Blog of Fr. Peter Leung

以下是若望保祿二世曾在2004年寫的牧函, 內容正提及今天的福音: 「主，請同我們一起住下罷」, 讓我們一起邀請主耶穌與我們一起住下！
——————————————————————
論聖體年
二零零四年十月至二零零五年十月

若望保祿二世

致各位主教、聖職班及信友宗座牧函 (節譯)

「主，請同我們一起住下罷」（MANE NOBISCUM DOMINE）

1. 「主，請同我們一起住下罷！因為天已垂暮了」（參看路24:29）。這是耶穌復活當天黃昏，兩位前往厄瑪烏途中的門徒，向跟他們同行的過路者發出的邀請。二人當時意氣消沉，根本沒想到這陌生人就是那已復活的師傅。當他向二人「講解」聖經時，他們心中產生了「火熱」的感覺（參看路24:32）。聖言的光照溶化了他們的心硬，令「他們的眼睛開了」（參看路24:31）。正當他們蒙蔽在暮色和心靈的黑暗之際，這位過路者成了一道光芒，喚醒了他們的希望，打開他們的心靈去渴望真光。他們請求說：「請同我們一起住下罷！」他接受了邀請。不久耶穌的容貌便要消失，但良師卻在「擘餅」的面紗後，「留了下來」。面對這一切，門徒的眼睛遂打開了。

2. 厄瑪烏二門徒的情景，正好給教會指出應如何善度特敬聖體的一年。當我們徘徊在疑問和不安的路上，飽受失望的煎熬時，這位神聖的過路者會繼續與我們同行，藉著給我們講解聖經，引導我們去領略天主的奧秘。當這邂逅達到完滿時，在聖言真光的照耀下，基督「生命之糧」所應許的話，便會完全應驗：他要「與我們天天在一起，直到今世的終結」（參看瑪28:20）。

3. 「擘餅」──感恩祭初期的名稱──常是教會生活的中心。一直以來，基督藉「擘餅」令他死亡和復活的奧蹟不斷重現。信友在擘餅禮中，領受基督這「從天降下的食糧」（若6:51），同時獲得了永生的保證，並預嘗天上耶路撒冷的永生宴席。本人已多次，而且最近更於「活於感恩祭的教會」（Ecclesia de Eucharistia）通諭，秉承教父、歷屆大公會議和歷任教宗的教導，誠邀教會對感恩聖事多作反思。我無意在本文重申已作的訓導，僅望大家繼續深入探討和領略。然而我卻深信，獻出整年時間為這神妙的聖事，實能大大有助達到這目標。

4. 相信大家都知道，這聖體年是由2004年10月開始，直至2005年10月結束。我為這項活動指定這段時間，是因為它適逢兩大事項之間：2004年10月10-17日，將在墨西哥瓜達拉哈拉舉行的國際聖體大會，以及將於2005年10月2-29日，在梵蒂岡召開的世界主教會議常會，而其議題正是：「感恩祭是教會生活及使命的泉源及頂峰」。令我作此決定的另一個考慮，就是將於2005年8月16-21日，在德國科隆舉行的普世青年節。我極渴望青年人，能圍繞著感恩聖祭這重要中心，讓自己的信德和熱忱獲得滋養。很久以來，我已有類似這關於感恩聖祭的構思：這實是我有意令教會銘記的牧靈方針之自然發展，亦是我尤其在籌備禧年慶典之始及其後數年，多次重申的。

5. 我有意在這牧函繼續強調這方針，好讓大家更易由這聖事獲得神益。至於具體舉行聖體年的方式，則由各地方教會的牧者自行探討：他們由於對這偉大奧跡的虔敬，必定能採取合宜的行動。況且各位主教兄弟，在剛結束玫瑰經年不久之際，不難明白到聖體年有如此深厚的屬靈意義，是絕不會妨礙個別教會的牧靈計劃的。再者，這活動還能啟迪他們，更緊密地把他們聯繫於聖體奧蹟，這奧蹟正是信友靈修生活，及地方教會各行動的根基和秘訣。為此，我並無意要求各地方教會打斷她們正進行中的牧靈計劃，僅請她們加強當中的感恩聖事特色，畢竟，這是整個信友生活應有的特色。我謹願藉此牧函向各位提出一些基本方針，深信來自各方的天主子民，會樂意和懷著熱愛接納我的提示。

恭讀聖路加福音 24:13-35
就在那一天，門徒中有兩個人往一個村莊去，村名厄瑪烏，離耶路撒冷約六十「斯塔狄」。他們彼此談論所發生的一切事。正談話討論的時候，耶穌親自走近他們，與他們同行。他們的眼睛卻被阻止住了，以致認不出他來，耶穌對他們說：「你們走路，彼此談論的是些什麼事？」他們就站住，面帶愁容。一個名叫克羅帕的，回答他說：「獨有你在耶路撒冷作客，不知道在那裏這幾天所發生的事嗎？」耶穌問他們說：「什麼事？」他們回答說：「就是有關納匝肋人耶穌的事。他本是一位先知，在天主及眾百姓前，行事說話都有權力。我們的司祭長及首領竟解了他，判了他死罪，釘他在十字架上。我們原指望他就是那要拯救以色列的。可是——此外還有：這事發生到今天，已是第三天了。我們中有幾個婦女驚嚇了我們；她們清早到了墳墓那裏，所遇見的事，如同婦女們所說的一樣，但是沒有看見他。」耶穌於是對他們說：「唉！無知的人哪！為信先知們所說的一切話，你們的心竟是這般遲鈍！默西亞不是必須受這些苦難，才進入他的光榮嗎？」他於是從梅瑟及眾先知開始，把全部經書論及他的話，都給他們解釋了。當他們近臨了他們要去的村莊時，耶穌裝作還要前行。他們強留他說：「請同我們一起住下吧！因為快到晚上，天已垂暮了。」耶穌就進去，同他們住下。當耶穌與他們坐下吃飯的時候，就拿起餅來，祝福了，擘開，遞給他們。他們的眼睛開了，這才認出耶穌來；但他卻由他們眼前隱沒了。他們就彼此說：「當他在路上與我們談話，給我們講解聖經的時候，我們的心不是火熱的嗎？」他們遂即動身，返回耶路撒冷，遇見那十一門徒，及同他們一起的人，正聚在一起，彼此談論說：「主真復活了，並顯現給西滿了！」一人就把在路上的事，及在分餅時，他們怎樣認出了耶穌，述說了一遍。
—這時基督的福音。

A Reading from the Holy Gospel according to Luke 24:13-35

That very day two of them were going to a village named Emma’us, about seven miles from Jerusalem, and talking with each other about all these things that had happened. While they were talking and discussing together, Jesus himself drew near and went with them. But their eyes were kept from recognizing him. And he said to them, “What is this conversation which you are holding with each other as you walk?” And they stood still, looking sad. Then one of them, named Cle’opas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” And he said to them, “What things?” And they said to him, “Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since this happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning and did not find his body; and they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb, and found it just as the women had said; but him they did not see.” And he said to them, “O foolish men, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself.

