Sunday, 15 September 2013
Do we have enough moral strength to forgive?
The Prodigal Son is one of the most familiar and touching parables we know. New messages keep coming up when we meditate on it. The plot is simple. A father, who represents God and/or Jesus, has two sons. The elder son represents the self-righteous Pharisees and the younger son sinners. Jesus came to save us sinners. Yet, the Pharisees were unhappy because they were brought up into thinking that a righteous Jew should not mix with sinners (Psalm 1:1). Jesus’ mixing with sinners offended them, offended their sensitivity.
The Pharisees were no better than the public sinners of their days. St. Paul, himself a fervent Pharisee, knows it very well. However, their self-righteousness hindered them from recognizing their need of redemption. Jesus did not rub salt on their wounds. He told them three parables, hoping that they would accept God's invitation to repentance. He reassured them that God would be very happy to see sinners repent. Jesus stopped short of telling them directly that they were sinners. He understands human nature very well. He knows that the more you point out one's mistake, the stronger their denials.
Sibling rivalry is a major theme that runs through the Bible. It is also a true reflection of human history. Men fight against each other for the allocation of resources, be they food, water, money, status, power and the favour of the bosses. Luckily, the grace of our God is unlimited. We don't have to fight with each other to obtain it. The only person we need to rival is ourselves. The only obstacle that blocks us from obtaining God's grace is our own arrogance, our own self-righteousness. It is not easy to admit our own faults and weaknesses. We like to play the not-me game to protect our ego. It hurts to admit failures. No. It is not our fault. It is his. If it is not his, it must be the society's fault. It is never ours.
We tend to think that our sins offend God and God alone and therefore we only need to ask God to forgive our sins. Period. If we think in this way, we make use of God to soothe our ego. We can never reconcile with God if we do not reconcile with our brethren. Why? The parable of the Prodigal Son illustrates it well.
The elder son was angry with the apparent favouritism of the father and refused to enter the house. He put the blame on the father. It was the father's fault to raise up such an irresponsible wayward son. When the younger son had suffered enough and returned, the father did not mete out any punishment. On the contrary, the father embraced him and gave him the fattened calf! That was unfair. He was angry with both the father and the younger brother. The elder son even did not bother to ask, like Cain, whether he was his brother's keeper. Was he responsible for the sins of his younger brother?
The problem is very complicated because as an adult, a person is autonomous. He is solely responsible for his own choices and actions. This is true. However, as his brother's keeper, the elder son should at least attempt to talk the younger son out of dividing the family fortune. He has the responsibility to ensure the well-being of his younger brother. Therefore, if we do not reconcile with our brethren, we cannot achieve true reconciliation with God.
Father Martin Ip said very well this morning that many people are victims of structural sins. There are victims who bear the brunt of evil directly. However, even the perpetrators of evil are themselves victims of the situation. Their hands are forced to inflict evils on others. They have no choice. In many such loss-loss situations nowadays, both parties are victims. Usually, we are sympathetic towards the victims. But Jesus is sympathetic towards the perpetrators as well. That is why, Jesus reminds us in the Lord's Prayer that while we ask God to forgive our sins, we should also forgive our brethren. Elsewhere, he taught that we should forgive seventy times seven (Matthew 18:22). Forgiveness relieves us of heavy burdens in our conscience. It brings us true joy and real peace.
Dear Lord, grant us enough wisdom to recognize our own faults, enough courage to confess our weaknesses and enough strength to forgive those who hurt us. Amen.
Sunday, 8 September 2013
憎惡父母
常年期第廿三主日（丙年）
主題：知罪蒙恩
聖經中有些章節，驟眼看來非常不近人情，叫人難以接受。尤其是向來強調「孝道」的中國人社會，會對這些令中國人尷尬的章節，避而不談。例如創世紀所記載的造女人，建立婚姻的故事，教人「離開父母，與妻子結合，二人成為一體」的一段，雖然個中有很深刻的道理，不竟是向中國人傳教的一大絆腳石。今天的福音教人做耶穌的門徒，要惱恨自己的父母，解釋起來的確困難重重。所以，我覺得做一個中國天主教徒是一個很大的挑戰，我們生活在兩個偉大的文化之間，我們有責任使耶穌的教訓在中國的文化土壤中，紥根成長，並把它昇華，將它基督化。
解釋任何經文，無論是中國的經典，抑或是聖經，最忌「斷章取義」，按文字的表面意思，望文生義，甚至穿鑿附會。解經須要看上下文的關係，看文字背後的文化背景。聖經的教訓是天主的教訓，是絕對不會互相矛盾的。「十誡」既然命令我們孝敬父母，福音又怎能同時要求我們離棄自己的父母，惱恨自己的父母呢？反過來說，福音既然要求我們惱恨父母，我們又如何既惱恨又孝敬父母呢？所以當中一定有更深層的意義，不可以按字面斷章取義地解釋。
創世紀的人物之中，以雅各伯最有人性。他既信頼天主，又能運用天生的聰明才智克服逆境；既欺騙孿生兄弟的長子名份和祝福，又用二十年的時間賺取本錢與兄弟和解。娶了兩個表妹，並生了十二個兒子，獲得天主的祝福。原來，以色列人的文學作品中，要表達對兩個妻子，子女等親人不同程度的愛護時，除了說「雅各伯愛辣黑耳甚於肋阿」之外，接著又說「肋阿被雅各伯憎惡」。
如果雅各伯真的憎惡肋阿，肋阿又怎樣可以為雅各伯生下六個兒子及一個女兒呢？所以，對親人的所謂「惱恨，憎惡」，是指愛得不夠多，不能與憎恨仇人，憎恨惡事同日而語。所以解經須要掌握經文的文學背景。
另外，「以經解經」亦都是一個可取的辦法。例如瑪竇福音也有與今天的福音同樣的記載，瑪竇的寫法是「誰愛父親或母親超過我，不配是我的；誰愛兒子或女兒子超過我，不配是我的。」（瑪10:37）瑪竇加上了自己的演繹，這樣寫令讀者更容易明白了。
既解決了「惱恨父母」的經文問題，讓我們回頭默想今天福音的教訓。今天的福音之中，最矚目的是三句「不能做我的門徒」。從經文的表面看，耶穌好像開出三個做他門徒的條件，不能滿足其中任何一個條件，都不能做他的門徒。愛親人多過愛耶穌的，不能做門徒；不背起自己的十字架的，不能做門徒；不捨棄一切所有的，不能做門徒。隨後，耶穌說了兩個籌算的比喻，教我們先籌算能否付出代價，才做他的門徒。耶穌真是這樣苛刻嗎？如果真是這樣，當今世上，恐怕祗有孤兒和乞丐纔能做耶穌的門徒了！
所以，讓我們試用「以經解經」的方法，看看耶穌的真正教訓是甚麽。
路加福音第四章記載了耶穌受魔鬼試探後，開始他的傳福音的任務。在安息日，他在會堂宣讀了依撒意亞先知有關默西亞的預言，作為他來到世上的任務的宣言。依撒意亞的預言這樣說：默西亞的任務是「向貧窮人傳報喜訊，向俘虜宣告釋放，向盲者宣告復明，使受壓迫者獲得自由。」當中並沒有一句要求那些窮人愛他多過愛父母，沒有一句要求那些盲人背十字架，沒有一句要求那些俘虜捨棄一切所有的。可見耶穌來到世界拯救世人，並無對人要求任何條件。
其實，當我們認識到自己的缺失，了解到自己的軟弱不足，感受到自己被罪惡奴役，陷於水深火熱，不能自拔的狀態時，我們接受並相信耶穌從天而降，死而復活救贖了我們。這生命是耶穌為我們爭取回來的，我們還有甚麽可以保留呢？以往我們因為罪性，可能出於利害關係去愛我們的親人，如今，我們愛得更真。以往我們會因為挫拆，病苦而盲目地埋怨，如今，我們樂意背起自己的十字架與耶穌一同救贖世界。這種再造之恩，我們就算傾家蕩產，亦難以為報。
可是，為何耶穌開出這三個條件呢？原來，當時耶穌在上耶路撒冷的途中，吸引了大批投機份子，以為耶穌是推翻羅馬帝國統治的「默西亞」，想跟隨耶穌去打天下。所以耶穌開出這三個條件，要他們反省自己是否知罪蒙恩。如果不是知罪蒙恩，而是想投機取巧，渾水摸魚，跟隨耶穌祗會浪費時間，白費心機。
各位，這個星期，讓我們默想，我們知罪嗎？上一次辦告解是幾時呢？我們蒙恩嗎？上一次感謝耶穌賞賜恩寵是幾時呢？我們跟隨耶穌，是否出於知罪蒙恩，抑或是渾水摸魚呢？
天主保祐。
23rd Ordinary Sunday, Year C
Theme: Know our sins and receive pardon
Superficially, some biblical passages are unreasonable and difficult to accept, especially for the Chinese communities which emphasize filial piety a lot. They will avoid mentioning some embarrassing passages. For example, in the story of making woman and establishing the institution of marriage, the Bible teaches a man to leave their parents, cleave to his wife and they become one flesh (Genesis 2:24). Although the teaching is profound, the passage is a major stumbling block to evangelization among Chinese. Today, the gospel teaches us to hate our parents in order to become Jesus' disciples (Luke 14:26). It is truly difficult to explain. I always feel that it is a big challenge to be a Chinese Catholic. We live within two great cultures. We have the responsibility to make Jesus' teaching "incarnate" and grow in the Chinese soil, to sublime it, Christianize it.
