說歷史是天主的詩篇(見前文)，是天主的手筆，意味著整個人類歷史都在天主眷顧和掌握之中。(但這說法不代表預定論 - Predeterminism。)這道理正是聖經最後一本書《默示錄》的主旨。默示錄是一本奇妙和引人入勝的寶書，由開始至完結都在描述著天上聖祭的展開。在天上聖祭展開的同時，地上的邪惡卻層出不窮地出現(殉道者的喊冤、不公義、饑荒、地震、天災、戰爭、海上和地上怪獸所象徵的暴政等)。它的訊息是：無論人類歷史上充滿了多少不公義與痛苦，天主仍眷顧一切，掌握一切，最後正義會戰勝邪惡，天人結合(十九章的羔羊婚宴，即基督與教會的完滿結合)，新天新地出現。
聖經是天主直接給人啟示人生真理的書。由於天主是人的父親(所以耶穌教人祈禱，一開始便專稱天主為「天父」)，祂和我們是一家人，所以聖經也被看作天父親切地寫給祂的家人的家書。為了讓我們看見家書的作者為神的本領，讓我們信奉祂，天主使用獨一無二的預象法 (typology)來寫作。這預象法就是我在前文已論述過的。除了前文所用默基瑟德 (Melchizedek) 的例子外，我在此再補充三個簡單些的聖經例案：
(1) 亞巴郎祭子的有關形象巧妙地預告著耶穌基督的十字聖祭：兩聖經片段都涉及一位父親引領著一位服從父親的獨生子，背著樹木，上山做祭獻(同是摩尼亞山即耶路撒冷所在)，前片段中，祭獻被終止，山羊替代獨生子做祭品；後片段中，獨生子耶穌親自完成贖罪祭，使全人得救。
(2) 羅厄方舟和洪水有關形象巧妙地預告著教會和聖洗：水的清洗使罪惡的大地煥然一新，預告著聖洗聖事滌除人罪，帶來新的生命；方舟載渡創造物進入洪水冲洗後的新天地，代表著人在教會內，藉她的牧放和餵養而進天鄉。
(3) 以色列人四十年曠野飄流，有關形象巧妙地預告著人類在塵世飄流的日子，若人堅持信從天主，最終必像以色列人般，能進入流奶流蜜的福地即天國。
我深愛歷史，也愛哲學和文學。但這麽多年後，我找到了一本寶書，它不但蘊藏著我深愛的歷史、哲學、和文學的一切，而且遠遠超越和比它們優越。這本書叫聖經。難怪聖熱羅尼莫 (St. Jerome) 在論及這寶書時這樣說：「能夠置身這些事物中，細心默想，縱使不再認識其它事情，不再尋求其它事情，感覺上這不就是在地上預先品嘗了天國之樂嗎？」願您也因聖經而飽嘗天國之樂！
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, May 20, 2016
Thursday, May 19, 2016
History Is Divine Poetry
“An inexhaustible treasury of heavenly doctrine” – St. John Chrysostom on the sacred Scripture (S. Chrys. in Gen. Hom. xx, 2). Of the numerous jewels and gems that I discovered so joyfully over the years in the inexhaustible treasury of the sacred Scripture, the Divine Author’s ability to write typologically is one that continues to stir in me the deepest awe and reverence.
Typology, according to the Catechism of the Catholic Church, “discerns in God’s works of the Old Covenant prefigurations of what He accomplished in the fullness of time in the person of His incarnate Son” (CCC 128).
History doesn’t just happen. God uses history to reveal important truths about Himself to us, especially truths about Jesus, our Savior. He uses created things (historical figures, peoples, events, institutions, other signs and images) to prefigure and foretell uncreated realities that are eternal and invisible (heaven, salvation, everlasting life, purification of sin, Jesus’ kingship, etc.) Dr. Scott Hahn, a world-renowned Catholic scriptural scholar, a mentor and guardian that God sent to help me and thousands of other people to understand the Bible, observes that history doesn’t just repeat itself, it rhymes because it is divine poetry (see S. Hahn, A Father Who Keeps His Promises, p.22).
In the Mass readings of Sunday, May 29, 2016, the Solemnity of Corpus Christi, we hear how wonderfully God’s divine poetry rhymes using two important biblical figures: Melchizedek, an Old Covenant person born more than 1800 years before Jesus, and our Lord, Jesus Christ.
