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聖母瑪利亞探訪依撒伯爾

這段福音發生在天使向瑪利亞報喜訊,瑪利亞答允跟隨天主旨意之後;雖然她知道依撒伯爾素不生育,而且上了年紀,但充滿信德的她深信天使的話,立刻前往探望已懷孕的依撒伯爾。 二人見面時,聖神的臨在是如此明顯:還在母親腹中的洗者若翰感覺到救主和聖母的接近,即歡喜踴躍;依撒伯爾也謙恭地問候瑪利亞,稱她為「我主的母親」,即使瑪利亞本來是比她年輕的親人。 聖神被形容如風:風隨意向那裏吹,你聽到風的響聲,卻不知道風從那裏來,往那裏去(若3:8)。我們有否開放自己,如依撒伯爾一樣,隨時接受聖神的感動呢?對於天主的旨意,我們又有否立刻以實際行動回應? 這篇默想由生命恩泉文摘編輯小組撰寫,內容以下列文章為根據: Commentaries on the daily readings by Sacred Space, 彌撒福音釋義 – 將臨期第三週星期六 This bible passage happened after the angel Gabriel announced the birth of Jesus and Elizabeth’s pregnancy to Mary. Though she knew Elizabeth was barren and in her old age, she has faith to believe in what the angel said, and traveled to visit her cousin in haste. When they met, the Holy Spirit was among them: the infant leaped for joy in Elizabeth’s womb as he felt the Saviour and His mother approaching, and Elizabeth recognized Mary as “the mother of her Lord”, even though Mary was her younger cousin. The Holy Spirit is often represented by wind: the wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes (John 3:8). Have we always kept ourselves open as Elizabeth, so God may fill us with the Holy Spirit as He pleases? And do we always respond positively to God’s plans, like Mary, even though we might not fully understand what lies ahead? This reflection is prepared by the FLL Inspire editorial team as a digest of the following articles: Commentaries on the daily readings by Sacred Space, 彌撒福音釋義 – 將臨期第三週星期六

合天主心意的僕人

耶穌降生,是一個奧蹟,應驗了天主給以色列的許諾,是天主在耶穌身上確實與人同在,並且讓人類透過耶穌獲得重新創造。因此,耶穌的降生帶給人更新生命的希望。這奧蹟得以完成,也需要瑪利亞這一位深信天主諾言、用心聆聽、自謙自卑並承行主旨的僕人,正好顯示天主的大能;天主當然能召選任何人,但瑪利亞就是這樣合祂心意的僕人。 主,我也願作合祢心意的僕人,常常承行主旨,無論服務或祈禱,讓祢再次降生在眾人心中,並給人新的恩賜和希望。 (2013 每日聖言,樂仁出版社供稿) 耶稣的降生是一个奥迹,实现了天主向以色列子民所许的诺言——默西亚的来临。天主透过这位默西亚,即耶稣与人同在,并且让人类借着耶稣重新获得创造。换句话说,耶稣的降生带给人类更新生命的希望。然而,完成这个奥迹,除了天主的大能以外,还有玛利亚这位深信天主诺言、用心聆听、自谦自卑并承行主旨的仆人的合作。 主,我也愿做合祢心意的仆人,常常承行祢的旨意,无论借着服务他人还是借着祈祷生活,让祢再次降生在众人心中,并带给人们新的恩宠和希望。 (2013 每日圣言,乐仁出版社供稿)

教宗方濟各:不願意服務的人不算是基督徒

(梵蒂岡電台訊)教宗方濟各12月18日在公開接見活動中提醒信友們,天主貶抑自己,來到世上,現實世界中,不計較人類歷史的悲慘狀況,居住期間,為將我們從不幸、困苦和罪惡中拯救出來。 教宗說:「天主沒有啟示自己為高高在上,統治天地者,而是貶抑自己,下降世間,成為弱小貧窮的人。因此為相似天主,我們不該高人一等。」 他補充說:「若看到不願意貶抑自己,不願意服務的基督徒,處處趾高氣昂的基督徒,真是可憎的事:不可憎嗎?這人不是基督徒,而是外邦人!」 閱讀全文: 教宗方濟各:天主與人打成一片,為救我們脫離困苦和罪惡