Reading out of context is the most unforgivable mistake in the exegesis of sacred scriptures and Chinese classics. In a proper interpretation of scripture, the location of a piece of text and its relation with the preceding text and the text that follows has to be understood. We need to know the cultural background as well. The teachings of the Bible are the teachings of God. They can never be contradictory. Since the Ten Commandments order us to honour our parents, how can the gospel demands us to leave our parents and hate our parents? On the contrary, since the gospel requires us to hate our parents, how can we hate and honour our parents at the same time? Therefore, there must be some deeper meanings and we should not interpret the passage literally.
Among the personalities in Genesis, Jacob is the most human. He believes in God and makes use of his inborn wits to overcome adversities. He cheated his twin brother Esau of his birthright and blessing and yet, Jacob spent twenty prime years of his life to make enough money to reconcile with Esau. He marries two cousins who gave birth for him 12 sons. Jacob receives many blessings from God. From his story, we learn that Hebrew literature expresses different degrees of love in a peculiar way. Besides saying "Jacob loves Rachel more than Leah", the Bible immediately says that Leah was hated by Jacob (Genesis 29:30-31). Had Jacob truly hated Leah, how would Leah have given birth to six sons and one daughter for Jacob? Therefore "hating family members" means "not loving them enough". It is not the same as hating an enemy or hating evil. We need to understanding the cultural background in doing exegesis.
Furthermore, explaining the scripture with scriptures is also a helpful skill. For example, the gospel of Matthew also carries the same teaching found in today's gospel. Yet, Matthew puts it this way, "He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me;" (Matthew 10:37) Matthew's interpretation makes it easier for the readers to understand Jesus' intended teaching.
After untying the knot of "hating one's parents", let us meditate on the teaching of today's gospel. The most conspicuous elements in the gospel today are the three "whoever … cannot be my disciple." Superficially, Jesus laid down three criteria, failing anyone of which, one cannot be his disciple. Loving one's family members more than Jesus cannot be a disciple; not bearing one's cross cannot be a disciple; not renouncing all one has cannot be a disciple. To substantiate, Jesus told two parables, teaching us to count the cost before becoming his disciple. Were Jesus really so demanding? If he were, I am afraid only orphans and beggars could qualify.
So, let us try to explain the scripture with other scriptures to find out the real teaching of Jesus.
In Luke 4, after the temptation, Jesus began his public ministry. On the Sabbath he read Isaiah's prophecy about the Messiah to declare his Mission Statement on earth. According to the prophecy of Isaiah, the Messiah's mission is "to preach good news to the poor, to proclaim release to captives and recovering of sight to the blind and to set at liberty those who are oppressed." (Luke 4:18) In his Mission Statement, Jesus does not ask the poor to love him more than their parents, does not require the blind to bear their crosses, nor impose any demand on the captives to renounce all they have. Thus, when Jesus comes to save the world, he does not set up any condition for us to meet.
Indeed, when we know our faults, understand our weakness and inadequacies, feel the bondage of sin and discover that we land in hot troubles from which we cannot extract ourselves, we accept and believe that Jesus came down to die and to rise in order to save us. This life is earned for us by Christ, what else can we reserve for ourselves? In the past, because of our sinfulness and concupiscence, we love our family members out of advantages. Now, we truly love them. In the past, we are easily and blindly frustrated by our failures and sufferings. Now, we are willing to bear our crosses to save the world together with Jesus. We are not able to repay this grace of rebirth even with all our possessions.
But why then did Jesus lay down these three criteria? It was because Jesus was on his final trip to Jerusalem. He had attracted many opportunists who thought that Jesus was the Messiah to overthrow the Roman sovereignty over the Jews. They wanted to follow Jesus to make a fortune. Therefore, Jesus laid down these three criteria, forcing them to rethink whether they knew their sins and whether they were prepared to receive God's grace. If they did not undergo conversion but only wanted to make a fortune, they would be wasting their time and disappointed.
Dear brothers and sisters. This week, let us meditate if we know our sins. When did we last make our confession? Have we received God's grace? When was the last time we thanked Jesus for the grace we received? We are Jesus' disciples. Do we follow him because we know our sins and have received grace or do we follow him to make a fortune?
God bless.
Sunday, 1 September 2013
Is humility a hypocrisy?
When a rich man donates money to help the needy anonymously, it is a good action. We admire such an action because there is no ulterior motive. An action must be judged together with the motive in order to determine if the action is good or bad. Therefore, I feel a bit uncomfortable when Jesus teaches us to take the lowest seat in order to be exalted.
"But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, 'Friend, go up higher'; then you will be honored in the presence of all who sit at table with you." (Luke 14:10).
Taking the lowest seat is being humble, therefore it is laudable. However, Jesus seems to suggest an ulterior motive and thus spoils the whole noble virtue of humility, turning it into hypocrisy!
Before we consider the motive, let us look at the action of taking the lowest seat first. There are actually two possibilities. For simplicity, the gospel mentions only one of them. The host comes over to invite you to a higher place. However, it is possible that you have taken the right seat, the lowest seat! Then, you will stay where you are and go up no higher. Therefore, the prudent choice is to go to the lowest seat, then wait and see.
Now, we may turn to the motive and I suggest the following three, knowing that they are not exhaustive.
If your motive is to avoid embarrassment and take the lowest seat, you are being prudent.
If your motive is to expect exaltation and take the lowest seat, you might be disappointed.
If your motive is to enjoy being invited to the banquet and take the lowest seat, good of you. Being exalted will be a bonus.
Can you come up with any other motives of interest? Anyway, motive seems not to be crucial in this consideration.
Now, how shall we understand Jesus' teaching?
Luke summarizes Jesus' teaching in verse that follows. It deals with motives.
"For every one who exalts himself will be humbled, and he who humbles himself will be exalted." (Luke 14:11)
If our motive is to expect exaltation and we take a place of honour (Luke 14:8), in most of the cases, we will be humiliated. Taking a place of honour is thus rather risky.
