“I DIED AND BEHOLD I AM ALIVE EVERMORE”

Readings for March 31, 2013

The Resurrection of the Lord

 L-Għid  il-Kbir tal-Qawmien tal-Mulej mill-Imwiet

  

The Mass of Easter Sunday
Solennita' – Quddies tal-Jum

Reading 1 - Acts 10:34a, 37-43

Peter proceeded to speak and said: “You know what has happened all over Judea, beginning in Galilee after the baptism that John preached, how God anointed Jesus of Nazareth with the Holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him. We are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree. This man God raised on the third day and granted that he be visible, not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead. He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead. To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name.” This is The Word of The Lord.

L-Ewwel Qari - Atti ta’ l-Appostli 10, 34a, 37-43

F’dak iż-żmien, Pietru qabad jitkellem u qal: “Intom tafu b’dak li ġara mal-Lhudija kollha, ibda mill-Galilija, wara li Ġwanni xandar il-magħmudija; kif Alla kkonsagra lil Ġesù ta’ Nażaret bl-Ispirtu s-Santu u bil-qawwa, u kif  dan Ġesù għadda jagħmel il-ġid u jfejjaq ’il dawk kollha li kienu maħkuma mix-xitan, għax Alla kien miegħu.  U aħna xhud ta’ dak kollu li hu għamel fl-art tal-Lhudija u f’Ġerusalemm.  Tawh  il-mewt billi dendluh mal-għuds tas-salib;  imma Alla qajmu mill-imwiet fit-tielet jum u għamel li hu jidher, mhux lil kulħadd, imma li xhieda li Alla għażel minn qabel lilna, li miegħu kilna u xrobna wara li qawmien tiegħu mill-imwiet. Lilna ordnalna biex inxandruh lill-poplu u nixhdu li dan hu dak li Alla għamlu mħallef tal-ħajjin u tal-mejtin.Il-profeti kollha jixhdu għalih u jgħidu li kull min jemmen fih jaqla’ l-maħfra tad-dnubiet. Il-Kelma  tal-Mulej.

Responsorial Psalm     -      Ps 118:1-2, 16-17, 22-23

R. (24) This is the day the Lord has made; let us rejoice and be glad.  or:   

R. Alleluia.

Give thanks to the LORD, for he is good,
for his mercy endures forever.
Let the house of Israel say,
“His mercy endures forever.”                             R/

“The right hand of the LORD has struck with power;
the right hand of the LORD is exalted.
I shall not die, but live,
and declare the works of the LORD.”                  R/

The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.                                R/

Salm Responsorjali       -   Salm  117

  R/    Dan hu l-jum li għamel il-Mulej: ħa nifirħu u nithennew fih. 

          jew:  Hallelujah.

Faħħru l-Mulej, għaliex hu tajjeb,
għax għal dejjem it-tjieba tiegħu!
Ħa jgħid wlied Israel:
"Għal dejjem it-tjieba tiegħu!"                           R/

Il-leminija tal-Mulej 'il fuq merfugħa,
il-leminija tal-Mulej għamlet ħwejjeġ ta’ ħila!
Ma mmutx, imma nibqa' ngħix,
u nħabbar l-għemejjel tal-Mulej.                        R/

Il-ġebla  li warrbu l-bennejja
saret il-ġebla tax-xewka.
Bis-saħħa tal-Mulej seħħ dan:
ħaġa tal-għaġeb f’għajnejna.                             R/

Reading 2 - one of the following readings will be read:

- Colossians 3:1-4

Brothers and sisters: If then you were raised with Christ, seek what is above,  where Christ is seated at the right hand of God. Think of what is above, not of what is on earth. For you have died, and your life is hidden with Christ in God. When Christ your life appears, then you too will appear with him in glory. This is The Word of The Lord.

Or 1 Corinthians 5:6b-8

Brothers and sisters: Do you not know that a little yeast leavens all the dough? Clear out the old yeast, so that you may become a fresh batch of dough,  inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed. Therefore, let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth. This is The Word of The Lord.

It-Tieni Qari – Għat-Tieni Qari tingħażel silta mit-tnejn li ġejjin:

Kolossin 3, 1-4

Ħuti, jekk intom irxoxtajtu ma’ Kristu, fittxu l-ħwejjeġ tas-sema,  fejn Kristu qiegħed fuq il-lemin ta’ Alla.   Aħsbu  fil-ħwejjeġ tas-sema, mhux f’dawk ta’ l-art. Għax  intom mittu, imma ħajjitkom hi moħbija flimkien ma’ Kristu f’Alla.   Meta  jidher Kristu, li hu l-ħajja tagħkom, imbagħad intom ukoll tidhru flimkien miegħu fil-glorja. Il-Kelma tal-Mulej.

jew: 1 Korintin 5, 6b-8

Ħuti,  ma  tafux li ftit ħmira ttalla’ l-għaġna kollha? Tnaddfu mill-ħmira l-qadima ħalli tkunu għaġna ġdida, if intom bla ħmira.  Il-Ħaruf  tal-Għid tagħna, li hu Kristu, hu maqtul!  Nagħmlu   festa,  mhux bil-ħmira l-qadima, anqas bil-ħmira tal-qerq u tal-ħażen, imma bil-ħobż bla ħmira tas-safa u tas-sewwa.  Il-Kelma tal-Mulej.

