Blog of Fr. Peter Leung

“Paul Wants to Speak With Us Today”

ROME, JUNE 30, 2008 (Zenit.org).- Here is a translation of Benedict XVI’s homily from Saturday afternoon’s vespers for the feast of Sts. Peter and Paul. The service, held at the Basilica of St. Paul’s Outside the Walls, was the inaugural ceremony of the Pauline Jubilee Year, which runs through June 29, 2009.

* * *Holiness and Fraternal Delegates,
Lord Cardinals,
Venerable Brothers in the Episcopate and the Priesthood,
Dear Brothers and Sisters,

We are gathered before the tomb of St. Paul, who was born 2,000 years ago in Tarsus of Cilicia, in present-day Turkey. Who was this Paul? In the temple of Jerusalem, before an agitated crowd that wanted to kill him, he introduced himself with these words: “I am a Jew, born in Tarsus of Cilicia, but educated in this city, instructed at the feet of Gamaliel in the exact observance of the Law of our fathers; I was full of zeal for God.” At the end of his journey he would say of himself: “I have been made a herald and apostle, teacher of the Gentiles in the faith and in the truth.”

Teacher of the Gentiles, apostle and herald of Jesus Christ, thus he characterized himself in a retrospective look over his life. However, he did not look only to the past. “Teacher of the Gentiles” — this word opens to the future, which we recall with veneration. He is, also for us, our teacher, apostle and herald of Jesus Christ.

Therefore, we have come together not to reflect on a past history, irrevocably surpassed. Paul wants to speak with us today. That is why I wanted to convoke this special “Pauline year”: to listen to him and to drink from him, as our teacher, in the faith and truth, in which are rooted the reasons for unity among the disciples of Christ. In this perspective, I wished to light — for this bimillenary of the apostle’s birth — a special “Pauline Flame,” which will remain lit during the whole year, in a special niche placed in the portico of the basilica. To solemnize this event, I have also opened the so-named Pauline Door, through which I entered the basilica accompanied by the patriarch of Constantinople, the cardinal archpriest and other religious authorities.

For me it is a motive of profound joy that the opening of the Pauline year assumes a special ecumenical character, given the presence of numerous delegates and representatives of other Churches and ecclesial communities, which I welcome with an open heart. I greet first of all His Holiness Patriarch Bartholomew I and the members of the delegation accompanying him, as well as the large group of laymen from several parts of the world who have come to Rome to participate in these moments of prayer and reflection with him and all of us. I greet the fraternal delegates of the Churches that have a special bond with the Apostle Paul — Jerusalem, Antioch, Cyprus and Greece — that form part of the geographic environment of the apostle’s life before his arrival in Rome. I cordially greet the brothers of the different Churches and ecclesial communities of the East and West, together with all of you I have wished to take part in this solemn opening of the year dedicated to the Apostles of the Gentiles.

We are gathered, therefore, to questions ourselves about the great apostle of the Gentiles. Not only do we ask ourselves, “Who was Paul?” Above all, we ask ourselves “Who is Paul?” “What is he saying to me?” At this hour of the beginning of the Pauline year that we are inaugurating, I would like to choose three texts from the rich testimony of the New Testament, in which [Paul’s] inner physiognomy appears, that which is specific about his character.

In the Letter to the Galatians, he has given us a very personal profession of faith, in which he opens his heart to the readers of all times and reveals what is the most profound source of his life: “I live in the faith of the Son of God who loved me and gave himself up for me.” All that Paul does starts from this center. His faith is the experience of being loved by Jesus Christ in a totally personal way; it is awareness of the fact that Christ faced death not for something anonymous, but for love of him, of Paul, and that, risen, Christ still loves him, has given himself for him. His faith is having been captured by the love of Jesus Christ, a love that affects him in his innermost being and transforms him. His faith is not a theory, an option about God or the world. His faith is the impact of the love of God on his heart. So, this faith itself is love of Jesus Christ.

For many, Paul appears as a combative man who knows how to use the sword of the word. Indeed, in his path as apostle, there was no lack of disputes. He did not seek a superficial harmony. In his first letter dedicated to the Thessalonians, he himself says: “We had the courage in our God to declare to you the Gospel of God in face of great opposition. … For we never used either words of flattery, as you know, or a cloak for greed.” The truth was too great for him to be ready to sacrifice it in view of an external success. The truth he had experienced in his encounter with the Risen One merited for him struggle, persecution, and suffering. However, what motivated him in the depth of his being was being loved by Jesus Christ and the desire to transmit this love to others. Paul was someone able to love, and all his work and suffering is explained from this center.

The concepts underlying his proclamation can only be understood on the basis of this. Let us take only one of his key words: freedom. The experience of being loved to the end by Christ opened his eyes about truth and the path of human existence; that experience embraced everything. Paul was free as a man loved by God that, in virtue of God, was able to love together with him. This love is now the “law” of his life and, precisely thus, was the freedom of his life. He speaks and acts, moved by the responsibility of love; he is free, and given that he is one who loves, he lives totally in the responsibility of this love and does not take freedom as a pretext for pleasure and egoism. He who loves Christ as Paul loved him, can truly do what he wills, because his love is united to the will of Christ and, therefore, to the will of God, because his will is anchored in truth and because his will is no longer simply his will, arbiter of his autonomous I, but is integrated in the freedom of God and from it receives the path to follow.

In the search for St. Paul’s inner physiognomy, I would like, in the second place, to recall the word that the Risen Christ spoke to him on the road to Damascus. Earlier the Lord asked him: “Saul, Saul, why do you persecute me?” He answered: “Who are you, Lord?” And he received the reply: “I am Jesus, whom you are persecuting.” By persecuting the Church, Paul was persecuting Jesus himself. “You are persecuting me.”

Jesus identifies himself with the Church in a single subject. In this exclamation of the Risen One — which transformed Saul’s life — is contained the whole doctrine of the Church as Body of Christ. Christ did not return to Heaven, leaving a handful of followers to carry his cause forward. The Church is not an association that wishes to promote a certain cause. It is not about a cause. It is about the person of Jesus Christ, who also as Risen remained “flesh.” He has flesh and bones,” affirms the Risen One in Luke, in face of the disciples who thought he was a ghost. He has a body. He is personally present in the Church. “Head and Body” form a single subject, said Augustine. “‘Know you not that your bodies are members of Christ?’ wrote Paul to the Corinthians, and he adds: ‘That, according to the Book of Genesis, man and woman become one flesh?’”

