标签： 主日证道

“SMALL” THE ONLY HONORIFIC TITLE
RECOGNIZED IN HEAVEN

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Gospel: Mattew 11:25-30

The solemn exclamation with which today’s gospel begins is one of the few prayers of Jesus reported in the gospels: “Father, Lord of heaven and earth… revealed them to simple people”. Jesus states a fact: the poor, the humble, the marginalized people are the first to welcome his word of deliverance. They feel the need of God’s tenderness. They hunger and thirst for righteousness. They are blessed because for them the kingdom of God has come.

In the second part of the passage Jesus says: “No one knows the Son except the Father… and those to whom the Son chooses to reveal him.” Knowing in the Bible means “to have a profound experience of the person.” A full knowledge of the Father is possible only to the Son. However, he may communicate this experience to anyone he wants. Who will have the right disposition to accept his revelation? The small ones, of course! As long as the Scribes and Pharisees do not give up their attitude of being “wise” and “intelligent” people, they preclude the true and rewarding experience of God’s love.

The religion preached by these masters of Israel had transformed itself into an oppressive yoke. So, the poor not only felt themselves wretched in this world, but also rejected by God and excluded from the world to come. To these poor, lost and disoriented, Jesus addressed the invitation to be free from fear and distressing religion instilled in them. He recommends: Accept my law, the new one that is summed up in a single commandment: love of the brothers/sisters. He does not propose an easier and permissive moral, but an ethic that points directly to the essential. It does not waste energies in the observance of prescriptions “that has the appearance of wisdom” but in reality, they have no value (Col 2:23).

His yoke is sweet. First of all because it is his: not in the sense that he imposed it, but because he carried it first. Jesus always bent down to the Father’s will. He freely embraced it while he never imposed human precepts (Mk 7). His yoke is sweet because only those who accept the wisdom of the beatitudes can experience the joy and peace.

Finally, the invitation: “Learn from me for I am meek and humble of heart.” These are the terms that we find in the Beatitudes for those who are poor and oppressed, those who, while suffering injustice, do not resort to violence. To all these poor people of the land Jesus says: I’m on your side, I am one of you, I am poor and rejected.

The passage of today’s Gospel is a reason for both personal and community reflection. Which God do we believe in? Is he the one of the “wise”? Or the one revealed to us by Jesus who stands by the poor.

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

凡心胸寬廣者，不因居室狹小而滿足
福音：瑪10:37-42

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

瑪竇在受迫害的時候撰寫自己的福音。門徒們時常經驗到：對基督保持忠信，就必須接受與那些同他們關係密切之人斷絕關係。拉比們決定，要把基督徒從會堂裡驅逐出去。他們下令：誰若依附基督徒信仰，必須把這人看作是異端分子，這人必須同自己家人斷絕關係。這種排斥的後果，不但從情感觀點，而且從社會學和經濟學觀點而來，都是嚴苛而又痛苦的。

耶穌要求門徒：為了祂福音的緣故，即使是在缺乏支持，缺乏保護，沒有物質保障的狀況下，仍然要保持剛毅。於是，祂提出了另一個要求，這要求甚至更戲劇性：不僅要自甘失去一切，甚至要失去自己的性命。十字架的形象所指向的是：那些願意按照福音的要求度生之人，他們必須面對的後果：他們要肖似救主，必須面對十字架，這十字架就是世界的仇恨。即便他們不以殉道舍生，他們也必須持續不斷，慷慨地自作犧牲。

福音第二段，給了那些接受宣講福音之人一個非凡的恩許：“誰若接納你們，就是接納我，誰若接納我，就是接納派遣我來的那一位。”這不單是物質上的接待，好似在叔能（Shunem）那位招待厄裡叟（Elisha）的婦人所提供的一樣，而是接納這段訊息。拉比說：“一人的使者，就如其身。”門徒的話語中，回蕩著救主的聲音，聖父的聲音，藉由祂而回蕩。

