标签： 主日证道

The Baptist
Invited to be converted
Gospel: Matthew 11:2-11

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Educated by the prophets, Israel has been waiting for the Messiah for centuries. When he came, even the more spiritually prepared and well-disposed persons struggled to recognize and welcome him. Even, the Baptist remained undecided.

In the first part of today’s gospel passage we see that John is imprisoned. Not getting news about exciting interventions from Jesus, the Baptist’s faith begins to waver. How did these perplexities come to him? The answer is quite simple. He has been expecting the “liberator” (Is 61:1), the person in charge of restoring justice and truth in the world. He might not have understood why Jesus did not decide to intervene to release him from prison.

He awaited for a strict judge, a messiah who rails against the wicked. But the fact surprised, no—even disappointed him.

To the messengers of John the Baptist, Jesus presents himself as the Messiah, listing the signs taken from texts of Isaiah (Is 35:5-6; 26:19; 61:1), the prophet of hope, who had predicted, “On that day no one would complain: I am sickly” (Is 33:24).

To the queries, he sent through the messenger, the Baptist is invited to take note of the new realities. The new world has come up: those who have been walking in the dark and have lost the orientation of life now is enlightened by the Gospel. Whoever was crippled and could not move a step towards the Lord and towards their brothers and sisters now can walk quickly. Whoever was deaf to the word of God now listens and lets themselves be guided by it. Whoever regarded themselves miserable and hopeless has begun to listen to the good news: “There is salvation for you as well.” There is no fire here, no scary vengeance.

The Messiah of God has nothing to do with the energetic and severe character that John had expected. His way of doing had scandalized the precursor and continues to shock us even today. There are still some who ask the Lord to intervene to punish the wicked. There are still some who interpret misfortunes as God’s punishment to those who have done evil. But can God be angry or feel pleasure in seeing his children (even if they are bad) suffer?

Jesus ends his answer with a beatitude, the 10th, found in the Gospel of Matthew: “Blessed is he who takes no offense at me.” A sweet invitation to the Baptist to review his theological convictions.

Jesus contradicts all the beliefs that John had. Like us, the Baptist also imagined a mighty God. Finding himself weak, he expected sensational interventions. However, the events continued to unfold as if the Messiah had not come.

The Baptist is the figure of a true believer. He flounders in many perplexities, asks questions, but does not deny the Messiah because he does not match his criteria. He calls into question his own beliefs.

Jesus is not worried about who has trouble believing, who feels lost in front of the mystery and puzzles of existence, who says that s/he does not understand the thought and actions of God. He is worried about those who confuse one’s own beliefs with the truth of God, those who have ready answers to all questions, those who have always some dogma to impose, those who never allow themselves to be questioned: such a faith at times borders on fanaticism.

Indebted to Fr. Armellini SCJ for textual analysis

© Claretian Missionaries
Cum Approbatione Ecclesiastica 2022

由內而外，除淨罪惡
福音：瑪3:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

每年將臨期的第二個主日，禮儀給我們提供洗者若翰的講道。他為將要來到的默西亞預備以色列百姓。同樣，今天，他也教導我們迎接主的將臨。今天，如同那個時候一樣，最難以理解的步驟是：我們需要離開我們當下居住的地方，捨下我們曾接受過的：錯誤的宗教觀和錯誤確證的神學觀，接納嶄新的天主聖言。

我們深入探討若翰宣講的細節以前，我願意把你們的注意力吸引到用來指向洗者若翰的隱喻。他曾被指說中“出自曠野中的呼聲”有些翻譯，把它譯作“在曠野中的呼聲”，當你拿原文與之作比較我，就不那麼準確了。為什麼要把人指作是一個聲音呢？聲音有即逝的特性。某物一發出聲音，聲音即刻消逝，在曠野中，甚至沒有迴響！在那些日子，我們沒有錄製的系統。這正是若翰的預表。他在那裡，只是宣講默西亞的來臨，從那景象消失。這也是每位基督徒的使命。我們如同聲音，向萬民宣告默西亞，從那景象消失。

回到若翰的使命，並非所有人都很好地回應洗者若翰的邀請。並非所有人願意採取行動，徹底改變自己的心。比如：法利塞人和撒杜塞人，他們對洗者若翰的宣講入了迷，卻發覺很難深入其中。他們不願意相信他，反而寧願保證自己的確定性（參看：瑪23:7-10）。他們認為，他們事實上已經成為了亞巴郎的子孫。

