天國降臨斯土，貧苦缺疾歡顏

讀經一：(厄下8:2-4,5-6,8-10)：司祭厄斯德拉向民眾宣講
讀經二：(格前12:12-30)：肢體雖多，只有一個身體
福　音：(路1:1-4;4:14-21)：耶穌向民眾宣講恩慈的喜訊
中國文化：安得廣廈千萬間，大庇天下寒士俱歡顏！
百姓瘡痍，詩中聖哲，民間疾苦，筆底波瀾。
鐵肩擔道義，白首寫蒼生。

上主的神臨於我身上，因為他給我傅了油，派遣我向貧窮人傳報喜訊，向俘虜宣告釋放，向盲者宣告復明，使受壓迫者獲得自由，宣佈上主的恩寵之年。（路4:18-19）

這是耶穌傳教生活開始前的一個公開宣言，說出了他的身分、使命和工作。他的身分是上主的受傅者，是上主所派遣的一位使者。他由天父而來，他要執行的，是天父的計劃，要承行的，是天父的旨意。當然，他自己也是天主！

他的工作是要把一切被社會忽視的邊緣人，一切貧窮、憂苦、有缺陷的人，重新引回社會的核心裡去，放在上主和人們慈愛的看顧之下。那些曾被他人「推到邊緣」（marginalised）的人，將要按照天父的計劃，再被邀請回來，回到一個充滿愛心、互相支持的社群中。

但耶穌更重要的使命，是要建立天國，營造天國的環境，創建天國的文化，宣佈上主的恩寵之年的來臨：「你們剛才所聽的這段聖經，今天應驗了！」(路4:21)

對！應驗了！來到了！實現了！古往今來一切對美好生命的渴望和夢想，我們的先聖先賢對大同世界的期盼與等待，今天都要應驗了。夢境成真了！

這裡所說的「恩寵之年」，就是喜年、聖年，是上主特定的日子，上主普施救恩的日子。

按照肋未紀25:9-10,23-28,39-43的記載，第七個安息年之後的那年，即每個五十年，都是喜年，在喜年中，要「在全國吹起號角，向全國居民宣佈自由」。喜年的英文名字jubilee原意就是「號角」，它的作用是要喚醒世人，告訴他們，一個全民的大喜日子已經來到了。

按照喜年的法律，由上主所賜給人的天賦權利——土地權、物業權、人身自由權——都不得永久轉讓、售賣或霸佔。每五十年就是全國的喜年，在這個喜年裡，已出售的土地和物業都要物歸原主，喪失自由的奴隸都要重獲自由，人人都可以重新享受上天的賜予。

因為土地、生靈，都是屬於上主的，人只可以善用，而不可以佔用；沒有人有權利霸佔那些原來是屬於上主的東西！

如果我們不喜歡法律的束縛，保祿今天在格林多人前書第十二章就告訴我們，我們彼此原來有什麼關係：「我們眾人，不論是猶太人、希臘人、為奴的、或自由的，都因同一聖神受洗，成為一個身體。」(格前12:13)

在這身體中，我們又怎樣看那些軟弱的、不重要的肢體呢？保祿繼續說：「其實，身體上那些似乎較軟弱的部分，更是不可缺少的。天主這樣安排了身體，對那些不很端雅的部分，給予格外的尊重，使身體不致不協調，反使各部分能彼此照應。身體的一部分受苦，全身各部分都一同受苦；身體的一部分受尊重，全身各部分都一同歡樂。」（參看格前12:22-26）

我們都屬於同一的身體，是基督奧體中的肢體；我們彼此都是兄弟姊妹，因為我們只有一個天父。

這些道理都是大同、天國的根基。在這個天國中，愛超越一切。這樣的愛，使我們看到那些軟弱的肢體，更該受到我們的憐惜和尊重。

在愛中，在愛的環境中，例如在溫暖的家庭裡，貧、苦、缺、疾差不多都成了特權階級，因為會受到格外的呵護！試想一想，在家裡的人，如果生病了，不是可以吃更好的東西，受到更好的照顧，而且也不用做家務嗎？

「安得廣廈千萬間，大庇天下寒士俱歡顏！」這是杜甫的夢，也是他對世界大同和人間天國的嚮往。這位杜甫，是個古道熱腸，憂國憂民的知識分子，後人對他的描寫和評價，可以從下面的兩副對聯中看出：「百姓瘡痍，詩中聖哲；民間疾苦，筆底波瀾。」「鐵肩擔道義，白首寫蒼生。」

天國和大同，不是我們一廂情願就可以獲得的，必須有人不斷為它而奮鬥。杜甫以知識分子的良知，不斷在自己的詩文中，為一個更美好的世界而呼籲；他的肩膀像鐵鑄的一樣，承擔了道義的責任，他也為此而白了少年頭，甚至為此而耗盡了他一生的生命。
天國與大同，是要靠許多有心人、志同道合的人，一起去建設的。而這個天國，耶穌在二千年前已經宣佈來臨了。