Gospel –- one of the following readings will be read:

  John 20:1-9

On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them,  “They have taken the Lord from the tomb, and we don’t know where they put him.” So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the Scripture that he had to rise from the dead. This is The Word of The Lord.

Or Luke 24:1-12

At daybreak on the first day of the week the women who had come from Galilee with Jesus took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb; but when they entered, they did not find the body of the Lord Jesus. While they were puzzling over this, behold, two men in dazzling garments appeared to them. They were terrified and bowed their faces to the ground. They said to them, “Why do you seek the living one among the dead?  He is not here, but he has been raised. Remember what he said to you while he was still in Galilee, that the Son of Man must be handed over to  sinners and be crucified, and rise on the third day.” And they remembered his words. Then they returned from the tomb and announced all these things to the eleven and to all the others. The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles, but their story seemed like nonsense and they did not believe them. But Peter got up and ran to the tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened.  This is The Word of The Lord.

Orat an evening Mass -
 Luke 24:13-35

That very day, the first day of the week, two of Jesus’ disciples were going to a village seven miles from Jerusalem called Emmaus, and they were conversing about all the things that had occurred. And it happened that while they were conversing and debating, Jesus himself drew near and walked with them, but their eyes were prevented from recognizing him. He asked them,  “What are you discussing as you walk along?” They stopped, looking downcast. One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?” And he replied to them, “What sort of things?” They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, how our chief priests and rulers both handed him over to a sentence of death and crucified him. But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. Some women from our group, however, have astounded us: they were at the tomb early in the morning and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.” And he said to them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Christ should suffer these things and enter into his glory?” Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the Scriptures. As they  approached the village to which they were going, he gave the impression that he was going on farther.But they urged him, “Stay with us, for it is nearly evening and the day is almost over.” So he went in to stay with them. And it happened that, while he was with them at table, he took bread, said the blessing,  broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight. Then they said to each other, “Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?” So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them who were saying, “The Lord has truly been raised and has appeared to Simon!” Then the two recounted  what had taken place on the way and how he was made known to them in the breaking of bread.   This is The Word of The Lord. 

L-EVANĠELJU –  tingħażel silta mit-tnejn li ġejjin:

 Ġwanni 20, 1-9

Kien  l-ewwel jum tal-ġimgħa, filgħodu kmieni kif kien għadu d-dlam,  u Marjam ta’ Magdala ġiet ħdejn il-qabar u rat il-blata mneħħija mill-qabar.  Għalhekk telqet tiġri għand  Xmun Pietru u għand id-dixxiplu l-ieħor li kien iħobb Ġesù, u qaltilhom: “Qalgħu l-Mulej mill-qabar, u ma nafux fejn qegħduh.” Pietru  u d-dixxiplu l-ieħor ħarġu u ġew ħdejn il-qabar.  It-tnejn ġrew flimkien, imma d-dixxiplu l-ieħor ħaffef  aktar minn Pietru, u laħaq qablu ħdejn il-qabar.  Tbaxxa,  u ra l-faxex tal-għażel imqiegħda hemm, iżda ma daħalx.  Imbagħad  wasal warajh Xmun Pietru, daħal fil-qabar, u ra l-faxex tal-għażel imqiegħda hemm, u l-maktur li kien madwar rasu; dan ma kienx mal-faxex, imma mitwi u mqiegħed f'post għalih. Imbagħad id-dixxiplu l-ieħor, li kien wasal l-ewwel ħdejn il-qabar, daħal hu wkoll, ra, u emmen.  Sa dak in-nhar kienu għadhom ma fehmux l-Iskrittura li kienet tgħid li kellu jqum mill-imwiet. Il-Kelma tal-Mulej.

Jew  Luqa 24, 1-12

Kmieni mas-sebħ tal-ewwel jum tal-ġimgħa n-nisa marru ħdejn il-qabar u ħadu magħhom il-fwejjaħ li kienu ħejjew. Huma sabu l-ġebla mgerba minn quddiem il-qabar, imma  meta daħlu fih, il-katavru tal-Mulej Ġesu' ma sabuhx hemm. U kif kienu mħassbin fuq dan, f'daqqa waħda derhrulhom quddiemhom żewġt ieġiel libsin ilbies jiddi.   In-nisa, mimlijin  bil-biża', baxxew għajnejhom lejn l-art; imma dawk qalulhom: "L-għala qegħdin tifttxuh qalb il-mejtin lil min  hu ħaj? Mhuwiex  hawn,  imma qam.  Ftakru x'kien qalilkom meta kien għadu fil- Galilija, meta qal:  "Jeħtieġ li Bin il-bniedem jingħata f'idiejn  il-midinbin, ikun mislub, u fit-tielet jum iqum mill-imwiet.'"   U huma ftakru kliemu. Telqulura minnn ħdejn il-qabar u marru jgħatu l-aħbar ta' dan  kollu lill-Ħdax u lill-oħrajn kollha.   Kienu Marija ta' Magdala u  Ġwanna u Marija ta' Ġakbu u n-nisa l-oħra li kellhom magħhom;  huma kienu li qalu b'dan lill-appostli. Imma d-dikors tagħhom l-appostli stħajluh thewdin, u ma emmnuhomx. Madankollu Pietru qam u mar b'ġirja lejn il-qabar;  tbaxxa biex iħares, imma ma rax ħlief faxex, u raġa' lura d-dar għaġġeb b'li kien ġara. Il-Kelma tal-Mulej

