基督徒的正確態度 Proper Christian Attitudes

基督徒的正確態度（瑪6:1-6, 16-18）

「施捨」、「祈禱」和「禁食」，是基督徒靈修的基本功。四旬期要做，平時也應該做，為的是與自己和好，與天主和好，與別人和好。

「禁食」空虛自己，削弱這難以駕馭的肉體。這樣，你可以開始與自己的身體對話，是與自己修和的好機會。倘若禁食是為了在人前炫耀自己的虔誠，並且陶醉在別人的稱讚時，又怎樣與自己的身體對話，踏出與自己修和的第一步呢（創3:7）？固此，你應該知道怎麼樣的禁食態度纔對罷！

「祈禱」是向天主投降，把自己完全交托在天主的手中，這是與天主修如的正確方法。倘若你把祈禱用來抬舉自己，踐踏別人（路18:11），天主又要寬恕你多一條驕傲的罪了。當你表面上好像準備與天主修和的時候，你卻多犯一條罪，試問天主怎樣與你修和呢？所以，你已經知道怎樣的祈禱態度纔對罷！

因為種種原因，你擁有的比一些匱乏的小兄弟較多（瑪25:40）。你願意「施捨」，願意補償你的富有帶給別人的貧窮；你把財富再分配，改善眼前貧富不均的現象。這是你與他人修如的努力。倘若施捨是為了沽名釣譽，試問這種偽善的表現，對方怎樣能接受，怎樣促進修和呢？那麼，你還不知道怎樣選擇正確的施捨態度嗎？
天主聖神啊！求祢賜予我們哀慟溫良的心（5:4-5），幫助我們扎實地修練自己。亞孟。

生命恩泉

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Proper Christian Attitudes (Matthew 6:1-6, 16-18)

Almsgiving, prayer and fasting are works of basic Christian spirituality. Christians do them during Lent. They put them into practice during ordinary times as well in order to reconcile with themselves, with God and with others.

Fasting empties oneself and weakens the difficult-to-handle flesh. In this way, you may start a dialogue with your own body. It is a good opportunity to reconcile with oneself. If fasting becomes a way to boast about one's piety before the others and to enjoy the praises heaped on by others, how can you begin a dialogue with yourself and put forwards the first step of reconciliation with yourself (Genesis 3:7)? Now, you should know the proper attitude towards fasting!

Prayer is to surrender yourself to God and entrust yourself completely into God's hand. This is the proper way to reconcile with God. If you exalt yourself and trample upon the others with your prayers (Luke 18:11), God needs to forgive you one more sin of pride. When you seem to be prepared to reconcile with God but commit one more sin, how would God reconcile with you? Therefore, you have known what the proper attitude of prayer should be!

For some reasons, you possess more than some needy little brethren (Matthew 25:40). You are willing to give alms to make up the poverty you bring about with your wealth. You try to redistribute wealth to mend the wealth gap. It is good of you to try to reconcile with others. However, if instead you intend to buy your fame with your wealth, how can the needy accept your hypocrisy? How can you promote reconciliation? Now, how can you not know the proper attitude towards almsgiving?
God the Holy Spirit! Grant us a mourning and meek heart (5:4-5) to help us solidly work ourselves out spiritually. Amen.

基督徒應如何愛仇 How should Christians Love their Enemies

基督徒應如何愛仇（瑪5:43-48）

佛洛姆指出愛有四個元素：關懷、負責、尊重和認識。耶穌基督要求祂的門徒愛仇人，作為基督徒的我們，最低限度也要做到上述四點。

門徒要認識那迫害他們的人。認識甚麼呢？認識這人有甚麼欠缺，有甚麼需要。他欠缺安全感嗎？欠缺歸屬感嗎？欠缺成就嗎？作為耶穌的門徒，我們可以怎樣幫助他建立安全感、歸屬感和成就感呢？或許從中，我們會找到他迫害我們的原因，從而化敵為友。

門徒要尊重那憎恨我們的人。為甚麼要尊重他呢？因為無論他現在如何大奸大惡，他始終是按天主的肖像所造。說不定天主在借助他的手來雕琢我們，使我們成為天主應手的工具罷（依10:6）。

門徒要對我們的仇人負責任。倘若錯的是我們，我們有責任求寬恕，並作出補償。倘若錯不在我們，而是他自己犯的錯，或者是第三者的（包括制度上的，結構性的）錯，我們有責任指出錯在那裡（谷6:18）。

最後，門徒要關懷那傷害我們的人。倘若他祇是佔一些便宜，我們關懷他物質上的缺乏，慷慨、忍耐為他負擔起來罷；倘若他要趕盡殺絕，我們感謝他讓我們成為殉道者之餘，要關懷他靈魂的死活，為他的祈禱，求天父寬恕他，因為他不知道自己在做甚麼（路23:34）！
天主聖神啊！求祢成全蘊藏在我們內的天主肖像，使它像天父般成全。亞孟！

生命恩泉

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How should Christians Love their Enemies (Matthew 5:43-48)

Erich Fromm points out that there are four elements in love: care, responsibility, respect and knowledge. Jesus Christ requires His disciples to love enemies. As Christians, we should at least do the four elements above.

Disciples should know those who persecute them. What to know? Know what they lack and what they need. Do they lack a sense of security? Of belonging? Or of achievement? As disciples of Jesus, can we help them build up a sense of security, of belonging and a sense of achievement? Perhaps, by then, we may be able to discover the reason why they persecute us and make friends out of a nemesis.

Disciples should respect those who hate us. What to respect? Remember, no matter how evil they are, they were created in the image of God! Perhaps God makes use of them to discipline us and to make us a handy vessel of God (Isaiah 10:6).

Disciples should be responsible for our enemies. If it is our faults, we have the responsibility to seek forgiveness and to make compensation. If it is not our faults but theirs or the faults of the third party (including institutional and structural), we have the responsibility to point out where the faults lie (Mark 6:18).

Lastly, disciples should care for those who hurt us. If they only take advantages, we care about their physical deficiencies. Let us bear their burden generously and patiently. If they want to destroy us, not only should we thank them for making us martyrs but we should also pray for them and seek the Father’s forgiveness for them. It is because they do not know what they are doing (Luke 23:34)!
The Holy Spirit of God, help us perfect the image of God within us. Make it as nearly perfect as our Heavenly Father. Amen.

