分类： 主日证道

諸聖節
十一月一日
默示錄 7:2-4,9-14
Fernando Armellini 神父講評

祝各位弟兄姐妹節日快樂。今天是諸聖節。過去，聖人們極受歡迎；如今這熱度在減退，但請記得，從前在我們的教堂裡，處處都是聖人的雕像與祭壇。人們求他們的次數，甚至多過求天主，因為天主似乎離得很遠、有些難以接近，而聖人們曾活在這個世界上，有過和我們同樣的生命經歷，面對過我們的問題與困難，因此他們更能理解我們。我們求助於他們，他們於是充當了被認為對我們的困難有些漠不關心的天主的中保。人們忘記了天主子曾來到這個世界，正是為了擁有與我們同樣的生命經歷。今天，祈禱的人直接來到天主面前，因為透過與祂的對話，我們能明白祂如何看待我們的現實，並領受祂的光，好按祂所願意的方式，在這個世界上活出我們的生命。

過去，成為聖人非常複雜，因為首先你得已經去世、已經在天堂了；甚至有些人被視為聖人，尤其是若有傳言說他們行了奇跡。因此，要被冊封——即被正式宣佈為聖人——他們必須曾英勇地實踐基督徒的生活與德行；此外，還得有一些可歸於他們的神奇事蹟。若事情是這樣，我們就不得不下結論說，教會裡的聖人是極為罕見的東西。於是我們自問：若是如此，我們今天慶祝的究竟是誰？是那些在天堂的人、我們仰慕其英勇、盼在他們的慶日賜我們一些恩寵的人嗎？不是的。事情不是這樣。

讓我們回到我們的歷史、回到我們的起源。起初，猶太人和外教人以輕蔑的稱呼叫我們：“加里肋亞人”“納匝肋人”，以及“基督徒”——那原是個貶義詞。它指那一群跟隨一位受主傅油者、一位被宗教當局判釘十字架的默西亞的人。但在我們自己中間，我們不稱自己為基督徒；我們彼此稱“弟兄”“信徒”“主的門徒”“道中之人”，即跟隨納匝肋人耶穌所行之路的人。我們稱自己為“完人”，然後又稱為“聖者”。這就是我們在歷史開端時對自己的稱呼。事實上，保祿寫信時，總是致書“給聖者”，給住在斐理伯的聖者、住在哥羅森的聖者、住在羅馬的聖者。他寫的不是給在天堂的聖者，而是給住在厄弗所、格林多、哥羅森的具體的人。這些就是聖者。

我們必須回歸這種語言，好意識到屬於一個蒙召成聖的團體意味著什麼。成聖，意指從外教的境況中被分別出來——不是因為我們活在世上之外；我們活在世上，卻是用不同的、不再是外教人的準則。這不同的生命在於什麼呢？在於接納由納匝肋人耶穌所宣講並活出的真福八端。所謂“聖”的人，就是那位被天主視為成功、得以圓滿實現的人，其身份是天主的兒女。因此，聖者就是那接納並致力於活出納匝肋人耶穌所提出的人的建議的人，即成為一隻跟隨那來捨命的羔羊的羔羊。

今天我們要注釋的，不是呈現納匝肋人耶穌所活出的真福八端的福音經文，祂是那位“聖者”。今天我們要注釋的是默示錄的這段，其中我們被引領去瞻望兩組聖者；在第二組裡，也將有我們。第一組人數眾多，十四萬四千。這些我們的弟兄姐妹是誰？讓我們聆聽：

“此後，我看見另一位天使從日出之地方上來，拿著永生天主的印。他大聲向那得了權能可以傷害地和海的四位天使呼喊說：‘在未給我們先給我們的天主的眾僕人額上蓋印之前，你們不可傷害地和海，以及樹木。’我又聽見那受印者的數目：由以色列各支派而來的，十四萬四千。”

神視者覺得自己好像站在一片大平原前，平原代表整個大地；他看見四位天使立于四角，即四方，正攔住風；若他們放風自由，風會摧毀大地。又有第五位天使從東方——光來的方向——升起，吩咐這些天使停下。天主要先在自己的眾僕人額上蓋上自己的印，因為凡沒有這印的，都將被風吹去。這話是什麼意思呢？

讓我們試著理解這象徵。印是歸屬的標記，指出一物的主人是誰，甚至一個人、他的奴隸是誰。那印是個記號，若有人逃跑了，逮到他時立刻就認得出主人是誰……“你屬於某人。”物件也被標記。在罐柄上發現的模子很有名。考古學家找到約兩千個，上面寫著四個希伯來字母：‘lamele’——罐子屬於君王。凡帶著某人印記的，就是他的財產。

我們在舊約與新約中都找到印這圖像。《雅歌》說的這句話很美，妻子對丈夫說：“求你將我如同印，刻在你心上，如刻在你臂上”（雅歌 8:6）。“你屬於我；你不可有情人，因為你是我的。”印刻在心上——一切思想、一切情感、一切選擇由此而出；刻在臂上：你一切行動須與我和諧，因為你屬於我。我們在新約中也找到這圖像，而天主第一個蓋上印的是納匝肋人耶穌，祂說：“天主聖父在其上蓋上印的人子。”也就是說，耶穌所行、所說、所思的一切，與祂所屬的那位——天上的父——完全和諧。

信徒也帶著一個印，一個歸屬的印。在洗禮中，你換了主人；你不再屬於世界，不再屬於撒殫；現在你屬於基督。這是換了主人。《厄弗所書》論基督徒說：“你們領受了聖神的印，即天主的生命。”同樣在《厄弗所書》中又說：“不可使你們領受印證的天主聖神憂鬱。”而在《默示錄》裡又說，連惡人也帶著不是印、而是一個標記、一個印記——希臘文是‘harakma’——即獸的印記。一種連惡人也帶的印。第五位天使來蓋被選者的印；這印蓋在那些不屬於外教世界、不拜偶像而拜主的人額上。然後我們將看見誰是那被標記的。

我們記得，在猶太傳統中，蓋印意謂畫“塔烏”（tau）的記號，即字母表的最後一個字母，在古希伯來寫法中形如十字。那麼他們是誰？我們得到了這第一組被蓋印、被認作屬於主的人數目：十四萬四千；這數目不是算術的、不是量的，而是質的。它是一個象徵數目：12（指以色列子民）×12，再平方，然後增至無限：千倍。它是天主的子民，是我們，始於這第一個核心，即以色列子民。

這些就是代表這十四萬四千的人；他們是那在整部歷史中被納入天主計畫的以色列人，他們沒有反對主願意在這世界推行的計畫的服務；他們是主的僕人，是那預備天主默西亞來臨的人：諸位聖祖、先知，然後是當祂來臨時認出祂是天主的默西亞的人：洗者若翰、瑪利亞、若瑟、宗徒們，以及構成第一個基督徒團體的猶太群體；他們明白了主對人性的設計，並合作實現了天主的這計畫。

那些因某種緣故不明白而沒進入這主的計畫的人，就好像後來被歷史的風吹散了；他們留在天主歷史的邊緣，留在那存留的、不被抹去的歷史裡。要理解好：不是這些人被主拖走或棄絕。不是的，而是你所做的選擇若與天主的計畫不合，就不會影響那未來的、存留的世界。

這是第一個真理：天主的計畫自以色列——基督徒團體的母親——開始實現。這十四萬四千指那延續至今、在教會內的全體忠信以色列人，事實上保祿稱之為“天主的以色列”；這裡沒有斷裂，而是延續，這個由原初團體所代表、把自己置於天主計畫服務中的團體，如今在基督徒團體內延續。因此，以色列是基督徒團體的母親，這十四萬四千是各支派的以色列人，他們預備了教會的誕生，是那些即使或許並未完全意識到、卻主動生出了天主的新子民的人。

讓我們記得若望怎樣把我們引到耶穌在加爾瓦略的最後話語，他呈現那美妙的場景：母親站在十字架下，還有所愛的門徒。母親是以色列，所愛的門徒是基督徒團體。但那一刻，這兩組彼此拒絕：母親以色列把這基督徒團體當作異端而絕罰；而基督徒團體拒絕以色列，他們覺得自己被棄絕。福音聖史若望把垂死耶穌的這句話放在祂口中：祂對母親以色列說“這團體是你的女兒”；又對代表基督徒團體的所愛的門徒說“你記得以色列是你的母親”。

現在第二組登場，我們必須好好瞻望，因為我們也在這組內：

“這些事以後，我看見有一大群人，沒有人能夠數清，是來自各邦國、各支派、各民族、各語言的，站在寶座和羔羊面前。他們身穿白衣，手拿棕櫚枝，高聲呼喊說：‘救恩屬於坐在寶座上的我們的天主，也屬於羔羊。’眾天使站在寶座、長老們和四活物四周。他們在寶座前俯伏朝拜天主，說：‘阿們！願讚頌、光榮、智慧、感謝、尊貴、權能、力量都歸於我們的天主，直到永永遠遠。阿們！’”

在十四萬四千之後，一隊無數的人登場。不是說數目大得離譜，而是說無法數清，因為沒有數目能界定它；他們來自四個要素：來自各邦國、種族、民族、語言。數字4指四方，即整個大地的廣度。這龐大的人群由地上所有的男人女人組成，沒有任何區別。這第二組代表一切民族、一切時代的一切得救者。

“得救”這詞是什麼意思？請注意，不只是那些在天堂的人；《默示錄》的作者正對我們說話，我們就是那些“得救者”。他們是所有沒有讓自己被獸敗壞的人，他們沒有過著以依戀偶像、崇拜偶像為印記的生活，而是那些在洗禮中領受了屬於基督的印的人。因此，《默示錄》的作者描述我們是誰，以及我們是多麼重要。

現在讓我們看這龐大的聖者群眾如何被呈現——就是我們這些接納了進入這新世界、天主的國的邀請的人。

“他們站著”；這象徵是我們，是復活者。我們領受了一個不被生物性死亡所觸及的生命，我們的生命是復活者的生命。這站立的象徵應出現在我們的禮儀中；他引入的不是站在樂園裡的那些人，而是基督徒團體所給出的這個記號。站著的那位活著。尼西亞大公會議於325年，在法令20中，禁止在主日感恩祭慶祝中跪下，因為基督徒是復活者；後來才進入跪下的敬禮。我們必須回到這站立的記號。

第二個記號是白衣。白色是光明的象徵：耶穌說“你們是世界的光”，不是因為我們以自己的光照耀，而是基督的光穿過我們；因此，這是一件賜給我們的有記號的衣服，是洗禮的衣服，必須不被玷污地穿著；你是新受造物，總要披著白衣出現在人前。這件名師之作該被所有來到我們跟前的人立刻認出，因為它是基督的長袍。保祿在致迦拉達人書說：“你們眾人都因信基督耶穌而成為天主的子女，因為凡是受過洗歸於基督的人，就是穿上了基督。”

這龐大人群的第三個特徵——我再說一次，就是我們——我們手中有棕櫚。棕櫚是綠洲、豐饒、生命的記號，後來也成為勝利的標記，因為它是荒蕪沙漠中生命的勝利；棕櫚長在多產之地。

這龐大人群的第四個特徵：他們是讚頌主的人。人何時才完全是人？當我們讚頌主，當我們意識到自己的身份，即當我們追問自己存在的意義、一切受造之物的意義。試著想像沒有人的受造界，一切都毫無意義；整個受造界的存在，是為讓這有自我意識的受造物實現萬物存在的原因，並讚頌主，感謝祂讓自己參與祂愛的計畫。明白這一切並讚頌主的，就是聖。不讚頌主的，尚未明白自己在這世界存在的理由。

今天人們談論神聖感的消退，但敬禮並未消失。今天人們為別的東西獻上讚頌，為偶像如理性、科學、進步——這些都是極好的東西。但是，禍哉，若它們被當作天主來崇拜！……禍哉，若是由它們來規定道德選擇！今天我們能找到更精緻的偶像，但它們始終是偶像。感謝天主，仍有許多人，一大群人，睜開了眼看穿我們時代的欺騙，只向唯一真實生活的天主獻上祂應得的敬禮，並加入這被救贖的大群眾。

