标签： 主日证道

Being Truly Poor in Spirit
Gospel: Matthew 5:1-12

Fr Jijo Kandamkulathy CMF
Claretian Missionaries

The gospel today consists of the beatitudes. It is futile to attempt to make a reflection on the whole of the beatitudes in this small space. Instead, we concentrate on the first one, “Blessed are the poor.” It is hard to say in how many ways this beatitude has been interpreted.

Some interpret that the beggars, the exploited were the kind of people God is pleased with and it should be ensured that all become like them! It is, of course, an absurd, deviant interpretation. The humanity dreamed by God is not the one in which his children are poor but one in which “no one is poor” (Acts 4:34).

Others believe that the “poor in spirit” are those who, while maintaining the possession of their property, are detached from them and generous in bestowing offerings to the less fortunate. But alms—even recommended in some (rare) biblical texts—do not introduce into the world the “new justice”; it does not solve the root problem of the inequitable division of assets because the concept believes in the existence of the rich and poor on earth.

The principle of “to each his own” that underpins our justice seems wise and sensible. But it stems from a false premise that something belongs to someone, while, in fact, everything is of God: “The Lord’s is the earth and its fullness, the universe and its inhabitants” (Ps 24:1). That someone is only an administrator of goods, and s/he will be called to render an account of this administration.

All possessive adjectives that we use express an erroneous conception of reality: if all is of God, it makes no sense to talk about mine, yours, and not even of ours because everything is of the Creator.

In respect to goods, Jesus never assumed the attitude of contempt that characterized the cynical philosophers. For him, the “dishonest wealth” also becomes good when it is distributed to the poor (Lk 16:19). However, although he never condemned it, he regarded it as a threat, “an obstacle—insurmountable for many—to enter the kingdom of heaven” (Mt 19:23). The more a person is favored, the more goods one has, the more one is tempted to tie one’s heart with them to keep them for oneself and employ them selfishly.

From those who want to follow him—those who want to be holy—Jesus asks for total detachment. “None of you may become my disciple if you don’t give up everything you have” (Lk 14:33).

It is in the context of this essential requirement to share all that is available to us from God that the beatitude should be read.

Jesus does not exalt poverty as such. By adding the specification in spirit, he makes it clear that not all the poor are blessed. Only the ones who by free choice strip themselves of all and manage the assets according to God’s plan are blessed.

The poor in spirit are those who decide not to possess anything for themselves and make available to others all that they receive. Mind you: the poor according to the gospel is not the one who has nothing but s/he who does not keep anything for herself/himself.

Someone who is miserable need not be “poor in spirit.” S/he is not if s/he curses herself/himself and others, if s/he attempts to improve her/his own condition with violence and deceit, if s/he thinks of oneself by losing interest in others, or if s/he cultivates the dream of winning the prestigious position of the rich one day.

Voluntary poverty is for all; the renunciation of the selfish use of all property that one owns is not something optional, not a counsel reserved for some who want to be heroes or more perfect than others. This is what distinguishes a saint, every Christian.

The promise that accompanies the beatitude does not refer to a distant future. It does not guarantee entry into heaven after death but announces an immediate joy: “for theirs is the kingdom of heaven.” From the moment one makes the choice to become and to remain poor, one enters the “kingdom of heaven,” and belongs to the family of saints.

This beatitude is not a message of resignation but of hope: no one will be in need when all become “poor in spirit,” when they put the gifts they have received from God in the service of others, as does God, “the Holy One” who, while possessing everything, is infinitely poor: he holds nothing back, gives everything, even his Son.

