何患大事不成？ Worried About Accomplishing Big Things?

常年期第23主日，甲年
主題：何患大事不成？ Worried About Accomplishing Big Things?

今天我們仍然默想耶穌基督公開生活的第四部份，即是『建立天國』的部份。今天的焦點集中在教會內的生活。教會是天國臨現人間、臨現地上的雛型，是由蒙恩得救，跟從基督教訓的人所組成的團體。復活的主在升天前，曾派遣教會「去使萬民成為門徒，因父及子及聖神之名給他們授洗，教訓他們遵守我〔基督〕所吩咐你們的一切」（瑪28:19-20a）。教會──即由宗徒們和他們的合作者、獻身生活的修士修女和平信徒所組成的蒙恩得救團體──就是為了『使萬民成為門徒』而成立，這是耶穌基督給予整個教會的使命。『使萬民成為門徒』看來是一個極其艱巨的任務，我們能夠完成嗎？請放心，雖然耶穌基督已升天返回天父的身邊，但祂與門徒共晉『最後晚餐』時曾許諾說：「我必不留下你們為孤兒；我要回到你們這裡來」（若14:18）。在升天前，祂再次承諾說：「看！我同你們天天在一起，直到今世的終結」（瑪28:20b）。當撒殫日夜在天主前控訴我們時（默12:10b），升了天的耶穌基督在聖父的右邊，不斷地為我們辯護（羅8:33-34）！同時在地上，祂以自己獨特的方式，與我們『天天在一起』。耶穌基督真是非常忙碌！

耶穌基督用甚麼方式與我們天天在一起呢？第一，祂在『最後晚餐』建立了『聖體聖事』（瑪26:26-29），用『臨在聖體聖血中』的方式，與我們天天在一起。所以除了『耶穌受難日』之外，教會的主教和神父，每天都舉行彌撒，祝聖及送聖體給參禮的教友；和外送聖體給那些因健康問題，未能返聖堂參與彌撒的教友。大家有沒有留意到彌撒開始時，劃完十字聖架號之後，神父第一句問候的說話是甚麼？對了，就是『願主與你們同在』！但畢竟，能夠參與平日/主日彌撒的教友人數有限，大部份的教友都忙於工作，或者照顧家庭。為了他們的神益，耶穌基督可以怎麼辦呢？在今天的福音選段中，我們可以找到答案。主說：「我實在告訴你們，若你們當中有兩個人，在地上同心合意，無論為甚麼事祈禱，我在天之父，必要給他們成就，因為那裡在兩個或三個人，因我的名字聚在一起，我就在他們中間」（18:19-20）。即是說，有兩個三個教友聚在一起，耶穌基督就會與他們同在！有耶穌基督在的地方，就是天堂。因為祂是天主，言出必行。雖然祂不是甚麼消災解難的神仙菩薩，但祂願與我們同行，為我們遮風擋雨，並且指導我們怎樣幸福地生活。這樣，我們就有平安、喜樂、彼此相愛、彼此寬恕、彼此扶持…

執事我奉派到這個堂區服務，感到非常欣慰。這裡鄉土味重，民風純樸。大家並沒有像座落市區的堂區一樣，給我一種來去匆匆和要經常小心翼翼的感覺。在主日我看到很多家庭，父母帶著子女，甚至三代同堂一起來參與主日彌撒。在聖堂很容易滿足到『兩個或三個人，奉耶穌的名聚在一起』 的條件，耶穌基督那有不與我們同在的理由呢？於是執事我繼續默想，大家離開聖堂之後，將會是一個怎麼樣的光景呢？有些兄弟姊妹或者要星期日返回公司當值，公司裡可能只得自己一個教友，惟有孤身上路了。幸好已經領了聖體，耶穌基督與我同在，一起返工去！

如果你不用返回公司當值，恭喜你，你可以與兩三位教友一起飲茶、與耶穌基督一起共晉午餐，非常令人羨慕。但經常到酒樓午飯的支出可能太重，還是回家煮飯為上策。一家教友，能齊齊整整一起唸《飯前經》，與耶穌基督一起同枱吃飯，是「多麼快樂，多麼幸福」（詠133:1）！在座之中，倘若你是家中惟一的教友怎麼辦？莫非每星期只能享受一天與主同在的幸福嗎？所謂『臨淵羨魚，不如退而結網』。趁堂區開辦新一年的慕道班，快些游說鼓勵未領洗的家人，報名參加慕道班，領洗入教。你自己又可以『再慕道』，溫故知新。那時，耶穌基督就可以『天天』，而不只是「一週的第一天」（瑪28:1），與你們在一起了！

執事默想完一個理所當然的『美麗新世界』之後，自然要返回現實之中！在聖堂的現實生活中，一家教友同枱吃飯，會不會犯一個常見的毛病，就是『同枱食飯，各自修行』的毛病呢？即是一家人一起唸完『飯前經』之後，大家立刻拿起手機，帶上藍牙耳筒。爺爺繼續觀賞AI生成的短片；嫲嫲亦不遑多讓；媽媽回覆 WhatsApp訊息；爸爸繼續埋頭苦幹，緊貼比特幣的波動；哥哥歸隊線上電競作戰；妹妹更新她的Instagram … 倘若大家有更重要的事務必須處理，耶穌基督是不會介意的，祂會很大方地說：「你所要做的，你快去做罷」（若13:27）！那時候，即使是六個教友聚在一起，恐怕耶穌基督也找不到可以加入這個家庭的空間，與他們同在，替他們遮風擋雨，賜給他們平安…

當然，這是一個極端的例子，相信發生在教友家庭的機會率可能是零。但外在俗世的氛圍，對教友家庭的影響和沖撃，實在難以估計，而且是無一倖免的。執事認為與其『坐以待斃』，大家不如『反守為攻』罷。

所謂『國有國法，家有家規』，不如定下『吃飯時不得使用手機』的『家規』，便可以解決問題了 。執事不會反對這個建議，但始終覺得太消極，而且製造更多的煩惱：沒有罰則的規矩誰會遵守呢？甚麼的罰則才會有效呢？找誰來『執法』會服眾呢？執事我是個『鷹派』，認為定下家規完全沒有反擊的能力。正確方向應該是朝著『因耶穌的名聚在一起』入手。教友因主耶穌的名聚在一起，除了吃喝社交之外，還可以祈禱和分享。教友的家庭總有一些天主教的標記罷：一幀耶穌聖心/聖母無玷聖心聖相、一幅『基督是我家之主』浮雕、一個十字、一本聖經、一尊聖像/苦像、一瓶聖水…大家圍繞著這個標記，可以唸經、祈禱、唱聖詩、讀聖經、拜苦路、任何民間熱心敬禮…做甚麼也可以，不用神職人員在場，因為主耶穌已經在你們中間，帶領著你們！習慣了，行之有效之後，可以更進取地在節日預備一些應節小點，邀請街坊鄰居參加祈禱分享…

各位親愛的兄弟姊妹，只要是天主的旨意，「在祂前沒有不能的事」（路1:37）。儘管放心大膽，尋求天父的旨意，付諸實行罷。有耶穌基督同在，何患大事不成（若14:12）！亞孟。
天主保祐！

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2023反省
圖片鳴謝：gemini.google.com

狗進入天國 Dogs Enter the Kingdom of Heaven

常年期第20主日，甲年
主題：狗進入天國 Dogs Enter the Kingdom of Heaven

西諺有云：『狗是人類最好的朋友』。學者們普遍認為原始人把野狼馴化成為家犬，人與狗之間建立了幾千，甚至幾萬年的主僕關係。狗會吠，為原始人提供了最原始的『預警系統』。狗有『靈性』，懂得主人的『眉頭眼額』，很容易與主人有感情交流。牠們的學習能力強，做到主人要求的技能，博得主人的歡心。牠們在各方面表現得非常忠心，很樂意陪伴主人…到了現代社會，狗為有需要的人，例如盲人、社交能力薄弱的人、獨居長者等等，改善了他們的生活質素；牠們敏銳的嗅覺可以協助救援人員搜尋災後倖存者、協助執法人員緝私…可見狗，的確是人類最好的朋友。

但【聖經】對『狗』並不友善，毀多於譽。查閱經文，發覺『分水嶺』出現在出離埃及之後。在起初完成了創造天地萬物時，「天主看了祂所造的一切，認為樣樣都很好」（創1:31）。『一切』和『樣樣』，當然也包括『狗』在內。當梅瑟向法郎宣佈『殺長子』的災難時曾預言說：「…至於以色列子民〔出離埃及時〕，連狗也不敢向他們和他們的牲畜吠叫…」（出11:7）。可見狗雖然對埃及主人忠心，但牠們真的有『靈性』，感應到天主正在解放以色列人，便『否決』了天生的『預警系統』！

不過，這一切都在頒布法律之後便不知不覺地改變了！作為被天主揀選的民族，以色列人有資格與天主訂立盟約，「…成為司祭的國家，聖潔的國民…」（19:6）。天主賜給他們法律，定義了事物的『潔』與『不潔』，協助以色列人成為聖潔。狗因為是「四足動物中，用腳掌行走的，為你們都是不潔的；誰觸摸了牠們的屍體，直到晚上是不潔的」（肋11:27）。聖潔法律繼續規定了『田間被野獸撕裂的肉』是『不潔』的，吃了直到晚上是不潔的（17:15）。但法律又規定：「你們為我〔上主天主〕應做聖善的人；田間被野獸撕裂的肉，不可以吃，應扔給狗吃」（出22:30）。『狗』卻成了人類的清道夫，為我們吃掉『不潔』的食物！最後，『狗』也用來象徵和咒罵被鄙視的人：外邦人，羅馬人，替羅馬人服務的稅吏，娼妓，撒瑪黎雅人和癩病人等等，都是被視為不潔，被猶太人歧視，有機會被罵做『狗』。例如法律規定：「你不可將賣淫的酬金和賣狗的代價，帶到上主你天主的殿內，還任何誓願，因為這兩樣於上主你的天主都是可憎惡的」（申23:19）。注意，《申命紀》是梅瑟的遺訓，當時以色列人還在曠野，尚未興建耶路撒冷聖殿。『天主的殿』從那裡來的呢？其實，《申命紀》成書的時代，是在猶大國亡國，聖殿被毀，人民充軍到巴比倫的時候寫成；對『天主聖殿』的渴望，流露無遺。但為甚麼『賣狗的代價』與『賣淫的酬金』相同，是『可憎惡的』呢？倘若還不明白，且看【聖經】最後一本書的最後一章怎樣寫：「凡為狗的，行邪術的，姦淫的，殺人的，拜偶像的，以及一切喜愛撒謊並實在撒謊的人，都留在城外」（默22:15）。『城』是指末日時出現的『天主聖城』，即『新天新地』，『新耶路撒冷』…相信大家已經明白經歷了長時間的進化，『狗』象徵做甚麼『不潔』行為的人了。

那麼，在今天福音選段中，耶穌與那個客納罕婦人對話的上下文語境中，有沒有種族歧視成份呢？無可否認是有！為甚麼身為天主子的耶穌基督，要立下一個壞榜樣，教導世人歧視其他族裔呢？先知說：「祂〔上主天主〕曾向誰請教過，請他教導自己，指導自己正路，教授自己智慧，指示明智的行徑呢？」（依40:14）耶穌是我們的主，祂不須要我們提醒祂，語帶雙關地暗示客納罕婦人是狗，是歧視她，不是『正路』，不是『明智的行徑』！而且祂在『山中聖訓』也曾教訓過：「你們不要把聖物給狗，也不要把你們的珠寶投在豬前，怕它們用腳踐踏了珠寶，而又轉過來咬傷你們」（瑪7:6）。這個比喻可能是民間俚語，一些當代猶太人慣用的民間智慧，清楚地表達『清/聖』與『濁/俗』的分別。耶穌與客納罕婦人在客觀地講論道理，假如你喜歡『對號入座』，耶穌也不會禁止你。但耶穌基督的確要處理一個難題：祂能怎樣游說這些被『民族主義』壓迫到窒息的猶太同胞，放下身為『天主選民』的自大，接納他們所鄙視的外邦人呢？