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天国降临斯土，贫苦缺疾欢颜

读经一：(厄下8:2-4,5-6,8-10)：司祭厄斯德拉向民众宣讲
读经二：(格前12:12-30)：肢体虽多，只有一個身体
福　音：(路1:1-4;4:14-21)：耶稣向民众宣讲恩慈的喜讯
中国文化：安得广厦千万间，大庇天下寒士俱欢颜！
百姓疮痍，诗中圣哲，民间疾苦，笔底波澜。
铁肩担道义，白首写苍生。

上主的神临於我身上，因为他给我傅了油，派遣我向贫穷人传报喜讯，向俘虏宣告释放，向盲者宣告复明，使受压迫者获得自由，宣布上主的恩宠之年。（路4:18-19）

这是耶稣传教生活開始前的一個公開宣言，说出了他的身分、使命和工作。他的身分是上主的受傅者，是上主所派遣的一位使者。他由天父而来，他要执行的，是天父的计劃，要承行的，是天父的旨意。当然，他自己也是天主！

他的工作是要把一切被社会忽视的边缘人，一切贫穷、忧苦、有缺陷的人，重新引回社会的核心里去，放在上主和人们慈爱的看顾之下。那些曾被他人「推到边缘」（marginalised）的人，将要按照天父的计劃，再被邀请回来，回到一個充满爱心、互相支持的社群中。

但耶稣更重要的使命，是要建立天国，營造天国的环境，创建天国的文化，宣布上主的恩宠之年的来临：「你们刚才所听的这段圣经，今天应验了！」(路4:21)

对！应验了！来到了！实现了！古往今来一切对美好生命的渴望和梦想，我们的先圣先贤对大同世界的期盼与等待，今天都要应验了。梦境成真了！

这里所说的「恩宠之年」，就是喜年、圣年，是上主特定的日子，上主普施救恩的日子。

按照肋未纪25:9-10,23-28,39-43的记载，第七個安息年之后的那年，即每個五十年，都是喜年，在喜年中，要「在全国吹起号角，向全国居民宣布自由」。喜年的英文名字jubilee原意就是「号角」，它的作用是要唤醒世人，告诉他们，一個全民的大喜日子已经来到了。

按照喜年的法律，由上主所赐给人的天赋权利——土地权、物业权、人身自由权——都不得永久转让、售卖或霸占。每五十年就是全国的喜年，在这個喜年里，已出售的土地和物业都要物归原主，丧失自由的奴隶都要重获自由，人人都可以重新享受上天的赐予。

因为土地、生灵，都是属於上主的，人只可以善用，而不可以占用；没有人有权利霸占那些原来是属於上主的东西！

如果我们不喜欢法律的束缚，保禄今天在格林多人前书第十二章就告诉我们，我们彼此原来有什么关系：「我们众人，不论是犹太人、希腊人、为奴的、或自由的，都因同一圣神受洗，成为一個身体。」(格前12:13)

在这身体中，我们又怎样看那些软弱的、不重要的肢体呢？保禄继续说：「其实，身体上那些似乎较软弱的部分，更是不可缺少的。天主这样安排了身体，对那些不很端雅的部分，给予格外的尊重，使身体不致不协调，反使各部分能彼此照应。身体的一部分受苦，全身各部分都一同受苦；身体的一部分受尊重，全身各部分都一同欢乐。」（参看格前12:22-26）

我们都属於同一的身体，是基督奥体中的肢体；我们彼此都是兄弟姊妹，因为我们只有一個天父。

这些道理都是大同、天国的根基。在这個天国中，爱超越一切。这样的爱，使我们看到那些软弱的肢体，更該受到我们的怜惜和尊重。

在爱中，在爱的环境中，例如在温暖的家庭里，贫、苦、缺、疾差不多都成了特权阶级，因为会受到格外的呵护！试想一想，在家里的人，如果生病了，不是可以吃更好的东西，受到更好的照顾，而且也不用做家务吗？

「安得广厦千万间，大庇天下寒士俱欢颜！」这是杜甫的梦，也是他对世界大同和人间天国的向往。这位杜甫，是個古道热肠，忧国忧民的知识分子，后人对他的描写和评价，可以从下面的两副对联中看出：「百姓疮痍，诗中圣哲；民间疾苦，笔底波澜。」「铁肩担道义，白首写苍生。」

天国和大同，不是我们一厢情願就可以获得的，必须有人不断为它而奋斗。杜甫以知识分子的良知，不断在自己的诗文中，为一個更美好的世界而呼吁；他的肩膀像铁铸的一样，承担了道义的責任，他也为此而白了少年头，甚至为此而耗尽了他一生的生命。
天国与大同，是要靠许多有心人、志同道合的人，一起去建设的。而这個天国，耶稣在二千年前已经宣布来临了。

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Third Sunday in Ordinary Time

The Kingdom of God has come to Earth,
the Poor, the Sick and the Destitute Rejoice

First Reading (Neh 7:2-6, 8-10) : Ezra the priest preached to the people
Second Reading (1 Cor12: 12-30) : Though many members, only one Body
Gospel (Lk 1:14: 14-21) : Jesus proclaims the Lord's goodness to all people
Chinese Classics:
-“If I could only have ten thousand houses to house the homeless, to bless and protect the whole world, all the people would be happy.” (1)
“This poet has compassion on the sores and disfigurement of the people; his pen cries out for the ills and sufferings of mankind.”(2)
“Iron shoulders champion righteousness and justice. He writes about life and mankind until his hair grows white.”(3)

“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour.(Lk4: 18-19)

These are Jesus' first public words as he began his public life. He spoke clearly about his identity, his mission and his work. His identity was that of the anointed of the Lord, a messenger sent by God. He came from the Father to carry out the Father’s plan and the will of the Father. Of course he himself is God.

