復活期第二主日
懷著熱誠勤辦告解，獨具慧眼辨識耶穌
讀經一：(宗5:12-16)：宗徒大顯奇蹟
讀經二：(默1:9-11,12-13,17-19)：人子的異像
福 音：(若20:19-31)：顯現給門徒，顯現給多默
中國文化：魏王雅望非常，然床頭捉刀人，此乃英雄也。
耶穌來了，站在他們當中對他們說：「願你們平安！」說了這話，就把手和肋旁指給他們看。門徒看見了主，非常歡喜。耶穌又對他們說：「願你們平安！父怎樣派遣了我，我也怎樣派遣你們。」說了這話，就對他們吹了一口氣，說：「你們領受聖神吧！你們赦免誰的罪，誰的罪就得赦免；你們不赦免誰的罪，誰的罪就不得赦免。」（若20:19-23）
這段經文是天主教相信告解聖事或修和聖事的最明顯的聖經根據。
但只有天主才有赦罪的權柄，所以在告解聖事中赦罪的，不是宗徒，也不是繼承宗徒的主教，或主教所晉升的神父，而是基督自己。這就是聖事。用神學的術語來說，是基督親臨於司鐸之身，是基督親自赦罪。
聖洗聖事使我們重生，使我們在主內成為新的受造物。但這個新生命也有可能經歷各種挫折、受傷，甚至跌倒、死亡。我們需要不斷的重生，我們需要罪之赦，需要一個特別為罪人而設的聖事，使我們在教會內與主與人修好，在基督內重獲新的生命，藉天主的恩寵重新站起來。
我們每年慶祝的踰越節都是有實質意義和有實效的。對新教友來說，這是名副其實的新生，因為他們在聖週六的那天晚上，已藉水的洗禮，而在基督內獲得超性的、天主子女的新生命；對舊教友來說，假如他們在四旬期內妥辦告解，他們也可以在基督內慶祝自己生命的重生，使自己的生命，更深的扎根在天主的愛內。
基督降生成人，絕對不只是為了二千年前、聚居在巴肋斯坦的那一撮少數的人。不，基督是為了所有人，為了萬世萬代的人而降生成人的：「我要同你們天天在一起，直到今世的終結。」（瑪28:20）。
聖言成了血肉，住在我們中間，就是為了要「親身」接觸人，讓人人都能聽到他的聲音、看到他的慈顏、感受到他無窮的大愛。
但他又怎能做得到這些呢？二千年前，他是透過他的「肉身標記」去接觸人，今天，他是透過他親自建立的「聖事標記」去和我們相遇、和我們接觸。
二千年前住在巴肋斯坦的納匝肋人耶穌，他的肉身其實也不過是一個「標記」。有信仰的人會透過這個標記，在耶穌的肉身背後，「看到」他是天主、是默西亞；但沒有信仰的人卻可能只會說：「這不是那個木匠的兒子嗎？」這個普通、平凡而不起眼的木匠，又怎可能是天主之子呢？
如果今天耶穌活在香港，我們香港人也不見得會大部分接受他，因為我們所接觸到的、所看到的，也不過只是耶穌的「肉身標記」而已。
所以我們需要用信德的眼光來看耶穌，看耶穌的肉身，看耶穌所建立的聖事，看耶穌整個人，看他在時空中的臨在，看他那超越時空的另一面。
在《世說新語》中有一個小故事，述說匈奴使者來見魏王曹操時，曹操因為自己的相貌不夠出眾，恐怕不能威懾這個異族人，便找來個儀表堂堂的人來作他的「替身」，自己卻扮演成一個侍衛，拿著刀在「魏王」床邊站立。但沒有見過曹操的匈奴使者，卻看出一個截然不同的故事。
他說：「魏王（即那個扮曹操的人）雅望非常，然床頭捉刀人（曹操），此乃英雄也。」他看到那位「魏王」儘管是儀表出眾，但卻少了一分英雄氣概；傍邊侍立的曹操，卻是一位真英雄，所以即使是扮演著一個拿刀侍立的「捉刀人」，也仍然難掩他的英雄本色。
但即使如此，要看出一個「捉刀人」是英雄，還是需要獨具慧眼，即所謂的「慧眼識英雄」。
要看到耶穌，我們也需要信德的「慧眼」，「慧眼識耶穌」。所以在告解時，我們要透過神父這個人的外表，看到耶穌自己的親臨，並從神父的口中，聆聽到耶穌慈愛的聲音，回應他仁慈的召喚，洗心革面，重度新生。我們要學會在告解時「發信德」，整個人投入在這個聖事之中，專心去聆聽，並用自己的直覺去感受到耶穌的親臨。
在告解聖事中，我們不只「相信」耶穌的仁慈，我們更是「接觸」和「經驗」到耶穌的無限大愛。
复活期第二主日
怀著热诚勤办告解，独具慧眼辨识耶稣
读经一：(宗5:12-16)：宗徒大显奇迹
读经二：(默1:9-11,12-13,17-19)：人子的异像
福 音：(若20:19-31)：显现给门徒，显现给多默
中国文化：魏王雅望非常，然床头捉刀人，此乃英雄也。
耶稣来了，站在他们当中对他们说：「願你们平安！」说了这话，就把手和肋旁指给他们看。门徒看见了主，非常欢喜。耶稣又对他们说：「願你们平安！父怎样派遣了我，我也怎样派遣你们。」说了这话，就对他们吹了一口气，说：「你们领受圣神吧！你们赦免谁的罪，谁的罪就得赦免；你们不赦免谁的罪，谁的罪就不得赦免。」（若20:19-23）
这段经文是天主教相信告解圣事或修和圣事的最明显的圣经根据。
但只有天主才有赦罪的权柄，所以在告解圣事中赦罪的，不是宗徒，也不是继承宗徒的主教，或主教所晋升的神父，而是基督自己。这就是圣事。用神学的术语来说，是基督亲临於司铎之身，是基督亲自赦罪。
圣洗圣事使我们重生，使我们在主内成为新的受造物。但这個新生命也有可能经历各种挫折、受伤，甚至跌倒、死亡。我们需要不断的重生，我们需要罪之赦，需要一個特别为罪人而设的圣事，使我们在教会内与主与人修好，在基督内重获新的生命，藉天主的恩宠重新站起来。