So they drew near to the village to which they were going. He appeared to be going further, but they constrained him, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them. When he was at table with them, he took the bread and blessed, and broke it, and gave it to them. And their eyes were opened and they recognized him; and he vanished out of their sight. They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the scriptures?” And they rose that same hour and returned to Jerusalem; and they found the eleven gathered together and those who were with them, who said, “The Lord has risen indeed, and has appeared to Simon!” Then they told what had happened on the road, and how he was known to them in the breaking of the bread.

—The Gospel of the Lord.

往神父講道目錄

 

 Homily [12:01m]: Play Now | Play in Popup | Download (4904)

“Dear children! I call you to work on your personal conversion. You are still far from meeting with God in your heart. Therefore, spend all the more time in prayer and Adoration of Jesus in the Most Blessed Sacrament of the Altar, for Him to change you and to put into your hearts a living faith and a desire for eternal life. Everything is passing, little children, only God is not passing. I am with you and I encourage you with love. Thank you for having responded to my call.”

Message of Medjugorje (Mar 25, 2008)

親愛的子女：
我呼籲你們努力革新自己。你們距離天主還很遠，因此你們要用多點時間在祈禱中，並朝拜聖體，讓祂改變你們，使你們的心能有一份活潑的信德及嚮往永生的願望。我的孩子們，世事很快過去，只有天主永不過去。我和你們在一起。我真心鼓勵你們這樣做。多謝你們回應我的召叫。

第六日

「今天，把良善心謙的靈魂帶到我跟前來，把他們投進我慈悲的汪洋中。這些靈魂與我的聖心最相像，他們在我受苦時給我力量。我視他們如地上的天使，在我的祭台前虔敬祈禱。我的恩寵像潮水般向他們湧流。只有謙遜的靈魂能夠接受我的恩寵。我把我的信心賜予謙遜的靈魂。」

至仁慈的耶穌，袮曾說：「跟我學習吧，因為我是良善心謙的。」求袮把小孩子和良善謙遜的靈魂，收納在袮至慈愛的聖心中。他們使天堂增添喜樂，他們是天父中 悅的，也是他座前的芳香花朵，天主因他們的芬芳而喜悅。這些靈魂能常常居住在袮至慈愛的聖心裡，不停地向袮歌唱愛和慈悲的讚歌。

永生之父，求以慈目垂顧小孩子和那些良善心謙的靈魂，他們己被收納在耶穌至慈愛的聖心裡。他們最相似你的聖子，他們聖德的芬芳上達袮的台前。慈愛的天父， 因著袮對這些靈魂的愛情和喜悅，我們懇求袮降福普世，使所有靈魂同聲歌頌袮的慈愛，直到無窮之世。亞孟。（誦唸慈悲串經）

返回慈悲九日敬禮目錄

 

 神聖慈悲九日敬禮 第六日 [2:29m]: Play Now | Play in Popup | Download (10564)

 

 慈悲串經 [9:17m]: Play Now | Play in Popup | Download (9053)

信仰生活互動坊、塔冷通心靈書舍

3月26日　(週三)　路24：13-35　　　(其他經文──宗3：1-10 詠105)
就在那一天，門徒中有兩個人往一個村莊去，村名厄瑪烏，離耶路撒冷約六十「斯塔狄」。他們彼此談論所發生的一切事。正談話討論的時候，耶穌親自走近他們，與他們同行。他們的眼睛卻被阻止住了，以致認不出他來，耶穌對他們說：「你們走路，彼此談論的是些什麼事？」他們就站住，面帶愁容。一個名叫克羅帕的，回答他說：「獨有你在耶路撒冷作客，不知道在那裡這幾天所發生的事嗎？」耶穌問他們說：「什麼事？」他們回答說：「就是有關納匝肋人耶穌的事。他本是一位先知，在天主及眾百姓前，行事說話都有權力。我們的司祭長及首領竟解送了他，判了他死罪，釘他在十字架上。我們原指望他就是那要拯救以色列的。可是，此外還有：這些事發生到今天，已是第三天了。我們中有幾個婦女驚嚇了我們；她們清早到了墳墓那裡，沒有看見他的遺體，回來說她們見了天使顯現，天使說他復活了。我們中也有幾個到過墳墓那裡，所遇見的事，如同婦女們所說一樣，但是沒有看見他。」耶穌於是對他們說：「唉！無知的人哪！為信先知們所說的一切話，你們的心竟是這般遲鈍！默西亞不是必須受這些苦難，才進入他的光榮嗎？」他於是從梅瑟及眾先知開始，把全部經書論及他的話，都給他們解釋了。當他們臨近了他們要去的村莊時，耶穌裝作還要前行。他們強留他說：「請同我們一起住下吧！因為快到晚上，天已垂暮了。」耶穌就進去，同他們住下。當耶穌與他們坐下吃飯的時候，就拿起餅來，祝福了，擘開，遞給他們。他們的眼睛開了，這才認出耶穌來；但他即由他們眼前隱沒了。他們就彼此說：「當他在路上與我們談話，給我們講解聖經的時候，我們心不是火熱的嗎？」他們遂即動身，返回耶路撒冷，遇見那十一門徒，及同他們一起的人，正聚在一起，彼此談論說：「主真復活了，並顯現給西滿了！」二人就把在路上的事，及在分餅時，他們怎樣認出了耶穌，述說了一遍。

默　想──Ø　厄瑪烏是一個代表著宗徒們心路轉化的地方，兩位門徒因為師傅受難至死，心情跌到谷底，沉重非常，他們在路上遇到這位「陌生人」，急不及待跟他訴說自己師傅的遭遇。
Ø　三人侃侃而談，「陌生人」更給他倆說出默西亞必須受苦的事實。言談間，兩位門徒甚至不察覺自己心裡火熱起來。
Ø　他們信仰眼光的轉變，正始於心裡火熱的時候，直到基督拿起餅來，祝福了，擘開餅並遞給他們時，一瞬間，他們覺醒過來，擦亮了眼睛，直把這位曾與他們同居共食的師傅認出來。信仰亦由此真正產生，真正認清楚耶穌究竟是誰。
Ø　有趣的是，當耶穌擘餅時，門徒把祂認出後，耶穌即由他們眼前隱沒了。門徒也回憶自己的心確曾火熱。
Ø　今天，我們各人可能都有自己的「厄瑪烏」，在那裡，我們曾傷心跌倒，望德也喪失了。但，那與基督同行時、細談時那份火熱的心，也將我們從領受祂的體和血時，拯救和引領出來。

