神父講道 – 復活期第二週 (週五) (2010年4月16日)

恭讀聖若望福音 6:1-15
那時候,耶穌往加里肋亞海,即提庇黎雅海的對岸去了。大批群眾,因為看見到他在患病者身上所行的神蹟,都跟隨著他。耶穌上了山,和他的門徒一起坐在那裏。那時,猶太人的慶節,即逾越節,已臨近了。耶穌舉目看見大批群眾來到他前,就對斐理伯說:「你們從那裏買餅給這些人吃呢?」他說這話,是為試探斐理伯;他自己原知道要作什麼。斐理伯回答說:「就是二兩塊『德納』的餅,也不夠每人分得一小塊。」有一個門徒,即西滿伯多祿的的哥哥安德肋說:「這裏有一個兒童,他有五個大餅和兩條魚;但是為這麼多的人這算得什麼?」耶穌說:「你們叫眾人坐下吧!」在那地方有很多青草,於是人們便坐下,男人約有五千。耶穌就拿起餅,祝謝後,分給坐下的人;對於魚也照樣作了;讓眾人任意吃。他們吃飽以後,耶穌向門徒說:「把剩下的碎塊收集起來,免得糟蹋了。」他們就把人吃後所剩下的五個大麥餅的碎塊,收集起來,裝滿了十二籃。眾人見了耶穌所行的神蹟,就說:「這人確是那要來到世界上的先知。」耶穌看出他們要來強迫他,立他為王,就獨自又退避到山裏去了。
—基督的福音。

(Friday of the 2nd week of Easter)

A Reading from the Holy Gospel according to John 6:1-15

1 After this Jesus went to the other side of the Sea of Galilee, which is the Sea of Tiber’i-as. 2 And a multitude followed him, because they saw the signs which he did on those who were diseased. 3 Jesus went up on the mountain, and there sat down with his disciples. 4 Now the Passover, the feast of the Jews, was at hand. 5 Lifting up his eyes, then, and seeing that a multitude was coming to him, Jesus said to Philip, “How are we to buy bread, so that these people may eat?” 6 This he said to test him, for he himself knew what he would do. 7 Philip answered him, “Two hundred denarii would not buy enough bread for each of them to get a little.” 8 One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 “There is a lad here who has five barley loaves and two fish; but what are they among so many?” 10 Jesus said, “Make the people sit down.” Now there was much grass in the place; so the men sat down, in number about five thousand. 11 Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 And when they had eaten their fill, he told his disciples, “Gather up the fragments left over, that nothing may be lost.” 13 So they gathered them up and filled twelve baskets with fragments from the five barley loaves, left by those who had eaten. 14 When the people saw the sign which he had done, they said, “This is indeed the prophet who is to come into the world!” 15 Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.

—The Gospel of the Lord.

往神父講道目錄

INVESTIGATIVE COMMISSION ON MEDJUGORJE MEETS

VATICAN CITY, 13 APR 2010 ( VIS ) – The Press Office of the Holy See today published the following communique:

“The International Investigative Commission on Medjugorje met for its first session on 26 March 2010.”

“The Commission, presided over by Cardinal Camillo Ruini, His Holiness’ vicar general emeritus for the diocese of Rome, is composed of the following members: Cardinal Jozef Tomko, prefect emeritus of the Congregation for the Evangelisation of Peoples; Cardinal Vinko Puljic, Archbishop of Vrhbosna, president of the Bishops’ Conference of Bosnia-Herzegovina; Cardinal Josip Bozanic, Archbishop of Zagreb and vice-president of the Council of European Bishops’ Conference; Cardinal Julian Herranz, president emeritus of the Pontifical Council for Legislative Texts; Archbishop Angelo Amato, S.D.B., prefect of the Congregation for the Causes of Saints; Msgr. Tony Anatrella, psychoanalyst and specialist in Social Psychiatry; Msgr. Pierangelo Sequeri, professor of Fundamental Theology at the Theological Faculty of Northern Italy; Fr. David Maria Jaeger, O.F.M., consultant to the Pontifical Council for Legislative Texts; Fr. Zdzislaw Jozef Kijas, O.F.M. Conv., relator of the Congregation for the Causes of Saints; Fr. Salvatore M. Perrella, O.S.M., teacher of Mariology at the Pontifical Marianum Faculty of Theology; and Fr. Achim Schutz, professor of Theological Anthropology at the Pontifical Lateran University as secretary. Msgr. Krzysztof Nykiel, an officer of the Congregation for the Doctrine of the Faith serves as additional secretary.”