現在我們被告知，哪些人屬於這龐大的人群：

“於是，長老中有一位問我說：‘這些穿白衣的是誰？他們是從哪裡來的？’我回答他說：‘我主，你知道。’他向我說：‘這些人是由大災難中來的；他們用羔羊的血洗了自己的衣裳，使衣裳潔白。’”

《默示錄》的作者要我們清楚明白哪些人屬於這龐大的人群，他用了一個文學手法：由一位長老——坐在天主寶座周圍的二十四位之一——向神視者提出一個問題。他問：這些穿白衣的人是誰？他們從哪裡來？神視者回答：“我主，你知道。”然後這位長老解釋。

這位老者是誰？坐在天主寶座周圍的二十四位長老代表誰？他們代表那些在我們基督徒團體內將福音的資訊內在化了、並以言語——尤其以活出這福音的生活——把這資訊傳遞給弟兄們的人。我們的每一個團體，都能給坐在天主寶座周圍的這些長老之一起一個名字，他現在向我們解釋哪些人屬於這龐大的人群。

長老說：“他們是由大災難中來的。”這是什麼意思？也許我們立刻會想到那些在天堂的人，那些在生命中受了大磨難、或是戴克裡先或圖密善迫害的受害者、如今在樂園裡的人。不是的。動詞是現在時：“那些來的人”，從大災難出發的人。

什麼是大災難？如果我們把“災難”換成“他們來自那偉大的愛之激情”，我們立刻就明白老者所指：他們是那些今天從那偉大的愛之激情中出來的人，即基督交出自己生命的那份激情。這龐大的人群由所有那些活出納匝肋人耶穌所做的這愛之選擇的人組成。然後是“用羔羊的血洗了自己的衣裳，使衣裳潔白。”他們變得美麗潔白、發光。這比擬顯然是被強行拉來：在羔羊的血裡洗衣服使衣服變白——但象徵意義非常清晰。血是交出之生命的象徵，即基督的生命。洗自己的衣服，即洗自己的生命抉擇，使它能成為基督之光及其愛的透光；要做到這點，必須在“她的”血中洗，即在祂所交出的生命中洗。

當人觀看基督的生命時，只能無言以對，說那是一個美麗的生命，一個成功的生命。這龐大的人群由所有穿著這華美衣裳的人組成，這衣裳就是那無條件的愛的長袍，甚至為仇敵捨命，正如基督的生命一樣。在這慶節，我們被邀請來瞻望這聖者的家庭，那些受基督如此偉大的愛之激情所啟發而生活的人。

我祝大家節日快樂。

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

诸圣节
十一月一日
默示录 7:2-4,9-14
Fernando Armellini 神父讲评

祝各位弟兄姐妹节日快乐。今天是诸圣节。过去，圣人们极受欢迎；如今这热度在减退，但请记得，从前在我们的教堂里，处处都是圣人的雕像与祭坛。人们求他们的次数，甚至多过求天主，因为天主似乎离得很远、有些难以接近，而圣人们曾活在这个世界上，有过和我们同样的生命经历，面对过我们的问题与困难，因此他们更能理解我们。我们求助于他们，他们于是充当了被认为对我们的困难有些漠不关心的天主的中保。人们忘记了天主子曾来到这个世界，正是为了拥有与我们同样的生命经历。今天，祈祷的人直接来到天主面前，因为透过与祂的对话，我们能明白祂如何看待我们的现实，并领受祂的光，好按祂所愿意的方式，在这个世界上活出我们的生命。

过去，成为圣人非常复杂，因为首先你得已经去世、已经在天堂了；甚至有些人被视为圣人，尤其是若有传言说他们行了奇迹。因此，要被册封——即被正式宣布为圣人——他们必须曾英勇地实践基督徒的生活与德行；此外，还得有一些可归于他们的神奇事迹。若事情是这样，我们就不得不下结论说，教会里的圣人是极为罕见的东西。于是我们自问：若是如此，我们今天庆祝的究竟是谁？是那些在天堂的人、我们仰慕其英勇、盼在他们的庆日赐我们一些恩宠的人吗？不是的。事情不是这样。

让我们回到我们的历史、回到我们的起源。起初，犹太人和外教人以轻蔑的称呼叫我们：“加里肋亚人”“纳匝肋人”，以及“基督徒”——那原是个贬义词。它指那一群跟随一位受主傅油者、一位被宗教当局判钉十字架的默西亚的人。但在我们自己中间，我们不称自己为基督徒；我们彼此称“弟兄”“信徒”“主的门徒”“道中之人”，即跟随纳匝肋人耶稣所行之路的人。我们称自己为“完人”，然后又称为“圣者”。这就是我们在历史开端时对自己的称呼。事实上，保禄写信时，总是致书“给圣者”，给住在斐理伯的圣者、住在哥罗森的圣者、住在罗马的圣者。他写的不是给在天堂的圣者，而是给住在厄弗所、格林多、哥罗森的具体的人。这些就是圣者。

我们必须回归这种语言，好意识到属于一个蒙召成圣的团体意味着什么。成圣，意指从外教的境况中被分别出来——不是因为我们活在世上之外；我们活在世上，却是用不同的、不再是外教人的准则。这不同的生命在于什么呢？在于接纳由纳匝肋人耶稣所宣讲并活出的真福八端。所谓“圣”的人，就是那位被天主视为成功、得以圆满实现的人，其身份是天主的儿女。因此，圣者就是那接纳并致力于活出纳匝肋人耶稣所提出的人的建议的人，即成为一只跟随那来舍命的羔羊的羔羊。

今天我们要注释的，不是呈现纳匝肋人耶稣所活出的真福八端的福音经文，祂是那位“圣者”。今天我们要注释的是默示录的这段，其中我们被引领去瞻望两组圣者；在第二组里，也将有我们。第一组人数众多，十四万四千。这些我们的弟兄姐妹是谁？让我们聆听：

“此后，我看见另一位天使从日出之地方上来，拿着永生天主的印。他大声向那得了权能可以伤害地和海的四位天使呼喊说：‘在未给我们先给我们的天主的众仆人额上盖印之前，你们不可伤害地和海，以及树木。’我又听见那受印者的数目：由以色列各支派而来的，十四万四千。”

神视者觉得自己好像站在一片大平原前，平原代表整个大地；他看见四位天使立于四角，即四方，正拦住风；若他们放风自由，风会摧毁大地。又有第五位天使从东方——光来的方向——升起，吩咐这些天使停下。天主要先在自己的众仆人额上盖上自己的印，因为凡没有这印的，都将被风吹去。这话是什么意思呢？

让我们试着理解这象征。印是归属的标记，指出一物的主人是谁，甚至一个人、他的奴隶是谁。那印是个记号，若有人逃跑了，逮到他时立刻就认得出主人是谁……“你属于某人。”物件也被标记。在罐柄上发现的模子很有名。考古学家找到约两千个，上面写着四个希伯来字母：‘lamele’——罐子属于君王。凡带着某人印记的，就是他的财产。

我们在旧约与新约中都找到印这图像。《雅歌》说的这句话很美，妻子对丈夫说：“求你将我如同印，刻在你心上，如刻在你臂上”（雅歌 8:6）。“你属于我；你不可有情人，因为你是我的。”印刻在心上——一切思想、一切情感、一切选择由此而出；刻在臂上：你一切行动须与我和谐，因为你属于我。我们在新约中也找到这图像，而天主第一个盖上印的是纳匝肋人耶稣，祂说：“天主圣父在其上盖上印的人子。”也就是说，耶稣所行、所说、所思的一切，与祂所属的那位——天上的父——完全和谐。

信徒也带着一个印，一个归属的印。在洗礼中，你换了主人；你不再属于世界，不再属于撒殚；现在你属于基督。这是换了主人。《厄弗所书》论基督徒说：“你们领受了圣神的印，即天主的生命。”同样在《厄弗所书》中又说：“不可使你们领受印证的天主圣神忧郁。”而在《默示录》里又说，连恶人也带着不是印、而是一个标记、一个印记——希腊文是‘harakma’——即兽的印记。一种连恶人也带的印。第五位天使来盖被选者的印；这印盖在那些不属于外教世界、不拜偶像而拜主的人额上。然后我们将看见谁是那被标记的。

我们记得，在犹太传统中，盖印意谓画“塔乌”（tau）的记号，即字母表的最后一个字母，在古希伯来写法中形如十字。那么他们是谁？我们得到了这第一组被盖印、被认作属于主的人数目：十四万四千；这数目不是算术的、不是量的，而是质的。它是一个象征数目：12（指以色列子民）×12，再平方，然后增至无限：千倍。它是天主的子民，是我们，始于这第一个核心，即以色列子民。

这些就是代表这十四万四千的人；他们是那在整部历史中被纳入天主计划的以色列人，他们没有反对主愿意在这世界推行的计划的服务；他们是主的仆人，是那预备天主默西亚来临的人：诸位圣祖、先知，然后是当祂来临时认出祂是天主的默西亚的人：洗者若翰、玛利亚、若瑟、宗徒们，以及构成第一个基督徒团体的犹太群体；他们明白了主对人性的设计，并合作实现了天主的这计划。

那些因某种缘故不明白而没进入这主的计划的人，就好像后来被历史的风吹散了；他们留在天主历史的边缘，留在那存留的、不被抹去的历史里。要理解好：不是这些人被主拖走或弃绝。不是的，而是你所做的选择若与天主的计划不合，就不会影响那未来的、存留的世界。

这是第一个真理：天主的计划自以色列——基督徒团体的母亲——开始实现。这十四万四千指那延续至今、在教会内的全体忠信以色列人，事实上保禄称之为“天主的以色列”；这里没有断裂，而是延续，这个由原初团体所代表、把自己置于天主计划服务中的团体，如今在基督徒团体内延续。因此，以色列是基督徒团体的母亲，这十四万四千是各支派的以色列人，他们预备了教会的诞生，是那些即使或许并未完全意识到、却主动生出了天主的新子民的人。

让我们记得若望怎样把我们引到耶稣在加尔瓦略的最后话语，他呈现那美妙的场景：母亲站在十字架下，还有所爱的门徒。母亲是以色列，所爱的门徒是基督徒团体。但那一刻，这两组彼此拒绝：母亲以色列把这基督徒团体当作异端而绝罚；而基督徒团体拒绝以色列，他们觉得自己被弃绝。福音圣史若望把垂死耶稣的这句话放在祂口中：祂对母亲以色列说“这团体是你的女儿”；又对代表基督徒团体的所爱的门徒说“你记得以色列是你的母亲”。

现在第二组登场，我们必须好好瞻望，因为我们也在这组内：

“这些事以后，我看见有一大群人，没有人能够数清，是来自各邦国、各支派、各民族、各语言的，站在宝座和羔羊面前。他们身穿白衣，手拿棕榈枝，高声呼喊说：‘救恩属于坐在宝座上的我们的天主，也属于羔羊。’众天使站在宝座、长老们和四活物四周。他们在宝座前俯伏朝拜天主，说：‘阿们！愿赞颂、光荣、智慧、感谢、尊贵、权能、力量都归于我们的天主，直到永永远远。阿们！’”

在十四万四千之后，一队无数的人登场。不是说数目大得离谱，而是说无法数清，因为没有数目能界定它；他们来自四个要素：来自各邦国、种族、民族、语言。数字4指四方，即整个大地的广度。这庞大的人群由地上所有的男人女人组成，没有任何区别。这第二组代表一切民族、一切时代的一切得救者。

“得救”这词是什么意思？请注意，不只是那些在天堂的人；《默示录》的作者正对我们说话，我们就是那些“得救者”。他们是所有没有让自己被兽败坏的人，他们没有过着以依恋偶像、崇拜偶像为印记的生活，而是那些在洗礼中领受了属于基督的印的人。因此，《默示录》的作者描述我们是谁，以及我们是多么重要。

现在让我们看这庞大的圣者群众如何被呈现——就是我们这些接纳了进入这新世界、天主的国的邀请的人。

“他们站着”；这象征是我们，是复活者。我们领受了一个不被生物性死亡所触及的生命，我们的生命是复活者的生命。这站立的象征应出现在我们的礼仪中；他引入的不是站在乐园里的那些人，而是基督徒团体所给出的这个记号。站着的那位活着。尼西亚大公会议于325年，在法令20中，禁止在主日感恩祭庆祝中跪下，因为基督徒是复活者；后来才进入跪下的敬礼。我们必须回到这站立的记号。

