天主對壞人的慈悲 God’s Mercy On the Wicked

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

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

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

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

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

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

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

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

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

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

高處不勝寒 Altitude Instills Chill

常年期第三十主日，丙年
主題：高處不勝寒 Altitude Instills Chill

「中秋節」帶給國人很多感受，所以古代的詩人墨客，寫下豐富的詩詞，成為中華文化遺產的一部份。這些詩詞不但寫景，亦借題發揮寫情。當中除了掛念親友之外，亦有抒發心中鬰悶，懷才不遇的感慨。這些中秋詩詞之中，最為人所樂道的，莫過於北宋蘇軾寫的「但願人長久，千里共嬋娟」了。當時，蘇軾因為反對王安石的變法而被宋神宗貶往黃州。悉逢中秋節，他想念起分隔了五年的弟弟蘇轍，並且自己在宦途上的失意，便寫了這首經典，在坊間傳頌一時。傳說宋神宗聽到其中一句：「我欲乘風歸去，又恐瓊樓玉宇，高處不勝寒」，便嘆息說：「蘇軾終是愛君」，於是下令把他調往汝州云云。

在高的地方停留，無論是崇山峻嶺，還是摩天大廈，總會給人一份「寒意」，一份「心寒」，讓人產生不同的情緒：有人會恐懼、疑慮或者奈何的感覺。但很奇怪，人類偏偏喜歡向上爬，喜歡騎在別人頭上！難道「高高在上」的人，沒有半點「不寒而慄」的感覺嗎？武俠小說中的人物，不斷勾心鬥角，爭奪「武林盟主」的寶座，號令天下；練得武功蓋世的人，總是浪漫地稱為「獨孤求敗」！其實當你位高權重時，你難逃孤獨的命運。你不能與下屬交心，不能對人講真心說話，怕被出賣，怕被扯下台！孤獨真是非常「寒冷」的嗎？《但丁神曲》之「地獄」篇，把這份「寒意」表達到淋漓盡致。我們一向以為地獄裡火光熊熊（谷9:43），可是在但丁版的地獄最深之處，充滿野心的撒殫，是被孤獨地鎖在寒冰層中。

難道做人有上進心，向上爬是錯的嗎？其實，「上進心」也有「為己」與「為人」之分。儒家思想把這個分別形像化成為「君子」與「小人」的分別。例如，孔子教導說：「君子喻於義，小人喻於利」（論語‧里仁）。意思是君子重視公義和對社會國家長遠的整體公益，小人則著眼於當前短線的利益；又說：「君子成人之美，不成人之惡。小人反是」（論語‧顏淵）。這些敘述說明「君子」著眼在整體的利益之上，而「小人」則著眼在個人榮辱之上。還有一句更精彩，倘若工程出了錯，發展項目失敗了，負責人應該有甚麼反應呢？子曰：「君子求諸己，小人求諸人」（論語‧衛靈公）。意思是有「君子」素養的負責人會作出自我檢討，並且樂意引咎辭職；而「小人」卻忙著找代罪羔羊，自己繼續努力向上爬！

主耶穌在今天的福音選段，就是想勸誡這些「小人」，這些「自充為義人，而輕視他人的人」（路18:9），回頭悔改。雖然「法利塞人」一詞在西方的語境，已成為了「偽善者」的代名詞。但古今中外，「法利塞人」何其多！每個人心底的陰暗處，都潛藏著一個「法利塞人 」！所以耶穌基督今天說的比喻，不單祇為法利塞人說的，更加是為每一個信徒說的。首先，這個法利塞人不是一個窮凶極惡的大罪人，而是一個懷有感恩之心的人！且看，他在開始祈禱的時候便感謝天主（18:11）。兩個主日前，我在講道中解釋了「感恩」滋潤「信德」，有感恩之心的人一定會培養出強大的信德。所以這個法利塞人的信德真大！如果他入地獄，一定不是因為缺乏信德，而是望德或愛德上的缺失！雅各伯宗徒說得好：「你信只有一個天主嗎！你信得對，連魔鬼也信，且怕得打顫」（雅2:19）！很明顯，只有信德不足以得救！

那麼，這個法利塞人錯在那裡呢？他錯在自以為是，目中無人。看他如何與犯誡命的罪人劃清界線，列舉他們的錯處。我們姑且相信他沒有犯十誡，即使他真是手潔心清，也沒有資格批評別人！是誰立他為審判近人的判官呢（出2:14）？為甚麼他要抬舉自己呢？因為他的自我形像低，所以想盡辦法在人前，抬舉自己。即使是伯多祿也犯過上述的毛病，在最後晚餐時，當耶穌透露門徒們將要為了自保而逃散時，伯多祿對耶穌說：「即便眾人都要跌倒，我卻不然」（谷14:29）。再看比喻中的法利塞人，他可以炫耀的，只是所有猶太人都應該做的十一奉獻，和每星期的雙倍禁食。天主看在眼裡，這些都是微不足道的小事而已。達味說得好，因為一切是由天主而來，我們只不過接過天主所賞賜給我們的，再奉獻給天主，根本沒有甚麼值得誇耀的地方（編上29:14）。

親愛的兄弟姊妹！我肯定天主喜歡我們有上進心，祂不會介意我們向上爬。但祂希望我們是為公義、為公益、為家庭、為社會、為國家與及全人類的利益而發奮。當我們有悲天憫人之心，便不會有「高處不勝寒」的孤獨感覺。因為自我形像低便踐踏別人來高舉自己，是個可憐的抉擇！倒不如「成人之美」，扶助他人長進，造就他人。當四周的人都因你而成聖，你自然會「水漲船高」，神聖起來，何樂而不為呢？試想想，當大家到酒樓出席堂慶聚餐，一起做飯前祈禱，何其自然。請問當你一個人在快餐店食早餐的時候，你仍能公然劃十字，唸飯前經嗎？相信大家對傳福音的重要性，已經心領神會了！大家有能力做「希望的朝聖者」，把希望感染其他人了。亞孟。
天主保祐！

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2019年反省
圖片鳴謝：grok.com, creator.nightcafe.studio/

選擇更好的一份 Choose The Better Part

常年期第十六主日，丙年
主題：選擇更好的一份 Choose The Better Part

所謂「謀事在人，成事在天」。相信很多人都有類似的際遇，即使你怎樣「機關算盡，艱苦經營」；到頭來「事與願違，滿盤落索」。另一方面，也有「無心插柳，信手拈來」的驚喜；不費吹灰之力、便水到渠成！難道相信冥冥之中有主宰的人，或者奉行天主旨意的人，便應該「無為」、「躺平」、甚麼也不做嗎？錯！要知道成果固然重要，但過程所帶來的得著，也不容忽視！即使成王敗寇，那些在歷史舞台上的所謂「失敗者」，也曾擔任過腳色，演繹過他們的腳本，成就未來發生的事！

今天的第一篇讀經，是一個耳熟能詳，有關「天主的朋友」亞巴郎（雅2:23）的故事片段。天主應許亞巴郎的後裔，多如天上星辰（創15:5），並且與亞巴郎立約，賜土地給他的後裔作實（15:18）。可是，亞巴郎的妻子撒辣不能生育，遂出主意由她的埃及婢女哈加爾作「代母」，完成天主的旨意（16:1-2）。亞巴郎一索得男，哈加爾為他們生了依市瑪耳（16:15）。十三年後，亞巴郎99歲。上主天主顯現給他，與他立約，並以「割損禮」作為參加盟約成員的標記（17:11）。這時，天主纔告訴亞巴郎祂的安排：上主要祝福撒辣，使她能高齡產子，成為一個大民族，君王要由她而出（17:16）。天主選定了撒辣給亞巴郎所生的依撒格及其後裔，作為萬民的福源，「你的妻子撒辣確要給你生個兒子，你要給他起名叫依撒格；我要與他和他的後裔，訂立我的約，當作永久的約」（17:19）。但亞巴郎和撒辣的努力，並沒有白費。天主因應亞巴郎的請求，同樣祝福依市瑪耳，使他也成為一個大民族，就是將來的阿拉伯人（17:20），也就是信奉惟一真神的穆斯林的祖先！這就是今天讀經一的上文。在讀經一，我們看到亞巴郎堂堂一個族長，身經百戰，仍然謙恭地、無微不致地侍候天主，博取祂的差遣或者賞賜。天主並沒有令他失望，一年後，亞巴郎100歲的時候，他獲得了一個應許的、由撒辣所生的應許之子、肩負永久盟約的兒子（18:10a）。