反觀這個客納罕婦人，可能她已經習慣了猶太人的種族歧視，習慣了婦道人家所承受的性別歧視，習慣了在社會上被邊緣化。即使當面咒罵她是『狗』，相信她也會是無動於衷！她的態度可謂是『真福八端』中「溫良的人」（5:5）。她一心一意只為了一件事，就是求耶穌為她的女兒驅魔，因為耶穌基督是她惟一的希望，她可謂是「心裡潔淨的人」（5:8）。這樣有福的人應該「歡喜踴躍」，因為耶穌基督已為她預備了「在天上豐富的賞報」（5:12）。
這婦人並沒有被『自尊』沖昏了頭腦，她客觀冷靜地和耶穌討論狗的身價。無主的狗在屋外，當然不應該吃「給兒女的餅」，可〔她〕是家裡有主的狗，當然可以吃豐富有餘，從「主人桌子上掉下來的碎屑」（14:27）吧！這客納罕婦人真有智慧，不動聲色地使外邦人成為天國的一員！她可謂是《箴言》中的『賢婦』：「…一開口即傾吐智慧，舌上常有仁慈的訓誨」（箴31:26）。耶穌當然不會令她失望，還要多謝她協助打開天國的大門，讓外邦人有尊嚴地進入！
倘若大家對客納罕婦人的貢獻，尚有保留的話，讓我們記起伯多祿在約培午間祈禱時，三次所見到『天開了』的異像，並聽到聲音說：「天主稱為潔淨的，你不可稱為污穢」（宗10:9-16）的故事。

各位親愛的兄弟姊妹，我們既然以中國人，外邦人的身份，享受到加入『天主子民』行列的福氣，我們便應該效法客納罕婦人，略盡綿力，與所有聖徒一起建設天國，大開天門，讓更多人蒙恩得救。亞孟。
天主保祐！

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2023年反省
圖片鳴謝：

耶穌來不是為審判 Jesus Did Not Come To Condemn

天主聖三節，甲年
主題：耶穌來不是為審判 Jesus Did Not Come To Condemn

首先，讓我們先理解第一篇讀經的上文。那裡提到『西乃山』和『兩塊石版』，莫非是『十誡』嗎？錯，因為頒布『十誡』是記載在《出谷紀》的第二十章，今天讀的是第三十四章，是另一回事，一件與『十誡』有關的事跡！事緣由梅瑟領導的六十萬以色列男丁，帶同家眷離開埃及，渡過了紅海，行了六十日，來到西乃曠野（出19:1）。天主準備在西乃山，與這個全人類的福源（創12:3）訂立盟約。以色列百姓「在萬民中將成為我〔天主〕的特殊產業…成為司祭的國家，聖潔的國民」（出19:5-6）。於是梅瑟帶著他的侍從若蘇厄上了山四十天四十夜（24:12-18），即離開了為奴之地的埃及一百天之後，天主交給梅瑟「兩塊約版，即天主用手指所寫的石版」（31:18）。「版兩面都寫著字，前面後面都有字。版是天主做的，字是天主寫的，刻在版上」（32:15-16）。可惜梅瑟在山上逗留了四十日之久，生死未卜。於是百姓迫亞郎為他們造一尊神像，帶領他們返回埃及，亞郎便為以色列百姓鑄了一隻金牛！當梅瑟與若蘇厄下山時，看見百姓正在祭獻金牛。梅瑟在盛怒之下，打碎了上主親手造的兩塊約版！今天第一篇讀經所記載的，是梅瑟在事後重造兩塊石版，獨自一人再上西乃山「同天主一起，停留了四十天四十夜，沒有吃飯，也沒有喝水；把盟約的話，即十句話，寫在石版上」（34:28）。今次不是天主用手指寫在約版上，而是梅瑟自己，逐隻字鑿回去的！怪只怪自己一時衝動，控制不了情緒之過！不過天主並沒有虧待梅瑟，從此，「梅瑟的臉皮發光。以後梅瑟再用首帕蒙上自己的臉」（34:35）。梅瑟成了耶穌的預像，一個『可見的天主』的預像！

默想這一篇讀經的事跡時，不禁被『寫在石版』所觸動。它可能給予世人一種恆久的感覺，一種不變的印象。可惜這種感覺是表面的，這種印象不是真實的！因為時代是在不斷發展之中，科技的進步，越來越急促。且看，我們的教宗良十四世，在半個月前，不是頒布了一份有關『人工智能』的通諭嗎？可見死守曾經是行之有效的規矩，而不因應時代的變化而修訂的，遲早會被時代淘汰。所以死守盟約和法律的文字，而忘記了法律的精神，對個人、對家庭、對社會國家，有害無益！先知們看透這種流弊，便不斷向以色列百姓傳達天主的旨意，解釋法律的精神。在訂立『西乃山盟約』後大概850年，天主藉耶肋米亞先知，向我們通報了祂的心意說：「看，時日將到─上主的斷語─我必要與以色列家和猶大家訂立新約…我要將我的法律放在他們的肺腑裡，寫在他們的心頭上；我要作他們的天主，他們要作我的人民」（耶31:31; 33）。天主很清楚表示，祂要重新與猶太人，還包括全人類，建立『新約』。這『新盟約』與舊的『西乃山盟約』是一脈相承的，天主仍然是我們的天主，我們仍然是天主的人民。但是盟約的條文，不再是寫在石版上，而是寫在全人類的肺腑裡。

可惜罪惡早已把大部份人的心硬化了，有如石版。所以天主在宣布訂立『新盟約』的同一時間，透過另一位先知公告，祂要為全人類做『換心手術』！天主說：「我還要賜給你們一顆新心，在你們五內放上一種新的精神，從你們的肉身內取去鐵石的心，給你們換上一顆血肉的心…如此，你們要居住在我賜給你們祖先的地方；你們要作我的百姓，我作你們的天主」（則36:26; 28）。 這樣，天主確保了盟約的有效性！因為天主要在我們的五內放上一種新的精神，就是天主聖神；上個主日我已經說了，聖神是聖父與聖子之間交流互動的愛。天主聖神保證了我們的心，不再被罪惡硬化為鐵石的心。厄則克耳讓我們知道，換心後，我們才是天主的百姓，祂仍是我們的天主，與「西乃山盟約」是一脈相承！

大家還記得記載在《若望福音》裡的一個啞謎嗎？在某個帳棚節的最後一天，耶穌在聖殿施教有關天主聖神的道理，群眾當然莫名其妙（若7:37-39）。後來的一個清晨，耶穌在聖殿教訓百姓的時候，經師和法利塞人帶來了一個犯姦淫時當場被捉到的婦人，挑戰耶穌是否認同，按梅瑟法律，用石頭砸死那個淫婦（8:4-5）。耶穌沒有直接回答，「卻彎下身去，用指頭在地上畫字」（8:6）。他們不斷地追問，耶穌便說了著名的金句：「你們中間誰沒有罪，先向她投石罷！」（8:7） 又彎下身去，繼續在地上寫字。二千年來，人們都好奇地想知道耶穌究竟在寫甚麼。有人提出耶穌在寫出在場的每一個人的罪，所以在這個事跡中，福音說：「從年老的開始到年幼的，一個一個地都溜走了」（8:9）。這個推測是不對的，因為與今天的福音選段矛盾！今天選讀的福音是這樣說的：「因為天主沒有派遣子到世界上來審判世界，而是為叫世界藉著祂而獲救」（3:17）。

要緊記，審判是在末日才進行的。當我們一息尚存，天主仍開放悔改的機會給我們。當死亡的一刻來臨，我們進入『私審判』的程序。那時我們脫離了肉身的束縛，和時空的束縛，一生的善行與私慾偏情，即時全部呈現眼前。不需要任何判官，我們的良心足以審判自己了！到了世界末日的時候，是我們向全人類，向所有生者及復活起來的死者交代的時候。那時耶穌基督，將會君臨宇宙，按《瑪竇福音》第二十五章施行審判！聖若望宗徒教導我們說，末日未到之前，在天主面前日夜指控我們的是撒殫（默12:10）。相反，保祿宗徒教導我們說，已升天坐在天主右邊的基督耶穌，卻「日夜代我們轉求」（羅8:34）。

那麼，耶穌用指頭在地上寫甚麼呢？
首先，以指頭在石版上，在牆上…等等寫字，是【聖經】表達天主身份的手法。所以，耶穌正在以天主的權威，不但教訓那些在場的經師和法利塞人，而且在教訓全人類。因為耶穌是在「地上」寫字，而上主天主是「用地上的灰土形成了人」（創2:7）的。因此，耶穌是在應驗先知的預言，「我要將我的法律放在他們的肺腑裡，寫在他們的心頭上」（耶31:33）。即是說，耶穌正在把天主的盟約和法律，寫在我們的心裡，而不是把我們的罪過，寫在我們的肺腑裡，這樣做將會是一個相當恐佈的地獄永火懲罰！那為甚麼是「從年老的開始到年幼的，一個一個地都溜走呢」？很簡單，倘若尚未悔改信耶穌，年紀越大的，累積的罪過越多，觸犯了法律的機會越高，越想逃避良心的審判。他們中沒有一個掌握悔改的機會，留下向耶穌懺悔，相信並跟隨耶穌。誠為可惜。那個淫婦卻不同，耶穌不但在她心裡重寫法律，更從死亡邊沿把她拯救出來。她真幸福！

各位親愛的兄弟姊妹，在新約時代的文化氛圍，『愛』有三個層次：『情愛 ero』，是指男女之間的愛；『友愛 philo』是指喜愛或志同道合，惺惺相惜的愛；和『捨己為人的愛 agape』是指母愛或肝膽相照，樂意作出犧牲的愛。若望宗徒說『天主〔聖三〕』的本質就是『愛』，是最高級別的agape（若一4:8）。我們可以從天主子降生成人，代替世人以死贖罪，最後從死者中復活，確保信從祂的人能夠享受永恆的生命。今天我們慶祝天主是愛，我們可以如何回報天主的愛呢？我相信大家一定知道怎樣做！
天主聖三保祐！

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2023反省
圖片鳴謝：gemini.google.com

面對死亡 To Confront Death

基督受難主日，甲年
主題：面對死亡 To Confront Death

所謂『明知山有虎，偏向虎山行』，惟有勇者才做得到！稱呼天主子耶穌基督為勇者，祂當之無愧。當時候到了要完成天父差遣祂的使命時，祂沒有退避死亡的痛苦，毅然進入耶路撒冷。所謂『勝人者力，自勝者強』，當中，祂要克服不少人性的弱點，但祂成功了！作為祂的追隨者，我們有勇氣追隨到底嗎？

『原罪』給人的本性做成了不少傷害，以至人類不願脫離罪惡的奴役，有如染上毒癮一樣。在理性上，我們知道犯了罪，遠離了天主是有害的。可惜，罪惡帶給人類快感和刺激，令不少人沉迷下去，逗留在『安樂窩』/『溫柔鄉』之中，真個是『樂不思蜀』；或者帶給有些人自我膨脹，可以踐踏其他人的機會。罪惡感令有些人絕望，無地自容，不敢相信天主仍會愛慕他們，結果走上自殺的『不歸路』；有些人會濫用理性，把責任推到別人身上，或者設計各種制度來把罪惡合理化，吸引更多人加入犯罪的行列，分擔可能受到的罪罰！有些人未必是埋沒了良心，卻用盡各種方法，減輕犯罪所帶來的痛苦和代價：否認、忘記、壓抑、投射、轉移、認同、幻想…等等，只要不用面對痛苦就是。可惜，不肯面對痛苦並不表示痛苦不存在，痛苦會尋找出路，化身成其他病徵浮現！所以『鴕鳥政策』，實在愚不可及。