If our motive is to expect exaltation and we make the prudent choice of taking the lowest seat, we might stay where we are and disappointed. Even if the host comes to move us up a higher place, we might still be disappointed because we might not be satisfied with where we end up. It might not be as high a status as we expect. Therefore, the expectation of being exalted is never a good motive.
On the other hand, if our motive is humility. That is to say, we know our unworthiness and our lowly status. We are already honoured to be invited into the eschatological banquet. We would be very grateful to occupy a place in the heavenly court. What more shall we ask for? The Chair of St. Peter? No, I am not worthy even to receive the Lord into my heart. Any place in heaven will do for me, even the perimeter of the outer court. My heart is contented. There is no room for exaltation for me in my heart. Being invited is more than enough, more than I deserve.
Dear Lord, I am an unworthy servant. Being able to serve You is already an undeserved honour. Help me discharge my duties faithfully and truthfully. Amen.
"But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, 'Friend, go up higher'; then you will be honored in the presence of all who sit at table with you." (Luke 14:10).
Taking the lowest seat is being humble, therefore it is laudable. However, Jesus seems to suggest an ulterior motive and thus spoils the whole noble virtue of humility, turning it into hypocrisy!
Before we consider the motive, let us look at the action of taking the lowest seat first. There are actually two possibilities. For simplicity, the gospel mentions only one of them. The host comes over to invite you to a higher place. However, it is possible that you have taken the right seat, the lowest seat! Then, you will stay where you are and go up no higher. Therefore, the prudent choice is to go to the lowest seat, then wait and see.
Now, we may turn to the motive and I suggest the following three, knowing that they are not exhaustive.
If your motive is to avoid embarrassment and take the lowest seat, you are being prudent.
If your motive is to expect exaltation and take the lowest seat, you might be disappointed.
If your motive is to enjoy being invited to the banquet and take the lowest seat, good of you. Being exalted will be a bonus.
Can you come up with any other motives of interest? Anyway, motive seems not to be crucial in this consideration.
Now, how shall we understand Jesus' teaching?
Luke summarizes Jesus' teaching in verse that follows. It deals with motives.
"For every one who exalts himself will be humbled, and he who humbles himself will be exalted." (Luke 14:11)
If our motive is to expect exaltation and we take a place of honour (Luke 14:8), in most of the cases, we will be humiliated. Taking a place of honour is thus rather risky.
If our motive is to expect exaltation and we make the prudent choice of taking the lowest seat, we might stay where we are and disappointed. Even if the host comes to move us up a higher place, we might still be disappointed because we might not be satisfied with where we end up. It might not be as high a status as we expect. Therefore, the expectation of being exalted is never a good motive.
On the other hand, if our motive is humility. That is to say, we know our unworthiness and our lowly status. We are already honoured to be invited into the eschatological banquet. We would be very grateful to occupy a place in the heavenly court. What more shall we ask for? The Chair of St. Peter? No, I am not worthy even to receive the Lord into my heart. Any place in heaven will do for me, even the perimeter of the outer court. My heart is contented. There is no room for exaltation for me in my heart. Being invited is more than enough, more than I deserve.
Dear Lord, I am an unworthy servant. Being able to serve You is already an undeserved honour. Help me discharge my duties faithfully and truthfully. Amen.
Sunday, 25 August 2013
Being kicked out of the Kingdom of God
Jesus was on his way to Jerusalem to accomplish the mission he was sent for. This journey begins in Luke 9:51. Somebody asked Jesus a seemingly stupid question.
"Lord, will those who are saved be few?" (Luke 13:23).
How should Jesus answer? Should Jesus tell him that everybody would be saved, such as 1 Timothy 2:4? Or should Jesus give him an exact number say 144,000 (Revelation 7:4)? These answers would lead to terrible consequences. If everybody would be saved, why bother? Christians would be complacent after baptism. They have acquired an admission ticket. If only a fixed number of people would be saved, a lot of struggles and fightings would result. Moreover, the Christian God is not good enough to believe in. That is the reason why I think the question is stupid.
However, we should not be discouraged from asking questions, no matter how stupid they seem. It is because learning to ask the right question will help us discover the truth. Jesus is a great teacher. He is able to make use of even stupid questions to show us the right way. He makes use of the opportunity opened up by stupid questions to tell us the truth. So, ask questions to clarify our doubts and misunderstandings!
When Jesus finished his Galilean ministry and began to turn to Jerusalem, his followers were afraid (Mark 10:32). Indeed, the person who raised the question did not want a number. He was worried and wanted some reassurance from Jesus. So, instead of giving them a definite answer, Jesus described how one could be saved.
"Strive to enter by the narrow door." (Luke 13:24)
Many scholars have offered many different interpretations on the meaning of "the narrow door". Fr. Milanese gave us a few such interpretations during his homily today. Some suggest that the narrow door refers to the front door of a sheepfold, the proper entry into the fold. In the gospel of John, Jesus said he is the door of the sheep (John 10:7). This makes sense because Jesus is the way, the truth and the life (John 14:6). So Jesus is actually saying that believing in him is the way to salvation.
Some suggest that only children can pass through a narrow door. So, this verse is another expression of Jesus' advice to receive the kingdom of God like a child (Mark 10:15) etc. These are very good interpretations because they agree with the teachings in other gospels. This is the meaning of analogy of faith.
Jesus concludes his teaching with a paradox.
"And behold, some are last who will be first, and some are first who will be last." (Luke 13:30)
This saying appears in all three Synoptic gospels. Therefore, this must be an authentic saying of Jesus. Traditionally, we interpret this saying to mean that since the Jews, to whom God had first revealed, rejected Jesus, they would come last in salvation whereas the Gentiles would take the place of the Jews in the kingdom of God. This interpretation has been popular because of an anti-Jewish mentality built up with the rise and acceptance of Christianity in the Roman Empire down through the ages. Christians feel comfortable and perhaps are happy with this interpretation. But such an interpretation is flawed.
First of all, they cannot ignore the Patriarchs and the prophets. Jesus explicitly names them in the kingdom of God.
"There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out." (Luke 13:28)
Worse still, those "you" will be "thrust out". It means they were once "in the kingdom of God"! Otherwise, how could they be kicked out? This understanding is supported by an earlier verse. They claimed that they ate and drank with Jesus Christ who had taught in their streets (Luke 13:26). What are they if not Christians who take part in their liturgy! Though they were baptized and have become Christians and obtained an admission ticket to the kingdom of God, they will be kicked out because they are "iniquity workers" (Luke 13:27). Christians, you cannot afford to be complacent!
Moreover, who will take their places in the kingdom of God?
"And men will come from east and west, and from north and south, and sit at table in the kingdom of God." (Luke 13:29)
I would say, they are Buddhists, Confucians, Jews, Muslims and Shintoists etc. They are believers of other religions and even atheists who are "men of good will". They may not know or confess Christ but they lead their life according to their conscience which only God can judge.
Christians, can you afford to be complacent?
Dear Lord, allow me to work hard to enter by the narrow door. Amen.
"Lord, will those who are saved be few?" (Luke 13:23).
How should Jesus answer? Should Jesus tell him that everybody would be saved, such as 1 Timothy 2:4? Or should Jesus give him an exact number say 144,000 (Revelation 7:4)? These answers would lead to terrible consequences. If everybody would be saved, why bother? Christians would be complacent after baptism. They have acquired an admission ticket. If only a fixed number of people would be saved, a lot of struggles and fightings would result. Moreover, the Christian God is not good enough to believe in. That is the reason why I think the question is stupid.