恭讀聖若望福音 20:11-18
瑪利亞瑪達肋納站在墳墓外邊痛哭；她痛哭的時候，就俯身向墳裏裏面窺看，有兩位穿白衣的天使，坐在安放過耶穌遺體的地方：一位在頭部，一位在腳部。兩位天 使對她說：「女人！你哭什麼？」她答說：「有人把我主搬走了，我不知道他們把他放在那裏了。」說了這話，就向後轉身，見耶穌站在那裏，卻不知道他就是耶 穌。耶穌向她說：「女人，你哭什麼？你找誰？」她以為是園丁，就說：「先生，若是你把他搬走了，請告訴我，你把他放在那裏，我去取回他來。」耶穌給她說： 「瑪利亞！」她轉身用希伯來話對他說：「辣步尼！」就是說「師傅」。耶穌向她說：「你別拉住我不放，因為我還沒有升到父那裏；你到我的弟兄那裏去，告訴他 們，我升到我的父和你們的父那裏去，升到我的天主和你們的天主那裏去。」瑪利亞瑪達肋納就去告訴門徒說：「我見了主。」並報告了耶穌對她所說的那些話。

—這是基督的福音。

A Reading from the Holy Gospel according to John 20:11-18

But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. They said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have laid him.” Saying this, she turned round and saw Jesus standing, but she did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom do you seek?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” Jesus said to her, “Mary.” She turned and said to him in Hebrew, “Rab-bo’ni!” (which means Teacher). Jesus said to her, “Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God.” Mary Mag’dalene went and said to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.

—The Gospel of the Lord.

往神父講道目錄

 

 Homily [19:25m]: Play Now | Play in Popup | Download (5046)

Click Here

(資料來源: 公教報)
復活節牧函 讓我們靜靜地體味耶穌的復活

這幾天在羅馬參與「中國教會委員會」的會議，雖然下了一些雨，但大部份是晴天。尤其在赴機場乘回程飛機的路上，欣賞到沒有污染的天空是多麼美麗。

「安息日後第一天的早上」該是這麼一個晴天吧。三天前發生了轟動耶京全城的醜事，那位三年來周遊各村各城，宣講「天國已來臨」的先知，竟被判了死罪，被釘在十字架上。
他不是醫好了很多病人，幫助了很多困苦中的人嗎？這次卻救不了自己。他的門徒也都走散了，他可憐的母親也在好心人的幫助下匆匆的收了那沒有完膚的屍體。

聽說老天還是為他伸了冤，當他懸在十字架上時天黑了，地震了，可是一切還是靜了下來。他真的死了，不說話了，眼也閉上了。

應該有人記得他說過第三天會復活的，這復活不也應該轟動全城嗎？不，他沒有預告幾點鐘，在哪裡，顯示給大眾看他復活的光榮，那日子全世界的人都還等著哩！

安息日後的第一天早上祂靜靜的復活了。和祂心愛的人，和敬愛祂的人重聚了。祂靜靜的回到祂母親身邊，擁抱了她。祂讓心急找祂的瑪利亞瑪達肋納先找到了祂，祂把平安帶回給那些又慚愧，又害怕的門徒。

祂不該去司祭長面前爭口氣嗎？不該叫比拉多認錯嗎？不該讓群眾向祂表示懺悔嗎？不，這些讓宗徒們五十天後才去做吧。現在是讓門徒們安靜享受祂復活的時候。

這五十天太寶貴了。祂和他們溫習了從前祂講過的道理，他們記起來了，他們明白了，現在他們才真正了解祂了：
若望一定記得那天他問耶穌住在哪裡，耶穌帶他去了祂家裡，他看到這位年輕的師傅是多麼平易近人，祂的生活是多麼樸素。後來師傅的名聲和祂所行的奇跡沖昏了徒弟的頭腦，竟要求在祂登王位時坐在祂的左邊和右邊。現在若望明白祂說的「人子來不是為受服事而是為服事人，並交出自己的性命，為大眾作為贖價」。其實，在他開始傳道時、在約旦河領受若翰洗禮時、後來在他受苦難前，在山上顯聖容時，天父早已再三暗示這師傅就是依撒意亞先知所預言的「痛苦的僕人」「你們要聽從他」，向他學習，效法他。

伯多祿那時不明白怎麼可以寬恕兄弟七十個七次。現在他明白了，他三次否認師傅耶穌，祂也寬恕了他，毫不計較，還肯定了他首牧的使命。

看了祂的五傷，門徒不難明白：「哭泣的人是有福的」，「為義而受迫害的人是有福的」。他們明白了救恩並不來自威勢和強力，而來自犧牲和愛心。

各位教友，尤其是在今年復活節領洗的兄弟姊妹，我信你們大家都隆重的慶祝了這巴斯卦的大奧蹟，張燈掛彩的教堂、鮮花、蠟燭、琴聲、歌聲，高唱亞肋路亞。

但復活節絕不是一天，也不止八天。復活至升天的四十天，再加上等候聖神降臨的十天，這五十天都是復活節！讓我們靜靜的享受這五十天！有空時到聖堂裡坐在復活聖燭旁邊，回味聖母、宗徒、聖女們和耶穌重聚時的喜樂。在聖堂、在家裡打開聖經，讓復活的耶穌給我們解釋祂的道理，如同祂向前往厄瑪烏的兩位門徒講解了一樣。

這些道理不太合潮流嗎？四周一切事實都向我們的信德挑戰嗎？不要害怕，讓我們聽聽復活的耶穌細聲的給我、給你說：「祝你平安！」

陳日君 主教

二零零八年

第五日

「今天，把散佈異端邪說和製造分裂的靈魂帶到我跟前來，把他們投進我慈悲的汪洋中。我在受苦時侯，他們撕裂了我的身軀和聖心，那就是教會。當他們回頭與教會合而為一時，我的傷口便會痊癒，減輕我的痛苦。」

　至仁慈的耶穌，你就是美善，袮不會拒絕那些謙遜地向袮祈求光照的人。求袮把散佈異端邪說和製造分裂的靈魂收納在袮至慈愛的聖心中。求你以真光光照他們，使他們重新與教會合而為一，不要讓他們離開你的慈愛之心，但賜他們前來欽崇袮的無限慈悲。

