标签： 主日证道

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

不是死亡，而是生命的转变
福音：若11:1-45

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

拉匝禄的复活，不是复活，回到这个物质世界，而是复活，走向超越物质的世界。进入天主的世界，就是复活。

伯大尼的家庭，只是由一个弟弟和一对姐妹组成，所代表的是：没有阶层，没有地位，只有兄弟，只有姐妹的基督徒团体。这个团体面对一个无解的处境：一个兄弟的去世。耶稣为什么没有阻止死亡？所爱之人的死，我们的死，考验着我们的信仰。这令人生疑，祂“不在这里”，祂不以祂的爱陪伴我们。

耶稣藉着容许拉匝禄走向死亡，对这个窘境作出了回应：祂无意阻止生理上的死亡。祂不是来以这种形式，使生命永恒，而是把我们导向没有止境的生命。当属灵的生命，被简化为要求神迹的生命时，这不可避免的，会造成信仰上的危机，当我们期待祂在这里的时候，我们是需要祂的时候，我们在患病，忧愁，遭遇不幸的时候，我们就会怀疑“祂不在这里”。

玛尔大相信死者的复活。她坚信这点，在世界终结的时候，她的兄弟拉匝禄必要偕同一切义人一道复活，必要有份于天主的国。

这就是她理解复活的方式（也许与今天许多基督徒相似），她并不安慰任何人。为什么天主会让人死去，仅仅是为了使人复活？

基督徒不相信，死亡和复活会在世界终结时发生。基督徒所相信的是：被基督所救赎的人，“决不会死”。

举个例子：让我们想象一下：在一个母亲的胎中，有一对双胞胎。在九个月的妊娠期内，他们能彼此看见，彼此相知，彼此交谈。他们只知道自己的小小世界，不能想象外界的生活，会是怎样。他们对那里的动物，植物，花朵，海滩，一无所知。

九个月后，这对双胞胎依次诞生。后生的那个，在母胎中停留了片刻，甚至只是一小段时间，留在母胎中，定是在想：“我的哥哥死了。他不在这里了。他消失了，离开我了。……”接着，他哭了。但是，他的哥哥并没有死。他只是离开一个有限，短暂，有限的生活，走向另一种形式的生活。

因此，按照基督徒的观点，在今世生活，就是在妊娠，死亡，是给留下之人所验证的，而非给那已死之人的。世人皆知老子的断语：“毛毛虫眼中的世界末日,我们称之为蝴蝶。”

节选自Fernando Armellini神父的文段

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

不是死亡，而是生命的轉變
福音：若11:1-45

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

拉匝祿的復活，不是復活，回到這個物質世界，而是復活，走向超越物質的世界。進入天主的世界，就是復活。

伯大尼的家庭，只是由一個弟弟和一對姐妹組成，所代表的是：沒有階層，沒有地位，只有兄弟，只有姐妹的基督徒團體。這個團體面對一個無解的處境：一個兄弟的去世。耶穌為什麼沒有阻止死亡？所愛之人的死，我們的死，考驗著我們的信仰。這令人生疑，祂“不在這裡”，祂不以祂的愛陪伴我們。

耶穌藉著容許拉匝祿走向死亡，對這個窘境作出了回應：祂無意阻止生理上的死亡。祂不是來以這種形式，使生命永恆，而是把我們導向沒有止境的生命。當屬靈的生命，被簡化為要求神跡的生命時，這不可避免的，會造成信仰上的危機，當我們期待祂在這裡的時候，我們是需要祂的時候，我們在患病，憂愁，遭遇不幸的時候，我們就會懷疑“祂不在這裡”。

瑪爾大相信死者的復活。她堅信這點，在世界終結的時候，她的兄弟拉匝祿必要偕同一切義人一道復活，必要有份于天主的國。

這就是她理解復活的方式（也許與今天許多基督徒相似），她並不安慰任何人。為什麼天主會讓人死去，僅僅是為了使人復活？

基督徒不相信，死亡和復活會在世界終結時發生。基督徒所相信的是：被基督所救贖的人，“決不會死”。

舉個例子：讓我們想像一下：在一個母親的胎中，有一對雙胞胎。在九個月的妊娠期內，他們能彼此看見，彼此相知，彼此交談。他們只知道自己的小小世界，不能想像外界的生活，會是怎樣。他們對那裡的動物，植物，花朵，海灘，一無所知。

