标签： 主日证道

Recognize him in the Eucharist!
Gospel: Luke 24:13-35

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The story of the disciples of Emmaus is one of the most beautiful pages of the Gospels. The text could be narrated very superficially unless we notice some indices that orient us toward a less superficial reading. How could one not notice, for example, that the sentence: “When he was at table with them, he took bread, said the blessing, broke it, and gave it to them” explicitly recalls the celebration of the Eucharist? And, before sitting down at the table, the mysterious traveler also presides over a solemn liturgy of the Word with its three readings (“and beginning with Moses and all the prophets he explained to them in all the Scriptures…” [v. 27]) and his good sermon (“Were not our hearts burning within us when he opened to us the Scriptures…” [v. 32]). In short, he officiated a full-blown liturgy.
The two disciples are sad: they have seen the collapse of their dreams, the failure of their plans. They expected a glorious Messiah, a mighty and triumphant king but found themselves in front of a loser. The rabbis taught that the Messiah would have lived a thousand years, Jesus instead was dead.

This situation of desperation of the Emmaus disciples, resembles that of the communities of Luke. They are persecuted, victims of abuse. They see the triumph of the works of death; the wicked have the better over the pure in heart. They find themselves in the same state of mind as the disciples of Emmaus. They also stop with sad faces.

It is our story. We too find ourselves sometimes in the same state of mind. It happens when we have to admit that cunning prevails over honesty; when we are forced to acknowledge a lie as the official truth, imposed by those in power; when we see the prophets silenced or killed. We stop, sad. How to get out of this desperate situation?

The Emmaus disciples made mistaken responses to the crisis. First of all, they left the community whose members continued to search for an answer to what had happened. They did not verify if the women’s experience could be enlightening for them.

Many Christians were behaving as such in the time of Luke: in front of difficulties and persecutions, some abandoned their communities; others, almost on principle, refused the answers that came from faith. They did not even verify if they could have logic and sense.

The Emmaus disciples did not have the slightest doubt that their ideas about the triumphant messiah could be wrong. They were stubbornly clinging to tradition, to what they had been taught. They were impervious to the surprises and novelties of God.

Jesus does not abandon the people who choose the roads that lead to sadness. He becomes their companion in the journey.

Abridged from Fr. Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

他們看見主，歡欣鼓舞
福音：若20:19-31

Fr. Jijo Kandamkulathy CMF
Claretian Publications

在今天的福音中，多默的疑問，廣為人所知。然而，仔細閱讀福音，福音描繪道：所有門徒，都在懷疑，不僅僅是可憐的多默。但是，若望為何要關注多默？若望致書第三代基督徒，他們未曾見過主耶穌。他們中的許多人，甚至不認識任何宗徒。他們發覺，很難相信；他們在許多疑問中苦苦掙扎；他們想要看見，想要觸摸，想要驗證，救主是否真的復活了。

瑪律谷，路加，瑪竇，回應他們說：宗徒們都猶豫不決。若望的回應是不同的：他取多默作為每位很難相信的基督徒的象徵。很難知道，他為何選取這位宗徒的原因，也許是因為：他比他人有更多的困難，或需要花費更多的時間去相信。

若望想要教導他的團體（和我們的團體）的是：復活之主具有的生命，逃離了我們的感觀；一種不能徒手觸摸，或用眼目看見的生命。這樣的生命，只能透過信德才能接受的生命。這對宗徒也同樣適用，他們對復活的主有獨特的體驗。

這段福音的結尾，體現了若望寫作本書的原因。他的福音，為那些相信基督是人的人而言，是一個標記。若望把這稱作神跡，奇跡。耶穌給在那裡的人所顯的奇跡，並沒有給在那裡的人留下深刻的印象。祂甚至出言譴責那些除非看到神跡，不然絕不相信的人（參看：若4:48）這些標記，不是零散的證據，而是關於耶穌人格化的，本性和使命的啟示。凡閱讀他著作，理解這些標記的人，就會清晰面對耶穌的人格，並被邀請作出選擇。這福音就是最好的證明。

