常年期第三十一主日

獲寬恕情不自禁，作補贖徹底皈依

讀經一：(智11:23-12:3)：天主愛惜他所造的一切
讀經二：(得後1:11-2:2)：基督在人內受光榮，
人在基督內受光榮
福　音：(路19:1-10)：稅吏匝凱
中國文化：率獸食人。久矣，吾不復夢見周公。不義而富且貴，於我如浮雲。男兒要當死於邊野，以馬革裹屍，還葬耳；何能臥床上，在兒女子手中耶？酬國家文化之恩澤，而無愧於讀聖賢書，所學何事之問。

耶穌對他說：「匝凱，快下來！我今天要住在你家裡。」他便趕快下來，高興地接待耶穌。眾人看見就紛紛議論說：「他竟然到罪人家裡去投宿。」匝凱站起來對主說：「主啊！請看，我願將一半財產施捨給窮人；我如果欺騙過誰，就會四倍賠償。」耶穌對他說：「今天救恩到了這一家，因為他也是亞巴郎的子孫，因為人子來，是要尋找並拯救迷失了的人。」（路19:5-10）

這是一個有關與耶穌相遇後的悔改和做補贖的故事。只要我們全心、虛心、坦誠、完全地自我開放，與耶穌接觸，他一定會啟發、滋潤、感動、變化我們。

匝凱是一個有錢人，但名譽並不很好。因為他是一個稅務長，不單為帝國主義者羅馬人辦事，做了他同胞眼中的「羅馬走狗」，向自己的同胞抽稅；他也許還在抽稅的過程中，私下也揩點油水、中飽私囊，並由此而致富。所以他儘管有錢，卻沒有地位，還被人認為是一個公開的罪人。

但他的心，正如許多人的心一樣，本來就是善良的，一有機會，還是會對真、善、美、聖的東西相當嚮往。近來城中的熱門話題是耶穌，一個類似先知的人物出現了，這就引起了他要一睹耶穌風采的決心。

如果孔子因為當時的社會，長久以來都是天下無道、禮崩樂壞、凌亂無序，甚至有「率獸食人」的現象，因而會讓他無奈地興起了「久矣，吾不復夢見周公」之嘆的話（意即許久都未接觸過周公所堅持的理想、未經驗過周公時代的盛世），那麼，耶穌時代的人，一定也會因為許久未見有「天主的人」的出現，未見到上主對以色列祝福的許諾的實現，而渴望看到有類似耶穌的人物來臨。（洗者若翰的出現比較短暫，也不如耶穌的哄動。）

匝凱就是這些引頸期待者當中的一位。

以色列人在國破家亡、顛沛流離的生活中，等待默西亞的來臨，就像大旱之望雲霓。依撒意亞先知的話，早已成了他們民族的共同心聲：「願蒼天遍灑甘露，雲端降下正義；願大地裂開，產生救主。」（依45:8）耶穌的來臨，他在民間引起的轟動效應，已給這個民族帶來了一點點微妙的盼望。

為了達成願望，匝凱不顧身份，好像一個野孩子，「爬上一棵桑樹」，只是為了要看一看那位即將從這裡經過的耶穌。結果出乎他的意料，也令所有的人大吃一驚：耶穌竟然要住在匝凱這個罪人的家裡！

有耶穌，就有救恩。匝凱在與耶穌相遇後，回頭了、皈依了，而且是徹底的皈依了。從前金錢對他是絕對重要的，金錢就是一切，金錢就是他的天主。今天，他要把一半的財產施捨給窮人；如果欺騙過誰，還要四倍的償還！他的補贖確確實實是十分的全面和徹底。

他並不是出於壓力而作出這個承諾；在他的心中，也許仍未有什麼天堂地獄，或社會正義、公平分配這類概念。這些決定發自他的內心深處，是他和耶穌相遇後，從心內湧現出來的。有了耶穌，其他的一切都已經不再重要。他已達到了孔子「不義而富且貴，於我如浮雲」的境界。

《後漢書》記載了名將馬援的一句豪語：「男兒要當死於邊野，以馬革裹屍，還葬耳。何能臥床上，在兒女子手中耶？」馬援是一個將軍、一名保家衛國的戰士，他愛自己的國家，也愛自己的人民。他從心底裡就深信自己應當為國而死；能夠以馬革裹屍、戰死沙場，才是大將軍的本色，方算不枉此生。

唐君毅形容中國人裡的氣節之士，他們的死，也是為了「酬國家文化之恩澤，而無愧於讀聖賢書，所學何事之問」。

馬援和這些氣節之士，他們能人之所不能，是因為他們已掌握了生命的意義，找到了內心最深的支持點，所以其他的一切，包括金錢和權位，甚至自己的生命，都變成次要。

匝凱也找到了。對他來說，捨棄財物不過是情不自禁的行為。遇到耶穌，太好了；所有的問題，已經不再是問題了。

如果我們不能學到匝凱的悔改、皈依，和作出全面的補贖，是否因為我們還未曾真的遇到耶穌？

耶穌，你在哪裡？你會在哪裡經過？你可以幫助我們學匝凱一樣去找尋你、去「爬上一棵桑樹」等你嗎？

 