So Christ becomes one spirit with his own, one subject in the new world of the resurrection. In all this, the Eucharistic mystery is visualized, in which Christ constantly gives his Body and makes of us one Body: “Is not the bread we break communion with the body of Christ? Because, though being many, we are only one bread and one body, as we all share in one bread.”

He addresses us with these words, at this moment, not just Paul but the Lord himself: “How were you able to lacerate my Body?” Before the face of Christ, this question becomes at the same time an urgent appeal: Bring us together again from all our divisions. Make this again a reality today: There is only one bread; therefore, we, despite being many, are only one body.

For Paul the word Church as Body of Christ is not just any analogy. It goes far beyond a comparison. “Why do you persecute me?”

Christ attracts us continually to his Body, he builds his Body from the Eucharistic center, which for Paul is the center of Christian existence, in virtue of which all, as well as each individual can experience in a totally personal way: “He has loved me and given himself up for me.”

I would like to conclude with a later word of St. Paul, an exhortation to Timothy from prison, in face of death. “Endure with me sufferings for the Gospel,” said the apostle to his disciple. This sentence, which is at the end of the roads traveled by the apostle as a testament, leads us back to the beginning of his mission. While, after his encounter with the Risen One, the blind Paul was in his room in Damascus, Ananias received the order to go where the feared persecutor was and lay his hands on him, so that he would recover his sight.

To Ananias’ objection that this Saul was a dangerous persecutor of Christians, this answer was given: “This man must take my name to the Gentiles, to kings and to the children of Israel. I will show him all he will have to suffer for my name.”

The task of proclamation and the call to suffering for Christ are inseparably together. The call to be teacher of the Gentiles is at the same time and intrinsically a call to suffering in communion with Christ, who has redeemed us through his passion. In a world in which lying is powerful, truth is paid for with suffering. He who wishes to avoid suffering, to keep it far from himself, will have pushed away life itself and its grandeur; he cannot be a servant of truth and thus a servant of faith. There is no love without suffering, without the suffering of denying ourselves, of the transformation and purification of the “I” for true freedom.

Wherever there is nothing worth suffering for, life itself also loses its value. The Eucharist — center of our Christian being — is based on the sacrifice of Jesus for us; it was born from the suffering of the love that found its culmination on the cross. We live from this love that gives itself. This gives us the courage and strength to suffer with Christ and for him, thus knowing that precisely in this way our life becomes great, mature and true.

In the light of all of St. Paul’s letters we see how on his journey as teacher of the Gentiles, the prophecy of Ananias was fulfilled at the hour of the calling: “I will show him all that he will have to suffer for my name.” His suffering makes him credible as teacher of truth, which does not seek its own benefit, its own glory or personal pleasure, but is committed to him who loved us and gave himself up for all of us.

At this hour in which we thank the Lord for having called Paul, making him the light of the Gentiles and teacher of us all, we pray: Give us also today the testimony of the Resurrection, touched by your love, and [make us] able to carry the light of the Gospel in our time. St. Paul, pray for us. Amen.

[Translation by ZENIT]

信仰生活互動坊、塔冷通心靈書舍

7月1日　(週二)　 瑪8：23-27　 (其他經文──亞3：1-8；4：11-12  詠5)
耶穌上了船，他的門徒跟隨著他。忽然海裡起了大震盪，以致那船為浪所掩蓋，耶穌卻睡著了。他們遂前來喚醒他說：「主！救命啊！我們要喪亡了！」耶穌對他們說：「小信德的人啊！你們為什麼膽怯？」就起來叱責風和海，遂大為平靜。那些人驚訝說：「這是怎樣的一個人？竟連風和海也聽從他！」

默　想──Ø　門徒遇上風浪後，立即向耶穌叫救命；信賴祂就是自然地「立即」向祂求救。
Ø　我們能否不時「立即」想起耶穌？在什麼事情上，你試過切實地效法耶穌？
Ø　經過這次風浪後，讓我們想像，門徒下一次又遇上風浪，他們可會變得沒有那麼驚慌，以行動表達對耶穌的信靠？
Ø　我們如何可以做得到，由耶穌「叫停」我們心中的風和浪？還是只是我們不肯由耶穌話事，由祂止住風浪？
Ø　有云：「旗未動，風未動，只是人的心在動。」我們怎樣可以在上主內尋覓生命的定與靜？

有一位年輕人，他擁有一棟極漂亮的房子，這棟房子有兩層，上層有五個房間，下層有五個房間，總共十個房間。他非常高興擁有這棟房子，而且引以為傲。

有一日，有一個人輕輕敲門：叩叩叩……他打開門，驚訝地發現原來是主耶穌站在他家門口。

耶穌對他說：我想要住進來，你願意讓我住在你家嗎？年輕人十分高興，說：歡迎禰，我主，我把最好的房間給你住，請進，請進。

年輕人對耶穌說：「在樓上的房間是這棟屋子最好的。」於是他帶耶穌走到樓上給了耶穌最好的房間住下來。第二天早上，有人急急地敲門：叩叩叩……年輕人去應門，看看是誰敲門敲得這麼急，當他打開門ㄧ看原來是魔鬼站在門口也想要住進他家，年輕人立刻叱喝要牠走開！但是，魔鬼說：不！我要進來佔住你的房子！年輕人說：我不要你！於是兩人便開始扭打成一團。到了晚上，年輕人才勉強把魔鬼推出去，將門鎖上。他筋疲力盡。然後，他想到……，耶穌住在我家，他為什麼不幫助我，他難道沒有聽見我在喊叫，需要幫忙嗎？他為什麼不來幫助我？於是，他走到樓上，心裡想耶穌為什麼不來幫忙我趕走魔鬼？我給了他最好的房間。他走上樓去，對耶穌說：「主耶穌啊，難道你沒聽見魔鬼整天在煩我嗎？你為什麼不幫助我呢？」