讓我們從《創世紀》的記載，給亞巴郎的人生做一個撮要，看看有甚麼值得學習的地方。我們不知道上主天主與亞巴郎來往了多少歲月，只知亞巴郎在75歲蒙召，離開兩河流域，出發到埃及和客納罕地一帶。10年後，天主在神視中給亞巴郎應許，他的後裔多如星辰。並且與他立約，一年後依市瑪耳出生。再過了13年，即蒙召後24年，亞巴郎99歲，天主顯現給他，重新立約，以割損禮為標記，並且明言以撒辣所生的依撒格為應許之子，上主天主要與他和他的後裔，建立永久的盟約，祝福萬民。不知過了多少歲月，天主考驗亞巴郎，命令他把心愛的兒子依撒格祭獻。當時依撒格有多大呢？無從稽考。但有能力背負起「全燔祭」用的木柴上山，相信不會是十多歲的少年。有些聖經學者根據依撒格背負木柴跟著亞巴郎上山祭獻一幕（22:2; 6），看到依撒格有耶穌基督背負十字架上山被釘的預像；所以推測當時依撒格是33歲云云。即是說，《創世紀》記載了天主在超過半個世紀以來，一共向亞巴郎作了最少四次重要的啟示：召選他、應許他、與他立約和考驗他。而亞巴郎則以良善、謙卑和勤奮的態度，相信並服從了天主。於是天主祝福亞巴郎成為萬民的福源（12:3）、萬民之父（17:5），而聖保祿宗徒更稱他為「信德之父」（羅4:16）。亞巴郎並沒有「無為」；雖然他對上主天主的旨意，一知半解，但他仍被動；卻積極地配合天主旨意而行事。亞巴郎的努力並沒有白費，成就了日後全球政治局勢的變幻；直到今天，仍牽動著世界的政經命脈！

今天的福音講述了兩姊妹如何表達對耶穌基督的愛慕：瑪爾大「動」，瑪利亞「靜」。雖然福音給讀者一個主基督偏袒瑪利亞的印象，但我想請大家把眼光，先放到一個容易被忽略的細節上，再判定耶穌是否偏心。請問福音有記載過瑪利亞的說話嗎？有！只有一句，而且是重複了她姊姊瑪爾大的說話：「主！若是祢在這裡，我的兄弟決不會死」（若11:21; 32）。與瑪爾大相比，瑪利亞的確是一個寡言的人，即使有意見都不會輕易告訴人，以致來安慰她的人，「以為她往墳墓上去哭泣」（11:31）。且看，不但瑪爾大投訴她，連猶達斯也抗議她（12:5）！瑪利亞好像是一個弱者/失敗者的代表，處處受人欺負，兩次都需要主耶穌為她解圍！作為基督徒，我們不是應該效法主耶穌的榜樣，為弱勢社群發聲嗎？所以主基督偏袒瑪利亞的印象，是錯的！

其實，耶穌基督不但為公義、為弱者發聲，並且藉此機會，教訓我們應該把焦點放到甚麼地方。主對瑪爾大說：「其實需要的惟有一件。瑪利亞選擇了更好的一份，是不能從她奪去的」（路10:42）。「更好的一份」一定不是「惟有一件」的全部，只可以是「惟有一件」的一部份。即是說，瑪爾大選擇了「稍遜的部份」，瑪利亞挑選了「更好的部份」。所以兩姊妹各有千秋，但兩者都未臻完美！瑪利亞挑選了更好的一部份，何以見得呢？讓我們再看復活拉匝祿事件，試問誰的功勞較大呢？是先去迎接耶穌的瑪爾大，還是俯伏在耶穌前哭訴的瑪利亞呢？答案非常顯而易見。雖然瑪利亞用了和瑪爾大同一樣的祈禱，但效果立竿見影！難怪瑪爾大迎接耶穌後，要跑回去找瑪利亞幫忙了（若11:28）！

那麼，我們需要操心忙碌的「惟有一件」是甚麼呢？答案在耶穌對猶達斯所說的話：「你們常有窮人和你們在一起；至於我，你們卻不常有」（12:8）。做耶穌的門徒，需要操心忙碌的，惟有是與主在一起！這是很明顯的，但大部份人都有千萬個藉口做不到。即使是「好公義、行憐憫」的人，很容易變成了瑪爾大，「為了許多事操心忙碌」（路10:41）。「為大局、為形象、為程序、為正確、為顏色、為了不傷害感情、為了…」而輕視了「惟有的一件」！至於在祈禱中、在神視中經常與主在一起的人，倘若他們拒絕接觸其他人，連動一根指頭去服務有需要的人也不動，便錯過了機會，去親近臨在這些人身上的普世君王了，豈不可惜！

各位親愛的兄弟姊妹！世界上有很多「瑪爾大」，亞巴郎亦是其中一個！所以，請放心，你們的操心忙碌，倘若是為了承行耶穌基督的旨意，是不會白費的。全能的天主一定有能力把不完美的，轉化更新為圓滿。亞孟。
天主保祐！

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2022年反省
圖片鳴謝：ideogram.ai

聖神使眾人共融合一 Holy Spirit Makes Us One

五旬節，丙年
主題：聖神使眾人共融合一

今天慶祝五旬節，紀念二千年前，聖神降臨到120個在耶路撒冷守候的信徒身上。耶路撒冷教會正式誕生，天主要藉著她履行對亞巴郎的承諾，萬民將因教會，亞巴郎的後裔，蒙受祝福（創12:3）！作為一個蒙福得救的團體，教會從那個五旬節開始，在世上衍生天主的國，直至時間的終結。到時，若望在神視中所見到的新聖城耶路撒冷，一個新天新地將會實現（默21:1-2）。所以我們承擔的任務非常重大，我們要走的道路亦相當遙遠。幸好耶穌基督把祂的聖神賜給我們，不離不棄地與我們同行，直到今世的終結（瑪28:20）！我們慶祝的，不單是二千年前發生的事，而是今天的事。因為大家都領了「堅振聖事」，領受了聖神和祂恩賜的七樣神恩（依11:2-3）。我們必須經常自我檢討，看看聖神的九個果實（迦5:22-23），生長到甚麼地步；或者聖神好像門徒們在山園祈禱的時候一樣，因為憂悶而睡著了（弗4:30; 路22:45）！

因著種種經濟和政治因素，不同的族群說不同的語言，保護自身的利益，這就是「巴貝耳塔」故事的意義（創11:1-9）。今天的第一篇讀經，記載了天主聖神的威力。祂恩賜這批來自加里肋亞省的「北方人」，在南方這個國際大都會，說不同地方語言的能力。聖神降臨，恩賜120位門徒神恩，說不是自己的母語，讓他們成為協助不同族群彼此文化交流的催化劑，團結世人共融合一的酵母。請注意，「願眾人都合而為一」（若17:21），是天主的渴望。但天主並沒有要求劃一，祂喜歡百家爭鳴，和而不同；在共融合一中，仍保持著多樣性；個體在團體中，不會失去自我！

在今天的第二篇讀經，保祿宗徒指出，是聖神團結我們成為一個蒙恩得救的團體，即「基督奧體」。是同一的聖神因應我們不同的需要，滋潤我們（格前12:13）。同一聖神賜給我們不同的神恩，幫助我們履行不同的職務，建樹教會、基督的奧體，使普世萬民蒙受天主的祝福（12:4-7）。所以，我們不一定好像我們的教宗和世界各地的傳教士一樣，擁有能說多國語言的神恩。因為他們負擔著文化交流和團結各民族共融的職務，需要說不同語言的神恩；至於治病的神恩、驅魔的神恩和先知的神恩…等等，我們都不需要！我們祇須要在自己的生活崗位上，友善地與身邊的人來往，說他們的語言，聆聽他們的憂慮和渴望，給予他們鼓勵支持，介紹他們認識耶穌基督的救恩。聖神自然會賜予恰當的神恩，配合我們的福傳職務，讓更多人加入得救的行列，蒙受天主的祝福！聖神須要借助我們作為恩寵的載體，把天主的祝福傳遞給未認識慈悲的造物主的人。