對法利塞人和撒杜塞人的回應是嚴厲的：“蝰蛇的同類！”他把他們比作蛇，蛇會在無意識的情況下，向接近它的人注入致死的毒藥。接著，他繼續譴責，宣告即將在他們身上發生的災難。他們面臨將被剪除的風險，他們好似不結果實，將要被砍斷的樹，又似將被焚燒的糠秕。我們面對的景象，創稅是在駁斥在第一篇讀經中，依撒意亞的夢。

這個語述，極具威脅。在洗者若翰的口中，並不驚訝。那些宣講者的表達方式，就是如此。聖經中經常出現這樣的語句。在整個福音文本中，這位元前驅的話所表達的含義，立刻超越當下的含義。

論及天主的義怒時，若翰沒有明確的想法，以表述這種義怒。在舊約中，天主的義怒是經常出現的景象。這不是一種天主對全燔祭表示惱恨的表達方式。這是天主愛的表示：是祂在與邪惡交戰，而非人與邪惡交戰。祂不想打擊人，而是要解救人類，脫離罪惡。

砍倒樹根的斧頭的功用，與耶穌賦給剪斷葡萄藤，使葡萄枝從無用，從其中奪走珍貴的汁液，令其窒息的葡萄藤中得到解脫的剪刀的含義相同。（參看：若15:2）樹木被連根拔起，並被投到火中，並非人所為，而是天主愛護自己兒女，根除當下各階層中，每人身上的罪惡，這罪惡需要被剪除，好使人健全，抽芽吐苞。（參看：瑪3:10）

剪除常是痛苦的，但是，天主所做的一切，常是適度的。他們給新的枝條創造條件，好能生長，並結出果實。

最後，主用扇子完成祂的決斷，是一生動的形象。這顯示了天主為保護每人所做的工作。在人類的法庭上，法官只根據錯謬，基於所造成的錯謬進行判決。他們很少考慮善行。在天主的審斷上，情況截然相反：祂揚起祂聖言的簸箕，讓每人都感受到自己聖神的氣息，吹走糠秕，在打穀場上留下的，只有珍貴的麥粒 —— 仁愛的善工，或少或多，這一切都是每人的仁愛善工。

感謝Fr. Fernando Armellini SCJ 對部分文段所做的分析

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2022

由内而外，除净罪恶
福音：玛3:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

每年将临期的第二个主日，礼仪给我们提供洗者若翰的讲道。他为将要来到的默西亚预备以色列百姓。同样，今天，他也教导我们迎接主的将临。今天，如同那个时候一样，最难以理解的步骤是：我们需要离开我们当下居住的地方，舍下我们曾接受过的：错误的宗教观和错误确证的神学观，接纳崭新的天主圣言。

我们深入探讨若翰宣讲的细节以前，我愿意把你们的注意力吸引到用来指向洗者若翰的隐喻。他曾被指说中“出自旷野中的呼声”有些翻译，把它译作“在旷野中的呼声”，当你拿原文与之作比较我，就不那么准确了。为什么要把人指作是一个声音呢？声音有即逝的特性。某物一发出声音，声音即刻消逝，在旷野中，甚至没有回响！在那些日子，我们没有录制的系统。这正是若翰的预表。他在那里，只是宣讲默西亚的来临，从那景象消失。这也是每位基督徒的使命。我们如同声音，向万民宣告默西亚，从那景象消失。

回到若翰的使命，并非所有人都很好地回应洗者若翰的邀请。并非所有人愿意采取行动，彻底改变自己的心。比如：法利塞人和撒杜塞人，他们对洗者若翰的宣讲入了迷，却发觉很难深入其中。他们不愿意相信他，反而宁愿保证自己的确定性（参看：玛23:7-10）。他们认为，他们事实上已经成为了亚巴郎的子孙。

对法利塞人和撒杜塞人的回应是严厉的：“蝰蛇的同类！”他把他们比作蛇，蛇会在无意识的情况下，向接近它的人注入致死的毒药。接着，他继续谴责，宣告即将在他们身上发生的灾难。他们面临将被剪除的风险，他们好似不结果实，将要被砍断的树，又似将被焚烧的糠秕。我们面对的景象，创税是在驳斥在第一篇读经中，依撒意亚的梦。

这个语述，极具威胁。在洗者若翰的口中，并不惊讶。那些宣讲者的表达方式，就是如此。圣经中经常出现这样的语句。在整个福音文本中，这位前驱的话所表达的含义，立刻超越当下的含义。

论及天主的义怒时，若翰没有明确的想法，以表述这种义怒。在旧约中，天主的义怒是经常出现的景象。这不是一种天主对全燔祭表示恼恨的表达方式。这是天主爱的表示：是祂在与邪恶交战，而非人与邪恶交战。祂不想打击人，而是要解救人类，脱离罪恶。

