分类： 主日证道

God Who Calls
Gospel: John 1:29-34

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

In today’s gospel, seeing Jesus coming towards him, John exclaims: “Behold the lamb of God, behold him who takes away the sin of the world” (v. 29). Why does he define him with so singular an image? There was never a person in the Old Testament called “lamb of God.” The expression marks the culmination of his long and arduous spiritual journey. It started, in fact, from complete ignorance. “I did not know him,” he exclaims twice (vv. 31, 33).

Educated probably among the Essene monks of Qumran, John had assimilated the spirituality of his people. He knew the history and was familiar with the Scriptures. His allusion to the paschal lamb whose blood, placed on the doorposts of the houses in Egypt, had saved their forebears from the slaughter of the exterminating Angel foreshadows the fate of Jesus. One day he would be sacrificed like a lamb. John the Evangelist has certainly wanted to draw this same symbolism: It was, in fact, the hour in which, in the temple, the priest began to sacrifice the lambs.

There is a second reference to the lamb of God in the book of Isaiah, and every Israelite knew it very well—the Servant of the Lord, also mentioned in today’s first reading. Here’s how the prophet describes his move towards death: “He was led like a lamb to the slaughter…he bore the sin of many and made intercession for the transgressors” (Is 53:7, 12). John applies the imagery to Jesus.

The Baptist has in mind a third biblical call: the lamb is also associated with the sacrifice of Abraham. Isaac, while walking alongside his father to Mount Moriah, asks: “The fire and the wood are here, but where is the lamb for the sacrifice?” Abraham replies: “God himself will provide the lamb” (Gen 22:7-8).

“Behold the Lamb of God!” the Baptist now answers. It is Jesus, given by God to the world to be sacrificed instead of the sinful man deserving punishment. Like Isaac, he is the only son, the beloved, the one who brings the wood to the place of sacrifice. Jesus, like Isaac, also freely gave his life for love.

At this point, one wonders if indeed the Baptist had in mind all these biblical references when on two occasions, turning to Jesus, he declared: “Behold the Lamb of God” (Jn 1:29, 36). Perhaps not, but certainly, John the Evangelist had them in mind. He wanted to offer a catechesis to the Christians of his communities and to us.

In the second part of the passage (vv. 32-34), the testimony of John the Baptist is presented. He recognizes as “Son of God” the one on whom he saw the Spirit descended and remained. The reference is to the baptism scene narrated by the synoptic Gospels (Mk 1:9-11). John introduces, however, a significant detail: the Spirit is not just seen descending upon Jesus but remaining in him.

Through Jesus, the Spirit came into the world. No opposing force will drive or overcome him and from him, the Spirit will be poured out on each person. It is the baptism “in the Holy Spirit” announced by John the Baptist (v. 33).

It is this message of hope and joy that through the Baptist, John, from the very first page of his gospel, wants to announce to the disciples. Despite the apparent overwhelming power of evil in the world, what awaits humanity is the communion of life “with the Father and with his Son Jesus Christ.” These things—John says—I write “so that our joy may be complete” (1 Jn 1:3-4).

Indebted to Fr. Armellini for textual analysis

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

為眾人閃耀的明星
福音：瑪 2:1-12

Fr. Jijo Kandakulathy CMF
Claretian Missionaries

主顯節主日時常帶來關於賢士的讀經，三位從東方而來，正在找尋萬王之王，降生成人的天主。自教會初期之始，信友間對賢士產生了濃厚的興趣。他們是早期基督徒藝術家最喜愛的主題之一。在奧妙的賢士四周，有許多令人愉快，觸手可及的傳說，但是，（這些傳說）必須準確與今天的福音進行分別，免得聖經經文想要傳播的意思，讓步於這些傳說。瑪竇所介紹的賢士，是猶太人開啟他們自己的眼目，看到基督之光之前的，外邦人的預表。

人們普遍相信，偉人出生時會出現星星：富人的星星很大，窮人的星星微小，弱者的星星，十分模糊。彗星的出現被認為是新皇降誕的標記。許多天文學家花費時間和精力去檢驗，在兩千多年前，天上是否出現了一顆非常明亮的星星，與耶穌的誕生同時發生。他們的努力令人欽佩。然而，閱讀瑪竇福音的經文，天文學者，應該很容易意識到聖史並非暗指天文現象。賢士從耶路撒冷去白冷時，他們看到了在他們前面的那顆星，然後是一顆星……從北到南。真奇怪！所有的天體都從東向西運動。瑪竇所指的星不是在天上，而是在聖經中，在戶籍紀中。在戶籍紀22-24 節中，我們找到了巴郎，他是自東方而來的賢士，就像今天福音中提到的那些人一樣，

