Blessing of Same Sex Couples

 https://www.cnn.com/2023/12/18/europe/pope-francis-same-sex-couples-blessing-intl/index.html

If you read the above CNN news report on Vatican's decision to bless same-sex couples today (or the same from any other major news outlet), you will get the wrong impression that the Catholic Church is moving away from its longstanding opposition to same-sex marriage (SSM) because it finally agrees to bless the same-sex couples.

The news report also accused the Church of changing "a 2021 ruling from the Vatican doctrine office which barred any blessings" of same-sex couples. The implication was that the Church's teaching is not to be taken seriously because it can change and has changed in this case. 

Nothing is further from the truth. 

If you read Vatican's Declaration directly (Fiducia Supplicans, Declaration on the Pastoral Meaning of Blessings, December 18, 2023), you will realize that the Church remains firm in its opposition to SSM; and that the 2021 ruling barring any blessings of SS couples remains valid.

If anything, the Declaration re-affirms again and again the Church's opposition to SSM, insisting that marriage is the "exclusive, stable, and indissoluble union between a man and a woman, naturally open to the generation of children". It emphasizes that "the Church's doctrine on this point remains firm" (n.4).

What the document does is to clarify that there are two kinds of blessing. A liturgical blessing "requires that what is blessed be conformed to God's will, as expressed in the teachings of the Church" (n.9). As an example, what the Sacrament of Matrimony confers is a liturgical blessing. As SSM does not conform to God's will and is morally wrong, it cannot be blessed. So, the above-mentioned 2021 ruling remains unchanged. In other words, the CNN report's accusation that the Church's teaching has changed is wrong.

The second kind of blessing is a general, pastoral blessing which allows the Church or an ordained minister to bless someone - anyone - who has the humility to realize that they need God's mercy and help "to move forward, to live better, and to respond to the Lord's will" (n.20). This kind of blessing is essentially open to everyone. There's no need for the Church or an ordained minister to scrutinize closely the moral status of the receiver of the blessing to ensure they "have prior moral perfection" (n.25). Blessing for same-sex couples and couples in irregular situations (divorced and remarried for example) falls into this category.

In this special season of Advent, let's pray for unity and harmony in the Church handed down to us from St. Peter and the Apostles. Let's pray in particular for the Holy Father, who is constantly in need of the Holy Spirit's guidance and protection.

How Accepting the Church as Petrine Transformed Me

 The stunning realization transformed me miraculously, turning me from a “Church rebel” into a passionate “Church defender”.

 I will place the key of the House of David on Eliakim's shoulder; when he opens, no one shall shut, when he shuts, no one shall open (Is 22:22).

I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven (Mt 16:19).

I was dumbfounded when the above two verses from Isaiah and Matthew respectively were first paired up for comparison and the deeper meanings revealed by Dr. Scott Hahn in one of his earlier cassette-tape series on biblical studies. Born a rebel who customarily disliked any establishments and institutions, particularly the Catholic Church, I found Dr. Hahn’s comparison and insights fascinating and convincing. 

Through Isaiah’s prophecy, God promises to give “the key of the House of David” to Eliakim, which signifies authority and power. He will represent the king and act as his governor or prime minister, if you will, governing the kingdom of David. More importantly, the authority given to Eliakim is complete and unreserved: “when he opens, no one shall shut, when he shuts, no one shall open”.

What is really striking is that Isaiah’s prophetic words that made Eliakim the leader governing the kingdom of David on behalf of the king were adopted almost word by word by Jesus when he made Peter (originally named “Simon”) the first leader of his Church, which is already the seed and the beginning of the kingdom of God on earth (LG 5). In response to Simon Peter’s confession that he was “the Christ, the Son of the living God”, Jesus said, “I will give you [Peter] the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (Mt 16:19).

By adopting Isaiah’s prophetic words intentionally, Jesus is making three very significant points: 

1.     Jesus makes Peter the Sovereign Pontiff of his Church - Just as God made Eliakim the representative and governor of the kingdom of David by giving him the key of the house of David, he is making Simon Peter the vicar of his Church on earth by giving him the keys to the kingdom of heaven. As the Church on earth is already the seed and the beginning of that kingdom, Peter represents Jesus to govern his kingdom of heaven here on earth (LG 5). This is what the Catholics mean when they say the Church of Christ is Petrine.

2.    The Sovereign Pontiff’s authority over the Church is complete and unrestricted -  Just as Eliakim’s governing authority was complete and unrestricted – “when he opens, no one shall shut, when he shuts, no one shall open” – the governing authority of Peter and his successors is also complete and unrestricted. Thus: “Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven”.

3.     The Church is built on Peter and his successors - And so I say to you, you are Peter, and upon this rock I will build my church” (Mt 16:18). In response to Simon calling him “Christos” (in Greek, which means “Messiah”), Jesus calls Simon “Petros” (in Greek, which means “rock”) (16:16,18). The pun – “Christos” and “Petros” – is not incidental; it is a powerful way to make clear Jesus’ intention to build his Church on the person of Peter, the leader of the 12 apostles; the person he is addressing directly and for whom he has just given a new name. It’s “on this rock” - on this “petra” (the word for a physical object in Greek, same meaning as “Petros” which refers to a person) - that he will build his Church. 

As I studied this topic more and more, I found myself captivated by the magisterial position of the Catholic Church that the only divinely instituted “Church of Christ, which in the Creed we profess to be one, holy, catholic and apostolic, was entrusted [by Christ] to Peter’s pastoral care [and] is governed by the successor of Peter and by the bishops in communion with him” (LG 8). The stunning realization transformed me miraculously, turning me from a “Church rebel” into a passionate “Church defender”. 

Little did I know that this change in me, drastic and unbelievable as it was, was only the beginning of a spiritual conversion of epic proportions. When it was all said and done, my world view, moral values, and personal life, particularly my marriage and family, had gone through a clear break with the past. It’s fair to say, the world as I knew it had turned completely upside down. And it’s all for good. For the first time, I truly understood what St. Peter meant when he said, “For you had gone astray like sheep, but you have now returned to the shepherd and guardian of your souls” (1 Peter 2:25). If my first encounter with the Isaiah 22:22 vs. Matthew 16:19 comparison was like a hurricane that shook me to the core of my being, the full force of its tailwinds can still be felt on encountering it again in this Sunday’s readings.

“Go, and from now on do not sin anymore” (Jn 8:11)

 

A Special Sunday Reflection Written for Lent of 2022

“Let the one among you who is without sin be the first to throw a stone at her” (Jn 8:7). In response to Jesus’ words, the Pharisees “went away one by one” (8:9). As they considered themselves sparkling clean in faith and morals, their departure, unsightly as it was, was not an admission of sins but a deference to the Roman law which didn’t allow the Jews to administer capital punishment (cf. Ignatius Catholic Study Bible, New Testament, Jn 8:7, 18:31). 

In discussing this gospel account, people often focus on how wisely Jesus eludes the danger of the airtight trap that the Pharisees have set up against him. The logic of the plot goes like this: If, in response to their accusation of the woman’s adultery, Jesus rejects the stoning, he will be contradicting the Mosaic law. On the other hand, if he authorizes it, he will be violating the Roman law. In one simple reply, Jesus manages to extricate himself from this tangled web viciously weaved together by the Jews and cause their plot to backfire. The result is their unsightly departure one by one, demonstrating an admission of sins at least in optics if not in their hypocritical ideology.

In this reflection, we will focus more on the beautiful epilogue of the story. It concludes the theme of penance and reconciliation that has taken center stage for three consecutive Sundays of Lent in Year C of the lectionary, including the previous two (c.f. Foundations in Faith, 3rd and 4th Sundays of Lent, Year C). After a rather chaotic opening scene in which hate-filled and bloodthirsty people made fierce accusations against the adulterous woman and demanded public execution, the setting of the epilogue is one of peace and quietude. The clamoring crowd is gone. The adulterous woman finds herself alone, face to face with Jesus. Unlike the unforgiving and accusatory crowd, his tone is kind and understanding. Condemn her he does not. Instead, he sends her off with words that epitomize the true meaning of penance and reconciliation: “Go, and from now on do not sin anymore” (8:11). 

This adulterous woman, my friend, is you; she is me. How often have we been accused and condemned? Maybe not by a clamoring crowd, and certainly not by the Pharisees, but most definitely by our own consciences. Yes, adultery might not exactly be our sins. But let’s not kid ourselves, who are we to say that some of our transgressions aren’t just as bad and deadly or maybe even worse? “If you, LORD, mark our sins, Lord, who can stand?” – the psalmist’s confession resonates loud and clear in the hearts of those who care to listen (Ps 130:3). In the peace and quietude of the confessional, we hear the same assuring and forgiving words of our Lord: “Go, and from now on do not sin anymore”.

