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常年期第三十三主日

警惕末世，慎度今生

讀經一：(拉3:19-20)：末日將至，天主要以光普施救恩
讀經二：(得後3:7-12)：不該游手好閒
福　音：(路21:5-19)：未來的災難
中國文化：平生不作虧心事，夜半敲門也不驚。夫天地者，萬物之逆旅，光陰者，百代之過客，而浮生若夢。豹死留皮，人死留名。

將來一個民族要起來攻擊另一民族，一個國家要攻擊另一國家；到處將有大地震、饑荒和瘟疫；將有恐怖的異象出現，天上要有巨大的凶兆。……為了我的名字，你們要受眾人憎恨；但是，你們連一根頭髮也不會失落，只要堅忍到底，你們的靈魂就可得救。（路21:10-19）

看，那日子來臨，好像熊熊的火爐，所有驕傲和作惡的人都要成為禾稈；那日子一到，必將他們燒盡，根和枝都不留下。正義的太陽，將為你們這些敬畏我名的人升起，以它四射的光芒普施救恩。（拉3:19-20）

常年期第三十三主日，已經是禮儀年度倒數的第二個主日，接近尾聲。教會趁機邀請我們去默想一下萬民四末中的「世界末日」的道理。

耶穌講道理，時常都從真實的生命經驗出發，由現實生活中的某一點「切入」，讓人們對他所講的道理，有具體而深刻的印象，並較易將信仰和生活連繫起來，並對信仰的實踐，有更大的把握。

這一次，是正當有人「談及聖殿、它宏偉的石頭和還願獻禮的裝飾」(路21:5)時，大家都對聖殿發出由衷的讚嘆。耶穌卻提醒他們說：「你們現在所見的這一切，到了時候，沒有一塊石頭會疊在另一塊石頭上，全要被夷為平地。」(路21:5-6)這是指耶路撒冷將被毀滅；這個預言已經於耶穌死而復活後大約四十年，即公元七零年時，完全應驗了。

他還趁機提醒他的聽眾，整個世界有一天都是要毀滅的。那時，戰爭、地震、饑荒、瘟疫、異象、凶兆，都要頻頻出現；信徒要受到拘捕和迫害，人間的友情和親情，亦會變質和異化，而導致彼此的不信任，互相出賣和攻擊。

這些描寫，確實為今日的「基要派」（Fundamentalist）基督徒，提供了最好的恐嚇人的材料。他們自上世紀以來，已經無數次預言了世界的末日；最近這二、三十年來，說得就更頻密和更繪影繪聲了。許多人就把公元二千（2000），當作是一個世界末日的日子！所以我們必須正確明白耶穌所說的話。

聖經的話通常都是鼓勵性的，並帶有很積極的含義。它說來世，就是為幫助我們善度今生；它說天上，就是為了幫助我們珍惜地下，同時要懂得「在世而不屬於世」。

例如，保祿在羅馬人書中所說的罪，便不是他發言的重點。他描寫罪的氾濫，調子似乎十分灰暗，但他要我們明白的，卻是基督救恩的豐盛。所以他把罪的內容發揮到淋漓盡致之後，接著便說：「罪惡越多，恩寵越更豐富」（羅5:20）。原來在「罪」的背後，真正的主題是「天主的恩寵」！

同樣地，世界末日本來也不是主題，真正的主題是「新天新地」的出現和救恩的滿全。因為人類、世界、時間與歷史終結之日，就是天主的救恩決定性地完成之時。整個人類將會經過一個大逾越，由死亡進入生命，由黑暗進入光明，由可朽壞的變為不可朽壞的。那時，「正義的太陽，將為你們昇起，以它的光芒普施救恩。」

原來世界末日的真正意義，是預示普施救恩之日的來臨，而不單單只是大災難、公審判的恐怖日子。教外人可以有「平生不作虧心事，夜半敲門也不驚」的心安理得，何況是我們這些一生信天主、侍奉天主，愛主、愛人，無愧於蒼生社稷、對得起天地良心的人？

世界末日，不就是保祿所說的那個「仗已打完，賽跑已到終點，正在等候正義冠冕」（弟後4:7-8）的時刻嗎？那正是永福的開始啊！有什麼可怕的？

現世本來就沒有常存的城，我們的家鄉是在天上。正如李白所說：「夫天地者，萬物之逆旅，光陰者，百代之過客，而浮生若夢。」我們要努力的，是要留下一些有永恆價值的東西，可以永久保存的功勞，並讓它們留存在自己和別人的心中，保留在永恆的天國裡。

五代時王彥章雖然是個被人視為目不識丁的粗人，但他時常說：「豹死留皮，人死留名」。一個沒有永生信仰的人，還是願意留下點有價值的東西，我們又應當如何努力為自己在天主的國裡，留下一個席位呢？

