分类： 主日证道

Whoever has a big heart
is not content with a small house

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Gospel: Mt 10:37-42

Matthew wrote his Gospel in a time of persecution. The disciples have often had the experience that to remain faithful to Christ they had to accept the breaking of ties with the people who mattered most. The rabbis had made the decision to expel the Christians from the synagogues. They had ordered that those who adhered to the Christian faith be considered heretical and disowned by their families. The consequences of this exclusion were severe and painful not only from the emotional point of view but also social and economic.

Jesus demands from the disciple the courage to remain without support, without protection, and without material security for the sake of his Gospel. Then, he continues with another request, even more dramatic: the willingness not only to lose it all but also to give up their lives. The image of the cross refers to the inevitable consequence which goes to meet those who want to live according to the demands of the Gospel: like the Master, they will meet the cross, that is, the hostility of the world. Even if they will not lose life with martyrdom, they must give it in a constant and generous self-sacrifice.

The second part of the passage gives a remarkable promise to those who welcome the preachers of the Gospel: “Whoever welcomes you welcomes me, and whoever welcomes me welcomes him who sent me.” This is not just material hospitality, such as that offered by the woman of Shunem to Elisha but the reception of the message. The rabbis said: “The envoy of a man is like the man himself.” In the disciple’s words resounds the voice of the Master, and through him the Father’s.

It is at this point that the theme introduced by the first reading is resumed. Whoever receives the prophet for the fact of being a prophet will receive a prophet’s reward. Even a simple gesture of love as to offer a cup of cold water to a disciple, though small, with no appearance, no prestigious titles, will not remain unrewarded.

Not everyone has received from God the same qualities and the same gifts. However, in different ways but with the same generosity, every true believer is called to give their contribution and support for those who dedicate themselves directly to the proclamation of the word of God. Even before the material help, these persons need to hear that their efforts are appreciated by the brothers and sisters in the faith and that their message is assimilated.

This reception is to be revealed in a special way to those who have renounced to having a “home,” to build a family, not to escape or to live isolated and far from the world but to belong to every family, to be fully available to Christ and the brothers and sisters. Does each family consider them members or strangers? How is gratitude manifested towards the work they generously perform?

Indebted to Rev. Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

For the audio of this homily, please click to play

你們被揀選，是為了一項責任 —— 不是為了一項特權
福音：瑪9:36–10:8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

司鐸和修女的數目，正不斷急劇下降：怎麼辦呢？答案幾乎顯而易見：“祈求莊稼的主人給祂的莊稼派遣勞工。”然而，把我們自己限制在基督徒的分類中，並把自己與今天福音段落提出的含義相對，這是不對的，甚至是危險的。這使得我們認為：他們只需致力於為基督徒團體服務，把他們看作是沒有牧人的天主羊群，以致他們成了沒人收集的“莊稼”，因缺乏“收割者”形成的損失。

這十二門徒 —— 我們現在所說的 —— 不是代表司鐸和修女，而是代表整個天主子民。一人的生活狀況不論怎樣（已婚或單身，有學識的或沒有學識，強壯的或虛弱的）每人都必須投身於建築天主的國。

召選十二宗徒的語境，是耶穌對祂子民的憐憫，因為祂沒有看到有人照料他們：沒有政治領袖，沒有宗教領袖。眾人都受追求他們自己的利益，使自己佔先，自身發展的前景的驅使。他們的目的在於特權；他們想要提升自己的生活，對饑餓的人，患病的人，在壓迫中生活，遭受虐待的人，忽略不看。

耶穌對急難者和人類的痛苦很是敏感。用作表達憐憫的動詞 “splagknizomai”在福音中只出現了十二次。這詞時常被用來表達天主深遂的情感，或基督對自己百姓的深情。在這裡，這詞只適用於耶穌經驗到的感覺：祂並沒有保持冷漠，沒有以超然和漠不關心的狀態，不照看處於艱困中的，祂的子民，而是觸動了。祂感覺到一種發自內心的情感。

