四旬期第二主日

兩情若是久長時

讀經一：(創12:1-4)：亞巴郎蒙召
讀經二：(弟後1:8-10)：天主召叫並光照我們
福　音：(瑪17:1-9)：耶穌顯聖容
中國文化： 纖雲弄巧，飛星傳恨，銀漢迢迢暗渡。金風玉露一相逢，便勝卻人間無數。

上主對亞巴郎說：「你要離開你的故鄉，親族和你的父家，到我給你指定的地方去。」（創12:1）

「離開你的故鄉，到我指定的地方去」，這便是信仰。信仰就是我們選擇了天主，走天主要我們走的路，度天主要我們度的生活。更具體來說，我們今天是選擇了基督。

「這是我的愛子，我所喜悅的，你們要聽從他！」這就是耶穌在山上顯聖容時，天主所說的話。信耶穌，便要聽從他。

耶穌在世上度過了三十三個寒暑，最後的三年是他的公開生活。在公開生活時，耶穌講道理、顯奇蹟，漸漸很多人相信他，甚至有人承認他是天主子。但耶穌知道自己的路並不是一帆風順、一直向上的路。不久，他會從高峰走下來，被人出賣，被人釘在十字架上，像一個可憐的罪犯、可憐的奴隸一樣。那時，那些曾經相信他的人會否再繼續相信他呢？哪有人願意跟隨一位被釘在十字架上的囚犯？

為了幫助人去相信這位「十字架的囚犯」，耶穌選了三位門徒，讓他們先看清楚他是誰。瑪竇福音第17章說：耶穌帶了伯多祿、雅各伯及若望上了一座高山，在他們面前變了容貌。他的面容發光好似太陽，他的衣服潔白如雪。忽然梅瑟和厄里亞也顯現出來與耶穌談話……。

當伯多祿還在說話時，忽然有一片雲彩籠罩著他們，有聲音從雲中傳出來說：「這是我的愛子，你們要聽從他。」他們聽了這些話，都俯伏在地，非常害怕。耶穌撫摸他們，對他們說：「起來，不要害怕。」他們抬頭一看，只見耶穌，其他的人都不見了。

在下山時，耶穌吩咐他們說：「在我還未從死者中復活之前，你們不要把這事告訴任何人。」（參考瑪17:1-9）

耶穌走的路，是十字架的路、痛苦的路，甚至是失敗的路。但這條路剛巧就是通往成功之路。在耶穌的失敗中就有成功，在耶穌的死亡中就有復活與生命。

不過，這是很難相信、很難明白的。除非人親身經驗過耶穌的天主性，親自與耶穌有過親密的結合，否則，人很難接受耶穌所講的話，走耶穌所走的路。

對耶穌有真實的經驗，才能走耶穌的這條漫長之路。

宋朝秦觀寫了一首詞名《鵲橋仙》，是講牛郎織女的故事。中國人所講的牛郎和織女，每年只能見一次面，情況似乎很淒涼。但秦觀的看法卻不一樣，他說：「纖雲弄巧，飛星傳恨，銀漢迢迢暗渡。金風玉露一相逢，便勝卻人間無數。柔情似水，佳期如夢，忍顧鵲橋歸路；兩情若是久長時，又豈在朝朝暮暮！」

我們經驗到的真實生命是支離破碎的生命，是充滿缺憾的生命；我們見到的真實生命是走向死亡的生命。但對牛郎織女來說：「金風玉露一相逢，便勝卻人間無數」。他們一年一相逢，卻勝過人間裡人們每日的見面。而「兩情若是久長時，又豈在朝朝暮暮。」若真的是有情及互相信任，又何需朝夕相對呢？

如果我們真實相信天主，又曾經有過與天主相遇的經驗，我們就不需要每日讓天主用雙手托著我們、抱著我們。

雖然天主事實上是抱著我們、愛著我們、牽著我們，但這並不是我們親身的感受。在這世界上，我們仍要接受試探，仍未能面對面地親眼見到天主。但只要我們在信仰旅程中曾經有一次在領聖體時，有一次在辦告解時，有一次做退省時，又或是有一次在生命深刻的體驗中，曾經經驗到生命的活力及天主的存在，那麼，這一刻的經驗就已經足夠支持我們一生去奮鬥。

伯多祿、雅各伯及若望三位門徒就是因為這一次經驗到上主的臨在，看到基督的顯容，就支持了他們一生為基督而奮鬥。

相傳伯多祿在他生命的終點，要被釘在十字架上時，曾向釘他的人說：「我不配和基督一樣被釘在十字架上，請你們把我倒轉來釘吧！」甚麼使門徒甘心為耶穌受死？就是因為他們曾經有過與耶穌親密的經驗。

各位朋友，讓我們在生命中找尋這種與基督親密的經驗，與基督相聚的經驗，並一些在生命中深刻的經驗吧！因為這些經驗能幫助和支持我們整個的生命。在我們顛沛流離時，這些經驗就會成為我們力量的泉源。