瑪竇強調了另一個特點：如果猶太人沒有用聖經為他們指明道路，賢士（外邦人的象徵）就永遠不會來到基督面前。以色列是眾人得救的中保。每位賢士呈上的禮品，都有象徵意義：黃金表示承認耶穌為王，乳香表示朝拜祂的天主性，沒藥喚起祂的人性，它使人記起耶穌的苦難（穀15:23；若19:39）

就連坐騎的故事也不是憑空編造的。正如今天的第一篇讀經，它向我們講述了來自東方的“成群結隊的駱駝和獨峰駝”（參看：依 60:6）。與牧羊人在上主向他們啟示的救恩面前沉思和歡喜不同，賢士們們俯伏敬拜（參看：瑪2:11）。他們的姿勢讓人想起宮廷儀式——跪倒和親吻國王的腳，或者在神像前親吻地面。因此，外邦人承認白冷之子是他們的君王，是他們的天主，並向祂獻上他們的禮物。

它們已成為世界各地被基督之光引領的人們的預表。他們是教會的形象，由各個種族、部落、語言和國家的人組成。加入教會並不意味著放棄自己的身份。這並不意味著屈服於不公正和虛假的集合。每個人和每個民族都保持著自己的文化特徵。有了這些，他們豐富了普世教會。沒有人富有到不需要任何東西，也沒有人貧窮到什麼都不能提供。

感謝 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

为众人闪耀的明星
福音：玛 2:1-12

Fr. Jijo Kandakulathy CMF
Claretian Missionaries

主显节主日时常带来关于贤士的读经，三位从东方而来，正在找寻万王之王，降生成人的天主。自教会初期之始，信友间对贤士产生了浓厚的兴趣。他们是早期基督徒艺术家最喜爱的主题之一。在奥妙的贤士四周，有许多令人愉快，触手可及的传说，但是，（这些传说）必须准确与今天的福音进行分别，免得圣经经文想要传播的意思，让步于这些传说。玛窦所介绍的贤士，是犹太人开启他们自己的眼目，看到基督之光之前的，外邦人的预表。

人们普遍相信，伟人出生时会出现星星：富人的星星很大，穷人的星星微小，弱者的星星，十分模糊。彗星的出现被认为是新皇降诞的标记。许多天文学家花费时间和精力去检验，在两千多年前，天上是否出现了一颗非常明亮的星星，与耶稣的诞生同时发生。他们的努力令人钦佩。然而，阅读玛窦福音的经文，天文学者，应该很容易意识到圣史并非暗指天文现象。贤士从耶路撒冷去白冷时，他们看到了在他们前面的那颗星，然后是一颗星……从北到南。真奇怪！所有的天体都从东向西运动。玛窦所指的星不是在天上，而是在圣经中，在户籍纪中。在户籍纪22-24 节中，我们找到了巴郎，他是自东方而来的贤士，就像今天福音中提到的那些人一样，

玛窦强调了另一个特点：如果犹太人没有用圣经为他们指明道路，贤士（外邦人的象征）就永远不会来到基督面前。以色列是众人得救的中保。每位贤士呈上的礼品，都有象征意义：黄金表示承认耶稣为王，乳香表示朝拜祂的天主性，没药唤起祂的人性，它使人记起耶稣的苦难（谷15:23；若19:39）

就连坐骑的故事也不是凭空编造的。正如今天的第一篇读经，它向我们讲述了来自东方的“成群结队的骆驼和独峰驼”（参看：依 60:6）。与牧羊人在上主向他们启示的救恩面前沉思和欢喜不同，贤士们们俯伏敬拜（参看：玛2:11）。他们的姿势让人想起宫廷仪式——跪倒和亲吻国王的脚，或者在神像前亲吻地面。因此，外邦人承认白冷之子是他们的君王，是他们的天主，并向祂献上他们的礼物。

它们已成为世界各地被基督之光引领的人们的预表。他们是教会的形象，由各个种族、部落、语言和国家的人组成。加入教会并不意味着放弃自己的身份。这并不意味着屈服于不公正和虚假的集合。每个人和每个民族都保持着自己的文化特征。有了这些，他们丰富了普世教会。没有人富有到不需要任何东西，也没有人贫穷到什么都不能提供。

感谢 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

Shining Star light for all peoples
Gospel: Matthew 2:1-12

Fr. Jijo Kandakulathy CMF
Claretian Missionaries

Epiphany Sunday always brings the reading about the magi, the wise men from the east in search of the King of kings, the incarnate God. From the earliest days of the Church, the magi have aroused keen interest among the faithful. They were one of the favorite themes of early Christian artists. Many pleasant and touching legends were born around the mysterious magi, but must be kept accurately distinct from the Gospel story so as not to compromise the message that the sacred text wants to communicate. Matthew introduces the magi as a symbol of all the pagans that before the Jews themselves opened their eyes to the light of Christ.

