復活期第四主日

 

聖召、善牧、領袖

 

讀經一：(宗2:14,36-41)：第一次宣講，三千人歸化

讀經二：(伯前2:20-25)：基督是我們的榜樣

福　音：(若10:1-10)：耶穌是善牧

中國文化： 伯樂與千里馬。

有的人活著，他已經死了；有的人死了，他還活著。有的人，他活著別人就不能活；有的人，他活著為了多數人更好地活。

 

耶穌說：「我是善牧，善牧為羊捨棄自己的生命。盜賊進入羊棧無非為偷竊、殺害、毀滅。但我來，卻是為使他們獲得生命，獲得更豐盛的生命。」(參考若10:1-10)

 

耶穌是善牧，他愛他的羊。他亦希望教會的牧者是善牧，愛自己的教友、愛自己的羊群。

 

在《戰國策》中，有一個關於伯樂的小故事：一匹千里馬已經老了，拉著一輛很大、很重的鹽車，來到太行山。因為上山，所以那匹馬拉得很辛苦。牠彎著腰，尾巴下垂，腳掌流血，口吐白沫，全身汗水直流。拉到半山時，牠實在走不動了。那時伯樂剛剛經過，他就下車拉著這匹馬，痛心地哭起來，然後脫下衣服鋪在這匹馬身上。那時，這匹老去而無力的千里馬就昂起頭來，大聲地叫了一陣，因為牠終於感覺到伯樂是了解牠、和同情牠的。

 

我們都應像耶穌一樣去照顧羊群，都應像伯樂一樣，憐惜千里馬。但是有些所謂領袖，所謂牧者，他們根本不是善牧，不是好的領袖。

 

中國近代有位詩人寫了一首關於「領袖」的詩這樣說：

 

有的人活著，他已經死了；有的人死了，他還活著。

 

有的人，騎在人民頭上：啊，我多偉大！

有的人，俯下身子，給人民當牛馬。

有的人，把名字刻入石頭，想不朽；

有的人，情願作野草，等著地下的火燒。

有的人，他活著，別人就不能活；

有的人，他活著，為了多數人更好地活。

騎在人民頭上的，人民把他摔垮；

給人民作牛作馬的，人民永遠記住他。（臧克家）

 

善牧就是一個「他活著，為了多數人更好地活」的人。教會今日需要很多這樣的善牧。

 

傳統的善牧指的是神職人員，這就牽涉到「聖召」的問題。但聖召究竟是甚麼呢？聖召並非一些抽象的、不可思議的東西。

 

聖召需要一些客觀的條件，拉丁文用三個S表達，即Sanitas (健康)，Sanctitas (聖德)，和Scientia (學識)。如果我們要追隨聖召，我們必須有起碼的健康，不要經常背著藥罐子；有起碼的聖德，不要有太多怪癖或不能自拔的毛病；有起碼的知識，有可以完成一個普通中學課程的智力。

 

簡單來說，如果我們已經具備了三個S，即健康、聖德、知識，再看一下自己對宗教、對靈性生活、對大自然和對生命是否有興趣，對宗教生活、祈禱、讀聖經是否有特殊傾向。如果答案都是肯定的話，我已經具備了聖召的基本條件。

 

假如我想進一步與人分享這一切，並希望這個世界變得更美好和更屬靈，那我差不多已具備聖召的所有條件了。

 

有了適當的健康、聖德和知識，對宗教的事物有共鳴，又想更多人對宗教、對天主、對生命有興趣，我便可以選擇進入修道院。

 

入修院並不等於立即做神父或做修女。進修院是去體驗自己對宗教是否有持久的興趣，是否真正有做神父、修女的決心。通常我們會在修院中度若干年的團體生活，由三、四年到八、九年（或終身）不等，看看我們是否真有聖召。

 

如果我自己覺得適合，而修院亦覺得我適合，這樣我便可成為神父或發永願的修女。所以，聖召基本上也可算是一種「合約」，是我和教會立約：我選擇教會，教會選擇我。

 

今日不少人認為在世俗中亦可為信仰作見証，無論結婚或獨身，作神父或作醫生，賣菜的或家庭主婦，我們都可以達到聖德的高峰。這種說法是正確的。聖德有很多路，召叫也有很多種。但今日我想邀請各位去認真考慮的，是一個真真正正狹義的聖召問題：我有沒有做神父或作修女的聖召呢？我願不願意嘗試呢？

 

有一位愛爾蘭老師，經常苦口婆心地叫學生們「給天主一個機會」(Give God a chance)，我現在也要認真地問大家，你願意給天主一個機會嗎？給他一個召叫你去作神父，或作修女的機會嗎？

 

請你和我一起說：「天主，你要我做甚麼？我把我的未來交託在你手中。如果你要我做神父、做修女，我會樂於回應你的召叫。主，我在這裡，求你召叫我！主，我在這裡，請你派遣我！」

复活期第四主日

 

