基督聖體聖血節

我心無絕時

讀經一：(申8:2-3,14-16)：上主以「瑪納」及自己的言語養育選民
讀經二：(格前10:16-17)：信友在基督的體血內結合
福　音：(若6:51-58)：人子的血肉是信友的飲食
中國文化： 夫天地者，萬物之逆旅；光陰者，百代之過客。
我願平東海，身沉心不改；大海無平期，我心無絕時。

耶穌說：「如果你們不吃人子的肉，不飲人子的血，在你們內便沒有生命。誰吃我的肉，喝我的血，必有永恆的生命；在末日，我要使他復活。」(若6:53-54)

基督新教的朋友，傾向把這段經文當作是比喻，但我們天主教二千年來，一直都相信耶穌所說的這些話是直接的：他要留下他的血給我們喝，留下他的肉給我們吃。

在彌撒中，在那個白色的麵餅裏，我們相信有耶穌真實的身體；在葡萄酒的形狀下，我們相信有耶穌真實的寶血。正因耶穌說的是直接而真實的話，所以當猶太人聽到耶穌說「吃肉」、「飲血」時才會覺得反感。但無論人們多麼反感，耶穌還是繼續說：「如果你們不吃我的肉，不飲我的血，在你們內就沒有生命；誰吃我的肉，飲我的血，就一定有永生，在末日我還會使他復活。」

保祿宗徒在格林多人前書也這樣說：「我們所祝福的祝謝之杯，豈不是共結合於基督的血嗎？我們所擘開的餅，豈不是共結合於基督的身體嗎？」(格前10:16)我們不單只領受基督的身體和寶血，我們更加在耶穌的身體和寶血內彼此結合。基督的血和肉會幫我們獲得生命，賜予我們力量去走人世的旅途。

生命本來就是一個旅程。李白說：「夫天地者，萬物之逆旅﹔光陰者，百代之過客。」我們活在這個世界上，就好像活在一個客棧中，我們正在走向天鄉、走向天父。在這個旅程中，我們會經歷許多困難；這時，我們需要的是力量??走這個人生旅程的力量。

明朝的顧炎武，寫了一首詩，叫做《精衛》。精衛是一種鳥，傳說是炎帝的女兒，在東海游泳時淹死了而變成的。牠不斷的由西山那裏銜一些小木頭、小石子去填海，希望這個海不再淹死其他人。這個故事就叫做「精衛填海」。

一隻小鳥，用牠微弱的力量去銜西山的木、石，來填平東海，這是一個基本上不可能完成的任務，但是精衛鳥不斷勇往直前，毫不害怕。於是顧炎武就用一問一答的形式說：「萬事有不平，爾何空自苦；長將一寸身，銜木到終古？」「我願平東海，身沉心不改；大海無平期，我心無絕時。」

這首詩首先是問：世上本有許多不平的、不合理的、令我們遺憾的事。為何只有你那麼憂心、那麼辛苦的要背起這個責任呢？你只得一寸的軀體，為何卻要生生世世的去銜木填海呢？精衛鳥就回答說：我一定要填平這個東海，至死不渝；大海一日不平，我是一日都不會死心的。

基督徒面對人生的挑戰，面對社會和天主的召叫，要走的路十分漫長。在走這條路的時候，我們需要天主給我們力量。耶穌基督建立的聖體聖事，就是食糧、就是力量，所以我們也稱聖體聖事為「旅行者的食糧」。

各位教友，希望我們好好善用這件聖事，至少於每星期參與彌撒的時候，要去領聖體、領聖血。在領聖體之前，讓我們靜默、收歛心神、默想、懺悔，淨化我們整個的心靈，使我們能夠有一個更大的心靈空間，迎接耶穌、這位宇宙的主宰，去進入我們的生命中。
領聖體後，我們也要靜默片刻，單獨與在我們心中的耶穌會晤、交談。在我們的生命中，無論是成敗得失、喜怒哀樂，只要是屬於我們的，都是珍貴的、好的，我們都可以跟耶穌分享。我們可以盡訴心中情，說出我們的喜樂和煩惱。

在領聖體的時候，讓我們發信、望、愛三德。

我們相信：相信耶穌就在餅、酒形狀中。我們盼望：盼望耶穌來到我們的心中，成為我們生命的食糧，成為我們生命的力量。我們愛：愛耶穌，因為他甘願在餅、酒的形狀中等待我們。讓我們懷著大愛，去擁抱、接納和領受他。

彌撒後，聖體會留在聖體櫃中，這是天主教的優良傳統。當我們進入教堂，見到一盞紅色的燈亮著的時候，這便是「聖體燈」，是基督在聖體櫃中的記號。就讓我們用一分鐘、五分鐘或十分鐘的時間去朝拜聖體，與耶穌交談，說出我們心中的煩惱，表達我們心靈的喜樂，向耶穌講述我們生命的計劃、我們的希望、我們的前途、我們的一切。