我们每年庆祝的逾越节都是有实质意义和有实效的。对新教友来说，这是名副其实的新生，因为他们在圣周六的那天晚上，已藉水的洗礼，而在基督内获得超性的、天主子女的新生命；对旧教友来说，假如他们在四旬期内妥办告解，他们也可以在基督内庆祝自己生命的重生，使自己的生命，更深的扎根在天主的爱内。
基督降生成人，绝对不只是为了二千年前、聚居在巴肋斯坦的那一撮少数的人。不，基督是为了所有人，为了万世万代的人而降生成人的：「我要同你们天天在一起，直到今世的终结。」（玛28:20）。
圣言成了血肉，住在我们中间，就是为了要「亲身」接触人，让人人都能听到他的声音、看到他的慈颜、感受到他无穷的大爱。
但他又怎能做得到这些呢？二千年前，他是透過他的「肉身标记」去接触人，今天，他是透過他亲自建立的「圣事标记」去和我们相遇、和我们接触。
二千年前住在巴肋斯坦的纳匝肋人耶稣，他的肉身其实也不過是一個「标记」。有信仰的人会透過这個标记，在耶稣的肉身背后，「看到」他是天主、是默西亚；但没有信仰的人却可能只会说：「这不是那個木匠的儿子吗？」这個普通、平凡而不起眼的木匠，又怎可能是天主之子呢？
如果今天耶稣活在香港，我们香港人也不见得会大部分接受他，因为我们所接触到的、所看到的，也不過只是耶稣的「肉身标记」而已。
所以我们需要用信德的眼光来看耶稣，看耶稣的肉身，看耶稣所建立的圣事，看耶稣整個人，看他在時空中的临在，看他那超越時空的另一面。
在《世说新语》 中有一個小故事，述说匈奴使者来见魏王曹操時，曹操因为自己的相貌不够出众，恐怕不能威慑这個异族人，便找来個仪表堂堂的人来作他的「替身」，自己却扮演成一個侍卫，拿著刀在「魏王」床边站立。但没有见過曹操的匈奴使者，却看出一個截然不同的故事。
他说：「魏王（即那個扮曹操的人）雅望非常，然床头捉刀人（曹操），此乃英雄也。」他看到那位「魏王」尽管是仪表出众，但却少了一分英雄气概；傍边侍立的曹操，却是一位真英雄，所以即使是扮演著一個拿刀侍立的「捉刀人」，也仍然难掩他的英雄本色。
但即使如此，要看出一個「捉刀人」是英雄，还是需要独具慧眼，即所谓的「慧眼识英雄」。
要看到耶稣，我们也需要信德的「慧眼」，「慧眼识耶稣」。所以在告解時，我们要透過神父这個人的外表，看到耶稣自己的亲临，并从神父的口中，聆听到耶稣慈爱的声音，回应他仁慈的召唤，洗心革面，重度新生。我们要学会在告解時「发信德」，整個人投入在这個圣事之中，专心去聆听，并用自己的直觉去感受到耶稣的亲临。
在告解圣事中，我们不只「相信」耶稣的仁慈，我们更是「接触」和「经验」到耶稣的无限大爱。
Second Sunday of Easter
Celebrate the Sacrament of Reconciliation with Sincerity,
Only Discerning Eyes recognize Jesus
First Reading (Acts 5:12-16): The apostles performed miracles
Second Reading (Rev 1:9-11,12-13,17-19): Vision of the Son of Man
Gospel (John 20:19-31): Jesus appeared to the Apostles and to Thomas
Chinese classics:
-“The King of Wei looks exceptionally distinguished, yet it is the man holding the sword beside the couch who is the hero” (1)
“Jesus came and stood among them and said, ‘Peace be with you.’ After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, so I send you,’ When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (Jn 20-: 19-23)
This is the Scriptural passage which most clearly gives the foundation for Catholics' belief in the Sacrament of Confession, or Reconciliation. But only God has the power to forgive sin. So in the Sacrament of Reconciliation it is not the apostles who forgive sin, nor the bishops, the Apostles' successors, nor the priests ordained by the bishops, but Christ himself. That is the sacrament. In theological terms, Christ is present in the person of the priest. It is Christ himself who forgives the sin.
