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新酒新皮囊

瑪竇福音 9:14-17 那些問耶穌為甚麼祂的門徒不禁食的人,其實是在吹毛求疵,並且暗示多次禁食的自己和法利塞人更守法律。但耶穌並沒有動怒。祂以新郎和伴郎的比喻來表示,祂的門徒在此時得到禁食的豁免,並暗喻自己就是那個新郎,因為若翰洗者否認自己是默西亞時,也用過新郎的比喻 — 即默西亞是新郎,若翰自己只是新郎的朋友,所以耶穌是在重申自己是默西亞,並預兆自己將要接受苦難。 祂跟著說出酒和皮囊的比喻,這對當時的人來說十分生活化,因為他們習慣用皮囊來保存酒,但如果把仍然會發酵的新酒裝入已失去彈性的舊皮囊裡,皮囊便會破裂,結果兩者都不能保全。 耶穌這樣一方面是指責對祂提問的人和法利塞人固守舊法律,不接受祂宣講的福音,還處處挑剔祂和門徒的作為;另一方面,也是給祂的門徒說,包括我們在內:已信從祂的人,既已接受福音,便不能同時對舊惡或過去的價值觀有所保留;我們必須轉化自己,脫去舊我,成為有彈性的新皮囊,常常以聖言更新心靈,接受天主的改造。 Matthew 9:14-17 People who asked Jesus why His disciples do not fast, are actually nitpicking and challenging His way of leading His disciples, while implying the Pharisees and themselves who fast often are more righteous. However, Jesus did not get upset, and used the parable of the bridegroom and groomsmen to explain while the groomsmen is still with the bridegroom, they’re exempt from fasting. When John the Baptist denied being the Messiah, he also used the term bridegroom — the Messiah is the bridegroom, while John the Baptist is only the groom’s friend. Therefore by this Jesus reiterated He is the Messiah, and He will be taken away soon. Jesus then talked about the patched cloth and wine and wineskin parables, and turned the people’s accusation into an opportunity to teach. At that time people used wineskin to store wine, so they should know while new wineskin can hold new wine because it can stretch to hold the carbon dioxide gas being emitted, old wineskin that is already stretched out cannot, and will burst. On one hand Jesus was condemning the questioner and the Pharisees who cling to their interpretation of the Law rather than accepting the Gospel He proclaims, while finding ways to criticize Him; at the same time He is teaching His disciples: one cannot accept the Gospel […]

瑪竇的召叫

瑪竇福音 9:9-13 其他福音的作者出於對瑪竇的尊重,沒有在經文中以他較為常用的名字稱呼他,而用肋未,他有兩個名字。而瑪竇稱自己做瑪竇和稅吏,讓讀者看見耶穌把一位稅吏變成一位宗徒,令他們知道所有想得救的人都不用絕望。瑪竇在此表現出召叫他那位的大能;當他還在擔任這危險的職務時,耶穌從罪惡中拯救他,亦好像保祿還在迫害基督徒時被召叫一樣。耶穌對他說:「跟隨我!」我們見過耶穌的大能,就要學習瑪竇對這召叫的服從;瑪竇沒有拒絕,也沒有要求回家或通知他的朋友。 稅吏很難在擔任職務時不被誘惑。瑪竇在他皈依的初期已經吸引了很多人得救,這是為他日後成為宗徒和聖史一個美麗的預兆。 路加在記述這件事時,加上了「悔改」,解釋了一點;不要以為罪人為基督所愛是因為他們是罪人;耶穌把天主召叫罪人比喻為醫生醫治病人,藉著懺悔,把他們的罪醫治好。耶穌稱自己為醫生,因為一種奇妙的藥物,祂因我們的罪而受傷,藉以醫治因我們的罪而造成的創傷。祂所指健康的人是那些自以為正義,而沒有真正把自己交託在天主的正義的人。祂所指的病人,是那些意識到自己的軟弱,自知不能因遵守法律而得救,而在懺悔中,把自己交付給天主的恩寵的人。 (本文以英文為準)

