親友們喜歡送禮。送禮的原意本來是美好的，代表著送禮者的一番心意。不幸地，這本來美好的行為，在當今社會常被濫用，演變下來，送禮很多時變得消費主義化，著重名牌和講究體面，或成了「禮尚往來亅和「不好意思」而不能不做的繁文縟節。
我也送禮。不過我送的禮常常不被收禮的人察覺；察覺到也可能不以為然，不認為這是禮；甚至根本上接收不到。這是甚麽禮，這麽奇怪？讓我舉例詳述。
最近兩位闊別多年的中學同窗遠道從香港來加探訪，我特別抽空與他們兩次作伴同遊，一次在溫哥華坐郵輪往返亞拉斯加，一次駕車往 Algonquin安省公園看秋色。其實我是個不善於旅遊，也不太喜歡旅遊的人，但得悉這麽多年來，他們在信仰上仍在摸索和尋求，我希望將天主送給我的福音的禮物轉送給他們。
這福音的禮物不是名牌也不體面，但價值連城！
它在商場裡購買不到，也不是有錢便能購買得到的。
轉送後，它不會失去；送禮者只管送，送的愈多，擁有的也更多。
禮物送出後，對方收不收到，連送禮者也不知道，只有天主聖神才知道。
這福音的禮物，多神奇啊！
衷心希望兩位老友都能收到我送出的禮物。若現在收不到，希望總有一天會收到。
不幸地，多數人窮一生歲月也收不到。為免送禮者氣餒，天主在聖經中以身作則，親自示範送禮，大派禮物，讓有意從事送禮工作的人，知道送禮不易，助他們做好準備工夫。
籍依撒意亞先知，祂告訴我們世人多數不珍惜這福音的禮物(在經文中比喻為眞正能止渴的水和可以果腹的豐美食物)：「啊! 凡口渴的，請到水泉來! 那沒有錢的，也請來罷! 請來買不花錢，不索值的酒和奶吃!你們為什麼為那些不能充食的東西花錢，為那些不足果腹的東西浪費薪金呢﹖你們若細心聽我，你們就能吃豐美的食物，你們的心靈必因脂膏而喜悅。你們如側耳，走近我前來聽，你們必將獲得生命…。」(依55:1-3)
我為了要送禮給老朋友而飛去溫哥華和駕車往 Algonquin Park的做法，其實是效法天主。祂為了送禮，不惜大興土木，勞師動眾(經文中的房舍和石柱代表教會，牲畜美酒代表聖事，被派的使女代表傳福音者)：「智慧建造了房舍，雕琢了七根石柱，宰殺了牲畜，配製了美酒，舖設了飯桌，派出自己的使女，在城市高處吶喊：『誰是無知的，請轉身到這裏來! 』她對愚鈍的人說：『你們來，吃我的食糧，飲我配製的酒!你們應放棄無知，好使你們得以生存，並在明智的道路上邁進。』」(箴言9:1-6) 天主送禮的對象是「無知」和「愚鈍」的人。但願老友們有謙卑美德，也看見自己在真理面前是「無知」和「愚鈍」的。
耶穌還告誡有志從事送禮者，世人會用各種藉口，不領受你的美意，甚至將你殺害：「耶穌又開口用比喻對他們說：『天國好比一個國王，為自己的兒子辦婚宴。他打發僕人去召被請的人來赴宴，他們卻不願意來。又派其他的僕人去，說：你們對被請的人說：看，我已預備好了我的盛宴，我的公牛和肥畜都宰殺了，一切都齊備了，你們來赴婚宴吧!他們卻不理：有的往自己的田裏去了， 有的作自己的生意去了；其餘的竟拿住他的僕人凌辱後殺死了。』」(瑪22:1-6)
在這裡，我誠意邀請讀者停止送名牌和講究體面的禮，也停止禮尚往來的繁文縟節。來！加入我們送福音的禮物的行列吧，這禮物眞的很神奇，是無價之寶！
The heavens declare the glory of God; the sky proclaims its builder's craft (Psalm 19:2). elodocuments is an English/Chinese bi-lingual blog that shares based on the Catholic faith.高天陳述天主的光榮，穹蒼宣揚祂手的化工(詠19:2)。elodocuments 是個用中英語分享天主教信仰的網誌。
Friday, October 7, 2016
Wednesday, September 21, 2016
親友的不諒解正是我們做福傳的動力！
當你在信仰上愈來愈投入的時侯，親友們對你是否愈來愈不明白呢？如經上所載，這本是正常的：
「我們所領受的，不是這世界的精神，而是出於天主的聖神，為使我們能明瞭天主所賜與我們的一切…屬血氣的人，不能領受天主聖神的事，因為他是愚妄；他也不能領悟…。亅 (格前2:12-14)
說世人「愚妄」，是指他們在屬神和真理的事情上愚妄；在世俗事情上，他們可能是非常聰明能幹的。所以當聖經呼籲世人要進入天主的屋宇，活在聖善中時，它稱他們為「無知的」和「愚鈍的」，要求他們從愚鈍無知進入「明智」：
「智慧建造了房舍…舖設了飯桌，派出自己的使女，在城市高處吶喊：『誰是無知的，請轉身到這裏來! 』她對愚鈍的人說：『你們來，吃我的食糧，飲我配製的酒!你們應放棄無知…並在明智的道路上邁進。』」(箴言9:1-6)
