主受洗節

為天國獻身，為世界服務

讀經一：(依42:1-4,6-7)：上主僕人的召叫和他的慈悲
讀經二：(宗10:34-38)：天主以聖神給耶穌傅油
福 音：(瑪3:13-17)：耶穌受洗後看見天主聖神降臨在自己身上
中國文化： 人溺己溺，人飢己飢。 先天下之憂而憂，後天下之樂而樂。
鳥獸不可與同群，吾非斯人之徒與而誰與？天下有道，丘不與易也。

若翰不肯接受為耶穌授洗。耶穌回答說：「你暫且照做吧！因為我們應該這樣做，以完成全部正義。」從天上有聲音說：「這是我的愛子，我所喜悅的。」（瑪3:13-17）

今天，我們紀念耶穌的受洗，這是耶穌公開生活的序幕。從此，他正式踏進了世界的舞台，公開向世人宣講天國的喜訊。

他並不是自己要到這世上來的，而是天主、他的父派遣了他：「我、上主，為正義召喚了你，我必提攜你、保護你，我要立你為人民的盟約，使你成為萬民之光；你要開啟失明者的眼睛，把被囚禁的人領出監牢，使黑暗中的人得見光明。」（依42:6-7）

耶穌接受洗禮，也就是接受了一個任務、一項使命，接受了天父的派遣，亦因此，他成了天父所喜悅的：「這是我的愛子，我所喜悅的。」

耶穌是天主的「聖事」。從耶穌身上，在他的宣講和行動中，我們慢慢接觸到、看到、感受到、領悟到，和明白到那位無形無相的天主；因基督的緣故，我們和那位原來不可捉摸的天主，已經可以發展出一種位際的、親密的關係。而且，在耶穌身上，我們還可以看到天主對人的最大和最真摯的愛情；在耶穌身上，我們更看到人對天主最高、最大、最深、和最完全的服從和回應。

洗禮正是這一切的標記，藉著接受這個標記，耶穌決心接受和實踐父交給他的使命：把天父啟示給人類，讓天國臨現在人間。

我們許多人在洗禮中，大多只會想到赦罪、蒙恩、將來得升天堂的幸福，很少想到這更是一個對基督的追隨，一種終生的奉獻，為天主而奉獻，為實踐他給我們的使命而奉獻一生。

比起基督教朋友來，我們天主教徒無疑在傳教使命上是相當薄弱的，我們甚至比不上佛教徒那種蓋寺廟、印善書、積功德的熱誠。

其實，我們都知道，我們接受洗禮時已領受了三重使命：作先知、司祭、君王的使命。先知，我們要作天主的代言人，為基督、為信仰、為真理作見證；司祭，我們要直接和天主接觸，盡一切宗教義務，為世界祈禱；君王，我們要讓天主在我們心中為王，並帶領別人到天主那裡，讓天主在一切之中為王。

這都是我們在領洗時所領受了的使命；我們絕不是只來承繼永生、享受救恩的！

但耶穌的使命是甚麼呢？他又是一個甚麼樣的人呢？教會一向相信，依撒意亞先知所說的「上主的僕人」，就是指耶穌，而今天的讀經是這樣的形容這個上主的僕人：「我在他身上傾注了我的神，叫他給萬民帶來公正。壓傷的蘆葦，他不折斷；將熄的燈芯，他不吹滅；他要忠實地伸張正義。」（依42:1-4）

耶穌好像上主的僕人一樣，也是慈悲和正義的，他愛所有人，也愛每一個人，包括軟弱的人和罪人在內。他要把救恩帶給他們。

從耶穌的使命和領洗者的使命來看，我們也可以很易聯想到教會的使命。如果耶穌是為人而存在：「他為了我們人類，並為了我們的得救，從天降下」，那麼，教會也應是為世界而存在的。

所以梵二的《教會在現代世界牧職憲章》很清楚地說：「我們這時代的人們，尤其貧困者和遭受折磨者，所有的喜樂與期望、愁苦與焦慮，亦是基督信徒的喜樂與期望、愁苦和焦慮。凡是屬於人類的種種，在基督信徒心靈內，莫不有所反映。」即是說，教會對世間的一切，都會感同身受。

這亦是中國人所說的「人溺己溺，人飢己飢」，或范仲掩所說的「先天下之憂而憂，後天下之樂而樂」的情懷。孔子周遊列國，他熱愛人民、關切世運，有人勸他不必再費心了，因為洪水橫流、濁浪滔滔，做甚麼也沒有用處。孔子的回答很簡單：「鳥獸不可與同群，吾非斯人之徒與而誰與？天下有道，丘不與易也。」意思是：我不願隱居山林，只是和鳥獸相處。正因為洪水滔滔，所以我才出來濟世；天下太平，我出來幹嗎？