Indebted to Fr. Armellini SCJ for textual analysis

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

向外邦人的光明
福音：瑪 4:12-23

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天福音的第一部分講述了洗者若翰結束使命的一幕。耶穌從納匝肋搬到葛法翁去了。葛法翁是個漁夫和農夫的村莊，沿著革乃撒肋（加里肋亞）湖的西岸延伸了大約三百米。在加里肋亞，住著有被以色列人看作是一半外邦人的人，因為他們的出生，是許多民族混種而來。他們被看作生活在黑暗和無知中的百姓。

在那近三年，葛法翁幾乎成了祂活動的中心。住所的改變 —— 一個極其微不足道的事實 —— 瑪竇在他的神學觀中，把這解讀成：“生活在黑暗中的百姓，看到了一束浩光：一束光明，已經照射在生活在死亡下的人身上。”（參看：瑪4:16）耶穌所選擇，首先領受祂的光的，不是純種的猶太人，而是那些被排除的，被疏遠的人。

在福音段落的第二大段講述了四位門徒的蒙召，與其說這是一段敘述，還不如把它看作是段教理講授。聖史希望門徒能明白，對耶穌邀請我們跟隨祂說“是”的意義。這就 是一個預表，是人皈依天主的實例。

《瑪竇》表明：耶穌是不間斷遊動的。蒙召的人必須意識到：賞賜給他的，決不是任何休息，他的旅途，一刻都不會停止。耶穌所想的是：人要一生，日夜跟隨祂，沒有一刻，不度奉獻生活。

人對耶穌的回應，必須如同伯多祿、安德肋，雅各伯和若望一樣迅速而又慷慨，他們“立刻捨下他們的網，他們的船，他們的父親，跟隨了祂。” （參看：瑪4:20）人撇下自己的父親，不應當被人誤讀。這絕不意味著：任何成了基督徒的（或告選擇度虔敬和奉獻生活的）必須忽視自己的父母。在猶太百姓中間，父親是與祖先聯繫的象徵，是對傳統的依附。正是這種對過去的依賴，成了人接納新奇福音時，必須打破的障礙。每個人的歷史，傳統，文化，必須受到尊重，受人重視。然而， 我們知道：並非所有人的習慣，習俗，傳承下來的生活方式，與基督的訊息完全相符。

耶穌的要求，戲劇性地與初期基督徒蒙召作出的選擇相聯：他們選擇成為門徒，就會被家人棄絕，被父母誤解，被逐出會堂，被自己的民族所排擠。為所有人來說：撇下父親，意味著要放棄一切與福音不相容的事物。

耶穌在祂對眾人邀請跟隨祂的話中加上一句：“我要使你們成為漁人的漁夫。”（參看：瑪4:19）這個景象，取材于首批宗徒完成工作時的景象。按照聖經象徵學來說：大海是魔鬼，災殃，以及一切與生命相對事物的住所。大海深奧，黑暗，危險，神秘，讓人感到可怕。水怪在大海中生活，甚至訓練有素的水手，在大海中也不能感到安全。

漁人的漁夫，意思是：他們要擺脫原先所處的死亡的狀態。意味著：耶穌要把他們從好似洶湧大水一樣，支配，淹沒，把他們衝垮的邪惡勢力中拖出來。

基督的門徒，不懼怕波濤，他們勇敢面對，甚至海浪肆虐，更是如此。總不放棄，拯救一個姐妹，或是一個兄弟，當他/她身處在被人棄絕的境地，更是如此：一個毒品和酒精的奴隸，私欲偏情，肆無忌憚，暴躁、好鬥和頑固的性格。不論他處於怎樣的狀況，必為基督的門徒所救。

感謝 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

向外邦人的光明
福音：玛 4:12-23

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

今天福音的第一部分讲述了洗者若翰结束使命的一幕。耶稣从纳匝肋搬到葛法翁去了。葛法翁是个渔夫和农夫的村庄，沿着革乃撒肋（加里肋亚）湖的西岸延伸了大约三百米。在加里肋亚，住着有被以色列人看作是一半外邦人的人，因为他们的出生，是许多民族混种而来。他们被看作生活在黑暗和无知中的百姓。

在那近三年，葛法翁几乎成了祂活动的中心。住所的改变 —— 一个极其微不足道的事实 —— 玛窦在他的神学观中，把这解读成：“生活在黑暗中的百姓，看到了一束浩光：一束光明，已经照射在生活在死亡下的人身上。”（参看：玛4:16）耶稣所选择，首先领受祂的光的，不是纯种的犹太人，而是那些被排除的，被疏远的人。

