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The Resurrection of the Lord

Reflection

Do we see what he sees?

The Resurrection of the Lord

Acts 10:34A, 37-43

Peter proceeded to speak and said: “You know what has happened all over Judea, beginning in Galilee after the baptism that John preached, how God anointed Jesus of Nazareth with the Holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him. We are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree. This man God raised on the third day and granted that he be visible, not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead. He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead. To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name.”

Colossians 3:1-4

Brothers and sisters: If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God. Think of what is above, not of what is on earth. For you have died, and your life is hidden with Christ in God. When Christ your life appears, then you too will appear with him in glory.

John 20:1-9

On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, “They have taken the Lord from the tomb, and we don’t know where they put him.” So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the Scripture that he had to rise from the dead.

May Tam

The saying, “seeing is believing” which relies solely on sensory perception as the guarantor of truth, can no longer be considered as the touchstone of credibility anymore. For computer technology is now able to simulate, exaggerate, enhance or distort reality and thus can deceive the human eye. Even without such technology, our physical eyes can only see the surface of things and sheer physical seeing cannot plumb the depths where the truth lies.

In light of this consideration, let us try to understand the different episodes in each of the Gospels today. While the resurrection of Jesus undergirds our Christian faith, no human eye has been privileged to witness Jesus’ rising from the tomb. Mary Magdalene and the other women, Peter and the beloved disciple or the two disciples on the way to Emmaus, all witness only the telltale signs, namely, the empty tomb, the burial wrappings and the hearsay from others. In the case of Mary Magdalene, the other women, Peter and the other beloved disciple, they all see and share the same sensory experience. Mary Magdalene thinks it is a tomb robbery (rf Jn 20:2); the other women are too frightened to say anything (rf Mk 16:8); Peter is bewildered and confused (rf Lk 24;12). Only the beloved disciple comes to believe: “He saw and believed” (Jn 20:8).

What does the beloved disciple see that makes him believe Jesus is alive again? He does not actually see the risen Jesus with his naked eyes. If seeing is believing; then his conviction would make little sense. And yet he believes even in the darkness of incomprehension with mere superficial signs. St. Paul in his letter to the Ephesians says: “May the eyes of your hearts be enlightened, that you may know what is the hope that belongs to his call, what are the riches of glory in his inheritance among the holy ones, and what is the surpassing greatness of his power for us who believe” (Eph 1, 17-18). Yes, it is with these “eyes of the heart” which the beloved disciple sees and make him believe.

What are the eyes of the heart? For the Hebrews, the heart is not a blind and wanton generator of emotions but the seat of discernment and decisions. It is here that believing takes place and a heart that loves begets faith. Faith and believing belong to the domain of the heart which precedes intellectual understanding and reasoning. In fact, it is the love of God that generates a certain intellectual light – wisdom that opens the eyes of the heart to see beyond what is visible. It illumines so that one can recognize the truth even before the mind could grasp its full meaning. Jesus Himself says this, “. . . seeing they do not see, and hearing they do not hear, neither do they understand” (Mt 13:13). Realizing that, St. Augustine says: “I believe in order to understand”. But how often do we ourselves say or hear “I will believe when I understand”. It turns out, in most cases, we rarely understand and thus, rarely believe.

Each one of us can be the beloved disciple if we choose not to understand God but to love and trust Him first. Come to know Him personally and then we can see what the beloved disciple sees. Until we have Him in our hearts rather than in our heads, we cannot believe.

May Tam

Bachelor of Social Science (University of Hong Kong), Master of Theological Studies (University of Toronto).