The good news is that our sins - all those skeletons that we keep checking again and again to make sure they stay hidden in the darkness of our closets – are forgiven! It is not because we have done anything to deserve God’s clemency. As St. Paul says in the 2nd reading, to “gain Christ and be found in him”, to be worthy of God’s forgiveness that enables us to live in communion with him, is “not having any righteousness of my own based on the law but that which comes through faith in Christ” (Phil 3:9). It’s simply by God’s grace that we are saved. Amazing grace, indeed! 

As we conclude this reflection, we must ask: What about all those unbelievable miracles that God promised to do in the first reading? “In the desert I make a way, in the wasteland, rivers” – where can we find them (Is 43:19)? As Isaiah has already explained in the same prophecy, God “put water in the desert and rivers in the wasteland for my chosen people to drink, the people whom I formed for myself, that they might announce my praise” (43:20-21). Anyone considered a member of “the people whom I formed for myself” – the Church – will be able to drink of this living water and live! The Holy Spirit is the “water” in the deserts of our hearts, the “rivers” in the wastelands of our souls. He is the water “flowing out from beneath the threshold of the temple” that became “a river that could not be crossed except by swimming” in Ezekiel’s vision (Eze 47:1, 5); the clean water that God will sprinkle “to cleanse you from all your impurities” (Eze 36:25).

It’s time indeed to announce God’s praise: “The Lord has done great things for us; we are filled with joy… Those that sow in tears shall reap rejoicing” (Ps 126:3, 5). We, the descendants of Adam and Eve, the ancient Church of God from time immemorial, are the people who sow in tears. We read of it clearly in the Old Testament books. But now is the time to reap rejoicing, for Christ, the Lord, is come!

The Holy Spirit’s Knock-Out Punch!

 

For those of you who are studying the Scripture seriously, I hope the Holy Spirit would also punch your lights out the way He did it to me!

Hidden in the corners of my mind are traces of memories left behind by a long spiritual journey that eventually led me to the totality of embracing the Cross of Christ. Like distinctive visions from an old-time movie, they would play out before my eyes in my prayers and meditations – a little scratched and blurry here and there, but the experiences are as vivid as yesterday. The carolers who sang joyfully as they walked past my parents’ eatery on Christmas day when I was a small child; my grade 10 classmate who bravely spoke up against our teacher’s disparagement of her Christian faith, and then broke down and cried; strumming my guitar casually as I sang Amazing Grace for the first time together with several camping friends under a starry sky – experiences such as these and many others that had brought me closer to Christ continue to support and re-energize me as I inch forward in a faith expedition that never ends.

As unforgettable and powerful as these experiences were, none of them could really deliver the “knock-out punch” that was needed to humble my puffed-up ego and enable me to truly surrender to Christ. But when it finally came (thank God it did!) it was in the least expected manner - in the form of a prolonged period of scriptural enlightenment. Through magisterial teachings and theological studies, the Holy Spirit was able to demonstrate beyond a shadow of a doubt that all of the Scripture was about Christ and formed a coherent whole only when it was read through the lens of Christ. That was no ordinary proposition. It’s tantamount to claiming that Jesus is everywhere in the Scripture, from Genesis to Revelation, from the Old Testament to the New Testament! The notion totally knocked me off my feet because I had always thought that Jesus, being a 1st C historical figure, was nowhere to be found in the Old Testament. 

This Sunday’s first reading from Isaiah 61 is a case in point. It provides a good illustration of the power of the pneumatic punch that eventually knocked me right out. 

“The spirit of the Lord GOD is upon me, because the LORD has anointed me” (Is 61:1) – Written more than 500 years before Jesus’ birth, this prophetic passage is already giving us many fine details about him (note 1). He is the Messiah – the Anointed One. He is to be anointed with the spirit of God and sent forth by the Father. 

What’s the purpose of the sending forth? “Bring glad tidings to the poor”, “heal the brokenhearted”, set free the captives and prisoners, announce God’s favor and vindication (cf. 61:1b-2a). In other words, Jesus is sent forth for all of us. In many ways, especially spiritually, every one of us is in extreme poverty. Like the “unclean” lepers in the Gospels, we are in dire need of healing and cleansing. Like Israel’s enslavement in Egypt, we are prisoners longing to be liberated. Beginning from Adam, the whole humanity has been fatally injured and unjustly persecuted by the power of Satan (cf. Lk 10:25-37; Pope Benedict XVI, Jesus of Nazareth I, pp. 199-200). But Jesus, the new Adam, has done us a huge favor. By the power of the Cross and his resurrection, we – humanity under persecution by Satan - have been vindicated. His saving grace is accessible to all of us. Anyone who is willing to embrace Christ and live in truth and righteousness is already victorious!

The Divine Author skillfully uses various images to present our Savior to us: He is clothed “with a robe of salvation”, “wrapped…in a mantle of justice”, “a bridegroom adorned with a diadem”, “a bride bedecked with her jewels” (Is 61:10). Small wonder that marriage is the main theme running through the pages of the Scripture. Our Savior comes to us as the Lover; he lovingly embraces us, the Beloved – the Church. He is a bridegroom adorned with a diadem. Compared this image to the fake bridegroom in Revelation who had “seven heads and ten horns, and on its heads were seven diadems” (Rev 12:3). More is not necessarily better! If the last image of “a bride bedecked with her jewels” is a little baffling to some readers, just keep in mind that it’s referring to the Church – Jesus’ “bride”. As the Body of Christ, the Church and Jesus are one.

Don’t know about you, but when I first understood – truly understood – the profound meanings of Old Testament passages such as what we’ve just read in this Sunday’s first reading, I was spiritually knocked unconscious, lying flat out and motionless on the canvas of the boxing ring! Like Jacob’s mysterious and bruising wrestle with God, I had battled Him for decades and He won with that knock-out punch (cf. Gen 32:25-30)! But that was not it. I had to take the same pneumatic punch over and over again in that prolonged process of scriptural enlightenment! “Love does no harm to the neighbor” (Rom 13:10). Surely, I wish to do my readers no harm. But for those of you who are studying the Scripture seriously, I hope the Holy Spirit would also punch your lights out the way He did it to me!

Note 1: It is generally believed that Isaiah 24-27, 56-66 were written by Trito-Isaiah in about 515 BC. Trito-Isaiah could be a disciple or several disciples of the author of Isaiah 40-55. The Prophet Isaiah himself wrote Isaiah 1-23, 28-39 sometime in the 8th C.

在基督奧體內的奇妙經歷

 43 年前我敲了教會的門，這門開啟後出現在眼前的，是個奧秘的深淵，其深度遠遠超越任何人類思維所能達的界限！

說來有點難以置信，但我領洗加入天主教會已經 43年了！大學第三年時，我完成了主修會計學的必修科目後，便嘗試在深不可測的哲學領域裡探索一下；雖然哲學並不像會計帳目的收支記錄般清楚明確，分毫不差。不知何故，在我的青葱歲月裡，哲學界的眾神很早便高踞在我年輕的心靈深處。在我想像中，他們是卓越優秀的知識分子和學者。當我的會計課程差不多修完的時候，我立刻選修了幾個哲學科目，急不及待地進入了希臘哲學家和中世紀思想家的遠古世界中。

猶太基督文化與早期思想家的連結和關係，迅速把我帶到歷史上更早期的一位人物。對我這個在理性思維上初出茅廬的初學者來說，他好像是所有哲學探討的開始和終結一般 — 這位猶太裔智者，名叫耶穌基督。回想起來，我參加校園裏的《中國天主同學會》，和通過這團體而參加《聖母升天大學校園事奉團體》的成人慕道班，並不是巧合。哲學課程並不能滿足我要多點了解耶穌這個人的渴望。在這諸聖節，當我為彌撒讀經作一點反思時，我清楚看到 ，這個43 年前展開，把我帶到天主教教會門前的旅程，所帶給我的要比我想像中的更多。

那位引起我極大興趣的人物，原來不單是人，祂同時擁有人性和天主性！祂是天主的聖言，是「『阿耳法』和『敖默加』，元始和終末」，世上所有智慧都來自祂，也要歸向於祂，包括我所曾研讀過的每一位哲學家的智慧(若 1:1, 默 21:6)！祂來到世上，「為叫他們獲得生命，且獲得更豐富的生命 」(若 10:10)。若望在 《讀經二》驚嘆道，「請看父賜給我們何等的愛情，使我們得稱為天主的子女，而且我們也真是如此」 (若一 3:1)。

43 年前我敲了教會的門，為生命的真正意義尋求答案，這門開啟後出現在眼前的，是個奧秘的深淵，其深度遠遠超越任何人類思維所能達的界限！當我步入這奥境，並以虔誠和敬畏的心四處觀望時，我發現自己站在聖地上。我可以明白梅瑟站在曷勒布山上，在被火燃燒的荊棘叢前面的心情(參閱出 3:1-5)。我再望過去，發覺原來自己不是獨自一人。我看到的，是如若望在本主日《讀經一》所看到的「看見有一大夥群眾」— 成千上萬的人「來自各邦國、各支派、各民族、各異語的」，身穿「曾在羔羊的血中洗淨了⋯使【之】雪白」的白衣(默 7:9, 14)。他們是公教會的殉道者！他們與多不勝數的眾天使一起頌唸「光榮、至聖和讚頌」。