Fil-Quddiesa ta’ filgħaxija jista’ jinqara l-Evanġelju li ġej:

    Luqa  24, 13-35

Dakinhar stess,  fl-ewwel jum tal-ġimgħa, ġara li  tnejn mid-dixxipli  kienu sejrin lejn raħal jismu Għemmaws,  xi sittin stadju  bogħod  minn Ġerusalemm, jitħaddtu bejniethom fuq kulma kien ġara.   Huma u jitħaddtu u jitkixxfu bejniethom, Ġesù nnifsu resaq lejhom u baqa’ miexi magħhom.   Imma   għajnejhom kellhom xi jżommhom u ma setgħux jagħrfuh. U hu qalilhom: “X’intom tgħidu bejnietkom intom u miexja?”  U  huma waqfu, b’ħarsa ta’ niket fuq wiċċhom. Imbagħad  wieħed minnhom, jismu Kleofa, wieġeb u qallu: “Int waħdek  il-barrani  f’Ġerusalemm li ma tafx x’ġara hemmhekk f’dawn  il-jiem?”  “X’ġara?” staqsiehom Ġesu'.   Qalulu: “Dak li ġara  lil Ġesù ta’ Nażaret, li kien profeta, setgħan fl-għemil u fil-kliem quddiem Alla u quddiem il-poplu kollu, kif il-qassisin il-kbar u l-kapijiet tagħna tawh f'idejn il-gvernatur biex ikun ikkundannat  għall-mewt u sallbuh.  Aħna konna nittamaw li hu kien dak li kellu jifdi lil Iżrael;  iżda issa, fuq kollox ġa għaddew tliet ijiem fuq din il-ġrajja!   Issa  wkoll xi wħud min-nisa tagħna ħasduna, għax marru kmieni ħdejn il-qabar u l-kadavru tiegħu ma sabuhx;  ġew jgħidu wkoll li dehrulhom xi anġli li qalulhom li hu ħaj.  Imbagħad  marru ħdejn il-qabar xi wħud minn tagħna u sabu kollox kif kienu qalu n-nisa,  imma lilu ma rawhx!” Qalilhom Ġesù: “Kemm intom boloh  tqal biex temmnu kulma qalu l-profeti!   U ma kellux il-Messija jbati dan kollu u hekk jidħol fil-glorja tiegħu?”   U beda minn Mosè u l-profeti kollha ifissrilhom kulma kien hemm fl-Iskrittura fuqu. Meta qorbu lejn ir-raħal fejn kienu sejrin, hu għamel tabirruħu  li se jibqa’ sejjer aktar  ’il bogħod.  Iżda huma ġegħluh jibqa' magħhom u qalulu:  “Ibqa’  magħna, għax issa sar ħafna ħin u l-jum ġa wasal biex jintemm.”   Imbagħad  daħal biex  joqgħod magħhom. U  waqt li kien fuq il-mejda magħhom, qabad il-ħobż, qal-il-barka, qasmu u tahulhom.    Imbagħad infetħulhom għajnejhom  u għarfuh, iżda hu  għab minn quddiemhom. U wieħed lill-ieħor bdew jgħidu: “Ma  kinetx imkebbsa qalbna ġewwa fina huwa u jkellimna fit-triq u jfissrilna l-Iskrittura?” Dak  il-ħin stess qamu u reġgħu lura Ġerusalemm.   Hemm sabu lill-Ħdax u lil sħabhom miġburin flimkien, u  dawn qalulhom: “Il-Mulej qam tassew, u deher lil Xmun!”   U  huma wkoll tarrfulhom x’kien ġralhom fit-triq u kif kienu għarfuh fil-qsim tal-ħobż.Il-Kelma tal-Mulej.

…………………

COMMENTARY:

“I DIED AND BEHOLD I AM ALIVE EVERMORE” 

Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa

Some ancient Fathers of the Church enclosed in an image the whole mystery of the redemption. Imagine, they said, that an epic fight took place in the stadium. A courageous man confronted a cruel tyrant who had the city enslaved and, with enormous effort and suffering, defeated him. You were on the terraces; you did not fight, or make an effort or get wounded. However, if you admire the courageous man, if you rejoice with him over his victory, if you intertwine crowns, arouse and stir the assembly for him, if you kneel joyfully before the triumphant one, kiss his head and shake his right hand; in a word, if you rave so much as to consider his victory yours, I tell you that you will certainly have part of the victor’s prize.

