标签： 主日证道

Mandate of the Church to Continue His Mission

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Gospel: Matthew 28:16-20

Matthew places the encounter with the Risen Lord not in Jerusalem but in Galilee. The evangelist wants to say that the mission of the Apostles begins where their Master had begun.

Galilee was a despised region. It was inhabited by diverse populations, derived from a mixture of races. It is exactly to these semi-pagans—Matthew wants to say—that now the gospel is destined. Jerusalem, the city that rejected the Messiah of God, lost her privilege to be the spiritual center of Israel.

Matthew places Jesus on a mount every time he teaches or performs some particularly important acts because the mountain reminds of God’s presence where He gives his commandments and mandate. Now, on the mountain the disciples who have experienced the Risen Lord and has assimilated his message are empowered to complete the Lord’s mission.

The remark that “although some apostles doubted” (v. 17) is confusing. How could they still have doubts if they had already met the Risen Lord in Jerusalem on Easter Sunday?
From the point of view of catechesis, this detail is indicative. For Matthew, the Christian community is not made up of perfect people, but of people in whom good and evil, light and darkness continue to be present. We encounter this situation among the first disciples: they have faith but they still have doubts and uncertainties.

It is possible to believe in Christ and have doubts. Faith cannot exist together with evidence. One cannot “believe” that the sun exists; there is the certainty, one can see it. The effects of its light and its heat are scientifically verifiable. In the field of faith, this evidence is impossible. Like the apostles, we, too, have a deep conviction of the truth of the resurrection of Christ, but it cannot be proven.

The second part of the passage narrates the sending of the apostles to evangelize the whole world. During his public life, Jesus had sent them to announce the kingdom of heaven with these instructions: “Do not visit pagan territory, and do not enter a Samaritan town. Go instead to the lost sheep of the people of Israel” (Mt 10:5-6). After Easter, their mission expands; it becomes universal.

The light was enkindled in Galilee when Jesus, having left Nazareth, settled in Capernaum. “The people who lived in darkness have seen a great light; on those who live in the land of the shadow of death a light has shone” (Mt 4:16). Now its light must shine in the whole world. As the prophets have announced, Israel becomes “light of the nations” (Is 42:6).

The time is decisive and Jesus refers to his authority: he was sent by the Father to bring the message of salvation; now he entrusts this task to the community of the disciples, giving them his own powers.

The church is called to make Christ present in the world. Through baptism, she generates new children that are inserted in the communion of the Trinity, the Father, the Son and the Spirit. It is a sublime but difficult mission; it inspires awe and trepidation in those who are called to carry it out.

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

For audio in this homily, please find:

沒有聖神
福音就只是一個教義
福音：若14:15-21

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

門徒們明白，耶穌將要離開他們。他們感到悲傷，他們自問：在祂離開以後，他們如何才能繼續保持團結。

耶穌許下：不會使他們在沒有保護和引導之下，單獨把他們留下。祂說：祂要祈求父，祂要“派遣另一位護慰者”，祂會常與他們同在。耶穌闡明：只有那些計畫和愛德工作與他們一致的人，才能領受聖神。世界不能領受聖神。

聖神註定不會去的世界是什麼呢？是外邦人的，那些不屬於門徒團體的，或屬於其它宗教的？耶穌所指的世界，不是指屬人的世界，而是指人心中的那部分 —— 每個心中的那個部分 —— 黑暗，罪惡，死亡作王的部分；充滿世俗物欲，與基督精神相反的世界。保祿提醒格林多人這一點，因為他們受屬人智慧的引導。

被稱作“護慰者”的聖神（蒙召陪伴在側的神）

古時候，沒有設立律師；每位被告必須為自己辯護，帶來證人，給自己免責。有時候會發生：有些沒有犯罪的人，他們不能證明自己無罪，或者，雖然犯罪，但應得寬免。為她/他而言，尚存最後的希望：在會眾中，能有一人，因她/他道德高尚，受人尊敬。無可指摘的人，不出一言，能站起來，站在被告的一方。這樣的姿態，等同於宣告無罪釋放。沒有人膽敢多加控告。這“辯護人”就被稱“護慰者”，也就是說：“那被召喚，站在另外一方，找出對方的差錯”。因此，這個頭銜的含義是：保護者，幫助者，辯護者。