在沉默中學會相信

當匝加利亞進入聖所,代所有人把祈禱奉獻給天主時,他看到一位天使。即使為他這個「無瑕可指」的義人,看見天使仍感到害怕。天使不但安慰他,更給他帶來喜訊說:「你的祈禱已蒙應允,你的妻子依撒伯爾要給你生一個兒子。」 匝加利亞想到自己和妻子的年紀,懷疑起來。他身為司祭,這是不能饒恕的,幾時天主向我們宣告一些事,我們應該以信德接受。 天使給了他一個記號,讓他知道這事可行:他因不信而說了那些話,他將會在沉默中學習相信。天使對他說:「看,你必成為啞巴。」但他之後補充一句:「直到這事成就的那一天。」匝加利亞懷疑若翰洗者的出生,尚且要接受懲罰,我們由此可以想像那些虛假地述說耶穌的誕生的人,將要面對怎樣的懲罰。 (本文以英文為準)

聖若瑟的相信與服從

耶穌屬於達味後裔是由於有若瑟作合法父親,今天的福音便解釋其中的奧妙。當時正式訂婚的男女雖然未住在一起,法律上已是夫妻。犯姦淫者應按法律被石頭砸死,瑪利亞未婚懷孕,確有嫌疑。若瑟想暗中退婚,本意是免她受辱,但是從此恩斷義絕,由得她獨自承受名譬和生命的傷害;這不是相似伯多祿那次否認耶穌嗎?等到天使指引,若瑟的困惑即轉為信德和服從。 若瑟,你經歷了多少信德的考驗?當我對自己的使命或職份有疑惑時,請幫助我明白天主的旨意。 (2013 每日聖言,樂仁出版社供稿) 玛利亚在未与来自达味家族的若瑟同居以前怀孕,的确不合常理;而且遵照法律,她应被人用石头砸死。若瑟不愿让玛利亚公开受辱受死,便想暗中与她退婚。然而,天主的奇妙折服了若瑟,即天使的指引使若瑟的困惑转为信德和服从。这样,玛利亚的儿子耶稣便名正言顺地成为达味的后裔。 “信德是所希望之事的担保,是未见之事的确证。”(希11:1)让我们在不明白的事理上常怀有像大圣若瑟一样的信德。 (2013 每日圣言,乐仁出版社供稿)

耶穌:先知、司祭和君王

瑪竇福音這部以希伯來文寫給猶太人的福音,以耶穌基督的族譜作開端,道出耶穌基督降生成人,是亞巴郎,也是達味後裔的奧秘。 天主曾向亞巴郎許諾:「地上萬民要因你的後裔蒙受祝福,因為你聽從了我的話。」(創 22:18) 也向達味許諾:「我要使你的親生兒子,榮登上你自己的王位;若你的子孫遵守我的誓言,也遵守我教訓他們的法典,連他們的子孫代代世世,也必定要坐上你的王位。」(詠 132:11-12) 因此耶穌被稱為亞巴郎之子和達味之子,以彰顯天主對二人的承諾均在耶穌身上兌現。 亞巴郎是先知也是司祭(創 15:9,27:1);達味則是君王也是先知。既然耶穌被稱為二人之子,那基於世襲的權利,祂是先知、司祭,也是君王。因此耶穌基督的族譜本身,已在透露天主救世計劃的奧妙。 (本文以英文為準) ‘The face of a man’ in Ezekiel 1:10 signifies Matthew, who accordingly opens his Gospel with the human genealogy of Christ. Matthew wrote for the Jews, and in Hebrew; to them it was unnecessary to explain the God which they recognized; but out of necessity to unfold the mystery of the Incarnation. By this introduction he shows that it is the birth of Christ as a human being that he has undertaken to narrate. Matthew writes, ‘The book of the generation of Jesus Christ,’ because he knew it was written, ‘The book of the generation of Adam’ (Gen 5:1) he begins this then, that he may oppose book to book, the new Adam, to the old Adam, for by the new Adam all things were restored which had been corrupted by the old. By saying, ‘of Jesus Christ,’ he expresses both the kingly and priestly office to be in Him for Jesus, was successor to Moses, the first who was leader of the children of Israel; and Aaron, anointed by the mystical ointment, was the first priest under the Law. But why would it not have been enough to name one of them, David alone, or Abraham alone? Because the promise had been made to both of Christ to be born of their seed. To Abraham: ‘And in […]

