常年期第廿四主日

熱愛基督、信行合一

讀經一：(依50:5-9)：有上主的支持不怕蒙羞
讀經二：(雅2:14-18)：沒有行為的信德是死的
福　音：(谷8:27-35)：伯多祿認主為默西亞；首次預言受難和復活
中國文化： 好學近乎知，力行近乎仁，知恥近乎勇。 力行方有真知。

耶穌問門徒說：「人們說我是誰呢？」他們回答說：「有人說你是洗者若翰，也有人說你是厄里亞，還有人說你是先知中的一位。」耶穌又問他們說：「那麼，你們說我是誰呢？」伯多祿回答他說：「你是基督。」(谷8:27-29)

門徒對耶穌的問題，回答的十分客氣，都說些人們對耶穌肯定的話。但當時人們對耶穌的評語，除了上述的以外，還有不少其它的描繪。

有人說：「這不是那木匠的兒子嗎？」(參看瑪13:55)一個以雙手去勞作的工人，有什麼了不起？也有人說他是個「貪吃貪喝的人，是罪人的朋友。」換句話說，他不是名流縉紳、不是上流社會人物，也不是出身於名門望族；他只配和低三下四的人交往。

納塔乃耳，這位後來成為宗徒（即巴爾多祿茂）的人，起初也不覺得這位來自納匝肋的耶穌，有任何異於常人之處。他曾經對耶穌輕描淡寫的評論說：「從納匝肋還能出什麼好事嗎？」(若1:46)階級背景不好，這個納匝肋人又算什麼？

更糟糕的，是竟然有人說他是和魔鬼一黨一路的，因為他之所以能夠驅魔，完全是靠魔王貝耳則步的力量！

耶穌在不同人的心目中，各有不同的評價；有人十分喜歡他，有人極端厭惡他。他真是一個充滿爭議性的人，符合了西默盎的預言：「看，這孩子已被立定，為使以色列中許多人跌倒和復起，並成為反對的記號。」（路2:34）

今天，儘管耶穌在基督徒的心中是神、是救主，但有些香港人卻對他沒有多少實際的好感。這些人竟然把一切空洞的言語，所有不切實際的話，都以「講耶穌」來形容！對他們來說，「講耶穌」差不多就等於是講廢話。原來耶穌在不少現代人的眼中，竟然不值一文！

好了，如果今天耶穌站在我們面前問我們，站在「你」的面前問你，你又會說耶穌是誰呢？

你可能會有許多「標準答案」，這是你從別人口中學到的、聽回來的答案。例如，你會說耶穌是天主、是救主、是兄長、是朋友、是神糧、是萄葡樹、是善牧；他是大能的，是歷史的主宰；他無所不在、處處都在；他將來還要再次降來、審判生者死者……。

但如果我認真的問問你：「你真的相信這些答案嗎？」你會如何回答？你膽敢說「真的相信」、「完全相信」嗎？

但如果耶穌真的已救了你，使你站了起來、抬起了頭，為什麼你仍然自卑？如果耶穌真的是你的兄長、你的朋友，為什麼你和他的感情卻是那樣的淡漠？如果耶穌真的是神糧，能夠給你靈性的營養，為什麼你卻是那麼冷淡地、麻木地領聖體？而且又從來不去聖堂朝拜聖體？而你在領受了這「神糧」之後，為什麼卻竟然沒有力量去面對人生的挑戰呢？

如果你相信耶穌真的是善牧，為什麼你在犯罪後，竟似沒有面目再去投奔他、投靠他？如果你相信他是大能的、是歷史的主宰，為什麼你會認為主宰著歷史的竟然是北京的、台北的、或英國和美國的統治者？為什麼你對中國和對香港的前途都沒有充足的信心？如果你真的相信耶穌無所不在，為什麼你在黑暗無人之處，卻敢肆無忌憚地犯罪？你在人前不敢作的勾當，為什麼在耶穌面前卻敢作呢？你不知道耶穌是「神目如電」的嗎？如果他將來還要再來施行審判，為什麼你今天不為永生而努力積福呢？

有人說知難行易，有人說知易行難，有人更希望能達到知行合一。但知和行確是兩個分殊的、不同的事物。如何使知和行整合起來，是做人的最重要智慧。信仰更是如此。

《中庸》說：「好學近乎知，力行近乎仁，知恥近乎勇。」這就是說：努力學習就接近智慧，盡力實行就接近仁德，知道羞恥就接近勇敢。即是說，知、仁、勇這三達德，都是要經過不斷的實踐，才可以獲致的。

宋儒甚至說：「力行方有真知」。我們更可以說，力行方有真信。這樣說來，我們對耶穌的一切信念，也必須是經過了生活的實踐，才可以獲得的。

讓我們不單信耶穌，也按耶穌的話去生活，並在生活的實踐中，去接觸、認識這位耶穌，並和他建立起親密的關係。當有一天耶穌來問我們他是誰時，讓我們可以真誠的說：「你是基督、我們的救主，我們曾經相愛過，也要永遠的相愛。」

