Sunday Reflection - 7th Sunday of Easter (Year A) 默想甲年復活期第七主日的彌撒讀經

7th Sunday of Easter (Year A) Readings: Acts 1:12-14, 1 Pt 4:13-16, Jn 17:1-11

After the ascension of the Son and on the threshold of the Pentecostal outpouring of the Spirit, we read in the gospel of the 7th Sunday of Easter the concluding words of Jesus’ priestly prayer, said in a tone of immediacy with regard to his coming death and glorification.

Equally striking are the peace and satisfaction that the words of Jesus conveyed in this intense Father-and-Son dialogue. After all, “the work that you gave me to do” has now been accomplished; “the words you gave me I have given them” (John 17: 4, 8); the Messianic Kingdom is all but firmly established; a new era of the Spirit is about to commence; the baton for bringing the economy of salvation to full fruition is to be passed on from the Son to the Holy Spirit.

Jesus’ promise to usher in a new era of the Church by the outpouring of the Holy Spirit was fulfilled at the Pentecost. Before this historic and pivotal moment when the Church was made manifest to the world (CCC 1076), it is only fitting that the apostles gathered in the upper room “to devote themselves with one accord to prayer” (Acts 1:14) together with the Blessed Mother. “Spirit”, “apostles”, “Mary”, “prayer” – What better ways to reveal the Church? How can any one of these constitutive elements be missing when the Church being revealed is the Church of Christ?


甲年復活期第七主日的彌撒讀經: 宗1:12-14, 伯前4:13-16, 若17:1-11

在耶穌升天後和五旬節聖神即將降臨之際，我們從復活期第七主日的福音，看到耶穌大司祭祈禱的結語，提及祂即將經歷的死亡和光榮。

特別的是：在這熱切的聖父聖子的對話中，耶穌流露著無限的平安和滿足。「你所委託我所作的工作」已完成了；「你所授給我的話，我都傳給了他們」(若17:4,8) ；默西亞王國已確立；新的聖神的時期即將展開；將救恩工程推廣和帶來完滿果實的工作，將要像接力棒一般，從聖子的手轉交聖神。

耶穌允許了，要讓聖神傾注於教會，讓她進入一個嶄新的時期；這應允在五旬節實現了。在給世界顯示教會這歷史和關鍵性的時刻之前（天主教教理簡編1076），宗徒們與聖母聚集在樓房上，「同心合意地專務祈禱」(宗1:14) ，這是多麼恰當的事。試問有什麼比「聖神」、「宗徒」、「瑪利亞」、「祈禱 」更能表現教會？當要顯示的教會是基督的教會時，這些基本要素豈不更缺一不可？

What Does "The Father's House" in John 14:2 Refer To?

In the gospel reading of the 5th Sunday of Easter (see bottom of post), Jesus told his apostles that he would leave them to prepare a place for them in his “Father’s house” (Jn 14:2). In the Bible, “God’s house” is a key term that refers to the Church, as signified by the Tabernacle (Ex 26) and the Jerusalem Temple (1 Kgs 6-8). Similar use of this term is often found in the Mosaic Law: “The choicest first fruits of your soil you shall bring to the house of the LORD, your God,” (Ex. 23:19).

In the first reading, we see how the Father’s house – the Church of Christ – continued to get prepared: the ordination of 7 deacons, which marked the origin of the diaconal office – the ministry of charity – and became part of the fundamental structure of the Church (cf. Deus Caritas Est, n.21).

“House” as a key biblical word also refers to a dynasty or kingdom. God revealed to King David that his “house”, i.e. the Davidic kingdom or dynasty, shall endure forever (2 Sam 7:16). David’s kingdom foreshadows Jesus’ Heavenly Kingdom, whose founding and emergence he proclaimed in the beginning of his public ministry (Mk 1:15), and which he would continue to “prepare” upon departure from the apostles. Jesus is “Lord of lords and king of kings” (Rev 17:14); he is the perfect fulfillment of all the kings and their kingdoms on earth. His Messianic Kingdom is the only Kingdom that endures forever (cf. Dan 2:31-45).