砍倒树根的斧头的功用，与耶稣赋给剪断葡萄藤，使葡萄枝从无用，从其中夺走珍贵的汁液，令其窒息的葡萄藤中得到解脱的剪刀的含义相同。（参看：若15:2）树木被连根拔起，并被投到火中，并非人所为，而是天主爱护自己儿女，根除当下各阶层中，每人身上的罪恶，这罪恶需要被剪除，好使人健全，抽芽吐苞。（参看：玛3:10）

剪除常是痛苦的，但是，天主所做的一切，常是适度的。他们给新的枝条创造条件，好能生长，并结出果实。

最后，主用扇子完成祂的决断，是一生动的形象。这显示了天主为保护每人所做的工作。在人类的法庭上，法官只根据错谬，基于所造成的错谬进行判决。他们很少考虑善行。在天主的审断上，情况截然相反：祂扬起祂圣言的簸箕，让每人都感受到自己圣神的气息，吹走糠秕，在打谷场上留下的，只有珍贵的麦粒 —— 仁爱的善工，或少或多，这一切都是每人的仁爱善工。

感谢Fr. Fernando Armellini SCJ 对部分文段所做的分析

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2022

Purging the Evil from Within
Gospel: Matthew 3:1-12

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

Every year on the second Sunday of Advent, the liturgy offers us the preaching of John the Baptist. He prepared the people of Israel for the coming of the Messiah. So, also today, he teaches us to welcome the advent of the Lord. Today, as then, the most difficult step to take is to understand the need to get out from where we are settled in, leave the false religious and theological security that we have constructed, and welcome the newness of God’s word.

Before we delve into the details of John’s preaching, I would like to draw your attention to the metaphors that are used to refer to John the Baptist. He is referred as “a voice crying out in the wilderness.” Some translations say, “the voice of the one crying out in the wilderness.” This is less accurate when you compare it with the original. Why is someone referred to as a voice? The voice has a fleeting nature. Once something is pronounced, it vanishes and, in the wilderness, it vanishes even without an echo! In those days, we did not have voice recording systems. This indicates the purpose of John. He was there only to announce the coming of the Messiah and vanish from the scene. This is also the mission of every Christian. Like a voice, we need to announce the Messiah to the people and vanish from the scene.

Going back to the mission of John the Baptist, not everyone responded well to the invitation of the Baptist. Not all were willing to work a radical change of heart. The Pharisees and Sadducees, for example, while intrigued by the preaching of John, found it hard to get involved. They did not trust him but preferred to keep their certainties (vv. 7-10). They thought they were already right with God for the fact of being children of Abraham.

The reproach with which the Baptist welcomes Pharisees and Sadducees is severe: “Brood of vipers!” He compares them to snakes that inject their poison of death in those who inadvertently come close to them. Then he moves on to the invective, the announcement of disasters that are about to hit them. They run the risk of being cut off like a tree that does not bear fruit and of being burnt like chaff. We are faced with dramatic images that seem to refute the dream of Isaiah in the first reading.

The tone is threatening, and it is not surprising on the lips of John the Baptist. The preachers of that time expressed themselves that way. This is the language that often appears in the Bible. In the context of the whole gospel, the words of the precursor take on a meaning that goes beyond the immediate.
When he spoke of God’s wrath, John had no clear idea of how it would manifest. The wrath of God is an image that recurs often in the Old Testament. It is not intended as an explosion of hatred on the victim. It is an expression of God’s love: he is fighting evil, not the person who does it. He does not want to hit the person but to free each one from sin.

The axe, which cuts the trees at the root, has the same function given by Jesus to the scissors pruning the vine and freeing it from useless branches that deprive it of precious sap and suffocate it (Jn 15:2). The trees uprooted and thrown into the fire are not the people that God always loves as children but the roots of evil that are present in every person and in every structure, and need to be cut to pieces so that the healthy ones can sprout more buds (Mt 3:10).

The cuts are always painful, but those done by God are providential. They create the conditions for new branches to sprout and produce fruits.

The fan, finally, with which the Lord realizes his judgment, is a living image. It describes the way in which God screens the work of every person. In human courts, judges take into account only the errors and pronounce judgment on the basis of the harm done. They take little account of good works. In the judgment of God, the exact opposite happens: he, with the winnowing fan of his word, puts every person under the discerning breath of his Spirit that blows away the chaff and leaves only the precious grains on the threshing floor—the works of love, few or many, that each one had performed.