Stars were widely believed to appear at the birth of a great person: big for the wealthy, tiny for the poor, blurry for the weak. The appearance of a comet was thought to be a sign of the advent of a new emperor. Many astronomers devoted time and energy to check if two thousand years ago, there appeared in the heavens a very bright star in concurrency with the birth of Jesus. They are admirable for their efforts. However, reading the text of Matthew astronomers should easily realize that the evangelist does not allude to an astronomical phenomenon. The wise men saw the star that precedes them while they are going from Jerusalem to Bethlehem, then a star… from north to south. Really strange! All the celestial bodies move from east to west. The star referred to by Matthew is not to be found in heaven but in the Bible, in the book of Numbers. In Numbers 22–24, we find Balaam, a magus of the East, just like the ones mentioned in the Gospel today,

Matthew highlights another particular: the magi (the symbol of the pagan peoples) would never have come to Christ if the Jews with their Scripture had not shown them the way. Israel was the mediator of salvation for all peoples. Popular piety applied to each of these gifts a symbolic meaning: gold indicates the recognition of Jesus as king, incense represents the adoration in front of his divinity, myrrh recalls his humanity—this fragrant resin will be remembered during the passion (Mk 15:23; Jn 19:39).

Even the story of the mounts was not invented for nothing. It is still the first reading today that speaks to us of “a troop of camels and dromedaries” that come from the East (Is 60:6). Unlike the shepherds who contemplated and rejoiced in front of the salvation that the Lord had revealed to them, the magi prostrated themselves in worship (v. 11). Their gesture recalls the court’s ceremony—the prostration and kissing of the feet of the king, or kissing the ground before the image of the deity. The pagans have therefore recognized as their king and their God the child of Bethlehem, and offered him their gifts.

They have become the symbol of people around the world who are led by the light of Christ. They are the image of the church, made up of people of every race, tribe, language, and nation. Entering the church does not mean giving up one’s identity. It does not mean submitting to an unjust and false uniformity. Every person and every people maintain their cultural characteristics. With these, they enrich the universal church. Nobody is so rich as not to need anything nor so poor as not having anything to offer.

Indebted to Fr. Armellini SCJ for the textual analysis

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

童貞榮福瑪利亞，天主之母
福音：路2:16-21

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天的福音是午夜彌撒中所讀經文的延續。在耶穌的馬槽旁，牧羊人再次出現。接到從天上來的消息後，他們去了伯利恒，在馬槽裡找到了若瑟、馬利亞和嬰兒。有人指出，他們沒有發現任何不尋常的狀況。他們只看到一個嬰兒和祂的父親和母親在一起。然而，從那個需要幫助和保護的弱者那裡，他們認出了救主。他們不需要特別的跡象；他們不驗證奧跡和奇跡。牧羊人代表所有窮人和被排斥的人，他們幾乎本能地承認白冷的嬰孩是自天而來的默西亞。在耶穌誕生的場景中，我們看到牧羊人只是在觀察——欣喜若狂——上帝為他們所做的奇妙工作。然後他們向其他人宣佈他們的喜悅，所有人都對他們所聽到的感到驚訝（第 18 節）。

在路加福音的第一章，路加經常提到那些感到參與上帝計畫的人的驚奇和巨大的快樂。依撒伯爾發現自己懷孕後，對所有人重複說： 這是天主為我所做的” （參看：路1:25）。西默盎和女先知亞納讚美天主，是天主恩賜他們看到了為所有人民準備的救恩（路 2:30-38）；瑪利亞和若瑟也感到驚訝和困惑（路2:33,38）。他們都有一雙嬰孩般的眼睛和一顆嬰孩般的心，與天父的舉動相隨。他們仍然受天父手勢和微笑所吸引。祂笑了，因為他從父親所做的一切中看出了他愛的跡象。 “因為天國正是屬於這樣的人——耶穌有一天說——誰若不像這個孩子一樣，領受天主的國，決不能進入” （穀 10:14-15）。

路加福音將瑪利亞描述為我們的姐妹，她與我們相似，完成了與我們相似的信仰之旅。這位元瑪利亞並不是我們恭敬的物件，她身上包裹著一團特權，在某些情況下，這些特權使她受人欽佩或被人嫉妒，但並不被人所愛。隨著天主的計畫逐漸顯示出來，這裡的重點是信仰和欽佩。 ”瑪利亞把這一些話珍藏於心，反復思想 ” 當她聽到，牧羊人是如何得知耶穌誕生的消息時。 瑪麗“收集了一切事實”，將它們結合起來並抓住了意義，默思天主計畫的實現。

