Sacris vestibus induti

小弟慣常在聖安德肋堂參與主日彌撒。

本堂禮儀的其中一個「特色」，就是進堂禮的遊行隊伍，除主祭（、共祭）和輔祭外，亦包括聖言宣讀員和非常務送聖體員。

然而根據〈羅馬彌撒經書總論〉第120條：「Populo congregato, sacerdos et ministri, sacris vestibus induti, ad altare procedunt ...」。意思是：群眾聚集後，司祭與輔禮人員，穿著聖禮服，列隊前往祭台。

這裡所指的「sacris vestibus」（英語：sacred vestments），在往後的335-347條有所細述。

縱觀現時在小弟的堂區，讀經員和送聖體員的衣飾，其實和日常服飾（可以是T-恤牛仔褲，亦可以是西裝、長裙）沒有分別－－很難稱得上是「聖禮服」。

此外，彌撒經書總論第194-198條，闡述了讀經員在彌撒中的專有職務。當中指出：在進堂禮中，若沒有執事在場，則讀經員則可「穿著認可的禮服」（veste probata indutus）稍微提起《福音書》，「稍後與其他輔禮人員，留在聖所內屬於他的位置」（Deinde in presbyterio una cum aliis ministris locum suum occupat）。

（至於「禮儀職務」與「聖所」及「男女有別」之間的關係，可能往後再談）

那麼讀經員步上讀經台宣讀聖經，是否必需穿著禮儀服飾？

那又不一定的。詳情可參閱《彌撒讀經指南》（Ordo Lectionum Missae, 1981）的提示：

54. Alius sacerdos, diaconus et lector ministerio proprio institutus cum ad legendum verbum Dei in celebratione Missae cum populo ambonem ascendunt veste sacra muneri propria uti debent. Illi vero qui ministerum lectoris per modum actus vel etiam ordinarie implent, habitu communi ad ambonem ascendere possunt, servatis tamen consuetudinibus variarum regionum.

英文版本：

54. During the celebration of Mass with a congregation a second priest, a deacon, and an instituted reader must wear the distinctive vestment of their office when they go up to the ambo to read the word of God. Those who carry out the ministry of reader just for the occasion or even regularly but without institution may go to the ambo in ordinary attire, but this should be in keeping with the customs of the different regions.

即是：正式任命的讀經員，須穿著禮儀服飾，在聖所內履行其本有職務；然而「臨時委派」的讀經員，則可以日常服飾登上讀經台宣讀聖言。

回想在小弟以往的堂區（柴灣海星堂），讀經員和送聖體員在禮儀開始時，並未有參與進堂遊行，反而是留在近聖所處的指定位置，在「有需要」（即聖道禮儀時宣讀聖經、或領主禮時準備協助神父送聖體）時才出動。這種做法，似乎更符合禮儀的規定。

那麼，堂區可如何解決這問題？可考慮兩個辦法－－

1. 為堂區的讀經員和送聖體員，預備禮儀專用的服飾（如觀塘聖若翰堂的做法）；
2. 讀經員及送聖體員，保留日常服飾，但不再參與進堂禮的遊行（如柴灣海星堂的做法）。

個人比較支持第二種做法，因為這更符合現時讀經員和送聖體員的「臨記」特質。但這將取決於這些職務人員，到底是「應該留在聖所內、抑或聖所以外」。

Katso傾莊

有位堂區青年教友在進入中大校園後，參與「傾莊」，並打算加入天主教同學會的幹事會。

這熱誠值得欣賞。

細想一下，原來自己與大學新生的年齡差距，竟有十二年了！

回望過往中大各屆 Katso 幹事會的工作，都是本著「知其不可而為之」的衝勁和悲情，明知很多時是出力多多、得著少少。若單從數字而言，那是很失敗的，但過程當中，卻令我們得到很多值得珍惜的友誼。

我常得出一個印象：大學教友新生在傾莊的時刻，往往對大學生活、課程要求、和「莊」的工作和使命均未有深刻理解（這也是很難怪的）。因而「目標」和「路向」等，每每流於空談。不少「目標路向」所導引得出的「活動計劃」，每年都近乎一式一樣，儼然成了一種八股－－足證這些「前設」的空洞性。

小弟以為，與其挖空心思去尋求「為何要繼續搞這些活動？」的理由，倒不如返回一些「基本因素」的考慮－－「天主教徒」的「身份」（identity）問題。

以前曾對一些「老鬼」說過：Katso 很多活動的性質和創意，往往停留在「同鄉宗親會」式的交際活動。在這意識的脈絡下，天主教徒的身份似乎是建立在「身世背景」（background）上。即使每月舉行的彌撒，其本質亦有被扭曲而成為「社交活動」的傾向。當我們忘記了教會的本質（nature）和使命（mission），則我們作為處身於大學中的教友團體形象，亦不可避免地變得模糊。

為強化教友身份的認同感（或解決現有的身份危機），似乎有必要認認真真地想清楚一些問題。例如：

1. 何謂天主教信仰？這信仰對我有何要求？
2. 我對天主教會的傳統，應否（或如何）有所承擔？
3. 現時的大學生面對著怎樣的一個處境？
4. 現時教會在現世中，面對甚麼困境？我的角色是甚麼？
5. 從信仰角度反省，現時香港社會有何問題？
6. 我是否夠膽為我的信仰，「站起來」及「站出來」作證？
7. 當一群教友學生聚在一起時，可如何成為一種見證？
8. 我應如何裝備自己，使自己能在言語和行為上，為信仰作證？
9. 我和其他非教友同學的關係？
10. 我和其他宗派的基督徒兄弟姊妹的關係？

我甚至會建議：決定上莊的兄弟姊妹們，以信理部的信德宣誓，作為「見證」的開始。

試問：這種要求，對大學生而言，是否過份？

沒有被解決的問題

記得以前公教報中曾出現過這則意見：

......可是不少個別教友卻在堂內四出拍攝，令管理人員難以執行任務；禮儀中，閃光燈更不時從四面八方射向祭台，破壞莊嚴的禮儀觀瞻。

在本港，政府及商營機構的禮節場地對公共攝影均有嚴格規條，且有專業管理人士執行。宗教團體方面，例如聖公會一直禁止公共人士在禮儀中拍攝。

我建議教區立例：禁止攝影人員在禮儀進行中游走、及禁止使用閃光燈。

容博士呼籲教區效法「政府」、「商營機構」及聖公會的做法，在禮儀進行期間，禁止未被授權的人士，使用閃光燈拍照。

他這項建議，似乎就此沒有聲氣，不了了之。

其實有教友肯做「醜人」將教會內一些問題說出來，目的都是希望大家能有所討論和加深瞭解。在此，我們先不提在教會某些圈子中存在著的「shooting the messenger」現象。

在這事件中，我們不知到教區的「有關當局」對禮儀中拍攝一事，究竟有沒有既定指引，又或這種指引若然存在，則是否應被重新提及或加以執行、或甚至被檢討和修訂。

很多事情上，教友是將自己的關注和意見表達了，但卻未得到有關方面跟進和落實。這給人一種「教會牧者對此事宜並不重視」的觀念，而教友則感到自己的需要被忽略了。

教會作為一個大型機構，其中一個好處是：個別人士或團體在很多問題上，毋須每次都在起點周旋，「行很多冤枉路」。但現時教友們往往得出一個印象：就是在很多切身的問題上（例如上：參與彌撒的應有裝束），似乎沒有一套要求大家予以遵從的指引。很多問題的解決方式，均停留在「小地區」層面、由本堂主任司鐸解決（實質往往是以「行政」方式「話事」和「定奪」）的局面。結果是山頭主義（parochialism）橫行，整個團體未能從個別個案中，累積解決問題的經驗。這導致「傳統」無法形成，而教友們的成長也變得沒有「根」。當他們由香港島搬去新界住，則往往得出「我是否轉了教會？」的疑竇。

禮儀職務

今屆世界主教會議其中一項最為令人矚目的議題，是在最後的建議列表中，邀請教宗考慮：容許女性擔任正式任命的讀經職務（duly instituted ministry of lector）。

現時的平信徒「可以」在禮儀中擔任的職務，包括讀經職和輔祭職。這兩種職務，是繼梵二大公會議的禮儀改革中，教宗保祿六世透過《某些職務》自動詔書（Ministeria quaedam），取消了其餘「小品」職務（它們是：守門、驅魔、及副執事）而保留的。

為甚麼說「可以」呢？

這是因為，現時香港絕大部份堂區的讀經和輔祭，都不是正式任命（instituted），而只是「臨時委派」（temporarily deputed）。這個「臨時」，很多時是可以長達十數年。每年教區禮委所舉辦的「聖言宣讀員大會」當中，就頒發不少「長期服務證書」給這些「臨時員工」的！

詳情可參閱《天主教法典》的規定：

Can. 230

§1. Lay men who possess the age and qualifications established by decree of the conference of bishops can be admitted on a stable basis through the prescribed liturgical rite to the ministries of lector and acolyte.
Nevertheless, the conferral of these ministries does not grant them the right to obtain support or remuneration from the Church.

§2. Lay persons can fulfill the function of lector in liturgical actions by temporary designation. All lay persons can also perform the functions of commentator or cantor, or other functions, according to the norm of law.

§3. When the need of the Church warrants it and ministers are lacking, lay persons, even if they are not lectors or acolytes, can also supply certain of their duties, namely, to exercise the ministry of the word, to preside offer liturgical prayers, to confer baptism, and to distribute Holy Communion, according to the prescripts of the law.

為何香港教區的輔祭和讀經員，會停留在這個「臨時委派」的格局呢？

小弟認為，這與《某些職務》詔書中，將這兩種「職務」保留給男士有關。教宗認為：這是根隨「傳統」的做法。然而，他卻未有為這傳統解釋。 也許不少教區，為避免將這「傳統」問題演變為「政治」問題，所以就遲遲未有推行這些「正牌」職務、而代之以「臨時工」了。

梵二禮儀改革之前，執事以下的各種「小品」可稱為廣義的「聖職」，它們被視為「邁向」聖秩聖事圓滿性的一條階梯－－儘管不是「每一」小品人士將來都會被昇為神父或主教。The New Liturgical Movement 其中一篇文章所載的一幅圖，可以說明這一點。



從另一角度而言，按照聖多瑪斯的意見，各種小品亦與彌撒禮儀的舉行，有著由遠而近的關係。詳情可參閱此一連結。

不過，在教宗保祿六世所主導的改革中，期望將小品的種類予以簡化，並取最「主要」的兩項，作為平信徒所積極參與的角色。他對這些職務，有著以下的刻劃：

　　委任給讀經員的專職，就是在禮儀聚會中宣讀天主聖言。因此讀經員在彌撒中或其他禮儀慶典中，盡宣讀聖經（讀經一、二）之職，福音除外。沒有專人咏唱讀經間之聖詠時，讀經員也代為誦唸。如沒有執事或唱經員時，讀經員代為誦唸信友禱詞的意向，並指揮信友的歌唱與參與；他並且教導信友相稱地領受聖事。如果需要，他也能負責準備其他暫時被任命在舉行禮儀時誦讀聖經的信友。為了更能稱職，更完美地執行這些職務，他應勤奮地默想聖經。
　　讀經員要清楚知道其所擔負的職務，並應做各種努力且用合適的方法，以求得那對聖經與日俱增的活生生的熱愛與認識，藉以使其成為主的更完美的門徒。

　　輔祭員的任命是為幫助執事並為司鐸服務。所以，他的職責是為祭台服務，在舉行禮儀時，尤其在舉行彌撒時，輔助執事或司鐸。他有時也要幫助分送聖體，即當法典八四五條所說的職員不在場時，或是由於健康、年齡或其他牧靈職務不克盡職時，或者由於領聖體的人數過多而致使彌撒時間過份延長時，他能以特殊職員的身分送聖體。
　　在同樣特殊的情況中，他也能被委以明供聖體的職務，供教友朝拜，並在結束後，將聖體置回，但不得以聖體降福信眾。如有需要，他也能負責教導那些暫時充任此職的信友，即如何在舉行禮儀時，藉持彌撒經書、十字架、蠟燭等或其他類似職務，去輔助執事或司祭。如果他能以日益加強的熱誠參與感恩祭，藉以得到滋養，並加深對感恩祭的認識，則在執行這些任務時，就會更為稱職。
　　輔祭員，由於他以特殊方式被指定為祭台服務，應該學習所有與公共敬天之禮有關的事物，並努力了解其內在的精神意義；如此，他將會每天把自己完全獻於天主，並透過其在神聖居所內的嚴肅與尊敬成為眾信友的榜樣，同時對基督的奧體－－天主的子民，特別對病弱者能具有一顆真誠的愛心。

如此看來，保祿六世的心目中，則讀經員的職務並不只包括「宣讀彌撒選經」，而輔祭員的職務亦不只停留於「輔彌撒」。他展望：兩者在服務的過程中，需要不斷地接受培育和進深，以期在整體的堂區生活上，能擔當某些「領導」角色。如：讀經員應在堂區中成為研讀聖言和推廣聖經的佼佼者，而輔祭員亦有責任推動堂區教友們的敬禮和祈禱生活。

若從這一理想反省，則－－

1. 香港教區內的「禮儀職務」，仍只處於十分起步階段而已。


2. 現時的禮儀職務培育，往往停留於「技術」層面的訓練，但在缺乏知識和靈性基礎下，未能著眼於為堂區訓練「領袖」。


3. 很多時人們滿足於讀經員「咬字清楚」、輔祭「曉得輔彌撒」就算了。我們對這些職務本身，沒有具體的進一步要求和展望。


4. 進而，甚至在各禮儀服務團體中，人們亦將輔祭加深對禮儀本質的瞭解、或讀經員研究神學等，視為「團體生活」以外的一些「額外」、「隨個別人士興趣或喜好」而進行的活動。


5. 「輔祭員」的職務，本可完全涵蓋現時「輔祭」和「非常務送聖體員」的職務。在祭台上服務舉行彌撒的神父，與在有需要時「補充協助」神父分施共融聖事，其實是同一職務的一體兩面。


6. 但現時輔祭與送聖體員之間的職務分配，仿似一種「消防員進路」（fireman approach）的分工進路、流於「功能性」，而傾向於非本質性。（過份強調「功能」，以致「本質」被忽視－－即我們往往著眼於「你做甚麼」多於「你是甚麼」）無怪乎，當彌撒唱到「羔羊頌」、送聖體員列隊步上聖所時，往往給人一種「不知他們是從哪裡來的？」的感覺。


7. 在現行制度中，輔祭往往給人一種「長不大」的感覺。當他們到達了某一年齡，就會有「無形的壓力」，要求他們離開輔祭團體，而投入其他成年人的團體。在現階段，我們不能確定這種現象，對司鐸聖召有何影響。


8. 「教導」和「榜樣」的幅度，在現時的禮儀服務崗位中，亦似乎被完全忽略。這往往增加了牧者們的辛勞，亦令到堂區的教友們，在很大程度上，缺乏來自「朋輩」的提點和督導。

More from the Synod

Taken from the Vatican's Press Bulletin -

Message of Synod Fathers to the People of God

The provisional and unofficial final list of propositions (in Italian) by Synod Fathers

Another notable report is from WDTPRS blog -

Synod of Scripture Proposes Making Women Lectors

常年期第三十主日

今個主日的集禱經：

Omnípotens sempitérne Deus, da nobis fídei, spei et caritátis augméntum, et, ut mereámur ássequi quod promíttis, fac nos amáre quod prǽcipis. Per Dominum.

現時禮儀書的中譯：

全能永生的天主，求你增強我們的信德、望德和愛德，使我們愛慕你的誡命，獲得你所應許的救恩。因你的聖子。

若細看原文，則原文的語句是這樣的－－

全能永生的天主，
求你賜我們信望愛的增長，
為讓我們堪當獲享你所許諾的，
－－而使我們愛慕你所指定的。

在這段禱文中，「堪當獲享天主所許諾的」是我們祈求的目標，而「愛慕天主所指定的」就是這個目標所要求的過程，而根源則在於「信望愛有所增長」。可以說，三種東西都是天主的賜予，而人有幸參與其中。

提起這篇集禱經，記得可敬的巴黎外方傳教會黎和樂神父（現於屯門贖世主堂服務），曾在某年的常年期三十主日中，提及他在越南服務的年間，經歷過政局的動盪。當時他的教區主教意會到教難將至，遂要求教區內的所有神父，在彌撒的集禱經中，加入這篇禱詞。（梵二前的彌撒禮規是容許這樣做的。）後來黎神父被捕，在越南被監禁了十多年。

禮儀與禮規

羅神父在他新近的網誌中寫道：

我強調對禮儀和禮規的了解，要「深」，也要「廣」。「廣」是包括東西方教會的背景和傳統，「深」是從聖經，經歷史，到今日(從古到今)的禮儀發展。「廣」不夠，會以偏概全；「深」不夠，就是膚淺……。我強調禮規，也強調禮儀的精神：「天人共慶」；與上主在「疼惜」中，在教會內的相結合，但更強調具體「愛」的生活。

現時人們常有「取精神、棄條文」的傾向，而將禮儀的禮規，看成是純粹的「人為法律」（arbitrary human law）－－且認為自己對於某條法律或規則在「此時此地」的實施或應用，擁有某種解釋權，甚至可以「大條道理」地凌駕法規的條文。

情況有點似不少現時香港人對行人「紅綠燈」的態度：當眼見沒有車輛駛來、或個人時間十分緊逼、又或相信警察叔叔不在附近執勤，則眼見「紅燈」亦照過馬路可也。

這種將「精神」與「條文」對立起來處理、且假定它們互不相容的思維模式，稱為「二元論」（dualism）。以往甚至有人會曲解聖保祿宗徒的話（"for the letter brings death, but the Spirit gives life" - 2 Cor 3:6）來為這種思想辯護。

然而教會的傳統則強調兩者兼收並蓄、融會貫通－－禮儀甚至世間事物的「聖事性」（sacramentality）即在於此。

想到這裡，記起聖多瑪斯在《神學大全》第95-97題中，闡述「人律」的思想、它們與「自然律」之間的關係、以及為何我們有責任遵守它們。

我亦記起了 Raymond Burke 總主教在是次世界主教會議中，論及「聖經與法律」的言論。

在他們心內

本堂區有歌詠團喜歡用一首呼求聖神的短誦，是這樣唱的：

聖神，請你降臨，充滿你信徒的心，
在我們心內，燃起你的愛火。
亞肋路亞。

其實這首歌的「在我們心內」似乎是誤傳。有時祈禱者將自己「代入」歌詞中的「你信徒」，所以產生了這一錯誤。

這首歌所引述的經文，出自傳統拉丁祈禱文：

Veni, Sancte Spíritus,
Reple tuorum corda fidélium,
et tui amóris in eis ignem accénde.

