常年期第廿八主日
普世救恩與個人救恩
讀經一：(依25:6-10)：上主要施恩於普世萬民
讀經二：(斐4:12-14,19-20)：知恩知足
福 音：(瑪22:1-14)：婚宴的比喻
中國文化： 富貴不能淫，貧賤不能移，威武不能屈。
不義而富且貴，於我如浮雲。
寵辱不驚，看庭前花開花落；去留無意，任天上雲捲雲舒。
耶穌把天國比作是一個國王為兒子擺設婚宴。但被請的人或是拒絕，或是殺死來請的人。國王只好轉而邀請所有大街小巷裡的人來赴宴。
瑪竇福音這樣說：那時候，耶穌又用比喻對司祭長和民間長老說：「天國好比一個國王為兒子擺設婚宴。他派遣僕人催促被請的人來赴宴，他們卻不願意來。他又派遣另一批僕人去，說：『你們對被請的人說：我已經預備好盛宴，宰殺了肥美的公牛和家畜，一切都齊備了。請你們來參加婚宴罷！』他們卻不理睬便走了：有的去耕田，有的做生意去了，其餘的捉住僕人，凌辱後殺死他們。」(瑪22:1-14)
依撒意亞先知也說同一的故事。他說：在熙雍山上，萬軍的上主要為萬民擺設盛宴，備有豐美的食物和香醇的陳酒：食物是精選的，陳酒是上等的。他要在這座山上揭去遮住萬民的頭巾，和掩蓋各國的帳幔。他要永遠消滅死亡，我主、上主要從每個人的臉上抹去眼淚，要由整個地面除去他民族的恥辱。(參考依25:6-8)
在天主的聖意中，全世界是一個國度，整個人類是一個大家庭，不再有疆界，不再有你、我、你們、我們的分別，不再有宗教上、種族上、文化上、性別上的區分。
在這個故事的背後，聖經還有一段小插曲。當所有的人坐滿之後，國王進來看見一個沒有穿婚宴禮服的人，便對他說：「朋友，你沒有穿婚宴禮服，怎麼就到這裡來呢？」這個人無言以對。國王便叫僕役把他的手腳綁起來，拋到外面的黑暗中。(參考瑪22:11-13)
接著，耶穌說了一句發人深省的話：「被召的人多，被選的人少。」(瑪22:14)
上主請了所有人，這是普世救恩。但我們需要回應，這是我們的個人救恩。
看看我們的教友團體，我們會發覺，蒙召的人、領洗的人相當多。但繼續相信，堅持度相稱基督徒生活的人，卻越來越少。如果我們要堅持信仰，我們一定要像保祿宗徒今天所說：「我能忍受窮困，亦能適應享受；在任何際遇和環境中，不論是飽是餓，是富是貧，我都得到了一個秘訣：仰賴使我堅強的那一位，我甚麼都能面對。」(參考斐4:12-13)
作為一個基督徒，我們的禮服就是一種相稱的生活，在任何際遇中，都堅持自己的信仰。好像孟子所說：「富貴不能淫，貧賤不能移，威武不能屈」。
有一個小故事，講述一個將軍向一個很有道行的人探究是否有天堂和地獄。有道行的人對他說：「你是幹甚麼的？」他說：「我是一個將軍。」那個有道行的人說：「我真不知你是怎麼作將軍的，你的樣子只像一個屠夫吧了。」將軍聽了十分憤怒，舉起刀來要殺他。這個很有道行的人便說：「地獄的門從此便要打開了。」將軍聽了，立刻向他道歉。這個很有道行的人再說：「天堂的門亦由此而打開了。」
天堂和地獄，並不只是在死後，而是現在已經出現。在一念之間，天堂或地獄的門便會為你而開。也是在一念之間，我們決定是否接受天主的邀請。
劉海粟先生在香港時，贈給記者們一副對聯：「寵辱不驚，看庭前花開花落；去留無意，任天上雲捲雲舒。」記者中有人將這兩句話改成：「寵辱去留無驚意，庭前天上看花雲。」對聯的意思是：你無論喜歡我或不喜歡我，我都不會驚慌，我會把它視作門前的花開花落；你重用我或不重用我，我亦無所謂，我會把它看成是天上來去不定的浮雲。
這也是孔子所說的：「不義而富且貴，於我如浮雲」。這種境界，也就是保祿宗徒剛才說的境界。
我們要有決心，接受上主的邀請。基督是我們生活的中心。如果我以基督為動力，我便甚麼都能面對。在這樣的生活中，天堂的門已經大大的為我敞開了。這就是為一切人的救恩，也是為我而預備了的救恩。
常年期第廿八主日
普世救恩与個人救恩
读经一：(依25:6-10)：上主要施恩於普世万民
读经二：(斐4:12-14,19-20)：知恩知足
福 音：(玛22:1-14)：婚宴的比喻
中国文化： 富贵不能淫，贫贱不能移，威武不能屈。
不义而富且贵，於我如浮云。
宠辱不惊，看庭前花開花落；去留无意，任天上云卷云舒。
耶稣把天国比作是一個国王为儿子摆设婚宴。但被请的人或是拒绝，或是杀死来请的人。国王只好转而邀请所有大街小巷里的人来赴宴。
玛窦福音这样说：那時候，耶稣又用比喻对司祭长和民间长老说：「天国好比一個国王为儿子摆设婚宴。他派遣仆人催促被请的人来赴宴，他们却不願意来。他又派遣另一批仆人去，说：『你们对被请的人说：我已经预备好盛宴，宰杀了肥美的公牛和家畜，一切都齐备了。请你们来参加婚宴罢！』他们却不理睬便走了：有的去耕田，有的做生意去了，其余的捉住仆人，凌辱后杀死他们。」(玛22:1-14)
依撒意亚先知也说同一的故事。他说：在熙雍山上，万军的上主要为万民摆设盛宴，备有丰美的食物和香醇的陈酒：食物是精选的，陈酒是上等的。他要在这座山上揭去遮住万民的头巾，和掩盖各国的帐幔。他要永遠消灭死亡，我主、上主要从每個人的脸上抹去眼淚，要由整個地面除去他民族的耻辱。(参考依25:6-8)
在天主的圣意中，全世界是一個国度，整個人类是一個大家庭，不再有疆界，不再有你、我、你们、我们的分别，不再有宗教上、种族上、文化上、性别上的区分。
在这個故事的背后，圣经还有一段小插曲。当所有的人坐满之后，国王进来看见一個没有穿婚宴礼服的人，便对他说：「朋友，你没有穿婚宴礼服，怎么就到这里来呢？」这個人无言以对。国王便叫仆役把他的手脚绑起来，抛到外面的黑暗中。(参考玛22:11-13)
接著，耶稣说了一句发人深省的话：「被召的人多，被选的人少。」(玛22:14)
