分类： 主日证道

Between fear and illusions, only one hope

Gospel: Luke 20:27-38

Fr Jijo Kandamkulathy CMF

Claretian Missionaries

Resurrection was a hot topic of debate among the Sadducees and Pharisees, though both groups were religious. In our days, this debate is taking place between those who believe in God and otherwise. The Sadducees constituted the class of the rich, who were collaborators of the Roman government. All chief priests (who were primarily responsible for the death of Jesus) belonged to this sect.

While the Pharisees believed in the resurrection, the Sadducees declared themselves skeptics since Torah did not speak about resurrection. Moreover, with the money at their disposal, they were able to enjoy paradise in this world and no one felt any need to dream of one in the afterlife.

Listening to Jesus, the Sadducees understood that Jesus believed in resurrection. To convince him to change his opinion they resort to a text of the Torah that permits the remarriage of a widow by the younger brothers of her husband. They were not prepared for the answer that Jesus gave which did not fall into the categories that they had anticipated.

Though the Pharisees believed in resurrection they were convinced that eternal life is the perfection of this life. They, therefore, can only lower their eyes, muttering some explanation and moving away quickly among the funny comments of those present.

Jesus understands resurrection so radically different from the Pharisees. He took the floor and articulates his answer. The first: “The sons and daughters of this age marry and are given in marriage, but those of the other world … they are like angels … they are the sons/daughters of God” (vv. 34-36).

It would make no sense to die and then return to the same body, the same life. Life with God is a completely new condition: when introduced into it, a person, while maintaining his own identity, becomes a different being, immortal, equal to the angels of God.

How will this life with God be? Here is a question to which we must respond with great caution: because there is an ever-looming danger of projecting the afterlife—as the Pharisees and the Sadducees did. Whatever positive thing we experience here, infinitely multiplied: joys, pleasures, satisfaction and—as the rabbis supported—also the return to married life.

Behind certain statements, certain prayers, certain questions of many Christians today there still lurks, unfortunately, an image of the “resurrection of the dead” similar to that of the Pharisees. The resurrection mentioned by Jesus—the one that puts man in common with the angels of God—is completely different. For Jesus, a person lives on earth as a gestation. He prepares for a new birth after which there will be no other because the world he will enter will be final. In it there will not be any form of death.

Like the fetus in the mother ‘s womb that cannot imagine the world that awaits him, even so, a person is not able to imagine how life will be with God. It’s a mystery that is not revealed, not because the Lord wishes to increase the suspense and surprise, but simply because our mind is not able to understand it. “A perishable body is a burden for the soul and our tent of clay weighs down the active mind. We are barely able to know the things of earth, who then may hope to understand heavenly things?” (Wis 9:15-16)

We can approach these sublime and ineffable reality only through faith, believing that those things that no eye has seen, no ear has heard, nor any mind fathomed, God has prepared for those who love him (1 Cor 2:9). Instead of inquiring about what we are not able to understand, it is better to dwell on the certainties that the resurrection of Christ offers: in particular the fact that no two lives exist—the present and the future—but one life that continues under two completely different forms.

Indebted to Fernando Armellini SCJ for the textual analysis

© Claretian Missionaries
Cum Approbatione Ecclesiastica 2022

愛罪人
路 19:1-10

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

匝凱，一個被眾人看作是罪人的稅吏，正尋找耶穌。由於一種被扭曲的命運，他的名字帶有純潔，正義的含義。他身材短小，指的是他在眾人眼中的形象。匝凱清楚瞭解自己的狀況。

在生活中，他擁有一切，然而，他不滿足。他參加過許多次盛筵，仍在找尋能使自己飽飫的食物。他所經驗到的急需，極其誘人，以致他甘願承受在公眾場合被人嘲笑的風險。匝凱聽說過耶穌。他知道，祂在財富上所作出的嚴厲判斷，也知道，祂是“稅吏和罪人的朋友”（路7:34）他想看看耶穌，因為 —— 他認為——也許祂是唯一理解自己焦慮和內心戲的人，他上到一棵桑樹，想要看看祂。

匝凱的名字，帶有良心的含義，良知使得他每次受到朋友和近人的嘲笑時，都帶有罪惡感，並感到尷尬不安，使他成了一個失去自尊的人。他開始用別人無情和兇殘的眼光看待他人的眼光來看待自己。他開始惱恨自己。他承認犯錯，他所犯的錯，都是公開的。他丟了臉。他試圖從自己的錯誤中走出來，但是，他失去了自尊，以致他沒有足夠的精力，使自己從自己的問題中走出來。他甚至沒能想出，一個患有血漏的婦人，能接觸到耶穌的衣服。他所想的，只是想要看看祂，有如他希望，能獲得能改變自己一生的全部力量一樣。這人的信德，強於那婦人的信德。