親友們對你愈來愈不明白，是因為你的信仰。它帶來的人生觀、道德標準、和處事方式往往使他們大感不惑。他們對你的不瞭解，會因他們自己對信仰的看法和立場而有異。舉例說：
對沒信仰的親友，你是不切實際和不正常的。他們問：「讀甚麽神學？能賺大錢嗎？」，「攪甚麽信仰講座或避靜？和親友交往或去旅遊不是更重要嗎？」，「怎麼放棄高薪厚職去傳福音這樣沒出息？」。
對有信仰但態度冷淡或傾向於與俗世同化的親友，你是保守和不合時宜的。他們問：「吃喝玩樂有何不可？正確的信仰應入世。」，「不可離婚？你還活在十九世紀？」，「難民帶給我們各種問題，包括恐怖主義，不是應全部拘捕，禁止入境和趕走嗎？」
對自己信仰很認真但不接受基督的親友，你是「霸道」和自以為是的。他們問：「真理人人有份，尋求真理者如盲人摸象，你的宗教怎能自稱擁有唯一真理、道路、生命？」，「有你講，無人講！」，「你崇洋！難道東方文化裡沒有讓人得救的真理和美善？」
在十字架上，耶穌含屈而終。如果我們所跟隨的主也不獲別人諒解，我們的命運不是也一樣嗎？那麽我們是否就此接受這悲哀的現實，坐以待斃？不！別人和親友的不明白，正是我們做福傳的動力！他們的迷惘正表示他們有需要領受福音！對他們，我們這些領受了福音的，是欠債者，因他們有權從我們得到他們應得的福音。難怪聖保祿心急如焚，要去羅馬傳教，因為「不但對希臘人，也對化外人，不但對有智慧的人，也對愚笨的人，我都是一個欠債者。所以，只要由得我，我也切願向你們在羅馬的人宣講福音。」(羅馬書1:14-15) 所以我們應捲起衫袖，更積極和更有愛心地為這些不明白我們的親友耐心講解。更重要地，在生活上做好自己，用行動傳福音，為主做生活的見證。
「不求他人的諒解，只求諒解他人。」聖方濟和平禱詞這句話，在我心裡迴響著，給我安慰和引導。直至死的一刻，主耶穌完全得不到世人諒解。事實上，在聖神降臨前，連他的至親和門徒也不完全明白他，甚至背棄他。但從起初，在萬有還未造成之前，他已決定了要諒解和寬恕所有人。讓我們都跟隨聖方濟，用他的方法見證福音：「不求他人的諒解，只求諒解他人。」
「我們所領受的，不是這世界的精神，而是出於天主的聖神，為使我們能明瞭天主所賜與我們的一切…屬血氣的人，不能領受天主聖神的事，因為他是愚妄；他也不能領悟…。亅 (格前2:12-14)
說世人「愚妄」，是指他們在屬神和真理的事情上愚妄；在世俗事情上，他們可能是非常聰明能幹的。所以當聖經呼籲世人要進入天主的屋宇，活在聖善中時，它稱他們為「無知的」和「愚鈍的」，要求他們從愚鈍無知進入「明智」：
「智慧建造了房舍…舖設了飯桌，派出自己的使女，在城市高處吶喊：『誰是無知的，請轉身到這裏來! 』她對愚鈍的人說：『你們來，吃我的食糧，飲我配製的酒!你們應放棄無知…並在明智的道路上邁進。』」(箴言9:1-6)
親友們對你愈來愈不明白，是因為你的信仰。它帶來的人生觀、道德標準、和處事方式往往使他們大感不惑。他們對你的不瞭解，會因他們自己對信仰的看法和立場而有異。舉例說：
對沒信仰的親友，你是不切實際和不正常的。他們問：「讀甚麽神學？能賺大錢嗎？」，「攪甚麽信仰講座或避靜？和親友交往或去旅遊不是更重要嗎？」，「怎麼放棄高薪厚職去傳福音這樣沒出息？」。
對有信仰但態度冷淡或傾向於與俗世同化的親友，你是保守和不合時宜的。他們問：「吃喝玩樂有何不可？正確的信仰應入世。」，「不可離婚？你還活在十九世紀？」，「難民帶給我們各種問題，包括恐怖主義，不是應全部拘捕，禁止入境和趕走嗎？」
對自己信仰很認真但不接受基督的親友，你是「霸道」和自以為是的。他們問：「真理人人有份，尋求真理者如盲人摸象，你的宗教怎能自稱擁有唯一真理、道路、生命？」，「有你講，無人講！」，「你崇洋！難道東方文化裡沒有讓人得救的真理和美善？」
在十字架上，耶穌含屈而終。如果我們所跟隨的主也不獲別人諒解，我們的命運不是也一樣嗎？那麽我們是否就此接受這悲哀的現實，坐以待斃？不！別人和親友的不明白，正是我們做福傳的動力！他們的迷惘正表示他們有需要領受福音！對他們，我們這些領受了福音的，是欠債者，因他們有權從我們得到他們應得的福音。難怪聖保祿心急如焚，要去羅馬傳教，因為「不但對希臘人，也對化外人，不但對有智慧的人，也對愚笨的人，我都是一個欠債者。所以，只要由得我，我也切願向你們在羅馬的人宣講福音。」(羅馬書1:14-15) 所以我們應捲起衫袖，更積極和更有愛心地為這些不明白我們的親友耐心講解。更重要地，在生活上做好自己，用行動傳福音，為主做生活的見證。
「不求他人的諒解，只求諒解他人。」聖方濟和平禱詞這句話，在我心裡迴響著，給我安慰和引導。直至死的一刻，主耶穌完全得不到世人諒解。事實上，在聖神降臨前，連他的至親和門徒也不完全明白他，甚至背棄他。但從起初，在萬有還未造成之前，他已決定了要諒解和寬恕所有人。讓我們都跟隨聖方濟，用他的方法見證福音：「不求他人的諒解，只求諒解他人。」
