節錄榮休教宗本篤十六世致中國教會文告 Excerpt from Letter to the Church in China by Emeritus Pope Benedict XVI

Few people are motivated to read Church documents. Thus, the teachings of the Catholic Church are well-kept open secrets. Now that both sides are quoting in different ways the 2007 Letter to the Church in China by the Emeritus Pope Benedict VXI, and that the signing of Bishop Appointment Agreement is imminent, on the Feast of St. Joseph, the Spouse of the BVM, I feel the urge to make an excerpt of relevant chunks of texts from the letter, fully aware of being guilty of taking words out of context. The 2007 Letter can be downloaded from the following URL's. Check them out yourselves.
http://w2.vatican.va/content/benedict-xvi/en/letters/2007/documents/hf_ben-xvi_let_20070527_china.pdf
很少人有興趣閱讀教會的文件，因此，天主教的訓導素來是保守得最好的公開秘密。近日雙方引述榮休教宗本篤十六世的2007年到中國教會的信件，而且傳聞的委任主教協議快要簽署，值此大聖若瑟瞻禮，我心衝動，甘冒斷章取義之大忌，節錄教宗信中有關的文字，讓大家自己判斷！教宗的信件可在以下超連結下載。
http://w2.vatican.va/content/dam/benedict-xvi/pdf/letters/documents/letter_bxvi_china_tradiz.pdf

Section 6: Tensions and Divisions within the Church: pardon and reconciliation

Paragraph 4: The history of the Church teaches us, then, that authentic communion is not expressed without arduous efforts at reconciliation²³. Indeed, the purification of memory, the pardoning of wrong-doers, the forgetting of injustices suffered and the loving restoration to serenity of troubled hearts, all to be accomplished in the name of Jesus crucified and risen, can require moving beyond personal positions or viewpoints, born of painful or difficult experiences. These are urgent steps that must be taken if the bonds of communion between the faithful and the Pastors of the Church in China are to grow and be made visible.

第六號：教會內部之緊張現象及分裂：寬恕與和好

第四段：此外，教會的歷史也教導我們，真正的共融必須經過艱苦地致力於修和才能達成。²³事實上，因被釘死而又復活了的耶穌之名而淨化記憶，寬恕作惡者，忘掉所受的委屈，及讓我們的心重新在愛中找到平安，這一切或許要求我們放棄由痛苦或艱難的經驗中形成的個人立場或見解。然而，為了使在中國的教會的教友和牧者之間共融的聯系能增長並展現，這些都是急切需要完成的。
Paragraph 5: ... "My ardent desire is that you will respond to the interior promptings of the Holy Spirit by forgiving one another whatever needs to be forgiven, by drawing closer to one another, by accepting one another and by breaking down all barriers in order to overcome every possible cause of division." (Pope John Paul II message to the Catholic community in China Alla Vigilia, December 8, 1999)
第五段：…「我熱切期望，你們聽從來自聖神內的啟發，彼此寬恕一切應該寬恕的，彼此接近，互相接納，拆除藩籬，超越能使你們分裂的一切。」（教宗若望保祿二世，致在中國天主教教友文告《聖言成了血肉 Alla vigilia》1999年12月8日）
Paragraph 6: We all realize that this journey cannot be accomplished overnight, but be assured that the whole Church will raise up an insistent prayer for you to this end.
第六段：我們大家都知道此路途不可能一日之間完成，然而你們可以放心，整個教會將不懈地為使你們達到這目的而祈禱。

Section 7: Ecclesial communities and State agencies: relationships to be lived in truth and charity.

Paragraph 3: Truth and charity are the two supporting pillars of the life of the Christian community. For this reason, I have observed that "the Church of love is also the Church of truth, understood primarily as fidelity to the Gospel entrusted by the Lord Jesus to his followers ... However, if the family of God's children is to live in unity and peace, it needs someone to keep it in the truth and guide it with wise and authoritative discernment: this is what the ministry of the Apostles is required to do. And here we come to an important point. The Church is wholly of the Spirit but has a structure, the apostolic succession, which is responsible for guaranteeing that the Church endures in the truth given by Christ, from whom the capacity to love also comes ... The Apostles and their successors are therefore the custodians and authoritative witnesses of the deposit of truth consigned to the Church, and are likewise the ministers of charity. These are two aspects that go together ... Truth and love are the two faces of the same gift that comes from God and, thanks to the apostolic ministry, is safeguarded in the Church and handed down to us, to our present time!"³⁰.