希望基督能帶導我們所有人，特別那些信從他的人，為天國而全然獻身，為世界而忠誠服務。

 

主受洗节

为天国献身，为世界服务

读经一：(依42:1-4,6-7)：上主仆人的召叫和他的慈悲
读经二：(宗10:34-38)：天主以圣神给耶稣傅油
福 音：(玛3:13-17)：耶稣受洗后看见天主圣神降临在自己身上
中国文化： 人溺己溺，人饥己饥。先天下之忧而忧，后天下之乐而乐。
鸟兽不可与同群，吾非斯人之徒与而谁与？天下有道，丘不与易也。

若翰不肯接受为耶稣授洗。耶稣回答说：「你暂且照做吧！因为我们应該这样做，以完成全部正义。」从天上有声音说：「这是我的爱子，我所喜悦的。」（玛3:13-17）

今天，我们纪念耶稣的受洗，这是耶稣公開生活的序幕。从此，他正式踏进了世界的舞台，公開向世人宣讲天国的喜讯。

他并不是自己要到这世上来的，而是天主、他的父派遣了他：「我、上主，为正义召唤了你，我必提携你、保护你，我要立你为人民的盟约，使你成为万民之光；你要開启失明者的眼睛，把被囚禁的人领出监牢，使黑暗中的人得见光明。」（依42:6-7）

耶稣接受洗礼，也就是接受了一個任务、一项使命，接受了天父的派遣，亦因此，他成了天父所喜悦的：「这是我的爱子，我所喜悦的。」

耶稣是天主的「圣事」。从耶稣身上，在他的宣讲和行动中，我们慢慢接触到、看到、感受到、领悟到，和明白到那位无形无相的天主；因基督的缘故，我们和那位原来不可捉摸的天主，已经可以发展出一种位际的、亲密的关系。而且，在耶稣身上，我们还可以看到天主对人的最大和最真摯的爱情；在耶稣身上，我们更看到人对天主最高、最大、最深、和最完全的服从和回应。

洗礼正是这一切的标记，藉著接受这個标记，耶稣决心接受和实踐父交给他的使命：把天父启示给人类，让天国临现在人间。

我们许多人在洗礼中，大多只会想到赦罪、蒙恩、将来得升天堂的幸福，很少想到这更是一個对基督的追随，一种终生的奉献，为天主而奉献，为实踐他给我们的使命而奉献一生。

比起基督教朋友来，我们天主教徒无疑在传教使命上是相当薄弱的，我们甚至比不上佛教徒那种盖寺庙、印善书、积功德的热诚。

其实，我们都知道，我们接受洗礼時已领受了三重使命：作先知、司祭、君王的使命。先知，我们要作天主的代言人，为基督、为信仰、为真理作见证；司祭，我们要直接和天主接触，尽一切宗教义务，为世界祈祷；君王，我们要让天主在我们心中为王，并带领别人到天主那里，让天主在一切之中为王。

这都是我们在领洗時所领受了的使命；我们绝不是只来承继永生、享受救恩的！

但耶稣的使命是甚么呢？他又是一個甚么样的人呢？教会一向相信，依撒意亚先知所说的「上主的仆人」，就是指耶稣，而今天的读经是这样的形容这個上主的仆人：「我在他身上倾注了我的神，叫他给万民带来公正。压伤的芦苇，他不折断；将熄的灯芯，他不吹灭；他要忠实地伸张正义。」（依42:1-4）

耶稣好像上主的仆人一样，也是慈悲和正义的，他爱所有人，也爱每一個人，包括软弱的人和罪人在内。他要把救恩带给他们。

从耶稣的使命和领洗者的使命来看，我们也可以很易联想到教会的使命。如果耶稣是为人而存在：「他为了我们人类，并为了我们的得救，从天降下」，那么，教会也应是为世界而存在的。

所以梵二的《教会在现代世界牧职宪章》 很清楚地说：「我们这時代的人们，尤其贫困者和遭受折磨者，所有的喜乐与期望、愁苦与焦虑，亦是基督信徒的喜乐与期望、愁苦和焦虑。凡是属於人类的种种，在基督信徒心灵内，莫不有所反映。」即是说，教会对世间的一切，都会感同身受。

这亦是中国人所说的「人溺己溺，人饥己饥」，或范仲掩所说的「先天下之忧而忧，后天下之乐而乐」的情怀。孔子周游列国，他热爱人民、关切世运，有人劝他不必再费心了，因为洪水横流、浊浪滔滔，做甚么也没有用处。孔子的回答很简单：「鸟兽不可与同群，吾非斯人之徒与而谁与？天下有道，丘不与易也。」意思是：我不願隐居山林，只是和鸟兽相处。正因为洪水滔滔，所以我才出来济世；天下太平，我出来干吗？

希望基督能带导我们所有人，特别那些信从他的人，为天国而全然献身，为世界而忠诚服务。

 