耶穌說：「孩子，在這十個房間中，你住了九間，我只住了一間。」年輕人好像被敲了一下，說：「噢，主啊，我知道我犯了錯誤，我們一半一半好了，你住樓上，我住樓下吧。」

結果，到了第二天早上，又有人急急地敲門了……年輕人心想：糟了！魔鬼又來了！我不想開門……可是，萬一是別人呢？我怎麼知道不是別人呢？我只要開個小縫就好了；偷看一下，如果是魔鬼，我就趕快關門。於是他把門只開了一小縫，從裡面偷看一下是誰在門外？又是魔鬼，他趕快地想要關門，但魔鬼的腳很瘦，牠用腳擋住門縫，於是他們又扭打了一整天，情況實在激烈，到了晚上，年輕人才勉強把魔鬼推出去，將門鎖上，他已筋疲力盡。然後，他又想起：我已給耶穌一半的房間，包括最好的房間，耶穌為什麼仍不來幫助我，我一定要問問祂。於是又走到樓上說：「主耶穌啊，魔鬼又來找我了！你為什麼不幫我？我給你ㄧ半的房間了。」耶穌說：孩子，我們換個做法好了，你把十個房間都給我，然後你來住我家，而不是我來住你家。把十個房間都給我，你來住。年輕人跪了下來，他把前門的鎖匙拿出來，他說：主耶穌，我現在把整棟房子交給你，從今天起我要住在你家，這樣做好嗎？

到了第二天早上，太陽出來之前，又有人用力敲前門，年輕人嚇得跳下床，哭喪著臉，說：魔鬼又來了……當他哭時，突然不敢相信自己的耳朵，他聽見房子裡耶穌的腳步聲，他說：我曉得了！我不再是房子的主人，擁有房子的主人必須去開門。他看見耶穌走下樓梯，以萬王之王、萬主之主的姿態；耶穌不只開一個小縫而已，他把門大大的打開；年輕人躲在耶穌後面，他想看會發生什麼事。當魔鬼看見是耶穌站在門口，牠就恭敬屈膝。魔鬼說：「對不起，我敲錯門了！」

若將房子比喻做心，要將整個心都獻給天主，甘心樂意事奉天主。

作者不詳

（梵蒂岡電臺訊）教宗本篤十六世六月二十七日上午分別接見前來述職的香港教區主教陳日君樞機，助理主教湯漢，澳門教區主教黎鴻昇，幷向他們發表一篇講話， 指出教會對基督愛的喜訊不能緘默。教宗更强調：“可以做個真正的中國人，同時又是個真正的天主教徒”，這也是先教宗若望保祿二世多次向中國人民說的話。教 宗又表示：“基督爲中國也是導師、牧者和滿懷愛心的救贖主”，這句話也是昔日保祿六世教宗訪問香港時，向中國大陸發表的心聲。

按照聖教法典規定，教區主教至少每五年必須來羅馬向教宗述職一次。教宗向港澳三位主教說：來羅馬“述職爲你們是個機會，好讓你們進一步努力，借著爲福音的愛和真理所作的見證，使耶穌在教會內越來越彰顯出來，在社會上也越來越爲人所認識”。

教 宗强調：“上主賜給每位男男女女權利，聆聽耶穌基督愛了我們，且爲我們捨弃了自己的宣講。然而，這個權利也帶有傳播福音的義務”。教宗引用保祿宗徒的話 說：“我若傳福音，原沒有什麽可誇耀的，因爲這是我不得已的事；我若不傳福音，我就有禍了（格前9,16;參見羅10,14）”。

教宗也提到“教會的每一項活動都含有傳播福音的基本意義，絕對不能脫離幫助每個人在信仰中與基督相會的義務，這是福傳的第一目標”，也因此，“社會事實與福音實在分不開。如果我們只帶給人們知識、才幹、技能和工具，這未免太少了”。

教 宗勉勵港澳的主教們必須注意神職人員適當的持續培育，特別要關心年輕司鐸在牧靈工作上面對的新挑戰。他指出新福傳工作是教會不可拖延的基本使命。教會學校 也是教宗提到的問題，他知道港澳公教學校對地方教育貢獻很大，但又面對新的困難，教宗表示他和主教們在一起，幷勉勵他們努力克服困難，不使這種珍貴的服務 减少。

港澳也有很多教會內的運動，教宗說這些運動組織是天主聖神在教會內激起的最重要的新意，爲的是要實踐梵蒂岡第二届大公會議的精神和决議，因此教宗囑咐主教們以愛心和這些運動來往，但也要求這些運動與教區的靈修和牧靈工作計劃密切配合。

最後，教宗祝望中國大陸教友早日有機會能够前來羅馬聖伯多祿和聖保祿的墳墓前朝聖，表達他們與伯多祿繼承人和普世教會的共融。教宗透過港澳主教們向中國大陸教會團體和全體人民致意，表示他在祈禱中常想到他們。

（梵蒂岡電臺訊）教宗號召舉行的聖保祿年已經于6月28日展開，香港教區響應教宗的號召，爲慶祝這位外方人宗徒誕生2千年做了積極的準備。香港主教陳日君樞機特別寫了一封牧函，以聖保祿的訓誨來指引信友們面對社會上的各種挑戰。香港教區當局也爲教友們指定了幾個朝聖的聖堂，元朗的聖伯多祿聖保祿堂便是其中的一個。這個堂區早在今年初便開始舉辦與聖保祿相關的聖經課程，介紹保祿書信，參加者完成課程後，鼓勵他們在明年六月聖保祿年結束前，為堂區教徒舉辦有關聖保祿的活動。堂區也於七月廿七日及八月三日（主日），舉行有關講座。聖保祿年的接待朝聖者的活動則要從7月初開始。堂區除了平日彌撒及主日彌撒、特別禮儀的時段，其他時間將開放予教徒及公教學校朝聖。

據香港公教報的消息說，堂區主任司鐸包俊偉神父透露了有關接待安排，包括：準備一輯二十至二十五分鐘的錄像節目供朝聖者觀看，以認識聖保祿生平；在堂區小堂外展示聖保祿傳教旅程中不同地方的相片，幷配合有關聖經章節；在堂區設置導賞服務；製作與聖保祿相關的紀念品。他說，希望堂區教徒參與統籌和參加培育活動時，能多認識聖保祿宗徒。

曾在非洲傳教三年的荃灣葛達二聖堂主任司鐸甘寶維神父奉聖保祿為主保聖人。他說，保祿年不但要紀念這名聖人，也再次提醒信徒要向外傳福音。該堂區由六月起每月舉辦「與保祿同行的學習旅程」，除講述聖保祿書信外，幷舉行祈禱聚會，讓教友從靈修角度多瞭解保祿宗徒。

