分类： 主日证道

聖人並非陌生人
福音：瑪竇5:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

我們與聖人有著奇怪的關係。我們遠遠地仰慕他們，把他們的聖像擺在高臺上，在他們的聖像前點上蠟燭，用他們的名字給我們的聖堂命名。在這一切敬禮中，我們卻不知不覺地把自己與他們分隔開來。他們是聖善的，我們不是。他們是信仰的英雄，我們只是旁觀者。我們把聖人變成另一類人。這樣一來，我們也就為自己找到了藉口，逃避他們以生命向我們發出的成聖召叫。

可是，我曾遇到過一位聖人。一位活生生的聖人：一位瘦小、滿臉皺紋、駝著背的婦人。那時候，我還是在什隆（Shillong）的神學生，離家數千公里。假期回家的時候，我必須從古瓦哈提（Guwahati）乘坐三天的火車。等火車意味著要在鮑思高學校（Don Bosco School）附近的慈幼會士（Salesians）那裡過夜。那天晚上，德肋撒修女（Mother Teresa）正在學校參加一個正式聚會，出席者包括首席部長、總主教，以及這座城市所能召集的所有要人。

那時候，我穿著便服，準備踏上塵土飛揚的火車旅途。可是，當我看到現場聚集了這麼多人，我感到那一刻的重要性。我想出了一個計畫。我回到自己的房間，穿上正裝，像新聞攝影師一樣把相機掛在脖子上。我提心吊膽地經過首席部長的保安，徑直沿著中央通道向前走去，假裝自己是正式獲准進入的攝影人員。就在德肋撒修女即將結束講話的時候，我及時拍下了她的照片。我一直站在靠近講臺的地方，直到表彰儀式結束。我趕緊走上前去，跪在她面前。在那一片忙亂之中，周圍都是貴賓和保安人員，我請求她降福我。我告訴她：我正準備成為司鐸。她把那雙佈滿皺紋的手放在我低垂的頭頂上，輕聲說：「要做一個聖善的司鐸。」

成為一位聖善的司鐸。而不是成為一位成功、受人歡迎的司鐸。是成為一位聖善的司鐸。僅此而已。幾十年以來，我一直銘記著這些話。這些話不是恭維，而是召喚。是對那件緊要之事的呼召。它們出自一位無論從哪個角度來看，都堪稱聖人的婦人之口。她並不遙遠，也不是高臺上的聖像。她就在那裡，近得可以觸摸。她的雙手佈滿皺紋。她的聲音柔和，說著簡單的話。在那一刻，我學到一個我永遠不會忘記的道理：聖人不是陌生人。他們是我們可以相遇、與我們交談、為我們降福，並召叫我們踏上同一條道路的人。

今天的福音經文向我們指明了這條道路。真福八端。神貧的人是有福的，哀慟的人是有福的。溫良的人是有福的。饑渴慕義的人是有福的。憐憫人的人是有福的。心地潔淨的人是有福的。締造和平的人是有福的。為義而受迫害的人是有福的。這些不是用來欣賞的條件。它們是引領我們進入天國生命的門。它們是邀請我們活出的生活形態。

德肋撒修女活出了它們。她是神貧的——她一無所有，卻擁有一切。她哀慟——她曾為臨終者和被遺棄者哭泣。她溫良——她不倚仗世俗權勢，卻謙卑地俯身服侍最卑微的人。她饑渴慕義——她終其一生，都在窮人中間最貧窮的人當中服務。她憐憫人——她把臨終者抱在懷裡。她心地潔淨——她在每一張臉上看到天主。她締造和平——她站在不同派系之間，面對暴力，努力締造和平。她受到迫害——她受人嘲笑，被人懷疑，遭人批評。她不只是宣講真福八端，還活出了真福八端。她以一件件微小的善行照顧垂死的人，日復一日，直到生命的終結。

這就是諸聖節更深層次的真理。聖人不是陌生人。他們是家人。他們有過脾氣，有過恐懼，有過懷疑。聖奧斯定曾是享樂主義者。聖方濟各曾是被寵壞的富家子弟。聖依納爵曾是熱愛榮耀的士兵。聖人不是從未跌倒的人，而是不斷從跌倒中爬起來，不斷轉向天主，讓恩寵在他們身上完成那些單憑自己的力量無法完成的事。

這就是諸聖宣告的承諾。天主在聖人身上成就的，祂也願意在我們身上成就。諸聖的相通並非遙遠的現實，而是我們藉著洗禮所進入的家庭。聖人如雲，環繞在我們四周。我們並不孤單，並非獨自一人走上這條道路，也不會是最後一個走上這條道路的。我們也是這個同行團體的一分子。

真福八端不是一張供人逐項核對的封聖清單。它們是愛的道路，是每位聖人都曾走過、仍然向我們每個人敞開的道路。問題並不在於我們是否足夠聖善，而是在於我們是否願意邁出下一步。問題並不在於我們是否已是聖人，而是在於我們是否願意成為聖人。

所以，在這一天，我在問我自己：我是否把自己與聖人分隔開？我是否把他們放在高臺上，為自己開脫，逃避召叫？我是否認為：聖善是為別人預備的？成聖需要一個開始，需要我們在真福八端的道路上，邁出那猶豫卻真實的第一步。神貧者的道路。哀慟者的道路。溫良者的道路。憐憫者的道路。心地潔淨者的道路。締造和平者的道路。為義受迫害者的道路。聖人的道路。

聖人不是陌生人。他們是我們的家人。他們向我們表明這條道路可行，鼓勵我們，為我們祈禱，並等候我們。終有一天，我們會藉著天主的恩典與他們團聚。不是因為我們配得，不是因為我們賺得，而是因為我們不斷前行，不斷信賴，不斷去愛。那在我們身上開始美好工程的天主，必使這工程在我們身上完成。

諸位聖人聖女，請為我們祈禱。聖德肋撒修女，請為我祈禱。願我成為一個聖善的司鐸。願我們都能成為聖人。

© 全屬於祢& 樂仁出版社（中國澳門）
Cum Approbatione Ecclesiastica 2026

圣人并非陌生人
福音：玛窦5:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

我们与圣人有着奇怪的关系。我们远远地仰慕他们，把他们的圣像摆在高台上，在他们的圣像前点上蜡烛，用他们的名字给我们的圣堂命名。在这一切敬礼中，我们却不知不觉地把自己与他们分隔开来。他们是圣善的，我们不是。他们是信仰的英雄，我们只是旁观者。我们把圣人变成另一类人。这样一来，我们也就为自己找到了借口，逃避他们以生命向我们发出的成圣召叫。

可是，我曾遇到过一位圣人。一位活生生的圣人：一位瘦小、满脸皱纹、驼着背的妇人。那时候，我还是在什隆（Shillong）的神学生，离家数千公里。假期回家的时候，我必须从古瓦哈提（Guwahati）乘坐三天的火车。等火车意味着要在鲍思高学校（Don Bosco School）附近的慈幼会士（Salesians）那里过夜。那天晚上，德肋撒修女（Mother Teresa）正在学校参加一个正式聚会，出席者包括首席部长、总主教，以及这座城市所能召集的所有要人。

