【裝備好】

2022.03.19/20

From the Pastor’s Desk: Rev. Simon Lee

Dear brothers and sisters of RCAC,

For me, this season of Lent has been a time of deep reflection on what Christ suffered when he embarked on His final journey to the Christ. This has been helped with studying the last few chapters of Matthew, in the middle of trying to understand and work out my final chapter of serving at RCAC.

When I was preparing to preach on how Jesus was tested three times by those who wanted to trap Him in order to kill him, I remember the film “The Last Temptation of Christ”, a 1988 epic religious drama directed by Martin Scorsese. When researching for this article, I found that the film came with a disclaimer: “This film is not based on the Gospels, but upon the fictional exploration of the eternal spiritual conflict.” My interest here is not to revisit the film nor its voluminous critiques, but to reflect on “the eternal spiritual conflict” as suggested by the disclaimer in the film. My interest is also not the authenticity or accuracy of the account of the Passion Week, as the producers stated in no uncertain terms “This film is not based on the Gospels, but upon the fictional exploration…” But the disclaimer is very thought provoking for portraying the subject of “the fictional exploration” as “the eternal spiritual conflict.” While I believe that both the original author (Nikos Kazantzakis) of the 1955 novel by the same name and the producers and script writers of the film, missed the mark on what constituted the “last Temptation of Christ,” I also think that the producers were surprisingly right on in characterizing Christ’s experience as “the eternal spiritual conflict.” Yes, the “temptation” (conflict) was not in nature just “temporal” and “physical.” It was “eternal” because it was a drama of the God’s redemption of humankind since the fall. It was “spiritual” because it was much more than the physical pains or of carnal human weaknesses (so vividly portrayed or implied in the film), but the ultimate battle of human sin and divine grace.

The ”last” temptation of Christ (at the end of Jesus’ ministry) reminds us of the “first” temptations of Christ by the devil at the beginning of Jesus’ ministry, recorded for us in Mat. 4:1-11. I find it interesting to try and contrast the two occasions where Jesus was “tempted” (Mt 4) and “tested”(Mt 22) to draw some lessons from them. As you all would remember, after Jesus was baptized by John the Baptist, he was led up by the Spirit into the wilderness to be tempted by the devil (Mt. 4:1). I want to pause here right away and reflect on the fact that “Jesus was led up by the Spirit” emphasizing the sovereign plan of the triune God, and Jesus was “tempted by the devil.” What a profound contrast we see here, while we are given a lot of details of the three temptations of Christ by the devil, Matthew was careful to remind us that “Jesus was led by the Spirit…” It was the same Spirit of God that descended like a dove and rested on Jesus, when we hear the voice of God the Father “This is my beloved Son, with whom I am well pleased.” (Mt. 3:17) as recorded right before the account of the three temptations of Jesus by the devil.

The thing I want to underscore here is the fact that the temptation experience of Jesus was “Spirit-led” but done “by the devil.” I recall immediately that God allowed Job, a blameless and upright man who feared God and turned away from evil, to be tested by Satan. Yes, the omnipresent, omniscient and omnipotent God is sovereign and in control, even when Satan wants to tempt us and defeat us. The story of Job clearly tells us that God even allowed Job to be tested by Satan. God allowed the hard testing to happen to Job so that in the end Job in the end was able to say:

I had heard of you by the hearing of the ear,

                                but now my eye sees you;

                                therefore I despise myself,

                                and repent¹ in ^ldust and ashes.” (Job 42:5,6)

The testing of Job by Satan allowed by God resulted in Job seeing and knowing God more fully, making him more aware of his own sinfulness and leading him into deep repentance. Today we may feel we are tested like Job. Of course we are not Christ and therefore do not have the same power on our own to resist the devil. But just like Christ, we can take comfort in that God is in control even when we are exposed to trials and temptation. James reminds us, “Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.” (James 5:11)Whatever trials we are in, let us remember that the Lord is indeed compassionate and merciful.