這樣的同情感，使得祂開始干預。祂召集一組新的百姓，稱他們是十二宗徒，這個數目指的是以色列的十二支派。

耶穌命令這些門徒繼續自己的工作。為此，祂首先希望他們祈禱，因為他們只有在祈禱中，才能透徹理解天主的情緒。以後，祂給他們權柄，驅逐魔鬼，醫治病患。

在最後幾節，再次提到了蒙召門徒的使命：“去，宣告這訊息：天國臨近了。醫治病患，使死者復活，使癩病人潔淨，驅逐魔鬼”（參看：7-8節）事實上，這在耶穌所做的事上，很容易查明（參看：瑪9:35,4:17）

如此，基督徒蒙召，把自己的全部精力投入“再現”，使他們的主人臨現在世上。祂是首位被派遣到莊稼的工人，祂的門徒是祂的合作者，一如保祿理解的那樣（參看：格前3:9）

這段福音，以命令作結語：“你們白白領受了這個恩典，也要白白施捨“（參看：第8節），這要求宗徒在履行宗徒職責時，要完全脫離任何形式上的自私自利。

基督的門徒，不是為使自己獲益而工作：使自己變得有名，受人尊敬，受人尊重，使自己富有。他如同自己的主人一樣，自甘樂意奉獻自己。他所得到的唯一賞報是：他以自己看到的，耶穌實踐的良善，事奉並愛護了自己的弟兄的喜樂。

鳴謝Fr. Fernando Armellini SCJ

© 全屬於禰 & 聖母聖心愛子會 2023
Cum Approbatione Ecclesiastica 2023

你们被拣选，是为了一项责任 —— 不是为了一项特权
福音：玛9:36–10:8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

司铎和修女的数目，正不断急剧下降：怎么办呢？答案几乎显而易见：“祈求庄稼的主人给祂的庄稼派遣劳工。”然而，把我们自己限制在基督徒的分类中，并把自己与今天福音段落提出的含义相对，这是不对的，甚至是危险的。这使得我们认为：他们只需致力于为基督徒团体服务，把他们看作是没有牧人的天主羊群，以致他们成了没人收集的“庄稼”，因缺乏“收割者”形成的损失。

这十二门徒 —— 我们现在所说的 —— 不是代表司铎和修女，而是代表整个天主子民。一人的生活状况不论怎样（已婚或单身，有学识的或没有学识，强壮的或虚弱的）每人都必须投身于建筑天主的国。

召选十二宗徒的语境，是耶稣对祂子民的怜悯，因为祂没有看到有人照料他们：没有政治领袖，没有宗教领袖。众人都受追求他们自己的利益，使自己占先，自身发展的前景的驱使。他们的目的在于特权；他们想要提升自己的生活，对饥饿的人，患病的人，在压迫中生活，遭受虐待的人，忽略不看。

耶稣对急难者和人类的痛苦很是敏感。用作表达怜悯的动词 “splagknizomai”在福音中只出现了十二次。这词时常被用来表达天主深遂的情感，或基督对自己百姓的深情。在这里，这词只适用于耶稣经验到的感觉：祂并没有保持冷漠，没有以超然和漠不关心的状态，不照看处于艰困中的，祂的子民，而是触动了。祂感觉到一种发自内心的情感。

这样的同情感，使得祂开始干预。祂召集一组新的百姓，称他们是十二宗徒，这个数目指的是以色列的十二支派。

耶稣命令这些门徒继续自己的工作。为此，祂首先希望他们祈祷，因为他们只有在祈祷中，才能透彻理解天主的情绪。以后，祂给他们权柄，驱逐魔鬼，医治病患。

在最后几节，再次提到了蒙召门徒的使命：“去，宣告这讯息：天国临近了。医治病患，使死者复活，使癞病人洁净，驱逐魔鬼”（参看：7-8节）事实上，这在耶稣所做的事上，很容易查明（参看：玛9:35,4:17）