在福音段落的第二大段讲述了四位门徒的蒙召，与其说这是一段叙述，还不如把它看作是段教理讲授。圣史希望门徒能明白，对耶稣邀请我们跟随祂说“是”的意义。这就 是一个预表，是人皈依天主的实例。

《玛窦》表明：耶稣是不间断游动的。蒙召的人必须意识到：赏赐给他的，决不是任何休息，他的旅途，一刻都不会停止。耶稣所想的是：人要一生，日夜跟随祂，没有一刻，不度奉献生活。

人对耶稣的回应，必须如同伯多禄、安德肋，雅各伯和若望一样迅速而又慷慨，他们“立刻舍下他们的网，他们的船，他们的父亲，跟随了祂。” （参看：玛4:20）人撇下自己的父亲，不应当被人误读。这绝不意味着：任何成了基督徒的（或告选择度虔敬和奉献生活的）必须忽视自己的父母。在犹太百姓中间，父亲是与祖先联系的象征，是对传统的依附。正是这种对过去的依赖，成了人接纳新奇福音时，必须打破的障碍。每个人的历史，传统，文化，必须受到尊重，受人重视。然而， 我们知道：并非所有人的习惯，习俗，传承下来的生活方式，与基督的讯息完全相符。

耶稣的要求，戏剧性地与初期基督徒蒙召作出的选择相联：他们选择成为门徒，就会被家人弃绝，被父母误解，被逐出会堂，被自己的民族所排挤。为所有人来说：撇下父亲，意味着要放弃一切与福音不相容的事物。

耶稣在祂对众人邀请跟随祂的话中加上一句：“我要使你们成为渔人的渔夫。”（参看：玛4:19）这个景象，取材于首批宗徒完成工作时的景象。按照圣经象征学来说：大海是魔鬼，灾殃，以及一切与生命相对事物的住所。大海深奥，黑暗，危险，神秘，让人感到可怕。水怪在大海中生活，甚至训练有素的水手，在大海中也不能感到安全。

渔人的渔夫，意思是：他们要摆脱原先所处的死亡的状态。意味着：耶稣要把他们从好似汹涌大水一样，支配，淹没，把他们冲垮的邪恶势力中拖出来。

基督的门徒，不惧怕波涛，他们勇敢面对，甚至海浪肆虐，更是如此。总不放弃，拯救一个姐妹，或是一个兄弟，当他/她身处在被人弃绝的境地，更是如此：一个毒品和酒精的奴隶，私欲偏情，肆无忌惮，暴躁、好斗和顽固的性格。不论他处于怎样的状况，必为基督的门徒所救。

感谢 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

A Light to the Gentiles
Gospel: Matthew 4:12-23

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The first part of today’s gospel narrates a scene after the conclusion of John the Baptist’s mission. Jesus moved from Nazareth to Capernaum. Capernaum was a village of fishermen and farmers that stretched for about three hundred meters along the western shore of Lake Gennesaret (Galilee). Galilee was inhabited by Israelites regarded by all as semi-pagans because they were born from the intermingling of different peoples. They were considered as people living in darkness and ignorance.

It became the center of his activities for nearly three years. The change of residence—a very trivial fact—has been read by Matthew in its theological significance as the fulfillment of Isaiah’s prophecy: “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” (v. 16). With this choice, Jesus indicates who are the first recipients of his light, not the pure Jews but the excluded, the distant.

In the second part of the passage, the calling of the first four disciples is narrated. It is more a piece of catechesis than a call narrative. The evangelist wants the disciple to understand what it means to say “yes” to Christ’s invitation to follow. It is an example, an illustration of what it means to be converted.

Matthew shows Jesus in constant movement. The one who is called must realize that he will not be granted any rest and there will not be any stop along the way. Jesus wants to be followed day and night and throughout life. There are no moments of exemption from commitments taken.

