Newnan Parish Neighbors

葡萄园的雇工 经文 (玛窦 20:1-16) 天国好像一个家主，清晨出去为自己的葡萄园雇工人。他与工人议定一天一个『德纳』，就派他们到葡萄园里去了。约在第三时辰，又出去，看见另有些人在街市上闲立着，就对他们说：你们也到我的葡萄园里去罢！凡照公义该给的，我必给你们。他们就去了。约在第六和第九时辰，他又出去，也照样作了。约在第十一时辰，他又出去，看见还有些人站在那里，就对他们说：为什么你们站在这里整天闲着？他们对他说：因为没有人雇我们。他给他们说：你们也到我的葡萄园里去罢！到了晚上，葡萄园的主人对他的管事人说：你叫工人来，分给他们工资，由最后的开始，直到最先的。那些约在第十一时辰来的人，每人领了一个『德纳』。 那些最先雇的前来，心想自己必会多领；但他们也只领了一个「德纳」。他们一领了，就抱怨家主，说：这些最后雇的人，不过工作了一个时辰，而你竟把他们与我们这整天受苦受热的同等看待。他答覆其中的一个说：朋友！我并没有亏负你，你不是和我议定了一个「德纳」吗？拿你的走罢！我愿意给这最后来的和给你的一样。难道不许我拿我所有的财物，行我所愿意的吗？或是因为我好，你就眼红吗？这样，最后的，将成为最先的，最先的将会成为最后的。 」 评论 最早来到葡萄园的工人向家主抱怨说：「这些最后雇的人，不过工作了一个时辰，而你竟把他们与我们这整天受苦受热的同等看待。」(玛窦20:12) 葡萄园的家主答覆说：「朋友！我并没有亏负你，你不是和我议定了一个「德纳」吗？拿你的走罢！我愿意给这最后来的和给你的一样。难道不许我拿我所有的财物，行我所愿意的吗？或是因为我好，你就眼红吗？ 」(玛窦20:13-15) 然后，耶稣说：这样，最后的，将成为最先的，最先的将会成为最后的。 」 (玛窦20:16) 葡萄园的雇工的比喻有多种解释。然而，当我们弄清楚什么代表什么之后，这个比喻的意义就变得很清楚了： • 葡萄园的家主是代表天主。 • 雇工人是代表那些被呼召跟随耶稣基督的人。 • 葡萄园是代表世界。 • 葡萄园里的工作是代表跟随耶稣基督的工作 – 就是爱天主和爱邻人。 • 一天的日薪是代表天国。 许多人被呼召在这个世界去跟随耶稣基督－要爱天主和爱邻人。但我们在生命的不同时期蒙召。我们中的一些人在生命早期蒙召，而其他人则在生命后期蒙召。但天国是应许给那些跟随耶稣基督的人。 「最后的，将成为最先的，最先的将会成为最后的。」（玛窦20:16）在葡萄园雇工的比谕中（参阅玛窦20:1-16），「最后的」指的是在第十一个时辰来到葡萄园工作的人，或是那些晚年跟随耶稣基督的人，即使在他们的最后时刻。 「最先的」是指第一个时辰来到葡萄园工作的人，或者那些从小就跟随耶稣的人。 「最后的，将成为最先的，最先的将会成为最后的」的这句话是表明那些回应耶稣呼召的人，无论是首先的或是最后的，还是介于两者之间的，都将获得继承天国的同样的奖赏。 从这个比喻中，我们可以学到两件事：第一，天主是多么慷慨的——无论一个人在生命中多迟开始跟随祂的圣子，天主神都会赐给他同样极大的赏赐，那就是天国。第二，我们不应该嫉妒天主对别人的慷慨； 也就是说，我们不应该嫉妒别人的好运。 在许多的情况下，嫉妒是由于看到或发现到别人拥有而我们没有的东西而引起的。例如，我的邻居有更大的房子或新车，或者我以前的同事现在有了更好的工作，或者我的朋友总是得到新的东西。但在其他的情况下，当一个人感到不公平时，就会产生嫉妒。例如，我在工作更努力，但我的同事升职了，或者我的同事做更少的工作却得到同样的工资，就像「雇工的比喻」中的情况一样。不过，还有些人说，嫉妒的根源与一个人无法看到天主在他们的生活中所提供的一切以及缺乏感恩有关。 圣保禄将嫉妒视为本性私欲的作为之一，并告诫它：「本性私欲的作为是显而易见的：即淫乱、不洁、放荡、崇拜偶像、施行邪法、仇恨、竞争、嫉妒、忿怒、争吵、不睦、分党、妒恨、【凶杀】、醉酒、宴乐，以及与这些相类似的事。我以前劝戒过你们，如今再说一次：做这种事的人，决不能承受天主的国... 凡属于耶稣基督的人，已把肉身同邪情和私欲钉在十字架上了。如果我们因圣神生活，就应随从圣神的引导而行事。不要贪图虚荣，不要彼此挑拨，互相嫉妒。」 （迦拉达书5:19-21, 24-26） 我们怎么能克服嫉妒呢？ 1. 感恩－每当我们开始觉得自己没有得到生命中应得的事物时，我们必须细数自己的祝福，并为此感谢天主。我们相信一切都来自天主；我们不该抱怨天主对我们不公平，而该顺服天主的审判和无限的智慧。 2. 知足－很多时候我们会贬低生活中所得到的祝福。我们倾向于认为，既然很多人都拥有与我们生活中所享受的相同的事物，那就没什么特别的。但世界上有更多的人没有我们享受的最普通的事物。让我们不仅学会对这些事物表示感恩，也学会对我们所得到的感到满足。 3. 兄弟之爱－兄弟之爱不仅意味着做慈善或帮助别人； 它还包括为他人的好运感到高兴。对他人抱持仁慈的态度意味着我们将他们的收获视为我们的收获，并将他们的成功视为我们的成功。从更深的意义上来说，这就是爱你的邻人的真正意义。 反省的问题 1. 您认为家主给最先来作工的雇工的薪水与最后来工作的雇工相同，是否欺骗了他们？为什么？ 2. 你有时候会觉得天主不公平吗？为什么？

The Workers in the Vineyard Scripture Passage (Matthew 20:1-16) The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. After agreeing with them for the usual daily wage, he sent them into his vineyard. Going out about nine o’clock, he saw others standing idle in the marketplace, and he said to them, ‘You too go into my vineyard, and I will give you what is just.’ So they went off. [And] he went out again around noon, and around three o’clock, and did likewise. Going out about five o’clock, he found others standing around, and said to them, ‘Why do you stand here idle all day?’ They answered, ‘Because no one has hired us.’ He said to them, ‘You too go into my vineyard.’ When it was evening the owner of the vineyard said to his foreman, ‘Summon the laborers and give them their pay, beginning with the last and ending with the first.’ When those who had started about five o’clock came, each received the usual daily wage. So when the first came, they thought that they would receive more, but each of them also got the usual wage. And on receiving it they grumbled against the landowner, saying, ‘These last ones worked only one hour, and you have made them equal to us, who bore the day’s burden and the heat.’ He said to one of them in reply, ‘My friend, I am not cheating you. Did you not agree with me for the usual daily wage? Take what is yours and go. What if I wish to give this last one the same as you? [Or] am I not free to do as I wish with my own money? Are you envious because I am generous?’ Thus, the last will be first, and the first will be last.” Commentary The workers who came first to the vineyard complained to the landowner: “These last ones worked only one hour, and you have made them equal to us, who bore the day’s burden and the heat.” (Matthew 20:12) The owner of the vineyard responded: “My friend, I am not cheating you. Did you not agree with me for the usual daily wage? Take what is yours and go. What if I wish to give this last one the same as you? [Or] am I not free to do as I wish with my own money? Are you envious because I am generous?” (Matthew 20:13-15) Then Jesus said, “Thus, the last will be first, and the first will be last.” (Matthew 20:16) The parable of the workers in the vineyard has been interpreted in many ways. However, the meaning of the parable can become quite clear after we figure out who is represented by what: • The owner represents God. • The workers represent those who are called to follow Jesus Christ. • The vineyard represents the world. • The work in the vineyard represents following Jesus Christ by LOVING GOD AND NEIGHBOR. • The daily wage represents the kingdom of heaven. Many are called to follow Jesus Christ in this world – by LOVING GOD AND NEIGHBOR. But we are called at different times in our lives. Some of us are called early in life, while others are called later in life. But the kingdom of heaven is promised to those who follow Jesus Christ in this world. “The last will be first, and the first will be last.” (Matthew 20:16) Within the context of the parable of the workers in the vineyard (cf. Matthew 20:1-16), the ‘last’ refers to the workers who came to work in the vineyard at the last hour, or those who have come to follow Jesus later in life, even if it is at their last hour. The ‘first’ refers to the workers who came to work in the vineyard at the first hour, or those who have come to follow Jesus early in life, even since childhood. That the ‘last’ will be first and the ‘first’ will be last suggests that those who respond to the call of Jesus, whether first or last or in between, will obtain the same reward of inheriting the kingdom of God. There are two things that we can learn from this parable: first, that God is generous – regardless of how late in life someone started to follow His Son, God gives him the same great reward, which is the kingdom of heaven. Second, we should not be envious of God’s generosity to others; i.e., we should not be envious of the good fortune of others. In many instances, envy is caused by seeing or knowing about things that others have which we don’t; e.g., my neighbors have a bigger house or a new car, or someone I used to work with now has a better job, or my friends always get new things. But in other cases, envy is caused when one senses unfairness; e.g., I work harder, but my co-worker got promoted, or my co-workers get the same pay for less work, as was the case in the parable. Still, some say that the root cause of envy is connected to a person's inability to see what God has provided in their life and a lack of thankfulness. St. Paul identifies envy as one of the works of the flesh and he admonishes against it: Now the works of the flesh are obvious: immorality, impurity, licentiousness, idolatry, sorcery, hatreds, rivalry, jealousy, outbursts of fury, acts of selfishness, dissensions, factions, occasions of envy, drinking bouts, orgies, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God… Now those who belong to Christ [Jesus] have crucified their flesh with its passions and desires. If we live in the Spirit, let us also follow the Spirit. Let us not be conceited, provoking one another, envious of one another. (Galatians 5:19-21, 24-26) How can we overcome envy? 1. Gratitude – whenever we begin to feel that we are not getting what we deserve in life, we must count your own blessings and thank God for them. We believe that all things come from God; and instead of complaining that God is unfair, we defer to God’s judgment and infinite wisdom. 2. Contentment – many times we belittle the blessings that we receive in life. We tend to think that since many people have the same things that we enjoy in life, it is nothing special. But there are more people in the world that do not have the most ordinary things that we enjoy. Let us learn not only to be thankful for these things, but also learn to be content with what we have received. 3. Brotherly love – brotherly love does not only mean doing charity work or helping others; it also includes being happy for the good fortune of others. Having a benevolent attitude towards others means that we look at their gains as our gain and their successes as our success. In a deeper sense, this is what it really means to love your neighbor. Questions for reflection 1. Do you think that the owner cheated the first workers by giving them the same wage as the last workers? Why? 2. Do you sometimes think that God is unfair? Why?