圣召、善牧、领袖

 

读经一：(宗2:14,36-41)：第一次宣讲，三千人归化

读经二：(伯前2:20-25)：基督是我们的榜样

福　音：(若10:1-10)：耶稣是善牧

中国文化： 伯乐与千里马。

有的人活著，他已经死了；有的人死了，他还活著。有的人，他活著别人就不能活；有的人，他活著为了多数人更好地活。

 

耶稣说：「我是善牧，善牧为羊舍弃自己的生命。盗贼进入羊栈无非为偷窃、杀害、毁灭。但我来，却是为使他们获得生命，获得更丰盛的生命。」(参考若10:1-10)

 

耶稣是善牧，他爱他的羊。他亦希望教会的牧者是善牧，爱自己的教友、爱自己的羊群。

 

在《战国策》 中，有一個关於伯乐的小故事：一匹千里马已经老了，拉著一辆很大、很重的盐车，来到太行山。因为上山，所以那匹马拉得很辛苦。它弯著腰，尾巴下垂，脚掌流血，口吐白沫，全身汗水直流。拉到半山時，它实在走不动了。那時伯乐刚刚经過，他就下车拉著这匹马，痛心地哭起来，然后脱下衣服铺在这匹马身上。那時，这匹老去而无力的千里马就昂起头来，大声地叫了一阵，因为它终於感觉到伯乐是了解它、和同情它的。

 

我们都应像耶稣一样去照顾羊群，都应像伯乐一样，怜惜千里马。但是有些所谓领袖，所谓牧者，他们根本不是善牧，不是好的领袖。

 

中国近代有位诗人写了一首关於「领袖」的诗这样说：

 

有的人活著，他已经死了；有的人死了，他还活著。

 

有的人，骑在人民头上：啊，我多伟大！

有的人，俯下身子，给人民当牛马。

有的人，把名字刻入石头，想不朽；

有的人，情願作野草，等著地下的火烧。

有的人，他活著，别人就不能活；

有的人，他活著，为了多数人更好地活。

骑在人民头上的，人民把他摔垮；

给人民作牛作马的，人民永遠记住他。（臧克家）

 

善牧就是一個「他活著，为了多数人更好地活」的人。教会今日需要很多这样的善牧。

 

传统的善牧指的是神职人员，这就牵涉到「圣召」的問题。但圣召究竟是甚么呢？圣召并非一些抽象的、不可思议的东西。

 

圣召需要一些客观的条件，拉丁文用三個S表达，即Sanitas (健康)，Sanctitas (圣德)，和Scientia (学识)。如果我们要追随圣召，我们必须有起码的健康，不要经常背著药罐子；有起码的圣德，不要有太多怪癖或不能自拔的毛病；有起码的知识，有可以完成一個普通中学课程的智力。

 

简单来说，如果我们已经具备了三個S，即健康、圣德、知识，再看一下自己对宗教、对灵性生活、对大自然和对生命是否有兴趣，对宗教生活、祈祷、读圣经是否有特殊倾向。如果答案都是肯定的话，我已经具备了圣召的基本条件。

 

假如我想进一步与人分享这一切，并希望这個世界变得更美好和更属灵，那我差不多已具备圣召的所有条件了。

 

有了適当的健康、圣德和知识，对宗教的事物有共鸣，又想更多人对宗教、对天主、对生命有兴趣，我便可以选择进入修道院。

 

入修院并不等於立即做神父或做修女。进修院是去体验自己对宗教是否有持久的兴趣，是否真正有做神父、修女的决心。通常我们会在修院中度若干年的团体生活，由三、四年到八、九年（或终身）不等，看看我们是否真有圣召。

 

如果我自己觉得適合，而修院亦觉得我適合，这样我便可成为神父或发永願的修女。所以，圣召基本上也可算是一种「合约」，是我和教会立约：我选择教会，教会选择我。

 

今日不少人认为在世俗中亦可为信仰作见证，无论结婚或独身，作神父或作醫生，卖菜的或家庭主妇，我们都可以达到圣德的高峰。这种说法是正确的。圣德有很多路，召叫也有很多种。但今日我想邀请各位去认真考虑的，是一個真真正正狭义的圣召問题：我有没有做神父或作修女的圣召呢？我願不願意尝试呢？

 

有一位爱尔蘭老师，经常苦口婆心地叫学生们「给天主一個机会」(Give God a chance)，我现在也要认真地問大家，你願意给天主一個机会吗？给他一個召叫你去作神父，或作修女的机会吗？

 

请你和我一起说：「天主，你要我做甚么？我把我的未来交托在你手中。如果你要我做神父、做修女，我会乐於回应你的召叫。主，我在这里，求你召叫我！主，我在这里，请你派遣我！」

Fourth Sunday of Easter

 

The Call, The Good Shepherd, The Leader

 

First Reading : ( Acts 2:14,36-41 ) :At the first sermon three thousand people were converted

Second Reading : ( 1 Pet 2:20-25) : Christ is our model

Gospel : ( Jn 10:1-10 ) : Jesus is the good shepherd

Chinese Classics

The story of Bai Le and the Thoroughbred (1)

“Some people are alive but they are already dead; Some people are dead but they are still alive. Some people, they live but other people cannot live; Some people, they live so that more people can live better.” (2)

 

Jesus said : ‘I am the good shepherd. The good shepherd lays down his life for the sheep. The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.' ( Ref Jn 10:1-10)

 

Jesus is the Good Shepherd who loves his sheep. He also hopes the leaders of the Church are good shepherds who loves their Christians, their own flock.

