認識自己的聖召 Know Your Own Vocation

善牧主日，乙年
主題：認識自己的聖召

所有天主教徒，上至教宗主教，下至已領洗多年或剛領洗的新教友，無論男女老幼，都有一個傳福音，為復活了的耶穌基督作見証的使命。可是，向一切講求證據的現代人傳福音，所有基督徒無可避免地會遇上同一個挑戰。就是如何證明天主的存在。他們甚至要求說：「如果你所信的天主，現在就出現在我面前，我就會相信！」如何回答是好？連我們自己也沒有親眼看見過耶穌基督本人，難道我們引用聖經金句，甚麼「那些沒有看見而相信的，才是有福的！」（若20:29）便可以說服他們嗎？那些不信的，可能會說：「有福？我纔不希罕哩！」怎麼辦呢？

不用擔心，中古時代的神學家，為了說服有學問的無信者 ，曾提出了五個有說服力的論點，證明天主的存在。所以，這個挑戰基本上已經解決了，不再是挑戰了。另一方面，我會打消他們想天主顯現給他們的念頭。「假如天主顯現給你，我恭喜你，你將會成為萬人景仰的聖人，頭上有光環。不過，你從此會多災多難，甚至不得好死！」執事雖然說話誇張，但句句屬實，聖保祿宗徒就是一個典型的例子！請試想想，如果獻上祭品就可以賄賂到的，又豈是真天主呢？如果我們吩咐祂顯現，祂就顯現給我們，我們豈不變成了天主的主人嗎？這樣的神，不信也罷！因此，規定天主按我們的方法做事，我們實在太局限了自己，而且太看低天主的能力了！請記住，天主不是我們所能操控的！那麼，我們怎樣知道，天主有召叫我們呢？

首先，當天主按祂的肖像，創造我們每一個人的時候，祂的目的就是想我們成為神聖的人。舊約聖經是這樣寫的：「你們應該是聖的，因為我，上主，你們的天主是聖的。」（肋19:2）成為神聖的人，不單是天主教徒，而是每個人的人生目標，就是天主委派給每個人的使命。用我們的慣用語，這是天主對每個人的「聖召」。固然，不是人人都回應天主的聖召，有些人的一生，可說是漫無目的。他們會問，天主在甚麼時候召叫過我呢？祂沒有顯現在我面前，又如何召叫我呢？

聖經記載了很多天主與人相遇的經驗，一部份人在天主的救世計劃中，充當著重要角色的，天主會親自接見他們。其餘的，天主會派遣一些使者，向他們傳遞自己的旨意。例如，天使甚至是會說話的驢。「會說話的驢」？是伊索寓言嗎？不是，是聖經的故事！話說摩阿布王聘請巴郎，為他詛咒以色列人，於是他騎驢出發，前往以色列人的營地。天主派一個手持利劍的天使，阻住巴郎的去路。天使是隱形的，巴郎看不見，驢卻看見天使；並且三次避開他，救了巴郎，但巴郎全不知情，三次鞭打驢。於是驢開口投訴，天使纔顯現給巴郎。後來，巴郎沒有詛咒以色列，反而祝福他們。（戶22-23）
請注意，我們不必爭辯「會說話的驢」的真實性，正如我們不會理會龜真的和兔子賽跑一樣。我們學習故事的教訓，而不去考究故事內容的真實性。巴郎的故事告訴我們，天主是一個意想不到的天主，祂是一個令人充滿驚喜的天主。因此，我們應該留意天主在我們的生命中，不經意地向我們顯現了，召叫了。天主藉著我們所遇到的人、地和事物，觸動我們，召叫我們成為一個真實的人，一個頂天立地，無愧於心的人。

在座各位，天主更進一步召叫你們成為基督徒。我們是經過洗禮入教，成為基督徒的。心裡相信不夠嗎？要洗禮入教才有效嗎？對，洗禮清洗了我們的罪惡（宗2:38，22:16），使我們成為聖潔的，成為名副其實的「聖徒」。所以基督徒是蒙召成為聖徒的（羅1:7，格前1:2），藉著對天主恩寵的開放，我們有更大機會成聖。大家記得洗禮當晚的其中一個環節，新領洗的教友穿上白衣嗎？保祿宗徒告訴我們說：「你們凡是領了洗歸於基督的，就是穿上了基督。」（迦3:27）「穿上基督」有甚麼作用呢？不要以為厄里亞的外衣有甚麼法力，加到他的接班人厄里叟身上，就會令他充滿力量，有如師父一樣！請注意，超人不是穿上超人衣服纔變成超人的；根本他素來擁有超人的力量。同樣，基督徒不是領洗穿上基督就變成了基督。根本基督徒素來擁有成為基督的力量！領洗消除了我們的罪過，恢復了我們原本擁有的恩寵，恢復我們天主子女的身份。所以，穿上基督，引發我們潛在的恩寵，使我們變成另一個基督。這就是基督徒的人生目標，不但要成為聖潔，更要成為「基督」！耶穌基督祈禱，我們祈禱；耶穌基督醫治，我們醫治；耶穌基督釋放，我們寬恕釋放；耶穌基督傳福音，我們傳福音等等。

