基督复活了，阿肋路亚！

复活节

我们可以从多个角度来理解复活的奥迹。一个角度，我们可以视其为天主正义的彰显。为了天主之缘故而舍弃生命的，蒙获天主赋予的新生命。耶稣在以下的话中阐释了这一真理：“谁获得自己的性命，必要丧失性命；谁为我的缘故丧失了自己的性命，必要获得性命”（玛10:39）。有关复活的这真理也证实了一句名言：“爱情猛如死亡”（雅8:6）。天主对人类的爱，在耶稣基督内彰显得淋漓尽致；而死亡无法战胜它。“深爱所有人的那一位，已为所有人建立了不朽”（本笃十六世）。

基督的复活是祂打败死亡的胜利。“死亡，你的胜利在哪里”（格前15:55）。圣经认为死亡是罪的后果。死亡并非天主所愿，它因魔鬼的嫉妒才进入了世界（智2:24）。亚当的罪，像一种病毒性疾病，伤及我们所有人（罗3:23）。然而后来，新的亚当，即“没有犯过罪”的那一位（伯前2:22）介入，来施行救援，而死亡不能控制祂（罗6:9）。圣奥斯定描述了一种美妙的交换。天主不朽的圣言可以死亡，因为祂取了我们以罪恶为标记的有死的肉身，而祂这种毁灭罪恶的死亡，为我们换回了生命。“我们丢给祂的是死亡的力量，而祂还给我们的是生活的力量”。

新约中有两个形容生命的希腊词语：“bios”和“zoe”。前者指有死的生命领域，其结局是不可避免的死亡；后者指超越死亡的生命。福音中那位妇女在死者中寻找主耶稣的故事，刻画出了这种生命。那些见证了基督最后的在世生命阶段的人，现在听到了祂复活的讯息。那些担心没有人挪开封闭墓门石头的人，如今发现坟墓已空。被钉在十字架上的纳匝肋人耶稣复活了。从祂的在世生命中产生了不朽——丰盛的生命。基督的爱实际上比死亡更猛健。

据《创世纪》记载，天主在一周的第六天创造了亚当，这个亚当为全人类带来了罪的诅咒；根据福音记载，也是在一周的第六天，即圣周五，耶稣——新亚当被钉死在十字架上，以消除这一诅咒。在一周的第七天，宇宙的创造者在“完成了一切工程”（创2:2）之后休息了；也是在一周的第七天，即圣周六，世界的救主在完成了祂的工程之后休息了。第一个创造行为是：“有光，就有了光”（创1:2）。这发生在一周的第一天。因此，在复活节这一天，也是一周的第一天，永不可毁灭的生命之光，从死亡的黑暗中浮现了出来。基督真已复活了，并为我们所有人开启了永生的大门。

复活的真理指引我们的生命方向。在圣洗圣事中，我们也抛弃了“bios”，即以罪恶和死亡为标志的生命（参阅若一2:16），而进入了“Zoe”的领域，即献于天主的生命。圣保禄在他有关洗礼的教理中谈及此真理，说：“你们要看自己是死于罪恶，在基督耶稣内活于天主的人”（罗6:11）。也正是在洗礼中，天主再一次对我们说：“有光”，并“使我们以那在【耶稣】基督的面貌上所闪耀的天主光荣的知识，来光照别人”（格后4:6）。最后，我们永远不该忘记厄玛乌路上的教训（路24:13-35）。复活的基督在生命中与我们同行，而我们在圣体圣事中体悟祂的临在（路24:30-31）。

复活节快乐！

He is risen!

Reflection for Easter Sunday

We can look at the mystery of the resurrection from various perspectives. One can see in it the manifestation of God’s justice. The one who dies for the sake of God is given new life by God. Jesus captured this truth in this sentence: “whoever finds his life will lose it, and whoever loses his life for me will find it” (Matt 10:39). The truth about the resurrection also testifies to the famous saying that “love is strong as death” (Song of Songs 8: 6). Death could not overcome God’s love for humanity manifested in Jesus Christ. “He who has love for all has established immortality for all” (Benedict XVI).