第二个记号是白衣。白色是光明的象征：耶稣说“你们是世界的光”，不是因为我们以自己的光照耀，而是基督的光穿过我们；因此，这是一件赐给我们的有记号的衣服，是洗礼的衣服，必须不被玷污地穿着；你是新受造物，总要披着白衣出现在人前。这件名师之作该被所有来到我们跟前的人立刻认出，因为它是基督的长袍。保禄在致迦拉达人书说：“你们众人都因信基督耶稣而成为天主的子女，因为凡是受过洗归于基督的人，就是穿上了基督。”

这庞大人群的第三个特征——我再说一次，就是我们——我们手中有棕榈。棕榈是绿洲、丰饶、生命的记号，后来也成为胜利的标记，因为它是荒芜沙漠中生命的胜利；棕榈长在多产之地。

这庞大人群的第四个特征：他们是赞颂主的人。人何时才完全是人？当我们赞颂主，当我们意识到自己的身份，即当我们追问自己存在的意义、一切受造之物的意义。试着想象没有人的受造界，一切都毫无意义；整个受造界的存在，是为让这有自我意识的受造物实现万物存在的原因，并赞颂主，感谢祂让自己参与祂爱的计划。明白这一切并赞颂主的，就是圣。不赞颂主的，尚未明白自己在这世界存在的理由。

今天人们谈论神圣感的消退，但敬礼并未消失。今天人们为别的东西献上赞颂，为偶像如理性、科学、进步——这些都是极好的东西。但是，祸哉，若它们被当作天主来崇拜！……祸哉，若是由它们来规定道德选择！今天我们能找到更精致的偶像，但它们始终是偶像。感谢天主，仍有许多人，一大群人，睁开了眼看穿我们时代的欺骗，只向唯一真实生活的天主献上祂应得的敬礼，并加入这被救赎的大群众。

现在我们被告知，哪些人属于这庞大的人群：

“于是，长老中有一位问我说：‘这些穿白衣的是谁？他们是从哪里来的？’我回答他说：‘我主，你知道。’他向我说：‘这些人是由大灾难中来的；他们用羔羊的血洗了自己的衣裳，使衣裳洁白。’”

《默示录》的作者要我们清楚明白哪些人属于这庞大的人群，他用了一个文学手法：由一位长老——坐在天主宝座周围的二十四位之一——向神视者提出一个问题。他问：这些穿白衣的人是谁？他们从哪里来？神视者回答：“我主，你知道。”然后这位长老解释。

这位老者是谁？坐在天主宝座周围的二十四位长老代表谁？他们代表那些在我们基督徒团体内将福音的信息内在化了、并以言语——尤其以活出这福音的生活——把这信息传递给弟兄们的人。我们的每一个团体，都能给坐在天主宝座周围的这些长老之一起一个名字，他现在向我们解释哪些人属于这庞大的人群。

长老说：“他们是由大灾难中来的。”这是什么意思？也许我们立刻会想到那些在天堂的人，那些在生命中受了大磨难、或是戴克里先或图密善迫害的受害者、如今在乐园里的人。不是的。动词是现在时：“那些来的人”，从大灾难出发的人。

什么是大灾难？如果我们把“灾难”换成“他们来自那伟大的爱之激情”，我们立刻就明白老者所指：他们是那些今天从那伟大的爱之激情中出来的人，即基督交出自己生命的那份激情。这庞大的人群由所有那些活出纳匝肋人耶稣所做的这爱之选择的人组成。然后是“用羔羊的血洗了自己的衣裳，使衣裳洁白。”他们变得美丽洁白、发光。这比拟显然是被强行拉来：在羔羊的血里洗衣服使衣服变白——但象征意义非常清晰。血是交出之生命的象征，即基督的生命。洗自己的衣服，即洗自己的生命抉择，使它能成为基督之光及其爱的透光；要做到这点，必须在“她的”血中洗，即在祂所交出的生命中洗。

当人观看基督的生命时，只能无言以对，说那是一个美丽的生命，一个成功的生命。这庞大的人群由所有穿着这华美衣裳的人组成，这衣裳就是那无条件的爱的长袍，甚至为仇敌舍命，正如基督的生命一样。在这庆节，我们被邀请来瞻望这圣者的家庭，那些受基督如此伟大的爱之激情所启发而生活的人。

我祝大家节日快乐。

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

SOLEMNITY OF ALL SAINTS
November 1st

Revelation 7:2-4.9-14

Commentary of Fr. Fernando Armellini

A good feast to all, sisters and brothers. Today is the feast of all saints. In the past the saints have enjoyed enormous popularity. Today it is decreasing, but remember that in the past, in our churches there were statues and altars of saints everywhere; and they were more resorted to, than to God because God was far away, a bit inaccessible while the saints had lived in this world, they had had the same life experience, they had faced our problems and our difficulties and therefore they understood us better. We resorted to them who then acted as intermediaries of a God considered a bit oblivious to our problems. It was forgotten that God the Son had come into this world to have our same life experience. Today those who pray go directly to God because in this dialogue with Him we can understand how He sees our reality and we receive his light to live as He wants us to live our lives in this world.

In the past, becoming a saint was very complicated because first of all you should be dead to be already in heaven; there were even people considered saints, especially if there were rumours that they performed miracles. Therefore, to be canonized, that is, declared officially saints, they had to have practiced heroically Christian life and virtues; and also, that some prodigious gestures be attributed to them. And if things are like this, we must conclude that the saints in the Church are something very rare. So, we wonder if this is the case, who are we celebrating today? To those who are in heaven and we admire their heroism waiting that on their feast they grant us some grace? NO. Things are not like that.

Let’s go back to our history, to our origins. At first we were called by the Jews and by the pagans in a derogatory way: ‘the Galileans,’ ‘the Nazarenes’ and ‘the Christians’ which was a derogatory term. It indicated that group of people who followed an anointed by the Lord, a Messiah who had ended up on the cross, condemned by the religious authorities. But among ourselves we did not call ourselves Christians; we called each other ‘the brothers,’ ‘The believers,’ ‘the disciples of the Lord,’ ‘those of the way’ who followed the path travelled by Jesus of Nazareth. We called ourselves “the perfect ones.” And then ‘the saints.’ That’s what we called ourselves at the beginning of our history. In fact, when Paul writes his letters, he always addresses them “to the saints,” to the saints who are in Philippi, to the saints who are in Colossae, to the saints who are in Rome. He was not writing to the saints who are in heaven but to specific people who lived in Ephesus, in Corinth, in Colossae. These were the saints.

We will have to return to this language to become aware of what it means to belong to a community that is called to be holy. And holy means removed from a context that is pagan, not because we live outside the world; we live in the world, but with different criteria that are no longer those of the pagans and what does this different life consist of? It is that of those who welcomed the beatitudes, preached and embodied by Jesus of Nazareth. The ‘holy’ person, the one whom God considers successful, who is fully realized is the one whose identity is of a son or daughter of God. Saint, therefore, is the one who welcomes and commits to living the proposal of man made by Jesus of Nazareth, that is, being a lamb that follows the Lamb who came to give his life.

Today we will not comment on the Gospel text that presents the Beatitudes embodied by Jesus of Nazareth, he is the ‘saint.’ Today we will comment on the passage from Revelation in which we are made to contemplate two groups of saints; in the second one we will also be there. In the first group there are many, 144,000. Who are these brothers and sisters of ours? Let’s listen:

“Then I saw another angel coming up from the east, having the seal of the living God. He called out in a loud voice to the four angels who had been given power to harm the land and the sea: “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God.” Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel.”

The seer finds himself as if he were in front of a great plain that indicates the whole earth; he sees four angels that they are in the four corners, that is, the four cardinal points that are holding back the winds; if they let the winds free, they would destroy the earth. And there is a fifth angel rising from the east, which is where the light comes from telling these angels to stop. First God wants his seal to be imprinted on his servants because whoever does not wear this seal will be swept away by the wind. What is he saying?

Let’s try to understand the symbolisms. The seal is the symbol of belonging, indicates who is the owner of an object, even a person, also his slaves. That seal was a marker and if a person escaped, when they found him or her they would immediately recognise who was the owner … “you belong to such a man ” Also objects were marked. The moulds found in the handles of the jars are famous. Archaeologists found about 2000 where four Hebrew letters are written: ‘lamele’ the jars belonged to the king. The one that bears someone’s stamp is therefore their property.

We find this image of the seal in both the Old and New Testaments. It is beautiful what the Song of Songs says where the wife says to the husband: “Place me like a seal over your heart, like a seal on your arm” (Song 8:6). ‘You belong to me; you cannot have lovers because you are mine.”’ She has the seal in the heart from where originates all thoughts, all emotions, all choices; and on the arm: all your actions must be done in harmony with me because you belong to me.’ We find this image also in the New Testament and the first in which God has imprinted his seal is Jesus of Nazareth who says: “The son of man on whom God the Father has put his seal.” That is, everything that Jesus does, says, thinks is in perfect harmony with the One to whom he belongs, the heavenly Father.

The believer also bears a seal, a seal of belonging. At baptism, you change ownership; you no longer belong to the world; you no longer belong to Satan; now you belong to Christ. There was a change of ownership. The letter to the Ephesians says of Christians: “You have received the seal of the Holy Spirit, which is the divine life.” Also in the letter to the Ephesians: “Do not sadden the Holy Spirit of God with which you were sealed.” And in the Book of Revelation it is said that even the wicked bear not a seal, but a mark, an imprint -‘harakma’ – in Greek and it is the mark of the beast. A kind of seal that the wicked also carry. The angel, the fifth angel comes to put the seal of the elect; it is a seal, therefore, that is printed on the forehead of those who do not belong to the pagan world, they do not worship idols but the Lord. Then we will see who are the ones who are marked.

We remember that in Jewish tradition to seal meant to make the sign of the ‘tau’, the last letter of the alphabet that in ancient Hebrew spelling was shaped like a cross. So, who are they? We are given the number of this first group that is sealed and recognized as those who belong to the Lord: they are 144,000; the number is not arithmetic, it is not quantitative but qualitative. It is an allegorical number: it is 12 (indicating the people of Israel) x 12, squared, and then it has grown to infinity: thousand-fold. It is the people of God, it is us, who started with this first nucleus, which is the people of Israel.

These are the ones who represent these 144,000; they are the people of Israel, the Israelites who throughout history have been inserted into God’s plan, they have not opposed the service of the project that the Lord wanted to carry out in the world; they are the servants of the Lord and those who prepared the coming of God’s Messiah: the patriarchs, the prophets, and then they are the ones who recognized him as the Messiah of God when he arrived: the Baptist, Mary, Joseph, the apostles and the Jewish group that constituted the first Christian community; they understood what the Lord’s design was on humanity and have collaborated in the realization of this project of God.

Those who did not enter this project of the Lord because for some reason they did not understand it, it is as if they were later blown away by the winds of history; they will remain on the margins of God’s history, in the history that remains, that is not erased. Let’s understand well, it is not the people who are dragged away or rejected by the Lord. NO, but they are your choices that were not in tune with God’s plan; will not affect the future world, to the one that remains.

This is the first truth: God’s plan was realized beginning with Israel who is the mother of the Christian community. These 144,000 indicate the totality of faithful Israelites that continues today in the church, which in fact Paul calls ‘the Israel of God,’ there is no break, there is a continuity of this original group represented for the 144,000 who have put themselves at the service of God’s project and this group now continues in the Christian community. Therefore, Israel is the mother of the Christian community, these 144,000 are the Israelites of each tribe who have prepared the birth of the Church, are those who actively even perhaps without having full awareness have generated the new people of God.

Let’s remember how John introduces us to the last words of Jesus on Calvary when he presents that wonderful scene in which the mother is at the foot of the cross and also the beloved disciple. The mother is Israel and the beloved disciple is the Christian community. But, at that moment, these two groups reject each other, Mother Israel excommunicates this Christian community as heretic. And the Christian community rejected Israel, they felt rejected. The Evangelist John puts in the mouth of the dying Jesus these words: he says to his mother Israel “this community is your daughter”; and to the beloved disciple who represents the Christian community he says, “Remember that Israel is your mother.”