基督徒的能耐 Christians Stamina

基督徒的能耐（瑪5:38-42）

名副其實的基督徒，在財務上是富足的，有錢可以借給向他們借貸的人；有求於他們的，出於尊重，必定答應。基督徒在體魄上是強健的，出於責任感，能陪別人跑兩倍的路程；能抵禦超過二十度以上的日夜溫差。更重要的，他們的心理質素是上乘的，出於關懷愛護，能接受雙倍的侮辱。這樣的能耐，是怎樣練成的呢？

無他，他們之所以擁有這種超乎常人的能耐，是因為聖神居住在他們內。可是，為甚麼有些基督徒卻如此不濟，一點也不像基督徒？他們記仇，喜歡爭奪，而且非常吝嗇，凡事斤斤計較！

是的，基督徒也是人，與普通人沒有多大分別！他們也要吃飯、上廁、工作和休息。他們與眾不同的，是擁有來自上天，享受永生的抵押，得救的保證（格後1:22，5:5），就是天主聖神。可能有些基督徒並不懂得如何運用這份保證，結不出聖神的九個果實（迦5:22-23），以致他們沒有練成基督徒的能耐：就是那份運用錢財上的慷慨（溫和），體魄上的強健（忍耐）和能接受雙倍侮辱的心理質素（仁愛）。出於仁愛，為對方的益處，基督徒可以寬恕七十個七次的侮辱；出於忍耐，基督徒願意等待惡人悔改；出於溫和，基督督不怕蒙受金錢上的損失。
天主聖神，請沛降甘霖，滋潤我們乾涸硬化的心，以基督的眼光看這世界，好能活出領洗時的許諾。亞孟。

生命恩泉

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Christians Stamina (Matthew 5:38-42)

Authentic Christians are rich financially. They are able to give, out of respect, whoever asks. Christians are strong physically. Out of a sense of responsibility, they are able to run double the mileage demanded. Moreover, they are able to tolerate a difference in temperature of more than 20 degrees. More importantly, their mental quality is so good that, out of compassion, they are able to tolerate double insults. How do they work out such strength?

Well, they possess this supernatural strength because the Holy Spirit abides in them. However, why are some Christians so disappointingly unchristian? They hold grudge, enjoy rivalry, are very miserly and calculating!

Truly, Christians are human and there is not much difference between them and the commoners. They have to eat, to excrete, to work and to rest. The only difference is that they possess the first installment of eternal life, a seal of salvation (2 Corinthians 1:22, 5:5). That is the Holy Spirit. Unfortunately, some Christians do not know how to make good use of this guarantee and are not able to bear the nine fruits of the Holy Spirit (Galatians 5:22-23). Consequently, they are not able to develop the Christian strengths: the generosity in financial management, the stamina in body (patience) and the mental quality to tolerate double insults (charity). Out of charity and for the benefit of the other party, Christians are able to forgive seventy times seven insults against them; out of patience, Christians are willing to wait for the repentance of evil people and out of generosity, Christians are not afraid to bear financial losses.
Dear Holy Spirit, shower us with your consolation to soften our dried up and hardened hearts. Help us see the world in Christ's eyes so that we may live up to our baptismal vows. Amen.

向自己傳福音 Evangelizing Oneself

常年期第十一主日，乙年
主題：向自己傳福音

在馬爾谷福音第四章，耶穌基督用比喻講述天國的意義。第一個是「播種的比喻」，因為是第一個天國的比喻，所以耶穌基督詳細解釋這個比喻的意義。以後的比喻，他祇私下解釋給自己的門徒，而並沒有解釋給所有的群眾知道（谷4:34）。為甚麼他這樣做呢？因為「比喻」可以起一個過濾的作用，吸引到真心尋求真理的人。至於那些別有用心，來搜集耶穌錯處的人，和那些出於好奇，趁熱鬧的人，便會因為覺得比喻平平無奇，沒有甚麼高深的道理可取而離去。

第一個比喻講述播種的人出外撒種，比喻傳福音的人宣揚耶穌基督的福音。他會遇上四種情況。第四種情況是成功的，有三十倍，六十倍及一百倍的收穫，可以理解成為堂區開辦慕道課程，結果有三十人，六十人或一百人領洗入教。聽了這個比喻，在堂區教慕道班的導師，會有甚麼感想呢？每年，教區約有三千人在復活節前夕領洗。在四旬期的考核禮結束前，各堂區的代表，會上前從主教手中，接過在洗禮時送給新教友的蠟燭。有些堂區祇有幾枝，有些堂區會有上百枝，甚至三百多枝。如果你在現場，你的心會有甚麼感想呢？是否會覺得我們的導師不夠質素，或者努力不足，以致祇得五十人領洗，而不是三百人領洗呢？

不要怪責我們的導師們，或者參禮者有這些想法。畢竟，我們都是人，自然地，我們喜歡互相比較，來抬舉自己，增強自信心！所以，耶穌基督進一步化解第一個比喻所引起的誤會，講了今天我們所聽到的「種子自長」的比喻。種子如何生長，為耶穌當代的聽眾，的確是一個奧秘。因為他們的知識水平低，沒有接受過生物學的訓練，他們不知道種子如何生長成大樹。聽眾祇知道在適當的時候撒種，灌溉，施肥甚至滅蟲，其餘的時間，就祇有等待。耶穌基督說這個比喻，目的是提醒我們作為傳福音的人，應抱「祇問耕耘，不問收穫」的態度。所謂「謀事在人，成事在天」。收穫是天主的事。社區內的人領洗入教，不是因為聖堂有禮物派發，有「安樂茶飯」招待他們；慕道班的導師說話有條理或者上課時的投影片美輪美奐等等，都不是這些。固然我們應該善用天主賜給我們的「塔冷通」，盡我們的能力做好以上的福傳工作。但有多少人領洗入教，是天主聖神在感動人心的結果，是天主的恩典而不是我們的努力。

傳福音不但向別人做，大家有沒有想過對自己傳福音呢？ 「種子自長」的比喻，其實可以解理成為對自己傳福音。關鍵在於第一個比喻說：「有個撒種的出去撒種。」（4:3）但在「種子自長」比喻卻說：「天主的國好比一個人把種子撒在地裡。」（4:26）這個人不一定是農夫，對於那些吃完橙，把種子撒在地裡的人，這個故事一樣成立。與其確認那個人的身份，我們應該注意的，是種子生長的階段，是按部就班的！「先發苗，後吐穗，最後穗上滿了麥粒。」（4:28）我們的心不也是一片有待開發的土地嗎？耶穌基督的福音，在我們的心中成長，也要經過上述的階段。即是說，基督徒蒙召成聖，不是一步登天的，不可能一聽到福音，便相信耶穌基督是主，便可以得救升天堂的！試問沒有經過灌溉施肥除蟲，又怎可能有百倍的收穫呢？倘若沒有經過祈禱讀經領聖事和服務社區內有需要的弱小兄弟，又怎可能有望在審判之日，與天主同享永生呢？

在今年的大聖若瑟瞻禮，教宗方濟各發表他第三份的宗座勸諭【你們應歡欣踴躍吧！】，指導基督徒如何在現今的世代成聖。教宗沒有野心發表一份成聖的論文，他祇想提出一些在我們這個時代成聖，所會遇上的挑戰、機會和一些實際的方法。在當今世代，祇是唸經祈禱，已不足以令我們成聖，我們還要為有需要的人服務，在服務時要自我約束！在勸諭的第三章，教宗與我們一起默想真福八端，在第四章默想聖神的九個果效時，他務實地強調三個成聖的標記，就是：喜樂，忍耐和溫和！