Indebted to Fr. Fernando Armellini SCJ
for parts of the textual analysis

© Claretian Missionaries
Cum Approbatione Ecclesiastica 2022

使人得救的判斷
福音：瑪24:37-44

Fr Jijo Kandamkulathy CMF
Claretian Missionaries

今天福音所用的語言能導致對世界末日和天主進行的審判（事件）的過度解讀。它也能簡化為：（天主）邀請人常常預備妥當，因為死亡可能會突然來臨，使我們措手不及。這些解讀都源於缺乏對耶穌時期廣泛運用默示性文體的理解，從我們的理解和文化來看，這完全是陌生的。

我們應常牢記一點：就其本質而言，福音是好的訊息，喜樂和希望的訊息。誰若把這福音用作灌輸恐懼和焦慮，就是不正確的，疏遠了福音文本的真意。讓我們回顧一下，（教會）今天給出的福音的內容。

讓我們一段一段來讀。一天，門徒們邀請師傅觀看聖殿宏偉的建築。耶穌沒有同享他們正當的驕傲，反用一句預言，使他們感到驚訝：“你們看見這一切了嗎？我向你們保證：在這裡，沒有一塊石頭會留在另一塊石頭上的。這一切都要被推翻。”（瑪24:2）拒絕悔改的耶路撒冷，正在宣告自己的衰落。

令人感到震驚的是：門徒問了祂兩個問題：“這事會在何時發生？”“警示性的標記是什麼呢？”為了滿足他們的好奇心，耶穌藉著導入為一切時代的人有益的教導，回答他們：保持醒寤，十分必要。為了更好澄清，祂引用了三個例子：

第一個例子取自聖經的故事 （創6-9）在諾厄時代，有兩類人：有些人只想著吃，想著喝，享受歡樂。他們毫無準備，因而滅亡。另有一些人：他們保持醒寤，留心將要發生的事。他們意識到，洪水正在逼近；他們得救了，開始一項新的人生。（同上37-39）

正如洪水突然來到，耶穌說，耶路撒冷的毀滅，也要突然來到。正如在諾厄時代，許多人死了，同樣，在耶穌時代，誰不承認祂是天主的使者，不聽從祂的勸言，必在今世的災禍中滅亡。凡開啟自己的眼目，敞開心扉，承認並接受祂的訊息的，必要受生，成為新人。

第二個例子，靈感來源於效法婦人們日常所做的事，她們田間工作，預備麵團，製作麵包。她們投身工作，賺得生計，也吃也喝也嫁娶。選擇對兩個所做相同的事作出評判斷的標準，是一項很好的默思主題，耶穌曾經提過：兩人做的事相同，一人藉著天主成義，另一人卻沒有。稅吏成了義人，因為他覺察到：自己不堪受天主的祝福。許多人在聖殿的銀庫內奉獻，可是，寡婦的奉獻被收納了，因為她所奉獻的，是她的全部。耶穌也曾講過行善的人。一人做事，左手不知道右手正做的事，這人所做的事，就被天主所悅納。因此，天主悅納的評判標準，純粹系於一人做事背後的態度和意圖，遠勝於行為本身。對今世的掛慮，應接不暇之人，被（天主）撇下，意思是：他們沒有被囊括在天主國的實體中。

要作出的決定是緊急的，並帶有戲劇性的；這個決定，是生與死之間的選擇，耶穌強調：“你們要醒午，因為你們不知道天主的日子，何時來到。”（同上，第42節）。值得一提的是：我們生命行將終結的時候，耶穌不是來同我們一較高下的。今天，祂帶著使人得救的判決而來。

最後的結論抓住了今天福音段落的主題，各個時期的門徒都適用：“因此，你們要醒寤，因為，在你們不曾料想的時刻，人子就要來到。”我們知道失去得蒙寵愛的含義。因此，在很多時候，我們都有這樣的經驗。這些事越是令人驚訝，越是出乎意料，越是超出我們的評判標準，我們越會把他們略過。在我們的生活中，天主時常會眷顧我們，他們很難把握這個時機，因為這個時機與屬人的智識，格格不入，無法調和。它們同當下的意識形態，截然相反。

只有時時醒寤的人，才能認出這些時機，才能在當下得到救贖。

借用 Fr. Fernando Armellini 的文本作分析

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2022

使人得救的判断
福音：玛24:37-44

Fr Jijo Kandamkulathy CMF
Claretian Missionaries

今天福音所用的语言能导致对世界末日和天主进行的审判（事件）的过度解读。它也能简化为：（天主）邀请人常常预备妥当，因为死亡可能会突然来临，使我们措手不及。这些解读都源于缺乏对耶稣时期广泛运用默示性文体的理解，从我们的理解和文化来看，这完全是陌生的。

我们应常牢记一点：就其本质而言，福音是好的讯息，喜乐和希望的讯息。谁若把这福音用作灌输恐惧和焦虑，就是不正确的，疏远了福音文本的真意。让我们回顾一下，（教会）今天给出的福音的内容。