九個月後，這對雙胞胎依次誕生。後生的那個，在母胎中停留了片刻，甚至只是一小段時間，留在母胎中，定是在想：“我的哥哥死了。他不在這裡了。他消失了，離開我了。……”接著，他哭了。但是，他的哥哥並沒有死。他只是離開一個有限，短暫，有限的生活，走向另一種形式的生活。

因此，按照基督徒的觀點，在今世生活，就是在妊娠，死亡，是給留下之人所驗證的，而非給那已死之人的。世人皆知老子的斷語：“毛毛蟲眼中的世界末日,我們稱之為蝴蝶。”

節選自Fernando Armellini神父的文段

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

Not Death but Transformation of Life
Gospel: John 11:1-45

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The resuscitation of Lazarus, is not his resurrection because going back to this material world is to resuscitate but to go beyond this material world, into the world of God, is to resurrect.
The family of Bethany, consisting only of a brother and sisters represents the Christian community where there are no superiors and inferiors but only brothers and sisters. This community is faced with an insoluble enigma: the death of a brother. Why doesn’t Jesus prevent death? The death of a loved one, our death, puts faith to a test. It gives rise to the suspicion that he is “not here,” that he does not accompany us with his love.

By allowing Lazarus to die, Jesus responds to this dilemma: it is not his intention to prevent biological death. He has not come to make this form of life eternal but to introduce us to that which has no end. When spirituality is reduced to the pressing demands of miracles, it inevitably results in a crisis of faith and the doubt that “he is not here” where we would expect him to be, when we need him most, in sickness, sorrow, and misfortune.

Martha believes in the resurrection of the dead. She is convinced that, at the end of the world, her brother Lazarus will return to life together with all the righteous and will take part in the kingdom of God.

This is her way of understanding the resurrection (perhaps similar to that of many Christians today) that does not console anyone. Why would God let one die only to bring him back to life?

The Christian does not believe in a death and a resurrection that will take place at the end of the world. He believes that the person redeemed by Christ ‘does not die.’

For an example, let us suppose that in the womb of a mother there are twins. They can see, understand, speak to each other during the nine months of gestation. They only know their own little world and cannot imagine what life is like outside. They have no idea that there are animals, plants, flowers, beaches.
After nine months, the twins are born by turn. And the one who was born a few seconds later and remained, even for a short time, in the womb of the mother, would certainly think: “My brother is dead. He’s not here anymore. He disappeared and left me….” and he cries. But the brother is not dead. He only left a restricted, short, limited life and went into another form of life.

In the Christian perspective, therefore, life in this world is a gestation and death is verified by one who remains, not by one who dies. The judgment of Lao-Tze is known: “That which for the caterpillar is the end of the world, for the rest of the world is a butterfly.”

Abridged from Fr. Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

永不熄滅的燈
福音：若9:1-41

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

在胎生瞎子的故事中，基督徒能看到他們自己的故事。遇到基督之前，他原是失明的，以後，主使他複明。祂藉洗禮水池中的水，使他複明。這便是信仰旅途的預表！

在耶穌時代，人們相信：天主必按照祂無限的公義，早就在世上，按照人的行為，賞善罰惡。為給一個胎生就失能的人的根由，人們甚至認為：他在母胎中，就已犯了罪。為耶穌而言，瞎子並非生來就犯了罪。

治療的方法很奇特：污泥，唾液 …… 耶穌為適應祂時代的，百姓的心態，那時的百姓相信：唾液彙聚了人的生氣，人的精神，人的力量。藉耶穌的生氣，耶穌的精神，一個新且受啟發的人誕生了，這使我們相信亞當受造的畫面。

