常年期第廿三主日

天地聾

讀經一：(依35:4-7)：上主的救恩使一切更新
讀經二：(雅2:1-5)：不要以貌取人
福　音：(谷7:31-37)：耶穌治好聾啞人
中國文化： 惻隱之心，人皆有之。 長太息以掩涕兮，哀民生之多艱。
一葉能蔽目，雙荳能塞聰；理身不知道，將為天地聾。

耶穌用手指伸進他的耳朵，用唾沫抹他的舌頭，然後望天長嘆，對他說：「厄法達」，就是說：「開了罷！」他的聽覺立刻恢復了，舌結也解了，能清楚說話……眾人都十分驚訝地說：「他一切都做得好：居然使聾人聽見，啞吧說話。」（谷7:33-37）

耶穌慣常只說一句話，就已足夠治愈病人。例如，他有一次要治好一個患枯手症的病人，他只說了一句話：「伸出手來！」那個枯手的人把手一伸，就復了原。（參看谷3:1-5）

這次他用了一些外在的行為，例如把手指放進他的耳朵裡；也用了一些物質，例如用唾沫抹他的舌頭。他自己也有一些特別的動作－－望天嘆息；並說了一些話－－「開了罷！」

這使我們想起我們的「聖事」。在聖事中，耶穌臨於司祭身上，也是用了一連串的動作、言語，及外在的標記，以刺激參與者的信德和渴望，使他們能有更好的心靈準備，去領受上主藉此聖事所給予他的恩寵。

對這個又聾又啞的人來說，因為他聽不到耶穌要說的話，所以耶穌「望天」的動作，能更有效地使他看到、感受到耶穌在為他祈禱，和對他的關懷。

望天「長嘆」，顯出耶穌在接觸到世人苦難時的那種悲天憫人的情懷。所謂「惻隱之心，人皆有之」；屈原不是也有「長太息以掩涕兮，哀民生之多艱」的感慨嗎？何況是大慈大悲的耶穌？

耶穌這次治好聾啞人的步驟，也和心理學很吻合。不少人說話有困難，是因為他們的聽覺出了問題：聽不到，自然也就說不出。

把這原則用在我們的「教友傳教」問題上，我們又能否說，如果教友不去傳教，是因為他們先是對福音「聾」了，所以才在福傳上變得「啞」了呢？試想想，未聽過福音，又怎麼會傳福音呢？聽得不清楚、不全面、不徹底，又能傳什麼呢？聽得不夠多、累積的經驗又不夠，又怎麼會培養得到，或刺激得起傳教的熱忱呢？

但要傳福音或「福傳」，還有另一點該注意的，就是福傳的內容。

唐朝聶夷中有一首很好的小詩：「一葉能蔽目，雙荳能塞聰；理身不知道，將為天地聾。」

一片葉子就足夠遮蔽我們的眼目，兩粒小豆，就足夠使我們什麼都聽不見。但真正聾的原因，是理身不知「道」，即不懂得做人的「道理」。換句話說，有些人是只懂得調理自己的身體生命，卻不懂得調理自己的靈性生命、道德生命、學問生命、民族感的生命。
除去了葉子，除去了小豆，未必就能聽、能看，因為如果不知「道」，仍可能是天地間的大聾子。

「道」就是信仰的內容。信仰的重點不單單在於除去什麼，更在於培養什麼、獲得什麼、活出什麼。正如種田的重點不單單在於除草，更在於栽種。而且，假如我們真的是害怕雜草叢生的話，我們就更應多多栽種。例如，如果我們能在園中多種蔬菜，不是就可以減少雜草嗎？

天主教認為犯罪不單因為在思、言、行為上「犯」了什麼，也可以是因為在生活上、行為上「缺」了什麼。

母親的罪也可以是因為「不」管教子女；醫生的罪也可以是因為「不」進修、「不」小心。這就是「缺」的罪。

教會缺了本地化，或缺了梵二的精神；我們在「香港人、中國人、基督徒」三重身份中缺了其中的一重身份；我們在教道理前缺了好好的備課；我們因為太自我中心而忘記了、或意識不到要去接觸一個失望的、孤獨的人……。這一切都可能是罪。因為這些都是一個美好的世界不能缺少的東西，是世界賴以充滿愛的「道」。