真正的權柄

在今天的福音中,司祭長和長老問耶穌:「你憑什麽權柄作這些事?」耶穌之前在聖殿驅趕商販,又時常在那裡教導人。祂不是司祭,亦非長老,但說的話充滿天主的智慧,司祭長和長老於是質疑祂憑什麽權柄施教。 面對富挑釁性的提問,耶穌很少直接回答,祂向司祭長和長老提出另一條問題:「若翰的洗禮,是從那裏來的?是從天上來的?還是從人來的?」耶穌洞悉他們的心思,即使祂如實回答,他們封閉的心也不會相信。 權柄的英文是authority,而authority的拉丁文是auctoritas,是augere的抽象名詞。Augere的意思是「增加、放大」。一個具有權柄的人不該強制別人服從自己。要行使真正的權柄該像耶穌一樣,使人發放內在的潛力。耶穌邀請人跟隨祂,祂到來是服事人,而不是受服事。我們在生命裡都被賦予某程度的權柄,讓我們效法耶穌,好好行使我們的權柄。 這篇默想由生命恩泉文摘編輯小組撰寫,內容以下列文章為根據: Commentary on Matthew 21:23-27, 耶穌的權柄從何而來。 In today’s Gospel, the chief priests and the elders asked Jesus: “By what authority are you doing these things?” Jesus had cleansed the temple and taught there often. He was not a chief priest, yet He spoke with divine wisdom. As a result, the chief priests and elders questioned His authority to teach. When asked provocative questions, Jesus seldom answers directly. He responded with another question: “Where was John’s baptism from? Was it of heavenly or of human origin?” Jesus recognized their stubborn blindness, even if He answered the question, they would refuse to believe. The word “authority” comes from the Latin auctoritas, which is an abstract noun from the verb “augere”. Augere means “to increase, make bigger”. A person with authority should not coerce others into submission. The exercise of genuine authority is to release the potential in people. Jesus invited people to follow Him. He came to serve, not to be served. In our own lives, we are given different levels of authority, let us learn from Jesus to exercise our authority properly. This reflection is prepared by the FLL Inspire editorial team as a digest of the following two articles: Commentary on Matthew 21:23-27, 耶穌的權柄從何而來。