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四旬期第一主日 (丙年)

主日聖言及反省

我們在沙漠的四十天

四旬期第一主日

申命紀 26:4-10

梅瑟曉諭以色列子民說:「司祭由你手中,接過滿載初果的籃子,放在上主、你天主的祭壇前;然後你就在上主、你天主面前,聲明說:「『我的祖先原是個飄泊的阿蘭人,南下埃及,同少數家人寄居在那裡,竟成了一個強大有力、人口眾多的民族。「『埃及人虐待我們,壓迫我們,強迫我們做苦工。我們呼號上主、我們祖先的天主;他就俯聽了我們的哀聲,垂視了我們的痛苦、勞役和所受的壓迫。上主以強力的手、伸展的臂、巨大的恐嚇,及神蹟奇事,領我們離開埃及,來到這地方,將這流奶流蜜的土地,賜給了我們。「『上主,請看!我現在把從你賜給我的土地,所出產初熟的收穫,帶來了。』於是,便將這初熟的收穫,放在上主、你天主面前,並俯伏朝拜上主、你的天主。」——上主的話。

羅馬書 10:8-13

弟兄姊妹們:經上到底說了什麼?她說:「天主的話離你很近,就在你口裡,就在你心中。」這就是指我們關於信仰的宣講。如果你口裡承認耶穌是主,心裡相信天主使他從死者中復活起來,你便可獲得救恩,因為心裡相信,可使人成義;口裡承認,可使人獲得救恩。經上又說:「凡相信他的人,不至於蒙羞。」其實,並沒有猶太人與希臘人的區別,因為眾人都有同一的主;他對一切呼號他的人,都一律厚待。的確,「凡呼號上主名號的人,必然獲救。」——上主的話。

路加福音 4:1-13

那時候,耶穌充滿聖神,離開約但河,就被聖神引入荒野,四十天之久,受魔鬼試探。耶穌在那段日子,什麼也沒有吃;過了那段日子,就餓了。魔鬼對耶穌說:「你如果是天主子,就命令這塊石頭變成餅吧!」耶穌回答說:「經上記載:『人生活不只靠餅。』」魔鬼引耶穌到高處,頃刻間把普世萬國指給耶穌看,並對耶穌說:「這一切權勢及其榮華,我都要給你,因為這一切都已全交給了我;我願意把它給誰,就給誰。所以,你如果朝拜我,這一切都是你的。」耶穌回答說:「經上記載:『你要朝拜上主,你的天主;唯獨奉侍他。』」魔鬼又引耶穌到耶路撒冷,把他放在聖殿頂上,向他說:「你如果是天主子,從這裡跳下去吧!因為經上記載:『他為你吩咐了自己的天使保護你;他們要用手托著你,免得你的腳踫在石頭上。』」耶穌回答說:「經上說:『不可試探上主,你的天主。』」魔鬼用盡了各種試探後,就離開了耶穌,再等時機。

May Tam

如果《路加福音》所載耶穌的族譜,由祂人性之源開始,「人都以他為若瑟的兒子 … 」(路 3:23)是以強調祂的人性的話;今天福音讀經?面的試探更證明了祂的人性是真實的—「他既然親自經過試探受了苦,也必能扶助受試探的人。因此,他應當在各方面相似弟兄們 …」(希 2:17-18)。但很多人會說耶穌的試探不是我們的試探:將石頭轉成餅,得到普世萬國,或從一個建築物安全地跳下。雖然這是真的,我們不能被試探去做我們不能做得到的事,但我們每一個人都有自己的沙漠故事;因為廣義來說,魔鬼對耶穌的試探也就是我們日常生活中的考驗。

我們的沙漠經歷,未必是將石頭變成餅;而是貪圖生活舒適安逸。換句話說,是追求官能享受的誘感。照顧好自己身體上的需要,固然是應當的;但過份沉溺官能享受,世俗奢華及自我滿足,卻容易令我們失掉了自己的超性眼光 — 就是走耶穌十字架苦路這獲救之途。耶穌在《申命紀》第八章第三節所說的話,就是要提醒我們在世俗生活中靈性的一面。天主並不要求我們漠視自身的需要,但我們必須把事情的正確次序,安排得當。

同樣地,我們的沙漠經驗未必是擁有全世界,而是對權力和成功的幻想。雖然不是每一個人可以得到權力和成功,但很多時,我們會羨慕擁有權力和成功的人士。我們可能想要得到那些可以滿足自己虛榮心的東西,例如:財富、榮譽、美貌等等。換言之,是追隨偶像的誘惑 — 這些是我們崇拜的偶像(不一定是別的神)。耶穌引自《申命紀》第六章十三節的話語提醒我們只有天主才是真正的權力和永遠的光榮;其他的全是虛幻和暫時的。只有祂才是我們應該欽崇的。

