分类： 主日证道

They Rejoice in Seeing the Lord
Gospel: John 20:19-31

Fr. Jijo Kandamkulathy CMF
Claretian Publications

The doubt of Thomas in today’s gospel is proverbial. However, a closer reading of the gospels depict that all disciples, doubted, not only the poor Thomas. But why John focuses on Thomas? John is writing to the third generation Christians, people who have not seen the Lord Jesus. Many of them do not even know any of the apostles. They find it hard to believe; they are struggling in the midst of many doubts; they would like to see, touch, and verify if the Lord is truly risen.

To them, Mark, Luke, and Matthew respond by saying that all the apostles had hesitations. The answer of John is different: he takes Thomas as a symbol of the difficulty that every Christian who comes to believe. It is hard to know the reason why he chose this apostle; perhaps, because he had more difficulty or took more time than others to have faith.

What John wants to teach the Christians of his communities (and us) is that the Risen One has a life that escapes our senses; a life that cannot be touched with bare hands or seen with the eyes. It can only be achieved through faith. This also applies to the apostles, who also have made a unique experience of the Risen Lord.

The end of the passage presents the reason why John wrote his book. His gospel is a sign for people to believe in the person of Christ. John calls miracles, signs. Jesus did not perform them to impress whoever was there. He even had words of condemnation against anyone who did not believe unless he saw miracles (Jn 4:48). The signs are not pieces of evidence, but revelations about the person, nature, and mission of Jesus. Whoever reads his book and understands these signs clearly confronts the person of Jesus and is invited to make a choice. The Gospel is the ultimate proof.
But where can one listen to this gospel? Where does this word echo? Is it possible to repeat today the apostles’ experience on Easter day and “eight days later”? How? We definitely have noticed that both apparitions take place on Sunday. The Lord presents himself with the same words: “Peace be with you.” The disciples are gathered in the house. The meeting to which John alludes is clearly that which happens on the day of the Lord. It’s the one in which every eighth day, the whole community is called for the celebration of the Eucharist. When all believers are gathered together, there appears the Risen One. He, by the mouth of the celebrant, greets the disciples and wishes, as on the evening of Easter, and eight days later: “Peace be with you.”

Disciples, who like Thomas, deserts the meetings of the community, cannot make the experience of the Risen Lord because he makes himself present where the community is gathered. Contrary to what one sees depicted in the paintings of the artists, not even Thomas has put his hands into the wounds of the Lord. From the text, it does not appear that he has touched the Risen One. He also gets to pronounce his profession of faith after hearing the voice of the Risen One, along with his brothers and sisters of the community. And the ability to make this experience is offered to Christians of all times… every eight days.

Abridged from Fr. Armellini SCJ.

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

不要在死人中寻找活人
福音：玛28:1-10

Fernando Armellini
Claretian Publications, Macau

封闭的坟墓，显而易见，代表的是恶人的得胜。恶人认为：他们与义人作战，设法取胜。他们相信，这会使他永远缄默。巨大的石头，被放在坟墓前面，一队照看的卫兵，是死亡战胜生命，不虔敬之人战胜义人，恼恨战胜邪恶的预表。

面对这场悲剧，有人认为：难道坟墓的黑暗与缄默，会使义人的纪念，永久湮灭，杀害他的人，会永远嘲笑祂吗？复活主日的黎明，天主对这痛苦不堪的提问，做出了回应。一道闪电，祂引爆了赋予生命者的权能，因为祂不容许圣者和义人，留在死亡的权下。

坐在石头上的，上主的天使，使人想起凯旋的战士，骄傲坐在他所征服的城市的城墙上，庆祝自己得胜的姿势。玛窦运用这战争的形象，生动描述了救主凯旋，战胜死亡的景象，死亡始终是令人怕惧的仇敌。

战胜死亡以后，人在结束他们尘世的生命以后，在坟墓中，决找不到，但在圣父的家中能找到。上主派遣天使给女人说：“立刻去给门徒说，祂已从死者中复活了。这是我给妳的记息。”这是一项不容易的使命，因为那宣告救主复活的人，冒着不被人相信的风险，甚至会被人嘲笑。只有与那复活之人有亲密接触的，才有勇气向众人宣告。