這個瞎子被要求在“史羅亞”的水中洗淨，“史羅亞”的含義的是“被派遣”。這顯然指的是耶穌，祂是由父派遣而來的那一位。祂是天主的水泉，就是恩許給撒瑪黎雅婦人的水泉，是祂治好那失明的人。

那人痊癒之後，甚至他的近人都沒有認出他來。水即基督的話，如此令他發生改變，開啟了他的眼目。祂使那人認識到：自己的生活是如此毫無意義，祂的話，造了一個新且受啟發的人。

門徒的屬靈旅途的起點是：覺察不到認識基督，感覺有必要想要知道事理。為此，這個瞎子坦承，他不認識那位元把他治好的人。

法利塞人所採取的立場，為所有開始認識基督的人而言，是一個警醒。他堅守自己的觀念和信念。他頑固拒絕任何改變，寧作黑暗的奴隸。然而，那刻意“不知道”的瞎子相信耶穌是先知。

他的父母表現出害怕，對這個瞎子，袖手旁觀。這就是每個門徒的故事。他不再被理解，甚至，有時候，他會被至親之人出賣。在他與掌權者最後的回答中，我們就能掌握，那些受基督啟發的之人的特點和分別之處。

首先，門徒都是自由的，沒有人會把元首出賣給別人。儘管法利塞人迫使他把耶穌稱作是罪人，他卻坦言自己的想法：“祂是先知。”

這位門徒是勇敢的。他拒絕任何形式上的卑躬屈膝，他不仿效任何侮辱，出言威脅，訴諸暴力，濫用權利之人（參看：若9:24ff）

這位門徒是誠摯的：他沒有聲明放棄信仰，甚至在這令人不適，或不受慣受奉承之人贊成和喝彩的頂層之人所接納的時刻，仍然堅守真理。

節選自Fernando Armellini神父的文段

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

永不熄灭的灯
福音：若9:1-41

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

在胎生瞎子的故事中，基督徒能看到他们自己的故事。遇到基督之前，他原是失明的，以后，主使他复明。祂藉洗礼水池中的水，使他复明。这便是信仰旅途的预表！

在耶稣时代，人们相信：天主必按照祂无限的公义，早就在世上，按照人的行为，赏善罚恶。为给一个胎生就失能的人的根由，人们甚至认为：他在母胎中，就已犯了罪。为耶稣而言，瞎子并非生来就犯了罪。

治疗的方法很奇特：污泥，唾液 …… 耶稣为适应祂时代的，百姓的心态，那时的百姓相信：唾液汇聚了人的生气，人的精神，人的力量。藉耶稣的生气，耶稣的精神，一个新且受启发的人诞生了，这使我们相信亚当受造的画面。

这个瞎子被要求在“史罗亚”的水中洗净，“史罗亚”的含义的是“被派遣”。这显然指的是耶稣，祂是由父派遣而来的那一位。祂是天主的水泉，就是恩许给撒玛黎雅妇人的水泉，是祂治好那失明的人。

那人痊愈之后，甚至他的近人都没有认出他来。水即基督的话，如此令他发生改变，开启了他的眼目。祂使那人认识到：自己的生活是如此毫无意义，祂的话，造了一个新且受启发的人。

门徒的属灵旅途的起点是：觉察不到认识基督，感觉有必要想要知道事理。为此，这个瞎子坦承，他不认识那位把他治好的人。

法利塞人所采取的立场，为所有开始认识基督的人而言，是一个警醒。他坚守自己的观念和信念。他顽固拒绝任何改变，宁作黑暗的奴隶。然而，那刻意“不知道”的瞎子相信耶稣是先知。

他的父母表现出害怕，对这个瞎子，袖手旁观。这就是每个门徒的故事。他不再被理解，甚至，有时候，他会被至亲之人出卖。在他与掌权者最后的回答中，我们就能掌握，那些受基督启发的之人的特点和分别之处。