基督徒團體，需要神職人員，就好像一個城市，需要公務員一樣。公務員為市民服務，令他們能安居樂業，整個社會得以繁榮進步。同樣，整個教會亦需要一些公務員，一些神職人員，為全體天主子民服務，使天主的國得以拓展，達致「一個羊群，一個牧人」的願景（若10:16）。當然，不是每個人都蒙召做神父，做修女的，因為天主自有祂的計劃。勉強做神父修女，祇會帶給教會醜聞，好像近日的新聞一樣！因此，聖召是需要辨明的，要祈禱，要找有經驗的人指導。不要氣餒，無論是甚麼樣的聖召，當我們尋求和回應時，天主必與我們同在，在我們的生活崗位上，協助我們發揮天主賜予的恩寵，成為神聖的，並成為另一個基督。今天是聖召主日，讓我們為自己做基督徒的聖召，並且為司鐸的聖召，用心祈禱。
天主保祐！
2015年反省

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Good Shepherd Sunday, Year B
Theme: Know Your Own Vocation

All Catholics, from the Pope and bishops, down to jaded parishioners or the newly baptized, men and women, old and young, have a mission to preach the gospel and to bear witness to the risen Jesus Christ. However, preaching the gospel to those modern people who ask for evidence for everything shall inevitably pose the same challenge to all Christians: how to prove the existence of God. They might even demand, "If your God shows up in front of me right now, I will believe!" How do we answer? Even we ourselves have not seen Jesus Christ with our own eyes. Don't tell me you are going to quote a piece of proof-text such as, "Blessed are those who have not seen and yet believed" (John 20:29) to convince them! For those who refuse to believe, they might say, "Being blessed? Who cares?"

Don't worry. Medieval theologians had already put forth five persuasive arguments to prove the existence of God to convince educated non-believers. Thus, the challenge is challenge no more. On the other hand, I would try to dissuade them from demanding God's apparition. "If God appears to you, congratulations! You shall be a saint venerated by the millions and shall have a halo on your head. However, from then on, your life shall be full of hardships and you might not die a good death!" Though I exaggerate a bit, I speak the truth. The life of St. Paul is a typical example! Just think about it. A deity which you may bribe is no God at all. If I command a deity to appear and he obeys, then have I become the master of this deity? Is such a deity worth believing in anymore? Thus, in forcing God to follow our ways of doing things, we are actually restricting ourselves and have underestimated the power of God! Remember, we cannot control over God! Then, how do we know that God has called us?

Firstly, when God created us according to His image, He wanted us to become a holy people. The Old Testament says, "You shall be holy; for I the Lord your God am holy." (Leviticus 19:2) To become holy is the goal for everybody, not just for Catholics. This goal is the mission God gives everybody. In our jargon, this is God's vocation. Of course, not all people respond to God's call. Some people are listless throughout their lives. They might ask, "When did God call me? He has never appeared before me. How did He call me?"

We can find many encounter experiences between God and men in the Bible. Some men occupy important roles in the salvation plan of God who spoke to them in person. For the rest of us, God would send some messengers to hand down His will, for example, angels and a talking donkey. A talking donkey, are you talking about Æsop's fables? Of course not, it is a biblical story! The king of Moab paid Balaam to curse the Israelites. Balaam rode his donkey towards the camps of Israelites. God sent an angel with a drawn sword in his hand to block Balaam. The angel was invisible. Balaam could not see him but the donkey could! For three times, the donkey dodged the angel and saved Balaam who, not knowing the truth, struck the donkey three times. So, the donkey started complaining and the angel appeared to Balaam. Later, instead of cursing the Israelites, Balaam blessed them. (Numbers 22-23)

Note that it is not necessary to argue the truthfulness of "a talking donkey", just as we don't bother to verify whether the tortoise actually had raced against the hare. We learn the moral and ignore the details of the contents. The story of Balaam tells us that God is a God who always surprises us. Thus, we need to pay attention to the accidental appearances of God when He calls us. God shall make use of people, places and events to touch us, to call us to lead an upright life, standing tall between heavens and earth.