让我们一段一段来读。一天，门徒们邀请师傅观看圣殿宏伟的建筑。耶稣没有同享他们正当的骄傲，反用一句预言，使他们感到惊讶：“你们看见这一切了吗？我向你们保证：在这里，没有一块石头会留在另一块石头上的。这一切都要被推翻。”（玛24:2）拒绝悔改的耶路撒冷，正在宣告自己的衰落。

令人感到震惊的是：门徒问了祂两个问题：“这事会在何时发生？”“警示性的标记是什么呢？”为了满足他们的好奇心，耶稣藉着导入为一切时代的人有益的教导，回答他们：保持醒寤，十分必要。为了更好澄清，祂引用了三个例子：

第一个例子取自圣经的故事 （创6-9）在诺厄时代，有两类人：有些人只想着吃，想着喝，享受欢乐。他们毫无准备，因而灭亡。另有一些人：他们保持醒寤，留心将要发生的事。他们意识到，洪水正在逼近；他们得救了，开始一项新的人生。（同上37-39）

正如洪水突然来到，耶稣说，耶路撒冷的毁灭，也要突然来到。正如在诺厄时代，许多人死了，同样，在耶稣时代，谁不承认祂是天主的使者，不听从祂的劝言，必在今世的灾祸中灭亡。凡开启自己的眼目，敞开心扉，承认并接受祂的讯息的，必要受生，成为新人。

第二个例子，灵感来源于效法妇人们日常所做的事，她们田间工作，预备面团，制作面包。她们投身工作，赚得生计，也吃也喝也嫁娶。选择对两个所做相同的事作出评判断的标准，是一项很好的默思主题，耶稣曾经提过：两人做的事相同，一人藉着天主成义，另一人却没有。税吏成了义人，因为他觉察到：自己不堪受天主的祝福。许多人在圣殿的银库内奉献，可是，寡妇的奉献被收纳了，因为她所奉献的，是她的全部。耶稣也曾讲过行善的人。一人做事，左手不知道右手正做的事，这人所做的事，就被天主所悦纳。因此，天主悦纳的评判标准，纯粹系于一人做事背后的态度和意图，远胜于行为本身。对今世的挂虑，应接不暇之人，被（天主）撇下，意思是：他们没有被囊括在天主国的实体中。

要作出的决定是紧急的，并带有戏剧性的；这个决定，是生与死之间的选择，耶稣强调：“你们要醒午，因为你们不知道天主的日子，何时来到。”（同上，第42节）。值得一提的是：我们生命行将终结的时候，耶稣不是来同我们一较高下的。今天，祂带着使人得救的判决而来。

最后的结论抓住了今天福音段落的主题，各个时期的门徒都适用：“因此，你们要醒寤，因为，在你们不曾料想的时刻，人子就要来到。”我们知道失去得蒙宠爱的含义。因此，在很多时候，我们都有这样的经验。这些事越是令人惊讶，越是出乎意料，越是超出我们的评判标准，我们越会把他们略过。在我们的生活中，天主时常会眷顾我们，他们很难把握这个时机，因为这个时机与属人的智识，格格不入，无法调和。它们同当下的意识形态，截然相反。

只有时时醒寤的人，才能认出这些时机，才能在当下得到救赎。

借用 Fr. Fernando Armellini 的文本作分析

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2022

A Judgment that Saves
Gospel: Matthew 24:37-44

Fr Jijo Kandamkulathy CMF
Claretian Missionaries

The language used in the Gospel passage today can lead to extravagant interpretations (or even rants) on the end of the world and the punishment of God. It can also be reduced to the invitation to be always ready because death can come suddenly and take us unprepared. These interpretations stem from a lack of understanding of the apocalyptic literary genre that was widely used at the time of Jesus, but that is quite alien to our mentality and culture.

One principle we should always keep in mind: the gospel by its nature is good news, the message of joy and hope. Whoever uses it to instill fear and anxieties is using it incorrectly and is distanced from the true meaning of the text. Let us recall the context in which today’s passage is given.

Let us go to the context of the text. One day, the disciples invite the Master to admire the magnificent building of the temple. Instead of sharing their justifiable pride, Jesus surprises them with a prophecy: “You see all these things? I assure you, not a stone will be left upon another here. All will be torn down” (Mt 24:2). Jerusalem who refuses to be converted is decreeing its downfall.

Amazed, the disciples ask him two questions: “When will this happen?” and “What are the warning signs?” Instead of satisfying their curiosity, Jesus responds by introducing a teaching that is valid for people of all times: it is necessary to remain vigilant. To better clarify, he cites three examples:

The first is taken from a story in the Bible (Gen 6−9). In the days of Noah, there were two categories of people: some thought of only eating, drinking and being merry. They were unprepared and perished. Others were vigilant, attentive to what might happen. They realized that the flood was approaching; they were saved and they began a new humanity (vv. 37-39).