代禱的力量

瑪竇福音 9:1-8 聖經多次提示我們,不要小看我們為別人轉求的能力。舊約聖經中,亞巴郎就有為索多瑪城的人向天主求恩的例子,而天主因亞巴郎的請求,確實願意讓步寬赦。耶穌也不只一次因看見病者身邊的人的信心,而立刻醫治人。 教會團體常鼓勵我們為病者和其他有需要人士祈禱,是不求己益的愛的表現,讓我們與天主仁慈的心更貼近,因為這令我們不只顧自己,而學習更關心別人的需要,也更肖似天主,因主耶穌及聖神也為我們轉求,期望每個人都得救。(希 7:25,羅 8:26-27) 未認識天主,和陷於罪惡而不自知的人,有時往往是我們最親近卻又無可奈何的人,更需要我們熱切的轉求。因為病者總會知道自己有病;但犯罪的人,反而較難承認自己的罪行。 今天的福音也提醒我們,耶穌樂見我們的信心,因此不要把代禱當作是每日的功課。我們為別人轉求,是懷著信心地把我們心愛的人交托於上主的手中。 願天主把最好的給我們身邊的人,亞孟。 Matthew 9:1-8 The scripture repeatedly reminds us that we should not underestimate the power of intercession – asking on behalf of others. In the Old Testament, there was an example of Abraham asking for God’s mercy to spare the city of Sodom, and God was willing to listen and compromise. The Gospel also showed us a few examples of how Jesus cured a paralytic right after seeing the faith of the people who brought the paralytic to Him. The Church encourages us to pray for the sick and other people in need. This prayer of petition is acting out of our selfless love, shaping our heart to attune to God’s mercy, because it leads us not to look into our own interests, but the interests of others, as our Lord Jesus Christ and the Holy Spirit intercedes for us too, hoping that everyone will be saved. (Hebrew 7:25, Romans 8:26-27) People who lack faith or who are indulged in sinful lives are even more in need of our fervent intercession, for they might not be able to pray for themselves. Today’s Gospel also reminds us that Jesus moves by seeing our faith, so let our intercession not be casual nor lukewarm, but with faith and compassion let us entrust our loved ones into God’s hands. May God grant […]

沒看見而相信的,才是有福!

若望福音 20:24-29 宗徒多默當時的缺席並非出於偶然。仁慈的天主透過多疑的多默觸摸耶穌基督肉體上的傷口,治好我們的不信,因為這令他相信的觸碰,超越所有疑問地確認我們的信仰。相比其他門徒的相信,多默的不信反而對我們的信德更有益處。 當別的門徒說:「我們看見了主。」多默並沒有相信。他並非覺得他們不可信,而是認為事情本身不可能發生。所以他對他們說:「除非我看見他手上的釘孔,用我的指頭,探入釘孔;用我的手,探入他的肋旁,我決不信。」他甚至不相信自己的雙眼,而必要用手去確認。 耶穌若願意的話,祂能消除自己身上所有的傷痕,但祂保留身上的五傷是有原因的。祂不但要讓多默看見和觸碰,好等他相信;也要顯示給祂的敵人。這些傷痕並不是叫他們看見然後如多默一樣相信,而是要判他們的罪:看你們釘在十字架上的人,看你們造成的傷痕,認清你們刺穿的肋旁,它是為了你們,並且由你們刺穿的。 多默相信後,他回答:「我主!我的天主!」他承認耶穌集合人性和天主性於一身。耶穌對他說:「因為你看見了我,才相信嗎?那些沒有看見而相信的,才是有福的!」這句話實在令人欣喜,因為耶穌說我們這些沒有見過祂,但卻相信,並且把信仰付諸實行的人,真是有福! (本文以英文為準)

