常年期第三十一主日

我們都是學生

讀經一：(拉1:14-2:1-2,8-10)：司祭們的行徑使人跌倒
讀經二：(得前2:7-9,13)：宗徒以愛牧養信友
福　音：(瑪23:1-12)：痛斥經師和法利塞人
中國文化： 六合之外，存而不論。知之為知之，不知為不知，是知也。
學無先後，達者為師。吾生也有涯，而知也無涯。
所求乎子以事父，未能也；所求乎朋友先施之，未能也。
不敢為天下先。上下而求索。

耶穌說：「你們不要被稱為『師傅』，因為你們的師傅只有一位，你們彼此都是弟兄；也不要在世上稱任何人為父，因為你們的父只有一位，就是天父；你們也不要被稱為導師，因為你們的導師只有一位，就是默西亞。你們中最大的，該做你們的僕役。凡自高自大的，必被貶抑；凡自謙自卑的，必被高舉。」(參考瑪23:8-12)

我們的教會是被稱為聖統制的教會，一種由上而下的秩序，由教宗、主教、神父、教友，一層層向下統治的格局。這樣看教會，很容易令我們誤以為教會是一個世俗的組織，一種權力的架構。

其實，在耶穌心中，教會的權力和秩序，根本和世俗的完全不同。

在天主的教會裡，只有一位萬君的天主，只有他才能告訴我們甚麼是正道，一切世上的君王和司祭，都應該執行上主的命令。在這過程中，教會的權威不過是愛的權威、犧牲的權威。

保祿在得撒洛尼人前書說：「弟兄們，我們慈祥的對待你們，像母親撫養自己的孩子。我們這樣疼愛你們，不但願意把天主的福音交給你們，而且也願意把我們的性命交給你們。因為你們是我們所疼愛的。」(得前2:7-8)

這便是教會的聖統制，亦是教會的權力——為別人犧牲的權力。

教宗是教會裡佔最重要位置的一個人，但是在他簽署文件的時候，他自稱是「眾僕之僕」（servus servorum），這就是他的權力：為教會鞠躬盡瘁、死而後已的權力。

聖統制應以天主為中心。我們全部人都要向真理低頭，要謙虛地找尋天主的聖意。在教會裡面，無論是聽命的、教導的，最終都要聆聽、默想、學習、實踐天主的道。教會是一個以基督為中心的，彼此平等、友愛、共融的團體。

梵二的《教會憲章》也說：「雖然由於基督的意願，某些人被立為他人的導師……，可是論地位，論全體信友共有的建設基督奧體的工作，在眾人中仍存在著真正的平等。」（教會憲章第32節）

為甚麼我們在基督內不可以作「導師」呢？因為我們都是學生，我們都在學習真理。不單個人要學習，就是整個教會、整個人類，都要學習。

莊子形容孔子是一個「六合之外，存而不論」的謙謙君子。六合是指前、後、左、右、內、外六個層次，換句話說，六合就是在我們經驗範圍外的一切。孔子存而不論，是說他用心去聽、去觀察，而不加評論、不作判斷。因為孔子在他的經驗和認知範圍以外的一切，他都不願意判斷。

雖然我們稱他為萬世師表，但他絕不是一個信口開河的人。他自己曾經說過：「知之為知之，不知為不知，是知也」，有這種謙虛態度的人，才會有真知灼見，才配稱為真正的導師。

世上的所謂導師，不過只是「學無先後，達者為師」而已。我們的導師也不過只是多知了一點、先行了一步。其實我們大家都是慕道者、都是學生。

面對無涯的知識，莊子有這樣的感慨：「吾生也有涯，而知也無涯」。世界上並沒有甚麼都知道的通天曉導師。

不僅在知識上，連在具體生活上也是無人可以自誇的。孔子就認為自己有很多理想都未能達到。他舉了一些例子：「所求乎子，以事父，未能也；所求乎朋友，先施之，未能也」，即是說，我要求別人為我做的，我卻未能對別人這樣做。

孔子是一個很謙虛的人，在知識上、行為上和倫理道德生命上，都不敢自誇十全十美。

其實這並不是謙虛，而是客觀的真實。如果我們自以為連六合之外的東西都懂，又或者認為自己是道德上的完人，那麼我們只是在欺騙自己而已。

我們只有一位師傅，就是耶穌基督。讓我們所有人，不論是在上的，或在下的，不論是教導人的，或是被教導的，都能在基督的光照和指導下，不斷的學習，一生「上下而求索」，做個勤奮的學生??由搖籃到墳墓。