However, we should not be discouraged from asking questions, no matter how stupid they seem. It is because learning to ask the right question will help us discover the truth. Jesus is a great teacher. He is able to make use of even stupid questions to show us the right way. He makes use of the opportunity opened up by stupid questions to tell us the truth. So, ask questions to clarify our doubts and misunderstandings!
When Jesus finished his Galilean ministry and began to turn to Jerusalem, his followers were afraid (Mark 10:32). Indeed, the person who raised the question did not want a number. He was worried and wanted some reassurance from Jesus. So, instead of giving them a definite answer, Jesus described how one could be saved.
"Strive to enter by the narrow door." (Luke 13:24)
Many scholars have offered many different interpretations on the meaning of "the narrow door". Fr. Milanese gave us a few such interpretations during his homily today. Some suggest that the narrow door refers to the front door of a sheepfold, the proper entry into the fold. In the gospel of John, Jesus said he is the door of the sheep (John 10:7). This makes sense because Jesus is the way, the truth and the life (John 14:6). So Jesus is actually saying that believing in him is the way to salvation.
Some suggest that only children can pass through a narrow door. So, this verse is another expression of Jesus' advice to receive the kingdom of God like a child (Mark 10:15) etc. These are very good interpretations because they agree with the teachings in other gospels. This is the meaning of analogy of faith.
Jesus concludes his teaching with a paradox.
"And behold, some are last who will be first, and some are first who will be last." (Luke 13:30)
This saying appears in all three Synoptic gospels. Therefore, this must be an authentic saying of Jesus. Traditionally, we interpret this saying to mean that since the Jews, to whom God had first revealed, rejected Jesus, they would come last in salvation whereas the Gentiles would take the place of the Jews in the kingdom of God. This interpretation has been popular because of an anti-Jewish mentality built up with the rise and acceptance of Christianity in the Roman Empire down through the ages. Christians feel comfortable and perhaps are happy with this interpretation. But such an interpretation is flawed.
First of all, they cannot ignore the Patriarchs and the prophets. Jesus explicitly names them in the kingdom of God.
"There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out." (Luke 13:28)
Worse still, those "you" will be "thrust out". It means they were once "in the kingdom of God"! Otherwise, how could they be kicked out? This understanding is supported by an earlier verse. They claimed that they ate and drank with Jesus Christ who had taught in their streets (Luke 13:26). What are they if not Christians who take part in their liturgy! Though they were baptized and have become Christians and obtained an admission ticket to the kingdom of God, they will be kicked out because they are "iniquity workers" (Luke 13:27). Christians, you cannot afford to be complacent!
Moreover, who will take their places in the kingdom of God?
"And men will come from east and west, and from north and south, and sit at table in the kingdom of God." (Luke 13:29)
I would say, they are Buddhists, Confucians, Jews, Muslims and Shintoists etc. They are believers of other religions and even atheists who are "men of good will". They may not know or confess Christ but they lead their life according to their conscience which only God can judge.
Christians, can you afford to be complacent?
Dear Lord, allow me to work hard to enter by the narrow door. Amen.
Sunday, 18 August 2013
The Challenges of Gospel Messages
Unlike the propaganda of most human organizations, be they democratic or totalitarian governments, the canonical gospels are candid. While propaganda paints a rosy picture of the organizations concerned, some gospel messages can be disturbing. Today, we have a dose of it.
Indeed, most of the teachings of Jesus are very revolutionary. After two thousand years of evangelization, we have taken some of them for granted. For example, in ancient times, an action, say killing a person, in itself was enough to mete out the capital punishment. Today we pay more attention to the motives of the killing and make a difference between murder and homicide. Thanks to the teachings of Jesus in Matthew 5-7. We are more civilized and humane.
However, some teachings of Jesus definitely take longer time to, or even will never, be accepted. For example, in one of the parables, the master of the vineyard pays the same amount of wages no matter how short the labourers have worked in the vineyard (Matthew 20:1-15). Superficially, the action of the owner violates a basic principle of justice. Moreover, it is impracticable. Many biblical scholars have "satisfactorily" explained the meanings of this parable. However, most of them can only "explain" it away on the spiritual plane and never in the economic realm of our daily life in reality. Therefore, I am afraid this teaching of Jesus can never be whole-heartedly accepted by people. At most, they will pay lip-service to the wisdom of this spiritual truth. But this truth will not be able to "imbue" into their daily life and cannot be put into practice in our economic life today.
The reading today is challenging indeed. The first verse is a bit unexpected but is still acceptable. Jesus talks about his desire to cast "fire" upon the earth (Luke 12:49). It is acceptable because we know that by "fire", Jesus means the Holy Spirit. Indeed, on Pentecost, the Holy Spirit descended in the form of tongues of fire on the 120 disciples (Acts 2:3). We can still swallow the next verse on "baptism" when we understand it to mean his Passion and Death. Remember in early days and even today, baptism takes the form of submersion in water. It signifies death and burial of the old self. When the baptized emerges from the water, it symbolizes vividly his resurrection. So, there is a "death" element in Christian baptism. So far so good.
The next three verses are really disturbing, unsettling and unforgivable.
"Do you think that I have come to give peace on earth? No, I tell you, but rather division;
for henceforth in one house there will be five divided, three against two and two against three;
they will be divided, father against son and son against father, mother against daughter and daughter against her mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law." (Luke 12:51-53)
Isn't the gospel message a message of love and peace? How can Jesus openly incite divisive actions among his followers? It is unforgivable because it attacks the basic building blocks of a society, the family.
If we draw such a conclusion, we have committed the mistake of reading the passage out of context. In order to have a proper understanding of this pericope, we need to read, at least, the whole Luke 12. Jesus wants to tell his disciples to stay alert. Don't be so naive as to think that people will welcome the gospel automatically. The gospel messages are revolutionary and will meet oppositions and even repressions from the traditional and deep-seated mentality. This is inevitable because the social institutions such as family, economy, culture and politics have proved to be workable for our lives for so long. People are blind to their weaknesses and even structural evils. The truth which Jesus teaches will inevitably clash with them and results in division.
Indeed, we are blind to many other divisive evils against the family institution nowadays. Think about the long working hours of parents. Think of the soaring divorce rate as a consequence. Who is truly divisive when God commands you to rest on Sabbath, when Jesus forbids divorce or when economic progresses today demand you to work overtime? I would say the gospel is telling the truth and is candid.
Dear Lord, help us face the truth squarely and kindle in us the same desires of Yours in our hearts. Amen.
Indeed, most of the teachings of Jesus are very revolutionary. After two thousand years of evangelization, we have taken some of them for granted. For example, in ancient times, an action, say killing a person, in itself was enough to mete out the capital punishment. Today we pay more attention to the motives of the killing and make a difference between murder and homicide. Thanks to the teachings of Jesus in Matthew 5-7. We are more civilized and humane.
However, some teachings of Jesus definitely take longer time to, or even will never, be accepted. For example, in one of the parables, the master of the vineyard pays the same amount of wages no matter how short the labourers have worked in the vineyard (Matthew 20:1-15). Superficially, the action of the owner violates a basic principle of justice. Moreover, it is impracticable. Many biblical scholars have "satisfactorily" explained the meanings of this parable. However, most of them can only "explain" it away on the spiritual plane and never in the economic realm of our daily life in reality. Therefore, I am afraid this teaching of Jesus can never be whole-heartedly accepted by people. At most, they will pay lip-service to the wisdom of this spiritual truth. But this truth will not be able to "imbue" into their daily life and cannot be put into practice in our economic life today.