The Baptism of the Lord

Be a 100% Chinese Christian

First Reading (Is 55:1-11) : God is the source of life, His word must be carried out
Second Reading (1 Jn 5:1-9) : God the Father testified to Jesus
Gospel (Mk 1:7-11) : Jesus was baptized
Chinese Classics:“For perils on Perilous Beach I heaved and sighed; now on Lonely Sea I feel dreary and lonely. From time immemorial, is there any person who has lived and has not died? I’ll leave a loyalist name in history!”(1)

Just as he was coming out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.” (Mk 1:10-11)

Mark's gospel uses this incident as the prologue to the public life of Jesus. The voice coming from heaven is as if God the Father through the Holy Spirit formally witnesses to His only Son and introduces him to the world. John in his first epistle indicates that he believes Jesus is the only begotten Son of the Father because he accepts that God has given this witness: “If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son” (1 Jn 5:9)

The Catholic church does not only teach her faithful to be good people and perform good actions. One who wishes to do good need not be a Catholic. In fact, we sometimes meet Catholics who are not that good. Basically, the Catholic church relates to the call of God the Father and Jesus. It is a revealed religion, coming from God with God as its centre and guide.

Jesus is THE man among humans, the fully human person most pleasing to God who carries out God's will in every instance. He is the model of what a human person should be and the exemplar of how we can respond totally to God's call. No one else can compare to Jesus as the perfect model of one who obeys God's will in every respect..

This perfect human being, or “a 100% human person” is first an Israelite, the perfect Israelite. It is in being the perfect Israelite that he becomes the perfect or 100% human being. There is actually no need for him to be baptized. As a matter of fact, when he approaches John the Baptizer for baptism, John said: “I need to be baptized by you, and do you come to me?”(Mt 3:14). But Jesus replied, “Let it be so now; for it is proper for us in this way to fulfil all righteousness” (Mt 3:15) The phrase ‘to fulfil all righteousness’ tells us that Jesus is indeed a true and perfect Israelite. He follows meticulously his own cultural and religious traditions so long as they are reasonable, right and good.

Since baptism signifies repentance and conversion and Jesus is the exemplar of such, when he receives baptism from an ordinary person he shows us what repentance and conversion really mean. Hence he says later that he has come to complete the Law and not to abolish it. (Ref Mt, 5:17)

It is difficult to become a perfect Christian unless a person is first a perfect human being. And this means that each one is necessarily influenced in life by one's own culture, colour and nationality. Therefore if you ask me what is the relationship between being a human person, being a Chinese and being a Christian, I will say this: Being a Chinese is my point of departure. I become a Christian in order to become a 100% Chinese. As I try to be a 100% Chinese, I become a 100% human being and a Christian.

What must we do in order to become fully human and fully Chinese? Today's first reading from Isaiah tells us to go to the source, listen attentively and seek out the Lord. The Chinese Christian must become fully human in Christ and also become an open and trustworthy Chinese person according to God's will and plan.. Nevertheless, Isaiah has this to tell us, “For my thoughts are not your thoughts, nor are your ways my ways, declared Yahweh. For the heavens are as high above earth as my ways are above your ways.” (Is 55:8-9) Hence, we do not become a fully human Chinese person according to what we think, but according to the plan and thinking of God. This is what makes us a Christian, a Chinese Christian after God's plan.

Back in 1981, Pope John Paul II spoke to the Chinese people and especially to Chinese Christians: “If in your life you adhere to the Christian faith, and hold fast to your special Chinese traditional ethics, I have no doubt you will become outstanding Chinese Christians worthy of the name, enriching the entire Catholic church. I firmly believe that every Chinese Catholic is ready to help to contribute to the building up of China because a genuine and devout Christian is necessarily a good citizen”.

Wen Tian Xiang of the Sung Dynasty was fighting bravely and desperately to protect his country. When he passed Perilous Beach in Shansi, he couldn't help but think about the perils they had encountered both on the beach and in his country. When he was crossing the Lonely Sea in Guangdong, he reflected that in his life experiences and those of millions of other living creatures, they all shared the same loneliness and dreariness. That was why he uttered these lines, “For perils on Perilous Beach, I heaved and sighed; now on Lonely Sea I feel dreary and lonely. From time immemorial, is there a person who has lived and not died? I will leave a loyalist name in history”(1) We all must die. If we die for a noble cause or die with meaning, naturally we will receive the grace we requested. We will repay our country with loyalty and leave our name in history.

Wen Tian Xiang was not a Christian. But if Chinese Catholics take the words of Pope John Paul II seriously, each of them also will become another Wen Tian Xiang. Let us follow the example of Christ and become 100% human beings and 100% Chinese Christians.

(1)皇恐灘頭說皇恐，零丁洋裡嘆零丁；人生自古誰無死，留取丹心照汗青。