常年期第廿四主日

热爱基督、信行合一

读经一：(依50:5-9)：有上主的支持不怕蒙羞
读经二：(雅2:14-18)：没有行为的信德是死的
福　音：(谷8:27-35)：伯多禄认主为默西亚；首次预言受难和复活
中国文化： 好学近乎知，力行近乎仁，知耻近乎勇。力行方有真知。

耶稣問门徒说：「人们说我是谁呢？」他们回答说：「有人说你是洗者若翰，也有人说你是厄里亚，还有人说你是先知中的一位。」耶稣又問他们说：「那么，你们说我是谁呢？」伯多禄回答他说：「你是基督。」(谷8:27-29)

门徒对耶稣的問题，回答的十分客气，都说些人们对耶稣肯定的话。但当時人们对耶稣的评语，除了上述的以外，还有不少其它的描绘。

有人说：「这不是那木匠的儿子吗？」(参看玛13:55)一個以双手去劳作的工人，有什么了不起？也有人说他是個「贪吃贪喝的人，是罪人的朋友。」换句话说，他不是名流缙绅、不是上流社会人物，也不是出身於名门望族；他只配和低三下四的人交往。

纳塔乃耳，这位后来成为宗徒（即巴尔多禄茂）的人，起初也不觉得这位来自纳匝肋的耶稣，有任何异於常人之处。他曾经对耶稣轻描淡写的评论说：「从纳匝肋还能出什么好事吗？」(若1:46)阶级背景不好，这個纳匝肋人又算什么？

更糟糕的，是竟然有人说他是和魔鬼一党一路的，因为他之所以能够驱魔，完全是靠魔王贝耳则步的力量！

耶稣在不同人的心目中，各有不同的评价；有人十分喜欢他，有人极端厌恶他。他真是一個充满争议性的人，符合了西默盎的预言：「看，这孩子已被立定，为使以色列中许多人跌倒和复起，并成为反对的记号。」（路2:34）

今天，尽管耶稣在基督徒的心中是神、是救主，但有些香港人却对他没有多少实际的好感。这些人竟然把一切空洞的言语，所有不切实际的话，都以「讲耶稣」来形容！对他们来说，「讲耶稣」差不多就等於是讲废话。原来耶稣在不少现代人的眼中，竟然不值一文！

好了，如果今天耶稣站在我们面前問我们，站在「你」的面前問你，你又会说耶稣是谁呢？

你可能会有许多「标准答案」，这是你从别人口中学到的、听回来的答案。例如，你会说耶稣是天主、是救主、是兄长、是朋友、是神粮、是萄葡树、是善牧；他是大能的，是历史的主宰；他无所不在、处处都在；他将来还要再次降来、审判生者死者……。

但如果我认真的問問你：「你真的相信这些答案吗？」你会如何回答？你胆敢说「真的相信」、「完全相信」吗？

但如果耶稣真的已救了你，使你站了起来、抬起了头，为什么你仍然自卑？如果耶稣真的是你的兄长、你的朋友，为什么你和他的感情却是那样的淡漠？如果耶稣真的是神粮，能够给你灵性的營养，为什么你却是那么冷淡地、麻木地领圣体？而且又从来不去圣堂朝拜圣体？而你在领受了这「神粮」之后，为什么却竟然没有力量去面对人生的挑战呢？

如果你相信耶稣真的是善牧，为什么你在犯罪后，竟似没有面目再去投奔他、投靠他？如果你相信他是大能的、是历史的主宰，为什么你会认为主宰著历史的竟然是北京的、台北的、或英国和美国的统治者？为什么你对中国和对香港的前途都没有充足的信心？如果你真的相信耶稣无所不在，为什么你在黑暗无人之处，却敢肆无忌惮地犯罪？你在人前不敢作的勾当，为什么在耶稣面前却敢作呢？你不知道耶稣是「神目如电」的吗？如果他将来还要再来施行审判，为什么你今天不为永生而努力积福呢？

有人说知难行易，有人说知易行难，有人更希望能达到知行合一。但知和行确是两個分殊的、不同的事物。如何使知和行整合起来，是做人的最重要智慧。信仰更是如此。

《中庸》 说：「好学近乎知，力行近乎仁，知耻近乎勇。」这就是说：努力学习就接近智慧，尽力实行就接近仁德，知道羞耻就接近勇敢。即是说，知、仁、勇这三达德，都是要经過不断的实踐，才可以获致的。

宋儒甚至说：「力行方有真知」。我们更可以说，力行方有真信。这样说来，我们对耶稣的一切信念，也必须是经過了生活的实踐，才可以获得的。

让我们不单信耶稣，也按耶稣的话去生活，并在生活的实踐中，去接触、认识这位耶稣，并和他建立起亲密的关系。当有一天耶稣来問我们他是谁時，让我们可以真诚的说：「你是基督、我们的救主，我们曾经相爱過，也要永遠的相爱。」