那时候，我穿着便服，准备踏上尘土飞扬的火车旅途。可是，当我看到现场聚集了这么多人，我感到那一刻的重要性。我想出了一个计划。我回到自己的房间，穿上正装，像新闻摄影师一样把相机挂在脖子上。我提心吊胆地经过首席部长的保安，径直沿着中央通道向前走去，假装自己是正式获准进入的摄影人员。就在德肋撒修女即将结束讲话的时候，我及时拍下了她的照片。我一直站在靠近讲台的地方，直到表彰仪式结束。我赶紧走上前去，跪在她面前。在那一片忙乱之中，周围都是贵宾和保安人员，我请求她降福我。我告诉她：我正准备成为司铎。她把那双布满皱纹的手放在我低垂的头顶上，轻声说：「要做一个圣善的司铎。」

成为一位圣善的司铎。而不是成为一位成功、受人欢迎的司铎。是成为一位圣善的司铎。仅此而已。几十年以来，我一直铭记着这些话。这些话不是恭维，而是召唤。是对那件紧要之事的呼召。它们出自一位无论从哪个角度来看，都堪称圣人的妇人之口。她并不遥远，也不是高台上的圣像。她就在那里，近得可以触摸。她的双手布满皱纹。她的声音柔和，说着简单的话。在那一刻，我学到一个我永远不会忘记的道理：圣人不是陌生人。他们是我们可以相遇、与我们交谈、为我们降福，并召叫我们踏上同一条道路的人。

今天的福音经文向我们指明了这条道路。真福八端。神贫的人是有福的，哀恸的人是有福的。温良的人是有福的。饥渴慕义的人是有福的。怜悯人的人是有福的。心地洁净的人是有福的。缔造和平的人是有福的。为义而受迫害的人是有福的。这些不是用来欣赏的条件。它们是引领我们进入天国生命的门。它们是邀请我们活出的生活形态。

德肋撒修女活出了它们。她是神贫的——她一无所有，却拥有一切。她哀恸——她曾为临终者和被遗弃者哭泣。她温良——她不倚仗世俗权势，却谦卑地俯身服侍最卑微的人。她饥渴慕义——她终其一生，都在穷人中间最贫穷的人当中服务。她怜悯人——她把临终者抱在怀里。她心地洁净——她在每一张脸上看到天主。她缔造和平——她站在不同派系之间，面对暴力，努力缔造和平。她受到迫害——她受人嘲笑，被人怀疑，遭人批评。她不只是宣讲真福八端，还活出了真福八端。她以一件件微小的善行照顾垂死的人，日复一日，直到生命的终结。

这就是诸圣节更深层次的真理。圣人不是陌生人。他们是家人。他们有过脾气，有过恐惧，有过怀疑。圣奥斯定曾是享乐主义者。圣方济各曾是被宠坏的富家子弟。圣依纳爵曾是热爱荣耀的士兵。圣人不是从未跌倒的人，而是不断从跌倒中爬起来，不断转向天主，让恩宠在他们身上完成那些单凭自己的力量无法完成的事。

这就是诸圣宣告的承诺。天主在圣人身上成就的，祂也愿意在我们身上成就。诸圣的相通并非遥远的现实，而是我们借着洗礼所进入的家庭。圣人如云，环绕在我们四周。我们并不孤单，并非独自一人走上这条道路，也不会是最后一个走上这条道路的。我们也是这个同行团体的一分子。

真福八端不是一张供人逐项核对的封圣清单。它们是爱的道路，是每位圣人都曾走过、仍然向我们每个人敞开的道路。问题并不在于我们是否足够圣善，而是在于我们是否愿意迈出下一步。问题并不在于我们是否已是圣人，而是在于我们是否愿意成为圣人。

所以，在这一天，我在问我自己：我是否把自己与圣人分隔开？我是否把他们放在高台上，为自己开脱，逃避召叫？我是否认为：圣善是为别人预备的？成圣需要一个开始，需要我们在真福八端的道路上，迈出那犹豫却真实的第一步。神贫者的道路。哀恸者的道路。温良者的道路。怜悯者的道路。心地洁净者的道路。缔造和平者的道路。为义受迫害者的道路。圣人的道路。

圣人不是陌生人。他们是我们的家人。他们向我们表明这条道路可行，鼓励我们，为我们祈祷，并等候我们。终有一天，我们会借着天主的恩典与他们团聚。不是因为我们配得，不是因为我们赚得，而是因为我们不断前行，不断信赖，不断去爱。那在我们身上开始美好工程的天主，必使这工程在我们身上完成。

诸位圣人圣女，请为我们祈祷。圣德肋撒修女，请为我祈祷。愿我成为一个圣善的司铎。愿我们都能成为圣人。

© 全属于祢& 乐仁出版社（中国澳门）
Cum Approbatione Ecclesiastica 2026

The Saints Are Not Strangers
Matthew 5:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

We have a strange relationship with the saints. We admire them from a distance. We put their statues on pedestals. We light candles before their images. We name our churches after them. And in all of this, we quietly separate ourselves from them. They are holy. We are not. They are the heroes of the faith. We are the spectators. We have turned the saints into a different category of human being. And in doing so, we have excused ourselves from the call that their lives proclaim.

But I once met a saint. A living woman. A small, wrinkled, bent woman. I was a theology student in Shillong, thousands of kilometers from home. To travel home for holidays, I had to take a three-day train from Guwahati. Waiting for the train meant staying overnight with the Salesians near Don Bosco School. That evening, Mother Teresa was in the school for a formal gathering with the Chief Minister, the Archbishop, and every dignitary the city could produce.

I was in casual clothes, ready for a dusty train ride. But when I saw the crowd, I felt the weight of the moment. And I made a plan. I went back to my room, put on formal clothes, and hung my camera around my neck like a press photographer. I passed through the security guards of the Chief Minister with my heart in my mouth and went straight down the center aisle, pretending to be official, and captured a photograph of Mother Teresa just in time, as she was concluding her speech. I stood close to the stage until the felicitation function ended. Then I rushed to kneel before her. In the middle of the chaos, surrounded by dignitaries and security, I asked her to bless me. I told her I was preparing to be a priest. She placed her wrinkled hands on the crown of my bowed head and muttered, “Be a holy priest.”

Be a holy priest. Not a successful priest. Not a popular priest. A holy one. That is all. I have carried those words for decades. They were not a compliment. They were a summons. A call to the one thing that matters. And they came from the hands of a woman who was, by any measure, a saint. She was not distant. She was not on a pedestal. She was right there, close enough to touch. Her hands were wrinkled. Her voice was soft. Her words were simple. And in that moment, I learned something I have never forgotten. The saints are not strangers. They are people we can meet. People who speak to us, bless us, and call us to the same road.