Thursday, September 1, 2016
一個鮮為人知的小片段讓你知道我為何支持《生命恩泉》
去年十二月，由於「慈悲禧年- 加拿大華人公教徒大會」的原故，我有幸以聯絡人身份，在大會首席講者韓大輝總主教留加期間，能與他緊密接觸。我與韓總主教不算熟識，但也不陌生。大會前五年，他在中華殉道聖人堂為慕道班導師舉辦暑期訓練課程時，我也是他的聯絡人。這次再度合作，彼此都倍感親切和自然。
韓總主教來加十二天的行程，活動繁多，行程的高峯當然是慈悲禧年大會。但給我留下最深刻印象的，不是大會當日「千」人空巷的場面，也不是大會後喜氣洋洋的聯歡晚宴。這次韓總主教來加之行結束至今，在我腦際返復縈迴的，是一個很少人知道和留意的小片段。
那是一個星期三的中午，韓總主教與多倫多教區紅衣主教哥連斯(Cardinal Thomas Collins) 剛會面完畢，便立即趕往《生命恩泉》和十多位義工和員工相聚。韓總主教對《生命恩泉》並不熟識，最初連名字也讀錯。不過，那天的分享，明顯地深深感動了他，讓他清楚看見，在那寒風凜冽的星期三的中午，與他共席相聚的是一羣被天主特別召叫，為福傳而心火千丈的人。
各人遂一介紹和分享後，原定午飯時間已過了個多鐘。我的時間特別無彈性，肚子咕咕作響，但韓總主教卻聽得趣味盎然，不願離開。最後還氣定神閒地分享他自己的召叫和在梵蒂岡「做官」的趣事。對於《生命恩泉》和我們的分享，韓總主教的結語使我不敢相信自己有沒有聽錯。（那天匆忙也忘了配帶助聽器！) 他說他深信《生命恩泉》是天主的禮物，是特別賜給海外華人的、有效的福傳平台。他很感謝我們這羣為福傳而犧牲那麽多的義工和員工，我們的分享讓他很感動，他「非常仰慕和尊敬」我們為天主所做的工作。
做福傳事奉工作，無論個人的或透過《生命恩泉》的，都非常艱鉅，有時也很有孤單寂寞的感覺。很多時都靠著聖方濟各「寧安慰人，不圖人安慰；寧了解人，不求人了解」的精神，勉力支撐下去。韓總主教的鼓勵，其功效就像老人家打完B2特效強力針一般，在千人大會前三天，讓我們「醒神」，各自回返工作崗位，為三天後即將來臨的重大挑戰，做好準備工夫。
小小一個片段，也解釋了我為甚麼支持《生命恩泉》。若您也有同感，若您也覺得《生命恩泉》這福傳平台，和它一羣為福傳而忘我地工作的義工和員工值得支持，希望您會慷慨捐款支持我們一年一度的豐業銀行多倫多湖濱馬拉松慈善籌款步行！
捐款支持 Edmond Lo 參加 豐業銀行多倫多湖濱馬拉松為生命恩泉籌款步行
主佑各位！
(豐業銀行多倫多湖濱馬拉松籌款步行將於本年十月十六日舉行，無論加拿大或海外善長人翁，都可以用上列網頁，在舉行日期前捐款。謝謝！)
圖片說明：由左至右(1)機場歡迎。(2)星期三中午的分享。(3)大會現場。
韓總主教來加十二天的行程，活動繁多，行程的高峯當然是慈悲禧年大會。但給我留下最深刻印象的，不是大會當日「千」人空巷的場面，也不是大會後喜氣洋洋的聯歡晚宴。這次韓總主教來加之行結束至今，在我腦際返復縈迴的，是一個很少人知道和留意的小片段。
那是一個星期三的中午，韓總主教與多倫多教區紅衣主教哥連斯(Cardinal Thomas Collins) 剛會面完畢，便立即趕往《生命恩泉》和十多位義工和員工相聚。韓總主教對《生命恩泉》並不熟識，最初連名字也讀錯。不過，那天的分享，明顯地深深感動了他，讓他清楚看見，在那寒風凜冽的星期三的中午，與他共席相聚的是一羣被天主特別召叫，為福傳而心火千丈的人。
各人遂一介紹和分享後，原定午飯時間已過了個多鐘。我的時間特別無彈性，肚子咕咕作響，但韓總主教卻聽得趣味盎然，不願離開。最後還氣定神閒地分享他自己的召叫和在梵蒂岡「做官」的趣事。對於《生命恩泉》和我們的分享，韓總主教的結語使我不敢相信自己有沒有聽錯。（那天匆忙也忘了配帶助聽器！) 他說他深信《生命恩泉》是天主的禮物，是特別賜給海外華人的、有效的福傳平台。他很感謝我們這羣為福傳而犧牲那麽多的義工和員工，我們的分享讓他很感動，他「非常仰慕和尊敬」我們為天主所做的工作。
做福傳事奉工作，無論個人的或透過《生命恩泉》的，都非常艱鉅，有時也很有孤單寂寞的感覺。很多時都靠著聖方濟各「寧安慰人，不圖人安慰；寧了解人，不求人了解」的精神，勉力支撐下去。韓總主教的鼓勵，其功效就像老人家打完B2特效強力針一般，在千人大會前三天，讓我們「醒神」，各自回返工作崗位，為三天後即將來臨的重大挑戰，做好準備工夫。
小小一個片段，也解釋了我為甚麼支持《生命恩泉》。若您也有同感，若您也覺得《生命恩泉》這福傳平台，和它一羣為福傳而忘我地工作的義工和員工值得支持，希望您會慷慨捐款支持我們一年一度的豐業銀行多倫多湖濱馬拉松慈善籌款步行！