“Other experts have also participated in the commission’s work: Fr. Franjo Topic, professor of Fundamental Theology in Sarajevo; Fr. Mijo Nikic, S.J., professor of Psychology and Psychology of Religion at the Philosophical and Theological Institute of the Society of Jesus in Zagreb, Fr. Mihaly Szentmartoni, S.J., professor of Spirituality at the Pontifical Gregorian University, and Sr. Veronica Nela Gaspar, professor of Theology at Rijeka.”

“As announced previously, the work of the Commission will be carried out with the utmost reserve. Its conclusions will be submitted to the Congregation of the Doctrine of the Faith for study.”

OP/                                                                                                   VIS 20100413 (320)

教宗本篤十六世 第四十七屆普世聖召節文告 (二○一○年四月廿五日:復活期第四主日)

見證激發聖召

親愛的主教和司鐸弟兄們!
親愛的弟兄姊妹們!

第四十七屆普世聖召節將於四月廿五日、復活期第四主日──善牧主日──
舉行。這讓我有機會為大家提供一個最適合在司鐸年反省的主題:見證激發聖
召。我們為推動聖召所付的努力而達到的成果,首先完全是倚靠天主的自由行
動,然而正如牧民經驗印證的,那些已經回應上主召叫而投身於公務司祭職和度
獻身生活的人,他們個人和團體的見證的素質和深度有助推動聖召,因為他們的
見證能夠在別人身上激發那慷慨地回應基督召叫的渴望。是故,這主題凸顯與司
鐸及度獻身生活的人的生活和使命有密切的關係。因此,我願邀請所有蒙天主召
叫已在祂葡萄園中工作的弟兄姊妹們,去更新他們忠誠的回應,尤其是在這司鐸
年,即我因應聖若望.瑪利亞.維雅納(St John Mary Vianney)、亞爾斯本堂神
父(le Curé d’Ars)、司鐸和牧者的永恆模範的一百五十周年逝世紀念而頒佈的。

在舊約中,先知們知道他們被召叫,以他們的生命去見證他們所宣講的,他
們並且已準備好去面對誤解、拒絕和迫害。天主所交託給他們的任務,佔據了他
們的整個生命,就如「正在焚燒的火」、一道人心所不能裝載的火焰(參見耶
20:9)。職是之故,他們不單準備好給上主交付他們的聲音,也把他們的整個生
命交付。時期一滿,是耶穌、為聖父所派遣的(參見若 5:36),祂將要見證天主
對全人類的愛,無分你我,尤其對最小的弟兄、罪人、被遺棄的人和貧窮人的愛。
耶穌是對天主,和祂渴望全人類得救的最高見證者。在新時代的黎明,若翰洗者,
藉著奉獻他的整個生命來為基督預備道路,他見證了天主的許諾在納匝肋人瑪利
亞的兒子身上得以實現。當若翰見到耶穌來到約旦河──他替人施洗的地方時,
他向他的門徒指出祂就是「天主的羔羊,除免世罪者」(若 1:29)。他的見證是多
麼的有效,致使他的兩位門徒「聽見他說這話,便跟隨了耶穌」(若 1:37)。

同樣地,當我們在閱讀聖史若望時就發現,伯多祿聖召的產生,是透過他的
兄弟安德肋,當他遇見了「師傅」並接受了祂的邀請而住下來以後,他覺得需要
馬上跟伯多祿分享藉著與主同住所發現的事:「『我們找到了默西亞──意即基
督』。遂領他到耶穌跟前」(若 1:41‐42)。納塔乃耳(即巴爾多祿茂)的情況也是
如此,這全歸功於另一位門徒 ──斐理伯,他喜樂地告訴納塔乃耳他的偉大發
現:「梅瑟在法律上所記載,和先知們所預報的,我們找著了,就是若瑟的兒子,
出身於納匝肋的耶穌」(若 1:45)。天主無償和仁慈的那份主動遇到並挑戰那些接
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受了祂邀請的,並透過他們自己的見證而成為祂神聖召叫的工具的責任。時至今
日,這仍在教會內發生:上主利用那些忠於他們使命的司鐸見證者,致使為服務
天主子民的新的司鐸聖召和獻身生活聖召得到醒覺。職是之故,我想探討一下我
認為有效的司鐸見證當中本質的、司鐸生活的三方面。

