全心尋求天主，不是尋求條文 Seek With Whole Heart God, not Letters

常年期第六主日，甲年
主題：全心尋求天主，不是尋求條文 Seek With Whole Heart God, not Letters

人之為人，最重要是『心』。孔子有宏大的政治理想，希望王者能『治國平天下』。但首要的任務，仍然由「誠意正心」開始。耶穌基督教導我們『真福八端』，是心法，用來耕耘我們的『心田』，是建設天國的第一步。今天我們承接前兩個主日的學習，繼續默想『山中聖訓』的指示。

因為「人單獨不好」（創2:18)，必須群居，遂出現了『領導人』和『跟隨者』兩個階級。人與人互動的時候，容易發生爭執磨擦。為了公平地處理爭拗，領導人便審時度勢，制訂了法律。
法律可分為『法律條文』和『法律精神』兩部份。法律條文是「死」的，永遠落後科技和社會的進化。例如《十誡》中的「不可偷盜」（出20:15），它的精神在正面說，是尊重每個人的私有財產和運用這些財產的權利；在負面說，是不可有貪得無厭之心。當我在你不知不覺中，偷了你的財物，甚至當面強搶了它；我令你有所損失，我便犯了法，犯了罪。今天，我們在互聯網免費下載歌曲、電影和遊戲。作者或者公司，仍然擁有這些歌曲、電影和遊戲，沒有損失。那麼我們有犯法犯罪嗎？在沒有『知識產權』的觀念和『版權法』的情況下，我們沒有犯法！可是，我們採取行動滿足自己的貪得無厭之心，所以我們犯了罪！久而久之，我們的心也變壞了！

雖然法律不及禮樂，或者宗教信仰的移風易俗能力，但仍有其可取之處。因為法律阻嚇邪惡，保障百姓的安全；又倡議善良和公德心，尚有少許教化百姓的作用。法律清楚地把「生死善惡」放在百姓面前，給他們自由選擇（德15:18），所以百姓應該為自己的抉擇負責！加上歷代先知苦口婆心地訓誨，因此遵守天主在【舊約】所頒布的法律，亦足以獲得救恩〔生存〕了（詠119:17）。耶穌基督說得非常清楚：「你們不要以為我來是廢除法律和先知；我來不是為廢除，而是為成全」（瑪5:17）。可惜人性受到『原罪』的傷害，人心變得蠱惑。為了滿足一己的私慾偏情，不惜鑽法律漏洞，鋌而走險，以身試法！那麼，在不能強迫我們服從祂的大前題下，天主子怎樣成全法律和先知呢？耶穌基督開始祂的公開生活時，首先宣講『真福八端』，指出天國子民應有的生活態度；然後說明法律原本的精神。

在今天的福音選段，我們聽到耶穌基督運用祂的天主權威說：「你們一向聽給古人說…我卻對你們說…」（5:21-22, 27-28, 33-34）。在這裡，我們看到瑪竇宗徒把耶穌塑造成比梅瑟更偉大的導師！的確，法律是天主藉梅瑟頒布給世人，天主才是真正的立法者。現在，天主子耶穌基督在『山中聖訓』給我們明確地指出法律的精神。在那麼多的法律之中，先處理甚麼呢？就是與生死攸關的法律。試問法律對死了的人，還有甚麼意思呢？所以耶穌並不按《十誡》的次序演繹，而是首先指出「不可殺人」（5:21, 出20:13）的法律精神。我們把「不可殺人」的精神，一般理解為對無辜者生命的保障。所以在討論自衛、保護無辜、保衛國家的情況下，殺人和戰爭，在倫理上是容許的！教會亦立場鮮明地反對墮胎、安樂死等的『死亡文化』。同時，教會假設法院的裁判是公正嚴明的，所以教會傳統上支持政府執行死刑，並把這立場寫進《天主教要理》中。但二戰後，很多主教覺得死刑剝奪了犯人重新做人的機會。於是先教宗方濟各於2018年八月宣佈，正式宣布死刑違反了福音的教導，並從《天主教要理》刪除支持死刑的條文（CCC＃2267）。這是一個微小的進步，因為在天主眼中，人類無論用甚麼冠冕堂皇的理由互相殘殺，都是在摧毀『天主的肖像』，天主的傑作（創1:26）！我們有資格毀滅天主的傑作嗎？保祿宗徒說得好，復仇是天主的事（羅12:19, 申32:35）。那麼，死刑就交由天主執行罷！

其實對無辜者生命的保障，只是皮毛而已。今天耶穌基督直指問題的核心，就是『憤怒』！傷害別人生命的直接原因是『憤怒』。你阻檔著我獲得滿足我渴望得到的東西，我便遷怒於你，想盡辦法剷除你。加音由『憤怒』開始，繼而拒絕天主的忠告，終於殺死弟弟亞伯爾（創4:5-8）；達味由『色慾』開始，因為烏黎雅不願就範而遷怒於他，最後達味『借刀殺人』害死烏黎雅（撒下11:3-25），奪去了他的妻子。【聖經】沒有掩飾達味王的罪過，遵從耶穌「是就說是，非就說非」（瑪5:37）的要求！ 我們該怎樣處理『憤怒』的情緒呢？保祿教導我們憤怒時，要迅速處理，「不可讓太陽在我們含怒時西落」（弗4:26）。耶穌基督教導我們，從『修和』做起，與兄弟修和比祭獻天主還迫切（瑪5:23-24）。請大家留意耶穌怎樣說：「所以，你若在祭壇前，要獻你的禮物時，在那裡想起你的弟兄有甚麼怨你的事…」（5:23）。在這裡，耶穌基督並沒有在你和你的弟兄之間作判官，祂不判決誰對誰錯，誰善誰惡。只要你發覺你的弟兄怨恨你，即使真的錯不在你，作為基督徒，你必須主動修和！

首先，有可能是你懵然不知自己犯了錯，所以主動修和便彌補了你的過失，這是『中策』。
即使你真的沒有做錯任何事，只是一場誤會；或者有人搬弄是非中傷你，從中取利；又或者礙於身份尊嚴或其他不明原因，不能控制的原因，他怨恨你。你主動修和便有機會澄清事件的來龍去脈，讓你們彼此了解真相，消除怨恨。否則，誤會日益加深，令你的弟兄做出更惡毒的事，走上不歸之路，那就不堪設想了。在『山中聖訓』之後，耶穌在《瑪竇福音》曾這樣說：「如果你的弟兄得罪了你，去，要在你和他獨處的時候，規勸他；如果他聽從了你，你便賺得了你的兄弟」（18:15）。所以你主動修和，並體諒他的私隱，便有機會賺回你弟兄的靈魂，這是『上策』！
最後，我們不知道天主的慈悲有多大。將來在天堂上，我們可能會與不少怨恨我們的人；或者我們所怨恨的人，永遠相處。耶穌在『真福八端』說：「憐憫人的人是有福的，因為他們要受憐憫」（5:7）。如果我們憐憫我們的弟兄，寬恕他們的過失；我們便會獲得天父的憐憫寬恕，解除我們心中的執著，更自由自在地生活（6:12）。倘若在現世我們不開始修煉我們慈悲的心靈，操練我們的寬恕能力，將來在天上的生活，恐怕不會是享受，而是非常艱難痛苦了！因此，在現世主動修和，為永生作操練，是『上上之策』！

親愛的弟兄姊妹，其他誡命的精神，如此類推，有機會再一起默想罷。
天主保祐！

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2023年反省
圖片鳴謝：grok.com

痛定思痛！ Reflect Only When It Hurts!

常年期第十八主日，丙年
主題：痛定思痛！ Reflect Only When It Hurts!

問問大家，去馬會投注站買「六合彩」、買馬、過澳門或者上郵輪出公海賭博等等，有沒有犯「十誡」呢？要回答這個問題，我們需要「在起初」開始說！在起初，天主創造了一個適合人類生活的天地，並命令人類代表祂管理這個世界，所以我們應該勞動；又因為人類有「天主肖像」的尊嚴（創1:26），不是奴隸（出20:8-11），所以「工人自當有他的工資」（路10:17）。但人心不足，心存僥倖，希望以小博大。中國人尤其喜歡賭博，不但可以贏錢，而且賭博過程令人亢奮。不過，贏錢純屬僥倖，是不勞而獲，動機是一個「貪」字！「貪婪」是「七罪宗」之一，是誘惑而不是罪。所謂「願賭服輸」，賭博輸了錢是自願的。基於上述種種理據，我們可以肯定，參予「賭博」並沒有犯十誡。可惜，賭博帶來的亢奮容易令人上癮，而很多人缺乏「四樞德」中「節制」的美德，結果傾家蕩產，禍及妻兒朋友！這樣就犯十誡了！

主耶穌在「山中聖訓」中，曾經提高三條誡命的要求！例如：「不可殺人」，耶穌基督把要求提高到「不可發怒」（瑪5:22）。「憤怒」是「七罪宗」之一，如上所說，「憤怒」是誘惑而不是罪。但是，一旦管理不好自己的憤怒，再加上「嫉妒」，就會好像加音一樣，殺了自己的弟弟亞伯爾（創4:8）。可見管理好「七罪宗」的誘惑是很重要的。其餘兩條誡命是「不可姦淫」和「不可發虛誓」，卻沒有「不可偷盜」！難道「七罪宗」中的「貪婪」並不嚴重嗎？

在舊約的法律中，明文規定了用死刑懲罰某些犯罪行為，例如：「未受割損的男人」（創17:14）、「無酵節內吃有酵之物」（出12:15）、「在安息日工作的人」（31:14）和「拜偶像」（32:28）等等。不過，「貪婪」不是「罪」，祇是一種誘惑。要教化百姓抗拒「貪婪」的誘惑，用嚴刑峻法是不行的！有人周轉不靈，向「觀音借庫」，你祇能懲罰他拜偶像而不能懲罰他貪心；有人因工作關係不守安息日，你祇可以懲罰他不守安息日，不能懲罰他貪婪！那怎麼辦呢？耶穌基督在今天的福音中，告誡信徒不可貪婪。且看祂怎樣教化我們。

主耶穌教訓的重點就在這一句：「你們要謹慎，躲避一切貪婪，因為一個人縱然富裕，他的生命並不在於他的資產」（路11:15）。雖然耶穌沒有提及十誡，但這個勸諭是「生命攸關」的，因為主說：「他的生命並不在於他的資產」！我們自然要問：「生命並不在於資產，在於甚麼呢？」當然是在於與「生命之主的關係」！倘若我們的資產，成了我們生命的中心，我們時時刻刻只關心怎樣增加我們的資產，使我們安心，卻使我們遠離了天主。這資產便成了使我們上癮，並傷害我們生命的毒品！倘若我們聽從主的訓導，以「神貧」的精神生活，善用這些資產，愛主愛人，我們便得到永生（瑪5:3）。其實，除了金錢財富之外，其他如健康、事業、成就、學問和理想等等，這些事物會給我們安全感、滿足感。倘若我們不知節制，我們同樣會貪戀，會上癮，會令我們遠離天主而喪失了永生。儒家思想也有類似的「永生/不朽」教訓：「太上有立德，其次有立功，其次有立言，雖久不廢，此之謂不朽」（左傳‧襄公二十四年）。