My dear audience, God further calls you to be Christians. We were baptized into the Catholic Church to become a Catholic. Is faith alone not enough? Do we need baptism in order to be effective? Right! Baptism cleanses us of our sins (Acts 2:28, 22:16) making us clean and becomes genuine saints. Thus Christians are called to be saints (Romans 1:7, 1 Corinthians 1:2). When we are open to the graces of God, we have a greater opportunity to become saints. Do you remember one of the rites during baptism on Easter Vigil? The newly baptized put on a white cloth. Paul the Apostle told us, "For as many of you as were baptized into Christ have put on Christ." (Galatians 3:27) What's the use of putting on Christ? Don't ever think that the cloak of Elijah was magical. Putting on this cloak would make Elisha his successor full of power, like his master! Pay attention. Clark Kent does not become Superman after changing into his suit. The power has always been within him. Similarly, Christians do not put on Christ to become a christ. The power to become Christ has always been within them! Baptism cleanses us of our sins, restoring in us the original graces and the status of being children of God. Thus, putting on Christ activates the hidden graces within us to become another christ. This is the purpose of life for all Christians. Not only should they be holy, but they should also become christs. Jesus prays, we pray; Jesus heals, we heal; Jesus liberates, we forgive and liberate; Jesus evangelizes, we evangelizes etc.

The Christian community needs clergy just as a city needs civil servants. Civil servants serve the citizens to help them lead a safe and stable life and to make the city prosperous and progress. Similarly, the Church needs some civil servants, the clergy to serve the People of God and to expand the Kingdom of God and achieve the vision of "One Flock, One Shepherd" (John 10:16). Of course, not everybody is called to become priests or nuns because God has His plan. If we force ourselves to become priests and nuns, we would scandalize the Church, just like recent news! Thus, vocation needs discernment, needs prayers and needs guidance from experienced mentors. Don't be discouraged. Whatever the vocation, when we seek and respond, God shall definitely be with us. He will help us in our stations of life to manifest His bestowed graces, to be sanctified and become other christs. Today is Vocation Sunday. Let us pray for the vocation of being Christians and pray fervently for priestly vocation.
God bless!

耶穌基督是我們的護慰者 Jesus Christ is Our Advocate

復活期第三主日，乙年
主題：耶穌基督是我們的護慰者

天主的創造，樣樣都很好。（創1:4，8，10，12，18，22，25，31）那麼， 人自然會問：「魔鬼是從那裡來的呢？」
為甚麼天主的創造是好的呢？因為祂的創造是有秩序，有等級的。例如，人比動物高級，動物比植物高級，植物比死物高級等等。傳統的解釋，是天主聖父吩咐天主聖子降生成人，而不是降生成為天使，並且吩咐天使朝拜降生成人的天主子。天使與天主一樣是靈體，比人類高級。因此，部份天使不願意朝拜人類，是合理的。結果，他們出於驕傲嫉妒而變成了魔鬼，被懲罰往地獄去，真是可惜！但魔鬼並不甘心，它要人類陪葬，所以引誘原祖及其後裔犯罪，並且時時刻刻在天父面前，控訴我們。

若望寫信給他的團體，勸勉他們不要犯罪。但他明白人的軟弱，所以若望鼓勵他們即使犯了罪，決不可灰心絕望，好像猶達斯一樣。猶達斯絕望了，沒有給自己一個悔改的機會，沒有給天主一個寬赦他的機會。於是人類損失了一個「聖猶達斯」，一個「線人的主保」。相反，伯多祿痛哭悔改，捱過40個最黑暗的小時，等到耶穌基督的復活，獲得罪赦。於是教會可以由罪人所組成，並且是建築在一塊軟弱的磐石之上。我們應讚頌天主，因為祂的計劃，真是神妙莫測。

我們憑甚麼可以不灰心絕望呢？若望說：「我們在父那裡，有正義的耶穌基督作護慰者。他自己就是贖罪祭，贖我們的罪過。不但贖我們的，而且也贖全世界的罪過。」（若一2:1b-2）這裡需要一些解釋。
天主是公義的，所以人類社會也應該是公義的，但可惜人類有能力做出他賠償不起的破壞。欠債還錢加利息固然可以補償債主的損失，但血債可以血償嗎？殺人又如何填命呢？殺死一個凶手，真的能賠償死者家屬和整個社會的損失嗎？一命可以賠一命嗎？那麼，殺死成千上萬人民的暴君，要賠上萬世纔會符合公義了！雖然「殺人者死」不是最公義的做法，但為了彰顯公義，死刑始終是比較符合公義的做法。既然人沒有能力補償自己所犯的罪過，於是，天主子耶穌基督降生成人，成為贖罪祭，贖我們的罪過。

作為一個基督徒，向別人傳福音時，經常會遇到同一個困難，就是如何解釋二千年前死在十字架上的耶穌，與今天的我們有甚麼關係？的確，要現代人接受自己是罪人，是非常困難的。即使他們認識到自己是軟弱的，有不足之處的，有犯錯而傷害過別人的，我們還要費一番唇舌，解釋耶穌基督的死，如何贖全人類的罪。這些好像是超出一般教友的能力水準，是不可能做到的。請大家緊記，不要像猶達斯一樣絕望，請不要輕言放棄，請給對方一個機會，與耶穌基督建立關係，請給天主聖神工作的機會，開啟他們的明悟，明白耶穌基督的死亡和復活，如何贖全人類的罪，並且給予信徒永生！

