3:1).
Indeed, St. Monica, please pray also for us that we may learn from your patience and persistence. It is not easy to spread the word of Jesus among the students. We have RS lessons, but students are very pragmatic. They are not motivated to study hard for a subject they think unimportant. The challenge for us is to make the subject relevant and captivating. Brenda was right. Religion should be more visible. The spreading of the word of God is bound to come across obstacles and resistance. That is why St. Paul asked the Thessalonian Christians to pray for them in the preaching of the good news. In Shung Tak, we don't have people as charismatic as St. Paul. Yet even St. Paul needed to seek support from the others. Our prospect is rather dim though not impossible. We have to rely more on God.
Verse 5 is a bit puzzling.
May the Lord direct your hearts to the love of God and to the steadfastness of Christ (2 Thessalonians 3:5).
All along, St.Paul addressed Jesus as Lord Jesus, Lord Jesus Christ etc. Therefore, the Lord is synonymous with Jesus who is the Christ. Now St. Paul prayed that the Lord (Jesus) would direct their hearts to the steadfastness of Christ (Jesus). What does that mean? How do you direct people's heart to your steadfastness? Here, it sounds like there are 3 people involved, where the Lord no longer equal to Jesus, the Christ.

My dear Advocate, following St. Paul's cue, I pray that the word of God may speed on and triumph here in Shung Tak. I rely on You to help me out. Amen.

St. Paul wrote about the Coming of the Lord

We have to remember that the Bibles we are reading are translations. When we come upon some ambiguous passages, probably the original are no better.
When Paul wrote this second epistle to the Thessalonians, he was trying to clarify the misunderstanding arose from the first epistle he wrote. Both epistles are closely related and should not be read out of context. The first epistle provides the background. The second clarifies. The whole issue arose from wild guesses of the coming of the Lord. The end of the world is an evergreen topic. There is always a market because there must be someone not happy with the status quo, the present situation of the society. They are not necessarily terrorists who are eager to bring down the System. But nobody wants to be caught unprepared, to be left behind. It would be most regrettable if you spent your last day on earth without knowing that it were the last. That is why people will always want to know anything about the end.
However, the end of the world is always elusive. No crystal-ball gazer has been able to track it down. It also slips out of their fingers. Since nobody knows the exact moment, the best strategy is to be ever ready (Mark 13:32). This is a basic Christian attitude towards the end of the world. Complications arose among the Thessalonian Christians. In his first epistle, Paul dealt with the problem of priority, i.e. whether those who had died suffered any disadvantage at the end of the world (1 Thessalonians 4:15). Paul authoritatively declared the sequence of events leading to the end of the world (1 Thessalonians 4:16-17) and concluded that those who were alive did not have any advantages over those who had already died.
But that did not solve the problem. Paul had to write again. Did he misunderstand the question in the first instance, so now he wrote again to clarify? Or had new misunderstandings arisen so now he wrote to deal with the new issues? Either case, how did Paul guarantee that he would not misunderstand this time? Why do I suspect that Paul misunderstood the problem? It is because of the ambiguous translations.
In the first epistle, Paul dealt with the moment of general resurrection. In the second, he talked about things leading to the moment.
Let no one deceive you in any way; for that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of perdition
Μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον. ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, (2 Thessalonians 2:3).
This man of lawlessness, this son of perdition proclaimed himself God (2 Thessalonians 2:4b) and Paul had told the Thessalonians about this person when he was still with them (2 Thessalonians 2:5). The Lord Jesus would defeat this person (2 Thessalonians 2:8). The coming of this person is the result of the activity of Satan and it would be spectacular (2 Thessalonians 2:9).
This much is certain. However, in between verse 5 to verse 8, things are a little bit sticky.
And you know what is restraining him now so that he may be revealed in his time.
For the mystery of lawlessness is already at work; only he who now restrains it will do so until he is out of the way
καὶ νῦν τὸ κατέχον οἴδατε εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ. τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. (2 Thessalonians 2:6-7).
Verse 2:6 presents a problem of background. The Thessalonian Christians knew what was restraining the person but we don't. Was it a kind of power or a person? The man of lawlessness has been held back. His time has not yet come. He is still nobody.
Verse 2:7 is an enigma. What did Paul mean by the mystery of lawlessness? What kind of mystery is it? The restraining force became a person now. What does the 'out of the way' mean? How 'out of the way' is the restraining person? However, the Greek literally means 'from the middle' and is translated into 'out of the way'. The original is ambiguous. The translation can do no better.
The Jewishness of Paul is once again demonstrated in his treatment of those who perish at the end of the world because they do not love the truth (2 Thessalonians 2:10). Paul describes this as an action of God.
Therefore God sends upon them a strong delusion, to make them believe what is false,
so that all may be condemned who did not believe the truth but had pleasure in unrighteousness (2 Thessalonians 2:11-12).
This is very much similar to saying God hardened the heart of Pharaoh so that he refused to release the Israelites, thus inviting God to send 10 plagues to Egypt (Exodus 4:21)! This is a very typical Jewish way of thinking. However, there is a problem. If God makes me to do something evil, am I morally responsible for the evil done? Shouldn't God take at least a part of the blame? It is rather difficult to defend.