香港天主教教友傳信會會長盧婉婷認爲，聖保祿的傳教經驗值得信徒學習。她說：「聖保祿傳教時，也不由自己去決定傳教地點，而是由天主去計劃和帶領。傳信會安排傳教士往海外服務時，也要考慮不同因素，特別是天主的計劃和安排。」

信仰生活互動坊、塔冷通心靈書舍

6月30日　(週一)　瑪8：18-22   　(其他經文──亞2：6-10, 13-16　 詠50)
耶穌看見許多群眾圍著自己，就吩咐往對岸去。有一位經師前來，對他說：「師傅，你不論往那裡去，我要跟隨你。」耶穌對他說：「狐狸有穴，天上的飛鳥有巢，但是人子卻沒有枕頭的地方。」門徒中有一個對他說：「主，請許我先去埋葬我的父親。」耶穌對他說：「你跟隨我吧！任憑死人去埋葬他們的死人！」

默　想──Ø　跟隨耶穌需要一份義無反顧的精神，這是耶穌在這裡強調的重點。
Ø　縱然今天我們大多「有瓦遮頭」，有枕頭之處，但重點正在於一份割捨的精神。
Ø　說到割捨，原來一點都不容易，因為我們有太多的限制；我們甚至限制天主，在乎別人看自己，遠超過天主怎樣看我們。這種取向，促使我們更不自由。
Ø　卻忘記了，天主原本就給我們十分大的自由，跟隨祂、以逍遙的心定睛在祂身上，由祂帶我們到任何的地方。
Ø　祂要我們學什麼？祂要我們全心信賴祂。

Gospel Commentary for solemnity of Sts. Peter and Paul

By Father Raniero Cantalamessa, OFM CapVATICAN CITY, JUNE 27, 2008 (Zenit.org).- Today’s Gospel is the Gospel in which the keys are given to Peter. The Catholic tradition has always taken this Gospel as the basis for the Pope’s authority over the entire Church.

Someone might object that there is nothing here about the papal office. Catholic theology responds in the following way. If Peter is called the Church’s “foundation” or “rock,” then the Church can only continue to exist if its foundation continues to exist.

It is unthinkable that such solemn prerogatives — “To you I give the keys of the kingdom of heaven” — refer only to the first 20 or 30 years of the Church’s life, and that they would cease with the apostle’s death. Peter’s role thus continues in his successors.

Throughout the first millennium, all the Churches universally recognized this office of Peter, even if somewhat differently in East and West.

The problems and divisions crept up in the second millennium, which has just concluded.

Today we Catholics admit that these problems and divisions are not entirely the fault of the others, the so-called schismatics, first the Eastern Churches and then the Protestants.

The primacy instituted by Christ, as all things human, has sometimes been exercised well and at other times not so well. Gradually political and worldly power mixed with the spiritual power and with this came abuses.

Pope John Paul II, in his letter on ecumenism, “Ut unum sint,” suggested the possibility of reconsidering the concrete forms in which the Pope’s primacy is exercised in such a way as to make the concord of all the Churches around the Pope possible again. As Catholics, we must hope that this road of conversion to reconciliation be followed with ever greater courage and humility, especially implementing incrementally the collegiality called for by the Second Vatican Council.

What we cannot desire is that the ministry itself of Peter, as sign and source of the Church’s unity, will disappear. This would deprive us of one of the most precious gifts that Christ has given to the Church besides going against Christ’s own will.

To think that the Church only needs the Bible and the Holy Spirit to interpret it in order for the Church to live and spread the Gospel, is like saying that it would have been sufficient for the founders of the United States to write the American Constitution and show the spirit in which it must be interpreted without providing any government for the country. Would the United States still exist?

One thing that we can all immediately do to smooth the road toward reconciliation between the Churches is to begin reconciling ourselves with our Church.

“You are Peter and upon this rock I will build my Church”: Jesus says my “Church,” in the singular, not my “churches.” He had thought of and wanted only one Church, not a multiplicity of independent churches, or worse, churches fighting among themselves.

The word “my,” as in “my Church,” is possessive. Jesus recognizes the Church as “his”; he says “my Church” as a man would say “my bride” or “my body.” He identifies himself with it, he is not ashamed of it.

On Jesus’ lips the word “Church” does not have any of those subtle negative meanings that we have added to it.

There is in that expression of Christ a powerful call to all believers to reconcile themselves with the Church. To deny the Church is like denying your own mother. “You cannot have God for father,” St. Cyprian said, “if you do not have the Church for your mother.”

It would be a beautiful fruit of the feast of the holy Apostles Peter and Paul if we too were to learn to say of the Catholic Church to which we belong that it is “my Church!”

[Translation by Joseph G. Trabbic]

* * *

Father Raniero Cantalamessa is the Pontifical Household preacher. The readings for this Sunday are Acts 12:1-11; 2 Timothy 4:6-8, 17-18; Matthew 16:13-19.

聖伯多祿、聖保祿 (節日)

恭讀聖瑪竇福音 16:13-19
那時候，耶穌來到了斐理伯的凱撒勒雅境內，就問門徒說：「人們說人子是誰？」他們說：「有人說是洗者若翰；有人說是厄里亞；也有人說是耶肋米亞，或先知中 的一位。」耶穌對他們說：「你們說我是誰？」西滿伯多祿回答說：「你是默西亞，永生天主之子。」耶穌回答他說：「約納的兒子西滿，你是有福的，因為不是肉 和血啟示了你，而是我在天之父。我再給你說：你是伯多祿（磐石），在這磐石上，我要建立我的教會，陰間的門決不能戰勝她。我要將天國的鑰匙交給你：凡你在 地上所束縛的，在天上也要被束縛；凡你在地上所釋放的，在天上也要被釋放。」

—這是基督的福音。

(Solemnity of Saints Peter and Paul)

A Reading from the Holy Gospel according to Matthew 16:13-19

When Jesus went into the region of Caesarea Philippi
he asked his disciples,
“Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah,
still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter said in reply,
“You are the Christ, the Son of the living God.”
Jesus said to him in reply, “Blessed are you, Simon son of Jonah.
For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter,
and upon this rock I will build my Church,
and the gates of the netherworld shall not prevail against it.
I will give you the keys to the Kingdom of heaven.
Whatever you bind on earth shall be bound in heaven;
and whatever you loose on earth shall be loosed in heaven.”