「In eis」一語，直譯為「在他們內」。歌詞將之意譯為「在他們心內」。現時《頌恩》第638首的歌詞，亦是唱作「在他們心內」的。

順帶一提，泰澤亦有一首「Tui Amoris Ignem」，是小弟所十分喜歡的。

Veni Sancte Spíritus,
tui amóris ignem accénde.
Veni Sancte Spíritus!
Veni Sancte Spíritus!

將簡單的祈禱字句（lectio）不斷重複默想（meditatio），以求深入領會、成為發自內心的祈禱（oratio），進而達到與主共融的默觀境界（contemplatio），也許就是「lectio divina」的精髓吧？

講座

今天教區婚委會和公教婚姻輔導會舉辦了一個講座（其實是一個系列），名為「人工節育的爭議—從《人類生命》通諭到若望保祿二世的『身體神學』」。小弟因住將軍澳，時間又容許，所以參加了。

精彩！

參加的教友人數並不多。講者何文康先生笑稱：十年前《人類生命》通諭（Humanae Vitae）三十週年，同一講座只有十數人出席。今年有數十人出席，已算是進步了！

當中何先生亦引述若望保祿二世的「身體神學」指出：夫婦在婚姻中的結合行為，與教會的禮儀相似－－同樣有著一種不容干預的「given-ness」。

講真，教會關於人工節育問題的訓導，可謂天主教會內的「inconvenient truth」（或可稱為「best-kept secret」？）。教友們對這話題，多避諱而不談。但不講，並不代表「問題」不存在。

正如早前本網誌有讀者彌額爾兄弟表示，慕道班傳授過程中採取「資訊封鎖」，則徒然令慕道者們「因誤會而結合、因瞭解而分開」。天主教會切忌仿傚某些宗派的「交數」文化，造成「篤數」的心態。

願主降福婚委會和公婚會兄弟姊妹們的工作。他們的宣講和見證，乃是在社會的不良氣候環境中「逆流而上」－－實在要為他們的默默耕耘，向天主感恩。亦祈求天主，賜我們做教友的，能夠生生性性，做好作為祂鍾愛子女的本份，履行好作為基督徒的召叫。

讀者心聲

小弟將網誌中的公教報讀者心聲撮要，作了更新。

本期所發表的意見，乃是針對先前的一篇報道。

Interview with Cardinal William Levada

Well, one of things about inerrancy is that it also has a pastoral dimension. It's not simply a doctrinal issue. In the light of the wide range of readings - the liberal, you might even call it the modernist, exegesis and critique of scripture, over against the fundamentalist ideas on the inerrancy of the Bible - I think that there is an apologetic value to some attempt to clarify that question. What I could call the view of an uncritical literalism is the kind of view that the modern, aggressive atheists hold up as the basis of their critique. How can there be a God, if this is what he's speaking, what he's revealing? They look at that as a kind of negative proof.

A significant interview by John Allen with Cardinal William Levada, the Prefect of the Congregation for the Doctrine of the Faith, over the recent Synod on the Word of God.

地鹽世光

明報的一篇評論文章，掀起了小弟的注意。

香港教區上下，對是次中大情色版風波，似乎沒有甚麼聲氣。

給人的印象是：教會對關乎社會道德的事務，似乎不大著緊，且傾向將討論的格局，停留在私德層面上。

若我們真的相信教會乃「地鹽世光」，則對於公眾關注的議題，是否該向社會發出道德聲音？

否則可能隨時給人擺上檯呢！

影視處在5月16日將《明報》送檢，淫審處在5月22日就作出了初步評級。閉門進行的暫定評級，由兩名隨機抽出的審裁員和淫審處裁判官3人負責，出版人毋須出席。被隨機抽出評議《星期日生活》的兩名審裁員，恰巧都有天主教香港教區背景。

天主經的手勢

有位讀者在某題問及：

那您對彌撒中信友誦念天主經時舉手有何高見呢？香港也有這種現象啊！不少人常說初期教會有所謂的「orans / orantes」，所以我們也可以啊！

小弟的意見如下－－

一、關於天主經時「手牽手」的做法，小弟的意見刊於公教報第3311期的「讀者心聲」：

......據小弟理解，「手牽手」的方式，起初乃從一些信仰團體的祈禱聚會中流行，且多用於誦念天主經時，以顯示參與者間彼此的關懷和團結。這種方式其後逐漸在堂區彌撒中，為個別教友採用。

然而這種姿勢，運用於教會公訂的禮儀中，則可能令其他教友，對禮節及其更深層的神學意義產生混淆。若翻查羅馬教會的聖事典籍，則「手牽手」實乃新郎新娘之間「交換婚姻盟誓」所專有的手勢。對很多人來說，長時間及靜態地握著別人的手，是一種浪漫情意的表達。在公共禮儀進行時，不分皂白地予以使用，會否有「濫情」及違反端莊之嫌？

司祭在禮儀中「伸開雙手」（manibus extensis），乃展示被釘十字架基督的活聖像（living icon）。「手牽手」所隱含的「屈指」（digitis flexis），與禮規的要求背道而馳。信眾見到的往往不是「icon」，而是盛載電視文化的「package」。

事實上，教廷聖禮部早於一九七五年的《公告》（Notitiae），亦嘗論及在彌撒天主經時的「手牽手」行為，乃一種「私自引入、而禮規所沒有指定的禮儀舉止」。這種禮規所未有指定而擅自添加的「禮儀舉止」，驟眼看似充滿意義的「禮儀」，但客觀而言仍屬違反禮儀原則及教會紀律的行為，應被視為將禮儀「私人」及「熱心敬禮化」的偏差現象......

二、關於在天主經中「舉手」的做法，現時教區禮儀委員會的態度是審慎的。可詳見駱鏗祥神父轉載自教區禮儀委員會辦事處主任、羅國輝神父的信函：

Dear Pio,

Peace of Christ!

Fr. Lok refers to our attention your enquiry about the faithful’s posture in saying Our Father during Mass.

In the General Instruction of the Roman Missal (2002), there is no requirement for the faithful to hold up their hands in the orans posture.

At the same time, there is no prohibition for the faithful to do such. If the faithful choose to hold up their hands in saying Our Father as expression of prayer, it is not forbidden. On the other hand, if they choose otherwise, it is all right too.

In short, it is not necessary at all to impose on anybody to do either posture.

If you have any further query in future, you are most welcome to contact us at hkcdlc@catholic-dlc.org.hk, or browse through our website: http://catholic-dlc.org.hk,

Thank you very much.

God bless.

Fr. Thomas Law

Director

Hong Kong Catholic Diocesan Liturgy Commission

根據此一信函，羅神父似乎認為，羅馬彌撒經書總論（General Instruction Of the Roman Missal）當中的禮規，並未有禁止此種做法。因此教友們這麼做，乃是准許的。他這項意見，亦獲論盡神學小組的認同，並將內裡的理由加以發揮。

然而，小弟對他們的意見，卻不認同。反而本人比較贊成 Adoremus 及 EWTN 的意見。

此外，根據《主教禮典》（Caeremoniale Episcoporum）關於手勢的描述：

104. Consuetudo est in Ecclesia Episcoporum aut presbyterorum orationes ad Deum dirigere stantem, et manus aliquantulum elevatas et extensas tenentem. [...]

由此可見，按照「教會內的慣例」，「稍微舉起並伸開雙手」的祈禱姿勢，是屬於主教及司鐸的。在標記上，公務司祭職的任務，包括代表參禮群眾、將禱聲向上主呈奉。聖事神學上，這叫「以基督元首的位格」（in persona Christi capitis），去舉行聖事及禮儀。

彌撒的常用經文，亦有公務司祭的呼籲：「望全能的天主聖父，收納我和你們共同奉獻的聖祭」（ut meum ac vestrum sacrificium ...），「我」代表公務司祭職務，而「你們」則象徵群眾的普遍司祭職務。而群眾則這樣回應：「望上主從你的手中，收納這聖祭」（Accipiat Dominus ... de manibus tuis）。

〈羅馬彌撒經書總論〉中，對司祭誦念天主經的手勢方面，乃指定為「伸開雙手」（第152條），共祭亦然（第237條）。然而綜觀執事在聖祭禮儀中的職責，則未有此一指示。（178-183條）值得注意的是，在「非司祭」參禮者身份的角度而言，執事與平信徒之間並無分別：

... Neither may deacons or non-ordained members of the faithful use gestures or actions which are proper to the same priest celebrant ... (Article 6, Instruction on Collaboration, 1997)

由此可見，在彌撒的天主經中，非司祭的服務人員和平信徒，並未有被預期，去模仿公務司祭職的祈禱手勢。

所以，小弟傾向於認為：在彌撒的任何部分中，平信徒採用「伸開雙手」的方式祈禱，蘊藏著使公務司祭職的專有標記受到混淆和模糊化的危險，因而不應被提倡或鼓勵。

Benedict XVI Calls Doctors To Bedside Manners

The Pontiff affirmed that a doctor can do more for his patient if a good relationship is developed: "He can motivate the patient, sustain him, inspire him, and even maximize his physical and mental strength, or, on the contrary, he can weaken him and frustrate his strengths, thus reducing the very efficacy of the treatment given."

The piece of news is taken from Zenit.

Reflection by the Holy Father at Synod

Taken from the Official Bulletin (No. 29) of the Synod -

FOURTEENTH GENERAL CONGREGATION (TUESDAY, 14 OCTOBER 2008 - MORNING). (CONTINUATION) -

REFLECTION BY THE HOLY FATHER

During the Fourteenth General Congregation, Tuesday morning 14 October 2008, after the pause, the Holy Father Benedict XVI intervened with a reflection on the Synodal theme.

The reflection by the Holy Father is published below:

Dear Brothers and Sisters, the work for my book on Jesus offers ample occasion to see all the good that can come from modern exegesis, but also to recognize the problems and risks in it.

Dei Verbum 12 offers two methodological indications for suitable exegetic work. In the first place, it confirms the need to use the historical-critical method, briefly describing the essential elements. This need is the consequence of the Christian principle formulated in Jn 1:14 Verbum caro factum est. The historical fact is a constitutive dimension of Christian faith. The history of salvation is not a myth, but a true story and therefore to be studied with the same methods as serious historical research.

However, this history has another dimension, that of divine action. Because of this Dei Verbum mentions a second methodological level necessary for the correct interpretation of the words, which are at the same time human words and divine Word. The Council says, following a fundamental rule for any interpretation of a literary text, that Scripture must be interpreted in the same spirit in which it was written and thereby indicates three fundamental methodological elements to bear in mind the divine dimension, the pneumatology of the Bible: one must, that is 1) interpret the text bearing in mind the unity of the entire Scripture; today this is called canonical exegesis; at the time of the Council this term had not been created, but the Council says the same thing: one must bear in mind the unity of all of Scripture; 2) one must then bear in mind the living tradition of the whole Church, and finally 3) observe the analogy of faith.

Only where the two methodological levels, the historical-critical and the theological one, are observed, can one speak about theological exegesis - of an exegesis suitable for this Book. While the first level today’s academic exegesis works on a very high level and truly gives us help, the same cannot be said about the other level. Often this second level, the level constituted of the three theological elements indicated by Dei Verbum seems to be almost absent. And this has rather serious consequences.

The first consequence of the absence of this second methodological level is that the Bible becomes a book only about the past. Moral consequences can be drawn from it, one can learn about history, but the Book only speaks about the past and its exegesis is no longer truly theological, becoming historiography, the history of literature. This is the first consequence: the Bible remains in the past, speaks only of the past.

There is also a second even more serious consequence: where the hermeneutics of faith, indicated by Dei Verbum, disappear, another type of hermeneutics appears of necessity, a secularized, positivistic hermeneutics, whose fundamental key is the certitude that the Divine does not appear in human history. According to this hermeneutic, when there seems to be a divine element, one must explain where it came from and bring it to the human element completely.

Because of this, interpretations that deny the historicity of divine elements emerge. Today, the so-called mainstream of exegesis in Germany denies, for example, that the Lord instituted the Holy Eucharist and says that Jesus’ corpse stayed in the tomb. The Resurrection would not be an historical event, but a theological vision. This occurs because the hermeneutic of faith is missing: therefore a profane philosophical hermeneutic is stated, which denies the possibility of entering and of the real presence of the Divine in history.

The consequence of the absence of the second methodological level is that a deep chasm was created between scientific exegesis and lectio divina. This, at times, gives rise to a form of perplexity even in the preparation of homilies. Where exegesis is not theology, Scripture cannot be the soul of theology and, vice versa, when theology is not essentially the interpretation of the Scripture in the Church, this theology has no foundation anymore.

Therefore for the life and the mission of the Church, for the future of faith, this dualism between exegesis and theology must be overcome. Biblical theology and systematic theology are two dimensions of the one reality, what we call Theology.

Due to this, I would hope that in one of the propositions the need to bear in mind the two methodological levels indicated in Dei Verbum 12 be mentioned, where the need to develop an exegesis not only on the historical level, but also on the theological level is needed. Therefore, widening the formation of future exegetes in this sense is necessary, to truly open the treasures of the Scripture to today’s world and to all of us.

[Original text: Italian]

領聖體的姿勢

小弟最近參與了 What Does The Prayer Really Say 的討論－－

Can a person be stopped from kneeling for Communion?

問題是：羅馬教廷聖禮部，既然決定了「送聖體的職員，不可單單因為領聖體者跪領，而拒絕給予送聖體」，那麼，教友們是否就有「權」跪領聖體？

小弟認為，這個「權」並不存在。

教友領聖體的姿勢應該如何，應取決於地方教會牧者（即地方主教團）所頒布的法則而定。

小弟的立場是：

1. 應站著或跪著領聖體，視乎地方主教團的決定。


2. 個別教友選擇另外的方式，首先應被尊重。決不可因認為他們「表現虔敬」而判斷他們為「不守法」或「背叛」。


3. 有時他們選擇看來比較「另類」的方法領聖體，可能是基於知識層面、或動機層面的原因。在予以判斷前，應對背後的原理加以體貼和理解。但這亦不排除牧者對他們有勸導和矯正的責任。


4. 在允許手領聖體的地區（如香港），決定手領或口領共融聖事的選擇權，在信友自己身上。


5. 教會對平信徒的要求，要比起對牧者的要求，自是寬鬆得多－－但卻不是沒有要求。有意識的主動參與彌撒，是要求我們不斷學習、探索和深化的。


6. 遵從教會牧者（即教區主教，及合法地被授權的司鐸）頒佈的守則去參與禮儀，為平信徒的屬靈生活而言是最穩當的。若有「更高」的原則令我們懷疑該些守則或做法的正當性，則疑點之利益，理應歸於奉命管轄我們的牧者。


7. 但若有「更高」的原則令我們否定現時牧者所頒佈守則的正當性，則我們仍須予以遵從，儘管我們不同意－－但我們仍保留與牧者溝通及向他們（和其他教友）表達意見的權利。


8. 若在認知層面上，地方牧者在禮儀事宜上，未能與其管轄的教友達成共識，則任何一方均有權利，去提請更高一級的牧者，作出權威及具約束性的決定。次序為：堂區主任司鐸、教區主教（及其委派的禮儀委員會）、羅馬教宗（及其所委派的聖禮部）。

彌撒時的領經指示

上週禮儀小組會議的另一決定，是將主日彌撒領經員的「指引」作出相當程度的縮減。且在昨天的主日彌撒中，已見實行。

我是相當同意這一決定的。現時堂區主日禮儀中，領經員的角色似乎是愈來愈被強調。而很多教友，都會望文生義地以為「領」經員的職務本身，包括領導或帶領的角色。英文亦常將這種職務，稱為「master of ceremonies」（即M.C.是也）。

其實，我們所常說的領經，拉丁文是「commentator」，應譯為「旁述員」。這角色有點似電視馬術或體育節目的「評論員」，在賽事進行時，為觀眾們提供關於參賽選手或競賽背景等資訊。但他們的旁述本身，卻不會影響賽事的進行。禮儀旁述的作用，是在於給參禮的群眾，作出一些必要的講解，使他們的思想和行動跟得上此時此刻禮節的進行，從而對禮節產生更深入的認識。

然而，我們現時堂區禮儀生活中，領經員的角色往往會從另一方向發展。禮儀旁述，逐漸演變為個別指令：「請坐」、「請起立」、「請大家聆聽」、「請大家排隊」等等，而禮儀旁述，亦有著一種不斷尋找注釋空間的傾向、嘗試且設法解釋一切。前者有可能一步步地侵蝕參禮群眾的意識和主動性，而後者則蘊含令標記意義被淘空、操控甚至凌駕的危機。

很多時，禮節本身具備一些「提示」（clues），能夠指導群眾的外在參與、記憶和心神領會。但經過領經員「劃公仔劃出腸」般的闡釋後，這種經由「從聖所那邊看到和聽到」的指示幅度，就被領經稿的內容所取代了。領經稿內容本身不是不好，但當它們的存在開始對禮儀標記的意義和重要性作出影響時，就有必要對它們作出貶抑了。

聖猶達敬禮

小弟昨天去了聖猶達堂，參加一位親戚的婚禮。

在聖堂的經架中，發現一份「聖猶達宗徒九日敬禮」單張。



該份敬禮單張，對履行九日敬禮的教友作出以下呼籲：

「九日祈求經文必須在連續九日內每日誦唸六次，並每日在聖堂內留下九份經文複印本。在第九日或之前，所求將獲得答覆，而據所知這經文所求從未落空。」

這看起上來，好似是一些「連鎖信件」（chain letter）式的惡作劇。但當一些教內手足信以為真時，就可以形成惡性循環。為聖堂不斷製造廢紙自不在話下，最壞是給教會塑造一種「拜得神多，自有神庇祐」的心態。一些熱心敬禮經文本來好好地的，但就給一些「額外注解」導致面目全非、甚至變質了。

迷信！

根據天主教法典規定，任何供教友公開或私下使用的祈禱書籍或單張，須經教區當局批准，方可印行－－

Canon 826 §3
Books of prayers for the public or private use of the faithful are not to be published without the permission of the local ordinary.