妇人 —— 基督徒团体的预表 —— 打消了顾虑：“不要害怕！”热爱生活的，无需对天主令人不安的介入感到怕惧。祂来，是要移除一切罪恶放置的磐石，保护亡者的生命。这便是对众人的邀请，祂邀请众人在定能得胜的生命中成长：义人决不会被抛弃，好似耶稣一样，每个坟墓，都会空空。死亡的权势（不义，压迫，诽谤，恼恨，欺诈，奸诈……）决不能占据上风，即使片时，死亡好似占据上风。

面对复活节的壮丽景象，失去的一切，义人所流的全部眼泪，不论何时，都是有意义的。

匆匆离去的妇人，抛下了死亡之地，赶忙向兄弟们宣告，基督复活了。面对同一场景，卫兵所做的，恰恰相反：他们使自己受到金钱的腐朽。他们是那些为了物质的益处，特别是当下那些，使自己妥协于人者的代表。他们喜欢说谎，而非喜欢讲真话，他们拥护掌权者，同他们合作，试图使不义者的管制长久化。

诚然，复活节以后，人们如同先前那样死去。然而，现在，他们知道：他们绝不会留在亡者之中：这意味着，他们不会死去。他们知道，生命总有目标 ——不是在坟墓中过夜，而是在天堂的光明中 —— 人类总有一个归宿：无穷无尽的欢庆。

John Ledesma（慈幼会）神父翻译
Jijo Kandamkulathy（慈母孝子会）神父简化
全属于祢（Totus Tuus）基前述简化版本翻译

©全属于祢&圣母圣心爱子会& 鲍思高慈幼会
Cum Approbatione Ecclesiastica 2023

不要在死人中尋找活人
福音：瑪28:1-10

Fernando Armellini
Claretian Publications, Macau

封閉的墳墓，顯而易見，代表的是惡人的得勝。惡人認為：他們與義人作戰，設法取勝。他們相信，這會使他永遠緘默。巨大的石頭，被放在墳墓前面，一隊照看的衛兵，是死亡戰勝生命，不虔敬之人戰勝義人，惱恨戰勝邪惡的預表。

面對這場悲劇，有人認為：難道墳墓的黑暗與緘默，會使義人的紀念，永久湮滅，殺害他的人，會永遠嘲笑祂嗎？復活主日的黎明，天主對這痛苦不堪的提問，做出了回應。一道閃電，祂引爆了賦予生命者的權能，因為祂不容許聖者和義人，留在死亡的權下。

坐在石頭上的，上主的天使，使人想起凱旋的戰士，驕傲坐在他所征服的城市的城牆上，慶祝自己得勝的姿勢。瑪竇運用這戰爭的形象，生動描述了救主凱旋，戰勝死亡的景象，死亡始終是令人怕懼的仇敵。

戰勝死亡以後，人在結束他們塵世的生命以後，在墳墓中，決找不到，但在聖父的家中能找到。上主派遣天使給女人說：“立刻去給門徒說，祂已從死者中復活了。這是我給妳的記息。”這是一項不容易的使命，因為那宣告救主復活的人，冒著不被人相信的風險，甚至會被人嘲笑。只有與那復活之人有親密接觸的，才有勇氣向眾人宣告。

婦人 —— 基督徒團體的預表 —— 打消了顧慮：“不要害怕！”熱愛生活的，無需對天主令人不安的介入感到怕懼。祂來，是要移除一切罪惡放置的磐石，保護亡者的生命。這便是對眾人的邀請，祂邀請眾人在定能得勝的生命中成長：義人決不會被拋棄，好似耶穌一樣，每個墳墓，都會空空。死亡的權勢（不義，壓迫，誹謗，惱恨，欺詐，奸詐……）決不能佔據上風，即使片時，死亡好似佔據上風。

面對復活節的壯麗景象，失去的一切，義人所流的全部眼淚，不論何時，都是有意義的。

匆匆離去的婦人，拋下了死亡之地，趕忙向兄弟們宣告，基督復活了。面對同一場景，衛兵所做的，恰恰相反：他們使自己受到金錢的腐朽。他們是那些為了物質的益處，特別是當下那些，使自己妥協於人者的代表。他們喜歡說謊，而非喜歡講真話，他們擁護掌權者，同他們合作，試圖使不義者的管制長久化。