耶穌給自己的門徒許下另一個護慰者，因為他們已經有了一個，祂自己就是護慰者，一如聖若望在他的首封書信中解釋的那樣：“我的孩子，我給你們寫了這些事，為使你們不犯罪；但是，如果有人犯了罪，我們在聖父邊上，有一個護慰者：義人耶穌基督。”（參看：若一2:1）

耶穌作了我們的護慰者，因為祂與聖父同在，而不是因為祂保護我們免受，因我們所犯的罪而激起的祂的義怒（聖父如同耶穌一樣，常在我們身邊）。祂保護我們免受控告者，我們的對頭，罪惡的傷害。這仇敵就是罪，耶穌知道，怎樣才能抗衡，使它失去能力。若望提醒基督徒留意這個真理，好使他們身處於困苦的生活中，在精神苦痛，脆弱中，受許多邪惡傾向影響時，不致於氣餒，失望，失去內心的平靜。

基督徒的責任是：對聖神的推進保持開放，聖神時常揭示新的事物，時常增進喜樂和平安，祂幫助人們更好的祈禱，使人的心靈，從無用的恐懼中得到解脫。

鳴謝 Fr. Fernando Armellini SCJ

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

没有圣神
福音就只是一个教义
福音：若14:15-21

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

门徒们明白，耶稣将要离开他们。他们感到悲伤，他们自问：在祂离开以后，他们如何才能继续保持团结。

耶稣许下：不会使他们在没有保护和引导之下，单独把他们留下。祂说：祂要祈求父，祂要“派遣另一位护慰者”，祂会常与他们同在。耶稣阐明：只有那些计划和爱德工作与他们一致的人，才能领受圣神。世界不能领受圣神。

圣神注定不会去的世界是什么呢？是外邦人的，那些不属于门徒团体的，或属于其它宗教的？耶稣所指的世界，不是指属人的世界，而是指人心中的那部分 —— 每个心中的那个部分 —— 黑暗，罪恶，死亡作王的部分；充满世俗物欲，与基督精神相反的世界。保禄提醒格林多人这一点，因为他们受属人智慧的引导。

被称作“护慰者”的圣神（蒙召陪伴在侧的神）

古时候，没有设立律师；每位被告必须为自己辩护，带来证人，给自己免责。有时候会发生：有些没有犯罪的人，他们不能证明自己无罪，或者，虽然犯罪，但应得宽免。为她/他而言，尚存最后的希望：在会众中，能有一人，因她/他道德高尚，受人尊敬。无可指摘的人，不出一言，能站起来，站在被告的一方。这样的姿态，等同于宣告无罪释放。没有人胆敢多加控告。这“辩护人”就被称“护慰者”，也就是说：“那被召唤，站在另外一方，找出对方的差错”。因此，这个头衔的含义是：保护者，帮助者，辩护者。

耶稣给自己的门徒许下另一个护慰者，因为他们已经有了一个，祂自己就是护慰者，一如圣若望在他的首封书信中解释的那样：“我的孩子，我给你们写了这些事，为使你们不犯罪；但是，如果有人犯了罪，我们在圣父边上，有一个护慰者：义人耶稣基督。”（参看：若一2:1）

耶稣作了我们的护慰者，因为祂与圣父同在，而不是因为祂保护我们免受，因我们所犯的罪而激起的祂的义怒（圣父如同耶稣一样，常在我们身边）。祂保护我们免受控告者，我们的对头，罪恶的伤害。这仇敌就是罪，耶稣知道，怎样才能抗衡，使它失去能力。若望提醒基督徒留意这个真理，好使他们身处于困苦的生活中，在精神苦痛，脆弱中，受许多邪恶倾向影响时，不致于气馁，失望，失去内心的平静。

基督徒的责任是：对圣神的推进保持开放，圣神时常揭示新的事物，时常增进喜乐和平安，祂帮助人们更好的祈祷，使人的心灵，从无用的恐惧中得到解脱。

鸣谢 Fr. Fernando Armellini SCJ

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

WITHOUT THE SPIRIT,
THE GOSPEL IS BUT A DOCTRINE

Gospel: John 14:15-21

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The disciples understood that Jesus was leaving them. They were sad and they asked themselves how could they continue to be united after he is gone.