The Gospel today gives us the map of that road. The Beatitudes. Blessed are the poor in spirit. Blessed are they who mourn. Blessed are the meek. Blessed are they who hunger and thirst for justice. Blessed are the merciful. Blessed are the clean of heart. Blessed are the peacemakers. Blessed are they who are persecuted for the sake of righteousness. These are not conditions to be admired. They are doors to be entered. They are the shape of the life that every one of us is invited to live.

And Mother Teresa embodied them. She was poor in spirit—she owned nothing and possessed everything. She mourned—she wept over the dying and the abandoned. She was meek—she wielded no power and bowed before the lowliest. She hungered for justice—she spent her life among the poorest of the poor. She was merciful—she held the dying in her arms. She was clean of heart—she saw God in every face. She was a peacemaker—she stood between factions and violence. And she was persecuted—mocked, doubted, criticized. She did not just preach the Beatitudes. She lived them. One small act at a time. One dying person at a time. One day at a time. For a lifetime.

This is the deeper truth of All Saints. The saints are not strangers. They are family. They had tempers. They had fears. They had doubts. Augustine was a hedonist. Francis was a spoiled rich kid. Ignatius was a soldier who loved glory. The saints are not people who never fell. They are people who kept getting up. People who kept turning back to God. People who let grace do in them what they could not do for themselves.

And here is the promise that All Saints proclaims. What God did in them, God wants to do in us. The communion of saints is not a distant reality. It is the family into which we have been baptized. It is the cloud of witnesses that surrounds us. We are not alone. We are not the first to walk this path. We are not the last. We belong.

The Beatitudes are not a checklist for canonization. They are the way of love. They are the path that every saint walked. And they are the path that is still open to us. The question is not whether we are holy enough. The question is whether we will take the next step. The question is not whether we are saints. The question is whether we are willing to become one.

So on this day, I am asking myself: Have I separated myself from the saints? Have I put them on pedestals and excused myself from the call? Have I believed that holiness is for others? Saintliness requires a beginning to take the first hesitating step on the path of the Beatitudes. The path of the poor in spirit. The path of the mourning. The path of the meek. The path of the merciful. The path of the clean of heart. The path of the peacemakers. The path of the persecuted. The path of the saints.

The saints are not strangers. They are our family. They are the ones who show us that the path is possible. They are cheering us on. They are praying for us. They are waiting for us. And one day, by the grace of God, we will join them. Not because we deserve it. Not because we earned it. But because we kept walking. We kept trusting. We kept loving. And the one who began the good work in us will bring it to completion.

All you holy men and women, pray for us. And Mother Teresa, pray for me. That I may be a holy priest. That we may all become saints.

© Claretian Publications, Macau 2026
Cum Approbatione Ecclesiastica

追思已亡（11月2日）

福音：若望 6:37-40

Fernando Armellini 神父的講道詞

大家好。

今天我們追念我們的亡者。我們感謝天主，因為祂將他們賜予我們、讓他們來到我們身邊，我們為他們、為所有亡者祈禱。我們為那些有幸認識基督和祂的福音的人祈禱，也為那些未曾被復活的真光照耀、因而生活無望的人祈禱。願我們的愛能抵達所有亡者。

我堅持使用“已故”這個詞，刻意回避“死亡”一詞，因為正如我們所知——耶穌曾說過——凡信祂、信賴祂聖言的人，必不死。生物性生命的終結並非死亡，而是到達孕期的成熟。要進入天主的世界，就必須與這物質世界分離，為能生於那決定性的生命，在那裡不再有任何形式的死亡，唯有生命與圓滿的喜樂。

因此，源自拉丁動詞 defunge 的“逝者”一詞，對基督徒而言更為貼切，其含義是：達到目標、到達成熟。

今天彌撒福音經文所引述的耶穌的話，宣告了天父賜給我們的這份厚禮——那超越死亡權勢的生命。讓我們來聆聽：

“耶穌對群眾說：凡父賜給我的，都要到我這裡來；凡到我這裡來的，我必不把他拋棄，因為我從天上降下，不是為承行我自己的旨意，而是為承行那派遣我來者的旨意。派遣我來者的旨意就是：凡祂所賜給我的，我連一個也不失掉，而在末日我要使他復活。因為這是我父的旨意：凡看見子而信從祂的，必得永生，並且在末日我要使他復活。”

我在身後放上的這幅圖像，是石棺上很常見的一幕，你們所看到的這件藏品，收藏於卡比托利歐博物館。這是一個很常見的場景。還記得卡呂冬野豬的神話嗎？你們可以看到野豬被獵人和獵犬圍困在那個角落，野豬即將倒下。這屢次見到的場景，究竟代表什麼呢？

我們知道，野豬以橡實為食，而橡實出自橡樹，橡樹正是朱庇特之樹。其含義是：朱庇特賜給野豬那給它生命的（橡實），但這生命註定要終結；野豬為生存而戰，卻不得不屈服、倒下。石棺上常有這一幕，意在說：縱然人竭力為生存奮鬥，在某個時刻，生物性生命終要結束。

在演化階梯上位於我們之前的靈長類動物，無法提出這個令人痛苦的問題。我們每當渴望永生，生命卻走向了盡頭。人們找到的解決之道是——我們是唯一有自我意識的受造物，正因如此我們才提出這些問題嗎？其實選擇不多：要麼你給出答案，要麼你把這問題抹去。這一點我們非常清楚，而這也正是今天的情形。

“死亡”一詞已成為一種禁忌，正如性一度曾是禁忌。不久之前，孩子們對性一無所知，但他們通常與心愛的人親近相伴，眼看著他們離世——那是生命迴圈中極其平常的事。他們雖對性一無所知，卻曉得人的命運，曉得生命的開始與終結。

今天，我們知道孩子們對性知之甚多，卻只在電影裡見過死亡，不為它擔憂；他們把死亡從自己的生命中挪除了。如果我們想活出真正屬人的生命，就必須正視我們的命運。因此，要意識到我們的生命有開始，也有走到盡頭時的終結；否則，我們的一生就只是不斷地、徒然地逃避死亡，總是設法推遲這一相遇。

我們也在基督徒自己的祈禱中看到這一點。對許多基督徒而言，祈禱就是當人面對死亡時，求天主或某位聖人施以援手，好讓天主或諸聖出面干預、替我們爭戰，從而把死亡推遲。但我們捫心自問：作為信友，我們是否常常在祈求，盡可能推遲我們在這世上生物性生命終結的那一刻？

基督回答了這個問題，卻不是按我們所願……事實上，我們記得瑪爾大（當然還有瑪利亞），她曾責問耶穌，因為耶穌沒有為面對死亡的拉匝祿出面干預，任由他死去。我們也多次責怪天主和諸聖，因為他們沒有出面干預，以保護生物性生命。