Melchizedek was the first priestly figure to appear in the Bible who was also a king, a righteous person, and a man of peace (Gn 14:18, Hebrews 7:2). Like Jesus the eternal High Priest (cf. Hebrews 8:1-2) who instituted the Holy Eucharist in the last supper using bread and wine and whom he prefigured, Melchizedek brought with him “bread and wine” to bless Abram.
Like Christ the King, whose Heavenly Kingdom as foretold by Daniel prevailed over all earthly kingdoms (cf. Daniel 2:31-45), whom Pilate unknowingly labelled “king of the Jews” (John 19:19-22), and who was confirmed as “Lord of lords and King of kings” in John’s apocalyptic vision (Revelation 17:14), Melchizedek was a royal figure - the king of Salem, an ancient city which eventually became Jerusalem. Melchizedek, king of Salem, was a prefiguration of Jesus, King of the Heavenly Jerusalem.
Like Jesus, the righteous man who suffered for us, the unrighteous (cf. 1 Peter 3:18), Melchizedek was a righteous man - the “righteous king” of Salem (Hebrews 7:2).
“Salem” means “peace”. Like Jesus, the “Prince of Peace”, Melchizedek as king of Salem was the “king of peace” (Hebrews 7:2).
History is divine poetry. It doesn’t just repeat itself, it rhymes.
I love reading. I have studied history and fictions, arts and sciences. I have benefited much from the wisdom of scholars, poets, philosophers, politicians, and founders of religions. But of all the books that I read, there has never been one that resembles even remotely the inexplicable power of the Bible – an amazing book whose Author demonstrated a knowledge that transcended time and space, a plot of perfect coherence, and a mysterious but powerful writing skill that used ancient, historical persons, signs and images to foretell perfectly the most important historical person ever born to humanity – Jesus, our Lord. The knowledge and skill prove to me beyond the shadow of a doubt the divinity of the Author of the Bible.
Typology, according to the Catechism of the Catholic Church, “discerns in God’s works of the Old Covenant prefigurations of what He accomplished in the fullness of time in the person of His incarnate Son” (CCC 128).
History doesn’t just happen. God uses history to reveal important truths about Himself to us, especially truths about Jesus, our Savior. He uses created things (historical figures, peoples, events, institutions, other signs and images) to prefigure and foretell uncreated realities that are eternal and invisible (heaven, salvation, everlasting life, purification of sin, Jesus’ kingship, etc.) Dr. Scott Hahn, a world-renowned Catholic scriptural scholar, a mentor and guardian that God sent to help me and thousands of other people to understand the Bible, observes that history doesn’t just repeat itself, it rhymes because it is divine poetry (see S. Hahn, A Father Who Keeps His Promises, p.22).
In the Mass readings of Sunday, May 29, 2016, the Solemnity of Corpus Christi, we hear how wonderfully God’s divine poetry rhymes using two important biblical figures: Melchizedek, an Old Covenant person born more than 1800 years before Jesus, and our Lord, Jesus Christ.
Melchizedek was the first priestly figure to appear in the Bible who was also a king, a righteous person, and a man of peace (Gn 14:18, Hebrews 7:2). Like Jesus the eternal High Priest (cf. Hebrews 8:1-2) who instituted the Holy Eucharist in the last supper using bread and wine and whom he prefigured, Melchizedek brought with him “bread and wine” to bless Abram.
Like Christ the King, whose Heavenly Kingdom as foretold by Daniel prevailed over all earthly kingdoms (cf. Daniel 2:31-45), whom Pilate unknowingly labelled “king of the Jews” (John 19:19-22), and who was confirmed as “Lord of lords and King of kings” in John’s apocalyptic vision (Revelation 17:14), Melchizedek was a royal figure - the king of Salem, an ancient city which eventually became Jerusalem. Melchizedek, king of Salem, was a prefiguration of Jesus, King of the Heavenly Jerusalem.
Like Jesus, the righteous man who suffered for us, the unrighteous (cf. 1 Peter 3:18), Melchizedek was a righteous man - the “righteous king” of Salem (Hebrews 7:2).
“Salem” means “peace”. Like Jesus, the “Prince of Peace”, Melchizedek as king of Salem was the “king of peace” (Hebrews 7:2).
History is divine poetry. It doesn’t just repeat itself, it rhymes.