今天的第一篇讀經，厄則克耳先知書描述的圖像，讓我記憶起少年時讀過的【荀子‧勸學篇】，當中提及的「君子善假於物」的道理！在儒家思想，君子就是一個有德行的人。德行是甚麼？德行不是與生俱來的，而是後天培養出來，良好的生活態度。荀子認為有德行的人的能力，與普通人的能力，沒有多大分別。分別在於有德行的人，善於借助身邊的事物，幫助他養成良好的生活習慣，良好的生活態度。同樣，基督徒也要借助身邊的聖經、唸珠、附近的聖堂、一起生活的家人、同事、朋友和社區內需要幫助的弱勢社群，幫助自己修德成聖。「發苗」就是在信仰上扎了根，「吐穗」就是走出自己的安樂窩，走出社區。最後，「穗上的麥粒」，就是在末日審判時，我們可以呈奉到基督君王審判台前的成果！

各位兄弟姊妹，是天主善假於物，借助我們完成天國的事業。是天主聖神在工作，催促天國的發展。我們祇要發揮天主賜給我們的「塔冷通」和機遇，依從教宗方濟各的忠告，按真福八端的態度生活，便問心無愧了。
天主保祐！

2015年講道

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Eleventh Ordinary Sunday, Year B
Theme: Evangelizing Oneself

Jesus Christ tells us about the Kingdom of Heaven with parables in Mark 4. The first one is the Parable of the Sower. Since it is the first one, Jesus explains its meanings in details. For subsequent parables, he only explains to his disciples in private, but not to the crowd (Mark 4:34). Why? It is because parables act like filters to attract those who genuinely seek the truth. For those who want to find faults with Jesus and those curious bystanders, parables are plain and bland. The crowd would leave when they find nothing extraordinary in the parables.

The first parable mentions a sower going out to sow. It symbolizes evangelists going out to preach the gospel of Jesus Christ. They shall encounter four situations. The fourth one is successful. The yielding shall be thirtyfold, sixtyfold and a hundredfold. This can be understood as parishes conducting instruction classes in which thirty, sixty or a hundred people get baptized on Easter Eve. Hearing this parable, what would catechists feel? Every year, some three thousand people get baptized in the Diocese. Near the end of the Scrutiny Rite during Lent, representatives from parishes come before the bishop to receive candles for the newly baptized. Some parishes receive a dozen, some a hundred and even three hundreds. If you happen to be present, what would you think? Are our catechists not good enough, not hard working enough so that only 50, not 300 people get baptized?

Don't blame the catechists or the participants for thinking in this manner. After all, we are only human. Naturally, we would like to compare in order to exalt ourselves and to increase our self-confidence. Thus, in order to eliminate such a misunderstanding arising from this first parable, Jesus tells us the "Self-Growing Seeds" parable we hear today. For the contemporaries of Jesus, the growth of seeds was a mystery. It was because their literacy was low. They had not received any biology training. They knew not how seeds grew into big trees. They only knew sowing, irrigating, fertilizing and exterminating pests at appropriate times. For the rest of the time, they could only wait. Jesus Christ tells us this parable to remind us that as evangelists, we should not eye the harvest but simply work. "To calculate is human and to accomplish is Divine." Harvest is God's business. People in the neighbourhood get baptized not because the Church hands out gifts or entertain them with banquets. Neither the persuasiveness of catechists nor the glamour of PowerPoints etc. work. No, not these. Of course we should put God's given talents into good use for evangelization. But the number of people baptized is the work of the Holy Spirit who moves the hearts of the catechumen. It is the fruit of God's grace, not of our efforts.

Evangelization does not aim at others only. Have you ever thought of evangelizing yourselves?
The "Self-Growing Seeds" parable can actually be understood as an evangelization of our souls. The first parable says, "A sower went out to sow" (4:3). But the "Self-Growing Seeds" parable says, "A man scatter seed upon the ground…" (4:26) This man may not be a farmer. For those who scatter seed on the ground after consuming their oranges, this parable also applies. Instead of clarifying the identity of the man, we should focus on the stages the seed must go through. It goes through stages! "First the blade, then the ear, then the full grain in the ear." (4:28) Isn't our hearts a field to cultivate as well? Indeed, the gospel of Jesus Christ takes stages to grow in our hearts. That is to say, Christians are called to be saints. But it cannot be done overnight. It is impossible to hear the gospel and immediately acknowledge Jesus Christ as our Lord and be saved! If there is no ploughing, irrigating, fertilizing and extermination of pests, how shall we get a hundredfold harvest? If we do not pray, study the bible, receive sacraments and helping the needy in the neighbourhood, how can we expect to partake in God's eternal life on Judgment Day?

On the Solemnity of St. Joseph, the Spouse of the BVM, Pope Francis issued his third Apostolic Exhortation, Gaudete et Exsultate, guiding Christians to sanctification in the modern world. The Pope did not have the ambition to write a treatise on holiness. Rather, he just wants to tell us the challenges, opportunities and some practical ways to proceed ahead in sanctification in this age. In this modern era, it is not enough just to say prayers to be holy. We must serve the needy and serve them in self-control! In Chapter 3, the Pope meditates with us the eight Beatitudes. In Chapter 4, on meditating the fruits of the Holy Spirit, he pragmatically focuses on 3 signs of holiness: joy, patience and meekness!

The images conjured up in the first reading from Ezekiel reminds me of what I studied as a younster, the teachings of Xunzi in "On Learning". He says, "A Gentleman is good at making use of things". In Confucism, a Gentleman is a virtuous man. What is virtue? Virtues are good attitudes towards life. They are not born with but cultivated. Xunzi teaches that the abilities of a Gentleman are the same as a commoner. The only difference is their ability to make good use of handy things to help them cultivate good attitudes and habits. Similarly, Christians should make good use of handy things such as bibles, rosaries, nearby churches, family members, colleagues, friends and the needy in the neighbourhood to help us attain sainthood. The "blade" indicates a good foundation of faith. The "ear" means emerging from our comfort zones and venturing into the local community. Lastly, "the full grain in the ear" are the fruit we bring in front of the Judgment Throne of Christ the King on Judgment Day.

Brethren, God is an expert in making good use of things. He makes use of us to build the Kingdom of Heaven. It is the Holy Spirit that is working, driving the development of the Kingdom. We only need to make good use of the talents and opportunities God gives us, follow the advice of Pope Francis, lead a life according to the Beatitudes. Then we shall have no regrets.
God bless!

承行天主的旨意 Doing the Will of God

常年期第十主日，乙年
主題：承行天主的旨意

在乙年的常年期，我們主要讀馬爾谷福音，它有一個寫作的特色，非常有趣，而且有效。馬爾谷講故事的時候，很喜歡以「三文治」的方式敘述，來加強教訓的力度。例如：在復活雅依洛女兒的故事中，加插了治好患了十二年血漏病的婦人的故事，加強了「信德是引發神蹟的鎖匙」的教訓（谷5:21-43）。今天的福音，耶穌的家人找耶穌，中間加插了有關毀謗耶穌的故事，加強了「承行天主旨意」的教訓（3:35）。又例如耶穌顯聖容的故事與跟著為附魔兒童驅魔的故事，也是一份「三文治」：耶穌帶了三個愛徒上山顯聖容，山下的九個門徒不能驅魔，中間加插了耶穌為那兒童驅魔，最後教訓門徒驅魔的秘訣。馬爾谷這樣寫，加強了「要聽從耶穌說話」的教訓（9:7）。這種分析的方法，幫助我們理解福音的教訓，有助我們體會耶穌的心意。