在這絕望的找尋中，與耶穌同行的群眾進行了干預。一如在耶裡哥，在瞎眼的男人身上發生的一樣（路18:30）群眾不太願意與老師同行，自己反而站在中間，成為障礙。群眾不理解耶穌找尋那“小”，“淫亂”的，被人遺棄者的含義，原因在於，他們的視力存在缺陷。

在匝凱看來，他能看到的，追隨耶穌的，只有稅吏，罪人，放高利貸者，再也別人了。他們歧視人的態度和法利塞人很像。那些“純潔”之人的視力如此糟糕，以致到處可見邪惡，就連耶穌不在的地方，也充斥著罪惡。“匝凱，快來，因為今天我必須要住你的家中”。人群中，沒有一人念這個名字，因為匝凱是不潔的。只有耶穌叫了“匝凱”—— 純潔的人。為祂來說，他是“純潔的”，他也是亞巴郎的子孫。

他想從上方看到耶穌，然而現在，耶穌先從下方看到他。在罪人面前，耶穌常舉目觀看，因為祂的地位，是僕人的地方，祂自謙自卑，為拯救眾人！那些低看匝凱的人，他們得到了什麼？沒有。沒有申辯人，他們的判決，不會起任何作用，只會使自己更邪惡。審判員，法官，嚴肅，冷酷的表情，能阻擋的，只是基督獨特的面容，就是那能使人得救的，基督溫柔的慈顏。

這則故事以晚餐作結。我們看到那些在晚宴上的，和那些不在晚宴的人，那祝慶的，和那悲傷的。“義人”理當在晚宴上，他們反而出去哀哭，他們憤怒，是因為他們不認同耶穌想要使大堂滿座的那一類賓客。
匝凱被准許參與天國的筵席，並非因為他是善人。後來，他參與了筵席，成了善人。當他發現，儘管自己淫亂，貧窮的，微小的人，因他微小，天主珍視他，愛他，他就皈依了。

探索這無私的愛，就是探索那驅散遮蓋匝凱生命的黑暗的光明，使他意識到：只有愛，並施捨（分享）才是喜樂的源泉。

借用Fernando Armellini SCJ神父的文段進行分析

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2022

爱罪人
路 19:1-10

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

匝凯，一个被众人看作是罪人的税吏，正寻找耶稣。由于一种被扭曲的命运，他的名字带有纯洁，正义的含义。他身材短小，指的是他在众人眼中的形象。匝凯清楚了解自己的状况。

在生活中，他拥有一切，然而，他不满足。他参加过许多次盛筵，仍在找寻能使自己饱饫的食物。他所经验到的急需，极其诱人，以致他甘愿承受在公众场合被人嘲笑的风险。匝凯听说过耶稣。他知道，祂在财富上所作出的严厉判断，也知道，祂是“税吏和罪人的朋友”（路7:34）他想看看耶稣，因为 —— 他认为——也许祂是唯一理解自己焦虑和内心戏的人，他上到一棵桑树，想要看看祂。

匝凯的名字，带有良心的含义，良知使得他每次受到朋友和近人的嘲笑时，都带有罪恶感，并感到尴尬不安，使他成了一个失去自尊的人。他开始用别人无情和凶残的眼光看待他人的眼光来看待自己。他开始恼恨自己。他承认犯错，他所犯的错，都是公开的。他丢了脸。他试图从自己的错误中走出来，但是，他失去了自尊，以致他没有足够的精力，使自己从自己的问题中走出来。他甚至没能想出，一个患有血漏的妇人，能接触到耶稣的衣服。他所想的，只是想要看看祂，有如他希望，能获得能改变自己一生的全部力量一样。这人的信德，强于那妇人的信德。

在这绝望的找寻中，与耶稣同行的群众进行了干预。一如在耶里哥，在瞎眼的男人身上发生的一样（路18:30）群众不太愿意与老师同行，自己反而站在中间，成为障碍。群众不理解耶稣找寻那“小”，“淫乱”的，被人遗弃者的含义，原因在于，他们的视力存在缺陷。