The reading today is challenging indeed. The first verse is a bit unexpected but is still acceptable. Jesus talks about his desire to cast "fire" upon the earth (Luke 12:49). It is acceptable because we know that by "fire", Jesus means the Holy Spirit. Indeed, on Pentecost, the Holy Spirit descended in the form of tongues of fire on the 120 disciples (Acts 2:3). We can still swallow the next verse on "baptism" when we understand it to mean his Passion and Death. Remember in early days and even today, baptism takes the form of submersion in water. It signifies death and burial of the old self. When the baptized emerges from the water, it symbolizes vividly his resurrection. So, there is a "death" element in Christian baptism. So far so good.
The next three verses are really disturbing, unsettling and unforgivable.
"Do you think that I have come to give peace on earth? No, I tell you, but rather division;
for henceforth in one house there will be five divided, three against two and two against three;
they will be divided, father against son and son against father, mother against daughter and daughter against her mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law." (Luke 12:51-53)
Isn't the gospel message a message of love and peace? How can Jesus openly incite divisive actions among his followers? It is unforgivable because it attacks the basic building blocks of a society, the family.
If we draw such a conclusion, we have committed the mistake of reading the passage out of context. In order to have a proper understanding of this pericope, we need to read, at least, the whole Luke 12. Jesus wants to tell his disciples to stay alert. Don't be so naive as to think that people will welcome the gospel automatically. The gospel messages are revolutionary and will meet oppositions and even repressions from the traditional and deep-seated mentality. This is inevitable because the social institutions such as family, economy, culture and politics have proved to be workable for our lives for so long. People are blind to their weaknesses and even structural evils. The truth which Jesus teaches will inevitably clash with them and results in division.
Indeed, we are blind to many other divisive evils against the family institution nowadays. Think about the long working hours of parents. Think of the soaring divorce rate as a consequence. Who is truly divisive when God commands you to rest on Sabbath, when Jesus forbids divorce or when economic progresses today demand you to work overtime? I would say the gospel is telling the truth and is candid.
Dear Lord, help us face the truth squarely and kindle in us the same desires of Yours in our hearts. Amen.
Sunday, 11 August 2013
醒悟地生活之我見
常年期第十九主日（丙年）
主題：醒悟地生活之我見
今天想同大家分享一個上一輩的中國人通常禁忌的話題：死亡。禁忌的話題不可以直接說出口，會有很多的代用語，通俗的例如：去咗、不在了、返去舊時嗰度、賣醎鴨蛋。有宗教色彩的例如：歸西、安息等。甚至有些老人家會要求那些百無禁忌的後生，吐口水從新說過。
讓我們看一看現實的數字是怎樣的。根據聯合國統計部的估計，2010-2015年香港人口的死亡率為6.3。即是每年每1000人中，將有6.3人去世。以現時七百萬人計，每年應死44100人，即每小時死五個人。這一台彌撒之後，香港便有五個人，返回天父的懷抱！
其實，人生最能肯定的事莫過於死亡。而人生最不能肯定的事也是死亡。何解？你會否中六合彩，你不知；你會否嫁個好丈夫，你不知。但是你知道你一定會死。不過何時死，沒有人知，醫生宣報你還有三個月命，你十三年後纔返回天鄉報到。所以人生最不能肯定的事亦是死亡。
面對這種既肯定又不肯定的矛盾是很難受的，所以，有人選擇吃喝玩樂，或者拼命工作賺錢去忘記死亡、逃避現實，試問能逃避到哪裡呢？有人選擇積極面對，例如保持身心健康，以免將來負累家人、立定遺囑、安排好身後事等，試問健康可以堅持多久？遺囑可否保證不會爭家產呢？
作為耶穌的門徒，我們記得耶穌對我們的教訓嗎？
上一個星期的福音教訓我們不要全神貫注累積世間的財富，應要在天上積聚財富。在今個主日，耶穌教導我們如何「自動轉賬」到天上的戶口。我們在領洗當日，天主就為我們開了一個「信用咭戶口」。請注意，是「信用咭」，不是「提款咭」，就算你的戶口是零結餘，你仍可以繼續透支。直到返回到天主的懷抱，我們纔「埋數」。耶穌教我們怎樣「自動轉賬」呢？請大家幫手在今天的福音裡找一找！
「要變賣你們所有的來施捨，為你們自己備下經久不朽的錢囊，在天上備下取用不盡的寶藏；那裏盜賊不能走近，蠹蟲也不能損壞，」（路12:33）
答對了。是慷慨施捨，幫助貧困的人。你的施捨將自動轉賬往天上。
請問在座中，有沒有在銀行工作的兄弟或姊妹？請問今天的定期存款利息有多少？天主銀行如何保證我們的存款可以「用之不盡」呢？其實十分簡單，假設天主好像香港某銀行，祗派0.7厘的年息，經過100年的累積，本利和就有一倍。聖經告訴我們，天主在時間裡，一日猶如千年。祗需要一日，我們的存款可達1024倍，再過一日，就有一百萬倍！難怪天主叫那個拆毀倉房的富翁做「糊塗人」。
好了，不要再造白日夢了。耶穌提醒我們要「保持醒寤」，準備迎接祂隨時出現。
「保持醒寤」是不是指經常保持靈魂無罪，時常辦告解、領聖體、每日唸「三鐘經、玫瑰經」和默想聖經呢？今天的福音告訴我們，「保持醒寤」，不是躲在聖堂裡祈禱、領聖事、讀聖經就可以做得到的。
今天福音裡說的故事，不是單獨一個糊塗富翁，而是有主人、僕人和管家。保持醒寤的僕人獲得賞報，糊塗並且濫用職權的管家要受嚴懲。所以「醒寤」不單是個人成聖得救的事，更加是一件眾人的事。是眾人的事，自然不能離開政治。耶穌在今天的福音最後一句說了怎麽？對。
「給誰的多，向誰要的也多；交托誰的多，向誰索取的也格外多。」
即是說，各人按天賦的才幹，在人群中做好天主所委托給我們為眾人服務的政治任務。然後，我們向天主交代。這就是50年前梵蒂岡第二次大公會議所提出的在領洗後，基督徒分擔耶穌的君王、先知和司祭的三重職務。做教友的有普通司祭職，做神父主教有公務司祭職。
比如，做一個校役，有校役的任務，做校長有校長的任務。世人祗看到他們之間薪金的分別，忽略了福音的尺度：「天主交托的多，索取的亦格外多。」，天主對校長的要求，多於對校役的要求。在醫院做「亞嬏」有亞嬏的責任，做醫生有醫生責任，交托的多，索取的亦格外多。做特首有特首的職責，做主教有主教的職責，天主交托的多，要求亦格外多。
七月廿四日，教區作出「緊急呼籲」，敦促政府儘快消除引起「佔領中環」的因素，儘早就普選下屆行政長官作出諮詢。當政府未盡全力去履行它的政治責任，教區向政府作出勸諭，督促它按良心做好，實在是履行它的公務先知職。倘若教區保持所謂的「政教分離」、所謂的「明哲保身」，反而是「默許」當權者的利益輸送，縱容官員貪贓枉法，胡作非為。將來，教區怎樣向天主交代呢？擁有普通先知職的我們，就應該按教會的社會訓導，提出意見，甚至按形勢的發展，按自己的處境，憑良心參加或聲援一些和平的「公民抗命」行動。我們不知道自己何時返回天主處埋數，但總應憑良心出席或聲援一些和平的行動，好能他日向天主有所交代。
今日福音的第一句說甚麽？
「你們小小的羊群，不要害怕! 因為你們的父喜歡把天國賜給你們。」
在香港，三十六萬的天主教徒的確是「小小的羊群」。耶穌吩咐我們不要害怕，做好份內的事，天主自會有祂履行諾言的方法。
天主保祐。
19th Ordinary Sunday, Year C
Theme: Stay alert
Today, I would like to share a taboo topic with you: death. Taboos cannot be spoken directly. So we have many substitutions for death such as departed, gone, to kick the bucket, to pass away, to shuffle off the mortal coil and to rest in peace etc. Some senior citizens may even demand those fearless youngsters to spit and speak again.