四旬期第二主日

两情若是久长時

读经一：(创12:1-4)：亚巴郎蒙召
读经二：(弟后1:8-10)：天主召叫并光照我们
福　音：(玛17:1-9)：耶稣显圣容
中国文化： 纤云弄巧，飞星传恨，银汉迢迢暗渡。金风玉露一相逢，便胜却人间无数。

上主对亚巴郎说：「你要離開你的故乡，亲族和你的父家，到我给你指定的地方去。」（创12:1）

「離開你的故乡，到我指定的地方去」，这便是信仰。信仰就是我们选择了天主，走天主要我们走的路，度天主要我们度的生活。更具体来说，我们今天是选择了基督。

「这是我的爱子，我所喜悦的，你们要听从他！」这就是耶稣在山上显圣容時，天主所说的话。信耶稣，便要听从他。

耶稣在世上度過了三十三個寒暑，最后的三年是他的公開生活。在公開生活時，耶稣讲道理、显奇迹，渐渐很多人相信他，甚至有人承认他是天主子。但耶稣知道自己的路并不是一帆风顺、一直向上的路。不久，他会从高峰走下来，被人出卖，被人钉在十字架上，像一個可怜的罪犯、可怜的奴隶一样。那時，那些曾经相信他的人会否再继续相信他呢？哪有人願意跟随一位被钉在十字架上的囚犯？

为了帮助人去相信这位「十字架的囚犯」，耶稣选了三位门徒，让他们先看清楚他是谁。玛窦福音第17章说：耶稣带了伯多禄、雅各伯及若望上了一座高山，在他们面前变了容貌。他的面容发光好似太阳，他的衣服洁白如雪。忽然梅瑟和厄里亚也显现出来与耶稣谈话……。

当伯多禄还在说话時，忽然有一片云彩笼罩著他们，有声音从云中传出来说：「这是我的爱子，你们要听从他。」他们听了这些话，都俯伏在地，非常害怕。耶稣抚摸他们，对他们说：「起来，不要害怕。」他们抬头一看，只见耶稣，其他的人都不见了。

在下山時，耶稣吩咐他们说：「在我还未从死者中复活之前，你们不要把这事告诉任何人。」（参考玛17:1-9）

耶稣走的路，是十字架的路、痛苦的路，甚至是失败的路。但这条路刚巧就是通往成功之路。在耶稣的失败中就有成功，在耶稣的死亡中就有复活与生命。

不過，这是很难相信、很难明白的。除非人亲身经验過耶稣的天主性，亲自与耶稣有過亲密的结合，否则，人很难接受耶稣所讲的话，走耶稣所走的路。

对耶稣有真实的经验，才能走耶稣的这条漫长之路。

宋朝秦观写了一首词名《鹊橋仙》 ，是讲牛郎织女的故事。中国人所讲的牛郎和织女，每年只能见一次面，情况似乎很凄凉。但秦观的看法却不一样，他说：「纤云弄巧，飞星传恨，银汉迢迢暗渡。金风玉露一相逢，便胜却人间无数。柔情似水，佳期如梦，忍顾鹊橋归路；两情若是久长時，又岂在朝朝暮暮！」

我们经验到的真实生命是支離破碎的生命，是充满缺憾的生命；我们见到的真实生命是走向死亡的生命。但对牛郎织女来说：「金风玉露一相逢，便胜却人间无数」。他们一年一相逢，却胜過人间里人们每日的见面。而「两情若是久长時，又岂在朝朝暮暮。」若真的是有情及互相信任，又何需朝夕相对呢？

如果我们真实相信天主，又曾经有過与天主相遇的经验，我们就不需要每日让天主用双手托著我们、抱著我们。

虽然天主事实上是抱著我们、爱著我们、牵著我们，但这并不是我们亲身的感受。在这世界上，我们仍要接受试探，仍未能面对面地亲眼见到天主。但只要我们在信仰旅程中曾经有一次在领圣体時，有一次在办告解時，有一次做退省時，又或是有一次在生命深刻的体验中，曾经经验到生命的活力及天主的存在，那么，这一刻的经验就已经足够支持我们一生去奋斗。

伯多禄、雅各伯及若望三位门徒就是因为这一次经验到上主的临在，看到基督的显容，就支持了他们一生为基督而奋斗。

相传伯多禄在他生命的终点，要被钉在十字架上時，曾向钉他的人说：「我不配和基督一样被钉在十字架上，请你们把我倒转来钉吧！」甚么使门徒甘心为耶稣受死？就是因为他们曾经有過与耶稣亲密的经验。

各位朋友，让我们在生命中找寻这种与基督亲密的经验，与基督相聚的经验，并一些在生命中深刻的经验吧！因为这些经验能帮助和支持我们整個的生命。在我们颠沛流離時，这些经验就会成为我们力量的泉源。

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。