Paul reminds us that sometimes God permits us to be tempted because He knows how much we can take. But tells us that God always provides a way to escape if we will trust Him. Paul says “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” (1 Cor 10:13) What a comforting thought to know that in all the trials we encounter, He will provide the way of escape, that we may persevere. My prayer is “Lord, my ability is very limited, please let provide me clearly with the way of escape.”

James states the above truth in even clearer terms: Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. ¹³ Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. ¹⁴ But each person is tempted when he is lured and enticed by his own desire. (James 1: 12-14). We cannot blame God when we have trials or temptations, ultimately human weakness is the reasons for our temptations. But God is always there to help us through if we depend on the guidance and protection of the Spirit.

 (To be continued).

Your servant in Christ,

Rev. Simon Lee

2022.03.19/20

作者: 李耀全牧師

列宣家親愛的兄弟姊妹：

於我而言，這個預苦期是一個深刻省思基督在踏上祂在世最後的旅程時所遭受苦痛的時期。適逢我們正在這有學習馬太福音的最後幾章經文，故此它亦是我試圖理解及完成我在列宣家事奉的最後篇章的過程中的啟迪。

我在準備傳講耶穌最後旅程，思考祂是如何被那些想要設陷阱而三度問難試探他，為要將他置諸死地時，我想起了電影《基督的最後誘惑》(The Last Temptation of Christ），這是一齣由麥可-西 米羅於1988 年執導的宗教劇。在為這篇文章進行研究時，我發現這部電影附帶了一個免責聲明：“這部電影不是根據福音書改編的，而是對永恆靈性衝突的虛構探索。” 我在這裡並非有興趣去重溫這部電影，也不是要重複作大肆批評，而是反思電影標題所暗示的“永恆的屬靈衝突”。我的興趣非在討論該劇本的真實性或準確性，正如製片人絕不含糊地說明“這部電影不是基於福音書，而是基於虛構的探索……”但免責聲明非常發人深省將“虛構探索”的主題描繪為“永恆的屬靈衝突”。雖然我相信1955 年同名小說的原作者卡山札基 (Nikos Kazantzakis) 以及這部電影的製片人和劇本作者對於“基督最後的誘惑” 完全曲解了基督的「試探」，但我卻認為製片人令人驚訝的是，將基督的經歷描述為“永恆的屬靈衝突”是正確的。是的，“誘惑”(衝突或試探)在本質上不僅僅是“暫時的”和“肉體的”。它是“永恆的”，因為它是描述神自人類墮落以來施行救贖的劇本。它是“屬靈的”，因為它不僅僅是肉體上的痛苦或肉體的人性弱點(在電影中如此生動地描繪或虛構)，而是人類罪惡和神聖恩典的終極戰鬥。

基督的“最後”試探 (在耶穌傳道結束時) 提醒我們，在耶穌傳道開始時，魔鬼對基督的“第一次”試探，記錄在馬太福音中。 4:1-11。我嘗試對比耶穌首次“受試探”(太 4 章) 和最後“受試探”(太 22 章) 的兩個場合，從中汲取一些教訓。大家可記得，耶穌接受施洗約翰的洗禮後，他被聖靈引領到曠野接受魔鬼的試探(太 4:1)。我想在此稍為停下去思考“耶穌被聖靈引導”這一事實，強調了三一神的主權與計劃。我們聽到父神的聲音，也看到聖靈像鴿子一般降落在耶穌身上，“這是我的愛子，我所喜悅的。”(太 3:17）。在我們讀到有關耶穌受魔鬼的試探詳細記載前，馬太小心謹慎地提醒我們，耶穌在受洗之後“是被聖靈引導到曠野… ”受魔鬼試探的，我們看到了多麼深刻的對比。