The answer, then, must be prompt and generous as that of Peter, Andrew, James and John who “immediately left their nets, their boat and their father, and followed him” (vv. 20, 22). The abandonment of one’s own father should not be misunderstood. It does not mean that anyone who becomes a Christian (or chooses the religious and consecrated life) must ignore one’s own parents. Among the Jewish people, the father was the symbol of the link with the ancestors and of attachment to tradition. And it is this dependence on the past that must be broken when it constitutes an impediment to welcome the novelty of the gospel. The history, the traditions, the culture of every people must be respected and valued. However, we know that not all the habits, customs, ways of life handed down are compatible with the message of Christ.

The demand of Jesus relates to the dramatic choice that the early Christians were called to do: choosing to become disciples they were rejected by the family, misunderstood by parents, expelled from the synagogues, and excluded from their people. For all, leaving the father implies the abandonment of everything that is incompatible with the gospel.

To the invitation to follow him, Jesus adds the charge: “I will make you fish for people” (v. 19). The image is taken from the work done by the first apostles. In biblical symbolism, the sea was the abode of the devil, of diseases and everything that opposed life. It was deep, dark, dangerous, mysterious, and terrible. In the sea, the monsters lived, and in it, even the most skilled sailors did not feel safe.

Fishing people means to get them out of the condition of death where they are. It means to pull them out from the forces of evil that, like the raging waters, dominate, engulf and overwhelm them.

The disciple of Christ does not fear the waves and courageously faces them, even when they are raging. He does not give up hope to save a sister or a brother, even when s/he is in a humanly desperate situation: a slave of drugs and alcohol, unbridled passion, irascible, aggressive and intractable character. In whatever situation he is he will be saved by the disciple of Christ.

Indebted to Fr. Armellini for textual analysis

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

召叫眾人的天主

福音：若1:29-34

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

在今天的福音中，若翰一看到耶穌朝他走來，就喊說：“請看天主的羔羊，請看除免世罪者。”（參看：若1:29）為何他要用如此簡單形象描述祂呢？在舊約中，沒有一人被稱作“天主的羔羊”。他講這話，表示他艱辛漫長的靈修之旅，已達至巔峰。事實上，當他開始這旅途時，完全是無知的。因他曾兩度呼喊說：“我不認識祂。”（參看：若1:31,33）

若翰可能是在穀木蘭（Qumran）苦修的艾賽尼派（Essene）苦修中間接受教育，若翰吸納了自己百姓的思想，他瞭解歷史，熟悉聖經。他影射了巴斯卦羔羊，這羔羊的血，曾塗在埃及各家的門柱上，拯救自己的祖先擺脫天使根除性的大屠殺，也預示了基耶穌的命運。總有一天，祂要如同羔羊一樣，被祭獻，若翰聖史一定是想用象徵性的手法，勾畫出這樣的景象：事實上，那原是司祭在聖殿中祭殺羔羊的時刻。

依撒意亞先知書中第二次提到天主的羔羊，對此，以色列人都十分明白，在今天的第一篇讀經中也提到天主的僕人。先知曾這樣描述祂怎樣走向死亡的：“祂好似一隻被牽去待宰的羔羊 …… 祂承擔許多人的罪過，為違法者轉求。”（參看：依53:7,12）若翰把這個貼在耶穌身上。

聖經第三次啟發施洗者的明悟：羔羊也與亞巴郎的祭獻休戚相關。依撒格和他的父親一起往摩黎雅山（Mount Moriah）去的路上，依撒格問說：“火和木柴這裡都有，但是，獻祭用的羔羊在哪兒呢？”亞巴郎回答說：“天主自會提供那羔羊。”（參看：創22:7-8）

現在，施洗者回答說：“請看，天主的羔羊！”這羔羊就是耶穌，天主把祂賞給世界，替應當懲罰的罪人獻祭。祂好似依撒格，是獨生子，是帶著木柴來到獻祭之地的愛子。耶穌好似依撒格，甘願為愛交出性命。

有人對此持懷疑態度，若翰兩次轉向耶穌，宣告說：“請看，天主的羔羊。”（參看：若1:29,36）在若翰的心中，是否真的有這些聖經文段。也許沒有，但是，可以肯定，在聖史若望的心中，有這些想法。他想要給自己團體的基督徒，並給我們提供一條教理。