And now the second group enters the scene and we must contemplate it well because we are also in this group:

“After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne, and to the Lamb.” All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, saying: “Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!”

After the 144,000 an innumerable multitude enters the scene. It does not say that it is an exorbitant number, says that it cannot be counted because there are no numbers to define it and they come from four elements: from each nation, race, people and language. The number 4 indicates the four cardinal points, the extent of the entire earth. This immense crowd is made up of all the men and women who are on earth, without any distinction. This second group represents all the saved of all peoples and of all times. What does the term ‘saved’ mean? Let’s pay attention, not just those in heaven; the author of the Book of Revelation is speaking to us, we are those ‘saved.’ They are all those who have not allowed themselves to be corrupted by the beast, they have not led a life marked by attachment and worship to idols but those who have received in baptism the seal of belonging to Christ, therefore, the author of the book of Revelation describes who we are and how important we are.

Let us now see how this multitude of saints is presented, it is we who have accepted the invitation to enter this new world, the kingdom of God.

“They were standing”; the symbolism is that it is we, the risen ones. We have received a life that is untouched by biological death and our life is that of the resurrected. This symbolism of standing must be present in our liturgies; he is not introducing those who are standing in paradise, it is the Christian community that gives this sign. He who is standing lives. The Council of Nicaea in 325, in canon 20, forbade kneeling during the eucharistic celebration of the Lord’s day because Christians are the resurrected ones; then the devotion of kneeling entered. We must return to this sign of remaining standing.
The second sign is the white robe. White is the symbol of light: “You are the light of the world” said Jesus, not because we shine with a light of ours, but it is the light of Christ that passes through us; and therefore, it is a signed dress that is given to us, it is the baptismal dress and it must be worn uncontaminated; you are a new creature, always present yourself with the white dress. This designer dress should be recognized immediately for all who come to us because it is the garment of Christ. Paul says in the letter to the Galatians: “You are all children of God because those who have been baptized have put on Christ.”
The third characteristic of this group, I repeat, is us: we have palms in our hands. The palm is a sign of the oasis, of fertility, of life and later it has also become the symbol of victory because it is the victory of life in a barren desert; the palm grows in a barren land.

The fourth characteristic of this immense crowd: They are those who praise the Lord. When is the person fully human? When we praise the Lord, when we become aware of our own identity, that is, when we question the meaning of our existence, the meaning of everything created. Let’s try to imagine creation without man, nothing would make sense; all creation exists for this self-conscious creature to realize the reason why everything exists and praise the Lord, thank Him for being involved in his plan of love. He is holy who understands all this and praises the Lord. He who does not praise the Lord has not yet understood the reason for being in this world.

Today there is talk of the fading of the sacred, but cult has not disappeared. Today, praise is offered for other things, for idols like reason, science, progress, which are excellent things. But, Woe if they are worshiped as if they were God! … Woe if they are the ones who dictate the moral choices! Today we can find more refined idols, but still they always remain idols. Thank God there are still many, an immense crowd, who have opened their eyes to the deceptions of our time, and who pay homage only to the true living God their due worship and join this crowd of the redeemed.
Now we are told who are those who belong to this immense crowd:

“Then one of the elders asked me, ‘These in white robes—who are they, and where did they come from?’ I answered, ‘Sir, you know.’ And he said, ‘These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.”

The author of the Book of Revelation wants to make us understand well who are those who belong to this immense crowd and he does it with a literary artifice, with a question asked by an old man, one of the 24 who are sitting around God’s throne, a question that he asks the seer. He asks: These people dressed in white Who are they and where do they come from? The seer responds: “Sir, you know.” And then the old man explains.

Who is this old man? Who do those 24 elders around the throne of God represent? They represent those who in our Christian communities have internalized the message of the gospel and they communicate it to the brothers with the word and above all with a life that embodies this gospel. Each of our communities could give a name to one of these elders who are sitting around the throne of God and that now explains to us who are those who belong to this immense crowd.

The old man says: “They are those who come from the great tribulation.” What does it mean? Maybe right away we think of those who are in heaven, those who have suffered great tribulations in life or have been victims of the persecution of Diocletian or Domitian and now are in paradise. NO. The verb is in the present: ‘Those who come,’ who start from the great tribulation.

What is the great tribulation? If instead of tribulation we put ‘they come from the great passion of love,’ we immediately understand what the old man refers to: They are those who today emerge from the great passion of love, which is that of Christ who has given his life. This immense crowd is made up of all those who live this choice of love made by Jesus of Nazareth. And then “have washed their robes and made them white in the blood of the Lamb.” And they have become beautifully white, luminous. The comparison is clearly forced: Wash the garments in the blood of the Lamb to make them white, but the symbolism is very clear. Blood is the symbol of a life given, that is that of Christ. Washing one’s garments, that is, one’s own choice of life so that it becomes a transparency of the light of Christ and of his love; to do this you have to wash them in her blood that is in his life given.

When one looks at the life of Christ, one can only be speechless and say that it is a beautiful life, a successful life. The immense crowd is made up of all who wear this splendid cloth which is the garment of unconditional love that gives life even for the enemy, just as the life of Christ was. In this feast we have been invited to contemplate this family of saints, of those who live inspired by this passion of love so great which is that of Christ.

I wish you all a good feast.

Copyright © 2026 Bible Claret

諸聖節
十一月一日
默示錄 7:2-4,9-14
Fernando Armellini 神父講評

祝各位弟兄姐妹節日快樂。今天是諸聖節。過去，聖人們極受歡迎；如今這熱度在減退，但請記得，從前在我們的教堂裡，處處都是聖人的雕像與祭壇。人們求他們的次數，甚至多過求天主，因為天主似乎離得很遠、有些難以接近，而聖人們曾活在這個世界上，有過和我們同樣的生命經歷，面對過我們的問題與困難，因此他們更能理解我們。我們求助於他們，他們於是充當了被認為對我們的困難有些漠不關心的天主的中保。人們忘記了天主子曾來到這個世界，正是為了擁有與我們同樣的生命經歷。今天，祈禱的人直接來到天主面前，因為透過與祂的對話，我們能明白祂如何看待我們的現實，並領受祂的光，好按祂所願意的方式，在這個世界上活出我們的生命。
過去，成為聖人非常複雜，因為首先你得已經去世、已經在天堂了；甚至有些人被視為聖人，尤其是若有傳言說他們行了奇跡。因此，要被冊封——即被正式宣佈為聖人——他們必須曾英勇地實踐基督徒的生活與德行；此外，還得有一些可歸於他們的神奇事蹟。若事情是這樣，我們就不得不下結論說，教會裡的聖人是極為罕見的東西。於是我們自問：若是如此，我們今天慶祝的究竟是誰？是那些在天堂的人、我們仰慕其英勇、盼在他們的慶日賜我們一些恩寵的人嗎？不是的。事情不是這樣。

讓我們回到我們的歷史、回到我們的起源。起初，猶太人和外教人以輕蔑的稱呼叫我們：“加里肋亞人”“納匝肋人”，以及“基督徒”——那原是個貶義詞。它指那一群跟隨一位受主傅油者、一位被宗教當局判釘十字架的默西亞的人。但在我們自己中間，我們不稱自己為基督徒；我們彼此稱“弟兄”“信徒”“主的門徒”“道中之人”，即跟隨納匝肋人耶穌所行之路的人。我們稱自己為“完人”，然後又稱為“聖者”。這就是我們在歷史開端時對自己的稱呼。事實上，保祿寫信時，總是致書“給聖者”，給住在斐理伯的聖者、住在哥羅森的聖者、住在羅馬的聖者。他寫的不是給在天堂的聖者，而是給住在厄弗所、格林多、哥羅森的具體的人。這些就是聖者。

我們必須回歸這種語言，好意識到屬於一個蒙召成聖的團體意味著什麼。成聖，意指從外教的境況中被分別出來——不是因為我們活在世上之外；我們活在世上，卻是用不同的、不再是外教人的準則。這不同的生命在於什麼呢？在於接納由納匝肋人耶穌所宣講並活出的真福八端。所謂“聖”的人，就是那位被天主視為成功、得以圓滿實現的人，其身份是天主的兒女。因此，聖者就是那接納並致力於活出納匝肋人耶穌所提出的人的建議的人，即成為一隻跟隨那來捨命的羔羊的羔羊。

今天我們要注釋的，不是呈現納匝肋人耶穌所活出的真福八端的福音經文，祂是那位“聖者”。今天我們要注釋的是默示錄的這段，其中我們被引領去瞻望兩組聖者；在第二組裡，也將有我們。第一組人數眾多，十四萬四千。這些我們的弟兄姐妹是誰？讓我們聆聽：

“此後，我看見另一位天使從日出之地方上來，拿著永生天主的印。他大聲向那得了權能可以傷害地和海的四位天使呼喊說：‘在未給我們先給我們的天主的眾僕人額上蓋印之前，你們不可傷害地和海，以及樹木。’我又聽見那受印者的數目：由以色列各支派而來的，十四萬四千。”

神視者覺得自己好像站在一片大平原前，平原代表整個大地；他看見四位天使立于四角，即四方，正攔住風；若他們放風自由，風會摧毀大地。又有第五位天使從東方——光來的方向——升起，吩咐這些天使停下。天主要先在自己的眾僕人額上蓋上自己的印，因為凡沒有這印的，都將被風吹去。這話是什麼意思呢？
讓我們試著理解這象徵。印是歸屬的標記，指出一物的主人是誰，甚至一個人、他的奴隸是誰。那印是個記號，若有人逃跑了，逮到他時立刻就認得出主人是誰……“你屬於某人。”物件也被標記。在罐柄上發現的模子很有名。考古學家找到約兩千個，上面寫著四個希伯來字母：‘lamele’——罐子屬於君王。凡帶著某人印記的，就是他的財產。
我們在舊約與新約中都找到印這圖像。《雅歌》說的這句話很美，妻子對丈夫說：“求你將我如同印，刻在你心上，如刻在你臂上”（雅歌 8:6）。“你屬於我；你不可有情人，因為你是我的。”印刻在心上——一切思想、一切情感、一切選擇由此而出；刻在臂上：你一切行動須與我和諧，因為你屬於我。我們在新約中也找到這圖像，而天主第一個蓋上印的是納匝肋人耶穌，祂說：“天主聖父在其上蓋上印的人子。”也就是說，耶穌所行、所說、所思的一切，與祂所屬的那位——天上的父——完全和諧。

信徒也帶著一個印，一個歸屬的印。在洗禮中，你換了主人；你不再屬於世界，不再屬於撒殫；現在你屬於基督。這是換了主人。《厄弗所書》論基督徒說：“你們領受了聖神的印，即天主的生命。”同樣在《厄弗所書》中又說：“不可使你們領受印證的天主聖神憂鬱。”而在《默示錄》裡又說，連惡人也帶著不是印、而是一個標記、一個印記——希臘文是‘harakma’——即獸的印記。一種連惡人也帶的印。第五位天使來蓋被選者的印；這印蓋在那些不屬於外教世界、不拜偶像而拜主的人額上。然後我們將看見誰是那被標記的。

我們記得，在猶太傳統中，蓋印意謂畫“塔烏”（tau）的記號，即字母表的最後一個字母，在古希伯來寫法中形如十字。那麼他們是誰？我們得到了這第一組被蓋印、被認作屬於主的人數目：十四萬四千；這數目不是算術的、不是量的，而是質的。它是一個象徵數目：12（指以色列子民）×12，再平方，然後增至無限：千倍。它是天主的子民，是我們，始於這第一個核心，即以色列子民。

這些就是代表這十四萬四千的人；他們是那在整部歷史中被納入天主計畫的以色列人，他們沒有反對主願意在這世界推行的計畫的服務；他們是主的僕人，是那預備天主默西亞來臨的人：諸位聖祖、先知，然後是當祂來臨時認出祂是天主的默西亞的人：洗者若翰、瑪利亞、若瑟、宗徒們，以及構成第一個基督徒團體的猶太群體；他們明白了主對人性的設計，並合作實現了天主的這計畫。