第七號：教會團體和國家機構: 在真理和愛德中生活的關係

第三段：真理和愛是支撐基督徒團體的生活的兩個支柱。為此，我曾經提醒過大家：「愛的教會也是真理的教會，這首先是指忠於主耶穌交給祂的門徒的福音。……然而，天主子女的家庭，若要生活在合一與和平中，需要有誰在真理中保護這一家庭，並本著睿智和權威性的辨別領導這一家庭：這正是宗徒蒙召要履行的職務。這裏，我們論到了重點。教會整個是聖神的，但是，教會有一架構，就是宗徒的繼承。宗徒繼承的職責是保障教會始終生活在基督賜予的真理內，並從這真理獲得愛的能力。……因此，宗徒及他們的繼承人，是基督交託給教會的真理寶庫的權威護衛者和見證人，同時，他們也是愛德的服務者：這二者不能分割。……真理和愛是來自天主的同一恩寵的兩面，借助宗徒的職務，一直被守護在教會內，直到今天，傳給了我們」。³⁰ 
Paragraph 4: ... "Love and courtesy of this kind should not, of course, make us indifferent to truth and goodness"³¹.
第四段：…「這愛德和友善，不論以何種形式，都不應使我們對真理及美善，變成模棱兩可」。³¹
Paragraph 5: Considering "Jesus' original plan"³², it is clear that the claim of some entities, desired by the State and extraneous to the structure of the Church, to place themselves above the Bishops and to guide the life of the ecclesial community, does not correspond to Catholic doctrine, according to which the Church is "apostolic", as the Second Vatican Council underlined. The Church is apostolic "in her origin because she has been built on 'the foundation of the Apostles' (Eph 2:20). She is apostolic in her teaching which is the same as that of the Apostles. She is apostolic by reason of her structure insofar as she is taught, sanctified, and guided until Christ returns by the Apostles through their successors who are the Bishops in communion with the Successor of Peter"³³. Therefore, in every individual particular Church, "it is in the name of the Lord that the diocesan Bishop [and only he] leads the flock entrusted to him, and he does so as the proper, ordinary and immediate Pastor"³⁴; at a national level, moreover, only a legitimate Episcopal Conference can formulate pastoral guidelines, valid for the entire Catholic community of the country concerned³⁵.
第五段：考慮到「耶穌[建立教會]的初衷」³² 充分顯示出，某些由國家建立，與教會的架構無關的機構，企圖凌駕于主教之上，以領導教會團體的生活，並不符合天主教的教義。根據這教義，教會是「從宗徒傳下來的」，梵蒂岡第二屆大公會議也重申了這一點。教會是從宗徒傳下來的，「因為她的起源，是建築在『宗徒的基礎上』（弗2:20）；因為她的訓導，是宗徒們親授的；因為她的架構，直到基督的再度來臨，教會都是由宗徒們通過他們的繼承人——即與伯多祿的繼承人共融的——主教們訓導、聖化和管理」。³³ 因此，在每一個地方教會，只有「教區主教以本有的、正權的及直接的牧人身份，以主的名義牧養託付給他的羊群」。³⁴就國家層面上，只有合法的主教團才能給其閾內全體天主教團體制定有交的牧靈指南。³⁵
Paragraph 6: Likewise, the declared purpose of the afore-mentioned entities to implement "the principles of independence and autonomy, self-management and democratic administration of the Church"³⁶ is incompatible with Catholic doctrine, which from the time of the ancient Creeds professes the Church to be "one, holy, catholic and apostolic".
第六段：上述機構所宣稱的宗旨，落實「獨立自主自辦教會和民主辦教原則」，³⁶ 與天主教的教義無法調和，這教義自古代的信經，就已宣認教會是「至一、至聖、至公、從宗徒傳下來的。」
Paragraph 7: In the light of the principles here outlined, Pastors and lay faithful will recall that the preaching of the Gospel, catechesis and charitable activity, liturgical and cultic action, as well as all pastoral choices, are uniquely the competence of the Bishops together with their priests in the unbroken continuity of the faith handed down by the Apostles in the Sacred Scriptures and in Tradition, and therefore they cannot be subject to any external interference.
第七段：綜上所述，牧者和教友都要牢記：宣講福音、教理講授和愛德工作、禮儀和敬拜活動以及各種牧靈選擇，都只屬於主教和他們的司鐸。他們不斷延續宗徒們在聖經和聖傳中的信仰。為此，不能接受任何外來的干預。
Paragraph 8: Given this difficult situation, not a few members of the Catholic community are asking whether recognition from the civil authorities – necessary in order to function publicly – somehow compromises communion with the universal Church. I am fully aware that this problem causes painful disquiet in the hearts of Pastors and faithful. In this regard I maintain, in the first place, that the requisite and courageous safeguarding of the deposit of faith and of sacramental and hierarchical communion is not of itself opposed to dialogue with the authorities concerning those aspects of the life of the ecclesial community that fall within the civil sphere. There would not be any particular difficulties with acceptance of the recognition granted by civil authorities on condition that this does not entail the denial of unrenounceable principles of faith and of ecclesiastical communion. In not a few particular instances, however, indeed almost always, in the process of recognition the intervention of certain bodies obliges the people involved to adopt attitudes, make gestures and undertake commitments that are contrary to the dictates of their conscience as Catholics. I understand, therefore, how in such varied conditions and circumstances it is difficult to determine the correct choice to be made. For this reason the Holy See, after restating the principles, leaves the decision to the individual Bishop who, having consulted his presbyterate, is better able to know the local situation, to weigh the concrete possibilities of choice and to evaluate the possible consequences within the diocesan community. It could be that the final decision does not obtain the consensus of all the priests and faithful. I express the hope, however, that it will be accepted, albeit with suffering, and that the unity of the diocesan community with its own Pastor will be maintained.
第八段：鑒於這一艱難局勢，不少天主教團體的成員都在自問，政權當局的認可——這是公開進行活動所必要的——是否會在某種程度上威脅到與普世教會的共融。我深知，這個問題痛苦地煎熬著牧者和教友們的心。就這一問題，我首先強調的是義不容辭地、勇敢地保護信仰寶庫，和聖事上及聖統上的共融，這事就其本身而言，並不代表反對與當權者，就教會團體生活中涉及民事的部份進行對話。此外，在不違背不可放棄的信仰原則及教會共融的前提下，教會接受政權當局的認可並沒有什麼特別的困難。但是，在獲得認可過程中，有為數不少的具體案例，若不說是經常地發生，某些機構的干預迫使有關人士要作出有違他們的天主教良知的表態行為和承諾。為此，我明白在此類條件和情況下要作出正確選擇是困難的。所以，聖座在重申了原則後，讓個別主教來決定，因為主教在聽取了其司鐸們的意見後，能更好地瞭解當地的情況、衡量具體的選擇、評估給教區團體內部可能帶來的後果。最終的決定，也可能無法得到全體司鐸和教友的同意。總之，我希望大家都能接受，即便是很痛苦的，也要接受，從而維護教區團體與其牧者的合一。

Section 8: The Chinese Episcopate

Paragraph 9: Currently, all the Bishops of the Catholic Church in China are sons of the Chinese People. Notwithstanding many grave difficulties, the Catholic Church in China, by a particular grace of the Holy Spirit, has never been deprived of the ministry of legitimate Pastors who have preserved the apostolic succession intact. We must thank the Lord for this constant presence, not without suffering, of Bishops who have received episcopal ordination in conformity with Catholic tradition, that is to say, in communion with the Bishop of Rome, Successor of Peter, and at the hands of validly and legitimately ordained Bishops in observance of the rite of the Catholic Church.

第八號：中國主教

第九段：今日在中國的天主教會的所有的主教都是中華民族的兒子。雖然教會在中國遭遇了許多重大的困難，然而仰賴天主聖神的特殊恩佑，總未缺乏過合法牧者的服務，無損地保持了宗徒的繼承。我們應爲這些堅貞而備受磨難的主教的存在感謝天主。他們按天主教的傳統接受了主教祝聖禮，就是說，在與伯多祿的繼承人、羅馬的主教的共融中、遵循了天主教的禮規、藉主教們的手既合法又有效地獲得祝聖。 
Paragraph 10: Some of them, not wishing to be subjected to undue control exercised over the life of the Church, and eager to maintain total fidelity to the Successor of Peter and to Catholic doctrine, have felt themselves constrained to opt for clandestine consecration. The clandestine condition is not a normal feature of the Church's life, and history shows that Pastors and faithful have recourse to it only amid suffering, in the desire to maintain the integrity of their faith and to resist interference from State agencies in matters pertaining intimately to the Church's life. For this reason the Holy See hopes that these legitimate Pastors may be recognized as such by governmental authorities for civil effects too – insofar as these are necessary – and that all the faithful may be able to express their faith freely in the social context in which they live.
第十段：有些主教因不願屈從對教會生活的不當控制，且爲了完全忠於天主教的教義和伯多祿的繼承人，被迫秘密地接受了祝聖。秘密狀態並非屬於教會生活的常規。歷史告訴我們，只有當迫切渴望維護自身信仰的完整性、不接受國家機構干涉教會切身生活時，牧者和信友們才這樣做。爲此，聖座期望政府也能給予這些合法的主教所必要的法理方面的承認，使所有信友都能在自已的社會環境中自由地實踐信仰生活。
Paragraph 12: Finally, there are certain Bishops – a very small number of them – who have been ordained without the Pontifical mandate and who have not asked for or have not yet obtained, the necessary legitimation. According to the doctrine of the Catholic Church, they are to be considered illegitimate, but validly ordained, as long as it is certain that they have received ordination from validly ordained Bishops and that the Catholic rite of episcopal ordination has been respected. Therefore, although not in communion with the Pope, they exercise their ministry validly in the administration of the sacraments, even if they do so illegitimately ...
第十二段：最後，也有——爲數不多——的主教，既未經教宗授命、且直至今日尚未提出申請、或己申請而尚未獲得合法身份而受了祝聖。按天主教的教義，如果能確定他們是由有效身份的主教，按天主教祝聖主教的禮規進行祝聖，其祝聖是屬非法，然卻是有效的。因此，儘管他們缺乏與教宗共融，不合法地行使其職務，其舉行之聖事是有效的…
Paragraph 13: ... Moreover, every Episcopal Conference maintains opportune and useful contacts with the civil authorities of the place, partly in order to favour cooperation between the Church and the State, but it is obvious that an Episcopal Conference cannot be subjected to any civil authority in questions of faith and of living according to the faith (fides et mores, sacramental life), which are exclusively the competence of the Church.
第十三段：…此外，爲了教會與國家之間的合作，每一主教團要和地方政權維持適當及有益的往來。當然，在信仰和恪守信仰生活（fides et mores信仰和道德、聖事生活）等純屬教會職能範圍的事務上，主教團不能屈從任何政權。
Paragraph 14: In the light of the principles expounded above, the present College of Catholic Bishops of China ⁴² cannot be recognized as an Episcopal Conference by the Apostolic See: the "clandestine" Bishops, those not recognized by the Government but in communion with the Pope, are not part of it; it includes Bishops who are still illegitimate, and it is governed by statutes that contain elements incompatible with Catholic doctrine.
第十四段：根據上面所述原則，目前在中國的「主教團」，⁴² 宗座不能承認其爲主教團：因爲那些與教宗共融然尚未獲政府認可而被稱爲「地下」的主教們，都不在其中。相反，卻有那些直至今日尚未合法的主教，且其規章內也含有與教會教義不相容的因素。