在每個司鐸和獻身生活聖召當中的最根本要素,就是與基督的友誼。耶穌無
間斷地活於與聖父的共融內,這就是門徒們所渴望的那麼一份經驗;從祂身上,
他們學會了活於天主內,並與天主進行毫不間斷的對話。若司鐸是「天主的人」,
即一個屬於天主,並幫助他人認識和愛慕祂的人,那麼他不可能失敗於培養與天
主間深層親密的關係、活與祂的愛內,以及聆聽祂的聖言。祈禱是喚醒聖召的見
證的首要形式。好像安德肋宗徒那樣,他告訴他的兄弟〔伯多祿〕他遇見了師傅,
同樣想要成為門徒和基督見證的人必須曾親自「遇見」過祂,認識祂,並學會愛
慕祂和與祂同住。

屬於司鐸生活和獻身生活的成聖的另一要素就是,把自己的生命全然奉獻於
天主。若望宗徒這樣寫道:我們所以認識了愛,因為那一位為我們捨棄了自己的
生命,我們也應當為弟兄們捨棄生命(若一 3:16)。藉著這些說話,他邀請門徒
們進入耶穌的心思,祂在祂的整個生命中都遵行了聖父的旨意,甚至最終在十架
上交出了祂自己。於此,天主的仁慈完全被展現出來;一份仁慈的愛戰勝了邪惡、
罪過和死亡的黑暗。那位在最後晚餐中,從餐桌中站起來,把祂的外氅放在旁邊,
拿起一條毛巾,束起祂自己的腰並彎下身來洗門徒們的腳,藉此耶穌表達出在祂
的整個生命中、在對聖父旨意的服從中,服務和恩寵的真正意義(參見若
13:3‐15)。在跟隨耶穌的這條道路上,每個被召叫度特別奉獻生活的人都必須盡
他的一切努力去證明,他已經完全的向天主奉獻了他自己。這就是他把自己給予
那些全能者在他的牧民職務中交托給他的弟兄姊妹們的能力的泉源,在這份牧民
職務中他完全地、毫不間斷地、信實地奉獻自己,並喜樂地成為眾多弟兄姊妹的
旅途同行者,使他們也能向基督開放,叫祂的聖言能成為他們腳步的明燈。每個
聖召故事都幾乎時常都與一位司鐸喜樂地因為天主國的緣故為他的弟兄姊妹們
奉獻自己的這見證相互交織在一起。這是因為一位司鐸的臨在和說話都有能力引
發探問並進而導致最後的決定(參見若望保祿二世,主教會議後的宗座勸諭《我
要給你們牧者》,卅九)。

必然地描繪出司鐸和度獻身生活的人的第三方面就是共融的生活。耶穌曾展
示過那些願意成為祂門徒的人的標記就是在愛內的根本共融:「如果你們之間彼
此相親相愛,世人因此就可認出你們是我的門徒」(若 13:35)。司鐸總要成為一
個共融的人,對所有人開放,能夠把上主的美善所交托給他的旅途羊群聚集歸
一,能夠幫助克勝分裂,能修補裂痕,能處理矛盾和誤會,以及能寛恕冒犯。二
零零五年七月,在《對奧斯塔神職班的講話》中,我提到若年青人看見司鐸們既
疏遠又哀傷,他們就難以受到鼓勵從以跟隨他們的「芳表」。若他們想到這就是
司鐸的生活,那麼他們就會變得猶疑。然而,他們需要看見能向他們展現出成為
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司鐸的美麗的共融生活的模範。只有這樣,年青人才會說:「是的,這將可以是
我的未來;我可以如此生活」(Insegnamenti I, [2005], 354)。第二屆梵蒂岡大公會
議,當討論到喚醒聖召的見證時,強調出司鐸們必須提供的愛德和兄弟協作的榜
樣(參見《司鐸之培養》法令,二)。