那些因某種緣故不明白而沒進入這主的計畫的人，就好像後來被歷史的風吹散了；他們留在天主歷史的邊緣，留在那存留的、不被抹去的歷史裡。要理解好：不是這些人被主拖走或棄絕。不是的，而是你所做的選擇若與天主的計畫不合，就不會影響那未來的、存留的世界。

這是第一個真理：天主的計畫自以色列——基督徒團體的母親——開始實現。這十四萬四千指那延續至今、在教會內的全體忠信以色列人，事實上保祿稱之為“天主的以色列”；這裡沒有斷裂，而是延續，這個由原初團體所代表、把自己置於天主計畫服務中的團體，如今在基督徒團體內延續。因此，以色列是基督徒團體的母親，這十四萬四千是各支派的以色列人，他們預備了教會的誕生，是那些即使或許並未完全意識到、卻主動生出了天主的新子民的人。

讓我們記得若望怎樣把我們引到耶穌在加爾瓦略的最後話語，他呈現那美妙的場景：母親站在十字架下，還有所愛的門徒。母親是以色列，所愛的門徒是基督徒團體。但那一刻，這兩組彼此拒絕：母親以色列把這基督徒團體當作異端而絕罰；而基督徒團體拒絕以色列，他們覺得自己被棄絕。福音聖史若望把垂死耶穌的這句話放在祂口中：祂對母親以色列說“這團體是你的女兒”；又對代表基督徒團體的所愛的門徒說“你記得以色列是你的母親”。
現在第二組登場，我們必須好好瞻望，因為我們也在這組內：
“這些事以後，我看見有一大群人，沒有人能夠數清，是來自各邦國、各支派、各民族、各語言的，站在寶座和羔羊面前。他們身穿白衣，手拿棕櫚枝，高聲呼喊說：‘救恩屬於坐在寶座上的我們的天主，也屬於羔羊。’眾天使站在寶座、長老們和四活物四周。他們在寶座前俯伏朝拜天主，說：‘阿們！願讚頌、光榮、智慧、感謝、尊貴、權能、力量都歸於我們的天主，直到永永遠遠。阿們！’”

在十四萬四千之後，一隊無數的人登場。不是說數目大得離譜，而是說無法數清，因為沒有數目能界定它；他們來自四個要素：來自各邦國、種族、民族、語言。數字4指四方，即整個大地的廣度。這龐大的人群由地上所有的男人女人組成，沒有任何區別。這第二組代表一切民族、一切時代的一切得救者。

“得救”這詞是什麼意思？請注意，不只是那些在天堂的人；《默示錄》的作者正對我們說話，我們就是那些“得救者”。他們是所有沒有讓自己被獸敗壞的人，他們沒有過著以依戀偶像、崇拜偶像為印記的生活，而是那些在洗禮中領受了屬於基督的印的人。因此，《默示錄》的作者描述我們是誰，以及我們是多麼重要。

現在讓我們看這龐大的聖者群眾如何被呈現——就是我們這些接納了進入這新世界、天主的國的邀請的人。

“他們站著”；這象徵是我們，是復活者。我們領受了一個不被生物性死亡所觸及的生命，我們的生命是復活者的生命。這站立的象徵應出現在我們的禮儀中；他引入的不是站在樂園裡的那些人，而是基督徒團體所給出的這個記號。站著的那位活著。尼西亞大公會議於325年，在法令20中，禁止在主日感恩祭慶祝中跪下，因為基督徒是復活者；後來才進入跪下的敬禮。我們必須回到這站立的記號。

第二個記號是白衣。白色是光明的象徵：耶穌說“你們是世界的光”，不是因為我們以自己的光照耀，而是基督的光穿過我們；因此，這是一件賜給我們的有記號的衣服，是洗禮的衣服，必須不被玷污地穿著；你是新受造物，總要披著白衣出現在人前。這件名師之作該被所有來到我們跟前的人立刻認出，因為它是基督的長袍。保祿在致迦拉達人書說：“你們眾人都因信基督耶穌而成為天主的子女，因為凡是受過洗歸於基督的人，就是穿上了基督。”
這龐大人群的第三個特徵——我再說一次，就是我們——我們手中有棕櫚。棕櫚是綠洲、豐饒、生命的記號，後來也成為勝利的標記，因為它是荒蕪沙漠中生命的勝利；棕櫚長在多產之地。

這龐大人群的第四個特徵：他們是讚頌主的人。人何時才完全是人？當我們讚頌主，當我們意識到自己的身份，即當我們追問自己存在的意義、一切受造之物的意義。試著想像沒有人的受造界，一切都毫無意義；整個受造界的存在，是為讓這有自我意識的受造物實現萬物存在的原因，並讚頌主，感謝祂讓自己參與祂愛的計畫。明白這一切並讚頌主的，就是聖。不讚頌主的，尚未明白自己在這世界存在的理由。

今天人們談論神聖感的消退，但敬禮並未消失。今天人們為別的東西獻上讚頌，為偶像如理性、科學、進步——這些都是極好的東西。但是，禍哉，若它們被當作天主來崇拜！……禍哉，若是由它們來規定道德選擇！今天我們能找到更精緻的偶像，但它們始終是偶像。感謝天主，仍有許多人，一大群人，睜開了眼看穿我們時代的欺騙，只向唯一真實生活的天主獻上祂應得的敬禮，並加入這被救贖的大群眾。

現在我們被告知，哪些人屬於這龐大的人群：
“於是，長老中有一位問我說：‘這些穿白衣的是誰？他們是從哪裡來的？’我回答他說：‘我主，你知道。’他向我說：‘這些人是由大災難中來的；他們用羔羊的血洗了自己的衣裳，使衣裳潔白。’”

《默示錄》的作者要我們清楚明白哪些人屬於這龐大的人群，他用了一個文學手法：由一位長老——坐在天主寶座周圍的二十四位之一——向神視者提出一個問題。他問：這些穿白衣的人是誰？他們從哪裡來？神視者回答：“我主，你知道。”然後這位長老解釋。

這位老者是誰？坐在天主寶座周圍的二十四位長老代表誰？他們代表那些在我們基督徒團體內將福音的資訊內在化了、並以言語——尤其以活出這福音的生活——把這資訊傳遞給弟兄們的人。我們的每一個團體，都能給坐在天主寶座周圍的這些長老之一起一個名字，他現在向我們解釋哪些人屬於這龐大的人群。

長老說：“他們是由大災難中來的。”這是什麼意思？也許我們立刻會想到那些在天堂的人，那些在生命中受了大磨難、或是戴克裡先或圖密善迫害的受害者、如今在樂園裡的人。不是的。動詞是現在時：“那些來的人”，從大災難出發的人。

什麼是大災難？如果我們把“災難”換成“他們來自那偉大的愛之激情”，我們立刻就明白老者所指：他們是那些今天從那偉大的愛之激情中出來的人，即基督交出自己生命的那份激情。這龐大的人群由所有那些活出納匝肋人耶穌所做的這愛之選擇的人組成。然後是“用羔羊的血洗了自己的衣裳，使衣裳潔白。”他們變得美麗潔白、發光。這比擬顯然是被強行拉來：在羔羊的血裡洗衣服使衣服變白——但象徵意義非常清晰。血是交出之生命的象徵，即基督的生命。洗自己的衣服，即洗自己的生命抉擇，使它能成為基督之光及其愛的透光；要做到這點，必須在“她的”血中洗，即在祂所交出的生命中洗。

當人觀看基督的生命時，只能無言以對，說那是一個美麗的生命，一個成功的生命。這龐大的人群由所有穿著這華美衣裳的人組成，這衣裳就是那無條件的愛的長袍，甚至為仇敵捨命，正如基督的生命一樣。在這慶節，我們被邀請來瞻望這聖者的家庭，那些受基督如此偉大的愛之激情所啟發而生活的人。

我祝大家節日快樂。

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

诸圣节
玛窦福音5：1-12a
Fernando Armellini 神父的讲道词

祝大家节日快乐。过去，圣人们极受欢迎。教堂里满是他们的祭坛和圣像。 我们向他们发出的祈求，甚至多过向天主的祈求。为什么？我们知道天主是我们的父，照顾祂的儿女。然而，我们或许觉得祂离得很远，远离我们生活中的具体难题。 反之，我们觉得圣人们离我们很近，因为他们在世上也必须经历和我们同样的困境，所以我们视他们为可以托付怨叹的朋友，从他们那里领受安慰与帮助。

于是，面对每种困难、每种疾病、每个问题，都有一位主保圣人，并不奇怪。 他们正是那些和我们面对同样问题的弟兄姐妹，因此我们以为，他们能理解我们的痛苦与焦虑。若有久不愈合的疮伤，你会本能地托付给谁？圣罗格自己也带着疮伤，所以他能懂我的痛;若眼有疾患，便转向圣路济亚;患痛风的，便求圣伯拉削。 有些圣人走过我们所有的坎坷，甚至有治秃头的主保，有治肥胖的主保，有克胜赌博、偷窃癖、头痛恶疾的主保。

这份与圣人之间亲密而隐秘的联结，是美的，应当培育。当然，我们不是请他们向天主递推荐信、也不是要他们显奇迹——奇迹留给医生。 但这些弟兄姐妹在天主圆满的光中，用他们的生命告诉我们：如何度过艰难时刻，他们如同我们一样，不得不历经困苦。让我们进入圣史所记载的选择——这些弟兄姐妹所做出的选择。今日圣道礼仪邀我们默想耶稣在山上提出的真福八端，真福八端就是把圣人们所行的人生抉择摆在我们眼前，若我们愿意像他们一样、若我们想保全自己的生命，也受邀请做同样选择。

“蒙福”究竟是什么意思？在今天的世界，我们何时会说一个人有福？当我们以为他幸福时，我们会说：她年轻、美丽、健康、成功，尤其还有许多钱财……人们就说：她有福，她幸运。 可是，真的吗？这些事足以使人喜乐吗？圣经里称人有福，是赞美他，是对他说：“做得好，你是成功的人。”问题在哪？在于你究竟想从谁那里得到这句赞美。 若你想听人说“你有福、你成功了”，那按世俗标准、按我们社会外教式的理想——可悲的是许多基督徒也认同——你只需反着做耶稣即将提议的事就够了。

你可以确定：若你做与耶稣教训相反的事，人们会羡慕你，说“这人真成功”，甚至嫉妒你;若你囤积金钱、度假别墅，人们会说：“多幸福的人——海边有房，豪车代步。” 我们当小心;基督徒听人宣称“有福、幸福”的那位，恰恰是耶稣所说的失败者——是人生迷途的人，是堆积财物的人。耶稣说：“你们有祸了，你们是失败者。”

愿基督徒谨慎不使用这套外教语言。若我们愿天主在生命终点握着我们的手说：“恭喜，你是圣人，你像那位纳匝肋人耶稣。”那么我们必须活出即将从耶稣口中听到的真福八端。

先听圣史玛窦描述的：耶稣所提出的蒙福之人的蓝图：
“祂看见群众，就上了山;坐下以后，门徒到祂跟前，祂开口教训他们说：”

人活一辈子，只追寻一件事：喜乐。所做一切，都为快乐。问题是：人可能瞄错目标。希伯来语中，罪叫“hatat”，意思是：脱靶。 比如：只追寻快乐却只找到快感的人，永远失望。这罪不是出于邪恶，而是出于无知。天主绝不惩罚罪人，因为他是个目标错误的可怜人，上主只要一件事：让这儿子尽快找到喜乐。今天，耶稣向我们揭开喜乐的奥秘。归根到底，在于我们是否信祂的提议，还是继续用我们狡黠的手段去抓喜乐，从而犯罪、脱靶。

玛窦说：耶稣是在山上提出这提议的。热心信徒把那山认作葛法翁上方的小丘(就在我身后);背景树林间，还有真福八端小堂，待会儿让你们看。地方极动人——但玛窦说的山，不是物质上的山，不是画面后那座。 玛窦提到的，不是物质之山。为何圣经反复出现“山”的意象？上古各民族文化里，众神的宝座都在山顶。比如希腊的奥林匹斯。山从平原隆起，似要穿入云霄，所以登山就是接近天主、遇见神明。圣经里，梅瑟想见天主就登山;厄里亚登山;耶稣带伯多禄、雅各伯、若望上山——因为只有在山上才能经验到某种与天主的相遇，吸收天主的思想、情感与判断。