我想在此強調的是，耶穌的試探經歷是“聖靈引導”的，但卻是“由魔鬼試探”。我立刻想起，神讓約伯這個純全正直、敬畏神、遠離惡事的人接受撒但的試探。是的，神是那無所不在、無所不知、無所不能是至高無上的神，即使撒旦想要引誘我們並打敗我們，神仍然在掌管一切。約伯的故事清楚地告訴我們，神甚至容讓約伯受到撒但的試探。神讓艱難的考驗發生在約伯身上，以至於最終約伯能夠說：

“我從前只是風聞有你，
但現在親眼看見你；
因此我厭惡自己，
在塵土和灰燼中懊悔。”（伯42:5,6）

撒但對約伯的試探，令約伯更充分地看見神、認識神，更清楚自己的罪孽，使約伯深深悔改。同樣今日我們也面臨各樣的試煉和試探。當然，我們不是基督，因此我們自己沒有同樣的力量來抵抗魔鬼。但就像基督一樣，即使我們面臨試煉和試探，我們也可以因著神掌管一切而感到安慰。雅各提醒我們，“看哪，那些忍耐的人，我們稱他們是有福的；你們聽過約伯的忍耐，也看見了主賜給他的結局，知道主是滿有憐憫和仁慈的。”（雅5:11）無論我們落在什麼考驗中，讓我們緊記 : 主確實是滿有關切同情和憐憫的。

保羅提醒我們，有時神允許我們受試探，因為祂知道我們能承受多少。但是聖經告訴我們，如果我們信得過神，祂總是會提供一條出路而叫我們能承受得住。保羅說：“們所受的試探，無非是人受得起的；神是信實的，他必不容許你們受試探過於你們抵受得住的，而且在受試探的時候，必定給你們開一條出路，使你們能忍受得住。” （林前10:13）要知道，在我們遇到的所有考驗中，神必會提供出路，讓我們能夠堅持下去，這是多麼令人欣慰的想法。我的禱告是“主啊，我的能力非常有限，求讓我清楚地看到你給我的出路。”

雅各更清楚地陳述了上述真理：能忍受試煉的人，是有福的；因為他經過考驗之後，必得著生命的冠冕，這冠冕是主應許給愛他的人的。人被試探，不可說“我被神試探”；因為　神不能被惡試探，他也不試探任何人。每一個人受試探，都是被自己的私慾所勾引誘惑的。（雅1：12-14）。當我們遇到試煉或試探時，我們不能歸咎於神，因人的軟弱最終是我們受到試探的原因。但是，如果我們依靠聖靈的引導和保護，神必定會幫助我們度過難關。

(下期待續）

主僕,
李耀全牧師

2022.03.05/06
From the Pastor’s Desk: Rev. Simon Lee

Dear brothers and sisters of RCAC,

We are no strangers to pain as we all have experienced different degrees of pain and suffering in our lives. But the past two years of COVID have made us all even more vulnerable to all sorts of physical, mental and/or spiritual trials or attacks that can break the best of us and cause us to be susceptible to all sort unexpected anxiety, depression, and other emotional and psychological disorders, and even moral and spiritual failures. Even though we should now feel safer as so many are fully vaccinated against the virus, the fact is we still feel so vulnerable, including myself.

Some telltale signs that we may be burnout or on the brink of breaking under the stress are that we are easily irritable, constantly negative, quickly becoming impatient, lacking in self control in our emotions, inability for positive rational thinking, developing low self-esteem, and losing our vision and the ability to deal with the everyday pressures of life. When we find ourselves being unable to cope in such situations, we become angry with the world, with others and some ultimately with ourselves for being so helpless. In trying to cope, we can become defensive and aggressive, becoming totally out of character from our normal self. We become the epicenter of all that are going wrong in the world, around us and in our lives, and bitterness and negativity consumes us. Even though we are Christians, even Christian leaders, we cry out to God and lament, saying “Why?” and “Why me?”

The season of Lent is here, our question is, what is Lent and how does Lent and the practices in Lent help us cope with the pressure of life that we are all facing now in the pandemic? Up front, the answer is, we turn our eyes upon Jesus, and away from the wind and the waves around us.