在這裏,我憶起我可敬的前輩若望保祿二世的話:「司鐸們的生活本身,那
種無條件地獻身給天主的羊群,對主和祂教會愛心服務的見證──以滿懷希望的
心情及復活的喜樂,自由地接受十字架所標示的見證──以及兄弟般的團結和向
普世福傳的熱火,都是聖召成長中首要的與最具說服力的因素」(《我要給你們牧
者》,四十一)。可以說,司鐸聖召是誕生於與司鐸的接觸,這可算是一種藉著說
話、芳表以及整個生活模式所傳遞的偉大遺產。

就獻身生活而言,也是如此。無論何時,當男人和女人是在對福音完全信實
地跟隨基督,並喜樂地使他們自己成為福音就判斷和行為的準繩時,男人和女人
的獻身生活就是在宣講基督的愛。他們對世界──其思想常是源於物質主義、自
我中心和個人主義──而言,就成了「矛盾的標記」(signs of contradiction)。藉
著透過自我棄絕而讓自己被天主所贏得,他們的信實和他們見證的德能會不斷地
在許多年青人的心中喚醒那份以慷慨和完全的方式跟隨基督的渴望。去仿效基
督:貞潔、神貧和服從,並肖似於祂:這就是獻身生活的典範,即在人類生活和
歷史中把天主放在絕對首位的見證人。

每位司鐸、每位度獻身生活的人,忠於他或她的聖召,就發放出服務基督的
喜樂的光茫,並使所有基督徒回應成聖的普世召叫。結果,為了培養公務司祭職
和獻身生活的聖召,以及使推行識別聖召更行之有效,那些已經對天主和祂為每
個人的生命的計劃說了「是」的人的模範就不可或缺。個人的見證,以具體的形
式,將可鼓勵年青人作出一個對他們的未來影響深遠的苛刻決定。那些從旁協助
他們的人必須具有交心和對話的技巧,好能夠啟迪和陪伴他們,尤其是透過聖召
生活的榜樣。這就是亞爾斯神聖的本堂神父(saint Curé d’Ars)曾作的:時常與
堂區教友有著緊密的接觸,「他首先藉他生活的見證教導他們,信友們就是從他
身上學會祈禱的(《宣佈司鐸年致司鐸信函》,二零零九年六月十六日)。

願此世界為聖召祈禱日再度讓許多年青人有機會反省他們的聖召並真誠
地、有信心地和全然開放地忠於它。願童貞瑪利亞──教會之母──看顧那些上
主召叫更緊密地跟隨他的人心中細小的聖召種子,願她幫助使之長成為一棵成熟
的樹,並為教會和整個人類結出豐碩的果實。隨同此禱文,我現向你們致以我的
宗座遐福。

發自梵蒂岡,二零零九年十一月十三日
本篤十六世

MESSAGE OF THE HOLY FATHER FOR THE 47th WORLD DAY OF PRAYER FOR VOCATIONS

25 APRIL 2010 – FOURTH SUNDAY OF EASTER

Theme: Witness Awakens Vocations

Dear Brothers in the Episcopate and in the Priesthood,
Dear Brothers and Sisters!

The 47th World Day of Prayer for Vocations, to be celebrated on the Fourth Sunday of Easter – Good Shepherd Sunday – 25 April 2010, gives me the opportunity to offer for your meditation a theme which is most fitting for this Year for Priests: Witness Awakens Vocations. The fruitfulness of our efforts to promote vocations depends primarily on God’s free action, yet, as pastoral experience confirms, it is also helped by the quality and depth of the personal and communal witness of those who have already answered the Lord’s call to the ministerial priesthood and to the consecrated life, for their witness is then able to awaken in others a desire to respond generously to Christ’s call. This theme is thus closely linked to the life and mission of priests and of consecrated persons. Hence I wish to invite all those whom the Lord has called to work in his vineyard to renew their faithful response, particularly in this Year for Priests which I proclaimed on the 150th anniversary of the death of Saint John Mary Vianney, the Curé of Ars, an ever-timely model of a priest and a pastor.