我心如鹿撞，用腳尖輕輕往前走，看見很多我在教父著作裏認識的著名人物。聖依勒內主教手持書本向我招手—他著名的護教著作《反駁異端邪說》。在書裏，他維護基督徒的信仰並有力地駁斥異端邪說的教導和傳統。在這天堂一樣的地方的另一邊，站着殉道者聖猶思定，他的死亡雖然可怕，但卻面帶燦爛愉快的微笑。我們要怎樣多謝他才足夠呢？他曾勇敢地向當時的羅馬君王見證教會如何欽崇天主（參閱 天主教教理 1345）。而這個似乎有少少超重的中世紀學者是誰呢？我的天！他可是聖多瑪斯．阿奎納？他還在寫《神學大全》( Summa Theologica )—那部在他1274年離世時遺下的未完成之作。這實在有點令人難以接受！我在哪裏？為什麼我會在雲雲殉道者和聖人當中？

像天主所有的子女，基督的妙身是我日常的真正居所。在這裏，我們不斷得到從妙身的頭 — 基督自己 — 而來的豐富的靈性滋養和恩寵(參 弗 5:23)。在這神聖的聯繫和共融内，諸聖的代禱使我們日益接近基督(天主教教理 956-7)。作為加拿大居民，我們一定要遵守本國法律。同樣地，讓自己堪當享有天主子女的特權，我們要跟隨耶穌的教導。從很多方面看，本主日福音的真福八端可以稱為「耶穌帶來的新梅瑟律法」，我們必須緊緊遵守 (Jesus of Nazareth I, p.68)。我一定盡我所能，做到最好，跟隨他的教導，讓我可以留在祂的奧體內。希望在下一個基督奧體的經歷中，我會遇上聖奧斯定！啊，我不介意也看到聖若望保祿二世！

依撒意亞預見的新耶路撒冷

「耶路撒冷啊！起來炫耀罷！因你的光明已經來到，上主的榮耀已經照耀在你身上。舉起你的眼向四方觀望罷！［萬民］都聚集來到你這裡」(依 60:1, 4)。

那是以色列面對滅亡的危機，四面楚歌的時刻。在北面，北以色列王國已經瓦解；在南面，耶路撒冷又被亞述王散乃黑黎布入侵。先知依撒意亞充滿希望的訊息，既讚揚耶路撒冷的光輝，又幢景美好的將來；對以色列人來說，這本來是鼓勵的說話，其實更像一個莫大的諷刺。然而，在歷史的光照和藉著回顧的幫助，今天我們才知道他的預言其實準確得令人難以置信。

在本主日的第一篇讀經，先知以像雷射般精準的目光來看未來，預見新耶路撒冷蒙受「上主的榮耀」(依 60:1)。耶路撒冷聖城已成過去，它在公元 70 年被羅馬人攻陷、摧毀；按猶太歷史學家 Josephus，有百多萬居民被屠殺或因饑荒而死亡。但教會—新耶路撒冷—卻出現於世界歷史舞台上，把聖城延續下去， 但不是取代了它(CCC 756)。同樣地，耶路撒冷聖殿已成過去，它也被夷為平地，如耶穌所預言，沒有一塊石頭留在另一塊石頭上 (參 路 21:6)。聖殿既被摧毀，梅瑟法律規定的祭獻及亞郎司祭職，也無可避免地突然中斷了。然而，透過聖祭禮儀、以基督為中心的聖事及從伯多祿傳下來的聖秩職份，教會—新的耶路撒冷聖殿—接過了聖殿欽崇和聖化的神聖職務，並延續至今。

我們絕對不應該因為看見教會有時候會出現的「瑕疵...皺紋，或其他類似的缺陷」而震驚至目瞪口呆(弗 5:27)。我們這樣說並不是意圖輕輕抹過每次教會犯錯時所帶來的後果的嚴重性，和這些事情如何危害著伯多祿這條船(參閱路8:22-23)。如果說人生是一個讓我們學習及努力達致完善的過程，歷史便是一個讓教會—新耶路撒冷—進步並輾轉地日趨圓滿的過程。常被稱為聖城的教會，在經歷著煉淨；基督會使教會「成為聖潔和沒有污點的」(CCC 756, 弗 5:27)。「我們就是活石，要在此世形成一個屬神的殿宇」，直至天地更新，新耶路撒冷便會「從天上由天主那裡降下，就如一位裝飾好迎接自己丈夫的新娘」(CCC 756, 默 21:2)。

依撒意亞所預見的新耶路撒冷也是屬於天下萬民的：「萬民要奔赴你的光明...他們都聚集來到你這裡」(依 60:3-4)。儘管依撒意亞的預言對當代猶太人來說是不可思議的 - 因為他們排斥外邦人，認為他們是「不潔」的 - 但是它卻在至公的教會中得以圓滿實現。「至公」一詞最早由安提約基雅的聖依納爵（公元 108 年卒）首先使用，是普世及或天下萬民的意思。在第二篇讀經中，聖保祿在論及公教會這重要的特性時說，它是「藉著啟示，使我得知 ⋯ 的奧秘」(弗 3:2)。在這普世或至公的天國的奧秘中，「外邦人藉著福音在基督耶穌內與猶太人同為承繼人，同為一身，同為恩許的分享人」(弗 3:6)。

如此說來，我們便明白為何本主日的讀經以《瑪竇福音》三位賢士來朝的記載來結束。在多年準備、預言及期待之後；在漫長的分娩及產痛之後；歷史終於給人誕下了救世主，他是「一個嬰兒，裹著襁褓，躺在馬槽裡」(路 2:12)。祂會讓萬有修和，重歸於好：「無論是地上的，是天上的，都與自己重歸於好，因著他十字架的血立定了和平」(哥 1:20)。時候將到而且現在就是，拆毁所有屏障吧！除去一切仇恨和萬民之間的敵意吧！看啊！他們來了：來自東方和代表著外邦人的三位賢士；他們向新生王致敬，帶來了「禮物：黃金、乳香和沒藥」，明認著祂的王權、天主性和苦難；就如依撒意亞所預視的一樣 (瑪 2:11, Ignatius Catholic Study Bible)。

“For the Son of Man has come to seek and to save” (Luke 19:10)

We like to think that we can have God in our own pockets. But we’ve got it all wrong. It’s God who finds us and reveals Himself to us; it’s Him who saves us.

“For the Son of Man has come to seek and to save what was lost” (Lk 19:10). With this stunning statement from Jesus, this Sunday’s Mass readings conclude with a big bang.

Jesus, the Son of Man, is divine; he is God. In making this statement, what he is saying effectively is that God has PERSONALLY come to seek us out and to save us! “What was lost”, understood in its individual sense, refers to you and me, who are “lost” because we are sinners. When understood corporately, the term means the whole creation, which “was made subject to futility…[and] is groaning in labor pains even until now” since the fall of our first parents (Rom 8:20, 22). What is so stunning about Jesus’ claim? Think about it: God, the Almighty, in whom “all things in heaven and on earth, the visible and the invisible” were created and before whom “every knee should bend”, somehow has chosen to humble Himself and descend into this lower sphere that is ours, which is both sinful and chaotic, in order to seek and save us (Col 1:16, Phil 2:10)! If this is not stunning, I don’t know what is.

The Judeo-Christian concept that sees salvation as a top-down, divine effort from above - not a bottom-up, human effort from below - is unique and highly intriguing. Just as intriguing is the consistency of the Scriptures in advancing this idea. “It was not you who chose me, but I who chose you”, insists Jesus (John 15:16). Long before him, we have Ezekiel’s prophetic declaration: “For thus says the Lord GOD: I myself will look after and tend my sheep” (Eze 34:11, italic mine). Before Ezekiel, Isaiah’s message is just as enlightening: “Say to those whose hearts are frightened: Be strong, fear not! Here is your God, he comes with vindication; With divine recompense he comes to save you” (Is 35:4, italic mine).

“Jesus’ death”, explains Pope Benedict XVI, “[is] the fulfillment of a love in which God himself comes down to us, so as to draw us back up to himself” (Jesus of Nazareth II, p. 253). In other words, salvation is a divine initiative in which God descends to seek and save us out of love, not a human endeavor in which we ascend to attain divine greatness, as so many religions outside of the Judeo-Christian tradition generally believe. It is a cosmic and monumental undertaking carefully thought out and miraculously accomplished by God and God alone. It’s a merciful act because its benevolence we do not deserve. It’s called grace because what’s bestowed on us is from above, beyond human ability and comprehension.