捐款支持 Edmond Lo 參加 豐業銀行多倫多湖濱馬拉松為生命恩泉籌款步行
主佑各位！
(豐業銀行多倫多湖濱馬拉松籌款步行將於本年十月十六日舉行，無論加拿大或海外善長人翁，都可以用上列網頁，在舉行日期前捐款。謝謝！)
圖片說明：由左至右(1)機場歡迎。(2)星期三中午的分享。(3)大會現場。
Wednesday, August 24, 2016
用信德的眼光，從有形可見的事物中，看見無形和不可見的事物
「你們原來並不是走近了那可觸摸的山，那裏有烈火、濃雲、黑暗、暴風、號筒的響聲以及說話的聲音，當時那些聽見的人，都懇求天主不要再給他們說話，因為他們承擔不起所吩咐的事：『即使是一隻走獸觸摸了這山，也應用石頭砸死；』並且所顯現的是這麼可怕，連梅瑟也說：『我很是恐慌戰憟。』然而你們卻接近了熙雍山和永生天主的城，天上的耶路撒冷，接近了千萬天使的盛會，和那些已被登錄在天上的首生者的集會，接近了審判眾人的天主，接近 了已獲得成全的義人的靈魂，接近了新約的中保耶穌，以及衪所灑的血：這血比亞伯爾的血說話說的更好。」(希12:18-24)
上列經文獨特的地方，在於作者能夠從以色列的一個歷史片段中, 看見那震撼人靈的，不可見而又最真實的景象。讓我詳加說明。
當尊威全能的天主顯現給我們這些卑微和可朽壞的人的時候，祂能使人驚怕得魂不附體。希伯來人書的作者根據出谷紀第十九章和申命紀第四章的記載，述及以色列人在西乃山經驗到天主雅威在烈火，濃雲，號角的響聲中降到山上 (希 12:18; 出19:16-20;申4:11) 。 那可怕的情景甚至連梅瑟也恐慌戰慄。(希 12:21)
希伯來人書的作者努力地要讓他的讀者明白，以色列人在西乃山上的經歷，發生在一個特別的禮儀之地，也可以說是一個「特別的祭壇」，一個「可觸摸的」（18 節）和有形可見的祭壇。原來這經歷竟能奧妙地讓我們窺見天堂的聖殿，即那不能觸摸的，不能看見的天上神聖的聖殿和祭壇。是那些人在慶祝這天上的盛會呢？是「千萬天使」，「已登記在天上的首生者」，「已被成全的正義者」，「審判眾人的天主」和「新約的中保耶穌」。他們在天主和聖子都臨在的盛會裡做甚麼？他們在喜樂地欽崇天主。
這兩個地方，雖然一個在人間，一個在天上，一個看得見，一個看不見，但卻奧妙地緊密相連： 西乃山在指向著天上的聖殿，西乃山的禮儀在天上的禮儀中達到了高峯。希伯來人書的作者藉著信德的目光，讓此奇景盡入眼簾！從西乃山，他看到了象徵着天上耶路撒冷的熙雍山(「你們卻是走近熙雍山和永生天主的城，天上的耶路撒冷」(22節)) ； 從以色列，他看到了勝利的教會，因為以色列本來就是那戰爭中的教會不可或缺的一部份。在以色列的中保梅瑟身上，他看見了「新約的中保耶穌」。最重要的是，在卑微和可朽壞的人的恐懼中，特別是在西乃山上被嚇得半死的以色列人的驚怕中，他看見了天上欽崇天主的喜樂。
希伯來人書的作者從現在中看到將來；從平凡中看到卓越；從可見的事物中看到不可見的事物；從人間俗世中看到超凡脫俗、天上神聖的一切；因為他以信德的目光細察事物 - 「信德是所希望之事的擔保，是未見之事的確證」。(11:1) 他所看見發生在西乃山上的事物，我們同樣地在彌撒聖祭禮儀中也要看見，因為在彌撒中，我們已身處天堂！讓我們以天主教教理其中震撼性的一則來為這反思作總結(留意當中教導與剛論述的經文多麽相似)：
「在人間的禮儀中，我們預嘗並參與那在天上聖城耶路撒冷所舉行的禮儀，我們以朝聖者的身分向那裡邁進，那裡有基督坐於天主的右邊，作為聖所及真會幕的臣僕；我們偕同天朝全體軍旅，向上主歡唱光榮的讚歌 …。」《天主教教理 1090》
上列經文獨特的地方，在於作者能夠從以色列的一個歷史片段中, 看見那震撼人靈的，不可見而又最真實的景象。讓我詳加說明。
當尊威全能的天主顯現給我們這些卑微和可朽壞的人的時候，祂能使人驚怕得魂不附體。希伯來人書的作者根據出谷紀第十九章和申命紀第四章的記載，述及以色列人在西乃山經驗到天主雅威在烈火，濃雲，號角的響聲中降到山上 (希 12:18; 出19:16-20;申4:11) 。 那可怕的情景甚至連梅瑟也恐慌戰慄。(希 12:21)
希伯來人書的作者努力地要讓他的讀者明白，以色列人在西乃山上的經歷，發生在一個特別的禮儀之地，也可以說是一個「特別的祭壇」，一個「可觸摸的」（18 節）和有形可見的祭壇。原來這經歷竟能奧妙地讓我們窺見天堂的聖殿，即那不能觸摸的，不能看見的天上神聖的聖殿和祭壇。是那些人在慶祝這天上的盛會呢？是「千萬天使」，「已登記在天上的首生者」，「已被成全的正義者」，「審判眾人的天主」和「新約的中保耶穌」。他們在天主和聖子都臨在的盛會裡做甚麼？他們在喜樂地欽崇天主。