的確，福音所記載的復活情節，處處表現出耶穌基督是如何慈悲，如何有耐性地遷就門徒的程度。對傷心的瑪利亞瑪達肋納，耶穌顯現安慰她，並派遣她作宗徒們的宗徒，向宗徒傳達耶穌基督復活的消息（若20：17）。在厄瑪烏路上的兩個門徒失望了，耶穌基督與他們同行，耐心地解釋法律和先知，有關默西亞必須受苦的預言（路24：27）；事事講究真憑實據的多默，要求親自驗證耶穌的傷痕，耶穌基督便當眾顯現，並且邀請多默伸手驗傷（若20：27）；今天的福音，記載了耶督證明往厄瑪烏的兩個門徒的證言，並且在他們面前吃烤魚，安慰那些信德不足的門徒（路24：42-43）。可見天主子耶穌基督，是何等慈悲，如何為了我們的益處而遷就我們哩。為了遷就我們，祂降生成人而不是成為天使，因為天使是不死的。可是，物質世界和人類社會，始終要求以死亡賠償罪過。而且，祂是以天主子的身份死，祂一個人的死，足以賠償古今中外，古往今來全人類的罪過！所以，兩千年前死在十字架上的耶穌基督，已經為未來千千萬萬年的人類，包括我們，還清一切罪債。惟一的要求，就是我們向祂「登記」，信靠祂，在人前承認祂是救主天主！

人啊！試問我們何德何能，天主竟然如此遷就我們，賞識我們呢？的確，雖然我們是按天主的肖像所造，但我們沒有天使的德能，沒有甚麼值得炫耀的地方。無論我們如何墮落，天父仍然珍惜自己的傑作。祇要我們回頭悔改，轉向祂，信靠祂，祂必定能使我們發揮祂賜給我們的潛能，成為祂光榮的子女。「悔改」是天主非常樂意看見的態度。正如耶穌說：「對於一個罪人悔改，在天上所有的歡樂，甚於對九十九個無須悔改的義人。」（15：7）
天主保祐！
2015年講道

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Third Easter Sunday, Year B
Theme: Jesus Christ is Our Advocate

Everything God created is good. (Genesis 1:4, 8, 10, 12, 18, 22, 25, 31) Then naturally people will ask, "Where did the Devil come from?"
Why is God's creation good? It is because God's creation is ordered. There is a hierarchy. For example, men are higher than animals. Animals are higher than plants and plants are higher than dead things etc. Traditionally, we explain the existence of the Devil in this way. The Father told the Son to incarnate, not as an angel but as a man. Furthermore, He told the angels to worship this incarnate Son of God. Angels and God are spiritual being, higher than men. Thus, it is reasonable for some angels to reject bowing to a man. Consequently, they became devils and were sent to Hell for their pride and jealousy. What a pity! Of course the Devil felt undeserved and decided to grasp hold of as many mortuary trophies as possible. Thus, the Devil tricked our first parents and their descendants to commit sins. Furthermore, the Devil accuses us all the time before the Father.

John wrote letters to his community to exhort them not to commit sins. But he understood the weaknesses of men. Thus, he encouraged them not to despair like Judas even if they fell. Judas despaired and did not give himself a chance to repent and did not give God the opportunity to forgive him. Thus, humanity loses a "St. Judas", a patron saint for informants. On the contrary, Peter wept and repented. He survived the darkest 40 plus hours and was able to persevere until the resurrection of Jesus Christ. He was forgiven. Thus a Church was built upon a fragile rock which is able to embrace sinners. We should praise God for His plan is ineffable!

What enables us not to despair? John says, "We have an advocate with the Father, Jesus Christ the righteous; and he is the expiation for our sins, and not for ours only but also for the sins of the whole world." (1 John 2:1b-2) We need some explanation.
God is righteous. Thus there must be justice in the human society. But unfortunately, men are able to destroy more than they can compensate. We can repay debts with interests to debtees. But can blood be repaid with blood? How do people repay murders? Does killing a murderer enough to repay the losses of the victim's family and the society as a whole? Is "a life for a life" fair enough? Then a tyrant who kills thousands of his subjects has to repay with thousands of his generations in order to be fair! Though death penalty is not the fairest way, in order to manifest justice, it is the second best way. Since men are unable to compensate their crimes and sins, the Son of God became a man to offer Himself as our expiation, to repay our sins.