耶穌基督是普世君王，祂的說話就是法律，是教我們獲得生命的金科玉律，而不是嚴刑峻法。祂用比喻說出真理，抉擇權放在我們手裡！但今次祂的用字，卻相當嚴厲。首先，讓我們看看今天的第一篇讀經。相傳這是出自撒羅滿王的手筆，是猶太經典中的智慧文學。它指出人生的一個重要真理：「因為有人以智慧、學問和才幹勞作得來的，卻應留給那未曾勞作的人，作為產業：這也是空虛和大不幸」（訓2:21）。這句話總結了他的心血結晶，而中國文化也有類似的訓導。司馬光是宋朝的史學家和政治家，他寫了著名的【資治通鑒】，給後世的帝王參考治國之道。相傳司馬光留下了這樣的教訓給後人：「積金以遺子孫，子孫未必能守〔俗語也有云：富不過三代〕；積書以遺子孫，子孫未必能讀。不如積陰德於冥冥之中，以為子孫長久之計」。眾所周知，我們所說的「積陰德」，正是耶穌在有關末日審判的「山羊與綿羊比喻」中所說的：「凡你們對我這些最小兄弟中的一個所做的，就是對我做的」（瑪25:40b），是相同的道理。做父母的，無論嚴厲或慈愛，也要把這個真理，傳授給下一代。

今天比喻中的富人，並沒有做錯甚麼：既然豐收到沒有地方收藏物產，另建更大的倉房收藏，積穀防饑沒有做錯。舊約的若瑟也是這樣做，在七年的豐收年建倉儲糧，應付未來七年的饑荒（創41:47-49, 53-57）！靈魂可以休息，守安息日，甚至安息年（肋25:4），都是守天主的法律，沒有錯！至於「吃喝宴樂」也不為過。路加寫福音的時候，用了「吃喝宴樂」一詞共六次，而只有一次是不好的，就在「富翁與拉匝祿」的比喻中。在這個比喻中，錯也不在富翁的「吃喝宴樂」，而在於他沒有施捨給生病的乞丐拉匝祿，沒有愛那位臨現在最小兄弟身上的君王！回到今天的比喻，耶穌基督只是用生動易明的形象，重複一次撒羅滿王哲學性的教訓：無論人怎樣努力，他的成果通常是由沒有付出過勞力的人享受！但耶穌用了「今夜」一詞，是嚴厲的！不要引用聖詠的「因為千年在祢的眼前，好像是剛過去的昨天，好像夜裡的一更時間」（詠90:4）來麻痺自己，以為天主對你好像對待亞當一樣。雖然天主曾警告亞當，吃了禁果那天就會死（創2:17），但亞當卻活了九百三十歲（5:5）！要知道「今夜」一詞在福音中只出現過三次，其中兩次是耶穌預言伯多祿三次否認祂，都是即晚發生的，所以比喻中的這個富翁也不會例外。「今夜」就是今夜，已經「水浸眼眉」，不會是千年之後的事了！試問有多少人知道「積陰德」的迫切性呢？

親愛的兄弟姊妹，你可以選擇好像「浪子的比喻」一樣，「痛定思痛」，受挫折後纔回頭改過。你也可以選擇其他人的榜樣，未雨綢繆，積穀防饑。
天主保祐！

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2022年反省
圖片鳴謝：ideogram.ai

主耶穌的慈悲 The Mercy of Lord Jesus

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

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

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

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

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

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

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

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

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2022 反省
圖片鳴謝：ideogram.ai

天主對我們滿懷希望 God Puts His Hope On Us

常年期第八主日，丙年
主題：天主對我們滿懷希望 God Puts His Hope On Us

今天福音的內容很豐富，且讓我們慢慢品嚐。
一開始，耶穌說了一個顯而易見的比喻：「瞎子豈能給瞎子領路？不是兩人都要跌在坑裡嗎？」（路6:39） 但接著，祂又說：「沒有徒弟勝過師父，凡受過完備教育的，僅相似自己的師父而已。」（6:40）這兩句經文有甚麼關聯呢？倘若「沒有徒弟勝過師父」，何來「青出於藍」，人類文明又何以進步呢？除非，這位師父是「天主子、默西亞」（瑪23:10）。是的，耶穌基督是我們的導師，我們是祂的追隨者，能相似祂是我們畢生追求的目標！那麼，按上文下理推斷，一個瞎子給其他瞎子領路，是指師徒的關係了，卻是一個不理想的師徒關係，即孟子所說的「人之患，在好為人師」（孟子‧離婁上）的情況。自己是門外漢，卻喜歡在眾人面前說三道四，指手劃腳，滿足自己的虛榮！

那些不學無術的人，破壞力有限；但「專家」可不同了，他們對社會國家的影響之大，不容忽視！所以耶穌宣講這番教訓，是針對當代的「專家」說的。這班「專家」是誰？耶穌在跟著的「眼中大樑和木屑」言論中（路6:41-42），稱他們為「假善人」，他們的身份，呼之欲出！
是的，法利塞人曾是以色列人的民族英雄，他們在充軍巴比倫的時候，編纂了《希伯來經典》，重塑以色列人是「天主選民」的身份，安穩了亡國奴的心靈，對上主天主重新燃起幫助他們復國的希望。天主並沒有令他們失望，充軍五十年後，波斯王居魯士成為了他們的默西亞（依45:1），解放他們回國，重建被毀的聖殿。時移勢易，這些民族英雄中，部份人漸漸忘記了自己是「以色列師傅」（若3:10）的使命而淪為「法律專家」、「法學士」、「經師」，甚至以法律的專業知識，謀取私利，並用來迫害耶穌！耶穌以「瞎子」來形容他們，的確恰當！耶穌基督並沒有拒絕法利塞人，祂說：「假善人啊！先取出你眼中的大樑，然後纔看得清楚，以便取出你兄弟眼中的木屑」（路6:42b），仍然指望他們能履行「以色列師傅」的使命，讓猶太人能憑遵守梅瑟法律而得救。引而申之，耶穌基督並不要求我們成為完美無缺的聖人之後，纔去啟導別人，向外教徒宣講福音。祂要求我們認真面對自己的不善之處，謙遜地加以改進，「先取出你眼中的大樑」，便可以成為「師傅」，有效地啟導未奉教的人。

人與人之間的溝通，總離不開說話。今天的第一篇讀經，是古人對我們說話，留給後世的智慧和忠告：「篩篩子，總留下一些渣滓；人的言談，也總有些不乾不淨」（德27:5）。人不是天主，不能像天主一樣，「言出必行」（則17:24; 22:14; 24:14; 36:36）。怎樣判斷「乾淨與否」呢？簡單地說，就是「聽其言而觀其行」。孔子說：「視其所以，觀其所由，察其所安，人焉廋哉？人焉廋哉？」（論語‧為政）就是說，我們聆聽一個人的說話，要審視他的動機、觀察他的行為、了解他的態度，他就無所遁形了！有誰不喜歡聽甜言蜜語、奉承的話呢？但不少人為了達到目的，不惜搬弄是非、挑撥離間…難怪不少人墮入「電話騙案」，我們能不小心辨別嗎？

親愛的兄弟姊妹，退一步想，天主是眾人的大父，人類是祂按自己肖像所創造的傑作。人類雖然不幸墮落了，失去了祂的光榮和恩寵（羅3:23），但祂是多麼渴望所有人的得救（則18:32; 弟前2:4）。既然祂對我們滿懷希望，正如耶穌基督對法利塞人滿懷希望一樣。所以在這「望德禧年」，讓我們以希望的朝聖者身份，耐心地接待所接觸到的人，散發出天主對眾人的希望，亞孟。
天主保祐！

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2022年默想
Picture Credit: dreamstime.com, catholicpreaching.com

我的靈魂需要回氣 Need to Replenish My Spirit

我的靈魂需要回氣 Need to Replenish My Spirit

每天起床，都有量度血糖的習慣。屈指一算，已超過三十五年了。天主的設計十分奧妙，在人體內安裝了一部名叫「胰臟」的調節器，使血糖在正常水平浮動，不至有如外匯指數或期貨指數那樣飄忽。可是，有很多因素會影響血糖的高底，例如運動量和情緒。

所謂「久病成醫」，「不惑之年」在望，已經累積了點滴的經驗，可以厚著面皮與各位讀者分享少許心得。隨著年月的遷移，很多生活習慣已改變了，惟獨長時間坐在工作間的習慣改不了。我開始感覺到肌肉流失的威脅，於是建立一個新習慣：早幾個站落車，步行前往目的地。做運動自然要攝取更多碳水化合物，於是把吃早餐的習慣稍作修改，足以應付。從前把早餐的「多士」用來銷夜，現在改為一氣呵成，將整份早餐一網打盡！

這樣做，大部份時間是安全的。可是，倘若晨早起床的血糖低，吃過早餐六十分鐘後開始散步回公司，中途仍會有低血糖現象。原來，消化需時，早餐吃進去的碳水化合物，仍未及轉化為萄葡糖，供我散步之用。惟有把步伐再放慢，氣聚丹田，默想【聖經】…

眼前一亮，看見那位經常睡在地鐵站入口的露宿者。他未至蓬頭垢面，面色反而不錯。雖然不是容光煥發，但總比我這個一臉倦容、面色灰黯的糖尿病人還好！猛然省悟到，無論身體上或是靈性上，好勝的我祇管消耗元氣，沒有花點時間補充。如此繼續下去，即使有諸葛孔明的才智，恐怕食少事繁，亦將不久於人世矣，奈何！

四旬期是恩寵的時期，天主藉著低血糖與及諷刺我的露宿者，告訴我即使在我開始舉心向祂祈告前，祂已知道我的需要（瑪6:8）。祂知道我需要健康，但重建健康需要毅力，這毅力仍在我手上。我們需要和平，但和平需要時間，這時間在天主手上。所謂「作戰有時、和睦有時」（訓3:8b）。

且讓我們保持耐性，繼續為和平祈禱，不要讓表面上佔領上鋒的惡勢力得逞，令我們洩氣而放棄祈禱。而我仍會為愛我的人，為重建自己的健康祈禱。為仍在死亡邊緣徘徊的一位舊生和一位執事兄弟，我仍堅持每日為他們的健康唸玫瑰經，未敢放棄。
天主保祐！

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圖片鳴謝：scmp.com

Who Wants To Be Poor 誰願貧窮?

Fourth Ordinary Sunday, Year A
Theme: Who Wants To Be Poor 誰願貧窮?

Five years ago at the Feast of St. Joseph when Pope Francis issued an Apostolic Exhortation to discuss the call to holiness in today’s world, he chose the last verse of the Beatitudes as its title “Gaudete et Exsultate Rejoice and be glad” (Matthew 5:12a). In the document, the Pope says, “Ipsae sunt veluti testimonium identitatis christiani The Beatitudes are like a Christian’s identity card” (GE #63). Then he spends a whole chapter explaining the Beatitudes one by one, each of which is a path to sanctification. Thus nobody can say too much about the importance of the Beatitudes for Christians. After two millennia, has the world become an easier place for Christians to practise the Beatitudes? It is regrettably a categorical no. The Pope admits, “They clearly run counter to the way things are usually done in our world” (#65). Perhaps being so is a blessing in disguise! Who on earth wants to be poor, to be pushed around, to mourn and to suffer persecutions?

We are living in a post-industrial society whose mode of production has not changed much from that of industrial societies. We still must go through the production-distribution-consumption procedure. Economy of scale still works. Therefore, in order to be productively efficient, producers tend to over-produce to save costs. When supply overtakes demand, prices will fall. The savings in production costs would be written off. In order not to earn less, producers work hard not only to produce more but also to increase or create demands which might not at all be essential for our survival! Thus an advertisement industry emerges on the scene to encourage conspicuous consumptions which satisfy the ego only. GDP increases, workers’ income increases and they increase spending. Everybody is making money, spending money and happy!

Who then are the enemies of producers, and thus the society? The poor consumers who have no money to buy goods! Not only will they be hated by producers, but also the society in general! It is because the value of a person is measured by how much he is able to contribute to the GDP of the society. Why are you poor? Unlike life in an agricultural society in which only lazy people were poor, in an industrial society, a poor person is one who possesses low-end skills which do not increase GDP! Just think about it. In ancient times, the literary works of poets, paintings of artists and music of composers were in great demand among the aristocrats because not only did those commodities uplift the souls but they also boosted the patrons’ fame. However, in post-industrial societies, writing computer programs earns more than writing poems. Many a pragmatic poet would learn to write software which helps users write better business letters if he did not want his family members to starve.