這兩個地方，雖然一個在人間，一個在天上，一個看得見，一個看不見，但卻奧妙地緊密相連： 西乃山在指向著天上的聖殿，西乃山的禮儀在天上的禮儀中達到了高峯。希伯來人書的作者藉著信德的目光，讓此奇景盡入眼簾！從西乃山，他看到了象徵着天上耶路撒冷的熙雍山(「你們卻是走近熙雍山和永生天主的城，天上的耶路撒冷」(22節)) ； 從以色列，他看到了勝利的教會，因為以色列本來就是那戰爭中的教會不可或缺的一部份。在以色列的中保梅瑟身上，他看見了「新約的中保耶穌」。最重要的是，在卑微和可朽壞的人的恐懼中，特別是在西乃山上被嚇得半死的以色列人的驚怕中，他看見了天上欽崇天主的喜樂。
希伯來人書的作者從現在中看到將來；從平凡中看到卓越；從可見的事物中看到不可見的事物；從人間俗世中看到超凡脫俗、天上神聖的一切；因為他以信德的目光細察事物 - 「信德是所希望之事的擔保，是未見之事的確證」。(11:1) 他所看見發生在西乃山上的事物，我們同樣地在彌撒聖祭禮儀中也要看見，因為在彌撒中，我們已身處天堂！讓我們以天主教教理其中震撼性的一則來為這反思作總結(留意當中教導與剛論述的經文多麽相似)：
「在人間的禮儀中，我們預嘗並參與那在天上聖城耶路撒冷所舉行的禮儀，我們以朝聖者的身分向那裡邁進，那裡有基督坐於天主的右邊，作為聖所及真會幕的臣僕；我們偕同天朝全體軍旅，向上主歡唱光榮的讚歌 …。」《天主教教理 1090》
Wednesday, August 17, 2016
With the Eyes of Faith We See the Invisible In the Visible
You have not approached that which could be touched and a blazing fire and gloomy darkness and storm and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them, for they could not bear to hear the command: "If even an animal touches the mountain, it shall be stoned." Indeed, so fearful was the spectacle that Moses said, "I am terrified and trembling." No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering, and the assembly of the firstborn enrolled in heaven, and God the judge of all, and the spirits of the just made perfect, and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel. (Hebrews 12:18-24)
What’s really remarkable about this Hebrews passage is the author’s ability to see the invisible and awe-inspiring reality underlying a setting that many people see as just another chapter of Israel’s history. Let me explain.
God, who is majestic and omnipotent, can be frightening when He appears to us lowly mortals, so we learn from the passage. Referring to Israel’s experience at Mount Sinai as recorded in Exodus 19 and Deuteronomy 4, the author of Hebrews recalls the terrifying scene of epiphany when Yahweh descended upon the mountain with a dramatic display of fire and smoke and blaring trumpets (Heb 12:18; Ex 19:16-20; Deut 4:11) - a scene that made even Moses tremble (Heb 12:21).