His work is to let all the marginalized people that society ignores, all the poor, the suffering and the maimed, re-enter into the midst of society, into the circle of the kindly love and care of God and other people. According to the Father's plan, those who had been marginalized by others would be invited back again into a society full of love and mutual support.

But Jesus' more important mission was to establish the Kingdom of God, to nurture the environment of the kingdom, to build the kingdom's culture, to declare that God's ‘Year of Grace’ had come. “Today this scripture has been fulfilled in your hearing!” (Lk 4:21)

Correct! It has been fulfilled! It has arrived! It has been realized! From the beginning of time until now, all the desires and dreams for a wholistic life, all the hopes for a time of universal harmony that the prophets and saints of old longed for, today are all fulfilled. The dreams have come true.

What here is called the ‘Year of Grace’ is the Jubilee Year, the Holy Year, the time the Lord has ordained, the time of God’s universal salvation.

According to the book of Leviticus the year after the seventh year of rest, that is every 50 years, was a Jubilee Year. (Chap 25: 9-10, 23-28, 39-43). During the Jubilee Year “You shall have the trumpet sounded throughout all your land and you shall proclaim liberty throughout the land for all its inhabitants.” ‘Jubilee’ originally meant a ‘horn’, its function being to awaken the people and tell them that a nationwide day of joy had come.

According to the laws of the Jubilee Year the innate rights that God had bestowed upon humankind – the right to own land, to have property, to have personal freedom,- are not to be transferred, sold or usurped. Every 50 years was to be a nationwide jubilee year and during that year all land and property that had been sold was to be restored to the owner and slaves who had lost their freedom were to regain it. Everyone would again enjoy the grace of the Lord.

Because land and peoples' lives all belong to the Lord, we humans can only use them, not usurp them as our own. No one has the right to take as one's own anything that originally belongs to God.

If we are not happy with laws that restrict our inter-personal relationships, in today's reading from the twelfth Chapter of the First Epistle to the Corinthians Paul tells us of the kind of relationship we should have with one another: “For in the one Spirit we were all baptized into one body - Jews or Greeks, slaves or free – and we were all made to drink of one Spirit.” (1 Cor 12:13)

How are we then to look upon the weak and less important members of this body? In the same Chapter Paul continues, “Truly, the members of the body that seem to be weaker are indispensable. God has so arranged the body, giving the greater honor to the inferior members, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.” (cf 1Cor 12:22-26)

We all belong to the same body; we all are members of Christ's Mystical Body. We are brothers and sisters of each other because we have only one Heavenly Father.

These teachings are for all people, they are the foundation of the kingdom of heaven. In this kingdom love is supreme. It is a love that enables us to look upon the weakest members with respect and sympathy.

Within love and an environment of love, for example within the warmth of a family, the poor, the sorrowing, the maimed, the sick, become particularly privileged, because they are especially cared for. Is it not true that in a family when someone becomes ill, perhaps cannot eat ordinary food, they are better cared for and exempt from regular household chores?

“If I could only have ten thousand houses to house the homeless, to bless and protect the whole world, all the people would be happy.”(1) This was the dream of the poet Du Fu. He yearned for a heaven on earth, a utopia. He was a considerate and warmhearted intellectual who worried about the country and the people. How posterity describes and evaluates Du Fu can be seen from the following couplets: “This poet has compassion on the sores and disfiguration of the people; his pen cries out for the ills and sufferings of mankind. (2) “Iron shoulders champion righteousness and justice. He writes about life and mankind until his hair grows white.”(3)

Heaven or utopia is not something we can obtain on our own just by wishing for it. There must be some who struggle continuously for it. Du Fu, bearing the conscience of an intellectual, wrote about this wholistic world in his works and continually used his poems and essays to appeal to the people. He seemed to have iron-cast shoulders to undertake to champion righteousness and justice. Throughout his life ‘until his hair turned white’ he strove to achieve this and spent his entire life to attain it.

The Kingdom of heaven and universal harmony depend on many people willing to cooperate together to build and achieve it. And two thousand years ago, it is this Kingdom of God that Jesus declared had already come.

(1)安得廣廈千萬間，大庇天下寒士俱歡顏！
(2)百姓瘡痍，詩中聖哲，民間疾苦，筆底波瀾。
(3)鐵肩擔道義，白首寫蒼生。