耶穌是我們的好朋友，他願意進入我們的生命，渴望與我們結合。讓我們懷著信、望、愛的心情，讓基督進入我們內，也讓我們進入基督內，永遠地和基督結合在一起。

基督圣体圣血节

我心无绝時

读经一：(申8:2-3,14-16)：上主以「玛纳」及自己的言语养育选民
读经二：(格前10:16-17)：信友在基督的体血内结合
福　音：(若6:51-58)：人子的血肉是信友的饮食
中国文化： 夫天地者，万物之逆旅；光阴者，百代之過客。
我願平东海，身沉心不改；大海无平期，我心无绝時。

耶稣说：「如果你们不吃人子的肉，不饮人子的血，在你们内便没有生命。谁吃我的肉，喝我的血，必有永恒的生命；在末日，我要使他复活。」(若6:53-54)

基督新教的朋友，倾向把这段经文当作是比喻，但我们天主教二千年来，一直都相信耶稣所说的这些话是直接的：他要留下他的血给我们喝，留下他的肉给我们吃。

在弥撒中，在那個白色的麵饼裏，我们相信有耶稣真实的身体；在葡萄酒的形状下，我们相信有耶稣真实的宝血。正因耶稣说的是直接而真实的话，所以当犹太人听到耶稣说「吃肉」、「饮血」時才会觉得反感。但无论人们多么反感，耶稣还是继续说：「如果你们不吃我的肉，不饮我的血，在你们内就没有生命；谁吃我的肉，饮我的血，就一定有永生，在末日我还会使他复活。」

保禄宗徒在格林多人前书也这样说：「我们所祝福的祝谢之杯，岂不是共结合於基督的血吗？我们所擘開的饼，岂不是共结合於基督的身体吗？」(格前10:16)我们不单只领受基督的身体和宝血，我们更加在耶稣的身体和宝血内彼此结合。基督的血和肉会帮我们获得生命，赐予我们力量去走人世的旅途。

生命本来就是一個旅程。李白说：「夫天地者，万物之逆旅；光阴者，百代之過客。」我们活在这個世界上，就好像活在一個客栈中，我们正在走向天乡、走向天父。在这個旅程中，我们会经历许多困难；这時，我们需要的是力量??走这個人生旅程的力量。

明朝的顾炎武，写了一首诗，叫做《精卫》 。精卫是一种鸟，传说是炎帝的女儿，在东海游泳時淹死了而变成的。它不断的由西山那裏衔一些小木头、小石子去填海，希望这個海不再淹死其他人。这個故事就叫做「精卫填海」。

一只小鸟，用它微弱的力量去衔西山的木、石，来填平东海，这是一個基本上不可能完成的任务，但是精卫鸟不断勇往直前，毫不害怕。於是顾炎武就用一問一答的形式说：「万事有不平，尔何空自苦；长将一寸身，衔木到终古？」「我願平东海，身沉心不改；大海无平期，我心无绝時。」

这首诗首先是問：世上本有许多不平的、不合理的、令我们遗憾的事。为何只有你那么忧心、那么辛苦的要背起这個責任呢？你只得一寸的躯体，为何却要生生世世的去衔木填海呢？精卫鸟就回答说：我一定要填平这個东海，至死不渝；大海一日不平，我是一日都不会死心的。

基督徒面对人生的挑战，面对社会和天主的召叫，要走的路十分漫长。在走这条路的時候，我们需要天主给我们力量。耶稣基督建立的圣体圣事，就是食粮、就是力量，所以我们也称圣体圣事为「旅行者的食粮」。

各位教友，希望我们好好善用这件圣事，至少於每星期参与弥撒的時候，要去领圣体、领圣血。在领圣体之前，让我们静默、收歛心神、默想、忏悔，净化我们整個的心灵，使我们能够有一個更大的心灵空间，迎接耶稣、这位宇宙的主宰，去进入我们的生命中。
领圣体后，我们也要静默片刻，单独与在我们心中的耶稣会晤、交谈。在我们的生命中，无论是成败得失、喜怒哀乐，只要是属於我们的，都是珍贵的、好的，我们都可以跟耶稣分享。我们可以尽诉心中情，说出我们的喜乐和烦恼。

在领圣体的時候，让我们发信、望、爱三德。

我们相信：相信耶稣就在饼、酒形状中。我们盼望：盼望耶稣来到我们的心中，成为我们生命的食粮，成为我们生命的力量。我们爱：爱耶稣，因为他甘願在饼、酒的形状中等待我们。让我们怀著大爱，去拥抱、接纳和领受他。

弥撒后，圣体会留在圣体柜中，这是天主教的优良传统。当我们进入教堂，见到一盏红色的灯亮著的時候，这便是「圣体灯」，是基督在圣体柜中的记号。就让我们用一分钟、五分钟或十分钟的時间去朝拜圣体，与耶稣交谈，说出我们心中的烦恼，表达我们心灵的喜乐，向耶稣讲述我们生命的计劃、我们的希望、我们的前途、我们的一切。