Section 9: Appointment of Bishops

Paragraph 2: The Pope, when he issues the apostolic mandate for the ordination of a Bishop, exercises his supreme spiritual authority: this authority and this intervention remain within the strictly religious sphere. It is not, therefore, a question of a political authority, unduly asserting itself in the internal affairs of a State and offending against its sovereignty.

第九號：主教的任命

第二段：當教宗頒發宗座任命狀祝聖一位主教時，是行使他的最高神權：這權力及其行使是純宗教性的，並不是不適當地干預國家內部事務、或侵犯國家的主權。
Paragraph 3: The appointment of Bishops for a particular religious community is understood, also in international documents, as a constitutive element of the full exercise of the right to religious freedom ⁴³. The Holy See would desire to be completely free to appoint Bishops ⁴⁴; therefore, considering the recent particular developments of the Church in China, I trust that an accord can be reached with the Government so as to resolve certain questions regarding the choice of candidates for the episcopate, the publication of the appointment of Bishops, and the recognition – concerning civil effects where necessary – of the new Bishops on the part of the civil authorities.
第三段：國際公約也闡明為某一宗教團體任命牧者，是充份行使宗教自由權的一個構成因素。⁴³聖座切望在任命主教事務上能完全自由。⁴⁴鑒於在中國的教會最近一段時間的特殊經歷，我希望同政府就主教人選和任命主教的公開，以及地方政權承認新主教必要的民事效應等問題，達成協議。
Paragraph 4: Finally, as to the choice of candidates for the episcopate, while knowing your difficulties in this regard, I would like to remind you that they should be worthy priests, respected and loved by the faithful, models of life in the faith, and that they should possess a certain experience in the pastoral ministry, so that they are equipped to address the burdensome responsibility of a Pastor of the Church ⁴⁵. Whenever it proves impossible within a diocese to find suitable candidates to occupy the episcopal see, the cooperation of Bishops in neighbouring dioceses can help to identify suitable candidates.
第四段：最後，在主教人選問題上，雖然我瞭解你們所遭遇的困難，我要求你們牢記：他們應是堪當，深受教友尊重和愛戴的司鐸，該是信仰生活的典範，擁有一定的牧靈經驗，由此，他們才能更勝任教會牧者的繁重責任。⁴⁵如果教區內無法找到主教品位的合適人選，可以與鄰近教區主教合作找出適當人選。

Section 10: Sacraments, governance of dioceses, parishes

Paragraph 4: In not a few situations, then, you have faced the problem of concelebration of the Eucharist. In this regard, I remind you that this presupposes, as conditions, profession of the same faith and hierarchical communion with the Pope and with the universal Church. Therefore it is licit to concelebrate with Bishops and with priests who are in communion with the Pope, even if they are recognized by the civil authorities and maintain a relationship with entities desired by the State and extraneous to the structure of the Church, provided – as was said earlier (cf. section 7 above, paragraph 8) – that this recognition and this relationship do not entail the denial of unrenounceable principles of the faith and of ecclesiastical communion.

第十號：聖事，教區、堂區的管理

第四段：在不少場合上，你們遇到共祭的問題。有關此事，我要提醒你們它的先決條件：就是該宣認同一信仰，並與教宗及普世教會保持聖統制的共融。因此，與教宗共融的主教及司鐸共祭是合法的，即使他們是政府認可或是與國家建立的、與教會的架構無關的機構保持關係，如上面已說過（參見第7號第8段）——只要這種認可和關係沒有違背不可背棄的信仰和教會共融的原則。
Paragraph 6: Concerning Bishops whose consecrations took place without the pontifical mandate yet respecting the Catholic rite of episcopal ordination, the resulting problems must always be resolved in the light of the principles of Catholic doctrine. Their ordination – as I have already said (cf. section 8 above, paragraph 12) – is illegitimate but valid, just as priestly ordinations conferred by them are valid, and sacraments administered by such Bishops and priests are likewise valid. Therefore the faithful, taking this into account, where the eucharistic celebration and the other sacraments are concerned, must, within the limits of the possible, seek Bishops and priests who are in communion with the Pope: nevertheless, where this cannot be achieved without grave inconvenience, they may, for the sake of their spiritual good, turn also to those who are not in communion with the Pope.
第六段：根據教會的教義，那些沒有教宗任命、但按照天主教主教祝聖禮被祝聖的主教所産生 的問題是應該解決的。如上面已說過（參見第8號第12段），他們所接受之祝聖雖不合法、但卻有效。同理，他們所祝聖的司鐸，以及這些主教和司鐸所舉行的聖事都是有效的。但信友們該注意：在可能範圍內當然先該參加與教宗共融的主教和司鐸主持的感恩聖祭和其他聖事。但如果有嚴重不便而無法做到上述要求時，爲了靈性需要，他們也可轉向尚未與教宗共融者。
Paragraph 7: I consider it opportune, finally, to point out to you what canonical legislation provides in order to help diocesan Bishops to carry out their respective pastoral duty. Every diocesan Bishop is invited to make use of indispensable instruments of communion and cooperation within the diocesan Catholic community: the diocesan curia, the presbyteral council, the college of consultors, the diocesan pastoral council and the diocesan finance council. These agencies express communion, they favour the sharing of common responsibilities and are of great assistance to the Pastors, who can thus avail themselves of the fraternal cooperation of priests, consecrated persons and lay faithful.
第七段：最後，我認爲應該提請你們關注天主教法典中有關幫助教區主教履行其牧職的指示。每位教區主教都應充分利用教區團體內必不可少的共融與合作的工具：主教公署、司鐸咨議及參議會、牧靈委員會、財務委員會等。上述工具體現了共融，有助於分担共同的責任，是牧人的莫大幫助，使他們可以借此利用司鐸、修會人士及教友之間的友愛合作。
Paragraph 8: The same is true of the various councils that canon law provides for parishes: the parish pastoral council and the parish finance council.
第八段：同樣，天主教法典中對於堂區也有相同的規定：該有堂區牧靈及財務委員會。
Paragraph 9: Both for dioceses and for parishes, particular attention must be devoted to the Church's temporal goods, moveable and immoveable, which must be legally registered in the civil sphere in the name of the diocese or parish and never in the name of individual persons (that is, the Bishop, parish priest or a group of the faithful). Meanwhile, the traditional pastoral and missionary guideline that can be neatly summarized in the principle: "nihil sine Episcopo"; retains all its validity.
第九段：無論教區或堂區都該特別注意教會的財産：動産和不動産都應以教區或堂區的名義向 政府機構依法登記，總不可用私人（主教、本堂神父或一組教友）的名義登記。同時，傳統 上指牧靈和傳教所說的「不可沒有主教 Nihil Sine Episcopo」的原則始終是有效的。