The resurrection of Christ is His victory over death. “Where, O death, is your victory?” (1 Corinthians 15:55). The Bible understands death as a consequence of sin. It was not intended by God, but entered the world through the envy of the devil (Wis 2:24). Adam’s sin like a viral disease destroys us all (Romans 3:23). But then new Adam came to the rescue, the one who “committed no sin” (1 Peter 2:22), and so death could not have power over him (Rom. 6: 9). St. Augustine writes about a wonderful exchange. The Immortal Word of God was able to die, because He took from us the mortal flesh marked by sin, and this death that destroys sin gives us life. “We gave him the power to die, he will give us the power to live”.

The New Testament contains two words to describe life: “bios” and “zoe”. The first refers to the sphere of mortal life, which ends in inevitable death, the second refers to a life that goes beyond death. This is beautifully captured by the story of women seeking the Lord among the dead. Those who witnessed the end of Christ’s earthly life now hear the news that He is alive. Those who worried about the stone at the door of the sepulcher find the tomb empty. The crucified Jesus of Nazareth is risen. From His earthly life has emerged immortality – the fullness of life. Christ’s love is indeed stronger than death.

According to the book of Genesis, it was on the sixth day of the week that God created Adam, who brought the curse of sin on the whole human race. According to the Gospel it was also on the sixth day of the week, on Good Friday, that Jesus – the new Adam – died on the cross to erase this curse. On the seventh day of the week, the Creator of the universe rested “from all the work that he did” (Gen. 2: 2), and also on the seventh day of the week – on Holy Saturday – the Redeemer of the world rested after His finished work. The first act of creation was: “Let there be light. And there was light” (Gen. 1: 2). It happened on the first day of the week. No wonder, then, that on Easter Sunday, which is also the first day of the week, the light of indestructible life emerges from the darkness of death. Christ has truly risen and opened the gates of eternity for us all.

The truth of the resurrection gives direction to our lives. In the sacrament of baptism, we also leave behind “bios”, a life marked by sin and death (see 1 John 2: 16), and we enter the sphere of “Zoe”, a life dedicated to God. Saint Paul expressed this truth in his baptismal catechesis: “consider yourselves dead to sin, and alive to God in Christ Jesus” (Romans 6:11). It is also in baptism that God has spoken in us again, “Let there be light”, and “made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4: 6). Finally, we should never forget the lessons from the Road to Emmaus (Luke 24:13-35). The risen Christ journeys with us through life and we recognize his presence in the Eucharist (Luke 24: 30-31).

Happy Easter to all.

恩慈之年的最后一幕

基督苦难主日

耶稣的公开宣讲始于纳匝肋的一个犹太会堂，祂宣布上主的恩慈之年（路4:19）。在这恩慈之年里，所有的奴隶获得自由，每个人都可以重返自己的土地（肋25:10-12）。根据《马尔谷福音》，耶稣的公开传教生活只持续了一年；在此期间，病人得医治，罪人获宽恕，恶魔被驱逐，死者复新生。这一恩慈之年，就是救恩喜讯。今天我们见证恩慈之年的最后一幕。

耶稣荣进耶路撒冷，让我们忆起玛加伯时期的息孟，在公元前140年进入耶路撒冷城堡的事迹。这里，异教的污秽被清除，人们拿着棕榈枝，弹着琴瑟，敲着铙钹，拉着提琴，唱着诗歌进入，因为“一个大仇敌已从以色列清除”（加上13:51）。对于罗马来说，耶稣荣进耶京不是意味着相同的意义吗？“那要来的我们祖先达味之国，应受赞颂！贺三纳于至高之天”（谷11:10）。在天主眼中，罗马和每一个帝国一样，“有如岛屿上的一粒尘埃”（依40:15）。天主的教会拥有着比历代帝国更强大的敌人。而就连这个敌人，也会被顷刻间击溃。

今日福音的较长版本，叙述了圣周四至耶稣受难日的事件。一个无名妇人傅抹了主耶稣的身体，提前完成了祂的安葬傅抹。这一行为是对复活信仰的宣告，因为在耶稣死后将不会有机会傅抹祂的身体。安息日之后去傅抹耶稣身体的妇女们，在坟墓中没有找到祂（谷16:1）。与这位妇人形成鲜明对比的，是门徒们——犹达斯背叛耶稣，伯多禄否认祂，其他门徒都逃之夭夭。