As the flood came suddenly, Jesus says, the ruin of Jerusalem will also suddenly come. As in the days of Noah many died, so also the Jews who will not recognize him as God’s messenger and not listen to his word will perish in the catastrophe of the city. Those who have their eyes and hearts open to recognize and accept his message will be saved and will give birth to a new people.

The second is inspired by the activities that men and women do every day, working in the fields and preparing the dough to make bread. They engage in work, earn a living, eat, drink, and marry. The criteria to pick one of the two who do the same deed is a good subject for meditation. Jesus has mentioned about people doing the same deed, and one of them gets justified by God while the other does not. The Pharisee and the tax collector went to pray. The tax collector was justified because he realized that he was unworthy of the blessings of the Lord. Many people made offerings in the temple treasury, but the offering of the widow was accepted because she had offered all she had. Jesus speaks also about people who do charity. The ones who do not let the left hand know what the right hand is doing is accepted by the Lord. So the criteria of being accepted by God purely depend on the attitude and intention behind what one is doing, more than the action itself. The Lord invites us to set the intentions of our every deed right. Those who are overwhelmed by the cares of this world are left, meaning that they are not involved in the new reality of God’s kingdom.

The decision to be taken is urgent and dramatic; it comes to choosing between life and death, which is why Jesus insists: “Keep watch because you do not know on what day your Lord will come” (v. 42). It’s worth repeating: Jesus is not coming to the showdown at the end of our lives. He comes today with his saving judgment.

The final conclusion takes up the theme of the passage and applies it to the disciples of every age: “So be alert, for the Son of Man will come at the hour you least expect.” We know what it means to miss favorable opportunities. So many times, we have had the experience. The more surprising and unexpected they are, the more they come out of our criteria of judgment, then the easier we let them pass by. The visits of God in our lives are always difficult to grasp because they do not conform to human wisdom, with which they are incompatible. They are in contrast with the current mentality.

And only the one who is vigilant knows how to recognize them and is saved here and now.

Indebted to Fr. Fernando Armellini for textual analysis

© Claretian Missionaries
Cum Approbatione Ecclesiastica 2022

福音：路23:35-43

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

以色列人所期待的，是一位偉大，富有，強壯，永生，能打敗以色列全部仇敵的君王。今天的福音選段中，天主對這些期望的回應，表露了出來。我們在加爾瓦略山上。耶穌被釘在十字架上，在祂的兩旁，有兩個強盜，與祂同釘，在祂頭上有一段銘文：這是猶太人的王。沒有寶座，只有十字架，沒有僕人，只有受人侮辱，沒有王袍，只有赤身露體。耶穌的王權，多麼奇怪！這王權，與人們慣常想像的王權，截然相反。不幸的是，許多基督徒所懷的希望，與猶太人相似。他們認定：基督的王國，必要得勝，必會凱旋。一個戰敗，被釘在十字架上的君王，破壞了我們的全部計畫。

兩個強盜中的一個，什麼也不懂。他只期望能默西亞那裡得到希望，使他從所受的酷刑中得到解脫。耶穌並沒有幫助他；祂顯露出自己，不能滿足他的請求。

第二個強盜，是唯一在耶穌身上認出，祂是（眾人）期待的君王：“耶穌，當禰進到禰王國的時候，請記得我。”他直呼耶穌的名號。他把耶穌看作朋友，是某位能救人性命的朋友。他不把耶穌看作是位“紳士”，而是把祂看作是旅途中的同伴，是某位同意，共同接受命運的人，祂雖是義人，卻遭到厄運。祂不期望經由耶穌，奇跡般的獲救。他只請求，自己犯了一系列錯誤，犯了一系列罪過之後，在自己生命的最後階段，能與祂一起完成。耶穌向他許諾：“今天，你要和我一起在樂園裡。”

在瑪竇福音第25章的審判景象中，有一個施行審判的君王。祂把它們，按綿羊和山羊分開。那在左面的，天主從他們身邊經過的時候，他們沒能認出祂來。那在右邊的，天主從他們身邊經過的時候，他們認出祂來，並善待了祂。耶穌對那釘在右邊的許下，他在自己的王國內，將有一席。這些罪犯的歷史，就是每人的歷史：誰的行為，不與他們相似？誰在生活中，不惱恨，誹謗，不公道地對待自己的兄弟？誰不在自己的團體，自己的家庭，在基督徒團體中激起大大小小的災禍。相信這位仁慈的君王，十分重要！

