But I have written to you rather boldly in some respects to remind you, because of the grace given me by God to be a minister of Christ Jesus to the Gentiles in performing the priestly service of the gospel of God, so that the offering up of the Gentiles may be acceptable, sanctified by the holy Spirit. (Romans 15:16)
Last Friday evening marked the end of another fruitful year of the CMCC Bible Study Program (BSP). How appropriate it was that we concluded our study of the Letter of Romans with St. Paul’s exhortation for those proclaiming the Good News of the Lord to see their ministry of evangelization as a ”priestly service of the gospel of God” that turns the unbelievers into sacrifices sanctified by the Holy Spirit and acceptable to God (cf. Rom 15:16).
Evangelization is priestly because it is a sacrificial act in which the evangelizer is the celebrant and the unbelievers the sacrifice. Having been sanctified by the Holy Spirit, they become spiritual offerings that are pleasing and acceptable to God!
Evangelization is liturgical because through its visible catechetical rites and activities, the unbelievers receive the invisible grace of wisdom and faith, and are granted the priceless privilege of becoming sons and daughters of God!
My fellow workers in the harvest fields of the Lord, let us work hard in performing "the priestly service of the gospel of God". But whether we choose to join or just sit on the sideline, the liturgy of evangelization has been unfolding for 2000 years, turning gradually all of mankind into spiritual offerings pleasing and acceptable to God!
Partly because of the excitement of sharing the above Pauline teaching, and partly because of physical exhaustion caused by the singing and festivity of the farewell celebration, I was unable to fall asleep Friday night until almost 4:30 a.m.! Three hours later, I woke up violently like a cardiac arrest patient jolted back into consciousness by his surgeon. Shocked and disoriented, I was devastated to discover that my ride to a weekend retreat was already waiting for me on my driveway!
In spite of the mishap, for which I have only myself to blame, my heart is still bursting with delight and elation from last Friday; grateful for all the work that the BSP volunteers did to give us such a beautiful summer farewell; thankful to God for giving the BSP community the wonderful blessing of growing spiritually in the word of God for 12 consecutive years and counting. On behalf of the BSP Planning Committee, I’d like to express my heart-felt gratitude to all the BSP volunteers whose contribution and self-emptying have made the BSP do-able, sustainable, and fruitful.
Have a safe and blessed summer, all BSP volunteers and participants! Come September, we will gather again to pray and study the Psalms, through which the universal voice of mankind is raised in unison to express our longing to see God face to face!
NOTE: If you are interested in joining next year's BSP on the Psalms (our first meeting will be Friday, Sept 26, 2014), we are beginning to accept on-line registrations. Click this link to submit your registration: BSP On-Line Registration.
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。
Monday, June 30, 2014
Monday, June 23, 2014
Thinking About The Roman Catholic Church on This Feast Day of Sts. Peter and Paul
The Feast of Sts. Peter and Paul
Readings: Acts 12:1-11; 2 Tim 4:6-8, 17-18; Mt. 16:13-19
St. Irenaeus, a 2nd century Church Father, had this to say about the church of Rome: “the very great, the very ancient and universally known church founded and organized at Rome by the two most glorious apostles, Peter and Paul.” He added: “with this church, by reason of its more excellent origin every church must agree…the tradition which comes from the apostles has been preserved” (Against the Heresies 3.3.2.)
On this coming Feast Day of Sts. Peter and Paul, Irenaeus’ eloquent and much-quoted statement and similar statements made by other early Church Fathers that testified to the pre-eminence or even primacy of the church of Rome among other Christian and apostolic church communities find their resonance in the Gospel reading where Peter, the first leader of the Church after Christ, was made the “rock” upon which the Church of Christ would be built. “Rock” (or other words carrying the same conceptual meaning) is a very important scriptural word used in many places in the Old Testament to signify the Messiah. For example: “The stone the builders rejected has become the cornerstone” (Psalm 118:22). Christ, the Messiah, is the rock; in renaming Simon as “Peter” – “rock” – he made Peter his representative; he appointed Peter as the foundational leader of his Church.