兄弟的矫正 经文 (玛窦 18:15-18) 如果你的弟兄得罪了你，去，要在你和他独处的时候，规劝他；如果他听从了你，你便赚得了你的兄弟；但他如果不听，你就另带上一个或两个人，为叫任何事情，凭两个或三个见证人的口供，得以成立。若是他仍不听从他们，你要告诉教会；如果他连教会也不听从，你就将他看作外教人或税吏。我实在告诉你们：凡你们在地上所束缚的，在天上也要被束缚；凡你们在地上所释放的，在天上也要被释放。 评论 在玛窦福音中，耶稣教导祂的门徒如何对待一直在犯罪但仍留在团体中的门徒们。第一，纠正要私下进行； 如果这不起作用，则应在两到三名证人在场的情况下进行纠正； 如果还不起作用，则应将此事提交教会。如果罪人仍然拒绝纠正，那么他将被逐出教会。被开除出教会可不是小事，因为天主会批准教会的审判；耶稣说：「凡你们在地上所束缚的，在天上也要被束缚；凡你们在地上所释放的，在天上也要被释放。 」（玛窦18 :18); 如果犯罪的人不悔改并与教会和解，那么绝罚就会永远具有约束力。 在格林多前书中，圣保禄敦促格林多的早期基督徒与社区内的罪人脱离关系来保持社区内心的纯洁；他写道：「其实，我写给你们的，是说：若有称为弟兄的，是淫荡的，或贪婪的，或拜偶像的，或辱骂人的，或酗酒的，或勒索人的，你们就不要同他交结；并且同这样的人，连一起吃饭也不可。 」（格林多前书5:11） 根据天主教教理：某些特别严重的罪过会处以绝罚；这是教会给予最严厉的处罚，即罪人不得领受圣事，及执行某些教会行动。并且，按照教会法律，只有教宗、地方主教或获得他们授权的司铎，才能给予赦免。 （天主教教理 1463） 绝罚到底是什么？绝罚是教会施加的惩罚； 这是一种惩戒罚，旨在打破一个人的固执，让他承认自己的罪过，从而悔改并回归教会。 根据1917 年的天主教法典，一个被绝罚的人是被排除在信徒的团契之外（天主教法典2257 条第1 款）；这个方式跟玛窦福音和圣保禄罗致格林多人书中所描述的方式非常相似。然而，这并没有延续在 1983 年的天主教法典； 因此，目前，一个被绝罚的人并不意味着他被“踢出”教会。相反，2021 年对天主教法典进行的修订禁止被绝罚的人做某些在教会内的事情（天主教法典第 1331 条）；例如，领圣事并积极参与教会的庆典。被绝罚的人仍然可以参与弥撒，但禁止他们在教会内服务； 例如，在弥撒中送圣体或读经。 重要的是要记住，教会施加诸如绝罚之类的惩罚，不是为了将罪人拒之门外，而是作为一种「药物」来「唤醒」罪人承认自己的错误，并促使他们悔改并和解与天主和教会。正如在玛窦福音中，耶稣教导门徒将那些拒绝纠正的罪人绝罚，听起来相当严厉；相反，在路加福音中，通过荡子的比喻，耶稣教导我们天主的爱和怜悯；荡子认识了自己的错误并悔改之后，他被父亲欢迎回来父亲的家。 （参阅路加 15:11-32） 反省的问题 1. 绝罚的利弊是什么？ 2. 您认为今天的绝罚方式是否过于宽松？为何？

Fraternal correction Scripture Passage (Matthew 18:15-18) If your brother sins [against you], go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that every fact may be established on the testimony of two or three witnesses. If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Commentary In Matthew’s Gospel, Jesus teaches His disciples how they are to deal with a fellow disciple who sins and yet remains within the community. First, the correction should be done in private; if this doesn’t work, then correction should be done in the presence of two or three witnesses; if this fails, then the matter is to be brought before the Church. If the sinner still refuses to be corrected, then he is to be expelled from the Church. To be expelled from the Church is no small matter, because the Church’s judgment will be ratified by God in heaven; Jesus said: “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 18:18); if the sinner does not repent and reconcile with the Church, then the excommunication remains eternally binding. In his Letter to the Corinthians, St. Paul urges the early Christians in Corinth to maintain their inner purity by disassociating with sinners within the community; he wrote: “But I now write to you not to associate with anyone named a brother, if he is immoral, greedy, an idolater, a slanderer, a drunkard, or a robber, not even to eat with such a person.” (1Cor 5:11) According to the Catechism: Certain particularly grave sins incur excommunication, the most severe ecclesiastical penalty, which impedes the reception of the sacraments and the exercise of certain ecclesiastical acts, and for which absolution consequently cannot be granted, according to Canon Law, except by the Pope, the bishop of the place or priests authorized by them. (CCC 1463) What exactly is excommunication? Excommunication is a penalty imposed by the Church; it is a kind of penalty known as a “censure,” which aims to break a person’s stubbornness and make him realize his wrongdoing, so that he can repent and return to the Church. Under the 1917 Code of Canon Law, an excommunicated person was excluded from the communion of the faithful (can. 2257 §1), pretty much in the way described by Matthew’s Gospel and St. Paul’s Letter to the Corinthians. However, this was not carried over in the 1983 Code of Canon Law; therefore, at the present time, a person who has been excommunicated does not mean that he is “kicked out” of the Church. Instead, a revision to the Code of Canon Law made in 2021 prohibits an excommunicated person from doing certain things within the Church (can. 1331); e.g., receiving the sacraments and taking an active part in church celebrations. Excommunicated persons can still come to Mass, but they are prohibited from performing ministerial duties; for example, distributing Holy Communion or reading at Mass. It is important to remember that the Church imposes penalties like excommunication, not for the purpose of keeping sinners out of the church, but as a “medicine” to “wake up” sinners into realizing their wrongdoing and spur them to repentance and reconciliation with God and the Church. Even as Jesus, in Matthew’s Gospel, sounds pretty harsh in expelling sinners who refuse to be corrected from the Church; Jesus, in Luke’s Gospel, teaches us God’s love and mercy in the parable of the prodigal son, who after realizing his wrongdoing and repenting, was welcomed back into his father’s house (cf. Luke 15:11-32). Questions for reflection 1. What are the pros and cons of excommunication? 2. Do you think that the way that excommunication is carried out today is too lenient? Why?

聆听而遵行天主的话 耶稣说这些话的时候，人群中，有一个妇人高声向他说：「怀过你的胎，及你所吮吸过的乳房，是有福的！」耶稣却说：「可是那听天主的话而遵行的人，更是有福的！」(路加11:27-28) 耶稣的回答：《「听天主的话而遵行的人，是有福的！》是一种真福，可以与耶稣在「山中圣训」中宣讲的真福八端一起计算；例如：「神贫的人是有福的，因为天国是他们的」、「哀恸的人是有福的，因为他们要受安慰」、「温良的人是有福的，因为他们要承受土地」等。 （参阅玛窦 5：1-12） 耶稣的回答不应该被理解为是对祂母亲的责备。相反，耶稣的话证实了耶稣的母亲是多么蒙福。事实上，玛利亚受到双重祝福：因为她在腹中孕育了耶稣并喂养祂，以及她听而遵行了天主的话。 当人们通过这个世界的眼看到幸福时，例如物质财富、声望和血缘关系，耶稣教导他们从天国的角度看待幸福。就这段福音经文而言，玛利亚对天主的话的关注使她真正受到祝福。圣经证明了这一点，说玛利亚思虑，并且将天主的话默存在她心中：在天使报喜时，当天使来告诉她，她被天主选为默西亚的母亲时（参阅路加1:26- 35 ），以及在耶路撒冷的圣殿中，她和若瑟在博学的老师们中间找到了孩子耶稣时，她把十二岁的耶稣所说的一切思虑并默存在她心中（参阅路加2: 41-51）。 对我们来说，思虑天主的话是多么重要的——天主的话就是生命的话；它与圣事一起赋予我们真正的圣神生命——在这种生活中，我们的辨别能力并同意天主的旨意，及行祂所喜悦的，会稳步增长。 我们每天都有机会通过每天的弥撒读经来思虑天主的圣言。我们不能简单地读圣经；我们必须研究它！研究圣经不仅仅是知道圣经所有的故事；还意味着了解其背景、目的、教义以及它如何符合天主的救赎计划。这样，我们才可以将天主的话正确地应用到我们的生活中。 我们已经听过很多次了，玛利亚是我们很多美德的榜样——玛利亚是谦卑的榜样、顺服的榜样、圣德的榜样。让我们也记得玛利亚是聆听而遵行天主的话的榜样。玛利亚对天使说：「看！上主的婢女，愿照你的话成就于我罢！」（路加 1:38）