Scripture & Law - Intervention by Archbishop Raymond Burke at Synod

瀏覽是次主教會議，小弟所注意的另一言論，是出自聖路易總教區主教 Raymond L. Burke 論及「聖經」與「律法」之間的關係。

這位總主教是知名的聖教法典學者，先前在美國與某些支持墮胎的天主教政客周旋的事跡，乃廣為人知。而最近亦被教宗本篤十六世委任，主理教廷的司法部門「Apostolic Signatura」。

他首先提到「神聖律」（divine law）和「自然律」（又稱「性律」－－natural law）的概念。當中的訊息是：天主所銘刻在人心中的自然律，乃普世共通的。因天主所啟示而為人所知悉的誡命，乃是將人性的規律，予以闡明。他指：教會現時處身於「物質主義、相對主義、個體主義」的文化環境中，特別需要向社會作出這方面的見證。

此外，他亦提到按照聖經教導，「守法」的地位和重要性。遵守法律並不是德行生活或美善表達的「最高理想」，而只是「基礎」而矣。

在這脈絡下， Abp Burke 亦提出，教會法（Canon Law）的角色和重要性需要被肯定。他指出：法律的本質是為「公益」（common good / bonum commune）。而教會法律的存在，乃為教會本身的使命服務。現時教會生活中，往往擺脫不了俗世社會某些習尚的負面影響。對「禮儀紀律」和「法定程序」的廣泛輕視和忽略，往往導致教會生活受到影響，亦使信眾們應有的權利未能受到充份保障。

精彩。

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- S.E.R. Mons. Raymond Leo BURKE, Arcivescovo emerito di Saint Louis, Prefetto del Supremo Tribunale della Segnatura Apostolica (CITTÀ DEL VATICANO)

1. Regarding no. 58 of the Instrumentum laboris, the Holy Scriptures teach that God has written His law upon every human heart. The divine natural law, inscribed upon the human heart, can be discovered by reason but is clearly announced to all through the inspired Word of God (cf. Rom 2:15).

2. In the context of pervasive materialism, relativism and radical individualism, it is especially urgent that the Scriptural teaching on the natural moral law be presented as the common heritage of every man.

3. Also urgently needed is the proclamation of the divinely inspired teaching on the discipline which disposes man to do what is good and to avoid what is evil. Holy Scripture teaches us that the observance of the law is not the height of man's self-expression, but it is the irreplaceable foundation of the highest expressions of human goodness.

4. Proclaiming the Scriptural teaching on the place of discipline in the lives of individuals and of society is a challenge in a culture which is either antinomian or has made law a tool in the hands of the most powerful.

5. Regarding the relationship of the Word of God and law, it is important to underline the service of canon law in the Church, by which the life of Christ can grow and develop in the whole Church. In his Apostolic Constitution Sacrae disciplinae leges, Pope John Paul II, describing the service of Canon Law in the Church, referred to "that long heritage of law, which is contained in the books of the Old and New Testament and from which the whole juridical and legislative tradition of the Church takes its origin, as from its first source."

6. In the Church, as in society, the understanding of the law has been obscured and, in some cases, lost, leading to gravely harmful effects, for example, the widespread disregard of liturgical laws and the failure to follow the procedural laws by which the faithful vindicate their rights and ecclesiastical delicts are duly sanctioned.

7. The deeper appreciation of the service of law in the Church, through the study of the Word of God, not only helps the Church to understand and treasure the gift of its canonical discipline for the attainment of its divine mission, but also assists society, in general, to understand and treasure the irreplaceable service of law for the attainment of the common good.

陳日君樞機於主教會議中發言

閱讀梵蒂岡聖座的網頁，得知原來我們香港教區的主教陳日君樞機，昨天在羅馬舉行的主教會議中，向與會的主教們，用意大利語發表了言論。

這次主教會議的主題，是「在教會生活及使命中的天主聖言」（Verbum Dei in vita et in missione Ecclesiae）。他是在本屆會議的第十七次大會中發言。

綜觀他的演說，內容包括：天主藉著「創世」所表達的言語、在各國大眾文化中的「聖言的種籽」（semina Verbi）、中華教會對傳統智慧和德行（特別是儒家思想）的珍惜和重視。

他指出：當這些德行被忽視的時候，生命和家庭等價值將受到損害；亦導致社會的腐敗、及對良心呼喚的輕視。在此，樞機亦提到最近的奶品污染事件，對兒童的健康甚至生命造成傷害。

他亦提及楊振寧教授對「科學」的深刻體會，及先前被囚禁的記者程翔、因在獄中閱讀聖經而皈依的經歷。

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From: No. 23 of the Official Bulletin for the Synod of Bishops

- H. Em. Card. Joseph ZEN ZE-KIUN, S.D.B., Bishop of Hong Kong (CHINA)

I would like to focus for a moment on the Word of God as Creator of the beauty of the universe and of human beings, gifted with intelligence and heart and, therefore, capable of dialogue with its Creator. This aspect of the Word is present in Instrumentum laboris, but coming from a country where the Revealed Word strictly speaking has not reached many and where, on the other hand there is an abundance of semina Verbi in popular cultural wisdom, I would like to come back to the question and to express some personal wishes.

My first wish is that this aspect of the Word be sufficiently developed in the final text and that some pertinent recommendations are made by the Assembly.

In Hong Kong the 6 main religions work together to preserve the precious heritage of Chinese wisdom.

The Catholic Church in China has always found a good ally in the Confucian doctrine.

If, moved by charity, we can manage to instill in the young generation the traditional Chinese virtues, we shall have helped them to take a great leap forward towards sainthood.

We can see, unfortunately, what happens when these virtues are lacking: a frightening decline in the sacred values of life, marriage, the family; brazen corruption, a silencing of the voice of conscience, whereby, with the aim of making easy money, it even becomes possible to taint milk and harm the health of defenseless children or even take their lives.

A second point: it is true that this Word as Creator of the Universe and the human conscience is still a Word whose aim is salvation, which is supernatural.

Accepting this, though, I still think it is possible to recommend that, following the example of the same divine patience, great space be granted to this preparatory Word of God and that we do not fall into the temptation of hurrying. I will provide two examples.

a) I heard Professor Yang, the Nobel prize winner, say,“I am not a believer, but I won't hide the fact that in two instances I feel touched by the mystery: the first is when I found myself faced with a scientific discovery: it is as though we have been caught looking at something we don't have the right to. The second is when I become aware of the destructive force of technology: I begin to think that we are using forces we should not.”I must confess it did not occur to me to ask the professor when he will take the next step. Rather I would have told him he was close to the Kingdom of God.

b) The second episode. A conscientious and patriotic journalist is unjustly condemned for spying. As a young man, when he was a student in a Protestant college, he had refused to read the Bible in public because he was an atheist, but then in the long silence of internment the Gospel had found its way into his heart.

A few days ago we met at a luncheon. Well, I hope you won't be scandalized if I tell you that on that occasion I complimented him for the time he'd refused to read the Bible.

[Original text: Italian]

- Original text -

- S.Em.R. Card. Joseph ZEN ZE-KIUN, S.D.B., Vescovo di Hong Kong (CINA)

Vorrei soffermarmi, un momento, sulla Parola di Dio in quanto Creatrice della bellezza dell'Universo e dell' essere umano, dotato di intelligenza e di cuore e, perciò, capace di dialogo con il suo Creatore. Questo aspetto della Parola è presente nell'Instrumentum laboris, ma venendo da un Paese dove la Parola Rivelata in senso stretto non è ancora arrivata a molti e dove i semina Verbi, invece, abbondano nella cultura sapienziale del popolo, mi permetto di tornare sull'argomento esprimendo qualche mio desiderio.

Il primo desiderio sarebbe che questo aspetto della Parola ricevesse un adeguato sviluppo nel testo finale e che qualche raccomandazione al riguardo venisse formulata da questa Assemblea.

A Hong Kong con le 6 religioni principali conviviamo insieme per conservare la preziosa eredità di saggezza cinese.

La Chiesa cattolica in Cina ha sempre trovato una buona alleata nella dottrina confuciana.

Se noi, mossi dalla carità, riuscissimo ad instillare nella generazione giovane le virtù cinesi tradizionali l'avremmo aiutata a fare un grande passo verso la santità.

Vediamo, purtroppo, cosa avviene quando mancano queste virtù: uno spaventoso declino dei valori sacri della vita, del matrimonio e della famiglia, una corruzione sfacciata, un tacitare la voce della coscienza, per cui, a scopo di facili guadagni, si arriva perfino a inquinare il latte a danno della salute e della vita di bambini indifesi.

Un secondo punto.

È vero che questa Parola Creatrice dell'Universo e della coscienza umana è pure sempre una Parola finalizzata alla salvezza che è soprannaturale. Ammesso questo, però, penso ancora di poter raccomandare che, sull’esempio della stessa pazienza divina, si lasci grande spazio a questa parola propedeutica di Dio e non si cada nella tentazione di bruciare le tappe. Esemplifico con du episodi.

a) Ho sentito il Professor Yang, premio Nobel, dire “Io non sono credente, ma non nascondo che in due casi mi sento toccato dal mistero. Il primo è quando mi trovo davanti ad una scoperta della scienza: è come se fossimo presi in flagrante a guardare qualcosa che non è nel nostro diritto di guardare. Il secondo è quando mi accorgo della enorme potenza distruttrice della tecnica: mi viene da pensare che stiamo usurpando forze che non appartengono a noi”. Devo confessare che non mi veniva l’idea di chiedere al Professore quando farà il prossimo passo. Gli avrei piuttosto detto che era vicino al regno di Dio.

b) Il secondo episodio. Un giornalista coscienzioso e patriottico venne ingiustamente condannato per spionaggio. Da giovane, quando studiava in un Collegio dei protestanti, aveva rifiutato di leggere la Bibbia in pubblico perché era ateo, ma poi nel lungo silenzio della prigionia il Vangelo aveva trovato la via del suo cuore.

Alcuni giorni fa ci siamo trovati insieme ad un pranzo. Beh, spero che non vi scandalizziate se vi dico che in quell’occasione gli ho fatto i miei complimenti per... quella volta che aveva rifiutato di leggere la Bibbia.

[Testo originale: italiano]

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其他相關報道：

Cardinals Zen and Rodríguez Maradiaga speak on behalf of the voiceless

Cardinal Zen Tells Synod Word Of God Includes Creation, Voice Of Conscience

Intervention by Cardinal George Pell at Synod

I feel glad that my concern over the issue of inerrancy actually echoes that of Cardinal George Pell, as recorded at the Synod of Bishops

Taken from the Official Bulletin (13.10.08):

- S.Em.R. Card. George PELL, Archbishop of Sydney (AUSTRALIA)

Bishops are called to clear the way for the Spirit to work effectively when the Word of God encounters individuals and communities. Hence the following suggestions:

1. The formation of young adult lay teams to witness to Christ in youth groups, parishes, schools, and universities.
2. The development of contemporary equivalents of the medieval Mystery Plays to bring the Word of God to the people. The W.Y.D. Ways of the Cross at Sydney and Toronto are two examples: also Oberammergau and "The Passion of the Christ" film.
3. Develop and support online Catholic social networks in cyberspace such as XT3, Christ for the Third Millennium (www.xt3.com), a Catholic "facebook" with almost 40,000 members launched at Sydney W.Y.D. His Holiness Pope Benedict issued a short message to users on the September 8th.
4. The development of a central Institute for Bible Translation so the Bible can be translated more quickly and accurately into local languages in Asia, Africa and Oceania. A collection to help finance the work of translation would be useful.
5. Request the Congregation for the Doctrine of the Faith to produce guidelines on inerrancy in Scripture.

Synod: Interview with Cardinal George Pell

Debate over inerrancy

此題與先前另一題呼應。

From John Allen's reports:

Synod: Debate over inerrancy bubbles up around the edges

Synod: Interview with Cardinal Francis George

老實說，小弟從來都不明白，為何聖經的無誤性，可以成為主教們辯論的題目。

若教會能早日作出更明確的定斷，那就好了。

Revised Edition of Roman Missal (Editio Typica Tertia)

Zenit.org 一篇關於禮儀的報道值得注意－－

Mass Could End With More Than "Go In Peace"

當中報道引述聖禮部部長Cardinal Arinze的消息：

The alternatives are in the revised third "editio typica" of the Roman Missal, which was printed last week, the cardinal said.

即《羅馬彌撒經書》第三標準版（editio typica tertia）的修訂本，經已付梓出版了。

若有任何來自梵蒂岡書局關於此書的最新消息，請別忘通知小弟啊！

我估新修訂版不會對現時版本作出大幅修改，但會對一些禮節的描述，作更清晰的指引。

在校對過新舊版本之間的差異後，相信舊書是仍可使用的。

若有弟兄或神長有興趣的話，請亦聯絡小弟。

如何守齋？

此外，香港教區的大小齋紀律，原來流傳有（至少）三個版本。

首先是《教友禮儀記事手冊》所記載的：

「小齋」：教會規定凡已足十四歲的教友在每年的聖灰禮儀日及聖週內星期五紀念耶穌聖死日應守小齋，即在那兩天放棄取用熱血動物的肉類食品。

「大齋」：教會也要求年齡已滿十八至五十九歲的教友在上述兩個日子除了守小齋外，還要守大齋，即在那兩天只可食飽一餐，其他兩餐只可進少許食物，其餘時間可飲流質飲品，但不能進食其他食物（藥物除外）。

其次是香港教區網頁的資料，中文版：

所謂小齋，即放棄取用熱血動物的肉類食品。所謂大齋，即只可飽餐一頓，但在早上及晚間卻可進少量食物，其餘時間只可取用流質飲品，而不能進食。

英文版：

Abstinence means the giving up of eating meat. Fasting permits the eating of one full meal. Two other meatless meals, sufficient to maintain strength, may be taken according to each one's needs; but, together, they should not equal a full meal. Eating between meals is not permitted; but liquids, including milk and fruit juices, are allowed.

問題：

若按照「官方」中文版的意思，則似乎意味著可以吃飽的那一餐，是「午餐」，而早上和晚間可吃的少許食物，則是分別指「早餐」和「晚餐」。而對照英文版的意思，則中文所指的「少許食物」，是指「少於半飽」。而在實際應用層面，則須視乎：我們想滿全上述所有規定，抑或滿全上述規定的共通點。

奇怪的是，中文版小齋的定義是「放棄取用熱血動物的肉」，而英文版則是指放棄取用「meat」。不知兩者之間的分別，該怎樣解釋？

主教與堂區禮儀

本年聖安德肋堂的主保瞻禮，將邀請助理主教湯漢主持感恩祭。

有教友建議，希望在該台彌撒中，於領聖體後，「邀請」主教祝福小朋友。

並希望接待組的兄弟姊妹，予以協調，務求連在聖堂外、禮堂內參禮的小朋友，都要請過去接受祝福......

記得這條問題，以往亦有談過。

一些積極倡導禮儀中偏差行為、並為該些措施護航的人士，往往想盡辦法，力求使該些行徑，在堂區層面獲得認可。

教友在小組會議中，往往不好意思做「醜人」與他們對質。因而這些「建議」往往可以在群眾的沉默聲中，獲得「認可」。

Silentia affirmatio est.

主教到時在禮儀進行中，往往因為「客氣」，亦不好意思違逆堂區「主事人」的「周詳計劃」。因而，一些光怪陸離的「禮儀」舉措，就在主教所主持的禮儀中出現了。

一般教友以為：連主教都這樣做了，還有錯的嗎？

Corruptio optimi pessima.

