基督君王節
天國超越現世，真理化導眾生
讀經一：(達7:13-14)：天主把一切權交給了人子
讀經二：(默1:5-8)：全民皆瞻仰基督
福 音：(若18:33-37)：耶穌是真理之王
中國文化： 甚矣吾衰也！久矣吾不復夢見周公！
焚硯燒書、椎琴裂畫，毀盡文章抹盡名。難道天公，還箝恨口，不許長吁一兩聲？
耶穌說：「我的國不屬於這世界；假使我的國屬於這世界，我的臣民早已起來抵抗，使我不至於被交給猶太人；但是，我的國不是屬於這世界的。」於是比拉多問他說：「那麼，你就是君王了？」耶穌回答說：「你說的對，我是君王。我為此而生，也為此而來到這世界上，就是為給真理作證：凡屬於真理的人，必聽從我的聲音。」(若18:36-37)
讀聖經的人，可能會問一個問題：耶穌為什麼不趕走壓迫人的羅馬統治者，讓猶太人獲得解放和獨立？讓天主的選民，重獲天主子女的尊嚴和自由？
如果耶穌有理由不參與社會行動，不去改變社會不合理的制度，我們今天的教會為什麼又有理由參與政治，去試圖改變社會不合理的情況呢？
正因為對耶穌的態度有不同的理解，所以在教會內就出現了兩種不同的神學思潮：在傳統的神學外，產生了另一種趨向於積極參與社會事件，甚至參與政治行動的「解放神學」。
我們的教堂也出現了兩種人：專注於靈修的，和專注於社會行動的。
雖然也有人在這兩者之間找到平衡，但也有人在這方面有所偏執，致使兩者之間，彼此越來越多誤會、越走越遠。
今天，就在我們的朋友中，我們或會發現有些去教堂的人，很少參與社會事件；而有些社會行動者，卻已索性放棄再進教堂了。
到底耶穌是一個怎麼樣的人呢？他對社會問題有什麼態度呢？他是怎樣看宗教和社會關係的呢？他承認自己就是君王，但這是一個怎麼樣的君王呢？
耶穌不搞革命，他在世時也未帶頭做過什麼社會改革。他甚至在治病、顯五餅二魚的奇蹟，或在驅魔時，也小心翼翼地，不要讓人誤以為他是一位「社工」，是來做「社會服務」工作的！
他不要人誤會，以為他這個「默西亞」只有現世的使命，只是來解決人間的困難而已。
他要面對的，是整個世界的問題，和所有人的整全發展的問題，包括人的靈魂和肉身，和他今生與來世的命運。
他是君王，但卻不只是一個現世的君王；他要建立的，不是一個朝代、或一個可以腐朽的國，而是一個永恆的國。
他「在世」而「不屬於世」；他立定腳跟做人，卻不是一個被世俗纏著，以至動彈不得的人；他熱愛人間、關切世運，但他用的卻是整全的、徹底的、全面的、根治的方法。
他給我們啟示真理－－生命的真理，永恆的真理，超時超空、放諸四海而皆準的真理。
所以他雖然不搞革命，但他的言論卻啟發了一代又一代的革命者。他沒有親身主持過任何社會改革，但他的精神卻感動了無數人去關懷社會、熱愛窮人。他使靈感在滿懷理想的人心中激盪，使熱血在充盈正義感的人體內沸騰。奴隸制度的廢除，人權、民主、自由的確立，都是來自他的感召。
他的真理呼聲，一方面是來自他振聾啟聵的話，另一方面也是因為他在人的良心深處所刻上的智慧，和他在人性中所植下的善良種子，已經發芽生長，綠葉成蔭。
當孔子在《述而》篇中，感傷自己已經年邁，鬥志減弱，無復當年勇敢豪邁的時候，他感嘆著說：「甚矣吾衰也！久矣吾不復夢見周公！」意思是說，他本來是以周公為模範，時刻願以周公的理想，去重組這個他深愛的民族、國家。但他今天連「周公夢」都沒有了。他的理想跑到哪裡了？
這種心情，和鄭板橋在《沁園春》的「恨」中所說，有點相似。鄭板橋文章琴棋，無一不精，但他卻說，要「焚硯燒書、椎琴裂畫，毀盡文章抹盡名。」並質問老天爺，為什麼要「還箝恨口，不許長吁一兩聲？」不許他嘆出生命的無奈？
孔子和鄭板橋的心情，看似無奈，但這無奈本身，不正是因為他們心中有一種老而彌堅的大愛嗎？我相信這種對個人生命和民族生命的愛，就是那位超越時空的基督君王，所給予人類的寶貴資產。
基督的國超越現世，他的真理滲透一切心靈；人間那些偉大心靈所悟出的真理、所擁有的大愛，都無一不是來自這位真理之王、耶穌基督。
基督不搞革命，但他才是最真實而最偉大的革命家；在他的感染和指揮下，他征服和改變了世界。
基督君王节
天国超越现世，真理化导众生
读经一：(达7:13-14)：天主把一切权交给了人子
读经二：(默1:5-8)：全民皆瞻仰基督
福 音：(若18:33-37)：耶稣是真理之王
中国文化： 甚矣吾衰也！久矣吾不复梦见周公！
焚砚烧书、椎琴裂画，毁尽文章抹尽名。难道天公，还箝恨口，不许长吁一两声？
耶稣说：「我的国不属於这世界；假使我的国属於这世界，我的臣民早已起来抵抗，使我不至於被交给犹太人；但是，我的国不是属於这世界的。」於是比拉多問他说：「那么，你就是君王了？」耶稣回答说：「你说的对，我是君王。我为此而生，也为此而来到这世界上，就是为给真理作证：凡属於真理的人，必听从我的声音。」(若18:36-37)
读圣经的人，可能会問一個問题：耶稣为什么不赶走压迫人的罗马统治者，让犹太人获得解放和独立？让天主的选民，重获天主子女的尊严和自由？
如果耶稣有理由不参与社会行动，不去改变社会不合理的制度，我们今天的教会为什么又有理由参与政治，去试图改变社会不合理的情况呢？
正因为对耶稣的态度有不同的理解，所以在教会内就出现了两种不同的神学思潮：在传统的神学外，產生了另一种趋向於积极参与社会事件，甚至参与政治行动的「解放神学」。