让我们展开这“从平原隆起之山”的珍贵象征。 平原上，生活被人自己定的规矩主导，那些准则是人编出来的，对天主而言毫无意义。它们很好列举;我们都熟悉平原上流传的“喜乐秘诀”：“健康最重要……真正要紧的只有一件：成功。账户庞大的人有福，能四处旅游的人有福，我只对性有兴趣，不想为别人牺牲自己。”这都是平原上的建议，是属人的推理与智慧。

追这些理想的人，会得到喜乐吗？别拿生命去押错误的价值，从而失去幸福的可能——明智的做法是：暂离平原，攀上山去，看清天主怎么想、祂的真福是什么。然后我们自由地回到平原，再信人的想法，或稍微信一点耶稣的提议——为避免后悔，我们总还能退回平原……总可以这么做;但既然有智，至少先登上这座山，从耶稣口中听天主怎样想。先听第一端真福：
“神贫的人是有福的，因为天国是他们的。”

小心，这端被多方解释的真福，要正确领会。 比如我们有个教会传统，这样解释并被视作正当：“人即使很富、积攒财物，只要心不被财物绑住，多行施舍、关怀穷人，就是富足的善人……”不。耶稣宣告的是：贫穷的人有福。

谁是穷人？很简单：一无所有的人。穷有两种：一种是遭了殃才穷：地震、疾病、战争、水灾毁了房屋田产，落得一无所有……这是耶稣说的穷人吗？ 不。这解释荒谬、误导，且违背福音。旧约里天主对百姓说：“你们中间不可有穷人。”《宗徒大事录》也写：初期教会弟兄共享一切，无人匮乏，因为天主想要的世界不是苦贫的世界，而是众儿女都喜乐的世界。

这不是被宣称为有福的“贫穷”。耶稣不是对被剥夺者、对葛法翁的乞丐说话，而是对门徒说话。有福的是“神贫”的人，不是衣衫褴褛的可怜人。“神贫”什么意思？我们本能的冲动，是催我们前进的动力——不是剥夺自己财物变穷，而是把财物留给自己、越积越多，为自己、为孩子、孙子、曾孙，永远嫌不够。这是本能的冲动。 圣神却引我们反向：把存留的财富不再留给自己，而是给急需的人、给穷人。肯被圣神引导、不把天主托付的恩典留给自己的人，是有福的。生命终结时，因把一切给了穷人、手中不留一物的人，是有福的。 没施舍出去的，到海关时会被夺走——因为没化成爱，就永远失落。爱才永存。

谁是有福的？是纳匝肋人耶稣：祂付出全部生命，没留一丝，没保留任何一个生命瞬间;一切都是恩赐。天上父对这有福者说：“你真是我的儿子，你建了天主的国。”
这是给神贫者的许诺。重复一次：不是给遭祸的人，绝不是。 神贫者，是被天主圣子的生命——父赐给他的生命——所触动的人，所以这生命引他走向爱、引他奉献一切。许诺是什么？“天国是他们的。”天国属于这些穷人，不是“乐园”。当你因爱而变贫、被圣神触动，你就属于天主的国。这是耶稣给的第一条喜乐建议。

听第二端真福：
“哀恸的人是有福的，因为他们要受安慰。”

即便今天，对许多基督徒，把痛苦与天主连起来，比把喜乐与天主连起来更容易。 过去整套灵修邀人向天主献祭，用极大忍耐扛着自己的苦、主送来的十字架。于是真福变成：“受苦的人有福，把苦难献给天主的人有福。”这种神修让许多人离开教会，以为基督信仰是喜乐的仇敌——而福音恰恰相反。这是喜乐与幸福的宣告。

耶稣说的“哀恸”是什么？不是不幸带来的苦。天主不要人痛，不要人不幸。耶稣讲的哀恸，是祂自己经历过的：那种强烈到落泪的悲——当祂意识到，疯狂深爱的百姓拒绝了祂建设新世界的提议，因此必走向毁灭，祂就痛哭。这是蒙福者感受到的苦。

这苦从哪来？从爱来。耶稣说：因天主的国被拒而爱到落泪的人，有福。 我们把目光转向今天的世界，看见了什么？战争、各种暴力、不公、谎言、虚伪;我们看见一个以把天主挤出人间为傲的世界。面对这现实，人可以抽身，只顾自己、让自己舒服，于是他不痛、不哭、不悲……但他不受赞，因为他没有爱。 哀恸的有福，因他热烈地活着，投身建天主的国、建一个众人同是天父儿女、如兄弟姐妹般生活的世界。这悲不是因自己过得糟，而是因世界正走向错谬。那一刻的诱惑是什么？退缩，免得受苦，对别人不再感兴趣，缩进自己的小世界，放手不管。 若恶者让你相信新世界只是梦，它就赢了。

对那即便哭泣仍去爱的人，许诺是：“他们要受安慰。”天主站在他们那边;祂站在那些虽痛却仍爱的人那边。天主会安慰他们;新世界也将在他们的合作中诞生。听第三端真福：
“温良的人是有福的，因为他们将承受土地。”

“温良”这词，让人想到平静、不回应挑衅的人。这是耶稣说的温良吗？他确实避免一切冲突，但也显出性格软弱。那么，这端温良的真福是什么意思？ 要理解，需参考《圣咏》37 篇，因为耶稣不是发明这端真福，而是取自圣咏——祂无疑能背诵，因为祂吸收了这篇圣咏中温良的全部神修。它讲到一个从不屈服于暴力冲动的人。他说：“远离愤怒，放下愤恨，别发怒，否则你会作恶，增加恶而非补救。”这是“义怒”。圣经常提天主的义怒，那是祂的爱。也提人的义怒，这很危险，因为是天主放在我们内的冲动;若面对穷人的不公却不感到愤怒，那是病态。问题是我们可能失去对愤怒的控制，它不只指向干预的责任，还引我们攻击，从而增加恶，而非解决它。

所以小心：温良不是叫人听天由命，而是看到不公时正确的反应方式。注意这端真福排在“哀恸”之后——为看到世事不符天主心意而悲的人。 第一个诱惑是因不想受苦而漠视乱象;这是第一诱惑。第二诱惑是发怒，想用侵略和暴力解决冲突，从而给已有的恶火上浇油。耶稣是温良者，祂曾用这形容词形容自己：“你们向我学习，因为我是温良和谦卑的。”祂与政治权势、宗教权势经历激烈冲突，却以温良者的态度与情感面对，即：为正义而战，却从不增加恶。

对温良者的许诺：“他们将承受土地。”注意读：不是“乐园”，是“土地”。土地是许诺：他们将与天主一起建设新地。 今天我们看见土地常属于暴力、傲慢、自私、传播享乐主义文化的人。天主说：“因你们的温良，天主将与你们共建新地。”现在听第四端真福：
“饥渴慕义的人是有福的，因为他们将得饱饫。”

耶稣说的“义”是什么？小心，因为“义”这词很危险，因为它有歧义。记得断头台曾叫“正义之木”，因为它执行死刑。他们就是这样行正义;当罪犯被关或送上绞架，就说“正义得到了伸张”。我记得一位州长，用被害警员之一的钢笔，签署了对杀害两名警员罪犯的死刑令。签完后，放下笔说：“现在正义得到了伸张。” 这是耶稣想要的义吗？是我们如渴求水、如饥饿者求面包般渴望的义吗？当然不是。小心，因为许多人把这义套在天主身上，让祂行报复的正义，让作恶者付出代价。

耶稣说的什么义？是天主想在这世界实现的爱之计划;这是祂要建立的正义。天主的正义，是让众人意识到自己是祂的儿女，众人都是兄弟姐妹，并生活于共享财物，感受近人痛苦如己痛，能宽恕，化敌为友。这才是我们应渴求的义。渴望实现这义的人有福，如沙漠中渴者盼水。

耶稣用这些基本需求作比喻，形容愿在世界建立祂正义的人。 许诺：“他们将得饱饫。”同样，危险是以为这义只是纳匝肋人耶稣的梦。不，耶稣说，他们将得饱饫。
现在听第五端真福：
“仁慈的人是有福的，因为他们将受仁慈。”

在我们的语言中，我们倾向把仁慈等同于同情。当我们说一个人仁慈，是因为他懂得宽恕、心胸宽广;他不顺从那驱使报复伤害他者的冲动;她总是宽容。 我们也把这仁慈用在天主身上，认为面对我们作的恶，天主总知道宽恕;但天主的这仁慈有问题，因为它不合正义。

若天主是公正的审判者，就不能仁慈。经师们就是这样理解的，他们无法调和天主的两个属性：正义与仁慈。要一致是不可能的;必须去掉一个。 我们这种正义观必须从天主那里消失，我们的判断方式。天主只有仁慈。希伯来语“Hesed”意为无条件且忠信的爱。因为如果天主是公正的审判者，就不能仁慈。天主的仁慈在于：没有任何罪、没有任何人的拒绝，能令祂转离这爱的激情。天主的本质是爱，是纯金;天主内没有别的。
这仁慈如何彰显在祂内，即这无条件的爱，我们在纳匝肋人耶稣身上看见？

我们在一个比喻中捕捉到：慈善的撒玛黎雅人。撒玛黎雅人就是耶稣;祂遇见了落在强盗手中的人类，半死不活;在这撒玛黎雅人身上，也反映出像天上之父那样的人的仁慈行为。仁慈在这撒玛黎雅人——即耶稣——身上彰显的时刻有哪些？祂愿如天主般仁慈。有三个时刻可看出一个人是否仁慈。

第一时刻：他看见，意识到他人有需要，他不麻木，不转目，不试图分心，想着只要自己好，就可以看向别处。仁慈者彰显的第一时刻，是眼睛睁开，不需要对方呼救;他看见弟兄的需要。 第二时刻：他感到同情，即“共苦”。希腊文“esplanknísei”意思是他把近人的遭遇当成自己的，这内在爱的冲动催迫他介入。仁慈的第三时刻：当他看见有需要的弟兄并能做些什么时，立刻介入。 这就是耶稣在真福中说的仁慈。那些与天主的仁慈及纳匝肋人耶稣和谐一致的人;这些天主的儿女与祂的爱和谐，他们将受仁慈。不是说天主会对他们的罪睁只眼闭只眼;不;而是说这些人与天主的心——那唯一是爱的核心——和谐。现在听第六端真福：

“心里洁净的人是有福的，因为他们将看见天主。”

对我们，心是情感与感受的所在;但对闪族人，心更是所有选择、所有决定的中心。闪族人用心决定。心可以是纯洁或不洁的。 我们理解“纯金”是不掺其他金属;“纯咖啡”没替代品;“这是纯真理”没谎言;“这是纯幻想”指与现实无连接。心何时洁净？当只有天主指示选择、引导一切决定时。不洁的心，是众神与偶像混杂发令的地方。 当心中不只有天主，许多选择会继续基于金钱的命令、骄傲、贪婪、道德放纵。

对洁净之心的许诺：“他们将看见天主”，即他们将经验天主。有时非信徒问我们：“我怎能信天主？” 我们以为要用推理说服他们;问题是，只要他们心内有这混乱，就不能看见天主。必须先洁净心，然后才能经验天主。现在听第七端真福：

“缔造和平的人是有福的，因为他们将称为天主的子女。”

这端译为“缔造和平”没给出真正含义。在我们的说法中，它指总是试图与所有人相处、在人与人之间促成和平的人。 耶稣时代，经师说“Hasot Shalom”，即在家族人民间建立和平，是天主前极有价值的工作;但这解释是缩减了的。

耶稣的真福有更广的含义。首先，宣布这些有福者的词是希腊文“εἰρηνοποιός – eirenopoiós”，由两个希腊词组成：“eirene”意为和平，“poiéin”意为制造。所以有福的是那些劳苦建设和平的人。 希腊词“εἰρηνοποιός”在全新约只在此出现，但在古典希腊语中常用。尤其皇帝们自称“εἰρηνοποιός”，即和平的制造者，如凯撒、康茂德;他们呈现自己为世界的“和平者”，特别是奥古斯都，用他的军团和许多罪行，给全帝国带来和平，呈现自己为和平者。 维吉尔在《埃涅阿斯纪》中对他说了那句名言：“记住，罗马人，以你的统治管辖世界，你的任务是推行和平。”