世上最大的痛苦莫過於生離死別，那些，世間可有甚麼力量能戰勝死亡呢？經上記載：「…愛情猛如死亡，妒愛頑如陰府…」（歌8:6）。原來人世間的愛情：夫婦之愛、父母子女之愛、兄弟姊妹之愛…與死亡的力量相比，分不出勝負。惟有上主對人類不對等的愛情，才足以戰勝死亡。這是《舊約》時代的信念和希望，惟有上主才有能力拯救人類脫離死亡（詠9:14; 116:8）。為了獲得拯救，人應履行正義（箴10:2），敬畏上主（14:27）。來到《新約》， 我們不了解擁有『兩性一位』的耶穌基督如何把天主性與人性圓美地結合；也不清楚祂的天主性如何『保護』著祂的人性，使祂「…在各方面與我們相似，受過試探的，只是沒有罪過」（希4:15）。但耶穌基督的人性是真實的，祂的感情也是真誠的，祂前往拉匝祿墳墓時流淚（若11:35），一點也不虛偽！因此，在面對自己的死亡時，祂必定經歷了、克服了不少痛點！且讓我們默想記載在今天福音的受難事跡中，一些反面例子如何逃避面對死亡，在對比之下，看耶穌基督如何擁抱死亡，把它轉化為有建設性的力量！

第一個的默想對象是伯多祿。他的師傅已在大司祭蓋法面前，被公議會判定該死（瑪26:66），在外面庭院坐著的他，已經意識到自己身陷險境。倘若被人揭發他與耶穌的關係，他也要成為階下囚，必死無疑。即使在最後晚餐時曾言之鑿鑿，與師傅同生共死（26:35），但為了逃避死亡的威脅，結果他選擇了三次否認自己的師傅（26:69-75）！可幸主耶穌為了教會的未來，為他祈求了（路22:32），所以伯多祿在脫險後，「就悽慘地哭起來了」（22:62）。雖然伯多祿不濟，但他為自己的罪過而哀慟，使他成為有福的人（瑪5:4）。另一方面，同樣不濟的猶達斯，在覺悟到自己原來只是一隻『用完即棄』的棋子之後，他對自己、對身邊的人、對天主都絕望了，便選擇了自殺的不歸路（27:4b-5），拒絕了天主對他的憐愛！反觀耶穌基督，當蓋法迫祂承認自己是天主子時，祂本可否認而脫身。但為了服從天主的旨意，耶穌基督沒有否認，沒有逃避死亡的痛苦，直認自己是天主子不諱（26:64），帶來了罪人的救贖，使天主與罪人得以和好（弗2:16）！

第二個是比拉多，他可以是一個心狠手辣的羅馬總督。例如，他曾把加里肋亞人的血，沾污他們的祭品（路13:1）。但猶太公議會掌握到比拉多的「死穴」/「痛點」，用這死穴來迫他處死耶穌（若19:12）。比拉多有責任維護羅馬帝國的公義，但他為了自保，不願與猶太公議會公開作對，便放棄了公義。他可以自己解脫想，這個耶穌既然不是羅馬公民，而且他的公議會也不保障他的權益，為甚麼我有責任保障他的權益呢？比拉多便當眾洗手，表示猶太人對耶穌的不公義，與他無關（瑪27:24）！當眾洗手便不用為耶穌的死負責，便可以洗脫管治的責任嗎？比拉多對猶太人的憤怒，毫不掩飾地表露出來：罪狀牌寫耶穌是『猶太人的君王』（27:37）。反觀耶穌基督沒有對釘祂的人發怒，反而為他們祈求寬恕（路23:34）。祂是天主的聖言（若1:1），天父藉著祂創造了天地萬物，最後更按天主的肖像創造了人類（創1:26）。耶穌並沒有逃避自己是創造者的責任，當撒殫日夜不斷地在天父前控告我們時（默12:10），祂不斷為我們罪人轉求（羅8:34）。祂也沒有逃避自己是救贖者的責任，在山園祈禱時，祂求天父免去這苦杯，但祂沒有堅持自己的主意（瑪26:39）。祂可以呼召十二軍以上的天使來保護祂不至被捕（26:53），但祂制止伯多祿運用暴力拒捕（26:51-54）；祂可以從十字架上下來（27:40; 42）…但祂沒有逃避救贖者的責任，一一拒絕了這些誘惑！

各位親愛的兄弟姊妹，我們還在『裝睡』嗎？我們對身邊貧困的、孤獨的、絕望的、漂泊的、失去自由的…等等的近人（25:40），視而不見，聽而不聞嗎？我們在他們身上看不見耶穌基督普世君王向我們招手嗎？倘若我們覺得這一切都是制度性、結構性的邪惡所做成，我們何德何能，拯救百姓於水深火熱呢？難道要發動革命，改朝換代不成？那麼，至少我們可以退一步為他們的不幸祈禱，為他們所受的痛苦哀慟！我們所相信、所寄望的上主是大能的天主，祂絕對不會令我們的眼淚白流，必定會撫恤被剝削者的慘痛。亞孟。
天主保祐！

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

及時行樂？ Enjoy Before It Is Too Late？

常年期第廿六主日，丙年
主題：及時行樂？ Enjoy Before It Is Too Late？

上一個主日曾經提及過，路加所寫的福音，非常適合用來祈禱，用來體會天主的旨意。今天的「富翁與拉匝祿」比喻，並沒有令人失望，它留給我們非常豐富的默想細節。
首先，【聖經】是一部「生命之書」。當中沒有名字的人物，無論是虛構的還是真實的，通常用來象徵那些在末日得不到永生的人；例如達味與巴特舍巴的私生子（撒下12:18-20）和今天比喻中的富翁。福音絕不含糊地說，這個無名無姓的富翁死後，雖然被人埋葬了，卻在陰間受苦（路16:22-23; 25）！反觀那個貧病交迫的乞丐，在比喻中沒有留下片言隻語，沒有半點值得後世信徒效法的德行；而且死後沒有提及被人埋葬，暗示了他可能是個死無葬身之地的「不祥人」。路加給這個不祥人起了一個名字──「拉匝祿」，他是初期教會中的名人，眾所周知是「主所愛的」（若11:3）。其實叫甚麼名字並不重要，重要的是有名有姓。因為福音說，善牧要「按著名字呼喚自己的羊」（10:3）！

默想乞丐拉匝祿的生平，可謂「乏善足陳」；但他卻獲得了「安慰」，獲得了不朽的賞報！天主不是賞善罰惡的嗎？為甚麼乞丐拉匝祿，可以無功受祿呢？他有甚麼善行呢？拉匝祿沒有能力行善，但他有如今天《答唱詠》中所描述的人物一樣──被欺負的人、飢餓的人、被囚的人、瞎眼的人和孤兒寡婦（詠146:7-9）──，無依無靠，天主成為了他們惟一的希望和倚靠。所以他們對天主的信靠，幫助了他們獲得永生！正如保祿宗徒所說，天主喜歡召選這些沒有財富、沒有權勢、軟弱的、被輕視的和一無所有的人，去教訓那些自恃的人，驕傲的人（格前1:26-28）！這種價值觀與儒家思想的「三不朽」完全相反！「大上有立德，其次有立功，其次有立言，雖久不廢，此之謂不朽」（左傳‧襄公廿四年）。「三不朽」固然是理想人生值得追求的目標，但試問有多少人能做到呢？所以，執事我可以肯定，「三不朽」不是天主對人類的要求。祂的要求必定是人人都可以做得到的；倘若有能力做、應該做而不去做，受罰便不能怨天尤人了！

上一個主日，主耶穌教訓我們善用天主所賜予的聰明才智、財富和權勢，做福身邊貧困的人，為自己爭取永生。今天慈悲的主從反面告誡我們，對貧困的人視若無覩，必然喪失永生。當我們以為自己是「主人」而不是「管家」的時候，我們很容易跌入「恃才傲物」的陷阱，因驕傲而忘記了這一切才幹、財富都是天主的恩賜；繼而變成心硬，為富不仁，對別人處身困境仍無動於衷。小心！我們將會變成了那個在陰間受苦的無名富翁！

讓我們反覆思想富翁與亞巴郎之間的對話，他們的對話可分三點。第一，富翁是為了減輕自己現在承受著的痛苦，而向自己的祖先亞巴郎請求，派拉匝祿來減輕他的痛苦（路16:24）。這是最直接的悔改，可惜為時已晚，他已來到陰間，等候第二次死亡（默20:14）了。兩個主日前如果我們不是慶祝「光榮十字架慶節」，我們應該讀到「浪子回頭」的比喻。小兒子要求分家，當揮霍耗盡了自己的一份家產後，窮途潦倒的他要與不潔的豬爭豆莢果腹，纔反省到有需要回歸父家！所以悔改不一定出自頓悟到高尚的道德，可以是很低層次的需要迫出來的！無論如何，悔改是得救的第一步，但要趁還可以找到上主的時候（依55:6）！

第二，其實無名富翁也有半點可取之處，因為在他心中，尚有一點兒的愛，他關懷在世的五個兄弟的死活，求亞巴郎打發拉匝祿去警告他們（16:27-28）。可惜，又是為時已晚！親愛的讀者，對家人的關懷絕對是一件好事！但死了之後纔去關懷在生的家人，是否太遲呢？身為中國人，一定聽過「樹欲靜而風不息，子欲養而親不在」的後悔。身為基督徒，供養父母又怎可以停留在物質層面上呢？大家有關懷親人們靈性上的死活嗎？對於尚未認識救主基督的親友，有鼓勵他們來聖堂參觀和上慕道班嗎？會不會陪他們上慕道班，趁機會自己再慕道，溫故知新呢？到我們或他們死後纔關懷他們的靈性生命，是否好像無名富翁一樣，太遲了呢？

最後，神跡之所以是神跡，是天主臨在的標記，在於它對世人有沒有產生轉化的作用。倘若世人心硬，見證了神跡後還是「依然故我」，沒有改善，神跡又有甚麼用呢？相信耶穌基督死在十字架上，第三日從死者中復活，是信徒賴以得救的核心所在，是踏碎古蛇頭顱的應驗（創3:15）。【舊約】的法律和先知所預言的，就是耶穌基督死而復活的「逾越奧蹟」。所以基督來不是廢除法律和先知，而是應驗他們（瑪5:17）。即是說，信從【舊約】足以獲得與天主和好的永恆生命。倘若他們不聽從梅瑟和先知，縱使天主子耶穌基督從死者中復活了，他們也必不信服（路16:31）！

親愛的兄弟姊妹，天主的要求並不難做，人人都有能力做。問題的關鍵在時間，請大家以「無名富翁」為鑒，及時悔改、及時關懷身邊的人罷：「趁上主可找到的時候，你們應尋找祂；趁祂在近處的時候，你們應呼求祂」（依55:6）。亞孟。
天主保祐！

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2022年反省
圖片鳴謝：grok.com, 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

「十二」=「十三」？ Twelve = Thirteen?

復活期第六主日，丙年
主題：「十二」=「十三」？ Twelve = Thirteen?