除了利益和權力之外，還有甚麼因素妨礙著人與人之間的共融合一呢？就是執著！大多數人，包括執事我自己在內，都未能放下「對與錯」的執著，總是堅持自己是對的，錯不在我！雖然我們每天都唸「天主經」，大家知否「如同我們寬恕別人一樣」（瑪6:12b）是何等知易行難哩！所以我們不但須要求天父寬恕我們的罪過，也須要求天父賜我們放下「對與錯」的執著，有能力寬恕別人！不用愁，在我們求之前，天父已經知道我們需要甚麼（6:8）。且看，在今天的福音裡，耶穌復活後顯示給宗徒們的時候，便第一時間賜予他們聖神和赦罪的權柄（若20:22b-23）！請注意，耶穌基督固然賜予宗徒們和他們的繼承人赦罪的職務和權柄，幫助基督奧體的成員，在日後未能履行領洗承諾時，得以藉「告解聖事」，與天主修和，與天主子民修和，重投教會的懷抱；但我們每個人也需要這個赦罪/寬恕的能力，與自己修和、與自己的兄弟修和。雅各伯宗徒教訓我們說：「你們要彼此告罪，彼此祈禱，為得痊癒。義人懇切的祈禱，大有功效」（雅5:16）。沒有修和，便沒有痊癒；傷口仍然未能癒合，家庭和教會仍然存在分裂！

親愛的兄弟姊妹，且讓我們呼求天主聖神，喚醒在我們心中因憂悶而沉睡了的祂，更新我們，成為一件更有效的聖事，更新這大地（詠104:30），帶來新天新地。亞孟。
天主保祐！

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2022年反省
圖片鳴謝：businessweekly.com.tw, grok.com

默想聖秩聖事 Meditation on the Sacrament of Holy Orders

聖周四，主的晚餐
主題：默想聖秩聖事 Meditation on the Sacrament of Holy Orders

天主教有七件「聖事」，向全人類施恩開放；是天主在人生的七個場合，賜予人類恩寵，幫助他們獲得救贖。為了方便記憶，我們把這七件聖事分成三類：包括了三件「入門聖事」：即聖洗、堅振與聖體聖事；兩件「治療聖事」：即修和與病人傅油；最後是兩件「愛情聖事」：即婚配與聖秩。顧名思義，「入門聖事」讓全人類加入得救的團體，成為天國的子民。「聖洗聖事」賜予準備了四十日的候洗者靈性的新生命，加入教會成為教友，領受其他的恩寵。「堅振聖事」賜予已領受洗禮的教友「聖神七恩」，加強他們的靈性生命，更有力地履行領洗時所分享到的，天主子的君王、司祭及先知職務，與基督一起建設天國。「聖體聖事」讓我們與天主子親密地結合，滋養我們的靈性生命。人生總有受傷、失敗和无妄之災，所以天主為我們預備了兩件治療的聖事：「修和聖事」幫助教友與天主、與其他人、與自己和好，使受了挫折的我們獲得天主的醫治；「病人傅油聖事」求天主祝福患病的教友，獲得力量，在軟弱的狀態下，仍能堅忍到底，邁向永生。最後兩件的愛情聖事，與新生命有關：就是「婚配聖事」與及今晚我們所慶祝的「聖秩聖事」，或俗稱的「神品聖事」。婚配聖事慶祝並祝福夫妻之間的愛情，標記著基督與教會之間不變的愛。愛不是自私內向的，所以外向的愛會產生新生命與及令已有的生命更豐富。這是比較容易明白的，今晚，我們默想「聖秩聖事」，如何令人類的生命更豐盛！

甚麼是「秩」呢？是秩序的意思。在天主教的思想中，「秩序」是一個很重要的基本觀念。例如天主創造天地萬物，並不是從「虛無」創造「存有」，不是「無」中生「有」那麼簡單，而是由「混沌」（創1:2）產生「秩序」。又例如每件事物都有它的目的，我們用「網」捕捉動物或水產，不會用「網」來盛載飲用的水。婚姻可以有很多目的，但絕不是兩個人之間的事，總有它的社會幅度。例如團體的聯盟（姻親、政治婚姻）、展示財富地位（三妻四妾）、財產承繼（長子嫡孫、兄終弟及），但總離不開最基本的目的：「愛情」與「生育」。沒有愛情的婚姻是痛苦的，可想而知。同理，兩夫妻婚後纔發現不育，屬實不幸。但同性戀者明知不育而仍然堅持結合，有違婚姻的基本目的，擾亂了社會秩序，實在自私。因此，教會持反對同性婚姻的立場，並不是歧視迫害性小眾，而是考慮社會大眾的益處，包括領養兒童的人權。試問誰會為這些兒童發聲呢？

澄清了「婚配聖事」是怎樣的一件愛情與生命的聖事後，讓我們默想天主子在最後晚餐為十二宗徒洗腳，建立「聖秩聖事」的意義。應該注意，耶穌基督也有為出賣祂的猶達斯洗腳！
福音說：「祂【耶穌】既然愛了世上屬於自己的人，就愛他們到底」（若13:1b）。那些是屬於耶穌的人呢？福音記載了以下的線索：像小孩子的人屬於天國（瑪19:14; 谷10:14; 路18:16）。耶穌基督是天國的君王（若18:37），所以屬於天國的，便屬於耶穌。另一處又說：「人除非由水和聖神而生，不能進天主的國」（3:5b）。所以後世藉洗禮堅振加入教會的教友，由水和聖神而生，便是屬於耶穌的人了。從反面看，福音說：「但你們還是不信，因為你們不是屬於我的羊」（10：26）。所以，屬於耶穌的人，就是那些相信祂是擁有天主性及人性的天主子的人。當然，各人的信仰程度，因人而異，祗有天主纔有能力判斷，我們不要判斷（瑪7:1a）！ 天主子是值得相信的，因為祂所做的一切，是出於對我們的愛，而愛使我們的生命更豐富（若10:10b）！

耶穌對我們的愛，無微不至，即使祂是九五之尊，也樂意為祂的僕人洗腳，潔淨他們！福音記載了一段與伯多祿有關的小插曲：出於不明的原因，他拒絕了耶穌的愛意。趁這個機會，耶穌指出一個非常重要的教訓：「我若不洗你，你就與我無分」（13:8b）。耶穌已經保證了伯多祿的信德（路22:32），所以他的信德是毋庸置疑的。耶穌言下之意，信仰不祗是建築在信德之上。雅各伯宗徒說得好：「你信祗有一個天主嗎？你信得對，連魔鬼也信，且怕得打顫」（雅2:19）！後世很多偉大的教父和神學家也在晚年時異口同聲說：「天主，我愛祢實在太遲！」。所以，信仰耶穌不但要有信德，還要在心內養成一份渴望、依靠和愛慕耶穌基督的愛德！

耶穌來，為叫世人獲得生命，且獲得更豐富的生命（若10:10b）。祂原可以事事親力親為，但耶穌選擇了讓祂的宗徒分擔這份使命，因為在履行職務的同時，自身首先獲得恩寵！耶穌說：「若我為主子，為師傅的，給你們洗腳，你們也該彼此洗腳」（13:14）。雖然耶穌祗為十二宗徒洗腳，並命令他們要彼此服務，但我們可以把這命令，擴闊到所有信徒身上，而且應該是這樣理解。但不要忘記，這記載是由若望宗徒傳下來的；可以說，沒有宗徒的傳承，便沒有基督信仰，信條也沒有保證。所以，每主日我們唸的《尼西亞信經》說：「我信…從宗徒傳下來的教會」。