本人誠切盼望：主教大人，可以事先要求堂區方面，不要作出這些「邀請」。

教友禮儀記事手冊：訛誤概覽

小弟今天參與堂區禮儀小組的會議。為慶祝即將於十一月中舉行的主保瞻禮，堂區希望屆時能夠準備好來年度的禮儀記事手冊。

不過在進行準備工作之時，不知大家有沒有看過這本禮儀記事手冊的內容，是否完全沒有問題？

現時不少堂區所使用的這本記事簿，當中「基督徒須知」或「教友應知」事項的部分，乃是各堂區之間共通的。不過，在細讀當中內容時，發現以下問題。現臚列出來，給大家研究一下：

• 「祈禱」一篇所引述的天主經，按字句而言，應引自瑪6:9而不是路11:2。
• 此外，「他還說：『你們應當時常祈禱，不要懈怠』（路18:1）」一句含引述錯誤。因為按照福音記載，主耶穌並沒有親口向門徒（以第二人稱動詞）如此說，而是路加憶述主耶穌所設比喻的「用意」。所以更好改為：「他還要我們『應當時常祈禱，不要灰心』（路18:1）。」
• 「聖體聖事」一篇中，「他使自己真正臨現於餅和酒內，成為信友的食糧」一句，在教義上有所含糊。餅酒既經祝聖，就不再是「餅」和「酒」，而是真實地成為主耶穌的聖身寶血，留下的只有餅酒的「形」而矣。因此，按照天主教的傳統、以及為避免陷於同質說（consubstantialism）的錯誤，說「他使自己真正臨現於餅酒形下，成為信友的食糧」，則較為穩妥。
• 「領聖體的方法」中，「教友可直接從聖體爵或聖體容器取領聖體──在這種情形下，侍立在旁的司鐸或執事應說：『基督聖體』，而教友應回答：『亞孟』。」此段落乃建基於以下錯誤前題──「教友可直接（從聖體容器）取領聖體」。須知道：現時禮規已禁止此種做法。（參閱：《救贖聖事》，94；《羅馬彌撒經書總論》，160）
• 「修和聖事」部分，「若我們因罪遠離了天主，我們可藉這聖事與天主及教會重新修好，獲得罪赦」，後一個「我們」，在文法上是累贅的。寫成「……遠離了天主，則可藉這聖事……」可能更好。
• 「聖秩聖事」部分，「在這聖事中，賦與領聖事者一個不滅的神印，使他永為司鐸；專務行聖事、獻聖祭、宣揚福音及照顧天主子民的工作」，只涵蓋了司鐸聖秩。但聖秩聖事本身，亦包括「主教」和「執事」聖職。

關於「領聖體方法」和「聖秩聖事」的部份，並沒有提出建議－－我看是有需要「重寫」了。

神長的意見：牧民理由

關於先前探討彌撒讀經中，「弟兄們」改為「弟兄姊妹們」的問題，收到一位本堂神父的意見（身份從略）：

我認為任何譯法要看我們的目的，如果要忠於原文，當然弟兄們最為恰當。但我們也要明白當時的文化背景的影響。如果從牧民角度去看，想聽眾〔尤其女性〕更投入，加埋姊妹也可接受。如果保祿生於今天這個時代，你又估下佢會點寫呢？肯定係兄弟姊妹。

小弟的回應：

〔...〕

多謝您的回覆。

這就帶出聖道禮的根本問題了。

聖經是天主自己的話，在祂的選民的具體處境、包括困難和挑戰中，被默感所寫成的。所以當中也會具有其降生環境所帶來的「局限性」甚至「表面缺憾」。這份缺憾亦同時彰顯了天主那份紆尊降貴、彎下身來與孩子談話的慈愛。

若連保祿宗徒說話的背景和語境我們亦要予以「適應」的話，那麼聖經所述的德納、塔冷通、斯塔迪、肘、地理名詞等，是否又要全部轉變為現代單位呢？我們所宣讀的，還可在哪種角度或程度上，被稱為天主的話、而不是「思高學會的神學」呢？

但更深一層的危機則是：我們成了另一意義下的「基要派」－－貪求「聖經」（某一版本而矣！）中的「字面」意義，可以即沖即飲地應用在日常生活中。

誠然，聖經中的一些語句，以現代人的心思聽起來，會是難以理解、甚至難以接受。但這不也展示著面對聖經時，所要求我們的那份信德和謙卑的心嗎？

從傳統角度而言，若以本地話讀一段聖經、就意味著教友能從此「明白」和「領會」的話，那麼神學就不需要發展了。但是聖道禮儀當中的講道，正有如擘「聖言之餅」般，使天主的話更容易地、有效地被天父子女們吸收和消化。這亦說明著先前所宣讀的「上主的話」本身，需要且有待「闡釋」（expose）和「開發」（explore）、進而在基督徒生活中體現的現實。

〔...〕

花地瑪聖母，為我等祈

---

THE FATIMA HYMN

1. In Fatima's cove on the thirteenth of May; the Virgin Maria appeared at mid-day.

2. The Virgin Maria surrounded by light; God's Mother is ours for she gives us this sight.

3. The world was then suffering from war, plague, and strife, and Portugal mourned for her great loss of life.

4. To three shepherd children the Virgin then spoke a message so hopeful, with peace for all folk.

5. With sweet Mother's pleading, she asked us to pray, do penance, be modest, the Rosary each day.

6. All Portugal heard what God's Mother did say, converted it sings of that Queen to this day.

7. We all must remember Our Lady's request, do all that she asks for, obey her bequests.

8. She warned of behavior from which we must turn, of thoughts, words, and actions which Christians must spurn.

9. To her sad, sweet pleading our promise is made, that God's Law in all things be strongly obeyed.

10. From nation to nation her fair name is praised, as souls from sin's bondage are contritely raised.

11. Our thanks to the Godhead, whose ways are so sure, for giving us Mary, our Mother Most Pure.

12. Our hearts, overflowing with kindness and love, thank her for God's graces bestowed from above.

---

現時羅馬教會以公訂禮儀所普世慶祝的聖母顯現，共有三處：加爾默羅、露德和花地瑪。

禮儀上，三者均為「任選紀念」，但若細究禮儀的經文，則它們本身並沒有明示「聖母顯現」的事跡。它們只從「事跡」去「提煉」一些意義上的「教訓」。例如－－

Feb 11 - Concede, misericors Deus, fragilitati nostrae praesidium, ut, qui immaculatae Dei Genetricis memoriam agimus, intercessionis eius auxilio, a nostris iniquitatibus resurgamus. Per Dominum.

這裡提到我們本身的罪性和脆弱、聖母的無玷、但對露德的顯現則隻字未提。

Maii 13 - Deus, qui Genetricem Filii tui Matrem quoque nostram constituisti, concede nobis, ut, in paenitentia et oratione pro mundi salute perseverantes, in dies valeamus regnum Christi efficacius promovere. Per Dominum.

這裡亦提到「悔改」和「祈禱」的「堅持」、與「促進基督國度」，但亦未有提到花地瑪的事跡。

Iul 16 - Adiuvet nos, quaesumus, Domine, gloriosae Virginis Mariae intercessio veneranda, ut, eius muniti praesidiis, ad montem, qui Christus est, pervenire valeamus. Qui tecum.

這裡提到聖母的特殊「助佑」和「庇護」，並以「山」作為基督的象徵，但卻絲毫未有提到「加爾默羅山」和加爾默羅「聖衣」。

反省：

也許，這就是羅馬禮儀的「sobriety」吧？

一些地方的聖母顯現，雖確實為教會所正式認可（officially recognized），但信友並非基於超性的信德、而是以屬乎人性的常情肯定性，而予以接受－－即不一定需要「相信」這些顯現確曾發生。這是「超性公教信德」（supernatural, divine and catholic faith）與「人言為信」（natural, human faith）之間的分別。換言之，一位不相信這些聖母顯現或訊息的教友，不一定就是壞教友、或「問題教友」。

至於教會不曾核准的一些所謂「顯現」（如默主哥耶、羅州、加拉班德等個案），其可信性既被教會否定，則教友們實在有責任對它們投以懷疑目光、且審慎對待。若然對之深信不疑，則往往有乖常理；而積極提倡，則甚至對教會共融有所損害。

常年期第廿八主日

今天早上，因適逄公教醫療主日，所以去了香港華仁書院的小聖堂望彌撒。

今個主日的舊約和福音讀經，是以筵席為主題。福音更指出這是一場「婚宴」，可謂意義深遠。

恭讀聖瑪竇福音（22:1-14）

那時候，耶穌用比喻對司祭長和民間的長老說：

「天國好比一個國王，為自己的兒子辦婚宴。他打發僕人，去召叫被請的人，來赴婚宴，被請的人，卻不願意來。

「國王又派自己的僕人，說：『你們對被請的人說：看，我已經預備好了我的盛宴，我的公牛和肥畜都宰殺了，一切都齊備了，你們來赴婚宴吧！』

「被請的人卻不理：有的去耕田，有的去做自己的生意，其餘的竟拿住僕人，凌辱後殺死了。

「於是，國王大怒，派自己的軍隊，消滅了那些殺人凶手，焚毀了他們的城市。

「然後，對僕人說：『婚宴已經齊備了，但是被請的人，都不配。現在，你們到各路口去，凡是你們所遇到的，都請來赴婚宴。』

「那些僕人就出去，到大路上，凡遇到的，無論壞人好人，都召集來了，婚宴就坐滿了客人。

「國王進來，巡視參加婚宴的客人，看見在那裡，有一個沒有穿婚宴禮服的人，便對他說：『朋友，你到這裡來，怎麼不穿婚宴禮服？』那人無言以對。國王於是對僕役說：『你們捆起他的手腳，把他丟在外面的黑暗中；在那裡要有哀號和切齒。』

「因為被召的人多，被選的人少。」——上主的話。

默想：

1. 文字意義（literal sense）：耶穌與司祭長及民間長老的衝突漸趨明顯，逐設一比喻映射猶太人舊約的風光年代即將逝去。猶太人既不守約，天主為選民預備的婚宴，就要分施給外邦人，自始進入恩寵的年代。


2. 借喻意義（allegorical sense）：結婚的，是降生成人的天主聖言；「新娘」（文中未有指明）就是教會；「婚宴」是這結合奧秘的慶祝，即聖事（特別是彌撒）。爽約者，乃停留於舊約時代、不肯接受主耶穌為救主的人；「耕田」是指單單著重塵世事物，「做生意」是指以「貪婪」作為生活的指導原則。首位僕人，可借喻為梅瑟；後來的僕人，可代表先知。「公牛和肥畜」：先知作證時所憑持的證據（世事的真實現象、奇跡、徵兆）。


3. 倫理意義（moral sense）：當時的政治領袖既留戀舊約，而不肯聽從天主子的呼召，則天主順勢將救恩拓展到異邦人處。「不論好人壞人，都召集了」：意指教會內有好人亦有壞人，「良莠不齊」。天主恩寵召叫我們，並不看我們本身的好歹，我們本身「都不配」。但祂要求我們「穿上基督」，即比喻所說的「婚宴禮服」－－以愛德表現出我們的信仰內涵－－生活行為肖似基督，方可堪當稱為「天主的子女」。否則「搞寸party」，就要被攆出去了。


4. 末世意義（anagogical sense）：「國王進來」－－即如救主所言「父所定的那日子」，審判者首先要看看誰回應了祂的召叫，而來赴宴；其次就要看清楚來赴宴的人士，有沒有做好準備。

感想：彌撒聖祭有其天上及末世的幅度。聖多瑪斯在〈Lauda Sion Salvatorem〉曾這樣寫道：

Sumunt boni, sumunt mali:
sorte tamen inaequali,
vitae vel interitus.

Mors est malis, vita bonis:
vide paris sumptionis
quam sit dispar exitus.

這可謂：好人與壞人，各參與同一聖餐，但因其靈魂準備的不同，而最終導致不同的命運。我們面對此一聖體奧跡，豈能不必存敬畏？

讀者心聲：拙評一覽

今天趁有些少時間，將以往小弟在《公教報》「讀者心聲」所發表過的文章，組織一下。

1. 韓農於香港世貿期間的「米酒彌撒事件」、關於該事件的相關討論、本人的查詢、及教區禮儀委員會辦事處的回應
2. 關於天主教會對聖公會堅振禮的看法、本人與社論商榷
3. 本人對彌撒中誦念或詠唱天主經時，應否「手牽手」的看法
4. 本人對公教媒體刊載未經核實的超性事件的看法、對某些朝聖活動的意見、讀者回應、及小弟的進一步回應
5. 本人對聖周四濯足禮的看法，網上回應，及讀者回應
6. 本人對聖儀的看法
7. 本人對聖母經一連串討論（黎國榮、小木）的看法
8. 「講道」與「證道」的問題
9. 本人對一篇青年彌撒報道的評論

聖經討論

講講下，不經不覺在論盡那邊關於創世紀歷史問題的討論，已有兩星期之久。

聖經所述的原祖父母，以及他們如何墮落的「故事」，究竟是歷史抑或神話？
是怎樣的歷史？何種意義下的神話？
教會現時的立場又是怎樣？

小弟常覺得，對這些問題處理的態度，分分鐘關乎一個人作為天主教徒的身份認同。

可能下一個問題，就是要重提「現代天主教徒，應怎樣理解伽俚略事件」了。

有興趣的兄弟姊妹，可以睇睇。

萬聖節與天主教學校

閱讀今期《公教報》，發現在第10頁，刊載了一群教友們的聯署聲明：〈抗議天主教學校內舉辦萬聖節活動聯署聲明〉

他們擔心在公教學校內舉辦萬聖節（Halloween）活動，會成為「糖衣毒藥」，並違背公教教育的辦學宗旨。他們的意見，主要基於以下三個理由（他們在〈聯署〉的內文中，提供了理據）－－

• 萬聖節的活動違反天主教的信仰
• 萬聖節的活動危害學生的心理健康
• 萬聖節的活動可能引起學生對靈界的興趣

他們建議：

• 公教學校，應以十一月一日的諸聖節來替代萬聖節的活動
• 應以天上諸聖的榜樣來作為學生活動的教材
• 應鼓勵學生們為亡者獻上祈禱，發揮他們愛的潛力

原來在一些天主教學校，一向有類似的活動。誠然，教育者的用心，很多時是值得欣賞的：

1. 為同學搞活動
2. 教英文

迄今為止，咱們天主教香港教區，對此事似乎未有甚麼具體立場。最「正式」（叫做「白紙黑字」寫下來）的，要算是教區禮儀委員會的〈有關萬聖節注意事項〉：

1. 坊間所謂「萬聖節」，與天主教會於十一月一日的「諸聖節」，及十一月二日的「追思已亡節」有關。
2. Halloween可能是愛爾蘭口音「諸聖節」之夜（All Hallows Eve）的誤讀。公元五世紀，愛爾蘭人以十一月一日為新年，該假日的發音亦近似「sow-en」。
3. 古時，愛爾蘭人以十月三十一日及十一月一日間，宇宙法則暫停，去世亡靈會回來，故有習俗生者穿上奇裝異服，遊行驅鬼。
4. 天主教會移風易俗，於九至十世紀漸漸以十一月一日紀念各位聖人，十一月二日追思所有亡者，並為他們祈禱。
5. 當時，在歐洲，有為亡者布施糖果的習慣，接受者則答應以「為亡者祈禱」回報。於是發展出孩子們到各家索取「萬聖節」糖果的習慣。
6. 按愛爾蘭民間故事：有名Jack的人，設陷阱騙魔鬼不再誘惑他，可惜因用了「欺騙」手段，而不能升天堂，但又因魔鬼曾答應不勾引他，故也不該下地獄，於是，為解決他的處境，只好賞他燈籠，幫助他在陰間往來，直到最後審判。這就是點燃Jack’s lantern的由來；萬聖節以南瓜作燈籠，亦由此而來。
7. 我們知道「萬聖節」的由來，便應以天主教信仰的幅度，來培育學生，以免他們疑神疑鬼。
8. 老師需要正確地向學生介紹，教會相信：人死後會得到天主公義的審判，並解釋十一月一日「諸聖節」和十一月二日「追思已亡節」的意義。
   十一月一日「諸聖節」的意義：天主願意我們得救，在世上度著充滿著愛的豐富生命，來日在天上做聖人，繼續為世人造福，及為人祈禱；「諸聖節」邀請我們有志氣為人謀幸福，將來做聖人。
   十一月二日「追思已亡節」的意義：天主給機會那些在生活上還未完善的亡者，靠大家的祈禱，互相幫助，可以上天堂。所以我們要以愛心，為亡者祈禱，亦要設法幫助別人，完善自己的生活。
9. 老師又可以幫助學生移風易俗，布施糖果，與大家分享食物，甚至布施窮人。又可把穿上鬼怪衣裝的習俗，改為扮演聖人，或社會服務人士（如醫生、護士、社工、消防員、警察、律師等），以增加學生做人的志氣、嚮往為大眾服務。
10. 學校在十一月舉行祈禱會（周會）紀念聖人，介紹聖人榜樣，又為亡者舉行祈禱會，提醒學生要善用生命，並栽培學生良心，留心天主的審判，且不要疑神疑鬼（平生不作歪心事，半夜敲門也不驚），因為天主會照顧和管理生者死者。

網上亦有零星的教友曾以另一角度反省過這問題，例如：

萬聖節與諸聖節

小弟以為，「天主教學校應否慶祝萬聖節」，與「天主教禮儀中可否舞獅」，兩者屬同類問題－－基督信仰與主流文化及民間表達之間的「衝突」、「磨合」和「互相增益」的問題。

老實講，現時教會學校的工作，可謂「難撈」得很－－既要顧及自身的崇高且獨特的公教教育使命，又要令學生能對身處的文化（甚至「西方主流文化」）有所認識。要有相當的見識和「perspective」才可以處理得好。難矣哉！

也許，上述教友家長們的想法是：對西方現行主流文化的「毒素」（如：「鬼佬」衰習慣、消費主義等），採取「零容忍」態度。他們恐怕萬聖節的活動容易「過火」，對世俗或新紀元思潮過分讓步，就變成與「賣大包」無異。

又或者，公教老師和校長們的想法是：將萬聖節的活動提升至「搞活動」和「英語教育」的層次，則在校內的動員力以至宣傳（publicity）上，均可佔有優勢。坦白講，若將「諸聖節」和「追思已亡（信眾）」搬出來搞，則有可能只得宗教課老師與校牧們艱苦經營。這或多或少帶點「戰略」和「實際」考慮。

當然，現時我們作為教友，對「慶節」（feasts - 聖週、聖誕、新年等）和「前夕」（vigils）的理解和態度，是考慮此一問題的起步點，它亦將不可避免地影響我們的結論。

不知大家點睇？

教宗本篤要你知的十件事

近日閱讀 John L. Allen 所寫的一本小冊子，叫《10 Things Pope Benedict Wants You To Know》。作者扼要地指出現任教宗本篤十六世，在2005年上任教宗以來，從他的演說、著作、訓導文件等所帶出的主要訊息。

是哪十件事？

1. 天主是愛（God is love）


2. 耶穌是主（Jesus is Lord）


3. 真理與自由乃一體兩面（Truth and Freedom are two sides of the same coin）


4. 信德與理性彼此依存（Faith and Reason need one another）


5. 感恩聖事是基督徒生命的中心（The Eucharist is the heart of the Christian life）


6. 基督信仰是正面訊息（Christianity is a positive message）


7. 教會培養人的良心、但不涉足於政治（The Church forms consciences but stays out of politics）


8. 天主教身份的重要性（The importance of Catholic identity）


9. 基督與教會乃不可分割（Christ and the Church are inseparable）


10. 「忍耐」的美德（The virtue of patience）

現任教宗乃著作等身的思想巨人，要為他「撮要」並不是一件容易（或討好）的工作。對此，小弟認為 Allen 的刻劃可說是中肯的。這本34頁的書仔，實在值得一讀。

而書後所列出的參考資料，亦是很好的入門資料。對信仰知識和深度的培養，可謂甚有俾益：

• Deus Caritas Est


• Jesus of Nazareth


• The Regensburg Lecture: Faith, Reason and the University


• God's Revolution: World Youth Day and Other Cologne Talks


• Sacramentum Caritatis


• Families in Christ


• Be disciples of Christ


• The Ratzinger Report


• Christ and His Church

試想若有一天，上述資料能被譯成中文，那就好了。

聖事的標記和本質

閱讀羅國輝神父的網誌，當中讀到－－

......洗禮池是墳墓，又是母胎。他請來新教友，分享慕道及浸洗的經驗。該新教友說明，他經過慕道，在浸洗中確實體味到與基督「死而復活」。他的分享引起大家的興趣。近八十位學員中，只有數位見過「浸洗」，故此，他們所問及的，都是技術而已......