Jesus promised not to leave them alone, without protection and guidance. He said that he would pray to the Father, and He would “send the other Paraclete” who will always be with them. Jesus clarifies that the Spirit could be received only by those who are in accord with him, with his plans and his works of love. The world cannot receive it.

What is this world to which the Spirit is not destined? Are they the pagans, those far away who do not belong to the group of the disciples or the members of other religions? The world as Jesus intends is not the persons, but those parts in the heart of the person—of each person—wherein darkness, sin, and death reign. That is where worldliness is present with its spirit, contrary to that of Christ’s. Paul reminds the Corinthians of it as they allowed themselves to be guided by human wisdom.

The Spirit is called the Comforter (one who is called to be beside.)

In ancient times, there was no establishment of lawyers; each defendant had to defend himself, bringing witnesses to exonerate himself. It happened sometimes, that some, though not guilty, was unable to prove one’s innocence or that, despite having committed the crime, deserved forgiveness. For her/him, there remained one last hope: that in the midst of the assembly there would be a person honored by all for her/his moral integrity. That blameless person, without uttering any word, would get up and go to place oneself at the side of the accused. This gesture is equivalent to an acquittal. No one would have dared to ask for more condemnation. This “defender” is called the “Paraclete” that is, “one who is called to the side of another who finds oneself in trouble.” The meaning of this title is, therefore, protector, helper, defender.

Jesus promises his disciples another Paraclete, since they already have one, he himself as John explains in his first letter: “My little children, I write you these things so that you may not sin; but if anyone does sin, we have a Paraclete by the Father’s side: the righteous Jesus Christ” (1 Jn 2:1).

And Jesus is the Paraclete inasmuch as our advocate with the Father not because he defends us from his wrath, provoked by our sins (the Father is always on our side, as Jesus). He protects us against our accuser, our opponent, sin. The enemy is sin and Jesus knows how to refute and reduce it to impotence. John reminds the Christians of his community this truth so that, in the midst of the difficulties of life, spiritual miseries, frailties, and many evil inclinations they won’t be discouraged, despaired, or lose the serenity of heart.

The duty of Christians is to remain open to the impulse of the Spirit who always reveals new things and increase the joy and peace, that help people to pray better and free the heart from useless fears.

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

Audio for this homily

生命只有一次，但有許多職份
福音：若14:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missions

“在我父的家中，有許多地方 …… 但是，你們知道我所去地方的路。”（參看：若14:2-4）耶穌意在說明：祂不得不走一條困難的“道路”。祂補充道：祂的門徒必須非常清楚知道這條祂經常提到的“道路”。

多默代表我們回應說：“我們不知道這條‘道路’我們不能猜測禰想要去的地方。”耶穌解釋說：祂自己將是第一個走這條“道路”的人。祂的使命，一旦完成，祂必要回來，必要帶著祂的門徒同祂一同前往。祂給他們注入祂的剛毅和力量，好使他們能夠追隨祂的腳步。

這條“道路”是一條通往復活節的艱難道路。它要求犧牲性命。耶穌講了許多次，門徒們卻總是不願意去理解。當祂強調“奉獻生命”時，他們寧願分心 ，想著別的事情。

從這個角度來看，關於“在聖父家中的席位”的疑難，變得清晰起來。凡願意追隨耶穌所走的“道路”的，就會立刻發現他們已在天主的國裡，已在聖父的家中！這個家，不是天堂，而是基督徒團體。有許多地方，指的是有許多職份，有許多工需要完成。“許多地方”無關緊要，重要的是“許多職份”：每人都被要求，不同的處境中，按照自己的能力，向兄弟們提供他們從今天那裡領受的恩典。

今天福音的第二部分集中在斐理伯的提問：“主，給我們顯示聖父，這樣就足夠了。”斐理伯好像是這種人類內心密切渴望的詮釋者。他知道“從來沒有人見過天主”（若1:18）因為“祂生活在不可接近的光中，沒有人看見過，不能看見的天主”（弟前6:16），但也回想起保留給心地純潔的人的福樂“因為他們要看到天主”（瑪5:8），他以為耶穌能滿足自己隱密的願望。斐理伯表達的這種需求，好似與梅瑟和聖詠作者表達的需求相呼應。