最後,我們的沙漠經驗可能不是安全地從高處躍下,而是試圖淡化天主存在這事實。換言之,是懷疑的罪。這源於傲慢和假定。我們傲慢地要求天主證明祂的存在,也根據自己的主觀意思來試探天主。「若要我們堅信天主,祂必須降服於我們定的條件」和「只有我們能說出和決定天主可以做什麼,我們想要做什麼,和我們應做什麼」 (教宗本篤六世著 《納匝肋人耶穌》)。耶穌引自《申命紀》第六章第一節的話語提醒我們天主是天主,至高的王權;祂不是一件物件, 任由我們操縱的。

我們不難明白,這些誘惑源於不愛天主。由於不愛天主,我們貶謫祂的聖言,降低祂的重要性,我們優先處理所有事情,除了天主的事。我們不再相信仼何事實,除非我們能看得見、捉得住和驗證得到。耶穌教導我們,克服誘惑的方法是讓天主與我們同在,在聖言?好好認識祂,把祂對我們的愛銘記心中,並棄絶引誘我們遠離天主的事物,尤其是那些蒙蔽自己真正意向的理由和藉口。誘惑像化學實驗的試紙,會顯示出我們的信德和對天主的愛有多深。讓我們謙虛地祈求克服誘惑的恩寵。

May Tam

May Tam, Bachelor of Social Science (University of Hong Kong), Master of Theological Studies (University of Toronto).
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耶稣复活主日

主日圣言及反省

我们看见他看见的吗?

耶稣复活主日

宗徒大事录 10:34,37-43

那时候,伯多禄说:「你们都知道:在若翰宣讲洗礼以后,从加里肋亚开始,在全犹太所发生的事:天主怎样以圣神和德能,傅了纳匝肋人耶稣,使他巡行各处,施恩行善,治好一切受魔鬼压制的人,因为天主同他在一起。 「耶稣在犹太人地区,及在耶路撒冷所行一切,我们都是见证人。但是,他们却把耶稣悬在木架上,杀死了。第三天,天主使他复活了,叫他显现出来,不是给所有百姓,而是给天主所预先拣选的见证人,就是给我们这些、在他从死者中复活后,与他同食共饮的人。 「他吩咐我们向百姓讲道,指证他就是天主所立:生者与死者的判官。一切先知都为他作证:凡信他的人,赖他的名字,都要获得罪赦。」

圣保禄宗徒致格林多人前书 5:6-8

弟兄姊妹们: 你们岂不知道:少许的酵母,能使整个面团发酵吗?你们应把旧酵母除净,好使你们成为新和的面团,正如你们原是无酵饼一样,因为我们的逾越节羔羊基督,已被祭杀,作了牺牲。所以,我们过节,不可用旧酵母,也不可用奸诈和邪恶的酵母,而只可用纯洁和真诚的无酵饼。

圣马尔谷福音 24:13-35

就在一周的第一天,耶稣的门徒中,有两个人,往一个村庄去,村名厄玛乌,离耶路撒冷约六十『斯塔狄』。他们彼此谈论所发生的一切事。正谈话讨论的时候,耶稣亲自走近他们,与他们同行。他们的眼睛却被蒙蔽住了,以致认不出耶稣来。耶稣对他们说:「你们走路,彼此谈论的是些什么事?」他们就站住,面带愁容。
一个名叫克罗帕的,回答耶稣说:「在耶路撒冷作客的,独有你不知道这几天在那里所发生的事吗?」
耶稣问他们说:「什么事? 」
他们回答说:「就是有关纳匝肋人耶稣的事。他本是一位先知,在天主及众百姓前,行事说话都有权力。我们的司祭长及首领,竟解送了他,判了他死罪,钉他在十字架上。我们原指望他就是那要拯救以色列的。可是……此外还有:这些事发生到今天,已是第三天了。我们中有几个妇女,惊吓了我们;她们清早到了坟墓那里,没有看见他的遗体,回来说她们见了天使显现,天使说他复活了。我们中也有几个,到过坟墓那里,所遇见的事,如同妇女们所说的一样,但是,没有看见他。」
耶稣于是对他们说:「唉!无知的人哪!为信先知们所说的一切话,你们的心竟是这般迟钝!默西亚不是必须受这些苦难,才进入他的光荣吗?」他于是从梅瑟及众先知开始,把全部经书论及他的话,都给他们解释了。
当他们走近他们要去的村庄时,耶稣装作还要前行。他们强留他说:「请同我们一起住下吧!因为快到晚上,天已垂暮了。」耶稣就进去,同他们住下。
当耶稣与他们坐下吃饭的时候,就拿起饼来,祝福了,擘开,递给他们。他们的眼睛开了,这才认出耶稣来;但耶稣却由他们眼前隐没了。他们就彼此说:「当他在路上与我们谈话,给我们讲解圣经的时候,我们的心不是火热的吗?」
他们于是立即动身,返回耶路撒冷,遇见那十一位门徒,及同他们一起的人,正聚在一起,彼此谈论说:「主真复活了,并显现给西满!」两人就把在路上的事,及在分饼时,他们怎样认出了耶稣,述说了一遍。 ──上主的话。