—The Gospel of the Lord.

往神父講道目錄

 

 Homily [16:55m]: Play Now | Play in Popup | Download (421)

預告　常年期第十三主日　6月29日

讀經一　宗12：1-11　　　讀經二　弟後4：6-8, 17-18 詠34
主日福音　　瑪16：13-19
耶穌來到了斐理伯的凱撒勒雅境內，就問門徒說：「人們說人子是誰？」他們說：「有人說是洗者若翰；有人說是厄里亞；也有人說是耶肋米亞，或者先知中的一位。」耶穌對他們說：「你們說我是誰？」西滿伯多祿回答說：「你是默西亞，永生天主之子。」耶穌回答他說：「約納的兒子西滿，你是有福的，因為不是肉和血啟示了你，而是我在天之父。我再給你說：你是伯多祿（磐石），在這磐石上，我要建立我的教會，陰間的門決不能戰勝她。我要將天國的鑰匙交給你；凡你在地上所束縛的，在天上也要被束縛；凡你在地上所釋放的，在天上也要被釋放。」

默　想──Ø　請問有沒有試過像伯多祿一樣，衝口而出，卻說出了上主要我們說的話？沒有？這真是值得一試。怎樣試？
Ø　首先，這衝口而出的對象，不是我們這些人，而是天主。
Ø　其次，要有安靜的環境，四周沒有人，因為上主是安靜的天主。
Ø　第三，真的要開聲，否則就不是衝口而出了。
Ø　最後，起初要有熱身，就是先和上主說一些閒話家常的事，等到自己完全投入，漸漸地，已經投入了對話中，你突然就會衝口而出，說出上主要你說的話。

──準備心神．參與主日感恩祭──

「我要在這磐石上建立我的教會，地獄的勢力決不能戰勝她。」(瑪16:18)

耶穌揀選伯多祿為教會之首，並不是因為他富有學識或有特別神恩。他只是一個誠樸的漁夫。耶穌揀選他，是因為他有一份單純的心，聽出聖神的聲音。「你是有福的，因為這不是血肉之人啟示給你的，而是我在天上的父。」

耶穌也曾說過一個比喻，建造房屋不應建在沙石上，而是建在堅韌的石頭地上，才可以抵擋風吹雨打。

耶穌所建立的教會，免不了被「地獄的勢力」所侵蝕，但耶穌強調，這「勢力決不能戰勝她」。

鮑斯高神父曾夢見教會受敵人所傷害，但一位高貴女士(聖母進教之佑)出現，帶領這教會進入平安之境。

這「磐石」可代表著天主聖三，也可代表著所有天上的聖人聖女。在與天主的共融中，人類才可抵禦罪惡的世界。

梁達材神父

往福音訊息目錄

(資料來源: 梵蒂岡電臺訊）

親愛的主教兄弟！

請派遣你的神使地面更新(參看詠104,30)。謹以這句話作為我對你們誠摯的歡迎。感謝陳樞機代表大家向我表 達的孺慕之情。請接受我對你們的親愛的表達，及我不只為你們祈禱，也為一切託付給你們熱心的牧民照顧的人祈禱的保證。你們兩個教區團體的司鐸，修士，修 女，和所有信友平信徒，此刻都在我跟前臨現。主教向教宗述職，對你們來說，是強化你們的承諾的機會，這樣你們透過為耶穌的福音的愛和真理作證，讓祂時常在 教會內更容易被人所見，也在社會上更容易被人認出來。

正如我於2007年5月27日在致中國天主教友的信中所寫，耶穌對伯多祿，對其兄弟 安德肋及對第一批門徒所說的：「划到深處去，撒你們的網捕魚罷！」（路5:4）這句話今天仍然在我們耳畔回響，邀請我們對過去常懷感恩的記憶，對現在滿懷 熱誠地生活，對未來則充滿信心地開放自己：「耶穌基督、昨天、今天、直到永遠、常是一樣」（希13:8）。為此，你們這兩個地方教會，一樣被召叫作基督的 見證人，懷著希望向前瞻望，並於宣講福音的時候，衡量香港及澳門兩地的市民要面對的新挑戰(參看3號)。

主把聆聽宣布耶穌基督「愛了我， 且為我捨棄了自己」（迦2:20）這句話的權利賜給了每一個男人和每一個女人。然而，這權利也附帶一個福傳的責任：「我若傳福音，原沒有什麼可誇耀的，因 為這是我不得已的事；我若不傳福音，我就有禍了。」（格前9:16; 參看羅10:14）。教會內的每一個活動，本質上都有一個福傳的幅度，並且永遠不能將這幅度和幫助所有人在信德中和基督相遇這承諾分開。因為，這正是福傳 的首要目標：「社會現實和福音，簡單地就是不能分開。不管在何處，若我們只為當地人帶去學識，本領，技能和工具，我們給該地帶去的，實在太少了。」(本篤 十六世，於慕尼黑“Neue Messe”展覽中心舉行的神聖彌撒中的講道[2006年 9月10日]: AAS 98 [2006], 710) 。

今 日，教會是在全球化的背景下實踐她的使命。最近我觀察到，全球化的力量正察看著人類懸於兩極中。一方面是不同社會和文化的聯繫大量增長，這一般而言，有助 促進全球性的團結精神，及分享人類資源的責任這兩個意識。另一方面，卻出現來自某些奉俗化主義為圭臬的個人主義的零碎，並使人不安的記號，這俗化主義把超 然和神聖意識邊緣化，並將宇宙的和諧與合一的根源本身掩蓋起來。事實上，這文化現象的消極面，正好顯示出，一個扎實的培育對人的重要性。所以鼓勵大家，在 維繫你們的人民的精神和倫理生活這方面，要努力合作。