耶穌在祂的回應中指出得見天主的方式。人必須注視祂。祂是天主攝取用來顯示自己的屬人面容，以此與人建立一種親密的，朋友般的，與人生命共融的關係。祂是“不可見的天主的肖像”（哥1:15）是“天主光榮的反映，是天主本體的真像”（希1:3）

要認識聖父，沒有必要爭論或推理。迷失在不可靠的哲學研究中，是不值當的。默思耶穌，觀察祂做的事，祂的講論，祂的教導，祂的行為是怎樣的，祂怎樣愛人的，祂喜歡的是誰，祂關心的是誰，祂愛撫的是誰，祂願意誰與祂接觸，同祂進食，誰是蒙祂揀選，受祂保護的 …… 因為父也這樣做。耶穌完成的工作，就是聖父的工作。（參看：若14:10）

耶穌斷言：“看到我的人，已看到了父”（參看：若14:9）這要求人注視信仰，超越外表，超越純粹的物質基礎，在耶穌的工作中捕獲天主的啟示。這樣的觀看，等於要人相信。

鳴謝：Fr. Fernando Armellini SCJ

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

生命只有一次，但有许多职份
福音：若14:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missions

“在我父的家中，有许多地方 …… 但是，你们知道我所去地方的路。”（参看：若14:2-4）耶稣意在说明：祂不得不走一条困难的“道路”。祂补充道：祂的门徒必须非常清楚知道这条祂经常提到的“道路”。

多默代表我们回应说：“我们不知道这条‘道路’我们不能猜测祢想要去的地方。”耶稣解释说：祂自己将是第一个走这条“道路”的人。祂的使命，一旦完成，祂必要回来，必要带着祂的门徒同祂一同前往。祂给他们注入祂的刚毅和力量，好使他们能够追随祂的脚步。

这条“道路”是一条通往复活节的艰难道路。它要求牺牲性命。耶稣讲了许多次，门徒们却总是不愿意去理解。当祂强调“奉献生命”时，他们宁愿分心 ，想着别的事情。

从这个角度来看，关于“在圣父家中的席位”的疑难，变得清晰起来。凡愿意追随耶稣所走的“道路”的，就会立刻发现他们已在天主的国里，已在圣父的家中！这个家，不是天堂，而是基督徒团体。有许多地方，指的是有许多职份，有许多任务需要完成。“许多地方”无关紧要，重要的是“许多职份”：每人都被要求，不同的处境中，按照自己的能力，向兄弟们提供他们从今天那里领受的恩典。

今天福音的第二部分集中在斐理伯的提问：“主，给我们显示圣父，这样就足够了。”斐理伯好像是这种人类内心密切渴望的诠释者。他知道“从来没有人见过天主”（若1:18）因为“祂生活在不可接近的光中，没有人看见过，不能看见的天主”（弟前6:16），但也回想起保留给心地纯洁的人的福乐“因为他们要看到天主”（玛5:8），他以为耶稣能满足自己隐密的愿望。斐理伯表达的这种需求，好似与梅瑟和圣咏作者表达的需求相呼应。

耶稣在祂的回应中指出得见天主的方式。人必须注视祂。祂是天主摄取用来显示自己的属人面容，以此与人建立一种亲密的，朋友般的，与人生命共融的关系。祂是“不可见的天主的肖像”（哥1:15）是“天主光荣的反映，是天主本体的真像”（希1:3）

要认识圣父，没有必要争论或推理。迷失在不可靠的哲学研究中，是不值当的。默思耶稣，观察祂做的事，祂的讲论，祂的教导，祂的行为是怎样的，祂怎样爱人的，祂喜欢的是谁，祂关心的是谁，祂爱抚的是谁，祂愿意谁与祂接触，同祂进食，谁是蒙祂拣选，受祂保护的 …… 因为父也这样做。耶稣完成的工作，就是圣父的工作。（参看：若14:10）

耶稣断言：“看到我的人，已看到了父”（参看：若14:9）这要求人注视信仰，超越外表，超越纯粹的物质基础，在耶稣的工作中捕获天主的启示。这样的观看，等于要人相信。

鸣谢：Fr. Fernando Armellini SCJ

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

Only One Life but Many Services
Gospel: John 14:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missions

“In my Father’s house there are many rooms… Yet you know the way where I am going” (vv. 2-4). Jesus means to say that he has to go through a difficult “path.” He adds that his disciples would have to know very well that “way” because he often spoke of it.