In fact, the resonance turned into thundering when Jesus - the Lord of lords and King of kings (Rev 17:14) whose Kingdom of Heaven the kingdom of David prefigured and anticipated - gave Peter the “keys” that carried the complete and undeterred authority of binding and loosing. In a similar manner, the keys of the Davidic dynasty were given to Eliakim to allow him to govern Israel with absolute authority (Isaiah 22:20-22).
Today after 2000 years of Church history, sitting on the Chair of St. Peter is his 266th successor, Pope Francis. On this coming Feast Day of Sts. Peter and Paul, we Roman Catholics have every reason to rejoice and thank God in unison with the psalmist who sings in jubilation:
How numerous, O Lord, my God, you have made your wondrous deeds!
And in your plans for us there is none to equal you.
Should I wish to declare or tell them, too many are they to recount
(Ps. 40:6)
Top among God’s wondrous deeds that stand to be counted by us Roman Catholics is the special grace of being members of the Roman Catholic Church - “the very ancient and universally known church founded and organized at Rome by the two most glorious apostles, Peter and Paul.”
Readings: Acts 12:1-11; 2 Tim 4:6-8, 17-18; Mt. 16:13-19
St. Irenaeus, a 2nd century Church Father, had this to say about the church of Rome: “the very great, the very ancient and universally known church founded and organized at Rome by the two most glorious apostles, Peter and Paul.” He added: “with this church, by reason of its more excellent origin every church must agree…the tradition which comes from the apostles has been preserved” (Against the Heresies 3.3.2.)
On this coming Feast Day of Sts. Peter and Paul, Irenaeus’ eloquent and much-quoted statement and similar statements made by other early Church Fathers that testified to the pre-eminence or even primacy of the church of Rome among other Christian and apostolic church communities find their resonance in the Gospel reading where Peter, the first leader of the Church after Christ, was made the “rock” upon which the Church of Christ would be built. “Rock” (or other words carrying the same conceptual meaning) is a very important scriptural word used in many places in the Old Testament to signify the Messiah. For example: “The stone the builders rejected has become the cornerstone” (Psalm 118:22). Christ, the Messiah, is the rock; in renaming Simon as “Peter” – “rock” – he made Peter his representative; he appointed Peter as the foundational leader of his Church.
In fact, the resonance turned into thundering when Jesus - the Lord of lords and King of kings (Rev 17:14) whose Kingdom of Heaven the kingdom of David prefigured and anticipated - gave Peter the “keys” that carried the complete and undeterred authority of binding and loosing. In a similar manner, the keys of the Davidic dynasty were given to Eliakim to allow him to govern Israel with absolute authority (Isaiah 22:20-22).
Today after 2000 years of Church history, sitting on the Chair of St. Peter is his 266th successor, Pope Francis. On this coming Feast Day of Sts. Peter and Paul, we Roman Catholics have every reason to rejoice and thank God in unison with the psalmist who sings in jubilation:
How numerous, O Lord, my God, you have made your wondrous deeds!
And in your plans for us there is none to equal you.
Should I wish to declare or tell them, too many are they to recount
(Ps. 40:6)
Top among God’s wondrous deeds that stand to be counted by us Roman Catholics is the special grace of being members of the Roman Catholic Church - “the very ancient and universally known church founded and organized at Rome by the two most glorious apostles, Peter and Paul.”
Friday, June 13, 2014
A Trinity Sunday Reflection (聖三主日的反思)
Trinity Sunday Readings:
Exodus 34:4-6, 8-9
2 Corinthians 13:11-13
John 3:16-18
In the first reading of the Trinity Sunday, the God revealed to Moses was “merciful and gracious…slow to anger and rich in kindness and fidelity” (Ex. 34:6); and Moses himself was depicted as a mediator for Israel, pleading for God to pardon the wickedness and sins of his “stiff-necked people” (cf. Ex. 34:9).
Like the first light of dawn, which gives us but a glimpse of the radiance of the midday sun; the images of a merciful God and a mediating Moses in the Old Testament are in fact the precursors of more significant figures waiting to be fully revealed in the New Testament.