I love reading. I have studied history and fictions, arts and sciences. I have benefited much from the wisdom of scholars, poets, philosophers, politicians, and founders of religions. But of all the books that I read, there has never been one that resembles even remotely the inexplicable power of the Bible – an amazing book whose Author demonstrated a knowledge that transcended time and space, a plot of perfect coherence, and a mysterious but powerful writing skill that used ancient, historical persons, signs and images to foretell perfectly the most important historical person ever born to humanity – Jesus, our Lord. The knowledge and skill prove to me beyond the shadow of a doubt the divinity of the Author of the Bible.
Tuesday, May 17, 2016
Bread Turning Into Flesh and Blood - a Miracle Involving Pope Francis
Many of you have attended, or have been attending, my church programs. Due to my personal interest in the Scriptures and Catholicism, the approach I use in explaining the Catholic faith is usually intellectual and theological in nature, always referring back to the Scriptures and magisterial teachings to support my point of view. I use the same approach even when Marian topics are discussed, never venturing into Fatima, Lourdes, and other well-known Marian apparitions; not because I don't believe them but because my personal repertoire in experiencing miracles and supernatural phenomenons is very limited.
Like many of you, I have seen not a few videos, photos, and articles about Eucharistic miracles. In most cases, the consecrated host inexplicably turned into human flesh and blood. (For non-Catholic friends, based on scriptural teachings and the Catholic tradition, the Catholics believe that when the bread - otherwise referred to as the "host" - is consecrated or blessed by the priest in the Mass, it changes into the flesh and blood of Christ or "the body of Christ" - a supernatural change that is called "transubstantiation".) But I find this one involving our current Pope really intriguing. Dr. Ricardo Castanon, a staunch atheist in his whole life, was asked by Pope Francis, who was at the time the auxiliary bishop of Buenos Aires, to do a scientific lab test on the host-turned bloody substance. The miracle was so convincing and had had such a profound impact on Dr. Castanon that he subsequently converted to become a Catholic.
Watch video on this Eucharistic miracle involving Pope Francis.
I thought I should share this miracle with my contacts, which is not something I usually do. Hope it would inspire you the way it inspired me. At the same time let's keep in mind that while God sometimes gives us miracles to strengthen our faith, as Christians what sustains us and keeps us going is first and foremost our faith in Christ, "For Jews demand signs (miracles) and Greeks look for wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles" (1 Corinthians 1:22-23).
Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. (John 6:53-56)
Like many of you, I have seen not a few videos, photos, and articles about Eucharistic miracles. In most cases, the consecrated host inexplicably turned into human flesh and blood. (For non-Catholic friends, based on scriptural teachings and the Catholic tradition, the Catholics believe that when the bread - otherwise referred to as the "host" - is consecrated or blessed by the priest in the Mass, it changes into the flesh and blood of Christ or "the body of Christ" - a supernatural change that is called "transubstantiation".) But I find this one involving our current Pope really intriguing. Dr. Ricardo Castanon, a staunch atheist in his whole life, was asked by Pope Francis, who was at the time the auxiliary bishop of Buenos Aires, to do a scientific lab test on the host-turned bloody substance. The miracle was so convincing and had had such a profound impact on Dr. Castanon that he subsequently converted to become a Catholic.
Watch video on this Eucharistic miracle involving Pope Francis.
I thought I should share this miracle with my contacts, which is not something I usually do. Hope it would inspire you the way it inspired me. At the same time let's keep in mind that while God sometimes gives us miracles to strengthen our faith, as Christians what sustains us and keeps us going is first and foremost our faith in Christ, "For Jews demand signs (miracles) and Greeks look for wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles" (1 Corinthians 1:22-23).
Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. (John 6:53-56)
Monday, April 4, 2016
April Snow
April snow...
Uninvited and unapologetic, she arrives.
Not to defend or explain herself she decides.
Knowing her appearance is out of the season,
Her beauty she displays in full with no reservation.
April snow...
Having reigned supreme since November,
Now content with the tribute from this lone admirer,
Yield to the flirtation of Spring she must,
But not before re-asserting her splendor as true and just.
April snow...
Refreshing and wet is her lover's kiss,
Caressing me as I slowly tread.
One impromptu encounter does not define our lifelong love;
Return she will in austerity from the north above.
Pictures taken this morning at Toogood Pond. The snow turned out to be quite a blizzard!
Uninvited and unapologetic, she arrives.
Not to defend or explain herself she decides.
Knowing her appearance is out of the season,
Her beauty she displays in full with no reservation.