在匝凯看来，他能看到的，追随耶稣的，只有税吏，罪人，放高利贷者，再也别人了。他们歧视人的态度和法利塞人很像。那些“纯洁”之人的视力如此糟糕，以致到处可见邪恶，就连耶稣不在的地方，也充斥着罪恶。“匝凯，快来，因为今天我必须要住你的家中”。人群中，没有一人念这个名字，因为匝凯是不洁的。只有耶稣叫了“匝凯”—— 纯洁的人。为祂来说，他是“纯洁的”，他也是亚巴郎的子孙。

他想从上方看到耶稣，然而现在，耶稣先从下方看到他。在罪人面前，耶稣常举目观看，因为祂的地位，是仆人的地方，祂自谦自卑，为拯救众人！那些低看匝凯的人，他们得到了什么？没有。没有申辩人，他们的判决，不会起任何作用，只会使自己更邪恶。审判员，法官，严肃，冷酷的表情，能阻挡的，只是基督独特的面容，就是那能使人得救的，基督温柔的慈颜。

这则故事以晚餐作结。我们看到那些在晚宴上的，和那些不在晚宴的人，那祝庆的，和那悲伤的。“义人”理当在晚宴上，他们反而出去哀哭，他们愤怒，是因为他们不认同耶稣想要使大堂满座的那一类宾客。
匝凯被准许参与天国的筵席，并非因为他是善人。后来，他参与了筵席，成了善人。当他发现，尽管自己淫乱，贫穷的，微小的人，因他微小，天主珍视他，爱他，他就皈依了。

探索这无私的爱，就是探索那驱散遮盖匝凯生命的黑暗的光明，使他意识到：只有爱，并施舍（分享）才是喜乐的源泉。

借用Fernando Armellini SCJ神父的文段进行分析

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2022

Loving the Sinner
Luke 19:1-10

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Zacchaeus, a publican considered evil by all, is in search of Jesus. By a strange twist of fate the name he carries means pure, righteous. He is short in stature, referring to how he appears in the eyes of all. Zacchaeus is well aware of his condition.

He had everything in life, and yet is deeply dissatisfied. He has participated in many banquets, and is still looking for food that satisfies. The need he experiences is so irresistible that he is willing to risk the ridicule of the public. Zacchaeus has heard of Jesus. He knows the harsh judgments he delivered on wealth, but he also knows that he is “the friend of publicans and sinners” (Lk 7:34). He wants to see Jesus because—he thinks—perhaps he is the only one who may understand his anxieties and inner drama, and he goes up the sycamore tree to see him.

Zacchaeus is the name for a conscience that is guilty and cringes at every derisive look of friends and neighbors, someone who has lost his self-respect. He has begun to look at himself from the same ruthless and murderous look of others. He has begun to hate himself. He has committed mistakes, and his mistakes are public. He has lost face. He is trying to get out of his mistakes, but the loss of self-esteem just does not give him enough energy to get out of his problems. He does not even think of touching the clothes of Jesus like the woman with a hemorrhage. He only wants to see him, as he hopes to get all the strength he needs to amend his life. This man’s faith is even stronger than that of the woman.

In this desperate search, the crowd who accompany Jesus intervene. As it happened with the blind man of Jericho (Lk 18:39), instead of favoring the encounter with the Master the crowd stands in between and becomes an impediment. It does not understand that it is the “small,” “the impure,” the outcasts that Jesus is looking for. The reason for this attitude is a defect of sight.

In Zacchaeus, even those who follow Jesus can see only the publican, the sinner, the loan shark, no one else. Their discriminatory attitude is like that of the Pharisees. The sight of these “pure” people is so bad that it sees evil everywhere, even where there isn’t—in Jesus.

“Zacchaeus, come down quickly, for today I must stay at your house.” None of the crowd has pronounced this name because Zacchaeus is “unclean.” Only Jesus calls “Zacchaeus”—pure! For him he is “pure” and he is also a son of Abraham.

From above he sought to see Jesus, but now Jesus who from below sees him first. In front of the sinner, Jesus always raises his eyes because his position is of the servant, who humbled himself for the salvation of all! What have those who looked down on Zacchaeus got? Nothing. With no appeal, their sentences have done nothing but to make him wicked. The stern and grim looks of the censors, judges, prosecutors only block the unique look that saves, that tender look of Christ.
The story ends with a dinner. We observe who is inside the banquet and who is outside, who celebrates and who is sad. The “righteous” should be inside, instead they’re all out murmuring, fretting with rage because they don’t agree with the type of guests Jesus wanted to fill the hall.