喜悅報佳音

將臨期第三主日甲年讀經 傳統上,將臨期第三主日又稱為「喜樂主日」(Gaudete Sunday);Gaudete是拉丁文,意即「喜樂」。依撒意亞先知以大地復甦茂盛、眾人康泰健强來描述以色列將獲得拯救後的情形。以色列因亞述入侵而滅亡,以色列人被迫四處流徙,但堅信上主必會解救他們,帶領他們回到國土。第二篇讀經中,雅各伯勸勉基督徒團體要忍耐,信賴上主必會能人所不能。因宣講上主話語而受苦的先知,正好是基督徒面對困難和迫害時的借鏡。今天的福音,着重默西亞的慈愛特質:衪使瞎子看見、瘸子行走、癩病者得潔淨、聾子聽見、死人復活,又把喜訊帶給窮人。經文接着論及洗者若翰,他是最後一位先知,為耶穌的來臨鋪路。我們基督徒經聖洗聖事進入「天主的國度」,在分享這些先知的神恩時,的確充滿驚訝喜樂。 今日的三篇讀經的意義,都表明天主教教義重視先知神恩。若翰洗者是舊約時代最後的偉大先知,他喚召眾人悔改,並指出通往默西亞 – 耶穌 – 的路。伯多祿宣稱:說預言的神恩,是天主聖神在五旬節那天傾注在門徒身上的(宗 2:14–21)。保祿也認為先知是聖神的恩賜,並指示格林多人應怎樣善用這神恩(格前 14:29–33)。所有基督徒領洗時,都分享基督的司祭、先知和君王三職:「天主的聖民也享有基督的先知任務,特別以信德愛德的生活,到處為基督作活的見證。又向天主奉獻讚頌的祭品,就是奉獻一切歌頌主名的唇舌之成果…」(《教會》教義憲章 第12條)。 作為領受了堅振後的基督徒, 「它賦予我們聖神的特別力量,為能傳播及維護信仰,以言以行作耶穌的証人,且勇於承認基督之名,絕不以十字架為一樁羞恥的事。」(天主教教理 1303) 。保祿宗徒也勸告我們: 「你們但要在心內尊崇基督為主;若有人詢問你們心中所懷希望的理由,你們要時常準備答覆,且要以溫和、以敬畏之心答覆,保持純潔的良心,好使那些誣告你們在基督內有良好品行的人,在他們誹謗你們的事上,感到羞愧。」(伯多祿前書 3:15-16) 「…也不要因為在你們中,有試探你們的烈火而驚異,好像遭遇了一件新奇的事;反而要喜歡,因為分受了基督的苦難,這樣好使你們在他光榮顯現的時候,也能歡喜踴躍。如果你們為了基督的名字,受人辱罵,便是有福的,因為光榮的神,即天主的神,就安息在你們身上。」(伯多祿前書 4:12-14) 求主賜給我們一顆和平的心,無論有萬般困難也好,能夠抱著一份喜樂和關懷的心情來共同宣揚耶穌基督的佳音。 這篇默想是以 Foundations in Faith – Catechist Catechumenate Manual 為根據,並獲得版權持有人 RCL Benziger, LLC 批准使用。 Third Sunday of Advent (Liturgical Year A) This third Sunday of Advent is traditionally called Gaudete Sunday. Gaudete is a Latin word meaning “rejoice”. Isaiah describes the coming redemption of Israel in glowing terms of nature restored and human being made whole. The people scattered and sent into exile by the destruction of the kingdom through the Assyrian invasion, will be ransomed and brought back into their land. In the second reading, James counsels the Christian community to practice patience, trusting God for what human beings alone cannot provide. The trials the prophets suffered for bearing the Word of God and as models of faithfulness can be an inspiration to Christians in times of difficulty and persecution. Today’s gospel focuses on the qualities of mercy that mark the Messiah’s reign. He brings healing to the blind and lame, to lepers and the deaf. He raises the dead and preaches glad tidings to the poor. The passage goes on to reflect on John the Baptist, the last of the prophets, sets the stage for the coming for Jesus. We Christians, who are “born into God’s reign”, can reflect with awe and joy today on our […]

沒被認出的默西亞

在今天的福音中,門徒在問耶穌為什麼厄里亞應該先來。在這之前,耶穌帶了伯多祿、雅各伯和若望上山,在山上他們看到梅瑟和厄里亞,以及耶穌的聖容。梅瑟代表法律,而厄里亞代表先知。 在耶穌的時代,人們都期待默西亞來臨,而在默西亞出現以前,厄里亞要先來。耶穌沒有直接回答門徒的提問,但他確認厄里亞不單要先來,而且已經來到,那就是若翰洗者。人們沒有認出若翰洗者就是厄里亞,更認不出耶穌就是一早預許的默西亞。耶穌說若翰洗者遭到的磨難,人子也要承受。 為了給基督預備道路,若翰洗者受了很多苦,最後更被斬首。我們跟隨基督的路同樣是一條充滿荊棘的路,求聖神賜予勇氣和智慧,繼續走當走的路。 這篇默想由生命恩泉文摘編輯小組撰寫,內容以下列文章為根據: Commentary on Matthew 17:10-13, 厄里亞來了,人們卻不認識他。 In today’s Gospel, we read that the disciples asked Jesus why Elijah must come first. Before that, three of Jesus’ disciples – Peter, James and John – witnessed Transfiguration of Jesus. They also saw Moses and Elijah, representing the Law and the prophetic tradition respectively. In the time of Jesus, people looked forward to the coming of the Messiah. They also expected Elijah to come first. Jesus did not answer the question directly, but confirmed that Elijah must come and had already come. He was referring to John the Baptist. People did not recognize John the Baptist as the returned Elijah, and they would not recognize Jesus as the Messiah that they had been waiting for. Jesus would suffer the same persecution and rejection as John the Baptist did. In order to pave the way for Christ, John the Baptist had much to suffer and was killed in the end. Following the footsteps of Christ is never easy. May the Holy Spirit grant us courage and wisdom to keep following Jesus. This reflection is prepared by the FLL Inspire editorial team as a digest of the following two articles: Commentary on Matthew 17:10-13, 厄里亞來了,人們卻不認識他。