In the gospel reading, God’s mercy finds its full manifestation in an astounding act of love: “he gave his only-begotten Son, so that everyone who believes in him might not perish but might have eternal life” (John 3:16). Similarly, Moses’ mediation is given a definitive meaning in the mediation of Christ, who is the “one Mediator between God and men” (1 Tim 2:5), “the way and the truth and the life; no one comes to the Father except through [him]” (John 14:6).
The Trinity Sunday brings to mind, in particular, our inability to articulate this profound mystery. Acutely aware, as we are, of the need to “encourage one another, agree with one another, [and] live in peace” so that “the God of love and peace will be with [us]” (2 Cor 13:11); humbled as mere mortals by this profound mystery; we invoke the presence of the Trinity in our community of faith using the Trinitarian greeting in the closing words of the second reading: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you” (2 Cor 13:13)!
Following close on the heels of Pentecost, the Trinity Sunday is a special time for us to reflect. Pentecost has a special meaning for the FLL ministry: for our staff, for our volunteers, and for all of you, our supporters. It is a time before which we prepare and surrender ourselves awaiting God's promise; during which we are transformed, renewed, and empowered; after which we move out of our own egoistic self and comfort zone, committing ourselves as disciples and teaming up with others in the community to fearlessly proclaim His love to the world.
How did you celebrate Pentecost this year? Now that we have experienced the outpouring of the Spirit, let's reflect and internalize the meaning of Pentecost in our hearts, and make this Pentecost a transformational experience in our journey of faith. In transforming ourselves, we also transform the whole Chinese community of faith. As we embark on another ten years of humble service of evangelizing to the Chinese community, every one of us in the FLL ministry can and must continue to contribute to this beautiful communal transformation. We owe this to our Mother Church; most of all, we owe it to those who have been deprived of the joy and power of the Gospel message due to various reasons.
The Descent of the Holy Spirit to the disciples in the Upper Room is a powerful communal experience. Now we feel empowered as a community to embark on another 10 years of evangelization. We are determined to follow the will of the Father, enthused to say YES to the Son, and inspired to embrace the Holy Spirit who, like the wind, “blows where it wills” (John 3:8).
(Acknowledgement: This Sunday reflection was co-authorized by Edmond Lo and Paul Yeung.)
聖三主日讀經：
出谷紀 34:4-6, 8-9
格林多人後書 Corinthians 13:11-13
約望福音 3:16-18
在天主聖三主日的第一篇讀經，顯現給梅瑟的天主，是「慈悲寬仁... 緩於發怒，富於慈愛忠誠」(出34:6) 的； 而梅瑟則被描繪為以色列的中保，懇求天主寬免祂「執拗的百姓」(出34:9) 的過犯和罪惡。
就如黎明的第一道曙光讓人瞥見烈日的光芒，從舊約所見的形像，即慈悲寬仁的天主和為以色列轉求的梅瑟，就是新約將要給人顯示的，一些更重要的人物的先聲。
在今天的福音中，天主的慈悲在一個令人驚訝的，愛的行動中充分地表現出來：「祂甚至賜下了自己的獨生子，使凡信祂的人不至喪亡，反而獲得永生」(若3:16) 。同樣，梅瑟的轉求，被身為「在天主與人之間只有一個的中保」(弟前2:5), 並且是「道路、真理、生命，除非經過我，誰也不能到父那裡去」的基督(若14:6) ，肯定了它的真正意義。
天主聖三主日讓我們更強烈地感受到這不可說明的奧秘，在它面前我們變得啞口無言。我們清楚知道，「要服從勸勉，要同心合意，『和』要彼此和睦」，這樣，「仁愛與平安的天主必與『我們 』同在」(格後13:11)； 這奧秘讓人感到渺少和謙遜，驚嘆生命的短暫。藉著第二篇讀經最後的聖三祝福，讓我們祈求天主聖三的臨在，光照我們的信仰團體：「願主耶穌基督的恩寵，和天主的愛情，以及聖神的相通，常與你們眾人相偕。」(格後13:13)