Hear the word of God and observe it While Jesus was speaking, a woman from the crowd called out and said to Him, “Blessed is the womb that carried you and the breasts at which you nursed.” Jesus replied, “Rather, blessed are those who hear the word of God and observe it.” (Luke 11:27-28) Jesus’ reply, “Blessed are those who hear the word of God and observe it” is a beatitude, one which can be counted together with the eight beatitudes like “Blessed are the poor in spirit,” “Blessed are they who mourn,” and “Blessed are the meek,” that Jesus preached at the Sermon on the Mount (cf. Matthew 5:1-12). Jesus’ reply should not be interpreted as a rebuke to His mother; rather, Jesus’ words confirm how blessed His mother is. In fact, Mary is twice blessed: for carrying Jesus in her womb and nursing him, and for hearing the word of God and observing it. As people see beatitude through the eyes of this world, such as material wealth, prestige and blood relationship, Jesus teaches them to see beatitude from the vantage point of the kingdom of God. In the case of this Gospel passage, Mary’s attentiveness to God’s word is what makes her truly blessed. Scripture attests to this by saying that Mary pondered and kept the word of God in her heart: at the Annunciation, when the angel came and told her that she was chosen by God to be the mother of the Messiah (cf. Luke 1:26-35), and at the Finding of the Boy Jesus in the Temple, when she pondered in her heart everything that the twelve-year old Jesus said, after she and Joseph found Him in the midst of the learned teachers in the temple (cf. Luke 2:41-51). How important it is for us to ponder the word of God – the word of God are the words of life, and together with the sacraments, both give us true life in the Spirit – a life in which we steadily grow in our ability to discern and to assent to God’s will and what is pleasing to Him. Each and every day we get the chance to ponder the word of God through the daily readings for Mass. We cannot simply read the Bible; we must study it! Studying the Bible goes beyond just knowing the Bible stories; it means understanding the context of the bible passages, its purpose, its teaching and how it fits in God’s plan of salvation. In this way, we can draw the correct applications from the word of God to our lives. We have heard so many times how Mary is our model for so virtues – Mary as a model of humility, a model of obedience, a model of holiness. Let us also remember Mary as the model of those who hear the word of God and observe it. And Mary said to the angel, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” (Luke 1:38)

Next Sunday, August 20 is the third Sunday of the month. Come join our potluck after the 10:30am Mass and bring your favorite dish to share!

下周日，8月20日是该月的第三个星期日。快来参加我们的聚餐，带上您最喜欢的菜肴来分享。

信德与怀疑 经文 (玛窦福音 14:22-33) 耶稣即刻催迫门徒上船，在他以先到对岸去；这其间，他遣散了群众。耶稣遣散了群众以后，便私自上山祈祷去了。到了夜晚，他独自一人在那里。船已离岸几里了，受着波浪的颠簸，因为吹的是逆风。夜间四更时分，耶稣步行海上，朝着他们走来。 门徒看见他在海上行走，就惊骇说：「是个妖怪。」并且吓得大叫起来。耶稣立即向他们说道：「放心！是我。不必害怕！」伯多禄回答说：「主，如果是你，就叫我在水面上步行到你那里罢！」耶稣说：「来罢！」伯多禄遂从船上下来，走在水面上，往耶稣那里去。但他一见风势很强，就害怕起来，并开始下沉，遂大叫说：「主，救我罢！」耶稣立刻伸手拉住他，对他说：「小信德的人哪！你为什么怀疑？」 他们一上了船，风就停了。船上的人便朝拜他说：「你真是天主子。」 评论 这段福音经文与其说是关于门徒所经历的恐惧，不如说是关于伯多禄的怀疑，即使他知道耶稣就在他身边。 在海中，夜间四更时分，当门徒们在乘船被逆风吹而受着波浪的颠簸时，他们看见了有人在海面上行走，就害怕了。他们以为是个妖怪，吓得大叫起来。于是，耶稣立刻喊道：「放心！是我。不必害怕！」 伯多禄听见耶稣的声音，就呼叫耶稣说：「主，如果是你，就叫我在水面上步行到你那里罢！」耶稣回答说：「来罢！」伯多禄下了船，开始在水面上走向耶稣。但当他看到风浪如此猛烈时，他再次感到害怕，于是他开始下沉。他向耶稣呼求：「主，救我罢！」 耶稣抓住伯多禄，说：「小信德的人哪！你为什么怀疑？」（参阅玛窦 14:27-31） 在圣经中，我们还看到了其他怀疑的例子：在伊甸园中，蛇引诱女人怀疑天主，说：「天主真说了，你们不可吃乐园中任何树上的果子吗？」（创世纪3:1） ； 哈巴谷先知也有疑惑，他对天主抱怨说：「上主，我呼救而你不予垂听，要到何时？向你呼喊「残暴，」而你仍不施救？ 」（哈巴谷 1:2）； 匝加利亚对那位预报给他的天使表示怀疑，尽管他和他的妻子已经上了年纪，他们将还要生一个儿子。 （路加1:5-20）； 其中最著名怀疑的例子是多默，他对其他的门徒说：「我除非看见他手上的钉孔，用我的指头，探入钉孔；用我的手，探入他的肋膀，我决不信。」（若望20:25）   当我们开始怀疑天主时，我们该怎么办？ 1. 首先，我们不能让自己痴迷于此。确定根源并找到解决方案来克服我们的怀疑是值得赞扬的，但花费过太多的时间和精力可能会导致混乱和绝望。痴迷于某件事就像挖了一个越来越深的洞，我们可能会掉进去，而非常难爬出来的。 2. 有时候，当我们感到无趣或陷入困境并且感觉没有取得进步时，怀疑就会出现； 我们需要的是一个新的观点或新的灵感来在我们的生活中寻求天主。如果我们的祈祷生活已经枯竭，那就是尝试其他方式与天主联系的时间。例如： a. 不要只读圣经； 需要研究！ b. 了解教会的历史。 c. 聆听圣乐。 d. 看宗教电影。 e. 参与平日弥撒并定期去办告解。 f. 关掉电子设备，练习安静地阅读和冥想。 g. 参与一些值得可以扩大我们的经验和对于信仰的理解的活动。 如果每次我们向天主呼求帮助时，耶稣就会伸出援手，把我们从问题中拉出来，这不是很好吗？但如果是这样的话，我们如何从问题中吸取教训呢？我们如何在美德上成长，特别是耐心、刚毅、智德和智慧的美德？无论我们的问题需要多长时间决绝，我们都必须学会坚持。同时，我们可以从伯多禄的榜样中得到安慰，耶稣基督永远不会放弃那些以谦卑和真诚的心寻求祂的人！ 反省的问题 1. 请分享你过去呼求天主的经验。 2. 你从这次经验中学到了什么？它有助于增强你的信仰吗？ 3. 如果家人或朋友怀疑他们的信仰，你会如何交谈？

Faith and Doubt Scripture Passage (Matthew 14:22-33) Then He [Jesus] made the disciples get into the boat and precede him to the other side, while he dismissed the crowds. After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone. Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it. During the fourth watch of the night, he came toward them, walking on the sea. When the disciples saw him walking on the sea they were terrified. “It is a ghost,” they said, and they cried out in fear. At once [Jesus] spoke to them, “Take courage, it is I; do not be afraid.” Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.” He said, “Come.” Peter got out of the boat and began to walk on the water toward Jesus. But when he saw how [strong] the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!” Immediately Jesus stretched out his hand and caught him, and said to him, “O you of little faith, why did you doubt?” After they got into the boat, the wind died down. Those who were in the boat did him homage, saying, “Truly, you are the Son of God.” Commentary This Gospel passage is not so much about the fear experienced by the disciples, but more so about the doubt experienced by Peter even after he knew that Jesus was right there with him. In the midst of a strong wind while they were in a boat tossed about by the waves, the disciples were terrified when they saw someone walking on the sea; thinking that it was a ghost, they cried out in fear. Therefore, Jesus called out at once: “Take courage, it is I; do not be afraid.” Having heard the voice of Jesus, Peter called to Jesus, “Lord, if it is you, command me to come to you on the water.” And Jesus said, “Come.” Peter got out of the boat and began to walk on the water toward Jesus. But once again, Peter became frightened when he saw how strong the wind and the waves were, so he began to sink. He cried out to Jesus, “Lord, save me!” Jesus caught Peter and said, “O you of little faith, why did you doubt?” (cf. Matthew 14:27-31) In the Bible, we see other examples of doubt: in the garden of Eden, the snake tempted the woman to doubt God by saying, “Did God really say, ‘You shall not eat from any of the trees in the garden’?” (Genesis 3:1); the prophet Habakkuk also had doubt as he complained to God, “How long, O LORD, must I cry for help and you do not listen? Or cry out to you, ‘Violence!’ and you do not intervene?” (Habakkuk 1:2); Zechariah doubted the angel who brought him news that he and his wife were to have a son despite their being advanced in years. (Luke 1:5-20); and the most famous example of all – Thomas who said to the other disciples, “Unless I see the mark of the nails in His hands and put my finger into the nail marks and put my hand into His side, I will not believe.” (John 20:25)   What are we to do when we begin to doubt God? 1. First, we mustn’t allow ourselves to obsess about it. To determine the source and to find a solution to overcome doubt is commendable, but spending far too much time and energy over it can lead to confusion and despair. Obsessing about something is like digging a deeper and deeper hole that we can fall into and which is very difficult to climb out of. 2. Sometimes, doubt comes when we feel bored or stuck and don’t feel like we are making progress; what we need is a fresh outlook or a new inspiration to seek God in our lives. If our prayer life has run dry, then it is time to try out other ways to connect with God. For example: a. Do not just read the Bible; study it! b. Learn about the history of the Church. c. Listen to sacred music. d. Watch religious movies. e. Attend daily Mass and go to confession regularly. f. Turn off electronics and practice reading and meditating in silence. g. Get involved in a worthy cause which can broaden your experience and understanding of faith. Wouldn’t it be nice if each time we call out to God for help, Jesus would reach out and pull us out of our problems? But if that were the case, how are we to learn from our problems? How are we to grow in the virtues, especially the virtues of patience, fortitude, prudence and wisdom? However long it takes for our deliverance, we must learn to persevere. Meanwhile, we can take consolation in the example of Peter that Jesus Christ will never abandon those who seek Him with a humble and sincere heart! Questions for reflection 1. Share an experience you had in the past in which you called out to God. 2. What have you learned from that experience? Did it help strengthen your faith? 3. How would you talk to family or friends who doubt their faith?