在此處接續讀經一的主題。誰若為了成為先知的緣故，接納這樣一位先知，必要領受接納一位先知而得的賞報。甚至朝一個門徒比上一個簡單的，愛的手勢，或給門徒一杯涼水，儘管那門徒微小，沒有外表，沒有頭銜，尋人決不會沒有賞報。

並不是所有人都從天主那裡領受相同品質，同樣的恩典。然而，每一位真正的信徒，都是以不同的方式，但以同樣的慷慨之情，蒙召為那些奉獻自己，直接宣講天主聖言之人，作出自己的貢獻和支持。甚至在他們提供物質上的幫助以前，那些處於急難中的人，得悉他們的付出，已得到他們在信仰上的兄弟姐妹的讚賞，如此，他們的訊息，就被人理解了。

為那些言明要放棄“家庭”之人而言，必要以一種特別的方式，給他們顯示：無須逃離，或生活在與世隔絕的地方，而是屬於每一個家庭的一種獨特方式，使之完全給接待基督和兄弟姐妹之人顯示出來。難道每個家庭都把他們當作成員或外邦人？對他們慷慨工作所表露出來的感激，又將怎樣表達出來呢？

鳴謝： Rev. Fr. Fernando Armellini SCJ

© 全屬於禰 & 聖母聖心愛子會 2023
Cum Approbatione Ecclesiastica 2023

凡心胸宽广者，不因居室狭小而满足
福音：玛10:37-42

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

玛窦在受迫害的时候撰写自己的福音。门徒们时常经验到：对基督保持忠信，就必须接受与那些同他们关系密切之人断绝关系。拉比们决定，要把基督徒从会堂里驱逐出去。他们下令：谁若依附基督徒信仰，必须把这人看作是异端分子，这人必须同自己家人断绝关系。这种排斥的后果，不但从情感观点，而且从社会学和经济学观点而来，都是严苛而又痛苦的。

耶稣要求门徒：为了祂福音的缘故，即使是在缺乏支持，缺乏保护，没有物质保障的状况下，仍然要保持刚毅。于是，祂提出了另一个要求，这要求甚至更戏剧性：不仅要自甘失去一切，甚至要失去自己的性命。十字架的形象所指向的是：那些愿意按照福音的要求度生之人，他们必须面对的后果：他们要肖似救主，必须面对十字架，这十字架就是世界的仇恨。即便他们不以殉道舍生，他们也必须持续不断，慷慨地自作牺牲。

福音第二段，给了那些接受宣讲福音之人一个非凡的恩许：“谁若接纳你们，就是接纳我，谁若接纳我，就是接纳派遣我来的那一位。”这不单是物质上的接待，好似在叔能（Shunem）那位招待厄里叟（Elisha）的妇人所提供的一样，而是接纳这段讯息。拉比说：“一人的使者，就如其身。”门徒的话语中，回荡着救主的声音，圣父的声音，藉由祂而回荡。

在此处接续读经一的主题。谁若为了成为先知的缘故，接纳这样一位先知，必要领受接纳一位先知而得的赏报。甚至朝一个门徒比上一个简单的，爱的手势，或给门徒一杯凉水，尽管那门徒微小，没有外表，没有头衔，寻人决不会没有赏报。

并不是所有人都从天主那里领受相同质量，同样的恩典。然而，每一位真正的信徒，都是以不同的方式，但以同样的慷慨之情，蒙召为那些奉献自己，直接宣讲天主圣言之人，作出自己的贡献和支持。甚至在他们提供物质上的帮助以前，那些处于急难中的人，得悉他们的付出，已得到他们在信仰上的兄弟姐妹的赞赏，如此，他们的讯息，就被人理解了。

为那些言明要放弃“家庭”之人而言，必要以一种特别的方式，给他们显示：无须逃离，或生活在与世隔绝的地方，而是属于每一个家庭的一种独特方式，使之完全给接待基督和兄弟姐妹之人显示出来。难道每个家庭都把他们当作成员或外邦人？对他们慷慨工作所表露出来的感激，又将怎样表达出来呢？