求耶穌開啟我們的耳朵，讓我們聽得到他的聲音，聽得到他的道，他的生命之道；藉此也解開我們的舌結，讓我們好好地去傳揚這個道。

常年期第廿三主日

天地聋

读经一：(依35:4-7)：上主的救恩使一切更新
读经二：(雅2:1-5)：不要以貌取人
福　音：(谷7:31-37)：耶稣治好聋哑人
中国文化： 恻隐之心，人皆有之。长太息以掩涕兮，哀民生之多艰。
一叶能蔽目，双荳能塞聪；理身不知道，将为天地聋。

耶稣用手指伸进他的耳朵，用唾沫抹他的舌头，然后望天长叹，对他说：「厄法达」，就是说：「開了罢！」他的听觉立刻恢复了，舌结也解了，能清楚说话……众人都十分惊讶地说：「他一切都做得好：居然使聋人听见，哑吧说话。」（谷7:33-37）

耶稣惯常只说一句话，就已足够治愈病人。例如，他有一次要治好一個患枯手症的病人，他只说了一句话：「伸出手来！」那個枯手的人把手一伸，就复了原。（参看谷3:1-5）

这次他用了一些外在的行为，例如把手指放进他的耳朵里；也用了一些物质，例如用唾沫抹他的舌头。他自己也有一些特别的动作－－望天叹息；并说了一些话－－「開了罢！」

这使我们想起我们的「圣事」。在圣事中，耶稣临於司祭身上，也是用了一连串的动作、言语，及外在的标记，以刺激参与者的信德和渴望，使他们能有更好的心灵准备，去领受上主藉此圣事所给予他的恩宠。

对这個又聋又哑的人来说，因为他听不到耶稣要说的话，所以耶稣「望天」的动作，能更有效地使他看到、感受到耶稣在为他祈祷，和对他的关怀。

望天「长叹」，显出耶稣在接触到世人苦难時的那种悲天悯人的情怀。所谓「恻隐之心，人皆有之」；屈原不是也有「长太息以掩涕兮，哀民生之多艰」的感慨吗？何况是大慈大悲的耶稣？

耶稣这次治好聋哑人的步骤，也和心理学很吻合。不少人说话有困难，是因为他们的听觉出了問题：听不到，自然也就说不出。

把这原则用在我们的「教友传教」問题上，我们又能否说，如果教友不去传教，是因为他们先是对福音「聋」了，所以才在福传上变得「哑」了呢？试想想，未听過福音，又怎么会传福音呢？听得不清楚、不全面、不彻底，又能传什么呢？听得不够多、累积的经验又不够，又怎么会培养得到，或刺激得起传教的热忱呢？

但要传福音或「福传」，还有另一点該注意的，就是福传的内容。

唐朝聂夷中有一首很好的小诗：「一叶能蔽目，双荳能塞聪；理身不知道，将为天地聋。」

一片叶子就足够遮蔽我们的眼目，两粒小豆，就足够使我们什么都听不见。但真正聋的原因，是理身不知「道」，即不懂得做人的「道理」。换句话说，有些人是只懂得调理自己的身体生命，却不懂得调理自己的灵性生命、道德生命、学問生命、民族感的生命。
除去了叶子，除去了小豆，未必就能听、能看，因为如果不知「道」，仍可能是天地间的大聋子。

「道」就是信仰的内容。信仰的重点不单单在於除去什么，更在於培养什么、获得什么、活出什么。正如种田的重点不单单在於除草，更在於栽种。而且，假如我们真的是害怕杂草丛生的话，我们就更应多多栽种。例如，如果我们能在园中多种蔬菜，不是就可以减少杂草吗？

天主教认为犯罪不单因为在思、言、行为上「犯」了什么，也可以是因为在生活上、行为上「缺」了什么。

母亲的罪也可以是因为「不」管教子女；醫生的罪也可以是因为「不」进修、「不」小心。这就是「缺」的罪。

教会缺了本地化，或缺了梵二的精神；我们在「香港人、中国人、基督徒」三重身份中缺了其中的一重身份；我们在教道理前缺了好好的备课；我们因为太自我中心而忘记了、或意识不到要去接触一個失望的、孤独的人……。这一切都可能是罪。因为这些都是一個美好的世界不能缺少的东西，是世界赖以充满爱的「道」。