星期四晚上，主耶稣建立了圣体圣事，作为新盟约的圣事，然后去革则玛尼山园，接受最后一次考验。如同在伊甸园里的亚当一样，耶稣面临在生命树（十字架）与知善恶树（随从祂自己的意愿）之间的选择。亚当曾被告知，他将汗流满面，才有饭吃，而且地要给他生出荆棘和蒺藜（创3:18-19）。在耶稣承受苦难期间，祂汗如同血珠滴在地上（路22:44），士兵给祂戴上茨冠（谷15:17）。第一个亚当，因者背命，给我们人类造成了毁灭；新的亚当，因着服从至死且死在十字架上，使人重获新生（斐2:8）。

大司祭所问的问题“你是默西亚，那应受赞颂者的儿子吗”，其答案“我是，并且你们要看见人子，坐在大能者的右边，乘着天上的云彩降来”，注定了耶稣的结局（谷14:62-63）。毫无疑问，主耶稣所言之意义，就是《达尼尔先知书》谈及的，人子要由天主那里接受永恒的国度（达7:12-13）。耶稣是默西亚，是那应受赞颂者的儿子。那么，这里我们又有一个对比——承认真理和否认基督门徒的身份。耶稣因为承认真理而牺牲了生命；伯多禄通过否认自己的基督徒身份而免受监禁。

在《马尔谷福音》中，耶稣在十字架上只说了一句话：“Eloi，Eloi，lema sabachthani”。这是圣咏22篇的开头句，呼求天主在危难中的拯救，而且此呼求得蒙垂允（咏22:22c）。在这个祈祷中，我们也听到了受迫害时期教会的呼求。传统认为《马尔谷福音》是“圣伯多禄的日记”，其最后成书的时间被确定为伯多禄和保禄两位大宗徒殉道之后（64-67年）。年轻而受迫害的教会，随着伟大牧人的离去，着实有被遗弃之感。

《马尔谷福音》以“天主子耶稣基督福音的开始”（谷1:1）而开始，并以一个信仰宣认“这人真是天主子”（谷15:39）而结束。耶稣的死亡，不仅彰显了祂的天主性体，也结束了旧日的圣殿敬拜。从前，大司祭每年一次进入至圣所，奉献动物的血，为赎他自己的罪和人民的罪。而耶稣已进入天上圣殿的至圣所，用自己的血，已一次而永久地使在罪恶中的我们得以净化。隔离我们与天父之间的帐幔已被一分为二，通过耶稣基督，我们可以自由地走进天父。

在耶稣为了整个世界的罪而牺牲的一刹那，黑暗笼罩了整个世界；这一刻也结束了马尔谷的恩慈之年。然而，对于我们来说，上主的恩慈之年，释放之年，一直持续到世界的终结。我们在礼仪中经验着这一刻，为了世界的得救，天上人间联合在圣神内，借着基督，偕同基督，一同敬拜天父。

The last act of the year of grace

Passion Sunday – B

Readings: Isaiah 50:4-7; Psalm 22; Philippians 2:6-11; Mark 14:1-15:47

Jesus began his ministry in a synagogue in Nazareth proclaiming a year of grace from the Lord (Luke 4:19). In a year of favor, the slaves were liberated and everyone could return to their own land (Lev. 25: 10-12). According to the Gospel of Mark, the activity of Jesus lasted just one year, during which the sick were healed, sins were forgiven, demons were expelled, and the dead were brought back to life. This year of grace is the Good News of salvation. Today we witness the last act of the year of grace.

Jesus’ entry into Jerusalem reminded the people of the day when Simon the Maccabean entered the citadel in Jerusalem in 140 BC. The place was cleansed from pagan impurities and the people entered it carrying palm branches, singing hymns and songs, because “a great enemy was eliminated from Israel” (1 Mach 13:51). Could Jesus’ entry not mean the same regarding the Roman occupation? “Blessed is the coming kingdom of our father David” (Mark 11:10). But in the eyes of God, Rome, like every empire, is “reckoned as dust on a balance” (Is. 40:15). The Church of God has a much more powerful enemy than the passing empires of the world. It is this enemy that will be crushed in a moment.

The longer version of today’s Gospel narrates the events from Holy Thursday till Good Friday. An unknown woman anoints the Lord’s body beforehand for His funeral. This deed is a profession of faith in the resurrection, because after the death of Jesus, there will be no such possibility. Women who went to anoint the Lord’s body after the Sabbath did not found Him in the grave (Mark 16: 1). In opposition to this woman stand the disciples. Judas betrayed Jesus, Peter denied Him, and the others fled.