如此，基督徒蒙召，把自己的全部精力投入“再现”，使他们的主人临现在世上。祂是首位被派遣到庄稼的工人，祂的门徒是祂的合作者，一如保禄理解的那样（参看：格前3:9）

这段福音，以命令作结语：“你们白白领受了这个恩典，也要白白施舍“（参看：第8节），这要求宗徒在履行宗徒职责时，要完全脱离任何形式上的自私自利。

基督的门徒，不是为使自己获益而工作：使自己变得有名，受人尊敬，受人尊重，使自己富有。他如同自己的主人一样，自甘乐意奉献自己。他所得到的唯一赏报是：他以自己看到的，耶稣实践的良善，事奉并爱护了自己的弟兄的喜乐。

鸣谢Fr. Fernando Armellini SCJ

© 全属于祢 & 圣母圣心爱子会 2023
Cum Approbatione Ecclesiastica 2023

You are chosen for a responsibility – not a privilege
Gospel: Matthew 9:36–10:8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Priests and nuns are in constant and dramatic decline: What to do? The answer is almost obvious: “Pray to the Lord of the harvest to send out laborers into his harvest.” However, restricting ourselves to these categories of Christians the application of the proposed Gospel passage is not right and even dangerous. It leads us to think that they will only have to commit to community service and assume that God’s people is a flock without a shepherd, being a “harvest” that is not collected and is lost for lack of “reapers”.

The twelve disciples—let’s say it now—do not represent the priests and nuns, but the whole people of God. Whatever one’s condition of life be (married or single, learned or ignorant, strong or weak …) everyone has to engage oneself in the construction of God’s kingdom.

The context of choosing the 12 apostles is the compassion of Jesus for his people because he does not see anyone taking care of them: not political leaders, nor the religious authorities. All are driven by the pursuit of their own interests, their own advantages and prospects for advancement. They aim at privileges; they want to improve their own lives and neglect the people who are hungry, sick, living oppressed and victim of abuses.

Jesus is sensitive to the needs and the human pain. The verb ‘splagknizomai’ for compassion occurs only twelve times in the Gospels. It is always used to express the profound emotion of God or of Christ towards people. Here it is applied to the feelings that Jesus experiences: he does not remain aloof, does not watch with detachment and disinterest the condition in which his people struggle, but he is moved. He feels a visceral emotion.

This compassion leads him to intervene. He initiates a new people, called the twelve, and this number refers to the twelve tribes of Israel.

Jesus enjoins these disciples to continue his work. For this, he wants, first of all, that they pray, because only in prayer they can assimilate the sentiments of God. Then he gives them authority to drive out evil spirits and to heal the sick.

In the last verses, the mission to which the disciples are called is again invoked: “Go and proclaim the message: The kingdom of heaven is near. Heal the sick, bring the dead back to life, cleanse the lepers, and drive out demons” (vv. 7-8). It is—as it is easy to check—of what Jesus himself did (Mt 9:35; 4:17). Christians are thus called to devote all their energies to “reproduce” to make their Master present in the world. He is the first worker sent into the harvest, the disciples are his collaborators, as Paul well understood (1 Cor 3:9).

The passage concludes with the injunction, “You received this as a gift, so give it as a gift” (v. 8), is the demand of complete detachment from any form of self-interest in the performance of apostolic action.
The disciple of Christ does not work to get some personal benefit: to be known, esteemed, revered, to enrich himself. He offers free his readiness, as did the Master. His only reward will be the joy of having served and loved the brothers with the generosity of which he has seen Jesus operate.

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

天主聖言和生命之糧
福音：若6:51-58

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天的福音段落，是耶穌在增餅和增魚以後，在葛法翁會堂內，關於生命之糧論述的結尾部分。人們看到了神跡：他們決定帶走祂，通過武力，強迫祂作王（若6:14-15）

這些群眾，尋求耶穌，為什麼這麼驚愕，為什麼這麼欽佩呢？他們受一種未成熟的信仰所觸動。他們對耶穌感興趣，因為祂能藉著行神跡，滿足他們的物質需要。成熟的信仰就是另一回事。那些理解耶穌的人，他們知道，耶穌顯神跡，不是要給人留下形象，而是把人引入更深層次的事實。