在福音的第二段（若1:32-34）洗者若翰的證言得到顯現。他一看到聖神降下並停留在那人身上，就認出了“天主子”。關於受洗的景象，在對觀福音中，也有敘述（參看：穀1:9-11）然而，若望講述了一個驚人的細節：聖神不單降在耶穌身上，而且也在祂記憶體留。

聖神藉著耶穌進入世界。任何相反的力量，都不能使驅使或戰勝祂，聖神要從祂身上出來，傾流在每人身上。這就是若翰所宣告的“以聖神”施洗（參看：若1:33）

若望在他的福音首章，他想要藉洗者若翰，向門徒宣告希望和喜樂的訊息。雖然在這個世界上，邪惡的勢力顯而易見，人類所期待的，是“與聖父和聖子”的生命相通。若望說：我寫這些事，好使我們的喜樂能圓滿無缺。（若一1:3-4）

感謝 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

召叫众人的天主

福音：若1:29-34

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

在今天的福音中，若翰一看到耶稣朝他走来，就喊说：“请看天主的羔羊，请看除免世罪者。”（参看：若1:29）为何他要用如此简单形象描述祂呢？在旧约中，没有一人被称作“天主的羔羊”。他讲这话，表示他艰辛漫长的灵修之旅，已达至巅峰。事实上，当他开始这旅途时，完全是无知的。因他曾两度呼喊说：“我不认识祂。”（参看：若1:31,33）

若翰可能是在谷木兰（Qumran）苦修的艾赛尼派（Essene）苦修中间接受教育，若翰吸纳了自己百姓的思想，他了解历史，熟悉圣经。他影射了巴斯卦羔羊，这羔羊的血，曾涂在埃及各家的门柱上，拯救自己的祖先摆脱天使根除性的大屠杀，也预示了基耶稣的命运。总有一天，祂要如同羔羊一样，被祭献，若翰圣史一定是想用象征性的手法，勾画出这样的景象：事实上，那原是司祭在圣殿中祭杀羔羊的时刻。

依撒意亚先知书中第二次提到天主的羔羊，对此，以色列人都十分明白，在今天的第一篇读经中也提到天主的仆人。先知曾这样描述祂怎样走向死亡的：“祂好似一只被牵去待宰的羔羊 …… 祂承担许多人的罪过，为违法者转求。”（参看：依53:7,12）若翰把这个贴在耶稣身上。

圣经第三次启发施洗者的明悟：羔羊也与亚巴郎的祭献休戚相关。依撒格和他的父亲一起往摩黎雅山（Mount Moriah）去的路上，依撒格问说：“火和木柴这里都有，但是，献祭用的羔羊在哪儿呢？”亚巴郎回答说：“天主自会提供那羔羊。”（参看：创22:7-8）

现在，施洗者回答说：“请看，天主的羔羊！”这羔羊就是耶稣，天主把祂赏给世界，替应当惩罚的罪人献祭。祂好似依撒格，是独生子，是带着木柴来到献祭之地的爱子。耶稣好似依撒格，甘愿为爱交出性命。

有人对此持怀疑态度，若翰两次转向耶稣，宣告说：“请看，天主的羔羊。”（参看：若1:29,36）在若翰的心中，是否真的有这些圣经文段。也许没有，但是，可以肯定，在圣史若望的心中，有这些想法。他想要给自己团体的基督徒，并给我们提供一条教理。

在福音的第二段（若1:32-34）洗者若翰的证言得到显现。他一看到圣神降下并停留在那人身上，就认出了“天主子”。关于受洗的景象，在对观福音中，也有叙述（参看：谷1:9-11）然而，若望讲述了一个惊人的细节：圣神不单降在耶稣身上，而且也在祂内存留。

圣神藉着耶稣进入世界。任何相反的力量，都不能使驱使或战胜祂，圣神要从祂身上出来，倾流在每人身上。这就是若翰所宣告的“以圣神”施洗（参看：若1:33）

若望在他的福音首章，他想要藉洗者若翰，向门徒宣告希望和喜乐的讯息。虽然在这个世界上，邪恶的势力显而易见，人类所期待的，是“与圣父和圣子”的生命相通。若望说：我写这些事，好使我们的喜乐能圆满无缺。（若一1:3-4）