忘盡背後,奮力向前

創世紀 19:15-29,瑪竇福音 8:23-27 索多瑪是一個充滿罪惡的城市,天主決定毀滅它,但當天主的使者催促羅特和家人離開時,羅特卻遲延不走,然後又不願逃往山中,寧願逃往一座小城裡。羅特的妻子更不聽勸告回頭觀看,連帶遭到滅亡。 我們的生命中也可能有大小不一的索多瑪罪惡之城,令我們對過去的生活或俗世的事物有所依戀,不想作出改變。人有惰性是人之常情,但耶穌說過:「手扶著犁而往後看的,不適於天主的國。」(路加福音 9:62) 我們要愛身邊的人和珍惜擁有的一切,但不能讓他們牽絆我們追隨耶穌基督的腳步。 聖保祿宗徒說:「我只顧一件事:即忘盡我背後的,只向在我前面的奔馳,為達到目標,為爭取天主在耶穌基督內召我向上爭奪的獎品。」(斐理伯書3:13-14) 這裡不是我們的家,天主已為我們準備了更好的地方。讓我們祈求天主給我們信心和決心,目光向著耶穌基督,走這成聖和邁向永生的道路。 Galatians 5.1, 13-18, Luke 9.51-62 Sodom was a city with grievous sin. When God decided to destroy it, God’s angels urged Lot and his family to leave, but Lot hesitated, and later preferred to enter a small city rather than fleeing to the mountains as advised. Lot’s wife also ignored the angels’ warning and looked back at Sodom. As a result, she turned into a pillar of salt. We probably have our own forms of Sodoms in our lives that are attaching us to our old lifestyle and earthly things. Resisting change is part of our human nature, yet Jesus challenges us to make radical changes if we were to follow Him. “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.” (Luke 9:62) We should love our neighbors and cherish things we have, yet we cannot let them restrain us from following Jesus. We should only attach ourselves to things only according to their eternal worth. St. Paul said: “Brothers, I for my part do not consider myself to have taken possession. Just one thing: forgetting what lies behind but straining forward to what lies ahead, I continue my pursuit toward the goal, the prize of God’s upward calling, in Christ Jesus.” (Philippians 3:13-14) This is […]

想跟隨耶穌的人

瑪竇福音 8:18-22 一位熟悉律法的經師跟耶穌說要跟隨祂,他彷彿不明白根據律法,耶穌就是人們該跟隨的那位。因此耶穌從經師的提問反映出的懦怯,發覺到他抱有懷疑。耶穌的答覆和經師所說的沒直接關連,祂是按照他心中的意圖而回答的。這不是要打發他走,而是要使知道他自己的意圖不妥,同時讓他知道,如果他真的要跟隨耶穌,他要有心理準備過貧窮的生活。 至於那門徒,他沒有問耶穌他應否跟隨祂;因他已信任祂是值得跟隨的,但希望能先回去埋葬他的父親。當天主準備一些人為祂傳福音,他們不會被塵世和暫時的事妨礙,所以耶穌對他說:「你跟隨我吧!任憑死人去埋葬他們的死人!」 耶穌這樣說不是要譴責我們對父母的感情,但要指出沒有任何事比天國的事更需要我們去做;為此我們不顧那些令我們分心的事,不論有多迫切或緊急也好,而要盡一切努力,不要懈怠。 有什麼比回去埋葬父親更有必要?這亦不會花太多時間。但耶穌這樣說卻令他免卻了很多壞事。在喪禮舉行過後,他一定會再次看看自己的意願,亦會牽涉到財產怎樣分配等等;因此,事情沒完沒了,就像湧過來的浪,令他離真理的岸邊越來越遠。試想想有時我們也不會讓一些承受不了噩耗的人知道他的父親、母親或兒子已經去世,這不是殘忍。把一個人從屬靈的對話中引開是邪惡的。 Matthew 8:18-22 This Scribe being one of the doctors of the Law, asks if he shall follow Jesus, as though it were not contained in the Law that this is to whom it were gain to follow. Therefore He discovers a feeling of unbelief under the diffidence of his inquiry. For the taking up of the faith is not by question but by following. So Christ answers him not so much to what He had said, but to the obvious purpose in his mind. This was not to send him away, but rather to convict him of evil intentions at the same time permitting him if he would to follow Christ with the expectation of poverty. The disciple, however, does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father. The Lord when He prepares men for the Gospel will not have any excuse of this fleshly and temporal attachment to interfere, therefore it follows; ‘Jesus said to him, “Follow me, and leave the dead to bury their dead.”‘ This saying does not condemn natural affection to our parents, but shows that nothing ought to be more binding on us than the business of heaven; that to this we ought to will apply ourselves with […]