在許多人的內心深處，他們仍然認為：在十字架上，耶穌的王權，沒有得到很好的祝慶。那只是個不幸的時刻。真正的顯揚，是在世界的窮盡。光榮的基督，必要彰明顯耀：祂要同祂天使的軍隊，一起來到，顯現給眾人，特別向那些把祂釘在十字架上的人，顯示祂的權能。

耶穌在祂死之前，宣告執行將祂釘在十字架上的人無罪。這項宣告，在世界終結時仍然有效，而不是一項臨時性宣告，有些人相信，在加爾瓦略山上，耶穌的狀況不佳，以致不能客觀評價那些釘在十字架上之人的責任，更不用說，以此彰顯祂的光榮了。

如果我們仍然培植這樣的思想，我們就沒有領略到耶穌給我們彰顯的天主的面容。對殺害耶穌之人的審斷 —— 十分明確 —— 必不會重新開庭。祂赦免給自己行刑的人，在祂一生的最光榮時刻，拯救了他們，當祂在十字架上，祂最大限度顯示了祂的愛。對我們而言，國王凱旋，得勝，使人蒙羞。我我們嘗試，以多種方式，使基督的形象，與今世的君王相符。我們不願相信，祂失敗的時候，正是祂得勝的時刻，祂在那時刻交出自己的性命。從十字架而來的宰製者，使我們煩亂，因為祂要求我們無條件寬恕那些傷害我們的人。

從這個角度來看，最後的審判，不會使我們感到害怕，卻會使我們喜樂。它會除掉給我們的心靈帶來負擔的痛苦，粗野，吝嗇，醫治阻礙我們理解聖經的靈性上的失明，我們要學著無條件地寬恕他人，這樣才能看到祂的真相。

借用Fernando Armellini SCJ神父的文段進行分析

©全屬於禰（Totus Tuus） & Claretian Missionaries（聖母聖心愛子會）
Cum Approbatione Ecclesiastica 2022

福音：路23:35-43

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

以色列人所期待的，是一位伟大，富有，强壮，永生，能打败以色列全部仇敌的君王。今天的福音选段中，天主对这些期望的回应，表露了出来。我们在加尔瓦略山上。耶稣被钉在十字架上，在祂的两旁，有两个强盗，与祂同钉，在祂头上有一段铭文：这是犹太人的王。没有宝座，只有十字架，没有仆人，只有受人侮辱，没有王袍，只有赤身露体。耶稣的王权，多么奇怪！这王权，与人们惯常想象的王权，截然相反。不幸的是，许多基督徒所怀的希望，与犹太人相似。他们认定：基督的王国，必要得胜，必会凯旋。一个战败，被钉在十字架上的君王，破坏了我们的全部计划。

两个强盗中的一个，什么也不懂。他只期望能默西亚那里得到希望，使他从所受的酷刑中得到解脱。耶稣并没有帮助他；祂显露出自己，不能满足他的请求。

第二个强盗，是唯一在耶稣身上认出，祂是（众人）期待的君王：“耶稣，当祢进到祢王国的时候，请记得我。”他直呼耶稣的名号。他把耶稣看作朋友，是某位能救人性命的朋友。他不把耶稣看作是位“绅士”，而是把祂看作是旅途中的同伴，是某位同意，共同接受命运的人，祂虽是义人，却遭到厄运。祂不期望经由耶稣，奇迹般的获救。他只请求，自己犯了一系列错误，犯了一系列罪过之后，在自己生命的最后阶段，能与祂一起完成。耶稣向他许诺：“今天，你要和我一起在乐园里。”

在玛窦福音第25章的审判景象中，有一个施行审判的君王。祂把它们，按绵羊和山羊分开。那在左面的，天主从他们身边经过的时候，他们没能认出祂来。那在右边的，天主从他们身边经过的时候，他们认出祂来，并善待了祂。耶稣对那钉在右边的许下，他在自己的王国内，将有一席。这些罪犯的历史，就是每人的历史：谁的行为，不与他们相似？谁在生活中，不恼恨，诽谤，不公道地对待自己的兄弟？谁不在自己的团体，自己的家庭，在基督徒团体中激起大大小小的灾祸。相信这位仁慈的君王，十分重要！

在许多人的内心深处，他们仍然认为：在十字架上，耶稣的王权，没有得到很好的祝庆。那只是个不幸的时刻。真正的显扬，是在世界的穷尽。光荣的基督，必要彰明显耀：祂要同祂天使的军队，一起来到，显现给众人，特别向那些把祂钉在十字架上的人，显示祂的权能。