　 永生之父，求以慈目垂顧散佈異端邪說和製造分裂的靈魂，他們沒有珍惜袮的恩惠，濫用聖寵，頑固地繼續犯錯。求你不要看他們的罪過，但看你聖子的愛情和他為 他們所受的悲慘苦難，因為他們也收納在耶穌至慈愛的聖心裡。求賜他們光榮袮偉大的的慈悲，直至無窮之世。亞孟。（誦唸慈悲串經）

返回慈悲九日敬禮目錄

 

 神聖慈悲九日敬禮 第五日 [2:14m]: Play Now | Play in Popup | Download (9648)

 

 慈悲串經 [9:17m]: Play Now | Play in Popup | Download (9053)

信仰生活互動坊、塔冷通心靈書舍

3月25日　(週二)　若20：11-18　　　(其他經文──宗2：36-41 詠33)
瑪利亞瑪達肋納站在墳墓外邊痛哭；她痛哭的時候，就俯身向墳墓裡面窺看，有兩位穿白衣的天使，坐在安放過耶穌遺體的地方：一位在頭部，一個在腳部。兩位天使對她說：「女人！你哭什麼？」她答說：「有人把我主搬走了，我不知道他們把他放在那裡了。」說了這話，就向後轉身，見耶穌站在那裡，卻不知道他就是耶穌。耶穌向她說：「女人！你哭什麼？你找誰？」她以為是園丁，就說：「先生，若是你把他搬走了，請告訴我，你把他放在那裡，我去取回他來。」耶穌給她說：「瑪利亞！」她轉身用希伯來話對他說：「辣步尼！」就是說「師傅」。耶穌向她說：「你別拉住我不放，因為我還沒有升到父那裡；你到我的弟兄那裡去，告訴他們：我升到我的父和你們的父那裡去，升到我的天主和你們的天主那裡去。」瑪利亞瑪達肋納就去告訴門徒說：「我見了主。」並報告了耶穌對她所說的那些話。

默　想──Ø　耶穌的遇難、受刑至死，給門徒們及緊緊跟隨祂的婦女們，帶來沉重的打擊。他們惶恐、痛心、憂傷，感到一切一切的夢也破滅了。一時間，隨著耶穌的被釘至死，感覺與「人死如燈滅」沒有分別，彷彿一切也煙消雲散。
Ø　戲劇性地、扭轉性地，耶穌超越死亡，復活變成事實。基督事件，給人類帶來石破天驚的變更，恰如耶穌在十架上斷氣那刻，天地也動容。
Ø　因著基督事件，給我們對死亡、對生命一個重新的演繹和詮釋。面對這種新詮釋，我們能否以更新的生命看待？

Cardinal Zen Brings Chinese Voice to Colosseum
Way of Cross Meditations Highlight Suffering Church

VATICAN CITY, MARCH 20, 2008 (Zenit.org).- When Benedict XVI celebrates the Way of the Cross in the Roman Colosseum this Good Friday, he will trace the steps not only of the suffering Jesus, but of the suffering Church, and particularly those who suffer in China.

The meditations for the traditional event were written this year by Cardinal Joseph Zen, bishop of Hong Kong. The 76-year-old cardinal said in the foreword that when the Pope asked him “to prepare the meditations for this year’s Via Crucis […] I did not have the slightest hesitation in accepting the task.”

“I recognized that this was the Holy Father’s way of demonstrating his personal concern for the great Continent of Asia, and in particular, his way of including in this solemn act of Christian piety the faithful people of China,” the cardinal said. “The Pope wanted me to bring the voice of these distant sisters and brothers to the Colosseum.”

In the opening prayer, Cardinal Zen wrote that the Way of the Cross gathers together the faithful to remember Christ’s “many servants who were torn to pieces and killed here, centuries ago, amid the roars of the hungry lions and the cries of the spectators, for their faithfulness” to the name of Christ.

“Colosseums have multiplied down the centuries, wherever our brothers and sisters, in different parts of the world, continue to be harshly persecuted today, prolonging your Passion,” the prayer continues. “Together with you and our persecuted brothers and sisters around the world, we begin this journey along the Via Dolorosa with deep emotion, the journey that you once traveled with such great love.”

Chinese voice

Cardinal Zen’s 14-station meditation does not follow the traditional points of reflection in the Way of the Cross.

The first station is dedicated to Jesus in agony in the Garden of Olives, and already there, the cardinal allows the voice of the Chinese to be heard in the Colosseum, along with the voice of other persecuted Christians.

“In his Letter to the Catholics in China, Benedict XVI recalled the vision in the Apocalypse of St. John where the apostle weeps before the sealed book of human history, the ‘mysterium iniquitatis.’ Only the Lamb that was slain is capable of removing the seal,” the meditation reads. “In many parts of the world, the Bride of Christ is undergoing the dark hour of persecution. […] Let us be watchful, and let us accompany the Bride of Christ in our prayer.”

Further along the Way, at the fifth station, Jesus is judged by Pilate.

“Pilate appeared powerful; he was in a position to determine the life or death of Jesus,” the meditation reads. “He enjoyed that ironic reference to the ‘King of the Jews,’ but in truth he was weak, wretched and servile. He was afraid of the Emperor Tiberius, he was afraid of the people, he was afraid of the chief priests, while nevertheless despising them in his heart. He handed Jesus over to be crucified, knowing that he was innocent.

“In his vain attempt to save Jesus, he ended up granting freedom to a dangerous murderer. To no avail he sought to wash those hands, dripping with innocent blood. Pilate is the image of all those who wield authority as an instrument of power, having no regard for justice.”

Torture

In the next station, the faithful will reflect on Jesus, scourged and crowned with thorns. Cardinal Zen used this meditation to consider the issue of torture.

“Scourging as it was practiced in those days was a terrible punishment. The dreadful flagellum used by the Romans tore the flesh to shreds. And the crown of thorns, apart from causing the most acute pain, was also a mockery of the divine prisoner’s kingship, as were the spitting and the blows,” the meditation explains. “Appalling forms of torture continue to emerge from the cruelty of the human heart — and psychological tortures are no less terrible than the physical variety; often the victims themselves become torturers in their turn.”

“Are all these sufferings meaningless?” the text asks, and in the prayer directly afterward, provides the answer: “No, Jesus, you continue to gather together and sanctify suffering of all kinds: that of the sick, of those who die in hardship, of all who experience discrimination; but the sufferings which shine out over all others are those endured for your name.

“By the sufferings of the martyrs, bless your Church; may their blood become the seed of new Christians. We firmly believe that their sufferings, even if at the time they seem like total defeat, will bring true victory to your Church.”