Is this a totally one-sided equation – a purely God-driven undertaking that requires or allows no human input whatsoever? No. What is required – and what God has graciously allowed in order to make us a partner, no matter how small, of this monumental endeavor - is our free and humble response to God’s call for repentance. It’s exactly what Jesus asked of us when he proclaimed the coming of his kingdom: “Repent, for the kingdom of heaven is at hand” (Mt 4:17). He was inviting the world to get ready for this important partnership.

A case in point is this Sunday’s gospel. Zacchaeus, a chief tax collector in Jericho, repents upon seeing Jesus, and promises to give away half of his possessions to the poor and repay four times over anything he has extorted from anyone (Lk 19:1-2, 8). Zacchaeus repents in both words and deeds. He does so because he realizes he has sinned. And he is able to realize because he has humility in his heart, which causes him to repent. True repentance will not go unnoticed by Jesus. He sees in Zacchaeus, who is “short in stature”, a giant of a man because he, like Jesus, is willing to humble himself. He is ready for partnership; he can be saved.

It pains my heart to see that so many people still rely on their own effort to try to “find God”. They work hard to “elevate themselves spiritually to a higher level of perfection”. We like to think that we can have God in our own pockets. But we’ve got it all wrong. It’s God who finds us and reveals Himself to us; it’s Him who saves us even though His economy of salvation always has room for our input and partnership – our repentance. This reminder from Jesus is spot on: “It is not you who chose me, but I who chose you” (John 15:16).

A Love Story Like No Other

This marriage of heaven and earth between Christ and his Church is the crown jewel of God’s new Creation, ushered in by Christ Incarnate who “became flesh and made his dwelling among us” according to John (Jn 1:14).

“As a young man marries a virgin, your Builder shall marry you;
And as a bridegroom rejoices in his bride so shall your God rejoice in you.” (Is. 62:5)

Want to know whether you really understand the Bible well? Take a simple test: What’s your immediate reaction on hearing the above verses from this Sunday’s first reading? Are you “cut to the heart”, the way the three thousand persons were on the prompting of the Holy Spirit after hearing Peter’s first sermon (c.f. Acts 2:37-41)? Do you feel like you’re left thunderstruck? Are you filled with excitement, edging to jump up and down, as though some firecrackers in your pants had just got ignited? Excuse the language but you’ve got the idea. If my words come across as too much of a melodrama, I’m just telling you my personal experience.

In the passage, God is addressing Israel through prophet Isaiah. If we hear Him right, He is saying He wants to marry Israel. O, my Lord! Who is “Israel”? The historical nation of Israel or some mysterious entity that God has fallen in love with? Why would God want to marry Israel, whoever that is? How is this divine-human marriage going to be consummated? What is it like to live in a conjugal relationship with our Creator who created us? To think about it, just asking these questions is reason enough for us to doubt our own sanity!

Fortunately, whenever we lose our way in reading the Bible, the Church Magisterium always comes to our rescue.

Simply put, Israel is us – “the Church of Christ”, “the new Israel” (LG 9). The Israel of old is but a prefiguration of the Church, “the new Israel” (LG 2, 9). “While on earth [the Church] journeys in a foreign land” as though she’s in exile, advancing and “[pressing] forward amid the persecutions of the world and the consolations of God” until she is fully glorified and received into the Kingdom of God (LG 6, 8). God wants to “marry us” in the sense that He wants His Church to enter into a faithful and everlasting communion with Him. Like the loving and one-body conjugal union between husband and wife in an earthly marital relationship, our intimate, union with God is free, faithful, fruitful, and total (without reservation). Its consummation is the new and everlasting covenant that our Lord, Jesus, has instituted and sealed by shedding his own blood and offering his own life for us on the Cross, making us mysteriously his Body – the Body of Christ (LG n.9, 1 Cor 11:23-25, Lk 22:20).

Espoused to Christ, the bridal Church renews the new and everlasting covenant every time she celebrates the Eucharist, enabling her to live in conjugal union with her husband, Jesus, in one Body (Eph 5:23). Yes, we risk losing our sanity if we insist on pushing our reasoning faculty to its limits to try to understand exactly what this conjugal relationship is like. After all, as the great Apostle teaches, “this is a great mystery” (Eph 5:32). In full consciousness of the Mystical Body of Christ and living in conjugal union with her husband who is her head (1 Cor 12:13, Eph 5:23), the Church must rejoice and “proclaim his marvelous deeds to all the nations”, this Sunday’s responsorial Psalm chants in jubilation (Ps. 96:3).

This marriage of heaven and earth between Christ and his Church is the crown jewel of God’s new Creation, ushered in by Christ Incarnate who “became flesh and made his dwelling among us” according to John (Jn 1:14). The incarnation of Christ is the “marriage” between divinity and humanity. It’s the theme that John uses to begin his gospel, starting from a Genesis-like, 7-day account of the New Creation, and culminating in the “sign” of the wedding of Cana (c.f. Jn 2:11), this Sunday’s gospel reading - a sign that points us to the fulfillment of God’s promise to marry Israel (Is 62:5).

In the final account, the Bible is really a love story from the beginning to the end. It begins with the broken marriage of Adam and Eve and ends with the joyful marriage of Christ (New Adam) and his Church (New Eve) in heaven (c.f. Rev 19). It truly is a romance like no other!

Are You a Follower of Christ Or Just a Fan?

As fascinating as the Bible is, we must keep in mind that biblical interpretation is ultimately not academic but liturgical.

In the gospel reading of Sunday, September 9, Jesus heals a deaf man who also has a speech impediment. The significance of this miracle can only be fully understood from Luke’s account of a brief encounter between the disciples of John the Baptist and Jesus. When John sends two of his disciples to ask Jesus whether he is “the one who is to come”, our Lord answers, “Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them” (Luke 7:19, 22). Like John’s disciples, what we have seen and heard in this Sunday’s gospel are miracles similar to those alluded to in the said Lucan account.

In the first reading, promises of the same miracles roll off the tongue of the Prophet Isaiah one after another like magic roses: “Then will the eyes of the blind be opened, the ears of the deaf be cleared; then will the lame leap like a stag, then the tongue of the mute will sing” (Is 35:5-6). By performing all the signs that Isaiah has promised will appear when the Messiah comes, Jesus is making an epic statement: The Messianic prophecies of Isaiah have now been fulfilled in me; I am the Messiah, “the one to come”. Promises made, promises kept!

It doesn’t take long for a careful and persistent reader of the Bible to realize that the book is not an undifferentiated collection of unrelated texts, voluminous that it is. Rather, from beginning to end, it is a remarkably coherent story about God’s plan to save us. Gradually but surely God’s plan unfolds in human history, through generations and across geographical boundaries, defying all cultural barriers and surpassing all religious and political ideologies.

It flows in continuity. Through human writers, the same God who tells us the story of creation, the conjugal union of Adam and Eve, and the kingdom of David, also reveals to us the consummation of the New World order, the one-body union of Christ and his Church (the new Adam and Eve), and the glory of the Kingdom of God. From the Old Testament to the New, every promise or prophecy that has ever been made is fulfilled; every iconic figure, image, and sign that has ever crossed the stage of this long drama of Redemption is given its definitive and final meaning.

In contemplating this awesome mystery – this heavenly treasury of life and wisdom that we call the Bible, St. Augustine, known for his skills in rhetoric and articulation of words, could barely find words to express himself. This short acclaim is all the words he could manage to put together: Novum Testamentum in Vetere latet, Vetus in Novo patet, or the New Testament is hidden in the Old, the Old is revealed in the New, his famous dictum on the Bible. Hidden in the Old Testament - this Sunday's first reading from Isaiah - is Jesus coming as our Savior. Revealed in the New Testament - this Sunday's gospel reading - is how the Isaian promise came to fruition in Jesus.

In concluding this reflection, here’s a little reminder for those interested in biblical hermeneutics (the interpretation of biblical texts) from someone who speaks from his experience in this regard. It’s easy to make the mistake of wanting to be Jesus’ follower but ending up being just a fan. We must keep in mind that just as the word of God is spoken not for us to study but to live, the discipline of biblical interpretation ultimately is pursued not as an academic exercise but as a living, liturgical experience. What are we saying here? What we are saying is that to be truly Christian is to be a true follower of Christ and not just a fan. A fan of Christ is interested in – even crazy about - everything he does, researches every word he says, and reads every book there is about him; but somehow just falls short of really entering into an authentic and intimate relationship with him. A true follower of Christ, on the other hand, wants to live in him; experience his presence; and become one with him. What better way to do all that than going to Mass, which is a significant and integral part of living out our Catholic faith? For both liturgically and sacramentally, it is in the Mass celebration that Christ makes his word heard through the Liturgy of the Word; his presence felt through the priest celebrating the Mass in persona Christi; and his Body and Blood come alive through the Liturgy of the Eucharist!

Do We Pray To Change God's Mind?

For to me life is Christ, and death is gain. (Phil 1:21)

Approaching my mid-sixties, various ailments in my body begin to appear; some just plain annoying, some can be serious if left unattended. With such ailments in mind, I’ve been pleading for God’s help in my prayers: hope it’s not serious; grant me speedy recovery; save me from further medical treatments; keep me healthy so I can continue to serve….