誠然，復活節以後，人們如同先前那樣死去。然而，現在，他們知道：他們絕不會留在亡者之中：這意味著，他們不會死去。他們知道，生命總有目標 ——不是在墳墓中過夜，而是在天堂的光明中 —— 人類總有一個歸宿：無窮無盡的歡慶。

John Ledesma（慈幼會）神父翻譯
Jijo Kandamkulathy（慈母孝子會）神父簡化
全屬於禰（Totus Tuus）基前述簡化版本翻譯

©全屬於禰&聖母聖心愛子會& 鮑思高慈幼會
Cum Approbatione Ecclesiastica 2023

DO NOT LOOK FOR THE LIVING
AMONG THE DEAD

Gospel: Matthew 28:1-10

Fernando Armellini
Claretian Publications, Macau

The closed tomb stood for an apparent victory of the wicked. The wicked thought that they fought the righteous and managed to prevail. They believed of having him silenced forever. The huge boulder, placed in front of the tomb and a picket of guards watching over it are symbolizing the victory of death over life, impiety on righteousness, and hatred over love.

Faced with this tragedy, one wonders: will the darkness and the silence of the grave extinguish forever even the memory of the righteous, while those who killed him mockingly laugh? At dawn on Easter Sunday, God responded to this anguished question. In a flash of light, he detonated his life-giving power because he could not allow the Holy and Righteous One to remain in the power of death.

The angel of the Lord sitting on the stone recalls the gesture of the warrior who celebrates his victory by sitting proudly on the rampart on the city he conquered. Matthew uses this war image to vividly depict the triumph of the Lord over death, the terrible enemy that has always terrified humanity.

After the defeat of death, the persons who have concluded their earthly life are not to be found in a grave, but in the Father’s house. The angel of the Lord sends the women: “Go at once and tell the disciples that he is risen from the dead. This is my message for you”. It is not an easy mission because one who announces the Living One runs the risk of not being believed or even of being laughed at. Only those who have made the intimate experience of a personal encounter with the Risen One have the courage to announce to all.

The women—a symbol of the community—are reassured: “Do not be afraid!” Those who love life need not fear the upsetting interventions of God. He comes to remove all the rocks that sin has placed to protect Death. It is an invitation to all to grow in the certainty of the victory of life: never will a righteous person be abandoned; each tomb, like that of Jesus, will be empty. The forces of death (injustice, oppression, slander, hatred, deceit, cunning…) will not prevail even if, apparently, for a time, they will appear to have the upper hand.

Faced with the great scene of Easter, all the losses and all the tears of the righteous of all times make sense.

The women hastily abandoned the place of death and rush to announce to the brothers that Christ is alive. Faced with the same event, the guards do the opposite: they let themselves be corrupted by money. They are the symbol of those who, even today, for the sake of some material advantage, resign themselves to compromise. They prefer the lie to the truth, take sides with the powers that be and cooperate with them in an attempt to perpetuate the reign of injustice.

It is true that after Easter people continue to die as before. However, now they know that they will not remain in death: and this is not to die. They know that life has a goal—that is not the night of the grave, but the heavenly light—and that humanity has a destiny: the endless celebration.

Translated by Fr. John Ledesma SDB
Abridged by Fr. Jijo Kandamkulathy CMF

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

穀物死了，才能帶出生命
福音：瑪26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

四旬齋期最重要的道理就是：天主沒有拯救基督出離一個困難的處境。祂沒有阻止不義，沒有阻止祂的聖子死亡。天主在祂身上表明：祂沒有藉神妙的干預來阻止兇惡，而是剝奪（兇惡）傷害（人）的能力，甚至給人成長的時間，以戰勝邪惡。天主的邏輯，人很難以理解。 “一粒麥子，除非落在地裡死了，仍然只是一粒，如果它死了，才能多結果實。”（若12:24）人很難以接受。