莠子与麦子 經文 (玛窦福音 13:24-30, 36-43) 耶穌給他們另設了一個比喻說：「天國好像一個人，在自己田裡撒了好種子；但在人睡覺的時候，他的仇人來，在麥子中間撒上莠子，就走了。苗長起來，抽出穗的時候，莠子也顯出來了。家主的僕人，就前來對他說：主人！你不是在你田地裡撒了好種子嗎？那麼從那裡來了莠子？家主對他們說：這是仇人做的。僕人對他說：那麼，你願我們去把莠子收集起來嗎？他卻說：不，免得你們收集莠子，連麥子也拔了出來。讓兩樣一起長到收割的時候好了；在收割時，我要對收割的人說：你們先收集莠子，把莠子捆成捆，好燃燒，把麥子卻收入我的倉裡。」 那時，耶穌離開了群眾，來到家裡，他的門徒就前來對他說：「請把田間莠子的比喻給我們講解一下！」他就回答說：「那撒好種子的，就是人子；田就是世界；好種子，即是天國的子民，莠子即是邪惡的子民；那撒莠子的仇人，即是魔鬼；收穫時期，即是今世的終結；收割者即是天使。就如將莠子收集起來，用火焚燒；在今世終結時也將是如此：人子要差遣他的天使，由他的國內，將一切使人跌倒的事，及作惡的人收集起來，扔到火窯裡；在那裡要有哀號和切齒。那時，義人要在他們父的國裡，發光如同太陽。有耳的，聽罷！」 评论 莠子的比喻（玛窦福音 13:24-30, 36-43）可以被视为世界上正在进行的属灵争战的隐喻。田是代表世界，撒好种子的人是代表人子，撒莠子的仇人是代表魔鬼。好种子是代表天国的子女，而莠子是代表恶者的子女。当小麦长出来时，莠子也出现了，并与小麦一起生长。 比喻中所指的稗子是一种杂草。稗子跟麦子一起生长；在生长的早期，稗子非常类似小麦。 精神战争通常被认为是驱魔和天使与恶魔的战斗。然而，精神战争在日常生活中发生，即每个人与诱惑和罪恶的斗争。回顾这个比喻，杂草会夺走植物的水分和养分，从而抑制植物的生长。如果不加以控制，它们可能会造成严重的损害。用比喻地讲，恶者的子女，无论是人还是邪灵，都可以抑制或损害天主的子女属灵的成长；他们可以试探、影响天主的子女，也可以阻碍天主的子女行善事。 在这个比喻中，引起疑问的一件事是，为什么主人让莠子与小麦一起生长，直到收获的时刻。尽快除掉莠子不是最好吗？当工人问主人是否要拔掉这些莠子时，主人回答说：「不，免得你们收集莠子，连麦子也拔了出来。让两样一起长到收割的时候好了；在收割时，我要对收割的人说：你们先收集莠子，把莠子捆成捆，好燃烧，把麦子却收入我的仓里。」（玛窦 13:29-30） 尽管我们都知道稗子不能变成麦子，但从更大的背景来看，比喻中的莠子也可以代表尚未悔改的罪人。正如比喻中的主人愿意等到收割的时候才把稗子和麦子分开一样，天主也给了罪人悔改的时间。 理解这个比喻的关键在于确定谁是「天主的子女」，谁是「恶者的子女」。若望一书给出了答案：「天主的子女和魔鬼的子女在这事上可以认出：就是凡不行正义的和不爱自己弟兄的，就不是出于天主。爱人的命令原来你们从起初所听的训令就是：我们应彼此相爱；不可像那属于恶者和杀害自己兄弟的加音。加音究竟为什么杀了他？因为他自己的行为是邪恶的，而他兄弟的行为是正义的。凡恼恨自己弟兄的，便是杀人的；你们也知道：凡杀人的，便没有永远的生命存在他内。我们所以认识了爱，因为那一位为我们舍弃了自己的生命，我们也应当为弟兄们舍弃生命。谁若有今世的财物，看见自己的弟兄有急难，却对他关闭自己怜悯的心肠，天主的爱怎能存在他内？孩子们，我们爱，不可只用言语，也不可只用口舌，而要用行动和事实。」（若望一书 3:10-12, 15-18） 圣若望告诫早期的基督徒要远离仇恨，在行动和诚实上彼此相爱。这条信息适用于我们所有的人。我们在世上的时间就是分配给我们悔改的时间。在这个世界上，罪人还没有被明确地排除在天主的国度之外。然而，最后的审判一定会到；耶稣说：在今世终结时，人子要差遣他的天使，由他的国内，将一切使人跌倒的事，及作恶的人收集起来，扔到火窑里；在那里要有哀号和切齿。那时，义人要在他们父的国里，发光如同太阳。有耳的，听罢！（玛窦 13:40-43） 反省的問題 1. 在比喻中，主人让麦子和莠子一起长到收割的时候。有人说这代表天主给了罪人足够的时间悔改。这如何告诉我们关于天主呢？ 2. 根据若望一书，谁是天主的子女，谁是魔鬼的子女？ 3. 圣若望劝告早期基督徒要爱，不可只用言语，也不可只用口舌，而是用行动和事实。你能举例说明今天如何用行动和事实去爱吗？