我们的教堂也出现了两种人：专注於灵修的，和专注於社会行动的。
虽然也有人在这两者之间找到平衡，但也有人在这方面有所偏执，致使两者之间，彼此越来越多误会、越走越遠。
今天，就在我们的朋友中，我们或会发现有些去教堂的人，很少参与社会事件；而有些社会行动者，却已索性放弃再进教堂了。
到底耶稣是一個怎么样的人呢？他对社会問题有什么态度呢？他是怎样看宗教和社会关系的呢？他承认自己就是君王，但这是一個怎么样的君王呢？
耶稣不搞革命，他在世時也未带头做過什么社会改革。他甚至在治病、显五饼二魚的奇迹，或在驱魔時，也小心翼翼地，不要让人误以为他是一位「社工」，是来做「社会服务」工作的！
他不要人误会，以为他这個「默西亚」只有现世的使命，只是来解决人间的困难而已。
他要面对的，是整個世界的問题，和所有人的整全发展的問题，包括人的灵魂和肉身，和他今生与来世的命运。
他是君王，但却不只是一個现世的君王；他要建立的，不是一個朝代、或一個可以腐朽的国，而是一個永恒的国。
他「在世」而「不属於世」；他立定脚跟做人，却不是一個被世俗缠著，以至动弹不得的人；他热爱人间、关切世运，但他用的却是整全的、彻底的、全面的、根治的方法。
他给我们启示真理－－生命的真理，永恒的真理，超時超空、放诸四海而皆准的真理。
所以他虽然不搞革命，但他的言论却启发了一代又一代的革命者。他没有亲身主持過任何社会改革，但他的精神却感动了无数人去关怀社会、热爱穷人。他使灵感在满怀理想的人心中激荡，使热血在充盈正义感的人体内沸腾。奴隶制度的废除，人权、民主、自由的确立，都是来自他的感召。
他的真理呼声，一方面是来自他振聋启聩的话，另一方面也是因为他在人的良心深处所刻上的智慧，和他在人性中所植下的善良种子，已经发芽生长，绿叶成荫。
当孔子在《述而》 篇中，感伤自己已经年迈，斗志减弱，无复当年勇敢豪迈的時候，他感叹著说：「甚矣吾衰也！久矣吾不复梦见周公！」意思是说，他本来是以周公为模范，時刻願以周公的理想，去重组这個他深爱的民族、国家。但他今天连「周公梦」都没有了。他的理想跑到哪里了？
这种心情，和郑板橋在《沁园春》 的「恨」中所说，有点相似。郑板橋文章琴棋，无一不精，但他却说，要「焚砚烧书、椎琴裂画，毁尽文章抹尽名。」并质問老天爷，为什么要「还箝恨口，不许长吁一两声？」不许他叹出生命的无奈？
孔子和郑板橋的心情，看似无奈，但这无奈本身，不正是因为他们心中有一种老而弥坚的大爱吗？我相信这种对個人生命和民族生命的爱，就是那位超越時空的基督君王，所给予人类的宝贵资產。
基督的国超越现世，他的真理渗透一切心灵；人间那些伟大心灵所悟出的真理、所拥有的大爱，都无一不是来自这位真理之王、耶稣基督。
基督不搞革命，但他才是最真实而最伟大的革命家；在他的感染和指挥下，他征服和改变了世界。
Feast of Christ the King
The Kingdom of Heaven Transcends the Present World,
Truth is a Guide for All Creatures
First Reading : (Dan 7:13-14): God has granted all power to the Son of Man
Second Reading : (Rev 1:5-8): All peoples admire Christ
Gospel : (Jn 18:33-37): Jesus is King of Truth
Chinese Classics:
-“Extreme is my decay! For long I have not dreamed as I was wont to do, that I saw the duke of Zhou! (1)
-“Burn the ink slabs, scorch the books, break the stringed instruments and tear the paintings, destroy all writings and remove all trace of my name .Could it be possible that heaven wants to shut me up with pliers and does not allow me to sigh?” (2)
“Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” (Jn 18:36-37)
Readers of Scripture may ask the following questions: Why did Jesus not expel the Roman ruler who oppressed the people? Or help the Jews achieve liberation and independence? Or not assist God's Chosen People to once more have the dignity and freedom of the children of God?