On Thursday evening, our Lord institutes the Eucharist as the sacrament of the New Covenant, and then he goes to the Garden of Gethsemane where he is put to the test for the last time. Like Adam in Eden, Jesus is faced with a choice between the tree of life – the cross – and the tree of knowledge of good and evil – to follow one’s own will. Adam, who was foretold that by the sweat of his brow he would get his bread, and the earth would sprout thorns and thistles for him (Gen. 3: 18-19). During His passion, Jesus’ sweat was like drops of blood (Luke 22:44), and soldiers crown him with thorns (Mk 15 17). The first Adam, through his disobedience, brought ruin upon all of us; the new Adam by being obedient to death on the cross renewed humanity (Philippians 2: 8).

The answer to the question of the High Priest, “Are You the Messiah, the Son of the Blessed One?”, sealed the fate of Jesus (Mark 14: 62-63). A quote from the book of Daniel speaking of the Son of man receiving the eternal kingdom from God Himself (Daniel 7: 12-13), leaves no doubt as to the meaning of the Lord’s statement. Jesus is the Messiah, the Son of the Blessed One. Then we have another contrast. Admitting the truth costs Jesus’ His life. On the other hand, by denying his own identity as Christ’s disciple, Saint Peter avoids imprisonment.

In the Gospel of Mark, Jesus says only one sentence from the cross: “Eloi, Eloi, lema sabachthani”. This is how Psalm 22 begins. It contains a call to God for deliverance from a tragic situation, and the plea is heard (Psalm 22: 22c). In this prayer, we hear the voice of the Church of the time of persecution. Tradition considers the Gospel of Mark to be “the diaries of Saint Peter”, and its final edition is set after the death of the two greatest apostles Peter and Paul (years 64-67). With her greatest shepherds gone, the young and persecuted Church could indeed feel abandoned.

The Gospel of Mark begins with a statement, “The beginning of the Gospel of Jesus Christ, the Son of God” (Mk 1: 1) and it ends with a confession of faith: “Really this Man was the Son of God” (Mark 15:39). The death of Jesus is not only the revelation of his divinity, but it also ends the old temple worship. Once a year the high priest could enter behind the curtain of the temple with the blood of animals as an atonement for his sins and the sins of the people. Jesus has entered the Holy of Holies in the heavenly temple with his own blood and by the power of this blood we have been purified from our sins. The veil separating us from God is torn in two and through Jesus Christ we have free access to the Father.

Darkness covers the whole earth when Jesus dies for the sins of the whole world and so ends Mark’s year of grace. For us, however, the year of grace from the Lord, the year of liberation lasts until the end of the world. We experience it in the liturgy, where heaven unites with earth in worshiping the Father through the Son in the Holy Spirit for the salvation of the world.

New Covenant

Fifth Sunday of Lent – Year B

Readings: Jeremiah 31:31-34; Psalm 51; Hebrews 5:7-9; John 12:20-33

The first reading introduces us to the theme of covenant. In the Old Testament, God established a covenant with Noah representing all of humanity (Gen 9:9-11), with Abraham, the father of all believers (Rom. 4:16) and through Moses with the people of Israel (Ex 24: 8). Unfortunately, while God was always faithful to those covenants, people were not. Jeremiah today recalls the covenant made at Sinai. When Moses had read the Book of the Covenant to the people, the nation pledged to keep its commandments: “All that the Lord has said, we will do and obey” (Exod. 24: 7). Yet, instead of keeping it, they broke it (Jer 31:32).

“Behold, the days are coming, says the LORD, when I make a New Covenant with the house of Israel and the house of Judah” (Jer 31:31). These days came when the Word became flesh (John 1:14). This New Covenant in Jesus Christ the nations represented by the Greeks would like to join as well: “we would like to see Jesus”, they said (John 12:21). Their request will be granted. The New Covenant will embrace all of humanity: “But when I am exalted above the earth, I will draw all men unto myself” (John 12:32).

The process of establishing the New Covenant is shown in today’s Gospel and the letter to the Hebrews. Our Lord is troubled for the hour has come (John 2: 4; 12:23). The decision made before the Incarnation is being confirmed again (John 12:27). Jesus, the seed thrown by the Father into the soil of the world, will die to bring forth abundant fruit (John 12:24). The letter to the Hebrews shows us the drama of that moment. Jesus, with loud cries and tears, offered prayers and supplications to the Father, “who could save him from death” (Heb 5: 7). In the Gospel of John, our Lord willing embraces “this hour” saying: “Father, glorify your name” (John 12: 27-28). In this way, He was made perfect and “became the source of eternal salvation for all who obey him” (Heb 5: 9).