The author of Hebrews takes great pains to convince his readers that what Israel experienced at Mt. Sinai, a special place of liturgy, or “a special altar” if you will, which “could be touched” (v.18) or seen, mysteriously gives us a glimpse into the sacred sanctuary of heaven – the heavenly altar - that cannot be touched or seen. Who are the people celebrating this celestial liturgy of heaven? “Countless angels”, “the firstborn enrolled in heaven”, “the spirits of the just made perfect”, “God the judge of all”, and Jesus the mediator of a new covenant” (vv. 22-24). What are they doing up there in the presence of God and His Son? Worshiping with great joy.
The two places, one earthly and the other heavenly, one visible the other invisible, are somehow closely intertwined – Mt. Sinai pointing to the sacred sanctuary of heaven, the Mt. Sinai liturgy culminating in the heavenly liturgy. And the author of Hebrews, with his eyes of faith, sees it! He sees Mt. Zion, which symbolizes the heavenly Jerusalem (“you have approached Mount Zion and the city of the living God, the heavenly Jerusalem” (v. 22)), in Mt. Sinai. He sees the Church Triumphant in Israel, an integral part of the Church Militant. He sees “Jesus, the mediator of a new covenant”, in Moses, the mediator of Israel (v. 24). Above all, he sees the joy of heavenly worship in the fear that the lowly mortals, particularly the Israelites on Mt. Sinai, exhibit on seeing God.
The author of Hebrews sees the future in the present, the invisible underlying the visible, the sacred through the earthly, the extraordinary out of the ordinary because he sees through the eyes of faith – faith which “is the realization of what is hoped for and evidence of things not seen” (11:1). What he sees as happening at Mt. Sinai, we also need to see as happening in the Mass liturgy because at Mass, we are already in heaven! Let’s conclude this reflection with an astounding statement extracted from the Catechism which bears much resemblance to the Hebrews passage that is being discussed:
In the earthly liturgy we share in a foretaste of that heavenly liturgy which is celebrated in the Holy City of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, Minister of the sanctuary and of the true tabernacle. With all the warriors of the heavenly army we sing a hymn of glory to the Lord…(CCC 1090).
What’s really remarkable about this Hebrews passage is the author’s ability to see the invisible and awe-inspiring reality underlying a setting that many people see as just another chapter of Israel’s history. Let me explain.
God, who is majestic and omnipotent, can be frightening when He appears to us lowly mortals, so we learn from the passage. Referring to Israel’s experience at Mount Sinai as recorded in Exodus 19 and Deuteronomy 4, the author of Hebrews recalls the terrifying scene of epiphany when Yahweh descended upon the mountain with a dramatic display of fire and smoke and blaring trumpets (Heb 12:18; Ex 19:16-20; Deut 4:11) - a scene that made even Moses tremble (Heb 12:21).
The author of Hebrews takes great pains to convince his readers that what Israel experienced at Mt. Sinai, a special place of liturgy, or “a special altar” if you will, which “could be touched” (v.18) or seen, mysteriously gives us a glimpse into the sacred sanctuary of heaven – the heavenly altar - that cannot be touched or seen. Who are the people celebrating this celestial liturgy of heaven? “Countless angels”, “the firstborn enrolled in heaven”, “the spirits of the just made perfect”, “God the judge of all”, and Jesus the mediator of a new covenant” (vv. 22-24). What are they doing up there in the presence of God and His Son? Worshiping with great joy.
The two places, one earthly and the other heavenly, one visible the other invisible, are somehow closely intertwined – Mt. Sinai pointing to the sacred sanctuary of heaven, the Mt. Sinai liturgy culminating in the heavenly liturgy. And the author of Hebrews, with his eyes of faith, sees it! He sees Mt. Zion, which symbolizes the heavenly Jerusalem (“you have approached Mount Zion and the city of the living God, the heavenly Jerusalem” (v. 22)), in Mt. Sinai. He sees the Church Triumphant in Israel, an integral part of the Church Militant. He sees “Jesus, the mediator of a new covenant”, in Moses, the mediator of Israel (v. 24). Above all, he sees the joy of heavenly worship in the fear that the lowly mortals, particularly the Israelites on Mt. Sinai, exhibit on seeing God.
The author of Hebrews sees the future in the present, the invisible underlying the visible, the sacred through the earthly, the extraordinary out of the ordinary because he sees through the eyes of faith – faith which “is the realization of what is hoped for and evidence of things not seen” (11:1). What he sees as happening at Mt. Sinai, we also need to see as happening in the Mass liturgy because at Mass, we are already in heaven! Let’s conclude this reflection with an astounding statement extracted from the Catechism which bears much resemblance to the Hebrews passage that is being discussed:
In the earthly liturgy we share in a foretaste of that heavenly liturgy which is celebrated in the Holy City of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, Minister of the sanctuary and of the true tabernacle. With all the warriors of the heavenly army we sing a hymn of glory to the Lord…(CCC 1090).