常年期第三十三主日

警惕末世，慎度今生

读经一：(拉3:19-20)：末日将至，天主要以光普施救恩
读经二：(得后3:7-12)：不該游手好闲
福　音：(路21:5-19)：未来的灾难
中国文化：平生不作亏心事，夜半敲门也不惊。夫天地者，万物之逆旅，光阴者，百代之過客，而浮生若梦。豹死留皮，人死留名。

将来一個民族要起来攻击另一民族，一個国家要攻击另一国家；到处将有大地震、饥荒和瘟疫；将有恐怖的异象出现，天上要有巨大的凶兆。……为了我的名字，你们要受众人憎恨；但是，你们连一根头发也不会失落，只要坚忍到底，你们的灵魂就可得救。（路21:10-19）

看，那日子来临，好像熊熊的火炉，所有骄傲和作恶的人都要成为禾秆；那日子一到，必将他们烧尽，根和枝都不留下。正义的太阳，将为你们这些敬畏我名的人升起，以它四射的光芒普施救恩。（拉3:19-20）

常年期第三十三主日，已经是礼仪年度倒数的第二個主日，接近尾声。教会趁机邀请我们去默想一下万民四末中的「世界末日」的道理。

耶稣讲道理，時常都从真实的生命经验出发，由现实生活中的某一点「切入」，让人们对他所讲的道理，有具体而深刻的印象，并较易将信仰和生活连系起来，并对信仰的实踐，有更大的把握。

这一次，是正当有人「谈及圣殿、它宏伟的石头和还願献礼的装饰」(路21:5)時，大家都对圣殿发出由衷的赞叹。耶稣却提醒他们说：「你们现在所见的这一切，到了時候，没有一块石头会叠在另一块石头上，全要被夷为平地。」(路21:5-6)这是指耶路撒冷将被毁灭；这個预言已经於耶稣死而复活后大约四十年，即公元七零年時，完全应验了。

他还趁机提醒他的听众，整個世界有一天都是要毁灭的。那時，战争、地震、饥荒、瘟疫、异象、凶兆，都要频频出现；信徒要受到拘捕和迫害，人间的友情和亲情，亦会变质和异化，而导致彼此的不信任，互相出卖和攻击。

这些描写，确实为今日的「基要派」（Fundamentalist）基督徒，提供了最好的恐吓人的材料。他们自上世纪以来，已经无数次预言了世界的末日；最近这二、三十年来，说得就更频密和更绘影绘声了。许多人就把公元二千（2000），当作是一個世界末日的日子！所以我们必须正确明白耶稣所说的话。

圣经的话通常都是鼓励性的，并带有很积极的含义。它说来世，就是为帮助我们善度今生；它说天上，就是为了帮助我们珍惜地下，同時要懂得「在世而不属於世」。

例如，保禄在罗马人书中所说的罪，便不是他发言的重点。他描写罪的泛滥，调子似乎十分灰暗，但他要我们明白的，却是基督救恩的丰盛。所以他把罪的内容发挥到淋漓尽致之后，接著便说：「罪恶越多，恩宠越更丰富」（罗5:20）。原来在「罪」的背后，真正的主题是「天主的恩宠」！

同样地，世界末日本来也不是主题，真正的主题是「新天新地」的出现和救恩的满全。因为人类、世界、時间与历史终结之日，就是天主的救恩决定性地完成之時。整個人类将会经過一個大逾越，由死亡进入生命，由黑暗进入光明，由可朽坏的变为不可朽坏的。那時，「正义的太阳，将为你们升起，以它的光芒普施救恩。」

原来世界末日的真正意义，是预示普施救恩之日的来临，而不单单只是大灾难、公审判的恐怖日子。教外人可以有「平生不作亏心事，夜半敲门也不惊」的心安理得，何况是我们这些一生信天主、侍奉天主，爱主、爱人，无愧於苍生社稷、对得起天地良心的人？

世界末日，不就是保禄所说的那個「仗已打完，赛跑已到终点，正在等候正义冠冕」（弟后4:7-8）的時刻吗？那正是永福的開始啊！有什么可怕的？

现世本来就没有常存的城，我们的家乡是在天上。正如李白所说：「夫天地者，万物之逆旅，光阴者，百代之過客，而浮生若梦。」我们要努力的，是要留下一些有永恒价值的东西，可以永久保存的功劳，并让它们留存在自己和别人的心中，保留在永恒的天国里。

五代時王彦章虽然是個被人视为目不识丁的粗人，但他時常说：「豹死留皮，人死留名」。一個没有永生信仰的人，还是願意留下点有价值的东西，我们又应当如何努力为自己在天主的国里，留下一個席位呢？