但是，在哪裡，才能聽到這福音呢？這話的回蕩在哪裡呢？有沒有可能在今天，重現宗徒在復活節和“八天之後”的體驗呢？怎樣體驗呢？我們肯定注意到，兩個幻象都出現在主日。救主顯現的時候，都用同樣的話：“願你們平安。”門徒們都聚集在屋中。顯然，若望暗指的會面，是在主日發生的。在每逢八日的某一天，整個團體都被召集，舉行聖體聖事。幾時所有信徒都聚在一起，復活之主就在那裡顯現。祂一如在復活那天晚上，復活後的八天那樣，透過主祭的口，向門徒致意，並祝福他們說：“願你們平安。”

像多默一樣，拋下團體聚會的門徒，不能經驗到復活的主，因為他沒有使自己出現在團體聚會的地方。與人們在藝術家的畫作中看到的完全相反，就連多默也沒有把他的手探入救主的創傷。從經文上來看，並沒有體現出，他觸摸了復活之主。他在聽到復活之主的聲音後，也偕同他團體的兄弟姐妹一道，宣講他所相信的信仰，有能力把這樣的經驗，提供給任何時代的基督徒 …… 每逢八天的日子。

節錄自Fr. Armellini SCJ的著作

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

他们看见主，欢欣鼓舞
福音：若20:19-31

Fr. Jijo Kandamkulathy CMF
Claretian Publications

在今天的福音中，多默的疑问，广为人所知。然而，仔细阅读福音，福音描绘道：所有门徒，都在怀疑，不仅仅是可怜的多默。但是，若望为何要关注多默？若望致书第三代基督徒，他们未曾见过主耶稣。他们中的许多人，甚至不认识任何宗徒。他们发觉，很难相信；他们在许多疑问中苦苦挣扎；他们想要看见，想要触摸，想要验证，救主是否真的复活了。

马尔谷，路加，玛窦，回应他们说：宗徒们都犹豫不决。若望的回应是不同的：他取多默作为每位很难相信的基督徒的象征。很难知道，他为何选取这位宗徒的原因，也许是因为：他比他人有更多的困难，或需要花费更多的时间去相信。

若望想要教导他的团体（和我们的团体）的是：复活之主具有的生命，逃离了我们的感观；一种不能徒手触摸，或用眼目看见的生命。这样的生命，只能透过信德才能接受的生命。这对宗徒也同样适用，他们对复活的主有独特的体验。

这段福音的结尾，体现了若望写作本书的原因。他的福音，为那些相信基督是人的人而言，是一个标记。若望把这称作神迹，奇迹。耶稣给在那里的人所显的奇迹，并没有给在那里的人留下深刻的印象。祂甚至出言谴责那些除非看到神迹，不然绝不相信的人（参看：若4:48）这些标记，不是零散的证据，而是关于耶稣人格化的，本性和使命的启示。凡阅读他著作，理解这些标记的人，就会清晰面对耶稣的人格，并被邀请作出选择。这福音就是最好的证明。

但是，在哪里，才能听到这福音呢？这话的回荡在哪里呢？有没有可能在今天，重现宗徒在复活节和“八天之后”的体验呢？怎样体验呢？我们肯定注意到，两个幻象都出现在主日。救主显现的时候，都用同样的话：“愿你们平安。”门徒们都聚集在屋中。显然，若望暗指的会面，是在主日发生的。在每逢八日的某一天，整个团体都被召集，举行圣体圣事。几时所有信徒都聚在一起，复活之主就在那里显现。祂一如在复活那天晚上，复活后的八天那样，透过主祭的口，向门徒致意，并祝福他们说：“愿你们平安。”

像多默一样，抛下团体聚会的门徒，不能经验到复活的主，因为他没有使自己出现在团体聚会的地方。与人们在艺术家的画作中看到的完全相反，就连多默也没有把他的手探入救主的创伤。从经文上来看，并没有体现出，他触摸了复活之主。他在听到复活之主的声音后，也偕同他团体的兄弟姐妹一道，宣讲他所相信的信仰，有能力把这样的经验，提供给任何时代的基督徒 …… 每逢八天的日子。

节录自Fr. Armellini SCJ的著作

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

They Rejoice in Seeing the Lord
Gospel: John 20:19-31

Fr. Jijo Kandamkulathy CMF
Claretian Publications

The doubt of Thomas in today’s gospel is proverbial. However, a closer reading of the gospels depict that all disciples, doubted, not only the poor Thomas. But why John focuses on Thomas? John is writing to the third generation Christians, people who have not seen the Lord Jesus. Many of them do not even know any of the apostles. They find it hard to believe; they are struggling in the midst of many doubts; they would like to see, touch, and verify if the Lord is truly risen.