在葛法翁，群眾不明白。耶穌試圖解釋奧跡。祂開始把自己比作生命之糧，就是自天而來的食糧（若6:33-35）。祂宣告：凡聽從祂，徹底理解祂的訊息，祂的福音的，就是以生命之糧給自己飲食。沒有人聽祂的陳述。

為猶太人而來，自天而來的食糧是瑪納（詠78:24），滋養人的食糧是天主的話（依55:1-3）“若瑟的兒子，怎能主張這樣的權利”？—— 他們憤憤地問道。耶穌並沒有緩和祂的聲明，祂做了一個更另人感到驚訝的陳述。給人吃的食糧，不單是祂的教導，更是祂自己的血肉。“我要賞賜的食糧，就是我的肉，是為世界的生命所賞賜的。”這就是今天福音文段開頭的話。（第51節）

吃這“成了天主的肉”，意味著：承認天主藉著“木匠的兒子”，揭露出祂來到世界上，接納這出自天上的智慧。

然而，甚至在這澄清之後，耶穌提出的動議，仍然保有可恥的一面。人怎能吃掉自己的人性？聽眾感到震驚的反應，是能被理解的，是正當的：“ 這人怎麼能把自己的肉給我們吃呢？”（第52節）他們明白，祂不僅指的是天主啟示的精神同化，而是指真的“去吃”。祂是何意呢？這裡插入了有關聖體聖事的論述。

耶穌給聖體聖事賦以含義。這是“全體基督徒生命的根源的頂峰”。我們知道，由於缺乏司鐸， 在主日，有許多基督徒團體，沒有聚在舉行聖體聖事的祭桌四周，而是聚在天主聖言的四周。我們相信，他們從這可及於他們的食糧中，領受了豐厚的生命。

必要強調的是：聖體，是一項聖事 —— 復活的基督真實臨在的聖事。這不是系於基督聖言信仰的替代品。領受聖體以前，必須聆聽和默思福音的段落。天主聖言的讀經，是必不可少的前導。

鳴謝：Fr. Fernando Armellini SCJ

© 全屬於禰 & 聖母聖心愛子會 2023
Cum Approbatione Ecclesiastica 2023

天主圣言和生命之粮
福音：若6:51-58

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天的福音段落，是耶稣在增饼和增鱼以后，在葛法翁会堂内，关于生命之粮论述的结尾部分。人们看到了神迹：他们决定带走祂，通过武力，强迫祂作王（若6:14-15）

这些群众，寻求耶稣，为什么这么惊愕，为什么这么钦佩呢？他们受一种未成熟的信仰所触动。他们对耶稣感兴趣，因为祂能藉着行神迹，满足他们的物质需要。成熟的信仰就是另一回事。那些理解耶稣的人，他们知道，耶稣显神迹，不是要给人留下形象，而是把人引入更深层次的事实。

在葛法翁，群众不明白。耶稣试图解释奥迹。祂开始把自己比作生命之粮，就是自天而来的食粮（若6:33-35）。祂宣告：凡听从祂，彻底理解祂的讯息，祂的福音的，就是以生命之粮给自己饮食。没有人听祂的陈述。

为犹太人而来，自天而来的食粮是玛纳（咏78:24），滋养人的食粮是天主的话（依55:1-3）“若瑟的儿子，怎能主张这样的权利”？—— 他们愤愤地问道。耶稣并没有缓和祂的声明，祂做了一个更另人感到惊讶的陈述。给人吃的食粮，不单是祂的教导，更是祂自己的血肉。“我要赏赐的食粮，就是我的肉，是为世界的生命所赏赐的。”这就是今天福音文段开头的话。（第51节）

吃这“成了天主的肉”，意味着：承认天主藉着“木匠的儿子”，揭露出祂来到世界上，接纳这出自天上的智慧。

然而，甚至在这澄清之后，耶稣提出的动议，仍然保有可耻的一面。人怎能吃掉自己的人性？听众感到震惊的反应，是能被理解的，是正当的：“ 这人怎么能把自己的肉给我们吃呢？”（第52节）他们明白，祂不仅指的是天主启示的精神同化，而是指真的“去吃”。祂是何意呢？这里插入了有关圣体圣事的论述。