Zacchaeus was admitted to the banquet of the kingdom not because he was good. He became good later when he involved himself in the party. He was converted when he found out that God loved him even though he was an impure, poor, small, indeed, precisely because he was small.
The discovery of this disinterested love was the light that dispelled the darkness that enveloped the life of Zacheus and made him realize that only love and giving away (sharing) are the sources of joy.

Indebted to Fernando Armellini SCJ for textual analysis

© Claretian Missionaries
Cum Approbatione Ecclesiastica 2022

福音: 路18:9-14

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天福音中的比喻是指向整個時代的基督徒。在天主面前有“德行”的觀念，在我們的腦海中，根深蒂固，沒有人能這污染和腐蝕基督徒團體的“酵母”產生免疫。（穀8:16）

在起初，我們不喜歡虛偽，令人不悅，驕傲，專橫的法利塞人。我們同情的，是貧窮，做了錯事，但有善心的稅吏。如果我們不帶偏見，重讀法利塞人的祈禱，我們意識到，我們面對的，是一個正直，誠實，誠樸的人。他所做的一切，遠超法律所載的一切。他以自己的仁義為傲，他使自己異於他人，使自己同罪人保持距離。他令人生厭，但沒有嚴重的過錯。讓我們略欣然原諒他的驕傲。

與法利塞人相反，稅吏發自內心的謙遜，引起了我們的同情。然而，肯定的是，他是一個盜賊，一個令人惱恨的剝削者，他的罪孽沉重。法律規定了，這個稅吏，怎樣才能得救。他必須償還他偷來的一切，還要額外償還20&的孳息，立即捨棄那個，令他臭名昭著的職業。他是一個不可救藥的人！

那麼，耶穌怎能譴責這樣良好品行的，聲明那“罪人”是義人呢？事實是：（耶穌）評判的，不是兩人道德上的行為。耶穌並不是說那稅吏是善人，那法利塞人是壞人，是一個騙子。祂並沒有從根本上說一人是品德端正的，另一人是試圖遮掩自己罪過的。祂只是說，第一人“將要成義”，就是說：天主要使那人成義。第二人，當他如往常一樣，回家的時候，帶著確鑿的善行，卻不能說：使自己成義的，並不是上主。這才是重點。

法利塞人所犯的錯誤是什麼呢？他犯罪，是因為他用一種錯誤的方式，把自己置於天主面前。他帶著自己通過刻苦的悔改，嚴格遵守一切誡命，累積起來的累累善行，來到聖殿。他相信，這一切，足以使自己成義。假如他對上主說：“看，我現在的生活，何等可奧！禰從未想到，有這樣一位忠信朝拜禰的人。現在，請宣告，我是義人！”

在天主面前，每人都會發現，自己兩手空空。憑藉自己，沒有什麼可以展示的。沒有一樣，使保證他們得到天主的賞賜。

稅吏並非一品行端正度生之人的典範。他是一個窮人，他知道，能獻給天主，只有自己“破碎撕裂的心”。他甚至不會冒錯覺的風險，即：他擁有行善的權利，因為他什麼也沒有可宣告為善行的事。所以他兩手空空。

法利塞人（在這事上，任何人）必不能宣告自己的生活，無可指摘，卻錯想天主是一會計，祂記錄人的善行與惡行，負責分施獎懲。隨這畸形的天主肖像而來的，是其他的麻煩，最重要的是：是要在義人和惡人之間，創造一個隔閡。正如法利塞人名字的含義是：“分離者”。分開站立，好像是他們與生俱來的喜好。

誰若認為：結束此生之前，在天主面前積累功德，必會輕看他人。他們不願與惡人有任何關聯。他們相信，他們必能把天主囊括在他們的分裂行為中。他們招募天主，使天主進入他們的行列，加入“義人的俱樂部”。他們想要使天主成為一個法利塞人。在這裡，天主並不恰當。如果天主不得不選擇，天主寧願站在罪人的一邊。

借用Fernando Armellini SCJ神父的文段進行分析

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2022

上主面前的德行证书
福音: 路18:9-14

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天福音中的比喻是指向整个时代的基督徒。在天主面前有“德行”的观念，在我们的脑海中，根深蒂固，没有人能这污染和腐蚀基督徒团体的“酵母”产生免疫。（谷8:16）