瑪竇特別堅持於抵制暴力和使用武器。他只報道了耶穌對試圖以刀劍保護祂的伯多祿所說的話：“把你的劍回原處，因為凡持劍的，必死於劍。”（瑪26:52）戴爾都良（Tertullian），一至二世紀的著名護教家評論說：“解除伯多祿的武裝，耶穌從每個士兵的手上拿走了武器。”幾十年後，聖經學者奧利振（Origen）回應道：“我們基督徒，不再手持刀劍，我們不再學習戰爭的藝術，因為我們借著耶穌，成了和平之子。”

緊扣在瑪竇心弦上的一個問題就是：普世的得救。以色列不把她自己看作是令人妒愛的，唯一被賦以恩許者。她所扮演的，是上主託付於她的角色：預備那要來到的天主之國。現在，她首次出現在宴會廳（參看：瑪22:1-6）不幸的是：以色列拒絕接受邀請。早期的基督徒經受過這種撕裂的割痛，這痛好似一把利劍刺透靈魂（路2:35）又似：“一根刺插入肉裡”（參看：格後12:7）這種拒絕的最大化表達形態就是：“祂的血歸到我們兒女身上”（參看：瑪27:25）的呐喊。

對這短語的荒誕解釋，產生了悲劇性的後果：惱恨，暴力，基督徒支持猶太人的迫害。這與瑪竇所賦的含義，完全不同。猶太選擇暴力，拒絕耶穌所宣告的，成為和平的國度。聖史想要提醒的是：重蹈覆轍的危險。

另一個事件，就是猶大的死，只有瑪竇報道這事。這位門徒成了當時追隨耶穌之人的象徵。於是，他們想起了，耶穌沒有領會到他們光榮的夢想，沒有覺察到他們渴望的權力。他們拋棄了祂，轉而同祂反目。

如果讓我們暫時擺脫這樣的刻板印象，我們就能感受到對這受困之人的尊重和同情。 在宗徒團體看來，祂沒有朋友。他看見自己所愛之人正走向自己的死亡時，他定會感到孤獨，定無法承受自己的過犯的重量。不幸的是：宗徒為了發洩自己的悔恨，他朝錯的人，就是利用他的司祭，發洩自己心中的苦痛。如果他歸向基督，他將以另一種方式結束自己的生命。

最後，只有瑪竇談到被安排看守墳墓的士兵（瑪27:62-66）：他們邪惡得勝的象徵。他們在場見證義人被擊敗，拯救者緘默不言，永遠被鎖閉在墳墓裡。我們也有這樣的經歷：邪惡總是給人一種：人確信最後終能凱旋的印象，好似窮人把公道看作夢想，弱者和無助之人把正義得張看作希望一樣。然而，天主定會出人意料的干預。祂的天使定會移走每一塊妨礙復活的石頭，並要坐於其上*瑪28:2)。士兵是被派來，捍衛不義和邪惡，定要從他的眼前奔逃（瑪28:4）

感謝耶穌聖心會（SCJ）的Fernando Armellini神父

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2023

谷物死了，才能带出生命
福音：玛26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

四旬斋期最重要的道理就是：天主没有拯救基督出离一个困难的处境。祂没有阻止不义，没有阻止祂的圣子死亡。天主在祂身上表明：祂没有藉神妙的干预来阻止凶恶，而是剥夺（凶恶）伤害（人）的能力，甚至给人成长的时间，以战胜邪恶。天主的逻辑，人很难以理解。 “一粒麦子，除非落在地里死了，仍然只是一粒，如果它死了，才能多结果实。”（若12:24）人很难以接受。

玛窦特别坚持于抵制暴力和使用武器。他只报道了耶稣对试图以刀剑保护祂的伯多禄所说的话：“把你的剑回原处，因为凡持剑的，必死于剑。”（玛26:52）戴尔都良（Tertullian），一至二世纪的著名护教家评论说：“解除伯多禄的武装，耶稣从每个士兵的手上拿走了武器。”几十年后，圣经学者奥利振（Origen）回应道：“我们基督徒，不再手持刀剑，我们不再学习战争的艺术，因为我们借着耶稣，成了和平之子。”