As a Christian, we always encounter the same difficulty when we try to preach the gospel, viz., how the death of Jesus two millennia ago is related to us today. Indeed, it is extremely difficult for modern people to accept that they are sinners. Even if they realize their weaknesses, inadequacies and harms they inflict upon others, we need to spend a lot of persuasion in order to explain how the death of Jesus Christ redeems all the sins of humanity. It seems to surpass the capability of ordinary laity, to be impossible. Please bear in mind not to give up easily like Judas. Give people an opportunity to build up a relationship with Jesus Christ. Give the Holy Spirit a chance to open up their understanding how the passion and resurrection of Jesus Christ redeem all the sins of humanity and give the believers eternal life!

From the Resurrection Narratives in the gospels, we see how merciful Jesus Christ was and how he patiently catered for the states of the disciples. For the sorrowful Mary Magdalene, Jesus appeared and consoled her. Then he made her the Apostle of the Apostles by sending her to announce to the Apostles his resurrection. (John 20:17) On the way to Emmaus, the two disciples were disillusioned. Jesus Christ walked with them, patiently explaining to them what the Law and Prophets had prophesized about the suffering of the Messiah. (Luke 24:27) For Thomas who wanted hard evidence, Jesus appeared to him and invited him to examine His holy wounds with his hands. (John 20:27) In the gospel passage today, Jesus appeared in order to support the testimony of the two disciples returning from Emmaus and He ate a piece of broiled fish in front of them to strengthen the disciples who lacked faith. (Luke 24:42-43) We see how merciful the Son of God Jesus Christ is, how he caters for our lowly states of life for our benefits. For our good, he incarnated not as an angel but as a man because angels are immortal. But the material world and human society demand death as a redemption. Moreover, he died in the capacity of the Son of God. His death is sufficient to redeem the sins of all humanity throughout all ages! Thus, his death on the cross two millennia ago has already wiped out all the debts of thousands of generations of humanity, including us. The only requirement is that we need to "register". We need to have faith in him, to acknowledge him to be our Saviour and our God in front of men!

Men! What good are we that God caters for our lowliness and sees our potentials? Indeed, though we were created in the image of God, we are not as capable as angels. There is nothing we can be proud of. But no matter how hard we have fallen, the Father cherishes his masterpieces. We only need to repent, to turn around and to trust in Him, He will help us manifest the potentials He has given us to become His glorious children. God loves to see this attitude of repentance in us. Just as what Jesus says, "There will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance." (15:7)
God bless!

為甚麼應該每日讀經？ Why Should We Daily Study the Bible?

復活期第二主日，乙年
主題：為甚麼應該每日讀經？

耶穌基督的復活，是我們信仰的核心。
猶太教，伊斯蘭教和基督宗教，是世界性的一神宗教，大家都相信宇宙間祇有一個神明。不過，基督宗教所相信的真神是比較複雜的，是三合一的！我們怎樣得知唯一真神是「三位一體」的呢？就是憑耶穌基督的啟示。耶穌基督是何許人也？所有基督徒都相信耶穌基督是天主子降生成人，祂既是天主，又是有血有肉的人。是祂啟示給我們，天主是三位一體的。以上所說的兩點，即天主是三位一體的；耶穌基督是真人真天主，是所有稱為基督徒的人所信奉的。否則，縱使你能滾瓜爛熟地背誦聖經，你若不信奉上述兩點，你也沒有資格做基督徒。我們憑甚麼相信耶穌基督的啟示呢？就是憑祂的復活，所以我說「耶穌基督的復活是我們信仰的核心。」

在現代社會，大部份人都接受過科學的訓練，他們會要求科學鑑証。那麼，耶穌基督的復活有甚麼科學的証據留下呢？很可惜，年代久遠，當年保留下來的証據，未必符合現代人的要求。而現存的，就祇有聖經和代代相傳的見証人。讓我們先檢查聖經以外的証人，我是指教會歷代的聖人。

早期的教會歷史可以說是一部「教難史」。一方面，猶太人認為基督徒相信一個木匠是天主，所以是邪教，便要消滅基督徒。掃祿的故事，相信大家很熟悉了（宗8:1-3）。另一方面，羅馬帝國信奉多神，連凱撒也是「天神之子」。在他們眼中，不肯敬拜眾神的基督徒是無神論者，危害國家安全。在戰敗或天災人禍出現時，基督徒便成了應手的代罪羔羊！「殉道者」一辭，是「作見證」的意思。殉道者成為教會的聖人，因為他們以自己的血，為耶穌基督的復活作見證。因此，他們的証言是可信的！