瑪利亞對她所承擔的使命沒有完整的瞭解。她逐漸意識到這一點。她對西默盎關於孩子所說的話感到驚奇。她幾乎被嚇了一跳（路2:33）。她對天主的作為感到驚奇，使徒和所有的人也是如此（路加9:43-45）。她不明白她聖子選擇奉獻自己，完成天父的事業（路 2:50）的言論，因為十二門徒很難理解老師的話：這些話的意思對他們來說仍然是個謎，他們不明白祂說的是什麼” （路 18:34）。瑪利亞雖然不明白，但她觀察、沉思、反思，直到復活節之後（不是之前），她才明白了一切；她會清楚地看到通過她的任務展開的事情的意義。

路加在《宗徒大事錄》開頭，最後一次提到她。路加把她放在信友團體中間：宗徒一道，不斷祈禱。“和他們一起的，還有一些女人，還有耶穌的母親瑪麗和他的兄弟”（宗1:14）。她相信了，因此蒙受祝福（路1:45）

今天的福音以關於割損禮的報導結束。通過這個儀式，耶穌正式成為以色列人的一份子。但這不是路加追憶這個事實的主要原因。他感興趣的還有一個細節，就是給孩子起的名字，這個名字不是父母給取的，而是上天直接指定的。 記住以色列的這種文化背景，我們就能理解路加賦予孩子名字的重要性。他被稱為耶穌，意思是“上主的拯救”。瑪竇解釋說：祂被取這樣的名字，是因為“祂要把自己的百姓從他們的罪惡中拯救出來。”（瑪1:21）

當我們與一個人建立關係時，我們會知道這個人的名字。當天主與我們對話時，祂表明祂的名字，顯示了自己的身份。當祂給自己聖子取名時，天主說：祂是“拯救者”。祂什麼都不做，祂所做的，只是拯救人。在福音中，這個名字被重複了 566 次，幾乎是在提醒我們必須刪除與這個名字不相符的天主形象。現在我們明白了為什麼在舊約中，天主不許人讀到祂的名號，因為只有在耶穌身上，祂才會告訴我們，那就是祂。

在路加福音中，有趣的是，那些直呼耶穌名字的人並非是義人，或是完美主義者，而是那些被邊緣化的人，那些受邪魔壓迫的。他們被魔鬼所束縛（路 4:34），癩病人說： “耶穌，老師，可憐我們吧” （路 17:13），瞎子說： “耶穌，達味之子，求禰憐憫我” （路18: 38)，在祂旁邊死在十字架上的罪犯： “耶穌，當禰進入禰的王國時，請記住我” （路23:42）。 伯多祿提醒祂子民的宗教領袖： “在天下人間，沒有賜下別的名號，使我們藉著祂而獲救”（宗 4:12）。

感謝 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

童贞荣福玛利亚，天主之母
福音：路2:16-21

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天的福音是午夜弥撒中所读经文的延续。在耶稣的马槽旁，牧羊人再次出现。接到从天上来的消息后，他们去了伯利恒，在马槽里找到了若瑟、马利亚和婴儿。有人指出，他们没有发现任何不寻常的状况。他们只看到一个婴儿和祂的父亲和母亲在一起。然而，从那个需要帮助和保护的弱者那里，他们认出了救主。他们不需要特别的迹象；他们不验证奥迹和奇迹。牧羊人代表所有穷人和被排斥的人，他们几乎本能地承认白冷的婴孩是自天而来的默西亚。在耶稣诞生的场景中，我们看到牧羊人只是在观察——欣喜若狂——天主为他们所做的奇妙工作。然后他们向其他人宣布他们的喜悦，所有人都对他们所听到的感到惊讶（第 18 节）。

在路加福音的第一章，路加经常提到那些感到参与上帝计划的人的惊奇和巨大的快乐。依撒伯尔发现自己怀孕后，对所有人重复说： 这是天主为我所做的” （参看：路1:25）。西默盎和女先知亚纳赞美天主，是天主恩赐他们看到了为所有人民准备的救恩（路 2:30-38）；玛利亚和若瑟也感到惊讶和困惑（路2:33,38）。他们都有一双婴孩般的眼睛和一颗婴孩般的心，与天父的举动相随。他们仍然受天父手势和微笑所吸引。祂笑了，因为他从父亲所做的一切中看出了他爱的迹象。 “因为天国正是属于这样的人——耶稣有一天说——谁若不像这个孩子一样，领受天主的国，决不能进入” （谷 10:14-15）。