However, there is more: imagine that the victor had himself no need of the prize he had won, but wished more than anything to see his supporter honored and considers as the prize of his combat the crowning of his friend, in that case, perhaps, will that man not obtain the crown also though he has not toiled on been wounded? He certainly will obtain it!

It happens thus, say the Fathers, between Christ and us. On the cross, he defeated the ancient enemy. “Our swords – exclaims Saint John Chrysostom – were not bloodied, we were not in agony, we were not wounded, we did not even see the battle and yet we obtain the victory. His was the fight, ours the crown. And because we are also the conquerors, let us imitate what soldiers do in such cases: with joyful voices let us exalt the victory, let us intone hymns of praise to the Lord!” It is not possible to explain better the meaning of the liturgy we are celebrating.

However, is what we are doing itself an image, a representation of a reality of the past, or is it the reality itself? It is both things! “We – said Saint Augustine to the people – know and believe with very certain faith that Christ died only once for us […]. You know perfectly that all that happened only once, and yet the solemnity renews it periodically […]. Historical truth and liturgical solemnity are not opposed to one another, as if the second is fallacious and the first alone corresponds to the truth. In fact, of what history says occurred only once in reality, the solemnity repeatedly renews the celebration in the hearts of the faithful.”

The liturgy “renews” the event: how many discussions have taken place for the past five centuries on the meaning of this word, especially when it is applied to the sacrifice of the cross and to the Mass! Paul VI used a verb that could smooth the way to an ecumenical agreement on such an argument: the verb “to represent,” understood in the strong sense of re-presenting, namely to render what happened again present and operative.

There is an essential difference between the representation of Christ’s death and that, for example, of the death of Julius Caesar in Shakespeare’s tragedy of the same name. No one celebrates as a living person the anniversary of his own death; Christ does because he is risen. Only he can say, as he does in Revelation: “I died, and behold I am alive ever more” (Revelation 1:18). We must be careful on this day, visiting the so-called sepulchers or taking part in processions of the dead Christ, not to merit the reproach that the Risen One addressed to the pious women on Easter morning: “Why do you seek the living among the dead?” (Luke 24:5).

The affirmation of certain Orthodox authors is bold but true. The anamnesis, namely the liturgical memorial, “renders the event truer than when it happened historically the first time.” In other words, it is more true and real for us who relive it “according to the Spirit,” than it was for those who lived it “according to the flesh,” before the Holy Spirit revealed the full meaning to the Church.

We are not only celebrating an anniversary but a mystery. Again, it is Saint Augustine who explains the difference between the two things. In the celebration “by way of anniversary,” nothing else is required – he says – than to “indicate with a religious solemnity the day of the year in which the recollection of the event itself takes place;” in the celebration by way of mystery (“in sacrament”), “not only is an event commemorated but it is also done in a way in which its meaning is understood and it is received devoutly.”

This changes everything. It is not just a question of attending a representation, but of “accepting” the significance, of passing from spectators to actors. It is up to us therefore to choose what part we want to play in the drama, who we wish to be: Peter, Judas, Pilate, the crowd, the Cyrene, John, Mary … No one can remain neutral; not take a position, means to take a very precise one: Pilate’s, who washes his hands, or the crowd “standing by, watching” (Luke 23:35).

If when going home this evening, someone asks us “Where have you been?” We must also answer, at least in our heart: “on Calvary!”

However, all this does not happen automatically, just because we have taken part in this liturgy. It is a question of “accepting” the meaning of the mystery. This happens with faith. There is no music where there is no ear to hear it, no matter how loud the orchestra sounds; there is no grace where there is no faith to receive it.

However, let us stay on the safe side; let us listen to a doctor of the Church. “What I cannot obtain by myself – writes Saint Bernard –, I appropriate (literally, I usurp!) with confidence from the pierced side of the Lord., because he is full of mercy. Hence my merit is the mercy of God. I am certainly not poor in merits, as long as he is rich in mercy. If the mercies of the Lord are many (Psalm 119:156), I will also abound in merits. And what about my own righteousness? O Lord, I will remember only your righteousness. In fact, it is also mine, because you are righteousness for me on behalf of God” (cf. 1 Corinthians 1:30).

Did this way of conceiving holiness make Saint Bernard, perhaps, less zealous in good works, less committed to the acquisition of virtues? Did perhaps the apostle Paul neglect to mortify his body and reduce it to slavery (cf. 1 Corinthians 9:27), he who, before all and more than all, had made of this appropriation of Christ’s righteousness the purpose of his life and of his preaching (cf. Philippians 3:7-9)?