常年期第三十一主日

我们都是学生

读经一：(拉1:14-2:1-2,8-10)：司祭们的行径使人跌倒
读经二：(得前2:7-9,13)：宗徒以爱牧养信友
福　音：(玛23:1-12)：痛斥经师和法利塞人
中国文化： 六合之外，存而不论。知之为知之，不知为不知，是知也。
学无先后，达者为师。吾生也有涯，而知也无涯。
所求乎子以事父，未能也；所求乎朋友先施之，未能也。
不敢为天下先。上下而求索。

耶稣说：「你们不要被称为『师傅』，因为你们的师傅只有一位，你们彼此都是弟兄；也不要在世上称任何人为父，因为你们的父只有一位，就是天父；你们也不要被称为导师，因为你们的导师只有一位，就是默西亚。你们中最大的，該做你们的仆役。凡自高自大的，必被贬抑；凡自谦自卑的，必被高举。」(参考玛23:8-12)

我们的教会是被称为圣统制的教会，一种由上而下的秩序，由教宗、主教、神父、教友，一层层向下统治的格局。这样看教会，很容易令我们误以为教会是一個世俗的组织，一种权力的架构。

其实，在耶稣心中，教会的权力和秩序，根本和世俗的完全不同。

在天主的教会里，只有一位万君的天主，只有他才能告诉我们甚么是正道，一切世上的君王和司祭，都应該执行上主的命令。在这過程中，教会的权威不過是爱的权威、牺牲的权威。

保禄在得撒洛尼人前书说：「弟兄们，我们慈祥的对待你们，像母亲抚养自己的孩子。我们这样疼爱你们，不但願意把天主的福音交给你们，而且也願意把我们的性命交给你们。因为你们是我们所疼爱的。」(得前2:7-8)

这便是教会的圣统制，亦是教会的权力——为别人牺牲的权力。

教宗是教会里占最重要位置的一個人，但是在他签署文件的時候，他自称是「众仆之仆」（servus servorum），这就是他的权力：为教会鞠躬尽瘁、死而后已的权力。

圣统制应以天主为中心。我们全部人都要向真理低头，要谦虚地找寻天主的圣意。在教会里面，无论是听命的、教导的，最终都要聆听、默想、学习、实踐天主的道。教会是一個以基督为中心的，彼此平等、友爱、共融的团体。

梵二的《教会宪章》 也说：「虽然由於基督的意願，某些人被立为他人的导师……，可是论地位，论全体信友共有的建设基督奥体的工作，在众人中仍存在著真正的平等。」（教会宪章第32节）

为甚么我们在基督内不可以作「导师」呢？因为我们都是学生，我们都在学习真理。不单個人要学习，就是整個教会、整個人类，都要学习。

庄子形容孔子是一個「六合之外，存而不论」的谦谦君子。六合是指前、后、左、右、内、外六個层次，换句话说，六合就是在我们经验范围外的一切。孔子存而不论，是说他用心去听、去观察，而不加评论、不作判断。因为孔子在他的经验和认知范围以外的一切，他都不願意判断。

虽然我们称他为万世师表，但他绝不是一個信口開河的人。他自己曾经说過：「知之为知之，不知为不知，是知也」，有这种谦虚态度的人，才会有真知灼见，才配称为真正的导师。

世上的所谓导师，不過只是「学无先后，达者为师」而已。我们的导师也不過只是多知了一点、先行了一步。其实我们大家都是慕道者、都是学生。

面对无涯的知识，庄子有这样的感慨：「吾生也有涯，而知也无涯」。世界上并没有甚么都知道的通天晓导师。

不仅在知识上，连在具体生活上也是无人可以自夸的。孔子就认为自己有很多理想都未能达到。他举了一些例子：「所求乎子，以事父，未能也；所求乎朋友，先施之，未能也」，即是说，我要求别人为我做的，我却未能对别人这样做。

孔子是一個很谦虚的人，在知识上、行为上和伦理道德生命上，都不敢自夸十全十美。

其实这并不是谦虚，而是客观的真实。如果我们自以为连六合之外的东西都懂，又或者认为自己是道德上的完人，那么我们只是在欺骗自己而已。

我们只有一位师傅，就是耶稣基督。让我们所有人，不论是在上的，或在下的，不论是教导人的，或是被教导的，都能在基督的光照和指导下，不断的学习，一生「上下而求索」，做個勤奋的学生??由摇篮到坟墓。

THIRTY-FIRST SUNDAY IN ORDINARY TIME

We All Are Students

First Reading (Mal 1:14-2:1-2,8-10): The priests' behavior caused others to fall
Second Reading (1 Thess 2:7-9,13): The apostles shepherded the faithful with love.
Gospel (Mt 23:1-12): Scolding the scribes and Pharisees
Chinese Classics
-“While beyond our world, the sage takes everything as it is and engages in no discussion.” (1)
-“When you know a thing, to hold that you know it, and when you do not know a thing, to allow that you do not know it, - this is knowledge.” (2)
-“In learning, there is no order of precedence. Whoever succeeds to understand first is the teacher.” (3)
-“Man's life is limited but knowledge is unlimited.” (4)
-“To serve my father, as I would require my son to serve me: to this I have not attained; to set the example in behaving to a friend, as I would require him to behave to me: to this I have not attained.” (5)
-“To be humble and dare not to lead.” (6)
-“Seeking high and low.” (7)