耶稣给圣体圣事赋以含义。这是“全体基督徒生命的根源的顶峰”。我们知道，由于缺乏司铎， 在主日，有许多基督徒团体，没有聚在举行圣体圣事的祭桌四周，而是聚在天主圣言的四周。我们相信，他们从这可及于他们的食粮中，领受了丰厚的生命。

必要强调的是：圣体，是一项圣事 —— 复活的基督真实临在的圣事。这不是系于基督圣言信仰的替代品。领受圣体以前，必须聆听和默思福音的段落。天主圣言的读经，是必不可少的前导。

鸣谢：Fr. Fernando Armellini SCJ

© 全属于祢 & 圣母圣心爱子会 2023
Cum Approbatione Ecclesiastica 2023

The Word of God and the Bread of Life
Gospel: John 6:51-58

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

This passage is the concluding part of the discourse on the bread of life taught by Jesus in the synagogue of Capernaum after the multiplication of the loaves and fishes. The people saw the sign; they decided to take him by force to make him king (Jn 6:14-15).

Why do these amazed and admiring crowds seek Jesus? They are moved by an immature faith. They are interested in Jesus just because they think he is able to satisfy through miracles their material needs. Mature faith is something else. It is that of those who understand that Jesus does not perform miracles to impress but to introduce a deeper reality.

In Capernaum, the crowd does not understand. Jesus attempts to explain the mystery. He starts presenting himself as the bread of life, which comes from heaven (Jn 6:33-35). He declares that whoever listens to him assimilates his message, his gospel, feeds himself of the words of life. His statement is not listened to.

For the Jews, the bread that came down from heaven is the manna (Ps 78:24) and the food that nourishes is the word of God (Is 55:1-3). How can “the son of Joseph claim such right?”—they ask indignantly. Instead of mitigating his claim, Jesus makes an even more surprising statement. The bread to eat is not only his doctrine but his own flesh. “The bread I shall give is my flesh, and I will give it for the life of the world.” These are the opening words of today’s passage (v. 51).

Eating this God-made-flesh means recognizing that the revelation of God comes into the world through “the carpenter’s son” and to welcome this wisdom coming from heaven.

Even after this clarification, however, the scandalous aspect of the proposal of Jesus remains. How can one “eat his person”? The shocked reaction of the listeners is understandable and justified: “How can this man give us his flesh to eat?” (v. 52). They understand that he is not only referring to the spiritual assimilation of God’s revelation but also to a real “eating.” What does he mean? The discourse on the Eucharist is inserted here.

Jesus gives the meaning of the sacrament of Eucharist. This is the “fount and summit of all Christian life.” We know that, for lack of priests, on Sunday many Christian communities do not gather around the table of the bread of the Eucharist, but around the Word of God. We are confident that they receive an abundance of life from this unique food available to them.

Eucharist, it must be emphasized, is sacrament—that really makes the Risen Christ present. It does not substitute the faith in the word of Christ. Before receiving the Eucharistic bread, it is necessary to listen to and meditate on a Gospel passage. The reading of the word of God is the essential premise.

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

我们相信的天主
福音：若3:16-18

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天的福音由三节组成。它们足以纠正，直到现在，在许多基督徒心中扭曲的，天主的形象 —— 严苛和刻板的判断 —— 使我们敞开心扉，相信祂的仁爱。

“天主如此爱了世界，祂交出自己的独生子，使凡相信祂的人，不致丧亡（参看：16节）。这话能被看作圣经揭露的受造，生命的人类命运的意义的顶峰。

若望，他亲眼看见，亲手触摸过生活的圣言（参看：若一1:1）来说：“天主是爱”（参看：若一4:8）；这爱，在赐给世界的独生子身上，彰显出来。祂不单藉祂的降生成人赐给世界；祂把祂在十字架上，交在人的手中。祂在那里，毫无遮掩，显示自己的真容。