礙於政治環境，白居易的《長恨歌》祇能寫「漢皇重色…」。同理，在羅馬帝國和猶太公議會夾擊之下，若望祇能以象徵符號寫一部「安慰之書」，帶給受迫害的基督徒一線希望。雖然它的內容媲美《西遊記》、《封神演義》，幾乎不能入選【新約】，但它是天主聖神默啟的家書，是毋庸置疑的。當代的人固然明白「666」暗示甚麼，有如今天的港人知道「689」是誰。同理，我們有須要明白《默示錄》的符號象徵。
今天的第二篇讀經，承接上星期若望在神視中所見的「新天新地」。在那裡，上主天主會拭去我們眼上的淚痕，以後再沒有死亡、悲傷、哀號和苦楚（默21:4）。在今天的讀經，若望再詳細描述這從天降下的聖城耶路撒冷。聖城的城牆有十二座門，門上寫著以色列子民十二支派的名字（21:12）。這樣描述在細節上是錯的，因為事實上，以色列不祇有十二支派，而是十三支派！〔詳情請參考附錄〕 但這細節上的錯誤並不重要，因為若望所寫的《默示錄》是一部充滿符號象徵的書，不應按字面意思理解！那麼，若望想表達甚麼思想呢？就是天主履行祂對亞巴郎所許下的承諾：「地上萬民都要因你獲得祝福」（創12:3b）。天主要藉著亞巴郎和他的後裔，祝福世人。他和他的後裔，要成為世人的福源。「以色列十二支派」就是亞巴郎後裔的一個標籤，一個符號象徵。

以色列/猶太是一個執拗的民族（申9:6; 13），經常背叛天主，崇拜偶像，最後甚至釘死天主子耶穌基督。耶穌的門徒和宗徒，與初期教會的第一批信徒，都是猶太人或者是皈依猶太教的外邦人。所以他們便把自己看成為取悅天主的「新以色列」（宗1:6），服從天主的旨意，不再執拗！回到若望神視中的聖城耶路撒冷，若望繼續說：「城牆有十二座基石，上面刻著羔羊的十二位宗徒的十二個名字」（默21:14）。這句話同樣充滿著符號象徵：「羔羊」這個標籤，象徵耶穌基督是很清楚的。而「十二位宗徒」也是一個標籤，因為事實上，耶穌基督的宗徒不是十二位，而是十三位！用「十二宗徒」這個標籤，表達了初期教會的主流思想：教會是「新以色列」。正如以色列有十二支派，有十二個族長；所以新以色列也應該有「十二宗徒」，作為「新以色列的十二族長」。這樣就解釋了為甚麼門徒們補選了瑪弟亞，取代了猶達斯的職務（宗1:6; 26）。這步驟的主要目的，是為了湊足十二之數，而不是為了補充人力資源。因為在初期教會內，大部份人都以為耶穌基督升天一年半載之後，便會回來接他們往天上去（若14:18; 28）。人手不足不是問題，因為「天主選民」的人數有限；財富也再沒有用了，因此耶路撒冷教會在起初可以實行「共產」，把家產賣得的金錢，全數交給宗徒們處理；初期教會亦收留了很多生活有困難的窮寡婦。但現實歸現實，一方面耶穌基督姍姍來遲；另一方面，見證人也因為殉道，或者老死而越來越少了。所以有必要把耶穌基督的言行記載下來，讓後世的人也能獲得救恩。各種「耶穌傳」，即今天的「福音」便陸續面世。另一方面，補選瑪弟亞亦開了按立「宗徒繼承人」的先河，訂立了當主教的資格和程序。所以「十二宗徒」的意義，在於他們是我們信仰的基石，教會是「至一、至聖、至公、從宗徒傳下來的」。他們保證了「新以色列」真實是萬民的福源。

按《宗徒大事錄》的敘述，在五旬節聖神降臨所誕生的耶路撒冷教會，與猶太教的權力核心發生了正面衝突，受到「猶太公議會」的迫害。於是除了宗徒之外，說希臘語的信徒惟有離開耶路撒冷，沿撒瑪黎雅和地中海一帶發展（8:1），吸納了很多外邦人，「聖而公教會」的概念亦慢慢形成。這思想與殘留在信徒心中的猶太教思想，產生了衝突。在猶太人的思想裡，「割損禮」是非常重要的，因為是「我〔天主〕與你們之間的盟約的標記」（創17:11）。以至「有從猶太下來的幾個人教訓弟兄們說：若是你們不按梅瑟的慣例行割損，不能得救」（宗15:1）。事關重大，所以信徒們在耶路撒冷召開了一次「宗徒會議」，處理這個「割損禮」是否「得救的必要條件」的難題，由宗徒們作出定奪。會議中，「有幾個信教的法利塞黨人起來說：必須叫外邦人受割損，又應該命他們遵守梅瑟法律」（15:5）。他們的思想顯示出，他們仍然陶醉在「新以色列」的身份裡。他們願意吸納外邦人成為「新以色列」的一份子，但教會憑甚麼具體的事物，判斷外邦人可以成為「新以色列」的一份子呢？最實在的條件就是受割損、守梅瑟法律了！他們的邏輯，真有法利塞人本色，的確無懈可擊！但這是天主的旨意嗎？

經過一番辯論之後，伯多祿站起來向眾人說了一番與保祿思想不謀而合的話。伯多祿見證過天主給外邦人，即羅馬百夫長科爾乃略一家人，同樣賜下聖神的恩典。按伯多祿的理解，天主以信德淨化了他們的心（15:9）；我們得救，是仰賴主耶穌的恩寵（15:11），而不是一些法律條文。當大家仍在消化伯多祿的論述時，次雅各伯提出了一個折衝的方案，既肯定了信德和恩寵的重要，又給法利塞信徒一個下台階，就是今天第一篇讀經中的那封信！注意，這不是教會內部政治角力妥協下的成果，也不是對錯的絕對性問題，而是真理與愛德的兼顧。例如：在吃祭肉的問題上，保祿原則上是反對吃祭肉的（格前10:20-21）。但基於愛德，若在異教徒宴請信徒的情況下，為了彼此的良心，不必查問，祇管吃，「因為大地和其中的萬物，屬於上主」（10:25-26），這論述又與伯多祿在約培的神視不謀而合（宗10:15）。保祿繼續說，但若有人指出擺在枱上的肉是祭肉，為了那指點的人和為了良心，就不可吃了（格前10:28）！可見宗徒議會的決定，不是出於政治角力下的妥協，而是在聖神的指導下，充滿愛德與真理的成果。〔同樣，今次教宗選舉的結果，絕對不是社交媒體所渲染的政治角力妥協。正如有份參考選舉的周樞機所說的，聖神一直在引導著樞機團。〕因為聖神就是「真理之神」（若14:17; 15:26; 16:13）。聖神又是聖父聖子之間交流的愛，所以不但是「真理之神」，更加是「愛德之神」。

若望在福音中提及聖神不下十次，在第一章有關耶穌受若翰洗禮的時候，已開始提及聖神。之後在不同的章節，陸續進一步加深讀者對聖神的認識。例如，人必須由水和聖神而生（3:5）；聖神是天父所賞賜的禮物（3:34）。正如今天所讀的福音章節指出，聖神是「護慰者」，祂教訓門徒一切，使他們想起耶穌所說的一切（14:26）。所以祂就是真理之神。

親愛的兄弟姊妹，如果你覺得今天的反省有點深奧，很難明白，不必擔心。主耶穌已在今天的福音中作出保證，我們所領受的聖神是「護慰者」，是「真理之神」。祂會教導我們，並使我們想起耶穌所說的一切。大家懷著望德和忍耐，呼求聖神。在回歸天主家鄉的路上，祂會與我們同行。亞孟。
天主保祐！

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2022年反省
圖片鳴謝：ideogram.ai

「以色列十二支派」和「十二宗徒」的迷思 The 12 Tribes of Israel and The 12 Apostles

「以色列十二支派」和「十二宗徒」的迷思
The 12 Tribes of Israel and The 12 Apostles

天主的安排並不容易理解，而我們所用的標籤，必定會簡化了一些複雜的事實。例如「以色列十二支派」、「十二宗徒」等等，這些簡化了的標籤，對！是標籤，其實包含了複雜的歷史軌跡。當我們使用這些標籤時，我們祇選擇了部份內容。結果，我所說的「十二支派」和你聽到與及意會到的「十二支派」，可能是兩回事！

話說百歲的亞巴郎所生的幼子依撒格，〔請注意這個「生」字，已經把事實簡化了。生依撒格的是撒辣，而不是亞巴郎！〕他的妻子黎貝加懷了雙胎，天主說：「妳一胎懷了兩個國家，妳腹中所生的要分為兩個民族：一個民族強於另一民族，年長的要服事年幼的」（創25:23）。首先出生的是厄撒烏（25:25），又稱為厄東（25:30）。他的弟弟出生時，握著他的腳跟，所以取名叫「雅各伯」，是「腳跟」的意思（25:26）。長大後，在母親的協助下，雅各伯騙取了長子的祝福，然後逃離厄撒烏的追殺，跑到舅父拉班的家中避難，並娶了兩個表妹和她們的婢女為妻妾，這四個女人一共為雅各伯生了十二個兒子（35:23-26）和一個女兒。二十年後（31:38-41），雅各伯已擁有足夠的財富，便決定回鄉與兄長修和。途中遇到了天神，搏鬥了一夜，天神給他起名為「以色列」，意思是「與神與人搏鬥，佔了優勢」（32:29）！所以《創世紀》中的以色列，就是雅各伯。至於肋未和猶大，是雅各伯的第三、四個兒子，由大表妹肋阿所生。雅各伯鍾情的，卻是二表妹辣黑耳，她為雅各伯生了若瑟和本雅明（35:24）。雅各伯偏愛若瑟，於是其他的兄弟遷怒若瑟，把他賣到埃及當奴隸。在七年大饑荒的時候，若瑟救了雅各伯全家七十口（46:27）到埃及定居。

四百多年後，肋未的後裔梅瑟，解放了六十萬以色列子孫，離開埃及（出12:37）。四十年後由厄弗辣因的後裔，農的兒子若蘇厄（編上7:27）帶領第二代的以色列子孫，渡過約旦河、攻陷耶里哥城並平定客納罕地各部族，把土地分配給以色列的十二支派。問題來了：分封客納罕土地的以色列十二支派，就是雅各伯的十二個兒子的後裔嗎？既對且錯！

「十二支派」一詞，首先出現在《創世紀》。雅各伯臨終前祝福十二個兒子時，包括了肋未和若瑟（創49:28）。在這裡，「十二支派」的確是指雅各伯十二個兒子的後裔。四百多年後，梅瑟領以色列子孫到西乃山與上主天主立約時，「梅瑟在山下立了一座祭壇，又按以色列十二支派立了十二根石柱」（出24:4）。當時應該是指雅各伯十二個兒子的後裔。司祭和大司祭禮服的「胸牌」上鑲有十二塊寶石，刻了「以色列的兒子的名字…代表十二支派」（28:21; 39:14）。 可是，從《戶籍紀》開始，十二支派的名字，已沒有肋未和若瑟了！例如「十二族長」的名字（戶1:5-15），十二支派二十歲以上能上陣作戰的男丁人數（1:21-43）。至於肋未人，天主說：「祇有肋未支派，不要登記，不要將他們列在以色列子民內」（1:49）！肋未人不用作戰，不屬於以色列子民，即不是十二支派之一，而是獻於/屬於天主的特選一個支派，在會幕中服務（18:2-6）！在《戶籍紀》、《申命紀》、《若蘇厄書》和《編年紀上》，仍稱為「肋未支派」，但已不屬於「以色列十二支派」了！

分土地的十二支派中，沒有肋未的後裔！「惟獨肋未支派沒有分得產業，因為上主以色列的天主自己是他們的產業，有如上主對他們所說的」（蘇13:14）。這是一句值得深思的金句，原來所有獻身事奉天主的人，無論是修道人士或是教會的聖職人員，他們所得到的賞報，遠超世俗所能提供的！肋未支派是司祭和負責祭祀天主的人，他們沒有分到連貫的土地，而是由其他十二支派，一共分給了肋未人五十座城和四周的城郊（21:1-8）！這樣安排是合理的！因為當時還沒有聖殿，可供統一祭祀之用。分佈在客納罕地的五十座「肋未城」，是最恰當的安排。
以色列十二支派的名字中，除了沒有肋未外，也沒有若瑟。取而代之，是若瑟在埃及所生的兩個兒子：默納協和厄弗辣因！「十二支派」的名字，似乎與這些族長的長遠貢獻無關。例如，猶大有貢獻，因為達味和耶穌都是他的後裔；厄弗辣因有貢獻，因為若蘇厄是他的後裔。那麼，肋未不重要嗎？梅瑟和亞郎都是他的後裔！而且，當天主因拜金牛事件而大怒，打算消滅了以色列子孫，由梅瑟和他的後裔取而代之的時候，若不是梅瑟求情，世上恐怕不會有十二支派了（出32:10-14）！為甚麼「以色列十二支派」沒有肋未呢？而且，默納協沒有甚麼實質的貢獻，是他的父親若瑟有貢獻。為「以色列十二支派」這個標籤找解釋，真是困難！

同樣複雜的，還有「新以色列」（宗1:6）的「十二族長」，即耶穌基督所揀選的「十二宗徒」！猶達斯是耶穌在最初揀選的十二宗徒之一，可惜他「放棄了這職位，去了他自己的地方」（1:25b）。於是門徒們補選了瑪弟亞，取代了猶達斯的職務（1:26），開後世按立宗徒繼承人的先河。後來，耶穌基督又在大馬士革路上，召選了掃祿，即後來的保祿，「為把我【耶穌基督】的名字帶到外邦人、國王和以色列子民前」（9:15）。那麼，保祿算是「十二宗徒」之一嗎？倘若是，是否意味著耶穌基督否定了教會的補選程序和按立主教的程序呢？這是嚴重的，教會便沒有了將未來！抑或是雙軌平行呢？這個簡單的問題，並非多此一問！