In the Old Testament the prophets knew that they were called to witness by their own lives to the message they proclaimed, and were prepared to face misunderstanding, rejection and persecution. The task which God entrusted to them engaged them fully, like a “burning fire” in the heart, a fire that could not be contained (cf. Jer 20:9). As a result, they were prepared to hand over to the Lord not only their voice, but their whole existence. In the fullness of time, Jesus, sent by the Father (cf. Jn 5:36), would bear witness to the love of God for all human beings, without distinction, with particular attention to the least ones, sinners, the outcast and the poor. Jesus is the supreme Witness to God and to his concern for the salvation of all. At the dawn of the new age, John the Baptist, by devoting his whole life to preparing the way for Christ, bore witness that the promises of God are fulfilled in the Son of Mary of Nazareth. When John saw Jesus coming to the river Jordan where he was baptizing, he pointed him out to his disciples as “the lamb of God, who takes away the sin of the world” (Jn 1:29). His testimony was so effective that two of his disciples, “hearing him say this, followed Jesus” (Jn 1:37).

Similarly the calling of Peter, as we read in the Evangelist John, occurred through the witness of his brother Andrew, who, after meeting the Master and accepting his invitation to stay with him, felt the need to share immediately with Peter what he discovered by “staying” with the Lord: “We have found the Messiah (which means Christ). He then brought him to Jesus” (Jn 1:41-42). This was also the case for Nathanael, Bartholomew, thanks to the witness of yet another disciple, Philip, who joyfully told him of his great discovery: “We have found him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph” (Jn 1:45). God’s free and gracious initiative encounters and challenges the human responsibility of all those who accept his invitation to become, through their own witness, the instruments of his divine call. This occurs in the Church even today: the Lord makes use of the witness of priests who are faithful to their mission in order to awaken new priestly and religious vocations for the service of the People of God. For this reason, I would like to mention three aspects of the life of a priest which I consider essential for an effective priestly witness.

A fundamental element, one which can be seen in every vocation to the priesthood and the consecrated life, is friendship with Christ. Jesus lived in constant union with the Father and this is what made the disciples eager to have the same experience; from him they learned to live in communion and unceasing dialogue with God. If the priest is a “man of God”, one who belongs to God and helps others to know and love him, he cannot fail to cultivate a deep intimacy with God, abiding in his love and making space to hear his Word. Prayer is the first form of witness which awakens vocations. Like the Apostle Andrew, who tells his brother that he has come to know the Master, so too anyone who wants to be a disciple and witness of Christ must have “seen” him personally, come to know him, and learned to love him and to abide with him.

Another aspect of the consecration belonging to the priesthood and the religious life is the complete gift of oneself to God. The Apostle John writes: “By this we know love, that he laid down his life for us; and therefore we ought to lay down our lives for the brethren” (1 Jn 3:16). With these words, he invites the disciples to enter into the very mind of Jesus who in his entire life did the will of the Father, even to the ultimate gift of himself on the Cross. Here, the mercy of God is shown in all its fullness; a merciful love that has overcome the darkness of evil, sin and death. The figure of Jesus who at the Last Supper, rises from the table, lays aside his garments, takes a towel, girds himself with it and stoops to wash the feet of the Apostles, expresses the sense of service and gift manifested in his entire existence, in obedience to the will of the Father (cf. Jn 13:3-15). In following Jesus, everyone called to a life of special consecration must do his utmost to testify that he has given himself completely to God. This is the source of his ability to give himself in turn to those whom Providence entrusts to him in his pastoral ministry with complete, constant and faithful devotion, and with the joy of becoming a companion on the journey to so many brothers and sisters, enabling them too to become open to meeting Christ, so that his Word may become a light to their footsteps. The story of every vocation is almost always intertwined with the testimony of a priest who joyfully lives the gift of himself to his brothers and sisters for the sake of the Kingdom of God. This is because the presence and words of a priest have the ability to raise questions and to lead even to definitive decisions (cf. John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, 39).