The cry of the psalmist: “Create a pure heart in me, O God.” (Psalm 51:12) was the cry of Philip and Andrew, both members of the chosen people who led the Greeks to Jesus, and the cry of the Greeks as well who were without God and without hope in this world (Ephesians 2:12). This prayer for spiritual renewal was answered when Jesus said from the cross, “it is finished” (John 19:30), and blood and water came out of His pierced side (John 19:34). Today, the Church of God, which is the fruit of this Covenant, can already sing the joy of salvation and teach sinners the way of returning to God (Psalm 51: 14-15).

As we celebrate the Eucharist, the New Covenant in his blood (Luke 22:20), we also obey Christ’s command to lose our life, to follow where He is now (John 12:26):

“from celebration to celebration, as they proclaim the Paschal mystery of Jesus “until he comes,” the pilgrim People of God advances, “following the narrow way of the cross,” toward the heavenly banquet, when all the elect will be seated at the table of the kingdom“ (CCC, 1344). Amen.

新盟约

四旬期第五主日

耶31:31-34

咏51

希5:7-9

若12:20-33

读经一开门见山地介绍了盟约的主题。在旧约，天主与代表全人类的诺厄立了约（创9:9-11），与信仰之父亚巴辣罕立了约（罗4:16），借着梅瑟与以色列人立了约（出24:8）。不幸的是，尽管天主始终忠于这些盟约，但人却不忠于盟约。今天，耶肋米亚忆起在西乃山所立的盟约。梅瑟向人民宣读了约书以后，全民承诺要遵守其诫命：“凡上主所吩咐的话，我们必听从奉行”（出24:7）。然而，他们破坏了本该遵守的约（耶31:32）。

“看，上主说，时日将到，我必要与以色列家和犹大家订立新约”（耶31:31）。在道成肉身（若1:14）的那一刻，这些日子也随即而至。以希腊人为代表的异国众民，也想加入这个在耶稣基督内的新盟约，说：“我们愿拜见耶稣”（若12:21）。他们的要求将得以满足。这个新盟约是与全人类建立的：“当我从地上被举起时，便要吸引众人来归向我”（若12:32）。

在今日的福音及致希伯来书中，都可看到建立新盟约的过程。主耶稣因那要来的时刻而感到困惑（若2:4，12:23）。道成肉身之前所作的决定，再次得以证实（若12:27）。耶稣——天父投入世土的种子，将要死去，为的是能结出丰硕的果实（若12:24）。致希伯来人书为我们展现出了那一刻的情景。耶稣，以大声哀号和眼泪，向那“能救祂脱离死亡的”（希5:7）父献上祈祷和恳求。在若望福音中，祂愿拥抱“这个时刻”，说：“父啊！光荣你的名吧”（若12:27-28）。借此，祂达致完美，“并为一切服从祂的人，成了永远救恩的根源”（希5:9）。

圣咏作者的哀呼“天主啊，求你给我再造一颗纯洁的心”（咏51:12），也是蒙拣选而将希腊人领向耶稣的斐理伯和安德肋二人的哀呼，更是在此世没有天主，也没有希望（弗2:12 ）的希腊人的哀呼。当耶稣在十字架上喊出“完成了”（若19:30），且有血和水从祂被刺的肋旁留出来（若19:34）时，这一灵性更新的祈求得到了回应。今天，天主的教会，作为这个盟约的果实，已经可以高唱救恩的喜乐之歌，并教导罪人走回头归向主的道路（咏51:14-15）。

当我们庆祝圣体圣事，即隐藏于祂体血内的新盟约（路22:20）时，我们也要服从基督的命令；而且，无论祂在哪里，都要跟随祂，甚至不惜失去自己的性命（若12:26）：

“感恩祭一次一次地举行，次次都在宣布耶稣的逾越奥迹，‘直到祂再来’；旅途中的天主子民，‘经过十字架的窄门前进’，走向天上的盛宴；那时，所有被选的人都在天国里坐席”（《天主教教理》，1344）。阿们！