If Jesus had reasons for not participating in social movements or changing unjust social systems, then what is the reason for the church today to participate in politics and try to change society's unjust situations?
There are different ways of viewing Jesus' attitude and therefore two trends of thought in current theology. Besides traditional theology, another prevailing trend has arisen,'liberation theology.' This encourages active participation in social matters, even to being involved in political movements.
Our church also has two kinds of people: those who place great emphasis on spirituality and those who give priority to social action. Although there are some people who try to maintain a balance between these two streams of thought, there are also those who are biased in one direction or another. This results in misunderstandings which pull them further and further apart. Today, we find that among some of our friends there are those who attend church regularly but rarely become involved in social matters, and some actively engaged in social activities who have given up going to church.
In actuality, what kind of person was Jesus? What attitude did he have about social problems? How did he view the relationship between religion and society? He acknowledged that he was a king, but what kind of king was this?
Jesus was not a revolutionary as we understand it today. During his lifetime he did not lead any kind of revolution. He was even very cautious when he cured disease, performed the miracle of the “Five Loaves and Two Fish”, or when he exorcised devils. He did not want people to misunderstand and think he was a 'social worker' or had come to 'give social service.' He did not want people to mistakenly think that this “messiah” only had a mission for the present and had come only to solve people's problems in this world.
What Jesus faced was the 'problem' of the entire world and all peoples' full development which includes peoples' bodies and souls and their fate for the present and future life.
Jesus was and is king but not only a king of this world; the kingdom he wanted to establish was not a worldly dynasty or a corruptible country, but an eternal kingdom. He was 'in' the world but not 'of' the world. He was determined to be fully human, but not a person bound by social or cultural traditions. He loves people and cares for the fate of the world, but he did this in a way that was thorough and all encompassing.
Jesus revealed Truth to us, the truth of life, of eternity, beyond time and space, truth that is absolutely right for all peoples.
Because of these reasons although he was no revolutionary, for generation after generation his words have inspired many revolutionaries. He did not himself become involved in social reform, but his spirit has moved countless people to have concern for their societies and love the needy. He has inspired people to be filled with lofty ideals and burn with zeal for righteousness. Due to Jesus' call, much good has come about, as the destruction of the system of slavery, the widespread struggle for human rights, democracy and freedom.
His cry of truth has come on the one hand from his arousing and penetrating words and on the other, from the wisdom he has put in peoples' conscience and the seeds of goodness he has placed in humanity, seeds which have already borne fruit and will continue to do so.
In Shu R, Confucius grieved over his advancement into old age and his diminished ambition, and the irrevocable loss of heroic airs he had when he was younger. He sadly exclaimed, “Extreme is my decay. For a long time I have not dreamed as I was wont to do, that I saw the Duke of Zhou.” (1) The Duke of Zhou was Confucius' role model. He had followed the Duke of Zhou's ideals to reorganize the country and the people he loved. But these days he did not even dream about the Duke of Zhou. Where had his ideals gone?
Confucius' state of mind was similar to Zheng Ban Qiao's sorrow in The Spring in the Garden of the Touching Heart. Zheng Ban Qiao was good at writing, music and chess but he wanted to “Burn the ink slabs and scorch the books, break the stringed instruments and tear the paintings, destroy all writings and remove all names.”(2) He questioned the heavens: “could it be possible that heaven wants to shut me up with pliers and does not allow me to sigh?”(2) He felt that he was not even allowed to sigh about the helplessness of life.
Both Confucius and Zheng Ban Qiao seemed to have this feeling of helplessness. But did this not come from their great love as they grew older? I believe this kind of love for each person and for the entire human race is the precious heritage Christ the King, beyond all time and space, has bestowed on us human beings.
Christ's Kingdom is beyond this world, his truth has penetrated the hearts of humankind. All the Truth that has enlightened the great-hearted people of the world, the magnificent love for each other shown among all peoples- all have come from Jesus Christ, the King of Truth.
Although Jesus never stirred up a revolution, he is the most realistic and greatest revolutionary. Through his influence and under his guidance he has conquered and changed the world.
(1)甚矣吾衰也！久矣吾不復夢見周公！
(2)焚硯燒書、椎琴裂畫，毀盡文章抹盡名。難道天公，還箝恨口，不許長吁一兩聲？