可是，今天的宗徒在哪？宗徒是有死之人，猶達斯就是第一個。他放棄了宗徒職位，去了他自己的地方（宗1:25）。於是，在聖神降臨，教會誕生之前，信徒們進行了補選，並制訂了選拔宗徒繼承人的制度（1:15-26）。以後在世界各地建立地方教會的時候，宗徒們必定會按立監督，即主教，牧養這教會（20:28）。教宗方濟各，便是宗徒之長，聖伯多祿的第265代繼任人；而當今所有的主教和按立他們的主教，都可以追溯到四部福音和宗徒大事錄中的十二宗徒。
教會中的「聖統制」，是由一批獻身為天主子民服務的聖職人員所組成，就是教會的公務員。早期，他們大部份都是有家室的人，例如伯多祿在跟隨耶穌之前，已有他的岳母（谷1:30; 路4:38）。 但保祿宗徒有他的理想，他說：「我願你們無所掛慮：沒有妻子的，所掛慮的是主的事，想怎樣悅樂主…為叫你們更齊全，得以不斷地專心事主」（格前7:32-35）。天主教的聖統制發展到七世紀後，便朝著保祿的理想邁進。所以天主教的傳統，主教及神父都是沒有妻室的，有別於其他基督宗派的傳統。這些公務員，不斷地專心事主，肩負聖化，教導和管理天主子民的職務，啟發人類的靈性生命，並讓這生命發展得更豐盛。可見，「聖秩聖事」不愧是一件愛情和生命的聖事。

親愛的讀者，領受了「聖秩聖事」的，都是脆弱的一群人。幸好「不是你們揀選了我，而是我揀選了你們，並派你們去結果實，去結常存的果實」（若15:16）。讓我們為這些公務員祈禱，願他們在謙卑地履行職務時，自身也獲得天主的祝福和壯大，讓天國早日臨現人間。亞孟。
天主保祐！

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圖片鳴謝：ideogram.ai

與撒殫周旋 Struggling With Satan

四旬期第一主日，丙年
主題：與撒殫周旋 Struggling With Satan

大家知否，「四旬期」的主角，不是教友，而是那些在復活節前夕領洗入教的「候洗者」呢？教會用四十日的功夫，以守齋和祈禱，協助他們做深刻的反省和最後的準備，開始度一個「不斷更新」的靈性生命，直至返回天父懷抱為止。作為教會的成員，我們有責任以身作則，陪同他們守齊、祈禱，反省自己蒙恩得救的經歷，和此後的成長進步，準備慶祝主的復活節。教宗方濟各在2025年的四旬期文告中，邀請我們懷著「望德」，在人生的旅途上，不斷更新。正藉「望德禧年」，我們要成為「希望的朝聖者」。為甚麼「望德」是這樣重要的呢？因為人喪失了天主的「恩寵」，缺乏了「耐性」。聖保祿宗徒在今天的第二篇讀經，給了我們寶貴的教訓。

保祿宗徒曾是一個嚴謹的法利塞人，正當他以悍衛正道的心態追殺基督徒的時候，耶穌基督在大馬士革路上顯現給他，召選他做「外邦人的宗徒」（宗9:1-15）。就這樣，保祿宗徒便開始在地中海一帶的城市傳福音，最後在羅馬殉道。教會搜集了一些他在傳福音及在囚時所寫的書信，成為《新約聖經》的一部份。今天的讀經二，是他寫給羅馬教會的書信，處理一些羅馬教會當時面對的困難。聖路加是他的弟子，他留下了《路加福音》和《宗徒大事錄》給我們。教會禮儀年丙年的主日福音，大部份是取材自《路加福音》。

基督新教喜歡引用保祿「因信稱義」的教訓，例如今天的金句。保祿說：「心裡相信，可使人成義；口裡承認，可使人獲得救恩」（羅10:10）。承認甚麼？相信甚麼？非常簡單容易，保祿在上一節說：「如果你口裡承認耶穌是主，心裡相信天主使他從死者中復活起來，你便可獲得救恩」（10:9）。口裡承認耶穌是主有何難？「耶穌是主」「耶穌是主」「耶穌是主」「耶穌是主」…這樣，你與唸佛號的佛教徒有何分別？心裡相信天主使耶穌死後復活有何難？你能見到我的「信德」嗎（雅2:18）？是的，在太平盛世，一點難度也沒有。事實證明，不少信徒在社會運動與及疫情期間，因為教會聖職人員的表現，和天主的表現，不符合他們心中的理想而失去信心和希望，便離開教會，甚至離開這個城市。原來相信天主，並不容易！因為「知行合一」並不容易。在這裡我姑且不問大家日常的世俗生活，請問大家在「信仰生活」中所表現的行為和態度，有多少能表達出你們的「信德」呢？大家在「聖灰星期三」有領聖灰、守齋嗎？平日有祈禱、讀聖經、領聖事…嗎？有參加堂區或教區舉辦的講座、朝聖、愛德服務或者福傳活動嗎？執事等等，這些與「望德」有何關係？

讓我們回到二千年前聖保祿的教訓。為甚麼我們要讀保祿的書信？《羅馬書》是《新約聖經》的一部份；既然教會把它收錄在【聖經】之中，《羅馬書》便記載了天主的說話。即使我們在二千年後閱讀，也是天主今天親自向我們說話。保祿宗徒不止一次在《羅馬書》說：「經上又說：『凡相信祂的人，不致蒙羞』」（羅10:11, 9:33; 依28:16）。「不致蒙羞」是甚麼意思？其實，使用「間接的表述」是為了簡潔地加重語氣，直接說明反而要費一番唇舌。今天《答唱詠》的最後一句詩節，就是「不致蒙羞」的直接表述：「上主說：因為他依戀我，我必拯救他；他承認我的名，我必保護他。他若呼求我，我必應允他；他若有困苦；我必偕同他，我必拯救他，也必光榮他」（詠91:14-15）。原來心裡相信天主復活了耶穌基督，並不是「相信」那麼簡單，而是「依戀」天主，天主當然會拯救那些依戀祂的人！原來口裡承認耶穌是主並不簡單，耶穌基督就會在我們的生活，在我們履行天主的旨意時，保護我們平安！當我們有危難困苦時，天主會偕同我們受苦、拯救和光榮我們！有全能的天主作我們強而有力的後盾，我們還會「蒙羞」嗎？但這與「望德」有何關係？

人類失去了天主的恩寵，最缺乏的就是「忍耐」。好罷，為免大家不耐煩，讓我揭曉答案。2025年是「望德禧年」，『天主教四旬期運動』便引用保祿的金句，作為第一周的主題：「望德不叫人蒙羞」（羅5:5）。原來保祿宗徒在《羅馬書》第五章已埋下伏筆，指出「信德」與「得救」之間的橋樑，就是「望德」！原文是值得全部引述的。保祿說：「不但如此，我們連在磨難中也歡躍，因為我們知道：磨難生忍耐，忍耐生老練，老練生望德，望德不叫人蒙羞」（5:3-5a）。我們缺乏忍耐，沒有給天主充份的時間，使罪人悔改回頭，完成拯救罪人，包括我們的工作！因此，我們須要「望德」作橋樑，在磨難中也肶歡躍！

親愛的兄弟姊妹，我們不會有機會從聖殿頂或十字架上跳下來，也不必把石頭變成麵包。但我們卻時時刻刻，沉不住氣，抱怨天主不按我們的意願行事，從而對天主、對人失望。其實，撒殫時時刻刻在試探我們的信、望、愛三德，尤其是「望德」，直到我們歸於塵土為止。讓我們效法耶穌基督的榜樣，熟讀【聖經】，使天主的聖言和旨意，植根在我們的心中，抗拒撒殫的試探。請放心，這既然是我們畢生的修煉，天父必會賜下聖神，幫助我們得救。亞孟。
天主保祐！

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2022年反省
Picture Credit:ideogram.ai

Not Thinking As God Does 不體會天主的事

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

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

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

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

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

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

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

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2021 Reflection
Picture Credit: creator.nightcafe.studio

An Authentic Self 真我

Twenty Second Ordinary Sunday, Year B
Theme: An Authentic Self 真我

Probably it is human nature that bad things leave deeper impressions on us than good ones. Thus, we remember Judas’ kiss more than the holy kiss of Paul (Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Thessalonians 5:26); remember the hypocrisy of the Pharisees more than their teachings which Jesus commands us to do and observe (Matthew 23:3a). In order to understand properly Jesus’ criticism of the Pharisees in the gospel passage today, we need to check out the historical context. The Pharisees were legal experts at that time. Thus, we need to understand why Mosaic laws were important.