今天的故事，以耶穌廢寢忘餐地傳福音作引子，耶穌的家人擔心耶穌過勞，想從祂教訓人的地點，接祂回家。然後話題一轉，說另一個毀謗耶穌的故事。大家讀福音時應注意一件事，福音雖然是一部耶穌傳，但不是一部日記或者新聞報導。福音的作者是一位編輯，他挑選了材料，不一定按時間順序平鋪直敘。他會安排他手上的材料，達到自己寫作的目的。例如，瑪竇和路加，他們把毀謗耶穌的故事獨立敘述，並沒有和耶穌的親人尋找耶穌的故事放在一起了。
馬爾谷為讀者塑造一個行動型的天主子耶穌基督，因此他敘述了很多的神蹟，相對地敘述了很少的教訓。今天，馬爾谷把毀謗耶穌的故事，放到尋找耶穌的故事之中，為的是突顯出耶穌真親屬的教訓：「誰是我的母親和我的兄弟…誰奉行天主的旨意，他就是我的兄弟、姊妹和母親。」（3:33，35）成為耶穌的親人，不在於血統，而在於奉行天主的旨意。

至於毀謗耶穌的人是誰呢，三部對觀福音有不同的敘述：路加說是「其中有人」（路11:15）；瑪竇說是法利塞人（瑪12:24）。馬爾谷卻說：「從耶路撒冷下來的經師們。」（谷3:22）為甚麼有分別呢？是因為故事情節上的發展。在馬爾谷福音中，整個第二章和第三章一至六節，馬爾谷一口氣記載了耶穌與猶太權貴愈來愈劇烈的五個衝突，與耶穌為敵的人，愈來愈高級。來到這部份，與耶穌為敵的不是普通的法利塞人和經師，而是來自耶路撒冷的經師。即是說，不是本地聖神修院的教授，而是來自羅馬教廷信理部的總主教！可想而知，他們是以極大的權威，來對付耶穌基督。雖然耶穌基督被毀謗，但祂並沒有發怒，祂仍然苦口婆心地向他們解釋，他們所犯的毛病，並警告他們已接近「萬劫不復」的邊緣。耶穌說：「世人的一切罪惡，連所說的任何褻瀆的話，都可得赦免；但誰若褻瀆了聖神，永遠不得赦免，而是永久罪惡的犯人。」（3:28-29）這個警告是甚麼意思呢？做甚麼事纔是「褻瀆了聖神」呢？耶路撒冷的經師毀謗耶穌基督的話，是否褻瀆了聖神呢？

有意見認為耶穌基督驅魔的能力，是來自聖神。現在，耶路撒冷的經師把這聖神的能力，說成是邪魔的能力，是褻瀆了聖神！這個意見表面看來合理，但犯了三個毛病！

1. 耶穌基督是天主子，祂憑自己天主子的能力，便可以驅魔、赦罪、治病、復活死人、平息風浪和增餅，而不需要借助聖神的能力來做上述的事。
2. 在最後晚餐時，耶穌告訴門徒，祂回歸天父之後，會派遣聖神，真理之神來到世上，讓門徒完全明白祂的教訓（若14:26）。這一天就是耶穌升天後十日的五旬節，聖神降臨，教會誕生了。對於尚未降臨人間的聖神，耶路撒冷的經師怎樣褻瀆呢？
3. 最後，在猶太教的信仰中，天主是惟一的，而不是三位一體的。所以在經師的認知中，根本沒有「聖神」的概念。對於不認知的事物，他們如何褻瀆呢？ 另一方面，教會成立之後，聖神存在於教會內，有如聖神藉堅振聖事，存留在所有教友的身上。按聖保祿的教訓，經過入門聖事加入教會，我們的身體成為了聖神的宮殿（格前6:19）。所以我們不應做淫亂的行為，褻瀆居住在我們身上的聖神。即是說，在五旬節後，人類纔有機會褻瀆聖神！所以，耶穌的警告，是為後世的信徒，而不是針對耶路撒冷的經師。舉例，【宗徒大事錄】第五章就記載了一宗褻瀆聖神的案例！

在起初，耶路撒冷教會過著一種原始的共產主義生活，加入教會的人都變賣了家產，交給宗徒，按各人的需要分配。其中有阿納尼雅夫婦，也變賣了家產加入教會，不過，他們扣起部份價錢，但訛稱交出了全部。當時，伯多祿很心痛地說：「阿納尼雅！為甚麼撒殫充滿了你的心，使你欺騙聖神，扣留了田地的價錢呢？」（宗5:3）結果阿納尼雅當場暴斃！由此可見，耶路撒冷經師並未干犯褻瀆聖神的罪。他們毀謗耶穌基督的罪，耶穌是樂意寛恕的，讓他們將來有機會承行天父的旨意，獲得永生。

各位兄弟姊妹，倘若我們能承行天父的旨意，那會褻瀆聖神呢？怎樣認識到天父的旨意呢？惟有每日讀經祈禱、勤領聖體，並且把耶穌基督帶到社區裡去，祝福渴望認識福音的居民。這就是承行天父旨意的基本功了，大家努力修練罷！
天主保祐！

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The Tenth Ordinary Sunday, Year B
Theme: Doing the Will of God

On Ordinary Sundays of Year B, we read the gospel of Mark in which we find an interesting and effective writing style. When Mark tells stories, he likes to do it in a "sandwich" way to increase the intensity of the moral. For example, in the story of raising Jairus' daughter, he inserts the healing of the woman with a haemorrhage to add weight to the teaching that "faith is the key to unlock miracles" (Mark 5:21-43). In the passage today, Jesus' relatives set out to look for him. The story of defaming Jesus is inserted to emphasize the moral of "doing God's will" (3:35). In yet another example, the Transfiguration and the healing of a possessed child is also a "sandwich": Jesus brought three disciples up a mountain to show his glory while the other nine were unable to exorcize down the mountain. The exorcism narrative is inserted and at the end, Jesus taught the disciples the techniques of exorcism. Mark wrote in this way to emphasize the moral of "listening to him" (9:7). This method of analysis helps us understand the teaching of the gospel and know Jesus' mind.

The story today begins with Jesus' preaching busily with no time to eat. His relatives worry about his overwork and want to take him home. Abruptly the narrative turns to the story of defaming Jesus. Readers should understand that although gospels are biographies of Jesus, it is not a diary or a news report. The Evangelist is an editor. He selects the materials to work on and does not necessarily narrate them in chronological order. He arranges them to achieve his purpose. For example, Matthew and Luke tell the defamation story in an independent way. They do not put it together with the fetching of Jesus by His relatives.
Mark portrays a dynamic Son of God, Jesus Christ. He includes a lot of miracles and relatively fewer teachings. In the passage today, Mark inserts the defamation fragment in the fetching story to highlight the teaching of the True Family of Jesus: "Who are my mother and my brothers ... Whoever does the will of God is my brother and sister and mother." (3:33, 35) Being family members of Jesus does not depend on sanguinity, but on doing the will of God.