感谢 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

God Who Calls
Gospel: John 1:29-34

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

In today’s gospel, seeing Jesus coming towards him, John exclaims: “Behold the lamb of God, behold him who takes away the sin of the world” (v. 29). Why does he define him with so singular an image? There was never a person in the Old Testament called “lamb of God.” The expression marks the culmination of his long and arduous spiritual journey. It started, in fact, from complete ignorance. “I did not know him,” he exclaims twice (vv. 31, 33).

Educated probably among the Essene monks of Qumran, John had assimilated the spirituality of his people. He knew the history and was familiar with the Scriptures. His allusion to the paschal lamb whose blood, placed on the doorposts of the houses in Egypt, had saved their forebears from the slaughter of the exterminating Angel foreshadows the fate of Jesus. One day he would be sacrificed like a lamb. John the Evangelist has certainly wanted to draw this same symbolism: It was, in fact, the hour in which, in the temple, the priest began to sacrifice the lambs.

There is a second reference to the lamb of God in the book of Isaiah, and every Israelite knew it very well—the Servant of the Lord, also mentioned in today’s first reading. Here’s how the prophet describes his move towards death: “He was led like a lamb to the slaughter…he bore the sin of many and made intercession for the transgressors” (Is 53:7, 12). John applies the imagery to Jesus.

The Baptist has in mind a third biblical call: the lamb is also associated with the sacrifice of Abraham. Isaac, while walking alongside his father to Mount Moriah, asks: “The fire and the wood are here, but where is the lamb for the sacrifice?” Abraham replies: “God himself will provide the lamb” (Gen 22:7-8).

“Behold the Lamb of God!” the Baptist now answers. It is Jesus, given by God to the world to be sacrificed instead of the sinful man deserving punishment. Like Isaac, he is the only son, the beloved, the one who brings the wood to the place of sacrifice. Jesus, like Isaac, also freely gave his life for love.

At this point, one wonders if indeed the Baptist had in mind all these biblical references when on two occasions, turning to Jesus, he declared: “Behold the Lamb of God” (Jn 1:29, 36). Perhaps not, but certainly, John the Evangelist had them in mind. He wanted to offer a catechesis to the Christians of his communities and to us.

In the second part of the passage (vv. 32-34), the testimony of John the Baptist is presented. He recognizes as “Son of God” the one on whom he saw the Spirit descended and remained. The reference is to the baptism scene narrated by the synoptic Gospels (Mk 1:9-11). John introduces, however, a significant detail: the Spirit is not just seen descending upon Jesus but remaining in him.

Through Jesus, the Spirit came into the world. No opposing force will drive or overcome him and from him, the Spirit will be poured out on each person. It is the baptism “in the Holy Spirit” announced by John the Baptist (v. 33).

It is this message of hope and joy that through the Baptist, John, from the very first page of his gospel, wants to announce to the disciples. Despite the apparent overwhelming power of evil in the world, what awaits humanity is the communion of life “with the Father and with his Son Jesus Christ.” These things—John says—I write “so that our joy may be complete” (1 Jn 1:3-4).

Indebted to Fr. Armellini for textual analysis

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023

為眾人閃耀的明星
福音：瑪 2:1-12

Fr. Jijo Kandakulathy CMF
Claretian Missionaries

主顯節主日時常帶來關於賢士的讀經，三位從東方而來，正在找尋萬王之王，降生成人的天主。自教會初期之始，信友間對賢士產生了濃厚的興趣。他們是早期基督徒藝術家最喜愛的主題之一。在奧妙的賢士四周，有許多令人愉快，觸手可及的傳說，但是，（這些傳說）必須準確與今天的福音進行分別，免得聖經經文想要傳播的意思，讓步於這些傳說。瑪竇所介紹的賢士，是猶太人開啟他們自己的眼目，看到基督之光之前的，外邦人的預表。