During the Babylonian Captivity, the Temple was destroyed and there was nowhere to offer sacrifices to worship God. In order to rectify their identity as the “Chosen People of God”, scribes and Pharisees arose to collect, scrutinize and finalize their Scriptures which consist of three collections: Torah (the Mosaic Law, the five books of Moses), Prophets (the major and minor prophets that commonly known to us, as well as some history books such as Joshua, Judges, Samuels and Kings etc.) and lastly Writings (the Wisdom Literature as well as Chronicles, Daniel, Esther and Ruth etc.) The Torah was supposed to be written by Moses and thus is also known as the Five Books of Moses, the Pentateuch. The five books contain laws and precepts to guide the daily life of the Israelites, interspersed with stories of Creation, Deluge, Exodus and Conquest etc. to give them a context. The famous Ten Commandments (Exodus 20:1-17, Deuteronomy 5:6-21) are only a small but essential portion of the Torah because they are the sign of the Sinai Covenant which defines their identity as the Chosen People of God. The Israelites entered into a covenant with Yahweh who delivered them from the slavery in Egypt. “You have seen how I treated the Egyptians and how I bore you up on eagles’ wings and brought you to myself. Now if you obey me completely and keep my covenant, you will be my treasured possession among all peoples, though all the earth is mine. You will be to me a kingdom of priests, a holy nation” (Exodus 19:4-6a). The covenant gave the Israelites the identity of God’s Chosen People.

The Ten Commandments are broad while daily life is concrete. Therefore, the scribes and Pharisees helped draw out from the Torah 613 laws/guidelines for the Israelites to observe in their daily life. They did not dare to invent them because Moses says in the first reading today, “In your observance of the commandments of the LORD, your God, which I am commanding you, you shall not add to what I command you nor subtract from it” (Deuteronomy 4:2). Among those 613 laws, we find: to be fruitful and multiply (Genesis 1:28); not to eat the sciatic muscle that is on the hip socket (32:33); to know that God exists (Exodus 20:2); a leper shall shave all his hair (Leviticus 14:9); to love all human beings who are of the covenant as yourself (19:18); a Nazarite shall not eat fresh grapes (Numbers 6:3); to read the Shema in the morning and at night (Deuteronomy 6:7) and to recite grace after meals (8:10) etc.

Time passed and situations changed. Those guidelines would become vague and needed further interpretation. Different rabbis might give slightly different interpretations on the same rule. Different schools arose and established their traditions. A case in point, “When a man, after marrying a woman, is later displeased with her because he finds in her something indecent, and he writes out a bill of divorce and hands it to her, thus dismissing her from his house” (24:1). Different schools would count different things as “something indecent” a man could find in a wife. Some rabbis would restrict it to adultery only while others would include more broadly behaviour that brought husbands shame such as not honouring the parents-in-law. That was why the Pharisees raised this issue to stir up a controversy to test Jesus (Mark 10:2). These schools would continue after Jesus. Thus, on top of the Torah, the Mishnah, a collection of opinions of early rabbis of Jewish law were published in the second century. Mishnah was further explained by Gemara and together, they formed the Talmud which became the central text of Rabbinic Judaism in the generations to come. Together with the evolution of the society, this development has a life of its own and its growth is unstoppable.

“The Pharisees” has become a synonym of “hypocrisy” because they did not practise what they preached. That is why Jesus warned His disciples of the yeast of the Pharisees (8:15). He also told the crowd, “Do not follow their examples. For they preach but they do not practise” (Matthew 23:3b). The Law of Moses is supposed to help the Israelites come close to God. However, they made use of the Law to accuse Jesus. For example, in many instances, Jesus healed on Sabbath and they accused Jesus of not observing the Sabbath (Mark 3:2). The Pharisees had abused God’s laws! It is pitiful that those legal experts abused the law! A Chinese aphorism describes them well, “Physicians heals except themselves”! Let us not forget, the merciful Lord criticized them because they were “teachers of Israel” (John 3:10). Jesus found no pleasure in their death. He wanted them to turn back and live (Ezekiel 18:32).

When we take a look at the list of vices which Jesus enumerated, we can easily see that those vices were not Pharisees’ exclusively. All of us would commit those vices too. Jesus says, “From within people, from their hearts, come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. All these evils come from within and they defile” (Mark 7:21-23). Who is not greedy nor arrogant? Who has never been jealous nor greedy? So, when Jesus criticised the Pharisees, He was warning the Pharisees within us! In order to come closer to God, it is not enough to make ourselves clean according to rituals the visible and physical limbs but the more essential but invisible parts, our hearts and our souls. How do we clean our hearts and purify our souls?

If the Pharisees had been trying to be concrete, St. James, the brother of the Lord, would be more concrete. Echoing the conclusion of the Sermon on the Mount, “Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock” (Matthew 7:24), we read, “Be doers of the word and not hearers only, deluding yourselves” (James 1:23) in the second reading today. Of course “the word” refers to the teachings of Jesus Christ and the Sermon on the Mount is the Constitution of the Kingdom of Heaven. James was very pragmatic and did not waste time deliberating the fine prints of the law. He continues, “Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world” (1:27). While the Pharisees cared more about purity and being undefiled before men, James hit the bull’s eye directly: charity for the poor makes one pure, undefiled and authentic before God. Period.

Beloved brethren! Had the Pharisees practised what they preached, they would have been authentic, undefiled and pure before both men and the ever-living God! Regrettably, they cut corner and had chosen the less essential part so that they were pure and undefiled before mortal men only! The truth is crystal clear. There is no shade of doubt. Love and care for the poor and needy. You will encounter the merciful Lord in them (Matthew 25:40). Amen!
God bless!

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2021 Reflection
Picture Credit: preachthewordatheartland.com, creator.nightcafe.studio, photokit.com/editor/

When Jesus Sleeps 當耶穌睡著時

Twelfth Ordinary Sunday, Year B
Theme: When Jesus Sleeps 當耶穌睡著時

Today, we read of Mark’s narrative of Jesus’ miracle of calming the storm. Mark’s gospel tells us of a Jesus Christ, the Son of God who is more powerful than Caesar who also claimed to be the son of god. Mark’s Son of God is a man of action. He works miracles without hesitation. However, before Mark 4, the miracles only show that Jesus is human because human beings are also able to perform exorcisms and to heal diseases. But calming the storm is a miracle of a higher level. In general, we take this miracle as a proof of the humanity and divinity of Jesus Christ who possesses two different natures in one person of the Son of God.

As a human being, Jesus was exhausted after a day’s work of preaching and healing. He needed to sleep to replenish His strength for another day’s work. Moreover, Christ is truly divine because as the disciples says, “Who then is this whom even wind and sea obey?” (Mark 4:41b） The disciples could only see the visible humanity of Jesus. They were not yet able to comprehend His divinity. The first reading supplies us with the proof text we need. I am sure most of you have heard of the story of Job. The author of the book of Job tried to make sense of why innocent people suffer for no obvious purpose. In answering this challenge from Job, God did not pass judgment on whether Job was sinful or not, thus proving that Job “deserved” the sufferings. Instead, God points out Job’s ignorance saying, “Who is this who darkens counsel with words of ignorance?” (Job 38:2）. Of course, we are unable to compare our intelligence to that of our Creator’s. Just as Isaiah says, “For my thoughts are not your thoughts, nor are your ways my ways --- oracle of the LORD. For as heaven are higher than the earth, so are my ways higher than your ways, my thoughts higher than your thoughts” (Isaiah 55:8-9）. Had God not bothered revealing Himself to us, we would not have been able to understand a little bit of His modus operandi. Back to Job. God started enumerating His acts of Creation saying, “Who shut within doors the sea … When I set limits for it and fastened the bar of its door, and said: Thus far shall you come but no farther, and here shall your proud waves stop” (Job 38:8a, 10-11）. Only God is able to perform such feats. Therefore, in the calming of the storm miracle, Jesus showed off His divinity by speaking to the raging sea, “Quiet! Be still!” and the wind ceased and there was great calm (Mark 4:39b）. Indeed, this calming the storm miracle together with the feeding of 5000 with five loaves and two fish are signs/miracles from heaven demanded by the Pharisees (8:11）. They prove the divinity of Jesus.