人子受光榮 The Son of Man is Glorified

四旬期第五主日，乙年
主題：人子受光榮

若望福音第十二章一共有50節，「光榮」一辭，出現了八次。在今天的14節選段之中，也有四次。所以「光榮」是一個值得默想的主題。
「光榮」一般是指卓越的成就所帶來眾人的讚賞。所以，光榮包含了三個元素，就是成就，人數和稱讚。有些成就是剎那即時的光輝，有些卻經得起時間的侵蝕。除了時間之外，成就的偉大渺小，還要看有多少人受惠。當然，一兩個有地位的人物，例如國家元首、傑出的科學家和藝術家等，他們的讚賞也會帶來光榮。
心理學家在研究如何令員工發奮工作時，提出人有不同層次的需要。祇要滿足到僱員的需要，他們便會發奮工作了。最基本的當然是生理上的需要，試問沒有足夠的溫飽和休息，怎叫工人發奮工作呢？所以奴隸制度不但野蠻，而且沒有效率。其次是安全感。不能安居，又如何樂業呢？祇有散工合約工，又怎教工人全心全意為僱主賣力呢？第三是歸屬感。對一份沒有感情的工作，消耗青春，的確是一件苦差。第四是別人的讚賞！原來人的慾望真是無限的，滿足了上述三層需要之後，人便會渴望幹一番事業，有所成就，可以獲得別人的肯定和讚賞，甚至永垂不朽。原來追求光榮，是非常吸引人的一回事，好像與生俱來一樣。這可能因為人是按天主的肖象所造成吧！天主是光榮的，祂的肖像自然會被光榮所吸引。那麼，天主的光榮又如何呢？
天主的力量和成就是無可比擬的，既是影響深遠的，又是覆蓋萬物的。且看天主的傑作，即祂所創造的宇宙，處處表現出天主的大能。大自然中舉目所見的一切，哈勃太空望遠鏡傳回來，宇宙深處的影像，處處令人讚嘆不已。正如聖詠所說：「高天陳述天主的光榮，穹蒼宣揚祂手的化工。」（詠19:2）天主是不需要人類的讚賞，天主的成就亦不需要世人的肯定。所以天主是否光榮，是不用投票選舉的！的確，祂所做的一切，在我們眼中，全部都是光榮的。
以色列人由梅瑟帶領離開埃及的時候，曾親眼看見過天主驚天動地的光榮，看見天主如何以十個災禍打擊埃及國，如何分開紅海讓以色列人安然渡過，之後淹沒了追趕的戰車和步兵等。的確，在舊約所記載的故事中，經常出現的主題是天主藉祂的大能，鋤強扶弱。例如在民長基德紅的故事中，天主從三萬以色列士兵之中，挑選了三百人，擊敗了三十萬米德揚大軍（民7）；又例如天主藉一個小小的牧童達味，便擊殺了七呎勇士哥肋雅（撒上17）。這些都是彪炳的戰蹟，但死了很多人！到了新約時代，聖史若望，更好說是耶穌基督，教導我們體會天父另一面的光榮。
在瑪竇福音中，「光榮」一辭出現過6次，一次是群眾看了耶穌基督的神蹟後，光榮天主，其餘就是有關末日的言論。馬爾谷福音提了4次光榮，一次是神蹟，三次是有關末日。路加福音提了14次，七次是神蹟，其餘是末日。若望福音用了「光榮」一辭共42次！有5次是用在三個神蹟之中，其餘的都是環繞著天主子的受難和復活！若望是親眼見証耶穌基督顯聖容的三個宗徒之一，而且若望福音成書最晚。所以若望深深認識到耶穌基督的苦難與復活的光榮，是一個不能分割的逾越奧蹟。在三部對觀福音所記載的受難始末，耶穌基督是沉默的代罪羔羊，受盡不公義和殘酷的對待。但在若望福音的記載之中，耶穌基督在受難過程中，操控大局。例如在山園祈禱被捕時，耶穌表露身份，兵士便倒退跌在地上（若18:6）。受比拉多審判時，耶穌並不沉默，並且與比拉多針鋒相對（18:33-38, 19:9-11）。被判死刑後沒有被鞭打虐待，沒有西滿為祂背十字架，沒有脫光衣服的恥辱；耶穌被埋葬時，更用上一百斤的沉香和沒藥，包裹屍體，簡直是帝王的待遇（19:39）。請記住，沒有記載並不表示沒有發生。但即使有發生，即使耶穌曾遭受不公義和殘酷的虐待，在若望的眼中，都是耶穌基督的光榮。這血淋淋的慘況，被顯聖容的光輝，被復活的光輝所掩蓋。所以耶穌說：「至於我，當我從地上被舉起來時，便要吸引眾人來歸向我。」（12:32）這樹立在天地之間的十字架，有異於旁邊兩個死囚的十字架。它不是刑具，而是接通天地，回歸天父的天梯，耶穌基督就是掛在木架上的銅蛇。它展示出天父的慈悲，徹底地摧毀了罪惡和死亡，比舊約的戰蹟，更驚天動地！但天主子必須像麥子一樣，先置諸死地，纔產生更豐盛的生命（12:24）。
各位兄弟姊妹，再過一個星期，我們便慶祝耶穌基督的受難。下星期五拜苦路的時候，讓我們跟隨若望宗徒一樣默想，耶穌基督在山園被捕、在總督府被不公義地判處死刑、肩膀被十字架壓著、在路上跌倒、在加爾瓦略山被釘和被埋葬，全部都是耶穌基督，天主子的光榮。祂的吸引之處，就在於這一切苦難所帶來的豐盛生命。
天主保祐。