在起初，我们不喜欢虚伪，令人不悦，骄傲，专横的法利塞人。我们同情的，是贫穷，做了错事，但有善心的税吏。如果我们不带偏见，重读法利塞人的祈祷，我们意识到，我们面对的，是一个正直，诚实，诚朴的人。他所做的一切，远超法律所载的一切。他以自己的仁义为傲，他使自己异于他人，使自己同罪人保持距离。他令人生厌，但没有严重的过错。让我们略欣然原谅他的骄傲。

与法利塞人相反，税吏发自内心的谦逊，引起了我们的同情。然而，肯定的是，他是一个盗贼，一个令人恼恨的剥削者，他的罪孽沉重。法律规定了，这个税吏，怎样才能得救。他必须偿还他偷来的一切，还要额外偿还20&的孳息，立即舍弃那个，令他臭名昭著的职业。他是一个不可救药的人！

那么，耶稣怎能谴责这样良好品行的，声明那“罪人”是义人呢？事实是：（耶稣）评判的，不是两人道德上的行为。耶稣并不是说那税吏是善人，那法利塞人是坏人，是一个骗子。祂并没有从根本上说一人是品德端正的，另一人是试图遮掩自己罪过的。祂只是说，第一人“将要成义”，就是说：天主要使那人成义。第二人，当他如往常一样，回家的时候，带着确凿的善行，却不能说：使自己成义的，并不是上主。这才是重点。

法利塞人所犯的错误是什么呢？他犯罪，是因为他用一种错误的方式，把自己置于天主面前。他带着自己通过刻苦的悔改，严格遵守一切诫命，累积起来的累累善行，来到圣殿。他相信，这一切，足以使自己成义。假如他对上主说：“看，我现在的生活，何等可奥！祢从未想到，有这样一位忠信朝拜祢的人。现在，请宣告，我是义人！”

在天主面前，每人都会发现，自己两手空空。凭藉自己，没有什么可以展示的。没有一样，使保证他们得到天主的赏赐。

税吏并非一品行端正度生之人的典范。他是一个穷人，他知道，能献给天主，只有自己“破碎撕裂的心”。他甚至不会冒错觉的风险，即：他拥有行善的权利，因为他什么也没有可宣告为善行的事。所以他两手空空。

法利塞人（在这事上，任何人）必不能宣告自己的生活，无可指摘，却错想天主是一会计，祂记录人的善行与恶行，负责分施奖惩。随这畸形的天主肖像而来的，是其他的麻烦，最重要的是：是要在义人和恶人之间，创造一个隔阂。正如法利塞人名字的含义是：“分离者”。分开站立，好像是他们与生俱来的喜好。

谁若认为：结束此生之前，在天主面前积累功德，必会轻看他人。他们不愿与恶人有任何关联。他们相信，他们必能把天主囊括在他们的分裂行为中。他们招募天主，使天主进入他们的行列，加入“义人的俱乐部”。他们想要使天主成为一个法利塞人。在这里，天主并不恰当。如果天主不得不选择，天主宁愿站在罪人的一边。

借用Fernando Armellini SCJ神父的文段进行分析

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2022

The Merit Certificate Before God
Gospel: Luke 18:9-14

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The parable in today’s gospel is directed to Christians of all times. The idea of “meriting” before God is profoundly rooted in our minds. No one is completely immune to this “leaven” which pollutes and corrupts the life of the community (Mk 8:16).

At the outset, we dislike the hypocritical, disagreeable, proud and presumptuous Pharisee. Our sympathies are all for the publican who, poor guy, did something wrong but has a golden heart. If we reread the Pharisee’s prayer without prejudice, we realize that we are faced with an upright, honest person of integrity. He does even more than what is prescribed in the law. He is proud of his righteousness, contrasts himself with other persons and distances himself from sinners. It is a nuisance, but with no serious faults. Let us willingly forgive a little bit of his pride.

In contrast to the Pharisee, the publican attracts our sympathies for his humility initially. However, he is a certified thief, a hated exploiter, a jackal. He is loaded with sins. The law stipulates how this tax collector can be saved. He must give back all that he has stolen plus 20% interest and to immediately abandon his infamous profession. He is irredeemable!

How can Jesus, then, condemn a person who has behaved well and declare the sinner just? The truth is: the judgment is not about the moral behavior of the two. Jesus does not say that the publican is good and the Pharisee bad and a liar. He does not say that one is fundamentally virtuous while the other is a sinner who managed to hide his sins. He only says that the first “was justified,” that is, was made just by God. The second returned home as before, with all his undeniable good works but without saying that God was able to make him just. This is the point.