As I prayed more and reflected more on the spirit of the Gospel, these words of St. Paul suddenly emerged like a stream of light: “For to me life is Christ, and death is gain” (Phil 1:21).

Praise the Lord! The enlightenment is profound and comforting. Why worry about these bodily ailments? They will continue to appear and will do so even more as my feeble human body ages. It’s only natural. If my health goes downhill from here to the point that I have to leave this world, I just have to accept it. It’ll be sad indeed to have to leave behind my family and friends. It’ll be unfortunate if I can’t use God's gifts to serve people more. But the eventuality of such an outcome only makes me realize what a wonderful blessing God has given me through baptism and how thankful I should be to Him for the profound awakening that He granted in the nineties by putting me through a deep conversion which truly turned my life around – or upside down, to be exact - and enabled me to walk in the light of Christ ever since!

This powerful experience of prayer also reinforces St. Augustine’s explanation of what prayer is and how it works. We often pray as though we want to change God’s mind. But how can we powerless mortals be capable of changing and influencing God who is by nature immutable? We pray, according to St. Augustine, not to change God but to change ourselves! “So by confessing our own miserable state and acknowledging your mercy towards us we open our hearts to you, so that you may free us wholly, as you have already begun to do. Then we shall no longer be miserable in ourselves but will find our true happiness in you” (Confessions, XI.1). Referring to Psalm 50:9-10 – “I need no bullock from your house, no goats from your fold; for every animal of the forest is mine, beasts by the thousands on my mountains” - he says we must understand that we pray and worship not because God needs us or desires our offerings but because we need God to change our hearts through prayer (City of God, I.x.6). How true!

天主教的禮儀和傳統讓人參與耶穌和宗徒的經歷

因著天主教教會悠悠二千年的彌撒禮儀和傳統，我們奇妙地參與著耶穌和宗徒們所經歷過的同樣的敬禮。

彌撒前半部稱為聖道禮儀。它的來源可追索到古猶太人會堂(Synagogue) 的做法。當時的參禮者用祈禱和讚頌來敬禮天主，並誦讀聖言，聆聽祂的教導。誦讀的經文來自舊約法律和先知書。誦讀過程中，還加插聖詠詠唱。天主教教會採用的Gregorian Chant的樂曲，很多與當年耶路撒冷聖殿所採用的音樂有關(註一)。除舊約經文外，初期教會開始在聖道禮儀中加入有關福音和宗徒書信的讀經，確立了今天彌撒聖道禮儀的雛形。

值得留意的是，上述彌撒禮儀演變的歷史，顯示我們今天在彌撒聖道禮儀中所經歷的，與耶穌和宗徒們當年在猶太人會堂和耶路撒冷聖殿所經歷的近似和有關。他們也聆聽著同樣的，來自法律和先知書的經文，和用類似的音樂來詠唱聖詠。這解釋了傳統為甚麼重要。因著天主教教會悠悠二千年的彌撒禮儀和傳統，我們奇妙地參與著耶穌和宗徒們所經歷過的同樣的敬禮。

彌撒的後半部是聖祭禮儀，即耶穌基督在最後晚餐中所訂立的聖軆聖事(見瑪竇福音26:17-28, 路加福音22:7-20) 。耶穌復活後在厄瑪烏村莊與兩門徒相遇的過程，本身就是一個彌撒的縮影：先講道(「衪於是從梅瑟及眾先知開始，把全部經書論及衪的話，都給他們解釋了」(路24:27)) ，再領聖軆(「當耶穌與他們坐下吃飯的時候，就拿起餅來，祝福了，擘開，遞給他們 」(路24:30)) 。

(一)關於猶太傳統和Gregorian Chant關係，請參閱The History of Gregorian Chant:https://spiritualray.com/the-history-of-gregorian-chant

耶穌孝敬祂的母親嗎？

當聽到自己母親來到，耶穌的回應聽起來好像有些拒人千里，沒有親切歡迎母親和家人。

從這個主日的福音讀經來看，似乎耶穌不大尊重祂的母親。當人告知耶穌祂母親和兄弟在外面要求見祂時，按馬爾谷祂的回應是：「誰是我的母親和我的兄弟？......因為誰奉行天主的旨意，他就是我的兄弟、姊妹和母親」。聽起來耶穌好像拒人千里，沒有親切歡迎母親和家人。耶穌是否忘記了十誡中的第四誡─當孝敬父母？雖説耶穌不會有罪，但祂這反應是否代表他犯了罪？我們先別倉猝下結論，先探討一下。

今天的讀經一將原祖亞當和厄娃違背天主的命令，吃了知善惡樹上的果子一事放在顯微鏡下細看（創2：16-17）。我們的原祖父母不服從天主命令的後果是即時和災難性的：在犯錯前，他們赤身露體，「並不害羞」，但現在他們卻突然感到不安（創2:25）。但為甚麼說這是災難性？每個人赤身露體時，不是都會覺得不安嗎？請讀下去。這是表面，内裡有更深層次的問題。亞當的脆弱，看來沒有什麼不妥，其實裡面卻出現了一些極壞的問題，需要天主立即採取行動。

當天主查問亞當時，他這樣向天主解釋：「我害怕，因為我赤身裸體，所以我藏了起來」（創3：9-10）。人在甚麼時候會覺得他需要躲避天主鋭利的眼光？你猜對了：當他生活在重罪中時。這就是亞當和厄娃在違背天主命令之後所處的狀態。由於真正的幸福只能在天主内得到，當原祖不想靠近天主時，他們是不可能快樂的。事實上，有一個地方離開天主極遠，甚至連祂的存在也絕對不能感覺得到。那地方稱為「地獄」。當人選擇不遵循天主的道路時；當人故意迴避天主，不欲棲身於祂永遠幸福的居所時；地獄是他唯一的歸宿。很明顯，當原祖父母失去天主的恩寵之後，人類便處於極大的危機中。

但天主慈愛憐憫，不希望人永遠離開祂。結果在我們的原祖父母第一次犯罪的同時，天主立刻宣佈祂的救贖計劃。祂對這條蛇 -- 後來若望指證它就是「魔鬼或撒殫」（默12：9）-- 宣佈判決：「我要把仇恨放在你和女人，你的後裔和她的後裔之間，她的後裔要踏碎你的頭顱，你要傷害他的腳跟」（創 3:15）。這段話在基督信仰傳統上一直被稱為「原始福音」或Protoevangelium，因為在這個古老的故事中，我們看到上主的預告，宣佈耶穌的救贖會踏碎撒殫的頭顱並拯救我們於地獄永罰（天主教教理410）。

請注意，除了救世主會踏碎撒殫的頭外；在這善與惡的對抗中，有一個「女人」被巧妙地安排於其中。教會傳統一向認為這「女人」是聖母瑪利亞，因為是她的後代，耶穌，會攻擊撒殫的頭（天主教教理411，《教會》憲章55）。她在「原始福音」中的關鍵角色，就像她在新約福音中的角色一樣，是不可或缺的，因為種種原因，她的角色充滿涵意，包括她修復了厄娃所犯的錯、她的無玷始胎、她在天主救世計劃中，與天主無與倫比地配合的獨特使命等（天主教教理 411, 968）。但在這裡，我們只強調一個重要的原因：她出於信德的服從。

為什麼這「女人」─聖母瑪利亞─會出現在這場有決定性和激烈的善與惡的爭鬥中？她出現是因為她出於信德的順從。當她被要求在天主的拯救計劃中擔綱關鍵性的角色時，瑪利亞的回答非常肯定：「看，上主的婢女，願照你的話成就於我吧！」（路1:38）。她的應允讓天主的計劃成為可能；她的應允給聖子一個用來做祭獻的身體，使聖子能夠承行聖父的旨意（參看希10：5-7，《救世主之母》通諭 n.13）。聖母「充滿恩寵」是因為她相信，而「那信了由上主傳於她的話必要完成的，是有福的」（路1:28, 45）。

現在回到這個主日令我們感到困惑的福音讀經。由於尊重她作為耶穌母親的身份，人們覺得有必要宣告聖母瑪利亞的到來。而耶穌的反應絕不是譴責祂的母親，祂的回答肯定了她至高無上的榮譽和特殊地位，祂提醒群衆 -- 和世界 -- 聖母值得我們極度的尊敬，並不因為她是祂的母親， 而是因為她相信並服從天主的聖言。聖母瑪利亞的服從扭轉了厄娃的不服從；她的堅信解開了因厄娃的不信所形成的死結。主耶穌堅持地說：「因為誰奉行天主的旨意，他就是我的兄弟、姊妹和母親」（谷3:35）。

Does Jesus Honor His Mother?

Jesus’ response on learning his mother’s arrival sounds more like a rebuke than an affectionate welcome.