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The Fifth Sunday in Lent, Year B
Theme: The Son of Man is Glorified There are 50 verses in John 12. "Glory" appears 8 times. In the 14-verse excerpt we read today, it appears 4 times. Therefore, "glory" is a good theme for meditation.
"Glory" means praises of people brought about by excellent achievements. There are three elements: achievement, number of people and praises. Some achievements are transient brilliance while some can endure the passage of time. Other than time, the greatness of an achievement also depends on the number of people benefited. Of course, the praises of one or two dignitaries such as state leaders, famous scientists or artists are enough to bring glory.
When psychologists studied how to motivate employees to work hard, they proposed a hierarchy of needs. To motivate people, we have to meet their needs. The most fundamental ones are physiological needs. Just think about it, how can workers work hard if they are not adequately fed? Therefore, not only is slavery barbaric, but it is also an inefficient institution. Next comes security. When workers are not properly housed, how can they work well? Will temporary or contracted workers devote themselves to serve the boss? The third is a sense of belonging. Wasting away one's youth on a job that lacks love is a torture! The fourth is recognition. Human desires are truly infinite. After satisfying the previous three levels of needs, men desire to earn people's praises, recognition and even a status of immortality. Chasing glory is such an attractive endeavour that something must have ingrained in our DNA. Probably it is because men were created in the image of God. God is majestic. His images will naturally gravitate towards Him. Then, what about the glory of God?
God's power and achievement is unsurpassed. It is long lasting and comprehensive. Take a look at His masterpiece, the universe which He has created. Everywhere you will find the manifestation of His potency. Wherever you lay your eyes on the Mother Nature or images of deep space sent back by the Hubble Space Telescope, they are simply stunning. Just as what the Palmist says, "The heavens are telling the glory of God; and the firmament proclaims His handiwork." (Psalm 19:1) God does not need our praises or His achievements our recognition. God's glory needs no popular poll! Indeed, whatever He does is glorious in our eyes.
When Moses led the Israelites out of Egypt, they saw with their own eyes the earth-shaking glory of God: how He struck the Egyptians with Ten Plagues, how He separated the Red Sea for the Israelites to walk safely through and subsequently drowned all the chasing chariots and soldiers. Indeed, with His might, God helps the weak to defeat the powerful is a recurring theme found in the Old Testament. For example, in the story of Gideon, God chose 300 men from 30000 Israelite soldiers to defeat a 300000 Midian army (Judges 7). Again, He helped the tiny shepherd boy David kill the gigantic Goliath (1 Samuel 17). These are colourful war records but much blood was shed! In New Testament times, John the Evangelist, or better Jesus Christ, teaches us another aspect of the Father's glory.
In Matthew, "glory" appears 6 times. It appears once when people glorified God after seeing Jesus' healing miracle. The rest are found in eschatology. Mark mentions "glory" 4 times. It appears once in healing and the remaining in eschatology. Luke mentions 14 times, 7 of which in miracles and the rest eschatology. But John uses 42 times! It is used 5 times in three miracles. The rest are about the passion and resurrection of the Son of God. John was one of the three Apostles who witnessed Jesus' Transfiguration. The gospel of John was the last to complete. Thus John deeply understood that the Passion and Resurrection of Jesus Christ form an inseparable Passover Mystery. In the Passion Narrative of the three Synoptic gospels, Jesus Christ was a silent scapegoat, quietly suffering injustice and cruelty. But in the gospel of John, Jesus Christ took control over the whole process! For example, when he was arrested in Gethsemane, soldiers drew back and fell to the ground when he identified himself (John 18:6). When judged by Pilate, Jesus did not remain silent and crossed swords with Pilate (18:33-38, 19:9-11). There was no whipping after condemnation, no Simon to carry his cross, no humiliation of being stripped naked. When he was buried, he was embalmed with 100 pounds of myrrh and aloes like kings (19:39). Remember, absence of written records does not mean it didn't happen. But even if it happened, even if Jesus was unfairly condemned and cruelly abused, these were glories in John's eyes. These bloody incidents were illuminated by Transfiguration and covered by the glory of Resurrection. Thus, Jesus says, "And I, when I am lifted up from the earth, will draw all men to myself" (12:32). This cross which stood between heaven and earth was different from the crosses of the other two thieves. It is not a torture rack but a staircase that connects heaven and earth, a way leading us back to the Father. Jesus Christ was the Bronze Serpent hung on the wood. This demonstrates how the mercy of the Father completely annihilates sins and death. Compared with the war records in the Old Testament, this is more earth shaking. But like a grain of wheat, the Son of Man must die first in order to bear more abundant life (12:24).
Brethren, in one more week we will be celebrating the Passion of Jesus Christ. When you come to take part in the Stations of the Cross the coming Friday, follow the meditations of Apostle John. The arrest of Jesus Christ in Gethsemane, the unfair condemnation at the prætorium, the weight of the cross on the shoulder, the fallings on the way, the crucifixion at Calvary and the burial etc. are the glory of Jesus Christ, the Son of God. The attraction of His Passion lies in the abundant life it brings.
God bless!

為何相信便免受審判? Why are those who Believe Not Condemned?

四旬期第四主日，乙年
主題：為何相信便免受審判?

在日常生活中，我們對用詞並不講究，能傳達意思就可以了。所以，我們經常把「真假對錯」，混為一談。真的就是對，假的就是錯，相差無幾。但嚴格來說，真假和對錯完全是兩回事。真和假是用來描述客觀上的事實，例如：潤年真的是有366日；美國總統簽署法案，向中國大陸入口的鋁材徵收20%關稅的消息是假的。另一方面，對與錯卻是用來評論、判斷一個行為是否符合倫理原則。例如：回到徵收關稅的行為上，在美國的立場，徵收關稅保護了美國的工業，所以是對的；在中國的立場，徵收關稅是宣佈貿易戰，對中國是不利的，所以美國的行為是錯的。我們是不會用真和假來描述行為的好與壞。

不過，真假和對錯，是非常容易混淆的。例如，近來網上流傳一段很有啟發性的短片，名為「Alternative Math」。故事中的數學老師給小學生設計了一張加數的工作紙，有學生寫「2+2」的答案是22，而不是4。我們即時的反應是「答案是錯的」，而不是「答案是假的」！對不對？看！我不是問「真不真」！
故事發展下去，即使老師很忍心在教導，學生仍拒絕學習，怪獸家長更責罵老師，向老師動粗，並向校方投訴。老師堅持真理，結果被學校解僱！最後校方還要老師在傳媒面前，簽收兩個月的賠償金。結局出人意表，但容我賣個關子，不做「劇秀」，破壞了大家享受這齣短片的樂趣。我們用「對錯」來描述和判斷片中人的行為，而不會用「真假」。不過，對與錯也是建基在真與假之上的。我們認為老師的行為是對的，因為她堅持著「2+2=4」的真理。家長是錯的，因為他們祗顧袒護自己的兒子，支持「2+2=22」；校方是錯，因為他們祇為了迎合家長的歡心，漠視數學的真理。

我們知道野蠻霸道是錯的。但今天的福音，卻給讀者一個野蠻霸道的感覺：「那信從他的，不受審判；那不信的，已受了審判，因為他沒有信從天主獨生子的名字。」（若3:18）為甚麼相信耶穌基督的，就免審查，一定是對的；而不相信耶穌基督的，就會遭受調查，若有任何不符合標準的，就被判是錯的，是有罪的呢？如果佛經同樣寫：「那信從佛祖的，不會落地獄；那不信的，在世上生活已好像在十八層地獄了！」你會覺得合理嗎？公平嗎？這規定是不公平的，因為法律面前人人平等，天子犯法與庶民同罪。即是說，為了公義，法律祇看行為，以行為的對錯，作為判斷原則，而不是看你信耶穌基督，抑或是信如來佛祖。

不過，宗教信仰不是法律，而是法律的基礎。今天很多法律條文和法律原則，都是源於十誡。法律處理社會上出現的不公平事件，而宗教信仰給世人一個視野，解釋不公平現象的來源，並指出天主是公義的。縱使現世不能還受害人一個公道，在末日，天主會替受害人申冤。法律講求理性和邏輯，宗教講求符合理性的信念，沒有理性的信念就是迷信。那麼，天主教信仰合乎理性嗎？