二千年來，耶穌基督不離不棄地與教會同在：在聖體聖事中，在聖言之中，在祈禱和敬禮之中；並且在關鍵的時刻，顯現給特選的聖人聖女，派遣他們扶持面對挑戰的教會。例如在教父時期，出現了聖奧思定，聖亞大納削等聖人，駁斥異端，捍衛真理，清楚地解釋三位一體的道理。在中古時代，出現了聖本篤、聖方濟等聖人，生活出福音的真精神。在宗教改革時代，出現了聖女大德蘭，聖依納爵等聖人，在靈修及傳教事業上作出貢獻。到了現代，出現了加爾各答的聖德蘭修女和聖教宗若望保祿二世，向日益世俗化的世界作出強而有力的福音見証。在不同的時代，他們回應復活的主的召叫，以生命顯赫地見証耶穌基督的復活，如何幫助世人，活出更豐盛的生命。

上述的聖人，都有一個共同的特點：他們熱愛聖經，尤其是福音。作為平信徒的我們，縱使我們不是蒙召過轟轟烈烈的聖人生活，我們也可以透過讀經，與耶穌基督契合，這是多麼幸福的一回事啊！
讀經需要運用腦袋和心靈。例如，今天的宗徒大事錄，記載了耶路撒冷教會初期的生活。信徒們變買了所有的財產，把所得全部交到宗徒手裡，按各人的需要分配（宗2:45），過著最原始的共產主義生活。為甚麼今天領洗入教，沒有這個要求呢？運用腦袋，我們知道早期的信徒，相信耶穌基督升天後不久，很快會重臨。既然如此，現世的財富又有何用呢？最好的用途，就是按耶穌基督在最後晚餐時，頒布的彼此相愛的新誡命（若13:34），把財物分施給有需要的兄弟姊妹。所以，這種原始的共產主義生活便出現了。但這祇局限在耶路撒冷教會在未遭受迫害之前，後來迫害出現了，門徒向世界各地散開了。他們領會到耶穌基督，不祇是為了復興以色列國（宗1:6），而是為了拯救全人類的心意。拓展天國是一個漫長的事業，原始的共產主義生活便結束了，但拯救全人類的心靈卻開展了。
若望宗徒說得好：「凡是天主所生的，必得勝世界；得勝世界的勝利武器，就是我們的信德。」（若一5:4）我們既已領洗入教，就是天主所生的，我們便有能力拓展天國，使天國在世界出現，這就是若望所指的「得勝世界」。我們憑甚麼得勝世界，拓展天國呢？就是我們的信德，就是相信耶穌基督是三位一體的天主子。我們的信德從哪裡來呢？今天的福音說得很清楚明白：「這些所記錄的，是為叫你們信耶穌是默西亞，天主子；並使你們信的人，賴祂的名獲得生命。」（若20:31）我們的信德，是來自聖經，來自福音。

各位主內的兄弟姊妹，倘若我們的信德，祇停留在慕道班的階段，甚至嬰兒領洗的階段，我們的信德足夠得勝世界嗎？所謂「學如逆水行舟，不進則退。」讀經祈禱，就是保存信德，增進信德的不二法門。大家有理由掛著教友的名份而不讀經，不祈禱嗎？
2012年反省
天主保祐！

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Second Easter Sunday, Year B
Theme: Why Should We Daily Study the Bible?

The resurrection of Jesus Christ is the core of our faith.
Judaism, Islam and Christianity are global monotheistic religions. All three believe that there is only one deity in the universe. However, the deity that Christians believe in is more complicated. It is three in one! How do they know that this unique God is a Trinity? Jesus Christ reveals it to them. Who is this Jesus Christ? All Christians believe that Jesus Christ is the incarnate Son of God. He is God clothed in flesh and blood. He reveals to us that God is triune. All who claim to be Christians believe in these two article of faith: that God is triune and Jesus Christ is both human and divine. Otherwise, even though you are able to recite the biblical passages, you are not qualified to be a Christian. Why should be believe in the revelation of Jesus Christ? It is because he came back to life after death. That is why I said earlier that the resurrection of Jesus Christ is the core of our faith.

Most people have received science education in the society today. They will demand scientific evidence. Then what scientific evidence has the resurrection of Jesus Christ left behind? Unfortunately, it was a long time ago. The evidence might not meet the criteria of modern people. What we have today are the Bible and the generations of witnesses. Let us examine the extra-biblical witnesses first, I mean the saints of the Church throughout the ages.

The history of the early Church is a book of persecutions. On one hand, Jews considered Christians heretics because they believed that a carpenter was God. It was blasphemous and Christians had to be wiped out. I am sure all of you are familiar with the story of Saul (Acts 8:1-3). On the other hand, the Roman Empire worshipped many deities. Even Caesar was honoured as God's Son. In their eyes, Christians who refused to worship gods were atheists. They were treacherous to the security of the Empire. Whenever they lost battles or disasters struck, Christians became handy scapegoats! The word "martyrs" means "to bear witness". The Church honoured martyrs as saints because they bore witness to the resurrection of Jesus Christ with their blood. Thus, their testimony is credible!