As for those defamers, who were they? The Synoptic gospels have different narrations: Luke simply says, "Some of them" (Luke 11:15); Matthew says Pharisees (Matthew 12:24). Mark says, "The scribes who had come from Jerusalem" (Mark 3:22). Why are they different? It is because of the development of the plot. The whole Chapter 2 and the first 6 verses of Chapter 3 in Mark tell five increasingly severe conflicts between Jesus and the Jewish authority. The enemies came from higher and higher level. When the story reaches here, the nemesis of Jesus were no longer ordinary Pharisees and scribes but scribes from Jerusalem. That is to say, they are not professors of the local Holy Spirit Seminary, but archbishops from the Congregation of Faith of the Roman Curia! You can imagine what authority they were engineering to suppress Jesus. Although Jesus was defamed, he was not angry. He patiently explained to them the flaws in their argument and warned them that they were not far from the brim of damnation. Jesus says, "All sins and all blasphemies that people utter will be forgiven them. But whoever blasphemes against the Holy Spirit will never have forgiveness, but is guilty of an everlasting sin." (3:28-29) What is the meaning of this warning? What amounts to "blasphemy against the Holy Spirit"? Was the defamation of Jesus a blasphemy against the Holy Spirit?

Some scholars opine that the power of Jesus' exorcism came from the Holy Spirit. Now that the scribes from Jerusalem attributed this power to Beelzebul, it was a blasphemy! Superficially, it sounds reasonable. But it makes three mistakes!

1. Jesus Christ is the Son of God. He is able to exorcize, forgive sins, cure diseases, raise the dead, calm the sea, multiply bread with His own power as the Son of God. His power did not necessarily come from the Holy Spirit.
2. During the Last Supper, Jesus told his disciples that after He had returned to the Father, He would send the Holy Spirit, the Spirit of Truth to make the disciples understand completely His teachings (John 14:26). That day would be 10 days after His Ascension, the Pentecost. The Holy Spirit came down and gave birth to the Church. How could the scribes from Jerusalem blaspheme the Holy Spirit which had not descended yet?
3. Lastly, in the belief of Judaism, God is one. There is no Trinity. Thus, the scribes had no knowledge of the concept of the Holy Spirit. How could they blaspheme something which they did not know?

On the other hand, after the birth of the Church, the Holy Spirit abides in the Church, like the Holy Spirit abiding in those who have received the Sacrament of Confirmation. According to the teaching of St. Paul, after joining the Church through the Rites of Initiation, we become the temples of the Holy Spirit (1 Corinthians 6:19). Therefore, we should not do anything immoral to blaspheme the Holy Spirit within us. That is to say, humanity has the opportunity to blaspheme the Holy Spirit only after Pentecost. Therefore, Jesus' warning was directed against believers in subsequent ages, not the scribes from Jerusalem. For example, Acts 5 mentions such a case!

At the beginning, the Church in Jerusalem led a primitive communist way of life. Those who joined the Church sold all they had, handed the proceeds to the Apostles to distribute according each one's needs. Ananias and his wife sold their property to join the Church. However, they retained part of the price of the land but claimed that they had handed in all. At that time, Peter sorrowfully says, "Ananias, why has Satan filled your heart so that you lied to the Holy Spirit and retained part of the price of the land?" (Acts 5:3) Consequently, Ananias dropped dead! From this, we may conclude that the scribes from Jerusalem have not blasphemed against the Holy Spirit. They defamed Jesus Christ who is all too willing to forgive them, giving them a chance to do the will of the Father and attain eternal life.

Brethren, if we keep doing the Father's will, how can we blaspheme the Holy Spirit? Then how do we know the Father's will? We should study the Bible and pray daily. Diligently receive the Holy Communion to bring Jesus Christ out to the neighbourhood to bless those who desire to know the good news. This is the foundation of doing the Father's will. Let's work hard on it.
God bless!

正確地領聖體 Receive the Holy Communion Properly

聖體聖血節，乙年
主題：正確地領聖體

出於愛，天主父創造了一個適合人類居住的宇宙，並按自己的肖像創造了人。出於愛，天主子降生成人，成為耶穌基督，死在十字架上，為人類贖罪。出於愛，耶穌基督留下聖體和聖血，與我們天天在一起，直到今世的終結。（瑪28:20）。出於愛，天主聖神繼續保守著耶穌基督所建立的教會，藉著聖神降臨在無酵餅和葡萄酒上，祝聖為耶穌基督的聖體聖血。教會天天舉行彌撒聖祭，直到今世的終結。

福音記載了有關在「最後晚餐」發生的故事。當時，耶穌基督拿起麵餅，祝福了，擘開，遞給門徒說，這麵餅是祂的身體。又祝福了杯中的葡萄酒，說這是祂的血。（谷14:22-24）耶穌基督既是天主，言出必行。所以，毫無疑問，那麵餅和葡萄酒，當然是耶穌基督真實的體血了。在路加福音中，耶穌基督更吩咐門徒，「應行此禮，為紀念我。」（路22:19）所以教會按耶穌基督的囑咐，每天舉行彌撒聖祭。
不過，福音並沒有具體記載怎樣舉行這項禮儀，例如由誰人主持，在甚麼時候和地點舉行，誰可以領聖體，領多少次等等。這些具體的問題，有待教會從歷史累積得來的經驗，作出反省和處理。我們稱這些經驗和反省為「傳統」。例如，有部份基督教派，因為他們否定耶穌基督真實地臨在於聖體之中，又否認神父的公務司祭職。因此，在他們的傳統中，已經沒有「聖體聖事」，祇有「聖餐」。又例如東正教，在Youtube找到的短片中，可以看到他們的傳統，是用茶匙，餵聖體聖血給嬰兒的。我們天主教的傳統又是怎樣的呢？今天我們慶祝「聖體聖血節」，讓我們一起重溫聖體聖事的道理。

聖體聖事帶給教友甚麼好處呢？

1. 領聖體使領受的人在愛德中，與主結合。因為耶穌基督不單是真天主，亦是真實的人。所以這結合不但是靈性上的結合，更是物質上的結合。耶穌基督的聖體聖血，被我們領受了，消化了，吸收了，成了我們身體的一部份。一位教父曾以熔了的燭與其他熔了的燭，共溶在一起來描述這份耶穌基督和我們神秘的結合，有如成語「水乳交融」或「我中有你，你中有我」的狀態，亦是若望福音所說：「誰吃我的肉，並喝我的血，便住在我內，我也住在他內。」（若6:56）
2. 為已準備好，並且堪當領聖體的人，聖體聖事舒暢人的靈魂，增加成聖的恩寵。
3. 聖體聖事不單是靈魂的神糧，同時這個神糧，更是靈魂的解藥。犯了大罪固然需要辦修和聖事，但聖體聖事亦可以抹去小罪，並幫助靈魂不犯大罪。
4. 最後，聖體聖事是將來光榮復活的保證。

