四旬期第二主日 2018年02月25日


四旬期第二主日

三分人事七分天

讀經一:(創22:1-2,9,10-13,15-18):亞巴郎祭獻依撒格
讀經二:(羅8:31-34):天主沒有憐惜自己的兒子
福 音:(谷9:2-10):耶穌顯聖容
中國文化: 到老始知非力取,三分人事七分天。
良醫之子多死於病,良巫之子多死於鬼;古之聖人,唯積至誠,用大德,以結乎天心。

「這是我的愛子,你們要聽從他!」
(谷9:7)

這是今天耶穌顯聖容福音中的一句話,這句話和耶穌受洗後從天上來的聲音相似:「你是我的愛子,我因你而喜悅。」(谷1:11)

耶穌顯聖容的時候,只有伯多祿、雅各伯和若望三位他最親信的門徒在場,這三個人後來也見證了耶穌在山園中痛苦、無助的一面。
是的,這個天主所喜悅的、顯出光輝聖容的耶穌,也就是那個在痛苦中完全無助的耶穌;那位以歡愉的語調說出「這是我的愛子」的天父,也就是那位在他的愛子呻吟求助時,靜默無聲的天主。

三位門徒在老年時,回想起這一切,會有什麼感想呢?

耶穌顯聖容的時候,厄里亞和梅瑟也出現了,前者是先知,後者是古教頒佈律法的天主的使者。他們兩個人同時在見證耶穌就是他們曾預言要來的那一位,是他們和他們全民族引頸企盼的默西亞。

但這位他們等了許久的默西亞,卻於不久後被人捨棄了,而且是被自己的民族捨棄的。兩位古聖人見到這事,又會有什麼感想呢?

這段故事有一個很有趣的插曲,就是當顯容過後,他們下山時,耶穌囑咐他們:「人子從死者中復活之前,不要將所看見的事告訴任何人。」(谷9:9)因為這樣做,群眾就會把耶穌當作是一位光榮顯赫的俗世領袖,而忘卻耶穌要帶來的真正福音或喜訊。然後馬爾谷還加上一句按語:「他們遵守了這話,卻彼此討論『從死者中復活』是什麼意思。」(谷9:10)

其實,直到耶穌從死者中復活以前,他們是不可能明白『從死者中復活』的內容的。要完全明白,只有在天上,或至少要在他們也經歷了死而復活或類似的經驗之後,才有可能。

在這個世界上,我們只能憑藉信心和依靠而去活出我們的信仰。

在這個支離破碎的世界上,我們很易失望,因為一切都是那麼的不完美。世界、中國、香港、九七過渡、教會、家庭、朋友、事業,甚至我們自己身體的這個臭皮囊,有那一樣是令我們完全滿意、開心的?

但假如我們對天主信靠,我們就可以有保祿的經驗:「如果天主站在我們這一邊,誰能反對我們呢?天主沒有憐惜自己的兒子,反而為我們眾人把他交出來,怎不會也把他和其他一切賜給我們呢?」(羅8:31-32)是的,有天主,就無所懼。

但這個天主又在哪裡呢?許多時,他不是也如耶穌在山園祈禱時一樣的靜默無聲嗎?我們在最需要他時,他不也好像是完全隱退嗎?
我們不可能完全抓緊天主,天主只能慢慢地讓我們逐漸發現。保祿認為對天上的一切,我們現在不過是好像在「鏡子」中觀看,將來才能完全認清。所謂有天主,所謂對天主的信靠,也莫不如此:這一切我們都是未能完全的掌握。

中國有句成語:「到老始知非力取,三分人事七分天」。這其實也是我們的先賢經歷了無數的人生波折之後而悟出來的人生真理。

明朝的方孝孺在他的《深慮論》中這樣說:「良醫之子多死於病;良巫之子多死於鬼。」這是我們生命中無可奈何的事實;有時我們可以成功地幫助了別人,卻就是偏偏幫不了自己,也幫不了自己的至親。所以他繼續說:「古之聖人,知天下後世之變,非智慮之所能周,非法術之所能制;不敢肆其私謀詭計,而唯積至誠,用大德,以結乎天心。」智慮、計謀、法術、聰明、才幹,這一切都不是我們能完全倚靠的。無論我們多麼聰明、多麼能幹,都總有不可為、不能為、或為而無所成的時候。這時,我們唯有用好行為、修大德行,「以結乎天心」,這才是真正的面對生命之道、最長治久安之計。

希望準備領洗的慕道者也能認清他們要信的天主,就是這樣的一位神明,一個我們要信靠,但要在人生旅途中去經驗的慈父。總有一天,我們會感受到,我們在盡了人事以後,天主自會完成其餘的一切。

 