TWENTY-FOURTH SUNDAY IN ORDINARY TIME

Love Christ Ardently – Let Faith and Action be One

First Reading ( Is 50:5-9 ): With the Lord's support we need not fear disgrace
Second Reading ( Jas 2:14-18 ) : Faith without works is dead
Gospel ( Mk 8:27-35 ): Peter acknowledges the Lord as Messiah First prediction of the Passion and Resurrection
Chinese Classics:
-“To be fond of learning is near to knowledge, to practice vigorously is near magnanimity, to acknowledge shame is near to energy.”(1)
-“Only with practice is there true knowledge.”(2)

Jesus asked his disciples, “Who do people say that I am?” And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.” He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.” ( Mk 8:27-29 )

The disciples answered Jesus' question politely and with the words people with conviction had said about Jesus. But at the time, there were others who had different comments and criticisms about Jesus. Some said , “Is not this the carpenter's son?” ( See Mt 13:55 ). What good is to be found in someone who does manual labor? Some said he was a person who ‘liked to drink and eat and is a friend of sinners.’ In other words, he was not a socially prominent person, or from the upper classes nor a leader in society; he is only suitable to be with people of the lower classes.

Nathanael (also called Bartholomew) later became an apostle. When he first met this Jesus from Nazareth, he did not see anything extraordinary about him. His rather scornful comment was, “Can anything good come out of Nazareth?” ( Jn 1:46 ) How could anyone with such a poor background be of any great worth? Even more derogatory, some said Jesus consorted with the devil because his power to cast out devils came from Beelzebub, the ‘Prince of Devils.’

In the hearts and minds of people, each one judges Jesus differently. Some like him very much, others strongly dislike him. He is really a very controversial person, thus fulfilling Simeon's prophecy, “This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed” ( Lk 2:34 )

Today, though in the hearts of Christians Jesus is God and Savior, there are some Hong Kong people who have a very negative impression of him. They call any remark about Jesus they consider exaggerated or unrealistic, ‘talking about Jesus,’ which is a derogatory phrase. To them, ‘ talking about Jesus’ is equivalent to talking nonsense. In the eyes of many modern people, Jesus is not even worth a penny!

So today if Jesus stood before us and asked us, or asked you, who would you say Jesus is ? You may have many ‘standard answers’ which you learned from other people. For example, you may say Jesus is God, Savior, brother, friend, bread of life, vine, shepherd. Or he is almighty, he is Lord of history; he is everywhere, he will come again to judge the living and the dead… and so on. But if I ask you seriously ‘ Do you really believe these answers?’ how would you answer? Would you answer courageously ‘I truly believe’ or ‘I believe completely’?

But if Jesus has really saved you and has enabled you to stand up and lift up your head, why would you still feel inferior ? If Jesus is really your brother, your friend, why is your relationship with him so tepid? If Jesus is really our spiritual food, nourishing our spirit, why are we so indifferent when we receive Holy Communion, or so seldom go into Church to adore the Blessed Sacrament? Or after receiving this ‘spiritual food, why is it we do not have the strength to face life's challenges?

If you believe Jesus is really a shepherd why do you not turn to him after sinning, lack the spiritual energy to turn to him and rely on him? If you believe Jesus is almighty and is the Lord of history, why do you think that those who control history are the political leaders of Beijing or Taipei or Britain or the United States? Why do you not have full confidence in China and Hong Kong's future? If you really believe that Jesus is everywhere, why do you dare to sin in secret? If in the presence of companions you dare not try use trickery, why would you do so in the presence of Jesus? Do you not know that Jesus sees the ‘secrets of the heart’? If Jesus is to come again to judge humankind, why do you not make efforts now to build up treasure for eternal life?

Some say knowledge is difficult, but action is easy. Others say knowledge is easy, but action is difficult. Some people try to combine knowledge and action. But they are two different realities and cannot be taken together. To be able to unify the two is the highest kind of wisdom. Faith is also like that.

In the “Doctrine of the Mean” Confucius says, “To be fond of learning is near to knowledge, to practice vigorously is near to magnanimity, to acknowledge shame is near to energy.” (1) That is to say, if we study hard we get closer to being wise, if we practice to the best of our ability we get closer to having a kind heart, if we acknowledge shame we get closer to being courageous. Knowledge, kindness and courage are three virtues which can only be achieved with continuous practice

A Sung scholar went on to say, “Only with practice is there true knowledge.”(2) We can say also that only with practice will we have true faith. That is to say, we can attain true faith in Jesus only if we carry it out in our daily lives.

Let us not only have faith in Jesus but also carry out his words in our everyday lives, and in this way be in contact with Jesus, grow in knowledge of him and build up a strong relationship with him.

When Jesus one day comes to ask us who he is, let us be able to say in all truth and sincerity, ‘You are Christ, our Savior. We have loved you already and want to love you for all eternity.’

(1)好學近乎知，力行近乎仁，知恥近乎勇。
(2)力行方有真知。