Close to Jesus

The eleventh station, when Jesus promises his kingdom to the Good Thief, sounds a note of hope.

The thief “was an evil-doer,” the meditation notes. “He represents all evil-doers, that is to say, all of us. He had the good fortune to be close to Jesus in suffering, but all of us have this good fortune. Like him, let us say: ‘Lord, remember us, when you come into your kingdom.’ We will receive the same reply.

“And what of those who do not have the good fortune to be close to Jesus? Jesus is close to them, to each and every one.

“‘Jesus, remember us’: Let us speak these words to him for ourselves, for our friends, for our enemies, and for the persecutors of our friends. The salvation of all people is the Lord’s true victory.”

The final prayer of the Way of the Cross confirms the hope inherent in the Paschal event: “Help us always to be mindful of your words, Lord: ‘Do not be afraid! I have overcome the world. I shall never fail you. I am with you always, until the end of the world.’ Lord, increase our faith!”

After the fourteenth station, the Holy Father will address those present and then give the apostolic blessing.

Pope’s Message for Easter
“The Resurrection of Jesus Is Essentially an Event of Love”

VATICAN CITY, MARCH 23, 2008 (Zenit.org).- Here is a Vatican translation of Benedict XVI’s Easter message delivered today at midday before he imparted his blessing “urbi et orbi” (to the city of Rome and the world).

* * *
Resurrexi, et adhuc tecum sum. Alleluia! I have risen, I am still with you. Alleluia! Dear brothers and sisters, Jesus, crucified and risen, repeats this joyful proclamation to us today: the Easter proclamation. Let us welcome it with deep wonder and gratitude!

Resurrexi et adhuc tecum sum — I have risen, I am still with you, for ever. These words, taken from an ancient version of Psalm 138 (v. 18b), were sung at the beginning of today’s Mass. In them, at the rising of the Easter sun, the Church recognizes the voice of Jesus himself who, on rising from death, turns to the Father filled with gladness and love, and exclaims: My Father, here I am! I have risen, I am still with you, and so I shall be for ever; your Spirit never abandoned me.

In this way we can also come to a new understanding of other passages from the psalm: “If I climb the heavens, you are there; if I descend into the underworld, you are there … Even darkness is not dark for you, and the night is as clear as day; for you, darkness is like light” (Ps 138:8,12). It is true: in the solemn Easter vigil, darkness becomes light, night gives way to the day that knows no sunset. The death and resurrection of the Word of God incarnate is an event of invincible love, it is the victory of that Love which has delivered us from the slavery of sin and death. It has changed the course of history, giving to human life an indestructible and renewed meaning and value.

“I have risen and I am still with you, for ever.” These words invite us to contemplate the risen Christ, letting his voice resound in our heart. With his redeeming sacrifice, Jesus of Nazareth has made us adopted children of God, so that we too can now take our place in the mysterious dialogue between him and the Father. We are reminded of what he once said to those who were listening: “All things have been delivered to me by my Father; and no one knows the Father except the Son and any one to whom the Son chooses to reveal him” (Mt 11:27).

In this perspective, we note that the words addressed by the risen Jesus to the Father on this day — “I am still with you, forever” — apply indirectly to us as well, “children of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (cf. Rom 8:17). Through the death and resurrection of Christ, we too rise to new life today, and uniting our voice with his, we proclaim that we wish to remain forever with God, our infinitely good and merciful Father.

In this way we enter the depths of the Paschal mystery. The astonishing event of the resurrection of Jesus is essentially an event of love: the Father’s love in handing over his Son for the salvation of the world; the Son’s love in abandoning himself to the Father’s will for us all; the Spirit’s love in raising Jesus from the dead in his transfigured body. And there is more: the Father’s love which “newly embraces” the Son, enfolding him in glory; the Son’s love returning to the Father in the power of the Spirit, robed in our transfigured humanity. From today’s solemnity, in which we relive the absolute, once-and-for-all experience of Jesus’s resurrection, we receive an appeal to be converted to Love; we receive an invitation to live by rejecting hatred and selfishness, and to follow with docility in the footsteps of the Lamb that was slain for our salvation, to imitate the Redeemer who is “gentle and lowly in heart”, who is “rest for our souls” (cf. Mt 11:29).

Dear Christian brothers and sisters in every part of the world, dear men and women whose spirit is sincerely open to the truth, let no heart be closed to the omnipotence of this redeeming love! Jesus Christ died and rose for all; he is our hope — true hope for every human being. Today, just as he did with his disciples in Galilee before returning to the Father, the risen Jesus now sends us everywhere as witnesses of his hope, and he reassures us: I am with you always, all days, until the end of the world (cf. Mt 28:20). Fixing the gaze of our spirit on the glorious wounds of his transfigured body, we can understand the meaning and value of suffering, we can tend the many wounds that continue to disfigure humanity in our own day.

In his glorious wounds we recognize the indestructible signs of the infinite mercy of the God of whom the prophet says: it is he who heals the wounds of broken hearts, who defends the weak and proclaims the freedom of slaves, who consoles all the afflicted and bestows upon them the oil of gladness instead of a mourning robe, a song of praise instead of a sorrowful heart (cf. Is 61:1,2,3). If with humble trust we draw near to him, we encounter in his gaze the response to the deepest longings of our heart: to know God and to establish with him a living relationship in an authentic communion of love, which can fill our lives, our interpersonal and social relations with that same love. For this reason, humanity needs Christ: in him, our hope, “we have been saved” (cf. Rom 8:24).

How often relations between individuals, between groups and between peoples are marked not by love but by selfishness, injustice, hatred and violence! These are the scourges of humanity, open and festering in every corner of the planet, although they are often ignored and sometimes deliberately concealed; wounds that torture the souls and bodies of countless of our brothers and sisters. They are waiting to be tended and healed by the glorious wounds of our Risen Lord (cf. 1 Pet 2:24-25) and by the solidarity of people who, following in his footsteps, perform deeds of charity in his name, make an active commitment to justice, and spread luminous signs of hope in areas bloodied by conflict and wherever the dignity of the human person continues to be scorned and trampled. It is hoped that these are precisely the places where gestures of moderation and forgiveness will increase!

Dear brothers and sisters! Let us allow the light that streams forth from this solemn day to enlighten us; let us open ourselves in sincere trust to the risen Christ, so that his victory over evil and death may also triumph in each one of us, in our families, in our cities and in our nations. Let it shine forth in every part of the world. In particular, how can we fail to remember certain African regions, such as Dafur and Somalia, the tormented Middle East, especially the Holy Land, Iraq, Lebanon, and finally Tibet, all of whom I encourage to seek solutions that will safeguard peace and the common good! Let us invoke the fullness of his Paschal gifts, through the intercession of Mary who, after sharing the sufferings of the passion and crucifixion of her innocent Son, also experienced the inexpressible joy of his resurrection. Sharing in the glory of Christ, may she be the one to protect us and guide us along the path of fraternal solidarity and peace. These are my Easter greetings, which I address to all who are present here, and to men and women of every nation and continent united with us through radio and television. Happy Easter!