四旬期第二主日

三分人事七分天

读经一:(创22:1-2,9,10-13,15-18):亚巴郎祭献依撒格
读经二:(罗8:31-34):天主没有怜惜自己的儿子
福 音:(谷9:2-10):耶稣显圣容
中国文化: 到老始知非力取,三分人事七分天。
良醫之子多死於病,良巫之子多死於鬼;古之圣人,唯积至诚,用大德,以结乎天心。

「这是我的爱子,你们要听从他!」
(谷9:7)

这是今天耶稣显圣容福音中的一句话,这句话和耶稣受洗后从天上来的声音相似:「你是我的爱子,我因你而喜悦。」(谷1:11)

耶稣显圣容的時候,只有伯多禄、雅各伯和若望三位他最亲信的门徒在场,这三個人后来也见证了耶稣在山园中痛苦、无助的一面。
是的,这個天主所喜悦的、显出光辉圣容的耶稣,也就是那個在痛苦中完全无助的耶稣;那位以欢愉的语调说出「这是我的爱子」的天父,也就是那位在他的爱子呻吟求助時,静默无声的天主。

三位门徒在老年時,回想起这一切,会有什么感想呢?

耶稣显圣容的時候,厄里亚和梅瑟也出现了,前者是先知,后者是古教颁布律法的天主的使者。他们两個人同時在见证耶稣就是他们曾预言要来的那一位,是他们和他们全民族引颈企盼的默西亚。

但这位他们等了许久的默西亚,却於不久后被人舍弃了,而且是被自己的民族舍弃的。两位古圣人见到这事,又会有什么感想呢?

这段故事有一個很有趣的插曲,就是当显容過后,他们下山時,耶稣嘱咐他们:「人子从死者中复活之前,不要将所看见的事告诉任何人。」(谷9:9)因为这样做,群众就会把耶稣当作是一位光荣显赫的俗世领袖,而忘却耶稣要带来的真正福音或喜讯。然后马尔谷还加上一句按语:「他们遵守了这话,却彼此讨论『从死者中复活』是什么意思。」(谷9:10)

其实,直到耶稣从死者中复活以前,他们是不可能明白『从死者中复活』的内容的。要完全明白,只有在天上,或至少要在他们也经历了死而复活或类似的经验之后,才有可能。

在这個世界上,我们只能凭藉信心和依靠而去活出我们的信仰。

在这個支離破碎的世界上,我们很易失望,因为一切都是那么的不完美。世界、中国、香港、九七過渡、教会、家庭、朋友、事业,甚至我们自己身体的这個臭皮囊,有那一样是令我们完全满意、開心的?

但假如我们对天主信靠,我们就可以有保禄的经验:「如果天主站在我们这一边,谁能反对我们呢?天主没有怜惜自己的儿子,反而为我们众人把他交出来,怎不会也把他和其他一切赐给我们呢?」(罗8:31-32)是的,有天主,就无所惧。

但这個天主又在哪里呢?许多時,他不是也如耶稣在山园祈祷時一样的静默无声吗?我们在最需要他時,他不也好像是完全隐退吗?
我们不可能完全抓紧天主,天主只能慢慢地让我们逐渐发现。保禄认为对天上的一切,我们现在不過是好像在「镜子」中观看,将来才能完全认清。所谓有天主,所谓对天主的信靠,也莫不如此:这一切我们都是未能完全的掌握。

中国有句成语:「到老始知非力取,三分人事七分天」。这其实也是我们的先贤经历了无数的人生波折之后而悟出来的人生真理。

明朝的方孝孺在他的《深虑论》 中这样说:「良醫之子多死於病;良巫之子多死於鬼。」这是我们生命中无可奈何的事实;有時我们可以成功地帮助了别人,却就是偏偏帮不了自己,也帮不了自己的至亲。所以他继续说:「古之圣人,知天下后世之变,非智虑之所能周,非法术之所能制;不敢肆其私谋诡计,而唯积至诚,用大德,以结乎天心。」智虑、计谋、法术、聪明、才干,这一切都不是我们能完全倚靠的。无论我们多么聪明、多么能干,都总有不可为、不能为、或为而无所成的時候。这時,我们唯有用好行为、修大德行,「以结乎天心」,这才是真正的面对生命之道、最长治久安之计。

希望准备领洗的慕道者也能认清他们要信的天主,就是这样的一位神明,一個我们要信靠,但要在人生旅途中去经验的慈父。总有一天,我们会感受到,我们在尽了人事以后,天主自会完成其余的一切。

 

The Second Sunday of Lent

Man proposes but God disposes

Reading ( Gen 22:1-2,9,10-13,15-18 ) : Abraham offered Isaac as sacrifice
Second Reading : ( Rom 8:31-34 ):God did not withhold His own Son
Gospel : ( Mk 9:2-10 ) : The transfiguration
Chinese Classics
- “Only when you are well educated by your ripe old age do you realize that success comes not just from one's own effort. 30% comes from humans, 70% from above.” (1).
-“The sons of good doctors often die of disease; sons of witches often die by the hand of evil spirits. Sages of old understood that they must have a positive, sincere manner, and great virtue, to converge with the heavenly heart.”(2)