理性告訴我們，一切事物都有來源和出處，天主教徒稱最終極的來源為「天主」。縱使世上充塞著傷害人的罪惡，但仍有美好的事物存在，所以我們推論天主是美善的。既然天主是美善的，我們推論祂為了我們的益處，創造了一個美好的世界給我們生活。自由是美善的一種，因為它使人類的潛能發揮得淋漓盡致。可惜我們濫用了這美好的自由，運用自由選擇了罪惡。罪惡的後果就是目前世界的紛亂。這樣，我們合理地解釋了為甚麼這世界充塞著罪惡。我們有理由相信，天主是不會放棄祂的精心傑作的！以上就是天主教徒的信念，是符合理性的信念而不是迷信。

天主做甚麼方法拯救這個世界，是一個很難明白的奧秘。可幸天主親自降生成人，啟示並實踐了祂的計劃。上述的信念是宗徒們傳下來的。他們與耶穌基督生活過，認識到祂是不可見的天主，可見的慈悲面容，看見祂就是看見天主，我們的造物主。耶穌基督降生成人的任務，就是指示給世人天主是愛的真理，祂親自帶領世人與天父和好，回歸父家，分享天父永恆的生命。所以耶穌基督在最後晚餐時，總結了一句：「我是道路、真理、生命，除非經過我，誰也不能到父那裡去。」（14:6）世上從沒有人，甚至如來佛祖，會這樣說話的。因此，凡接受並相信耶穌基督的人，會按祂的教訓，在生活中尋求天父的旨意，便能得到永生。那些不接受的，可能因為從來沒有機會接觸過教會或教徒；他們憑自己個人的好惡，或習俗，或法律，或良心生活。但並不是每一樣都是符合天主旨意的，所以需要受審判。因此，福音的說話並不是野蠻霸道，而是說明事實，指示真理。

各位兄弟姊妹，傳福音就是這樣重要。您忍心看到你所關懷的家人，親戚朋友，同學同事，因為不認識耶穌基督，不認識真道而受審判嗎？拿出您的愛心，向您身邊所接觸到的人，尤其是年青人，介紹耶穌基督吧！
天主保祐！

2015年反省

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Fourth Sunday in Lent, Year B
Theme: Why are those who Believe Not Condemned?

In our daily life, we choose our wordings loosely so long as they are able to convey our meanings. Thus, we usually mix up true/false with right/wrong. What is true is right, false is wrong. It is not much different. But strictly speaking, true/false and right/wrong are totally different. We use true/false to describe objective facts. For example, it is true that there are 366 days in a leap year. The news that Donald Trump has imposed a 20% tariff on aluminum imported from China is false. On the other hand, we use right/wrong to comment and to judge whether an action follows some moral principles. For example, from the American perspective, imposing tariff protects local industries. Therefore it is right. From the Chinese perspective, imposing tariff is a declaration of trade war and is disadvantageous to China. Thus, the US action is wrong. We do not use true/false to describe the goodness of badness of an action.

However, it is very easy to mix up true/false and right/wrong. For example, a short film "Alternative Math" has gone viral recently on the Internet. A mathematics teacher gave an addition worksheet for her primary students. A student gave 22, not 4 as the sum of 2+2. Our immediate reaction is "the answer is wrong" and NOT "the answer is false". Right? See, I did not ask "True?"
As the story develops, no matter how patiently the teacher tried to teach, the student refused to learn. The "monster" parents yelled at and even physically slapped the teacher on her face. They complained to the school administration. The math teacher insisted on the truth and was consequently fired by the school. In the end, the school demanded the teacher to sign the receipt of a two-month compensation in front of the media. The ending was a hilarious surprise. Pardon me for not revealing the ending. I don't want to spoil your fun watching this video. We use right/wrong and not true/false to depict and judge the actions of the characters in the video. But right/wrong is built upon true/false. We think that the teacher is right because she insists on the truth of "2+2=4". The parents are wrong because they take side with their son and support "2+2=22". The school is wrong because they want to appease the parents and ignore mathematical truths.

We know that being barbaric is wrong. But the gospel passage today does give a barbaric impression on readers, "He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God." (John 3:18) Why do people who believe in Jesus Christ can be exempted from judgment and must be right, while those who do not believe will be scrutinized and condemned if they do not meet some kind of standards? What would you feel, if Buddhist scriptures are written likewise, "Those who believe in Buddha will not go to Hell while for those who don't, their life on earth shall be like living in Hell"? Do you think it is reasonable, fair? Of course not! It is because all are equal before the law. The king and his subjects shall receive the same treatment. That is to say, to be fair, the law only looks at an action to see whether it is right or wrong in order to pass judgment. The law does not judge according to your faith in Jesus Christ or in the Buddha.

However, religion is not law but the foundation of law. Today, many legal texts and legal principles came from the Ten Commandments. The law deals with disputes in the society and religion gives mankind a perspective to explain the source of injustice and points out that God is fair. Even if the world is unable to do justice to a victim, at the end of the world, God will. Law seeks rationality and logic. Religion seeks faith based on rationality. Without rationality, faith is superstition. Then is Catholicism rational?

Rationality tells us that everything has an origin. Catholics call the ultimate origin God. Even though the world is full of harmful evil, goodness still exists. Therefore, we deduce that God is good. Since God is good, we conclude that for our good, God created a good world suitable for us to live. Freedom is a good because it enables us to fully actualize our potentials. Unfortunately, we have abused this good freedom and use it to choose evil. The consequence of evil is the chaotic world we are now living in. Thus, we have rationally explained why the world is full of evil. But we have evidence to believe that God has not abandoned His masterpiece! The above are Catholic beliefs which are rational and not superstitious.

How God saves this world is a mystery. It is difficult to understand. But fortunately God incarnates to reveal and implement His salvation project. These beliefs have been handed down by the Apostles who had lived with Jesus Christ and known that He is the visible merciful countenance of the invisible God. Seeing him is seeing God, our Creator. The mission of Jesus Christ is to show us the truth that God is love. He came to bring us in person to reconcile with the Father, to bring us home and partake in the eternal life of the Father. During the Last Supper, Jesus Christ summarizes His mission, "I am the way, and the truth, and the life; no one comes to the Father, but by me." (14:6) Nobody on earth, not even Buddha, has spoken like this. Thus, those who accept and believe in Jesus Christ will follow his teachings to seek God's will in their life in order to partake in eternal life. Those who do not accept probably have never seen a Church or met a Catholic before. They follow their inclinations, or customs, or the law or their conscience to lead their life. But not all of them follow God's will. Therefore, judgment is needed. Thus, the gospel passage is not barbaric but is describing a fact, telling the truth.

Brethren, how important evangelization is! Have you no feeling to see those you love and care, your family members, relatives and friends, fellow classmates and colleagues condemned because they don't acknowledge Jesus Christ, don't know the true way? Take out your loving heart. Show people you meet, especially young people, Jesus!
God bless!