鸣谢： Rev. Fr. Fernando Armellini SCJ

© 全属于祢 & 圣母圣心爱子会 2023
Cum Approbatione Ecclesiastica 2023

Whoever has a big heart
is not content with a small house

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Gospel: Mt 10:37-42

Matthew wrote his Gospel in a time of persecution. The disciples have often had the experience that to remain faithful to Christ they had to accept the breaking of ties with the people who mattered most. The rabbis had made the decision to expel the Christians from the synagogues. They had ordered that those who adhered to the Christian faith be considered heretical and disowned by their families. The consequences of this exclusion were severe and painful not only from the emotional point of view but also social and economic.

Jesus demands from the disciple the courage to remain without support, without protection, and without material security for the sake of his Gospel. Then, he continues with another request, even more dramatic: the willingness not only to lose it all but also to give up their lives. The image of the cross refers to the inevitable consequence which goes to meet those who want to live according to the demands of the Gospel: like the Master, they will meet the cross, that is, the hostility of the world. Even if they will not lose life with martyrdom, they must give it in a constant and generous self-sacrifice.

The second part of the passage gives a remarkable promise to those who welcome the preachers of the Gospel: “Whoever welcomes you welcomes me, and whoever welcomes me welcomes him who sent me.” This is not just material hospitality, such as that offered by the woman of Shunem to Elisha but the reception of the message. The rabbis said: “The envoy of a man is like the man himself.” In the disciple’s words resounds the voice of the Master, and through him the Father’s.

It is at this point that the theme introduced by the first reading is resumed. Whoever receives the prophet for the fact of being a prophet will receive a prophet’s reward. Even a simple gesture of love as to offer a cup of cold water to a disciple, though small, with no appearance, no prestigious titles, will not remain unrewarded.

Not everyone has received from God the same qualities and the same gifts. However, in different ways but with the same generosity, every true believer is called to give their contribution and support for those who dedicate themselves directly to the proclamation of the word of God. Even before the material help, these persons need to hear that their efforts are appreciated by the brothers and sisters in the faith and that their message is assimilated.

This reception is to be revealed in a special way to those who have renounced to having a “home,” to build a family, not to escape or to live isolated and far from the world but to belong to every family, to be fully available to Christ and the brothers and sisters. Does each family consider them members or strangers? How is gratitude manifested towards the work they generously perform?

Indebted to Rev. Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

For the audio of this homily, please click to play

你們被揀選，是為了一項責任 —— 不是為了一項特權
福音：瑪9:36–10:8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

司鐸和修女的數目，正不斷急劇下降：怎麼辦呢？答案幾乎顯而易見：“祈求莊稼的主人給祂的莊稼派遣勞工。”然而，把我們自己限制在基督徒的分類中，並把自己與今天福音段落提出的含義相對，這是不對的，甚至是危險的。這使得我們認為：他們只需致力於為基督徒團體服務，把他們看作是沒有牧人的天主羊群，以致他們成了沒人收集的“莊稼”，因缺乏“收割者”形成的損失。

這十二門徒 —— 我們現在所說的 —— 不是代表司鐸和修女，而是代表整個天主子民。一人的生活狀況不論怎樣（已婚或單身，有學識的或沒有學識，強壯的或虛弱的）每人都必須投身於建築天主的國。

召選十二宗徒的語境，是耶穌對祂子民的憐憫，因為祂沒有看到有人照料他們：沒有政治領袖，沒有宗教領袖。眾人都受追求他們自己的利益，使自己佔先，自身發展的前景的驅使。他們的目的在於特權；他們想要提升自己的生活，對饑餓的人，患病的人，在壓迫中生活，遭受虐待的人，忽略不看。