To them, Mark, Luke, and Matthew respond by saying that all the apostles had hesitations. The answer of John is different: he takes Thomas as a symbol of the difficulty that every Christian who comes to believe. It is hard to know the reason why he chose this apostle; perhaps, because he had more difficulty or took more time than others to have faith.

What John wants to teach the Christians of his communities (and us) is that the Risen One has a life that escapes our senses; a life that cannot be touched with bare hands or seen with the eyes. It can only be achieved through faith. This also applies to the apostles, who also have made a unique experience of the Risen Lord.

The end of the passage presents the reason why John wrote his book. His gospel is a sign for people to believe in the person of Christ. John calls miracles, signs. Jesus did not perform them to impress whoever was there. He even had words of condemnation against anyone who did not believe unless he saw miracles (Jn 4:48). The signs are not pieces of evidence, but revelations about the person, nature, and mission of Jesus. Whoever reads his book and understands these signs clearly confronts the person of Jesus and is invited to make a choice. The Gospel is the ultimate proof.
But where can one listen to this gospel? Where does this word echo? Is it possible to repeat today the apostles’ experience on Easter day and “eight days later”? How? We definitely have noticed that both apparitions take place on Sunday. The Lord presents himself with the same words: “Peace be with you.” The disciples are gathered in the house. The meeting to which John alludes is clearly that which happens on the day of the Lord. It’s the one in which every eighth day, the whole community is called for the celebration of the Eucharist. When all believers are gathered together, there appears the Risen One. He, by the mouth of the celebrant, greets the disciples and wishes, as on the evening of Easter, and eight days later: “Peace be with you.”

Disciples, who like Thomas, deserts the meetings of the community, cannot make the experience of the Risen Lord because he makes himself present where the community is gathered. Contrary to what one sees depicted in the paintings of the artists, not even Thomas has put his hands into the wounds of the Lord. From the text, it does not appear that he has touched the Risen One. He also gets to pronounce his profession of faith after hearing the voice of the Risen One, along with his brothers and sisters of the community. And the ability to make this experience is offered to Christians of all times… every eight days.

Abridged from Fr. Armellini SCJ.

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

不要在死人中寻找活人
福音：玛28:1-10

Fernando Armellini
Claretian Publications, Macau

封闭的坟墓，显而易见，代表的是恶人的得胜。恶人认为：他们与义人作战，设法取胜。他们相信，这会使他永远缄默。巨大的石头，被放在坟墓前面，一队照看的卫兵，是死亡战胜生命，不虔敬之人战胜义人，恼恨战胜邪恶的预表。

面对这场悲剧，有人认为：难道坟墓的黑暗与缄默，会使义人的纪念，永久湮灭，杀害他的人，会永远嘲笑祂吗？复活主日的黎明，天主对这痛苦不堪的提问，做出了回应。一道闪电，祂引爆了赋予生命者的权能，因为祂不容许圣者和义人，留在死亡的权下。

坐在石头上的，上主的天使，使人想起凯旋的战士，骄傲坐在他所征服的城市的城墙上，庆祝自己得胜的姿势。玛窦运用这战争的形象，生动描述了救主凯旋，战胜死亡的景象，死亡始终是令人怕惧的仇敌。

战胜死亡以后，人在结束他们尘世的生命以后，在坟墓中，决找不到，但在圣父的家中能找到。上主派遣天使给女人说：“立刻去给门徒说，祂已从死者中复活了。这是我给妳的记息。”这是一项不容易的使命，因为那宣告救主复活的人，冒着不被人相信的风险，甚至会被人嘲笑。只有与那复活之人有亲密接触的，才有勇气向众人宣告。

妇人 —— 基督徒团体的预表 —— 打消了顾虑：“不要害怕！”热爱生活的，无需对天主令人不安的介入感到怕惧。祂来，是要移除一切罪恶放置的磐石，保护亡者的生命。这便是对众人的邀请，祂邀请众人在定能得胜的生命中成长：义人决不会被抛弃，好似耶稣一样，每个坟墓，都会空空。死亡的权势（不义，压迫，诽谤，恼恨，欺诈，奸诈……）决不能占据上风，即使片时，死亡好似占据上风。