基督來到這世界，是為延續生物性生命，還是為戰勝死亡？自人類黎明以來，人就已經意識到會死。若我們必須回答這個問題，其餘一切都無關緊要。我們知道，縱使死亡的思想一時被驅散，這頭怪獸終會再度攫取它的獵物。我還要說：如果我們明白自己在這世上的生命有限，我們反而會把這生命活得更好。

天主為什麼造了人？難道是要把他棄之於自己的命運？人一直有這個疑問。答案卻五花八門。比如，回想一下美索不達米亞神話中，神明如何被指控為壟斷生命、把死亡賜給人。我們也記得哲學家們的論點：身體消散於塵土，但靈魂是不朽的。因此，蘇格拉底在《斐多篇》中，試圖說服那些難以接受他推理力度的門徒——當他試圖證明靈魂不朽時。這些都是無力的嘗試。

如果我們沒有基督的答案，我們就仍活在黑暗中，活在這世界的迷霧裡，不知道自己的命運是什麼。我們無法憑這些推理著手尋找答案。但在以色列，尤其先知們，以及後來的歌詠者，他們開始做另一種基於愛的推理。先知們說：如果天主與人進入愛的關係，是因為祂願意與人對話，那麼天主就不能遺棄人，因為這是愛的法則。愛者對人（所愛者）所能做的，莫過於此。如果我對天主說“我愛你”，而祂對我們說“我愛你”，這樣的愛就不能終結。這是一個更有力的論證。它不是基於靈魂不朽的推理，而是基於天主與人之間那愛的聯繫。天主在舊約中多次重申了這一點。

我們記得依撒意亞，例如，他對以色列說：“你在我的眼中是珍貴的，你具有極大的價值，我愛了你。”天主為這位奇妙受造——人——籌畫的是什麼呢？今天的福音經文，敘述的正是天主愛的計畫。

這段福音經文取自有關生命之糧的言論，即在葛法翁的若望福音第六章。天主的計畫是什麼？經文以這樣的表達來呈現：“父的旨意”，祂愛的計畫。這個表達——“父的旨意”——重複了四次。

祂為所愛的人安排了什麼呢？耶穌在祂的言論中說：“凡父賜給我的，都要到我這裡來；凡到我這裡來的，我必不把他拋棄。”父這愛的計畫，始於把全人類託付給耶穌，而且是毫無條件地託付給祂。因此，為獲得救恩，就必須偕同耶穌進入這愛的計畫。這是全人類的命運：跟隨耶穌……毫無條件……並不是說只有善人才能到祂那裡去（在天主的計畫裡）。不。全人類都必須找到耶穌。這就是父的計畫。

有人或許會問，這個計畫是否承認有失敗的可能。耶穌繼續說：“因為我從天上降下，不是為承行我自己的旨意，而是為承行那派遣我來者的旨意。”耶穌來到這世界，恰恰是為了這個：更新、實現父愛的計畫，也就是說，延續這個愛的計畫——這計畫在祂構想這個祂所愛的奇妙受造時就已誕生。這是對父旨意的回應：“派遣我來者的旨意，就是凡祂所賜給我的，我連一個也不失掉。”

這就是我先前所提問題的答案。在天主的籌畫裡，沒有考慮到缺陷與失敗。祂的方案必須無懈可擊地得以完成，因為基督無法執行它，這是不可想像的。因此，若有人說“人是自由的，他可以選擇不接受這份與天主的愛之計畫”，當然，天主不能侵犯人的自由，因為這是愛的動力所在。愛中有對自由的尊重。愛不強加於人，否則它就不是愛了。因此，問題就在於：天主會永遠接受自己在愛上被擊敗嗎？我們知道戀人在愛中被拒絕時，要承受多大的痛苦。如果祂是全能的，祂就能征服所愛的人。有人或許會想，天主的愛是不可戰勝的。但就現狀而言，許多人仍會得出結論：最終，天主的愛必會完全而圓滿地完成祂的計畫，也就是征服全人類。祂把這計畫託付給基督，因為世人藉著基督，都能進入與祂這永恆之愛的聯繫。

耶穌繼續說：“在末日我要使他們復活。”這“末日”是什麼？它不是世界的終結，也不是我們死去的那一天，也不是由原子構成的身體最終消亡、重獲生機的一天，而是在最後的那一天——那或許是在數百萬年之後。這並不是若望福音裡的“末日”。在若望福音中，“末日”關乎加爾瓦略：那時，耶穌作為最後一個愛的舉動，交付了自己的神（parédokmé ton pneuma）：祂交付了自己的神。祂的“神”別無他物，正是祂自己的天主性生命，那貫穿祂一生的愛的力量。於是，在祂最後的那一天，交付的是祂自己的生命——那不再是生物性生命（生物性生命有它自己的過程），耶穌交付的是祂的 zoe，即永恆的生命。這正是父的計畫：在末日，耶穌賜下祂自己的神，即天主性的生命、永恆的生命，人藉此進入與父那愛的、生命的聯繫；這生命不再能被中斷，因為它不連系於生物性的過程。這就是父的旨意。這是第四次提及“父的旨意”，也就是天上的父愛的計畫。

它說明這計畫將如何實現：分三個時刻。首先：“凡看見子而信從祂的，必得永生。”第一件事，是看見、默觀子。看見子是什麼意思？這是每人身上實現這天主之愛計畫的首要條件，是在耶穌身上認出父的面容。子——按閃族觀念——所表示的是相似，不只是生物性的相像，更是與父的相似。因此，首要條件就是承認耶穌完美地重現了父的面容。為此，默觀是必要的。在此我想引述若望一書中的一段美文：載伯德的兒子，在回味於天主聖言內找到的生命這偉大經驗時，說：“我們親眼所看見，我們所默觀過，我們的手所觸摸過的，那就是生命之言；因為生命已顯示出來，我們也看見了它……”（若一 1:1-2）

請注意這裡對“看見”的一再強調。我們無法擁有門徒們與納匝肋人耶穌同在時所擁有的那種經驗，但我們能夠、也必須看見——這是首要條件——以那透過祂聖言看見的眼睛。在耶穌身上認出福音向我們呈現的祂，認出福音經文中這位清晰的人物，認出在世界上變得可見的父的面容。因此，我們要準備好去接受祂的恩賜。

因此，第一件事是“看見”祂。然後是第二個條件：相信。相信意味著予以個人的依附。相信耶穌，不只是相信祂來到了這世界、祂行了奇跡；相信耶穌，意味著給予祂這種依附，即承認作天主的兒女，就意味著要像祂那樣生活。

