常年期第五主日

經世的才華，若谷的虛心

讀經一：(依6:1-8)：依撒意亞先知被召
讀經二：(格前15:1-11)：要持守聽到的福音
福　音：(路5:1-11)：耶穌召叫伯多祿和其他門徒
中國文化：高山仰止。古之賢人，皆有可致之才，而卒不能行其萬一者，未必皆其時君之罪，或者其自取也。志大而量小，才有餘而識不足。

西滿伯多祿看見這事，就俯伏在耶穌面前說：主啊，請離開我！因為我是個罪人。（路5:8）

主最後也顯現給好像是個流產兒的我。我實在是宗徒中最小的一個，不配稱為宗徒，因為我迫害過天主的教會。然而，由於天主的恩寵，我成了今日的我。（格前15:8-10）

伯多祿和保祿是教會中的兩位大宗徒，也是教會的兩大柱石，教會於每年六月廿九日，都為他們一起慶祝他們的瞻禮。但令我們十分驚訝的是，他們兩人在今天的讀經中，所表現的卻是十分的厚道、樸實、謙下和虛心。

伯多祿在看到耶穌所顯的捕魚奇蹟後，突然發覺耶穌在他的眼前無限地高大了起來，顯得十分莊嚴和神聖，自己卻相對地渺小不堪。他這種在神聖面前的自慚形穢意識，使他無論如何都感到不配與耶穌為伍。

保祿雖然已經完全皈依了，也承受了天主無數的恩典，為天主做了無量的工作和見證，他在格林多後書第十一章中，曾經細數他為主所受的各種勞苦。但他一生銘記著的，卻並非他的功勞，而是他的「不配」。

兩位大宗徒都有超越常人的經世才華，和驚人的毅力，他們甚至具有為義而殉道、為主而犧牲的大仁大勇，但他們所懷抱著的，卻是如深谷般的虛心。

這種虛心是什麼呢？為什麼往往越是偉大的人，卻越是虛懷若谷，而越是渺小的人，卻越是高傲自大、目空一切、目中無人呢？

我們在一些我們所敬佩的人面前，有時也會有一種肅然起敬的感覺，甚至有一種不配做他們朋友的敬畏感。

當我第一次經過峭壁摩天的長江三峽時，第一次參觀巨大無比的廣西依嶺岩大溶洞時，第一次走近聲如雷鳴的尼亞加拉大瀑布時，第一次從故宮的太和門遙看金鑾殿在蔚藍的天空下，像一個巨人般仰臥在中國的大地上時……，我都有這種肅然起敬的感覺。

我驚訝上主的化工，我感念民族歷史的悠長，我緬懷著我們祖先曾經經歷過的奮鬥，所流過的血汗和淚水，和他們那些曾經擁有過的光輝歲月。

這也是孔子的門人弟子，在孔子面前所懷有的那種「高山仰止」的感覺，他們覺得孔子的學問、人品和胸襟，直如山高水畏，使他們起敬起畏。這也許亦是聖經上所說：「敬畏天主，是智慧的開始」（德1:16）的那種敬畏之情。

在香港回歸後的首次法律年度開幕典禮中，其中的宗教儀式一環被取消了，也許是基於宗教平等的原則，不能單單採取基督宗教的儀式吧？但有部分的法官及法律界人士，卻自發要求舉行一台感恩祭，以表達他們的信念和心境。

這種心境就是：他們認為自己雖然有審斷是非曲直的職責，卻始終是以一個「人」的不足，去判決另一個同樣不足的人；他們要做的，幾乎就是神要做的工作。因此，這些法官和法律界人士，都深深的感到自己的不足和不配。所以他們都很願意藉著一個宗教儀式，謙虛地在上主面前祈求智慧、能力和大公無私的品格，以彌補他們先天的不足。

賈誼是漢朝一位著名的文學家兼政論家，可惜懷才不遇，抑鬱以終。蘇東坡對這件事的感慨是：「古之賢人，皆有可致之才，而卒不能行其萬一者，未必皆其時君之罪，或者其自取也。」意思是，有些「聖賢」其實是有大才幹的，但他們終其一生，都不能實踐自己的理想和抱負，這未必都是因為別人有問題，因為他們自己也許亦要負上很大的責任。

而蘇東坡認為賈誼要負上的責任，就是他的不夠謙虛。蘇東坡對他的批評是：「志大而量小，才有餘而識不足」。度量小而又識見不足，顯然就是指的缺少虛懷若谷的胸襟。

聖經上說：「神貧的人是有福的，因為天國是他們的」，(瑪5:3)神貧最主要就是心靈的自空、倒空，對自己的一切自覺貧乏和不配，這樣才可讓上主去充滿。

伯多祿和保祿都是這樣的人，他們雖然有經世的才華，但卻有無比的虛心，那是一種自我懺悔、承認有限，同時亦完全相信、敬畏、依靠上主的無限虛心。

常年期第五主日

经世的才华，若谷的虚心

读经一：(依6:1-8)：依撒意亚先知被召
读经二：(格前15:1-11)：要持守听到的福音
福　音：(路5:1-11)：耶稣召叫伯多禄和其他门徒
中国文化：高山仰止。古之贤人，皆有可致之才，而卒不能行其万一者，未必皆其時君之罪，或者其自取也。志大而量小，才有余而识不足。