真正的自由

迦拉達書 5:1,13-18, 路加福音 9:51-62 「自由」二字很容易被用作放縱自己的藉口。我們也許會誤以為能隨心所欲,就是自由,但忘記了為所欲為是要承擔後果。 在樂園中,蛇哄騙女人說,吃知善惡樹上的果子決不會死。(創世紀 3:1-5) 這個魔鬼的詭計,結果令人類的祖先忘卻天主的勸誡,犯了原罪,也透露了人類在遵守天主誡命時的軟弱。「就只此一次吧!」「其實也沒甚麼大不了……」我們很容易給自己不同的理由去明知故犯,要付出代價時才後悔。 不明白的人,會覺得教會的規條是束縛,但真正的束縛,其實是罪。 耶穌對那些信他的猶太人說:「你們如果固守我的話,就確是我的門徒,也會認識真理,而真理必會使你們獲得自由。」聽見的人回答說:「我們是亞巴郎的後裔,從未給任何人做過奴隸;怎麼你說:你們要成為自由的呢?」耶穌答覆說:「我實實在在告訴你們: 凡是犯罪的,就是罪惡的奴隸。」(若望福音 8:31-34) 綑綁我們的罪,可以是外在的金錢、名利、物質或肉體上的享受,也可以是我們內在的邪念、慾望、仇恨,甚至憂慮,它的不同化身,令我們往往身陷其中而不自知,但聽守天主的聖言,能一步一步帶我們走出罪惡,認識真理,享受真正的自由。 聖保祿宗徒也為此忠告信徒:「你們蒙召選,是為得到自由;但不要以這自由,作為放縱肉慾的藉口,但要以愛德,彼此服事。」(迦拉達書 5:13) 為了愛天主,讓我們願意放下自我,接受祂的改造;為了愛近人,讓我們願意放下私心,不被邪惡的思想或行為支配,彼此包容服侍,以愛活出天主兒女的身份。 主耶穌,請讓我們懂得固守祢的話,甘心放下我們本性想追求的一切,為能認清真理,得到那真正的自由。亞孟。 Galatians 5.1, 13-18, Luke 9.51-62 ‘Freedom’ can easily become our excuse to self-indulge. We may think that doing what we want is freedom, but overlook the fact that what we do always comes with consequences. In the Garden of Eden, the snake deceived the woman to eat the forbidden fruit by saying,“You certainly will not die!” (Genesis 3:1-5) This devil’s lie tempted our ancestors to ignore God’s warning, committed the original sin, and revealed man’s weakness in keeping the commandments of God. “Just this time!”, “It’s no big deal ……” It’s easy to rationalize our behaviors. People often feel the church has too many restrictions for us, but in fact we’re enslaved by sin. Jesus said to the Jews who believed in him, “If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are descendants of Abraham and have never been enslaved to anyone. How can you say, ‘You will become free’?” Jesus answered them, “Amen, amen, I say to you, everyone who commits sin is a slave of sin.” (John 8: 31-34) Enslavement can be in the form of power, fame, money, or pleasure. It can also be our desires, […]