保祿曾批評格林多教會分黨分派：「你們各自聲稱：我是屬保祿的，我是屬阿頗羅的，我是屬刻法的，我是屬基督的…你們受洗是歸於保祿名下嗎？」（格前1:12-13）。可見初期教會尚沒有發展出「聖而公教會」的觀念，仍然依照「新以色列十二支派」的模式運作，得救的人受洗加入某「族長」的支派云云！可見「十二宗徒」這個標籤，和「以色列十二支派」一樣，有它的複雜軌跡。
研究「十二宗徒」這個標籤，決不是無聊的問題，是與理解《默示錄》的象徵符號攸關！若望以「聖城耶路撒冷」象徵在末日出現的「新天新地」。聖城在東南西北四個方向，各有三座門，一共十二座門，「門上寫著以色列子民十二支派的名字」（默21:12）。有肋未和若瑟的名字嗎？聖城的「城牆有十二座基石，上面刻著羔羊的十二位宗徒的十二個名字」（21:14），是「瑪弟亞」，還是「保祿」呢？抑或是其他沒有記載在【新約】內的人呢？真是耐人尋味！。

忽發奇想，可能這座聖城不是三維而是四維甚或四維以上的結構！若望在神視中見到了，可惜文字上表達不了這個看似十二，卻實在是十三、十四的結構，也未可知。例如：加上了時間的維度，「十二支派」和「十二宗徒」的名字，無論是十三、十四甚至更多，都可以像「走馬燈」一樣，輪流出現在十二個名字的「視窗」之中。
親愛的讀者，這是小編以平庸的知識所能設計到的方案，相信天主的方法會是更加絕妙！

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圖片鳴謝：ideogram.ai, https://en.wikipedia.org/wiki/File:8-cell-simple.gif, https://en.wikipedia.org/wiki/File:12_Tribes_of_Israel_Map.svg

新誡命有多新？ How New Is The New Commandment?

復活期第五主日，丙年
主題：新誡命有多新？ How New Is The New Commandment?

猶太人相信自己是「天主的選民」，其他種族、國家、說不同語言的人民；或者沒有皈依猶太教的人，都是「外邦人」。他們深信，無論目前外邦人如何統治或霸凌天主的選民，當「默西亞」出現時，這位「受傅者」將會解放他們，使他們凌駕萬民之上！今天的第一篇讀經，記載了保祿和巴爾納伯的傳教工作，給初期教會帶來了一個新的氣象。聖神在五旬節降臨到120個在耶路撒冷等待的信徒身上，於是耶路撒冷教會誕生了，這些信徒不是猶太人便是皈依猶太教的人（宗2:11），所以「天主選民」的身份沒有變。斯德望殉道後，耶路撒冷教會遭受迫害。除了宗徒之外，眾人都逃散到猶大和撒瑪黎雅（8:1）。主基督在大馬士革路上召選了迫害教會的掃祿，成為向外邦人傳福音的保祿，教會便出現了一番新氣象：「天主…給外邦人打開了信德的門」（14:27）。 原來得救的不單是猶太人，還包括了外邦人。基督徒對「天主選民」的觀念，開始有了新的理解。他們並非超越萬民之上，反而是萬民的福源，一如天主向他們的「信德之父」亞巴郎所應許的一樣：「…地上萬民都要因你獲得祝福」（創12:3）。

今天的第一篇讀經，除了指出一個包容的、兼善天下的新氣象之外，還指出了建設「天主的國」，是「必須經過許多困難」的（宗14:22）。不過，一切的犧牲都是值得的，正如今天的第二篇讀經告訴我們，在這個「天主的國」，這片「新天新地」裡，天主「要拭去他們眼上的一切淚痕；以後再也沒有死亡，再也沒有悲傷，沒有哀號，沒有苦楚，因為先前的都已過去了…看！我已更新了一切」（默21:4-5a）。真的！罪惡在人的心裡產生惰性，倘若人不願意開放自己的心靈，接受天主恩寵的幫助，自然會拒絕那更新世界的福音，迫害宣講福音的人！但不用害怕困難，因為天主要更新一切。懷著對天主承諾的希望、忍耐著困難苦楚、在迫害中哀號、悲傷地流著眼淚而依舊盼望…這片「新天新地」必定會出現。在猶太人心目中，天主是充滿威能的，可怕的判官，見到天主的面，必死無疑。但在這片新天新地裡，天主有如慈母一樣，拭去子女們眼上的淚痕，是何等意想不到的、新穎的思想。耶穌基督不是經常告訴我們，天主是我們在天之父嗎？

在默想耶穌基督頒布新誡命給門徒之前，讓我們記憶這段福音的上文下理。今天所讀的福音是「最後晚餐」的節錄片段。一開始，耶穌基督給門徒洗腳。師傅、主子為門徒、為僕人洗腳，是前所未有的新事物啊！後來，耶穌教訓他們應該跟隨祂的榜樣，「彼此洗腳」，謙遜地服務別人。耶穌又預告有門徒要出賣他，來應驗經上的記載：「吃過我飯的人，也舉腳踢我」（若13:18; 詠41:10）。耶穌蘸了一片餅，遞給猶達斯，對他說：「你所要做的，你快去做罷！」（若13:27）。猶達斯吃完那片餅之後，就立時出去了（13:30）。這就是今天所讀福音的上文，耶穌在猶達斯離開後，纔給門徒頒布新誡命。注意，猶達斯的確是領了聖體之後早退，但不能用他的個案來恐嚇教友，不可以在「彌撒禮成」之前早退，否則會好像猶達斯一樣，死於非命！要知道猶達斯是依照耶穌的吩咐：「你所要做的，你快去做罷」，纔早退的！他死於非命，與早退無關！

古代的人，對猶達斯的際遇，早有定案。按若望的記載，復活拉匝祿之後，在伯達尼的晚宴上，拉匝祿的姊妹瑪利亞以極珍貴的香液，為耶穌抹腳時，猶達斯批評瑪利亞浪費。若望記載說：「他說這話，並不是因為他關心窮人，只因為他是個賊」（12:6）！所以古代的人認定猶達斯貪財，是出賣耶穌的動機。但現代人不服教會的解釋，喜歡為猶達斯平反。半世紀以來的電視、電影，都為猶達斯出賣耶穌創作一些看來合情合理的動機。這些大眾傳媒，正在宣揚世俗主義、功利主義…大家不可不防。其實，每個人的際遇，或多或少都是一個謎、一個奧秘。所以為猶達斯平反，也未嘗不可；況且教會從沒有明確地宣佈猶達斯在地獄裡。不過，平反歸平反，要明辨嘩眾取寵或者違反聖經教導的言論和觀點。所以，我們姑且按耶穌三退魔鬼試探的教訓，默想猶達斯的命運，或許會有所啟發。

耶穌在接受洗者若翰施洗之後，在曠野曾三次擊退魔鬼的誘惑。這三個試探可以看作撒殫試圖探聽天主派來的聖者，用甚麼方法救贖這個世界。第一個試探「把石頭變餅」，意思是以經濟手段滿足人類的慾望，人便不再犯罪了。猶達斯以功利主義的原則批評瑪利亞以貴重的香液為耶穌抹腳是浪費，反映出猶達斯以為金錢可以解決一切難題，這正是撒殫的圈套。於是他天真地把賣耶穌的錢，「退還給司祭長和長老」（瑪27:3）。但現實是殘酷的，撒殫運用第一個試探，已經擊倒了猶達斯，經濟手段不能救贖世界！第二個試探是「朝拜撒殫以獲得權力」，意思是以政治手段或者軍事力量，以強權或者暴力，使世界達到和平。聰明的讀者，一定能看透當中的矛盾！且看，若望「是大司祭所認識的」（若18:15），可以在耶穌被捕後出入大司祭的府第，並且能夠對看門的侍女說一聲，便可以領伯多祿進入大司祭府的庭院（18:16）。雖然若望接近權力核心，但他沒有攀附權貴，以達到救國救民的理想。相反，猶達斯可能缺乏耐性，在耶穌榮進耶路撒冷後，想速戰速決，期望猶太公議會宣佈耶穌就是默西亞。於是他便想盡辦法接近司祭長和長老，並向他們獻計。殊不知自己祗不過是掌權者手上的一隻用完即棄的棋子！他和戰績彪炳的項羽一樣，「再無面目見江東父老」，惟有把「血錢」扔在聖所裡，然後上吊自殺（瑪27:5）。他的結局，讓我們清楚認識到撒殫第二個試探的殘忍之處，以暴易暴祇會令生靈塗炭，不能達到世界和平！第三個試探是「從聖殿頂跳下」，意思是「造神運動」，建立一個新的宗教、新崛起的大國，以取代傳統的、保守的、與世界脫了節的、缺乏生氣和吸引力的宗教，重整這個世界的秩序！猶達斯根本沒有能力和資格參加這個遊戲，但當今世界舞台上，熱衷於演出這權力遊戲的，大有人在！
結論，猶達斯的失敗，彰顯了撒殫為破壞這個世界與天父的關係，真是無所不用其極！連耶穌也不能保證祂所訓練的門徒，能夠百份之百合格！作為追隨天主子的我們，怎能掉以輕心呢？

我們怎樣避免重蹈猶達斯的覆轍呢？甚麼是猶達斯沒有，而我們有的呢？就是耶穌所頒布的「彼此相愛」的新誡命。這是十誡之外、猶太教613條梅瑟法律之外的「第十一誡」！這彼此相愛的誡命，昇華了最大的誡命！話說有法學士挑戰耶穌，從613條梅瑟法律中找出最大的法律，耶穌不慌不忙地從《申命紀》和《肋未紀》唸出愛主愛人的誡命（22:36-40）。理論上這些舊約的法律，足以令世人得救，耶穌不是說，祂來不是廢除法律和先知，而是來成全它（5:17）嗎? 但猶太人漸漸忘記了法律的精神，祗關心法律的條文。所以耶穌來重振法律的精神，就是「愛」。我們在復活期第三主日，曾默想耶穌問伯多祿三次是否愛祂。當時我們認識到愛的真正意義，是為了對方的益處，不惜犧牲自己。我們能愛看不見的天主，能增加天主的益處嗎？當然不能！所以我們祇能愛那些可以看見的，有困難的兄弟姊妹，這是若望宗徒的精闢理解（若一4:20-21）！但這還不及耶穌所頒布的「彼此相愛」誡命的層次。「彼此」是甚麼意思？你有能力，你固然可以幫助、愛護窮人、病人、無家可歸的人…同時，你能夠讓貧窮的兄弟姊妹、患病的兄弟姊妹、露宿者、難民、被歧視邊緣化的人，例如外勞、送外賣的或同性戀者等等，去愛你嗎？愛那些有缺陷，缺失，缺乏等等的人，容易使我們驕傲，使我們飄飄然。「待此」的精神，讓我們放下高高在上的心態，謙遜在接受別人的愛護，向窮人學習如何完全信靠天主。

親愛的兄弟姊妹，其實，這一切都是「真福八端」的教訓，猶達斯是曾經聽過的，可惜他選擇性地接受、而且沒有實踐！倘若他信靠天主的拯救，便不會落得一個自殺的收場，而是與其他宗徒一樣，獲得一冕殉道的榮冠。大家雖貧窮仍然安貧樂道，而不是積聚財富；在暴力面前仍保持溫良、和善與慈悲，而不是追求權力和報復…這樣做，離「彼此相愛」，雖不中亦不遠矣。
天主聖神，請祢降臨，使世界更新復興，達至和平。亞孟。
天主保祐！