在聖神降臨節後接踵而來的聖三主日是一個特別的日子，讓我們好好地反省一下。聖神降臨對<生命恩泉>的職員、義工、以及所有支持者，都具有特殊意義。在這時刻前, 我們應作好準備，獻出自已, 來等待天主的應許；在這時刻中，我們要蛻變、更新、和領受新的動能；在這時刻後, 我們要忘我地, 不貪求安逸地, 用跟隨天主的決心， 聯同主內的兄弟姊妹，勇敢地向世界宣揚主的愛。
你今年是怎麼渡過聖神降臨節呢？現在，我們旣領受了聖神所傾注的恩寵，就讓我們好好反思一下聖神降臨節的意義，並將一切默存心中，使這個聖神降臨節成為我們信仰旅程中的一個轉捩點。當我們改造自己的時候，我們也改造了整個天主教華人團體。在未來的十年裡, 讓我們懷著謙卑的心, 在華人團體內繼續做福傳服務。我們<生命恩泉>裡每一個成員都可以而且必須繼續為改變天主教華人團體而作出貢獻。這樣做, 是我們為慈母聖教會應盡的義務; 為那些因為種種原因而被剝奪了接受福音的喜樂和力量的人，這義務更急不容缓。
聖神降臨是門徒們作為一個信仰團體所經歷的，一個強而有力的體驗。同樣地，作為一個信仰團體，我們因著聖神的力量，已充滿了新的能量，去面對未來十年的福傳工作。我們堅決遵從天父的聖意，對聖子熱誠地作出正面回應，並衷心擁抱著像風一樣「隨意向那裡吹」 的 聖神（若望福音3:8）。
(這主日讀經分享由Edmond Lo 和 Paul Yeung 共筆。)
Exodus 34:4-6, 8-9
2 Corinthians 13:11-13
John 3:16-18
In the first reading of the Trinity Sunday, the God revealed to Moses was “merciful and gracious…slow to anger and rich in kindness and fidelity” (Ex. 34:6); and Moses himself was depicted as a mediator for Israel, pleading for God to pardon the wickedness and sins of his “stiff-necked people” (cf. Ex. 34:9).
Like the first light of dawn, which gives us but a glimpse of the radiance of the midday sun; the images of a merciful God and a mediating Moses in the Old Testament are in fact the precursors of more significant figures waiting to be fully revealed in the New Testament.
In the gospel reading, God’s mercy finds its full manifestation in an astounding act of love: “he gave his only-begotten Son, so that everyone who believes in him might not perish but might have eternal life” (John 3:16). Similarly, Moses’ mediation is given a definitive meaning in the mediation of Christ, who is the “one Mediator between God and men” (1 Tim 2:5), “the way and the truth and the life; no one comes to the Father except through [him]” (John 14:6).
The Trinity Sunday brings to mind, in particular, our inability to articulate this profound mystery. Acutely aware, as we are, of the need to “encourage one another, agree with one another, [and] live in peace” so that “the God of love and peace will be with [us]” (2 Cor 13:11); humbled as mere mortals by this profound mystery; we invoke the presence of the Trinity in our community of faith using the Trinitarian greeting in the closing words of the second reading: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you” (2 Cor 13:13)!
Following close on the heels of Pentecost, the Trinity Sunday is a special time for us to reflect. Pentecost has a special meaning for the FLL ministry: for our staff, for our volunteers, and for all of you, our supporters. It is a time before which we prepare and surrender ourselves awaiting God's promise; during which we are transformed, renewed, and empowered; after which we move out of our own egoistic self and comfort zone, committing ourselves as disciples and teaming up with others in the community to fearlessly proclaim His love to the world.
How did you celebrate Pentecost this year? Now that we have experienced the outpouring of the Spirit, let's reflect and internalize the meaning of Pentecost in our hearts, and make this Pentecost a transformational experience in our journey of faith. In transforming ourselves, we also transform the whole Chinese community of faith. As we embark on another ten years of humble service of evangelizing to the Chinese community, every one of us in the FLL ministry can and must continue to contribute to this beautiful communal transformation. We owe this to our Mother Church; most of all, we owe it to those who have been deprived of the joy and power of the Gospel message due to various reasons.