Continuing the theme of God’s house, the 2nd reading reveals that the Church of Christ – His Kingdom - is built firmly on Christ himself, who is a “chosen, precious cornerstone” that was rejected by the builders, i.e. the Jews (1 Pet 2:6-7); its inhabitants, as God had already foretold through Moses (Ex. 19:6), are “a chosen race, a kingdom of priests, a holy nation”.

Clearly we all want to live in the Father’s house. Now that we have pondered this Sunday’s readings, let’s be honest and ask ourselves: Do I belong to this “chosen race”? What’s my “priesthood” (see post of May 8, 2014)? How successful am I in exercising my priesthood? Do I live in holiness or in sinfulness? The answers to your questions may well decide whether the Father’s house is for you to live in!

(Readings of the 5th Sunday of Easter, Year A: Acts 6:1-7, 1Pt 2:20-25, Lk 10:1-10)

與未信主的好友談司祭職

敬愛的康徽兄：

康徽兄自少基於無限愛情和親情，為雙親、為家人、為下一代不斷奔波勞碌；在教學工作上，為了學生、學校和社會公益，又無私地將自己從學校和社會所得到的，全面獻出和交還，躹躬盡瘁，死而後已。這倫常德行，反映著中國文化和傳統光輝燦爛的一面，是華夏民族賴以生存的美德；是人性應有的、極崇高的情操。

但是這德行雖優越，若其運用只停留在世界和人的層面上，它的價值和效用，在相當程度上仍有所欠缺。為甚麼呢？容我進一步解釋。

在天主教信仰中，有所謂「司祭職」(priesthood)的教導。司祭們在舊約(即耶穌前) 傳統中的職份，主要是在耶路撒冷聖殿中，為以色列人向天主獻上牛、羊、白鴿、餅、酒等用人力和血汗換取得來的祭品，作為獻給天主的敬禮(worship) ；獻祭者也希望藉此獲得罪的赦免 。換言之，司祭職是獻出和犧牲的工作。

這梅瑟律法所規定的制度，在以色列從不間斷地行使了千多年，直至耶穌時代的猶太人，仍繼續沿用著。其實，在天主奧妙的救贖計劃中，舊約司祭職並沒有赦罪的功能；它只是一個形象標記，在指向、期待和預告著人類歷史最終的祭獻和司祭，即耶穌在十字架上的祭獻和耶穌本人的司祭職(他同時是這祭獻的祭品和司祭) ；耶穌的祭獻才是全人類的真正的贖罪祭。

洗禮給人的恩寵，包括讓領洗者領受基督的司祭職；讓他受洗後，從此將自己整個的生命 -- 包括做人處世的每一言、每一行，和生活起居的每一點、每一滴 -- 都跟隨著基督的祭獻而交出，成了祭品，成了讚美和光榮天主的詩篇。當人抑制妄自尊大的傾向，為了別人而謙卑自下時，他就在行使著因領洗的尊嚴而得來的司祭職；當人犧牲自己身體所需，將本來用來滿足自己的金錢、時間和物資，去幫助別人的時候，他便以司祭身份效法著最終大司祭耶穌基督，在十字架上為人類將自己的身體交出；當人像康徽兄般，為父母、子女、家庭、社稷而奔波勞碌時，他的血汗不但帶給親人和社會物質上的滿足，也成了天主悅納的、馨香的祭品，並能彰顯天主光榮於地上，有助基督救恩的廣傳。

在此我要特別指出，上述司祭職功效，並不是神學家用文藝手法和想像力作出來的東西，而是聖洗聖事無形地 (ontologically)、超性地 (divinely) 、和實質地發揮之功用。

本來人所作的犧牲無論多麼偉大，與貴為天主的耶穌在十字架上的犧牲，絕不能相提並論。 但是，藉著司祭職的轉化，本是平凡的，變得卓越；本是地上的，變成天上；本是有限的，變成無限；本是短暫的，成了永恆!聖保祿深明此理，也用這眼光看自己的生命，將一生歲月看成一瓶為天主而不斷傾流的祭酒；這祭酒傾流淨盡之日，便是他離世已近之時 (cf.弟茂得後書4:6) 。

康徽兄在孝愛上有如此高尚的情操，數十年如一日，恆久不斷地、身體力行地、毫不保留地為它人而交出自己；我竟大膽妄斷這樣的美德「在相當程度上仍有所欠缺」。箇中原因，希望藉著上文，總算作了粗畧的交代。若有冒犯或失言之處，萬望康徽兄包容和寬恕!