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2022年反省
圖片鳴謝：Ideogram.ai

羔羊是善牧 The Lamb Shepherds

復活期第四主日，丙年
主題：羔羊是善牧 The Lamb Shepherds

今天選讀的福音很短，倘若我們不知其上文下理，很容易會穿鑿附會，錯解經文，所以我們須要認識這段經文的背景。若望宗徒以福音的整篇第十章，論述了天主子耶穌基督是世人的「善牧」，可見「善牧」的重要性。「牧羊人」這個觀念，由來已久。聖祖是逐水土而居的遊牧民族，對牧羊人一點也不會陌生。離開埃及進入天主預許的福地，即客納罕之後，經歷「民長時代」進入「君王時代」，天主挑選了一個「隨祂心意」的牧羊人達味，取代撒烏耳成為以色列國的第二任君王（撒上13:14）。他團結了十二支派，使以色列國在客納罕地開始壯大。到他的兒子撒羅滿繼位後，憑智慧和政治手腕，把國力推到顛峰，以色列國得以長治久安。天主起用一個「隨祂心意」的牧羊人（耶3:15）做君王，預示了在末世，天主子要以「善牧」的身份，領導和管治天主的國。後來的當權者，相信自己多於相信天主，結果被權力腐化了他們的心，以色列國也分裂了。在撒羅滿之後的「君王時代」，先知們諷刺地採用了「牧羊人」來象徵朝廷裡的貪官污吏，甚至君王，（依56:11; 耶23:1-2; 則34:23）；警告他們說，天主要懲罰不稱職的牧者，並且要親自來牧放自己的羊群（依40:11; 耶23:4; 則34:15-16）。

有一點是值得大家注意的，天主親自牧放自己的羊群，除了「尋找、包紮、療養和看守」外，祂更要「按正義牧放他們」（34:16），並且要「在肥羊與瘦羊之間施行審判」（34:20）！所以不要自欺欺人，妄想地獄並不存在；或者地獄即使存在，慈悲的天主會清空它云云！的確，天主是慈悲的；但任何「地獄不空，誓不成佛」之類的話，祇不過是一時的豪情壯語，絕不能當作真理看待；至於會否清空地獄，還有很多其他因素影響。天主的思維，人無從理解；況且，即使「祂的愚妄總比人明智」（格前1:25a）。所以不可輕視天主所預告的審判！而且，天主子耶穌基督在祂受難前宣講的末世言論中，最後講的比喻正是綿羊與山羊之間的審判。天主子不但向猶太人講這個審判，更是向古今中外的人類講；對曾經聽過福音，或者沒有機會聽過耶穌生平言行的人講。為了對全人類公平，審判並沒有要求領洗、祈禱和領聖事等等，而是按天主所賜予的良心，作最低的要求。天主子甚至事先張揚了六條「考試」題目，祇要良心未泯，還有少許惻隱之心的人，總可以在天堂爭取到一席位（瑪25:40）！天主並不要求我們做驚天動地的事，祂祇要求我們去愛那些最少兄弟中的一個！祂定下如此低的門檻，誰還可以投訴天主不公義、不慈悲呢？

天主按自己的肖像創造了我們（創1:26），所以祂尊重我們的自由意志。雖然祂慈悲，但祂絕不會強迫我們相信祂，我們有自由拒絕祂的慈愛！今天的第一篇讀經記載了猶太人出於妒忌，反對保祿所宣講的耶穌基督，並加以辱罵（宗13:45）；最後還把保祿和巴爾納伯驅逐出境。天主的審判在哪？就在他們「斷定自己不配得永生」（13:47）。所以，用不著天主來施行審判，是邪惡的人自己判斷了自己不配得永生！
回到今天福音的上文，猶太人在耶路撒冷慶祝「重建節」時，耶穌也來慶祝聖殿的重光。猶太人圍起祂來，追問祂，迫耶穌公開宣布祂是否默西亞！這是對耶穌一個很大的誘惑/挑戰，耶穌基督固然是默西亞，而且天主子是不能說謊的。但耶穌知道，那個時刻不是公開自己是默西亞的時候，因為宗徒們還沒有充足的準備。倘若祂現在公開宣布自己是默西亞，羅馬政權一定會來通緝祂，並且把宗徒們一網打盡。所以耶穌答覆說：「我已告訴了你們，你們卻不相信；我以我父的名所作的工作，為我作證，但你們還是不信，因為你們不是屬於我的羊」（若10:25）。的確，耶穌曾向他們宣講天父的慈悲和寬恕，並且行神跡加以證明；但他們心硬，仍不相信，還來迫害耶穌。他們已經自己審判了自己。到這裡，耶穌開始講述今天的福音片段，講述怎麼樣的羊，纔是屬於祂的，屬於天國的。

耶穌說：「我的羊聽我的聲音，我也認識他們，他們也跟隨我」（10:27）。耶穌在公開傳道的時候，並沒有排除任何群組，但不是所有聽眾都接受耶穌的教訓。正如依撒意亞蒙召時，天主對他說：「你去對這民族說：你們聽是聽，但不明白；看是看，卻不理解」（依6:9）。為甚麼會這樣呢？儒家思想可以提供一點線索！相信大家也曾聽過，甚至用過「心不在焉」來描述一些不用心做事的人。原文是：「心不在焉！視而不見，聽而不聞，食而不知其味」（禮記‧大學）。這段文字與天主的話語竟然有如此吻合之處，真是令人驚訝。而且《禮記》一針見血地指出問題的核心所在：就是「心不在焉」。其實耶穌也曾強調「心」的重要性，祂說：「你們的寶藏在那裡，你們的心也必在那裡」（瑪6:21; 路12:34）。耶穌所說的「寶藏」，就是永生。因此，「心」是獲得救恩，獲得永生的關鍵所在。可是在群眾中，有人覺得耶穌的教訓，並不符合他們的期望。例如那些憑專業知識吞沒寡婦家產的法學士、那些自以為是，喜歡受人敬拜的法利塞人、那些覺得耶穌正在威脅著自己地位的人等等。他們的心追求財富、虛榮和權勢，這是他們的「寶藏」。他們把「心」放到那裡去，所以他們拒絕耶穌，甚至想盡辦法去陷害祂！結果反而在審判自己，斷定自己不配得永生！

耶穌在『真福八端』曾傳授給我們「正心，修心」的秘訣：就是神貧、哀慟、溫良、渴求天主的救贖、一心一意尋覓天主、對人慈悲、締造和平；並且無懼犧牲小我，完成大我（瑪5:3-10）。這樣，我們便能安心地完全把自己交託在天主的手中，便能聽到祂的聲音，接受祂，並且樂意跟隨這位帶領我們獲得永生的「善牧」。今世的掌權者用錯了方法來統治人民，他們恃強凌弱，認為「槍桿子出政權」，擁有強大殺傷力武器，纔能鎮壓叛亂，保證和平！殊不知這些暴力，祇能傷害肉體，卻不能贏取心靈。相反，耶穌的溫良和善，為祂贏取了無數的跟隨者，甚至殉道者。因為天主子自願捨棄了自己的生命，成為真正的「逾越節羔羊」，一次而永遠地把世人的罪債一筆鈎銷！正如今天第二篇讀經所描述的：「那在寶座中間的羔羊要牧放他們，要領他們至生命的水泉那；天主也要從他們的眼上拭去一切淚痕」（默7:17）。牧放羊群的是羔羊，不是萬獸之王！

親愛的讀者，感謝天主，樞機團剛選出了新一任的聖伯多祿繼承人，良十四世。願天主聖神帶領他，鼓舞他，以善牧的風範，牧放天主的子民。今天又是「聖召主日」，讓我們祈求天主聖神，感召更多青年男女，以犧牲小我，完成大我的精神，慷慨回應，獻身為天主的羊群服務。不要忘記在我們身邊的母親們，她們都是活生生的「善牧」，她們犧牲了自己的事業、精神、健康和時間，使子女活出更豐盛的生命。願天父豐厚地降福她們，報答她們。亞孟。
天主保祐！

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2022年反省
圖片鳴謝：ideogram.ai

Who Wants To Be Such A King? 有誰願意為王呢？

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

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

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

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

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

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

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

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2021 Reflection
Picture Credit: young-catholics.com

The fruits of the Holy Spirit 聖神的效果

Fifth Easter Sunday, Year B
Theme: The fruits of the Holy Spirit 聖神的效果

After resurrection, Jesus spent forty days on earth to gather 120 dispersed disciples before He returned to the Father in heaven. During that time, He must have enlightened/opened their minds so that they could more fully understand the scriptures and His messages (Luke 24:45). The Church tries to recreate this experience in choosing the gospel readings during the Easter Season. For example, we read of the metaphor of the Good Shepherd and His sheep (John 10:11-18) last week. Today, we read of the metaphor of the True Vine and its branches (15:1-8). Both of them draw our attention to our needs to establish intimate relationships with the risen Lord. That the Good Shepherd is willing to lay down His life for His sheep signifies a one-off sacrifice to redeem the sheep. The metaphor of the True Vine covers another dimension. It signifies an on-going life supporting system comparable to the relationship between a pregnant woman and the foetus in her womb! It is understandable because Jesus told the disciples this parable of the Vine and its branches during the Last Supper in which He establishes two sacraments for us: the Holy Eucharist and the Holy Orders. The context enriches this powerful parable. There is no lack of plants for Jesus to choose from in order to convey this message of the need of abiding in Him. The choice of vine speaks volumes about the importance of Sacrament of the Holy Eucharist among the sacraments!

Human justice demands “Life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot” (Deuteronomy 19:21). In light of Jesus’ revelation of the merciful Father, the commandments in the book of Deuteronomy can at most be a “water-downed” version of God’s justice. God has spoken through the prophets that He does not want to see anyone perish and that He wants to see them repent and live (Ezekiel 18:32). Don’t forget. Among the books of the Pentateuch, Deuteronomy is already a more mature one. Its teachings are closer to those in the New Testament and yet, it still fails to pass the test of “serial killer”. Man can only die once. The life of a serial killer is not able to repay tens or hundreds of people he kills, not to mention thousands and even millions of people a tyrant kills. Thus, it takes the death of the Son of God on the cross to atone for all the sins which all human beings have committed throughout all the ages in the past as well as in the future! The value of Jesus’ death lies in the fact that “No one takes it [Jesus’ life] from me, but I lay it down on my own. I have power to lay it down, and power to take it up again” (John 10:18). That is why resurrection is the foundation stone of Christianity. Not only does His death uphold the “water-downed” justice of God the Father, but His resurrection also guarantees that the Son of God is the judge of the living and the dead (Acts 10:42c) and the first born from the dead (Colossians 1:18, Revelation 1:5) and thus the author/source of life. With the resurrection of Lord Jesus Christ, a new day is dawned when death is no longer the annihilation of life but a portal to eternal life.

The most prominent message in this short passage is “to bear fruit” which appears five times within these eight verses! What does Jesus mean by “remaining in Him to bear much fruit”? Naturally, we tend to quantify the message by counting the number of people baptized in a year, or the number of people attending Sunday masses, or the number of seminarians/priests etc. Alas! This is not the modus operandi of God. He does not count the numbers. For example, He chose 300 Israelites out of 32000 (Judges 7:3) in order to defeat 315000 Midianites (8:10), “lest Israel vaunt itself against me and say, ‘My own power saved me.’” (7:2) Obviously, God counts the quality of the hearts instead of the number of the hearts. So, Jesus is not looking for the number of people a Catholic has converted during his or her life time. Indeed, St. Thérèse of Lisieux has never ventured outside her convent and yet, the Church canonized her in 1925 and two years later named her to be the co-patron for missionaries. Therefore, what qualities are Jesus looking for in his disciples?

To look for a clue, let us take a step back. This parable of the True Vine begins with, “I am the true vine, and my Father is the vine grower” (John 15:1). We have the Father and the Son. But where is the Holy Spirit? Traditionally, we believe in the Holy Spirit as the love between the Father and the Son. When the Holy Spirit comes to us, He is the Spirit of Truth (14:17, 15:26, 16:13) and the Spirit of Love (Romans 5:5, 15:30). St. Paul teaches that as Christians, we should bear the following characteristics which he calls the nine fruits of the Holy Spirit, viz. love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control (Galatians 5:22-23a). All these are also characteristics Jesus shows in His ministry. When we are branches which remain in Him, our words and deeds will show characteristics similar to His because the Holy Spirit is also known as the Spirit of Jesus (Acts 16:7, 1 John 4:3).