伯多祿明認耶穌是默西亞

聖伯多祿及聖保祿宗徒(節日) – 瑪竇福音 16:13-19 當耶穌問門徒眾人認為祂是誰的時候,所有門徒都有回答,而伯多祿作為宗徒之首的答案是為所有人而答的:「西滿伯多祿回答說:『你是默西亞,永生天主之子』」 伯多祿憑藉一份超越其他門徒的熱誠,明認了天國的君王,的確,比起其他人,把天國的鑰匙交託給他更為適合;這令眾人知道如果欠缺這份信德和宣認信仰的勇氣,沒有人可以進入天國。耶穌所指天國的鑰匙,是一份分辨的能力和權力;權力,使他能束縛或釋放;分辨的能力,使他分辨誰值得被寬恕。這份束縛和釋放的權力,耶穌看來只交給了伯多祿,但其實祂也交給了所有宗徒,也交給了當今教會的主教和神父。伯多祿以特別的方式接受了天國的鑰匙——一份最高的審判權力,令世上所有信眾知道任何人若不與這份信仰或教宗共融,就不能從罪惡的束縛中被釋放而進入天國。 一些主教和神父不明白這經文的意義,以為他們可以像法利塞人一樣自負——可以定無辜人的罪,或寬恕有罪而不悔改的人;而事實上,天主的判斷不是基於主教和神父的判斷,而是那人本身如何生活。我們在肋未紀中看到痲瘋病人要如何給司祭檢查;如果他們真的患痲瘋,他們要被司祭定為不潔;這不是說司祭令他們得痲瘋和不潔,而是司祭知道什麼是痲瘋,什麼不是,並分辨那些人不潔。正如司祭把痲瘋病人定為不潔那樣,當主教和神父聽了人們的罪以後,他履行他的職務,分辨出誰該被束縛,誰該被釋放。 Solemnity of Saints Peter and Paul, Apostles – Matthew 16:13-19 When the Lord inquires concerning the opinion of the multitudes, all the disciples answer; but when all the disciples are asked, Peter as the mouth and head of the Apostles answers for all, as it follows, ‘Simon Peter answered and said, “You are Christ, the Son of the living God.”‘ For as with a zeal beyond the others he had confessed the King of heaven, he is deservedly entrusted more than the others with the keys of the heavenly kingdom, that it might be clear to all, that without that confession and faith none ought to enter the kingdom of heaven. By the keys of the kingdom He means discernment and power; power, by which he binds and looses; discernment, by which he separates the worthy from the unworthy. But this power of binding and loosing, though it seems given by the Lord to Peter alone, is indeed given also to the other Apostles, and is even now in the Bishops and Priests in every Church. But Peter received in a special manner the keys of the kingdom of heaven, and a supremacy of judicial power, that all the faithful throughout the world might understand that all who in any manner separate themselves from the unity of the faith, or […]

主,祢若願意……

瑪竇福音 8:1-4 我們的禱詞,能反映我們的心。 「主,我想要這個。」 「主,我可不可以要這個?」 「主,祢願意給我這個嗎?」 「主,祢若願意,就可以給我這個。」 「主,願祢的旨意成就於我吧。」 同一個願望,用以上不同的方式祈求,你覺得有何分別? 我們祈禱是與天主對話,方式因人而異,沒有對錯,但當我們的請求一而再地得不到回應,我們需要更多耐性去祈禱和等待,還是反思,自己的祈求是否哪裡出了問題? 今天的福音中,癩病人對耶穌的請求藉得我們學習。他來到眾人面前叩拜耶穌,不但是謙卑的舉動,也需要勇氣去承認自身的病況和無能。他說:「主!你若願意,就能潔淨我。」他說的並不是耶穌可不可以,也不是問祂願不願意,而是說「主,祢若願意」,表示他相信天主的大能,亦也尊重並願意跟隨祂的意願。 讓我們也以謙卑而勇敢的態度,向耶穌基督坦白承認我們生命中需要祂幫助的地方,並祈求祂以符合天父聖意的方式幫助我們,相信仁慈的祂必會回應:「我願意。」 Matthew 8:1-4 Our prayers often reflect our heart. “Lord, I wish to have this.” “Lord, may I have this?” “Lord, are you willing to give me this?” “Lord, if you’re willing, you can give me this.” “Lord, may it be done to me according to your will.” What difference does it make to you when you pray using these different statements? Prayer is our conversation with God, and there’s no right or wrong. But when we’re not receiving what we’ve asked, and it’s affecting our faith in Him, perhaps we should reexamine our prayer. In today’s gospel reading, we can learn a few things from the leper on a few things: his humility and courage in admitting his illness and his need to be cleansed by the Lord, and also the way he made his request. He didn’t question Jesus’ ability nor did he ask whether Jesus is willing or not, but he made a statement, “Lord, if you wish, you can make me clean.” He has faith that if Jesus is willing, it can be done; and while he has the desire to be cleaned, he left the decision to Jesus. May we also have the humility and courage to admit our needs and limitations, while praying that Jesus will help us according to […]