天主竟这样爱了世界

四旬期第四主日

今日圣道礼仪的核心，是天主的慈爱与怜悯。“天主竟这样爱了世界，甚至赐下了自己的独生子，使凡信祂的人不至丧亡，反而获得永生”（若3:16）。耶稣进入这个世界的目的，是将我们引入信仰，拯救我们免于永死。不幸的是，许多人拒绝祂的爱，其后果是凄惨的。“那信从祂的，不受审判；那不信的，已受了审判，因为他没有信从天主独生子的名字”（若3:18）。

读经一展示给我们，持续拒绝天主的呼唤，坚决不悔改而导致的后果。公元前586年是选民史上最悲惨的日子之一。那一日，耶路撒冷毁灭，人民充军巴比伦。怎么会发生此等不幸之事呢？一方面，天主向人们派遣“天主的使者”，以彰显其怜悯；另一方面，三个动词可以描述人类的心硬：嘲笑、轻视、讥笑。“他们都嘲笑了天主的使者，轻视了祂的劝告，讥笑了祂的先知”（编下36:16）。

公元前586年，那一年可以被视为一个象征。就是那一年，使我们后来的一系列决定都陷于黑暗罪恶之中。“审判就在于此：光明来到了世界，世人却爱黑暗甚于光明，因为他们的行为是邪恶的”（若3:19）。当我们拒绝天主的呼唤，不予悔改时，我们内在的宫殿就被毁灭，我们本身也成为罪恶的奴隶。然而，富于怜悯的天主不愿我们永远停留在此种状态下。“陷落了！巴比伦陷落了！”（依21:9）依撒依亚所宣布的邪恶帝国的灭亡，发生在公元前539年。一年后，波斯王居鲁士颁布诏书，允许犹太人返回家园，重建天主的殿宇。基督徒在这里能看到另一个象征意义。基督的十字架战胜了邪恶势力；天主父在耶稣基督内宣布“宽恕的诫命”，使我们摆脱罪恶的奴役。我们自由了，得以回归到天主前，在我们心中重建天主的宫殿。我们会这样做吗？

厄弗所人是我们的榜样。当耶稣基督的福音传到他们那里时，他们便相信了，并接受了洗礼，即圣神的印记，作为永恒救恩的保证。圣保禄将接受福音与复活作比较——因我们的罪而导致了死亡，我们对耶稣的信仰又使我们得以重生了。不论以何种方式，我们都不配获得这份恩典。在耶稣基督内进入我们内的得救之恩，就是天主对人类的大爱的标记。天主重新塑造了我们。我们曾“放纵肉身的私欲，照肉身和心意所喜好的行事，且生来就是义怒之子，和别人一样”（弗2:3）。但是现在，我们开始了新的生活，这生活的特点是，实践天主为我们所预备好的善行。

公元前586-538年期间共有四十八年，以民流亡和被奴役四十八年。你离开天主和教会，活于罪恶之中多久了？你为这样的生活感到满意吗？今天，天主正给你机会，让你重获自由，并回归教会——新耶路撒冷。不要再拖延，作抉择吧！你已经离家太久了。如今是在基督内善度新生的时候了。“上去”，到教会中，愿上主，以无限大爱爱着你的天主，与你同在（编下36:23）。

God so loved the world

Fourth Sunday of Lent – Year B

Readings: 2 Chronicles 36:14-16,19-23; Psalm 137; Ephesians 2:4-10; John 3:14-21

At the heart of today’s liturgy of the Word is God’s love and mercy. “God so loved the world that he gave his only Son, that whoever believes in him should not perish but have everlasting life” (John 3:16). The purpose of Jesus’ coming into the world is to lead us to faith that saves us from eternal death. Unfortunately, many reject this love, and the consequences are tragic. “Whoever believes in him will not be condemned,

but whoever does not believe has already been condemned,

because he has not believed in the name of the only Son of God”(John 3:18).

The first reading shows where a constant rejection of God’s call to conversion leads to. The year 586 BC is one of the most tragic dates in the history of the chosen people – the destruction of Jerusalem and the Babylonian captivity. How could this happen? On the one hand, God’s mercy is manifested in sending “the messengers of God” to the people, but on the other hand, three verbs describe the hardness of human heart: to mock, to despise and to scoff. “But they mocked the messengers of God, despised his warnings, and scoffed at his prophets, ” (2 Chronicles 36:16).