Thomas replies on behalf of all, “We do not know this ‘way’ and we cannot guess where you want to go.” Jesus explains: he himself will be the first to run the “way.” Once his mission is accomplished, he will be back and will take the disciples with him. He will infuse them with his courage and strength, so they will be enabled to follow in his footsteps.

The “way” is the difficult path toward Easter. It demands the sacrifice of life. Jesus talked about it many times, but the disciples were always reluctant to understand. When he insisted on the “gift of life,” they preferred to be distracted, thinking about something else.

In this perspective, the question about “the seats in the Father’s house” becomes clear. Whoever has agreed to follow the “way” traveled by Jesus finds themselves immediately in the kingdom of God, in the Father’s house! This house is not paradise but the Christian community. There are many places, that is, many services, many tasks to be performed in it. The “many places” are nothing but the “various ministries,” the different situations in which everyone is required to make available to the brethren one’s own capacity, the many gifts received from God.

The second part of today’s Gospel is centered on the question of Philip, “Lord, show us the Father and that is enough.” Philip seems to be an interpreter of this intimate yearning of the human heart. He knows that “no one has ever seen God” (Jn 1:18), because “he lives in unapproachable light and whom no one has seen or can see” (1 Tim 6:16); but also recalls the bliss reserved for the pure of heart, “for they shall see God” (Mt 5:8), and thinks that Jesus can satisfy his secret aspiration. He presents such a demand that seems to echo those expressed by Moses and the psalmists.

In his response, Jesus shows the way to see God. One needs to look at him. He is the human face that God has taken to manifest himself, to establish a relationship of intimacy, friendship, communion of life with people. He is “the image of the invisible God” (Col 1:15), “the radiance of God’s glory and bears the stamp of God’s hidden being” (Heb 1:3).

To know the Father, there is no need to make any arguments or reasoning. It is not worth it to get lost in inadequate philosophical investigations. It is sufficient to contemplate Jesus, to observe what he does, says, teaches, how he behaves, loves, whom he prefers, attends to, caresses, and from whom he lets himself be caressed, with whom he dines, he chooses, defends… because the Father does so. The works that Jesus fulfill are those of the Father (v. 10).

“Whoever has seen me has seen the Father,” Jesus affirms (v. 9). It is a gaze of faith that is required, a look that goes beyond appearances, beyond the purely material datum, a look that captures the revelation of God in the works of Jesus. This seeing is equivalent to believing.

Indebted to Fr. Fernando Armellini SCJ

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

The English Audio

分辨空間
若 10:1-10

Jijo Kandamkulathy CMF
Claretian Missionaries

善牧是一個深深刻在基督宗教文學中的形象，以致我們忘記了這是一個隱喻。對猶太人而言，也定是如此，因為所有猶太著名的祖先都是牧者。亞巴郎，梅瑟，雅各伯，達味，以及達味的全體後裔。我們要超越隱喻，默思真我 —— 羊群，善牧 —— 耶穌基督，我們每位基督徒與同一主人的關係。

羊的溫順和易受騙的本性，使得它們容易被領入歧途。請看耶肋米亞先知的預言（耶11:19）：我好似一隻被馴服，被領去宰殺的羔羊。耶穌用那段經文講論：善牧必要耗費自己的性命保護羊群。在聖詠23首中唱到：一位牧者，對自己的羊群，十分瞭解：上主是我的牧者，我一無所缺，我一點都不在意，因為我的牧者正照料著我。這羊對自己的主人，十分瞭解，把對自己的照料，完全託付給他。耶穌卻恰恰相反，祂覺察到惡牧，提醒我們要如同蛇一樣明智，如同鴿子一樣純潔。分辨聲音，這就是天主對我們的希望。