偽善的天主教徒 Hypocritical Catholics

偽善的天主教徒
（路18:9-14）

很不幸，今天故事中的法利塞人，是大部份天主教徒的寫照！因為他們不傳福音！
有些天主教徒是為了自己或自己親人的利益，領洗入教，獲取天主教徒的身份，享受教會所提供的利益和優惠。這是毫不掩飾的偽善，是真正的法利塞人。

有些天主教徒是真心的領洗入教，並且熱心禮儀生活，每天參加彌撒、辦告解、領聖體、唸玫瑰經、慈悲串經、九日敬禮、明供聖體等，應有盡有。不但如此，他們在堂區內熱心服務，幫助建樹堂區大家庭；凡有退省、講座、靈修工作坊、朝聖團甚至宗教科學的學位課程，一定可以找到他們的蹤影，熱心投入。他們的確令人敬仰，無懈可擊，堪稱義人。你還可以找到他們任何破綻嗎？問題是，上述的熱心天主教徒，和福音所描述的，近乎完美的法利塞人，有甚麼分別呢？我看不到有！

有！這些熱心的天主教徒經常辦告解，承認自己的罪！法利塞人不承認自己的罪嘛！我認為這天主教徒倒像那個稅吏，回到家裡，成為義人！可惜，熱心天主教徒所告的罪之中，有沒有懺悔自己沒有履行最大誡命，把福音傳給近人呢？倘若他沒有告明，不認為拒絕傳福音是罪過，他像福音中的法利塞人，自以為是，自充為義人。倘若他有告明，但沒有改過，依然沒有傳福音。對不起，修和聖事被浪費了，耶穌基督的寶血被糟蹋了！
聖父啊！求祢在我們心中洗淨一切自滿的念頭，認清自己的不足，渴慕祢的助祐。亞孟。

生命恩泉

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Hypocritical Catholics
(Luke 18:9-14)

Unfortunately, the Pharisee in the story today is a portrait of most Catholics! It is because they do not proclaim the gospel!
Some Catholics receive baptism for the benefits of themselves or their relatives. Getting a Catholic identity allows them to enjoy the benefits and welfare provided by the Church. This is blatant hypocrisy and they are truly Pharisees.

Some Catholics were genuinely baptized. They are pious in liturgy. Every day they go to mass, go to confession, receive Holy Communion, recite Rosary, Novenas and adore the Eucharist etc. Not only that, they help the parish enthusiastically build up the parish family. Whenever there are retreats, talks, spirituality workshops, pilgrimages and even degree courses in Religious Sciences, you will find their presence and fervent participation. They are truly respectable and impeccable. They can be called righteous. What flaw can you find in them? The problem is: Can you find any difference between them and the nearly perfect Pharisee described in the gospel? I can't see any.

Oh, there is! These pious Catholics always go into the confessional to confess their sins but the Pharisee does not! I think these Catholics are like the tax-collector who became justified when he returned home! Unfortunately, among the sins confessed, do these pious Catholics feel sorry that they have not observed the first Commandment to proclaim the gospel to their neighbour? If they skip this sin and do not think that refusing to evangelise is a sin, they are like the self-righteous Pharisee in the gospel. If they confess and do not change, continue not to evangelize, I am sorry, they have abused the Sacrament of Reconciliation and Jesus' precious blood is wasted!
Heavenly Father, cleanse us of all complacent thoughts in our hearts. Help us realize our inadequacy and desire Your help. Amen.

傳福音就是守最大的誡命 Evangelization is Observance of the First Commandment

傳福音就是守最大的誡命
（谷12:28b-34）

作為一個天主教徒，有甚麼比傳福音更「愛近人如自己」呢？沒有！所以不傳福音，就沒有履行最大誡命中的第二條了！
對於自己，我們可以選擇的，必然會為自己選擇最好的東西，例如衣食住行。那些我們不能選擇的，例如父母、性別、遺傳病等，我們惟有盡力善待他們。這就是愛自己的表現。

作為天主的子女，包括嬰兒洗禮的，我們沒有選擇；但作為天主教徒，我們卻可以選擇。在開始時你可以選擇無神論、佛教、伊斯蘭教、浸信會或道教等等。既然選擇了，即是你為自己選擇了最好的東西─耶穌基督的福音，它幫助你安然渡過塵世間的一切逆境。既然耶穌基督的福音是最好的選擇，你應該履行福音中的教訓，不應把福音據為己有，自私地埋在地裡。因此，你有理由不履行最大誡命中的第二條，拒絕把福音傳給你的近人嗎？沒有！

倘若你是嬰兒洗禮的，你會投訴這個不是你的選擇，是你父母的選擇，所以你沒有履行福音教訓的責任。錯！前面不是說了，對於那些我們不能選擇的，我們也要盡力善待他們。即是說，父母在你還是孩提時為你洗禮，他們是把最好的東西送給你，他們已履行了福音的教訓。現在是你盡力善待這份信仰的時候了。

最後，天主是愛，祂願意眾人得救（則18:23，弟前2:4，伯後3:9）。倘若我們對沒有信仰的人，袖手旁觀，任由他們因為沒有聽到福音而喪亡，我們算「全心、全意、全靈、全力愛天主」嗎？所以，不傳福音的天主教徒有禍了，因為你們沒有履行最大的誡命！
聖父啊！求祢寬恕我們未能全心全力愛祢之罪，並求祢賞賜我們充份的力量去愛慕祢。亞孟。

生命恩泉

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Evangelization is Observance of the First Commandment
(Mark 12:28b-34)

As a Catholic, is there anything which "love your neighbour as yourself" more than evangelization? None! Therefore, if we do not evangelize, we have not done the second Commandment!
When we can choose, we definitely choose the best for ourselves, e.g. clothes, food, housing and transport. For those things which we cannot choose, e.g. parents, gender and heredity diseases etc., we can only try our best to accommodate them. This is how we love ourselves.

As children of God, including those baptized in infancy, we have no choice. But as Catholics, we do have a choice. At the beginning, we can choose atheism, Buddhism, Islam, Baptist Church or Taoism etc. Since we have chosen, that means we have chosen the best --- the gospel of Jesus Christ. It helps us weather through adversities in life. Since the gospel of Jesus Christ is the best choice, we should put its teaching into practice. We should not selfishly possess it and bury it underground. Thus, can you give me a reason not to fulfil the second Commandment and refuse to proclaim the gospel to your neighbour? No!

If you were baptized as an infant, you may complain that it was not your choice. It was the choice of your parents. Therefore, you do not have the obligation to live up the teachings of the gospel. Wrong! Previously, did we not say that for those things we have no choice, we should accommodate them? That is to say, your parents had discharged their duty and given you their best gift to you. They have fulfilled the teachings of the gospel. Now it is your turn to best accommodate this faith.

Lastly, God is love. He desires all to be saved (Ezekiel 18:23, 1 Timothy 2:4, 2 Peter 3:9) If we do nothing for those people who have no faith, allow them to perish because they have not heard the gospel, have you loved God with all your heart, with all your soul, with all your mind and all your strength? Therefore, woe to those Catholics who do not evangelize because they have not observed the first Commandment!
Heavenly Father! Forgive us for not loving You with all our hearts and strength. Grant us sufficient strength to love You. Amen.

誰反對耶穌基督？ Who is Against Jesus Christ?