“Jesus said ‘You are not to be called rabbi, for you have one teacher, and you are all students. And call no one your father on earth, for you have one Father--the one in heaven. Nor are you to be called instructors, for you have one instructor, the Messiah. The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted.’ “ (Ref Mt 23:8-12)

Our Church is called a hierarchical church, one in which the order is from Pope to Bishop to priests to laity, a structure that is one step after another in a descending order. Looked at in this way people easily misunderstand and think that it is a secular organization, a structure of power.

Actually in the mind of Jesus the church's power and order are totally different from secular organizations.

In the church of God there is really only one God who is King of Kings. Only God can tell us what is righteousness, and all worldly kings and priests must carry out the Lord's commands. In this progression, the church's power is the power of love and the power of sacrifice.

St Paul says in the First Letter to the Thessalonians, “Brothers and sisters, we were gentle among you, like a nurse tenderly caring for her own children. So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.” (1 Thess 2:7-8)

That is the Church's hierarchy and the Church's authority – an authority that sacrifices itself for others.

The Pope has the most important position in the Church, but when he signs a document he calls himself “servus servorum” “servant of the servants of God.” That is his authority: bowing down before the church with an authority that lasts till death.

Members of the hierarchy should put God at the center. All of us should bow before Truth and humbly seek God's will. In the Church, whether it is obedience or doctrinal matters, in the end all should listen, reflect, learn and carry out God's Word. The Church is a community whose Center is Christ where all are equal, loving and unified.

Vatican Council II's “Constitution on the Church” states: “And if by the will of Christ some are made teachers, dispensers of mysteries, and shepherds on behalf of others, yet all share a true equality with regard to the dignity and to the activity common to all the faithful for the building up of the Body of Christ.” (Art.32)

Why, within Christ, can we not be ‘teachers’? It is because we are all students, we are always learning about Truth. Not only individuals must learn, the entire church, all of humankind, must continue to learn.

According to Zhuang Zi, Confucius was a modest and cautious man, one who “While beyond our world, the sage takes everything as it is and engages in no discussion.”(1) “While beyond our world” refers to the six levels: front, back, left, right, interior and exterior. In other words, it is everything beyond our experience. Confucius was “the sage who exists but engages in no discussion”. That is to say he listened attentively and observed closely but did not comment or make judgments. This was because Confucius did not want to judge anything that was beyond his scope of experience and knowledge.

Though we call Confucius “the teacher for all ages” he was not a man who would make statements freely without careful thought. He once said, “When you know a thing, to hold that you know it, and when you do not know a thing, to allow that you do not know it, - this is knowledge.”(2) Only those who are as modest as Confucius truly possess profound insight gained from close knowledge of things around them. Only they are worthy of the title “teacher”.

The so-called teachers of this world are called teachers because “In learning, there is no order of precedence. Whoever succeeds to understand first is the teacher.”(3) Our teachers only know a little more than us or they are a step ahead of us. In fact, we are all seekers of the truth; we are all students.

Fully understanding that knowledge was infinite, Zhuang Zi sighed, “Man's life is limited but knowledge is unlimited.”(4) In this world, there is no teacher who is all-powerful and who knows everything.

Not only about knowledge, but also about life, no one can or should blow one's own trumpet. Confucius himself thought that he had many ideals he had not yet achieved and he gave this example: “To serve my father, as I would require my son to serve me: to this I have not attained; to set the example in behaving to a friend, as I would require him to behave to me: to this I have not attained.” (5) What he meant was that he had not been able to do for others what he wanted other people to do for him.

Confucius was a very modest person. He would never claim that he was a perfect man in terms of knowledge, behavior, ethics and moral standards.

In fact, that is not modesty, it is objective reality. If we think that we know all the things beyond this world or think we are a perfect person in terms of moral standards, then we are only deceiving ourselves.

We have only one teacher, and that is Jesus Christ Let all of us, whether in high position or low, teaching others or being taught, learn continuously under the guidance of Jesus. Let us live a life “seeking high and low”(7), let us resolve to be a hard-working student, from the cradle to the grave.

(1)六合之外，存而不論。
(2) 知之為知之，不知為不知，是知也。
(3)學無先後，達者為師。
(4) 吾生也有涯，而知也無涯。
(5)所求乎子以事父，未能也；所求乎朋友先施之，未能也。
(6)不敢為天下先。
(7) 上下而求索。