保禄表明他所理解的，爱的奥秘。他在给罗马人写信时，他说：“但是，请看，天主怎样彰显祂对我们的慈爱，当我们还是罪人的时候，基督为我们死了。”（在看：罗5:8）

人类应该如何还报这爱呢？只有一件事：就是他们信赖，在祂的怀抱中，弃绝自己 —— 正如新郎和新娘所做的一样 —— 新娘把自己交托于他，这浩大的爱，在生命中定会遇到。

当我们思考天主，祂藉纳匝肋人耶稣，成了我们的一员，有时候，我们错误地将这一事实看作是：一部关乎祂存在的剧集，一段悲伤的插曲。祂来到我们中间，所停留一段时间，超过三十年，受苦且死在十字架上，以后，祂回到遥远的天上，欢心喜乐，重新接管往昔的国度。

事实并非如此。我们的天主摄取我们的人性，永远留在我们每人中间。祂并没有把祂自己抽离我们的世界。祂永远存在，常厄玛努尔，意思是：天主与我们同在（参看：玛28:20）

在若望福音中，耶稣并没有如同一个断案的判官一样出现，祂只是以一个人类救主的形象出现：“天主没有派遣祂的子进到世界，来审断世界；相反，世界藉着祂而得救。”（第17节）“因为我来，不是来审断世界，而是来拯救世界。”（若12:47）

用这个思考方法来读今天福音段落的第三节。这节强调了在天主面前，每人的责任：“相信我的，不被判断，不相信我的，已接受审判。”（第18节）

今天，我们蒙召，接纳天主赏赐的喜乐，但是，我们也犯下了迟延，甚至拒绝祂臂膀的过犯。祂期望每人立刻“答应”，因为人类每时每刻都在的罪恶中度生，拒绝祂的爱，正在浪费机会。

在生命的尽头，当天主“试验各人的工程”（参看：格前3:13）每人的行为和基督的人性，一致或不一致，必要清晰显示出来。那时，天主定要用自己的臂膀，迎接所有的人，尽管有些人会被迫害承认自己管理不善，无可救药，浪费提供给他们的独特机会。这人的工程 —— 保禄告诫说 ——
必要成为灰烬，尽管他必被得救，可是，他好像从火中经过一样。“（参看：格前3:15）

鸣谢 Fr. Fernando Armellini SCJ

© 全属于祢 & 圣母圣心爱子会 2023
Cum Approbatione Ecclesiastica 2023

我們相信的天主
福音：若3:16-18

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天的福音由三節組成。它們足以糾正，直到現在，在許多基督徒心中扭曲的，天主的形象 —— 嚴苛和刻板的判斷 —— 使我們敞開心扉，相信祂的仁愛。

“天主如此愛了世界，祂交出自己的獨生子，使凡相信祂的人，不致喪亡（參看：16節）。這話能被看作聖經揭露的受造，生命的人類命運的意義的頂峰。

若望，他親眼看見，親手觸摸過生活的聖言（參看：若一1:1）來說：“天主是愛”（參看：若一4:8）；這愛，在賜給世界的獨生子身上，彰顯出來。祂不單藉祂的降生成人賜給世界；祂把祂在十字架上，交在人的手中。祂在那裡，毫無遮掩，顯示自己的真容。

保祿表明他所理解的，愛的奧秘。他在給羅馬人寫信時，他說：“但是，請看，天主怎樣彰顯祂對我們的慈愛，當我們還是罪人的時候，基督為我們死了。”（在看：羅5:8）

人類應該如何還報這愛呢？只有一件事：就是他們信賴，在祂的懷抱中，棄絕自己 —— 正如新郎和新娘所做的一樣 —— 新娘把自己交托於他，這浩大的愛，在生命中定會遇到。

當我們思考天主，祂藉納匝肋人耶穌，成了我們的一員，有時候，我們錯誤地將這一事實看作是：一部關乎祂存在的劇集，一段悲傷的插曲。祂來到我們中間，所停留一段時間，超過三十年，受苦且死在十字架上，以後，祂回到遙遠的天上，歡心喜樂，重新接管往昔的國度。

事實並非如此。我們的天主攝取我們的人性，永遠留在我們每人中間。祂並沒有把祂自己抽離我們的世界。祂永遠存在，常厄瑪努爾，意思是：天主與我們同在（參看：瑪28:20）