第三個步驟：接納。凡在耶穌身上看見父的面容、給予祂依附的人。現在來到第三個時刻：“在末日我要使他復活。”永恆的生命，不是在人生命終結時才賜下的神……我們必須把這從腦海中剔除！我們死時並沒有被賜予永生，好從此開始永生。不。永恆的生命是在末日賜下的，也就是說，它早已由耶穌賜下，我們都領受了它，我們成了天主的兒女，因為那神聖的胚芽已賜給每一個能夠與父進入這愛的對話的受造。為預備好自己以接受這份恩賜，耶穌提出了上述兩個條件：在祂身上看見天主子、父的面容；第二個條件，給予祂依附，承認作天主的兒女就意味著要像天主的兒女那樣生活——因為一旦領受了這份恩賜，就必須讓它發展、讓它在我們的生命中浮現出來，從而像祂那樣生活。

今天是11月2日。我們中間許多人在想：我們能與那些已經進入生命第二部分的人建立怎樣的關係——那些進入死亡所不能觸及的生命的人。我們仍必須生於這世界，因此，這一時刻就在這裡，人人都要“離去”——我們知道——且常常伴隨著痛苦。我們想知道：那些先我們而去、進入父的家……那些已經“出生”的人……他們是否都依附了這個愛的計畫，也就是說，他們是否認出了天主子、給予祂依附，他們是否默觀了祂，是否信從了祂向人提出的建議？……他們是否領受了這天主性的生命？

我認為我們能給出的答案是“是”，即便他們如同我們每人一樣做了許多壞事。我們想知道：我們能與這些人建立怎樣的關係？我們知道他們中許多人都曾犯錯，沒能在耶穌身上看見天主子，沒有信從祂……有些人在最後一刻才給予依附，在那之前一生遠離天主。他們的命運將會如何？我們又怎能親近這些人，向他們表達我們全部的愛？

第一件事，是不再談論“代禱”——即向天上的父祈禱，好讓祂善待我們所深愛的人。我們不該向那無限地、遠超過我們眾人愛他們的天上的父，提出這些建議。我們能為這些人做什麼？他們的生命當然並不完美。這些人仍活在與我們的愛的對話關係中，因為他們是活著的。死亡並不存在。我們無法看見他們，因為我們在這物質世界裡，憑血肉之眼無法看見復活者的身體。但我們的祈禱、我們的愛，甚至我們的寬恕，都能幫助他們得到幸福，完成他們在這一生未曾走完的路程。他們本該做更多的事，也本該避免另一些事……他們留下了債務，他們曾虧負了別人……我們能為這些人做什麼？我們可以讓他們所行的善得以延續，並彌補他們所犯的錯誤。這正是我們向那些先我們而去、進入父的家的弟兄姐妹所彰顯的美與愛。那座家——我們蒙召要進入的家——我們眾人當然都會進入……不是憑我們的功勞，而是因為父在祂愛的計畫裡，願意如此。

© 全屬於祢 & 樂仁出版社（中國香港）
Cum Approbatione Ecclesiastica 2026

追思已亡（11月2日）

福音：若望 6:37-40

Fernando Armellini 神父的讲道词

大家好。

今天我们追念我们的亡者。我们感谢天主，因为祂将他们赐予我们、让他们来到我们身边，我们为他们、为所有亡者祈祷。我们为那些有幸认识基督和祂的福音的人祈祷，也为那些未曾被复活的真光照耀、因而生活无望的人祈祷。愿我们的爱能抵达所有亡者。

我坚持使用“已故”这个词，刻意回避“死亡”一词，因为正如我们所知——耶稣曾说过——凡信祂、信赖祂圣言的人，必不死。生物性生命的终结并非死亡，而是到达孕期的成熟。要进入天主的世界，就必须与这物质世界分离，为能生于那决定性的生命，在那里不再有任何形式的死亡，唯有生命与圆满的喜乐。

因此，源自拉丁动词 defunge 的“逝者”一词，对基督徒而言更为贴切，其含义是：达到目标、到达成熟。

今天弥撒福音经文所引述的耶稣的话，宣告了天父赐给我们的这份厚礼——那超越死亡权势的生命。让我们来聆听：

“耶稣对群众说：凡父赐给我的，都要到我这里来；凡到我这里来的，我必不把他抛弃，因为我从天上降下，不是为承行我自己的旨意，而是为承行那派遣我来者的旨意。派遣我来者的旨意就是：凡祂所赐给我的，我连一个也不失掉，而在末日我要使他复活。因为这是我父的旨意：凡看见子而信从祂的，必得永生，并且在末日我要使他复活。”

我在身后放上的这幅图像，是石棺上很常见的一幕，你们所看到的这件藏品，收藏于卡比托利欧博物馆。这是一个很常见的场景。还记得卡吕冬野猪的神话吗？你们可以看到野猪被猎人和猎犬围困在那个角落，野猪即将倒下。这屡次见到的场景，究竟代表什么呢？

我们知道，野猪以橡实为食，而橡实出自橡树，橡树正是朱庇特之树。其含义是：朱庇特赐给野猪那给它生命的（橡实），但这生命注定要终结；野猪为生存而战，却不得不屈服、倒下。石棺上常有这一幕，意在说：纵然人竭力为生存奋斗，在某个时刻，生物性生命终要结束。

在演化阶梯上位于我们之前的灵长类动物，无法提出这个令人痛苦的问题。我们每当渴望永生，生命却走向了尽头。人们找到的解决之道是——我们是唯一有自我意识的受造物，正因如此我们才提出这些问题吗？其实选择不多：要么你给出答案，要么你把这问题抹去。这一点我们非常清楚，而这也正是今天的情形。

“死亡”一词已成为一种禁忌，正如性一度曾是禁忌。不久之前，孩子们对性一无所知，但他们通常与心爱的人亲近相伴，眼看着他们离世——那是生命循环中极其平常的事。他们虽对性一无所知，却晓得人的命运，晓得生命的开始与终结。

今天，我们知道孩子们对性知之甚多，却只在电影里见过死亡，不为它担忧；他们把死亡从自己的生命中挪除了。如果我们想活出真正属人的生命，就必须正视我们的命运。因此，要意识到我们的生命有开始，也有走到尽头时的终结；否则，我们的一生就只是不断地、徒然地逃避死亡，总是设法推迟这一相遇。

我们也在基督徒自己的祈祷中看到这一点。对许多基督徒而言，祈祷就是当人面对死亡时，求天主或某位圣人施以援手，好让天主或诸圣出面干预、替我们争战，从而把死亡推迟。但我们扪心自问：作为信友，我们是否常常在祈求，尽可能推迟我们在这世上生物性生命终结的那一刻？

基督回答了这个问题，却不是按我们所愿……事实上，我们记得玛尔大（当然还有玛利亚），她曾责问耶稣，因为耶稣没有为面对死亡的拉匝禄出面干预，任由他死去。我们也多次责怪天主和诸圣，因为他们没有出面干预，以保护生物性生命。

基督来到这世界，是为延续生物性生命，还是为战胜死亡？自人类黎明以来，人就已经意识到会死。若我们必须回答这个问题，其余一切都无关紧要。我们知道，纵使死亡的思想一时被驱散，这头怪兽终会再度攫取它的猎物。我还要说：如果我们明白自己在这世上的生命有限，我们反而会把这生命活得更好。