另外，我也同時得悉，在你們兩個教區，一如在教會的其他地方，亦出現為神職人員提供 適當的持續培育的需要。為此，謹向你們主教，教會團體的負責人，作出呼籲，邀請你們特別照顧年輕神職人員，由於他們要在目前這樣複雜的社會進行他們的福傳 工作，他們所要面對的牧民方面的新挑戰，會越來越多。給司鐸提供持續培育，「是他們所領受的神恩和聖事性職務的內在要求，因此任何年代都需要。只是在今 日，這需要顯得特別迫切，不只因為他們要在當中展開司鐸職務的人和民族的社會和文化情況，瞬息萬變，也因為在第二個千年結束時，『新福傳』是教會一個主要 和不能拖延的工作」(若望保祿二世，主教會議後宗座勸諭《我要給你們牧者》[1992年3月25日] ，第70號：AAS 84[1992]，782)。此外，那些被召叫透過他們的獻身生活，讓貞潔，貧窮和聽命，這幾個耶穌形象的特徵，在教會內和在世界上成為可見的男女，也應 該是你們熱心的牧民工作，要特別照顧的對象。
親愛的兄弟，正如你們所知，對新一代在學識，靈修和倫理方面的培育工作，天主教會的學校在這方面所作的貢獻，有目共睹：正是為了這些對人格成長起著關鍵性 作用的層面，不論是天主教或其他宗教的家長，都爭相奔向天主教會的學校。為此，特別向所有慷慨地，在你們兩個教區的天主教會學校服務的男士和女士呼籲：他 們都被邀請作「基督的見證人，天主在世界的愛的顯示者」，具有見證的勇氣及與人對話時的堅忍，為「人的尊嚴，受造界的和諧，和各民族的生存及和平服務」 (《獻身生活者及他們在學校內的使命》，1-2號)。因此，陪伴著學生和他們的家庭這事極其重要，同時要在福音教誨的光照下，從事青年的培育，並且要孜孜 不倦地，照顧學校團體內所有人的靈修需要。對你們的人民在社會發展及文化成長方面，你們兩個教區的天主教學校，都作出了重要的貢獻；今日這些教育中心遭遇 到新的困難，我會陪伴著你們，並鼓勵你們發奮圖強，好使這個如此珍貴的服務，能夠一直繼續下去。

在你們牧者的使命中，你們由那位防守，忠告和保護的「護慰者」那兒獲得慰藉(參看若14:16) ！一切出自聖神的，鼓勵你們的信友都收下。我曾經在不同場合提及過，那些教會運動和新團體，是「基督和祂的淨配，教會，的一個光耀奪目的記號」(參看致 2006年5月22日會議的參與者文告) 。在此向參加這些運動的朋友呼籲，我曾勉勵他們，要使自己越來越成為一所「共融的學校，旅途上的夥伴，人可以從當中學到在真理和在愛中生活。這真理和這 愛，在祂的門徒的大家庭內，基督透過宗徒的見證，已向我們顯示了，也傳了給我們。」(同上)為了這原故，在此鼓勵你們帶著極大的愛心歡迎這些運動，因為它 們是聖神為了實踐梵蒂岡第二屆大公會議，在教會內發起的其中一項新事物(參看向出席由宗座平信徒議會主辦的研習會的主教的講話[2008年5月17日] ：《羅馬觀察報》，2008年5月18日，第8版)。同時我也祈求上主，幫助這些運動的成員竭盡所能，使他們的活動與教區的牧民及靈修工作，調和一致。

在此親自感謝你們對我的關愛，並曾以眾多和不同的方式，向聖座顯示的忠誠。對你們這兩個充滿效能的教區團體的眾多建樹，謹在此祝賀你們。也勉勵你們，加倍 積極地找出更合適的方法，讓基督徒愛的訊息，在這個你們所生活的世界上，越來越容易被人理解：如此一來，你們會有效地，把基督的福音所擁有的，那歷久不衰 和永不乾竭的更新能力，顯示給你們所有的兄弟姊妹，並向人證明，同時作一個真正的中國人和真正的天主教徒，是一件可能的事。

此外，也鼓勵你們的教區，不論是培育方面所需要的人才，或是為提升和援助民生的慈善機構的成立，繼續支持中國大陸的教會。關於這一點，又怎能不提及你們兩 個教區的「明愛」所作的寶貴和有效的服務！然而，請不要忘記，基督也是中國人的導師，牧者，和慈愛的救主：對這樣一個喜訊，教會是絕對不能保持緘默。

切願，並懇求上主，你們在中國大陸的弟兄，也能夠到羅馬的聖伯多祿和聖保祿兩位宗徒的墓前朝聖，作為與伯多祿的繼承人及與普世教會共融的記號的這一天，很 快到來。同時很高興藉此機會，向中國的天主教團體，及向所有在那遼闊的國家生活的人民，送上我為你祈禱和我對你們的關愛的保證。

(聖座國務院提供中文譯稿)

“Christ Is Also for China a Teacher, Pastor and Loving Redeemer”

VATICAN CITY, JUNE 27, 2008 (Zenit.org).- Here is the address Benedict XVI delivered today upon receiving the bishops of the Chinese dioceses of Hong Kong and Macao at the conclusion of their five-yearly visit.

* * *
My dear Brother Bishops,

Send forth your Spirit and renew the face of the earth (cf. Ps 104:30). With these words I am pleased to extend a warm welcome to you. I thank His Eminence Cardinal Zen for the kind words of filial devotion which he expressed on your behalf. Please be assured of my personal affection and my prayers for you and for all who have been entrusted to your pastoral care. I am thinking at this moment of the priests, the religious men and women and all the lay faithful of your two diocesan communities. This Ad Limina Apostolorum visit is an occasion to renew your commitment to make Jesus ever more visible in the Church and better known in society by bearing witness to his love and the truth of his Gospel.

As I wrote in my letter of 27 May 2007 to the Catholic Church in China, referring to the invitation Duc in altum (cf. Lk 5:4) which Jesus offered to Peter, to his brother Andrew and to the first disciples, “these words ring out for us today, and they invite us to remember the past with gratitude, to live the present with enthusiasm and to look forward to the future with confidence: ‘Jesus Christ is the same yesterday and today and for ever’ (Heb 13:8)” (cf. No. 3). Your two particular Churches are also called to be witnesses to Christ, to look forward in hope and to announce the Gospel facing up to the new challenges that the people of Hong Kong and Macao must embrace.