......我也介紹了「浸洗」的可行性，以及傅油的認真做法：「像珍貴的油流在亞郎頭上，流在他鬍鬚上，又由他鬍鬚上，流在他衣領上」（詠133:2）「撒慕爾拿出油具，把油倒在他頭上」。（撒上10:1）「撒慕爾拿起油角來，在他兄弟們中給他傅了油。從那天起，上主的神便降臨於達味。（撒上16:13）......

心中不無感想。

將軍澳聖安德肋堂自建成新堂以來，每逢聖周六，都會在新聖洗池舉行洗禮。受洗者可自由選擇「注水」、「水上被注」、或「完全浸洗」的形式。

在舉行入們聖事時，很常遇到的現象是「嘈吵」，且是極度地吵鬧。候洗者在眾目睽睽、且在大銀幕被大特寫地錄影時，很自然會惹來圍觀群眾的喧嘩、叫嚷、鼓掌甚至喝彩；非天主教的親友在場，令情況更加複雜。

相比之下，在同一禮儀行動中，採用注水式的洗禮則較少受到注意。

理性探討：

1. 理論上，洗禮的最圓滿標記當然是「浸洗」。但當一百多位教友同時受洗時，這是否仍是最佳的施行聖事方式？
2. 浸洗的其中一個意念是「沐浴」（bathing）。所以在初期教會，洗禮通常是在受洗者一絲不掛的情況下進行，且備有屏障阻隔「外人」視線的。初期教會為適應箇中的需要，甚至設立女執事（非受秩人員）來代替聖職人員施行聖洗。
3. 在香港的天主教聖堂，最常見的浸洗方式，可被稱為「著住衫沖涼」。（假端莊？）
4. 當一個「理論上更圓滿」的標記，被配以不恰當的「背景」或「禮節襯托」時，可能得出反效果－－參禮者只在乎於標記的外表、而忽略標記所盛載的內涵（聖事恩寵）。後果是：聖事的「奧秘」幅度被減損、信德被減損。
5. 在神聖禮儀的進行中，鼓吹或促進一些世俗化的心態和表達，間接造就一種「聖事是人的作為、且是做俾人睇的行為」。這將對「天主透過聖事行動，直接介入我們團體的生命中」的意識，有所減損。

想到這裡，我記起聖多瑪斯在〈Pange Lingua〉（皇皇聖體）中的一句：

Praestet fides supplementum, sensuum defectui.

意思是：感官所力有不逮者，望以信德彌補。若沒有信德，則儘管用再大的麵餅開彌撒、將聖油由頭淋到腳、將人浸到死，都是「於事無補」的。

我們是否需要重提羅馬禮的特色：「莊嚴肅穆」（sollemnity, sobriety）、「高貴」（nobility）、「簡樸」（simplicity）？

禮儀行動之中，「信德」、「感官」、「標記」、「禮節」之間的互動和影響，實在值得進一步探討。

The Word of God Is The Ultimate Reality

Excerpts from Catholic World News -

Pointing to the current world economic crisis, the Pope remarked that the collapse of international financial institutions underlines the temporary nature of earthly treasure. "Money disappears; it becomes nothing," he observed. "Only the Word of God is the foundation of reality-- stable, like heaven."

Modern man is tempted to think of material objects as the ultimate reality, the Holy Father continued. But that is an error, he said, adding: "A realist is one who recognizes that the Word of God-- this reality that appears so weak - is in fact the foundation of everything."

The full translated text of the Papal remark at L'Osservatore Romano -

Pope Benedict XVI meditates on God's Word in light of the Synod's work

God's Word More Stable Than Any Human Reality

On the opening day of the Synod, Monday, 6 October, during the Liturgy of the Hours celebration of the Third Hour, the Holy Father addressed the assembly in Italian. The following is a translation.

Dear Brothers in the Episcopacy, Dear Brothers and Sisters,

At the beginning of our Synod the Liturgy of the Hours presents a passage from Psalm 118 on the Word of God: a praise of his Word, an expression of the joy of Israel in learning it and, in it, to recognize his will and his Face. I would like to meditate on some verses of this Psalm with you.

It begins like this: "In aeternum, Domine, verbum tuum constitutum est in caelo... firmasti terram, et permanet". This refers to the solidity of the Word. It is solid, it is the true reality on which one must base one's life. Let us remember the words of Jesus who continues the words of this Psalm: "Heaven and earth will pass away, but my words will never pass away".

Humanly speaking, the word, my human word, is almost nothing in reality, a breath. As soon as it is pronounced it disappears. It seems to be nothing. But already the human word has incredible power. Words create history, words form thoughts, the thoughts that create the word. It is the word that forms history, reality.

Furthermore, the Word of God is the foundation of everything, it is the true reality. And to be realistic, we must rely upon this reality. We must change our idea that matter, solid things, things we can touch, are the more solid, the more certain reality.

At the end of the Sermon on the Mount the Lord speaks to us about the two possible foundations for building the house of one's life: sand and rock. The one who builds on sand builds only on visible and tangible things, on success, on career, on money. Apparently these are the true realities. But all this one day will pass away. We can see this now with the fall of large banks: this money disappears, it is nothing.

And thus all things, which seem to be the true realities we can count on, are only realities of a secondary order. The one who builds his life on these realities, on matter, on success, on appearances, builds upon sand.

Only the Word of God is the foundation of all reality, it is as stable as the heavens and more than the heavens, it is reality. Therefore, we must change our concept of realism. The realist is the one who recognizes the Word of God, in this apparently weak reality, as the foundation of all things. Realist is the one who builds his life on this foundation, which is permanent.

Thus the first verses of the Psalm invite us to discover what reality is and how to find the foundation of our life, how to build life.

The following verse says: "Omnia serviunt tibi". All things come from the Word, they are products of the Word. "In the beginning was the Word". In the beginning the heavens spoke. And thus reality was born of the Word, it is "creatura Verbi".

All is created from the Word and all is called to serve the Word. This means that all of creation, in the end, is conceived of to create the place of encounter between God and his creature, a place where the history of love between God and his creature can develop.

"Omnia serviunt tibi". The history of salvation is not a small event, on a poor planet, in the immensity of the universe. It is not a minimal thing which happens by chance on a lost planet. It is the motive for everything, the motive for creation. Everything is created so that this story can exist, the encounter between God and his creature.

In this sense, salvation history, the Covenant, precedes creation. During the Hellenistic period, Judaism developed the idea that the Torah would have preceded the creation of the material world. This material world seems to have been created solely to make room for the Torah, for this Word of God that creates the answer and becomes the history of love. The mystery of Christ already is mysteriously revealed here.

This is what we are told in the Letter to the Ephesians and to the Colossians: Christ is the protòtypos, the first-born of creation, the idea for which the universe was conceived.

He welcomes all. We enter in the movement of the universe by uniting with Christ. One can say that, while material creation is the condition for the history of salvation, the history of the Covenant is the true cause of the cosmos. We reach the roots of being by reaching the mystery of Christ, his living word that is the aim of all creation.

"Omnia serviunt tibi". In serving the Lord we achieve the purpose of being, the purpose of our own existence.

Let us take a leap forward: "Mandata tua exquisivi". We are always searching for the Word of God. It is not merely present in us. Just reading it does not mean necessarily that we have truly understood the Word of God. The danger is that we only see the human words and do not find the true actor within, the Holy Spirit. We do not find the Word in the words. In this context St Augustine recalls the scribes and pharisees who were consulted by Herod when the Magi arrived. Herod wants to know where the Saviour of the world would be born. They know it, they give the correct answer: in Bethlehem.

They are great specialists who know everything. However they do not see reality, they do not know the Saviour. St Augustine says: they are signs on the road for others, but they themselves do not move. This is a great danger as well in our reading of Scripture: we stop at the human words, words form the past, history of the past, and we do not discover the present in the past, the Holy Spirit who speaks to us today in the words from the past. In this way we do not enter the interior movement of the Word, which in human words conceals and which opens the divine words.

Therefore, there is always a need for "exquisivi". We must always look for the Word within the words.

Therefore, exegesis, the true reading of Holy Scripture, is not only a literary phenomenon, not only reading a text. It is the movement of my existence. It is moving towards the Word of God in the human words. Only by conforming ourselves to the Mystery of God, to the Lord who is the Word, can we enter within the Word, can we truly find the Word of God in human words. Let us pray to the Lord that he may help us search the word, not only with our intellect but also with our entire existence.

At the end: "Omni consummationi vidi finem, latum praeceptum tuum nimis". All human things, all the things we can invent, create, are finite. Even all human religious experiences are finite, showing an aspect of reality, because our being is finite and can only understand a part, some elements: "latum praeceptum tuum nimis". Only God is infinite. And therefore His Word too is universal and knows no boundaries.

Therefore by entering into the Word of God we really enter into the divine universe. We escape the limits of our experience and we enter into the reality that is truly universal. Entering into communion with the Word of God, we enter a communion of the Church that lives the Word of God. We do not enter into a small group, with the rules of a small group, but we go beyond our limitations. We go towards the depths, in the true grandeur of the only truth, the great truth of God. We are truly a part of what is universal.

And thus we go out into the communion of all our brothers and sisters, of all humanity, because the desire for the Word of God, which is one, is hidden in our heart.

Therefore even evangelization, the proclamation of the Gospel, the mission are not a type of ecclesial colonialism, where we wish to insert others into our group. It means going beyond the individual culture into the universality that connects all, unites all, makes us all brothers. Let us pray once again that the Lord may help us to truly enter the "breadth" of His Word and thus to open ourselves to the universal horizon that unites us with all our differences.

At the end, we return to a preceding verse: "Tuus sum ego: salvum me fac". The text translates as: "I am yours". The Word of God is like a stairway that we can climb and, with Christ, even descend into the depths of his love. It is a stairway to reach the Word in the words.

"I am yours". The word has a Face, it is a person, Christ. Before we can say "I am yours", he has already told us "I am yours". The Letter to the Hebrews, quoting Psalm 39, says: "You gave me a body.... Then I said, 'Here I am, I am coming'". The Lord prepared a body to come. With his Incarnation he said: I am yours. And in Baptism he said to me: I am yours. In the Holy Eucharist, he say ever anew: I am yours, so that we may respond: Lord, I am yours.

In the way of the Word, entering the mystery of his Incarnation, of his being among us, we want to appropriate his being, we want expropriate our existence, giving ourselves to him who gave Himself to us.

"I am yours". Let us pray the Lord that we may learn to say this word with our whole being. Thus we will be in the heart of the Word. Thus we will be saved.

Jésus le Christ

---

在香港，一首教友們很熟悉的泰澤短誦，是〈Jesus, Your Light〉－－

Jesus, your light is shining within us.
Let not my doubt and my darkness speak to me.
Jesus, your light is shining within us.
Let my heart always welcome your love!

首次認識這短誦，是在95年普世青年節時。反觀當時參與各種活動的心態，可說是「齊哇哇」。先是被曲調和韻律所觸動，然後才是歌詞。不過大家都知道，單單理解歌詞的「文法」和「字面」意義，這種認識仍是相當表面的。

這首歌的歌詞，其實源於法文版－－

Jésus le Christ, Lumière intérieure.
Ne laisse pas les ténèbres me parler.
Jésus le Christ, Lumière intérieure.
Donne-moi d’accueillir ton amour!

法文歌詞，將主耶穌形容為「內裡的光」（interior light）。而整首歌的體裁，似是一個人單獨地、親密地與主交談。因此，英文的眾數「us」就有點失真了。

原來這首歌的歌詞大有來頭－－它是出自聖師奧斯定的手筆。詳見《懺悔錄》（Confessions）第十二卷、第十章：

10. O Truth, O Light of my heart, let not my own darkness speak to me! I had fallen into that darkness and was darkened thereby. But in it, even in its depths, I came to love thee. I went astray and still I remembered thee. I heard thy voice behind me, bidding me return, though I could scarcely hear it for the tumults of my boisterous passions. And now, behold, I am returning, burning and thirsting after thy fountain. Let no one hinder me; here will I drink and so have life. Let me not be my own life; for of myself I have lived badly. I was death to myself; in thee I have revived. Speak to me; converse with me. I have believed thy books, and their words are very deep.

X. O veritas, lumen cordis mei, non tenebrae meae loquantur mihi! defluxi ad ista et obscuratus sum, sed hinc, etiam hinc adamavi te. erravi et recordatus sum tui. audivi vocem tuam post me, ut redirem, et vix audivi propter tumultus impacatorum. et nunc ecce redeo aestuans et anhelans ad fontem tuum. nemo me prohibeat: hunc bibam et hunc vivam. non ego vita mea sim: male vixi ex me, mors mihi fui: in te revivesco. tu me alloquere, tu mihi sermocinare. credidi libris tuis, et verba eorum arcana valde.

這可說是聖人在皈依過程中，對天主的懇切自白。

對他而言，黑暗是指過往的罪惡生活，和他那沉淪和墮落的人性。但即使在淪喪當中，主基督在他的內心彷如一道微弱的光芒、微風細語地、邀請他改過、回頭。當聖人讀到《羅馬書》的章節：「 ...... 不可狂宴豪飲，不可淫亂放蕩，不可爭鬥嫉妒；但該穿上主耶穌基督；不應只掛念肉性的事，以滿足私慾......」（13:13）時，天主的話語就與他自己良心的呼喚，產生一種莫名的共鳴。一道光明進入了內心，所有懷疑和焦慮迅即煙消雲散。

如何善待神長

日前和堂區聖言宣讀組的成員小聚。

席間和一位弟兄談起我們香港教友招呼堂區神父的方式，是否來來去去都是「請食飯」？

他提到，有時神父生日，可以有多至近十個團體邀約神父吃飯，而每餐飯都可能鮑參翅肚、杯盤狼藉。我們的組員都已開始戲稱部分菜式為「奪命」甚麼甚麼了。久而久之，其實對神父的身體健康，分分鐘大有影響。在堂區服務多年，而又能保持神「形」兩者兼可康泰者，能有幾人？

這現象，或多或少與香港和祖國本身的文化有關。

救主曾言：「人子來了，也吃也喝」（路 7:34）。但主耶穌降生塵世只得三十多載，就要走上十字架。所以，從祂救贖計劃的神聖考慮（"Economy of His redemptive plan"?）而言，大可以「ignore」（忽略）血肉聖言的「長遠」心腦血管風險。但現時教區的聖職人員，我們多麼渴望他們長命百年歲！由是觀之，則聖保祿宗徒的話似乎更加保險和隱陣：「我們是在瓦器中存有這寶貝」（格後 4:7）。

細想之下，其實我們可不可以做張均衡保健「checklist」給神父，每個團體選擇一項輪流負責，則既可保障神長們的安全，亦可在堂區中推廣健康生活方式的重要。豈不一舉兩得？

1. 健康午餐或茶會


2. 「謝主」彌撒


3. 時辰祈禱


4. 玫瑰經、朝拜聖體


5. 守齋


6. 行山、跑步、游泳、打球


7. 為聖堂維修、清潔、打掃

想到這裡，我記起了以下兩篇 《Adoremus Bulletin》 （去年七月號）中，關於天主經「求你今天賞給我們日用的食糧」的解釋。

Pp. Benedict XVI : The meaning of "Our Daily Bread"

Fr. Benjamin Reeze: Give Us This Day Our Daily "Supersubstantial" Bread

裹腹之糧固然重要，但亦讓我們不致忽略天主之言（聖體、聖經）對我們靈性生命的滋養。

多謝更正

一位弟兄在拙文〈Let All Mortal Flesh Keep Silence〉 中，提出了如下更正：

所引的youtube上的赫儒文之歌第三調，是聖金口約安事奉圣禮的那篇“常年聖入詠”，而非上文所談論的“聖雅科弗事奉圣禮圣入詠”。上文所談到的那篇，在不使用聖雅科弗事奉聖禮的地方教會，事實上也有一年一次的使用機會，就是在大安息日的聖瓦西里事奉圣禮中。這兩篇聖歌的分別如下：常年聖入詠：我眾奧妙地相似著赫儒文，向施生命之聖三詠唱三聖贊，現在讓我們放下今生一切的掛慮。如此，我等將迎接萬有的君王，無形可見地為諸品天使所扈衛者。阿利路伊亚，阿利路伊亚，阿利路伊亚。大安息日聖入詠：一切血肉凡軀，都當寂靜無聲，并懷著敬畏和惶恐肅立，不再思慮世俗之事；因為萬王之王，眾主之主前來被祭獻，并被分施，作為信眾的食糧。眾天使之歌侶在他前開道先行，所有的統權者和威德者，多目的赫儒文和六翼的塞拉芬，遮掩了他們的面容，高聲歌唱：阿利路伊亚，阿利路伊亚，阿利路伊亚。

他亦引出這兩首樂曲的希臘原文－－

原文對照

“我眾奧秘地相似著赫儒文”

Οἱ τὰ Χερουβεὶμ μυστικῶς εἰκονίζοντες, καὶ τῇ ζωοποιῷ Τριάδι τὸν τρισάγιον
ὕμνον προσᾴδοντες, πᾶσαν τὴν βιοτικὴν ἀποθώμεθα μέριμναν.

Ὡς τὸν βασιλέα τῶν ὅλων ὑποδεξόμενοι, ταῖς ἀγγελικαῖς ἀοράτως δορυφορούμενον τάξεσιν. Ἀλληλούϊα. Ἀλληλούϊα. Ἀλληλούϊα.

“一切血肉凡軀都當寂靜無聲”：

Σιγησάτω πᾶσα σάρξ βροτεία, καὶ στήτω μετὰ φόβου καὶ τρόμου, καὶ μηδὲν
γήϊνον ἐν ἑαυτῇ λογιζέσθω· ὁ γὰρ Βασιλευς τῶν βασιλευόντων, καὶ Κύριος τῶν
κυριευόντων, προσέρχεται σφαγιασθῆναι, καὶ δοθῆναι εἰς βρῶσιν τοῖς πιστοῖς·
προηγοῦνται δὲ τούτου, οἱ χοροὶ τῶν Ἀγγέλων, μετὰ πάσης ἀρχῆς καὶ ἐξουσίας, τὰ
πολυόμματα Χερουβίμ, καὶ τὰ ἑξαπτέρυγα Σεραφίμ, τὰς ὄψεις καλύπτοντα, καὶ βοῶντα τὸν ὕμνον· Ἀλληλούϊα, Ἀλληλούϊα, Ἀλληλούϊα.