上主请了所有人，这是普世救恩。但我们需要回应，这是我们的個人救恩。
看看我们的教友团体，我们会发觉，蒙召的人、领洗的人相当多。但继续相信，坚持度相称基督徒生活的人，却越来越少。如果我们要坚持信仰，我们一定要像保禄宗徒今天所说：「我能忍受穷困，亦能適应享受；在任何际遇和环境中，不论是饱是饿，是富是贫，我都得到了一個秘诀：仰赖使我坚强的那一位，我甚么都能面对。」(参考斐4:12-13)
作为一個基督徒，我们的礼服就是一种相称的生活，在任何际遇中，都坚持自己的信仰。好像孟子所说：「富贵不能淫，贫贱不能移，威武不能屈」。
有一個小故事，讲述一個将军向一個很有道行的人探究是否有天堂和地狱。有道行的人对他说：「你是干甚么的？」他说：「我是一個将军。」那個有道行的人说：「我真不知你是怎么作将军的，你的样子只像一個屠夫吧了。」将军听了十分愤怒，举起刀来要杀他。这個很有道行的人便说：「地狱的门从此便要打開了。」将军听了，立刻向他道歉。这個很有道行的人再说：「天堂的门亦由此而打開了。」
天堂和地狱，并不只是在死后，而是现在已经出现。在一念之间，天堂或地狱的门便会为你而開。也是在一念之间，我们决定是否接受天主的邀请。
刘海粟先生在香港時，赠给记者们一副对联：「宠辱不惊，看庭前花開花落；去留无意，任天上云卷云舒。」记者中有人将这两句话改成：「宠辱去留无惊意，庭前天上看花云。」对联的意思是：你无论喜欢我或不喜欢我，我都不会惊慌，我会把它视作门前的花開花落；你重用我或不重用我，我亦无所谓，我会把它看成是天上来去不定的浮云。
这也是孔子所说的：「不义而富且贵，於我如浮云」。这种境界，也就是保禄宗徒刚才说的境界。
我们要有决心，接受上主的邀请。基督是我们生活的中心。如果我以基督为动力，我便甚么都能面对。在这样的生活中，天堂的门已经大大的为我敞開了。这就是为一切人的救恩，也是为我而预备了的救恩。
Twenty-eighth Sunday in Ordinary Time
The Road to Heaven is Difficult, but Though Remote, We Can Reach It
First Reading (Wis 7:7-11): Riches are nothing compared to wisdom
Second Reading (Heb 4:12-13): The Word of God judges the thoughts of our hearts
Gospel (Mk 10:17-30): The rich young man
Chinese classics:
-“I have a pearl, long lock up in dust, one day the dust was gone and it sparkled ,illuminating the whole universe.” (1)
-“Walk with a sack, sit with a sack, put down the sack. How carefree I feel!”(2)
-“The point where to rest being known, the object of pursuit is then determined, and that being determined a calm unperturbedness may be attained. To that calmness there will succeed tranquil repose. In that repose there may be careful deliberation and that deliberation will be followed by the attainment of the desired end.”(3)
-“Searching high and low for truth.” (4)
'Teacher, I have kept all these since my youth.’ Jesus, looking at him, loved him and said, ‘You lack one thing: go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come follow me.’ When he heard this, he was shocked and went away grieving, for he had many possessions.” (Mk 10:20-22)
The story of the rich young man might well be the story of you and me, of each one of us. This young man ‘ran up’ to Jesus. He was full of an impulse to “search high and low for truth.”(4) He was a young person, full of life and energy. He ‘knelt’ before Jesus, eager and sincere in his quest for the meaning of life, determined to learn more from Jesus.