Let us look at some factual figures. According to the estimation of the Statistics Division of the United Nations, the crude death rate of Hong Kong for 2010-2015 is estimated to be 6.3. That is to say, 6.3 per 1000 people die each year in this period. For a population of seven millions, 44100 people are expected to die each year, roughly 5 people per hour. At the end of this mass, 5 Hong Kong people will return to the bosom of our heavenly Father!
There is nothing in life more certain than death and nothing in life more uncertain than death. Why? You do not know if you will win “Mark Six”. You do not know if you will marry a good husband. But you know that one day you will surely die. But you do not know when the day will come. Even when your physician announces your impending death in three months, it takes you thirteen years to report to heaven. Therefore, the most uncertain thing in life is also death.
Facing such a contradiction of certainty and uncertainty is rather intolerable. Some choose to lead a hedonic life or to occupy themselves with making money in order to forget death, to run away from reality. But where can you escape? Some choose to confront death more positively by keeping their body and mind healthy so as not to burden their children in the future, by writing up their wills and arranging all business after death etc. But how long can your health last? Will your will guarantee that there will be no disputes?
As followers of Jesus, do you remember the teachings of Jesus?
Last Sunday, the Gospel taught us not to spend all our energies in accumulating riches on earth, but to accumulate treasures in heaven. Today Jesus teaches us how to transfer funds automatically to our heavenly account. When we were baptized, God opened a credit card account for us. Pay attention, it is a credit card, not a debit card account. Even when your balance is zero, you can continue to overdraw until you return to the bosom of God to close your book. What does Jesus teach about this automatic transfer? Let find it out in the Gospel reading today.
“Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys.”
(Luke 12:33)
Right. Give alms generously to the needy. Then the alms you give will automatically be transferred to your account in heaven.
Who among you work in the banks? What is the currently interest rate for time-deposit? How can God’s bank guarantee “unfailing treasures”? It is actually very simple. Suppose, like one particular bank in Hong Kong, God gives an interest rate of 0.7%. After one hundred years, the principal and interests together will double. The Bible tells us that “with the Lord, one day is as a thousand years, and a thousand years as one day.” (2 Peter 3:8) In just one day, our money will become 1024 folds and the next day, one million folds! No wonder God called the rich man “Fool!”
Alright, daydream no more. Jesus reminds us to stay awake to wait for his return. Does “staying awake” means keeping our souls clean, confess our sins, receive the Holy Communion frequently, say the Angelus and Rosary and meditate on the Scripture? The Gospel today tells us that “staying awake” cannot be done by hiding yourself in the Church to pray, to receive sacraments and to study the Bible.
In the story today, there is not simply a foolish rich man. There are master, servants and stewards. Servants staying awake are rewarded while the foolish and abusive stewards are punished. Therefore, “staying awake” is not only a personal sanctification and redemption but is also a business involving many people. When other people are involved, it cannot be but political. What does Jesus say in the last verse of the gospel reading today?
“Every one to whom much is given, of him will much be required; and of him to whom men commit much they will demand the more.” (Luke 12:48b)
That is to say, everybody makes use of the God-given talents to accomplish the God-given political mission of serving the people and then report to God. This is a teaching proclaimed half a century ago in Vatican II, that after baptism, Christians partake in Christ’s threefold office of king, prophet and priest. As a member of laity, we carry an ordinary priesthood while the priests and bishops a ministerial priesthood.
For instance, a janitor has his jobs and a principal his. Most of the time, we look at the differences in salaries and forget the gospel standard of “to whom much is given, of him will much be required.” God will require more of a principal than of a janitor. In the hospital, an amah has her duties and a physician his. Much is given, much will be required. The Chief Executive of HKSAR has his responsibilities, the Bishop of Hong Kong Diocese his. The more God gives, the more will be demanded.
On July 24, the Hong Kong Catholic Diocese issued “An Urgent Call for Earnest Dialogue and Responsible Action” to remove all root causes of the planned civic disobedience “Occupy Central” by organizing formal consultations on electoral reform as soon as possible. When a government is not working wholeheartedly to discharge her political duties, the Diocese should discharge her ministerial prophetic office by exhorting the government according to her conscience. If the Diocese sticks to concepts of “separation of church and state”, “peaceful coexistence”, the Diocese is condoning the transfer of interests by the powerful and the corruption of government officials. How will the Diocese account for her actions to God in the future? We, who are invested with an ordinary prophetic office, should follow the social teachings of the Church to propose our opinions. We should even judge the development of the situation, participate in or voice our support to peaceful movements of civic disobedience according to the directions of our conscience. We do not know when we will return to God to account for our actions. At least we should follow our conscience to voice our support for or to join some peaceful demonstrations so that we may have something to report to God.
What is the first verse of the Gospel reading today?
“Fear not, little flock, for it is your Father's good pleasure to give you the kingdom.” (Luke 12:32)
In Hong Kong, 360,000 Catholics are truly a “little flock”. Jesus tells not to fear, just discharge our duties and God has His own ways to honour His promises.
God bless.
主題：醒悟地生活之我見
今天想同大家分享一個上一輩的中國人通常禁忌的話題：死亡。禁忌的話題不可以直接說出口，會有很多的代用語，通俗的例如：去咗、不在了、返去舊時嗰度、賣醎鴨蛋。有宗教色彩的例如：歸西、安息等。甚至有些老人家會要求那些百無禁忌的後生，吐口水從新說過。
讓我們看一看現實的數字是怎樣的。根據聯合國統計部的估計，2010-2015年香港人口的死亡率為6.3。即是每年每1000人中，將有6.3人去世。以現時七百萬人計，每年應死44100人，即每小時死五個人。這一台彌撒之後，香港便有五個人，返回天父的懷抱！
其實，人生最能肯定的事莫過於死亡。而人生最不能肯定的事也是死亡。何解？你會否中六合彩，你不知；你會否嫁個好丈夫，你不知。但是你知道你一定會死。不過何時死，沒有人知，醫生宣報你還有三個月命，你十三年後纔返回天鄉報到。所以人生最不能肯定的事亦是死亡。
面對這種既肯定又不肯定的矛盾是很難受的，所以，有人選擇吃喝玩樂，或者拼命工作賺錢去忘記死亡、逃避現實，試問能逃避到哪裡呢？有人選擇積極面對，例如保持身心健康，以免將來負累家人、立定遺囑、安排好身後事等，試問健康可以堅持多久？遺囑可否保證不會爭家產呢？
作為耶穌的門徒，我們記得耶穌對我們的教訓嗎？
上一個星期的福音教訓我們不要全神貫注累積世間的財富，應要在天上積聚財富。在今個主日，耶穌教導我們如何「自動轉賬」到天上的戶口。我們在領洗當日，天主就為我們開了一個「信用咭戶口」。請注意，是「信用咭」，不是「提款咭」，就算你的戶口是零結餘，你仍可以繼續透支。直到返回到天主的懷抱，我們纔「埋數」。耶穌教我們怎樣「自動轉賬」呢？請大家幫手在今天的福音裡找一找！
「要變賣你們所有的來施捨，為你們自己備下經久不朽的錢囊，在天上備下取用不盡的寶藏；那裏盜賊不能走近，蠹蟲也不能損壞，」（路12:33）
答對了。是慷慨施捨，幫助貧困的人。你的施捨將自動轉賬往天上。
請問在座中，有沒有在銀行工作的兄弟或姊妹？請問今天的定期存款利息有多少？天主銀行如何保證我們的存款可以「用之不盡」呢？其實十分簡單，假設天主好像香港某銀行，祗派0.7厘的年息，經過100年的累積，本利和就有一倍。聖經告訴我們，天主在時間裡，一日猶如千年。祗需要一日，我們的存款可達1024倍，再過一日，就有一百萬倍！難怪天主叫那個拆毀倉房的富翁做「糊塗人」。