Did Enoch and Elijah Receive the Grace of Bodily Assumption?

A former Catechism Revisited Program participant asked me the following question:

In the Bible, both Enoch (Gen 5:21) and Elijah (2 Kgs 2:11) appear to have been taken up in bodily form by God. Were they also assumed into heaven like Mary?

My answer is as follows:

In the Bible, it appears that three OT figures have been assumed into heaven in bodily form:

ENOCH - Related scriptural references: Gen 5:21; Sir 44:16, 49:14; Heb 11:5
ELIJAH - Related scriptural references: 2 Kgs 2:11; 1 Mac 2:58
MOSES - According to Deut 34:6, nobody knows the whereabouts of his buried body. Jude 9 depicts a mysterious rivalry between Satan and the Archangel Michelangelo, battling for Moses' body.

What added to the possibility of the bodily assumption of Elijah and Moses is their bodily appearance in Jesus' Transfiguration in Mt. 17:3.

Some people dispute the possibility of bodily assumption of these OT figures on the ground that they couldn't possibly have been received into heaven when heaven, according to Church teaching, was not opened up until the completion of Jesus' economy of salvation. According to Catholic Answer, this can only be explained as "a special grace" that God accorded these OT individuals.

You are quite correct in saying that the assumptions of Enoch, Elijah, and Moses - if true, proven, and scripturally established - means that the Assumption of Mary cannot be seen as a mere imagination of the Catholic mind. In fact, the belief in Mary's Assumption dates back to the apostolic age, and the celebration of the Feast of Assumption had been a common practice as far back as the 4th century. Incidentally Martin Luther made the observance of this feast mandatory on his liturgical calendar.

Scripturally speaking, references to Mary's Assumption are understandably lacking due to the fact that the event did not occur until most of the NT books had been written. But the cosmic "woman" in Rev 12, who "gave birth to a son, a male child, destined to rule all the nations with an iron rod"; who was clothed with glory and appeared in bodily form in heaven; does speak volume about this doctrine.

It is only fitting that the Bible begins with a "woman" who in her virginity put on leaves of shame, and ends with a "woman" who in her virginity put on the garment of glory (cf. St. Ephrem of Syria, Mathews and Amar, op.cit., 278-279).

3rd Sunday of Easter - The Mystery of the Risen Christ Continues to Unfold

Readings for the 3rd Sunday of Easter - Year A:
Acts 2:14, 22-33; 1 Peter 1:17-21; Luke 24:13-35

The readings of the 3rd Sunday of Easter include a bold proclamation of the resurrection (Acts), a moral exhortation for the newly baptized (1 Peter) and the appearance of the Risen Jesus to two disciples on the road to Emmaus (Luke). Each text illumines a different feature of the Easter mystery in which believers are immersed during this season. In this reflection, we will ponder the drama of the Emmaus narrative.

Devastated by “the things that have been happening there these last few days” in Jerusalem, the two disciples of Jesus were leaving the city – their place of sorrow and despair. Sounds familiar? We hate to admit it, but the truth is: we are the two disciples. When confronted with problems, when overwhelmed by heart-breaking experiences, we often choose to run!

Like other resurrection appearances, this one is marked by delayed recognition: when they saw Jesus, they recognized him not. In Luke’s words, “their eyes were prevented from recognizing him”. Anger, vengeance, fear, despair, bewilderment, other emotions and human frailties can often keep us from seeing the truth.

Then something very interesting happened. While they were having meal with Jesus, “their eyes were opened and they recognized him”! How did this come about? Apparently, the disciples recognized Jesus in the breaking of the bread; in the actions of taking, blessing, breaking, and giving – the familiar ones highlighted in the feeding of the five thousand and the last supper! When our priests use the same actions to celebrate the Eucharistic liturgy, will our eyes also be opened wide to recognize Jesus in the bread and wine?