人們普遍相信，偉人出生時會出現星星：富人的星星很大，窮人的星星微小，弱者的星星，十分模糊。彗星的出現被認為是新皇降誕的標記。許多天文學家花費時間和精力去檢驗，在兩千多年前，天上是否出現了一顆非常明亮的星星，與耶穌的誕生同時發生。他們的努力令人欽佩。然而，閱讀瑪竇福音的經文，天文學者，應該很容易意識到聖史並非暗指天文現象。賢士從耶路撒冷去白冷時，他們看到了在他們前面的那顆星，然後是一顆星……從北到南。真奇怪！所有的天體都從東向西運動。瑪竇所指的星不是在天上，而是在聖經中，在戶籍紀中。在戶籍紀22-24 節中，我們找到了巴郎，他是自東方而來的賢士，就像今天福音中提到的那些人一樣，

瑪竇強調了另一個特點：如果猶太人沒有用聖經為他們指明道路，賢士（外邦人的象徵）就永遠不會來到基督面前。以色列是眾人得救的中保。每位賢士呈上的禮品，都有象徵意義：黃金表示承認耶穌為王，乳香表示朝拜祂的天主性，沒藥喚起祂的人性，它使人記起耶穌的苦難（穀15:23；若19:39）

就連坐騎的故事也不是憑空編造的。正如今天的第一篇讀經，它向我們講述了來自東方的“成群結隊的駱駝和獨峰駝”（參看：依 60:6）。與牧羊人在上主向他們啟示的救恩面前沉思和歡喜不同，賢士們們俯伏敬拜（參看：瑪2:11）。他們的姿勢讓人想起宮廷儀式——跪倒和親吻國王的腳，或者在神像前親吻地面。因此，外邦人承認白冷之子是他們的君王，是他們的天主，並向祂獻上他們的禮物。

它們已成為世界各地被基督之光引領的人們的預表。他們是教會的形象，由各個種族、部落、語言和國家的人組成。加入教會並不意味著放棄自己的身份。這並不意味著屈服於不公正和虛假的集合。每個人和每個民族都保持著自己的文化特徵。有了這些，他們豐富了普世教會。沒有人富有到不需要任何東西，也沒有人貧窮到什麼都不能提供。

感謝 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

为众人闪耀的明星
福音：玛 2:1-12

Fr. Jijo Kandakulathy CMF
Claretian Missionaries

主显节主日时常带来关于贤士的读经，三位从东方而来，正在找寻万王之王，降生成人的天主。自教会初期之始，信友间对贤士产生了浓厚的兴趣。他们是早期基督徒艺术家最喜爱的主题之一。在奥妙的贤士四周，有许多令人愉快，触手可及的传说，但是，（这些传说）必须准确与今天的福音进行分别，免得圣经经文想要传播的意思，让步于这些传说。玛窦所介绍的贤士，是犹太人开启他们自己的眼目，看到基督之光之前的，外邦人的预表。

人们普遍相信，伟人出生时会出现星星：富人的星星很大，穷人的星星微小，弱者的星星，十分模糊。彗星的出现被认为是新皇降诞的标记。许多天文学家花费时间和精力去检验，在两千多年前，天上是否出现了一颗非常明亮的星星，与耶稣的诞生同时发生。他们的努力令人钦佩。然而，阅读玛窦福音的经文，天文学者，应该很容易意识到圣史并非暗指天文现象。贤士从耶路撒冷去白冷时，他们看到了在他们前面的那颗星，然后是一颗星……从北到南。真奇怪！所有的天体都从东向西运动。玛窦所指的星不是在天上，而是在圣经中，在户籍纪中。在户籍纪22-24 节中，我们找到了巴郎，他是自东方而来的贤士，就像今天福音中提到的那些人一样，

玛窦强调了另一个特点：如果犹太人没有用圣经为他们指明道路，贤士（外邦人的象征）就永远不会来到基督面前。以色列是众人得救的中保。每位贤士呈上的礼品，都有象征意义：黄金表示承认耶稣为王，乳香表示朝拜祂的天主性，没药唤起祂的人性，它使人记起耶稣的苦难（谷15:23；若19:39）