好了，不要再造白日夢了。耶穌提醒我們要「保持醒寤」，準備迎接祂隨時出現。
「保持醒寤」是不是指經常保持靈魂無罪，時常辦告解、領聖體、每日唸「三鐘經、玫瑰經」和默想聖經呢？今天的福音告訴我們，「保持醒寤」，不是躲在聖堂裡祈禱、領聖事、讀聖經就可以做得到的。
今天福音裡說的故事，不是單獨一個糊塗富翁，而是有主人、僕人和管家。保持醒寤的僕人獲得賞報，糊塗並且濫用職權的管家要受嚴懲。所以「醒寤」不單是個人成聖得救的事，更加是一件眾人的事。是眾人的事，自然不能離開政治。耶穌在今天的福音最後一句說了怎麽？對。
「給誰的多，向誰要的也多；交托誰的多，向誰索取的也格外多。」
即是說，各人按天賦的才幹，在人群中做好天主所委托給我們為眾人服務的政治任務。然後，我們向天主交代。這就是50年前梵蒂岡第二次大公會議所提出的在領洗後，基督徒分擔耶穌的君王、先知和司祭的三重職務。做教友的有普通司祭職，做神父主教有公務司祭職。
比如，做一個校役，有校役的任務，做校長有校長的任務。世人祗看到他們之間薪金的分別，忽略了福音的尺度：「天主交托的多，索取的亦格外多。」，天主對校長的要求，多於對校役的要求。在醫院做「亞嬏」有亞嬏的責任，做醫生有醫生責任，交托的多，索取的亦格外多。做特首有特首的職責，做主教有主教的職責，天主交托的多，要求亦格外多。
七月廿四日，教區作出「緊急呼籲」，敦促政府儘快消除引起「佔領中環」的因素，儘早就普選下屆行政長官作出諮詢。當政府未盡全力去履行它的政治責任，教區向政府作出勸諭，督促它按良心做好，實在是履行它的公務先知職。倘若教區保持所謂的「政教分離」、所謂的「明哲保身」，反而是「默許」當權者的利益輸送，縱容官員貪贓枉法，胡作非為。將來，教區怎樣向天主交代呢？擁有普通先知職的我們，就應該按教會的社會訓導，提出意見，甚至按形勢的發展，按自己的處境，憑良心參加或聲援一些和平的「公民抗命」行動。我們不知道自己何時返回天主處埋數，但總應憑良心出席或聲援一些和平的行動，好能他日向天主有所交代。
今日福音的第一句說甚麽？
「你們小小的羊群，不要害怕! 因為你們的父喜歡把天國賜給你們。」
在香港，三十六萬的天主教徒的確是「小小的羊群」。耶穌吩咐我們不要害怕，做好份內的事，天主自會有祂履行諾言的方法。
天主保祐。
19th Ordinary Sunday, Year C
Theme: Stay alert
Today, I would like to share a taboo topic with you: death. Taboos cannot be spoken directly. So we have many substitutions for death such as departed, gone, to kick the bucket, to pass away, to shuffle off the mortal coil and to rest in peace etc. Some senior citizens may even demand those fearless youngsters to spit and speak again.
Let us look at some factual figures. According to the estimation of the Statistics Division of the United Nations, the crude death rate of Hong Kong for 2010-2015 is estimated to be 6.3. That is to say, 6.3 per 1000 people die each year in this period. For a population of seven millions, 44100 people are expected to die each year, roughly 5 people per hour. At the end of this mass, 5 Hong Kong people will return to the bosom of our heavenly Father!
There is nothing in life more certain than death and nothing in life more uncertain than death. Why? You do not know if you will win “Mark Six”. You do not know if you will marry a good husband. But you know that one day you will surely die. But you do not know when the day will come. Even when your physician announces your impending death in three months, it takes you thirteen years to report to heaven. Therefore, the most uncertain thing in life is also death.
Facing such a contradiction of certainty and uncertainty is rather intolerable. Some choose to lead a hedonic life or to occupy themselves with making money in order to forget death, to run away from reality. But where can you escape? Some choose to confront death more positively by keeping their body and mind healthy so as not to burden their children in the future, by writing up their wills and arranging all business after death etc. But how long can your health last? Will your will guarantee that there will be no disputes?
As followers of Jesus, do you remember the teachings of Jesus?
Last Sunday, the Gospel taught us not to spend all our energies in accumulating riches on earth, but to accumulate treasures in heaven. Today Jesus teaches us how to transfer funds automatically to our heavenly account. When we were baptized, God opened a credit card account for us. Pay attention, it is a credit card, not a debit card account. Even when your balance is zero, you can continue to overdraw until you return to the bosom of God to close your book. What does Jesus teach about this automatic transfer? Let find it out in the Gospel reading today.
“Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys.”
(Luke 12:33)
Right. Give alms generously to the needy. Then the alms you give will automatically be transferred to your account in heaven.
Who among you work in the banks? What is the currently interest rate for time-deposit? How can God’s bank guarantee “unfailing treasures”? It is actually very simple. Suppose, like one particular bank in Hong Kong, God gives an interest rate of 0.7%. After one hundred years, the principal and interests together will double. The Bible tells us that “with the Lord, one day is as a thousand years, and a thousand years as one day.” (2 Peter 3:8) In just one day, our money will become 1024 folds and the next day, one million folds! No wonder God called the rich man “Fool!”
Alright, daydream no more. Jesus reminds us to stay awake to wait for his return. Does “staying awake” means keeping our souls clean, confess our sins, receive the Holy Communion frequently, say the Angelus and Rosary and meditate on the Scripture? The Gospel today tells us that “staying awake” cannot be done by hiding yourself in the Church to pray, to receive sacraments and to study the Bible.
In the story today, there is not simply a foolish rich man. There are master, servants and stewards. Servants staying awake are rewarded while the foolish and abusive stewards are punished. Therefore, “staying awake” is not only a personal sanctification and redemption but is also a business involving many people. When other people are involved, it cannot be but political. What does Jesus say in the last verse of the gospel reading today?
“Every one to whom much is given, of him will much be required; and of him to whom men commit much they will demand the more.” (Luke 12:48b)
That is to say, everybody makes use of the God-given talents to accomplish the God-given political mission of serving the people and then report to God. This is a teaching proclaimed half a century ago in Vatican II, that after baptism, Christians partake in Christ’s threefold office of king, prophet and priest. As a member of laity, we carry an ordinary priesthood while the priests and bishops a ministerial priesthood.
For instance, a janitor has his jobs and a principal his. Most of the time, we look at the differences in salaries and forget the gospel standard of “to whom much is given, of him will much be required.” God will require more of a principal than of a janitor. In the hospital, an amah has her duties and a physician his. Much is given, much will be required. The Chief Executive of HKSAR has his responsibilities, the Bishop of Hong Kong Diocese his. The more God gives, the more will be demanded.
On July 24, the Hong Kong Catholic Diocese issued “An Urgent Call for Earnest Dialogue and Responsible Action” to remove all root causes of the planned civic disobedience “Occupy Central” by organizing formal consultations on electoral reform as soon as possible. When a government is not working wholeheartedly to discharge her political duties, the Diocese should discharge her ministerial prophetic office by exhorting the government according to her conscience. If the Diocese sticks to concepts of “separation of church and state”, “peaceful coexistence”, the Diocese is condoning the transfer of interests by the powerful and the corruption of government officials. How will the Diocese account for her actions to God in the future? We, who are invested with an ordinary prophetic office, should follow the social teachings of the Church to propose our opinions. We should even judge the development of the situation, participate in or voice our support to peaceful movements of civic disobedience according to the directions of our conscience. We do not know when we will return to God to account for our actions. At least we should follow our conscience to voice our support for or to join some peaceful demonstrations so that we may have something to report to God.