紧扣在玛窦心弦上的一个问题就是：普世的得救。以色列不把她自己看作是令人妒爱的，唯一被赋以恩许者。她所扮演的，是上主托付于她的角色：预备那要来到的天主之国。现在，她首次出现在宴会厅（参看：玛22:1-6）不幸的是：以色列拒绝接受邀请。早期的基督徒经受过这种撕裂的割痛，这痛好似一把利剑刺透灵魂（路2:35）又似：“一根刺插入肉里”（参看：格后12:7）这种拒绝的最大化表达形态就是：“祂的血归到我们儿女身上”（参看：玛27:25）的呐喊。

对这短语的荒诞解释，产生了悲剧性的后果：恼恨，暴力，基督徒支持犹太人的迫害。这与玛窦所赋的含义，完全不同。犹太选择暴力，拒绝耶稣所宣告的，成为和平的国度。圣史想要提醒的是：重蹈覆辙的危险。

另一个事件，就是犹大的死，只有玛窦报道这事。这位门徒成了当时追随耶稣之人的象征。于是，他们想起了，耶稣没有领会到他们光荣的梦想，没有觉察到他们渴望的权力。他们抛弃了祂，转而同祂反目。

如果让我们暂时摆脱这样的刻板印象，我们就能感受到对这受困之人的尊重和同情。 在宗徒团体看来，祂没有朋友。他看见自己所爱之人正走向自己的死亡时，他定会感到孤独，定无法承受自己的过犯的重量。不幸的是：宗徒为了发泄自己的悔恨，他朝错的人，就是利用他的司祭，发泄自己心中的苦痛。如果他归向基督，他将以另一种方式结束自己的生命。

最后，只有玛窦谈到被安排看守坟墓的士兵（玛27:62-66）：他们邪恶得胜的象征。他们在场见证义人被击败，拯救者缄默不言，永远被锁闭在坟墓里。我们也有这样的经历：邪恶总是给人一种：人确信最后终能凯旋的印象，好似穷人把公道看作梦想，弱者和无助之人把正义得张看作希望一样。然而，天主定会出人意料的干预。祂的天使定会移走每一块妨碍复活的石头，并要坐于其上*玛28:2)。士兵是被派来，捍卫不义和邪恶，定要从他的眼前奔逃（玛28:4）

感谢耶稣圣心会（SCJ）的Fernando Armellini神父

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2023

The Grain That Dies Is Due to Bring Forth Life.
Gospel: Matthew 26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The dearest learning of the Lenten seasons is: God has not miraculously saved Christ from a difficult situation. He has not obstructed the injustice and the death of his Son. In him God has made it known that he does not overcome evil by hindering it with miraculous interventions but by taking away its power to harm, even making it a time of growth for the man. It is difficult to assimilate this logic of God. It is difficult to accept that “unless a grain of wheat falls to the earth and dies, it remains alone; but if it dies, it produces much fruit” (Jn 12:24).

Matthew particularly insists on the repudiation of violence and the use of weapons. Only he reports the words of Jesus to Peter, who tried to defend him with a sword: “Put your sword back into its place, for all who take hold of the sword will die by the sword” (Mt 26:52). Tertullian, the famous apologist of the I-II century, commented: “Disarming Peter, Jesus took away the weapons from the hands of every soldier.” A few decades later, the biblical scholar Origen echoed, “We Christians no longer grip the sword; we don’t anymore learn the art of war because through Jesus we have become children of peace.”

One of the issues close to Matthew’s heart is the universalism of salvation. Israel cannot consider herself as the only and jealous depositary of the promises. She played the role that the Lord entrusted to her: to prepare the coming of God’s kingdom. Now she is expected, first among the guests, in the banquet hall (Mt 22:1-6). Unfortunately, Israel rejected the invitation. In the early Christian community, it is experienced as a painful laceration, like a sword that pierces the soul (Lk 2:35), as “a thorn in the flesh” (2 Cor 12:7). The maximum expression of this refusal is the cry: “His blood be on us and on our children” (Mt 27:25).

The nonsensical interpretation of this phrase has had tragic consequences: hatred, absurd accusations, violence, and Christians supporting the persecution of the Jews. The meaning attributed to it by Matthew was totally different. The Jews had chosen violence and rejected the reign of peace announced by Jesus. The evangelist wants to warn of the danger of repeating the same mistake.