人沒有藉口

耶穌問猶太人:「我可把這一代比作什麽呢?」因祂知道為這些人的救恩,可以做的天主已經做了,正如依撒意亞先知說:「我為我的葡萄園所能做的,還有什麼沒有做到?」(依5:4) 耶穌形容這情況為:「它像坐在大街上的兒童,向其他的孩子喊叫,說:我們給你們吹了笛,你們卻不跳舞;我們唱了哀歌,你們卻不捶胸。」意思是:祂和洗者若翰以不同的方式在召叫猶太人和所有人;認為守齌和刻苦生活是件好事的人,可依循洗者若翰和接納他的教導,因他會導人走向耶穌;覺得守齌和刻苦生活是件痛苦的負擔的人,可聽從並相信耶穌,學習祂以愛德自由地生活。無論哪種方式,都能使人找到走向天國的路。 因此,人的不信,是選擇也是藉口,因天主為我們的救恩能做的已經做了。 讓我們繼續為心硬的人祈禱,希望他們能早日接納基督的福音!亞孟。 (本文以英文為準) Whence Jesus puts this question to the Jews, “To whom shall I liken this generation?” He implies that everything had been done for their salvation, and nothing was omitted; which the prophet Isaiah says of the vineyard; “What ought I to have done to this vineyard, and have not done it?” (Is 5:4) For where Jesus says “It is like children sitting in the market, and saying, We have piped unto you, and you have not danced, we have mourned unto you, and you have not lamented. etc.” Now what Jesus says is like this: John and I have each come an opposite way; just as if we were some hunters of a wild beast that was hard to catch, each taking his stand opposite to the other; so that the beast would fall into one of the two snares. Let us ask the Jews then, “Is fasting a good thing, and to be admired? You should then have obeyed John, and received him, and believed his sayings. For so would those sayings have led you towards Jesus. Is fasting, on the other hand, a thing grievous, and burdensome? Then should you have obeyed Jesus, and have believed in Him that came the opposite way. Thus, either way, you would have found yourselves in the kingdom.” But, like an intractable wild beast, […]

軛是柔和的,擔子是輕鬆的

所謂輕鬆或沉重,要看心態。有一次,五歲的美美在狂風暴雨中背著三歲的弟弟回家,路人似乎在安慰她說:「你那麼小,背著弟弟那麼重!」她卻自豪地說:「他不重,他是我的弟弟!」 誰說跟隨耶穌是輕易簡單的呢?在這充滿歪理的時代,做基督徒越來越難,要堅持正義就難上加難。但是,如果缺乏耶穌良善心謙的態度,決不能夠把軛變柔把擔變輕。軛還是沉,擔還是重,當人生的態度調整之後,就會說:「這些不重,是我主給我的。」 (2013 每日聖言,樂仁出版社供稿) 五岁的姐姐在狂风暴雨中背着三岁的弟弟回家,路人似乎在安慰她说:“你那么小,背着弟弟那么重!”她却坚定地说:“他不重,他是我的弟弟!”所谓“轻松”或“沉重”,要视心态而定。 谁说跟随耶稣是容易的呢?在现今世风日渐败坏的时代,做基督徒越来越难,做坚持正义的基督徒更是难上加难。基督徒,若缺乏耶稣良善心谦的态度,决不能够把轭变柔和,把担子变轻松。对于沉重的轭和担子,只有在人的心态调整之后才会说:“我的担子不重,是我主给我的。” (2013 每日圣言,乐仁出版社供稿)

聖母無玷始胎(節日)

被派去向瑪利亞宣佈喜訊的,並非任何一位天使,而是總領天使加俾額爾。加俾額爾這名字的意思是「天主的力量」。「天主的力量」宣佈耶穌為大能的天主,祂要戰勝墮落的天使。 天主向厄娃說的話跟天使向瑪利亞傳佈的喜訊有著極大對比。厄娃因為犯罪而被罰承受產痛,而向瑪利亞的宣告卻是充滿著喜悅的,天使對她一開始便說:「萬福!」,然後說:「在女人中你是蒙祝福的」。 罪惡和悲傷因亞當和厄娃而來,而因著瑪利亞和耶穌,祝福和喜樂得以恢復。 (本文以英文為準)