“Security Cannot Be Achieved by Inflicting Insecurity on Others”

JERUSALEM, MARCH 23, 2008 (Zenit.org).- Here is the homily the Latin patriarch of Jerusalem, Archbishop Michel Sabbah, gave today, Easter Sunday, at the Basilica of the Holy Sepulcher in Jerusalem.

* * *
Brothers and Sisters,

Christ is risen. Yes, right here, this tomb that we venerate witnessed the events that have been transmitted to us by our faith. Here, the empty tomb, in front of which we celebrate Easter this morning, testifies to our faith. It testifies to God’s love for all of humanity.

With the entire Church, we renew our faith and we proclaim that Christ rose here. Yes, He is truly risen. We pray in this Eucharist for Christians, for Muslims, and for Jews, for all religions and for our two peoples, Palestinian and Israeli. We pray so that the hope of the Resurrection might revive and renew the hearts of all, and fill them with the mystery of God and of his love.

Here, Christ gave his life to redeem humanity. In order to form his apostles and prepare them to understand and enter into the mystery of God over and above all purely earthly aspirations — for they believed that he was going to give Israel an earthly kingdom — Jesus had predicted his death to them. One day, recounts the evangelist, “When Jesus and the disciples met in Galilee, he said to them: the Son of Man is going to be delivered into the hands of men who will put him to death, and he will be raised up on the third day.” And the evangelist adds: “At these words, they were overwhelmed with grief” (Mt 17, 22) because they were still unable to see, locked as they were into a temporal vision of his mission.

He had also told them: “I lay down my life in order to take it up again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again” (Jn 10, 17-18).

Christ is risen. We pray this morning, and our prayer is universal just like Christ’s own prayer. It embraces all of humanity so that everyone might come to understand that, in this land of death, the orders given to others to go out and kill are not the appropriate way to regain life, or legitimate rights, or security. Only Christ laid down his life. He is the Eternal Word of God. He alone can say: “I lay down my life in order to take it up again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again” (Jn 10, 17-18). And the meaning of this laying down of his life becomes even more understandable in light of another passage by the same evangelist: “Before the feast of Passover, Jesus knew that his hour had come to pass from this world to the Father. He loved his own in the world and he loved them to the end” (Jn 13, 1). Love alone can transform death into something that leads to life.

That is what Easter means for us: death that leads to life, to the Resurrection. Death, which becomes through the power of love and forgiveness a redemptive power, creates a new man, a new person. To pass from death to life, that is the meaning of Easter, that is the meaning of Christian hope: all death, all difficulties lead to renewed life. Death will not remain a death, and difficulties will not remain the occasion for sterile suffering. No one has the right to turn personal suffering, even great and incomprehensible, into a prison for oneself or for generations to come. The sufferings of Christ, his Passion, were great and incomprehensible. He was counted among criminals, as foretold by the Prophets. But he loved and forgave: “He loved his own in the world and he loved them to the end” (Jn 13, 1). On the cross, as he was suffering, he said: “Father, forgive them” (Lk 23, 33).

His disciples also ran the risk of turning their sufferings into a prison for themselves: “We were hoping that he was the one who would set Israel free” (Lk 24, 21), said the disciples of Emmaus. Jesus, walking again with them after the Resurrection, freed them from their frustration and from the failure they thought they had had because they had followed him. After Jesus had instructed them once again, their discouragement was transformed into their walking anew toward Jerusalem, “they returned to Jerusalem,” and into their announcing the Resurrection. We have seen the Lord. He is alive. He has given us life again.

To believe that Jesus has risen from the dead, says Saint Paul in this morning’s second reading from his Letter to the Colossians, is to look up to heaven with our heart and soul: “If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God” (Col. 3, 1). Look heavenward to better understand who we are — in the world but not of the world — in the world, but with our mind in union with God the Creator and Redeemer who transforms death into life. Look at the things that are above in order to better look at what is on earth and to better conduct ourselves with regard to all earthly matters, including the numerous difficulties encountered in the personal lives of each one of us as well as in the difficult history of peoples, and especially of the two peoples of this land.

It is a land whose daily routine, whose daily environment has become for years a permanent cross, a place of blood, of hate, of prisoners, of people killed, of houses demolished, and of ongoing occupation and insecurity. For the people and for all our political leaders, the situation has become deadlocked, or still worse, a routine of death that the latter think they must only govern without ever giving it life. The recent events of these past few weeks, Gaza, the murder at the yeshiva in Jerusalem, the young people killed in Bethlehem, and many others, are no more than sterile repetitions of the events of all the past years. And we will not stop repeating that security cannot be achieved by inflicting insecurity on others. New means must be found.

To believe in Jesus who died and rose from the dead is to believe and hope that this land, subjected to death by leaders and by public opinions that are held captive and in chains, is to believe and hope that this land and all its inhabitants can also resurrect, provided that minds and hearts are purified of the evil of war, of the hostility, and of the distrust that are deeply ingrained in it.

Look up to heaven, contemplate Christ who died and resurrected, in order to learn how to die and resurrect each day and each moment and in order to give new hope to this land. Chosen people, your vocation is the same one that Jesus had: to give new life to the world, but first of all to yourselves. Military personnel, planners of war, thinkers in Israel, you must rethink your vocation and that of this land, of your election, of the permanent covenant, so that it can become a covenant of God with all of humanity and a source of new life, here and everywhere.

We are witnesses of the Resurrection, said Saint Peter to the crowd after Pentecost. Like him, here, in this very place, we are witnesses of the Resurrection, in order to give new hope and to maintain this hope in everyone, despite all the evil of the people who destroy this land. Let us pray, my brothers and sisters, so that the Resurrection of the Lord will enable all of us to give new life to our land and to all those with whom we are called to live. With the Psalmist we proclaim our hope: “God will deliver my soul” (Ps 49, 16) and deliver our land.

Amen.