May Tam

「眼见为实」这句说话,是指单依赖感官的知觉来证实事实的真相; 但这已不能作为事情是否可信的标准了。因电脑科技现在可以模拟、夸大、增强或扭曲现实,欺骗人的眼睛。就算没有这些科技,我们的眼睛也只能看到事情的表面,只靠肉眼并不能看到在深处的真理。

鉴于上述的情况,让我们今天尝试从每一本福音来理解耶稣的复活。耶稣复活是我们基督宗教信仰的基础,但没有任何人曾亲眼目睹耶稣自坟墓中复活。玛利亚玛达肋纳和其他女人、伯多禄和耶稣所爱的那个门徒或那两位前往厄玛乌途中的门徒,他们见到的只是一些显示性的迹象,如空的墓穴、殓布,和他人的转告。玛利亚玛达肋纳、其他女人、伯多禄和耶稣所爱的那个门徒,他们都看见和有着同样感官上的经验。玛利亚玛达肋纳以为墓被盗了(参阅若20:2);其他女人因为害怕,什么也没有说(参阅谷16:8);伯多禄面对所发生的事感到困惑和混乱(参阅路24:12)。只有耶稣所爱的那个门徒相信:他「一看见就相信了」(若 20:8)。

究竟耶稣所爱的那个门徒看见了什么令他相信耶稣已复活了?他实际上没有看见复活的耶稣。如果要看见才相信的话,那么,他的坚信便不合情理了。但竟然在毫无头绪的黑暗中,只有表面的情况下,他相信了。圣保禄在致厄弗所人书中写道:「光照你们心灵的眼目,为叫你们认清他的宠召有什么希望,在圣徒中他嗣业的光荣,是怎样丰厚;他对我们虔信的人,所施展的强有力而见效的德能是怎样的伟大(厄1:17-18)。对,所爱的门徒是用「心灵的眼目」来看才能相信。

什么是心灵的眼目?对希伯来人来说,心不是一个盲目和胡乱制造情绪的器官,而是明辨和做决定的地方。相信源自心间,能爱的心衍生信德。信德和信念属于心的范畴,先有信德和信念,然后才有明智的理解和理性的思考。其实,是天主的爱产生某些明智的光─那能开启心目的智慧,看到目力不及的地方。这智慧发光发亮,尽管在思维上还未能完全明白是什么意义,人已能认识真理。耶稣自己说过 「… 他们看,却看不见;听,却听不见,也不了解 」(玛 13:13)。了解到这一点,圣奥斯定说:「我相信才能明白」。但我们是否经常会说或听到「我明白了便会相信」。而然, 在大部分情形之下,我们发现自己不常明白,故此,不常相信。

如果我们选择不要求明白天主,却首先去爱和信赖祂,我们都可以成为耶稣所爱的那个门徒。当我们用心去认识天主后,我们便能看见那门徒所看见的。直至我们把耶稣放进心里,而不是在知理上,我们是无法相信的。

May Tam

Bachelor of Social Science (University of Hong Kong), Master of Theological Studies (University of Toronto).

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