The year 586 BC can be regarded as a symbol. It is the year that crowns our subsequent decisions to fall into the darkness of sin. “And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.” (John 3:19). When we reject the call to conversion, our inner sanctuary gets destroyed and we become slaves to sin. But God, rich in mercy, does not want us to remain in such condition forever. “Fallen, fallen is Babylon” (Is 21:9) Isaiah announced the end of the evil empire that took place in 539 BC. Then a year later, the Persian king Cyrus issued an edict allowing Jews to return to their homes and rebuild the house of God. Christians find here another symbolic meaning. The Cross of Christ has defeated the power of evil; in Jesus Christ, God the Father issued ‘the edict of forgiveness’ freeing us from the slavery of sin. We are free, we come back to God and rebuild God’s temple in our hearts. Will we do it?

Ephesians are an example for us. When the Good News of Jesus Christ reached them, they believed and received baptism, namely the seal of the Holy Spirit as a pledge of eternal salvation. Saint Paul compares the reception of the Gospel to the resurrection – our sins caused death, our faith in Jesus brought us back to life. We did not deserve this act of grace in any way. The grace of salvation that flows to us in Jesus Christ is a sign of God’s immense love for humanity. God creates us anew. Until now, we lived “fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, like the rest” (Eph 2:3). But now we are beginning a life that is characterized by doing good deeds prepared for us by God.

Forty-eight years passed between 586 and 538 BC, forty-eight years of exile and slavery. And how long have you been away from God and the Church, living in the bondage of sin? Are you really happy with such a life? Today, God offers you the opportunity to regain your freedom and return to the Church – the new Jerusalem. Do not delay this decision anymore. You have been away from home long enough. The time has come for a new life in Christ. “Go up” to the Church and may the Lord, your God, who loves you with boundless love, be with you (2 Chronicles 36:23).

我是上主，你的天主

四旬期第三主日

2015年10月，十诫纪念碑从美国俄克拉荷马州政府的某大楼被移除。此行动是受命于某法院，且在夜间完成移除。它具有象征意义。二十一世纪的人，篡夺了解放者和立法者的权力，建立新的善恶标准。这标准不同于圣经所说的：“我是上主，你的天主，是我领你离开奴役之所。”只有天主能带给我们自由，而借着这种自由，我们有了责任。对于信徒而言，某些行为是禁止的——“你不应该”， 某些行为是必有的——“你必须”。

天主子耶稣基督来到圣殿，发现圣殿已经变成了“商场”（若2:16）。当祈祷之所变成赚钱的场所时，很多事真的失常了。耶稣清理圣殿的象征性行动提醒我们，神学比经济重要，恭敬天主比赚钱重要。 一方面，“因为贪爱钱财乃万恶的根源；有些人曾因贪求钱财而离弃了信德，使自己受了许多刺心的痛苦”（弟前6:10）；另一方面，认识耶稣基督就是永生（若17:3）。

“犹太人要求的是神迹，希腊人寻求的智慧”（格前1:22）。神迹和智慧在十字架上，并在耶稣基督的复活中相遇：“你们拆毁这座圣殿，三天之内，我要把它重建起来”（若2:19）。基督宗教是全球最受迫害的宗教。一些报道表明，地球上每隔11分钟就有一个基督徒为信仰殉难。但同时，基督宗教也是发展最快的宗教之一，每天悔改且领洗进入教会大家庭的有近70,000人。为什么能这样呢？因为被钉十字架上的基督在吸引人到祂跟前。“天主竟这样爱了世界，甚至赐下了祂的独生子”（若3:16）为了你，也为了我。耶稣为天主而活，为我们而活，而祂这爱的生命一直到流血牺牲，为罪恶的人类打败了死亡。

十诫、基督死而复活的预言，以及宣讲被钉十字架的基督，是今日圣道礼仪的讯息。上主借着神迹异事带领以色列人出离了埃及。主耶稣通过十字架和复活之“神迹异事”，带领我们脱离罪恶，得享天主儿女的自由。“我是上主你的天主，是我领你出了埃及地、奴隶之所。除我之外，你不可有别的神”（出20:2-3）。

今日答唱咏的重句，选自宗徒伯多禄的话：“主！惟你有永生的话，我们去投奔谁呢？”（若6：68）你投奔谁？转向爱你，并为你舍命被钉的基督吧！只有祂拥有永生的话；在祂内，你能找到自由与救恩。