When I meditate on this miracle these days, I wonder why, among so many ways to show the humanity of Jesus such as His Nativity and eating with tax collectors etc., God chose “sleep”. I am sure that it is worth meditating.
There are two occasions in which the gospels speak of Jesus’ sleep, namely in the miracle of calming the storm which we read today. The second occasion is his burial in the tomb. In both cases, the disciples were in great fear. What was Jesus’ doing in both cases? Before I go any further, I need to justify why I treated Jesus’ death as a sleep. The gospel of John supports me with the story of Lazarus in which Jesus spoke of Lazarus’ death as a sleep. “‘Our friend Lazarus is asleep, but I am going to awaken him’ … But Jesus was talking about his death, while they thought that he meant ordinary sleep” (John 11:11b, 13）. In the gospel of Mark, Jesus also spoke of the death of Jairus’ daughter as a sleep (Mark 5:39）. Luke gives us another clue when he tells the story of the martyrdom of Stephen. Luke finishes with, “As they were stoning Stephen, he called out, ‘Lord Jesus, receive my spirit.’ Then he fell to his knees and cried out in a loud voice, ‘Lord, do not hold this sin against them’; and when he said this, he fell asleep” (Acts 7:59-60）. We see that both Jesus and Stephen speak of death as a sleep. It is a typical Christians belief that Christ has conquered death. Death is no longer a total annihilation but a crossing over a threshold to waiting for the final eternal life. We have to remember that speaking of death as a sleep waiting for resurrection does not guarantee that the time before death is NOT painful. No, it can be excruciatingly painful. Therefore, it is truly a blessing to die peacefully in sleep. Now that I have two witnesses, I am not wrong in treating Jesus’ death as a sleep!

Bear in mind that Jesus is the New Adam (Romans 5:19, 1 Corinthians 15:22）, let us look at the sleep of the original Adam. “So the LORD God cast a deep sleep on the man, and while he was asleep, He took out one of his ribs and … built the rib … into a woman” (Genesis 2:21-22）. Just as a new form of life emerged from the original Adam, do we find a new creation from the sleep of Jesus, the New Adam? Yes, we do! Paul demonstrates a more mature understanding of Jesus Christ than the disciples in Mark 4. Because of his Damascus’ experience (Acts 9:3-6）, Paul was more capable of seeing the divinity of Jesus than the disciples early in their followings. Thus, in the second reading today, Paul claims, “Even if we once knew Christ according to the flesh, yet now we know Him so no longer” (2 Corinthians 5:16b）. Then he continues, “So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come” (5:17）. Paul insists that we should not understand the historical human Jesus only. We need to know the theological Christ as well. Let us explore how new creation comes about in Jesus’ sleep.

Let us start from the end, the second sleep!

Tradition tells us that the Lord descended into Hell to release all those ancient souls of the Old Covenant, namely Adam, Eve, Abel, Abraham and King David etc. who have been waiting for the foretold Messiah (Genesis 3:15; Isaiah 7:14, 11:1-9）. The Apostles’ Creed says so and a lot of icons depict such a scene. Although the Nicaean Creed does not include this article of faith, we have to remember that Catholic theology is rather defensive. If people start to challenge a certain article of faith, theologians would debate and deliberate it. In the end, the Church would either abandon it or enshrine it as a dogma. Take the case of the Christian Tradition of the breaking of bread (Acts 2:46） and some other practices (8:17; James 5:14）. The Nicaean Creed does not mention them because in 300 AD, no heretics challenged them. Five hundred years ago during the Reformation, the seven Sacraments have become a dogma because of volleys of challenges from the Protestants! Return to the article of faith that Jesus descended into Hell for three days. We can still hold on to it as long as the Church does not declare it wrong! Jesus descended into Hell to renew the Old Covenant and incorporate it into the New Covenant, bringing the Old to fruition!

Now, what about Jesus’ sleep on a storm-tossed boat? Did Jesus bring about a new Creation in His brief nap on the boat? I would speculate that in His brief nap, Jesus drew up the blueprint of the future Kingdom of God, the Church, His Spouse. We knew practically nothing how the LORD God fashioned Eve out of the rib of Adam. But in the case of the Church, we see the steps Jesus took to build her up. After raising the daughter of Jairus from dead, thus confirming once more His divinity and His identity as the Author of Life, Jesus sent the Twelve to evangelize. The evangelization was successful. The Twelve were able to gather 5000 people for Jesus to perform the five loaves and two fish miracle. Then Peter walked on the water to prove his love of Christ. Then, in Caesarea Philippi, Jesus made Peter the Rock of the Church, making the future Church catholic and apostolic etc. Unlike the making of Eve in which the time taken was brief, perfecting the Church (Ephesians 5:26-27） takes millennia. Making the process of Church building visible is advantageous for building up the faith of believers.

Like the boat tossed by storms and waves, the Church navigates perilously among the nations. She pleases nobody but God and thus becomes enemies to Communists as well as Capitalists. Without political alliance, the Church faces enemies on all sides. The miracle today tells us that our faith has always been weak. We are aware of the presence of the Lord. Yet, we doubt whether the LORD would keep His covenant with His new creation.
Beloved brethren! Let us pray to the LORD to strengthen our faith. Amen.
God bless!

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2021 Reflection
Picture Credit: mrjdobbs.wordpress.com, medium.com

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

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

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

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

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

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

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

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

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

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2010 Reflection
Picture Credit: kcmifm.com

We Are Saved In Unique Ways 因材施救

Thirty First Ordinary Sunday, Year C
Theme: We Are Saved In Unique Ways 因材施救

From what we can gather from the Synoptic gospels, at least two things happened at Jericho when Jesus was on his last trip to Jerusalem. In the gospel of Matthew, Jesus healed two anonymous blind men when He left Jericho (Matthew 20:29-34). They called Jesus the Son of David which suits Matthew’s Messianic theme. In the gospel of Mark, Jesus healed blind Bartimaeus when He was leaving Jericho (Mark 10:46-52). The healing suits Mark’s Son of God theme. So, we know for sure that Jesus healed some blind beggars (it doesn’t matter whether there were one or two blind men and whether they were beggars or what not) in Jericho before He went up to Jerusalem. That the blind beggar was NOT anonymous suggests that Bartimaeus must have been a well-known figure in the Marcan community. But Luke chose to report another incident, not a miracle but miraculous none the less. When Jesus entered Jericho, He entered the house of Zacchaeus, a chief tax collector and a rich man (Luke 19:1-10). The story of Zacchaeus is meaningful in at least two ways.

First of all, Zacchaeus was a chief tax collector and a wealthy man (19:2). In the eyes of contemporary Jews, he was a public sinner because he worked for the Romans to oppress his own kindred. Moreover, he must have been greedy and collected more than required. But Jesus comes to his defence and says, “This man too is a descendant of Abraham” (19:9). From the lips of the Lord, Zacchaeus was declared to be a descendant of Abraham. No matter how scandalous his previous life had been, he would also inherit the blessings God promised to Abraham! Even a public sinner is allowed to inherit the Kingdom of Heaven! It seems unfair in our eyes because righteousness is essential in keeping a society in proper order. What Zacchaeus did had been self-fattening, selfish and harming the common good. How can it be wrong to label him a sinner, can’t it? This is not a social discrimination as we understand today because this labelling was unable to cause Zacchaeus any harms or disadvantages in the society. At most, it acted as a “curb” on his unscrupulous greed! But when God shows Zacchaeus mercy, God is not contradicting His righteousness. Instead, God is righteous when He gives sinners opportunities to repent and forgive them when they do.