A third aspect which necessarily characterizes the priest and the consecrated person is a life of communion. Jesus showed that the mark of those who wish to be his disciples is profound communion in love: “By this all men will know that you are my disciples, if you have love for one another” (Jn 13:35). In a particular way the priest must be a man of communion, open to all, capable of gathering into one the pilgrim flock which the goodness of the Lord has entrusted to him, helping to overcome divisions, to heal rifts, to settle conflicts and misunderstandings, and to forgive offences. In July 2005, speaking to the clergy of Aosta, I noted that if young people see priests who appear distant and sad, they will hardly feel encouraged to follow their example. They will remain hesitant if they are led to think that this is the life of a priest. Instead, they need to see the example of a communion of life which can reveal to them the beauty of being a priest. Only then will a young man say, “Yes, this could be my future; I can live like this” (Insegnamenti I, [2005], 354). The Second Vatican Council, in speaking of the witness that awakens vocations, emphasizes the example of charity and of fraternal cooperation which priests must offer (cf. Decree Optatam Totius, 2).

Here I would like to recall the words of my venerable Predecessor John Paul II: “The very life of priests, their unconditional dedication to God’s flock, their witness of loving service to the Lord and to his Church – a witness marked by free acceptance of the Cross in the spirit of hope and Easter joy – their fraternal unity and zeal for the evangelization of the world are the first and most convincing factor in the growth of vocations” (Pastores Dabo Vobis, 41). It can be said that priestly vocations are born of contact with priests, as a sort of precious legacy handed down by word, example and a whole way of life.

The same can be said with regard to the consecrated life. The very life of men and women religious proclaims the love of Christ whenever they follow him in complete fidelity to the Gospel and joyfully make their own its criteria for judgement and conduct. They become “signs of contradiction” for the world, whose thinking is often inspired by materialism, self-centredness and individualism. By letting themselves be won over by God through self-renunciation, their fidelity and the power of their witness constantly awaken in the hearts of many young people the desire to follow Christ in their turn, in a way that is generous and complete. To imitate Christ, chaste, poor and obedient, and to identify with him: this is the ideal of the consecrated life, a witness to the absolute primacy of God in human life and history.

Every priest, every consecrated person, faithful to his or her vocation, radiates the joy of serving Christ and draws all Christians to respond to the universal call to holiness. Consequently, in order to foster vocations to the ministerial priesthood and the consecrated life, and to be more effective in promoting the discernment of vocations, we cannot do without the example of those who have already said “yes” to God and to his plan for the life of each individual. Personal witness, in the form of concrete existential choices, will encourage young people for their part to make demanding decisions affecting their future. Those who would assist them need to have the skills for encounter and dialogue which are capable of enlightening and accompanying them, above all through the example of life lived as a vocation. This was what the holy Curé of Ars did: always in close contact with his parishioners, he taught them “primarily by the witness of his life. It was from his example that the faithful learned to pray” (Letter Proclaiming the Year for Priests, 16 June 2009).

May this World Day once again offer many young people a precious opportunity to reflect on their own vocation and to be faithful to it in simplicity, trust and complete openness. May the Virgin Mary, Mother of the Church, watch over each tiny seed of a vocation in the hearts of those whom the Lord calls to follow him more closely, may she help it to grow into a mature tree, bearing much good fruit for the Church and for all humanity. With this prayer, to all of you I impart my Apostolic Blessing.