从亚当到基督 经文 (罗马书 5:12-21) 故此，就如罪恶借着一人进入了世界，死亡借着罪恶也进入了世界；这样死亡就殃及了众人，因为众人都犯了罪：成义也是如此――没有法律之前，罪恶已经在世界上；但因没有法律，罪恶本不应算为罪恶。但从亚当起，直到梅瑟，死亡却作了王，连那些没有像亚当一样违法犯罪的人，也属它权下：这亚当原是那未来亚当的预像。 基督的恩赐远超过亚当的遗祸但恩宠决不是过犯所能比的，因为如果因一人的过犯大众都死了；那么，天主的恩宠和那因耶稣基督一人的恩宠所施与的恩惠，更要丰富地洋溢到大众身上。这恩惠的效果，也不是那因一人犯罪的结果所能比的，因为审判固然是由于一人的过犯而来，被判定罪；但恩赐却使人在犯了许多过犯之后，获得成义。如果因一人的过犯，死亡就因那一人作了王；那么，那些丰富地蒙受了恩宠和正义恩惠的人，更要借着耶稣基督一人在生命中为王了。 这样看来：就如因一人的过犯，众人都被定了罪；同样，也因一人的正义行为，众人也都获得了正义和生命。正如因一人的悖逆，大众都成了罪人；同样，因一人的服从，大众都成了义人。法律本是后加的，是为增多过犯；但是罪恶在那里越多，恩宠在那里也越格外丰富，以致罪恶怎样借死亡为王，恩宠也怎样借正义而为王，使人借着我们的主耶稣基督获得永生。 教会的教导和评论 在罗马书第五章 12-21 节中，圣保禄宣讲亚当的罪, 与天主借着基督的恩宠相比较。他说：「故此，就如罪恶借着一人进入了世界，死亡借着罪恶也进入了世界；这样死亡就殃及了众人，因为众人都犯了罪：成义也是如此。」（罗马 5:12）圣保禄告诉我们，罪是借着第一个人亚当的罪，而进入世界的。亚当的罪是他悖逆了天主的旨意。天主对亚当说：「乐园中各树上的果子，你都可吃，只有知善恶树上的果子你不可吃，因为那一天你吃了，必定要死。」（创世纪 2:16-17） 亚当和他的妻子厄娃吃了禁树上的果子，因为他们悖逆天主，罪恶进入了世界； 死亡也进入了世界，所有的人都受制于罪恶和死亡。圣保禄所用的 「罪恶」这个词, 指的是掌控人类的可怕力量 — 一种邪恶的力量，它使人反抗他的造物主，并使人将自己的欲望和利益置于天主的圣意和他同胞的利益之上。 圣保禄也说，「没有法律之前，罪恶已经在世界上；但因没有法律，罪恶本不应算为罪恶。」(罗马书 5:13) 在这里，「法律」是指天主启示给梅瑟的旧律法。 「没有法律，罪恶本不应算为罪恶」，并不是说在旧律法之前，世界上不存在罪；但这是否意味着在旧律法或诫命之前，人不知道罪？不，因为在旧律法之前，人类有所谓的「自然道德律」。 造物主赐给人作自己行为的主人，并为了真理和美善有管理自己的能力，人于是分享造物主的智慧和美善。 「自然道德律」表达原始的道德意义，允许人以理性分辨，何者为善，何者为恶，何者为真理，何者为谎言：自然道德律是写在、刻在全体及每一个的心灵上，因为它就是人的理性，命令人行善，禁止人犯罪。 (天主教教理 1954) 有人可能会问：既然已经有了「自然道德律」，那为什么还需要诫命呢？天主教教理解释说：「自然道德律」这由人的理性发出的命令，如果不是有一个更高理性的呼声和解释者，便不能有法律的力量，对此更高理性，我们的心神、我们的自由是应该俯首服从的。 (天主教教理 1954) 换句话说，天主赐予的诫命是必要的，以便人可以通过自己的自由意志顺服天主的权威。 圣保禄继续说：「但从亚当起，直到梅瑟，死亡却作了王，连那些没有像亚当一样违法犯罪的人，也属它权下：这亚当原是那未来亚当的预像。」（罗马书5:14）生活在基督之前的义人，如亚巴郎、梅瑟、民长们、达味等，都是基督的「预像」。然而，尽管他们是义人，他们仍然要死。他们死后，必须在阴府等待基督降临到他们那里，为他们打开天堂的大门。 圣保禄总结道：「但恩宠决不是过犯所能比的，因为如果因一人的过犯大众都死了；那么，天主的恩宠和那因耶稣基督一人的恩宠所施与的恩惠，更要丰富地洋溢到大众身上。」（罗马书 5:15）圣保罗清楚地表明，基督的恩赐与借着亚当的罪而侵入人类的罪恶病毒的灾难性影响形成鲜明的对比。罪就像病毒，它可以感染任何人。但是，针对这种病毒，我们能做些什么呢？对此，圣保禄说：「法律本是后加的，是为增多过犯；但是罪恶在那里越多，恩宠在那里也越格外丰富，以致罪恶怎样借死亡为王，恩宠也怎样借正义而为王，使人借着我们的主耶稣基督获得永生。」（罗马书 5:20-21）在这里，圣保禄宣称, 天主的恩宠胜过人的犯罪倾向。无论一个人因特定的罪而感到多么困顿, 天主的恩宠给了人们未来从罪中解脱的希望。但更重要的是，那些活着讲述他们从特定罪恶中解脱出来的人，可以见证天主恩宠的大能胜过罪恶。 反省的问题 1. 圣保罗所说的「亚当的罪」就是教会所称谓的「原罪」。亚当犯了什么罪？你认为这个罪在当今世界上以什么方式表现出来？ 2. 甚至在天主启示给梅瑟的旧律法之前，人类心中就已经有了「自然道德律」。你认为诫命是否证实「自然道德律」吗？为何？ 3. 请分享你的经验，天主的恩宠怎样改变了你的生活？

Scripture Passage (Romans 5:12-21) Therefore, just as through one person, sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned for up to the time of the law, sin was in the world, though sin is not accounted when there is no law. But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come. But the gift is not like the transgression. For if by that one person’s transgression the many died, how much more did the grace of God and the gracious gift of the one person, Jesus Christ overflow for the many. And the gift is not like the result of the one person’s sinning. For after one sin there was the judgment that brought condemnation; but the gift, after many transgressions, brought acquittal. For if, by the transgression of one person, death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person, Jesus Christ. In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all. For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous. The law entered in so that transgression might increase but, where sin increased, grace overflowed all the more, so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord. Church teaching and commentary In Rom 5:12-21, St. Paul preaches on the sin of Adam vis-à-vis the grace of God through Christ. He said, “Therefore, just as through one person, sin entered the world, and through sin, death, and thus death came to all men, inasmuch as all sinned.” (Rom 5:12) St. Paul tells us that it was through the sin of Adam, the first man, that sin entered the world. The sin of Adam was his disobedience to God’s will; God said to Adam: “You are free to eat from any of the trees of the garden except the tree of knowledge of good and evil. From that tree you shall not eat; when you eat from it you shall die.” (cf. Gen 2:16-17) Adam and his wife Eve ate from the forbidden tree, and because of their disobedience to God, sin entered the world; death also entered the world, and all men became subject to sin and death. The word “sin,” as used by St. Paul, refers to the dreadful power that has gripped humanity – an evil power which makes man revolt against his Creator, and makes man put his own desires and interests above both the holy will of God and the good of his fellow man. St. Paul also said, that “for up to the time of the law, sin was in the world, though sin is not accounted when there is no law.” (Rom 5:13) Here, “law” refers to the Old Law revealed by God to Moses. That “sin is not accounted when there is no law” does not mean that sin did not exist in the world before the Old Law; but does it mean that prior to the Old Law or Commandments, man did not know of sin? No, because before the Old Law, man had what is called “natural law.” Man participates in the wisdom and goodness of the Creator who gives him mastery over his acts and the ability to govern himself with a view to the true and the good. The “natural law” expresses the original moral sense which enables man to discern by reason the good and the evil, the truth and the lie: The natural law is written and engraved in the soul of each and every man, because it is human reason ordaining him to do good and forbidding him to sin. (CCC 1954) Someone might ask: If there is already “natural law,” then why would there still be a need for the Commandments? The Catechism explains that “natural law,” which is “the command of human reason, would not have the force of law if it were not the voice and interpreter of a higher reason to which our spirit and our freedom must submit to.” (CCC 1954) In other words, the Commandments, given by God, were necessary in order that man can, through his own free will, submit to God’s authority. St. Paul continues, “But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.” (Rom 5:14) The righteous ones like Abraham, Moses, the Judges, David, etc. who lived before Christ were ‘types’ of Christ. However, despite their righteousness, they were still subject to death; after they died, they had to wait for the Christ in Sheol, who descended to them and opened the gates of heaven. St. Paul concludes: “But the gift is not like the transgression. For if by the transgression of the one, the many died, how much more did the grace of God and the gracious gift of the one man, Jesus Christ, overflow for the many.” (Rom 5:15) St. Paul makes it clear that the gift of Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s sin. Sin is like a virus, in the sense that it can infect anyone. But what can be done against this virus? To this, St. Paul said that, “The law entered in, so that transgression might increase, but where sin increased, grace overflowed all the more, so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord.” (Rom 5:20-21) Here, St. Paul declared that God’s grace outmatches man’s proclivity to sin. No matter how trapped one might feel by particular sins, God’s grace gives hope for future liberation from sin. But more than that, those who have lived to tell of their liberation from particular sins can attest to the power of God’s grace over sin. Questions for reflection 1. What St. Paul calls the “sin of Adam” is what the Church calls “original sin.” What sin was committed by Adam, and in what ways do you see this sin manifested in the world today? 2. Even before the Commandments were revealed by God to Moses, man already has “natural law” in his heart. Would you say that the Commandments ratify natural law? Why? 3. Share an experience in which grace changed your life.

圣神的使命 经文 我去为你们有益, 因为我若不去, 护慰者便不会到你们这里来; 我若去了, 就要派遣他到你们这里来. (若望 16:7) 教会的教导和评论 亚历山大的圣济利禄 (378-444) 曾写道: 「基督完成了祂在世的使命了, 而我们仍需有份于分享圣言的天主性. 也就是说, 我们不得不放弃自己的生活, 彻底改变, 过一个全然而新, 中悦天主的生活, . 这是我们只有借着圣神才能做到的事情.」 看来, 只要耶稣基督在肉身时与祂的门徒们在一起, 他们就拥有在祂内的一切祝福. 然而, 基督必须离去, 圣神必须降临, 以便基督能够借着圣神与祂的门徒结合一起, 并使基督借着信德住在他们的心中. 只有这样, 我们才能在圣德中成长, 并借着我们拥有全能的圣神, 坚固我们, 所向无敌地抵御魔鬼的诡计和人们的攻击迫害. (参阅亚历山大之圣齐礼的若望福音注释, 10书: 74, 434) 圣神改变了那些有祂内住其中的人; 祂转化他们, 使他们开始过一个全新的生活. 有圣神住在他们内, 寻求地上事物的人, 很有可能被转化为寻求天堂事物的人; 生活在恐惧和焦虑中的人, 转变成有勇气和信靠天主的人; 习惯于按己意行事的人, 转变为分辨并遵循天主旨意的人. 我们从圣神领受的属灵力量让我们能够牢牢抓住基督的爱. 耶稣对祂的门徒说的话是多么真实: 「我去为你们有益, 因为我若不去, 护慰者便不会到你们这里来; 我若去了, 就要派遣他到你们这里来.」(若望 16:7) 圣神不仅住在信徒的个人心中, 也住在教会里。祂带领教会走向一切真理, 并使教会在共融和服务中合一. 圣神赋予教会不同等级和神恩的恩赐, 使教会因其果实而丰盛. 圣神不仅用圣事及事工圣化领导天主的子民, 并以圣德装饰他们, 祂还把特别的恩宠分施给处于人生各个阶段的信徒, 随其心愿恩赐给每一个人. 借着这些特别的恩赐, 祂装备他们, 使他们热衷于各种活动和职责, 以利于教会的革新与扩展.（参阅Lumen Gentium 4,12） 反省的问题 1. 你如何理解基督说的这些话：「我去为你们有益, 因为我若不去, 护慰者便不会到你们这里来; 我若去了, 就要派遣他到你们这里来.」(若望 16:7) 2. 圣神以什么方式改变了你的生命？ 3. 你在教会内看到了哪些圣神的恩赐？