Rejuvenated and enlightened, the disciples returned to Jerusalem, the place that they had rejected, to share their joyful and mystical experience of encountering the Risen Christ. As Christians, our Jerusalem is this world, which we often wish to flee. Now that we are also rejuvenated and enlightened by the Easter mystery, let us follow the example of the two disciples to bravely embrace the world, sharing our joy and hope with those who have yet to experience the grace of encountering the Risen Christ!


References:
3rd Sunday of Easter, Year A, Foundations in Faith, RCL, Texas, 1998
Henri Nouwen, With Burning Hearts - A Meditation on the Eucharistic Life, Orbis, Maryknoll, New York, 1994

The Kowloon Walled City - A Sad Chapter That Remains Alive and Well in the History of Hong Kong

You can't possibly watch this video about the Kowloon Walled City (九龍城寨), a 17-minute Wall Street Journal documentary produced in English, without feeling a little down. It also brings back haunting visions and gruesome images for many of us who grew up in Hong Kong because the Kowloon Walled City, while unique, was in many ways a miniature of many middle-to-lower class districts of the former British colony. In fact, the neighborhood I grew up from - Central Tsuen Wan - bore much resemblance to the scenes in the video.

Maybe it was not as bad; but let me tell you, it was pretty darn close. I remember specifically one brutal and heated fight involving 7 or 8 gangsters from two opposing triad groups that unfolded before my very eyes shortly before I left for Canada to study university. It happened in broad daylight in the area where my family lived. The fight was animal like; it was bloody; it was fierce. I stood there, one hand covering my mouth (I could have vomited) and the other stroking my heart; and I told myself I would never, ever want to live in that place again!!

Still four years later, I graduated from university and returned to live in Tsuen Wan for four more years before I managed to leave Hong Kong for good. As we, the people from Hong Kong, glow in the warmth and happiness of this wealthy-looking financial city in the Far East, the shadowy and grim images of the Kowloon Walled City or, for that matter, of Tsuen Wan, which I called home for more than 20 years, are lurking in the background, making a mockery of the former colony’s good name - the Pearl of the Orient - and reminding us of a very dark chapter of her history.

At the same time, we must recognize with grateful hearts that these were the grass-root people who made the mighty engine of the former colony turn in the sixties and seventies when its economy started to take flight. In a very real way, they made Hong Kong what it is today. They also made us, people who came from or live in Hong Kong, who we are. Forget them not when we count our blessings in our prayer.

忙，站在人身旁，顯得很了不起!

忙不是人所喜愛的夥伴，但卻形影不離地跟隨著我們；多數人都很寂寞，卻總有忙這麼一個不想要的朋友。

忙，她很多時是人自己找回來的伴侶；有她總比孤零零一個人好。

忙，她很清楚自己的身價；站在人身旁，顯得很了不起，因為她看透了人的心事，知道人若失去了她，會被其它人恥笑，說他百無聊賴，是社會和人羣的遺棄者。

忙，她就像個無良的私人護理，當長者與她熟識和慣性地依賴她後，她便操控長者的一切，使長者成為她的奴隸，甚至佔據他擁有的一切，使他晚年一無所有。

如洪濤般洶湧而至的emails突然停頓了，相信先前提及，與我重新聯絡的三位老同窗現在都乖乖地，重新帶上「忙」的軛和鎖，一切又回復了「正常」。

我也「忙」於完成to-do list各事項和有關期限：二佰多人參與的逾越晚宴聯絡工作還未展開，晚宴中要講解的道理和slides還未整理好；耶穌受難日的退省講詞還未寫好；要準備和開始出年靈修課程的宣傳；還有天氣轉暖，殘舊的冷氣機要換；還有... 忙!忙!忙!

但今天去完Toogood Pond漫步默想後，我終於忍不著與忙起了爭拗。我告訴她無論她怎麼重要，也不及那多年不見，最近才重新探望我的「友情」重要；我告訴她雖然她使我感到生活充實，但自從我與「友情」重新相遇，我才明白充實的生活是怎樣的。於是我不顧一切，放下「忙」去探望「友情」，再電郵三位老同窗! 並提醒他們，在忙不斷踩踏之下，也不要忘記「友情」在你身旁耐心等待啊!

此刻心中響起The Way的《基督的軛》又稱《忙》...

(閱讀有關文章《順流逆流》)