由此可見，聖體聖事是多麼寶貴的一份禮份，是耶穌基督把自己完全的交付給我們這些不堪當的罪人。所以，聖奧思定鼓勵教友，應該經常恭敬地，領受聖體聖事。

但從歷史的經驗中，可能因為黑死病的肆虐，群眾又多是文盲，神職人員又沒有充份的訓練，以至教友竟然害怕領聖體。他們生活在死亡的陰影之下，覺得自己罪孽深重，不堪當領受耶穌基督神聖的體血。他們忘記了耶穌基督，當我們還是罪人的時候，已憐憫了我們的輕弱，為我們交付了自己的性命，死在十字架上。耶穌基督是如何渴望分施祂的生命給我們，養活我們，堅強我們成為更多的基督哩 ！為了鼓勵教友勤領聖體，教會於1215年，頒佈法令，教友必須每年最少一次，向神父妥當告解的法令，否則會遭受絕罰。言下之意，教友亦應每年最少領一次聖體！如果祗此一次，就必須在復活節。

那麼，教友應怎樣預備自己，恭領聖體呢？

1. 我們應懷有渴望與耶穌基督結合的心意。領聖體不是為了滿全本份，而是渴望參與天上的婚宴，渴望獲得神糧的滋養。
2. 倘若有大罪，就必須先行妥當告解。出賣耶穌的猶達斯，就是一個反面的教材。在最後晚餐，若望宗徒問耶穌誰人出賣祂的時候，耶穌蘸一片餅遞給猶達斯，指給若望知道，是猶達斯出賣主的。福音說：「隨著那片餅，撒殫進入了他的心。」（13:27）由此可見，冒領聖體的可怕之處。可是，耶穌基督是慈悲的，祂何嘗希望見到猶達斯的喪亡呢（則18:32）？
3. 在彌撒的致候禮部份，已有懺悔經文，足夠赦免我們的小罪。隨後的聖道禮，更幫助我們預備心神，領受耶穌基督神聖的體血。倘若有大罪的障礙，不能領聖體，亦可以「神領聖體」，求耶穌基督賜予決心勇氣，妥當告解。
4. 最後，為了幫助我們能謙遜地領聖體，教會規定領聖體前守齋，為了空虛自己，領受更多更大的恩寵。梵二之前的聖體齋是整個領聖體前的早上。因此，早餐的英文是breakfast，即是粵語的「打爛齋砵」。食過早餐就不能領聖體了。梵二之後的今天，城市人的生活步伐快，教會便放寬這個守齋的規定，是領聖體前一個小時。為了幫助教友能妥當領聖體，有些神父用心良苦，講很長篇的道理，保證教友能滿全守聖體齋的本份。

近年來在教友中間，爭論「口領聖體」與「手領聖體」，「跪著領」還是「站著領」，哪一種比較虔誠，哪一種更尊重耶穌基督。這爭論根本不應該存在。所謂「誠於中，形於外。」用任何形式領聖體，一樣可以褻瀆神聖。試問坐輪椅的長者，他們不跪下領聖體，就對耶穌基督不敬嗎？有些人跪下口領聖體，心中卻炫耀自己的虔誠，這不是褻瀆神聖是甚麼？所以問題在於人的心。有誰可以判斷人的心呢？是天主而不是人。倘若爭論的話，恐怕是為了炫耀自己的虔誠罷了。這樣的人與法利塞人有甚麼分別呢？

話倒要說回來，手領聖體應該要格外小心莊重的。接過聖體，應用另一隻手掌覆蓋著，前往蘸聖血。不是怕聖體被風吹走，而且提防慣性地把聖體放在咀裡，忽然想起未蘸聖血，再從咀裡把聖體拿出來…有個別教友把聖體蘸聖血後，並沒有迅速恭領，而是拿著「血淋淋」的聖體劃十字，拿回座位餵…蘸聖血時不小心，整個聖體掉入聖爵中，怎麼辦？有些教友情急之下，用手在聖血中淘出聖體…

各位兄弟姊妹，耶穌基督十分渴望我們恭領聖體，把祂帶到社區裡，祝福那些渴望認識真理的群眾。讓我們領聖體後，感謝基督之餘，亦能與主心心相印，領會祂的心意。
天主保祐。

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2015年反省

Solemnity of the Most Holy Body & Blood of Christ, Year B
Theme: Receive the Holy Communion Properly

Out of love, God the Father created a universe suitable for humanity and created men in His own image. Out of love, God the Son incarnated to become Jesus Christ to die on the cross for the redemption of our sins. Out of love, Jesus Christ leaves behind His body and blood to be with us always, until the end of the age (Matthew 28:20). Out of love, the Holy Spirit continues to keep the Church Jesus Christ establishes. The Holy Spirit descends on the bread and wine, consecrates them into the body and blood of Jesus Christ. The Church celebrates mass until the end of the age.

The gospels tell us the story of the Last Supper during which Jesus Christ took bread, said the blessing, broke it and gave it to the disciples, saying that that is his body. Then he took a cup, gave thanks and said that that was his blood (Mark 14:22-24). Since Jesus Christ is God who is faithful, there is no doubt that the bread and wine are truly the body and blood of Jesus Christ. In the gospel of Luke, Jesus told his disciples, "Do this in memory of me." (Luke 22:19) Therefore, the Church follows Jesus' instruction to celebrate mass every day.
But the gospels do not tell us how to do it in concrete details. For example, who presides over it, when and where to celebrate, who may receive the Holy Communion and how often etc.? The Church has to accumulate her experiences throughout the ages, reflects and handles them in order to come up with an answer. We call these experiences and reflections "Tradition". For example, some denominations deny the real presence of Jesus in the Communion. Moreover, they deny the ministerial priesthood of priests. Thus, they don't have Holy Eucharist in their tradition. They only have the "Lord's Supper", whatever it may mean. One more example, from video clips on Youtube, we may be able to take a glimpse of the Eastern Orthodox tradition. They feed infants bread and wine with a silver spoon. What about our Catholic tradition? Today, we are celebrating the Solemnity of the Most Holy Body and Blood of Christ. Let us review the doctrines about the Holy Eucharist.

What benefits does the Holy Communion bring?

1. The recipients of the Holy Communion are united with the Lord by love. Since Jesus Christ is not only truly divine, but also truly human, this union is not only spiritual but is also physical. We receive the body and blood of Jesus Christ which are digested, absorbed and they become part of our bodies. Once, a Church Father describes this mystical union as the melting of pieces of wax together. "Like admixing water and milk" as a Chinese idiom goes or a poem, "In me there is you and in you me" which depicts such a state. The gospel also says, "Whoever eats my flesh and drinks my blood remains in me and I in him." (John 6:56)
2. For those who have worthily prepared, the Holy Communion increases sanctifying grace and spiritual delight in the soul.
3. The Holy Communion is not only a spiritual food, but at the same time, it is a spiritual antidote. For mortal sins, we need the Sacrament of Reconciliation. But the Holy Communion is also able to purify us of venial sins and preserves us from mortal sins.
4. Lastly, the Holy Communion is a pledge of our glorious resurrection and eternal happiness.

Thus, we can see how precious a gift the Holy Communion is. Jesus Christ unreservedly gives His totality to us unworthy sinners. St. Augustine encourages the faithful to receive the Holy Communion frequently.