From the Vatican, 13 November 2009

BENEDICT XVI

© Copyright 2009 – Libreria Editrice Vaticana

每日聖言靜思 復活期第二週 (週五) 4月16日

信仰生活互動坊、塔冷通心靈書舍

若6:1-15 (其他經文──宗5:34-42    詠27)
耶穌往加里肋亞海,即提庇黎雅海的對岸去了。大批群眾,因為看見到他在患病者身上所行的神蹟,都跟隨著他。耶穌上了山,和他的門徒一起坐在那裡。那時,猶太人的慶節,即逾越節,已臨近了。耶穌舉目看見大批群眾來到他前,就對斐理伯說:「你們從那裡買餅給這些人吃呢?」他說這話,是為試探斐理伯;他自己原知道要作什麼。斐理伯回答說:「就是二兩塊『德納』的餅,也不夠每人分得一小塊。」有一個門徒,即西滿伯多祿的哥哥安德肋說:「這裡有一個兒童,他有五個大餅和兩條魚;但是為這麼多的人這算得什麼?」耶穌說:「你們叫眾人坐下吧!」在那地方有很多青草,於是人們便坐下,男人約有五千。耶穌就拿起餅,祝謝後,分給坐下的人;對於魚也照樣作了;讓眾人任意吃。他們吃飽以後,耶穌向門徒說:「把剩下的碎塊收集起來,免得糟蹋了。」他們就把人吃後所剩下的五個大麥餅的碎塊,收集起來,裝滿了十二籃。眾人見了耶穌所行的神蹟,就說:「這人確是那要來到世界上的先知。」耶穌看出他們要來強迫他,立他為王,就獨自又退避到山裡去了。

默 想

  • 由五個大餅兩條魚分增到足夠幾千人飽飫的食糧,重點在於分享。沒有分施精神,只會領受,意義就失卻了。
  • 不單止耶穌在實踐分施精神,群眾也在參與,他們也在親身體驗。
  • 重點也不在吃得飽,為肚腹之滿足,而是共同吃得飽,幾千人共同經驗那分施出來的食糧。
  • 耶穌復活後在厄瑪烏路上遇見二徒,之後接受他倆的邀請,到家中用飯,席間,也不是耶穌當起主人來,把麵餅舉起、擘開的時候,轉瞬間,二徒隨即把耶穌認出來;認出的那一刻,耶穌也在他們之間隱沒了。
  • 明白到每次領受祂的體和血後,是與祂共融合一,往後,祂希望我們也延續那增餅精神,把自己的生命亦與眾人分享,若非如此,我們只會變得自私,只習慣擁有,不願去分享?

司鐸年每日默想 (4月16日)

返璞歸根

與亞洲人民和亞洲文化的接觸,使我逐漸意識到,唯一重要的是生命,即生命的交流,而非長篇大論的講道。我感到有必要 “傳達”一些理念、反思和經驗 ……

我們是小小的種子,僅有幾個人,而我們每日的工作卻告訴我們:“我們在這裏是為了在我們中間孕育基督”。一起生活的唯一動機,……是開始及重新開始生活天主的話,相互交流經驗,彼此服務,使復活的耶穌在我們中間的臨在得以實現……

看到這些別具特色的民族,和他們豐富的宗教文化,我告訴自己說:“……如果我們基督徒沒有能力,使人發現臨在我們中間的復活的耶穌,那麼,再多的理論、哲學思想、豐富的文化都是不起作用的……”

我深信我們需要追根溯源。重新發現初期的基督教會,其宣講的中心是復活的耶穌,同樣的,在當今,除了復活的主之外,我們不當有其他的宣講或宣報。

托尼·韋伯(Toni Weber)

亞洲福傳使者

《新青》28(1988),50-51頁

(參閱: 司鐸年箴言薈萃 第四冊)

神父講道 – 復活期第二週 (週四) (2010年4月15日)

恭讀聖若望福音 3:31-36
那由上而來的,超越一切。那出於下地的,是屬於下地,且講論下地的事;那自上天而來的,超越萬有之上,他對所見所聞的,予以作證,卻沒有人接受他的見證。那接受他見證的人,就是證實天主是真實的。天主所派遣的,講論天主的話,因為天主把聖神無限量地賞賜了他。父愛子,並把一切交在他手中。那信從子的,便有永生;那不信從子的,不但不會見到生命,反有天主的義怒常在他身上。」
—基督的福音。

(Thursday of the 2nd week of Easter)

A Reading from the Holy Gospel according to John 3:31-36

31 He who comes from above is above all; he who is of the earth belongs to the earth, and of the earth he speaks; he who comes from heaven is above all. 32 He bears witness to what he has seen and heard, yet no one receives his testimony; 33 he who receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God, for it is not by measure that he gives the Spirit; 35 the Father loves the Son, and has given all things into his hand. 36 He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him.

—The Gospel of the Lord.

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