”What must I do?” He didn't come just to hear Jesus' preaching, nor to be merely a believer. He wanted to change himself, develop and fulfill himself, commit his life and practice his beliefs. He wanted to ‘do’ something! It was because he was not satisfied with his present state that he had not yet found peace in life. Confucius says in “The Great Learning,” The point where to rest being known, the object of pursuit is then determined, and that being determined, a calm unperturbedness may be attained. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end. (3) It seems that the young man had not yet reached that state, nor could he find a doorway to achievement. That was why he came to Jesus.
Jesus never disappointed those who seek the Way sincerely. So Jesus told him the basic prerequisites for pursuing a better life: “You shall not murder. You shall not commit adultery. You shall not steal; you shall not bear false witness, you shall not defraud. Honor your father and mother.” (Mk 10:19) That is to say, before one can pursue a higher life, one must first fulfill one's basic responsibilities. Before one can become a follower of Christ, one must be a person of integrity, learning to take ‘one step at a time’ on life's journey. The young man listened to what Jesus had said and replied confidently, “Teacher, I have kept all these since my youth.”
He was not just a curious, superficial seeker. He was a keen enthusiast who had lived a virtuous life in the past. That was a proof of his sincerity. He also had a full, abundant life before him. Therefore the Bible says that “Jesus, looking at him, loved him.”
This was an extraordinary young man, the hope of society and the church. In the language of today we might say he was truly a very rare person.
Jesus never disappoints those who desire to search for the truth, so he immediately invited the rich young man to develop his life further, to step forward and progress further in life. He also invited him to be his disciple, his follower, even to live together with him.
Therefore, Jesus said to him, “You are lacking in one thing.” That “one thing” would be the ‘eyes’ of the dragon, as in the common Chinese saying, “put in the eyes of the dragon”.(in the Chinese dragon dance it is believed that with a critical brush of the eyes, the dragon is able to fly). Jesus wanted to give the rich young man the ability to fly high, so that he could live freely, roaming freely between heaven and earth.
We ourselves are spiritual dragons. We all possess the choicest gifts and talents from God, our Creator. I remember this little poem –
“I have a bright pearl, long locked up in dust, one day the dust was gone and it sparkled, illuminating the whole universe.”(1) Yes, we are all spiritual dragons, but we miss the eyes; we are all pearls, but we are covered with dirt. Jesus can help us, sanctify us, enable us to fly high and shine. The only condition is that we live in him, be with him, and follow him.
What Ruth said to her mother-in-law is what we should say to Jesus: “Do not ask me to abandon or forsake you! Where you go I will go; where you lodge I will lodge; your people shall be my people, and your God my God. Where you die I will die, there will I be buried.”(Ruth 1: 16-17)
To follow Jesus is an absolute. It demands that we abandon everything to follow him until death, as a shadow never leaves a body. This was what Jesus invited the rich young man to do, and us also. Sometimes we may think that abandoning everything is a negative action, a loss. The rich young man must have thought that. He had many possessions and did not want to abandon them “and he went away grieving.”, .
What the rich young man did not know was that we abandon something in order to follow another wholeheartedly; we abandon so that we can develop ourselves fully in Jesus; we abandon in order to gain all. We abandon so that we can let go of our burdens and freely and in a relaxed manner continue our life journey. The poem, “Monk with a Sack,” describes vividly the joy of being carefree: “Walk with a sack, Sit with a sack; Put down the sack, How carefree I feel!(2)
If we remain in and with Jesus we will never suffer or lose out. On the contrary, in Jesus we acquire everything. We live more freely. We are certain that we have acquired everything, and that we will acquire the Kingdom of Heaven which Jesus has prepared for us.
(1)我有明珠一顆，久被塵牢關鎖；一朝塵盡光生，照破山河萬朵。
(2)行也布袋，坐也布袋；放下布袋，多少自在！ 知止而後有定，定而後能靜，靜而後能安，安而後能慮，慮而後能得。
(3)上下而求索。