这些是耶稣宣布有福的和平者吗？答案是否。耶稣说的“εἰρηνοποιός”、和平者是什么意思？我们熟悉的希伯来词“Shalom”(平安)，预设没有分歧或战争;耶稣说的和平更广;它指示生命的圆满;指示所有能使人幸福的美物的临在。这是天主意愿的世界秩序。这是耶稣说的和平。那些创造经济条件、社会、文化、政治条件来促进这和平的人，就是耶稣说的有福者。

许诺：天主称他们为子女。“他们将称为天主的子女”意思是，天主对他们说：“你们真是我的子女”，因为天主想要的正是这和平，即福祉、喜乐、幸福和生命，给祂所有的儿女。当这些条件被建立，让所有人幸福时，天主转向这些建设者说：“你们真是我的儿女。”现在听最后端真福：
“为义受迫害的人是有福的，因为天国是他们的。人若为了我而辱骂你们，迫害你们，捏造各样坏话毁谤你们，你们是有福的。你们欢喜踊跃，因为你们在天上的赏报是丰厚的。”

我们已登山，听了耶稣提出的幸福、有福生命的建议。我们高兴听了，也明白这建议。然而，我们不能总留在山上，必须下到平原，回到人群中，他们用不同推理、追随其他准则和价值，选择别的真福。所以我们想问耶稣，在平原那里，我们会怎样被接纳，若我们忠于祂的教导，置身人群中会怎样。

耶稣用第八端真福回答我们：“为义受迫害的人是有福的”，即为在世界建立新正义、天国的正义而受迫害。祂清楚告诉我们：“记住：你们不会轻松;他们会辱骂你们，迫害你们，说各样坏话攻击你们，因我的缘故。”所以，选择耶稣真福八端是有代价的。 祂好像对我们说：“记住，当你看见自己的生活如此不同，当他们听见你们讲无偿、共享财物、关心弱小、关心穷人、讲忠信无条件夫妻之爱时，他们会反对你们，至少嘲笑你们，但我向你们保证，你们是有福的。”

祂给了这真福两个理由：为义受迫害的人，天国是他们的;然后“他们在天上的赏报是丰厚的”。 当我们听到“天”，我们的思想自发跑到忠仆在乐园、来世将得的赏报。不，注意，耶稣的两个许诺是现在式：受迫害者“现在”天国是他们的，“现在”天国属于他们，然后，天上赏报“是”丰厚的。天，不是乐园，是天主的国，新世界已在此开始，临在于所有活出耶稣真福八端的人。

受迫害者不是尽管受迫害而有福，而是因为所受的迫害而有福;他们被邀喜乐，不是因为有一天迫害和痛苦会结束，而是因为“今天”，受迫害证明你们活得与别人不同，不是按旧世界准则，而是按新正义;从这深层的、内在的信念，信徒心中生出耶稣许诺的喜乐与平安。
我祝大家节日快乐，并有一个好的一周。

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

FEAST OF ALL SAINTS

Matthew 5:1-12a

Commentary of Fr. Fernando Armellini

A good Feast to all. In the past, the saints enjoyed great popularity. Churches were full of their altars and statues. And we were more appealed to them than to God. Why? We know that God is our Father and takes care his sons and daughters. However, perhaps we feel him rather distant, far from the concrete problems of our lives. Instead, we feel the saints very close to us because, in this world, they had to pass through the same problems ass us, and so we feel them as friends to whom we can entrust our complaints and receive from them comfort and help.

So, it is not surprising that in the face of every difficulty, for every illness, for every problem, there is a patron saint. They are those brothers and sisters who have had to face every problem, the same problem as us, and therefore, we consider that they can understand our pain and anguish. If you have sores that do not heal, whom do you trust spontaneously? In Saint Roque, he also had sores, and that’s why he can understand my pain; if one has eye problems, he turns to Saint Lucy; the one who has gout disease to Saint Blaise. Then, some saints have gone through all our vicissitudes, there is even a patron saint against baldness; there is a patron saint against obesity, against the vice of gambling, kleptomania, and headache.

This rapport, this confidential relationship with the saints is beautiful and should be cultivated. Of course, we do not go to them asking to present a recommendation to God, to work miracles, no, let’s leave the miracles to the doctors. But these brothers and sisters who are in the full light of God show us with their lives how to live the difficult moments, the difficulties that they, like us, have had to go through. To involve us in the evangelical choices, that these holy brothers and sisters have made, today’s liturgy invites us to reflect on the beatitudes proposed by Jesus on the Mount. Beatitudes that place before us the life choices the saints made and that we too are invited to make if we want to be like them, if we want to secure our lives.

What does it mean to call a person blessed? When do we in our world say of a person that he is blessed? We say it when we think that he is a happy person: she is young, beautiful, healthy, successful and above all, she has a lot of money… people say she’s blessed and lucky. But is it true? Will those things be enough to make a person happy? In the Bible, to call a person blessed means to compliment him; it means to say to him ‘Well done, you’re a successful person.’ What’s the problem? It’s about making it clear from whom you want to receive this compliment.

If you want them to say that you’re blessed, that you’ve succeeded in life, and the one who’s telling you according to the criteria of this world, according to the pagan ideals of our society, shared also unfortunately, by many Christians, it will be enough for you to do the opposite of what you will soon hear Jesus propose. You can be sure that if you do the opposite of what Jesus tells you, people will admire you and say, ‘This is a successful man’ and envy you; if you accumulate money, vacation houses, people will say, ‘What a happy person – he has houses on the beach, luxury cars.’

Let’s be careful; it is not right for Christians to hear proclaiming ‘blessed,’ ‘happy’ the one Jesus says is a loser, the one who has made a mistake in life, the one who has accumulated goods. Jesus says, ‘Woe to you, you are a loser.’ Let Christians be careful not to use the language of the pagans. If we want God to shake hands with us at the end of life and say, ‘Congratulations, you’re a saint, you look like the saint that is Jesus of Nazareth,’ then we must embody those Beatitudes which we shall soon hear pronounced by Jesus. Let us listen, first of all, to where the evangelist Matthew describes the proposal of a blessed person made by Jesus:

“When he saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him. He began to teach them, saying.”

In life, people seek only one thing: joy. Everything they do is to be happy. The problem is that they can miss the target. In Hebrew, sin is called ‘hatat,’ which means to miss the mark. For example, the person who seeks joy but only finds pleasure is disappointed. This is the sin that is not born of wickedness but of ignorance. God will never punish the sinner because he is a poor wretch who has the wrong goal, and the Lord will only want one thing, that this son of his may find joy as soon as possible. Today, Jesus reveals to us the secret of joy. In the end, it will come down to whether, ultimately, we will trust his proposal, or we prefer to continue with our cunning to reach joy and sin, to miss the target.

The evangelist Matthew says that Jesus made his proposal on the mountain. Christian devotion has identified this mountain with the hill that dominates Capernaum (you see it behind me); among those trees in the background, there is also the church of the Beatitudes, which I will show you soon. The place is very impressive, but the mountain that Matthew mentions is not a material mountain; it is not the one behind in the picture. How is it that this image of the mountain is often repeated in the Bible? In the cultures of all peoples of antiquity the seat of the gods was imagined on the top of the mountains. We remember Olympus, for example, for the Greeks. The mountain protrudes from the plain, and it is as if it penetrates the sky so that to climb the mountain is to approach God, to find divinity. In the Bible, we find Moses, who climbs the mountain when he wants to meet God. Elijah goes up the mountain, and Jesus also takes Peter, James, and John to the mountain because it’s on it where a certain experience of God is made, and God’s thoughts, feelings, and judgments are assimilated.

Let us try to develop this precious symbolism of the mountain coming out of the plain. In the plain life is regulated according to the criteria developed by people, what they have been invented, and that for God is nonsense. These criteria are easy to enumerate; we all know them very well what are the opinions circulating in the plain to get joy: ‘What matters is health … is really the only thing that matters; what counts is success. Happy is the one who has a big bank account; Happy is the one who can travel, I’m only interested in sex; I don’t consider sacrificing myself for others.’ These are the suggestions one hears on the plain; it is the standard way of reasoning and the wisdom of the people.

Will he who pursues these ideals attain joy? Not to run the risk of betting one’s life on erroneous values. and thus lose the opportunity to be happy it is wise to detach oneself, at least for a moment, from the plain and to climb the mountain to know how God thinks and what his beatitudes are. Then, we will be free to return to the plain to trust again in people’s way of thinking or to believe a little in the way that Jesus proposes, but then, to avoid regrets, we can always go back to the plain… we can always do it, but since we are smart, let’s at least climb this mountain… to hear from the mouth of Jesus how God thinks. Let’s listen to the first beatitude that he proposes to us:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.”

Let’s be careful and try to correctly interpret this beatitude that has been interpreted in many ways. We have, for example, a tradition of the Church which justifies the following interpretation: ‘One can be even very rich, accumulating goods, but if he has detached his heart from these goods… and has given much alms, cares for the poor, is a good rich man….’ No. Jesus proclaims the poor blessed.

Who is the poor? It’s very simple: The one who has nothing. There are two kinds of poor: one who has become poor because some misfortune has befallen him: an earthquake, a disease, a war, a flood, who has destroyed his house and his fields and is left with nothing… Is this the poor man proclaimed blessed by Jesus? No. This interpretation would be absurd, misleading, and contrary to the Gospel. In the Old Testament God promises his people that ‘no one among you shall be poor,’ and in the Acts of the Apostles, it is stated that in the early church, the brethren shared all goods, and no one among them was poor, because the world that God wants is not a world of the wretched but a world in which all his sons and daughters are happy.

This is not the poverty that is proclaimed blessed. Jesus does not address to the disinherited, to the beggars of Capernaum, he addresses his disciples. Blessed are the poor, not the ragged and miserable, but the poor in spirit. What does it mean in spirit? The impulse that we feel instinctively within us is the one that drives us not to deprive ourselves of our goods and become poor but to keep them for ourselves and accumulate them more and more, and we never have enough, not for ourselves, our children, our grandchildren, or our great-grandchildren.

This is the impulse that we feel instinctively. The spirit takes us in the opposite direction. That is to say, to divest ourselves of these goods, not to keep them for ourselves but to give them to the needy, to the poor. Blessed is the poor man who allows himself to be guided by the Spirit and does not retain for himself the gifts that God has placed in his hands. Blessed is he who, at the end of his life, is left with nothing because he gave all that he had to the poor; he who has not given all, when he arrives at the customs post, what he has not given is taken from him and is lost forever because it has not been transformed into love. It is love that remains.

Who is the blessed one? It is Jesus of Nazareth who was left with nothing because he gave his whole life, he kept to himself not a moment of his life; everything was a gift. This is the blessed one to whom the Father in heaven says, ‘You are truly my son; you have built the kingdom of God.’ The promise made to these poor in spirit. I repeat, not to those who have been stricken by misfortune, no; he is poor in spirit who has been touched by the life of the son of God, which has been given to him by the heavenly Father, and therefore, it is a life that leads him to love and to give his all.

What is the promise? “The kingdom of heaven is theirs.” The kingdom of heaven is of these poor, not paradise. When you become poor out of love, moved by the Spirit, you belong to the kingdom of God. This is the first proposal of joy that Jesus makes to us. Let us listen to the second:

“Blessed are those who mourn, for they will be comforted.”

For many Christians, even today, it is easier to associate God with suffering and pain than with joy and happiness. There is a whole spirituality of the past that invited to offer sacrifices to God, to endure with much patience one’s sufferings, the crosses that the Lord sent. So, the beatitude would be this, ‘Blessed are you the afflicted, that is, those who have sufferings to offer to God’. This spirituality has led many people to turn away from the Church and consider Christianity the enemy of joy when the Gospel is exactly the opposite. It is the announcement of joy and happiness.

What mourning is Jesus talking about? It is not the affliction due to some misfortune. God does not want pain; he does not want misfortunes. The affliction of which Jesus speaks is that which he experienced, it is that sorrow so strong that it manifested itself in weeping when he realized that his people, whom he loved with madness, rejected his proposal of the new world and that, therefore, they were inevitably going to ruin and he burst into tears. This is the affliction that the Blessed One feels.