In Rome, as unfortunately in all big cities, there are so many homeless people, human persons who only have a few rags upon their body and some poor belongings that they carry along in a plastic bag. Let us imagine that one day this voice spreads: on Via Condotti (everyone knows what Via Condotti represents in Rome!) there is the owner of a fashion boutique who, for some unknown reason, whether out of interest or generosity, invites all the homeless of Termini rail way station to come to her shop; she invites them to take off their soiled rags, to have a good shower and then choose the garment they want among those displayed and take it away free of charge.

All say in their heart: “This is a fairy-tale, it never happens!” Very true, but what never happens among men is what can happen every day between men and God, because, before Him, we are those homeless people! This is what happens in a good confession: you take off your dirty rags, your sins, receive the bath of mercy and rise “clothed in the garments of salvation, covered with the robe of righteousness” (Isaiah 61:10).

The tax collector of the parable went up into the temple to pray; he said simply but from the depth of his heart: “God, be merciful to me a sinner!”, and “he went down to his house justified” (Luke 18:14), reconciled, made new, innocent. The same could be said of us, if we have his same faith and repentance, when we go home after this liturgy.

 “God forgives many things, for a good work,” says Lucia to the Unnamed in Manzoni’s novel “The Betrothed”; with greater truth we can say, he forgives many things by one act of repentance. He promised it solemnly: “though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool” (Isaiah 1:18).

Let us take up now and do what we heard at the beginning, it is our task this day: with joyful voices let us exalt the victory of the cross, intone hymns of praise to the Lord. “O Redemptor, sume carmen temet concinentium”[8]: And you, O our Redeemer, receive the song we raise to you.

"We Are All Responsible for Jesus' Death"

Readings for March 24, 2013

Palm Sunday of the Passion of the Lord

Ħadd il-Palmu l-Passjoni tal-Mulej

(Missalin C pp180)

...................

At the procession with Palms –

Gospel - Luke 19:28-40

Jesus proceeded on his journey up to Jerusalem. As he drew near to Bethphage and Bethany at the place called the Mount of Olives, he sent two of his disciples. He said, “Go into the village opposite you, and as you enter it you will find a colt tethered on which no one has ever sat. Untie it and bring it here. And if anyone should ask you, ‘Why are you untying it?’ you will answer, ‘The Master has need of it.’” So those who had been sent went off and found everything just as he had told them. And as they were untying the colt, its owners said to them, “Why are you untying this colt?” They answered, “The Master has need of it.” So they brought it to Jesus, threw their cloaks over the colt, and helped Jesus to mount. As he rode along, the people were spreading their cloaks on the road;  and now as he was approaching the slope of the Mount of Olives, the whole multitude of his disciples began to praise God aloud with joy for all the mighty deeds they had seen. They proclaimed: “Blessed is the king who comes in the name of the Lord. Peace in heaven and glory in the highest.” Some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” He said in reply, “I tell you, if they keep silent, the stones will cry out!” This is the Word of The Lord.

Id-Daħla tal-Mulej f'Ġerusalemm

Evanġelju - San Luqa 19, 28-40

F'dak iż-0żmien, Ġesu' qabad it-triq u beda tiela' lejn Ġerusalemm, miexi quddiem l-oħrajn.   U meta wasal qrib Betfaġe u Betanja, ħdejn l-għolja li jgħidula taż-Żebbuġ, bagħat tnejn mid-dixxipli tiegħu u qalilhom:  "Morru fir-raħal ta' biswitna; kif taslu, issibu felu marbut li ħadd qatt għadu ma rikeb fuqu.  Ħolluh u ġibuh. Jekk xi ħadd jistaqsikom:  "Għalfejn qegħdin tħolluh?", għidulu hekk:   "Il-Mulej għandu bżonnu." Dawk li kienu mibgħuta marru u sabu kollux kif kien qalilhom. Huma u jħollu l-felu, is-sidien tiegħu qalulhom:  "Għalfejn qegħdin tħolluh il-felu?"    U huma wieġbu:  "Għax il-Mulej jeħtieġu." Imbagħad ġiebu l-felu lil Ġesu', qiegħdu l-imnatar tagħħom fuq  il-feju, u rikkbu lil Ġesu' fuqu.   Huwa u għaddej, firxu l-imnatar tagħhom fit-triq.   Xħin imbagħad kien  qorob lejn in-niżla tal-għolja taż-Żebbuġ, il-kotra kollha tad-dixxipli bdiet tfaħħar lil Alla b'għajjat ta' ferħ u b'leħen għoli għall-għeġubijiet kollha li kienu raw, u bdew jgħidu: "Imbierek is-Sultan li ġej f'isem il-Mulej! Sliem fis-sema, u glorja fl-ogħla tas-smewwiet!" Xi wħud mill-fariżej li kienu qalb il-folla qalulu:  "Mgħallem ċanfarhom  lid-dixxipli tiegħek!"   Iżda hu weġibhom u qal: "Ngħidilkom li, jekk jisktu huma, jgħajjat il-ġebel." Il-Kelma tal-Mulej

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AT THE MASS –

Reading 1 -  Isaiah 50:4-7

The Lord GOD has given me a well-trained tongue, that I might know how to speak to the weary a word that will rouse them. Morning after morning he opens my ear that I may hear; and I have not rebelled, have not turned back. I gave my back to those who beat me, my cheeks to those who plucked my beard; my face I did not shield from buffets and spitting. The Lord GOD is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame. This is the Word of The Lord. This is the Word of The Lord.