西满伯多禄看见这事，就俯伏在耶稣面前说：主啊，请離開我！因为我是個罪人。（路5:8）

主最后也显现给好像是個流產儿的我。我实在是宗徒中最小的一個，不配称为宗徒，因为我迫害過天主的教会。然而，由於天主的恩宠，我成了今日的我。（格前15:8-10）

伯多禄和保禄是教会中的两位大宗徒，也是教会的两大柱石，教会於每年六月廿九日，都为他们一起庆祝他们的瞻礼。但令我们十分惊讶的是，他们两人在今天的读经中，所表现的却是十分的厚道、朴实、谦下和虚心。

伯多禄在看到耶稣所显的捕魚奇迹后，突然发觉耶稣在他的眼前无限地高大了起来，显得十分庄严和神圣，自己却相对地渺小不堪。他这种在神圣面前的自惭形秽意识，使他无论如何都感到不配与耶稣为伍。

保禄虽然已经完全皈依了，也承受了天主无数的恩典，为天主做了无量的工作和见证，他在格林多后书第十一章中，曾经细数他为主所受的各种劳苦。但他一生铭记著的，却并非他的功劳，而是他的「不配」。

两位大宗徒都有超越常人的经世才华，和惊人的毅力，他们甚至具有为义而殉道、为主而牺牲的大仁大勇，但他们所怀抱著的，却是如深谷般的虚心。

这种虚心是什么呢？为什么往往越是伟大的人，却越是虚怀若谷，而越是渺小的人，却越是高傲自大、目空一切、目中无人呢？

我们在一些我们所敬佩的人面前，有時也会有一种肃然起敬的感觉，甚至有一种不配做他们朋友的敬畏感。

当我第一次经過峭壁摩天的长江三峡時，第一次参观巨大无比的广西依岭岩大溶洞時，第一次走近声如雷鸣的尼亚加拉大瀑布時，第一次从故宫的太和门遥看金銮殿在蔚蓝的天空下，像一個巨人般仰卧在中国的大地上時……，我都有这种肃然起敬的感觉。

我惊讶上主的化工，我感念民族历史的悠长，我緬怀著我们祖先曾经经历過的奋斗，所流過的血汗和淚水，和他们那些曾经拥有過的光辉岁月。

这也是孔子的门人弟子，在孔子面前所怀有的那种「高山仰止」的感觉，他们觉得孔子的学問、人品和胸襟，直如山高水畏，使他们起敬起畏。这也许亦是圣经上所说：「敬畏天主，是智慧的開始」（德1:16）的那种敬畏之情。

在香港回归后的首次法律年度開幕典礼中，其中的宗教仪式一环被取消了，也许是基於宗教平等的原则，不能单单采取基督宗教的仪式吧？但有部分的法官及法律界人士，却自发要求举行一台感恩祭，以表达他们的信念和心境。

这种心境就是：他们认为自己虽然有审断是非曲直的职責，却始终是以一個「人」的不足，去判决另一個同样不足的人；他们要做的，幾乎就是神要做的工作。因此，这些法官和法律界人士，都深深的感到自己的不足和不配。所以他们都很願意藉著一個宗教仪式，谦虚地在上主面前祈求智慧、能力和大公无私的品格，以弥补他们先天的不足。

贾谊是汉朝一位著名的文学家兼政论家，可惜怀才不遇，抑郁以终。苏东坡对这件事的感慨是：「古之贤人，皆有可致之才，而卒不能行其万一者，未必皆其時君之罪，或者其自取也。」意思是，有些「圣贤」其实是有大才干的，但他们终其一生，都不能实踐自己的理想和抱负，这未必都是因为别人有問题，因为他们自己也许亦要负上很大的責任。

而苏东坡认为贾谊要负上的責任，就是他的不够谦虚。苏东坡对他的批评是：「志大而量小，才有余而识不足」。度量小而又识见不足，显然就是指的缺少虚怀若谷的胸襟。

圣经上说：「神贫的人是有福的，因为天国是他们的」，(玛5:3)神贫最主要就是心灵的自空、倒空，对自己的一切自觉贫乏和不配，这样才可让上主去充满。

伯多禄和保禄都是这样的人，他们虽然有经世的才华，但却有无比的虚心，那是一种自我忏悔、承认有限，同時亦完全相信、敬畏、依靠上主的无限虚心。

FIFTH SUNDAY IN ORDINARY TIME

Ability for Nation-building but Deep Humility

First Reading (Is 6:1-8): The Prophet Isaiah was called
Second Reading (1Cor15:1-11) Hold firmly to the Good News you have heard
Gospel (LK5:1-11) Jesus called Peter and the other Disciples
Chinese Culture:
“- Behold a high mountain (great man) with awe.”(1)
-“Ancient sages all have abilities which can be used. That they die without having these abilities recognized may not be the fault of the king, It may be their own fault.”(2)
-“One may have great ambition but be very narrow-minded. Abilities are in excess but insight is inadequate.”(3)