What if you become really poor in the post-industrial society? You live on social-welfare. You are turned into a social security number and an eye-sore to those who happen to know you. You feel worthless because nobody in the society will affirm your poetic talents. You don’t expect the luxury of dignity. Your voice will not be heard … Of course, you don’t need to buy the value-system of such a society. Yet, you feel unfulfilled because you have nowhere to publish or no audience to listen to your poem recitals! What kind of life is this? Though Jesus says, “Blessed are the poor in spirit …” (Matthew 5:3), however convincingly scholars interpret “in spirit”, frankly who wants to be poor? The society we’re living in does not work in this manner!

On the other hand, economists have to admit that there is no such thing as a free lunch. Every piece of goods carries a price. When we turn the underbelly of economic prosperity over, we’ll find a lot of contaminations to the very habitat we’re living in; corruptions among the powerful and exploitations of the poor cum the vulnerable. Prices have to be paid and injustice arises when prices are not paid by the perpetuators but by handy scapegoats. Who would be the scapegoats? Immediately, people who are living downstream physically, socially or temporally come to mind. They are the poor and the disadvantaged in the society, the poets-turned-scavengers and their children! By the time the ripples of contaminations, corruptions and exploitations reach the powerful and the wealthy, all of them have been gone a long time ago! In short, they don’t have any incentive to take any preventive measures because it will reduce their profits! So once again, who wants to be poor to bear the brunt of greed of the powerful and wealthy in the society?

The Poet of Old gave our poor this piece of consolation, “Put no trust in princes, in children of Adam powerless to save. Who breathing his last returns to the earth; that day all his planning comes to nothing” (Psalms 146:3-4). Even the powerful with a good heart are unable to solve the problems created by greed because greed is beyond their power to overcome within their life time! So “Scientia potestas est Knowledge is power” could at most be a half-truth only because the carriers of power are unable to last forever. The Poet’s son went even further, “The wise person will have no more abiding remembrance than the fool; for in days to come both will have been forgotten. How is it that the wise person dies like the fool” (Ecclesiastes 2:16)! Death is indifferent. It embraces all, even the Son of Man!

If we are able to learn anything from the recent COVID pandemic, we now know that not only is death indifferent, but the deadly virus is also ubiquitous. The poor and vulnerable might fall first but the powerful and the rich would only sustain a painful longer! Suddenly, the powerful as well as the wealthy realize that they are riding the same boat with the poor and disadvantaged. So, let’s put away the contrast between poverty and wealth, power and weakness, masters and slaves etc. for a while and look from the other end of the tunnel, the great equalizer of death! In the end, when we all return to our Creator, what counts more significantly? Knowledge and power, wealth and authority? The consolation of the Poet of Old continues, “Blessed the one whose help is the God of Jacob, whose hope is in the Lord … secures justice for the oppressed, who gives bread to the hungry … The Lord shall reign forever, your God, Zion, through all generations! Hallelujah!” (Psalms 146:5-10).

Brethren! Let our souls dance in tune with the Poet’s rhymes BECAUSE everything else fails to deliver. It doesn’t matter whether we are poor in spirit or in material. As long as we hope in the Lord and have the God of Jacob as our liberator, we belong to Him. His justice will prevail when we are pushed around and being persecuted. He’ll feed us and satisfy whatever our hunger is. He sets us free from our own obsessions and bondages imposed by the others. He gives sight for us to know the truth to free us (John 8:32) … In the end, “To be, or not to be, that is NOT the question”. “With God, or without God, that’s the question” because to live without God or to die without God are both deplorable! Our God created this known universe. Are we with Him? But the powerful and the proud choose to protest and plot against the Lord (Psalms 2:1-2). Are we with them?
Our Lord says, “Blessed are the poor in spirit for theirs is the kingdom of Heaven” (Matthew 5:3). Amen, alleluia!
God bless!
2020 Reflection
Picture Credit: chubaoyolu.org

說新語言 Speak New Tongues

說新語言（谷16:15-18）

雖然「太陽之下決無新事」（訓1:9）是至理名言，但它始終是舊約的智慧，應用到現代，有它的局限。例如，「十誡」禁止我們偷竊（出20:15）。倘若你的財物原封不動，而我卻擁有一份拷貝。在古代社會，算是盜竊嗎？當然不是盜竊，因為你沒有任何損失！今天法學家制訂了一個古代沒有的「版權」觀念，當我在未獲得你的許可而複製了你的創作，我便侵犯了你的「版權」，犯了「十誡」。可見，太陽之下一定有新事物，因為社會在不斷地進化。所以我們不能墨守成規，固步自封。否則遇上新事物時，便會束手無策了。耶穌基督不是教訓過我們，「應把新酒裝在新皮囊裡」（瑪9:17）嗎？

耶穌基督復活後，派遣門徒向一切受造物宣傳福音（谷16:15），並應許信者有奇蹟相隨（16:17）。「奇蹟」是天主臨在的標記。在古代，按手在病人身上治病足以令人信服天主。今天醫學昌明，還有人看見按手病人身上治病痊癒而信天主嗎？「手拿毒蛇，喝致死毒物」，在古代和今天，恐怕不應是傳福音的手段，而是保護信徒人身安全罷了。今天教會仍然舉行驅魔禮，因耶穌基督之名驅逐魔鬼。自古以來，傳教士學習「本土語言」，向本土人士傳福音。明朝的利瑪竇神父便是一個好例子，今天的香港教區，仍有賴不少操流利粵語的傳教士和修女，為基督作見證。

可是，我們有沒有對新事物保持開放呢？今天，附魔祇發生在個別人士身上嗎？倘若有一群人集體附了魔，教會如何奉耶穌基督之名驅逐魔鬼呢？有集體附魔嗎？有使用過社交媒體的人，一定明白互聯網是集體附魔的溫床！

今天的世界，資訊爆炸，人類依靠互聯網生活，有如空氣食水一樣。無可否認，互聯網上流傳著很多新語言，營造了五光十色的語境，可惜其中不少偽資訊和謠言，讓原本是推動民主的生力軍，讓弱小者有機會發聲的平台，變得污煙瘴氣。教會有足夠的胸襟，足夠的智慧，在互聯網「說新語言」，驅逐魔鬼，宣傳福音嗎？
且讓我們一再呼求聖神吧！
天主保祐！
生命恩泉
圖片鳴謝：The Mirror

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Speak New Tongues (Mark 16:15-18)

The aphorism “Nothing is new under the sun” (Ecclesiastes 1:9), which is a piece of Old Testament wisdom, has its limitations when it is applied in modern times. For example, the Ten Commandments forbid stealing (Exodus 20:15). Imagine your possession is untouched and yet I possess a copy. In ancient times, had I committed theft? Of course not because you did not lose anything! Nowadays, legists have invented a concept of “intellectual property” to cover the loophole. When I replicate your creation without seeking your prior consent, I infringe your intellectual property and breach the Ten Commandments. Thus, there are always new things under the sun because the society is evolving continuously. We need to let go the tradition when the time comes. Otherwise, we’ll suck. Hasn’t Jesus Christ taught us to “pour new wine into fresh wineskins” (Matthew 9:17)?

After His resurrection Jesus Christ sent His disciples to proclaim the gospel to every creature (Mark 16:15) and promised that miracles would accompany believers (16:17). Miracles are signs of God’s presence. In ancient times, laying hands on the sick to make them cured was sufficient to convert people. But nowadays, with the advancements in medical sciences, will people believe in God after seeing these faith-healings? In ancient times as well as nowadays, being unharmed by serpents or deadly drinks is probably more a protection of personal safety of believers than means of evangelization. Today, the Church still conduct exorcisms, driving out demons in the name of Jesus Christ. Since ancient times, missionaries learnt local dialects to evangelize. Matteo Ricci was an excellent missionary exemplar during the Ming Dynasty of ancient China. Even nowadays, the Catholic diocese of Hong Kong still relies on many missionaries and nuns to bear witness for Christ in fluent Cantonese.

However, are we open to new phenomena? Today, is possession limited to individuals only? What if a group of people are mass-possessed, how does the Church exorcize in the name of Jesus Christ? If you doubt the existence of mass-possession, people who have made use of social media will assure you that the Internet is a hot-bed of mass-possession!
In this age of information explosion, people live on the Internet like air and water. Undeniably, many new languages are flourishing on the Internet creating a glamorous milieu. Regrettably, it has been contaminated by fake information and rumours. What would have been a bulwark of democracy, a platform for the minorities to air their advocacy had turned into a swarm of dungs! Does the Church embrace sufficient wisdom to speak the languages of the Internet, to exorcize demons over there and proclaim the gospel?
Let us invoke the Holy Spirit once more!
God bless!

God of the Living 活人的天主

Thirty Second Ordinary Sunday, Year C
Theme: God of the Living 活人的天主

It is a tautology to say that the theologies of different denominations are not the same. Christians have to uphold two articles of faith in order to claim to be orthodox Christians. Otherwise, they are only heretics or at best unorthodox! The two articles are namely the Blessed Trinity and Jesus Christ is truly divine and human. There are denominations which are fluent in quoting the Bible but are unable to uphold the belief that their God is three-in-one or that the Blessed Virgin Mary is the Mother of God! By denying the Blessed Virgin Mary the title of the Mother of God, they deny the divinity of Jesus at the same time! Somehow, these denominations set up extra-constrains on the practice of their faith in order to ensure the “purity” of their beliefs. Regrettably, many of those extra-constrains are politically motivated and their theological ground is shaky. For example, the iconoclasm, that is the destruction of religious icons, images and monuments, which erupted in different eras and regions is mostly political rather than theological. Therefore, whether those extra-constrains are appropriate or not is debatable. Open-mindedness is in short supply. Very few are able to come together, talk and listen to each other, agreeing to disagree. Instead controversies and even blood-sheds are widespread!

“What has been, that will be; what has been done, that will be done. Nothing is new under the sun!” (Ecclesiastes 1:9). Religious arguments are nothing new. While Christians of different denominations argue over the real presence of Jesus in the Holy Eucharist, centuries ago, two Jewish sects, the Sadducees and the Pharisees, were arguing over the question of resurrection. I suspect such disagreements reflect a lot about their political inclinations and are also shown in their definition of scriptural canons. The Sadducees belonged to the priestly class. They were rich, powerful and were happy to cooperate with the Roman colonial government in order to maintain the status quo. They only accepted the Torah as canonical. On the other hand, Pharisees arose as the defender of national identity during the Babylonian Captivity. They anticipated the Messiah to liberate them from oppressors and to restore their identity as God’s Chosen People over the Gentiles. For them, the Prophets and Holy Writings such as Psalms, Job, Ruth and Daniel were also canonical.

The question of resurrection is not a simple theological controversy. It is both moral and political. For those who do not find justice in the present political situation, they put their hope in the resurrection of the dead and the Final Judgment, without which leading a moralistic life on earth was futile and martyrdom to defend the faith of their fathers would be meaningless. All the hard work of the scribes and teachers of the law during Babylonian Captivity would come to null ... Therefore, the Pharisees defended the belief in resurrection. On the other hand, the priestly class upheld that offering sacrifices to appease God was of paramount importance for a happy life on earth. Death is a great Equalizer! All men were mortal whether you’re righteous or wicked. Since nobody had come back to life to tell people a different story, therefore, seize the moment and make the best out of whatever had been given you. Forget about resurrection and the Final Judgment! I suspect that the story of the seven brothers was a trump card devised by the Sadducees. Resurrection would result in adultery which God forbids. God would not contradict Himself, would He? The logic was so water-tight that the Pharisees had not yet come up with an adequate rebuke. In the eyes of the Sadducees, Jesus was just a never-heard-of rabbi from the good-for-nothing Galilee. Defeating this carpenter rabbi with the “seven-brother story” was just a piece of cake for them.