關於分辨，維 科多•弗蘭科（Viktor Frankl ）在他的《活出意義來》（Man’s Search for Meaning）中寫道：“在刺激和回應中間有一個空間。我們在這個空間，有權選擇作出我們的回應。我們的回應，系于我們的成長，系于我們的自由。”幾十年以來，對這話，我一直困惑，特別是論及羊和牧者之間關係的文本。羊，我們是人，因為熟悉主人的聲音，習慣了主人的召喚。動物對牧者的音調的頻率，已有了條件反射。除了條件反射，我們還有一個選擇。在我們的回應和人主人的召喚中間，有一個空間。

今天的福音開頭說：“我的羊聽我的聲音。”這一簡短的句子所隱含的，超越這話所表達的含義。首先，這話表示還有別的聲音（其他牧者的聲音），還有其它不屬於這個牧者的羊群的存在。善牧所講述的，似乎是通過對惡牧或壞牧者的經驗而講論的，他們變賣或殺害自己的羊，撇下自己的羊，任由捕食動物的蹂躪。

我時常想要知道：我們習慣牧者的聲音？我們怎樣有規律的聽上主的聲音？我的價值觀，是基於我選擇的聖經文段和教會，我以我的價值觀進行分辨，以此聽上主的聲音。在我的成長期，我曾試圖取消聲音和作出回應之間的空間。我試圖隨機從聖經中選擇一個段落，並試圖從中選擇一個屬人的訊息。這樣的做法，就好像在買彩票，全世界都在這樣做。我不再用這樣的方法了，因為這樣的方法，取消了人進行分辨的過程。對天主聖言的隨意使用，好似是以此來滿足人的獵奇心理。甚至惡人也會引用天主的聖言，誘惑救主。自意識到這一點以來，我不得不開始分辨的進程，基於聖經賜給我們的總體價值觀，在聖經中聽上主的聲音。

善牧的行為很突出，在於他給羊自己的羊他聲音的選擇權，不把他的聲音強加於自己的羊。但是，他也不許任何一個走失。當羊漂泊和走失時，他就去尋找那迷失的羊，把它扛在自己的肩上帶回來。

每個呼召都需要出自我們的回應，經過分辨之後的回應。當我們習慣進行分辨時，我們就能認出善牧的聲音。

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

分辨空间
若 10:1-10

Jijo Kandamkulathy CMF
Claretian Missionaries

善牧是一个深深刻在基督宗教文学中的形象，以致我们忘记了这是一个隐喻。对犹太人而言，也定是如此，因为所有犹太著名的祖先都是牧者。亚巴郎，梅瑟，雅各伯，达味，以及达味的全体后裔。我们要超越隐喻，默思真我 —— 羊群，善牧 —— 耶稣基督，我们每位基督徒与同一主人的关系。

羊的温顺和易受骗的本性，使得它们容易被领入歧途。请看耶肋米亚先知的预言（耶11:19）：我好似一只被驯服，被领去宰杀的羔羊。耶稣用那段经文讲论：善牧必要耗费自己的性命保护羊群。在圣咏23首中唱到：一位牧者，对自己的羊群，十分了解：上主是我的牧者，我一无所缺，我一点都不在意，因为我的牧者正照料着我。这羊对自己的主人，十分了解，把对自己的照料，完全托付给他。耶稣却恰恰相反，祂觉察到恶牧，提醒我们要如同蛇一样明智，如同鸽子一样纯洁。分辨声音，这就是天主对我们的希望。

关于分辨，维 科多•弗兰科（Viktor Frankl ）在他的《活出意义来》（Man’s Search for Meaning）中写道：“在刺激和回应中间有一个空间。我们在这个空间，有权选择作出我们的回应。我们的回应，系于我们的成长，系于我们的自由。”几十年以来，对这话，我一直困惑，特别是论及羊和牧者之间关系的文本。羊，我们是人，因为熟悉主人的声音，习惯了主人的召唤。动物对牧者的音调的频率，已有了条件反射。除了条件反射，我们还有一个选择。在我们的回应和人主人的召唤中间，有一个空间。

今天的福音开头说：“我的羊听我的声音。”这一简短的句子所隐含的，超越这话所表达的含义。首先，这话表示还有别的声音（其他牧者的声音），还有其它不属于这个牧者的羊群的存在。善牧所讲述的，似乎是通过对恶牧或坏牧者的经验而讲论的，他们变卖或杀害自己的羊，撇下自己的羊，任由捕食动物的蹂躏。