Tuesday, August 9, 2016
Young People: Don't Just Concentrate on Your Wedding Day and Forget the Life-Long Commitment You Are About to Enter Into
Short-term preparations for marriage tend to be concentrated on invitations, clothes, the party and any number of other details that tend to drain not only the budget but energy and joy as well. The spouses come to the wedding ceremony exhausted and harried, rather than focused and ready for the great step that they are about to take. The same kind of preoccupation with a big celebration also affects certain de facto unions; because of the expenses involved...Here let me say a word to fiancés. Have the courage to be different. Don’t let yourselves get swallowed up by a society of consumption and empty appearances (Amoris Laetitia, n. 212).
Those who are prepared to read Pope Francis' Amoris Laetitia carefully will be pleasantly surprised to discover some of the useful and pragmatic ideas that the Holy Father often comes up with. They are not only innovative and daring, but also very much in line with traditional Church values.
If you are about my age, you may find yourself inundated with wedding invitations involving the younger generation of family members and friends. Some of these weddings can be extremely lavish. But what bothers me the most is not so much the cost involved but the time required of me. Sometimes it may take a whole day to join some of these celebrations (morning Mass, hanging around after Mass just to pass the time because the locations of the venues are such that the guests really can't go anywhere, then evening banquet). It gets worse when for some reason the organizers decide to let the banquet process drag out for as long as possible so that the guests really can't leave until well after 11:30 p.m. All the while throughout the duration of a very long evening, you are forced to listen to so-called "professional MCs" whom the married couple has paid an astronomical amount to hire. As far as I am concerned, the manner they speak and conduct themselves is as annoying as some of the radio DJs that I've always shunned.
Instead of using all the resources and energy to deal with the peripheral issues, young couples preparing to get married are challenged by the Holy Father to opt "for a more modest and simple celebration in which love takes precedence over everything else" (n. 212). They "should be encouraged to make the liturgical celebration a profound personal experience and to appreciate the meaning of each of its signs". Quoting St. John Paul II, the Holy Father's exhortation is for all marrying couples to be aware that "[t]he body, created with a God-given meaning, 'becomes the language of the ministers of the sacrament, aware that in the conjugal pact there is expressed and realized the mystery that has its origin in God himself'" (n. 213). The Holy Father hits the nail right on the head when he points out that “many [young people] concentrate on their wedding day and forget the life-long commitment they are about to enter into” (n. 215).
Young people, don't get me wrong, I'm honored to receive your wedding invitation. But invite me, or any guest for that matter, only if you want my presence on the day you enter the life-long commitment to live out in your bodies the sacred mystery of the one-flesh union of Christ and the Church. If your invitation is serious and meaningful, you need to show me that before getting married you've invested the time needed to understand this "great mystery" that made St. Paul awestruck (Ephesians 5:32), the meaning of the liturgy that you invite me to participate in and, most of all, the significance of the marriage vow that you invite me to hear when you utter it so affectionately and determinedly to your future spouse. Professional MCs, lavish meals, and top-notch banquet halls? Well, they are....peripherals.
Remember, marriage is not just "a single moment that then becomes a part of the past and its memories". Rather, married couples use their bodies to speak an “uninterrupted continuity of liturgical language”. The liturgy of matrimony in a way doesn't end when the wedding ceremony is finsihed because “conjugal life becomes in a certain sense liturgical” (n.215). This liturgical language is not a "careless whisper" (George Michael). It is a language of love from time immemorial: a language that Adam spoke on his first encounter with Eve - "This one, at last, is bone of my bones and flesh of my flesh; This one shall be called 'woman' (Genesis 2:23); a language that turned into a full-blown lovers' concerto in the Song of Songs; a language that was brought to its consummating outro on the Cross, the marriage bed of Christ and the Church, where the New Adam uttered in his very last breath the final words of love: "It is finished!" (John 19:30).
Those who are prepared to read Pope Francis' Amoris Laetitia carefully will be pleasantly surprised to discover some of the useful and pragmatic ideas that the Holy Father often comes up with. They are not only innovative and daring, but also very much in line with traditional Church values.
If you are about my age, you may find yourself inundated with wedding invitations involving the younger generation of family members and friends. Some of these weddings can be extremely lavish. But what bothers me the most is not so much the cost involved but the time required of me. Sometimes it may take a whole day to join some of these celebrations (morning Mass, hanging around after Mass just to pass the time because the locations of the venues are such that the guests really can't go anywhere, then evening banquet). It gets worse when for some reason the organizers decide to let the banquet process drag out for as long as possible so that the guests really can't leave until well after 11:30 p.m. All the while throughout the duration of a very long evening, you are forced to listen to so-called "professional MCs" whom the married couple has paid an astronomical amount to hire. As far as I am concerned, the manner they speak and conduct themselves is as annoying as some of the radio DJs that I've always shunned.
Instead of using all the resources and energy to deal with the peripheral issues, young couples preparing to get married are challenged by the Holy Father to opt "for a more modest and simple celebration in which love takes precedence over everything else" (n. 212). They "should be encouraged to make the liturgical celebration a profound personal experience and to appreciate the meaning of each of its signs". Quoting St. John Paul II, the Holy Father's exhortation is for all marrying couples to be aware that "[t]he body, created with a God-given meaning, 'becomes the language of the ministers of the sacrament, aware that in the conjugal pact there is expressed and realized the mystery that has its origin in God himself'" (n. 213). The Holy Father hits the nail right on the head when he points out that “many [young people] concentrate on their wedding day and forget the life-long commitment they are about to enter into” (n. 215).