The Sadducees were able to defeat the Pharisees with the Mosaic law of Levirate marriage because the Pharisees could never deny any law of Moses. But Jesus was not a Pharisee and He transcends Moses. He was telling all peoples a different story at the moment and would come back to life to vindicate His words. Here is Jesus’ story: Since all men were mortal whether they’re righteous or wicked, they got married to beget children in order to pass on their inheritance and whatever unfinished projects. But with resurrection, “they can no longer die” (Luke 20:36). Even if their hearts and their breath stop they would come back to life and breathe again to continue their unfinished projects! Therefore, men do not need to get married in order to beget children to inherit their wealth/projects any more. Without marriage, there can no longer be adultery because no woman would be owned by any man and vice versa. God does not contradict Himself with resurrection, does He? If death is a great Equalizer, resurrection is an even greater Equalizer!

Jesus does not stop there. He goes deeper and returns to the very beginning. Why do men die? In the story of the Original Sin, death was a containment measure to stop sins from spreading out of control. It was a temporary measure and was not God’s original intention in the Creation. It was temporary because it started its existence after Creation. It is never meant to be eternal! What would be the point of creating the known universe and letting life flourish in it if life ended in death? God would not contradict Himself, would He? So Jesus quoted Moses’ words to show that the Lord is “not God of the dead, but of the living, for to Him all are alive” (20:38). Not only does Jesus claim sovereignty over all the living and dead, but He also grants them eternal life in so doing!

Some Pharisees must have been watching the debate and applauded Jesus’ wits (20:39). No! Jesus did not simply want to win an argument. He wants to strengthen the faith of all of us in Him. I’m not God of the dead but God of the living. Don’t be scared by the death which stands between you and Me. Trust in Me and I’ll deliver you and help you transcend death to enjoy “the fruit from the tree of life” (Genesis 3:22)! Had Jesus not come back to life all the brilliant arguments above would have been mere witty sophism. Therefore, the arguments about resurrection must be understood in the light of the Resurrection of the Lord. Furthermore, it is unwise to impose extra-constrains on our faith since God wants us to return to Him with our free-will. The lesser the constrains the better when it comes to approaching and embracing God’s mercy.

Let us follow Peter’s example and confess, “Master, to whom shall we go? You have the words of eternal life.” (John 6:68) Since resurrection is both moral and political, let us lead a righteous life compatible with resurrection: to love God and to defend the welfare of the marginalized.
God bless!
2019 Reflection
Picture Credit: happenings.xrysostom.com/

Second Attempt to Harmonize the Contradiction再試調和矛盾

Twenty Third Ordinary Sunday, Year C
Theme: Second Attempt to Harmonize the Contradiction再試調和矛盾

The previous meditation attempted to harmonize the contradiction between total renunciation in discipleship and filial piety through Chinese classics. That is just one among many approaches. Some homilies bypass Luke 14:26 altogether and focus more on discipleship while others would dodge the contradiction by appealing to the language aspect. They point out that the Hebrew language lacks comparison constructs. When Israelites wanted to express the idea of “loving A more than loving B”, they would say “loving A and hating B”. So, Jesus did not tell us to hate our family members but to love them less in comparison to our love of Jesus! While this approach is correct, probably it might not be applicable in this verse because it is not a comparison at all! On a second thought, I intent to take yet another approach.

I always advise people not to read bible texts out of context. Yet, I might have made the very same mistake when I attempted to focus on one single verse alone. Indeed, Jesus was teaching about total renunciation for the sake of discipleship. Not only should disciples renounce familial relationships, but they should also renounce their lives. This is “his own cross” which every disciple should carry in order to come after Jesus (14:27). Suddenly, Jesus turns “utilitarian” and tells potential followers to calculate the costs to follow Him. If it is beyond their resources, think again and try something else! Now, I have not only one but two issues here! Firstly, how do I fit hating family members into the context of calculating costs? Secondly, does Jesus buy utilitarianism? I have touched upon this topic in another post. So, I will simply focus on the first.

Hatred is a strong feeling which is the very opposite of love. Unlike anger, rage or wrath which are more or less impulsive, temporary and shallower, hatred is relatively more permanent and therefore deeper! When rationality is involved and is unable to neutralize the hatred, violent actions become premeditated. No wonder hatred is not among the seven capital vices but wrath is. Regrettably, we’re witnessing more and more hate-speeches and hate-crimes nowadays.
Psychologically speaking, angry people hurt both ways. Their victims suffer physically and possibly even psychologically traumatized. But so are the angry people physiologically themselves. Their pulses race and their adrenaline level rises. Their internal harmony is disrupted and there is a physiological price to pay when one vents his anger towards his victims! When anger becomes internalized into hatred, the physiological damages would go deeper and more permanent!

Family members are supposed to be one’s loved ones. It hurts deeper when one is offended by loved ones! Similarly, it is more painful to hate family members than insignificant others. Therefore, hating all family members is as costly if not costlier than building a tower or even going to war! Reading Luke 14:26 in this perspective does not need to modify the ordinary meaning of the word “hate” and fits into the context of cost calculation. Indeed, how often do people build towers or go to wars? Not always. Similarly, we don’t hate family members all the time. It is amazing to discover that the hint has always been there in the Old Testament. Now, I may quote Ecclesiastes 3:8 in full, “A time to love, and a time to hate; a time of war, and a time of peace”!

Jesus’ calling disciples is both an invitation and a challenge. He challenges us to go to war against God! Yes, the mightier king who has double your troops in hand. What an understatement! In the end, we should find peace with Him before the Last Judgment. Jesus challenges humanity to build the Babel Tower and in the end, infusing us with the Holy Spirit, we speak the universal language of love. He challenges us to forsake all familial relationships in great pains and in the end build a universal family for all humanity!

The term “challenge” is probably a misnomer. It is more appropriate to name it a “revelation” of our inner secrets than a “challenge”. We play God and rebel against Him. We sin and go to war with God. Our pride drives us to build all sorts of towers, making the Creation a wasteland. Probably angels are the onlookers (Luke 14:29). Family is supposed to be the ideal place for growth and development, love and raising children. In reality, familial relationships hurt the most. Paradoxically, this is how humanity mature and grow. Once pains are overcome and love is established, complacency sets in and another round of pains would brew imperceptibly … It demands more efforts and pains to dismantle the existing relationships in order to build a healthier and stronger family bond! Not many people can emotionally afford it …

In view of such harshness, who is able to respond and be saved?

I think many people have overlooked the fact that Jesus is divine. He is able to command inexhaustible resources. For example, He fed 5000 with only five loaves and two fish. Therefore, when we find peace with God, we don’t need to spend our energy doing stupid and unproductive things going against God. With His resources, we’ll be able to build any number of mega-projects we are able to fancy. When we get connected with our Lord Jesus Christ, all our “costs/cross” become nothing because the Good Shepherd would put us, together with our crosses, on His shoulders to carry us home (15:5)!
Brethren! Cheers! Call upon the name of the Lord and He’ll save. Amen.
2022 23^rd Ordinary Sunday
Picture Credit:shutterstock.com

How to Hate Parents & Keep the 10 Commandments 如何憎恨父母而遵守十誡？

Twenty Third Ordinary Sunday, Year C
Theme: How to Hate Parents & Keep the 10 Commandments 如何憎恨父母而遵守十誡？

My parents passed away a few years ago. Like many grown-up children, a sense of regret for not doing enough while parents were still alive always lingers on. I’m not fluent enough to narrate such feelings to relieve my regrets. It is in this mood that I meditate on the theme above.

Among different schools in ancient Chinese philosophies, Confucianism was very fluent in articulating filial piety. By extension, it advocated loyalty to rulers and patriotism. Thus, emperors in ancient China bought the idea and promoted filial piety across the empire. For example, in Han Dynasty, i.e. before the institution of selecting government officials through public examination system, the state appointed people renowned for their filial piety to fill up government posts. In Chinese mentality, filial piety is taken for granted and is not to be challenged. So, when Christian missionaries talked about the Ten Commandments, the Chinese did not find it too foreign to accept. Instead, they would find biblical morality too simplistic and not elaborate enough. On the other hand, missionaries would try to avoid talking about the institution of marriage (Genesis 2:24; Mark 10:6-9) and Jesus’ teaching of total renunciation demanded of disciples (Luke 14:26-33). Of course, if we believe in Jesus Christ, we can’t be selective in what we want to believe. At the moment, we might not be able to harmonize those seemingly contradictory teachings. Even if we might never be, we should not give up trying.

In both the Old Testament and the New, we are able to find scores of texts telling us to honour and to obey our parents: Exodus 20:12, Leviticus 20:9, Proverbs 30:17, Sirach 3:14-18, Luke 18:20, Romans 1:28-32, Colossians 3:20 and 1 Timothy 5:1-2 etc. to name just a few. The Torah has laid down the rules. The Lord promises to reward obedient children with longevity, “Honour your father and your mother, that you may have a long life in the land the Lord your God is giving you” (Exodus 20:12). Those who curse their parents would be banished to hell, “Anyone who curses father or mother shall be put to death” (Leviticus 20:9). Then, how could Jesus require his disciples to hate their parents, “If any one comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple” (Luke 14:26)? Jesus claims that He did not come to abolish the laws but to fulfil them (Matthew 5:17). Then how do Jesus’ disciples hate their parents and at the same time keep the Ten Commandments?

As a Chinese Catholic, I sense that there might be a way out in Confucian teachings on filial piety which have developed into a comprehensive system. It encompasses beyond merely the material level such as supporting the livelihood of aging parents. Showing them care and respecting them cater for their psychological needs as well. Beyond security and love, filial piety also includes maintaining the esteem and fame of parents. Therefore, a person should avoid doing things that scandalize or bring shame & dishonour to parents etc. In short, one must be a virtuous person for the honour of parents! Allow me to quote Zengzi 曾子, a disciple of Confucius renowned for his filial piety, “The body is that which has been transmitted to us by our parents, dare any one allow himself to be irreverent in the employment of their legacy?「身也者，父母之遺體也。行父母之遺體，敢不敬乎」?” (The Book of Rites, Meaning of Offerings禮記．祭義) The Book of Rites is a collection of essays written in 476-221 B.C. Doesn’t it sound like the Theology of Body by St. Pope John Paul II in the 20th century? Zengzi continues to list five manners which go against filial piety: not grave in his privacy, not loyal to his rulers, not reverent in office, not sincere to friends, not brave in battles 「居處不莊，非孝也；事君不忠，非孝也；蒞官不敬，非孝也；朋友不信，非孝也；戰陣無勇，非孝也。」He explains that those manners would bring parents disasters. How dare we not to be reverent 「五者不遂，災及於親，敢不敬乎」?

On the negative side, if parents are doing wrong, children should politely dissuade them so that parents wouldn’t become unrighteous. To quote Confucius, “… And the father who had a son that would remonstrate with him would not sink into the gulf of unrighteous deeds. Therefore when a case of unrighteous conduct is concerned, a son must by no means keep from remonstrating with his father … how can obedience to the orders of a father be accounted filial piety「父有爭子，則身不陷於不義，故當不義則爭之…從父之命，又焉得為孝乎」” (Classic of Filial Piety孝經).