Secondly, the story of Zacchaeus reminds us of another tax collector whom God has also shown mercy. Matthew was a tax collector working somewhere near Capernaum in Galilee in the north. In the early phase of His public ministry, Jesus called him and eleven others to form the core of apostles, the foundation of the Kingdom of Heaven on earth. However, it was in the final stage of the public ministry of Jesus that Zacchaeus was called. As mentioned above, all of us, whether we lead a saintly or scandalous life, are called to inherit the blessings pledged to Abraham. We are called to become saints and to partake in the eternal life of God. But each of our calls is unique! Jesus did not call Matthew by his name (5:27) but Zacchaeus by his (19:5). In the case of Zacchaeus, it must have been a very piercing experience when the Lord called him by his name! Indeed, every call is basically a call to personal reconciliation with the Lord. Moreover, their paths to sanctification were also different. Matthew received a “tougher” coaching for some three years and took up the heavy duty to be one of the pillars of the New Jerusalem (Revelation 21:14). The Bible does not tell us what Zacchaeus has accomplished in the early Church. But that his name was recorded in the gospel indicates that he was prominent in the Lucan community. In one tradition, Zacchaeus the tax collector was the first bishop of Caesarea. Thus, the call of Zacchaeus demonstrates that our paths to sanctification are unique. Some are called to be apostles and others beggars, bishops, deacons, hermits, nurses, priests, teachers and widows etc. We don’t have to hand over half of our possessions to the Church or to the homeless in order to be saved. Allow me to repeat once more, our paths to salvation, to sanctification are unique.

Zacchaeus’ charitable work reminds me of people who quote Paul out of context, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved” (Romans 10:9) and “It is those who have faith who are children of Abraham” (Galatians 3:7), echoing the Lord’s defence of Zacchaeus. From these quotes, those people deny the merits of charitable works. But how can anybody be saved simply by faith alone? Doesn’t Paul continue to say, “Neither circumcision nor uncircumcision counts for anything, but only faith working through love” (5:6)? Therefore, “faith only” doesn’t save but “only faith working through love” saves! Zacchaeus is a good illustration. Jesus’ call pierces his heart, prompting him to reflect how this rabbi knows his name the first time they meet. His faith in Jesus and his sincerity of repentant are shown by the subsequent actions Zacchaeus pledged to take. “Behold, half of my possessions, Lord, I shall give to the poor”, i.e. faith working through love and “If I have extorted anything from anyone I shall repay it four times over”, i.e. his sincerity of repentance (Luke 19:8). He must have honoured his pledge otherwise, the name Zacchaeus would not appear in the gospel of Luke. Who is able to see Zacchaeus’ faith without his charitable work (James 2:18)? Only God is and we are not God!

Our God is ineffable. Human languages are inaccurate in describing Him. At most, we can only apply anthropomorphism to make sense of Him. So, God has a face which nobody sees and lives. His strong arms deliver Israel, carrying him on His wings. He can be angry and jealous etc. So, in order to harmonize how an all-knowing and righteous God can be merciful, we read today that, “You overlook sins for the sake of repentance” (Wisdom 11:23). The text portrays God as a father, not as a judge. A father knows the mistakes made by his children but he is tolerant and overlooks those mistakes, hoping that his children will correct their mistakes and improve. A judge is sober and will never overlook details. Growth and development are not his concern. Fairness is. The God Jesus portrays is a father, not a magistrate. That is the good news!

Brethren! God must have called you. Are you on your path to sanctification? Perhaps you have turned lukewarm because there are too many things to handle in order to earn a decent living and to maintain a healthy relationship etc. You must have been very burdened. Zacchaeus too must have felt the squeeze of being a public sinner. Perhaps from his subordinates in the north, he had heard something about this rabbi from Galilee who didn’t mind dining with sinners. Zacchaeus “was seeking to see who Jesus was” (Luke 19:3) and found his salvation (19:9). What about you? Are you seeking to see who Jesus is and find your peace in Him?
God bless!
2019 Reflection
Picture Credit: wikimedia.org

守法怎樣顯出有智慧 Obeying the Law Shows Wisdom

常年期第廿二主日，乙年
主題：守法怎樣顯出有智慧

貫串今天的三篇讀經，有一個共同主題，就是「智慧」。雖然第一篇讀經是節錄的，但大家應該有能力自己翻查原文的全部。第二篇讀經提及拯救我們靈魂的天主聖言（雅1:21），這天主聖言，這生了我們的「真理之言」（1:18），祇有智慧纔能掌握到，領會到這真理！

回到第一篇讀經，話說梅瑟頒佈法律時，很清楚明白地告訴以列色人，這法律來自天主：「看，我授與你們法令和規律，都是上主我的天主吩咐與我的」（申4:5a）。梅瑟繼續說：「你們要謹守遵行，因為這樣，在萬民眼中，纔能顯出你們的智慧和見識」（4:6）。守梅瑟法律的以色列人，在其他民族眼中顯得有智慧和有見識！
原來法律在某程度上，是真理的載體，例如自然科學所發現的定律，總包含著大自然的奧妙真理，反映出天主創造的智慧！應用到社會上的定律，總不離真理。例如：欠債還錢，是保障私有產業的定律，是表達「公義」這個真理。誠然，某些法律祇是為了方便人與人的交往，與真理無關。例如在公路上超速行車，容易發生危險；行車太慢，又會造成擠塞！所以有必要定下車速限制。
話說回來，那麼，是梅瑟法律本身的設計充滿智慧，還是守法的以色列人本身有智慧，以至在萬民眼中，覺得以色列人有智慧和見識呢？以【申命紀】的立場，是前者。因為舊約聖經時常批評以色列人是執拗的百姓/民族（出32:9，申9:6），所以是梅瑟法律本身的完美，令遵守的人，無論是以色列人，還是其他民族的人，顯得有智慧，有見識。

那麼，人真是這樣不濟，這樣一無是處嗎？
無可否認，沒有法律的指導，人會變得無所適從，容易行差踏錯；但沒有人執法，法律是死的文字而已。所以人與法律是互動的，共生的。要知道文字是死的，人卻是活的，倘若由不理會立法精神的人執法，即使是完美的法律，也會淪為「食人的禮教」！同樣，即使是有缺陷的法律，落在有法治精神的法官手上，也總可以作出合情合理，令人信服的判決。所以，人纔是主角，問題在於守法的人或者執法的人，是按法律的精神行事，還是出於自私，出於耶穌基督今天在福音中數算的邪惡呢？「…惡念、邪淫、盜竊、兇殺、姦淫、貪吝、毒辣、詭詐、放蕩、嫉妒、毀謗、驕傲、愚妄」（谷7:21-22）不按法律精神守法，會帶來甚麼後果？人民祇會想盡辦法逃避責任，推卸責任。不按法律精神執法會怎樣？濫權自肥，此起彼落，祇會累積民怨，造成社會動盪！

當守法/執法由為了幫助人生存（申4:1）變成為了滿足一己的私慾，殘民以自肥的時候，天主，祢會袖手旁觀嗎？
從祂所頒佈的法律，可見天主是「公平」的（4:8）。但這並不意味著天主會立刻追究那些殘民以自肥者的責任。從亞巴郎為索多瑪城，與天主討價還價的例子（創18:22-33）；又或者梅瑟為山下拜偶像的以色列人求情的例子（出32:7-14），可以看到，即使是舊約所描述的天主，在公義以外慈悲的一面。先知繼續說：「我豈能喜歡惡人的喪亡？我豈不更喜歡他離開舊道而得生存？」（則18:23）到了新約時代，天主的慈悲壓倒一切！即是說，天主「是含忍的，慈祥的，不嫉妒，不誇張，不自大，不作無禮的事，不求己益，不動怒，不圖謀惡事，不以不義為樂，卻與真理同樂；凡事包容，凡事相信，凡事盼望，凡事忍耐，因為祂是永存不朽的」（格前13:4-8a）這忍耐包容是天主的智慧，讓人長進和生存的智慧。當保祿宗徒在歌頌「愛」的時候，他不知不覺地在歌頌天主，聖保祿間接地說了一句「天主是愛」（若一4:8）。