What is the Pharisee’s error? He makes an error because he puts himself before God in a wrong way. He goes to the temple carrying with him a load of good works accumulated with rigorous penance and scrupulous observance of all the commandments. He is convinced that this is sufficient to merit him righteousness. As if he would say to the Lord: “Look, what a marvelous life I’m presenting! To tell you the truth: I astonished you! You did not expect to have such a faithful worshiper. Now, declare that I am ‘just’!”

Before God, everyone finds oneself empty-handed. They have nothing of themselves to show. They have nothing that make them worthy of divine assurance.

The publican is not a model of a virtuous life. He is a poor man who knows he can offer to God only his “broken and torn down heart.” He does not even run the risk of an illusion that good acts give him the right to lay claim because he has none. He is empty-handed.

The Pharisee (any one for that matter) must not renounce his blameless life but the false image of God as an accountant who takes note of good and bad works of people, a distributor of prizes and punishments. From this deformed image of God other troubles come, foremost is the need to create a dividing barrier between righteous and sinners. As the name of Pharisee means “separated,” he inherently likes to stand separated.

Whoever thinks of accumulating merits before God ends inevitably despising others. They do not want to have anything to do with the wicked. They are convinced of being able to involve God in this separation. They would like to enlist God in his group, in the righteous’ club. They would like to make of God a Pharisee. God does not fit here. If God has to choose, God would side with the sinners.

Indebted to Fr. Fernando Armellini for the textual analysis

© Claretian Missionaries
Cum Approbatione Ecclesiastica 2022

容易失去信德之時
福音：路 18:1-8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

人的信德，在逆境中經受考驗。這是確實的，特別是我們在祈禱中遭受挫折的時候。反復祈禱後，如果我們發現：天主並沒有採取行動，絕大多數人會感到沮喪。有些人會開始抱怨天主，有些人會失去信心，另有些人會自我懷疑。人會指責自己過去做的錯事，假想天主為了這些錯事，懲罰他們。那些自我懷疑的，特別容易受到巫術，和其它在魔鬼的説明下，實現某個目的行為的傷害。

今天的讀經幫助我們反思我們自己的祈禱習慣。福音的段落，使我想到了，有些我常常想要求問的問題。我們為何要受到邀請，堅持祈禱呢？祈禱的意義是什麼？

耶穌藉不義判官的比喻作為回應。判官的職責，應當是保護弱者和無防衛者。但是，這人是邪惡的。他既不怕懼天主，也不關心於人，對寡婦要求對她案件的關注，漠不關心。

這位寡婦，是那些無防衛者和遭受虐待者的象徵。她被不公正對待，主張權利，但是，沒有人聽她。使全世界的窮人明白的事情，只有一樣：公正指的是那些有錢有勢的人。他們時常選擇，不為自己的權利而戰，因為他們害怕自己會變得更貧窮，甚至失去性命。這位婦女手中的牌只有一張，她打出了這張牌：她不斷糾纏那位判官，執拗，以自己的不嚴謹，作為代價。

在一個長時間等待以後，那位判官決定解決這個案件，並不是因為他覺察到自己的行為不當，而是因為他由於這婦人的執拗和糾纏，感到疲憊，感到惱火。他認為：這位婦人使人感到痛苦，她使我煩惱，使我無法忍受。

誰是這位不義的判官？誰是這位寡婦？為了明白這點，我們需要了解說這話的歷史時刻。我們正處於第一世紀八十年代，那時候，在小亞細亞，一場血腥的迫害開始了。圖密善（Domitian）聲明：眾人必須把他當作神明一樣朝拜。外邦的宗教團體已經臣服了。基督徒並沒有臣服。他們不能 —— 正如默示錄所說的那樣（默13）—— 在“野獸”（圖密善女神）面前跪拜，為此，他們受到滋擾，並被區別對待。

顯然，比喻中提到的寡婦就是：路加的教會，就是新郎被帶走的教會；一個期盼祂來臨的團體，即使她不能知道祂回來的時日，她每天都在祈求：“主耶穌，快來。”（默22:20）

上主答覆了路加所在團體的疑問，祂提出一個頗有修辭性的問題：“天主不會替那日夜向祂哀求的人伸張正義嗎？”隨之而來的，是一個無可爭辯的答覆：“是的，我給你說，祂很快就替他們伸張正義；雖然他們已經等待了很長的時間。”