Where does this affliction come from? From love. Blessed, says Jesus, is he who loves so much as to burst into tears when the joy of the kingdom of God is rejected. If we turn our eyes to the world, what do we see today? Wars, violence of all kinds, injustices, falsehood, hypocrisies; we see a world that boasts of having excluded God from human coexistence. In the face of this reality, one could disengage oneself and focus on his affairs and try to feel comfortable, and then he would not suffer, he would not cry, he would not be afflicted… but he would not be blessed because he would not show love.

Blessed is he who suffers because he lives with passion the commitment to build the kingdom of God and a humanity where all are sons and daughters of the one Father and live as brothers and sisters. The sadness of the blessed one does not come from the fact that he feels bad, but from the fact that in the world, things are going wrong. And at that moment, what is the temptation? To resign oneself in order not to suffer, to become disinterested in others, to withdraw into one’s little world, and to drop one’s arms. If the evil one convinces you that the new world is a dream, he has won.

The promise of those who continue to love even if there is weeping is, “they will be comforted.” God is on their side; he is on the side of those who love even though they feel pain. God will console them; the new world will also be born with their cooperation. Let us listen to the third beatitude:

“Blessed are the meek, for they will inherit the land.”

The adjective ‘meek’ evokes the image of a calm person who does not react to provocations. Is this the meek person Jesus is talking about? He indeed avoids all forms of conflict, but he also reveals a relatively weak personality.

What does this beatitude of the meek mean, then? To understand it, we must refer to Psalm 37 because Jesus did not invent this beatitude; he took it from this Psalm which he undoubtedly knew by heart because it shows that he had assimilated all this spirituality of meekness present in this Psalm. It speaks of a man who never yields to temptation to react with violence. He says, ‘Turn away from anger, lay down your indignation, do not become irritated because you will end up doing evil, you will increase the evil instead of remedying it.’ This is ‘wrath’. The Bible often speaks of God’s wrath, which is his love. It also speaks of man’s wrath, which is dangerous because it is an impulse that God puts in us, and if one does not feel anger in the face of injustice towards the poor, it is a pathology. The problem is that we can lose the control of anger, that instead of pointing us only to the duty to intervene, it leads us to attack, thus increasing the evil instead of solving it.

Let us be careful, then. Meekness is not an invitation to resignation, it is the right way to react when we see an injustice. Let’s observe that this beatitude comes after that of those who mourn, of those who suffer because they see that things are not going according to God. The first temptation was to disregard things going wrong because one does not want to suffer; this is the first temptation. The second temptation is to get angry and think of resolving the conflict with aggression and violence and thus, add more evil to what already exists. Jesus is the meek one, and, indeed, he has applied this adjective to himself, “Learn from me that I am meek and humble of heart.” He lived dramatic conflicts with the political power, with the religious power, but he lived them with the attitudes and the feelings that characterize the meek, that is, as those who fight for justice without ever adding to evil.

The promise to the meek: “They shall possess the land.” Let us read well, not ‘paradise’ but ‘the land.’ The land is the promise that they will become the builders of a new earth with God. Today, we see that the land often belongs to the violent, arrogant, selfish, and those who spread a hedonistic culture. God says, ‘With your meekness, God will build the new earth with you.’ Let us now listen to the fourth beatitude:

“Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”

What righteousness is Jesus talking about? Let us be careful because the term righteousness is very dangerous because it is equivocal. Remember that the guillotine was called ‘the wood of justice’ because it executed. That’s how they did justice, and when a criminal was imprisoned or even sent to the gallows, it was said ‘now justice has been done.’ I remember a governor who signed the death sentence of a criminal who had killed two police officers and did it with the fountain pen that belonged to one of them. After signing the death sentence, he put down the fountain pen and said, ‘Now justice has been done.’

Is this the justice that Jesus wants, that we yearn for as water the thirsty or bread the hungry? The answer is certainly No. Let us be careful because as this is the righteousness for many, they apply it even to God; they cause him to do this justice, which is vindictive, to make those who have done evil pay. What justice is Jesus talking about? It is about the plan of love God wants to carry out in this world; this is the justice he wants to establish. The justice of God is that all become aware that they are his sons and daughters and that all are brothers and sisters and to live sharing goods, to feel as their own the pain of those who are next to them, to be capable of forgiveness to turn enemies into brothers. This is the justice we should long for. Blessed is the one who wants to realize this righteousness and longs for it like water for the thirsty one who walks in the desert. These are the basic needs that Jesus takes as an example of those who want to establish in the world his righteousness.

The promise: “They will be satisfied.” Also, here, the danger is to think that this justice is a dream of Jesus of Nazareth. No, says Jesus, they will be satisfied. Let us now listen to the fifth beatitude:

“Blessed are the merciful, for they will be shown mercy.”

In our language, we tend to identify mercy with compassion. When we say that a person is merciful because he knows how to forgive, he is magnanimous; he does not second the impulse that leads him to make pay those who have done her wrong; she knows how to be always indulgent. And we also apply this mercy to God so that God is the one who, in the face of the evil that we commit, always knows how to forgive, but this mercy in God has problems because it is not by justice. If God is a just judge, he cannot be merciful, and so understood the rabbis, who could not reconcile these two aspects of God: his justice and mercy. Putting them in agreement is impossible; one or the other must disappear.

This justice that reflects our justice must disappear from God, our way to judge. God is only mercy. ‘Hesed’, in Hebrew, means unconditional and faithful love because if God is a just judge, he cannot be merciful. God is merciful in the sense that no sin, no rejection of man, can turn him away from this passion of love. The gold of which God is made is love, and it is pure gold; there is nothing else in God. How is this mercy manifested in God, that is, this unconditional love we see in Jesus of Nazareth?

We capture it in a parable which is that of the Samaritan. The Samaritan is Jesus; he is the one who met the humanity that had fallen in the hands of of the bandits and that remained half dead, and in this Samaritan is reflected also the merciful behavior of the man who resembles the Father in Heaven. What are the moments in which mercy is manifested in this Samaritan, who is Jesus and who wants to be as merciful as God? There are three moments in which one sees whether one is merciful.

First moment: he sees, he realizes that the other is in need, he is not insensitive, he does not look away, doesn’t try to distract himself, thinking that as long as something is good for me, he can look to the other side. The first moment when the merciful one manifests is the one whose eyes are open, there is no need for the other person to cry for help; he sees the need for his brother. Second moment: He feels compassion, and he pities, i.e., he suffers with, ‘esplankenísei’ in Greek means that he feels as his own what is happening to his brother in need, and it is this inner impulse of love that compels him to intervene. The third moment of mercy: When he has seen the brother who is in need and can do something, he intervenes immediately. This is the mercy of which Jesus speaks to us in the beatitude. Those who are in tune with the mercy of God and Jesus of Nazareth; therefore, these sons and daughters of God are in tune with his love, they will find mercy. It does not mean that God will turn a blind eye to their sins; no; it means that these people are in tune with the heart of God, which is love and only love. Let’s listen now to the sixth beatitude:

“Blessed are the clean of heart, for they will see God.”

For us, the heart is the seat of the emotions and feelings, but for the Semites more than the emotions and feelings, the heart was the center of all the choices, of all the decisions. The Semites decide with the heart. And the heart can be pure or impure. We understand by ‘pure gold’ that which is not mixed with other metals; ‘pure coffee,’ there are no substitutes; ‘this is the pure truth,’ there is no lie; ‘this is pure fantasy’ means it has no connection with reality. When is the heart pure? When there is only God who dictates the choices that direct all decisions that are made. Impure is the heart where there is a jumble of gods and idols giving orders. When not only God is in the heart, then many choices will continue to be based on money giving its orders, of pride, of greed, of moral licentiousness.

The promise to those who have a pure heart: “They will see God,” that is, they will experience God. Sometimes, non-believers ask us, ‘How can I believe in God?’ We think that we have to convince them with reasoning; the problem is that they cannot see God as long as they have this disorder in their heart. First, they must purify the heart, and only then can they experience God. Let us now listen to the seventh beatitude:

“Blessed are the peacemakers, for they will be called children of God.”

This beatitude translated as ‘peacemakers’ does not give the real meaning. In our way of talking means those who always try to get along with everyone and who also try to make peace between people. In the time of Jesus, the rabbis said, ‘Hasot Shalom,’ that is, to build peace between families and people was a very worthy work before God, but this interpretation is reductive.

The Beatitude of Jesus has a much broader meaning. First of all, the term that is used to proclaim these blessed persons are εἰρηνοποιός – eirenopoiós’, which is composed of two Greek words: ‘eirene’ meaning peace, and ‘poiéin’ meaning to make. Blessed, therefore, are those who labor to build peace. The Greek word εἰρηνοποιός only appears here in the entire New Testament, but it was in common usage in classical Greek. Especially the emperors called themselves εἰρηνοποιός, i.e., artificers and peacemakers like Caesar and Commodus; they presented themselves as ‘the peacemaker’ of the world, especially Augustus, who, with his legions and many crimes, had brought peace to the whole empire and presented himself as the peacemaker. Virgil in the Aeneid, addressing him, pronounces that famous phrase, ‘Remember, O Roman, that to rule the world with your dominion, your task is to enforce peace.’

Are these the peacemakers that Jesus proclaims blessed? The answer is No. What does Jesus mean by εἰρηνοποιός, peacemakers? The Hebrew term we know well is שָׁלוֹם – Shalom, which presupposes that there be no disagreements or wars; the peace Jesus speaks of is much broader; it indicates the fullness of life; indicates the presence of all those goods that enable people to be happy. This is the order of the world willed by God. This is the peace of which Jesus speaks. Those who creates the economic conditions, social, cultural, and political conditions that foster this peace are the blessed of whom Jesus speaks.

The promise: God calls them his children. “They will be called children of God” means that addressing them, God says to them, ‘you are truly my children’ because what God wants is this peace, that is, well-being, joy, happiness and life for all his sons and daughters. When these conditions are built that allows all to be happy God turns to these builders and says to them, ‘You are truly my sons and daughters.’ Let us now listen to the last beatitude:

“Blessed are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Blessed are you when they insult you and persecute you and utter every kind of evil against you falsely because of me. Rejoice and be glad, for your reward will be great in heaven.”

We have climbed the mountain to listen to the proposal of a happy, blessed life made by Jesus. We are glad to have heard it and also to have understood this proposal. However, we cannot remain always in the mountain, we must go down to the plain, we must go back among the people who reason differently, follow other criteria and values, and choose other beatitudes. And that’s why we want to ask Jesus how we will be received there in the plain and find ourselves among the people if we will be coherent with what he has taught us.

And Jesus answers us with an eighth beatitude: ‘Blessed are those who are persecuted for the sake of righteousness,’ that is, persecuted because they want the new righteousness, the righteousness of the kingdom of God, to be established in the world. It tells us clearly, keep in mind: ‘You will not have it easy; they will insult you, they will persecute you, they will say all kinds of evil against you because of me.’ Therefore, there is a price to pay if one chooses the beatitudes of Jesus. It is as if he says to us, ‘Keep in mind that when you see your lives so different from theirs, when they hear you speak of gratuitousness, of sharing of goods, of attention to the least, to the poor, of a relationship of faithful, unconditional conjugal love, they will oppose you or at least mock you, but I assure you that you will be blessed.’

He gives two reasons for this blessedness; the first for those who are persecuted for righteousness’ sake is the kingdom of heaven; and then ‘great is your reward in heaven.’ When we hear of heaven, our thoughts spontaneously run to the reward the faithful servants will receive in paradise, in the afterlife. No, let us note well, the two promises made by Jesus are in the present: of the persecuted ‘is’ the kingdom of heaven, ‘now’ belongs to them the kingdom of heaven, and then, great ‘is’ their reward in heaven. Heaven, not paradise, it is the kingdom of God, the new world which has already begun here and is present in all who live the beatitudes of Jesus.

The persecuted are not happy despite persecution but because of the persecutions they suffer, and they are invited to rejoice not because one day the persecutions and sufferings will end, but because ‘today,’ being persecuted you have the proof that you live differently from others, not according to the criteria of the old world but according to the new righteousness, and it is from this deep and intimate conviction from which derive in the believer the joy and peace promised by Jesus.

I wish you all a happy holiday and a good week.