耶稣在祂死之前，宣告执行将祂钉在十字架上的人无罪。这项宣告，在世界终结时仍然有效，而不是一项临时性宣告，有些人相信，在加尔瓦略山上，耶稣的状况不佳，以致不能客观评价那些钉在十字架上之人的责任，更不用说，以此彰显祂的光荣了。

如果我们仍然培植这样的思想，我们就没有领略到耶稣给我们彰显的天主的面容。对杀害耶稣之人的审断 —— 十分明确 —— 必不会重新开庭。祂赦免给自己行刑的人，在祂一生的最光荣时刻，拯救了他们，当祂在十字架上，祂最大限度显示了祂的爱。对我们而言，国王凯旋，得胜，使人蒙羞。我我们尝试，以多种方式，使基督的形象，与今世的君王相符。我们不愿相信，祂失败的时候，正是祂得胜的时刻，祂在那时刻交出自己的性命。从十字架而来的宰制者，使我们烦乱，因为祂要求我们无条件宽恕那些伤害我们的人。

从这个角度来看，最后的审判，不会使我们感到害怕，却会使我们喜乐。它会除掉给我们的心灵带来负担的痛苦，粗野，吝啬，医治阻碍我们理解圣经的灵性上的失明，我们要学着无条件地宽恕他人，这样才能看到祂的真相。

借用Fernando Armellini SCJ神父的文段进行分析

©全属于祢（Totus Tuus） & Claretian Missionaries（圣母圣心爱子会）
Cum Approbatione Ecclesiastica 2022

A Cross for a Throne
Gospel: Luke 23:35-43

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The Israelites were expecting a great, rich, strong and eternal king who would defeat all the enemies of Israel. In the gospel passage today, God’s response to these expectations is presented. We are on Calvary. Jesus is crucified with two bandits at his side, and above him has an inscription: this is the king of the Jews. No throne but a cross, no servants but insults, no royal garments, just naked. What a strange kingship Jesus has! It is the opposite of what people are accustomed to imagine about kings. Unfortunately, many Christians harbor hopes like the Jews. They identified the kingdom of Christ with victories and triumphs. A defeated king on the cross destroys all our projects.

One of the two thieves does not understand anything. The only thing he expected from the Messiah is freedom from torture he was subjected to. Jesus does not help him; he shows himself unable to meet his request.

The second thief is the only one who recognizes in Jesus the expected king: “Jesus, remember me when you enter into your kingdom.” He calls him by name. He considers him as a friend, the friend of someone who has had a devastated life. He does not consider him a “gentleman” but a traveling companion, someone who agreed to undergo, despite being right, the fate of the wicked. He does not expect a miraculous deliverance from Jesus. He asks only to accomplish with him the last steps of his life that has been a succession of mistakes and crimes. Jesus promises him: Today you will be with me in paradise.

That was a judgement of the king as in the judgement scene of Mathew 25. He divides them into sheep and goats. The ones one the left could not recognize when God passed their way. The ones on the right recognize when the Lord passed their way and treats him well. To the one on the right of his cross, he promises a place in his Kingdom. The history of these criminals is that of every person: who has not acted like them? Who has not panned sometimes the life of a brother with hatred, slander, and injustice? Who has not provoked small or big disasters in society, in families, in the Christian community? It is important to trust in the mercy of this King!

At heart, many continue to think that, on the cross, the kingship of Jesus is not well celebrated. That was just only an unfortunate moment. The real manifestation will take place at the end of the world. Then the glory of Christ will shine: he will come with his army of angels and will show to all, especially to those who crucified him, his power.

Before he died, Jesus gave a judgment of acquittal to his executioners. Will it also be valid at the end or is it a provisional statement, susceptible to revision? Are there some who believe that Jesus on Calvary was not in the ideal condition to objectively assess the responsibilities of those who were crucifying Him, still less, to manifest all his glory.

Well, if we still cultivate such thoughts, we have not captured the face of God that Jesus has revealed to us. The trial against those who killed Jesus—let it be clear—will not be reopened. He absolved his executioners, saved them in the most glorious moment of his life when, on the cross, he showed the utmost of his love. For us, a king triumphs, defeats, humiliates. We try in every which way to conform Christ to this image of kings of this world. We do not want to believe that he wins in the moment in which he loses, in the moment he gives his life. This ruler who reigns from a cross disturbs us because he requires that we offer an unconditional forgiveness to all those who do us harm.

In this perspective, the final judgment too should not be feared, but expected with joy. Stripped of miseries, meanness and pettiness with which we had burdened our minds and hearts, cured of spiritual blindness that prevented us to understand the Scriptures we will learn to forgive everyone without conditions and be able to see him as he truly is.

Indebted to Fernando Armellini SCJ for textual analysis

© Claretian Missionaries
Cum Approbatione Ecclesiastica 2022