Now, we arrive at a deeper understanding of what Jesus means when He conjures up the images of True Vine and its branches. People will easily misunderstand that we will lose our freedom when we are branches that must be attached to the True Vine. Of course, no parable is able to convey Jesus’ teachings without limitations. In fact, not all bonds are visible. For example the bondage of sin. We do not see sinners connected to the Devil in bondage. We only see the dysfunctions and the inability to love among sinners. Then we know that the Devil is controlling them. On the contrary, the Holy Spirit is free like the wind just as Jesus says, “The wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit” (3:8). In this verse, Jesus plays with words where in Greek, “wind” and “spirit” is the same word! Therefore, even when we are branches grafted onto the True Vine, we do not lose our freedom. On the contrary, we become free as the Holy Spirit and love the needy and underprivileged appropriately without restrain.

Beloved brethren. Just as the beloved disciple says, “Let us love not in word or speech but in deed and truth” (1 John 3:18). Jesus Christ Himself is “the way and the true and the life” (John 14:6). Therefore, in the name of Jesus, let us serve the needy, comfort the sorrowful, give hope to those in despair and bear much fruit. Amen. God bless!

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2021 Reflection
Picture Credit: freerkset.live

Sharing Our Faith Through Mission

Sharing Our Faith Through Mission

April 4, 2024

When we talk about mission, the images of missionary martyrs, like the opening scene of the 1986 movie THE MISSION readily come to mind. In ancient times up to the twentieth century when transportation was still slow and hazardous, the chances of missionaries returning home were extremely slim. Most of them died and were buried abroad. Thus, when priests decided to become missionaries, their departures were literally permanent. On the other hands, migrants and even refugees still cherish the hope of returning home one day. They must leave home for various reasons in order to improve the livelihood of their families. The Holy Family fleeing the murderous attempt on the life of the Messiah was a prime example (Matthew 2:13-15). As for me, my parents were refugees fleeing from the turmoil of the Communist Revolution in 1949. Like many of their kinfolks, my parents would return to mainland China to meet their relatives who were unable to flee and to bring them provisions. I was born here in Hong Kong as a second-generation refugee and she was a British colony before the handover in 1997. I still remember how my parents put layer upon layer of clothes on me to enter mainland China and stripped me nearly naked when we returned to Hong Kong! Poverty was rampant in those early days! Thus my emotional bond with kinfolks in mainland China is weaker because my paternal siblings and I did not grow up together and did not share the same cultural background.

Nowadays, thanks to the convenience of transportation by air, missionaries are able to enjoy their sabbatical leaves at home or, to be buried at their home countries after death. Thus, the boundary between missionaries and migrants blurs. We migrants are also missionaries! What mission do we migrants/refugees have towards the land we have come to live? As for us Chinese refugees in the 1950’s, we are proud of ourselves because we have been able to transform Hong Kong into an international cosmopolitan. Before the British took over Hong Kong as a colony in 1842, she was only a fishing port. In order to open up China to do business, the British government turned Hong Kong into a trading centre. The Communist Revolution closed the China market for some time but a lot of money and labour fled to Hong Kong and transformed Hong Kong into an industrial and financial city. During the Vietnam War in the 1970’s, a lot of Vietnamese refugees arrived in Hong Kong, but their final destination was USA. They were locked up in refugee camps in Tuen Mun and Kai Tak to wait for migration. The Vietnamese refugees failed to contribute and integrate into Hong Kong. After the decade long Cultural Revolution in China, she began to open up. Hong Kong needed to catch up with the economic growth of mainland China. She needed to release the female labour from families. Then you arrived in Hong Kong to help.

As Christian migrants, not only do we contribute to the economic growth of this city, but we also should share our faith with the local people. In other words, we migrants are also missionaries. But we should not be too ambitious. Some of us are only able to stay here for one or two contracts. It seems that there is little we can do within such a short time-span. This mentality is wrong because it underestimates the power of God’s grace. Allow me to share my experience with a missionary who died 47 years ago tomorrow after sustaining fatal injuries in a car crash while looking for activity facilities for the underprivileged! He was Fr. Enea Tapella, PIME, serving in various parishes for a few years each. His dedication to the service of the physically and mentally handicapped children has inspired and planted the seed of diaconate vocation in my classmate and I within the two-year time span he served in the Holy Family Parish of Choi Hung where our alma mater resides. Both of us were ordained permanent deacons separately nine years ago. As for the physically handicapped children we befriended, one of the girls became a member of the Hong Kong Paralympic Table Tennis Team. Another three run their own businesses, yet another one engages in the advocacy for the rights of the disabled etc. Therefore, your two-year contract is good enough for sharing your faith with the people you meet. No doubt, we migrants can be missionaries.

The Catholic faith is very broad. We can only share the most important article of faith with people we meet. Here, I would like to draw your attention to the gospel reading of the coming Sunday, the Divine Mercy Sunday. This is the story of the “Doubting Tom” with which everybody is familiar. To be fair, Thomas was only a more demanding disciple among disciples who easily took things for granted. When Jesus appeared to the ten apostles while Thomas was out, He took the initiative to show them His wounds (John 20:20a). When Thomas returned and the ten testified that they had seen the risen Lord, Thomas rejected the testimony of the ten though for a Jew, two witnesses would be sufficient to establish the truth. Thomas was more demanding in the sense that he wanted to be a witness himself and he wanted hand-on experience! He was left out last time. He did not want to be excluded again. Jesus Christ is a model teacher. He would not disappoint such a demanding and serious disciple (20:27a)! Furthermore, Jesus Christ corrects Thomas’ mistake, “Do not be unbelieving, but believe” (20:27b). However, this teaching is too abstract.

I have a simpler and more concrete question. Why does the almighty Son of God keep the wounds? He is powerful enough to wipe away the scars without leaving a trace. What does He want to teach us with those ugly scars? That Jesus keeps the wounds lest His disciples would not recognize Him is one such possibility but this reason is weak because Jesus is not the only person bearing such wounds. Tens of thousands were crucified by the Romans! Some were known to have cheated death! Moreover, the story of the Emmaus disciples totally refutes this explanation. It is true that at the beginning, the two disciples were unable to recognize Jesus (Luke 24:16) but when they recognized Jesus, it was not because Jesus showed them the wounds, but taking “bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized Him” (24:30b-31a)! Therefore, making use of the wounds as an identification aid is questionable.

What do those wounds mean to believers? They represent the sins of the world and the cruelty of human evils. The Son of God is the Lamb of God who takes away the sins of the world (John 1:29) by taking all of them over and carrying them on His body! His resurrection tells us the mercy and the might of God. God’s love and mercy is more powerful than all evils. The wounds on Jesus, the Stigmata are not the same wounds of all others who were crucified. Like what the penitent thief says, “And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal” (Luke 23:41a), Jesus’ Stigmata are different because they are not His but ours! Paul says, “For I do not do what I want, but I do what I hate” (Romans 7:15). As a righteous ex-Pharisee, Paul had to acknowledge the existence of a law of flesh struggling against the power of the Holy Spirit even after conversion (8:1-12). When we fail after baptism, we can look up the Stigmata of Jesus to draw strength and consolation.

What does Jesus want to tell us by keeping the wounds? When Mary anointed Jesus with an expensive ointment, Judas the betrayer complained that it would have been better to spend the money on the poor. Jesus answered, “You always have the poor with you, but you do not always have me” (John 12:8). Poverty is only a part of human evils. If poverty is perpetual, human evils will also be perpetual until the end of the world! God’s mercy and love shall sustain until the end when “He will wipe every tear from their eyes …” (Revelation 21:4a). Probably this would be the time for Jesus’ Stigmata to disappear when all evils are consigned to the past! Jesus Christ the King of the Universe would say, “Behold, I make all things new” (21:5b)!

Ladies and Gentlemen! This is our faith, namely that God’s love and mercy is more powerful than all evils. This article of faith is more tangible than the concept of the Blessed Trinity and the dual natures of the Son of God! Let’s be candid. The Son of God does not come to condemn sinners, but to help them reconcile with the Father, not by annihilating Satan but by bearing the sins of the world. So, don’t be too ambitious to eradicate abuses, addictions, exploitations and human trafficking etc. overnight. Instead, let us continue to show the people we meet that God’s mercy and love is more powerful than all evils. Take prison visits as an example. Though my emotional bond with my kinfolks in mainland China is weak, when as a young boy returning to my home country and heard the local dialect for the first time, an inexplicable emotion surged within. Similarly, in the Tai Lam Centre of Women I visited, there were Filipino inmates serving more than twenty years of sentence. When I organized Filipino volunteers to visit them once a month on Sunday, to do bible sharing and hymn singing, all the Filipino inmates were tearful because they would interact freely in their mother tongues! We are unable to reduce their sentences but life in prison would become more bearable when inmates have visitors or pen-pals!

Open our hearts to see the needs of the people we meet, including your bosses. Recently, a woman in her 70’s suffocated her husband of 80’s and later attempted to commit suicide herself. The couple or rather their children are able to employ a domestic helper to take care of them and yet, the old lady saw no future. Perhaps she suffers from depression and worries about her inability to take care of her beloved bed-ridden husband. I would ask where their children were. If the couple had no children, I would ask who should care for the mental conditions of the caretaker! Even if you don’t have the professional qualifications to handle such psychiatric cases, you are still able to pray! Beloved brethren! Prayer is powerful beyond our imagination. We are the first beneficiary because in prayers, we find peace and the will of God. We shall be able to see the impossible become possible (Luke 1:37).
Thank you and God bless!

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Video Credit: The video is an excerpt from Facebook video of CFM Hong Kong at
https://www.facebook.com/cfmhongkong/videos/292159817305649 ; and
https://www.facebook.com/cfmhongkong/videos/761097256090776

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

用天國的鑰匙鎖上陰間的門 Lock the Gates of Hell with the Keys of Kingdom of Heaven

用天國的鑰匙鎖上陰間的門
Lock the Gates of Hell with the Keys of Kingdom of Heaven

教會歷任掌門人在上，小的得罪了，萬望見諒！
小的認為，聖伯多祿和他的接班人，即教會的歷任教宗，從來不懂得怎樣運用耶穌基督傳授給伯多祿的「天國鑰匙」；否則，這個世界是不會如此混亂的！

首先，耶穌基督必定在伯多祿生前，而不是在他死後，已經把天國鑰匙交給了他；否則，伯多祿怎樣在地上束縛，在地上釋放（瑪16:19）呢？

可惜教會歷任掌門人太保守，太小心翼翼，不敢冒進，素來把這段「心法」的威力淡化，解釋得實在太「謙虛」了。教會祇運用這天國鑰匙，服務教會內失足跌倒的兄弟姊妹，在修和聖事上，赦免痛悔者的罪過。即使有些極端嚴重的罪過，教會可以拒絕赦免，甚至予以「絕罰」；但對於在社會上佔少數人口，沒有影響力的教會，誰希罕留下，誰害怕被「逐出師門」呢？最終受害的，仍然是罪人。至於「陰間的門」，教會的一招半式，簡直是隔靴搔癢，動不了它分毫！

「陰間的門」到底是甚麼？留到現在纔解釋並不遲。從字裡行間可知，把它理解成為邪惡的勢力，雖不中亦不遠矣。從字面解釋，它是指進入地獄的途徑，亦可以解釋為一個與「活人世界」隔絕的，極龐大的監獄等等。無論如何，是一個讓人敬而遠之的可怕地方，是一股由撒殫領導，抗衡天國的敵對勢力。

的確，憑凡人的能力，根本連招架之功也沒有，何來擊倒撒殫之力呢？不過，與我們在這場靈性戰爭中並肩作戰的是耶穌基督，祂「持有死亡和陰府的鑰匙」（默1:18）。倘若歷任教宗，果斷地防守，敢於在地上鎖上「陰間的門」，耶穌基督必然會在天上用祂的鑰匙鎖上陰府，不讓邪惡勢力在世上泛濫。同樣，倘若歷任掌門人，敢於在地上釋放陰間的靈魂，耶穌基督必然會在天上釋放陰府裡的靈魂，清空地獄，讓所有靈魂，特別是那些需要祂憐憫的靈魂，領到天國裡去！

教會歷任掌門人在上，小的得罪了。
天主保祐！

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圖片鳴謝：diannawang.com

Who Are The Goats? 誰是山羊？

Solemnity of Christ the King of Universe, Year A
Theme: Who Are The Goats? 誰是山羊？

What do you expect to see in a courtroom scene nowadays? The scene consists of a judge, probably a jury panel, a plaintiff, a defendant and advocates from both sides. Charges, pledges, cross-examinations, defences, judgment and finally sentencing would play out in order. Today, in the parable of Sheep and Goats, Jesus Christ gives us a preview of what would happen in the courtroom scene on the Judgment Day. Actually, before the Judgment Day, the heavenly court is extremely busy. Satan acts as the plaintiff accusing each one of us (the defendant) daily before the Father. Jesus Christ acts as our defence advocate (Revelation 12:10; Romans 8:34). The Judgment Day scene will be different because it will be the last courtroom scene. It will be a case of The Son of God vs. the whole humanity. But for sub-cultures and modern societies which are unfamiliar with shepherding, they need to know more about the images of sheep and goats. We need to go back to the Old Testament to learn more about shepherding practices and their symbolism.