首先，门徒都是自由的，没有人会把元首出卖给别人。尽管法利塞人迫使他把耶稣称作是罪人，他却坦言自己的想法：“祂是先知。”

这位门徒是勇敢的。他拒绝任何形式上的卑躬屈膝，他不仿效任何侮辱，出言威胁，诉诸暴力，滥用权利之人（参看：若9:24ff）

这位门徒是诚挚的：他没有声明放弃信仰，甚至在这令人不适，或不受惯受奉承之人赞成和喝彩的顶层之人所接纳的时刻，仍然坚守真理。

节选自Fernando Armellini神父的文段

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

There’s a light that never sets
Gospel: John 9:1-41

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

In the story of the man born blind every Christian can easily recognize one’s own story. Before meeting Christ he was blind, then the Master gave him his sight. He enlightened him in the water of the baptismal font. It is symbolic of the journey to faith!

At the time of Jesus it was believed that, in his infinite justice, God would reward the good and would punish the wicked already in this world, in proportion to their works. To explain the birth of a disabled person, it even came to suppose that he had sinned in the mother’s womb. For Jesus, the blind man is not guilty of being born so.

The method used for healing is strange: the mud, saliva… Jesus adapts to the mentality of the people of his time who believed that saliva is a concentration of breath, of the spirit, of the strength of a person. By breath, the Spirit of Jesus, the new and enlightened man is born reminding us with the imagery of the creation of Adam.

The blind man is asked to wash in the water of ‘Siloam’ meaning ‘sent’. The reference to Jesus—the One sent by the Father—is explicit. He is God’s water, that which was promised to the Samaritan woman, who cures the man’s blindness.

After the healing even his neighbors do not recognize him. The water which is the word of Christ has changed him so much and opened his eyes. It made him discover how meaningless was the life he led. It created a new and enlightened man.

The starting point of the spiritual journey of the disciple is the awareness of not knowing Christ and to feel the need to know something more. That is why the blind man confesses that he does not know the man who healed him.
The position taken by Pharisees is a reminder of the danger of anyone who starts to know Christ. He clings to his own securities and convictions. He stubbornly refuses any change and will remain a slave to the darkness. The blind man who is conscious of “not knowing” instead believes that Jesus is a prophet.

His parents show fear to stand by the blind man. It is the story of every disciple. He is no longer understood, is abandoned and sometimes even betrayed by the people most dear. In the replies to the final questions of the authorities we can grasp the characteristics that distinguish those who are enlightened by Christ.

The disciple is first of all free. He does not sell his head to anyone. He confesses what he thinks. “He is a prophet” in spite of the Pharisees pushing him to call Jesus, a sinner.

The disciple is brave: he rejects any form of subservience, not intimidated by those who are abusing their power, when they insult, threaten, and resort to violence (vv. 24ff).

The disciple is sincere: he does not renounce faith and is committed to the truth even when this is uncomfortable or not welcomed by those who are at the top, who are used to getting approvals and applause from flatterers.

Abridged from Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

那裡有無價的水
福音：若4:5-42

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

若望已把耶穌與撒瑪黎雅婦人相遇寫成具有神學性的文本，以作那些接受上主福音之人皈依過程的教導。

婦人前來汲水的時候，已是中午時分，耶穌向她要水喝。顯然，聖史把她呈現出來的方式，意在把她變作預表。讓我們試圖給她一個定義：她沒有名字；絲毫沒有提到她從何而來。給她定義的唯一元素是：她是一個“撒瑪黎雅人”這個元素與不忠信於天主的外邦人相當。那麼，她會是誰呢？

聖史巧妙的派遣門徒離開現場去購買食糧，使“情人們”獨處！那麼，在井邊上的兩個“情人”所代表的是誰？婦人所代表的是不忠信的以色列（請記住，以色列，在希伯來語中是女性化的）。所以，情人是雅威（Yahweh）和以色列。這段婚姻的結局，並不幸福。情人的墮落，是在曠野中開始的，天主和以色列，在那裡有一段令人難忘的記憶。上主對那些瞬間念念不亡：“我記得妳年輕時的仁慈，妳訂婚時的戀愛，那時，妳在荒野地上追隨我。”（參看：耶2:2）接著，新娘開始不忠：她的背叛，她對戀人的迷戀，對埃及諸神的失望，朝拜客納罕地方的巴耳，和其他許多事。