天主为什么造了人？难道是要把他弃之于自己的命运？人一直有这个疑问。答案却五花八门。比如，回想一下美索不达米亚神话中，神明如何被指控为垄断生命、把死亡赐给人。我们也记得哲学家们的论点：身体消散于尘土，但灵魂是不朽的。因此，苏格拉底在《斐多篇》中，试图说服那些难以接受他推理力度的门徒——当他试图证明灵魂不朽时。这些都是无力的尝试。

如果我们没有基督的答案，我们就仍活在黑暗中，活在这世界的迷雾里，不知道自己的命运是什么。我们无法凭这些推理着手寻找答案。但在以色列，尤其先知们，以及后来的歌咏者，他们开始做另一种基于爱的推理。先知们说：如果天主与人进入爱的关系，是因为祂愿意与人对话，那么天主就不能遗弃人，因为这是爱的法则。爱者对人（所爱者）所能做的，莫过于此。如果我对天主说“我爱你”，而祂对我们说“我爱你”，这样的爱就不能终结。这是一个更有力的论证。它不是基于灵魂不朽的推理，而是基于天主与人之间那爱的联系。天主在旧约中多次重申了这一点。

我们记得依撒意亚，例如，他对以色列说：“你在我的眼中是珍贵的，你具有极大的价值，我爱了你。”天主为这位奇妙受造——人——筹划的是什么呢？今天的福音经文，叙述的正是天主爱的计划。

这段福音经文取自有关生命之粮的言论，即在葛法翁的若望福音第六章。天主的计划是什么？经文以这样的表达来呈现：“父的旨意”，祂爱的计划。这个表达——“父的旨意”——重复了四次。

祂为所爱的人安排了什么呢？耶稣在祂的言论中说：“凡父赐给我的，都要到我这里来；凡到我这里来的，我必不把他抛弃。”父这爱的计划，始于把全人类托付给耶稣，而且是毫无条件地托付给祂。因此，为获得救恩，就必须偕同耶稣进入这爱的计划。这是全人类的命运：跟随耶稣……毫无条件……并不是说只有善人才能到祂那里去（在天主的计划里）。不。全人类都必须找到耶稣。这就是父的计划。

有人或许会问，这个计划是否承认有失败的可能。耶稣继续说：“因为我从天上降下，不是为承行我自己的旨意，而是为承行那派遣我来者的旨意。”耶稣来到这世界，恰恰是为了这个：更新、实现父爱的计划，也就是说，延续这个爱的计划——这计划在祂构想这个祂所爱的奇妙受造时就已诞生。这是对父旨意的回应：“派遣我来者的旨意，就是凡祂所赐给我的，我连一个也不失掉。”

这就是我先前所提问题的答案。在天主的筹划里，没有考虑到缺陷与失败。祂的方案必须无懈可击地得以完成，因为基督无法执行它，这是不可想象的。因此，若有人说“人是自由的，他可以选择不接受这份与天主的爱之计划”，当然，天主不能侵犯人的自由，因为这是爱的动力所在。爱中有对自由的尊重。爱不强加于人，否则它就不是爱了。因此，问题就在于：天主会永远接受自己在爱上被击败吗？我们知道恋人在爱中被拒绝时，要承受多大的痛苦。如果祂是全能的，祂就能征服所爱的人。有人或许会想，天主的爱是不可战胜的。但就现状而言，许多人仍会得出结论：最终，天主的爱必会完全而圆满地完成祂的计划，也就是征服全人类。祂把这计划托付给基督，因为世人藉着基督，都能进入与祂这永恒之爱的联系。

耶稣继续说：“在末日我要使他们复活。”这“末日”是什么？它不是世界的终结，也不是我们死去的那一天，也不是由原子构成的身体最终消亡、重获生机的一天，而是在最后的那一天——那或许是在数百万年之后。这并不是若望福音里的“末日”。在若望福音中，“末日”关乎加尔瓦略：那时，耶稣作为最后一个爱的举动，交付了自己的神（parédokmé ton pneuma）：祂交付了自己的神。祂的“神”别无他物，正是祂自己的天主性生命，那贯穿祂一生的爱的力量。于是，在祂最后的那一天，交付的是祂自己的生命——那不再是生物性生命（生物性生命有它自己的过程），耶稣交付的是祂的 zoe，即永恒的生命。这正是父的计划：在末日，耶稣赐下祂自己的神，即天主性的生命、永恒的生命，人藉此进入与父那爱的、生命的联系；这生命不再能被中断，因为它不连系于生物性的过程。这就是父的旨意。这是第四次提及“父的旨意”，也就是天上的父爱的计划。

它说明这计划将如何实现：分三个时刻。首先：“凡看见子而信从祂的，必得永生。”第一件事，是看见、默观子。看见子是什么意思？这是每人身上实现这天主之爱计划的首要条件，是在耶稣身上认出父的面容。子——按闪族观念——所表示的是相似，不只是生物性的相像，更是与父的相似。因此，首要条件就是承认耶稣完美地重现了父的面容。为此，默观是必要的。在此我想引述若望一书中的一段美文：载伯德的儿子，在回味于天主圣言内找到的生命这伟大经验时，说：“我们亲眼所看见，我们所默观过，我们的手所触摸过的，那就是生命之言；因为生命已显示出来，我们也看见了它……”（若一 1:1-2）

请注意这里对“看见”的一再强调。我们无法拥有门徒们与纳匝肋人耶稣同在时所拥有的那种经验，但我们能够、也必须看见——这是首要条件——以那透过祂圣言看见的眼睛。在耶稣身上认出福音向我们呈现的祂，认出福音经文中这位清晰的人物，认出在世界上变得可见的父的面容。因此，我们要准备好去接受祂的恩赐。

因此，第一件事是“看见”祂。然后是第二个条件：相信。相信意味着予以个人的依附。相信耶稣，不只是相信祂来到了这世界、祂行了奇迹；相信耶稣，意味着给予祂这种依附，即承认作天主的儿女，就意味着要像祂那样生活。

第三个步骤：接纳。凡在耶稣身上看见父的面容、给予祂依附的人。现在来到第三个时刻：“在末日我要使他复活。”永恒的生命，不是在人生命终结时才赐下的神……我们必须把这从脑海中剔除！我们死时并没有被赐予永生，好从此开始永生。不。永恒的生命是在末日赐下的，也就是说，它早已由耶稣赐下，我们都领受了它，我们成了天主的儿女，因为那神圣的胚芽已赐给每一个能够与父进入这爱的对话的受造。为预备好自己以接受这份恩赐，耶稣提出了上述两个条件：在祂身上看见天主子、父的面容；第二个条件，给予祂依附，承认作天主的儿女就意味着要像天主的儿女那样生活——因为一旦领受了这份恩赐，就必须让它发展、让它在我们的生命中浮现出来，从而像祂那样生活。