求耶稣開启我们的耳朵，让我们听得到他的声音，听得到他的道，他的生命之道；藉此也解開我们的舌结，让我们好好地去传扬这個道。

TWENTY- FIRST SUNDAY IN ORDINARY TIME

Never Give Up

First Reading (Josh 24: 1-2, 15-17,18): The Israelites determined to serve God
Second Reading (Eph 5: 21-32): Husbands and wives should imitate Christ's love for the Church
Gospel (Jn 6: 60-69): Disciples reject teaching on the ‘Bread of Life’
Chinese Classics:
-“If this is what I love and believe, even to die nine times I will not regret.”(1)
-“When the season becomes cold, then we know how the pine and the cypress are the last to lose their leaves.”(2)
-“The lotus dies and so does its extended rain shield. The chrysanthemum withers but still its frost-covered stem proudly stands.”(3)

“When many of his disciples heard it (the words about the bread of life) they said, ‘This teaching is difficult; who can accept it?’Because of this many of his disciples turned back and no longer went about with him. So Jesus asked the twelve, ‘Do you also wish to go away?’ Simon Peter answered him, ‘Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.” (Jn 6: 60 – 69)

Faith and life cannot be separated. People with strong characters can easily build up firm faith. In the ‘witness’ at the diamond jubilee celebration of Our Lady of Perpetual Succor at Tai O (see Kung Kao Po, 6 July, 1997) I pointed out that my own Catholic faith, including my zeal for the faith in Vatican II, is rooted firmly in my childhood experience of life in Tai O.

I do not advocate pre-arranged marriages. But those who do (‘marry a chicken, follow the chicken’), both men and women, usually hold to the indissolubility of marriage and are willing to accept Jesus’ words, “For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh.” (Eph 5: 21-32)

In the Old Testament Ruth was able to say to her mother-in-law, “Wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die – there will I be buried. (Ruth 1:16-17) Therefore she could remain loyal to God throughout her life, and was deemed worthy to become the ancestress of the Messiah.

The Jews are extremely persistent in their faith, Paul is an example of this. He firmly believed he should annihilate the Christians, but afterwards just as firmly protected the Christian faith with his very life. We must live with a purpose and with principles; we must cultivate a noble, heroic spirit and show consistency and steadfastness, especially in important issues.

Some people think in this way: ‘I am neither a hero nor a saint. I'm just a very, very ordinary person.’ My own thinking is quite different. I ask rather, ‘Why can't we be heroes? Why don't we want to be saints? Can we not live our ordinary lives in an extraordinary manner? Why did Jesus demand that we must “be perfect, therefore, as your heavenly Father is perfect?” (Mt 5:48) Can it be that Jesus is a person who speaks empty words? Can it be that no one is able to put his words into practice?

Actually, each one of us and all the faithful should strive to be persons of integrity who have ideals and convictions, are courageous and committed and able to persevere to the end. We certainly can live out our ordinary lives in an extraordinary way!

Faith is an option, an absolute, free, responsible and irretrievable choice. It includes total commitment and submission to the Lord and a supernatural trust which requires no proof or guarantee. This is what Qu Yuan said in Li Sao, “If this is what I love or believe, even to die nine times I will not regret.”(1)

In today's first Reading, Joshua said to all the people, “If you are unwilling to serve the Lord, choose this day whom you will serve…but as for me and my household, we will serve the Lord.” (Josh 24:15) This is also our choice and we steadfastly adhere to it. We can use the words of the marriage vows: ‘for better or for worse, in sickness or in health’ we will choose and follow the Lord for all eternity.

Peter's faith was like that. Perhaps at first he and the other disciples believed because they were moved emotionally, or they saw Jesus' miracles, or they admired his personality or were drawn to his teaching. Or even because it was the fashion, the thing to do at the moment. But then the test came. Not only the crowds lost confidence in Jesus, even many of his followers were unable to accept his words on the ‘bread of life.’ They said, “This teaching is difficult; who can accept it?”

The Gospel continues, “Because of this many of his disciples turned back and no longer went about with him.” But Peter said, “Lord, to whom can we go? You have the words of eternal life.” He remained and so did all of the Twelve.

Confucius said, “When the season becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” (Confucian Analects, Book IX Tsz Han, Chap 27) (2). In ‘A Poem for Liu Jing Wen’ Su Shi wrote, ‘The lotus dies and so does its extended rain shield. The chrysanthemum withers but its frost-covered stem still proudly stands.”(3) Peter's faith was like the pine and cypress which were ‘the last to lose their leaves,’ or the chrysanthemum which had withered but still ‘its frost-covered stem proudly stands.’ Even amid the attacks of ice and frost, rain and snow, such faith stands immovable, proudly facing all the challenges of life.

(1)亦余心之所善兮，雖九死其猶未悔。
(2)歲寒，然後知松柏之後凋也。
(3)荷盡已無擎雨蓋，菊殘猶有傲霜枝。