引誘基督徒的一個主要誘因是：當他們面臨：長久等待，新郎來遲，經受不公的時候，他們會變得沮喪。寡婦看到判官無理由的遲緩， 本可以放棄，因那一日遭受不公，感到絕望。上主再次警醒基督徒團體留意 ：不斷沮喪的危險舉動，認為新郎不會來到，不會主持公道。祂必要來到，但是，祂會找到那些預備妥當，蒙祂揀選，正在等待祂的人嗎？對某些人而言，新郎的遲延來到，可能會使他們失去信德！

這是這則預言的訊息：祈禱。耶穌這樣說 —— 聖史說 —— 不斷灌輸這樣的信念：時常祈禱，十分必要。祈禱是不斷同上主對話和磋商。向上主舉起祈禱的手臂，直到晚上，直到戰勝沮喪！

最後一樣：有些延遲應允的祈禱，是相當的，這樣，我們就會重視天主對我們祈禱的回應。立刻就能得到的應允是廉價的，容易荒廢的。時間會使我們分辨出什麼是我們真切需要的。但是，在那個階段，不應出現沮喪的情緒。我們的力量，不斷是出於信德的力量，或是出於出於人性的力量，在於我們用來化解沮喪的時候，天主賜給我們恩寵的幅度。

借用Fernando Armellini SCJ神父的文段進行分析

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2022

容易失去信德之时
福音：路 18:1-8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

人的信德，在逆境中经受考验。这是确实的，特别是我们在祈祷中遭受挫折的时候。反复祈祷后，如果我们发现：天主并没有采取行动，绝大多数人会感到沮丧。有些人会开始抱怨天主，有些人会失去信心，另有些人会自我怀疑。人会指责自己过去做的错事，假想天主为了这些错事，惩罚他们。那些自我怀疑的，特别容易受到巫术，和其它在魔鬼的帮助下，实现某个目的行为的伤害。

今天的读经帮助我们反思我们自己的祈祷习惯。福音的段落，使我想到了，有些我常常想要求问的问题。我们为何要受到邀请，坚持祈祷呢？祈祷的意义是什么？

耶稣藉不义判官的比喻作为回应。判官的职责，应当是保护弱者和无防卫者。但是，这人是邪恶的。他既不怕惧天主，也不关心于人，对寡妇要求对她案件的关注，漠不关心。

这位寡妇，是那些无防卫者和遭受虐待者的象征。她被不公正对待，主张权利，但是，没有人听她。使全世界的穷人明白的事情，只有一样：公正指的是那些有钱有势的人。他们时常选择，不为自己的权利而战，因为他们害怕自己会变得更贫穷，甚至失去性命。这位妇女手中的牌只有一张，她打出了这张牌：她不断纠缠那位判官，执拗，以自己的不严谨，作为代价。

在一个长时间等待以后，那位判官决定解决这个案件，并不是因为他觉察到自己的行为不当，而是因为他由于这妇人的执拗和纠缠，感到疲惫，感到恼火。他认为：这位妇人使人感到痛苦，她使我烦恼，使我无法忍受。

谁是这位不义的判官？谁是这位寡妇？为了明白这点，我们需要了解说这话的历史时刻。我们正处于第一世纪八十年代，那时候，在小亚细亚，一场血腥的迫害开始了。图密善（Domitian）声明：众人必须把他当作神明一样朝拜。外邦的宗教团体已经臣服了。基督徒并没有臣服。他们不能 —— 正如默示录所说的那样（默13）—— 在“野兽”（图密善女神）面前跪拜，为此，他们受到滋扰，并被区别对待。

显然，比喻中提到的寡妇就是：路加的教会，就是新郎被带走的教会；一个期盼祂来临的团体，即使她不能知道祂回来的时日，她每天都在祈求：“主耶稣，快来。”（默22:20）

上主答复了路加所在团体的疑问，祂提出一个颇有修辞性的问题：“天主不会替那日夜向祂哀求的人伸张正义吗？”随之而来的，是一个无可争辩的答复：“是的，我给你说，祂很快就替他们伸张正义；虽然他们已经等待了很长的时间。”

引诱基督徒的一个主要诱因是：当他们面临：长久等待，新郎来迟，经受不公的时候，他们会变得沮丧。寡妇看到判官无理由的迟缓， 本可以放弃，因那一日遭受不公，感到绝望。上主再次警醒基督徒团体留意 ：不断沮丧的危险举动，认为新郎不会来到，不会主持公道。祂必要来到，但是，祂会找到那些预备妥当，蒙祂拣选，正在等待祂的人吗？对某些人而言，新郎的迟延来到，可能会使他们失去信德！