+ Michel Sabbah, Patriarch
Jerusalem, Easter Sunday, March 23, 2008

Pope Benedict XVI’s Easter Vigil Homily
Dear Brothers and Sisters,

In his farewell discourse, Jesus announced his imminent death and resurrection to his disciples with these mysterious words: “I go away, and I will come to you”, he said (Jn 14:28). Dying is a “going away”. Even if the body of the deceased remains behind, he himself has gone away into the unknown, and we cannot follow him (cf. Jn 13:36). Yet in Jesus’s case, there is something utterly new, which changes the world. In the case of our own death, the “going away” is definitive, there is no return. Jesus, on the other hand, says of his death: “I go away, and I will come to you.” It is by going away that he comes. His going ushers in a completely new and greater way of being present. By dying he enters into the love of the Father. His dying is an act of love. Love, however, is immortal. Therefore, his going away is transformed into a new coming, into a form of presence which reaches deeper and does not come to an end. During his earthly life, Jesus, like all of us, was tied to the external conditions of bodily existence: to a determined place and a determined time. Bodiliness places limits on our existence. We cannot be simultaneously in two different places. Our time is destined to come to an end. And between the “I” and the “you” there is a wall of otherness. To be sure, through love we can somehow enter the other’s existence. Nevertheless, the insurmountable barrier of being different remains in place. Yet Jesus, who is now totally transformed through the act of love, is free from such barriers and limits. He is able not only to pass through closed doors in the outside world, as the Gospels recount (cf. Jn 20:19). He can pass through the interior door separating the “I” from the “you”, the closed door between yesterday and today, between the past and the future. On the day of his solemn entry into Jerusalem, when some Greeks asked to see him, Jesus replied with the parable of the grain of wheat which has to pass through death in order to bear much fruit. In this way he foretold his own destiny: these words were not addressed simply to one or two Greeks in the space of a few minutes. Through his Cross, through his going away, through his dying like the grain of wheat, he would truly arrive among the Greeks, in such a way that they could see him and touch him through faith. His going away is transformed into a coming, in the Risen Lord’s universal manner of presence, in which he is there yesterday, today and for ever, in which he embraces all times and all places. Now he can even surmount the wall of otherness that separates the “I” from the “you”. This happened with Paul, who describes the process of his conversion and his Baptism in these words: “it is no longer I who live, but Christ who lives in me” (Gal 2:20). Through the coming of the Risen One, Paul obtained a new identity. His closed “I” was opened. Now he lives in communion with Jesus Christ, in the great “I” of believers who have become – as he puts it – “one in Christ” (Gal 3:28).

So, dear friends, it is clear that, through Baptism, the mysterious words spoken by Jesus at the Last Supper become present for you once more. In Baptism, the Lord enters your life through the door of your heart. We no longer stand alongside or in opposition to one another. He passes through all these doors. This is the reality of Baptism: he, the Risen One, comes; he comes to you and joins his life with yours, drawing you into the open fire of his love. You become one, one with him, and thus one among yourselves. At first this can sound rather abstract and unrealistic. But the more you live the life of the baptized, the more you can experience the truth of these words. Believers – the baptized – are never truly cut off from one another. Continents, cultures, social structures or even historical distances may separate us. But when we meet, we know one another on the basis of the same Lord, the same faith, the same hope, the same love, which form us. Then we experience that the foundation of our lives is the same. We experience that in our inmost depths we are anchored in the same identity, on the basis of which all our outward differences, however great they may be, become secondary. Believers are never totally cut off from one another. We are in communion because of our deepest identity: Christ within us. Thus faith is a force for peace and reconciliation in the world: distances between people are overcome, in the Lord we have become close (cf. Eph 2:13).

The Church expresses the inner reality of Baptism as the gift of a new identity through the tangible elements used in the administration of the sacrament. The fundamental element in Baptism is water; next, in second place, is light, which is used to great effect in the Liturgy of the Easter Vigil. Let us take a brief look at these two elements. In the final chapter of the Letter to the Hebrews, there is a statement about Christ which does not speak directly of water, but the Old Testament allusions nevertheless point clearly to the mystery of water and its symbolic meaning. Here we read: “The God of peace … brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant” (13:20). In this sentence, there is an echo of the prophecy of Isaiah, in which Moses is described as the shepherd whom the Lord brought up from the water, from the sea (cf. 63:11). Jesus appears as the new, definitive Shepherd who brings to fulfilment what Moses had done: he leads us out of the deadly waters of the sea, out of the waters of death. In this context we may recall that Moses’ mother placed him in a basket in the Nile. Then, through God’s providence, he was taken out of the water, carried from death to life, and thus – having himself been saved from the waters of death – he was able to lead others through the sea of death. Jesus descended for us into the dark waters of death. But through his blood, so the Letter to the Hebrews tells us, he was brought back from death: his love united itself to the Father’s love, and thus from the abyss of death he was able to rise to life. Now he raises us from death to true life. This is exactly what happens in Baptism: he draws us towards himself, he draws us into true life. He leads us through the often murky sea of history, where we are frequently in danger of sinking amid all the confusion and perils. In Baptism he takes us, as it were, by the hand, he leads us along the path that passes through the Red Sea of this life and introduces us to everlasting life, the true and upright life. Let us grasp his hand firmly! Whatever may happen, whatever may befall us, let us not lose hold of his hand! Let us walk along the path that leads to life.

In the second place, there is the symbol of light and fire. Gregory of Tours recounts a practice that in some places was preserved for a long time, of lighting the new fire for the celebration of the Easter Vigil directly from the sun, using a crystal. Light and fire, so to speak, were received anew from heaven, so that all the lights and fires of the year could be kindled from them. This is a symbol of what we are celebrating in the Easter Vigil. Through his radical love for us, in which the heart of God and the heart of man touched, Jesus Christ truly took light from heaven and brought it to the earth – the light of truth and the fire of love that transform man’s being. He brought the light, and now we know who God is and what God is like. Thus we also know what our own situation is: what we are, and for what purpose we exist. When we are baptized, the fire of this light is brought down deep within ourselves. Thus, in the early Church, Baptism was also called the Sacrament of Illumination: God’s light enters into us; thus we ourselves become children of light. We must not allow this light of truth, that shows us the path, to be extinguished. We must protect it from all the forces that seek to eliminate it so as to cast us back into darkness regarding God and ourselves. Darkness, at times, can seem comfortable. I can hide, and spend my life asleep. Yet we are not called to darkness, but to light. In our baptismal promises, we rekindle this light, so to speak, year by year. Yes, I believe that the world and my life are not the product of chance, but of eternal Reason and eternal Love, they are created by Almighty God. Yes, I believe that in Jesus Christ, in his incarnation, in his Cross and resurrection, the face of God has been revealed; that in him, God is present in our midst, he unites us and leads us towards our goal, towards eternal Love. Yes, I believe that the Holy Spirit gives us the word of truth and enlightens our hearts; I believe that in the communion of the Church we all become one Body with the Lord, and thus we encounter his resurrection and eternal life. The Lord has granted us the light of truth. This light is also fire, a powerful force coming from God, a force that does not destroy, but seeks to transform our hearts, so that we truly become men of God, and so that his peace can become active in this world.