April snow...
Having reigned supreme since November,
Now content with the tribute from this lone admirer,
Yield to the flirtation of Spring she must,
But not before re-asserting her splendor as true and just.
April snow...
Refreshing and wet is her lover's kiss,
Caressing me as I slowly tread.
One impromptu encounter does not define our lifelong love;
Return she will in austerity from the north above.
Pictures taken this morning at Toogood Pond. The snow turned out to be quite a blizzard!
Thursday, March 31, 2016
耶穌是天主嗎？
「我主! 我天主! 」（若20:28） - 多默在基督復活後向他顯現時所發出的驚嘆，不過是寥寥數字, 卻成了歷久常新的聖經名句。
在希臘文所翻譯的舊約聖經裡，“KYRIOS” -「上主」- 是指「雅威」(即以色列的神)的名稱（天主教教理446）。換句話說，多默見到復活的耶穌時的驚呼，是他對耶穌的天主性的肯定。類似的肯定還可以在其他新約聖經章節中找到，例如: 斐理伯書 2:11。
關於耶穌天主性的聖經憑證, 在新約和舊約聖經中, 有無數直接或間接的例子。除了若20:28經文中多默對耶穌天主性的肯定之外，也應列舉以下的聖經章節：
• 若望福音10：30-36 猶太人指控耶穌褻瀆，因為他們相信祂自稱是天主。
• 哥羅森書2：9 - 「因為是在基督內，真實地住有整個圓滿的天主性...... 」
• 依撒意亞書7:14對厄瑪奴耳的預言。瑪竇認為耶穌實現了這個預言（參考瑪竇1:23），換言之，耶穌就是厄瑪奴耳或「天主與我們同在。」
• 依撒意亞書9：5 - 「因為有一個嬰孩為我們誕生了，有一個兒子賜給了我們；他肩上擔負著王權，他的名子要稱為神奇的謀士、強有力的天主、永遠之父、和平之王。」
• 在舊約很多經文都預言天主會親自來拯救祂的子民，當中包括了厄則克爾34:11，依撒意亞 40：9-11，和59：16-17。身為天主的耶穌，的確親自來到世上拯救我們。
透過幾次大公會議, 包括了尼西亞（公元325），厄弗所（公元431），加采東（公元451），和君士坦丁堡（公元553），教會確認耶穌是真天主, 又是真人, 這兩者是不可分割的。
為什麼天主聖父為了拯救我們,有必要差遣是天主身份的聖子呢？為什麼祂不乾脆派遣天使, 又或許一些賢者, 例如亞巴郎或梅瑟？這是因為罪惡使天主和人之間存在著巨大的鴻溝；没任何受造物(包括天使和任何賢者)有資格或能力去填補這鴻溝，只有身為天主的耶穌才能將人和天主再次銜接上。身為天主聖子,祂同時具有人性和天主性,能成為「在天主與人之間的」唯一中保（弟前2：5)。
沒有人能比聖亞大納削 (Athanasius) 對這個重要的教義闡釋得更好。當時他為了對抗異端亞略主義(Arianism)對耶穌的天主性的質疑，他說，「天主子成了人子，好使人子們能成為天主子。」留意天主子/人子(即耶穌)使人子們(即世人)成為天主子的奧妙關係。難怪天主經開始時，耶穌要我們尊稱天主為「天父」；因著主耶穌，我們真的成了天主的子女(cf. 若一3:1)!祂真的是我們的大父！