The Lord has given every man and woman the right to hear the proclamation that Jesus Christ “loved me and gave himself for me” (Gal 2:20). Corresponding to this right is the duty to evangelize: “For I preach the Gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the Gospel!” (1 Cor 9:16; cf Rom 10:14). All of the Church’s activities are oriented towards evangelization and may not be separated from the commitment to assist everyone to encounter Christ in faith, which is the primary aim of evangelization: “Social issues and the Gospel are inseparable. When we bring people only knowledge, ability, technical competence and tools, we bring them too little” (Benedict XVI Homily during Holy Mass at Munich’s Neue Messe Esplanade [10 September 2006] AAS 98 [2006] 710)…… CLICK HERE TO CONTINUE

恭讀聖瑪竇福音 8:5-17
那時候，耶穌進了葛法翁，有一位百夫長前來到他跟前，求他說：「主！我的僕人癱瘓了，躺在家裏，疼痛得很厲害。」耶穌對他說：「我去治好他。」百夫長答 說：「主！我不堪當你到我舍下來，你只要說一句話，我的僕人就會好的。因為我雖是屬人權下的人，但是我也有士兵屬我權下；我對這個說：你去，他就去；對另 一個說：你來，他就來；我對奴僕說：你作這個，他就作。」耶穌聽了，非常詫異，就對跟隨的人說：「我實在告訴你們：在以色列我從未遇見過一個人，有這樣大 的信心。我給你們說：將有許多人從東方和西方來，同亞巴郎、依撒格和雅各伯在天國裏一起坐席；本國的子民；反而被驅逐到外邊黑暗裏；那裏有哀號和切齒。」 耶穌遂對百夫長說：「你回去，就照你所信的，給你成就吧！」僕人就在那時刻痊愈了。
耶穌來到伯多祿家裏，看見伯多祿的岳母躺著發燒，就摸了她的手，熱症就從她身上退了。她便起來伺候他。到了晚上，人們給他送來了許多附魔的人，他一句話就 驅逐了惡神；治好了一切有病的人。這樣，就應驗了那藉依撒意亞先知所說的話：「他承受我們的脆弱，擔荷了我們的疾病。」

—這是基督的福音。

(Memorial of Saint Irenaeus, bishop and martyr)

A Reading from the Holy Gospel according to Matthew 8:5-17

When Jesus entered Capernaum, a centurion approached him and appealed to him, saying, “Lord, my servant is lying at home paralyzed, suffering dreadfully.” He said to him, “I will come and cure him.” The centurion said in reply, “Lord, I am not worthy t have you enter under my roof; only say the word and my servant will be healed. For I too am a man subject to authority, with soldiers subject to me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come here,’ and he comes; and to my slave, ‘Do this,’ and he does it.” When Jesus heard this, he was amazed and said to those following him,
“Amen, I say to you, in no one in Israel have I found such faith. I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the Kingdom of heaven, but the children of the Kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth.” And Jesus said to the centurion, “You may go; as you have believed, let it be done for you.” And at that very hour his servant was healed.

Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever. He touched her hand, the fever left her, and she rose and waited on him.

When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word and cured all the sick, to fulfill what had been said by Isaiah the prophet:

He took away our infirmities and bore our diseases.

—The Gospel of the Lord.

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教會把今年六月廿八日至明年六月廿九日定為聖保祿年，以紀念他誕生二千年。

斯德望(Stephen) 的致命，掃祿(Saul)〔皈依後稱保祿(Paul)〕是在場的，而且同意，因為斯德望宣講梅瑟的法律是暫時的，宣稱耶穌為「主」。

保祿對自己的皈依，歸功勞於天主特別的照顧。他說：「從母胎中已選拔我，以恩寵召叫我的天主，却決意將祂的聖子啟示給我，叫我在異民中傳揚祂。」（迦1:15）

保祿對耶穌的認知，大部份來自與耶穌的心心相印。金口若望說：「保祿的心就是基督的心。」保祿沒有忘記自己的不足：「我甘心情願誇耀我的軟弱，好叫基督的德能常在我的身上。」（格後12:9)

保祿的傳教生活，開始於公元四五年，一直到公元六七年在羅馬殉難之日為止。

保祿雖有自己傳教的計劃，但也因應聖神的聲音而有所改變。例如宗徒大事錄的記載：「聖神既阻止他們在亞細亞講道，他們就經過夫黎基雅和迦拉達地區，到了米 息雅附近，想往彼提尼雅去，遂繞過米息雅，下到特洛阿。夜間保祿見了一個異象，有個馬其頓人站著，請求他說：『請往馬其頓去，援助我們罷！』保祿既見了異 象，我們便推知是天主召叫我們給他們宣傳福音，便立即設法往馬其頓去。」（16:6-10）

無論在工作上或說話上，聖保祿偕隨同聖神的聲音：「我的言論和我的宣講，並不在於智慧動聽的言詞，而是在於聖神和他德能的表現。」（格前2:4）

因此，聖保祿對他的弟子向我們說：「你們該效法我，如同我效法了基督一樣。」（格前11:1）

在聖保祿年內，讓我們一起努力，向外邦人傳播福音。

梁達材神父

往神父片語目錄

（梵蒂岡電臺訊）爲紀念聖保祿宗徒誕生兩千年，普世教會將于六月二十八日由教宗本篤十六世在羅馬聖保祿大殿主持保祿年揭幕禮。但是本月二十一、二十二兩天，在保祿宗徒的出生地，土耳其的塔爾索，已經先舉行了一項大公性質的保祿年開啓典禮。這對土耳其境內爲數極有限的基督信徒來說，意義非常重大。該國內所有信仰基督的教會團體代表都應邀參加了盛會。羅馬聖座促進基督信徒合一委員會主席卡斯帕樞機主教也前往參與。

卡斯帕樞機主教返回羅馬之後，接受本台訪問，談到本月二十八日教宗在聖保祿大殿主持的保祿年揭幕大典是否也具有大公合一的性質。他說：
“是的。我們邀請了君士坦丁堡東正教宗主教前來參與盛典，他將出席。我們也邀請了昔日聖保祿宗徒傳過教的地方的教會團體派遣代表前來共襄盛舉。今天，這些地方中有許多都在東正教的國家內。整個保祿年都具有大公合一的性質和意義，因爲聖保祿是個帶有訊息的人物，他的訊息是我們共同的基督信仰的核心，也就是耶穌基督死亡與復活的訊息。但願保祿年能够開啓許多研究保祿書信的研討會。基督教對保祿年也很感興趣，因爲保祿書信爲他們乃是新約聖經的中心，他的書信强調了因信德而成義的教義”。

I was walking around in a Target store, when I saw a cashier hand this little boy some money back..