However, historical experiences show that sometimes the faithful were afraid to receive the Holy Communion, probably due to the rampage of Black Death, the illiteracy of the people and insufficient formation of the clergy. People were living in the shadow of death, guilt-ridden and felt that they were not worthy to receive the most holy body and blood of Jesus Christ. They forgot that, out of mercy on our weakness, Jesus handed over His life on the cross to die for us while we were still sinners. How much does Jesus want to share His life with us, to feed us and strengthen us to become many more christs! In order to encourage the faithful to receive more frequently the Holy Communion, the Church decreed, in 1215, that the faithful should properly confess at least once a year to priests, at the pain of excommunication. In other words, the faithful are encouraged to receive the Holy Communion at least once a year! That must be during Easter.

Then, how should the faithful prepare themselves to receive the Holy Communion in reverence?

1. They should desire to be united with Jesus Christ in love. It is not out of duty, but of the desire to partake in the heavenly banquet and receive spiritual nourishment.
2. They should properly confess if they are in a state of mortal sin. Judas is a counter-example. During the Last Supper, John asked Jesus who would betray him. Jesus handed a morsel to Judas, showing to John Judas was the traitor. The gospel says, "After he took the morsel, Satan entered him." (13:27) From this, we can see the horror of sacrilegious Communion due to a lack of contrition. However, Jesus Christ is merciful. Does He find pleasure in the demise of Judas (Ezekiel 18:32)? Thirdly,
3. After the Greeting section of Mass, there is a Penitential Act which is good enough to forgive venial sins. Then comes the Liturgy of the Word to help prepare our hearts to receive the most holy body and blood of Jesus Christ in the Communion Rite. If mortal sins prevent us from receiving the Holy Communion, we can still receive it spiritually, begging Jesus to grant us determination and courage to properly confess.
4. Lastly, in order to help us receive the Holy Communion in a humble manner, the Church decrees a communion fast which empties us to receive more and greater grace. Before Vatican II, the faithful fasted the whole morning before communion. Thus, "breakfast" breaks the communion fast. Today, the pace of urban life is fast. The Church relaxes the requirement to one hour before communion. To help the congregation fast properly, some clergy deliver long-winded homilies with a good intention to guarantee that the congregation fulfil their duty.

Recently, a controversy rages on among the faithful. Which is more pious and showing more reverence to Jesus Christ, to receive the Holy Communion on the tongue or in the hand, to kneel or to stand? This controversy shouldn't have existed at all in the first place. Your inner disposition determines your outward manners. Whatever way of receiving the Holy Communion can be sacrilegious! Image somebody confined to the wheelchair. Is his not kneeling disrespect for Jesus Christ? Somebody receives the Holy Communion on the tongue, kneeling. In his heart, he congratulates himself for being more pious than the others. If this is not sacrilegious, then what is? The whole problem is a matter of our hearts. Who can pass judgment on our hearts? Of course it is God and not men. If we insist on arguing, I am afraid it is a showing off of one's piety. How is it different from the Pharisees?

Yet, we need to be more careful and solemn when we receive the Holy Communion in the hand. After receiving the Holy Communion in one hand, we should cover it with another and move ahead to dip the blood. (This is a privileged manner applicable to the Hong Kong Diocese only!) In this way, we may avoid putting the host into our mouth habitually but suddenly realize that we have not dipped the host into the chalice yet. Then we take the host out of our lips and … Some parishioners do not receive the two species immediately. Instead, they cross themselves with the "blood dripping" host and return to their seats to feed the … What should we do if we accidentally slip the host into the chalice? Some parishioners try to "recover" the host from the chalice …

Brethren, how much does Jesus Christ desire our receiving the Holy Communion to bring Him out into the neighbourhood to bless those who thirst for the knowledge of the Truth! Let us receive the Holy Communion with reverence, besides being grateful to the Lord, know His will.
God bless!

Be Present Physically & Spiritually 靈與肉的臨在

Solemnity of the Most Holy Trinity, Year B
Theme: Be Present Physically & Spiritually

Does anyone of you receive cakes, or cards or gifts on your birthdays?
How long are you able to keep those cakes, cards or gifts?
Why do you want to eat the cakes? Do you throw the cards or gifts away? Why do you want to keep them? In order to remember the love of the people who gave you these. So, next time, don't give cakes. Cakes are eaten and easily forgotten. Give something more endurable instead.

In the gospel reading today, Jesus says, "And behold, I am with you always, until the end of the age." (Matthew 28:20) Jesus Christ is able to make this promise because He is the Son of God. He is able to keep His promise. Not only does He stay spiritually with us, but He also stays physically with us in the Holy Eucharist. He loves us. He gives Himself to us in the Holy Eucharist. He is able to do this because Jesus Christ is our God.

However, we are all too human. Sometimes, we may not be able to be present physically as well as spiritually at the same time. Imagine you are speaking with your friend, or your family members or even your child over the phone. She is not here physically. Yet you enjoy the company and share your love over the phone. Imagine again you invite another person to dinner. However, you can sense that she is not there. There is something else occupying her mind. Will you enjoy the dinner? If you have a choice, which one do you prefer, physically present or spiritually present? When we are not able to make the best of both worlds, we prefer the spiritual presence because at least we can share our love. Out of love, we travel here far away from home to work and send money home to our loved ones. Out of love, we give our friends birthday cakes, cards and gifts. Even though we are not able to be present physically, we wish our love may last long enough in the token of cakes, cards and gifts.

Why does Jesus make this promise of staying with us until the end of the age? On one hand, it is an expression of His love. On the other, it is because He gives us a mission to accomplish. To order to ensure that we are able to get it done, He equips us with the strength we need by staying with us. What mission does Jesus Christ commission us? "Go, therefore, and make disciples of all nations, baptizing them ... teaching them ..." (28:19-20). There are four actions here: to go, to make disciples, to baptize and to teach. In short, Jesus Christ commissions us to build up a bigger family, a community of redeemed people, a People of God, the Church. It is a mission of love, a mission of spreading God's love.

Out of love, we leave behind our families to work overseas. Similarly, out of love, we leave behind the comfort of our homes and the people we are familiar. We go and meet strangers in a foreign land, to know them, to engage them, to serve them, to be present physically as well as spiritually to share God's love with them. We do not choose likeable people to be our employers. Similarly, we do not choose likeable people to make disciples. We reach out to all and do not discriminate: the hungry, the thirsty, those who have no dignity, refugees, the sick as well as prisoners (25:35-36). This is respect. We respect all people alike because all of them were created in the image of God, because we are brothers and sisters in Christ. Of course, we respect their freedom. We cannot impose our faith upon them. Our job is to go and make disciples. Whether people want to be baptized or not, it is God's business. Our job is to be present, both physically and spiritually to tell people that the Father loves them, that Jesus Christ loves them and that the Holy Spirit loves them.

The God we believe in is a great and difficult mystery. Throughout the centuries, theologians have tried to make God understandable to us. They have tried different jargons and images in order to highlight some aspects of our God. For example, God is almighty. Heavens and earth are the manifestations of His power. We call this Creator the Father. "Father" was a good image in ancient times. The father is the origin of a family. He is the breadwinner of the family and sustains the family. So, the "father" has been a good metaphor for God because God created and sustains the whole universe. However, time has changed. Those who go to work and sustain the families are mothers and daughters. So, we should bear in mind the limitations of these jargons when we talk about the mystery of God in terms of the Blessed Trinity. Thus, don't feel offended if people argue that God should be a mother-figure! Bear with them.