耶稣是我们的好朋友，他願意进入我们的生命，渴望与我们结合。让我们怀著信、望、爱的心情，让基督进入我们内，也让我们进入基督内，永遠地和基督结合在一起。

Feast of the Body and Blood of Christ (Corpus Christi)

A Book of Total Sacrifice

First Reading ( Ex 24:3-8 ) : The blood of the covenant
Second Reading ( Heb 9:11-15 ) : The blood of Christ purifies us
Gospel ( Mk 14:12-16,22-26 : Jesus offered his Body and Blood for all people
Chinese Classics
- “Literary writing is scenes of nature seen from a desktop. Nature scenes are the basis for literary writing.”(1)
-“The people do not fear to die. What is gained therefore by threatening them with death?”(2)

While they were eating, he took a loaf of bread and after blessing it he broke it, gave it to them, and said, ‘Take; this is my body.’ Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, ‘This is my blood of the covenant, which is poured out for many.’ (Mk 14: 22-24)

Our life is a book. The life of Jesus is also a book. If we know how to appreciate it, this world too can become a book, a voluminous work.

Zhang Chao in The Shadow of a Dream wrote, “Literary writing is scenes of nature seen from a desktop. Nature scenes are the basis for literary writing.”(1) What he meant was that from a piece of writing we can enter into and enjoy mountains and streams of the whole world. We also can look on mountains and streams, fields and pastures, the wind and all creatures as a piece of writing, and from it see the wonders of creation and the mystery of the universe.

If Christ were a book, what could we read in it? What we read would be his love, his greatness and the sacrifice of his life for all humanity. It was because of love that he sacrificed himself for us. His total love brought about his supreme sacrifice. His whole life is a revelation of how he sacrificed himself completely for love of us. In other words, his whole life is a 'book of total sacrifice'.

Jesus put aside his infinite Godhead, and became a lowly human being. The difference between God and humans far surpasses that between humans and animals. But Jesus chose to become a human being. This is the first level of sacrifice. When he came into the world, he chose to become part of a powerless nation of people, a small country, a subjugated people. Even his native village was ridiculed so much that it was said: “Can anything good come out of Nazareth?”(Jn 1:46) This is the second level of sacrifice.

He became a human being and chose to be poor. His foster father was a carpenter; his mother was a simple village maiden. This is the third level of sacrifice. His disciples were illiterate fishermen. More than half of those with whom he socialized were marginalized people from the lower social strata. His background was not prestigious, his friends were poor and lowly. The Chinese often say, “Before looking at a person, look at the person's circle of friends.” Looking at his friends, who would look up to someone like Jesus? This is the fourth sacrifice.

His life-style was poor and simple. He said of himself, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” (Lk 9:58) This man claims to be Lord of the universe and yet he has no fixed abode! This is the fifth level of sacrifice. When his body hung upon the cross, suspended between heaven and earth, the crowd deserted him and his disciples abandoned him. God the Father whom he loved the most and to whom he had prayed daily, was silent and hidden from him. The only ones who supported him, full of love but helpless, were his sorrowing mother who stood at the foot of the cross, and 'one' of the twelve apostles. This is the sixth sacrifice and the ultimate, total sacrifice a person can make.

What more could he sacrifice? There is a Chinese saying, “The people do not fear death. What is to be gained by threatening them with death?” (2) If a person does not fear even death, then there is nothing else to fear. Death is final, the ultimate end.

But Jesus' sacrifice transcended the limits placed by death, his dying did not leave him completely free. That is to say, having sacrificed himself totally, he continued to offer himself. He instituted the Sacrament of the Eucharist!

“Take and eat!” He becomes our food. He puts himself into our hands, into the hands of all sorts of people, good and bad, worthy and unworthy, believers and unbelievers alike. How can he protect himself? But there is no such need! He is almighty, yet he becomes the weakest and most easily wounded of all. He becomes the most vulnerable God. And this is not a single act done once for all, it is an everlasting gift. As long as there are people, he chooses without hesitation, or better still, has chosen already, to become their food, enter into their inmost being.

We send for him and he comes. We dismiss him and he goes. He belongs to us, he is totally at our disposal. He is willing and ready for any risk. His blood is destined to be poured out in full for all of us. He does not consider whether this outpouring is useful or not. He has no say at all, he is entirely under our control.

If we are unwilling to be saved he is powerless to save us; it is absolutely within our power to cause his blood to have been poured out in vain! If we really harden our hearts and scorn his love, he can only look on helplessly, sighing with great sadness.

How is it that there are really people who would allow this God who makes such a supreme sacrifice, sacrifice himself and shed his blood in vain? And you, how do you respond to this God who sacrifices himself so completely for you and becomes for you the very Bread of Life?

(1)文章是案頭的山水，山水是地上的文章。
(2) 民不畏死，奈何以死懼之？