接著他又指出〈一切血肉凡驅當寂靜無聲〉的YouTube連結：

又,“一切血肉凡軀”見以下鏈接：

http://www.youtube.com/watch?v=_pr77XYguS8

因為聖使徒雅科弗事奉聖禮很少用（只有耶路撒冷聖統一年舉行兩次，另外某些地方教會一年一次）。而大安息日聖瓦西里事奉圣禮中的這一聖歌恒常以πλ. α'調式（也就是‘第五調式’）唱出，不會用其他調，所以網路上有關這一首的資料一定是比常年使用的赫儒文之歌要少的多。

在此特別向這位匿名弟兄致意！

講真的，小弟對希臘文可謂近乎一竅不通。但對著希臘字母，順著它們的標音來讀的話，這幾首禱文又的確可以跟得上。

互聯網的其中一個好處，是可以將具有共同關注的人士，從四方八面聚集起來。昔日這種過程本身，可能需要經年累月。但現時只須按一下搜尋器，就可以參考前人所留下的足跡。

小弟以為，這種發展，其實對歷史悠久的傳統宗派比較有利。

我們的確需要珍這種福分，善用天主給我們這工具，促進天家子女們的交談，互相俾益。

The meaning of "blind obedience"

「Blind obedience」原來並不指「盲目」服從或「盲從」－－

... The expression "blind obedience" signifies not an unreasoning or unreasonable submission to authority, but a keen appreciation of the rights of authority, the reasonableness of submission, and blindness only to such selfish or worldly considerations as would lessen regard for authority ...

中文似乎應該稱為「義無反顧」才對。

參考資料：

The Catholic Encyclopedia on Obedience

Blind obedience?

Father John A. Hardon: St. Ignatius' Letter on Obedience

「弟兄們」與「弟兄姊妹們」的分別

－－"Fratres" ≠ "Brothers & Sisters"

教區禮儀委員會辦事處編製的新版《主日感恩祭》彌撒經書「常年期（四）」終於出爐。

記得最初這新系列的彌撒經文推出時，曾安排過一系列講座和資料，向信友解釋和強調當中的一些轉變，如將「這是上主的話」轉變為「上主的話」等。

但似乎甚少提及的，就是將多篇讀經二（大部分是書信體裁）中的稱謂，由「弟兄們」轉為「弟兄姊妹們」的變化。

例如今天的讀經二（斐4:6-9）－－

弟兄姊妹們：

你們什麼也不要掛慮，只在一切事上，以懇求和祈禱，懷著感謝之心，向天主呈上你們的請求；這樣，天主那超乎各種意想的平安，必要在基督耶穌內，固守你們的心思念慮。

此外，弟兄們！凡是真實的，凡是高尚的，凡是正義的，凡是純潔的，凡是可愛的，凡是榮譽的，不管是美德，不管是稱譽：這一切，你們都該思念；凡你們在我身上所學得的，所領受的，所聽見的，所看到的；這一切，你們都該實行。這樣，賜平安的天主，必與你們同在。——上主的話。

此一變化，實在微妙得很。段首稱謂是「弟兄姊妹們」，但隨後則回復原來的「弟兄們」。

究竟我們將文法上「眾數第二人稱」（vocative case plural）的這個原文（聖經希臘文「αδελφοι - adelphoi」；禮儀拉丁文「fratres」）譯為「弟兄們」好，抑或「弟兄姊妹們」好呢？

教會當局，曾否為此一轉變，提供過任何解釋呢？

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一般人常將這項轉變理解為：教會為避免人們將「弟兄們」理解為父權意識的表達。況且，當宗徒們致書給地方教會的「手足」時，書信的對象不是很肯定地包括男性和女性的嗎？由此推論，則這種轉變，與彌撒其他地方中的類似轉變（如「各位兄弟［姊妹］，請你們祈禱，望全能的天主聖父，收納我和你們共同奉獻的聖祭」，和「求你垂念我們的兄弟［姊妹］，他們懷著復活的希望而安息」），應被視為合理的。

但上述論據似乎忽略了：這裡所談論的變化，並不單單是讀經員面對眼前群眾的「稱謂」的問題，而是聖經人性作者本人的書寫意願問題。我們在此刻對著這一群聽眾，當然說甚麼都得（I mean, in a certain sense, of course）。但我們必須理解聖經人性作者本人（包括聖保祿、聖伯多祿、雅各伯、若望等）的意思和語境，否則在轉變的過程中，就有可能曲解了作者的原意，從而曲解了聖經、天主的話在該段落中的原意。

有時我們為求達到政治正確的目標，往往希望「排除萬難」，將一些現代人認為難聽入耳的元素加以過濾。但我認為，聽眾其實在理解文本的時候，其實亦在不斷學習中，去理解經文背後的社會和文化意義－－最重要的是給他們這麼一個機會。若貿然地改變聖經的字句來迎合不同類別人們的個別喜好，則有可能令聽眾最終只聽到我們「自己」的言語，而不再是天主的言語。後果就是聖道禮的本質被扭曲、甚至變得虛假（falsified）。

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我認為，聖保祿宗徒稱呼「弟兄們」時，主要是指真真正正的「弟兄」－－弟兄們的確是他書信語境中的直接聽眾。這在他不少書信中，是顯然易見的事實。例如：「你若娶妻，你並沒有犯罪；童女若出嫁，也沒有犯罪」（格前7:28）；當他在格前14:34-35中說過「婦女在集會中應當緘默......因為在集會中發言，為女人不是體面事」後，不到幾句就謂「弟兄們！你們應當渴慕說先知話......」（格前14:39）。在致得撒洛尼人前書中，宗徒亦道：「弟兄們...要你們每一個明瞭，應以聖潔和敬意持守自己的肉體」（得前4:4），教會自古就有意見認為「持守自己的肉體」一語，包含有「娶妻」或「與妻子相處」之義。

雖然保祿書信的主要對象（primary, direct audience）是男性，但以此意義而言，女性亦不被排拒於書信內容的接收－－

（一）眾所周知，在保祿的觀念以及他身處的文化中，一般而言，女性「從屬」於男性。保祿不直接稱呼女性，在當時社會是一種禮貌和習慣。
（二）保祿所稱的「弟兄們」，亦有可能是指當時地方教會內的各領袖。

從上述兩種意義而言，我們是可以透過「從屬」關係來理解女性作為保祿書信的間接對象。

但若將這些用語一概譯為「兄弟姊妹」，則恐怕有陷於時序倒亂（anachronism）謬誤的危險。情況有點似將我國古人所稱為的「鄉親父老」中性化、將「叔伯兄弟」統統加上「姨媽姑姐」般－－那就貽笑大方了。

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話雖如此，既然現時教區的試用本是這樣印出來，那麼個別讀經員在宣讀「讀經二」時，可否自行將它們改為「弟兄們」？

答案是：不可以。

縱然本人在理智上並不認同現時此份禮儀經文譯本的這一項措施，但它畢竟屬地方教會當局，就著本教區內禮儀紀律所安排、且期望信眾遵守的正命－－作為教友，我們是有責任遵從的－－否則，若教友們自把自為、各行其是的話，則教會就要大亂了。

那麼，我們可以怎麼做？

小弟以為，可考慮以下途徑－－

1. 促請教會當局留意這項問題，期待在經書的「再版」或「終定本」中有所改善；
2. 請求陳樞機的特別批准（公開的口頭批准，或書面批准），可採用「弟兄們」一語，替代「弟兄姊妹們」。

「兄弟」一詞在新約聖經中的使用

方法：在新拉丁通行本聖經的電子版本中，搜尋「兄弟」一辭的字根「frat-」。

出處：

瑪竇福音

1:2 Abraham genuit Isaac, Isaac autem genuit Iacob, Iacob autem genuit Iudam et fratres eius
1:11 Iosias autem genuit Iechoniam et fratres eius in transmigratione Babylonis.
4:18 Ambulans autem iuxta mare Galilaeae, vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem eius, mittentes rete in mare; erant enim piscatores.
4:21 Et procedens inde vidit alios duos fratres, Iacobum Zebedaei et Ioannem fratrem eius, in navi cum Zebedaeo patre eorum reficientes retia sua; et vocavit eos.
5:22 Ego autem dico vobis: Omnis, qui irascitur fratri suo, reus erit iudicio; qui autem dixerit fratri suo: “Racha”, reus erit concilio; qui autem dixerit: “Fatue”, reus erit gehennae ignis.
5:23 Si ergo offeres munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te,
5:24 relinque ibi munus tuum ante altare et vade, prius, reconciliare fratri tuo et tunc veniens offer munus tuum.
5:47 Et si salutaveritis fratres vestros tantum, quid amplius facitis? Nonne et ethnici hoc faciunt?
7:3 Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides?
7:4 Aut quomodo dices fratri tuo: “Sine, eiciam festucam de oculo tuo”, et ecce trabes est in oculo tuo?
7:5 Hypocrita, eice primum trabem de oculo tuo, et tunc videbis eicere festucam de oculo fratris tui.
10:2 Duodecim autem apostolorum nomina sunt haec: primus Simon, qui dicitur Petrus, et Andreas frater eius, et Iacobus Zebedaei et Ioannes frater eius,
10:21 Tradet autem frater fratrem in mortem, et pater filium; et insurgent filii in parentes et morte eos afficient.
12:46 Adhuc eo loquente ad turbas, ecce mater et fratres eius stabant foris quaerentes loqui ei.
12:47 Dixit autem ei quidam: “ Ecce mater tua et fratres tui foris stant quaerentes loqui tecum ”.
12:48 At ille respondens dicenti sibi ait: “ Quae est mater mea, et qui sunt fratres mei? ”.
12:49 Et extendens manum suam in discipulos suos dixit: “ Ecce mater mea et fratres mei.
12:50 Quicumque enim fecerit voluntatem Patris mei, qui in caelis est, ipse meus frater et soror et mater est ”.
13:55 Nonne hic est fabri filius? Nonne mater eius dicitur Maria, et fratres eius Iacobus et Ioseph et Simon et Iudas?
14:3 Herodes enim tenuit Ioannem et alligavit eum et posuit in carcere propter Herodiadem uxorem Philippi fratris sui.
17:1 Et post dies sex assumit Iesus Petrum et Iacobum et Ioan nem fratrem eius et ducit illos in montem excelsum seorsum.
18:15 Si autem peccaverit in te frater tuus, vade, corripe eum inter te et ipsum solum. Si te audierit, lucratus es fratrem tuum;
18:21 Tunc accedens Petrus dixit ei: “ Domine, quotiens peccabit in me frater meus, et dimittam ei? Usque septies? ”.
19:35 Sic et Pater meus caelestis faciet vobis, si non remiseritis unusquisque fratri suo de cordibus vestris ”.
19:29 Et omnis, qui reliquit domos vel fratres aut sorores aut patrem aut matrem aut filios aut agros propter nomen meum, centuplum accipiet et vitam aeternam possidebit.
20:24 Et audientes decem indignati sunt de duobus fratribus.
22:24 dicentes: “ Magister, Moyses dixit, si quis mortuus fuerit non habens filios, ut ducat frater eius uxorem illius et suscitet semen fratri suo.
22:25 Erant autem apud nos septem fratres: et primus, uxore ducta, defunctus est et non habens semen reliquit uxorem suam fratri suo;
23:8 Vos autem nolite vocari Rabbi; unus enim est Magister vester, omnes autem vos fratres estis.
25:40 Et respondens Rex dicet illis: “Amen dico vobis: Quamdiu fecistis uni de his fratribus meis minimis, mihi fecistis”.
28:10 Tunc ait illis Iesus: “ Nolite timere; ite, nuntiate fratribus meis, ut eant in Galilaeam et ibi me videbunt ”.

馬爾谷福音

1:16 Et praeteriens secus mare Galilaeae vidit Simonem et Andream fratrem Simonis mittentes in mare; erant enim piscatores.
1:19 Et progressus pusillum vidit Iacobum Zebedaei et Ioannem fratrem eius, et ipsos in navi componentes retia,
3:17 et Iacobum Zebedaei et Ioannem fratrem Iacobi, et imposuit eis nomina Boanerges, quod est Filii tonitrui;
3:31 Et venit mater eius et fratres eius, et foris stantes miserunt ad eum vocantes eum.
3:32 Et sedebat circa eum turba, et dicunt ei: “ Ecce mater tua et fratres tui et sorores tuae foris quaerunt te ”.
3:33 Et respondens eis ait: “ Quae est mater mea et fratres mei? ”.
3:34 Et circumspiciens eos, qui in circuitu eius sedebant, ait: “ Ecce mater mea et fratres mei.
3:35 Qui enim fecerit voluntatem Dei, hic frater meus et soror mea et mater est ”.
3:37 Et non admisit quemquam sequi se nisi Petrum et Iacobum et Ioannem fratrem Iacobi.
6:3 Nonne iste est faber, filius Mariae et frater Iacobi et Iosetis et Iudae et Simonis? Et nonne sorores eius hic nobiscum sunt? ”. Et scandalizabantur in illo.
6:17 Ipse enim Herodes misit ac tenuit Ioannem et vinxit eum in carcere propter Herodiadem uxorem Philippi fratris sui, quia duxerat eam.
6:18 Dicebat enim Ioannes Herodi: “ Non licet tibi habere uxorem fratris tui ”.
10:29 Ait Iesus: “ Amen dico vobis: Nemo est, qui reliquerit domum aut fratres aut sorores aut matrem aut patrem aut filios aut agros propter me et propter evangelium,
10:30 qui non accipiat centies tantum nunc in tempore hoc, domos et fratres et sorores et matres et filios et agros cum persecutionibus, et in saeculo futuro vitam aeternam.
12:19 “Magister, Moyses nobis scripsit, ut si cuius frater mortuus fuerit et reliquerit uxorem et filium non reliquerit, accipiat frater eius uxorem et resuscitet semen fratri suo.
12:20 Septem fratres erant: et primus accepit uxorem et moriens non reliquit semen;
13:12 Et tradet frater fratrem in mortem, et pater filium; et consurgent filii in parentes et morte afficient eos;

路加福音

3:1 Anno autem quinto decimo im perii Tiberii Caesaris, procu rante Pontio Pilato Iudaeam, tetrarcha autem Galilaeae Herode, Philippo autem fratre eius tetrarcha Ituraeae et Trachonitidis regionis, et Lysania Abilinae tetrarcha,
3:19 Herodes autem tetrarcha, cum corriperetur ab illo de Herodiade uxore fratris sui et de omnibus malis, quae fecit Herodes,
6:14 Simonem, quem et cognominavit Petrum, et Andream fratrem eius et Iacobum et Ioannem et Philippum et Bartholomaeum
6:41 Quid autem vides festucam in oculo fratris tui, trabem autem, quae in oculo tuo est, non consideras?
6:42 Quomodo potes dicere fratri tuo: “Frater, sine eiciam festucam, quae est in oculo tuo”, ipse in oculo tuo trabem non videns? Hypocrita, eice primum trabem de oculo tuo et tunc perspicies, ut educas festucam, quae est in oculo fratris tui.
8:19 Venerunt autem ad illum mater et fratres eius, et non poterant adire ad eum prae turba.
8:20 Et nuntiatum est illi: “ Mater tua et fratres tui stant foris volentes te videre ”.
8:21 Qui respondens dixit ad eos: “ Mater mea et fratres mei hi sunt, qui verbum Dei audiunt et faciunt ”.
12:13 Ait autem quidam ei de turba: “ Magister, dic fratri meo, ut dividat mecum hereditatem ”.
14:12 Dicebat autem et ei, qui se invitaverat: “ Cum facis prandium aut cenam, noli vocare amicos tuos neque fratres tuos neque cognatos neque vicinos divites, ne forte et ipsi te reinvitent, et fiat tibi retributio.
14:26 “Si quis venit ad me et non odit patrem suum et matrem et uxorem et filios et fratres et sorores, adhuc et animam suam, non potest esse meus discipulus.
15:27 Isque dixit illi: “Frater tuus venit, et occidit pater tuus vitulum saginatum, quia salvum illum recepit”.
15:32 epulari autem et gaudere oportebat, quia frater tuus hic mortuus erat et revixit, perierat et inventus est” ”.
16:28 - habeo enim quinque fratres — ut testetur illis, ne et ipsi veniant in locum hunc tormentorum”.
17:3 Attendite vobis! Si peccaverit frater tuus, increpa illum et, si paenitentiam egerit, dimitte illi;
18:29 Qui dixit eis: “ Amen dico vobis: Nemo est, qui reliquit domum aut uxorem aut fratres aut parentes aut filios propter regnum Dei,
20:28 dicentes: “ Magister, Moyses scripsit nobis, si frater alicuius mortuus fuerit habens uxorem et hic sine filiis fuerit, ut accipiat eam frater eius uxorem et suscitet semen fratri suo.
20:29 Septem ergo fratres erant: et primus accepit uxorem et mortuus est sine filiis;
21:16 Trademini autem et a parentibus et fratribus et cognatis et amicis, et morte afficient ex vobis,
22:32 ego autem rogavi pro te, ut non deficiat fides tua. Et tu, aliquando conversus, confirma fratres tuos ”.