For two millennia, Jesus Christ has never abandoned the Church. He is present in the Holy Eucharist, in the Word, in our liturgy and adorations. Furthermore, during critical times, he appeared to chosen individuals and sent them to support the Church in crises. For example, during the Age of the Church Fathers, we have St. Augustine and St. Athanasius etc. rebuking heresies, defending orthodoxy and explaining the Mystery of the Blessed Trinity. During the Middle Ages, we have St. Benedict and St. Francis of Assisi etc. to live out the true spirit of the gospels. During Reformation, we have St. Teresa of Avila and St. Ignatius etc. to raise our spirituality and evangelization. In modern days, we have St. Mother Teresa of Calcutta and St. Pope John Paul II to bear forceful witnesses to the gospel in this increasing secular world. Throughout the ages, these saints responded to the call of the risen Lord, bearing witnesses brilliantly to the resurrection of Jesus Christ and helping humanity to lead a more abundantly fruitful life.

These saints have one thing in common: they loved studying the Bible, in particular, the gospels. As laity, even if we are not called to lead a radiantly saintly life, we can still abide in Christ through studying the Bible. How blessed we are!
We need our brain and our heart to study the Bible. For example, in the first reading today, we learn the life of the Jerusalem Church in her early stage. Believers sold all they had, put the proceeds before the apostles to distribute according to each one's needs (Acts 2:45). They were practising a primitive communism. Then, why don't we need to do that when we were baptized into the Church? Using our brain, we know that early Christians believed that Jesus Christ would return soon after his Ascension. What was the best way to spend their money? The best way was to follow the new commandment of loving each other, which Jesus gave during the Last Supper (John 13:34), and gave it to the needy brethren. Thus, a primitive communistic way of life started. But that was confined to the Church of Jerusalem before persecutions began. During subsequent persecutions, believers spread throughout the world. They began to understand that Jesus did not come to restore Israel (Acts 1:6), but to save all humanity. Expanding the Kingdom of Heaven is a long endeavour. The end of primitive communism had come and the heart to redeem all humanity began.
St. John the Apostle says well, "For whoever is born of God overcomes the world; and this is the victory that overcomes the world, our faith." (1 John 5:4) We were baptized and thus born of God. We have the power to expand the Kingdom of Heaven, to actualize it in this world. This is what John meant by "overcomes the world". With what do we overcome the world and expand the Kingdom of Heaven? It is our faith that Jesus Christ is the Son of the Triune God. Where does this faith come from? The gospel today spells it out clearly, "But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name." (John 20:31) Our faith comes from the Bible, from the Gospels.

Brethren, if our faith remains in the stage of catechumen or even infancy baptism, is our faith strong enough to overcome the world? It is well said, "Learning is like rowing against the current, if we make no progress, we recede." There is no better way to maintain and increase our faith than studying the Bible and praying. Do you have any reason to call yourself a Catholic but study no Bible and say no prayer?
God bless!

空虛自己 Empty Oneself

基督苦難主日，乙年
主題：空虛自己

聖保祿宗徒對耶穌基督的死，寫了以下的讚歌。
「他雖具有天主的形體，並沒有以自己與天主同等，為應當把持不捨的，卻使自己空虛…祂貶抑自己，聽命至死，且死在十字架上。」（斐2:6-8）
的確，耶穌基督留下了謙遜的榜樣，作為基督徒的我們，謙遜是理所當然的。可是，真的嗎？原來謙遜真是得來不易啊！

耶穌基督是真人真天主，祂有完全的自由，世上沒有任何事物可以束縛祂。即使是值得把持不捨的，令凡人死不放手的，祂也極其輕鬆地放下。始終，耶穌基督不是一般的凡人嘛！我們卻不同，不是我們天生傲慢，而是我們背著歷史的包袱，成長的創傷，令我們失去自由，受到性格的牽制，擺出不友善的姿態來保護自己。天父，可憐我們吧！

四十多年來的聖詠團經驗，令我形成了不少的執著。例如：江文也先生創作了不少膾炙人口的中文聖樂，他不是廣東人，所以用國語唱他的作品比較悅耳舒暢。二十多年前我已在自己的堂區推動，我認為效果理想。到了目前的堂區服務，曾向歌詠團提出，可是他們反應冷淡，推說他們的普通話水平不理想。我感到非常失望。

我的兒子是哲學系畢業的，為了預防腦退化，我很喜歡和他爭辯。當我提出這個處境時，他給我另一個思考的角度。他問我，語文的純潔性，與會眾的神益，哪個重要？這個兒子真棒，竟用詭辯！靜悄悄地，他把二者放在對立面上！好小子，當初我為甚麼用國語唱江文也先生的作品呢？難道我想團員們唱得舒服嗎？難道我沒有考慮會眾用國語唱，會更好地進入祈禱的狀態嗎？