Another incident reported only by Matthew is the death of Judas. This disciple is the symbol of all those who, for a time, follow Jesus. Then they are aware that Jesus does not realize their dreams of glory and their thirst for power. They abandon him and even turn against him.

If we free ourselves from the stereotypes for a moment, we can experience respect and compassion for the plight of this man. It seems that, in the group of the apostles, he had no friends. When he saw the only one who loved him go to his death, he must have felt terribly alone to carry the weight of his mistake. He’s gone, unfortunately, to vent his remorse, his inner torment to the wrong people, the temple priests who used him. If he had turned to Christ, his life would end in another way.

Finally, only Matthew speaks of the guards placed in custody of the tomb (Mt 27:62-66): they are a sign of the triumph of evil. Their presence testifies that the righteous is defeated, the deliverer silenced, locked forever in a tomb. It is the experience that we have: evil always gives the impression of being assured of a final triumph, such as to consider as dreams the poor, the weak and the defenseless’ hope for justice. God, however, ensures his unexpected intervention. His angel will roll every stone that prevents the return to life and will sit on it (Mt 28:2). The soldiers, placed to defend injustice and iniquity, will flee in terror from his light (Mt 28:4).

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

不是死亡，而是生命的转变
福音：若11:1-45

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

拉匝禄的复活，不是复活，回到这个物质世界，而是复活，走向超越物质的世界。进入天主的世界，就是复活。

伯大尼的家庭，只是由一个弟弟和一对姐妹组成，所代表的是：没有阶层，没有地位，只有兄弟，只有姐妹的基督徒团体。这个团体面对一个无解的处境：一个兄弟的去世。耶稣为什么没有阻止死亡？所爱之人的死，我们的死，考验着我们的信仰。这令人生疑，祂“不在这里”，祂不以祂的爱陪伴我们。

耶稣藉着容许拉匝禄走向死亡，对这个窘境作出了回应：祂无意阻止生理上的死亡。祂不是来以这种形式，使生命永恒，而是把我们导向没有止境的生命。当属灵的生命，被简化为要求神迹的生命时，这不可避免的，会造成信仰上的危机，当我们期待祂在这里的时候，我们是需要祂的时候，我们在患病，忧愁，遭遇不幸的时候，我们就会怀疑“祂不在这里”。

玛尔大相信死者的复活。她坚信这点，在世界终结的时候，她的兄弟拉匝禄必要偕同一切义人一道复活，必要有份于天主的国。

这就是她理解复活的方式（也许与今天许多基督徒相似），她并不安慰任何人。为什么天主会让人死去，仅仅是为了使人复活？

基督徒不相信，死亡和复活会在世界终结时发生。基督徒所相信的是：被基督所救赎的人，“决不会死”。

举个例子：让我们想象一下：在一个母亲的胎中，有一对双胞胎。在九个月的妊娠期内，他们能彼此看见，彼此相知，彼此交谈。他们只知道自己的小小世界，不能想象外界的生活，会是怎样。他们对那里的动物，植物，花朵，海滩，一无所知。

九个月后，这对双胞胎依次诞生。后生的那个，在母胎中停留了片刻，甚至只是一小段时间，留在母胎中，定是在想：“我的哥哥死了。他不在这里了。他消失了，离开我了。……”接着，他哭了。但是，他的哥哥并没有死。他只是离开一个有限，短暂，有限的生活，走向另一种形式的生活。

因此，按照基督徒的观点，在今世生活，就是在妊娠，死亡，是给留下之人所验证的，而非给那已死之人的。世人皆知老子的断语：“毛毛虫眼中的世界末日,我们称之为蝴蝶。”

节选自Fernando Armellini神父的文段

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2023

不是死亡，而是生命的轉變
福音：若11:1-45

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

拉匝祿的復活，不是復活，回到這個物質世界，而是復活，走向超越物質的世界。進入天主的世界，就是復活。

伯大尼的家庭，只是由一個弟弟和一對姐妹組成，所代表的是：沒有階層，沒有地位，只有兄弟，只有姐妹的基督徒團體。這個團體面對一個無解的處境：一個兄弟的去世。耶穌為什麼沒有阻止死亡？所愛之人的死，我們的死，考驗著我們的信仰。這令人生疑，祂“不在這裡”，祂不以祂的愛陪伴我們。