圣神的派遣 经文 耶稣对祂的门徒说: 「我也要求父, 他必会赐给你们另一位护慰者, 使他永远与你们同在: 他是世界所不能领受的真理之神, 因为世界看不见他, 也不认识他; 你们却认识他, 因为他与你们同在, 并在你们内.」(若望 14:16-17) 「那护慰者, 就是父因我的名所要派遣来的圣神, 他必要教训你们一切, 也要使你们想起, 我对你们所说的一切.」(若望 14:26) 「当护慰者, 就是我从父那里要给你们派遣的, 那发于父的真理之神来到时, 他必要为我作证.」(若望 15:26) 「当那一位真理之神来时, 他要把你们引入一切真理, 因为他不凭自己讲论, 只把他所听到的讲出来, 并把未来的事传告给你们. 他要光荣我, 因为他要把由我所领受的, 传告给你们. 凡父所有的一切, 都是我的; 为此我说: 他要由我领受而传告给你们. 」(若望 16:13-15) 教会的教导 耶稣在祂的苦难和复活 (逾越) 前的最后晚餐上，宣布要派遣「另一位护慰者」— 圣神. 自创世之初圣神早已工作, 祂「曾借先知们发言」, 但现在, 祂将住在门徒中, 并在他们内, 教导他们一切, 「把他们引入一切真理」(若16:13). 这样, 圣神就被启示为与耶稣和圣父相关的天主的另一位. (参阅天主教教理 243) 圣神的永远根源可从祂被派遣到现世的事上显露出来. 圣神由圣父, 因圣子之名, 及由圣子本身在回到圣父身边之后, 被派遣给宗徒们和教会. 圣神在耶稣受到光荣以后的被派遣, 圆满地揭露了圣三的奥迹. (参阅天主教教理 244) 宗徒信仰中有关圣神的部分, 在 381 年的君士坦丁堡第二届大公会议中曾宣认: 「圣神既是圣三的第三位, 故是天主, 与圣父、圣子是同一和同等, 也是同性和同体 … 可是, 我们不能说祂只是圣父的神, 却该说, 祂同时是圣父和圣子的神」. 君士坦丁堡大公会议的信经这样宣认: 「祂和圣父圣子同受钦崇, 同享光荣」. (参阅天主教教理 245) 拉丁传统的信经承认圣神「由圣父和圣子 (Filioque) 所共发」. 1438年的翡冷翠大公会议清楚说明: 「圣神的本质与存有同时来自圣父和圣子, 祂永远发自圣父如同发自圣子 …, 有如发自独一本原、借着独一嘘气 … 这是由于凡父所有的, 除了父的身分以外, 都在父生子时全给了子. 因此, 圣神的这种由子所发, 是自永远中便从祂的父那里所领受的, 这父是在永恒中生了子」. (天主教教理 246) 评论 理解天主圣三的三位 (三个位格) 的一个好方法是, 当我们宣认「圣子是由圣父所生」和「圣神是由圣父和圣子所共发」时, 我们不应该从人的角度来思考天主, 认为「一位」是依次在「另一位」之后出生. 我们人类在这个世界上是按照时间来生活的; 因此，孩子是由父母生的，父母是由祖父母生的，等等 — 对于人来说, 来到这个世界上是有先后顺序的. 但天主是永恒的, 因此天主不受时间的支配. 当我们说「圣子是由圣父所生」时, 这并不意味着圣父在圣子之前就存在了, 因为圣父与圣子同是永恒的. 同样地, 当我们说「圣神是由圣父和圣子所共发」时, 这并不意味着圣父和圣子是在圣神之前就存在的, 因为天主圣三的三位是同为永恒的. 天主圣三的三位 (圣父, 圣子, 圣神) 是根据关系来彼此区分的. 当我们说圣三的第一位为圣父时, 它把第一位格与第二和第三位格区分开来, 并确定了第一位格与第二位格的关系, 即圣子之父. 当我们说圣三的第二位为圣子时, 它把第二位格与第一和第三位格区分开来, 并确定了第二位格与第一位格的关系, 即圣父之子. 当我们说圣三的第三位为圣神时, 它把第三位格与第一和第二位格区分开来, 并确定了第三位格与第一和第二位格的关系, 即圣神是发自圣父对圣子的爱, 以及圣子对圣父的爱. 为什么有必要了解天主圣三？ 1. 它帮助我们认识一个天主的三个不同位格. 2. 它让我们了解三个位格中亲密的爱. 3. 它为我们理解信仰的其他奥秘提供了基础. 反省的问题 1. 我对天主圣三的认识如何帮我与天主的关系？ 2. 圣神是天主. 我可以通过哪些方式向圣神祈祷？

The Sending of the Holy Spirit Scripture Passages Jesus said to His disciples, “I will ask the Father, and He will give you another Advocate to be with you always, the Spirit of truth, which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you.” (John 14:16-17) “The Advocate, the Holy Spirit that the Father will send in my name — He will teach you everything and remind you of all that I told you.” (John 14:26) “When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, He will testify to me.” (John 15:26) “When He comes, the Spirit of truth, He will guide you to all truth. He will not speak on His own, but He will speak what He hears, and will declare to you the things that are coming. He will glorify me, because He will take from what is mine and declare it to you. Everything that the Father has is mine; for this reason, I told you that He will take from what is mine and declare it to you.” (John 16:13-15) Church teaching At the Last Supper, before His Passover, Jesus announced the sending of “another Advocate” – the Holy Spirit. The Holy Spirit has been at work since creation and has “spoken through the prophets;” but now, the Holy Spirit will be with and in the disciples, to teach them and guide them “into all the truth.” In this way, the Holy Spirit is thus revealed as another divine person with Jesus and the Father. (cf. CCC 243) The eternal origin of the Holy Spirit is revealed in His mission in time. The Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son once He had returned to the Father. The sending of the person of the Holy Spirit after Jesus' glorification reveals in its fullness the mystery of the Holy Trinity. (cf. CCC 244) The apostolic faith concerning the Holy Spirit was confessed by the second ecumenical council at Constantinople (381 AD): “The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son, of the same substance and also of the same nature… Yet He is not called the Spirit of the Father alone… but the Spirit of both the Father and the Son.” The Creed of the Church from the Council of Constantinople confesses: “With the Father and the Son, He is worshipped and glorified.” (cf. CCC 245) The Latin tradition of the Creed confesses that the Holy Spirit “proceeds from the Father and the Son (filioque).” The Council of Florence in 1438 AD explains: “The Holy Spirit is eternally from Father and Son; He has His nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration… And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom He is eternally begotten, that the Holy Spirit proceeds from the Son.” (CCC 246) Commentary A good way to understand the three Persons of the Holy Trinity is that when we profess that “the Son is begotten of the Father” and that “the Holy Spirit proceeds from the Father and the Son”, we shouldn’t think of God in human terms that one Person is born after another Person sequentially. We, human beings, while in this world, live according to time; therefore, children are born from parents, parents are born from grandparents, and so forth – for human beings, coming into existence in this world happens sequentially. But God is eternal, therefore God is not governed by time. When we say that the Son is begotten of the Father, it doesn’t mean that the Father existed before the Son because the Father and the Son are co-eternal. In the same way, when we say that the Holy Spirit proceeds from the Father and the Son, it doesn’t mean that the Father and the Son existed before the Holy Spirit because all three Persons of the Holy Trinity are co-eternal. The three Persons of the Holy Trinity are distinguished from each other according to relation. When we speak of the First Person of the Trinity as the Father, it distinguishes the First Person from the Second and Third Persons, and it identifies the First Person’s relationship to the Second Person, as the Father of the Son. When we speak of the Second Person of the Trinity as the Son, it distinguishes the Second Person from the First and Third Persons, and it identifies the Second Persons’ relationship to the First Person, as the Son of the Father. When we speak of the Third Person of the Trinity as the Holy Spirit, it distinguishes the Third Person from the Frist and Second Persons, and it identifies the Third Person’s relationship to the First and Second Persons, as the Holy Spirit who proceeds from the love of the Father to the Son, and the love of the Son to the Father. Why is it necessary to learn about the Holy Trinity? 1. It helps us to know the three different Persons in one God. 2. It gives us an idea of the intimate love in the three Persons. 3. It gives us a basis for understanding the other mysteries of the faith. Questions for reflection 1. How does my knowledge of the Holy Trinity help me in my relationship with God? 2. The Holy Spirit is God. What are the ways in which I can pray to the Holy Spirit?