“This is my Son, the Beloved; listen to him!” ( Mk 9:7 )

This is an excerpt from today's gospel about the Transfiguration. The voice from above is similar to that heard soon after the baptism of Jesus, “You are my Son, the Beloved; with you I am well pleased.” ( Mk 1:11 )

When Jesus was transfigured, only three of his most trusted disciples, Peter, James and John, were present. These three also later witnessed Jesus' distress when he prayed in the Garden of Olives, and could offer him no help. Yes, Jesus who was the beloved of God, who was gloriously transfigured, was also the Jesus who was distressed and helpless. The God whose joyful voice from above exulted, “You are my Son, the Beloved”, was the same God who kept silent when the beloved Son cried out desperately for help.

When the three disciples were old and recalled these memories, what were their feelings? When Jesus was transfigured, Elijah and Moses also appeared. The former was a prophet, the latter God's messenger who promulgated the laws of the Old Testament. The two appeared together with Jesus to witness that he was the one about whom they earlier had prophesized, the Messiah whom they and their people had hoped for so longingly. But this long-awaited Messiah would soon be abandoned, even worse, abandoned by his own people. What did those two holy men of old, Moses and Elijah, think when they saw that?

This story has a very interesting sub-plot. When, after the transfiguration, they were coming down from the mountain, Jesus warned the disciples: “As they were coming down the mountain, he ordered them “to tell no one about what they had seen, until after the Son of Man had risen from the dead.” ( Mk 9:9 ) Because had it been revealed, the crowd might have looked upon Jesus as a glorious leader of earthly power, and forget the true gospel, the good news that Jesus wanted to bring. Later Mark also added, “they kept the matter to themselves, questioning what this 'rising from the dead' could mean” ( Mk 9:10).

In fact, before Jesus rose from the dead, they could not have understood what was meant by “rising from the dead”. Only heavenly beings or someone who had experienced something akin to death and rising, would be able to comprehend it. In this world we can only live in faith, trusting and relying on God.

In today's fragmented world, we easily can become discouraged, because there is so much that is imperfect. The world, China, Hong Kong, Hong Kong's 1997 political turnover, the Church, family, friends, career, even our finite bodies... Is there anything that can make us fully satisfied and happy?

But if we trust in God, we can have the same experience as Paul who said, “What then are we to say about these things? If God is for us, who is against us? He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? ” ( Rom 8:31-32 ) Yes, with God, we need not be afraid.

But where is this God? Is God often not as silent as when Jesus prayed in the Garden? When our need is the greatest, does it not seem sometimes that God is completely hidden from us?

We cannot completely grasp or fathom God. God only allows us to discover Himself gradually. Paul says that only in the future will we be able to see clearly; meanwhile we can see all heavenly things only as through a mirror. The One whom we call “God,” or when we speak of “faith and trust in God” - we cannot fully grasp any of this yet.

A Chinese idiom says, “Only when you are well-educated by your ripe old age do you realize success comes not just from one’s own effort. 30% comes from human effort, 70% from above. (1)” In fact, our sages realized this. It was their conclusion from their own experience of the innumerable ups and downs of life.

Fang Xiaoru of the Ming Dynasty in his Essay of Deep Contemplation wrote, “Sons of good doctors often die of disease; sons of witches often die by the hand of evil spirits.” This is a fact of life about which we can do nothing. Sometimes we succeed in helping others but fail to help ourselves or the people most dear to us. Thus, Fang Xiaoru continued, “Sages of old understood that changes in the future were not something humans could prepare for with wise consideration, nor control with witchery. They dared not interfere with conspiracy or trickery. All they could do was to live in a positive and sincere manner, contributing their greatest virtue so as to converge with the heavenly heart.”(2) Wise consideration, strategic plans, witchery, cleverness, efficiency - we cannot depend on any of these completely. No matter how clever or efficient we are, we will discover deeds we should not or cannot do, or actions we have done in vain. In times like these, we can only strive to the best of our ability, practice heroic virtue so as to please God. Only this is the right way, the sure, safest and lasting way, to fulfil our call to fullness of life.

We hope those preparing for baptism will come to recognize that the God in whom they profess belief is that kind of a wise God upon whom we must rely and look upon as merciful Father throughout life's journey. A day will come when we feel we have tried our best, and at that time God Himself will come and complete all that is lacking.

(1)到老始知非力取,三分人事七分天。
(2)良醫之子多死於病,良巫之子多死於鬼;古之聖人,唯積至誠,用大德,以結乎天心。

 

現場講道(粵語)

教友證道


神父講道


現場講道文稿

主日八分半(彌撒講道)

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徐錦堯@fr.luketsui.idv.hk 2017