耶穌藉著容許拉匝祿走向死亡，對這個窘境作出了回應：祂無意阻止生理上的死亡。祂不是來以這種形式，使生命永恆，而是把我們導向沒有止境的生命。當屬靈的生命，被簡化為要求神跡的生命時，這不可避免的，會造成信仰上的危機，當我們期待祂在這裡的時候，我們是需要祂的時候，我們在患病，憂愁，遭遇不幸的時候，我們就會懷疑“祂不在這裡”。

瑪爾大相信死者的復活。她堅信這點，在世界終結的時候，她的兄弟拉匝祿必要偕同一切義人一道復活，必要有份于天主的國。

這就是她理解復活的方式（也許與今天許多基督徒相似），她並不安慰任何人。為什麼天主會讓人死去，僅僅是為了使人復活？

基督徒不相信，死亡和復活會在世界終結時發生。基督徒所相信的是：被基督所救贖的人，“決不會死”。

舉個例子：讓我們想像一下：在一個母親的胎中，有一對雙胞胎。在九個月的妊娠期內，他們能彼此看見，彼此相知，彼此交談。他們只知道自己的小小世界，不能想像外界的生活，會是怎樣。他們對那裡的動物，植物，花朵，海灘，一無所知。

九個月後，這對雙胞胎依次誕生。後生的那個，在母胎中停留了片刻，甚至只是一小段時間，留在母胎中，定是在想：“我的哥哥死了。他不在這裡了。他消失了，離開我了。……”接著，他哭了。但是，他的哥哥並沒有死。他只是離開一個有限，短暫，有限的生活，走向另一種形式的生活。

因此，按照基督徒的觀點，在今世生活，就是在妊娠，死亡，是給留下之人所驗證的，而非給那已死之人的。世人皆知老子的斷語：“毛毛蟲眼中的世界末日,我們稱之為蝴蝶。”

節選自Fernando Armellini神父的文段

©全屬禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2023

Not Death but Transformation of Life
Gospel: John 11:1-45

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The resuscitation of Lazarus, is not his resurrection because going back to this material world is to resuscitate but to go beyond this material world, into the world of God, is to resurrect.
The family of Bethany, consisting only of a brother and sisters represents the Christian community where there are no superiors and inferiors but only brothers and sisters. This community is faced with an insoluble enigma: the death of a brother. Why doesn’t Jesus prevent death? The death of a loved one, our death, puts faith to a test. It gives rise to the suspicion that he is “not here,” that he does not accompany us with his love.

By allowing Lazarus to die, Jesus responds to this dilemma: it is not his intention to prevent biological death. He has not come to make this form of life eternal but to introduce us to that which has no end. When spirituality is reduced to the pressing demands of miracles, it inevitably results in a crisis of faith and the doubt that “he is not here” where we would expect him to be, when we need him most, in sickness, sorrow, and misfortune.

Martha believes in the resurrection of the dead. She is convinced that, at the end of the world, her brother Lazarus will return to life together with all the righteous and will take part in the kingdom of God.

This is her way of understanding the resurrection (perhaps similar to that of many Christians today) that does not console anyone. Why would God let one die only to bring him back to life?

The Christian does not believe in a death and a resurrection that will take place at the end of the world. He believes that the person redeemed by Christ ‘does not die.’

For an example, let us suppose that in the womb of a mother there are twins. They can see, understand, speak to each other during the nine months of gestation. They only know their own little world and cannot imagine what life is like outside. They have no idea that there are animals, plants, flowers, beaches.
After nine months, the twins are born by turn. And the one who was born a few seconds later and remained, even for a short time, in the womb of the mother, would certainly think: “My brother is dead. He’s not here anymore. He disappeared and left me….” and he cries. But the brother is not dead. He only left a restricted, short, limited life and went into another form of life.

In the Christian perspective, therefore, life in this world is a gestation and death is verified by one who remains, not by one who dies. The judgment of Lao-Tze is known: “That which for the caterpillar is the end of the world, for the rest of the world is a butterfly.”

Abridged from Fr. Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023