Last Wednesday was Ash Wednesday which marked the beginning of the period of 40 days (not counting Sundays) before sundown on Holy Thursday, the day before Good Friday. These are the most important dates in the Christian calendar, followed and observed more closely within Churches with liturgical traditions. By observing the 40 days of Lent, some Christians also attempt to replicate Jesus Christ’s sacrifice and withdrawal into the desert for 40 days.

Lent is a 40-day season of prayer, fasting, and almsgiving, the three pillars of Lenten practices, in preparation to celebrate the Lord’s resurrection at Easter. Prayer is to help us walk closer to God. Fasting is the practice of self-control, to abstain from the luxuries of life so as to turn our heart to Christ. This is practised in many Christian churches where Christians are urged to give up something during Lent to help them focus on Christ. Almsgiving is the intentional giving to the poor and needy.

Prayer, fasting and almsgiving are all good Christian disciplines that we can practise throughout the year. But to do that more intentionally during Lent, a preparation for Good Friday and Easter Sunday, is especially meaningful. The sacrifice of Christ, the death and the resurrection of Christ are at the very heart of the Christian faith. In the practice of prayer, fasting (or giving up of certain personal pleasures during Lent) and almsgiving, we are reminded to reflect on the tremendous sacrifice of Jesus Christ, the Son of God, in giving up everything in heaven to come and pay the penalties for our sins.

As mentioned, Ash Wednesday is the beginning of Lent.  There is no mention of Ash Wednesday (nor Lent) in the Bible, and it is a tradition of the Church. However, there is a tradition of donning ashes as a sign of penitence that predates Jesus. Job repents “in dust and ashes,” and there are also other associations of ashes and repentance in the Old Testament books of Esther, Samuel, Isaiah and Jeremiah. Some people trace the origin of this church tradition even to ancient Rome, but Martin Luther, the Protestant reformer, ended this practice in the reformation. For us, if we observe this day, it is to help us to start the season of Lent in humble repentance as we meditate on why Christ had to suffer and die for us on the cross.

In some churches, Ash Wednesday is observed with a prayer service. Typically, during the service, the priest (pastor) would mark the sign of the cross on the forehead of the person with some ashes. When Jesus entered Jerusalem, His followers carry and wave palm branches to welcome Him, singing “hosanna.” Nowadays, sometimes the ash used for Ash Wednesday is made of palm branches used on the Palm Sunday of the previous year, burnt into ashes. We can see how this symbolism of the cross of ashes on the forehead can be a powerful reminder that we are all saved by the death of Christ.

Whether we have this practice or not, the important thing is to start the season of Lent with a reflective and repentant heart and become more impacted by the significance of the death and resurrection of Christ. This year we are going to hold two mini silent retreats in March (in Cantonese) to prepare ourselves to celebrate Easter.  Hope you can come and join us.

Your servant in Christ,
Pastor Simon

2022.03.05/06
李耀全牧師

列宣家親愛的弟兄姊妹：

我們都明白何謂苦痛，因在生活中也曾經歷過不同程度的痛苦和苦難。可是在過去的兩年，因為疫情導致我們的身心靈更脆弱，更容易受到各樣身體、心理或靈性上的考驗及攻擊，能破壞我們最好的一面，以致令我們容易產生各方面預料不到的焦慮、抑鬱和其他情緒及心理與生理的障礙異常，甚至引發道德和靈性上的失敗。儘管我們現在因著已有這麼多人完全接種了病毒疫苗，而應該感到較前安全，但事實上我們仍然是感到極為脆弱，我自己也不例外、無可免疫。