擘饼 「擘饼」是什么意思? 按照犹太人的习俗, 共同聚餐是从在一块面饼上, 对天主赞美和感谢的祈祷开始, 然后饼被擘开分给参与者. 这「擘饼」是一种具有兄弟情谊和宗教意义的特殊仪式. 福音告诉我们, 耶稣特别在最后晚餐时与祂的门徒们「擘饼」. 在祂在十字架上献上自己作为牺牲的前一天晚上, 耶稣用「擘饼」的仪式来建立圣体圣事; 这一点意义重大, 因为耶稣复活后, 门徒就是因这动作而认出祂来, 初期的基督徒也用这个动作来称呼他们的感恩(圣体)聚会. 擘饼意味着: 凡分食同一个擘开的饼 ─ 基督 ─ 的人, 就是进入与祂的共融中, 并在祂内形成一个身体. (参阅天主教教理 1329) 从一开始, 教会就一直忠于主的命令: 「你们应行此礼, 为纪念我.」(路加 22:19) 耶路撒冷的早期基督徒「专心听取宗徒的训诲, 时常团聚, 擘饼, 祈祷. 」 (宗 2:42) (参阅天主教教理 1342) 基督徒尤其在「一周的第一天」─ 主日, 即耶稣复活的日子, 团聚一起「擘饼」(参阅宗 20:7). 自那时起, 直到今天, 「擘饼」, 这感恩(圣体)圣事的庆典, 一直绵延不断; 如今, 在教会里, 我们在各处都可以参加这具有同样基本结构的感恩祭. (参阅天主教教理 1343) 弥撒中的「擘饼」 弥撒是祭献性的纪念 ─ 在它内延续十字架的祭献, 同时也是领受主的体血的神圣宴会. 感恩祭献的庆典是为让信友, 借着领圣体与基督亲密结合, 因为领圣体, 就是接受基督本身, 祂曾为我们牺牲自己. (参阅天主教教理 1382) 通过领圣体, 参与弥撒中「擘饼」的人, 必须相信基督在圣体圣事中的真实临在. 圣保禄警告说: 「那吃喝的人, 若不分辨主的身体, 就是吃喝自己的罪案. 」(格林多前书 11:29) 此外, 教会规定信友应该在主日和庆节参与神圣礼仪 (弥撒), 每年至少领受感恩(圣体)圣事一次, 如果可能的话, 就在复活期内履行. 教会也鼓励信友在主日和庆节, 或更经常地, 甚至是每日都领受感恩 (圣体)圣事. (参阅天主教教理 1389) 准备领圣体 耶稣说:「我实实在在告诉你们: 你们若不吃人子的肉, 不喝祂的血, 在你们内, 便没有生命.」(若望 6:53) 这是基督对我们的邀请, 让我们在圣体圣事中领受祂. (参阅天主教教理 1384) 为回应这项邀请, 对如此伟大和神圣的时刻, 我们必须准备自己. 圣保禄劝勉我们要省察自己的良心:「无论谁, 若不相称地吃主的饼, 或喝主的杯, 就是干犯主体和主血的罪人. 所以人应先省察自己, 然后才可以吃这饼, 喝这杯.」(格前 11:27‐28) 因此, 凡明知自己身负大罪的人, 必须先接受和好圣事, 才可领受主的体血. (参阅天主教教理 1385) 在大罪中领圣体的人, 不仅会给自己带来审判, 而且还会以最严重的方式亵渎了圣体圣事. 为能妥善地准备领受这圣事, 信友还应该遵守规定的圣体斋: 根据天主教法典,「领受至圣圣体圣事的人至少在领圣体前一小时内禁食任何食物或饮料, 仅水和药物除外」（CIC 919 §1 ). 老人、病人和他们的看护人可以免于圣体斋 (CIC 191 §3). 此外, 一个人外在的态度 (姿势、服装) 应表达出在圣体圣事中领受基督的尊重、庄严和喜乐之情. (参阅天主教教理 1387) 非天主教徒和圣体圣事 USCCB 发布的领圣体的指南指出,「欢迎非天主教徒的基督徒在弥撒期间加入我们的祈祷, 但通常不允许领圣体, 因为他们没有完全与天主教会共融.」　 在某些情况下, 经教会当局批准, 圣体圣事可给予东方教会（例如东正教会）的成员, 因为这些教会虽与天主教会分离, 却由于宗徒继承, 仍保有真正的圣事, 使他们和我们密切地联系. (参阅天主教教理 1399) 另一方面, 始自因宗教改革而与天主教会分离的教会团体,「特别是因为欠缺圣秩圣事, 而未能将感恩 (圣体 )圣事奥迹的固有本质, 完整地保存下来.」因此, 对天主教会来说, 在感恩 (圣体 )圣事上, 与这些团体相通共融(互领圣体), 是不可以的. (参阅天主教教理 1400) 领圣体的效果 在领圣体礼中所领的圣体（圣血）带来的主要效果是与基督亲密的结合. 的确, 主说:「谁吃我的肉, 并喝我的血, 便住在我内, 我也住在他内.」(若望 6:56) (参阅天主教教理 1391) 但除此之外, 那些领受这圣事的人, 与所有的信徒结合, 成为一个身体 ─ 就是教会. 领圣体更新、坚强、深化我们在教会内的结合. (参阅天主教教理 1396) 领圣体能保存、增强并更新基督徒受洗时所接受的恩宠生命. 此生命的成长, 需要圣体来滋养, 它是人生旅途的食粮, 直到我们临终的时候. (参阅天主教教理 1392) 感恩(圣体)圣事坚强那在日常生活中容易减弱的爱德, 这具有活力的爱德将除去小罪. (参阅天主教教理 1394) 感恩(圣体)圣事也保护我们免陷于将来的大罪中, 因为我们越分享基督的生命, 越增进与基督的友谊, 就越不容易因大罪而与祂分离. (参阅天主教教理 1395) 圣安博说过:「每次倾流祂的血, 如果都是为了赦免罪恶, 我们就应时常领受祂的圣血, 为使我们的罪常得赦免. 正因为我们时常犯罪, 就应时常获得治疗.」(参阅天主教教理 1393) 反省的问题 1. 我如何可以改进我对弥撒的参与度？ 2. 我如何可以对别人解释，领圣体并不是因为我是一个「好人」的奖赏？ 3. 有时候，我领圣体时没有任何感觉。这是否意味着我没有得到领圣体的果实？

The Breaking of Bread What does “breaking of bread” mean? According to Jewish custom, communal meals began with a prayer of praise and thanksgiving to God over a loaf of bread, which was then broken and given to the participants. This “breaking of bread” is a special rite with fraternal and religious significance. The Gospels tell us that Jesus “broke bread” with His disciples, especially at the Last Supper. On the night before He offered Himself as Sacrifice on the Cross, Jesus used the rite of “breaking of bread” when He instituted the Eucharist; it is significant because it is by this action that His disciples recognized Him after His Resurrection, and it is this action that the first Christians used to designate their Eucharistic gatherings. The “breaking of bread” signifies that all who eat the one broken bread, Jesus Christ, enters into communion with Him and forms one body in Him. (cf. CCC 1329) From its very beginning, the Church has been faithful to the Lord’s command: “Do this in memory of me.” (Luke 22:19) The early Christians in Jerusalem “devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.” (Acts 2:42) (cf. CCC 1342) But it was above all on Sunday, on the first day of the week, which is the day of Jesus’ Resurrection, that the Christians gathered “to break bread.” (cf. Acts 20:7) From that time on, up to today, the “breaking of bread,” which is the celebration of the Eucharist, has been continued so that it can be found everywhere in the Church with the same fundamental structure. (cf. CCC 1343) The Breaking of Bread in Mass The Mass is both the Sacrificial Memorial in which the Sacrifice of the Cross is perpetuated, as well as the sacred Banquet of Communion with the Lord’s Body and Blood. The objective of the celebration of the Eucharistic Sacrifice is so that the faithful can have intimate union with Christ through Holy Communion, for to receive Holy Communion is to receive Christ Himself who offered Himself for us. (cf. CCC 1382) Persons who participate in the “breaking of bread” in Mass by receiving Holy Communion must believe in the Real Presence of Christ in the Eucharist. St. Paul warned: “Anyone who eats and drinks without discerning the body, eats and drinks judgment on himself.” (1 Cor 11:29) Furthermore, the faithful are obliged to participate in Mass on Sundays and feast days, and to receive the Eucharist at least once a year, if possible during the Easter season. The Church also encourages the faithful to receive Holy Communion on Sundays and feast days, or more often still, even daily. (CCC 1389) Preparing to receive Holy Communion Jesus said, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you do not have life within you.” (John 6:53) This is an invitation to us from Christ to receive Him in the Sacrament of the Eucharist. (cf. CCC 1384) In response to this invitation, we must prepare ourselves for so great and so holy a moment. St. Paul urges us to examine our conscience: “Whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the Body and Blood of the Lord. A person should examine himself, and so eat the bread and drink the cup.” (1 Cor 11:27-28). Therefore, anyone who is conscious of a grave sin must receive the Sacrament of Penance before receiving Holy Communion. (cf. CCC 1385) Persons who receive Holy Communion in the state of mortal sin not only bring judgment on themselves, they also profane the Holy Eucharist in the most grievous manner. In order to prepare for worthy reception of this sacrament, the faithful should also observe the prescribed Eucharistic fast: according to Canon Law, “one who is to receive the most Holy Eucharist is to abstain from any food or drink, with the exception only of water and medicine, for at least the period of one hour before Holy Communion” (CIC 919 §1). Elderly people, those who are ill, and their caretakers are excused from the Eucharistic fast (CIC 191 §3). In addition, a person’s demeanor and attire ought to convey the respect, solemnity and joy of receiving Christ in the Holy Eucharist. (cf. CCC 1387) Non-Catholics and Holy Communion The guidelines for receiving Holy Communion, which are issued by the USCCB, state that “Christians who are not Catholic are welcome to join us in prayer during the Eucharistic liturgy, but are not normally permitted to receive Holy Communion, since they are not in full communion with the Catholic Church.” Under certain circumstances and with the approval of Church authority, the Eucharist may be given to members of the Eastern Churches (e.g. Eastern Orthodox), because although they are separated from the Catholic Church, they possess the true sacraments by apostolic succession, whereby they are still joined to us in closest intimacy. (cf. CCC 1399) On the other hand, the ecclesial communities derived from the Reformation and separated from the Catholic Church have not preserved the proper reality of the Eucharistic mystery in its fullness, especially due to the absence of the Sacrament of Holy Orders. It is for this reason that, for the Catholic Church, Eucharistic intercommunion with these communities is not possible. (cf. CCC 1400) The Fruits of Receiving Holy Communion The principal fruit of receiving the Eucharist in Holy Communion is having an intimate union with Christ. Indeed, the Lord said: “Whoever eats my flesh and drinks my blood remains in me and I in him.” (Jn 6:56) (cf. CCC 1391) But in addition, those who receive the Eucharist are united to all the faithful in the One Body of Christ; i.e., in the Church. Receiving the Eucharist renews, strengthens and deepens our incorporation into the Church. (cf. CCC 1396) Holy Communion preserves, increases, and renews the life of grace received at Baptism. This growth in Christian life needs the nourishment of the Eucharist, the bread for our pilgrimage until the moment of death. (cf. CCC 1392) The Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity wipes away venial sins. (cf. CCC 1394) The Eucharist also preserves us from future sins, because the more we share the life of Christ and progress in His friendship, the more difficult it is to break away from Him by sinning. (cf. CCC 1395) St. Ambrose said, “As often as His Blood is poured out, if it is poured for the forgiveness of sins, then I should always receive it, so that it may always forgive my sins. Because I always sin, I should always have a remedy.” (cf. CCC 1393) Questions for reflection: 1. How can I improve my participation in Mass? 2. How can I explain to others that receiving Holy Communion is not a reward for being “good”? 3. Sometimes, I do not feel anything when I receive the Eucharist. Does that mean I am not getting the fruits of receiving Holy Communion?