在若望福音中，耶穌並沒有如同一個斷案的判官一樣出現，祂只是以一個人類救主的形象出現：“天主沒有派遣祂的子進到世界，來審斷世界；相反，世界藉著祂而得救。”（第17節）“因為我來，不是來審斷世界，而是來拯救世界。”（若12:47）

用這個思考方法來讀今天福音段落的第三節。這節強調了在天主面前，每人的責任：“相信我的，不被判斷，不相信我的，已接受審判。”（第18節）

今天，我們蒙召，接納天主賞賜的喜樂，但是，我們也犯下了遲延，甚至拒絕祂臂膀的過犯。祂期望每人立刻“答應”，因為人類每時每刻都在的罪惡中度生，拒絕祂的愛，正在浪費機會。

在生命的盡頭，當天主“試驗各人的工程”（參看：格前3:13）每人的行為和基督的人性，一致或不一致，必要清晰顯示出來。那時，天主定要用自己的臂膀，迎接所有的人，儘管有些人會被迫害承認自己管理不善，無可救藥，浪費提供給他們的獨特機會。這人的工程 —— 保祿告誡說 ——
必要成為灰燼，儘管他必被得救，可是，他好像從火中經過一樣。“（參看：格前3:15）

鳴謝 Fr. Fernando Armellini SCJ

© 全屬於禰 & 聖母聖心愛子會 2023
Cum Approbatione Ecclesiastica 2023

The God We Believe In
Gospel: John 3:16-18

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Just three dense verses constitute the Gospel passage today. They would be enough to correct the distorted image of God still present in the minds of many Christians—that of the stern and inflexible judge—and to open our hearts to trust in his love.

“God so loved the world that he gave his only begotten Son that whoever believes in him may not be lost” (v. 16). It can be considered the summit reached by the biblical revelation on the meaning of creation, life and human destiny.

John, who has seen with his own eyes and touched with his hands the Word of life (1 Jn 1:1), arrives to say, “God is love” (1 Jn 4:8); love that manifested itself in the only begotten Son’s gift to the world. He has not only given him in the Incarnation; he delivered him into the hands of men on the cross. There he has shown his true face, without any veil.

Paul shows that he understood this miracle of love. When, writing to the Romans, he says: “But see how God manifested his love for us, while we were still sinners, Christ died for us” (Rom 5:8).

How should humans respond to this love? One thing only: that they trust, abandons themselves in his arms—as does the bride with the groom—who hands herself to him, immense love, in the certainty of meeting life.

When we think of God who became one of us in Jesus of Nazareth, sometimes we make the mistake of considering this fact as an episode, a sad parenthesis of his existence. He came among us, remained a little more than thirty years, suffered and died on the cross, then returned to heaven, far away, happy to have retaken the former state.

That is not so. Our God took on our human nature and remains forever one of us. He has not pulled himself out of our world. He is and remains always the Emmanuel, the God-with-us (Mt 28:20).

In the Gospel of John, Jesus does not appear as a judge who condemns, but only as a savior of persons: “God did not send his Son into the world to condemn the world; instead, through him, the world is to be saved” (v. 17). “For I have come, not to condemn the world, but to save the world” (Jn 12:47).

The third and final verse of today’s passage is read in this perspective. In it, the responsibility of each person in front of God’s love is highlighted. “Whoever believes in him will not be condemned. He who does not believe is already condemned” (v. 18).

Today we are called to welcome the joy that God offers, but we can also commit the folly of delaying or even refusing his embrace. He expects an immediate “yes” from persons because every moment spent in sin, in the rejection of his love, is a wasted opportunity.

At the end of life, when God “will test the work of everyone” (1 Cor 3:13), the conformity or discrepancy of each person’s action with the person of Christ will appear clear. God then surely welcomes all in his arms, though some will be forced to admit to having badly managed, hopelessly wasted the unique opportunity that was offered to them. The work of this man—warns Paul—“will become ashes; although he will be saved, but it will be as if passing through fire” (1 Cor 3:15).

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023