從一些跡象顯示，我們可能正在壓力下感到耗盡或瀕臨崩潰而不自知，例如：我們會很容易煩躁，經常消極負面，很容易變得不耐煩，情緒缺乏自制力，無法積極理性思考，自尊心低，並失去我們的視野/異象和應對日常生活壓力的能力。當我們發現自己在應對這種情況時力不從心，我們會因此感到無助而對世界、對他人以及至終會對自己感到憤怒。在力圖應對時，我們可能會變得很自我防衛性和攻擊性，變得不像我們正常的自我。我們成為世界、我們周圍和生活中所有問題的核心，任由苦毒和消極情緒吞噬著我們。即使我們是基督徒，甚至是基督徒領袖，我們也會向神呼喊並哀嘆發問：“為什麼？”、“為什麼是我？”

預苦期已開始，我們的問題是，什麼是預苦期，預苦期與我何干？它能否幫助我們去應對疫情中所面臨的生活壓力？答案是：當然可以，我們可學習如何不在圍繞我們的風浪被沖擊，將眼目轉向勝過一切痛苦與死亡的耶穌。

上週三是聖灰日，標誌著預苦期40 天(不計算主日)的開始，直至耶穌受難日前一天的聖週四之日落前。這些是教會年曆中最重要的日期，不少禮儀宗的教會更緊密地遵循和持守40 天的預苦期。在這思念基督受苦受死的一段期間，一些信徒還會仿傚耶穌基督的犧牲和退到曠野40天。

預苦期是一個為期40 天的祈禱、禁食和施捨的操練時期，這是實踐預苦期的三大支柱，以準備準備自己在復活節慶祝主的復活。禱告是為了幫助我們更接近神。禁食是一種學習克制自我的實踐，戒除奢侈生活的操練，以讓我們的心轉向基督。不少基督教會也鼓勵信徒藉著實踐放棄一些本身所看重的東西，以讓自己能專注於基督。施予的行動是刻意對窮人和有需要的人付出。

祈禱、禁食和施捨都是很好的屬靈操練，我們可以在全年內實行這些操練。但在預苦期間，為著思念耶穌受難日和復活節而刻意地這樣做，是特別有意義的。基督的犧牲、基督的受死和復活是基督教信仰的核心。在祈禱和禁食中(或在預苦期放棄某些個人享樂)和透過施予的實踐，我們被提醒去反思神兒子耶穌基督的偉大犧牲，祂怎樣捨棄天上的一切來到塵世為我們贖罪忍受我們罪孽應受的懲罰。

如上述所言，聖灰日是預苦期的開始。聖經中沒有明文提到聖灰日(也沒有預苦期)，這是教會的傳統。然而，在耶穌之前就有披麻蒙灰作為懺悔的標誌的傳統。約伯“在塵土和爐灰中”懺悔，舊約中的以斯帖、撒母耳、以賽亞和耶利米書中也有其他關於披麻蒙灰的實行。有些人甚至將這種教會傳統的起源追溯到古羅馬，但基督教改革領袖馬丁路德在宗教改革中結束了這種做法。對我們來說，如果我們今天遵守這預苦期，乃是為著幫助我們以謙卑悔改作開始，在此期間內思想基督為什麼必須在十字架上為我們受苦和受死的大愛和意義。

一些教會在聖灰日會舉行祈禱會。特別在聚會期間，神甫或牧師會用灰燼在信徒額上塗灰，劃上十字架的標記。當年耶穌進入耶路撒冷時，跟隨他的群眾，揮舞著棕櫚樹枝歡迎他，高唱著“和散那”。至今，一些聖灰日所用的灰燼是由前一年棕枝主日所使用的棕櫚樹枝燒成灰燼所製成的。由此可見，塗在額頭上的灰劃上十字架記號的這種象徵意義如何有力地提醒我們，我們都是因著基督的受死而得救的。
不論我們是否有這種做法，重要的是要以反思和悔改的心開始預苦期，並讓我們的靈命更能夠受到基督死亡和復活意義所影響。今年我們的粵語會眾將在三月舉行兩次小型的安靜退修會，作為悔改認罪的修練，並為慶祝復活節作準備。誠邀您來參加我們的安靜退修會。

主僕,
李耀全牧師