耶穌對急難者和人類的痛苦很是敏感。用作表達憐憫的動詞 “splagknizomai”在福音中只出現了十二次。這詞時常被用來表達天主深遂的情感，或基督對自己百姓的深情。在這裡，這詞只適用於耶穌經驗到的感覺：祂並沒有保持冷漠，沒有以超然和漠不關心的狀態，不照看處於艱困中的，祂的子民，而是觸動了。祂感覺到一種發自內心的情感。

這樣的同情感，使得祂開始干預。祂召集一組新的百姓，稱他們是十二宗徒，這個數目指的是以色列的十二支派。

耶穌命令這些門徒繼續自己的工作。為此，祂首先希望他們祈禱，因為他們只有在祈禱中，才能透徹理解天主的情緒。以後，祂給他們權柄，驅逐魔鬼，醫治病患。

在最後幾節，再次提到了蒙召門徒的使命：“去，宣告這訊息：天國臨近了。醫治病患，使死者復活，使癩病人潔淨，驅逐魔鬼”（參看：7-8節）事實上，這在耶穌所做的事上，很容易查明（參看：瑪9:35,4:17）

如此，基督徒蒙召，把自己的全部精力投入“再現”，使他們的主人臨現在世上。祂是首位被派遣到莊稼的工人，祂的門徒是祂的合作者，一如保祿理解的那樣（參看：格前3:9）

這段福音，以命令作結語：“你們白白領受了這個恩典，也要白白施捨“（參看：第8節），這要求宗徒在履行宗徒職責時，要完全脫離任何形式上的自私自利。

基督的門徒，不是為使自己獲益而工作：使自己變得有名，受人尊敬，受人尊重，使自己富有。他如同自己的主人一樣，自甘樂意奉獻自己。他所得到的唯一賞報是：他以自己看到的，耶穌實踐的良善，事奉並愛護了自己的弟兄的喜樂。

鳴謝Fr. Fernando Armellini SCJ

© 全屬於禰 & 聖母聖心愛子會 2023
Cum Approbatione Ecclesiastica 2023

你们被拣选，是为了一项责任 —— 不是为了一项特权
福音：玛9:36–10:8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

司铎和修女的数目，正不断急剧下降：怎么办呢？答案几乎显而易见：“祈求庄稼的主人给祂的庄稼派遣劳工。”然而，把我们自己限制在基督徒的分类中，并把自己与今天福音段落提出的含义相对，这是不对的，甚至是危险的。这使得我们认为：他们只需致力于为基督徒团体服务，把他们看作是没有牧人的天主羊群，以致他们成了没人收集的“庄稼”，因缺乏“收割者”形成的损失。

这十二门徒 —— 我们现在所说的 —— 不是代表司铎和修女，而是代表整个天主子民。一人的生活状况不论怎样（已婚或单身，有学识的或没有学识，强壮的或虚弱的）每人都必须投身于建筑天主的国。

召选十二宗徒的语境，是耶稣对祂子民的怜悯，因为祂没有看到有人照料他们：没有政治领袖，没有宗教领袖。众人都受追求他们自己的利益，使自己占先，自身发展的前景的驱使。他们的目的在于特权；他们想要提升自己的生活，对饥饿的人，患病的人，在压迫中生活，遭受虐待的人，忽略不看。

耶稣对急难者和人类的痛苦很是敏感。用作表达怜悯的动词 “splagknizomai”在福音中只出现了十二次。这词时常被用来表达天主深遂的情感，或基督对自己百姓的深情。在这里，这词只适用于耶稣经验到的感觉：祂并没有保持冷漠，没有以超然和漠不关心的状态，不照看处于艰困中的，祂的子民，而是触动了。祂感觉到一种发自内心的情感。

这样的同情感，使得祂开始干预。祂召集一组新的百姓，称他们是十二宗徒，这个数目指的是以色列的十二支派。

耶稣命令这些门徒继续自己的工作。为此，祂首先希望他们祈祷，因为他们只有在祈祷中，才能透彻理解天主的情绪。以后，祂给他们权柄，驱逐魔鬼，医治病患。

在最后几节，再次提到了蒙召门徒的使命：“去，宣告这讯息：天国临近了。医治病患，使死者复活，使癞病人洁净，驱逐魔鬼”（参看：7-8节）事实上，这在耶稣所做的事上，很容易查明（参看：玛9:35,4:17）