我喜歡引進一些有挑戰性的歌曲，不單是為了團員們的益處，更是為了會眾的益處。簡單容易的歌曲，團員很容易生厭；會眾唱慣了同一套歌曲，亦會感到彌撒沉悶。因此，即使是中文的彌撒，間中我會選唱一些動聽並且配合讀經的英文聖詠，甚至拉丁原文。唱拉丁文，很多老教友十分雀躍，而大部份的會眾亦很接受；青年彌撒更唱了不少英文聖詠！復活前夕有兩首「逾越頌」，我當然不會選擇唱簡式，唱簡式簡直浪費了天主賜予我的歌唱能力！我的天主，我的謙遜去了哪！

今年是我領職的第三年，天主的恩寵不斷地催促我更新成長。上星期三，我辦告解時哭了；今年的復活前夕，主祭要求我唱逾越頌的簡式。他說觀察了兩年，發覺教友未達到祈禱的水準，投入逾越頌的完整式。為甚麼到第三年他纔這樣要求，當中的醜事，就不用再提了！我並沒有耶穌基督的自由，我經歷了很大的內心掙扎，甚至反撲（提出用國語唱簡式，太執著了！）。終於今天我與令我「失望」的聖詠團一起練習。感謝天主，今次我勝利了！不過我知道，這場好仗，我並未打完（弟後4:7）因為「我們幾時住在這肉身內，就是與主遠離。」（格後5:6）
天主保祐！

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Palm Sunday of the Passion of the Lord, Year B
Theme: Empty Oneself

St. Paul wrote the following ode for the death of Jesus Christ.
"Though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself ... he humbled himself and became obedient unto death, even death on a cross." (Philippians 2:6-8)
Indeed, Jesus Christ has left behind an exemplar of humility. As Christians, we should be humble. Indeed? In reality, humility comes with a price!

Jesus Christ is truly human and truly divine. He is totally free. Nothing on earth can bind him. Even though it is something worth grasping, something to hold on unto death, He can easily put it down. After all, Jesus Christ is not a mere mortal! We are different. We were not born arrogant but the historical burdens and developmental traumas we carry deprive us of freedom. We are hindered by our personality to put up an abrasive front to protect ourselves. Heavenly Father, have mercy on us!

As a result of four decades of experience in the church choir, I have not a few insistences. For example, Mr. Jiang Wen-ye wrote many popular hymns in Chinese style. He was not a Cantonese. Therefore, singing his hymns in Mandarin will be more comfortable and pleasing to the ears. I promoted singing his hymns in this way in my parish more than two decades ago. I believe the effect is ideal. In the parish I am now serving, I mentioned this to the choir but they were not enthusiastic. As an excuse, they said their Mandarin proficiency was not good enough. I was very disappointed.

My son studied philosophy. To prevent Alzheimer, I enjoy arguing with him. When I brought up this situation, he gave me another perspective. He asked, "Which is more important, purity of language or prayerful spirituality?" This boy is really smart. He tried to trick me into a fallacy! Imperceptibly, he pitched one against the other! My lad, why did I use Mandarin to sing the works of Mr. Jiang in the first place? Did I want the choir members to sing comfortably? Had I not thought about that using Mandarin would help the parishioners enter a prayerful mood more readily?

I like to introduce some challenging hymns not just for the benefits of the choir members but also for the parishioners. Choir members will easily be fed up by easy hymns. The parishioners will also find mass boring if we keep on singing the same set of hymns. Thus sometimes, in Chinese mass, I would choose some inspiring English hymns which fit the readings, even the Latin original. When Latin was sung, many old parishioners were delighted and most of the congregation enjoyed it. In youth masses, we sang a lot of English hymns. There are two Chinese versions of Præconium Paschale Exsultet. Of course I will not choose the simplified version. What a waste of God's talentum for me to sing the simplified! OMG, where has my humility gone!

This is my third year of ordination. God's graces keep on urging me to renew and grow. Last Wednesday, I cried in receiving the Sacrament of Reconciliation. This year, the chief celebrant of Easter Vigil told me to sing the simplified version of Præconium Paschale Exsultet. He explained that after two years of observation, he found that the parishioners had not reached the prayerful level to embrace the full version of Præconium Paschale Exsultet. There is no need to enumerate my shortcomings leading to his demand in the third year. But I do not possess the freedom of Jesus Christ. I underwent a lot of inner struggles and even tried to strike back (I requested singing the simplified version in Mandarin! How stubborn I was!) At last, I practised with the "disappointing" choir today. Thank God, I have overcome! But I know this fight is not yet over (2 Timothy 4:7) because "While we are at home in the body we are away from the Lord." (2 Corinthians 5:6)
God bless!

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!