在這一點上，對撒瑪黎雅婦人的辨識，理所應當；這是新娘以色列，她的全部故事，維繫於愛和通姦。她有許多“丈夫”，她當下所有的，不是她的丈夫。在井邊，耶穌與她相遇，想要把她帶回唯一的真愛人，這愛人就是上主。

撒瑪黎雅婦人的渴：象徵著折磨新娘以色列內心的最親密的需求：對和平，仁愛，寧靜，希望，幸福，真摯，始終如一，對天主的迫切需求。每個人對會經驗到這些需求。

井中的水，暗示人為了解渴所作的嘗試的技巧。解這樣的渴，不是任何物質的“事物”所能解的。

耶穌所預許的，生活的水泉，是天主的神。天主的神，是能充滿眾人內心的愛。凡使自己受這神所引導的，將得到平安，不再需要任何其他事物。

在對話的開端，撒瑪黎雅婦人尋求物質的水泉。然而，她逐漸開始理解並接受耶穌的提議。聖史謹慎強調了她的進一步探究。在起初，耶穌為她而言只是一個途經的猶太人（參看：若4:11），接著，祂成了先知（參看：若4:19），再後，祂是默西亞（參看：若4:25-26），最後，她偕同全體百姓一道宣告，祂是世界的救主（參看：若4:42）

福音的最後部分（參看：若4:28-31）表示：撒瑪黎雅婦人和每位門徒屬靈旅途的結局。這位婦人與耶穌相會之後，她會做什麼呢？她撇下了陶罐（她不再需要使用它，因為現在，她找到了另一水泉），趕忙跑去向別人宣告她的發現，她的幸福。

這召叫她成為傳教者，宗徒，教理講者，給眾人講述那與主相遇，喝祂水泉者所經驗到的平安和喜樂。

節選自Fernando Armellini神父的文段

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

那里有无价的水
福音：若4:5-42

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

若望已把耶稣与撒玛黎雅妇人相遇写成具有神学性的文本，以作那些接受上主福音之人皈依过程的教导。

妇人前来汲水的时候，已是中午时分，耶稣向她要水喝。显然，圣史把她呈现出来的方式，意在把她变作预表。让我们试图给她一个定义：她没有名字；丝毫没有提到她从何而来。给她定义的唯一元素是：她是一个“撒玛黎雅人”这个元素与不忠信于天主的外邦人相当。那么，她会是谁呢？

圣史巧妙的派遣门徒离开现场去购买食粮，使“情人们”独处！那么，在井边上的两个“情人”所代表的是谁？妇人所代表的是不忠信的以色列（请记住，以色列，在希伯来语中是女性化的）。所以，情人是雅威（Yahweh）和以色列。这段婚姻的结局，并不幸福。情人的堕落，是在旷野中开始的，天主和以色列，在那里有一段令人难忘的记忆。上主对那些瞬间念念不亡：“我记得妳年轻时的仁慈，妳订婚时的恋爱，那时，妳在荒野地上追随我。”（参看：耶2:2）接着，新娘开始不忠：她的背叛，她对恋人的迷恋，对埃及诸神的失望，朝拜客纳罕地方的巴耳，和其他许多事。

在这一点上，对撒玛黎雅妇人的辨识，理所应当；这是新娘以色列，她的全部故事，维系于爱和通奸。她有许多“丈夫”，她当下所有的，不是她的丈夫。在井边，耶稣与她相遇，想要把她带回唯一的真爱人，这爱人就是上主。