面对复活节的壮丽景象，失去的一切，义人所流的全部眼泪，不论何时，都是有意义的。

匆匆离去的妇人，抛下了死亡之地，赶忙向兄弟们宣告，基督复活了。面对同一场景，卫兵所做的，恰恰相反：他们使自己受到金钱的腐朽。他们是那些为了物质的益处，特别是当下那些，使自己妥协于人者的代表。他们喜欢说谎，而非喜欢讲真话，他们拥护掌权者，同他们合作，试图使不义者的管制长久化。

诚然，复活节以后，人们如同先前那样死去。然而，现在，他们知道：他们绝不会留在亡者之中：这意味着，他们不会死去。他们知道，生命总有目标 ——不是在坟墓中过夜，而是在天堂的光明中 —— 人类总有一个归宿：无穷无尽的欢庆。

John Ledesma（慈幼会）神父翻译
Jijo Kandamkulathy（慈母孝子会）神父简化
全属于祢（Totus Tuus）基前述简化版本翻译

©全属于祢&圣母圣心爱子会& 鲍思高慈幼会
Cum Approbatione Ecclesiastica 2023

不要在死人中尋找活人
福音：瑪28:1-10

Fernando Armellini
Claretian Publications, Macau

封閉的墳墓，顯而易見，代表的是惡人的得勝。惡人認為：他們與義人作戰，設法取勝。他們相信，這會使他永遠緘默。巨大的石頭，被放在墳墓前面，一隊照看的衛兵，是死亡戰勝生命，不虔敬之人戰勝義人，惱恨戰勝邪惡的預表。

面對這場悲劇，有人認為：難道墳墓的黑暗與緘默，會使義人的紀念，永久湮滅，殺害他的人，會永遠嘲笑祂嗎？復活主日的黎明，天主對這痛苦不堪的提問，做出了回應。一道閃電，祂引爆了賦予生命者的權能，因為祂不容許聖者和義人，留在死亡的權下。

坐在石頭上的，上主的天使，使人想起凱旋的戰士，驕傲坐在他所征服的城市的城牆上，慶祝自己得勝的姿勢。瑪竇運用這戰爭的形象，生動描述了救主凱旋，戰勝死亡的景象，死亡始終是令人怕懼的仇敵。

戰勝死亡以後，人在結束他們塵世的生命以後，在墳墓中，決找不到，但在聖父的家中能找到。上主派遣天使給女人說：“立刻去給門徒說，祂已從死者中復活了。這是我給妳的記息。”這是一項不容易的使命，因為那宣告救主復活的人，冒著不被人相信的風險，甚至會被人嘲笑。只有與那復活之人有親密接觸的，才有勇氣向眾人宣告。

婦人 —— 基督徒團體的預表 —— 打消了顧慮：“不要害怕！”熱愛生活的，無需對天主令人不安的介入感到怕懼。祂來，是要移除一切罪惡放置的磐石，保護亡者的生命。這便是對眾人的邀請，祂邀請眾人在定能得勝的生命中成長：義人決不會被拋棄，好似耶穌一樣，每個墳墓，都會空空。死亡的權勢（不義，壓迫，誹謗，惱恨，欺詐，奸詐……）決不能佔據上風，即使片時，死亡好似佔據上風。

面對復活節的壯麗景象，失去的一切，義人所流的全部眼淚，不論何時，都是有意義的。

匆匆離去的婦人，拋下了死亡之地，趕忙向兄弟們宣告，基督復活了。面對同一場景，衛兵所做的，恰恰相反：他們使自己受到金錢的腐朽。他們是那些為了物質的益處，特別是當下那些，使自己妥協於人者的代表。他們喜歡說謊，而非喜歡講真話，他們擁護掌權者，同他們合作，試圖使不義者的管制長久化。

誠然，復活節以後，人們如同先前那樣死去。然而，現在，他們知道：他們絕不會留在亡者之中：這意味著，他們不會死去。他們知道，生命總有目標 ——不是在墳墓中過夜，而是在天堂的光明中 —— 人類總有一個歸宿：無窮無盡的歡慶。

John Ledesma（慈幼會）神父翻譯
Jijo Kandamkulathy（慈母孝子會）神父簡化
全屬於禰（Totus Tuus）基前述簡化版本翻譯

©全屬於禰&聖母聖心愛子會& 鮑思高慈幼會
Cum Approbatione Ecclesiastica 2023

DO NOT LOOK FOR THE LIVING
AMONG THE DEAD

Gospel: Matthew 28:1-10

Fernando Armellini
Claretian Publications, Macau

The closed tomb stood for an apparent victory of the wicked. The wicked thought that they fought the righteous and managed to prevail. They believed of having him silenced forever. The huge boulder, placed in front of the tomb and a picket of guards watching over it are symbolizing the victory of death over life, impiety on righteousness, and hatred over love.