更有甚者，天主把復仇保留給自己（羅12:19），免得我們欠下我們沒有能力償還的血債。即是說，祂已暗示了由祂來償還所有血債！具體地，天主子降生成人，死在十字架上，代替世人償還所有血債！罪人要做的，就是向祂呼求便可以了。正如今天第一篇讀經所說：「有那個大民族的神這樣接近他們，如同上主我們的天主，在我們每次呼求祂時，這樣親近我們呢？」（申4:7）天主，罪人們真的被祢的慈悲寵壞了！不過，我要告訴大家，不要企圖佔天主便宜，不要以為無限慈悲的天主，會給我們無限次的悔改機會、給我們無限量的恩寵生活，便可以無後顧之憂地犯罪，滿足一己的私慾！聖保祿也曾反省過這個疑問：「那麼，我們因為…在恩寵權下，就可以犯罪嗎？」（羅6:15）

誠然，無限仁慈的天主，固然會給我們無限次悔改的機會，和無限量的恩寵生活。問題在於我們是微不足道的受造物，我們沒有無限的時間運用這些無限的機會和恩寵。尤有甚者，浸淫在罪惡的時間越長，我們吸收恩寵的能力越弱；以至我們的心腸硬化到不想悔改，不覺得有需要悔改，或者對天主絕望，認為自己罪孽深重，無可藥救，好像猶達斯一樣，一死以謝天下！
看來守法真是有智慧！首先，守法避免沉溺在罪惡中，心腸硬化，不能自拔。其次，遵守法律可以約束著我們的衝動，使我們的精力，在合符公益的渠道內運作，不至傷及無辜，累己累人。最後，受到約束和限制，我們便有動機去發掘潛藏著的本領，有機會提升，甚至超越自己的本質成聖！

各位兄弟姊妹，天主頒佈戒律，目的不在約束我們的自由，而是幫助我們有規範地運用我們的自由；我們守法，亦不應消極地死守條文，反而應該有意識地活出法律的精神，倡議一些放諸四海皆準的倫理！為人為己，以法治精神守法執法，是智慧之選。
天主保祐！
2015年講道
圖片鳴謝：blogs-images.forbes.com/susanadams/

Twenty Second Ordinary Sunday, Year B
Theme: Obeying the Law Shows Wisdom

There is a common thread running through the three readings today, namely “wisdom”. Although the first reading is an excerpt, I’m sure all of you are capable of looking up the text in full. The second reading mentions the “word that is able to save our souls” (James 1:21). This “word of truth” which gave us birth (1:18) can only be grasped by wisdom!

Let’s get back to the first reading. When Moses taught the Israelites the commandments, he told them “See, I am teaching you the statues and ordinances as the Lord, my God, has commanded me” (Deuteronomy 4:5a) and continues, “Observe them carefully, for this is your wisdom and discernment in the sight of the peoples” (4:6). Other peoples would see wisdom and discernment in the Israelites who observe commandments!
To a certain extent, laws are carriers of truth. For example, laws discovered by natural sciences capture wonderful truths of Mother Nature. They reflect God’s creative wisdom! Laws applied to societies can’t stray from the truth. For example, repaying debts is a law which protects private property. It shows the truth of justice. To be honest, some laws are set up to facilitate interpersonal interactions only and may not be related to truth. For example, speeding on highway is dangerous, but driving too slowly creates congestions! Therefore, laws are set up to regulate speeding.
Let’s return to Moses’ laws. Is the design of Moses’ laws full of wisdom, or are the Israelites themselves so wise that other peoples think that they have wisdom and discernment? From the perspective of Deuteronomy, it is the former. It is because the Old Testament always criticizes the Israelites “a stiff-necked people” (Exodus 32:9, Deuteronomy 9:6). Thus, Moses’ laws themselves are so perfect that whoever observe them, be they Israelites or Gentiles, will show wisdom and discernment.

Then, are men really that incompetent and good for nothing?
Undeniably, without laws, men lose direction and make mistakes easily. But without men to enforce them, laws are dead letters. Thus, men and laws tangle and are symbiotic. Letters are dead but men are alive. If laws are enforced by people who ignore the spirit of the law, even perfect laws would become a slaughter house! In a similar manner, in the hands of judges who follow the Rule of Law, sensible and convincing sentences can be meted out even under flawed legislations. Therefore, it is men who play the major roles. The crux of the issue is whether the observers or the enforcers of the law follow the spirit of the law or self-interests, or what Jesus enumerates today in the gospel: “evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly” (Mark 7:21-22) What consequences would it cause when people don’t observe the laws according to the spirit of the law? Citizens would evade responsibilities and pass the buck to others. What about not enforcing the laws according to the Rule of Law? Authority abuses and self-fattening would be rampant. Commoners would grumble and destabilize the society!

When observing/enforcing the laws turns from helping people live (Deuteronomy 4:1) to self-fattening, God, would you simply fold your hands and do nothing?
From the laws He gave, we see that God is righteous (4:8). But that doesn’t imply that God would immediately chase after the abusers. From Abraham’s bargaining with God over Sodom (Genesis 18:22-33), or Moses’ intercession for the Israelites who were worshipping idol below Mount Sinai (Exodus 32:7-14), we see the merciful face of the Old Testament God behind His righteousness. Later, the prophet would say, “Do I find pleasure in the death of the wicked? Do I not rejoice when they turn from their evil way and live?” (Ezekiel 18:23) In New Testament time, God’s mercy overwrites everything! That is to say, God “is patient and is kind. He is not jealous, is not pompous, is not inflated, is not rude, does not seek His own interests. He is not quick-tempered. He does not brood over injury, does not rejoice over wrongdoing but rejoices with the truth. He bears all things, believes all things, hopes all things, endures all things. He never fails.” (1 Corinthians 13:4-8a) This patience and tolerance is the wisdom of God, an edifying and life-giving wisdom. When Paul sang this ode of love, perhaps without knowing it, he sang praises to God. Indirectly, Paul says, “God is love.” (1 John 4:8)

More than that, God reserves vengeance for Himself (Romans 12:19) so that we will not be accountable for the bloodguilt which we are unable to repay. That is to say, He has already suggested that He would shoulder all the bloodguilt Himself! In concrete terms, the Son of God would incarnate and be crucified to repay all the bloodguilt for men! What sinners should do is simply to invoke God. Just as it is written in the first reading today, “For what great nation is there that has gods so close to it as the Lord, our God, is to us whenever we call upon him?” (Deuteronomy 4:7). God, sinners are spoiled by Your mercy! However, I won’t encourage you to take advantage of God. Don’t ever think that God is infinitely merciful. He would give us infinite opportunities to repent and infinite grace to live. Therefore, we may sin and gratify all our desires without any worries. St. Paul asks a similar question, “Shall we sin … because we are under grace?” (Romans 6:15)

Frankly, infinitely merciful God will give us infinite number of opportunities to repent and infinite amount of grace to live. The problem is we are mere negligible creatures. We don’t have eternity to enjoy those infinite opportunities and grace. More seriously, the longer we imbue in sins, the weaker our ability to absorb grace so much so that our hearts become hardened. Then we don’t want to repent, don’t feel the need to repent or we despair, thinking that our sins are so grave that we are irredeemable. Like Judas, the only exit is suicide!
From this perspective, obeying the laws is truly wise! First of all, observing the laws prevents us from submerging in sins, having our hearts hardened and forsaking repentance. Secondly, observing the law can restrain our impulses. We are able to channel our energy to do public good and not doing harm to the innocent. Lastly, being restrained, we have the motive to develop our potentials and the opportunity to sublime and even transcend our nature to sanctification!

Brethren! God gives us commandments not to restrict our freedom but to help us exercise our freedom in an appropriate manner. When we observe the laws, we shouldn’t passively obey the letters of the laws. Instead, we should consciously live up the spirit of the laws and advocate some categorical morality. For our good and for the good of all, observe and enforce the laws with the spirit of rule of law is a wise choice.
God bless!

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!