One can’t say Jesus is very respectful of his mother in this Sunday’s gospel. When told his mother and relatives are outside asking for him, Jesus’ response, as quoted by Mark, is: “Who are my mother and my brothers?... For whoever does the will of God is my brother and sister and mother.” This sounds more like a rebuke than an affectionate welcome for his mother and relatives. Has Jesus forgotten the 4th commandment – honor thy father and thy mother? Could this be a sin committed by Jesus, who is supposedly sinless? Let’s reflect a little more before rushing into such a conclusion.

Put under the microscope in the first reading is Adam and Eve’s violation of God’s command not to eat from the tree of knowledge of good and bad (Gn 2:16-17). The consequence of our first parents’ disobedience is immediate and catastrophic: their nakedness, for which they have “felt no shame” before the violation suddenly makes them feel insecure (Gn 2:25). But how is this catastrophic? Doesn’t everyone feel insecure when naked? Hang on. There’s something more to this problem than meets the eye. Hidden underneath Adam’s seemingly harmless feeling of vulnerability is a devastating reality that necessitates God’s immediate action.

“I was afraid, because I was naked, so I hid myself,” Adam explains on God’s probing (Gn 3:9-10). When does a person feel like he/she needs to hide from God’s piercing eyes? You guessed it: when he/she is living in a state of grave sin. Such is the state that Adam and Eve find themselves in after disobeying God’s command. Since true happiness can only be found in God, our first parents can’t possibly be happy when they don’t want to be near God. In fact, there’s a place that is so far removed from God that His presence absolutely cannot be felt. It is called “hell”. When they choose not to follow God’s way; when they intentionally avoid God, desiring not to dwell in His abode of eternal happiness; hell is the only dwelling place left for them. Clearly, humanity is in dire straight after Adam and Eve’s fall from grace.

But God, who is loving and merciful, does not want the human race to fall away from Him forever. As a result, He announces His redemptive plan as soon as the first sinful act of our first parents is committed. To the serpent – identified later as “the Devil and Satan” by John (Rev 12:9) - He pronounces His judgement: “I will put enmity between you and the woman, and between your offspring and hers; he will strike at your head, while you strike at his heel" (Gn 3:15). This passage is what the Christian tradition has always referred to as “the first Gospel” or Protoevangelium, because we see in this ancient event a prophetic announcement of Jesus’ redemption which will crush Satan’s head and save us from eternal damnation (CCC410).

Note that apart from the Savior, whose job it is to crush Satan’s head; strategically placed in this confrontation between the good and the evil forces is “the woman” whom the Church traditionally understands as Mary since it’s her offspring, Jesus, that will strike at Satan’s head (CCC411, LG55). Her pivotal appearance in “the first Gospel”, just as the indispensable role she plays in the actual Gospel, is rich in meaning for many reasons, including her restoration of Eve’s mishaps, her immaculate conception, her singular mission as the Co-operatrix of our Lord in the salvation of mankind, etc. (CCC 411, 968). But for the purposes of this reflection, let’s focus on just one important reason: her obedience of faith.

Why is “the woman” – Mary – present in this decisive and monumental struggle between the forces of good and evil? She is there because she agrees to with the obedience of faith. When asked to play a pivotal role in God’s plan of salvation, Mary’s response is affirmative: “Behold, I am the handmaid of the Lord; let it be to me according to your word” (Lk 1:38). Her “yes” made God’s plan possible; her “yes” gave the Son the body that he needed for his sacrificial offering and made it possible for the Son to do the Father’s will (c.f. Heb 10:5-7, Redemptoris Mater n.13). Mary is “full of grace” because she believed - “And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (Lk 1:28, 45).

Now back to this Sunday’s Gospel reading that has planted so much doubt in our heads. The crowd feels obliged to announce Mary’s arrival out of respect for her identity as Jesus’ mother. Far from being a rebuke of his mother, Jesus’ reply on hearing the announcement is a strong endorsement of her supreme honors and privileges, reminding the crowd – and the world - that Mary deserves our utmost respect not so much because she is his mother, but because she believed and obeyed the word of God. Mary’s obedience reversed the disobedience of Eve; her belief untied the knot of Eve’s unbelief. “For whoever does the will of God is my brother and sister and mother”, our Lord insists (Mk 3:35).

我們信主不是因為我們自覺做得好，反而是因為自知做得不好。

「你們該效法我、像我效法基督一樣。」(格前11：1)

我的好友是一位很好的基督徒，像保祿般，是值得我效法的好榜樣。他努力地在真理和美善中生活，務求「活出基督」，這也是基督徒應具備的態度。

但同樣重要的是：我們信主不是因為我們自覺做得好，反而是因為自知做得不好，明白自己軟弱，自己重罪，自己是個大罪人。正因這真心的觉悟，所以尋求主的救助。(所以不要笑一些信主的人做得不好，若他们盡力真心追随主，在主眼中，他们也是很可爱的。)

不幸地，世人多数不觉悟。有些固然覺得自己無瑕可指，更致命的是絕大多数的人都認為自己「OK」，自問自己都算是「好人一個」，只要「不害人」，「行得正企得正」，無理由最终不能「側側身」入到天堂。

其實，天主是完全美善的。天堂是天主永恆臨在之地，也是完全美善的。人無論多好人，都擺脱不了罪的沾染，總有瑕疵。所以，人若沒有「外助力」，永遠不能進入天國。基督救恩就是這「外助力」，所有人都需要它。

衪的奇妙救恩 - amazing grace - 本是免费的，只要人願意，只要人承認自己不「OK」，然後真心悔改從此跟隨主，便可得到。如依撒意亞先知所预告的:「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！」(依55：1)

但人就是这样，免费的東西不值錢，也放不下驕傲的心(我做得不錯吖！)和生活上「多姿多彩」和「更重要」的事情。結果經年纍月地活在迷失之中，直至有一天噬臍莫及.....。

這主日是「將臨期」的開始，我們一方面慶祝主耶穌降生成人，來臨世間的奧蹟；另一方面亦期待祂光榮再來，審判生者死者，為人類歷史，帶來圓滿總結。今天福音的訊息是「醒寤亅。(「你們要當心，要醒寤，因為你們不知道那日期什麼時候來到」(谷13:33)。)就讓我們真心悔改，清楚看見自己不「OK」而好好準備好自己；保持醒寤，以免基督來到時，自己仍在失落之中而不能自拔！

慕道者的見證

很多人可能覺得很多信主的人，就像以下見證的慕道者一樣「幼稚」，甚麽事情和遭遇都説與天主有關。但是信德本來就是這麽「幼稚」，更好説信德難能可貴之處正在於「簡單」或「單純」。難怪耶穌說天國是屬於小孩子的。也難怪聖經常用婚姻來比喻人神關係，因為夫婦間的關係正建基於彼此簡單的相信。

是幼稚也好，是單純也好，這位慕道者心靈平安，充滿喜樂，是不能否定的事實，這平安喜樂是千金難買的。你在尋找平安喜樂嗎？跟隨她做個小孩子，簡單地相信和交託吧！

説這位慕道者簡單又不是完全簡單，因為她所領悟並能活出的，对痛苦的接纳和承擔，正是主基督面对十字架苦難的偉大情懷。( 耶穌對門徒說：「誰若願意跟隨我，該棄絕自己，背著自己的十字架來跟隨我。瑪16：24)。

還要指出的是，在她因病而被迫放下繁忙緊張，日做夜做的工作後，才能體驗從未體驗過的愛和親情。多少人仍在繁忙緊張，日做夜做的工作的奴役中失去了或未能真正體驗到愛和親情，和未能得到真理？他們在生命完結時才發觉自己一無所有，因為到頭來自己花了一輩子光陰去經營的工作和事業，原來是没有永恆價值的。 如訓道篇說:「虚而又虚，万事皆虚。人在太阳下辛勤劳作，为人究有何益﹖」(訓1：2-3)

請細看以下這感人和真摯的見證。

主內，

Edmond Lo



ㄧ個慕道者的分享:

我是程小慧 Daisy Ching - 慕道者，去年7月開始上堂，明年復活節受洗。

2015年10月，在毫無徵兆的情況下，妹妹患上肺癌並擴散到全身的淋巴。一個月後，我咳血入院檢驗，同妹妹一樣被診斷患上肺癌，癌細胞已擴散至股骨同肝。

由我倆姊妹患肺癌開始，苦難不停敲門。我們的病讓家人很擔心，可能太擔心的原故，媽咪去年5月中風，中間幾次跌倒，去年聖誕日因為急性腦出血離世。妹妹的肺癌很兇猛，醫生用盡不同的藥：化療、電療，甚至最新的免疫治療和標靶藥，中間有幾個月轉好，但最後癌細胞上了腦，在媽咪走後3個禮拜，即今年1月16號被天主接回天家。