In the early Church there was a custom whereby the Bishop or the priest, after the homily, would cry out to the faithful: “Conversi ad Dominum” – turn now towards the Lord. This meant in the first place that they would turn towards the East, towards the rising sun, the sign of Christ returning, whom we go to meet when we celebrate the Eucharist. Where this was not possible, for some reason, they would at least turn towards the image of Christ in the apse, or towards the Cross, so as to orient themselves inwardly towards the Lord. Fundamentally, this involved an interior event; conversion, the turning of our soul towards Jesus Christ and thus towards the living God, towards the true light. Linked with this, then, was the other exclamation that still today, before the Eucharistic Prayer, is addressed to the community of the faithful: “Sursum corda” – “Lift up your hearts”, high above the tangled web of our concerns, desires, anxieties and thoughtlessness – “Lift up your hearts, your inner selves!” In both exclamations we are summoned, as it were, to a renewal of our Baptism: Conversi ad Dominum – we must distance ourselves ever anew from taking false paths, onto which we stray so often in our thoughts and actions. We must turn ever anew towards him who is the Way, the Truth and the Life. We must be converted ever anew, turning with our whole life towards the Lord. And ever anew we must allow our hearts to be withdrawn from the force of gravity, which pulls them down, and inwardly we must raise them high: in truth and love. At this hour, let us thank the Lord, because through the power of his word and of the holy Sacraments, he points us in the right direction and draws our heart upwards. Let us pray to him in these words: Yes, Lord, make us Easter people, men and women of light, filled with the fire of your love. Amen.

(Reference: vatican.va)

By Michel and Patty

在這刻 讓我舉心 奉獻給妳
從今我人全屬於妳
是妳聖心引導 赤子的心可勝利
讓每顆心串連在一起
在這刻 大眾舉心 奉獻給妳
我心我靈全屬於妳
慈母的心叫喚 獻出一生頌主榮
同心一意 念救主 訓示
像妳般謙卑說 我 願 意

 

 奉獻給妳 [1:33m]: Play Now | Play in Popup | Download (5874)

恭讀聖瑪竇福音 28:8-15
那時候，婦女們趕快離開墳墓，又恐懼又異常喜樂，跑去報告門徒。
忽然，耶穌迎上她們說：「願你們平安！」她們遂上前抱住耶穌的腳，朝拜了他。耶穌對她們說：「不要害怕！你們去，報告我的兄弟，叫他們往加里肋亞去，他們要在那裏看見我。」
當婦女離去的時候，有幾個看守的兵士來到城裏，把所發生的事，全告訴了司祭長。司祭長就同長老聚會商議之後，給了兵士許多錢，囑咐他們說：「你們就說：我們睡覺的時候，他的門徒夜間來了，把他偷去了。如果這事為總督聽見，有我們說好話，保管你們無事。」兵士拿了銀錢，就照他們所囑咐的做了。這消息就在猶太人間傳揚開了，一直到今天。
—這是基督的福音。

(Easter Monday)

A Reading from the Holy Gospel according to Matthew 28:8-15

So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples. And behold, Jesus met them and said, “Hail!” And they came up and took hold of his feet and worshiped him. Then Jesus said to them, “Do not be afraid; go and tell my brethren to go to Galilee, and there they will see me.” While they were going, behold, some of the guard went into the city and told the chief priests all that had taken place. And when they had assembled with the elders and taken counsel, they gave a sum of money to the soldiers and said, “Tell people, `His disciples came by night and stole him away while we were asleep.’ And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble.” So they took the money and did as they were directed; and this story has been spread among the Jews to this day.

—The Gospel of the Lord.

往神父講道目錄

 

 Homily – Easter Monday [14:35m]: Play Now | Play in Popup | Download (3791)

 

 Regina Coeli [2:20m]: Play Now | Play in Popup | Download (5897)

第四日
「今天，把異教人和未認識我的人帶到我跟前來，我在受苦時也想著他們，他們將會擁有的熱誠安慰了我的聖心，把他們投進我慈悲的汪洋吧。」

至仁慈的耶穌，袮是世界的光，求袮把那些不認識你的異教人和未認識袮的人收納在袮至慈愛的聖心中，以袮恩寵的光啓發他們，使他們和我們一起頌揚你偉大的慈悲，不要讓他們離開你這個居所 —- 至慈愛的聖心。

永生之父，求以慈目垂顧異教人和未認識袮的人，但卻被收納在耶穌至慈愛之心的人，求袮以福音光照他們。這些靈魂不明白愛你是多大的喜樂。求袮也賜給他們頌揚袮的慈悲，直至無窮之世。亞孟。（誦唸慈悲串經）

返回慈悲九日敬禮目錄

 

 神聖慈悲九日敬禮 第四日 [1:08m]: Play Now | Play in Popup | Download (10633)

 

 慈悲串經 [9:17m]: Play Now | Play in Popup | Download (9053)

信仰生活互動坊、塔冷通心靈書舍

3月24日　(週一)　 瑪28：8-15 　(其他經文──宗2：14, 22-33　 詠16)
婦女們趕快離開墳墓，又恐懼又異常喜樂，跑去報告門徒。
忽然，耶穌迎上她們說：「願你們平安！」她們遂上前抱住耶穌的腳，朝拜了他。耶穌對她們說：「不要害怕！你們去，報告我的兄弟，叫他們往加里肋亞去，他們要在那裡看見我。」
當婦女離去的時候，有幾個看守的兵士來到城裡，把所發生的事，全告訴了司祭長。司祭長就同長老聚會商議之後，給了兵士許多錢，囑咐他們說：「你們就說：我們睡覺的時候，他的門徒夜間來了，把他偷去了。如果這事為總督聽見，有我們說好話，保管你們無事。」兵士拿了銀錢，就照他們所囑咐的做了。這消息就在猶太人間傳揚開了，一直到今天。

默　想──Ø　耶穌在復活後向婦女們說的「願你們平安！」，不是一般的「打招呼」或禮貌的回應，在這種情勢中問安，果真語重深長。
Ø　因此，這份平安是真實的，剛好與婦女們的恐懼情緒成強烈對比，反映基督的復活，真真實實的為我們帶來平安，甚至是超越死亡的平安。
Ø　我們信有從上主而來的平安嗎？尤其在外圍形勢不穩時、心情煩躁時、恐懼迎面而來時等等。即時當我們體會不到時，不代表上主的平安不在我們裡面。