今天是11月2日。我们中间许多人在想：我们能与那些已经进入生命第二部分的人建立怎样的关系——那些进入死亡所不能触及的生命的人。我们仍必须生于这世界，因此，这一时刻就在这里，人人都要“离去”——我们知道——且常常伴随着痛苦。我们想知道：那些先我们而去、进入父的家……那些已经“出生”的人……他们是否都依附了这个爱的计划，也就是说，他们是否认出了天主子、给予祂依附，他们是否默观了祂，是否信从了祂向人提出的建议？……他们是否领受了这天主性的生命？

我认为我们能给出的答案是“是”，即便他们如同我们每人一样做了许多坏事。我们想知道：我们能与这些人建立怎样的关系？我们知道他们中许多人都曾犯错，没能在耶稣身上看见天主子，没有信从祂……有些人在最后一刻才给予依附，在那之前一生远离天主。他们的命运将会如何？我们又怎能亲近这些人，向他们表达我们全部的爱？

第一件事，是不再谈论“代祷”——即向天上的父祈祷，好让祂善待我们所深爱的人。我们不该向那无限地、远超过我们众人爱他们的天上的父，提出这些建议。我们能为这些人做什么？他们的生命当然并不完美。这些人仍活在与我们的爱的对话关系中，因为他们是活着的。死亡并不存在。我们无法看见他们，因为我们在这物质世界里，凭血肉之眼无法看见复活者的身体。但我们的祈祷、我们的爱，甚至我们的宽恕，都能帮助他们得到幸福，完成他们在这一生未曾走完的路程。他们本该做更多的事，也本该避免另一些事……他们留下了债务，他们曾亏负了别人……我们能为这些人做什么？我们可以让他们所行的善得以延续，并弥补他们所犯的错误。这正是我们向那些先我们而去、进入父的家的弟兄姐妹所彰显的美与爱。那座家——我们蒙召要进入的家——我们众人当然都会进入……不是凭我们的功劳，而是因为父在祂爱的计划里，愿意如此。

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Cum Approbatione Ecclesiastica 2026

Faithful Departed

November 2 John 6:37-40

Commentary of Fr. Fernando Armellini

Greetings to all.

Today we remember our dear deceased. We thank the Lord for the gift he has given us by placing them at our side, we pray for them and for all the deceased. For those who had the joy of knowing Christ and his Gospel and those who were not enlightened by the light of Easter and, therefore, they have lived without hope. We want our love to reach all the deceased.
I am insisting on this term: ‘deceased’ and I purposely avoid the word ‘death’ because as we know—Jesus has said—he who believes in him, who trusts his word, will not die. The conclusion of the biological life is not death, it arrives at the fulfillment of gestation. It is the necessary separation of this material world to enter the world of God, to be born to the definitive life, where there is no longer any form of death, but only life and fullness of joy.
Therefore, the term ‘deceased’, which comes from the Latin verb ‘defunge’, is more appropriate for a Christian, meaning reaching the goal, arriving at maturation. The words of Jesus that are proposed in the Gospel text today, announce the great gift that the Father of heaven has given us, his very life over which death has no power.

Let’s listen to it:

“Jesus said to the crowds: “Everything that the Father gives me will come to me, and I will not reject anyone who comes to me, because I came down from heaven not to do my own will but the will of the one who sent me. And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it on the last day. For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him on the last day.”

In the background I have placed a scene that is very common on the sarcophagi and what you see is found in the Capitoline museums. It is a very common scene. Remember the myth of the Calydonian boar. You can see the boar that is surrounded by hunters and dogs in the corner; And the boar is about to succumb. What does this scene, seen many times, represent? We know that the boar feeds on acorns, which sprout from oak and oak is the tree of Jupiter. And this is the meaning: Jupiter gives the boar what gives it life, but life is destined to finish; and the wild boar fights to survive but must resign itself to succumb. This scene is often found in the sarcophagi to say that, even if man strives and struggles to survive, at a certain moment, the biological life ends. The primates that have preceded us on the evolutionary scale, could not ask this anguishing question.

Our life ends when we aspire to live forever. What solution do people find—we are the only beings that are self-conscious and therefore we ask these questions? There are not many options: Either you have an answer or you remove this question. This—we know very well— is what happens today.

The term ‘death’ has become a taboo, as sex once was taboo. A while back, children did not know anything about sex, but they were usually close to their loved ones, attended their death that was a normal fact that belonged to the life cycle. They did not know anything about sex, but they knew the destiny of man and, therefore, the beginning of life and its conclusion. Today we know that children are very informed about sex, but they see death only in the movies and do not worry them; they take death out of their life.

If we want to live a truly human life we must face our destiny. Therefore, be aware that our life has a beginning and has a conclusion when it comes to an end. Otherwise, our whole life is a continuous and useless escape from death. Always trying to postpone this appointment. We see it also in the prayers of the Christians themselves.

For many Christians, the prayers serve to ask God or any saint for help when one is in front of death, so that God or the saints intervene and fight in our favor so that death be delayed. But we ask ourselves: As believers are we asking to postpone this moment as much as possible, the conclusion of our biological life in this world? Christ answers this question, but not as we want… In fact, we remember that Martha (and also Mary) rebuked Jesus because she did not intercede for Lazarus when he was facing death and left him to die.

Many times we reproach God, and the saints, because they do not intervene to protect biological life. Did Christ come to perpetuate a biological life or to conquer death? Since the dawn of humanity people have become aware of dying. If we need to answer this question everything else matters little. We know that although the thought of death is removed for a moment, then this monster takes his prey again. And I will also say that if we understand the sense of the limitation of our life in this world, we will live it better.

What is the reason why God created man? To abandon it to his own destiny? Man always had this question. There were many answers. Recall, for example, how in the Mesopotamian myths, the deity was accused, to be those who retained life and gave people death. We also remember the arguments of the philosophers who said: the body dissolves in the dust, but the soul is immortal. So, Socrates in Phaedo, seeks to convince his disciples who have problems accepting the force of his reasoning when he tried to prove that the soul is immortal. These are weak attempts.

If we do not have the answer of Christ we will remain in the darkness, in the fog of living in this world without knowing what our destiny is. We cannot begin to find an answer with these reasoning. But in Israel, especially the prophets and, later, the psalmists, they began to do another kind of reasoning based on love. If God enters into a love affair with man, because he wants to dialogue with him, the prophets said, God cannot abandon man, because this is the law of love. The lover cannot do less than that for the beloved person.

And if I say to God: I love you. And if He tells me: I love you-this love cannot end. This is a stronger argument. It is not based on a reasoning of the immortality of the soul, but on the relationship of love that takes place between God and man. God has repeated it many times in the Old Testament. We remember Isaiah, for example, when he says to Israel: “You are precious in my eyes, you have immense value and I love you.” What is it that God has projected for this wonderful creature that is man?