真正的門徒

瑪竇福音 7:21-29 耶穌說過那些表面正直的人不能進入天國,因為他們不真的敬畏天主;而在另一方面,祂也不願意我們與那些看似虔誠,所作所為卻是世俗的人為伍;要作天主的僕人,行為和宣講的內容必須互相配合。因此,祂說:「不是凡向我說『主啊!主啊!』的人,就能進天國。」聖保祿曾這樣說:「這樣的人自稱認識天主,但在行為上卻否認天主」(弟鐸書 1:16) 這句話令我們學到人的愛心和謙遜才是受人敬重的,而不是要做很偉大的事。一個人是否有聖德不是看他能否行什麼奇蹟,而是要愛近人如自己,愛天主和他人多於自己。因為有些人喜歡聽耶穌的說話,但卻不能付諸實行。祂告誡說:「凡聽了我這些話而實行的,就好像一個聰明的人」 耶穌說的雨,代表迷信的黑暗;人的謠言比喻為風;洪水代表肉身的貪慾。把自己的房屋建在磐石上,就是那些只聽耶穌的話而實行的人,不用害怕這些。 耶穌教導時所散發出的權威,吸引了很多群眾。祂說話時沒有論及先知們和梅瑟的話,而說「我卻對你們說」,處處顯出祂的權威。 (本文以英文為準)

識別真偽

瑪竇福音 7:15-20 對天主而言,要辨別人是真誠或虛偽,並沒有難度,因祂不是看人的外表,而是內心 (撒上 16:7)。可是祂明白我們能力有限,只能靠外在的條件推斷人或事的好壞,所以在今天的福音中,耶穌為此給我們很好的指引。 我們可從三方面作出反省: 一﹑ 這世上確實有假先知,因此我們要謹慎,免得被迷惑。聖保祿宗徒也提示早期的教會,說:「連撒殫也常冒充光明的天使;所以倘若他的僕役也冒充正義的僕役,並不算是大事。」(格後 11:14-15) 二﹑ 要識別外表良善,但內裡敗壞的人,可觀察他們做事的後果。例如社會上很多人支持婦女可以墮胎,認為是給予她們一個選擇的權利,但實際卻令無數嬰兒的生命被扼殺,也令不少婦女因此身心受到創傷。思想或行為是好是壞其實我們用心去了解,便會明瞭。當然有時結果未必一時三刻便能清楚,但耶穌說過:「好樹不能結壞果子,壞樹也不能結好果子。」如果是真心跟隨天主旨意而做的善工,天主自會成就;反之,惡行總會露出邪惡的尾巴。對於冒充基督宗徒的人,聖保祿宗徒的結論也是:「他們的結局必與他們的行為相對等。」(格後 11:15) 三﹑ 最後我們也要自我反省,有沒有自以為跟隨真理,而常常指責別人,墮入了成為假先知的圈套而不自知? 讓我們謙抑自下,時時以聖言警醒自己,也祈求天主給我們有辨別善惡的恩寵,好讓我們能一心一意跟隨祂。 「你們中誰若缺乏智慧,就該向那慷慨施恩於眾人,而從不責斥的天主祈求,天主必賜給他。」(雅1:5) Matthew 7:15-20 God has no difficulty determining whether a person is sincere or hypocritical, because He doesn’t judge from the appearance, but looks into the heart (1 Samuel 16:7). Yet He understands with our limited ability, we can only rely on the external conditions to infer whether something or someone’s intention is good or evil, so in today’s Gospel reading, Jesus gives us some guidance. We can reflect on His teaching on 3 aspects: 1. There are false prophets in the world, so we must be careful not to be deceived or misled. St. Paul warned the early church, “And no wonder, for even Satan masquerades as an angel of light. So it is not strange that his ministers also masquerade as ministers of righteousness.” (1 Corinthians 11:14-15) 2. To identify false prophets, we can observe the consequences of their work. For example, many people in the society support women’s right to abortion, and claim that it is just to let them make their own choices, but in reality, many babies were killed and women have been wounded physically and mentally as a result. If we use a critical mind and have patience to observe and discern, we can eventually tell whether a person’s thought or action is righteous or evil. […]