在希臘文所翻譯的舊約聖經裡，“KYRIOS” -「上主」- 是指「雅威」(即以色列的神)的名稱（天主教教理446）。換句話說，多默見到復活的耶穌時的驚呼，是他對耶穌的天主性的肯定。類似的肯定還可以在其他新約聖經章節中找到，例如: 斐理伯書 2:11。
關於耶穌天主性的聖經憑證, 在新約和舊約聖經中, 有無數直接或間接的例子。除了若20:28經文中多默對耶穌天主性的肯定之外，也應列舉以下的聖經章節：
• 若望福音10：30-36 猶太人指控耶穌褻瀆，因為他們相信祂自稱是天主。
• 哥羅森書2：9 - 「因為是在基督內，真實地住有整個圓滿的天主性...... 」
• 依撒意亞書7:14對厄瑪奴耳的預言。瑪竇認為耶穌實現了這個預言（參考瑪竇1:23），換言之，耶穌就是厄瑪奴耳或「天主與我們同在。」
• 依撒意亞書9：5 - 「因為有一個嬰孩為我們誕生了，有一個兒子賜給了我們；他肩上擔負著王權，他的名子要稱為神奇的謀士、強有力的天主、永遠之父、和平之王。」
• 在舊約很多經文都預言天主會親自來拯救祂的子民，當中包括了厄則克爾34:11，依撒意亞 40：9-11，和59：16-17。身為天主的耶穌，的確親自來到世上拯救我們。
透過幾次大公會議, 包括了尼西亞（公元325），厄弗所（公元431），加采東（公元451），和君士坦丁堡（公元553），教會確認耶穌是真天主, 又是真人, 這兩者是不可分割的。
為什麼天主聖父為了拯救我們,有必要差遣是天主身份的聖子呢？為什麼祂不乾脆派遣天使, 又或許一些賢者, 例如亞巴郎或梅瑟？這是因為罪惡使天主和人之間存在著巨大的鴻溝；没任何受造物(包括天使和任何賢者)有資格或能力去填補這鴻溝，只有身為天主的耶穌才能將人和天主再次銜接上。身為天主聖子,祂同時具有人性和天主性,能成為「在天主與人之間的」唯一中保（弟前2：5)。
沒有人能比聖亞大納削 (Athanasius) 對這個重要的教義闡釋得更好。當時他為了對抗異端亞略主義(Arianism)對耶穌的天主性的質疑，他說，「天主子成了人子，好使人子們能成為天主子。」留意天主子/人子(即耶穌)使人子們(即世人)成為天主子的奧妙關係。難怪天主經開始時，耶穌要我們尊稱天主為「天父」；因著主耶穌，我們真的成了天主的子女(cf. 若一3:1)!祂真的是我們的大父！
Thursday, February 18, 2016
福傳道上
「你們在主內應當常常喜樂，我再說：你們應當喜樂！」(斐4:4)
斐理伯人書是保祿在羅馬監獄中所寫的書信。古羅馬的監獄與今天我們在電視中常見的監獄完全是兩回事，獄中環境惡劣和危險，囚犯們過渡著非人生活，隨時性命難保。在如此艱辛和惡劣的境況中，保祿卻偏偏寫成了這喜樂平安的作品。為甚麼呢？
其實，基督徒心裡的喜樂平安，與世人所追尋的喜樂平安，完全是兩回事。基督徒的喜樂平安是真正的喜樂平安，一旦得到，是永遠不會失去的。所以保祿在惡劣的羅馬監獄中，心裡仍存喜樂，也提醒斐理伯城信徒要常常喜樂。
基督徒心裡的喜樂也是感染性的，所以在福傳道上，我常遇上福傳良伴，大家懷著同樣喜樂的心情，一起效法保祿，將自己生命的每一分、每一秒，和生活上的每一點、每一滴，都像祭酒般獻上，為光榮天主而傾流淨盡(cf.弟後4:6)。郭詠觀醫生(Dr. Jason Kwok)就是我在福傳道上遇上的一位良伴。他和我相遇時擦出的一點火花，或者也算是在基督的愛內綻放的異采。這異采記述在《生命恩泉》最近推出的兩輯專訪中。願天主賜給郭醫生和我在主內的喜樂與平安，藉《生命恩泉》的製作，感染性地傳給你們！
(以下是郭詠觀醫生的分享，《浪子回頭上/下集》，每集大概26分鐘。)
浪子回頭上集
浪子回頭下集
斐理伯人書是保祿在羅馬監獄中所寫的書信。古羅馬的監獄與今天我們在電視中常見的監獄完全是兩回事，獄中環境惡劣和危險，囚犯們過渡著非人生活，隨時性命難保。在如此艱辛和惡劣的境況中，保祿卻偏偏寫成了這喜樂平安的作品。為甚麼呢？