IL-QUDDIESA -

L-Ewwel Qari - Prefeta Isaija 50, 4 – 7

Sidi l-Mulej tani lsien ta’ wieħed jitgħallem, biex nagħraf ngħin lill-għajjien b’xi kelma. Ta’ kull filgħodu jqajjimli lil widinti, biex nisma’ bħal wieħed jitgħallem. Sidi l-Mulej fetaħli widinti, u jien ma webbistx rasi, ma rgajtx lura. Tajt dahri lil  dawk li kienu jsawtuni, ħaddejja lil dawk li kienu jnittfuli lħiti; ma ħbejtx wiċċi mit-tagħjir u l-bzieq.  Sidi l-Mulej jgħinni, għalhekk ma nitħawwadx; għalhekk għamilt wiċċi bħaż-żnied: jien naf li ma jkollix mniex nistħi. Il-Kelma tal-Mulej

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Responsorial Psalm - Psalm 22:8-9, 17-18, 19-20, 23-24

R/ (2a) My God, my God, why have you abandoned me?

All who see me scoff at me;
they mock me with parted lips, they wag their heads:
“He relied on the LORD; let him deliver him,
let him rescue him, if he loves him.”                              R/

Indeed, many dogs surround me,
a pack of evildoers closes in upon me;
They have pierced my hands and my feet;
I can count all my bones.                                                R/

They divide my garments among them,
and for my vesture they cast lots.
But you, O LORD, be not far from me;
O my help, hasten to aid me.                                         R/

I will proclaim your name to my brethren;
in the midst of the assembly I will praise you:
“You who fear the LORD, praise him;
all you descendants of Jacob, give glory to him;
revere him, all you descendants of Israel!”                      R/

Salm Responsorjali - Salm 21 (22)

R/     Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

 Dawk kollha li jarawni jidħku bija,

jgħajbuni, iħarrku rashom u jgħidu:

‘F’idejn il-Mulej intelaq; ħa jeħilsu hu!

Ħa jsalvah hu, la bih jitgħaxxaq!”                      R/

    

Qabda klieb daru għalija,

ġemgħa ta’ nies ħżiena rassewni.

Taqqbuli idejja u riġlejja;

nista’ ngħodd għadmi kollu.                               R/  

Ħwejġi jaqsmu bejniethom,

jaqtgħu x-xorti għal-libsa  tiegħi.

Mulej, la titbegħidx minni;

qawwa tiegħi, fittex għinni!                               R/

Inxandar ismek lil ħuti,

infaħħrek f’nofs il-ġemgħa.

Faħħru  l-Mulej, intom li tibżgħu minnu;

sebbħuh ilkoll, nisel Ġakobb!

ibżgħu minnu ilkoll, ulied Iżrael.             R/

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Reading 2 - Philippians 2:6-11

Christ Jesus, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to the point of death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. This is the Word of The Lord.

It-Tieni Qari     - Filippin  2, 6 -11

Ġesu’ Kristu li għad li kellu n-natura ta’ Alla, ma qagħadx ifittex tiegħu li hu daqs Alla, iżda xejjen  lilu nnifsu billi ħa n-natura ta’ lsir, sar jixbah lill-bnedmin, u deher minn barra bħala bniedem; cekken lilu nnifsu, billi obda sal-mewt, anzi sal-mewt tas-salib. Għalhekk Alla għollieh sas-smewwiet, u żejnu bl-isem li hu fuq kull isem, biex fl-isem ta’ Ġesu’ -- fis-sema, fl-art u f’qiegħ l-art – il-ħlejjaq kollha jinżlu għarrkupptejhom, u kull ilsien jistqarr: “Ġesu’ Kristu hu l-Mulej għall-glorja ta’ Alla l-Missier.” Il-Kelma tal-Mulej

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Gospel - Luke 22:14—23:56

When the hour came,Jesus took his place at table with the apostles. He said to them, “I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it again until there is fulfillment in the kingdom of God.” Then he took a cup, gave thanks, and said, “Take this and share it among yourselves; for I tell you that from this time on I shall not drink of the fruit of the vine until the kingdom of God comes.” Then he took the bread, said the blessing,  broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.” And likewise the cup after they had eaten, saying, “This cup is the new covenant in my blood, which will be shed for you.

“And yet behold, the hand of the one who is to betray me is with me on the table; for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed.” And they began to debate among themselves who among them would do such a deed. Then an argument broke out among them about which of them should be regarded as the greatest. He said to them, “The kings of the Gentiles lord it over them and those in authority over them are addressed as ‘Benefactors’; but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves. It is you who have stood by me in my trials; and I confer a kingdom on you, just as my Father has conferred one on me, that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.

“Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers.” He said to him, “Lord, I am prepared to go to prison and to die with you.” But he replied, “I tell you, Peter, before the cock crows this day, you will deny three times that you know me.”

He said to them, “When I sent you forth without a money bag or a sack or sandals, were you in need of anything?” “No, nothing, “ they replied. He said to them, “But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me, namely, He was counted among the wicked; and indeed what is written about me is coming to fulfillment.” Then they said, “Lord, look, there are two swords here.” But he replied, “It is enough!”

Then going out, he went, as was his custom, to the Mount of Olives, and the disciples followed him. When he arrived at the place he said to them, “Pray that you may not undergo the test.” After withdrawing about a stone’s throw from them and kneeling, he prayed, saying, “Father, if you are willing, take this cup away from me; still, not my will but yours be done.” And to strengthen him an angel from heaven appeared to him. He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground. When he rose from prayer and returned to his disciples, he found them sleeping from grief. He said to them, “Why are you sleeping? Get up and pray that you may not undergo the test.”

While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him. Jesus said to him, “Judas, are you betraying the Son of Man with a kiss?” His disciples realized what was about to happen, and they asked,  “Lord, shall we strike with a sword?” And one of them struck the high priest’s servant and cut off his right ear. But Jesus said in reply,“Stop, no more of this!” Then he touched the servant’s ear and healed him. And Jesus said to the chief priests and temple guards
and elders who had come for him, “Have you come out as against a robber, with swords and clubs? Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness.”

After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance. They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. When a maid saw him seated in the light, she looked intently at him and said “This man too was with him.” But he denied it saying, “Woman, I do not know him.” A short while later someone else saw him and said, “You too are one of them”; but Peter answered, “My friend, I am not.” About an hour later, still another insisted, “Assuredly, this man too was with him, for he also is a Galilean.” But Peter said, “My friend, I do not know what you are talking about.” Just as he was saying this, the cock crowed, and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” He went out and began to weep bitterly. The men who held Jesus in custody were ridiculing and beating him. They blindfolded him and questioned him, saying, “Prophesy! Who is it that struck you?” And they reviled him in saying many other things against him.

When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin. They said, “If you are the Christ, tell us, “  but he replied to them, “If I tell you, you will not believe, and if I question, you will not respond. But from this time on the Son of Man will be seated at the right hand of the power of God.” They all asked, “Are you then the Son of God?” He replied to them, “You say that I am.” Then they said, “What further need have we for testimony? We have heard it from his own mouth.”

II

Then the whole assembly of them arose and brought him before Pilate. They brought charges against him, saying, “We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Christ, a king.” Pilate asked him, “Are you the king of the Jews?” He said to him in reply, “You say so.” Pilate then addressed the chief priests and the crowds, “I find this man not guilty.” But they were adamant and said, “He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here.”

On hearing this Pilate asked if the man was a Galilean; and upon learning that he was under Herod’s jurisdiction, he sent him to Herod who was in Jerusalem at that time. Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign. He questioned him at length, but he gave him no answer.

The chief priests and scribes, meanwhile, stood by accusing him harshly. Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate. Herod and Pilate became friends that very day, even though they had been enemies formerly. Pilate then summoned the chief priests, the rulers, and the people and said to them, “You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him, nor did Herod, for he sent him back to us. So no capital crime has been committed by him. Therefore I shall have him flogged and then release him.”

But all together they shouted out, “Away with this man! Release Barabbas to us.”  Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder. — Again Pilate addressed them, still wishing to release Jesus, but they continued their shouting, “Crucify him! Crucify him!” Pilate addressed them a third time, “What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him.”  With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed. The verdict of Pilate was that their demand should be granted. So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.

As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus.A large crowd of people followed Jesus,  including many women who mourned and lamented him. Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children for indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and the breasts that never nursed.’ At that time people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!’ for if these things are done when the wood is green what will happen when it is dry?”

Now two others, both criminals, were led away with him to be executed. When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. Then Jesus said, “Father, forgive them, they know not what they do.” They divided his garments by casting lots. The people stood by and watched; the rulers, meanwhile, sneered at him and said, “He saved others, let him save himself if he is the chosen one, the Christ of God.” Even the soldiers jeered at him. As they approached to offer him wine they called out, “If you are King of the Jews, save yourself.” Above him there was an inscription that read, “This is the King of the Jews.”

Now one of the criminals hanging there reviled Jesus, saying, “Are you not the Christ? Save yourself and us.” The other, however, rebuking him, said in reply, “Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.”  Then he said, “Jesus, remember me when you come into your kingdom.” He replied to him, “Amen, I say to you, today you will be with me in Paradise.”

It was now about noon and darkness came over the whole land until three in the afternoon because of an eclipse of the sun. Then the veil of the temple was torn down the middle. Jesus cried out in a loud voice, “Father, into your hands I commend my spirit”; and when he had said this he breathed his last.

Here all kneel and pause for a short time.

The centurion who witnessed what had happened glorified God and said, “This man was innocent beyond doubt.” When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.