誰反對耶穌基督？
（路11:14-23）

那些說：「他是仗賴魔王貝耳則步驅魔。」的人（路11:15）是誰呢？路加很厚道，祇說他們是「其中有人」，並沒有揭露他們的身份。耶穌基督說：「你們的子弟」（11:19），可想而知，那些人都是有體面，師傅輩份的人。瑪竇說是法利塞人（瑪12:24），馬爾谷說是耶路撒冷來的經師們（谷3:22）。這些人出言毀謗耶穌基督，相信是出於妒忌！大家都是驅魔，應該是同道中人嘛！可惜出於狹隘的心胸，同行竟然變成敵國！
撒殫因為出於妒忌，纔引誘人類犯罪。看來，在撒殫體內流動的血液中，必有妒忌的成份。它們必會自相紛爭，它的國必不能存立（路11:18）。耶穌基督所建立的天國又如何呢？倘若天國的成員互相猜忌，恐怕天國一樣不能存立，教會亦會崩潰。這的確是一個嚴肅的問題，所以耶穌基督作出非常嚴厲的警告。「不隨同我的，就是反對我；不同我收集的，就是分散。」（11:23）從邏輯角度看，耶穌基督是錯的，因為不隨同耶穌的人，不一定是反對耶穌的人。同樣，不與耶穌一起傳福音的，也不一定會破壞傳福音工作嘛！

可是，這邏輯是人的邏輯而不是天主的邏輯。不要忘記，耶穌基督是「道路、真理和生命」（若14:6）祂就是賜予生命的絕對真道。耶穌基督既是道路，其他的就是旁門左道了。不跟隨耶穌基督走路，就是在旁門左道中打滾，就會像法利塞人和經師一樣，出於妒忌而反對毀謗耶穌基督了。同樣，身為天主教徒而不跟隨耶穌基督的榜樣傳揚福音，我們的生活便遠離真理，表達不到生命的喜樂，心胸變成狹窄，不願看見聖教廣傳。會嗎？會！因為這個世界是沒有旁觀者的，沒有人能置身事外的！因此，不傳福音，即是不理會耶穌基督在今天福音中的警告，就成了破壞傳福音工作的罪魁禍首！
聖父啊！請派遣聖神推動我們，不要再做旁觀者。亞孟！

生命恩泉

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Who is Against Jesus Christ?
(Luke 11:14-23)

Who were the people that said, "He casts out demons by Beelzebul, the prince of demons" (Luke 11:15)? Luke was kind enough to say "some of them" only, without revealing their identity. Jesus Christ says, "... your sons" (11:19). By this we may deduce that those people were respectable people or rabbis. Matthew says that they were Pharisees (Matthew 12:24). Mark says that they were scribes from Jerusalem (Mark 3:22). Those people defamed Jesus Christ probably out of jealousy! They belonged to the same brotherhood --- exorcists! Unfortunately, narrow-mindedness made them rivals!
Out of jealousy, Satan tempted mankind to cause their downfall. Jealousy must be flowing in Satan's blood. Satan is divided against himself. His kingdom will not stand. (Luke 11:18) How about the Kingdom of Heaven which Jesus establishes? If members of the Kingdom of Heaven are resentful against each other, the Kingdom of Heaven shall not stand and the Church shall collapse. This is a serious problem. Thus Jesus Christ made a very harsh warning, "He who is not with me is against me, and he who does not gather with me scatters." (11:23) Logically, Jesus Christ is wrong because he who is not with him is not necessarily against him. Similarly, those who do not preach the good news with Jesus do not necessarily dismantle evangelization!

But this logic is human logic and not the logic of God. Don't forget, Jesus Christ is "the Way, and the Truth and the Life." (John 14:6) He is the absolutely true way to bestow life. Since Jesus Christ is the Way. Others can only be side-tracks. Those who do not follow the Way of Jesus Christ will go astray. Like those Pharisees and Scribes, they will defame Jesus out of jealousy. Similarly, for Catholics who do not follow the example of Jesus Christ to preach the gospel, their life will stray from the Truth and does not show any joy of life. Their mind will become narrow and will be reluctant to see the Church flourish. Will they? They surely will. It is because bystanders have no place in this world. Nobody can sit on the fence. Thus, refusing to evangelize is to ignore the warning Jesus Christ makes in the gospel today. They will be guilty of dismantling works of evangelization!
Heavenly Father, send us the Holy Spirit to propel us not to be bystanders. Amen!

耶穌基督自會成全 Jesus Christ shall Fulfil

耶穌基督自會成全
（瑪5:17-19）

很多天主教徒不願意傳福音，理由是他們知道自己的聖經和教義知識膚淺，怕教錯了、誤導了尋求真道的人，反而阻礙了天國的發展！他們真的沒有說錯！他們的聖經和教義知識，的確膚淺！

1. 他們不知道他們是「先知」！一個天主教徒，他在領洗時分擔了耶穌基督的君王、先知和司祭職務。這是教義上的常識。
2. 他們不知道耶穌基督與他們同在。倘若他們履行教會的規定，守瞻禮主日（這是「聖教四規」之一，是教義的一部份），他們與兩三個教友，奉主耶穌基督之名聚集，耶穌基督就在他們之中，這是聖經知識（瑪18:20）。他們最少每年領聖體一次，而聖體聖事是耶穌基督的身體和寶血。耶穌基督透過聖體聖事與我們同在，甚至天天與我們同在。（28:20）這是聖經和教義。
3. 他們沒有讀過今天的福音。不要以為先知是天主的「傳聲筒」，能百份百準確無誤地傳達天主的意思！他們也有自己的背景和偏見，例如約納。所以，今天的福音告訴我們耶穌基督來，不是為了廢除不完美的舊約法律和不完美的先知預言，而是為成全它們，包括法律和先知！（5:17）所以，即使舊約先知如何預言天主為了拯救熙雍而懲罰萬國（依34），結果耶穌基督是來拯救萬國萬民！

所以，天主教徒啊！不要害怕自己的聖經和教義知識不完整，耶穌基督自會使之成全！你們祇要盡力而為就是。
聖父，我們讚美祢，祢的思念不是我們的思念。我們願意放下自己的執著，相信祢的智慧。亞孟！

生命恩泉

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Jesus Christ shall Fulfil
(Matthew 5:17-19)

Many Catholics are reluctant to evangelize because they think that their biblical and doctrinal knowledge is shallow. They worry that they would mislead those who seek the True Way and hinder the development of the Kingdom of Heaven! How right they are! Their biblical and doctrinal knowledge is truly shallow!

1. They don't know that they themselves are prophets! As a Catholic, they partake in Christ's threefold ministry of king, prophet and priest. This is doctrinal common sense.
2. They do not know that Jesus Christ is with them. If they follow the precepts of the Church to attend Sunday masses which is doctrinal, Jesus Christ shall be with them because two or three of them gather in His name. This is biblical knowledge (Matthew 18:20). They should receive the Holy Communion once a year and the Sacrament of Communion is the body and blood of Jesus Christ. Through this sacrament, Jesus stays with them even daily until the end of time (28:20). This is both biblical and doctrinal.
3. They have not read the gospel today. We should never think of prophets as loudhailers of God, conveying God's message with 100% precision! Prophets have their own backgrounds and prejudices, e.g. Jonah. Therefore, in the gospel passage today, Jesus says He has not come to abolish the less than perfect law and the imprecise prophecies of the prophets. He comes to fulfil them, both the law and the prophets! (5:17) Thus, even though Old Testament prophets prophesize that God shall punish the nations in order to deliver Zion (Isaiah 34), eventually, Jesus Christ save all peoples!

Catholics! Fear not your incomplete biblical and doctrinal knowledge. Jesus Christ shall fulfil it! You try your best. That's all you have to do.
Heavenly Father, we praise You. Your thoughts are not our thoughts. We are willing to put down our stubbornness and believe in Your wisdom. Amen.