常年期第三十一主日

获宽恕情不自禁，作补赎彻底皈依

读经一：(智11:23-12:3)：天主爱惜他所造的一切
读经二：(得后1:11-2:2)：基督在人内受光荣，
人在基督内受光荣
福　音：(路19:1-10)：税吏匝凯
中国文化：率兽食人。久矣，吾不复梦见周公。不义而富且贵，於我如浮云。男儿要当死於边野，以马革裹尸，还葬耳；何能卧床上，在儿女子手中耶？酬国家文化之恩泽，而无愧於读圣贤书，所学何事之問。

耶稣对他说：「匝凯，快下来！我今天要住在你家里。」他便赶快下来，高兴地接待耶稣。众人看见就纷纷议论说：「他竟然到罪人家里去投宿。」匝凯站起来对主说：「主啊！请看，我願将一半财產施舍给穷人；我如果欺骗過谁，就会四倍赔偿。」耶稣对他说：「今天救恩到了这一家，因为他也是亚巴郎的子孫，因为人子来，是要寻找并拯救迷失了的人。」（路19:5-10）

这是一個有关与耶稣相遇后的悔改和做补赎的故事。只要我们全心、虚心、坦诚、完全地自我開放，与耶稣接触，他一定会启发、滋润、感动、变化我们。

匝凯是一個有钱人，但名誉并不很好。因为他是一個税务长，不单为帝国主义者罗马人办事，做了他同胞眼中的「罗马走狗」，向自己的同胞抽税；他也许还在抽税的過程中，私下也揩点油水、中饱私囊，并由此而致富。所以他尽管有钱，却没有地位，还被人认为是一個公開的罪人。

但他的心，正如许多人的心一样，本来就是善良的，一有机会，还是会对真、善、美、圣的东西相当向往。近来城中的热门话题是耶稣，一個类似先知的人物出现了，这就引起了他要一睹耶稣风采的决心。

如果孔子因为当時的社会，长久以来都是天下无道、礼崩乐坏、凌亂无序，甚至有「率兽食人」的现象，因而会让他无奈地兴起了「久矣，吾不复梦见周公」之叹的话（意即许久都未接触過周公所坚持的理想、未经验過周公時代的盛世），那么，耶稣時代的人，一定也会因为许久未见有「天主的人」的出现，未见到上主对以色列祝福的许诺的实现，而渴望看到有类似耶稣的人物来临。（洗者若翰的出现比较短暂，也不如耶稣的哄动。）

匝凯就是这些引颈期待者当中的一位。

以色列人在国破家亡、颠沛流離的生活中，等待默西亚的来临，就像大旱之望云霓。依撒意亚先知的话，早已成了他们民族的共同心声：「願苍天遍洒甘露，云端降下正义；願大地裂開，產生救主。」（依45:8）耶稣的来临，他在民间引起的轰动效应，已给这個民族带来了一点点微妙的盼望。

为了达成願望，匝凯不顾身份，好像一個野孩子，「爬上一棵桑树」，只是为了要看一看那位即将从这里经過的耶稣。结果出乎他的意料，也令所有的人大吃一惊：耶稣竟然要住在匝凯这個罪人的家里！

有耶稣，就有救恩。匝凯在与耶稣相遇后，回头了、皈依了，而且是彻底的皈依了。从前金钱对他是绝对重要的，金钱就是一切，金钱就是他的天主。今天，他要把一半的财產施舍给穷人；如果欺骗過谁，还要四倍的偿还！他的补赎确确实实是十分的全面和彻底。

他并不是出於压力而作出这個承诺；在他的心中，也许仍未有什么天堂地狱，或社会正义、公平分配这类概念。这些决定发自他的内心深处，是他和耶稣相遇后，从心内涌现出来的。有了耶稣，其他的一切都已经不再重要。他已达到了孔子「不义而富且贵，於我如浮云」的境界。

《后汉书》 记载了名将马援的一句豪语：「男儿要当死於边野，以马革裹尸，还葬耳。何能卧床上，在儿女子手中耶？」马援是一個将军、一名保家卫国的战士，他爱自己的国家，也爱自己的人民。他从心底里就深信自己应当为国而死；能够以马革裹尸、战死沙场，才是大将军的本色，方算不枉此生。

唐君毅形容中国人里的气节之士，他们的死，也是为了「酬国家文化之恩泽，而无愧於读圣贤书，所学何事之問」。

马援和这些气节之士，他们能人之所不能，是因为他们已掌握了生命的意义，找到了内心最深的支持点，所以其他的一切，包括金钱和权位，甚至自己的生命，都变成次要。

匝凯也找到了。对他来说，舍弃财物不過是情不自禁的行为。遇到耶稣，太好了；所有的問题，已经不再是問题了。

如果我们不能学到匝凯的悔改、皈依，和作出全面的补赎，是否因为我们还未曾真的遇到耶稣？

耶稣，你在哪里？你会在哪里经過？你可以帮助我们学匝凯一样去找寻你、去「爬上一棵桑树」等你吗？

 