其實，基督徒心裡的喜樂平安，與世人所追尋的喜樂平安，完全是兩回事。基督徒的喜樂平安是真正的喜樂平安，一旦得到，是永遠不會失去的。所以保祿在惡劣的羅馬監獄中，心裡仍存喜樂，也提醒斐理伯城信徒要常常喜樂。
基督徒心裡的喜樂也是感染性的，所以在福傳道上，我常遇上福傳良伴，大家懷著同樣喜樂的心情，一起效法保祿，將自己生命的每一分、每一秒，和生活上的每一點、每一滴，都像祭酒般獻上，為光榮天主而傾流淨盡(cf.弟後4:6)。郭詠觀醫生(Dr. Jason Kwok)就是我在福傳道上遇上的一位良伴。他和我相遇時擦出的一點火花，或者也算是在基督的愛內綻放的異采。這異采記述在《生命恩泉》最近推出的兩輯專訪中。願天主賜給郭醫生和我在主內的喜樂與平安，藉《生命恩泉》的製作，感染性地傳給你們！
(以下是郭詠觀醫生的分享，《浪子回頭上/下集》，每集大概26分鐘。)
浪子回頭上集
浪子回頭下集
Wednesday, February 17, 2016
山在聖經裡所象徵的意義
生於香港荃灣的我，自小喜愛觀看多霧的大帽山。它像一個張開雙臂的巨人, 熊抱著我們的鄉村小鎮。若能登山瞭望, 遠看圍繞山腳下的市鎮, 田野, 港口, 附近的島嶼和遠處的海洋, 感覺是怎樣的呢？若可以放下繁重的學校功課到山上的樹林任意闖蕩, 這是多麼稱心如意的快事啊！山頂常年被雲霧遮蓋, 低垂的雲層底下究竟隱藏著甚麼？天主是不是就住在那裡？
這就是當年的我, 一個小男孩, 坐在荃灣官立小學教室裡，望著窗外聳立的大帽山, 所作的白日夢......。
山在聖經裡是一個特殊的地方，每一個認真的聖經讀者，都不能忽略它在聖經裡所象徵的意義：山，是一個讓人心靈提升的地方; 山，能讓人從生活的重擔獲得釋放; 山，雄奇高峻，讓人看得更廣，望得更遠; 山，甚至讓人超凡入聖，與造物者結伴同遊。
正因為這樣，耶穌一生很多重要時刻, 都發生在山上：魔鬼的試探，山中聖訓，耶穌顯聖容，祂在橄欖山上的山園祈禱，十字架的苦難和聖死，和祂最後從山上升天。
轉看舊約經文，山的啓示在舊約裡同樣豐富：摩黎雅山是亞巴郎獻依撒格的地點，後來撒羅滿王亦在此興建耶路撒冷聖殿;在西乃山上，天主頒下十誡並和以色列人結立盟約; 在曷勒布山上，天主在「暴風大作」, 「裂山碎石」, 「烈火」和「輕微細弱的風聲」中向先知厄里亞顯露了自己（列王紀上19：11-12）。
在聖經中，遙遠和連綿起伏的山，卻成了天主和人相近之地；山勢縱然峻峭，遙不可及，當中卻有唾手可得的天主聖言和律法；青山縱然隱蔽重疊，難於尋覓，在山的至聖至高之處, 真誠尋找天主的人卻要看見天主的面容。
這就是當年的我, 一個小男孩, 坐在荃灣官立小學教室裡，望著窗外聳立的大帽山, 所作的白日夢......。
山在聖經裡是一個特殊的地方，每一個認真的聖經讀者，都不能忽略它在聖經裡所象徵的意義：山，是一個讓人心靈提升的地方; 山，能讓人從生活的重擔獲得釋放; 山，雄奇高峻，讓人看得更廣，望得更遠; 山，甚至讓人超凡入聖，與造物者結伴同遊。
正因為這樣，耶穌一生很多重要時刻, 都發生在山上：魔鬼的試探，山中聖訓，耶穌顯聖容，祂在橄欖山上的山園祈禱，十字架的苦難和聖死，和祂最後從山上升天。
轉看舊約經文，山的啓示在舊約裡同樣豐富：摩黎雅山是亞巴郎獻依撒格的地點，後來撒羅滿王亦在此興建耶路撒冷聖殿;在西乃山上，天主頒下十誡並和以色列人結立盟約; 在曷勒布山上，天主在「暴風大作」, 「裂山碎石」, 「烈火」和「輕微細弱的風聲」中向先知厄里亞顯露了自己（列王紀上19：11-12）。
在聖經中，遙遠和連綿起伏的山，卻成了天主和人相近之地；山勢縱然峻峭，遙不可及，當中卻有唾手可得的天主聖言和律法；青山縱然隱蔽重疊，難於尋覓，在山的至聖至高之處, 真誠尋找天主的人卻要看見天主的面容。
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