My dear Advocate, St. Paul has enlightened us on the perils happening around us before the end of the world. May we heed his warnings and lead a sober and alert life to welcome Your second coming. Amen.

The Jewishness of St. Paul

We will read 2 Thessalonians this week. Scholars generally agree that St. Paul wrote this epistle in 52 A.D. in Corinth. This was the MO (Mode of Operation) of St. Paul. He travelled along the communication network of the Empire. He built up churches along the way but he did not stay. He would assign his coworkers to consolidate what he had begun. When these local churches needed any help, they would appeal to the Apostle for support. Therefore, Paul would either write to them or visit them in person. This epistle is one of the earliest Pauline epistles. It shows that Paul's thoughts were evolving. In his early years after conversion, he was still pretty much a Pharisee, very knowledgeable about the Torah, the first 5 books of the Bible. So, when he 'quoted' Torah passages,  he simply translated them into Greek in his own words. As for the other books, such as Psalm, he would copy from the Septuagint, a Greek translation of the Hebrew Scripture in 200 B.C. Moreover, his theology was very Jewish at this stage. This is shown very clearly in chapter one.
Paul begins with his usual manners of greeting. First of all, he praised the Thessalonians for their unfailing faith and steadfast love. These were not theological abstractions but painful experiences under persecution. It was admirable of the Thessalonian Christians to endure sufferings and still retained their faith.
Therefore we ourselves boast of you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions which you are enduring (2 Thessalonians 1:4).
Then came Paul, the Pharisee.
since indeed God deems it just to repay with affliction those who afflict you (2 Thessalonians 1:6).
Instead of praying for those who persecuted them (e.g. Matthew 5:44), St. Paul encouraged them that God would revenge for them. This agreed much with many psalms which call on God to vindicate the author. His God was still a wrathful God of justice, unlike the Christian God of mercy. Even in his more mature writings where he encouraged the believers not to take revenge in their own hand but leave it to God, to treat their enemies kindly because in so doing, they were heaping burning coals on the heads of their enemies (Romans 12:19-20). The motive was still vengeance on the enemy and not kindness to the neighbour.
After all, the Christian ideal is an ideal. The Jewish attitude is more down to earth. They are more concerned with justice. For them, God is more righteous than being merciful. With this mentality, difficult life is more bearable because God would fight for you, would vindicate your innocence. Seeing our persecutors persecuted would soothe our injured heart and boost our crestfallen spirit.
They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might (2 Thessalonians 1:9).

My dear Advocate, You are the Spirit of Truth and Love. Remove our hearts of stone and enkindle a loving heart in us so that we are able to unite even with enemies just like brothers. Amen.