如此，基督徒蒙召，把自己的全部精力投入“再现”，使他们的主人临现在世上。祂是首位被派遣到庄稼的工人，祂的门徒是祂的合作者，一如保禄理解的那样（参看：格前3:9）

这段福音，以命令作结语：“你们白白领受了这个恩典，也要白白施舍“（参看：第8节），这要求宗徒在履行宗徒职责时，要完全脱离任何形式上的自私自利。

基督的门徒，不是为使自己获益而工作：使自己变得有名，受人尊敬，受人尊重，使自己富有。他如同自己的主人一样，自甘乐意奉献自己。他所得到的唯一赏报是：他以自己看到的，耶稣实践的良善，事奉并爱护了自己的弟兄的喜乐。

鸣谢Fr. Fernando Armellini SCJ

© 全属于祢 & 圣母圣心爱子会 2023
Cum Approbatione Ecclesiastica 2023

You are chosen for a responsibility – not a privilege
Gospel: Matthew 9:36–10:8

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Priests and nuns are in constant and dramatic decline: What to do? The answer is almost obvious: “Pray to the Lord of the harvest to send out laborers into his harvest.” However, restricting ourselves to these categories of Christians the application of the proposed Gospel passage is not right and even dangerous. It leads us to think that they will only have to commit to community service and assume that God’s people is a flock without a shepherd, being a “harvest” that is not collected and is lost for lack of “reapers”.

The twelve disciples—let’s say it now—do not represent the priests and nuns, but the whole people of God. Whatever one’s condition of life be (married or single, learned or ignorant, strong or weak …) everyone has to engage oneself in the construction of God’s kingdom.

The context of choosing the 12 apostles is the compassion of Jesus for his people because he does not see anyone taking care of them: not political leaders, nor the religious authorities. All are driven by the pursuit of their own interests, their own advantages and prospects for advancement. They aim at privileges; they want to improve their own lives and neglect the people who are hungry, sick, living oppressed and victim of abuses.

Jesus is sensitive to the needs and the human pain. The verb ‘splagknizomai’ for compassion occurs only twelve times in the Gospels. It is always used to express the profound emotion of God or of Christ towards people. Here it is applied to the feelings that Jesus experiences: he does not remain aloof, does not watch with detachment and disinterest the condition in which his people struggle, but he is moved. He feels a visceral emotion.

This compassion leads him to intervene. He initiates a new people, called the twelve, and this number refers to the twelve tribes of Israel.

Jesus enjoins these disciples to continue his work. For this, he wants, first of all, that they pray, because only in prayer they can assimilate the sentiments of God. Then he gives them authority to drive out evil spirits and to heal the sick.

In the last verses, the mission to which the disciples are called is again invoked: “Go and proclaim the message: The kingdom of heaven is near. Heal the sick, bring the dead back to life, cleanse the lepers, and drive out demons” (vv. 7-8). It is—as it is easy to check—of what Jesus himself did (Mt 9:35; 4:17). Christians are thus called to devote all their energies to “reproduce” to make their Master present in the world. He is the first worker sent into the harvest, the disciples are his collaborators, as Paul well understood (1 Cor 3:9).

The passage concludes with the injunction, “You received this as a gift, so give it as a gift” (v. 8), is the demand of complete detachment from any form of self-interest in the performance of apostolic action.
The disciple of Christ does not work to get some personal benefit: to be known, esteemed, revered, to enrich himself. He offers free his readiness, as did the Master. His only reward will be the joy of having served and loved the brothers with the generosity of which he has seen Jesus operate.