If God is such a great and difficult mystery, how can we explain this mystery to people? Don't worry. Jesus promises to stay with us to help us till the end of the age. Just remember the two most essential features of our God. They are His love and His omnipresence. John the Apostle says, "God is love." (1 John 4:8, 16) Out of love, God created us. Out of love, He sends Jesus Christ to save us after we have fallen. Out of love, He continues to send the Holy Spirit to guide us and support us. Out of love, Jesus Christ stays with us physically and spiritually within the Church and outside the Church among the poor and the needy. We see God in face of all these people. But we also make His presence felt when we love. When we love ourselves, our family members, our friends and colleagues, our employers and the people in need, God the Blessed Trinity is physically and spiritually present among us. When we do these, we put Jesus' commands into practice.

The last command Jesus gives us is to teach people "to observe all that I have commanded you." (Matthew 28:20) What has Jesus commanded us to do? He gave us a new commandment during the Last Supper, i.e. to love each other as He has loved us. (John 13:34) Therefore, in our words and in our deeds, we should teach other people to love each other. We should set examples by loving each other just as Jesus Christ has loved us. Is it an impossible mission? No. Jesus Christ is with us.
Brethren, when we meet people, let us engage them by physically and spiritually present like what Jesus is doing. Then, we are able to demonstrate the love of God, the love of the Blessed Trinity.
God bless!

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天主聖三節，乙年
主題：靈與肉的臨在

你們生日的時候，有收到過生日蛋糕、生日咭或生日禮物嗎？
你能夠保存這些蛋糕、咭和禮物有多久呢？
你為甚麼會吃這些蛋糕呢？你會把哪些咭或禮物扔掉嗎？你為甚麼想保存它們呢？為了記著這些送禮的人對我的愛。因此，下次不要送蛋糕了。蛋糕吃了之後便容易遺忘，還是送些較耐用的東西吧！

在今天的福音中，耶穌說：「看！我同你們天天在一起，直到今世的終結。」（瑪28:20）耶穌基督有能力許下這個諾言，因為祂是天主子，祂有能力遵守祂的許諾。祂不但靈性上與我們同在，而且祂還能夠實在地臨在聖體聖事內，物質地臨在我們當中。祂愛我們，在聖體聖事內，祂把自己交付給我們。祂有能力這樣做，因為耶穌基督是我們的天主。

但我們不竟是人嘛。有時，我們不能肉體與靈性同時臨在。試想想，當你用電話與你的朋友，家人甚至子女談話的時候，她的肉身根本不在你身旁，但你仍可以透電話，享受這份團聚，分享彼此之間的愛。再想想，你邀請一位朋友共晉晚餐，但你隱約感覺到她心不在焉，正在處理一些要事。你會享受這頓晚餐嗎？倘若你可以選擇，你要她的人，還是她的心呢？當魚與熊掌，二者不可得兼的時候，我會選擇她的心，因為我們最少也可以分享心中的愛。出於愛，我們離鄉別井，來到香港工作，賺錢匯返家鄉我們所愛的人。出於愛，我們送生日蛋糕、生日咭和生日禮物朋友。雖然人不能到，但禮總不可缺少。我們希望蛋糕、咭和禮物，能保存到足夠的時間，表達出我們心中的愛意。

耶穌為甚麼應許與我們在一起，直到今世的終結呢？一方面，這表達了祂的愛。另一方面，祂派遣我們執行一項任務。為了保證我們能完成任務，祂與我們同行，來裝備我們，給我們足夠的力量，來完成任務。耶穌基督差遣我們的任務是甚麼呢？就是「所以你們要去使萬民成為門徒…給他們授洗，教訓他們…」（28:19-20）這裡有四個行動：去、使萬民成為門徒、授洗和教訓。簡而言之，耶穌基督差遣我們去建立一個更大的家庭、一個得救者的團體，天主的子民，教會。這是一個愛的使命，一個傳揚主愛的任務。

出於愛，我們留下家人，飄洋過海到外地工作。同樣，出於愛，我們離開家庭的安樂窩和熟識的人物，去到陌生的地方接觸陌生的人、認識他們、與他們來往、服務他們，身與心一起臨在，與他們分享天主的愛。我們不能選擇可愛的人做我們的僱主。同樣，我們也不能選擇可愛的人做門徒。我們向所有人招手，不歧視任何人：飢饑的、口渴的、沒有尊嚴的、難民、病人和在囚人士（25:35-36）。這是尊重。我們尊重所有的人，因為他們都是按天主的肖像所造，因為他們在耶穌基督內，都是我們的兄弟姊妹。當然我們要尊重他們的自由，我們不可把我們的信仰強加給他們。我們的工作是去使人成為門徒，至於他們是否願意受洗，這是天主的事。我們的工作就是身和心同時臨在，告訴他們天主愛他、耶穌基督愛他，天主聖神愛他。

我們所信的天主是一個偉大而難明的奧秘，自古以來，神學家們努力幫助我們明白天主。他們用了不同的術語和圖像，顯示天主的某些特徵。例如，天主是全能的，天與地都顯示出祂的大能。我們稱這位創造者為「父」。在古代，「父」是一個很適當的形像。父親是家庭的根源，是他賺錢供養整個家庭。因此，「父」曾是一個很好的比喻，來形容天主，因為宇宙萬物都是天主所創造和維持的。可是，時移世易，今天工作養家的多是母親和女兒。所以，當我們用天主聖三來論述天主的奧秘時，我們要意識到所用的術語是有限的。因此，當有人爭論說天主應該是母親的形像時，他們無意冒犯你！忍耐他們吧！

倘若天主是這樣偉大和難以理解的一個奧秘，我們怎能向人解釋呢？不要擔心，耶穌曾許諾與我們同在，直到今世的終結。祇要記著天主最重要的兩個要素就可以了：就是天主的愛和天主無處不在。若望宗徒說：「天主是愛。」（若一4:8，16）出於愛，天主創造了我們；出於愛，當我們犯罪跌倒後，天主派遣耶穌基督來拯救我們。出於愛，天主繼續派遣聖神來指導和支援我們。出於愛，耶穌基督身心都臨現在教會內，和在外面的窮人和有需要的人身上。在所有這些人的臉上，我們看見天主。而且，我們還能藉著愛，實現祂的臨在。當我們自愛和愛我們的家人、愛我們的朋友同事、愛我們的僱主和有需要的人時，天主聖三的靈性和人性，就會臨在我們當中。我們這樣做，便實踐了耶穌吩咐我們應做的。

耶穌最後的命令是要我們「教訓他們遵守我所吩咐你們的一切。」（瑪28:20）耶穌曾命令我們做甚麼？在最後晚餐時，耶穌給我們一條新誡命：「你們該彼此相愛；如同我愛了你們。」（若13:34）因此，我們必須以言以行，教訓別人彼此相愛。我們應立下榜樣，彼此相愛，如同耶穌基督愛了我們一樣。這事怎能成就？不要怕，耶穌基督與我們同在。
各位兄弟姊妹，當人遇到我們時，讓我們以身心與他們來往，一如耶穌基督所做的。這樣，我們便能展示天主的愛，天主聖三的愛。
天主保祐！