 

There is a story about Bai Le in the Book of the Warring Kingdoms (1). An old thoroughbred horse pulling a big and heavy cart full of salt arrived at Tai Heng Shan. Because it was going uphill, the horse had to pull very hard. Its waist was bent and its tail was hanging down; its legs were bleeding and it was spitting saliva. Sweat was pouring down its legs. Halfway up the hill it could not move anymore. Bai Le was just passing by. He got down from his carriage and went to the horse. He felt so much pity for the horse that he cried. Then, he took off his coat and covered the horse with it. This old and weak thoroughbred raised its head and neighed long and loud because it finally had found Bai Le who really understood him and sympathized with him.

 

We should follow Jesus' example to care for the sheep, or Bai Le's example to pity the thoroughbred. However, there are so-called leaders, so-called shepherds who really are not good shepherds or good leaders at all.

 

A contemporary Chinese poet has written a poem about leaders:

“Some people are alive but they are already dead; Some people are dead but they are still alive.

Some people, they ride on people's head and proclaim: Oh, how great I am!

Some people, they bend their backs, and work like cattle and horses for the people.

Some people, they carve their names on rocks, hoping for immortality;

Some people, they would rather be wild grass, waiting for earth's fire to burn them.

Some people, they live but other people cannot live;

Some people, they live so that more people can live better. (2)

Those who ride on people's head will be thrown down by the people;

Those who work like cattle and horses for the people will be forever remembered by the people. ” (Zang Ke Jia)

 

A good shepherd is someone who “lives so that more people can live better.” The Church today needs many good shepherds like this.

 

Traditionally good shepherds refer to bishops and priests and this relates to the question of ‘vocation.’

But what is vocation? ‘Vocation' is not an abstract, inconceivable thing.

 

A vocation requires certain objective conditions. In Latin, it is expressed by “3 S's”, i.e. Sanitas (Good health), Sanctitas (Virtue), and Scientia (Knowledge). If we want to pursue a vocation we must have at least good health, not in need of continuous medication; we must have ordinary virtue, not uncontrollable bad habits, we must have that kind of knowledge, which is capable of completing secondary school education.

 

We can say simply that if we have these ‘3 S's’, i.e. health, virtue and knowledge as the basic requirement, then we might consider our interest in religion, the spiritual life, Nature and life, and if we have a tendency to religious life, prayer, Scripture study. If the answer is positive, then we have the fundamental conditions for a vocation.

 

If I want to go further and share all this with others and hope the world would be a better place and more spiritual, I am very close to possessing all the necessary conditions for a vocation. With the appropriate health, virtue and knowledge, identifying with religious matters, eager that more people would be interested in God and in life, I may be ready to choose the priestly or religious life.

 

To enter the convent or seminary does not mean we are ready to immediately become a priest or nun. This is only to test one's longstanding interest in religious matters, whether one genuinely has the determination to become a priest or a nun. Usually we would be in the seminary or convent for some years, three to four, eight or nine or permanently, depending on whether one genuinely has a vocation.

 

If we ourselves find this suitable and the seminary or convent does so also, then I can become a priest or make final vows as a nun. A vocation basically is a kind of ‘contract’, a contract between myself and the Church: I choose the Church and the Church chooses me.

 

Today many people find that in the secular world. One can witness to one's faith in the secular life too, whether married or single, becoming a priest or doctor, a grocer or housewife, all of us can arrive at a peak of holiness. It is correct to say that there are many routes to holiness and many kinds of vocation. But what I would like to invite all today is to seriously think about the more narrow definition of vocation. Do I have a vocation to become a priest or a nun? Am I willing to try it?

 

An Irish teacher, always earnestly encouraged the students to ‘Give God a chance.’ So I now seriously ask all of you: “Are you willing to give God a chance? Do you want God to give you the opportunity to be a priest or a nun?”

 

Would you say with me. ‘O God, what do you wish me to do? I put my future into your hands. If you would like me to be a priest or a nun, I am ready to respond to your call. O Lord, I am here, please call upon me! Lord, I am here, please send me out!

 

(1) 伯樂與千里馬。

(2) 有的人活著，他已經死了；有的人死了，他還活著。有的人，他活著別人就不能活；有的人，他活著為了多數人更好地活。