Faced with this tragedy, one wonders: will the darkness and the silence of the grave extinguish forever even the memory of the righteous, while those who killed him mockingly laugh? At dawn on Easter Sunday, God responded to this anguished question. In a flash of light, he detonated his life-giving power because he could not allow the Holy and Righteous One to remain in the power of death.

The angel of the Lord sitting on the stone recalls the gesture of the warrior who celebrates his victory by sitting proudly on the rampart on the city he conquered. Matthew uses this war image to vividly depict the triumph of the Lord over death, the terrible enemy that has always terrified humanity.

After the defeat of death, the persons who have concluded their earthly life are not to be found in a grave, but in the Father’s house. The angel of the Lord sends the women: “Go at once and tell the disciples that he is risen from the dead. This is my message for you”. It is not an easy mission because one who announces the Living One runs the risk of not being believed or even of being laughed at. Only those who have made the intimate experience of a personal encounter with the Risen One have the courage to announce to all.

The women—a symbol of the community—are reassured: “Do not be afraid!” Those who love life need not fear the upsetting interventions of God. He comes to remove all the rocks that sin has placed to protect Death. It is an invitation to all to grow in the certainty of the victory of life: never will a righteous person be abandoned; each tomb, like that of Jesus, will be empty. The forces of death (injustice, oppression, slander, hatred, deceit, cunning…) will not prevail even if, apparently, for a time, they will appear to have the upper hand.

Faced with the great scene of Easter, all the losses and all the tears of the righteous of all times make sense.

The women hastily abandoned the place of death and rush to announce to the brothers that Christ is alive. Faced with the same event, the guards do the opposite: they let themselves be corrupted by money. They are the symbol of those who, even today, for the sake of some material advantage, resign themselves to compromise. They prefer the lie to the truth, take sides with the powers that be and cooperate with them in an attempt to perpetuate the reign of injustice.

It is true that after Easter people continue to die as before. However, now they know that they will not remain in death: and this is not to die. They know that life has a goal—that is not the night of the grave, but the heavenly light—and that humanity has a destiny: the endless celebration.

Translated by Fr. John Ledesma SDB
Abridged by Fr. Jijo Kandamkulathy CMF

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

穀物死了，才能帶出生命
福音：瑪26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

四旬齋期最重要的道理就是：天主沒有拯救基督出離一個困難的處境。祂沒有阻止不義，沒有阻止祂的聖子死亡。天主在祂身上表明：祂沒有藉神妙的干預來阻止兇惡，而是剝奪（兇惡）傷害（人）的能力，甚至給人成長的時間，以戰勝邪惡。天主的邏輯，人很難以理解。 “一粒麥子，除非落在地裡死了，仍然只是一粒，如果它死了，才能多結果實。”（若12:24）人很難以接受。

瑪竇特別堅持於抵制暴力和使用武器。他只報道了耶穌對試圖以刀劍保護祂的伯多祿所說的話：“把你的劍回原處，因為凡持劍的，必死於劍。”（瑪26:52）戴爾都良（Tertullian），一至二世紀的著名護教家評論說：“解除伯多祿的武裝，耶穌從每個士兵的手上拿走了武器。”幾十年後，聖經學者奧利振（Origen）回應道：“我們基督徒，不再手持刀劍，我們不再學習戰爭的藝術，因為我們借著耶穌，成了和平之子。”

緊扣在瑪竇心弦上的一個問題就是：普世的得救。以色列不把她自己看作是令人妒愛的，唯一被賦以恩許者。她所扮演的，是上主託付於她的角色：預備那要來到的天主之國。現在，她首次出現在宴會廳（參看：瑪22:1-6）不幸的是：以色列拒絕接受邀請。早期的基督徒經受過這種撕裂的割痛，這痛好似一把利劍刺透靈魂（路2:35）又似：“一根刺插入肉裡”（參看：格後12:7）這種拒絕的最大化表達形態就是：“祂的血歸到我們兒女身上”（參看：瑪27:25）的呐喊。