So, contrary to the assumptions of most of the missionaries, there exists an entry point which enables us to harmony Jesus’ teaching on total renunciation with filial piety. The key to untie the knot is righteousness. But bear in mind that in Confucianism, righteousness is not something impersonal and impartial. Familial relationships are taken into consideration. For example, “The Duke of She informed Confucius, saying, ‘Among us here are those who may be styled upright in their conduct: if their fathers have stolen a sheep, they will bear witness to the fact.’ Confucius said, ‘Among us in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this「葉公語孔子曰：『吾黨有直躬者，其父攘羊，而子證之。』孔子曰：『吾之直者異於是。父為子隱，子為父隱，直在其中矣』」” (Analects, Zi Lu論語．子路)

Familial relationships are the fabrics of a society. Confucius gave them heavier weight during moral deliberations. But nothing surpasses loyalty to the emperor. There were several often quoted historical incidents in which for the well-being of the state or the integrity of the clan「上為國計，下全宗族」, brothers killed their siblings and a father did not spare his son. These incidents are: viz. Duke Dan executed his brother Guanshu in the Rebellion of the Three Guards 「三監之亂，周公誅殺管叔」; Zhou Yu州吁 of Wei衛 usurped the throne. Shi Hou 石厚befriended Zhou Yu. Shi Jing 石碏the father Shi Hou was a loyal official. He sought the help of Chen 陳state to kill Zhou Yu and did not spare Shi Hou, his son 「石碏戮子」；Duke Huan of Lu 魯桓公had four sons. The eldest son of the first wife succeeded and became Duke Zhuang魯莊公, while the other three brothers, Meng Qingfu 孟慶父(the eldest son of the second wife), Ji You 季友(the second son of the first wife) and Shu Ya叔牙 (the second son of the second wife) became chief officers of Lu. Before Duke Zhuang died, he intended the son of his second wife to succeed. Shu Ya suggested Meng Qingfu instead. Ji You poisoned Shu Ya in Duke Zhuang’ name and after some more incidents, Meng Qingfu hanged himself「季友鴆兄…慶父自縊」. Historians interpreted the intention of Ji You as trying to prevent the children of the second wife from usurping the throne. Thus I suppose in the Chinese mentality, for the sake of higher causes such as loyalty to rulers and patriotism, it is acceptable for Chinese to put aside familial relationships between husband and wife, parents and children and among siblings.

Brethren! The contradiction is a very thorny one. I don’t think I have satisfactorily settled it once and for all. Though Jesus likes to impress His audience with hyperboles, (for example the miraculous seeds in the Sower Parable which yield a hundredfold) we are unable to dismiss this one as one such hyperbole. Time is the issue. Jesus is the embodiment of the Word of God (John 1:1) and He claims to be the Truth (14:6). He does not qualify His teachings in terms of time because God is eternal and timeless! But while we are living on earth, we act within the time dimension. Therefore, contradiction arises when we have to love and hate our family members at the same time! Perhaps, we should seek help from the Wisdom Literature. “There is an appointed time for everything, and a time for every affair under heavens … A time to love, and a time to hate; a time of war, and a time of peace.” (Ecclesiastes 3:1, 8)

Therefore, I would boldly speculate that the norm of Christian actions is charity. Thus Jesus expects us to obey the Ten Commandments as well as His new commandment (John 13:34). Most of the time we and our parents, siblings, spouses and children etc. should be loving each other as He has loved us. But when it comes to higher causes, viz. to establish the Kingdom of Heaven on earth, we need to set the priority right. Perhaps it is here that Confucianism will be able to lend us a helping hand in deciding what the right thing to do is. At the end of the day, a Catholic has to ask himself how seriously he accepts Jesus Christ as his King (Matthew 25:31-32), how obedient he is to His commission to evangelize the world (28:19-20) and how deep his love is for the salvation of his parents, siblings, spouses and children.
May the Holy Spirit help us discern and strengthen us. Amen!
God bless!
2019 Reflection
Picture Credit: https://www.zhdate.com/tw/news_history/445470.html
English translations of Chinese classics are taken from Chinese Text Project @ https://ctext.org

How to Keep Humility in A Competitive World? 怎樣在競爭的世代保持謙卑？

Twenty Second Ordinary Sunday, Year C
Theme: How to Keep Humility in A Competitive World? 怎樣在競爭的世代保持謙卑？

We are living in a modern commercial city called Hong Kong. Our existence is measured by our economic value: how capable we are in making money and how many houses, stocks and credit cards etc. we possess. In such a utilitarian milieu, most people would avoid those disadvantaged, marginalized, aged, sick, homeless and mentally deficient because they are economically worthless. Economically active people in lower rungs would develop an ambitious attitude and an assertive, outspoken manner to seek the attention of their bosses in order to facilitate their climbing up. People in the middle would gang together to compete with rival factions to attain control of a larger share of resources. Their minds are full of strategies and tricks, ready to betray without hesitation even their comrades. Nobody is able to stay long at the top …

In ancient times, people lived on the produce of the land and life was simple. It was natural and easy to support each other in extended families. However, it is impossible for extended families to exist in post-industrial societies and there’s no longer a kindred system based on blood-line to support each other. Alas! Though blood is thicker than water, river water can never meddle with underground water! People have to fend for themselves and there are more and more rivals who are marketing their talents in order to get employed! Today, many a Catholic would wonder how one might be able to stay humble in such a competitive world.

Jesus Christ is our Saviour and our Lord. We should follow His instructions to be humble. He says, “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 14:11) We should listen to His instructions with a pure heart (Matthew 5:8) and do not turn humility into a strategy! If you humble yourself in order to be exalted, then your humility is not genuine but hypocritical. Lord Jesus would not want us to become hypocrites. Therefore, Jesus is stating a reality which modern societies have blurred. Modern societies breed ambitious people and most of the ambitious usually overestimate themselves and easily ignore unfavourable elements. Overconfidence combined with ignorance is a sure formula for failure! In the end, those ambitious people would be humiliated. Their successes would only be brief.

Early in my meditation, I blamed the modern society for breeding ambitious people. It is insufficient because not all modern people are outspoken and ambitious. Indeed, there are introverts and autistic people too. Moreover, the chances of modern societies to revert to farming and feudalism are slim. Therefore, we need to consider the psychological factors as well. Why do people want to be exalted? If we are able to dig up the root causes of ambitions, perhaps we would be able to cure this arrogance disease.

When one is exalted, one becomes the focus of attention. Thus, people who hunger and thirst for exaltation are most probably infantile attention seekers! They have a certain group of people in mind and want this target group of people to know their presence and the work they are doing. Aren’t they similar to young children doing unreasonable things to catch the attention of their mothers? Most mothers play into their strategies, wishing to set up a rapport with their children and start teaching them something good. But seen from another perspective, those attention seekers are conditioning their “significant others”. Sometimes, it is hard to tell who is conditioning whom! On another level, take a look at how the advertising industry is keeping our economy in momentum and you will appreciate how wide reaching the attention-seeking culture is in modern societies. Ambitious people would resort to all sorts of means to assure themselves that they are important and indispensable! Our psychology is by and large moulded by this competitive society. How hard it is to resist the arrogance advocated in the societies nowadays.

Superficially, the first reading sounds hollow and irrelevant for us nowadays. “What is too sublime for you, seek not, into things beyond your strength search not.” (Sirach 3:21) This is not the kind of modern life that we know of. In our dictionary, there are no such phrases as “too sublime for you” and “beyond your strength”. No, they are “challenges” which are meant to accept and attempt! Only losers and defeatists would decline! Consequently, more people suffer mental illnesses nowadays! Humanity pay a huge price to lead their life in a competitive environment. People believe in “social evolution” and believe that competitions will eliminate the weakest. In long run, humanity would become stronger. Such an oversimplification has ignored the fact that losers are not necessarily the weakest! In the end, ambitious people become losers when they burn out or are locked up in institutions.

The book of Sirach is a collection of wisdom sayings which are able to withstand the test of time. The wisdom enables us to keep our sanity in an insane world. Time is the key. “There is an appointed time for everything, and a time for every affair under the heavens … a time to be silent, and a time to speak” (Ecclesiastes 3:1, 7) I’m sure all of you know that Einstein started speaking at four. So, there is no need to worry and pressurize children to achieve milestones set up by so-called experts. How can you say that when a child does not speak, it is deaf-mute? When the time comes and a child is psychologically ready, it will speak. Now, the advice of Sirach rings true. When you are not prepared and ready to lift a 78-kg dumbbell, accepting such a “challenge” is foolish and disastrous. Therefore, it is wise to remain humble when you’re not ready! On the other hand, many geniuses shine forth at an early age. It would be a waste to straitjacket their development in formal schooling! Anyhow, they belong to the minority otherwise they are not geniuses! Thus for most of us, it is wise to remain humble to wait for the appointed time!

But when is the appointed time? How do we know when the appointed time is? Thus, it brings up another essential factor in life: knowledge! Without knowledge, the chances of getting things done properly would only be fifty-fifty. Not to mention scientific endeavours, even the act of loving needs knowledge! In “The Art of Loving”, Erich Fromm argues that knowledge is one of the four basic elements of love. Thus, it is impossible for true love to be blind! If the feeling of love is blind, it can only be infatuation etc. Thus, chances of success would be enhanced with knowledge and it is only logical and sensible to accumulate knowledge. But it takes time to accumulate knowledge and further distillation to attain wisdom. Alas! Patience is in short supply for modern people because time is money! Few people are willing to complete reading documentations and manuals. They look for quick fixes and shortcuts because time is money! Sirach’s advice rings truth again. “The mind of the wise appreciates proverbs, and the ear that listens to wisdom rejoices.” (Sirach 3:29)

Brethren! Our Lord is “The Way and the Truth and the Life” (John 14:6). If we are able to establish an intimate relationship with Him, we’ll be able partake in the Truth with which we’ll have the ultimate knowledge of everything. Be humble of heart and learn from our Lord, Jesus Christ (Matthew 11:29). When we’re in Him and He in us, we’ll surely be exalted. Amen.
2019 Reflection
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What’s the Right Thing To Seek? 該尋求甚麼正確的事？

Eighteenth Ordinary Sunday, Year C

Theme: What’s the Right Thing To Seek? 該尋求甚麼正確的事？

In the gospel story today, a man asked Jesus to help him get his due. “Teacher, tell my brother to share the inheritance with me” (Luke 12:13). My first impression of Jesus’ response was that He evaded the issue of justice to talk about something less crucial. In so doing, I felt that Jesus was not doing justice to the man, was He?

When the issue of inheritance arose, the parable of the Prodigal Son immediately came to mind. In the present case, most probably the man’s brother was the elder son who was in control of the inheritance left behind after their father’s demise. For some reasons, this elder brother seemed to be reluctant to share the inheritance with him. Therefore, this man came to seek Jesus’ help because Jesus was not as the scribes. “He taught them as one that had authority.” (Mark 1:22) Hopefully, Jesus’ authority would bend his brother. This was a rather civilized approach. Had this man been a thug, he would have chosen a more violent path and resorted to murder! But Jesus declined to exercise His authority to settle their dispute and turned to the crowd to talk about greed. Would teaching about greed settle injustice?

We have only heard one side of the story and don’t know why the elder brother did not share the inheritance. An obvious explanation is that the elder brother was greedy. But there might be other possibilities. Again the Parable of the Prodigal Son could be helpful. What happened after the younger brother acquired his share of inheritance in the Parable? Probably the elder brother knew that his younger brother would “squander his inheritance on a life of dissipation” (Luke 15:13b) So, the elder brother could be right in not sharing the inheritance! Had Jesus helped the younger brother, He would have engendered an injustice! Of course, it could have been both: the elder brother was really greedy while the younger brother was but a scumbag! Therefore, in teaching against greed, Jesus was not evading responsibility but went directly to the root of issue.

What does Jesus teach? He teaches us to focus on the most essential things in life. He reminds us, “For though one may be rich, one’s life does not consist of possessions” (Luke 12:15). Then Jesus tells the Parable of the Rich Fool to elaborate. “You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?” (12:20) This line echoes the same sentiment shown in the first reading today. It is a perennial truth all parents must acknowledge. “For here is one who has toiled with wisdom and knowledge and skill, and that one’s legacy must be left to another who has not toiled for it. This also is vanity and a great evil” (Ecclesiastes 2:21).