“When Simon Peter saw it, he fell down at Jesus' knees, saying, ‘Go away from me, Lord, for I am a sinful man.”(Lk 5:8)

“Last of all, as to someone untimely born, he appeared also to me. For I am the least of the apostles, unfit to be called an apostle because I persecuted the church of God. But by the grace of God I am what I am.”(1Cor15: 8-1-10)

Peter and Paul are two of the great apostles of the church, like two great pillars of the Church. Every year on 29 June the Church celebrates their feast together. But as we see in today's Scripture readings, what surprises us most is that they both showed such reverence, obedience, simplicity, humility and openness.

After Peter had seen Jesus work the miracle of the net of fish almost bursting, he suddenly perceived Jesus' greatness and how his majesty and holiness were so clearly revealed. Peter became acutely aware of how in comparison he was so little and inconsequential. Before such holiness he was ashamed and became conscious of his own sinfulness. He recognized that no matter what else, he was totally unworthy to be a companion of Jesus.

Paul had been completely converted, had received many, many graces from God and had been a witness for the Lord and performed innumerable good works. In the Second Epistle to the Corinthians he listed in detail the many hardships he had endured for God. However, throughout his life he did not recall or record his merits but rather his ‘unworthiness.’

The two great apostles had extraordinary abilities and unbelievable endurance, even to giving up their lives for the sake of righteousness. With great courage and love they sacrificed everything for the Lord but most of all, they both had deep humility.

What is this deep humility? Why is it that so often the greater the person, the more deeply humble he/she is? Why do those who are the least boast about themselves the most and are so arrogant that they think no one is as important as themselves?

Before some people whom we admire greatly we sometimes have such reverence and high regard that we feel we are not worthy to be their friend.

The first time I passed through the high precipices of the Yangzi River's Three Gorges or saw the miraculous carvings on the great caves in Guangsi Province, or the first time I ever came near to the thunderous bells of Niagara Falls, and the first time I saw the glittering gold of the Gate of Peace at the Imperial Palace reaching up to the blue sky like a giant lying on the great land of China,---- I too felt that same kind of awe and wonder rising in my heart.

I am in awe of God's handiwork. I recall the long history of our nation. I remember the struggles our ancestors underwent, the blood and tears they shed and their many times of glory.

These sentiments were also those of Confucius' disciples and students. For them to look at Confucius was “like beholding a high mountain (a great man) with awe.”(1)

They thought Confucius' knowledge, character and broad-mindedness were as high as a mountain and as deep as the sea. They respected him and held him in high esteem. This is similar to a phrase in Scripture, “To fear the Load is fullness of wisdom.” (Sir 1:16)

In the year Hong Kong returned to China, at the ceremony for the Opening of the Legal Year the traditional religious rite was withdrawn. This may have been based on the principle that all religions are equal and it would be inappropriate to choose only the Christian ceremony. But some of the judges and members of the legal profession on their own initiative requested that a Mass be celebrated in order to express their faith and sentiments.

Their sentiments were that though they had the responsibility to judge right and wrong, ultimately they were human beings with limitations, judging other human beings who also had limitations. What they were called to do was almost a work only God could do. Therefore these judges and lawyers felt deeply their own unworthiness and inadequacies. They wanted very much to kneel humbly before God in a religious service and ask for the qualities of wisdom, competency and fairness in order to make up for their own innate insufficiencies.

Jia Yi was a famous writer and political commentator in the Han Dynasty. Unfortunately his abilities were not appreciated and he died feeling depressed. Su Dong Bo felt deeply about this and said, “Ancient sages all have abilities which can be used. That they die without having their abilities recognized may not be the fault of the reigning king. It may be their own fault.”(2)

In other words, some 'sages' really had great capabilities but were unable to fulfill their ideals and ambitions during their lifetime. The problem might not be that others were unable to recognize their abilities. Actually, they themselves bore a great part of the responsibility.

Su Dong Bo felt that Jia Yi was himself in part responsible and that he was not sufficiently humble. His criticism was: “One may have great ambition but be very narrow-minded. Abilities are in excess but insight is inadequate.”(3) Lack of a great mind and insufficient foresight clearly showed a lack of humility and open-mindedness.

Scripture says “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”(Mt 5:3). The most important aspect of being poor in spirit is detachment from everything and awareness that one has and is nothing of oneself, unequal to all others in comparison. Only then can we let God fill our emptiness.

Peter and Paul each was that kind of person. Though they had great capabilities each was deeply humble. That is a kind of self-repentance and admission of their own limitations, and at the same time a sign of their unremitting faith, their reverence and reliance on God.

(1)高山仰止。
(2)古之賢人，皆有可致之才，而卒不能行其萬一者，未必皆其時君之罪，或者其自取也。
(3)志大而量小，才有餘而識不足。