對這短語的荒誕解釋，產生了悲劇性的後果：惱恨，暴力，基督徒支持猶太人的迫害。這與瑪竇所賦的含義，完全不同。猶太選擇暴力，拒絕耶穌所宣告的，成為和平的國度。聖史想要提醒的是：重蹈覆轍的危險。

另一個事件，就是猶大的死，只有瑪竇報道這事。這位門徒成了當時追隨耶穌之人的象徵。於是，他們想起了，耶穌沒有領會到他們光榮的夢想，沒有覺察到他們渴望的權力。他們拋棄了祂，轉而同祂反目。

如果讓我們暫時擺脫這樣的刻板印象，我們就能感受到對這受困之人的尊重和同情。 在宗徒團體看來，祂沒有朋友。他看見自己所愛之人正走向自己的死亡時，他定會感到孤獨，定無法承受自己的過犯的重量。不幸的是：宗徒為了發洩自己的悔恨，他朝錯的人，就是利用他的司祭，發洩自己心中的苦痛。如果他歸向基督，他將以另一種方式結束自己的生命。

最後，只有瑪竇談到被安排看守墳墓的士兵（瑪27:62-66）：他們邪惡得勝的象徵。他們在場見證義人被擊敗，拯救者緘默不言，永遠被鎖閉在墳墓裡。我們也有這樣的經歷：邪惡總是給人一種：人確信最後終能凱旋的印象，好似窮人把公道看作夢想，弱者和無助之人把正義得張看作希望一樣。然而，天主定會出人意料的干預。祂的天使定會移走每一塊妨礙復活的石頭，並要坐於其上*瑪28:2)。士兵是被派來，捍衛不義和邪惡，定要從他的眼前奔逃（瑪28:4）

感謝耶穌聖心會（SCJ）的Fernando Armellini神父

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2023

谷物死了，才能带出生命
福音：玛26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

四旬斋期最重要的道理就是：天主没有拯救基督出离一个困难的处境。祂没有阻止不义，没有阻止祂的圣子死亡。天主在祂身上表明：祂没有藉神妙的干预来阻止凶恶，而是剥夺（凶恶）伤害（人）的能力，甚至给人成长的时间，以战胜邪恶。天主的逻辑，人很难以理解。 “一粒麦子，除非落在地里死了，仍然只是一粒，如果它死了，才能多结果实。”（若12:24）人很难以接受。

玛窦特别坚持于抵制暴力和使用武器。他只报道了耶稣对试图以刀剑保护祂的伯多禄所说的话：“把你的剑回原处，因为凡持剑的，必死于剑。”（玛26:52）戴尔都良（Tertullian），一至二世纪的著名护教家评论说：“解除伯多禄的武装，耶稣从每个士兵的手上拿走了武器。”几十年后，圣经学者奥利振（Origen）回应道：“我们基督徒，不再手持刀剑，我们不再学习战争的艺术，因为我们借着耶稣，成了和平之子。”

紧扣在玛窦心弦上的一个问题就是：普世的得救。以色列不把她自己看作是令人妒爱的，唯一被赋以恩许者。她所扮演的，是上主托付于她的角色：预备那要来到的天主之国。现在，她首次出现在宴会厅（参看：玛22:1-6）不幸的是：以色列拒绝接受邀请。早期的基督徒经受过这种撕裂的割痛，这痛好似一把利剑刺透灵魂（路2:35）又似：“一根刺插入肉里”（参看：格后12:7）这种拒绝的最大化表达形态就是：“祂的血归到我们儿女身上”（参看：玛27:25）的呐喊。

对这短语的荒诞解释，产生了悲剧性的后果：恼恨，暴力，基督徒支持犹太人的迫害。这与玛窦所赋的含义，完全不同。犹太选择暴力，拒绝耶稣所宣告的，成为和平的国度。圣史想要提醒的是：重蹈覆辙的危险。

另一个事件，就是犹大的死，只有玛窦报道这事。这位门徒成了当时追随耶稣之人的象征。于是，他们想起了，耶稣没有领会到他们光荣的梦想，没有觉察到他们渴望的权力。他们抛弃了祂，转而同祂反目。