In the Gospel text of today the plan of love of God is narrated. The Gospel text is taken from the discourse of the bread of life, in Capernaum, the sixth chapter of John. What is the design of God? It is presented in this text with this expression: the will of the Father, his plan of love. This expression is repeated four times: ‘the will of the Father’. What has he programmed for the man he loves?

Jesus says in his speech: “Everything that the Father gives me will come to me, and I will not reject anyone who comes to me.” This project of love of the Father begins by entrusting to Jesus all humanity. And he entrusts it to Jesus without conditions. Therefore, to obtain salvation, it is necessary to enter into this project of love with Jesus. It is the destiny of all humanity: to follow Jesus … without conditions It is not said that only good people will go to him (in God’s plan). NO.

All humanity must find Jesus. This is the Father’s project. It could be asked if this project admits the possibility of some failure. Jesus continues saying: “For I came down from heaven not to do my will, but the will of him who sent me.” And Jesus has come to this world precisely for this: to update, to realize the project of love of the Father, that is, to perpetuate this project of love, who was born when God has projected this stupendous creature that He loves.

This is the response of the Father’s will: “And this is the will of the one who sent me, that I should not lose anything of what he gave me.” Here we have the answer to the question to which I referred earlier. In the design of God defections and failures are not contemplated. His program must be done infallibly because it is unthinkable that Christ is not able to enforce it. Therefore, if someone says ‘man is free, he may choose not to accept this project of love with God’.

Certainly, God cannot violate the freedom of man because in the dynamics of love. there is respect for freedom. Love does not impose itself, otherwise it is not love Therefore, the question is: Will God, for all eternity, accept a defeat to his love? We know how much lovers suffer when they are rejected in their love If he is omnipotent, he can conquer the loved one. Someone may think that the love of God be something invincible. But many, as things stand, must come to the conclusion that, in the end, the love of God will complete his project completely and perfectly which is to conquer all humanity. He has entrusted it to Christ because with Christ all enter into this relationship of eternal love with Him.

Jesus continues: “he will raise them on the last day”. What is this ‘last day’? It is not the end of the world, or the day we die, and then our material body made of atoms will come back to life but on the last day, perhaps in millions of years. This is not the ‘last day’ in the Gospel of John. In the Gospel of John the ‘last day’ is about Calvary, when Jesus, as the last gesture of love, donates his spirit (parédokme ton pneuma): He has donated his spirit.

His ‘spirit’ is nothing other than his own divine life, that force of love that has animated him throughout his life. Then, on his last day, donating his own life, that is no longer biological life (biological life has its course), Jesus donates his ZOE, that is, the life of the Eternal. This is the project that the Father has: that on the last day Jesus gives his own spirit, the divine life, the life of the Eternal, by which one enters into the relationship of love, of life, with the Father. And this life can no longer be interrupted because it is not linked to biological processes.

This is the will of the Father. It is the fourth time that this ‘will of the Father’ is cited, which is the design of love of the Father of heaven. And it says how it will be done: in three moments. First of all: “that everyone who sees the Son and believe in him may have eternal life.” The first thing is to see, to contemplate, the Son. What does it mean to see the Son? It is the first condition to receive this project of love that is carried out in each one, and of recognizing in Jesus the face of the Father. Son—in the Semitic conception—indicates similarity, more than biological resemblance and, especially, the similarity with the Father. The first condition is, then, to recognize that Jesus perfectly reproduces the face of the Father. Therefore, it is necessary to contemplate it.

Here I want to quote the beautiful text of the First Letter of John, when the son of Zebedee, rethinking in the great experience having found the Word of Life says: “What we have seen with our eyes, what we have contemplated, what our hands have touched, the Word of Life. For life became visible and we have seen it …” (1 Jn 1:1-2).

Note this insistence on the ‘see’. We cannot make this experience, what the disciples who were with Jesus of Nazareth have done, but we can and must see—this is the first condition— with the eyes that see it through his Word. Recognize in Jesus what is presented to us in the Gospel, this clear figure in the Gospel texts, recognize the face of the Father who became visible in the world. And, therefore, prepare us to accept his gift. The first, then, is to ‘see’ it. Then the second condition: to believe. Believing means giving personal adhesion. To believe in Jesus is not only to believe that he came to this world, that he worked miracles. Believing in Jesus means giving him accession, that is, recognizing that being a son or a daughter means living as he did. A third step: to welcome. He who has seen in Jesus the face of the Father, the one who gave him adhesion. Now comes the third moment: “I will raise him on the last day”. Eternal life, the spirit that is not given at the end of life… We must take this out of our heads! We are not given eternal life when we die and thus begins an eternal life.NO.

The life of the eternal is given on the last day, that is, it has already been given by Jesus and we all receive it, we become children of God, because the divine germ is given to every creature capable of entering into this dialogue of love with the Father. To prepare ourselves to accept this gift, there are those two conditions that Jesus mentioned above: to see in Him the Son of God, the face of the Father and, second condition, give him the adhesion, recognize that to be a child of God is to live as a child of God, because if this gift is received it is necessary to let it develop, let it emerge in our life and, therefore, live as He has lived.

Today is November 2. Many of us wonder what relationship we can have with people who have entered the second part of life, they went to a life that death cannot touch. We must still be born to this world; therefore, this moment is here and everyone ‘departs’—we know— and often accompanied by pain. We are wondering: Those who have preceded us to the Father’s house … those who have already ‘been born’… have all of them adhered to this project of love, that is, they have recognized the Son of God and gave him adhesion, they have contemplated it, they adhered to the faith, to this proposal of man that He made…? Have they received this divine life?

I think the answer we can give is a ‘yes’ even if they have done a lot of bad things as it happens with each one of us. We are wondering: What kind of relationship can we have with these people? We know that many of them have been wrong, they have not seen the Son of God in Jesus, they have not believed in Him… Some have given their adhesion only at the last moment after they had been away from God all their lives. What will be your destiny and how can we be close to these people and show them all our love?

The first thing is to speak no more of ‘suffrage’—that is, to pray to the Father of heaven so that He treats kindly these people whom we love well. We should not make these recommendations to the Father of heaven who loves them immensely, infinitely more than all of us. What can we do for these people? Their lives, certainly, was not perfect. These people remain in a relationship of dialogue, of love with us because they are alive. Death does not exist. We cannot see them because we are in this material world and with the material eyes we cannot see the body of the resurrected.

But our prayer, our love and even our forgiveness help them to be happy, to complete that path that they did not finish doing in this life. They should have done so many other things and avoided others … they have left debts; they have done someone wrong… What can we do for these people? We can give continuity to the good that they have done and repair the mistakes they have made.

This is what beauty and love has that we can manifest these sisters and brothers who have preceded us to the Father’s house… that house where we are called and that, certainly, we will all enter… not by our merits but because the Father, in his design of love, wanted it that way.

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