The Descent of the Holy Spirit to the disciples in the Upper Room is a powerful communal experience. Now we feel empowered as a community to embark on another 10 years of evangelization. We are determined to follow the will of the Father, enthused to say YES to the Son, and inspired to embrace the Holy Spirit who, like the wind, “blows where it wills” (John 3:8).
(Acknowledgement: This Sunday reflection was co-authorized by Edmond Lo and Paul Yeung.)
聖三主日讀經：
出谷紀 34:4-6, 8-9
格林多人後書 Corinthians 13:11-13
約望福音 3:16-18
在天主聖三主日的第一篇讀經，顯現給梅瑟的天主，是「慈悲寬仁... 緩於發怒，富於慈愛忠誠」(出34:6) 的； 而梅瑟則被描繪為以色列的中保，懇求天主寬免祂「執拗的百姓」(出34:9) 的過犯和罪惡。
就如黎明的第一道曙光讓人瞥見烈日的光芒，從舊約所見的形像，即慈悲寬仁的天主和為以色列轉求的梅瑟，就是新約將要給人顯示的，一些更重要的人物的先聲。
在今天的福音中，天主的慈悲在一個令人驚訝的，愛的行動中充分地表現出來：「祂甚至賜下了自己的獨生子，使凡信祂的人不至喪亡，反而獲得永生」(若3:16) 。同樣，梅瑟的轉求，被身為「在天主與人之間只有一個的中保」(弟前2:5), 並且是「道路、真理、生命，除非經過我，誰也不能到父那裡去」的基督(若14:6) ，肯定了它的真正意義。
天主聖三主日讓我們更強烈地感受到這不可說明的奧秘，在它面前我們變得啞口無言。我們清楚知道，「要服從勸勉，要同心合意，『和』要彼此和睦」，這樣，「仁愛與平安的天主必與『我們 』同在」(格後13:11)； 這奧秘讓人感到渺少和謙遜，驚嘆生命的短暫。藉著第二篇讀經最後的聖三祝福，讓我們祈求天主聖三的臨在，光照我們的信仰團體：「願主耶穌基督的恩寵，和天主的愛情，以及聖神的相通，常與你們眾人相偕。」(格後13:13)
在聖神降臨節後接踵而來的聖三主日是一個特別的日子，讓我們好好地反省一下。聖神降臨對<生命恩泉>的職員、義工、以及所有支持者，都具有特殊意義。在這時刻前, 我們應作好準備，獻出自已, 來等待天主的應許；在這時刻中，我們要蛻變、更新、和領受新的動能；在這時刻後, 我們要忘我地, 不貪求安逸地, 用跟隨天主的決心， 聯同主內的兄弟姊妹，勇敢地向世界宣揚主的愛。
你今年是怎麼渡過聖神降臨節呢？現在，我們旣領受了聖神所傾注的恩寵，就讓我們好好反思一下聖神降臨節的意義，並將一切默存心中，使這個聖神降臨節成為我們信仰旅程中的一個轉捩點。當我們改造自己的時候，我們也改造了整個天主教華人團體。在未來的十年裡, 讓我們懷著謙卑的心, 在華人團體內繼續做福傳服務。我們<生命恩泉>裡每一個成員都可以而且必須繼續為改變天主教華人團體而作出貢獻。這樣做, 是我們為慈母聖教會應盡的義務; 為那些因為種種原因而被剝奪了接受福音的喜樂和力量的人，這義務更急不容缓。
聖神降臨是門徒們作為一個信仰團體所經歷的，一個強而有力的體驗。同樣地，作為一個信仰團體，我們因著聖神的力量，已充滿了新的能量，去面對未來十年的福傳工作。我們堅決遵從天父的聖意，對聖子熱誠地作出正面回應，並衷心擁抱著像風一樣「隨意向那裡吹」 的 聖神（若望福音3:8）。
(這主日讀經分享由Edmond Lo 和 Paul Yeung 共筆。)
Tuesday, May 27, 2014
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？
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？
Monday, May 12, 2014
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)
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)
Thursday, May 8, 2014
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!
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!
Monday, May 5, 2014
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).
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).
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