这是这则预言的讯息：祈祷。耶稣这样说 —— 圣史说 —— 不断灌输这样的信念：时常祈祷，十分必要。祈祷是不断同上主对话和磋商。向上主举起祈祷的手臂，直到晚上，直到战胜沮丧！

最后一样：有些延迟应允的祈祷，是相当的，这样，我们就会重视天主对我们祈祷的回应。立刻就能得到的应允是廉价的，容易荒废的。时间会使我们分辨出什么是我们真切需要的。但是，在那个阶段，不应出现沮丧的情绪。我们的力量，不断是出于信德的力量，或是出于出于人性的力量，在于我们用来化解沮丧的时候，天主赐给我们恩宠的幅度。

借用Fernando Armellini SCJ神父的文段进行分析

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2022

At times it is easy to lose one’s faith
Gospel: Luke 18:1-8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

A person’s faith is tested in adversities. It is true especially when we are facing discouragements in prayer. After repeated prayers, if we find God is not taking any action, most people feel discouraged. Some will start complaints about God and some lose faith and there are still others who fall into self-doubt. One could accuse oneself of wrong doings of the past and imagine God punishing for them. Those who are in self-doubt are particularly vulnerable to witchcrafts, and other practices to achieve their objective with the help of the evil.

The readings today help us to reflect on our own habits of prayer. The passage brings to mind some questions we have always wanted to ask. Why are we invited to pray insistently? What is the meaning of prayer?

Jesus responds today with a parable of an unjust judge. The duty of the judge should be to protect the weak and the defenseless. But this man is wicked. He neither fears God nor cares about people and is totally unspymathetic to the widow who is asking for his attention on her case.

The widow is a symbol of the defenseless and those exposed to abuse. She has been wronged and claims her rights but no one listens to her. If there is one thing that the poor understand all over the world is one thing; justice is meant for those who have money and influence. They often choose not to fight for their rights, for justice for fear of becoming even poorer or losing their lives. This woman has a single card in hand and she plays it: she pesters the judge repeatedly, with obstinacy, at the cost of looking indiscreet.

After a long wait, the judge decides to solve the case not because he realizes his misbehavior but he is tired and annoyed by the insistence of the woman. He thinks, this widow is troublesome; she pesters me and becomes unbearable.

Who is the unjust judge? Who is the widow? To understand this we need to know the historical juncture in which the words are spoken. We are in the 80s of the first century, when, in Asia Minor, a very violent persecution starts. Emperor, Domitian claims that all should adore him as a god. The pagan religious institutions have surrendered. The Christians have not. They cannot—as the book of Revelation says (Rev 13)—bow before the “beast” (the Domitian divo) and for this, they undergo harassment and discrimination.

Now it’s clear who the widow of the parable is: it is the church of Luke, the church whose Spouse is taken away; it is this community that awaits his coming, even though she may not know the day or the hour of his return and that each day, with insistence, she is pleading: “Come, Lord Jesus” (Rev 22:20).

The Lord is answering the dilemma of the Lukan community. He makes a rhetoric question, “And will God not give justice to his chosen ones who day and night cry to him!” followed by a peremptory affirmation, “Yes, I tell you, he will bring justice to them soon; even if he makes them wait for long.”

A major temptation of Christians is to get discouraged and in the face of a long wait for the Spouse who delays and tolerates injustice. Seeing the inexplicable slowness of the judge, the widow could have resigned and despaired to the fate of not obtaining justice one day. The Lord alerts the community against this danger represented by discouragement and resignation to the thought that the Spouse is not coming any more to render justice. He will surely come, but will he find his chosen ones ready to welcome him? To someone, his slowness could cause a loss of faith!

Here is the message of the parable: pray. Jesus has told so—says the evangelist—to inculcate the belief that it is necessary to pray always, without ceasing. Prayer is being in constant conversation and consultation with the Lord. Keep the arms of prayer raised to the Lord until evening, until the battle over discouragement is won!

And the last thing is; some delay in answering to the prayers is worth the while so that we value the answers to our prayers. What is available immediately is also considered cheap and wasted easily. Time also makes us discern what we really need. But, discouragement in the process should not happen. Our strength, be it of faith or personality, is measured to the grace with which we handle discouragement

Text analysis indebted to Fr. Fernando Armellini SCJ

© Claretian Missionaries
Cum Approbatione Ecclesiastica 2022