路加福音将玛利亚描述为我们的姐妹，她与我们相似，完成了与我们相似的信仰之旅。这位玛利亚并不是我们恭敬的对象，她身上包裹着一团特权，在某些情况下，这些特权使她受人钦佩或被人嫉妒，但并不被人所爱。随着天主的计划逐渐显示出来，这里的重点是信仰和钦佩。 ”玛利亚把这一些话珍藏于心，反复思想 ” 当她听到，牧羊人是如何得知耶稣诞生的消息时。 玛丽“收集了一切事实”，将它们结合起来并抓住了意义，默思天主计划的实现。

玛利亚对她所承担的使命没有完整的了解。她逐渐意识到这一点。她对西默盎关于孩子所说的话感到惊奇。她几乎被吓了一跳（路2:33）。她对天主的作为感到惊奇，使徒和所有的人也是如此（路加9:43-45）。她不明白她圣子选择奉献自己，完成天父的事业（路 2:50）的言论，因为十二门徒很难理解老师的话：这些话的意思对他们来说仍然是个谜，他们不明白祂说的是什么” （路 18:34）。玛利亚虽然不明白，但她观察、沉思、反思，直到复活节之后（不是之前），她才明白了一切；她会清楚地看到通过她的任务展开的事情的意义。

路加在《宗徒大事录》开头，最后一次提到她。路加把她放在信友团体中间：宗徒一道，不断祈祷。“和他们一起的，还有一些女人，还有耶稣的母亲玛丽和他的兄弟”（宗1:14）。她相信了，因此蒙受祝福（路1:45）

今天的福音以关于割损礼的报道结束。通过这个仪式，耶稣正式成为以色列人的一份子。但这不是路加追忆这个事实的主要原因。他感兴趣的还有一个细节，就是给孩子起的名字，这个名字不是父母给取的，而是上天直接指定的。 记住以色列的这种文化背景，我们就能理解路加赋予孩子名字的重要性。他被称为耶稣，意思是“上主的拯救”。玛窦解释说：祂被取这样的名字，是因为“祂要把自己的百姓从他们的罪恶中拯救出来。”（玛1:21）

当我们与一个人建立关系时，我们会知道这个人的名字。当天主与我们对话时，祂表明祂的名字，显示了自己的身份。当祂给自己圣子取名时，天主说：祂是“拯救者”。祂什么都不做，祂所做的，只是拯救人。在福音中，这个名字被重复了 566 次，几乎是在提醒我们必须删除与这个名字不相符的天主形象。现在我们明白了为什么在旧约中，天主不许人读到祂的名号，因为只有在耶稣身上，祂才会告诉我们，那就是祂。

在路加福音中，有趣的是，那些直呼耶稣名字的人并非是义人，或是完美主义者，而是那些被边缘化的人，那些受邪魔压迫的。他们被魔鬼所束缚（路 4:34），癞病人说： “耶稣，老师，可怜我们吧” （路 17:13），瞎子说： “耶稣，达味之子，求祢怜悯我” （路18: 38)，在祂旁边死在十字架上的罪犯： “耶稣，当祢进入祢的王国时，请记住我” （路23:42）。 伯多禄提醒祂子民的宗教领袖： “在天下人间，没有赐下别的名号，使我们藉着祂而获救”（宗 4:12）。

感谢 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

THE BLESSED VIRGIN MARY, MOTHER OF GOD
Gospel: Luke 2:16-21

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Today’s Gospel is a continuation of the passage read during the Midnight Mass. Beside the manger of Jesus, the shepherds again appear. Following the news received from heaven, they go to Bethlehem and find Joseph, Mary, and the baby in a manger. One notes that they do not find anything extraordinary. They see only a baby with his father and his mother. Nevertheless, from that weak being, needing help and protection, they recognize the Savior. They do not need extraordinary signs; they do not verify miracles and prodigies. The shepherds represent all the poor, the excluded that, almost by instinct, acknowledge in the baby of Bethlehem the Messiah from heaven. In that nativity scene, we see the shepherds simply observing—amazed in ecstasy—the marvelous work that God has done in their favor. Then they announced to others their joy and all were astonished at what they heard (v. 18).

In the first chapters of his Gospel, Luke often reveals the marvel and the immense joy of the persons who felt involved in the plan of God. Elizabeth, having discovered herself pregnant, repeats to all: “This for me is the Lord’s doing” (Lk 1:25). Simeon and prophetess Anna bless God who has granted them to see the salvation prepared for all the people (Lk 2:30-38); Mary and Joseph are also amazed and astonished (Lk 2:33,38). All of them have eyes and heart of a baby that accompanies with a glance each gesture of the father. He remains raptured by his gesture and smiles. He smiles because in all that the father does he catches a sign of his love. “For the Kingdom of God belong to such as these—Jesus says one day—and whoever does not receive the Kingdom of God like a child will not enter it” (Mk 10:14-15).