撒玛黎雅妇人的渴：象征着折磨新娘以色列内心的最亲密的需求：对和平，仁爱，宁静，希望，幸福，真挚，始终如一，对天主的迫切需求。每个人对会经验到这些需求。

井中的水，暗示人为了解渴所作的尝试的技巧。解这样的渴，不是任何物质的“事物”所能解的。

耶稣所预许的，生活的水泉，是天主的神。天主的神，是能充满众人内心的爱。凡使自己受这神所引导的，将得到平安，不再需要任何其他事物。

在对话的开端，撒玛黎雅妇人寻求物质的水泉。然而，她逐渐开始理解并接受耶稣的提议。圣史谨慎强调了她的进一步探究。在起初，耶稣为她而言只是一个途经的犹太人（参看：若4:11），接着，祂成了先知（参看：若4:19），再后，祂是默西亚（参看：若4:25-26），最后，她偕同全体百姓一道宣告，祂是世界的救主（参看：若4:42）

福音的最后部分（参看：若4:28-31）表示：撒玛黎雅妇人和每位门徒属灵旅途的结局。这位妇人与耶稣相会之后，她会做什么呢？她撇下了陶罐（她不再需要使用它，因为现在，她找到了另一水泉），赶忙跑去向别人宣告她的发现，她的幸福。

这召叫她成为传教者，宗徒，教理讲者，给众人讲述那与主相遇，喝祂水泉者所经验到的平安和喜乐。

节选自Fernando Armellini神父的文段

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

There’s a Priceless Water
Gospel: John 4:5-42

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

John has made the encounter of Jesus with the Samaritan woman a theological text to teach the process of conversion of those who accept the gospel of the Lord.

It is noon when the woman comes to draw water, and Jesus asks her for a drink. The way in which the evangelist presents her clearly reveals his intention to transform her into a symbol. Let us try to identify her: she has no name, nothing is said where she comes from. The only element that defines her is that she is a “Samaritan,” which is equivalent to a heretic, unfaithful to God. Who can she be?

The evangelist cunningly sends the disciples away from the scene to buy bread to keep the “lovers” alone! Whom do the two “lovers” at the well represent? The woman represents the unfaithful Israel (keep in mind that Israel in Hebrew is feminine). So the lovers are Yahweh and Israel. This marriage did not have a happy outcome. The falling in love started in the desert where God and Israel had lived unforgettable experiences. At these moments, the Lord looked back nostalgically: “I remember your kindness as a youth, the love of your bridal days when you followed me in the wilderness” (Jer 2:2). Then the infidelities of the bride began: her betrayals, her infatuation with lovers, the regret for the gods of Egypt, the worship of Baal of the Canaanites, and many others.

At this point, the identification of the Samaritan woman is taken for granted; it is the bride Israel, backed by her whole story of love and adulteries. She had many “husbands,” and what she has now is not her husband. At the well, Jesus meets her and wants to bring her back to the one true love, the Lord.

The thirst of the Samaritan woman is the symbol of the most intimate needs that torment the heart of the bride-Israel: the need for peace, love, serenity, hope, happiness, sincerity, consistency, and for God. These are the needs that every person experiences.

The water of the well indicates the attempts and tricks that humans put in place to quench this thirst that no material “thing” can satisfy.

The living water that Jesus promises is the spirit of God. It is that love that fills the hearts. Those who let themselves be guided by this spirit get peace and do not need anything else.

The Samaritan woman at the beginning of the dialogue thought of material water. But gradually she began to perceive and accept the proposal of Jesus. Her progressive discovery is carefully underlined by the evangelist. At first, for her Jesus is a simple wandering Jew (v. 9), then he becomes a master (v. 11), then a prophet (v. 19), and afterward the Messiah (vv. 25-26), and finally, with all the people, she proclaims him the Savior of the world (v. 42).

The last part of the gospel (vv. 28-41) presents the conclusion of the spiritual journey of the Samaritan woman and every disciple. What does this woman do after meeting Christ? She leaves the pitcher (she has no more use of it because now she found another water) and runs to announce her discovery and happiness to others.

It is the call to become missionaries, apostles, catechists to tell everyone the joy and peace experienced by one who meets the Lord and drinks his water.

Abridged from Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023