就连坐骑的故事也不是凭空编造的。正如今天的第一篇读经，它向我们讲述了来自东方的“成群结队的骆驼和独峰驼”（参看：依 60:6）。与牧羊人在上主向他们启示的救恩面前沉思和欢喜不同，贤士们们俯伏敬拜（参看：玛2:11）。他们的姿势让人想起宫廷仪式——跪倒和亲吻国王的脚，或者在神像前亲吻地面。因此，外邦人承认白冷之子是他们的君王，是他们的天主，并向祂献上他们的礼物。

它们已成为世界各地被基督之光引领的人们的预表。他们是教会的形象，由各个种族、部落、语言和国家的人组成。加入教会并不意味着放弃自己的身份。这并不意味着屈服于不公正和虚假的集合。每个人和每个民族都保持着自己的文化特征。有了这些，他们丰富了普世教会。没有人富有到不需要任何东西，也没有人贫穷到什么都不能提供。

感谢 Armellini 神父提供文段用作分析

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

Cum Approbatione Ecclesiastica 2023

Shining Star light for all peoples
Gospel: Matthew 2:1-12

Fr. Jijo Kandakulathy CMF
Claretian Missionaries

Epiphany Sunday always brings the reading about the magi, the wise men from the east in search of the King of kings, the incarnate God. From the earliest days of the Church, the magi have aroused keen interest among the faithful. They were one of the favorite themes of early Christian artists. Many pleasant and touching legends were born around the mysterious magi, but must be kept accurately distinct from the Gospel story so as not to compromise the message that the sacred text wants to communicate. Matthew introduces the magi as a symbol of all the pagans that before the Jews themselves opened their eyes to the light of Christ.

Stars were widely believed to appear at the birth of a great person: big for the wealthy, tiny for the poor, blurry for the weak. The appearance of a comet was thought to be a sign of the advent of a new emperor. Many astronomers devoted time and energy to check if two thousand years ago, there appeared in the heavens a very bright star in concurrency with the birth of Jesus. They are admirable for their efforts. However, reading the text of Matthew astronomers should easily realize that the evangelist does not allude to an astronomical phenomenon. The wise men saw the star that precedes them while they are going from Jerusalem to Bethlehem, then a star… from north to south. Really strange! All the celestial bodies move from east to west. The star referred to by Matthew is not to be found in heaven but in the Bible, in the book of Numbers. In Numbers 22–24, we find Balaam, a magus of the East, just like the ones mentioned in the Gospel today,

Matthew highlights another particular: the magi (the symbol of the pagan peoples) would never have come to Christ if the Jews with their Scripture had not shown them the way. Israel was the mediator of salvation for all peoples. Popular piety applied to each of these gifts a symbolic meaning: gold indicates the recognition of Jesus as king, incense represents the adoration in front of his divinity, myrrh recalls his humanity—this fragrant resin will be remembered during the passion (Mk 15:23; Jn 19:39).

Even the story of the mounts was not invented for nothing. It is still the first reading today that speaks to us of “a troop of camels and dromedaries” that come from the East (Is 60:6). Unlike the shepherds who contemplated and rejoiced in front of the salvation that the Lord had revealed to them, the magi prostrated themselves in worship (v. 11). Their gesture recalls the court’s ceremony—the prostration and kissing of the feet of the king, or kissing the ground before the image of the deity. The pagans have therefore recognized as their king and their God the child of Bethlehem, and offered him their gifts.

They have become the symbol of people around the world who are led by the light of Christ. They are the image of the church, made up of people of every race, tribe, language, and nation. Entering the church does not mean giving up one’s identity. It does not mean submitting to an unjust and false uniformity. Every person and every people maintain their cultural characteristics. With these, they enrich the universal church. Nobody is so rich as not to need anything nor so poor as not having anything to offer.

Indebted to Fr. Armellini SCJ for the textual analysis

©Claretian Missionaries

Cum Approbatione Ecclesiastica 2023