Luke’s gospel presents Mary as our sister who fulfilled a journey of faith, similar to ours. This Mary is not the object of our devotions wrapped in a cloud of privileges that in some cases made her admired or envied but not loved. The focus here is on faith and admiration as the plan of God was progressively getting revealed. “Mary treasured all these words, and pondered them in her heart” when she heard how the shepherds were informed of the birth of Jesus. Mary “gathered together all the facts,” bound them and captured the meaning and contemplated the realization of God’s plan.

Mary did not have a complete picture of the mission she had undertaken. She was progressively growing into that realization. She marvels at what Simeon said about the child. She is almost taken by surprise (Lk 2:33). She was amazed before God’s works, as were the apostles and all the people (Lk 9:43-45). She does not understand the words of her Son who chose to commit himself to the Father’s affairs (Lk 2:50) as the Twelve had difficulty in understanding the words of the Teacher: “They could make nothing of this; the meaning of these words remained a mystery to them, and they did not understand what he said” (Lk 18:34). Though Mary did not understand, she observed, meditated, reflected, and only after Easter (not before), did she come to understand everything; she would clearly see the meaning of what was unfolding through her mission.

Luke presents her for the last time at the beginning of the book of the Acts of the Apostles. He puts her in her place among the community of believers: The apostles together gave themselves to constant prayer. “With them were some women and also Mary, the mother of Jesus, and his brothers” (Acts 1:14). She was blessed because she believed (Lk 1:45).

Today’s Gospel concludes with the report on the circumcision. With this rite, Jesus officially enters to be part of the people of Israel. But this is not the principal reason for Luke to recall this fact. He is interested in another detail, the name given to the child, a name that was not chosen by the parents but was indicated directly from heaven. Keeping in mind this cultural context of Israel, we are able to understand the importance that Luke attributes to the name given to the child. He is called Jesus, which means “the Lord saves.” Matthew explains: he was called such because he will save his people from their sins (Mt 1:21).

When we enter into a relationship with a person, we learn the name of the person. When God enters into dialogue with us, he indicates his name and reveals his identity. Choosing the name of his Son, God said who he is—“He who saves.” He who does nothing but saves. In the Gospels, this name is repeated 566 times, almost to remind us that God’s images that are incompatible with this name must be deleted. Now we understand the reason why in the Old Testament God did not allow his name to be pronounced, because it is only in Jesus that he would have told us who he was.

In Luke’s Gospel, it is interesting to note that those who called Jesus by name are not the just or the perfect, but only those who are marginalized, those who are at the mercy of the forces of evil. They are the possessed (Lk 4:34), the lepers: “Jesus, teacher, have mercy on us” (Lk 17:13), the blind: “Jesus, son of David, have mercy on me” (Lk 18:38), and the criminal who dies on the cross beside him: “Jesus, remember me when you enter into your kingdom” (Lk 23:42). Peter would remind the religious leaders of his people: “No other name in fact under heaven is given to people, through whom they are saved” (Acts 4:12).

Indebted to Fr. Armellini SCJ for the textual analysis

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2022

致良善之人的聖誕訊息
瑪1:1-25

Jijo Kandamkulathy CMF
Claretian Missionaries, Macau

聖誕節喜樂！

聖誕節的對經是：“天主在天受光榮，善人在世享平安。”願和平的繈褓遮掩給人類營造的一切焦慮和掛慮。

聖誕節給我留下的印象，幾乎是不合情理，仁愛的誕生。在此之前，人不曾愛過嗎？當然，我們愛過，我們仍然在施行仁愛。然而，我懷疑，人類之愛的本質是自愛。甚至，我們在愛別人的時候，我也許會陷入愛別人之愛的自愛中。不知何故，人類之愛，缺乏最純粹的愛。最純粹的愛，就是天主。是在聖誕節降生成人的天主，是最純粹之愛的誕生。

對我而言，耶穌誕生場景中，最吸引人的事物，就是那顆明星。儘管這是愚笨的，我仍然保有，在我童年時期，對那顆星的幻想，我把那顆明星看作天主聖父伸出的，供人避風的明燈，使人為一嬰孩的誕生守夜，那要誕生的嬰孩，就是最純粹之愛。為那最純粹之愛守夜，是一個邀請，每個聖誕節的明星，向我們發出的邀請。在家庭中，在宗教之間，在國家之間，愛是脆弱的。除非我們共同為愛守夜，這愛可能會被遮蔽，會被遮掩。