若望福音

1:40 Erat Andreas, frater Simonis Petri, unus ex duobus, qui audierant ab Ioanne et secuti fuerant eum.
1:41 Invenit hic primum fratrem suum Simonem et dicit ei: “ Invenimus Messiam ” — quod est interpretatum Christus;
2:12 Post hoc descendit Capharnaum ipse et mater eius et fratres eius et discipuli eius, et ibi manserunt non multis diebus.
6:8 Dicit ei unus ex discipulis eius, Andreas frater Simonis Petri:
7:3 Dixerunt ergo ad eum fratres eius: “Transi hinc et vade in Iudaeam, ut et discipuli tui videant opera tua, quae facis.
7:5 Neque enim fratres eius credebant in eum.
7:10 Ut autem ascenderunt fratres eius ad diem festum, tunc et ipse ascendit, non manifeste sed quasi in occulto.
11:2 Maria autem erat, quae unxit Dominum unguento et extersit pedes eius capillis suis, cuius frater Lazarus infirmabatur.
11:19 Multi autem ex Iudaeis venerant ad Martham et Mariam, ut consolarentur eas de fratre.
11:21 Dixit ergo Martha ad Iesum: “ Domine, si fuisses hic, frater meus non esset mortuus!
11:23 Dicit illi Iesus: “ Resurget frater tuus ”.
11:32 Maria ergo, cum venisset ubi erat Iesus, videns eum cecidit ad pedes eius dicens ei: “ Domine, si fuisses hic, non esset mortuus frater meus! ”.
20:17 Dicit ei Iesus: “ Iam noli me tenere, nondum enim ascendi ad Patrem; vade autem ad fratres meos et dic eis: Ascendo ad Patrem meum et Patrem vestrum, et Deum meum et Deum vestrum ”.
21:23 Exivit ergo sermo iste in fratres, quia discipulus ille non moritur. Non autem dixit ei Iesus: “ Non moritur ”, sed: “ Si eum volo manere donec veniam, quid ad te? ”.

宗徒大事錄

1:14 Hi omnes erant perseverantes unanimiter in oratione cum mulieribus et Maria matre Iesu et fratribus eius.
1:15 Et in diebus illis exsurgens Petrus in medio fratrum dixit — erat autem turba hominum simul fere centum viginti
1:16 “Viri fratres, oportebat impleri Scripturam, quam praedixit Spiritus Sanctus per os David de Iuda, qui fuit dux eorum, qui comprehenderunt Iesum,
2:29 Viri fratres, liceat audenter dicere ad vos de patriarcha David, quoniam et defunctus est et sepultus est, et sepulcrum eius est apud nos usque in hodiernum diem;
2:37 His auditis, compuncti sunt corde et dixerunt ad Petrum et reliquos apostolos: “Quid faciemus, viri fratres? ”.
3:17 Et nunc, fratres, scio quia per ignorantiam fecistis, sicut et principes vestri; 18 Deus autem, quae praenuntiavit per os omnium Prophetarum pati Christum suum, implevit sic.
3:22 Moyses quidem dixit: “Prophetam vobis suscitabit Dominus Deus vester de fratribus vestris tamquam me; ipsum audietis iuxta omnia, quaecumque locutus fuerit vobis.
6:3 considerate vero, fratres, viros ex vobis boni testimonii septem plenos Spiritu et sapientia, quos constituemus super hoc opus;
7:2 Qui ait: “Viri fratres et patres, audite. Deus gloriae apparuit patri nostro Abraham, cum esset in Mesopotamia, priusquam moraretur in Charran,
7:13 et in secundo cognitus est Ioseph a fratribus suis, et manifestatum est pharaoni genus Ioseph.
7:23 Cum autem impleretur ei quadraginta annorum tempus, ascendit in cor eius, ut visitaret fratres suos filios Israel.
7:25 Existimabat autem intellegere fratres, quoniam Deus per manum ipsius daret salutem illis; at illi non intellexerunt.
7:26 Atque sequenti die apparuit illis litigantibus et reconciliabat eos in pacem dicens: “Viri, fratres estis; ut quid nocetis alterutrum?”.
7:37 Hic est Moyses, qui dixit filiis Israel: “Prophetam vobis suscitabit Deus de fratribus vestris tamquam me”.
9:17 Et abiit Ananias; et introivit in domum et imponens ei manus dixit: “ Saul frater, Dominus misit me, Iesus qui apparuit tibi in via, qua veniebas, ut videas et implearis Spiritu Sancto ”.
9:30 Quod cum cognovissent, fratres deduxerunt eum Caesaream et dimiserunt Tarsum.
10:23 Invitans igitur eos recepit hospitio. / Sequenti autem die, surgens profectus est cum eis, et quidam ex fratribus ab Ioppe comitati sunt eum.
11:1 Audierunt autem apostoli et fratres, qui erant in Iudaea, quoniam et gentes receperunt verbum Dei.
11:12 Dixit autem Spiritus mihi, ut irem cum illis nihil haesitans. Venerunt autem mecum et sex fratres isti, et ingressi sumus in domum viri.
11:29 Discipuli autem, prout quis habebat, proposuerunt singuli eorum in ministerium mittere habitantibus in Iudaea fratribus;
12:2 Occidit autem Iacobum fratrem Ioannis gladio.
12:7 Annuens autem eis manu, ut tacerent, enarravit quomodo Dominus eduxisset eum de carcere dixitque: “ Nuntiate Iacobo et fratribus haec ”. Et egressus abiit in alium locum.
13:15 Post lectionem autem Legis et Prophetarum, miserunt principes synagogae ad eos dicentes: “ Viri fratres, si quis est in vobis sermo exhortationis ad plebem, dicite! ”.
13:26 Viri fratres, filii generis Abraham et qui in vobis timent Deum, nobis verbum salutis huius missum est.
13:38 Notum igitur sit vobis, viri fratres, quia per hunc vobis remissio peccatorum annuntiatur; ab omnibus, quibus non potuistis in lege Moysi iustificari,
14:2 Qui vero increduli fuerunt Iudaei, suscitaverunt et exacerbaverunt animas gentium adversus fratres.
15:1 Et quidam descendentes de Iudaea docebant fratres: “ Nisi circumcidamini secundum morem Moysis, non potestis salvi fieri ”.
15:3 Illi igitur deducti ab ecclesia pertransiebant Phoenicen et Samariam narrantes conversionem gentium et faciebant gaudium magnum omnibus fratribus.
15:7 Cum autem magna conquisitio fieret, surgens Petrus dixit ad eos: “ Viri fratres, vos scitis quoniam ab antiquis diebus in vobis elegit Deus per os meum audire gentes verbum evangelii et credere;
15:13 Et postquam tacuerunt, respondit Iacobus dicens: “ Viri fratres, audite me.
15:22 Tunc placuit apostolis et presbyteris cum omni ecclesia electos viros ex eis mittere Antiochiam cum Paulo et Barnaba: Iudam, qui cognominatur Barsabbas, et Silam, viros primos in fratribus,
15:23 scribentes per manum eorum: “ Apostoli et presbyteri fratres his, qui sunt Antiochiae et Syriae et Ciliciae, fratribus ex gentibus, salutem!
15:32 Iudas quoque et Silas, cum et ipsi essent prophetae, verbo plurimo consolati sunt fratres et confirmaverunt.
15:33 Facto autem tempore, dimissi sunt cum pace a fratribus ad eos, qui miserant illos.
15:36 Post aliquot autem dies dixit ad Barnabam Paulus: “Revertentes visitemus fratres per universas civitates, in quibus praedicavimus verbum Domini, quomodo se habeant ”.
15:40 Paulus vero, electo Sila, profectus est, traditus gratiae Domini a fratribus;
16:2 huic testimonium reddebant, qui in Lystris erant et Iconii fratres.
16:40 Exeuntes autem de carcere introierunt ad Lydiam et, visis fratribus, consolati sunt eos et profecti sunt.
17:6 Et cum non invenissent eos, trahebant Iasonem et quosdam fratres ad politarchas clamantes: “ Qui orbem concitaverunt, isti et huc venerunt,
17:10 Fratres vero confestim per noctem dimiserunt Paulum et Silam in Beroeam; qui cum advenissent, in synagogam Iudaeorum introierunt.
17:14 Statimque tunc Paulum dimiserunt fratres, ut iret usque ad mare; Silas autem et Timotheus remanserunt ibi.
18:18 Paulus vero, cum adhuc sustinuisset dies multos, fratribus valefaciens navigabat Syriam, et cum eo Priscilla et Aquila, qui sibi totonderat in Cenchreis caput; habebat enim votum.
18:27 Cum autem vellet transire in Achaiam, exhortati fratres scripserunt discipulis, ut susciperent eum; qui cum venisset, contulit multum his, qui crediderant per gratiam;
21:7 Nos vero, navigatione explicita, a Tyro devenimus Ptolemaida et, salutatis fratribus, mansimus die una apud illos.
21:17 Et cum venissemus Hierosolymam, libenter exceperunt nos fratres.
21:20 At illi cum audissent, glorificabant Deum dixeruntque ei: “Vides, frater, quot milia sint in Iudaeis, qui crediderunt, et omnes aemulatores sunt legis;
22:1 “Viri fratres et patres, audi te a me, quam ad vos nunc reddo, rationem ”. 2 Cum audissent autem quia Hebraea lingua loquebatur ad illos, magis praestiterunt silentium. Et dixit:
22:5 sicut et princeps sacerdotum testimonium mihi reddit et omne concilium; a quibus et epistulas accipiens ad fratres, Damascum pergebam, ut adducerem et eos, qui ibi essent, vinctos in Ierusalem, uti punirentur.
22:13 veniens ad me et astans dixit mihi: “Saul frater, respice!”. Et ego eadem hora respexi in eum.
23:1 Intendens autem concilium Paulus ait: “Viri fratres, ego omni conscientia bona conversatus sum ante Deum usque in hodiernum diem ”.
23:5 Dixit autem Paulus: “Nesciebam, fratres, quia princeps est sacerdotum; scriptum est enim: “Principem populi tui non maledices” ”.
23:6 Sciens autem Paulus quia una pars esset sadducaeorum, et altera pharisaeorum, exclamabat in concilio: “ Viri fratres, ego pharisaeus sum, filius pharisaeorum; de spe et resurrectione mortuorum ego iudicor ”.
28:14 ubi, inventis fratribus, rogati sumus manere apud eos dies septem; et sic venimus Romam.
28:15 Et inde cum audissent de nobis fratres, occurrerunt nobis usque ad Appii Forum et Tres Tabernas; quos cum vidisset Paulus, gratias agens Deo, accepit fiduciam.
28:17 Factum est autem, ut post tertium diem convocaret primos Iudaeorum; cumque convenissent dicebat eis: “ Ego, viri fratres, nihil adversus plebem faciens aut mores paternos, vinctus ab Hierosolymis traditus sum in manus Romanorum,
28:21 At illi dixerunt ad eum: “ Nos neque litteras accepimus de te a Iudaea, neque adveniens aliquis fratrum nuntiavit aut locutus est quid de te malum.


致羅馬人書

1:13 Nolo autem vos ignorare, fratres, quia saepe proposui venire ad vos et prohibitus sum usque adhuc, ut aliquem fructum habeam et in vobis, sicut et in ceteris gentibus.
7:1 An ignoratis, fratres - scientibus enim legem loquor - quia lex in homine dominatur, quanto tempore vivit?
7:4 Itaque, fratres mei, et vos mortificati estis legi per corpus Christi, ut sitis alterius, eius qui ex mortuis suscitatus est, ut fructificaremus Deo.
8:12 Ergo, fratres, debitores sumus non carni, ut secundum carnem vivamus.
8:29 Nam, quos praescivit, et praedestinavit conformes fieri imaginis Filii eius, ut sit ipse primogenitus in multis fratribus;
9:3 Optarem enim ipse ego anathema esse a Christo pro fratribus meis, cognatis meis secundum carnem,
10:1 Fratres, voluntas quidem cordis mei et obsecratio ad Deum pro illis in salutem.
11:25 Nolo enim vos ignorare, fratres, mysterium hoc, ut non sitis vobis ipsis sapientes, quia caecitas ex parte contigit in Israel, donec plenitudo gentium intraret,
12:1 Obsecro itaque vos, fratres, per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum;
12:10 caritate fraternitatis invicem diligentes, honore invicem praevenientes,
14:10 Tu autem, quid iudicas fratrem tuum? Aut tu, quare spernis fratrem tuum? Omnes enim stabimus ante tribunal Dei;
14:13 Non ergo amplius invicem iudicemus, sed hoc iudicate magis, ne ponatis offendiculum fratri vel scandalum.
14:15 Si enim propter cibum frater tuus contristatur, iam non secundum caritatem ambulas. Noli cibo tuo illum perdere, pro quo Christus mortuus est!
14:21 Bonum est non manducare carnem et non bibere vinum neque id, in quo frater tuus offendit.
15:14 Certus sum autem, fratres mei, et ego ipse de vobis, quoniam et ipsi pleni estis bonitate, repleti omni scientia, ita ut possitis et alterutrum monere.
15:30 Obsecro autem vos, fratres, per Dominum nostrum Iesum Christum et per caritatem Spiritus, ut concertemini mecum in orationibus pro me ad Deum,
16:14 Salutate Asyncritum, Phlegonta, Hermen, Patrobam, Hermam et, qui cum eis sunt, fratres.
16:17 Rogo autem vos, fratres, ut observetis eos, qui dissensiones et offendicula praeter doctrinam, quam vos didicistis, faciunt, et declinate ab illis;
16:23 Salutat vos Gaius hospes meus et universae ecclesiae. Salutat vos Erastus arcarius civitatis et Quartus frater.

格林多人前書

1:10 Obsecro autem vos, fratres, per nomen Domini nostri Iesu Christi, ut idipsum dicatis omnes, et non sint in vobis schismata, sitis autem perfecti in eodem sensu et in eadem sententia.
1:11 Significatum est enim mihi de vobis, fratres mei, ab his, qui sunt Chloes, quia contentiones inter vos sunt.
1:26 Videte enim vocationem vestram, fratres; quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles;
2:1 Et ego, cum venissem ad vos, fratres, veni non per sublimitatem sermonis aut sapientiae annuntians vobis mysterium Dei.
3:1 Et ego, fratres, non potui vobis loqui quasi spiritalibus sed qua si carnalibus, tamquam parvulis in Christo.
4:6 Haec autem, fratres, transfiguravi in me et Apollo propter vos, ut in nobis discatis illud: “Ne supra quae scripta sunt”, ne unus pro alio inflemini adversus alterum.
5:11 Nunc autem scripsi vobis non commisceri, si is, qui frater nominatur, est fornicator aut avarus aut idolis serviens aut maledicus aut ebriosus aut rapax; cum eiusmodi nec cibum sumere.
6:5 Ad verecundiam vestram dico! Sic non est inter vos sapiens quisquam, qui possit iudicare inter fratrem suum?
6:6 Sed frater cum fratre iudicio contendit, et hoc apud infideles?
6:8 Sed vos iniuriam facitis et fraudatis, et hoc fratribus!
7:12 Ceteris autem ego dico, non Dominus: Si quis frater uxorem habet infidelem, et haec consentit habitare cum illo, non dimittat illam;
7:14 Sanctificatus est enim vir infidelis in muliere, et sanctificata est mulier infidelis in fratre. Alioquin filii vestri immundi essent; nunc autem sancti sunt.
7:15 Quod si infidelis discedit, discedat. Non est enim servituti subiectus frater aut soror in eiusmodi; in pace autem vocavit nos Deus.
7:24 Unusquisque, in quo vocatus est, fratres, in hoc maneat apud Deum.
7:29 Hoc itaque dico, fratres, tempus breviatum est; reliquum est, ut et qui habent uxores, tamquam non habentes sint,
8:11 Peribit enim infirmus in tua scientia, frater, propter quem Christus mortuus est!
8:12 Sic autem peccantes in fratres et percutientes conscientiam eorum infirmam, in Christum peccatis.
8:13 Quapropter si esca scandalizat fratrem meum, non manducabo carnem in aeternum, ne fratrem meum scandalizem.
9:5 Numquid non habemus potestatem sororem mulierem circumducendi, sicut et ceteri apostoli et fratres Domini et Cephas?
11:33 Itaque, fratres mei, cum convenitis ad manducandum, invicem exspectate.
14:6 Nunc autem, fratres, si venero ad vos linguis loquens, quid vobis prodero, nisi vobis loquar aut in revelatione aut in scientia aut in prophetia aut in doctrina?
14:20 Fratres, nolite pueri effici sensibus, sed malitia parvuli estote; sensibus autem perfecti estote.
14:26 Quid ergo est, fratres? Cum convenitis, unusquisque psalmum habet, doctrinam habet, apocalypsim habet, linguam habet, interpretationem habet: omnia ad aedificationem fiant.
14:39 Itaque, fratres mei, aemulamini prophetare et loqui linguis nolite prohibere;
15:1 Notum autem vobis facio, fratres, evangelium, quod evangelizavi vobis, quod et accepistis, in quo et statis,
15:6 deinde visus est plus quam quingentis fratribus simul, ex quibus plures manent usque adhuc, quidam autem dormierunt;
15:31 Cotidie morior, utique per vestram gloriationem, fratres, quam habeo in Christo Iesu Domino nostro!
15:50 Hoc autem dico, fratres, quoniam caro et sanguis regnum Dei possidere non possunt, neque corruptio incorruptelam possidebit.
15:58 Itaque, fratres mei dilecti, stabiles estote, immobiles, abundantes in opere Domini semper, scientes quod labor vester non est inanis in Domino.
16:11 ne quis ergo illum spernat. Deducite autem illum in pace, ut veniat ad me; exspecto enim illum cum fratribus.
16:12 De Apollo autem fratre, multum rogavi eum, ut veniret ad vos cum fratribus, et utique non fuit voluntas, ut nunc veniret; veniet autem, cum ei opportunum fuerit.
16:15 Obsecro autem vos, fratres: nostis domum Stephanae, quoniam sunt primitiae Achaiae et in ministerium sanctorum ordinaverunt seipsos;
16:20 Salutant vos fratres omnes. Salutate invicem in osculo sancto.