Let’s put aside those who accumulate wealth for themselves to the exclusion of all other people. St. Paul has already condemned those people, “For the love of money is the root of all evils, and some people in their desire for it have stayed from their faith and have pierced themselves with many pains” (1 Timothy 6:10). The love of money is an intrinsic evil because money makes people feel secure. Money emboldens people to the extent that they would harden their hearts towards the needy, such as the anonymous rich man in the Parable of The Rich Man and Lazarus (Luke 16:19-31), and the rich begin not to feel the need of God. With greater wealth and power, they even start playing God themselves.
Am I exaggerating? No! Take a look at the second reading today. When Paul exhorts the faithful to renounce evil, he says, “Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry” (Colossians 3:5). Why did Paul equate greed with idolatry? It is because idols offer people shortcuts to get rich and to acquire whatever they desire through magic/witchcraft. The worship of Yahweh gave the Israelites freedom from slavery. But fertility cult in Canaan appealed more directly to our needs in the lower hierarchy. It was hard to resist for the Israelites and for humanity in general. Freedom is too abstract to feed the belly!

It is a consolation that not many people can be as rich and as powerful as Messrs. Bill Gates and Li Ka-shing. Yet, it is undeniable that the modern secular world is run by wealth. We can’t live in this city without this resource. We need to prepare for projects in the future and parents need to reserve resources for their children’s consumption though they know all too well that their children might not be able to handle the inheritance properly. As a Chinese aphorism goes, “Wealth never lasts more than three generations”. Thus, the accumulation of wealth is not necessarily evil as long as we take the others into consideration. The key point is how to management our wealth properly. So, what’s the best strategy a Christian should deploy in their investment?

Christ teaches us a philosophy of financial management, “Thus will it be (foolish) for the one who stores up treasure for himself but is not rich in what matters to God” (Luke 12:21). What does it mean by “to be rich in what matters to God”? To a certain extent, Luke was paraphrasing Paul’s teaching. Paul says, “Tell the rich in the present age not to be proud and not to rely on so uncertain a thing as wealth but rather on God … Tell them to do good, to be rich in good works, to be generous, ready to share, thus accumulating as treasure a good foundation for the future, so as to win the life that is true life” (1 Timothy 6:17-19) In telling the rich “not to be proud”, Paul warns against the illusionary empowerment of money which tempts us to play God. “To do good, to be rich in good works, to be generous and ready to share” are concrete and practical actions to accumulate treasure in heaven. Why do these actions “matter to God”? It is because in loving our neighbour, we love God (Matthew 25:40). “For whoever does not love a brother whom he has seen cannot love God whom he has not seen” (1 John 4:20). Thus, our acts of charity or the lack of them is linked with God.

Why is doing good work such an essential step? Let’s take a look from another perspective. Doing good work has to do with the Holy Spirit. The Holy Spirit a spirit of charity. It was the Holy Spirit who inspired us to love the needy and to love the unlovable. On the other hand, Paul likens the Holy Spirit as God’s down payment of our inheritance in heaven (2 Corinthians 1:22; 5:5, Ephesians 1:13-14). Last week, we read that our Father in heaven is eager to “give the Holy Spirit to those who ask Him” (Luke 11:13). But don’t forget, God would also take the Holy Spirit away from us (1 Samuel 16:14, Psalms 51:13). Thus, not only should we aim at the possession of the Holy Spirit, but we should also take care to preserve the Holy Spirit given to us. The BVM is an excellent exemplar. She is full of the Holy Spirit (Luke 1:35) and as a carrier of the Holy Spirit, she moves around to extend a helping hand to whoever is in need (1:39-40, John 2:3)! That explains why doing good work is an essential step in the preservation of the Holy Spirit in us, thus ensuring that we’ll get rich in heaven.

Brethren! Don’t be short-sighted when we handle worldly business which would easily occupy our full attention. Take time off to seek the right thing! Seek not immediate fairness because it might not last long. Instead, set our sight to eternal richness and seek it! Amen.
God bless!
2016 Reflection
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Stay Alert To See the Needs of Neighbour 經常留意近人的需要

First Advent Sunday, Year C
Theme: Stay Alert To See the Needs of Neighbour

For me, purple is not only a cold colour, but it also conveys a gloomy mood which is exactly what many people are feeling since 2019. It never rains but pours. When the social unrest subsided, pandemic erupted. In fact, we’re not so sure whether the social unrest has truly subsided. Perhaps it is hibernating! No wonder our northern neighbour, who prefer overkill to oversight, imposes overdoses of security measures to nip future unrest in its bud! When the developed countries are talking about the third vaccination while many underdeveloped countries are not able to afford the first, a new strain of more infectious COVID-19 virus comes on stage … If this is a narration of an Advent Season, it is truly a rather long season. Despite the gloomy outlook ahead, I meet many pregnant ladies on my way to work. I wonder where their faith in the future comes from. Then, it dawns to me that the tribulations before the end are birth pangs which prophets of the Old Testament, e.g. (Isaiah 13:8, Jeremiah 13:21) as well as St. Paul (Romans 8:22, Galatians 4:19) like referring to. Therefore, we shouldn’t focus on the pains and labour at the moment. Instead, we should listen to the advice of John and gaze in hope to the joy at the end. “When a woman is in labour, she is in anguish because her hour has arrived; but when she has given birth to a child, she no longer remembers the pain because of her joy that a child has been born into the world.” (John 16:21)

On this first Advent Sunday, I would like to meditate on this verse taken from the gospel passage today, “Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise” (Luke 21:34). Many moralists have already pointed out that pains and sufferings are indispensable for our survival. For example, after enumerating a list of successful historical figures, Mencius drew the conclusion that “life springs from sorrow and calamity, and death from ease and pleasure.” (Mencius, II Gao Zi) We still agree with this ancient wisdom as one of our modern aphorisms goes, “No pain, no gain”. However, perhaps life has been too easy for this generation. The last World War ended more than seven decades ago and world economy has since been very vibrant. The living standard of most people on earth keeps improving. Had this pandemic not come uninvited, the market would have been extremely bullish. Making money has never been so easy. Pains seem to be something which could only unearthed in the past … Thus, many governments are caught unprepared to deal with the outbreak of this pandemic which is indeed a surprise and a wakeup call for all of us.

Brought up in this post-war era, seeking pleasure and avoiding pains seem to be natural human dispositions for these two generations of people. Who on earth would enjoy and actively seek pains unless one is a masochist, isn’t it? By definition, a masochist/sadist is a pervert and therefore, these behaviours and attitudes are culturally disapproved. So how can we blame people who seek relief and refuge in becoming an alchoholic, a workaholic and in substance abuses? They have never gone through sufferings in famines and wars. How do they come to know the survival values of calamities? Poor humanity, they have become so fragile. When suicide rates go hand in hand with economic prosperity, social scientists deny it and explain it away. After tasting the sweetness of affluence, who wants to go back to poverty? This is exactly what Christians of modern era have to battle against. Doesn’t Jesus Christ make poverty the very first Beatitude (Matthew 5:3)? Regrettably, even though Pope Francis claims that the Beatitudes are the identity card of Christians (Gaudete et Exsultate #63), who cares?

Being Christ’s ambassadors of reconciliation on earth (2 Corinthians 5:19-20), we shall keep on discharging our duties even if our proclamation falls on deaf ears. Very commandable indeed! But when we proclaim the good news to people that God is not counting their trespasses against them, are we able to inspire hope in those who are desperate and seek refuge in substance abuses or the like? One of the reasons for people to restort to substance abuses and the like is to fill their interior void. When people reject God, nothing on earth is able to fill up this inner black hole! What can we do? There are also people who believe in God but are unable to tolerate God’s schedules. They see bad things happening to good people. They witness prisons filled up with political prisoners but God seems not to notice or care. They can no longer take their faith in God seriously because justice is not seen done! If you try to explain to them that Jesus Christ shall judge the living and dead at the end of the world, they want to see immediate vengeance instead! Modern men are brought up in advanced technology. They take speed and convenience for granted. Patience, which agricultural societies demanded, is in short supply. “There is an appointed time for everything, and a time for every affair under the heavens” (Ecclesiastes 3:1) is alien to them. Immediate gratification of wants is the norm rather than the exception. How can we blame these people when they take justice to mean vengeance and prefer condemnation to reconciliation?

Lord, I really don’t know how to proceed because there is no turning back to agricultural societies. Nowadays, even agriculture is technological advanced to produce greater yields. How do we cultivate the virtues of long-suffering and hope among these impatent people? From afflictions! St. Paul’s famous exhortation is relevant here. He says, “Affliction produces endurance, and endurance, proven character, and proven character, hope, and hope does not disappoint.” (Romans 5:3-5) We have come a full circle and returned to the survival value of pains and sufferings. Of course, modern people may not buy the wisdom of St. Paul or Mencius because they were brought up in an era of immediate gratification and convenience. Where else can we turn? It seems that we have run out of all options.

Brethren! In His ineffable wisdom, God leaves us signs to remind us of His merciful presence. On the 33^rd Sunday, we meditated on the theme of “The poor you will always have with you” (Mark 14:7) In fact, despite improvements in the living standard of most people, poverty stares us down and teases our advances in modern technology which have failed miserably to eradicate poverty. By turning our attention to the needy instead of turning to ourselves, we may have the opportunity to see clearly our own inadequacy. By staying alert always to the needs of our neighbour, we may be able to liberate ourselves from egoism and humbly seek repentance. Let poverty be our guide to steer us away from despair and keep hoping in God’s redemption.
God bless!
2015 Reflection
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不要眷戀 Be Indifferent

常年期第十七主日，乙年
主題：不要眷戀

香港教區響應羅馬教廷的呼籲，未來三年的牧民重點是「牧靈更新」。我個人認為用三年時間是明智的，要知道人性傾向因循，要求堂區內的人更新難，要求善會會員更新，難上加難！

最近疫情緩和，堂區恢復舉行公開彌撒。堂區負責禮儀的人員，包括輔祭、讀經員、歌詠團和送聖體員等等，顯得既興奮又緊張，出錯在所難免。出錯後更加緊張，做成惡性循環！其實除了當事人，外人根本不知道錯在哪裡。但為了做好自己份內的事，他們花費了很長的時間開會檢討，結果少了靈修或信仰分享的時間，本末倒置了！另一方面，把花費長時間檢討得來的珍貴結果付諸實行，對禮儀的氣氛並沒有改善，反而給人喧賓奪主的感覺！他們的努力是可取的，可是，抱著因循的思維，不但於事無補，反令情況變差！

且讓我多舉一個例子。敝堂區在新界西北，從前交通設施不足，很多人要晚上八時後纔返回到本區。因此，堂區在晚上舉行的會議、慕道班、活動、祈禱會和彌撒等，都安排在八時三十分舉行。2004年西鐵通車，往返市區的交通改善了。但直到十七年後的今天，晚上舉行活動的時間，依然是八時三十分，真的不能小覷因循的威力！是懶惰嗎？是眷戀過去的成就嗎？還是為了保障小數人的特權呢？雖然好像原地踏步，但「事事有時節」（訓3:1）。十七年算甚麼？有些人領洗了幾十年仍是依然故我。不要讓這些小事令我們對天主失去信心。