教宗:天主以名字召叫我們,並向我們許諾

(生命恩泉文摘編輯小組翻譯)作為基督徒是回應一個成為天主子女的召叫。這是教宗方濟各在6月25日早上彌撒中講道的訊息。 教宗講道是關於今天讀經一,創世紀記載關於亞巴郎和羅特討論怎樣分配土地。「當我讀這經文時,我想起中東,我求天主給我們所有人智慧去說:不要爭鬥…能有一份智慧締造和平。」教宗留意到亞巴郎一直在走,因為他相信天主的聖言,亦即是邀請他離開自己地方的動力。教宗說他大概已經九十歲了,看著天主指給他的地方,便相信了。 「亞巴郎帶著一個承諾離開他的地方:他整個旅程都是朝著這個承諾向前邁進。他走這路為我們示範了我們該如何走我們的路。天主召叫他一個人,而這一人成了一大民族。如果我們看創世紀,在起初,我們發現天主創造繁星,不同的植物,不同的走獸禽畜,還有其他…但祂創造人,只造了一個。天主總是跟我們一個人說話。祂跟亞巴郎說,給他一個承諾,邀請他離開自己的地方。我們基督徒也是一個一個被召叫的:沒有一個人成為基督徒是出於偶然。」 「祂以名字召叫,而且有一個承諾。」教宗說。「向前走!我跟你在一起!我與你同行。」耶穌很清楚這一點。即使在祂最難過的時刻,祂轉向祂的父親。 「天主陪伴我們,以名字召叫我們,祂承諾我們將會有繼承人。這是作為基督徒的保證。這不是出於巧合,這是一個召叫——一個使我們向前走的召叫。做基督徒是回應一個愛和友誼的召叫、一個成為天主子女和耶穌弟兄的召叫,去把這個召叫傳給他人,成為這召叫的工具。我們要面對很多問題和困難的時刻,耶穌自己亦面對了很多!但總是懷著一份信心:天主召叫了我。天主給了我一個承諾。」 「天主是信實的,因為祂不能否定自己:祂就是信實。我們想想亞巴郎被祝聖成為萬民之父,讓我們也回想我們自己藉著領洗而被祝聖,再想想自己的基督徒生活。」 「有人會說:天父,我是罪人。我們都知道我們所有人都是。問題是:罪人,讓我們朝著天主向前走,帶著祂給我們的承諾向前走,祂創造我們,使我們結果實,也讓我們對其他人說天主與我們同在,天主揀選了我們,不會置我們於不顧。永遠不會!這份作為基督徒的肯定對我們有益。願天主給我們所有人在面對眾多問題時,仍然有一份向前走的渴望,就像亞巴郎那一份渴望,對召叫我的那位懷有信心,祂向我承諾了美麗的事,並一直與我同在。」 資料來源 Source: Pope Francis at morning Mass: no one is Christian by chance