令我時常感到驚訝的是：天主冒險自己的聖子交於脆弱的人性，這脆弱的人性，可能會受到打擊，甚至會被撲滅。但是，同一純粹之愛，起死回生，與同一人性，同為最純粹之愛。天主之愛的奧秘，令人困惑。我保有這樣的困惑，畢生為之著迷。

這聖誕節的訊息具有全球性。善人得享平安，是因為給他們誕下了一位救主。缺失和平 —— 人性的焦慮 —— 令天主受到觸動，以致天主派遣了祂的聖子，作為良藥。天使介紹說：祂是救世主。人不能從一種境況中解脫，或擺脫可能的死亡，那時就需要一位元救主。至於人性，當人陷入不可贖回的困頓時，人所等待的，就是救主。聖誕節，恰好就是給人希望。厄瑪努耳就是那位救主。祂和我們一起生活，祂在我們內。祂藉由人對他人的照料，仍然在人間。

聖誕節也是聖家非常擬人化的故事，這個聖家有自己的夢想。我們也會編織夢想，至少，在不知不覺中。關於這些夢想的敘述，給我們燃起了對明天的渴望。瑪利亞對天使說“是”的時候，這改變了她的世界觀，她的夢想，也改變了她想要扶養的小小家庭的夢想。這也打擊了若瑟的夢想。夜間的夢境，大多與日間大腦所關注的有關。若瑟決定暗自與瑪利亞離婚，就在那晚，他睡著了。當他的夢想破滅時，天主賜給他另一個夢。基於天主的勸告，他改變了自己的決定。

天主賜給他的新的夢想，可能是要他保護他不擔責的，這個母親和孩子。當若瑟決定照料那無需擔責的他人的生命，掛念他無需擔責的人，天主的可能性就開始了。若瑟決定這樣做的時候，就成就了聖誕節。

若瑟原對此心存遲疑。新的夢境，消除了他的疑慮。我們心存疑慮的時候，常能做出一個能照料和包容絕大多數人的決定。大多數人的決定是：只照管自己的生命，這極有可能失去照管將要誕生的基督的機會。

聖誕節是眾人基於屬人的標準，決定照顧自己無需擔責之人的名字。基督誕生在良善之人的心中。除去季節的因素，每行善一次，那就是聖誕節。願你在每個禮儀季節中都慶祝聖誕節！

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）& Jijo Kandamkulathy CMF

Cum Approbatione Ecclesiastica 2022

致良善之人的圣诞讯息
玛1:1-25

Jijo Kandamkulathy CMF
Claretian Missionaries, Macau

圣诞节喜乐！

圣诞节的对经是：“天主在天受光荣，善人在世享平安。”愿和平的襁褓遮掩给人类营造的一切焦虑和挂虑。

圣诞节给我留下的印象，几乎是不合情理，仁爱的诞生。在此之前，人不曾爱过吗？当然，我们爱过，我们仍然在施行仁爱。然而，我怀疑，人类之爱的本质是自爱。甚至，我们在爱别人的时候，我也许会陷入爱别人之爱的自爱中。不知何故，人类之爱，缺乏最纯粹的爱。最纯粹的爱，就是天主。是在圣诞节降生成人的天主，是最纯粹之爱的诞生。

对我而言，耶稣诞生场景中，最吸引人的事物，就是那颗明星。尽管这是愚笨的，我仍然保有，在我童年时期，对那颗星的幻想，我把那颗明星看作天主圣父伸出的，供人避风的明灯，使人为一婴孩的诞生守夜，那要诞生的婴孩，就是最纯粹之爱。为那最纯粹之爱守夜，是一个邀请，每个圣诞节的明星，向我们发出的邀请。在家庭中，在宗教之间，在国家之间，爱是脆弱的。除非我们共同为爱守夜，这爱可能会被遮蔽，会被遮掩。

令我时常感到惊讶的是：天主冒险自己的圣子交于脆弱的人性，这脆弱的人性，可能会受到打击，甚至会被扑灭。但是，同一纯粹之爱，起死回生，与同一人性，同为最纯粹之爱。天主之爱的奥秘，令人困惑。我保有这样的困惑，毕生为之着迷。

这圣诞节的讯息具有全球性。善人得享平安，是因为给他们诞下了一位救主。缺失和平 —— 人性的焦虑 —— 令天主受到触动，以致天主派遣了祂的圣子，作为良药。天使介绍说：祂是救世主。人不能从一种境况中解脱，或摆脱可能的死亡，那时就需要一位救主。至于人性，当人陷入不可赎回的困顿时，人所等待的，就是救主。圣诞节，恰好就是给人希望。厄玛努耳就是那位救主。祂和我们一起生活，祂在我们内。祂藉由人对他人的照料，仍然在人间。