今天的福音，是大家非常熟悉的五餅二魚神蹟，是「若望福音」的版本。對觀福音講述這個神蹟時，背景是十二宗徒奉命傳福音後，吸引了一大伙群眾聚集。耶穌基督動了憐憫的心，行了這個神蹟，解決了他們饑餓的問題。惟獨若望福音一句也不提十二宗徒傳福音的事蹟，卻說「大批群眾，因為看見他在患病者身上所行的神蹟，都跟隨著他。」（若6:2）若望自己也是被派遣傳福音的十二人之一，但他沒有居功，把聚集的群眾，看做自己有份努力的成果。他反而把功勞，歸於耶穌基督所行的神蹟。若望的謙遜，我們真的是望塵莫及！當我們的努力沒有被確認時，我們會納悶，我們會找機會向眾人表述自己的貢獻。我們多麼渴望獲得光榮，即使是與我們所作出的努力不相稱的虛榮，也不介意！若望卻不一樣，他不但履行誡命，並且有如耶穌基督一樣，默默地實踐著聖詠的靈修。正如聖詠記載：「上主，光榮不要歸於我們！祇願那個光榮完全歸於你的聖名，那是為了你的慈愛，為了你的忠誠。」（詠115:1）這位曾請求耶穌基督容許他和他的兄弟從天降火焚毀不接待他們的撒瑪黎雅村莊（路9:54）的「雷霆之子」（谷3:17），真的成熟了！懲罰不禮貌的人祇能滿足自己一時的快感，並沒有幫助不禮貌的人改過。經此一役，若望放下了自己的「雷霆」，長大進步了。記載傳福音的成就並不壞，祇不過是忠實的報導，但掩蓋不了心中對成就的眷戀！絕口不提，若望不愧是主「所愛的門徒」（若19:26）！

另一句值得回味的，是主對「碎塊」的態度。祂對門徒說：「把剩下的碎塊婦集起來，免得糟蹋了。」（6:12）表面上好像耶穌基督也是一位環保人士，但祂的另一句說話，令我深信這句說話有深刻的慈悲意味，絕不是環保那麼膚淺。在其他的福音中，祂一再告訴我們天父無微不至的照顧，我們祇需要追求天主的國就足夠了。因為我們比飛鳥麻雀還要珍貴，天父照顧牠們，又怎會忽略我們呢（瑪6:26，10:31；路12:6）？耶穌基督連麵餅的碎塊也珍惜，何況人的靈魂，尤其是罪人的靈魂呢？小信德的人啊…你們祇要尋求祂的國（12:28-31），為罪人的回頭而努力，其餘的事，天主自會處理！

有關「那時，猶太人的慶節，即逾越節，已臨近了。」（6:4）一句，早前曾寫過很簡單的反省（「五餅二魚是解放」），今天我想更深入地默想「解放」的主題。
當撒殫在曠野試探耶穌基督的時候，顯示出牠非常熟識聖經。當主耶穌以聖經回覆牠的試探時，撒殫驕傲地在天主聖言面前班門弄斧，引述聖詠，挑戰耶穌從聖殿頂躍下（瑪4:6，路4:10-11，詠91:12）。其實，撒殫在第一個試探時，也有使用聖詠，但沒有引出。牠引誘耶穌基督把石頭變成餅，滿足罪人在物質上的需要，使他們不再犯罪，其實是在挑戰耶穌基督另一句聖詠：「我是上主，我是你的天主，是我由埃及國將你領出，你張開口，我要使它滿足。」（81:11）但撒殫造夢也沒想到，天主不會用石頭給人類虛假的滿足，而是要以自己的體血來滿足我們！撒殫所建議的三個救世方案，全部都是似是而非的陷阱，不能真實地解決罪惡的問題。可惜不少政客，仍不斷拋出這幾個方案，欺騙世人。

這次五餅二魚神蹟的結果，亦並不理想。群眾祇停留在物質層面，以為天主向梅瑟所應許的那位先知（申18:18，若6:14），是一位讓他們衣食無憂的先知，而不是一位解放他們脫離罪惡的奴役，讓他們獲得自由的先知。第二天，當耶穌基督嘗試教訓群眾有關「生命之糧」的意義時，結果「他的門徒中有許多人退去了，不再同他往來。」（6:66）耶穌並不符合他們的期望，不是一位使他們衣食無憂的先知！

各位兄弟姊妹，群眾離開了耶穌基督，放棄了永生的機會（6:68）。他們眷戀著舊的思維，不願意走出自己的安樂窩。他們有如自己的祖先，離開做奴隸的安樂窩，在曠野吃苦時，不斷抱怨梅瑟，寧願返回做奴隸的地方（出16:3）！我們應該反省，是否好像以色列人一樣，眷戀舒適的舊思維，不願吃苦，為福傳而作出牧民上的更新呢？大家願意放棄自己或自己所屬團體的功績，而去爭取靈性上更大的進步嗎？多一點走出聖堂，接觸區內的居民，甚至弱勢社群，向他們介紹天父的慈愛嗎？多行一點愛德，寬恕別人不合理的批評嗎？
天主保祐！
2018講道
圖片鳴謝：freebibleimages.org

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Seventeenth Ordinary Sunday, Year B
Theme: Be Indifferent

The Diocese of Hong Kong supports the Roman Curia’s appeal and makes “Pastoral Conversion” the focus of our pastoral ministry for the next three years. Personally, I think it is a prudent decision to run the project for three years. We know all too well that it is human nature not to rock the boat. It is difficult to require parish members to renew and even harder for members of the lay associations to renew their zeal!

Recently, the pandemic is turning for the better. Parishes begin to celebrate masses publicly. People responsible for liturgy, for example the acolytes, lectors, choir and extraordinary administrators of the Eucharist have become elated as well as nervous. Making mistakes has become inevitable. They would become more nervous once a mistake is made, initiating a vicious cycle! In fact, except for the doers themselves, outsiders would seldom be aware of any mistakes. But in order to discharge their duties without mistakes, they spend long hours assessing their past performance. Consequently, less time is spent on spirituality and sharing. They put the cart before the horses! On the other hand, putting into action their precious resolutions does not improve the ambiance of the liturgy. On the contrary, their actions outshine the solemnity of the liturgy! Their efforts are commendable. However, their complacency does not help but making things worse.

Allow me to illustrate with another example. Our parish is located in the north western part of the New Territories. Previously, the transportation facilities were not adequate. Many people returned from works after eight at night. Thus, in our parish, many meetings, catechumen classes, functions, prayer meets and masses etc. are usually held at 8:30 p.m. In 2004, West Rail started her service. Transportation to and from the urban area has improved. Yet, now seventeen years after the commencement of West Rail operation, most of our activities are still held at 8:30 p.m. The obstacle of complacency is something we can’t ignore. Is it laziness? Or is it that we don’t want to give up the security of past achievements? Or do some people want to retain their privileges? Although it seems that no progress is made, “There is an appointed time for everything” (Ecclesiastes 3:1). Seventeen-year is no big deal. Many who have been baptized for decades remain the same. Don’t lose our faith in God for these trivial matters.

Today, we meditate on the well-known miracle of five loaves and two fish, the John’s version. The Synoptic gospels put the miracle in the context of the apostles’ completion of evangelization. They had attracted a large crowd of people on whom Jesus Christ felt pity. He worked this miracle to relieve the crowd of their hunger. But John says nothing about the evangelization mission of the Twelve. Instead, he says, “A large crowd followed him because they saw the signs he was performing on the sick.” (John 6:2) John himself was one of the Twelve sent forth to proclaim the gospel but he does not take the credit of attracting the crowd. Instead, the credit goes to the signs performed by Jesus Christ. The humility of John is exemplary. When our efforts are not recognized, we feel frustrated and take every opportunity to tell people our contributions. How much do we desire glory, even vainglory which is not proportional to our efforts! John is indifferent to personal glory. Not only did he observe the commandments, but like Jesus Christ, he also quietly put the spirituality of Psalms into practice. Like what the Psalmist says, “Not to us, Lord, not to us but to your name give glory because of your mercy and faithfulness.” (Psalms 115:1) This “Son of Thunder” (Mark 3:17) who once asked for the Lord’s permission to call down fire from heavens to consume a Samaritan village which did not welcome them (Luke 9:54) has matured! Punishing impolite people can only satisfy our own ego and does not help impolite people become polite. After this event, John let go of his “thunder” and was able to grow up. It is not a bad thing to narrate the achievements of evangelization. It is a faithful reporting but it also reveals our desires for achievements. Not saying a word about achievements, John is truly “the beloved disciple of the Lord” (John 19:26)!

There’s another verse which is worth meditating. It is the Lord’s attitude towards the fragments left over. He says to his disciples, “Gather the fragments left over, so that nothing will be wasted” (6:12). Superficially, Jesus Christ seems to be yet another environmentalist. But His other verses make me firmly believe that this verse has a deeper meaning of mercy and not a shallow environmental protection teaching. In other gospels, Jesus repeatedly tells us of the Father’s meticulous care. It is enough for us to seek the kingdom of heaven. It is because we worth more than birds and sparrows which the Father feeds. How can He neglect us (Matthew 6:26, 10:31; Luke 12:6) Fragments left over concern Jesus Christ. How much more would He care about souls, in particular souls of sinners? O you of little faith … Seek his kingdom (12:28-31) and work hard for the repentance of sinners, and God will do the rest!

As for the verse “The Jewish feast of Passover was near” (6:4) I have written a simple reflection (“The Liberation by Five Loaves & Two Fish”). Today, I would like to meditate deeper on the theme of “Liberation”.
When Satan tempted Jesus Christ in the wilderness, it showed extensive knowledge of the Bible. When Jesus replied its temptations with quotations from the Bible, in vanity it quoted the Psalms to dare Jesus to jump down from the top of the Temple. (Matthew 4:6; Luke 4:10-11; Psalms 91:12) In fact, during the first temptation, Satan already made use of the Psalms but did not quote it. It persuaded Jesus Christ to turn stones into bread to satisfy the physical needs of sinners so that they don’t have to sin anymore. Satan was challenging Jesus Christ “I am the Lord your God, who brought you up from the land of Egypt. Open wide your mouth that I may fill it” (81:11). It would never have dreamt that God would not use stones to give humanity fake satisfaction but His own flesh and blood! The three proposals of Satan to save the world are actually paradoxical traps that are not able to actually solve the problem of evil. Regrettably, many politicians still make use of these proposals to cheat their constituencies.

The outcome of the five loaves & two fish miracle was not satisfactory. The crowd stayed at the material level, thinking that the prophet promised by God (Deuteronomy 18:18; John 6:14) was a prophet with unlimited supply of food and not a prophet who would liberate them from the slavery of sins, a prophet who would help them attain freedom. The next day, when Jesus Christ tried to teach the crowd about “the bread of life”, “Many of his disciples returned to their former way of life and no longer accompanied him” (6:66). Jesus did not meet their expectation to be a prophet who would deliver an unlimited supply of food!

Brethren! The crowd deserted Jesus Christ and had forsaken the opportunity of gaining eternal life (6:68). They indulged in old way of thinking and were reluctant to leave their comfort zone. Like their ancestors, who had left the comfort of slavery and suffered in the wilderness, they kept complaining against Moses and preferred returning to slavery (Exodus 16:3)! We should reflect on this. Are we like the Israelites who indulged in comfortable outdated mentality and are reluctant to suffer, to undergo pastoral conversion for evangelization? Are we willing to give up our achievements or achievements of our groups to struggle for a greater progress in spirituality? To go out of the Church, meet the people in the neighbourhood, even the disadvantages to tell them the Father’s mercy? To do more charity, forgiving unreasonable criticisms of the others?
God bless!

「拂去腳上的塵土」是幼稚的抗議嗎？ Is Shaking Dust Off the Feet A Naïve Protest?