我时常想要知道：我们习惯牧者的声音？我们怎样有规律的听上主的声音？我的价值观，是基于我选择的圣经文段和教会，我以我的价值观进行分辨，以此听上主的声音。在我的成长期，我曾试图取消声音和作出回应之间的空间。我试图随机从圣经中选择一个段落，并试图从中选择一个属人的讯息。这样的做法，就好像在买彩票，全世界都在这样做。我不再用这样的方法了，因为这样的方法，取消了人进行分辨的过程。对天主圣言的随意使用，好似是以此来满足人的猎奇心理。甚至恶人也会引用天主的圣言，诱惑救主。自意识到这一点以来，我不得不开始分辨的进程，基于圣经赐给我们的总体价值观，在圣经中听上主的声音。

善牧的行为很突出，在于他给羊自己的羊他声音的选择权，不把他的声音强加于自己的羊。但是，他也不许任何一个走失。当羊漂泊和走失时，他就去寻找那迷失的羊，把它扛在自己的肩上带回来。

每个呼召都需要出自我们的回应，经过分辨之后的回应。当我们习惯进行分辨时，我们就能认出善牧的声音。

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

The Discerning Space
Jn 10:1-10

Jijo Kandamkulathy CMF
Claretian Missionaries

The good shepherd is an image so engraved in the Christian literature that we have forgotten that it is a metaphor. It must have been the same for the Jews as well, since all the celebrated Jewish ancestors were shepherds. Abraham, Moses, Jacob, David and all in that line. Going beyond the metaphor, we need to meditate on the real me, the sheep and the good shepherd, Jesus Christ, the relationship of every Christian with one’s master.

The meek and gullible nature of the sheep make them susceptible to be led astray. Look at that statement from prophet Jeremiah (11:19), like a trusting lamb, I was lead to the slaughter. That is where, Jesus talks about being the good shepherd who will protect the sheep at the cost of his own life. A shepherd, knowing all too well his sheep sings a song of the sheep in Pslam 23. The Lord is my shepherd, I shall not want, I couldn’t care less, since my shepherd is taking care of me. This sheep knows the master very well and leaves all his cares unto him. Jesus, instead aware of the danger of evil shepherds warn us to be more discerning like snakes and innocent like doves. Discernment of the voices, that is what the Lord wants of us.

About discernment Viktor Frankl wrote in his Man’s Search for Meaning, “Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.” I have been captivated by this sentence over decades and particularly in the context of the relationship between the shepherd and the sheep. The sheep, we the humans, get used to the master’s call through familiarity to his voice. The animals get conditioned to the tone and frequency of the shepherd. We have a choice beyond the conditioning. There is a space between our response and the master’s call.

“My sheep hear my voice.” thus begins the gospel today. This little sentence hides a lot more than it expresses. First of all, it indicates the existence of other voices (of other shepherds) and other sheep that do not belong to the good shepherd. The Good Shepherd seems to speak from the experience of evil or bad shepherds who sell or kill their sheep or leave to the cruelty of preying animals.

I often wonder, how do we get used to the voice of the shepherd? How do we hear the voice of the Lord, regularly? I listened to the Lord through a process of discernment based on the values that I have picked from the scriptures and the Church. There was a period of growth in me in which I tried to cancel the space between the voice and response. That was by choosing a passage from the Bible in random and trying to find a personal message out of it. This practice like taking a lottery ticket is practiced around the world. I do not use this method anymore since, it cancels out the personal process of the discernment. The random usage of the word of God is more likely to satisfy human curiosity. Even the evil tempted the Lord using scripture quotes. Since that realization came, I have started a process of discernment to listen to the voice of the Lord in the scriptures, based on the global values that the scripture gives us.

The good shepherd stands out in the way he gives a choice to the sheep to listen to his voice and he does not force his voice over the sheep. But, he does not allow anyone to get lost either. When the sheep wanders and gets lost, he goes in search of the lost sheep and returns carrying him on his shoulders.

Every call demands a response from us, a discerned response. When we get used to that discernment, we are able to recognize the voice of the Good Shepherd with accuracy.

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023