如果让我们暂时摆脱这样的刻板印象，我们就能感受到对这受困之人的尊重和同情。 在宗徒团体看来，祂没有朋友。他看见自己所爱之人正走向自己的死亡时，他定会感到孤独，定无法承受自己的过犯的重量。不幸的是：宗徒为了发泄自己的悔恨，他朝错的人，就是利用他的司祭，发泄自己心中的苦痛。如果他归向基督，他将以另一种方式结束自己的生命。

最后，只有玛窦谈到被安排看守坟墓的士兵（玛27:62-66）：他们邪恶得胜的象征。他们在场见证义人被击败，拯救者缄默不言，永远被锁闭在坟墓里。我们也有这样的经历：邪恶总是给人一种：人确信最后终能凯旋的印象，好似穷人把公道看作梦想，弱者和无助之人把正义得张看作希望一样。然而，天主定会出人意料的干预。祂的天使定会移走每一块妨碍复活的石头，并要坐于其上*玛28:2)。士兵是被派来，捍卫不义和邪恶，定要从他的眼前奔逃（玛28:4）

感谢耶稣圣心会（SCJ）的Fernando Armellini神父

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2023

The Grain That Dies Is Due to Bring Forth Life.
Gospel: Matthew 26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The dearest learning of the Lenten seasons is: God has not miraculously saved Christ from a difficult situation. He has not obstructed the injustice and the death of his Son. In him God has made it known that he does not overcome evil by hindering it with miraculous interventions but by taking away its power to harm, even making it a time of growth for the man. It is difficult to assimilate this logic of God. It is difficult to accept that “unless a grain of wheat falls to the earth and dies, it remains alone; but if it dies, it produces much fruit” (Jn 12:24).

Matthew particularly insists on the repudiation of violence and the use of weapons. Only he reports the words of Jesus to Peter, who tried to defend him with a sword: “Put your sword back into its place, for all who take hold of the sword will die by the sword” (Mt 26:52). Tertullian, the famous apologist of the I-II century, commented: “Disarming Peter, Jesus took away the weapons from the hands of every soldier.” A few decades later, the biblical scholar Origen echoed, “We Christians no longer grip the sword; we don’t anymore learn the art of war because through Jesus we have become children of peace.”

One of the issues close to Matthew’s heart is the universalism of salvation. Israel cannot consider herself as the only and jealous depositary of the promises. She played the role that the Lord entrusted to her: to prepare the coming of God’s kingdom. Now she is expected, first among the guests, in the banquet hall (Mt 22:1-6). Unfortunately, Israel rejected the invitation. In the early Christian community, it is experienced as a painful laceration, like a sword that pierces the soul (Lk 2:35), as “a thorn in the flesh” (2 Cor 12:7). The maximum expression of this refusal is the cry: “His blood be on us and on our children” (Mt 27:25).

The nonsensical interpretation of this phrase has had tragic consequences: hatred, absurd accusations, violence, and Christians supporting the persecution of the Jews. The meaning attributed to it by Matthew was totally different. The Jews had chosen violence and rejected the reign of peace announced by Jesus. The evangelist wants to warn of the danger of repeating the same mistake.

Another incident reported only by Matthew is the death of Judas. This disciple is the symbol of all those who, for a time, follow Jesus. Then they are aware that Jesus does not realize their dreams of glory and their thirst for power. They abandon him and even turn against him.

If we free ourselves from the stereotypes for a moment, we can experience respect and compassion for the plight of this man. It seems that, in the group of the apostles, he had no friends. When he saw the only one who loved him go to his death, he must have felt terribly alone to carry the weight of his mistake. He’s gone, unfortunately, to vent his remorse, his inner torment to the wrong people, the temple priests who used him. If he had turned to Christ, his life would end in another way.

Finally, only Matthew speaks of the guards placed in custody of the tomb (Mt 27:62-66): they are a sign of the triumph of evil. Their presence testifies that the righteous is defeated, the deliverer silenced, locked forever in a tomb. It is the experience that we have: evil always gives the impression of being assured of a final triumph, such as to consider as dreams the poor, the weak and the defenseless’ hope for justice. God, however, ensures his unexpected intervention. His angel will roll every stone that prevents the return to life and will sit on it (Mt 28:2). The soldiers, placed to defend injustice and iniquity, will flee in terror from his light (Mt 28:4).

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023