圣诞节也是圣家非常拟人化的故事，这个圣家有自己的梦想。我们也会编织梦想，至少，在不知不觉中。关于这些梦想的叙述，给我们燃起了对明天的渴望。玛利亚对天使说“是”的时候，这改变了她的世界观，她的梦想，也改变了她想要扶养的小小家庭的梦想。这也打击了若瑟的梦想。夜间的梦境，大多与日间大脑所关注的有关。若瑟决定暗自与玛利亚离婚，就在那晚，他睡着了。当他的梦想破灭时，天主赐给他另一个梦。基于天主的劝告，他改变了自己的决定。

天主赐给他的新的梦想，可能是要他保护他不担责的，这个母亲和孩子。当若瑟决定照料那无需担责的他人的生命，挂念他无需担责的人，天主的可能性就开始了。若瑟决定这样做的时候，就成就了圣诞节。

若瑟原对此心存迟疑。新的梦境，消除了他的疑虑。我们心存疑虑的时候，常能做出一个能照料和包容绝大多数人的决定。大多数人的决定是：只照管自己的生命，这极有可能失去照管将要诞生的基督的机会。

圣诞节是众人基于属人的标准，决定照顾自己无需担责之人的名字。基督诞生在良善之人的心中。除去季节的因素，每行善一次，那就是圣诞节。愿你在每个礼仪季节中都庆祝圣诞节！

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）& Jijo Kandamkulathy CMF

Cum Approbatione Ecclesiastica 2022

Christmas to People of Goodwill
Mt 1:1-25

Jijo Kandamkulathy CMF
Claretian Missionaries, Macau

Merry Christmas!

The refrain of Christmas is “Glory to God in the highest and peace to people of goodwill.” May the mantle of peace cover every situation that creates anxiety and worries to humanity.

Christmas imprints in me an image, almost irrationally, of the birth of love. Has humanity not loved before? Of course, we have loved, we still love. However, I suspect at the bottom of all acts of human love lies self-love. Even when I love others, I might have fallen in love with myself loving others. Somehow human love falls short of the purest love. Pure love is God. It is God who incarnates on Christmas, the birth of pure love.

The most captivating item of the nativity scene for me has always been the star. In spite of its stupidity, I love to retain my childhood fantasy of the star as a hurricane lamp stretched by the heavenly Father to keep vigil for the newborn Baby, the pure love. To keep vigil for pure love is an invitation that every Christmas star extends to us. Love is very fragile in families, in societies and between religions or countries. Unless we commit to keep vigil for love, it could be shadowed and covered up.

What often amazes us is the adventure God takes in delivering his Son to fragile human nature, which would bruise and even attempt to extinguish it. But the same love resurrects and loves the same humanity. The mystery of Divine Love baffles. I let it baffle me to remain enchanted by it for a lifetime.

The Christmas message is universal. Peace to people of goodwill because a Savior is born for them. The absence of peace—the anxiety of humanity—has so touched the divine realms, so as to deliver the Son of God, the Prince of peace, as a remedy. The angel introduces him as the Savior. A savior is required when one is unable to get out of a situation or possibility of death. As humanity, fallen into irredeemable chaos, was awaiting a savior, Christmas happens to give hope. The Savior is Emmanuel. He lives with us, in us. He remains in humanity through people who care for others.

Christmas is also a very personal story of the holy family, which had its dreams. Dreams are hopes. We all weave dreams, at least unconsciously. The narrative of these dreams is what fires up our hopes for tomorrow. When Mary said a “yes” to the angel, it altered her world, her dreams, and the dreams of the little family she was hoping to raise. It also shattered the dreams of Joseph. Dreams at night are mostly connected to the preoccupations of the mind during the day. Joseph had decided to divorce Mary secretly when he went to sleep that night. When his dreams were shattered, God gave him another dream. On divine advice, he changed his decision.

The new dream offers him a divine possibility to protect this mother and child that he was not responsible for. The divine possibilities begin when one decides to take care of life, to take care of others one is not responsible for. When Joseph decided to do that, it became Christmas.

Joseph was in doubt. The new dream cleared his doubt. When we are in doubt, it is always good to make a decision that accommodates the care of the largest number of people involved. Most decisions taken to care for only one’s own are likely to be lost opportunities when Christ could have been born.

Christmas is the name for every decision one makes to care for those one is not responsible for by ordinary human standards. Christ is born in the hearts of people of goodwill. Christmas happens in every act of goodwill, irrespective of the seasons. May you have Christmas in all seasons….

Jijo Kandamkulathy CMF

©Claretian Missionaries & Jijo Kandamkulathy CMF

Cum Approbatione Ecclesiastica 2022