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

天主聖言和生命之糧
福音：若6:51-58

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天的福音段落，是耶穌在增餅和增魚以後，在葛法翁會堂內，關於生命之糧論述的結尾部分。人們看到了神跡：他們決定帶走祂，通過武力，強迫祂作王（若6:14-15）

這些群眾，尋求耶穌，為什麼這麼驚愕，為什麼這麼欽佩呢？他們受一種未成熟的信仰所觸動。他們對耶穌感興趣，因為祂能藉著行神跡，滿足他們的物質需要。成熟的信仰就是另一回事。那些理解耶穌的人，他們知道，耶穌顯神跡，不是要給人留下形象，而是把人引入更深層次的事實。

在葛法翁，群眾不明白。耶穌試圖解釋奧跡。祂開始把自己比作生命之糧，就是自天而來的食糧（若6:33-35）。祂宣告：凡聽從祂，徹底理解祂的訊息，祂的福音的，就是以生命之糧給自己飲食。沒有人聽祂的陳述。

為猶太人而來，自天而來的食糧是瑪納（詠78:24），滋養人的食糧是天主的話（依55:1-3）“若瑟的兒子，怎能主張這樣的權利”？—— 他們憤憤地問道。耶穌並沒有緩和祂的聲明，祂做了一個更另人感到驚訝的陳述。給人吃的食糧，不單是祂的教導，更是祂自己的血肉。“我要賞賜的食糧，就是我的肉，是為世界的生命所賞賜的。”這就是今天福音文段開頭的話。（第51節）

吃這“成了天主的肉”，意味著：承認天主藉著“木匠的兒子”，揭露出祂來到世界上，接納這出自天上的智慧。

然而，甚至在這澄清之後，耶穌提出的動議，仍然保有可恥的一面。人怎能吃掉自己的人性？聽眾感到震驚的反應，是能被理解的，是正當的：“ 這人怎麼能把自己的肉給我們吃呢？”（第52節）他們明白，祂不僅指的是天主啟示的精神同化，而是指真的“去吃”。祂是何意呢？這裡插入了有關聖體聖事的論述。

耶穌給聖體聖事賦以含義。這是“全體基督徒生命的根源的頂峰”。我們知道，由於缺乏司鐸， 在主日，有許多基督徒團體，沒有聚在舉行聖體聖事的祭桌四周，而是聚在天主聖言的四周。我們相信，他們從這可及於他們的食糧中，領受了豐厚的生命。

必要強調的是：聖體，是一項聖事 —— 復活的基督真實臨在的聖事。這不是系於基督聖言信仰的替代品。領受聖體以前，必須聆聽和默思福音的段落。天主聖言的讀經，是必不可少的前導。

鳴謝：Fr. Fernando Armellini SCJ

© 全屬於禰 & 聖母聖心愛子會 2023
Cum Approbatione Ecclesiastica 2023

天主圣言和生命之粮
福音：若6:51-58

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天的福音段落，是耶稣在增饼和增鱼以后，在葛法翁会堂内，关于生命之粮论述的结尾部分。人们看到了神迹：他们决定带走祂，通过武力，强迫祂作王（若6:14-15）

这些群众，寻求耶稣，为什么这么惊愕，为什么这么钦佩呢？他们受一种未成熟的信仰所触动。他们对耶稣感兴趣，因为祂能藉着行神迹，满足他们的物质需要。成熟的信仰就是另一回事。那些理解耶稣的人，他们知道，耶稣显神迹，不是要给人留下形象，而是把人引入更深层次的事实。

在葛法翁，群众不明白。耶稣试图解释奥迹。祂开始把自己比作生命之粮，就是自天而来的食粮（若6:33-35）。祂宣告：凡听从祂，彻底理解祂的讯息，祂的福音的，就是以生命之粮给自己饮食。没有人听祂的陈述。