前後15個月，治療肺癌又同時經歷了媽咪、妹妹的患病和離世，雖然一生也經歷過高低起跌，但從未如此辛苦；以為過了關，每個月又有新的難關，一關又一關看不見盡頭，看不見出路卻看到了天主，看到祂的愛！

苦難的路也是天主與我同行的路，整理幾個刻骨銘心的領悟，好能夠在日後的路上自我提醒，今天就與大家分享：

歷盡苦難 嚐到甘飴
我們家五兄妹，我排第二，有一個哥哥，三個妹妹。患肺癌的妹妹排中間，她是我家唯一一個天主教徒。雖然沒有信仰維繫，我們家人的感情非常親密，每星期一家人齊齊整整，煮煮飯、聊聊天，我們認為人生最開心不過如此。

自己患癌不是最苦的，看住最親愛的妹妹和媽咪病比自己病要痛苦很多很多。妹妹媽咪也是一樣，不為自己哭卻反而為我哭。

如果可以的話最好不要病，人生就是無常，生病就是無奈，這事我們都不能選！沒時間沒有機會抱怨，三個人中，我的情況比較好，我不單不抱怨反而感恩能同妹妹媽媽一起病：
- 如果不病就不會有時間，陪伴照顧她們。工作一直佔了我很多時間，所謂的身不由己，把工作放得很前，就是太前，不知不覺把同家人的時間縮短。第一次有這麼多時間，可以隨傳隨到。
- 如果不病就不能感同身受，打化療的副作用，如何沒胃口，妹妹的痛也就是我的痛。
- 病讓我和家人更親密，一家人互相支持和愛護，哭泣中也有不少開心的時刻，還記得哥哥吹saxophone給妹妹聽，小妹妹買了花，妹妹開心到立刻起床，我們一起聊天講笑，就好像平時一樣。
- 我很久很久沒有同媽咪花那麼多時間傾偈，傾到開心處，媽咪甚至唱歌我聽，還記得媽咪生病時在醫院回眸一笑的樣子，就是一個天使。
- 類似這些帶著眼淚的歡愉，數不勝數，很感動很讓我回味。
但願我記得的不只是苦痛，而是苦中嚐到的甘甜，這都是出於天主的體諒憐憫和他為我量身定制的恩寵。

因為無助 所以感動
一直認為沒有做不到的事，只有有決心、做好計劃、努力幹，nothing is impossible！
為照顧妹妹，我徹夜不眠，安排第二天的飯餐，目的就是想妹妹食多一點點，哪怕只是一點點。可是妹妹卻一天比一天瘦弱，心好痛，無論多努力，甚麼都幫不上。
每次彌撒唱到「天主求你垂憐」眼淚就不停的流，人生第一次從心底承認自己的無能無力無助，第一次俯伏於天主前，祈求天主可憐我這個卑微的人。
後來在慕道班，導師講解創世紀和人的原罪，一個當頭棒喝，憑自己做好人，一直引以為傲，在天主面前只是驕傲自大。
同妹妹分享這個領悟，妹妹就笑，「你依家至知嗎？」
到依家返彌撒時，祈求上主垂憐的時候，還是會感到內心被觸動很想哭。

但願以後都不會忘記這個感召，永遠都記得原來的我是多麼的不配，不是我有甚麼德行，也不是我有多能幹，天主的垂顧是白白的恩賜。

天主計劃 超乎想像
沒想到死亡可以這樣近，來不及思考準備，就臨危受命。

表面看來事出突然，但一切的發生又好像已預先安排妥當。

我的病沒有令我太辛苦。雖然我是姐姐，我人生最重要的事都是跟著妹妹：買樓、移民、買保險、甚至肺癌同返聖堂。唔知點解會病，但唔知點解又不用擔心醫藥費、找哪位醫生，妹妹就在我前面預備我要走的路。

這段日子就是有太多的「唔知點解」...
我們的醫生是天主教徒，妹妹最後入院前是醫生太太安排傅油，妹妹那天突然很清醒，做到告解又領聖體，之後突然問「咁媽咪呢？」。
同一個星期媽咪入醫院，竟然為媽咪找到牧師為她洗禮，而在她臨終時，我們就一直念著妹妹傅油時嘉神父教我們念的慈悲寸經，因為經文就一早準備好在衣袋裡。

媽咪走得很突然，但她沒有經歷妹妹離世的傷痛；妹妹在媽咪離開那段日子，因為癌細胞上腦，對很多事情不能理解，所以也沒有經歷媽咪離世的悲哀。許多的唔知點解下，終於開始明白到天主的安排如何的周詳如何的精密，無懈可擊，無話可說。

天主的計劃，超乎我們的想像，要成就的事，非是人的力量能達成，亦非人的力量能夠阻擋。

縱使不能參透，但相信天主的安排一定是最好的。而天主也定必用最明顯的方式讓我們看到他的計劃。

但願我繼續持有開放的心，期待天主用我成就他在其他人的計劃，就像他用了媽咪妹妹和身邊這麼多的人，成就了我的救贖。

重整生命 仰賴天主
我既是病人又是照顧者，我這特殊的身份讓我體驗到在照顧人的過程中的治癒力 - 明明在照顧媽咪同妹妹，卻反過來是她們照顧了我，這經歷很微妙，能夠放下自己的痛苦，為別人付出，付出越大竟然自己的收穫越大。

很珍惜能服侍家人的機會，開始把自己放低，少一些自以為是，多一點體諒，愛心不足 - 這正正是我最大的缺點，這段日子試過勇敢地道歉、試過放下自己的怒氣、耐心聆聽和感受，得到家人很積極的回應。但願我繼續遵從耶穌的教導，懷著謙卑的心待人。

曾經有好朋友同我說，唔知點解，你這條路咁難行？
我說，因為是我的緣故，不是這樣，如此頑固的我如何能察覺自己的問題，又如何能改？

最近有基督徒朋友分享了她的苦難，和最新的情況，我發現我們不約而同的在苦難後養成習慣舉目看天，因為感到和天主更接近，而媽媽和妹妹也就在天主旁邊。

愛大於一切
今年的是苦難後過的第一個四旬期，經歷了親人的死亡讓我更深體會到耶穌的聖死。
看著生命離開肉軀，面容續漸扭曲變灰，媽媽和妹妹離世的景象歷歷在目；耶穌聖死的影像變得立體更有血有肉，第一次感受到耶穌死亡的痛苦，看著十字架上耶穌胸膛流的血想哭⋯⋯而他受這樣的苦難就是為了背負我們的罪，如此憨居的愛也是最大的愛。

苦難的確把我和耶穌拉近，讓我更感受他的愛，我已經背起了我的十字架，讓我學習耶穌的愛，這條路不容易走，但已經不能回頭。

往前走⋯⋯
上個月，最新的CT scan 報告出來了，感謝天主，我的肺癌終於受到控制，家人朋友都非常高興。
苦難翻開了我人生的新一頁，耶穌許多的教導尚在學習階段，但願一切的苦難能成為我一生的烙印，時刻提醒我活好每一天，天天與主在一起，直到生命的終結。

最後希望用這經文總結，是妹妹的requiem mass 所用的經文
羅馬書 8:35-39
然而，靠著那愛我們的主，我們在這一切事上，大獲全勝，
因為我深信：無論是死亡，是生活，是天使，是掌權者，是現存的或將來的事物，是有權能者，
是崇高或深遠的勢力，或其他任何受造之物，都不能使我們與天主的愛相隔絕，即是與我們的主基督耶穌之內的愛相隔絕。

Lord, Teach Us to Forgive!

A group of my Bible Study Program participants asked me three questions about forgiveness (see items f to h below). It's always a pleasure to share my view for what it’s worth. But before answering their three questions, allow me to share first of all a few insights that crossed my mind when I reflected on this subject:

a. WHY SHOULD WE FORGIVE? - Unforgivable as we are, God has chosen to forgive us in the first place. How can we deserve God’s forgiveness if we ourselves don’t forgive? Jesus in the Lord’s Prayer: “Forgive us our trespasses as we forgive those who trespass against us.”

b. TO FORGIVE IS TO FORSAKE JUSTICE? - One huge deterrence that holds us back when we try to forgive is that we feel like forgiving a person who is clearly in the wrong is to undermine justice and truth. But how do we know the offender’s wrongdoing against us cannot somehow be justified? The person’s offence may well be justifiable but somehow we just fail to see the justification due to human frailties and limitations. For example, a serial killer who attempted to kill you might have serious mental issues that he had no control over. This is why God, who sees everything and is all just, must be the final and only Judge.

c. TO FORGIVE IS TO SUCCUMB TO EVIL? – It’s quite the contrary. A forgiving person is determined and courageous in that he’s decided to fight and break the chain of evil with love and humility. His is a very strong faith because he believes in the eventual triumph of good over evil. Contrast a forgiving person with somebody who doesn’t trust God’s overseeing power (i.e. God’s providence) and decides to “take things into his own hands” by resorting to revenge, hatred, and violence, and it’s easy to see why it takes faith to forgive.

d. HARD TO LIKE SOMEONE WHO OFFENDED YOU? - If liking him is hard to do, at least respect him due to the fact that the image of God is in him. If God would love him, so much so as to sacrifice His only Son for him, why wouldn’t you?

e. FORGIVENESS IS OUR ONLY RELIEF – When we do not forgive, we are the prisoners of anger, hatred, and even vengeance. Forgiveness is the only way to free ourselves from the grips of such negative emotions. Therefore, forgiveness sets free not only the offender but also the victim of the offence.