TWENTY-FIRST SUNDAY IN ORDINARY TIME

The Heart Longs for Heaven's Blessings. Strive to Enter by the Narrow Door

First Reading (Is 66: 18-21): The Gentiles wanted to worship God
Second Reading (Heb 12: 5-7, 11-13): God disciplines us for our own good
Gospel (Lk 13: 22-30): The door to salvation
Chinese classics:
-“Do the dead have feelings, or do they not?”(1)
-“For men of moral integrity, when they died they repaid the bounty they received from their country's culture. They did justice to the teaching in the books of the sages and all that they had learned.”(2)

“Lord, will only a few be saved? He said to them, ‘Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able. When once the owner of the house has got up and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then in reply he will say to you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank with you, and you taught in our streets.’ But he will say, ‘I do not know where you come from.’ “ (Lk 13: 23-27)

‘Lord will only a few be saved?’ It seems that Jesus did not answer the question directly. It was not a topic about which Jesus wanted us to be concerned.

All areas of knowledge have questions specific to that area. Questions outside that area are so-called “wrong questions,” that is, they raise a wrong query. We cannot ask a question about drawing when the topic is music, or when talking about poetry, raise questions about science. This is a simple enough maxim.

The Bible is a book that does not fit any category. The questions it raises are likewise unique. Scripture asks only questions about life, especially questions related to the life of human beings and even more directly, to our salvation. The Bible is not a book of science, or ethics or philosophy. It is the Bible and one can only raise questions pertaining to the Bible, that is, those directly related to the life of each one of us. One cannot find there answers about science or philosophy.

The Bible is God speaking to us here and now. It is neither theoretical, nor analytical nor abstract. It is not even a book of moral exhortations though at times there is a strong sense of this.

“Will only a few people be saved?” As far as the Bible goes, it was the wrong question to ask, so Jesus did not answer it. Jesus knew too that answering it would do us no good, perhaps it would even be harmful. For example, if he answered that many would be saved, it might cause us to relax and become careless. If he answered that only a few persons would be saved, we might become discouraged, dispirited, even hopeless or despairing. Therefore, Jesus would not answer any questions about few or many people attaining salvation. It was a question that could do us more harm than good.

When answering questions Confucius' attitude was similar to that of Jesus. Once someone asked Confucius, “Do the dead have feelings, or do they not?”(1) They wanted to know whether the dead were still able to feel. Confucius replied, 'If I told you 'the dead do have feelings,' I am afraid those so-called obedient sons and grandsons would 'organize elaborate burial rites as if the dead were still alive.' If I tell you that 'the dead do have feelings,' I am afraid wicked sons and grandsons would not bury their dead parents, and would leave their bodies in the wilderness. Therefore, no matter what I say, it will do more harm than good. However, if you really want to know whether the dead have feelings or not, wait until you are dead and then you will know. Are you not asking this question too early?”

“Do the dead have feelings?” It is the same kind of question, doing more harm than good. It is a question that should not have been asked, therefore Confucius would not answer it directly.

But after all, salvation is an extremely important question for each of us. So Jesus still gave an answer that relates directly to each one of us: “Strive to enter through the narrow door.”

The real question for each of us is: “Can I be saved? What path should I take and how must I live in order to be saved?” The answer is simple and direct: Each one of us can be saved because God has created us all to share his blessed life and because “he desires everyone to be saved. (1 Tim 2:4) The condition is “to enter through the narrow door.”

The “narrow door” is the door that God wishes us to enter, the path that God wants us to follow. That may not be the path we would like to take which is why it is a narrow door.

Most people like to enter through 'a wide gate and an easy road' (Mt 7:13) but that road leads to destruction. There are people who habitually lead a life of ease and pleasure, even prolonged dissolution, and still hope to attain salvation and reach heaven without any effort on their part.

There are others who are unwilling to enter the narrow door of Jesus but boast that they have eaten and drunk with Jesus and that Jesus was happy to teach in their streets. They are too sure or over-confident of their salvation just because they claim to believe in Jesus. That kind of belief is also a kind of “wide door and broad road.”

The great people of this world all go through a narrow door. The road they travel is not one the majority of people like to follow. Commenting on people of moral integrity in China, Tang Jun Yi said, “For men of moral integrity, when they died they repaid the bounty they received from their country’s culture. They did justice to the teaching in the books of the sages and all that they had learned.”(2) After one has read the books of the Chinese sages and gained knowledge, then one must live in accordance with the ideals of that knowledge, even at the cost of death. This is a kind of “narrow door”.

God is the source of life and happiness. If we are able to take the path God wants us take, then only the 'narrow door' is the true one, the brightest and safest highway!

(1)死人有知，抑無知也？
(2)氣節之士，其死也，所以酬國家文化之恩澤，而無愧於讀聖賢書，所學何事之問。