What is the first verse of the Gospel reading today?
“Fear not, little flock, for it is your Father's good pleasure to give you the kingdom.” (Luke 12:32)
In Hong Kong, 360,000 Catholics are truly a “little flock”. Jesus tells not to fear, just discharge our duties and God has His own ways to honour His promises.
God bless.
Sunday, 4 August 2013
I have nowhere to store my ...
I started buying books when I was an undergrad. Before that, I had secondary school textbooks to study and when I wanted to read anything of interest, I would go to the public libraries to look them up. Books did not occupy too much space in my life.
University education opens up a new pasture for me. The horizon keeps receding. There is so much that I do not know. The hunger for more knowledge is unquenchable. Even though I do not "need" a particular book at that moment, I purchase it, believing that I will be in need of it some days in the future.
I do not just buy new titles. When I taught in La Salle College in Kowloon City, I used to look up some classics from stores that sold used books. Many times, I congratulated myself for uncovering some gems. Though I was brought up a science student, I even purchased classics in literature, dreaming that I would read them after retirement. After so many years of buying, I lost count of the number of books I have purchased. Later, I found that some titles were duplicated or even triplicated!
One of the complaints my wife rails against me is the books. We need to buy bigger flats to house them and bigger flats we did buy. Still, there is just not enough space. My wife even resorts to hiring some rooms in a warehouse to put away books that I think I would not touch in the foreseeable future. Of course I would only gratefully comply ...
So, today when I heard the gospel reading,
and he thought to himself, `What shall I do, for I have nowhere to store my crops?' (Luke 12:17)
I knew who the Fool is! I knew I would never be able to flip the pages of a large number of books in my possession. The day I purchased them would be the first and the last day I touched them. I have been a shopaholic of books. Worse still,
But God said to him, `Fool! This night your soul is required of you; and the things you have prepared, whose will they be?' (Luke 12:20)
Not even my children can inherit my books. They are not interested in my collection.
It is not the money I have wasted that makes me regret or feel guilty about. Rather, it is the space from which God is driven out that makes me the Fool. There is little room left for my God. Though there are many titles in my theology and Bible collections, philosophy and ethics collections, few of them bring me closer to my God. Intellectually I may be more enlightened. However, my heart is still lukewarm. I have a big head but a small heart.
During the Deacons Retreat at the end of July, there was one thing I could not do satisfactorily. Fr. Dominic Chan, V.G., helped us go through the four Vatican II constitutions. These four documents did not pose any difficulty for me. After all, I came across them often in these four years in the theology program I am about to finish. Real difficulty came when I was told to share my feelings about the Holy Communion in a group discussion. In the evenings, we prayed the Vespers and adored the Holy Communion for one hour. No doubt there were feelings but I have difficulty in articulating them. I think I am too encephalic.
I shared my problem with Fr. Milanese and Deacon Joseph Sung. They consoled me that I should not be bothered by this because each of us is gifted differently to serve God in different capacities. The inability to articulate my feelings is not a handicap. Fr. Milanese further suggested that praying with the Bible is an excellent spirituality. For example, the Lectio Divina of the Benedictine spirituality is definitely very fruitful. I thanked them for their kindness. But at the end of the day, it is me who give or refuse to give enough room for my God.
My sweet Lord, I know that You will never leave me unattended. I offer up my heart to You. Make it do Your will. Amen.
p.s. I dedicate this page to my former boss who passed away peacefully in the small hours of August 3 in a public hospital in Hong Kong. The first seasonal greetings (Easter, Christmas and New Years) always came from him since I left La Salle. At first, both students and teachers resented his disciplinary style of leadership heading a prestigious elite boy school in Hong Kong. Gradually, we began to appreciate his efforts. After his retirement, he was a totally different person, amiable and considerate. During his time at the helm of La Salle College as a Malaysian Chinese, he did not have the opportunity to shine off his compassion. He remains, fondly remembered, my dear Bro. Alphonsus Chee, FSC.
Requiem æternam dona ei, Domine,
et lux perpetua luceat ei.
University education opens up a new pasture for me. The horizon keeps receding. There is so much that I do not know. The hunger for more knowledge is unquenchable. Even though I do not "need" a particular book at that moment, I purchase it, believing that I will be in need of it some days in the future.
I do not just buy new titles. When I taught in La Salle College in Kowloon City, I used to look up some classics from stores that sold used books. Many times, I congratulated myself for uncovering some gems. Though I was brought up a science student, I even purchased classics in literature, dreaming that I would read them after retirement. After so many years of buying, I lost count of the number of books I have purchased. Later, I found that some titles were duplicated or even triplicated!
One of the complaints my wife rails against me is the books. We need to buy bigger flats to house them and bigger flats we did buy. Still, there is just not enough space. My wife even resorts to hiring some rooms in a warehouse to put away books that I think I would not touch in the foreseeable future. Of course I would only gratefully comply ...
So, today when I heard the gospel reading,
and he thought to himself, `What shall I do, for I have nowhere to store my crops?' (Luke 12:17)
I knew who the Fool is! I knew I would never be able to flip the pages of a large number of books in my possession. The day I purchased them would be the first and the last day I touched them. I have been a shopaholic of books. Worse still,
But God said to him, `Fool! This night your soul is required of you; and the things you have prepared, whose will they be?' (Luke 12:20)
Not even my children can inherit my books. They are not interested in my collection.
It is not the money I have wasted that makes me regret or feel guilty about. Rather, it is the space from which God is driven out that makes me the Fool. There is little room left for my God. Though there are many titles in my theology and Bible collections, philosophy and ethics collections, few of them bring me closer to my God. Intellectually I may be more enlightened. However, my heart is still lukewarm. I have a big head but a small heart.
During the Deacons Retreat at the end of July, there was one thing I could not do satisfactorily. Fr. Dominic Chan, V.G., helped us go through the four Vatican II constitutions. These four documents did not pose any difficulty for me. After all, I came across them often in these four years in the theology program I am about to finish. Real difficulty came when I was told to share my feelings about the Holy Communion in a group discussion. In the evenings, we prayed the Vespers and adored the Holy Communion for one hour. No doubt there were feelings but I have difficulty in articulating them. I think I am too encephalic.
I shared my problem with Fr. Milanese and Deacon Joseph Sung. They consoled me that I should not be bothered by this because each of us is gifted differently to serve God in different capacities. The inability to articulate my feelings is not a handicap. Fr. Milanese further suggested that praying with the Bible is an excellent spirituality. For example, the Lectio Divina of the Benedictine spirituality is definitely very fruitful. I thanked them for their kindness. But at the end of the day, it is me who give or refuse to give enough room for my God.
My sweet Lord, I know that You will never leave me unattended. I offer up my heart to You. Make it do Your will. Amen.
p.s. I dedicate this page to my former boss who passed away peacefully in the small hours of August 3 in a public hospital in Hong Kong. The first seasonal greetings (Easter, Christmas and New Years) always came from him since I left La Salle. At first, both students and teachers resented his disciplinary style of leadership heading a prestigious elite boy school in Hong Kong. Gradually, we began to appreciate his efforts. After his retirement, he was a totally different person, amiable and considerate. During his time at the helm of La Salle College as a Malaysian Chinese, he did not have the opportunity to shine off his compassion. He remains, fondly remembered, my dear Bro. Alphonsus Chee, FSC.
Requiem æternam dona ei, Domine,
et lux perpetua luceat ei.
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