The first Israelite king that was able to unite the twelve tribes of Israel was King David who began his career as a shepherd. In time, shepherds became a symbol of kings and government officials. However, not all kings and mandarins were good. Some of them failed to overcome the corruption by authority and became self-seeking and self-fattening at the expenses of the commoners! This is what the first reading talks about today. The Lord God accuses the shepherd-mandarins of power-abuses. “For thus says the Lord God: Look! I myself will search for my sheep and examine them” (Ezekiel 34:11). Why did God revoke the authority delegated to the mandarins? It was because “You consumed milk, wore wool, and slaughtered fatlings, but the flock you did not pasture. You did not strengthen the weak or heal the sick nor bind up the injured. You did not bring back the stray or seek the lost but ruled them harshly and brutally” (34:3-4). The Lord God would take up again the role of the Shepherd of Israel, in the person of Jesus Christ, the Good Shepherd. The Good Shepherd shall do what the power-abusive shepherds fail to do, “The lost I will search out, the strays I will bring back, the injured I will bind up, and the sick I will heal; but the sleek and the strong I will destroy. I will shepherd them in judgment” (34:16).

We are able to understand the first half of verse 34:16 easily. If we pay attention to the sequence of afflictions in 34:4, namely “sick, injured, stray, lost” and in 34.16, namely “lost, strays, injured, sick”, we will see a chiastic structure! Therefore, we can locate the key message, a Judgment, in the middle: “Thus says the Lord God: Look! I am coming against these shepherds. I will take my sheep out of their hand and put a stop to their shepherding my flock, so that these shepherds will no longer pasture them. I will deliver my flock from their mouths so it will not become their food” (34:10). Another prophet echoes the same judgment by proclaiming, “My wrath is kindled against the shepherds, and I will punish the leaders …” (Zechariah 10:3). The Lord God has spoken at least twice. Shepherd-mandarins! Have you not heard?

Jesus Christ, the Good Shepherd will make up what shepherd-mandarins have failed. But why does the Good Shepherd want to destroy the sleek and the strong and “shepherd them in judgment” (Ezekiel 34:16b)? Obviously, those sleek and strong sheep must have colluded with the wicked shepherds so that they fatten themselves together. Moreover, when the Good Shepherd appears, there is no need for mandarin-shepherds anymore. They turn into either sheep or goats as well and the Good shepherd will shepherd them all. In older translations, the tone is stronger and reads, “… but I will destroy the fat and the strong; I will feed them with judgment” (34:16b, KJV)! The Hebrew word רָעָה can be rendered “to shepherd” and “to feed”. The former translation is milder while the latter one sounds a lot harsher! Either way, how would the Good Shepherd destroy the wicked sheep? Didn’t the same prophet speak in God’s stead that “Do I find pleasure in the death of the wicked --- oracle of the Lord God? Do I not rejoice when they turn from their evil way and live?” (18:23)? The only reasonable explanation is that when the Good Shepherd comes finally on the Judgment Day, the fat and strong sheep have not turned from their evil ways!

What do you expect to hear or see in this final courtroom scene where trillions upon trillions of souls coming from all ages and all lands gather? Would angels on Satan side lay bare our sins in front of the whole world while angels on Christ side would report our good works? Then would Christ weigh them on a balance so that everybody is able to see which way the balance tilt? We shall be disappointed. Not a single evil deed shall be mentioned on the Judgment Day. We will not hear of juicy accounts of murders, rapes, thefts, perjuries on individuals; nor evils on a structural level such as genocides, human trafficking, drug trafficking and oppressive governments etc. Instead, we only hear of doing charity or omission to do charity! In this respect, we shall be able to see the mercy as well as the righteousness of Christ the King. Had the Universal King demanded baptism, going to Church, receiving sacraments and studying the Bible etc. as criteria for the admission into heavens, it would have been unfair to those who have never heard of Jesus Christ in time, say years before Christ or in space, say places where missionaries have not yet reached. Had the Universal King demanded some heroic Herculean acts that required elitist intelligence or physical strengths or verbal dexterities etc. it would have been unfair to people with disabilities. No! Everybody is able to meet the demands of the Universal King, namely to feed the hungry, to drink the thirsty, to shelter the homeless, to cloth the naked, to take care of the sick and to visit the imprisoned (Matthew 25:35-36). There is no excuse not to do it. Commoners and government officials alike can do it on individual level while people in power can also do it on an even grander scale by passing beneficent policies for the needy and marginalized minorities in the society.

The last thing we need to clarify is the identity of the goats. We should consult the prophetic books and see whom they symbolize with “goats”. There are two, namely “Flee from the midst of Babylon, leave the land of the Chaldeans, be like rams/goats at the head of the flock” (Jeremiah 50:8) and “The he-goat is the king of the Greeks, and the great horn on its forehead is the first king” (Daniel 8:21). We can see that goats and leaders are synonymous in prophetic vocabulary. Therefore, on Judgment Day, corrupted leaders and merchants who colluded with them would be those goats on the King’s left. Until the King comes, they continue their self-fattening and refuse to repent. How pitiful!

Beloved brethren! Do not take chances. Do not think that you can be the good thief accompanying Jesus in His crucifixion. He has told you beforehand how to pass trials in life and given you countless opportunities to do charity. Heed His exhortation. God bless!

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2020 Reflection
Picture Credit: farmsanctuary.org

Have We His Glory In Our Heart? 祂的光榮在我們心中嗎？

Feast of the Transfiguration of the Lord, Year A
Theme: Have We His Glory In Our Heart? 祂的光榮在我們心中嗎？

Like all of us, Matthew was not an eyewitness at the Transfiguration. In other words, Matthew had not seen the glory of the Son of God together with Moses and Elijah. That probably explains why when the risen Lord appeared to the eleven disciples on a mountain in Galilee before the Great Commission and the Ascension, some of them doubted (Matthew 28:17b). Yet, that didn’t disqualify Matthew from the joy of finding himself “worthy to suffer dishonour for the sake of the name” (Acts 5:41) and from his subsequent martyrdom. Our faith comes from the gospel to which the Apostles bore witness and proclaimed, the prophetic message inspired by God (2 Peter 1:21b). In the second reading today, Peter, the Prince of the Apostles, exhorts us to pay attention to this gospel, “as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts” (1:19b). In other words, the gospel is a light rising and shining in the darkness of our hearts. Sooner or later, this light will glow brilliantly like what happened at the Transfiguration. Now, the question becomes whether the glory of the Son of God is rising and shining in our hearts, motivating us to move ahead towards our sanctification and salvation. Let us meditate on this glory in this Feast of Transfiguration.

How does Matthew make use of the term “glory” in his gospel? Let’s bear in mind that “glory” and “honour” usually go hand in hand in biblical passages when you do a search. They are nearly synonymous. In the case of Matthew, most of the time, he refers to worldly glories, e.g. the glory of the kingdoms of the world (Matthew 4:8); the glory of men (6:2); the glory of Solomon (6:29). When he mentions the glory of the Son of Man, he was rather vague. In narrating what was happening during the Transfiguration in which he was absent, Matthew could only conjure up his imagination, saying, “His face shone like the sun and his clothes became white as light” (17:2). We should bear in mind also that Jews believed that nobody could see God and live (Exodus 33:20). Even in the first reading today, Daniel could only mention the clothing and the hair on the head of “the Ancient of Days”, and not His face (Daniel 7:9) Therefore, seeing the face of God and live to tell people is only possible in Christianity!

Let’s consider the other Synoptic Evangelists. In the case of Mark, he does not mention Jesus’ face at all (Mark 9:3) focusing on the clothes only while Luke only says “his face changed in appearance” (Luke 9:29a) without making use of the imagery of the brightness of the sun. All three were not eye-witnesses and the ways they narrate strongly suggest that each Evangelist has their own agenda in mind. In the case of Matthew, he applies similar description to the angel who rolled away the stone blocking the entrance to Jesus’ tomb on the first Easter Sunday, “His appearance was like lightning and his clothing was white as snow” (Matthew 28:3). Perhaps Matthew is trying to illustrate what Resurrection means with the Transfiguration. When Jesus foretold for the first time His Passion and Resurrection, the Apostles were not ready to accept the death of their Master (16:22). Thus, Jesus tried to strengthen the faith of the core group with Transfiguration, telling them not to worry about suffering and death through which glory and honour would come.

Moreover, this is the limit Matthew has in narrating things in the heavenly supernatural realm. And it is exactly our limitation as well, an intrinsic limitation of human language to describe the spiritual realm. Historically, only a handful of mystics have the grace to gain access to the heavenly realm. For example, once Paul shares his own experience, saying, “I know someone in Christ who, fourteen years ago … was caught up to the third heaven” (2 Corinthians 12:2). Paul does not write much of his own mystical experiences probably because he does not find it beneficial for his readers. Most of us don’t have this grace to experience those mystical encounters. So how do we overcome this limitation? Perhaps John the beloved disciple might help us because he is the only other author in the Bible to make use of the imagery of a face shining like the sun, “Then I saw another mighty angel … his face was like the sun and his feet were like pillars of fire” (Revelation 10:1). Even the face of a mighty angel shines like the sun, how immensely brighter would the face of the Son of God be. In fact, Jesus Christ would be the source of light in heaven. John says, “The city [new Jerusalem in heaven] had no need of sun or moon to shine on it, for the glory of God gave it light, and its lamp was the Lamb” (21:23). In heaven this light/glory is eternal and John’s vision suggests that the glory is the Lamb! John shows us “end-product”. How does it come about? Indeed, without Passion there wouldn’t be Resurrection. So, John links Passion and Resurrection by reminding the readers of another Old Testament symbol, the bronze serpent (John 3:14-15).
[As a digression: Confucianism offers similar teachings. “故天將降大任於是人也，必先苦其心志，勞其筋骨，餓其體膚，空乏其身，行拂亂其所為，所以動心忍性，增益其所不能。When Heaven is about to confer a great office on any man, it first exercises his mind with suffering, and his sinews and bones with toil. It exposes his body to hunger, and subjects him to extreme poverty. It confounds his undertakings. By all these methods it stimulates his mind, hardens his nature, and supplies his incompetencies” (Gaozi II, Mengzi).] So, we shouldn’t take chances to attain glory without sustaining pains and sufferings!

We need to explore deeper how John deals with the concept of glory because we shall partake in the Lord’s glory in heaven. How can we not know what we are entitled to? John always mentions “glory” in Jesus’ miracles. For example, the first miracle in Cana (John 2:11) and the resurrection of Lazarus (11:4, 40). Thus, the glory of God is powerful, life-giving and is more than honour. In the High Priest’ Prayer, Jesus says, “And I have given them the glory you gave me, so that they may be one, as we are one” (John 17:22). What exactly is the glory which Jesus has given us? John has given us the answer at the beginning of his gospel. He says, “… and we saw His glory, the glory as the Father’s only Son, full of grace and truth” (1:14b) In short, we shall partake in the grace and truth of Lord Jesus Christ and they can be powerful!

Finally, we have to ask ourselves again and again. Have the grace and truth of the Lord been awaken in our hearts? Though each of our journeys of sanctification is unique, there should be some common denominators, viz. prayers, bible studies, sacraments and service!
Brethren! Let’s invoke the Holy Spirit to restart the glory of the risen Lord in our hearts, move us ahead to proclaim the gospel of reconciliation so that all tongues shall praise the glory of the Father (Matthew 5:16). Amen.

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2017 Reflection
Picture Credit: ncronline.org