常年期第十五主日，乙年
主題：「拂去腳上的塵土」是幼稚的抗議嗎？

殯葬禮是一個很好的傳福音場合，因為殯葬禮是一個名正言順，宣講生命意義，人生終向的機會。倘若亡者的親友是教友，這是一個「新福傳」，為教友重溫天主教信仰的機會；倘若親友不是教友，這是一個向未有信仰的人，介紹天主教信仰的好機會。這是執事我喜歡主持殯葬禮的原因：宣講福音。當然親友之中，因為不同道而不願意聽的，仍有自由離開靈堂一會兒，到外面抽煙，執事我是不會強人所難的！既然接受福音與否，是個人的自由，今天福音的其中一點，聽來便有點奇怪了。

在今天的福音，我們找到耶穌基督給十二宗徒非常清晰的「福傳」指示：兩個兩個一組，互相支援，並展示出基督信仰的團體特徵（谷6:7）；不要以為雄厚的資源有助福傳，因為使人心轉化的是聖神而不是財富（6:8-9）；不要戀棧成就，不願離開，應當讓本地人得以成長（6:10）。最後，對於拒絕福音的地方，「你們就從那裡出去，拂去你們腳下的塵土，作為反對他們的證據」（6：11）。真奇怪，為甚麼要「反對」他們呢？我們不是應該以耶穌基督的心為心，憐憫那些無知的人嗎？拒絕福音是他們個人的選擇，我們應該尊重別人的自由選擇，而不是反對嘛！恐怕這個有關傳福音的指示，有更深層的象徵意義吧！

首先，第一代基督徒，全部都是猶太人。耶穌基督是否採用了一些猶太人的習俗，作為傳福音的指示呢？「拂去腳下的塵土」是否猶太人的習俗呢？讓我們翻查聖經，看看「拂去腳下的塵土」，有甚麼象徵意義。
第一，這句說話在聖經中一共出現了五次，全部都在新約中。雖然舊約也有提及「腳下的塵土」，但祇有兩次，而且與「拂去」，與「反對」無關（依49:23；拉3:21）。
舊約有八個章節提及「脫鞋」的習俗，包括站在神聖的地方，和與「代兄立嗣」的法津有關。與「代兄立嗣」有關的「脫鞋」習俗，纔有「反對」的意義。看來，「拂去腳下的塵土」是基督徒獨有的行為模式，不一定是出於猶太人的習俗！
第二，瑪竇福音沒有提及「作為反對他們的證據」（瑪10:14），「反對」祇出現在寫給外邦人的福音中（谷6:11；路9:5）。看來真是基督徒自己創造出來的獨有行為，並賦予「反對」的意義了。
第三，這五個「拂去腳下的塵土」的章節，全部與傳福音有關：三個是給十二宗徒說的（瑪10:14；谷6:11；路9:5），一個是給七十二門徒說的（10:11），而最後一個是真正實行了的（宗13:51）。事緣保祿和巴爾納伯在第一次傳教旅程，到了丕息狄雅的安提約基雅傳福音，很多外邦人信了主，惹來猶太人的妒忌，遂煽動當地要人驅逐他們二人出境，「二人就把腳上的塵土向他們拂下，往依科尼雍去了。」（13:50-51）。

請注意，這是保祿第一次因為向外邦人傳福音很成功，而遭受同胞攻擊時所作出的回應。很可能是一個不成熟的回應，正如他在【迦拉達書】記載，在安提約基雅當眾斥責伯多祿一事一樣。當時他理直氣壯，認為伯多祿在要求外邦人割損的猶太人面前，避開與外邦人交往，以致其餘的猶太人和巴爾納伯也「跟他一起裝假…與福音的真理不合」（迦2:12-14）。後來，保祿寫信給格林多教會，討論吃祭肉的問題時，他的表現成熟得多了。他不會因為自己擁有真理，便不理會別人的良心，反而為了別人的利益，別人的得救而束縛了自己的自由，教導人不要吃祭肉（格前10:28-29，33）！ 所以，保祿當時「拂下腳上的塵土」，表達了反對那些妒忌的猶太人，可能是未成熟的反應。當然，在救靈心切的保祿心中，他可能想藉著這個行為，警告自己的同胞，在末日會遭受比索多瑪更嚴重的懲罰（路10:12），也未可知。雖然保祿後來也因為傳福音成功而受過多次的驅逐，但再也找不到「拂下腳上塵土」的記載了。是保祿成熟了，不再意氣用事嗎？不是，因為記載一次已有足夠的代表性了。

執事在想，傳福音牽涉到很多錯綜複雜的人際關係。正如【訓導篇】所說，「尋找有時，遺失有時；保存有時，捨棄有時。」（訓3:6）。很多做子女的，或妻子的，不斷勸說父親/丈夫領洗入教，做父親/丈夫諸多推辭，直到配偶去世後纔認真地考慮將來在天上重聚！可見時間真的不在福傳者手中。所以保祿說：「我栽種，阿頗羅澆灌，然而使之生長的，卻是天主。」（格前3:6）因此，執事認為，當人拒絕福音的時候，祇是時機未成熟而已，犯不著「拂去腳下的塵土」，反對他們。這樣做，是否有點幼稚呢？還是有更深層的意義呢？

從社會結構的分析看，傳福音是為那打破結構性的罪惡，推倒迫人犯罪的制度。從這個角度分析，拒絕福音就是拒絕悔改，繼續剝削弱小的兄弟，堅持犯罪。這樣的話，基督徒有責任反對他們，不能默許。
對於沒有聽過福音的人，天主不能降罪。所以「天國的福音必先在全世界宣講，給萬民作證，然後結局纔會來到。」（瑪24:14）到時，傳福音者的腳上，必定沾滿了所到各地的塵土，除了拒絕福音的地方！即是說，傳福音者腳上的塵土，代表了曾接待過他們的地方。某地方的塵土不在傳福音者的腳下，並不表示他們沒有聽過福音，而是他們拒絕了，令傳福音者拂去了腳上的塵土。沒有某地的塵土，就成為了某地拒絕福音的證據了！到時他們所受的懲罰，比索多瑪的更嚴慘烈！
各位兄弟姊妹，讓我們呼籲天主聖神的助佑，減少我們拂去腳上塵土的機會。
天主保祐！
2018年講道
圖片鳴謝：freebibleimages.org

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Fifteenth Ordinary Sunday, Year B
Theme: Is Shaking Dust Off the Feet A Naïve Protest?

Funerals are very good evangelization occasions because the celebrants are entitled to speak about the meaning of life and the final destiny of humanity etc. If the relatives of the deceased are Catholics, it is an occasion of “New Evangelization” to review what Catholic faith is all about. If the relatives are not Catholics, it is a golden opportunity to proclaim Catholic faith to non-believers. That’s why I like presiding over funeral rites: evangelization. Of course among the relatives there may be other Christians who reject Catholic doctrines. They still have the freedom to leave the funeral parlour for a while, go outside to smoke a cigarette and come back near the end of my homily. I won’t be offended! People have the liberty to accept or reject the gospel. It is their freedom. Thus, one of the verses in today’s gospel sounds a bit odd.

In the gospel today, Jesus gave the Twelve very clear instructions on evangelization: They should go two by two, supporting each other and show the communion characteristic of Christian faith (Mark 6:7. Don’t think that rich resources will help evangelization. Rather, conversion of hearts depends on the Holy Spirit and not wealth (6:8-9. Don’t cling on to previous achievements and refuse to leave. We should allow local people to grow and develop (6:10. Lastly, “Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them” (6:11 Isn’t it odd? Why should we protest against them? Shouldn’t we be merciful like Jesus Christ, feel pitiful for their stupidity? Rejecting the gospel is their personal choice. We should respect the freedom of other people and not to oppose them! Probably there is a deeper symbolic meaning!

First of all, the first generation Christians were Jews. Did Jesus Christ employ a Jewish custom to instruct evangelization? Is “shaking dust off the feet” a Jewish custom? Let us check the Bible to find out the symbolic meaning of “shaking dust off the feet”.
This phrase appears five times in the Bible, all located in the New Testament. Although there are two “dusk under the feet” verses in the Old Testament, there is nothing about “shaking off” or “protest against” (Isaiah 49:23, Malachi 3:21.
In the Old Testament there are eight verses about “removing sandals”, including standing on holy ground and Levirate laws in which a sense of opposition can be found. Thus, “shaking dust off the feet” seems to be an action peculiar to Christian, not necessarily Jewish!
Secondly, the verse in Matthew says nothing about “in testimony against them” (Matthew 10:14. This phrase appears only in gospels written for the Gentiles (Mark 6:11, Luke 9:5. It seems clearly to be something invented by Christians and given an opposition meaning.
Thirdly, all five “shaking dust off the feet” verses are related with evangelization: three of them are instructions to the Twelve (Matthew 10:14, Mark 6:11, Luke 9:5, one to the seventy two disciples (10:11 and the last one is putting into action (Acts 13:51. In their first missionary journey, Paul and Barnabas reached Antioch in Pisidia and preached. Many Gentiles believed in the Lord. The Jews were envious and incited leading men of the city to expel the two from their territory. “So they shook dust from their feet in protest against them and went to Iconium” (13:50-51.

This was the first time Paul was attacked by fellow Jews because he was successful in converting Gentiles. Probably it was not a mature response like the one he describes in the Galatians what he did in Antioch, opposing Peter to his face! At that time, Paul was on the right side. When the Jews who advocated circumcising Gentiles arrived, Peter drew back and separated himself from the Gentiles. Worse, the rest of the Jews and Barnabas acted hypocritically along with Peter. Paul saw that their action was not in line with the truth of the gospel and scolded Peter in the open (Galatians 2:12-14. Later when Paul wrote to the Corinthians about eating sacrificial meat, his teaching was more mature. He would not ignore other’s conscience even when he possessed the truth. On the contrary, for the benefit of the others and for their salvation, he advised believers to restrain their own freedom and refrain from eating the sacrificial meat (1 Corinthians 10:28-29, 33!

Thus, when Paul “shook dust off his feet” to protest against the jealous Jews, his reaction was probably not mature. Of course, it was possible for Paul who was fervent in saving souls to make use of this sign to warn his fellow folks that at the end of the world, they might suffer worse punishments than Sodom (Luke 10:12. Although Paul was later expelled many times because of successes in winning over many Gentiles, we do not find any more verses of “shaking dust off the feet”. Had Paul become more mature and tolerant? Not necessarily because one record is representative enough.

I’m pondering. Evangelization involves highly complex interpersonal relationships. “A time to seek, and a time to lose; a time to keep, and a time to cast away” (Ecclesiastes 3:6 Many children and wives have urged their fathers/husbands to receive baptism. The fathers/husbands keep putting off until their spouses pass away. Only then do they seriously think about reuniting them in heaven! Clearly, time is not in the hands of the evangelists. Paul says, “I planted, Apollos watered, but God caused the growth” (1 Corinthians 3:6. Therefore, I think that when people reject the gospel, it is simply not yet the right time for them to convert. It is not necessary to “shake dust off the feet” to protest against them. Doing so would be too naïve. Is there any more deeper meaning?

Taking the perspective of social analysis, evangelization is an attempt to break down structural sins and to overthrow sinful institutions that enslave men. From this perspective, rejecting the gospel is a refusal to repent, to continue the exploitation of the least of the Lord’s brothers and to insist on sinning. Viewed in this way, Christians have the responsibility to oppose instead of condoning them.
God cannot punish those who haven’t heard the gospel. Therefore, “And this gospel of the kingdom will be preached throughout the world as a witness to all nations, and then the end will come.” (Matthew 24:14 Then, the feet of the evangelists will carry dust from all the places they have travelled except those that have rejected the gospel! That is to say, the dust represents places that have received them. Dust not found on the feet of the evangelists does not mean they have not heard the gospel but have rejected it so that the evangelists have shaken the dust off their feet. The absence of dust is a testimony against their rejection of the gospel! Then the punishments they shall receive will be far more terrible than Sodom!
Brethren! Let us invoke the help of the Holy Spirit to reduce our chances of shaking dusk off our feet.
God bless!