为犹太人而来，自天而来的食粮是玛纳（咏78:24），滋养人的食粮是天主的话（依55:1-3）“若瑟的儿子，怎能主张这样的权利”？—— 他们愤愤地问道。耶稣并没有缓和祂的声明，祂做了一个更另人感到惊讶的陈述。给人吃的食粮，不单是祂的教导，更是祂自己的血肉。“我要赏赐的食粮，就是我的肉，是为世界的生命所赏赐的。”这就是今天福音文段开头的话。（第51节）

吃这“成了天主的肉”，意味着：承认天主藉着“木匠的儿子”，揭露出祂来到世界上，接纳这出自天上的智慧。

然而，甚至在这澄清之后，耶稣提出的动议，仍然保有可耻的一面。人怎能吃掉自己的人性？听众感到震惊的反应，是能被理解的，是正当的：“ 这人怎么能把自己的肉给我们吃呢？”（第52节）他们明白，祂不仅指的是天主启示的精神同化，而是指真的“去吃”。祂是何意呢？这里插入了有关圣体圣事的论述。

耶稣给圣体圣事赋以含义。这是“全体基督徒生命的根源的顶峰”。我们知道，由于缺乏司铎， 在主日，有许多基督徒团体，没有聚在举行圣体圣事的祭桌四周，而是聚在天主圣言的四周。我们相信，他们从这可及于他们的食粮中，领受了丰厚的生命。

必要强调的是：圣体，是一项圣事 —— 复活的基督真实临在的圣事。这不是系于基督圣言信仰的替代品。领受圣体以前，必须聆听和默思福音的段落。天主圣言的读经，是必不可少的前导。

鸣谢：Fr. Fernando Armellini SCJ

© 全属于祢 & 圣母圣心爱子会 2023
Cum Approbatione Ecclesiastica 2023

The Word of God and the Bread of Life
Gospel: John 6:51-58

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

This passage is the concluding part of the discourse on the bread of life taught by Jesus in the synagogue of Capernaum after the multiplication of the loaves and fishes. The people saw the sign; they decided to take him by force to make him king (Jn 6:14-15).

Why do these amazed and admiring crowds seek Jesus? They are moved by an immature faith. They are interested in Jesus just because they think he is able to satisfy through miracles their material needs. Mature faith is something else. It is that of those who understand that Jesus does not perform miracles to impress but to introduce a deeper reality.

In Capernaum, the crowd does not understand. Jesus attempts to explain the mystery. He starts presenting himself as the bread of life, which comes from heaven (Jn 6:33-35). He declares that whoever listens to him assimilates his message, his gospel, feeds himself of the words of life. His statement is not listened to.

For the Jews, the bread that came down from heaven is the manna (Ps 78:24) and the food that nourishes is the word of God (Is 55:1-3). How can “the son of Joseph claim such right?”—they ask indignantly. Instead of mitigating his claim, Jesus makes an even more surprising statement. The bread to eat is not only his doctrine but his own flesh. “The bread I shall give is my flesh, and I will give it for the life of the world.” These are the opening words of today’s passage (v. 51).

Eating this God-made-flesh means recognizing that the revelation of God comes into the world through “the carpenter’s son” and to welcome this wisdom coming from heaven.

Even after this clarification, however, the scandalous aspect of the proposal of Jesus remains. How can one “eat his person”? The shocked reaction of the listeners is understandable and justified: “How can this man give us his flesh to eat?” (v. 52). They understand that he is not only referring to the spiritual assimilation of God’s revelation but also to a real “eating.” What does he mean? The discourse on the Eucharist is inserted here.

Jesus gives the meaning of the sacrament of Eucharist. This is the “fount and summit of all Christian life.” We know that, for lack of priests, on Sunday many Christian communities do not gather around the table of the bread of the Eucharist, but around the Word of God. We are confident that they receive an abundance of life from this unique food available to them.

Eucharist, it must be emphasized, is sacrament—that really makes the Risen Christ present. It does not substitute the faith in the word of Christ. Before receiving the Eucharistic bread, it is necessary to listen to and meditate on a Gospel passage. The reading of the word of God is the essential premise.

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023