对基督徒来说，信仰是什么? 信仰是人对天主的个人依附; 也就是说, 一个人与天主有一种依恋和委身承诺的关系. 同时, 信仰是自由地认同天主所启示的全部真理; 即一个人是自由地认可和同意天主所揭示的一切. (参阅天主教教理150) 对于一个基督徒来说, 信仰意味着相信耶稣基督, 天父所喜悦的爱子 --- 天主父所派遣的那一位, 并且天父要求我们听从祂. (参阅天主教教理151) 信仰也意味着相信圣神，因为是圣神向人启示耶稣是谁 --- 「除非受圣神感动, 没有一个人能说：『耶稣是主』」. (格林多前12:3). 因此, 教会不断地宣认她对唯一天主，父、子、圣神的信仰. 信德的特色 1. 信德是恩宠. 在福音中, 当西满伯多禄宣认耶稣是「基督、生活的天主之子」时, 耶稣对他说:「不是血和肉启示了你, 而是我在天之父」(玛窦 16:17) . 信德是天主的恩赐; 为达成这样的信德, 人必须有天主恩宠的引导和协助. 圣神感动人心, 使它归向天主, 开启心目, 让人同意并信服真理. (参阅天主教教理153) 2. 信德是人性行为. 这种人性行为包括信赖天主, 以及顺从祂所启示的真理; 它还包括将一个人的理智和意志交付给天主, 并与天主建立亲密的共融. (参阅天主教教理154) 在信德中, 人的理智和意志与天主的恩宠合作. (参阅天主教教理155) 3. 信仰是确实的. 信仰比任何人类知识更为确实, 因为信仰奠基于天主的话. 即使, 当启示的真理可能对人类的理智和经验显得不明确时，天主神光给予的确实性却大于本性理智之光所能给予的. (参阅天主教教理157) 4. 信仰寻求理解. 一个有信仰的人渴望进一步认识他所信的那一位, 并进一步理解祂所启示的事. 当一个人对天主的计划和信德的奥秘的理解越来越增加时, 他的信德也会越发增强. 依照圣奥思定的说法:「我信是为理解，我理解是为信得更好」. (参阅天主教教理158) 5. 信仰是理智的. 即使信仰是在理智之上, 但在信仰与理智之间, 绝不能有真正的冲突. 每门科学的研究, 若遵守伦理准则进行, 决不会与信仰有所矛盾, 因为俗世和信仰的事物, 都来自同一的天主. (参阅天主教教理159) 6. 信仰是一种自由行为. 人的信仰应该是自愿的, 不能强迫任何不愿的人接受信仰. 基督曾邀请人接受信仰和皈依, 但绝不强迫他们去接受. 祂曾为真理作 证, 但不愿勉强那些拒绝真理的人去接受. (参阅天主教教理160) 7. 信德为得救是必要的. 相信耶稣基督和相信派遣祂来救赎我们的那一位, 为得救是必要的. 因为没有信德, 不可能中悦天主, 也不可能分享天主子女的福分; 没有信德, 不可能成义, 也没有人能获得永生. (参阅天主教教理161) 8. 信德可能会丢失. 信德是天主白白赐予人的恩宠, 但一个人可能会失落这分无价之宝. 关于这点, 圣保禄鼓励弟茂德说: 「你借此打这场好仗, 保持信德和良心纯洁; 有些人竟摈弃了良心, 而在信德上遭了船破之灾.」(弟茂德前书 1:18‐19) 为能在信德中生活、成长及恒心到底, 我们必须用天主圣言滋养它, 并祈求天主增强它, 我们必须通过爱德来实践我们的信仰, 以望德作支持, 并将我们的信仰根植于教会的信德中. (参阅天主教教理162) 9. 信德是永生的开始. 信德使我们预尝天堂, 那是我们在此世旅居的目标. 当我们在默想信仰的祝福时, 我们「有如在一面镜子里欣赏它」; 好像那些给我们许下的及我们在信德中希望享受的美妙事物就在眼前一样. (参阅天主教教理163) 反省的問題 1. 一个基督徒说他相信, 这样就够了吗？一个基督徒还应该做些什么才能真正地有信仰？ 2. 我的信仰是如何开始的？我的信仰是如何增长的？我怎样才能继续增强我的信仰？ 3. 圣保罗至给弟茂德的信表明人会失去信仰. 我可以通过哪些方式保佑我的信仰？

For Christians, what is faith? Faith is a personal adherence of man to God; i.e., a person has a relationship of attachment and commitment with God. At the same time, faith is a free assent to everything that God has revealed; i.e., a person approves and agrees freely with everything that God has revealed. (cf. CCC 150) For a Christian, faith means believing in Jesus Christ, the beloved Son of God --- the One sent by God the Father and to whom the Father tells us to listen to. (cf. CCC 151) Faith also means to believe in the Holy Spirit, for it is the Holy Spirit who reveals to man who Jesus is --- “No one can say ‘Jesus is Lord’, except by the Holy Spirit” (cf. 1 Cor 12:3). Therefore, the Church never ceases to proclaim her faith in one only God: Father, Son and Holy Spirit. (cf. CCC 152) The Characteristics of Faith 1. Faith is a grace. In the Gospels, when Simon Peter confessed that Jesus is the Christ, the Son of the living God, Jesus declared to him that this revelation did not come "from flesh and blood", but from "my Father who is in heaven". (cf. Matthew 16:17) Faith is a gift of God; before faith can be exercised, a person must have the grace of God to move and assist him. The Holy Spirit moves the heart and converts it to God, who opens the eyes of the mind, so that a person can accept and believe the truth. (cf. CCC 153) 2. Faith is a human act. This human act consists of trusting in God and cleaving to the truths the He has revealed; it also consists of submitting one’s intellect and will to God, as well as sharing an interior communion with God. (cf. CCC 154) In faith, a person’s intellect and will cooperate with God’s grace. (cf. CCC 155) 3. Faith is certain. Faith is more certain than all human knowledge because faith is founded on the word of God. Even when revealed truths can seem obscure to human reason and experience, the certainty that the divine light gives is greater than the light of natural reason. (cf. CCC 157) 4. Faith seeks understanding. A person who has faith desires to know better the One in whom he has put his faith, and to understand better what He has revealed. As a person increases his understanding of God’s plan and the mysteries of faith, the more his faith increases. In the words of St. Augustine: “I believe, in order to understand; and I understand, the better to believe.” (cf. CCC 158) 5. Faith is reasonable. Though faith is above reason, there can never be any real discrepancy between faith and reason. Research in all branches of science, provided it does not override moral laws, can never conflict with the faith, because the things of the world and the things of faith derive from the same God. (cf. CCC 159) 6. Faith is a free act. A person’s faith must be free and nobody should be forced to embrace the faith against his will. Christ invited people to faith and conversion, but He never coerced them. He bore witness to the truth but refused to use force to impose it on those who spoke against it. (cf. CCC 160) 7. Faith is necessary for salvation. Believing in Jesus Christ and in the One who sent Him for our salvation is necessary for obtaining that salvation. For without faith, it is impossible to please God and to attain to the fellowship of His sons; without faith, no one has ever attained justification, nor will anyone obtain eternal life. (cf. CCC 161) 8. Faith can be lost. Faith is an entirely free gift from God, but a person can lose this priceless gift, as St. Paul indicated to Timothy: "Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith.” (1 Tim 1:18-19) In order to live, grow and persevere in the faith until the end, we must nourish it with the word of God, we must beg the Lord to increase our faith, we must work our faith through charity, abound in hope and root our faith in the faith of the Church. (cf. CCC 162) 9. Faith is the beginning of eternal life. Faith allows us to foretaste heaven, which is our ultimate goal on earth. As we contemplate on the blessings of faith, we “gaze at it as if at a reflection in a mirror;” it is as if we already possess the wonderful things which our faith assures us we shall one day enjoy. (cf. CCC 163) Questions for reflection: 1. Is it enough for a Christian to say that he believes? What more should a Christian do in order to really have faith? 2. How did my faith begin? How did my faith grow? How can I keep growing my faith? 3. St. Paul’s letter to Timothy indicates that people can lose their faith. What are the ways in which I can safeguard my faith?