The boy couldn’t have been more than 5 or 6 years old.

The Cashier said, ‘I’m sorry, but you don’t have enough money to buy this doll.’

Then the little boy turned to the old woman next to him: ”Granny, are you sure I don’t have enough money?”

The old lady replied: ”You know that you don’t have enough money to buy this doll, my dear.”

Then she asked him to stay there for just 5 minutes while she went to look around. She left quickly.

The little boy was still holding the doll in his hand.

Finally, I walked toward him and I asked him who he wished to give this doll to.

‘It’s the doll that my sister loved most and wanted so much for Christmas.

She was sure that Santa Claus would bring it to her.’

I replied to him that maybe Santa Claus would bring it to her after all, and not to worry.

But he replied to me sadly. ‘No, Santa Claus can’t bring it to her where she is now.

I have to give the doll to my mommy so that she can give it to my sister when she goes there.’

His eyes were so sad while saying this.

‘My Sister has gone to be with God. Daddy says that
Mommy is going to see God very soon too, so I thought that she could take the doll with her to give it to my sister.”

My heart nearly stopped.

The little boy looked up at me and said: ‘I told daddy to tell mommy not to go yet. I need her to wait until I come back from the mall.’

Then he showed me a very nice photo of him where he
was laughing. He then told me ‘I want mommy to take my picture with her so she won’t forget me.’

‘I love my mommy and I wish she doesn’t have to
leave me, but daddy says that she has to go to be with my little sister.’

Then he looked again at the doll with sad eyes, very
quietly.

I quickly reached for my wallet and said to the boy.
‘Suppose we check again, just in case you do have enough money for the doll?”

‘OK’ he said, ‘I hope I do have enough.’ I added
some of my money to his without him seeing and we started to count it.

There was enough for the doll and even some spare
money.

The little boy said: ‘Thank you God for giving me
enough money!’

Then he looked at me and added, ‘I asked last night
before I went to sleep for God to make sure I had enough money to buy this doll, so that mommy could give it to my sister. He heard me!”

‘I also wanted to have enough money to buy a white rose for my mommy, but I didn’t dare to ask God for too much.

But He gave me enough to buy the doll and a white rose.”

‘My mommy loves white roses.’

A few minutes later, the old lady returned and I left with my basket.

I finished my shopping in a totally different state from when I started.

I couldn’t get the little boy out of my mind.

Then I remembered a local news paper article two days ago, which mentioned a drunk man in a truck, who hit a car occupied by a young woman and a little girl.

The little girl died right away, and the mother was left in a critical state.
The family had to decide whether to pull the plug on the life-sustaining machine, because the young woman would not be able to recover from the coma.

Was this the family of the little boy?

Two days after this encounter with the little boy, I read in the news paper that the young woman had passed away.

I couldn’t stop myself as I bought a bunch of white roses and I went to the funeral home where the body of the young woman was exposed for people to see and make last wishes before her burial.

She was there, in her coffin, holding a beautiful white rose in her hand with the photo of the little boy and the doll placed over her chest..

I left the place, teary-eyed, feeling that my life had been changed for ever… The love that the little boy had for his mother and his sister is still, to this day, hard to imagine.

And in a fraction of a second, a drunk driver had taken all this away from him.

信仰生活互動坊、塔冷通心靈書舍

6月28日　(週六)　 瑪8：5-17　  (其他經文──哀2：2, 10-14, 18-19　 詠74)
耶穌進了葛法翁，有一位百夫長前來到他跟前，求他說：「主！我的僕人癱瘓了，躺在家裡，疼痛得很厲害。」耶穌對他說：「我去治好他。」百夫長答說：「主！我不堪當你到我舍下來，你只要說一句話，我的僕人就會好的。因為我雖是屬人權下的人，但是我也有士兵屬我權下；我對這個說：你去，他就去；對另一個說：你來，他就來；我對奴僕說：你作這個，他就作。」耶穌聽了，非常詫異，就對跟隨的人說：「我實在告訴你們：在以色列我從未遇見過一個人，有這樣大的信心。我給你們說：將有許多人從東方和西方來，同亞巴郎、依撒格和雅各伯在天國裡一起坐席；本國的子民；反而被驅逐到外邊黑暗裡；那裡有哀號和切齒。」耶穌遂對百夫長說：「你回去，就照你所信的，給你成就吧！」僕人就在那時刻痊愈了。
耶穌來到伯多祿家裡，看見伯多祿的岳母躺著發燒，就摸了她的手，熱症就從她身上退了。她便起來伺候他。到了晚上，人們給他送來了許多附魔的人，他一句話就驅逐了惡神；治好了一切有病的人。這樣，就應驗了那藉依撒意亞先知所說的話：「他承受我們的脆弱，擔荷了我們的疾病。」

默　想──Ø　在耶穌心目中，可能最值得欣賞的人，就是信德大的人。耶穌常對被治癒的人說，你的信救了你。
Ø　我們很多時誤會了信德的意思，以為在心中百分百相信就是信德，這真是錯了。
Ø　有一個在鋼線上踏單車表演的雜技人，問觀眾信不信他可走過鋼線。觀眾大聲說相信，但當他邀請人坐在後座時，沒有人敢上去，只有一個小孩夠膽，這小孩子是這雜技人的兒子。
Ø　所有口裡說信的人都不是真信德，只付諸行動，才是真信德。

恭讀聖瑪竇福音 8:1-4
當耶穌從山上下來，有許多群眾跟隨他。看，有一個癩病人前來叩拜耶穌說：「主！你若願意，就能潔淨我。」耶穌就伸手撫摸他說：「我願意，你潔淨了吧！」他 的癩病立刻就潔淨了。耶穌對他說：「小心，不要對任何人說！但去叫司祭檢驗你，獻上梅瑟所規定的禮物，給他們當做證據。」

—這是基督的福音。

(12th Sunday in Ordinary Time - Fri.)

A Reading from the Holy Gospel according to Matthew 8:1-4

When Jesus came down from the mountain, great crowds followed him. And then a leper approached, did him homage, and said, “Lord, if you wish, you can make me clean.” He stretched out his hand, touched him, and said, “I will do it. Be made clean.”

His leprosy was cleansed immediately. Then Jesus said to him, “See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them.”

—The Gospel of the Lord.

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