THIRTY-THIRD SUNDAY IN ORDINARY TIME

TAKE THE END OF THE WORLD SERIOUSLY
BE PRUDENT IN THIS PRESENT LIFE

First Reading: (Mal 3: 19-20): The end is coming,God will bestow universal salvation
Second Reading (2 Thess 3: 7-12): Do not loiter about, doing nothing
Gospel (Lk 21: 5-19): The disasters to come
Chinese classics:
-“Never having performed an unconscionable act in my life, knocking on the door in the middle of the night would not scare me.”(1)
-“Heaven and earth are the abode of all creation, days and nights are like passing travelers of a hundred generations. Life is like a dream. ”(2)
-“A leopard dies and leaves its skin behind, man dies and leaves his name behind.”(3)

“Nation will rise against nation, and kingdom against kingdom; there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven... You will be hated by all because of my name. But not a hair of your head will perish. By your endurance you will gain your souls.” (Lk 2l: 10-19)

“See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the Lord of hosts, so that it will leave them neither root nor branch. But for you who revere my name the sun of righteousness shall rise, with healing in its wings.” (Mal 4: 1-2)

The thirty-third Sunday in Ordinary Time is the second last Sunday of the liturgical year so is near the end of the church's liturgical year. The church uses this time of the year to invite us to meditate on one of the doctrines of the “Four Last Things,” that is, the doctrine of the 'end of the world'.

When Jesus preached he always began with life experience, and from actual life went on to his central theme. In this way people would have a concrete and deep impression of his doctrine. Moreover, in that way it was easier for people to link faith with daily life and put their faith into action.

At the time “when some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God” (Lk 21:5) all the people were expressing their awe. Jesus then reminded them: “As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.” (Lk 21:6). Jesus was referring to the destruction of Jerusalem, a prophecy that came to pass in its entirety about forty years after Jesus' death and resurrection, i.e. around 70 A.D.

He also used the opportunity to remind his hearers that one day the whole world would be destroyed. At that time, wars, earthquakes, famine, plagues, dreadful portents and great signs would appear frequently. The faithful would be arrested and tortured, friendships and family relationships would change and disintegrate, and there would be mutual distrust, betrayal and assault.

These descriptions are the main source of Fundamentalist Christians who promote these materials to frighten people. Since the last century they have predicted the end of the world many times. In the past twenty or thirty years, the predictions have become more frequent and vivid. Many people think the new century (that is, the year 2000), would be the date for the end of the world! Hence, we must understand Jesus' words correctly.

The words of Scripture are usually very encouraging and contain positive meanings. When the authors write about the future life it is to help us live the present life as well as possible. When they speak of heaven above it is to help us appreciate life on earth and at the same time understand that 'we are in this world but not of this world.'

An example is when Paul speaks of sin in the Epistle to the Romans. Sin was not the main focus of his words. When he wrote of serious sins he sounded very disheartened. But actually what he wanted us to understand was the richness of God's salvific grace. So after he had thoroughly described the horror of sin, he added, “where sin increased, grace abounded all the more.”(Rom 5:20). Behind the concept of sin the real point of Paul’s writing was “God's grace.”
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By the same token, the end of the world is not the main theme; the main theme is the emergence of the “new heaven and new earth” and the fulfillment of salvation. This is because when time and history, humankind and the world, come to an end, it means that God’s salvation is definitive and has been accomplished. All of humankind will go through a Passover, from death to life, from darkness to light, from perishable to imperishable. At that time “the sun of righteousness shall rise, with healing in its wings.” (Mal 4: 1-2)

Actually the true meaning of the end of the world is to remind us beforehand that the day of salvation will come. It is not only a time of great calamity and the fearful day of final judgment. If those who are not believers may remain calm with an attitude of “Never performing an unconscionable act in my life, knocking at the door in the middle of the night would not frighten me,”(1) how much more so should we be the same, we who throughout our whole lives have believed in God, served and loved God and others, and have nothing to be ashamed of before God or human beings.

Is not the end of the world the time about which Paul said, “I have fought the good fight, I have finished the race, I have kept the faith. From now on there is reserved for me the crown of righteousness.” (2 Tim 4: 7-8) That is the beginning of eternal beatitude! Why should we be afraid?

In this world there is no lasting city, our home is in Heaven. As Li Bai wrote, “Heaven and earth are the abode of all creation, days and nights are like passing travelers of a hundred generations. Life is like a dream.(2) We should work hard to leave behind something of lasting value, merit that can last forever and remain in our own hearts and the hearts of others and be preserved eternally in the Kingdom of Heaven.

During the Five Dynasties Wang Yan Zhang was looked upon as an illiterate, uncivilized person. But he always said, “A leopard dies and leaves its skin behind, a man dies and leaves his name behind.”(3) Even a person who does not believe in eternal life wants to leave behind something of value. What effort should we make in order to prepare a place for ourselves in God's kingdom of heaven?

(1)平生不作虧心事，夜半敲門也不驚。
(2)夫天地者，萬物之逆旅，光陰者，百代之過客，而浮生若夢。
(3)豹死留皮，人死留名。