致格林多人後書

1:1 Paulus, apostolus Christi Iesu per voluntatem Dei, et Timotheus frater ecclesiae Dei, quae est Corinthi, cum sanctis omnibus, qui sunt in universa Achaia:
1:8 Non enim volumus ignorare vos, fratres, de tribulatione nostra, quae facta est in Asia, quoniam supra modum gravati sumus supra virtutem, ita ut taederet nos etiam vivere;
2:13 non habui requiem spiritui meo, eo quod non invenerim Titum fratrem meum, sed valefaciens eis profectus sum in Macedoniam.
8:1 Notam autem facimus vobis, fratres, gratiam Dei, quae data est in ecclesiis Macedoniae,
8:18 Misimus etiam cum illo fratrem, cuius laus est in evangelio per omnes ecclesias
8:22 Misimus autem cum illis et fratrem nostrum, quem probavimus in multis saepe sollicitum esse, nunc autem multo sollicitiorem, confidentia multa in vos.
8:23 Sive pro Tito, est socius meus et in vos adiutor; sive fratres nostri, apostoli ecclesiarum, gloria Christi.
9:3 Misi autem fratres, ut ne, quod gloriamur de vobis, evacuetur in hac parte, ut, quemadmodum dixi, parati sitis,
9:5 Necessarium ergo existimavi rogare fratres, ut praeveniant ad vos et praeparent repromissam benedictionem vestram, ut haec sit parata sic quasi benedictio, non quasi avaritia.
11:9 et, cum essem apud vos et egerem, nulli onerosus fui; nam, quod mihi deerat, suppleverunt fratres, qui venerunt a Macedonia; et in omnibus sine onere me vobis servavi et servabo.
11:26 in itineribus saepe, periculis fluminum, periculis latronum, periculis ex genere, periculis ex gentibus, periculis in civitate, periculis in solitudine, periculis in mari, periculis in falsis fratribus;
12:18 Rogavi Titum et misi cum illo fratrem; numquid Titus vos circumvenit? Nonne eodem spiritu ambulavimus? Nonne iisdem vestigiis?
13:11 De cetero, fratres, gaudete, perfecti estote, exhortamini invicem, idem sapite, pacem habete, et Deus dilectionis et pacis erit vobiscum.

致迦拉達人書

1:2 et, qui mecum sunt, omnes fratres ecclesiis Galatiae:
1:11 Notum enim vobis facio, fratres, evangelium, quod evangelizatum est a me, quia non est secundum hominem;
1:19 alium autem apostolorum non vidi, nisi Iacobum fratrem Domini.
2:4 Sed propter subintroductos falsos fratres, qui subintroierunt explorare libertatem nostram, quam habemus in Christo Iesu, ut nos in servitutem redigerent;
3:15 Fratres, secundum hominem dico, tamen hominis confirmatum testamentum nemo irritum facit aut superordinat.
4:12 Estote sicut ego, quia et ego sicut vos; fratres, obsecro vos. Nihil me laesistis;
4:28 Vos autem, fratres, secundum Isaac promissionis filii estis.
4:31 Itaque, fratres, non sumus ancillae filii sed liberae.
5:11 Ego autem, fratres, si circumcisionem adhuc praedico, quid adhuc persecutionem patior? Ergo evacuatum est scandalum crucis.
5:13 Vos enim in libertatem vocati estis, fratres; tantum ne libertatem in occasionem detis carni, sed per caritatem servite invicem.
6:1 Fratres, et si praeoccupatus fuerit homo in aliquo delicto, vos, qui spiritales estis, huiusmodi instruite in spiritu lenitatis, considerans teipsum, ne et tu tenteris.
6:18 Gratia Domini nostri Iesu Christi cum spiritu vestro, fratres. Amen.


致厄弗所人書

6:23: Pax fratribus et caritas cum fide a Deo Patre et Domino Iesu Christo.
6:21 Ut autem et vos sciatis, quae circa me sunt, quid agam, omnia nota vobis faciet Tychicus, carissimus frater et fidelis minister in Domino,

致斐理伯書

1:12 Scire autem vos volo, fratres, quia, quae circa me sunt, magis ad profectum venerunt evangelii,
1:14 et plures e fratribus in Domino confidentes vinculis meis, abundantius audere sine timore verbum loqui.
2:25 Necessarium autem existimavi Epaphroditum fratrem et cooperatorem et commilitonem meum, vestrum autem apostolum et ministrum necessitatis meae, mittere ad vos,
3:1 De cetero, fratres mei, gaudete in Domino. Eadem vobis scribe re mihi quidem non pigrum, vobis autem securum.
3:13 Fratres, ego me non arbitror comprehendisse; unum autem: quae quidem retro sunt, obliviscens, ad ea vero, quae ante sunt, extendens me
3:17 Coimitatores mei estote, fratres, et observate eos, qui ita ambulant, sicut habetis formam nos.
4:1 Itaque, fratres mei carissimi et desideratissimi, gaudium et co rona mea, sic state in Domino, carissimi!
4:8 De cetero, fratres, quaecumque sunt vera, quaecumque pudica, quaecumque iusta, quaecumque casta, quaecumque amabilia, quaecumque bonae famae, si qua virtus et si qua laus, haec cogitate;
4:21 Salutate omnem sanctum in Christo Iesu. Salutant vos, qui mecum sunt, fratres.


致哥羅森人書
1:1 Paulus, apostolus Christi Iesu per voluntatem Dei, et Timo theus frater
1:2 his, qui sunt Colossis, sanctis et fidelibus fratribus in Christo: gratia vobis et pax a Deo Patre nostro.
4:7 Quae circa me sunt, omnia vobis nota faciet Tychicus, carissimus frater et fidelis minister et conservus in Domino,
4:9 cum Onesimo fideli et carissimo fratre, qui est ex vobis; omnia, quae hic aguntur, nota facient vobis.
4:15 Salutate fratres, qui sunt Laodiciae, et Nympham et, quae in domo eius est, ecclesiam.

致得撒洛尼人前書

1:4 scientes, fratres, dilecti a Deo, electionem vestram,
2:1 Nam ipsi scitis, fratres, introitum nostrum ad vos, quia non inanis fuit;
2:9 Memores enim estis, fratres, laboris nostri et fatigationis; nocte et die operantes, ne quem vestrum gravaremus, praedicavimus in vobis evangelium Dei.
2:14 Vos enim imitatores facti estis, fratres, ecclesiarum Dei, quae sunt in Iudaea in Christo Iesu; quia eadem passi estis et vos a contribulibus vestris, sicut et ipsi a Iudaeis,
2:17 Nos autem, fratres, desolati a vobis ad tempus horae, facie non corde, abundantius festinavimus faciem vestram videre cum multo desiderio.
3:2 et misimus Timotheum, fratrem nostrum et cooperatorem Dei in evangelio Christi, ad confirmandos vos et exhortandos pro fide vestra,
3:7 ideo consolati sumus, fratres, propter vos in omni necessitate et tribulatione nostra per vestram fidem;
4:1 De cetero ergo, fratres, rogamus vos et obsecramus in Domino Iesu, ut - quemadmodum accepistis a nobis quomodo vos oporteat ambulare et placere Deo, sicut et ambulatis - ut abundetis magis.
4:6 ut ne quis supergrediatur neque circumveniat in negotio fratrem suum, quoniam vindex est Dominus de his omnibus, sicut et praediximus vobis et testificati sumus.
4:9 De caritate autem fraternitatis non necesse habetis, ut vobis scribam; ipsi enim vos a Deo edocti estis, ut diligatis invicem;
4:10 etenim facitis illud in omnes fratres in universa Macedonia. Rogamus autem vos, fratres, ut abundetis magis;
4:13 Nolumus autem vos ignorare, fratres, de dormientibus, ut non contristemini sicut et ceteri, qui spem non habent.
5:1 De temporibus autem et mo mentis, fratres, non indigetis, ut scribatur vobis;
5:4 Vos autem, fratres, non estis in tenebris, ut vos dies ille tamquam fur comprehendat;
5:12 Rogamus autem vos, fratres, ut noveritis eos, qui laborant inter vos et praesunt vobis in Domino et monent vos,
5:14 Hortamur autem vos, fratres: corripite inquietos, consolamini pusillanimes, suscipite infirmos, longanimes estote ad omnes.
5:25 Fratres, orate etiam pro nobis.
5:26 Salutate fratres omnes in osculo sancto.
5:27 Adiuro vos per Dominum, ut legatur epistula omnibus fratribus.

致得撒洛尼人後書

1:3 Gratias agere debemus Deo semper pro vobis, fratres, sicut dignum est, quoniam supercrescit fides vestra, et abundat caritas uniuscuiusque omnium vestrum in invicem,
2:1 Rogamus autem vos, fratres, circa adventum Domini nostri Iesu Christi et nostram congregationem in ipsum,
2:13 Nos autem debemus gratias agere Deo semper pro vobis, fratres, dilecti a Domino, quod elegerit vos Deus primitias in salutem, in sanctificatione Spiritus et fide veritatis;
2:15 Itaque, fratres, state et tenete traditiones, quas didicistis sive per sermonem sive per epistulam nostram.
3:1 De cetero, fratres, orate pro nobis, ut sermo Domini currat et glorificetur sicut et apud vos,
3:6 Praecipimus autem vobis, fratres, in nomine Domini nostri Iesu Christi, ut subtrahatis vos ab omni fratre ambulante inordinate et non secundum traditionem, quam acceperunt a nobis.
3:13 Vos autem, fratres, nolite deficere benefacientes.
3:15 et nolite quasi inimicum existimare, sed corripite ut fratrem.

致弟茂德前書

4:6 Haec proponens fratribus bonus eris minister Christi Iesu, enutritus verbis fidei et bonae doctrinae, quam assecutus es;
5:1 Seniorem ne increpaveris, sed obsecra ut patrem, iuvenes ut fratres,
6:2 Qui autem fideles habent dominos, non contemnant, quia fratres sunt, sed magis serviant, quia fideles sunt et dilecti, qui beneficii participes sunt. Haec doce et exhortare.

致弟茂德後書

4:21 Festina ante hiemem venire. / Salutat te Eubulus et Pudens et Linus et Claudia et fratres omnes.

致弟鐸書

〔無〕

致費肋孟書

1 Paulus vinctus Christi Iesu et Timotheus frater Philemoni dilecto et adiutori nostro
7 gaudium enim magnum habui et consolationem in caritate tua, quia viscera sanctorum requieverunt per te, frater.
16 iam non ut servum sed plus servo, carissimum fratrem, maxime mihi, quanto autem magis tibi et in carne et in Domino.
20 Ita, frater! Ego te fruar in Domino; refice viscera mea in Christo!

致希伯來書

2:11 Qui enim sanctificat et qui sanctificantur, ex uno omnes; propter quam causam non erubescit fratres eos vocare
2:12 dicens: / “Nuntiabo nomen tuum fratribus meis, / in medio ecclesiae laudabo te”;
2:17 Unde debuit per omnia fratribus similari, ut misericors fieret et fidelis pontifex in iis, quae sunt ad Deum, ut repropitiaret delicta populi;
3:1 Unde, fratres sancti, vocationis caelestis participes, considerate apostolum et pontificem confessionis nostrae Iesum,
3:12 Videte, fratres, ne forte sit in aliquo vestrum cor malum incredulitatis discedendi a Deo vivo,
7:5 Et illi quidem, qui de filiis Levi sacerdotium accipiunt, mandatum habent decimas sumere a populo secundum legem, id est a fratribus suis, quamquam et ipsi exierunt de lumbis Abrahae;
8:11 Et non docebit unusquisque civem suum, et unusquisque fratrem suum dicens: “Cognosce Dominum”; quoniam omnes scient me, a minore usque ad maiorem eorum,
10:19 Habentes itaque, fratres, fiduciam in introitum Sanctorum in sanguine Iesu,
13:1 Caritas fraternitatis maneat.
13:22 Rogo autem vos, fratres, sufferte sermonem exhortationis; etenim perpaucis scripsi vobis.
13:23 Cognoscite fratrem nostrum Timotheum dimissum esse; cum quo, si celerius venerit, videbo vos.

雅各伯書

1:2 Omne gaudium existimate, fratres mei, cum in tentationibus variis incideritis,
1:9 Glorietur autem frater humilis in exaltatione sua,
1:16 Nolite errare, fratres mei dilectissimi.
1:19 Scitis, fratres mei dilecti. Sit autem omnis homo velox ad audiendum, tardus autem ad loquendum et tardus ad iram;
2:1 Fratres mei, nolite in persona rum acceptione habere fidem Domini nostri Iesu Christi gloriae.
2:5 Audite, fratres mei dilectissimi. Nonne Deus elegit, qui pauperes sunt mundo, divites in fide et heredes regni, quod repromisit diligentibus se?
2:14 Quid proderit, fratres mei, si fidem quis dicat se habere, opera autem non habeat? Numquid poterit fides salvare eum?
2:15 Si frater aut soror nudi sunt et indigent victu cotidiano,
3:10 ex ipso ore procedit benedictio et maledictio. Non oportet, fratres mei, haec ita fieri.
3:12 Numquid potest, fratres mei, ficus olivas facere, aut vitis ficus? Neque salsa dulcem potest facere aquam.
4:11 Nolite detrahere alterutrum, fratres; qui detrahit fratri, aut qui iudicat fratrem suum, detrahit legi et iudicat legem; si autem iudicas legem, non es factor legis sed iudex
5:7 Patientes igitur estote, fratres, usque ad adventum Domini. Ecce agricola exspectat pretiosum fructum terrae, patienter ferens, donec accipiat imbrem temporaneum et serotinum.
5:9 Nolite ingemiscere, fratres, in alterutrum, ut non iudicemini; ecce iudex ante ianuam assistit.
5:10 Exemplum accipite, fratres, laboris et patientiae prophetas, qui locuti sunt in nomine Domini.
5:12 Ante omnia autem, fratres mei, nolite iurare neque per caelum neque per terram, neque aliud quodcumque iuramentum; sit autem vestrum “ Est ” est, et “ Non ” non, uti non sub iudicio decidatis.
5:19 Fratres mei, si quis ex vobis erraverit a veritate, et converterit quis eum,

伯多祿前書

1:22 Animas vestras castificantes in oboedientia veritatis ad fraternitatis amorem non fictum, ex corde invicem diligite attentius,
2:17 Omnes honorate, fraternitatem diligite, Deum timete, regem honorificate.
3:8 In fine autem omnes unanimes, compatientes, fraternitatis amatores, misericordes, humiles,
5:9 Cui resistite fortes fide, scientes eadem passionum ei, quae in mundo est, vestrae fraternitati fieri.
5:12 Per Silvanum vobis fidelem fratrem, ut arbitror, breviter scripsi, obsecrans et contestans hanc esse veram gratiam Dei; in qua state.

伯多祿後書

1:7 in pietate autem amorem fraternitatis, in amore autem fraternitatis caritatem.
1:10 Quapropter, fratres, magis satagite, ut firmam vestram vocationem et electionem faciatis. Haec enim facientes non offendetis aliquando;
3:15 et Domini nostri longanimitatem, salutem arbitramini, sicut et carissimus frater noster Paulus secundum datam sibi sapientiam scripsit vobis,

若望一書

2:9 Qui dicit se in luce esse, et fratrem suum odit, in tenebris est usque adhuc.
2:10 Qui diligit fratrem suum, in lumine manet, et scandalum ei non est;
2:11 qui autem odit fratrem suum, in tenebris est et in tenebris ambulat et nescit quo vadat, quoniam tenebrae obcaecaverunt oculos eius.
3:10 In hoc manifesti sunt filii Dei et filii Diaboli: omnis, qui non facit iustitiam, non est ex Deo, et qui non diligit fratrem suum.
3:12 Non sicut Cain: ex Maligno erat et occidit fratrem suum. Et propter quid occidit eum? Quoniam opera eius maligna erant, fratris autem eius iusta.
3:13 Nolite mirari, fratres, si odit vos mundus.
3:14 Nos scimus quoniam transivimus de morte in vitam, quoniam diligimus fratres; qui non diligit, manet in morte.
3:15 Omnis, qui odit fratrem suum, homicida est, et scitis quoniam omnis homicida non habet vitam aeternam in semetipso manentem.
3:16 In hoc novimus caritatem, quoniam ille pro nobis animam suam posuit; et nos debemus pro fratribus animas ponere.
3:17 Qui habuerit substantiam mundi et viderit fratrem suum necesse habere et clauserit viscera sua ab eo, quomodo caritas Dei manet in eo?
4:20 Si quis dixerit: “Diligo Deum”, et fratrem suum oderit, mendax est; qui enim non diligit fratrem suum, quem videt, Deum, quem non videt, non potest diligere.
4:21 Et hoc mandatum habemus ab eo, ut, qui diligit Deum, diligat et fratrem suum.
5:16 Si quis videt fratrem suum peccare peccatum non ad mortem, petet, et dabit ei Deus vitam, peccantibus non ad mortem. Est peccatum ad mortem; non pro illo dico, ut roget.

若望二書

〔無〕

若望三書

3 Nam gavisus sum valde, venientibus fratribus et testimonium perhibentibus veritati tuae, quomodo tu in veritate ambules.
5 Carissime, fideliter facis, quidquid operaris in fratres et hoc in peregrinos,
10 Propter hoc, si venero, commonebo eius opera, quae facit verbis malignis garriens in nos; et quasi non ei ista sufficiant, nec ipse suscipit fratres et eos, qui cupiunt, prohibet et de ecclesia eicit.

猶達書

10 Propter hoc, si venero, commonebo eius opera, quae facit verbis malignis garriens in nos; et quasi non ei ista sufficiant, nec ipse suscipit fratres et eos, qui cu piunt, prohibet et de ecclesia eicit.

默示錄

1:9 Ego Ioannes, frater vester et particeps in tribulatione et regno et patientia in Iesu, fui in insula, quae appellatur Patmos, propter verbum Dei et testimonium Iesu.
6:11 Et datae sunt illis singulae stolae albae; et dictum est illis, ut requiescant tempus adhuc modicum, donec impleantur et conservi eorum et fratres eorum, qui interficiendi sunt sicut et illi.
12:10 Et audivi vocem magnam in caelo dicentem: “Nunc facta est salus et virtus et regnum Dei nostril et potestas Christi eius, quia proiectus est accusator fratrum nostrorum, qui accusabat illos ante conspectum Dei nostri die ac nocte.
19:10 Et cecidi ante pedes eius, ut adorarem eum. Et dicit mihi: “Vide, ne feceris! Conservus tuus sum et fratrum tuorum habentium testimonium Iesu. Deum adora. Testimonium enim Iesu est spiritus prophetiae ”.
22:9 Et dicit mihi: “Vide, ne feceris. Conservus tuus sum et fratrum tuorum prophetarum et eorum, qui servant verba libri huius; Deum adora! ”.