Young people, don't get me wrong, I'm honored to receive your wedding invitation. But invite me, or any guest for that matter, only if you want my presence on the day you enter the life-long commitment to live out in your bodies the sacred mystery of the one-flesh union of Christ and the Church. If your invitation is serious and meaningful, you need to show me that before getting married you've invested the time needed to understand this "great mystery" that made St. Paul awestruck (Ephesians 5:32), the meaning of the liturgy that you invite me to participate in and, most of all, the significance of the marriage vow that you invite me to hear when you utter it so affectionately and determinedly to your future spouse. Professional MCs, lavish meals, and top-notch banquet halls? Well, they are....peripherals.
Remember, marriage is not just "a single moment that then becomes a part of the past and its memories". Rather, married couples use their bodies to speak an “uninterrupted continuity of liturgical language”. The liturgy of matrimony in a way doesn't end when the wedding ceremony is finsihed because “conjugal life becomes in a certain sense liturgical” (n.215). This liturgical language is not a "careless whisper" (George Michael). It is a language of love from time immemorial: a language that Adam spoke on his first encounter with Eve - "This one, at last, is bone of my bones and flesh of my flesh; This one shall be called 'woman' (Genesis 2:23); a language that turned into a full-blown lovers' concerto in the Song of Songs; a language that was brought to its consummating outro on the Cross, the marriage bed of Christ and the Church, where the New Adam uttered in his very last breath the final words of love: "It is finished!" (John 19:30).
Saturday, August 6, 2016
2016-2017年度《慕道再慕道》一年課程招生
為鼓勵更多新領洗者和教友進一步認識天主教信仰和聖經，2016-2017年度的《慕道再慕道》，將重新編排，讓參加者在一年內完成全部課程。全新一年課程由2016年九月九日起至2017年六月十六日止，每月第二及第三個星期五晚上7:45-9:45在聖鮑斯高禮堂用粵語舉行。講者Edmond Lo (多大神學碩仕) 按教會傳統和教導，為參加者解釋天主教教理和分享聖經的喜樂 。課程特別針對一般人對天主教信仰的誤解或誣告，如「迷信聖母」、「拜偶像」、「彌撒禮儀繁冗，充滿迷信」、「不可離婚和反對避孕的教導太保守」等，讓教友正確明白教會的教導。《慕道再慕道》歷來廣受教友歡迎，並有影碟發行、網上錄音和網頁。請把握良機，從速報名。
可網上報名：2016-17 慕道再慕道網上報名
或往中華殉道聖人堂諮詢處登記。詳情請參考宣傳海報及章程。
請幫助宣傳，介紹親友們參加。謝謝！
課程時間表:
1 09/09/16 對天主的渴求
2 10/14/16 天主給人類的啟示
3 10/21/16 論聖經，看其他宗教
4 11/11/16 我信全能者天父，天地萬物的創造者(一)
5 11/18/16 我信全能者天父，天地萬物的創造者(二)
6 12/09/16 天主的選民:以色列的聖祖
7 12/16/16 天主的選民:梅瑟和律法
8 01/13/17 天主的選民:從若蘇厄到耶穌基督
9 01/20/17 我信耶穌，天主的獨生子(論聖母上)
10 02/10/17 我信耶穌，天主的獨生子(論聖母下)
11 02/17/17 耶穌的言行(二)：真福八端，愛的誡命
12 03/09/17 耶穌蒙難被釘十字架
13 03/16/17 耶穌下降陰府，復活升天，要光榮再來，審判生者死者
14 04/06/17 我信聖神
15 04/21/17 我信聖而公教會(一)
16 05/12/17 我信聖而公教會(二)
17 05/19/17 彌撒聖祭
18 06/09/17 聖事(一)
19 06/16/17 聖事(二)
可網上報名：2016-17 慕道再慕道網上報名
或往中華殉道聖人堂諮詢處登記。詳情請參考宣傳海報及章程。
請幫助宣傳，介紹親友們參加。謝謝！
課程時間表:
1 09/09/16 對天主的渴求
2 10/14/16 天主給人類的啟示
3 10/21/16 論聖經，看其他宗教
4 11/11/16 我信全能者天父，天地萬物的創造者(一)
5 11/18/16 我信全能者天父，天地萬物的創造者(二)
6 12/09/16 天主的選民:以色列的聖祖
7 12/16/16 天主的選民:梅瑟和律法
8 01/13/17 天主的選民:從若蘇厄到耶穌基督
9 01/20/17 我信耶穌，天主的獨生子(論聖母上)
10 02/10/17 我信耶穌，天主的獨生子(論聖母下)
11 02/17/17 耶穌的言行(二)：真福八端，愛的誡命
12 03/09/17 耶穌蒙難被釘十字架
13 03/16/17 耶穌下降陰府，復活升天，要光榮再來，審判生者死者
14 04/06/17 我信聖神
15 04/21/17 我信聖而公教會(一)
16 05/12/17 我信聖而公教會(二)
17 05/19/17 彌撒聖祭
18 06/09/17 聖事(一)
19 06/16/17 聖事(二)
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