Now the Bible Study Program participants' three questions:

f. WHAT DOES IT MEAN TO HAVE FORGIVEN SOMEONE? – Pope Francis had this well-dissected: “It is one thing to sense a sudden surge of hostility when offended, but quite another to give in to it, letting it take root in our hearts: ‘Be angry but do not sin; do not let the sun go down on your anger’ (Eph 4:26). My advice is never to let the day end without making peace in the family…Our first reaction when we are annoyed should be one of heartfelt blessing, asking God to bless, free and heal that person” (Amoris Laetitia, n.104).

g. HOW DO YOU KNOW IF YOU HAVE FORGIVEN SOMEONE? – Following the Pope’s illustration above, it’s fair to say that feeling offended is a natural human instinct, but we must not allow the anger caused by the offence to take root in our hearts. If you have forgiven someone, you will hold no anger or resentment against him.

h. DOES THAT MEAN YOU NO LONGER HAVE HATE OR UPSET FEELINGS ABOUT THAT SITUATION? IS THERE ANY STEPS WHEN YOU FORGIVE? – As mentioned in the Holy Father’s exhortation above, you can resent the situation or the unjust action, but you must not allow anger or hatred to overpower you so that your initial resentment turns into anger or hatred towards the person. Based on the Holy Father’s teaching above, we can identify three distinctive steps that lead to forgiveness: (1) anger - a natural human instinct when we get offended; (2) determination not to sin because of the anger – use the power of love to put your anger to rest; forgive the offender; tell yourself points a, b, c, d, e above; have the humility to initiate reconciliation with the offender; and (3) bless, free, and heal the offender (in so doing, you also bless, free, and heal yourself).

如何用信德面對痛苦

這麽多年來，我在慕道班和教會裏最常遇上的問題是甚麽？如何證實神的存在？為何不可離婚？那個宗教擁有全盤真理？天主教是否耶穌建立的教會？教友為甚麼需要聖事？ 都不是！這些都是很普遍也很重要的信仰問題，但不是慕道者和教友最常問的問題。我最常遇上的問題是：為甚麼有痛苦和如何面對。

有一個人不幸患了舌癌，做了手術和療程後多年，現在癌病竟又再復發。他極度情緒低落，無勇氣面對再一次的治療，因為這次的手術和療程將會非常痛苦和危險，還要面對從此不能說話和不能吞食的不便；就算手術成功，餘下歲月恐怕無多。他沒信仰，痛苦多番煎熬使他感到迷惘。心想：若天主真的存在，而祂又是慈悲美善的，祂為何容許世間充滿苦楚和邪惡？祂又為何無情地作弄人？

基於聖經，也基於教會在聖傳內按聖經所訂定的教導，天主教徒都相信：全能美善的天主不但存在而且眷顧一切，包括每一個人最微小和瑣碎的事情。祂將有關自己和人生的奧義啓示了給我們；祂啓示的真理已記錄在聖經中和存留在教會內。

那麽全能美善，慈悲愛人的天主為甚麼讓人類活在痛苦中？為甚麼妄顧人在苦難和失望中的呼號？這是個非常基本而又重要的問題，所以聖經一開始便先解答了它。按聖經，人在萬物中最尊貴自由，但卻誤用自由背離天主，因而身陷罪和痛苦的羅網中，不能自拔。信耶穌(他是天主) 接受他的救贖，是人擺脫罪和痛苦的羅網的唯一途徑。

那麽信耶穌的人是否永遠健康幸福？是的，但不是在這敗壞了的塵世。在來世，信主的人因著他的救恩，要復活並享永生和永遠福樂。

那麽信主的人在今世面對痛苦時當怎麼辦？簡單來說，正確面對的方法應包括以下原則：

(一) 信德 - 深信一切痛苦是這敗壞的世界不能避免的現象，所有人都活在它的枷鎖中。但這現象是過渡性的，「在過程中」(in statu viae)的受造界都在邁向最終的完美(教理 302)。藉主耶穌的救恩，痛苦和死亡的枷鎖已解除；在天主永恆的國度裡，痛苦和死亡再不能傷害我們。在那裡，我們可以歡欣地跟隨聖保祿高唱：「死亡! 你的勝利在哪裡﹖死亡! 你的刺在哪裡﹖」(格前15:55)

(二) 望德 - 保持希望，因為全能美善的天主能奧妙地從惡中引發出善 (教理 311)。基督的苦難看似是門徒們希望的全盤幻滅，但是二仟年的歷史證實耶穌的教導和有關他的預言一句也不落空。

(三) 愛德 - 要像主耶穌一樣，接納和勇於承担痛苦甚至死亡，明白我們都因主耶穌而成了司祭，我們的接納和承担是一份愛，是無私的自我獻出，是十字架的祭獻，有助救恩廣傳，讓人因我們(在痛苦中的人)而受惠。於是，本來是軟弱的，卻成了剛強的。(參閱《與未信主的好友談司祭職》。)

就像主「的德能在軟弱中才全顯出來」，跟隨主的人也願意「在困苦中，因為我幾時軟弱，正是我有能力的時候」(格後12:9,10)。最後，讓我們用教宗聖若望保祿二世的說話結束這有關痛苦的反思：

「人應將困苦看成一個特别召叫，用信德和忍耐去面對，這是一個讓人更深切地去愛的機會。」(譯自七九年九月廿九日都帕林講詞。)

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)

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！

迪士尼樂園的美夢

「是美國在政治、歷史、和藝術上希望達到的永恆和完美的王國」、「活現著消費者想成為一個比自己更大的身份的一部份的心態」、「美化了的美國歷史」、「是福地」、「是樂土」、「美善永遠得勝，邪惡永遠失敗」 – 大學教授珍尼花波特用上述詞句形容迪士尼樂園，說它成功之處，在於能滿足人靈深處對永恆和完美的渴求。換言之，迪士尼樂園售賣給入場者一個宗教美夢。事實上，上述報導指出，不只迪士尼樂園售賣宗教美夢，很多電影都用同樣手法去吸引觀眾。(看有關新聞報導。)

這報導帶給我兩點感受：第一，上述迪士尼樂園和類似的電影能成功地「售賣宗教美夢」，正好證明人對永恆和完美的渴求是多麽強烈。難怪聖奧斯定說：「我心不能安息，直至安息在祢內」(《懺悔錄》)。第二，世上芸芸宗教，歷代以來有增無減，這現象正好進一步證實，人不断地尋求和開發更多途徑，去滿足自己對永恆和完美的渴求。這渴求是那麽強烈和需要滿足，人甚至樂於陶醉在迪士尼和電影所提供的虚幻的永恆和完美中。

然而，人所開發和建立的各種不同形式的宗教，是否都像迪士尼樂園般，只是在售賣著「宗教美夢」呢？同樣地，所有參加各種宗教組織或用各種宗教形式、禮儀、理想、和標準去生活的人，是否像迪士尼樂園的入場者般，只是用時間和金錢去購買一個自我陶醉的美夢呢？‧這是每一個有宗教信仰的人都應反覆思量的問題。

作為一個決定了用自己的一生去跟隨主耶穌，和為天主教信仰作見證的人，我要承認，如果我所相信和奉為自己做人的真正意義和價值的這一套信仰和價值觀，只是一個自我陶醉的美夢 -- 一個像迪士尼樂園的入場者用時間和金錢去換取的，虛假和暫時的美夢 -- 那麽我這個信仰和做人的方式便是既可笑又可悲的。

那麽，我基於甚麽原因而堅信不移呢？為甚麼我那麽肯定我所信所做的，並不是一場迪士尼樂園的美夢呢？如果很多宗教，甚至全部宗教，都可能是在「售賣美夢」，甚麽原因讓我相信天主教信仰是千真萬確的呢？

其實答案很簡單，而且只有一個，是信基督的人才能這樣答的，因為所有不信基督的宗教都沒有這信念和教導。答案就是：我所信的神的真實性是無可置疑的，因為祂曾降生成人，活在歷史、時間、和空間之中，將做人的意義，生命的終向，和得救所需的一切真理，用人的語言啟示了給人類。他的啟示清楚記載和存留在聖經和聖傳中；他的出現，他的所言所行，在他出現之前，已奇蹟地藉以色列的先知和歷史，準確地預告出來。換言之，聖經為他作證，歷史也為他作證，他的真實性是無可推諉的；他親自建立並從宗徒傳流下來的教會，也不是在「售賣美夢」！