Through the Sacrament of Baptism, we are born again and in God become a new creation. But in this new creation there can occur frustration, wounds, even failure and death. We must be re-born again and again. We need to be forgiven our sins. We need a sacrament designed especially for sinners, so that in the Church we can be reconciled with God and with others. We need to receive new life in Christ again and through God’s grace stand up again.
The Paschal Feast we celebrate each year is meaningful in substance and is truly effective. For the newly baptized it is an actual process of rebirth, because they are baptized with water on that Easter Vigil night and receive new supernatural life in Christ, new life as children of God. For those already baptized, if they have received the sacrament of Reconciliation during Lent, they also can celebrate their own rebirth in Christ, so that their lives are more deeply rooted in the love of God.
Certainly Christ did not become incarnate only for the small group of people who lived in Palestine two thousand years ago. No, Christ became a human being for all people of all generations. “I am with you always, to the end of the ages.” (Mt 28:20)
The Word of God was made flesh and lives among us, so that he can be in contact with us personally, allowing everyone to hear his voice, see his face and feel his boundless love.
But how can he do this? Two thousand years ago, he touched people through the 'physical sign of his body,' today he meets us and is in contact with us through 'the signs of the sacraments.'
Actually the Jesus who lived in Nazareth in Palestine two thousand years ago, was also a 'sign.' Those who had faith could 'see' that beyond his physical person Jesus was divine and was the Messiah. Those who did not believe in God might only ask, 'Isn't he the son of a carpenter?' How could this ordinary inconspicuous son of a carpenter possibly be the Son of God?
If Jesus lived in Hong Kong today, most of us Hong Kong people might not accept him either, for what we could touch or see would also be only his body, the 'physical sign' of what is hidden within.
Therefore, we need to look at Jesus through the eyes of faith, look at his body and at the sacraments he established. We must look at Jesus the whole person and his presence which supersedes time and space and even beyond.
In 'Shi Shuo Xin Yu' there is a short story about a Hun envoy who paid a visit to the court of Tsao Tsao. The King of Wei, Tsao Tsao, knew that he did not look very distinguished and feared he could not intimidate the barbaric visitor. So he asked a man with a distinguished appearance to take his place while he played the role of a guard holding a sword and standing next to the ‘King’ of Wei’s couch. The Hun envoy who had never seen Tsao Tsao had a distinctly different impression.
He said, “The King of Wei (that is, the one pretending to be Tsao Tsao) looks exceptionally distinguished, yet it is the man holding the sword beside the couch who is the hero.”(1)
‘The 'King of Wei' whom he saw was an outstanding-looking man but he lacked the bearing of a hero. Tsao Tsao who was standing guard was the true hero. Even though he was dressed as a guard with a sword, he could not hide the true appearance of a hero. Even so, to be able to see beyond the guard holding the sword and identify him as a hero required discernment. That is what is meant by the idiom ‘only discerning eyes recognize a hero’
To see Jesus, we must have the 'discerning eyes' of faith so that we can 'recognize Jesus with discernment.' Therefore when we receive the Sacrament of Reconciliation we must look beyond the external appearance of the priest and recognize the presence of Jesus, and in the voice of the priest hear Jesus’ loving voice. We must respond to Jesus calling us to change our hearts and reform our lives so that we can live new lives. When we go to confession we must learn to 'make an act of faith,' enter fully into the sacrament, listen attentively, and use our own senses to be aware of the presence of Jesus.
In the sacrament of reconciliation we not only 'believe in' Jesus' mercy, but we also are 'in contact with' and 'experience' the boundless love of Jesus.
(1)魏王雅望非常，然床頭捉刀人，此乃英雄也。