III

Now there was a virtuous and righteous man named Joseph who, though he was a member of the council, had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God. He went to Pilate and asked for the body of Jesus. After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. It was the day of preparation, and the sabbath was about to begin. The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, they returned and prepared spices and perfumed oils. Then they rested on the Sabbath according to the commandment. This is the Word of the Lord.

L-Evanġelju  -   Luqa 22, 14-23, 56                                         

Meta sar il-ħin, Ġesu’ qagħad fuq il-mejda flimkien mal-Appostli, u qalilhom: “Kelli xewqa kbira li nagħmel din l-ikla tal-Għid magħkom qabel ma  nbati!  Għaliex, ngħidilkom, din l-ikla m'iniex se nagħmilha iżjed sa ma tkun seħħet għalkollox fis-Saltna ta’ Alla.”  U qabad il-kalċi, radd il-ħajr u qal:  "Ħudu dan il-kalċi, u aqsmuh bejnietkom.   Għaliex, ngħidilkom, minn issa ‘l quddiem ma nixrobx iżjed mill-frott tad-dielja sa  ma tiġi s-Saltna ta’ Alla.” Imbagħad ħa l-ħobż, radd il-ħajr, qasmu, newwilhulhom, u qal:“Dan hu ġismi li jingħata għalikom: agħmlu dan b’tifkira tiegħi.” Hekk ukoll wara l-ikla ħa l-kalċi u qal: “Dan il-kalċi huwa l-Patt il-Ġdid b’demmi,  id-demm li jixxerred għalikom.  Imma,  araw, id dak li se jittradini qiegħed miegħi fuq il-mejda.  Għax tassew li Bin il-bniedem imur, kif hemm maqtugħ, imma ħażin għalih dak il-bniedem li jittradih!”

Huma għalhekk bdew jistaqsu lil xulxin  min minnhom kien se jagħmel dan.  Inqalgħet ukoll kwistjoni bejniethom dwar min minnhom  kellu jinżamm bħala l-akbar wieħed.  Imma hu qalilhom: “Fost il-pagani s-slaten jaħkmu fuq in-nies, u dawk li jħaddmu  s-setgħa fuqhom isejħulhom benefatturi.  Intom mhux hekk, imma l-akbar fostkom għandu  jġib ruħu tal-iżgħar wieħed, u min hu fuq l-oħrajna iġib ruħu ta' qaddej.  Għax min hu l-akbar, dak li jkun fuq il-mejda, jew dak li jkun qiegħed jaqdi?    Mhux dak li jkun fuq il-mejda?  Imma jien qiegħed fostkom nagħmila ta' qaddej.  Intom, imbaghad, intom dawk li żammejtu sħiħ miegħi fit-tiġrib kollo li ġie fuqi; u bħalma Missieri ħejja saltna għalija, hekk  ukoll jiena nħejji għalikom,  biex tieklu u tixorbu fuq il-mejda miegħi f'saltnati, u toqogħdu fuq it-tronjiet biex tagħmlu ħaqq mit-tnax-il tribu ta’ Israel. 

Xmun!  Xmun!   Ara,  ix-Xitan riedkom f’idejh biex igħaddikom mill-għarbiel  bħal qamħ; imma jiena tlabt għalik, biex il-fidi tiegħek ma tiġix nieqsa.   Inti  mbaghad, meta   terġa’lura għas-sewwa, wettaq lil  ħutek.”  Qallu Xmun:  “Mulej, jiena lest li miegħek niġi saħansitra l-ħabs, lest li nieħu l-mewt ukoll.”  Imma Gesu’ qallu: “Ngħidlek, Pietru, li llum qabel ma jidden is-serduk,  tkun  ċħadt għal tiet darbiet li inti tafni!” Imbaghad qalilhom: “Naqsitkom xi ħaġa meta bgħattkom bla borża u bla ħorġa u bla qorq?” Huma weġbuh: “Ma naqasna xejn.” Qalilhom Gesu’: “Imma  issa, min għandu borża jqis li jeħodha miegħu, u min għandu ħorġa wkoll; u min ma għandux sejf, ibigħ il-libsa ta’ fuqu u jixtri wieħed. Għaliex ngħidilkom, jeħtieġ li jseħħ  fija dak li hemm miktub, jiġifieri: "Li kien magħdud mal-ħżiena.’   Tabilhaqq, dak li hemm miktub fuqi jseħħ.” Qalulu d-dixxipli:   “Mulej, ara, hawn żewġt isjuf hawnhekk.”

Qalilhom Ġesu':  Biżżejjed!”   Imbagħad ħareġ u mar bħas-soltu fuq il-Għolja taż-Żebbuġ, u d-dixxipli ukoll marru miegħu.  Kif wasal hemmhekk qalilhom:  “Itolbu li ma tidħlux fit-tiġrib.”  Imbagħad tbiegħed minnhom daqs tefgħa ta’ ġebla, u nxteħet għarkopptejh jitlob għid:  “Missier,  jekk inti trid, warrab minni dan il-kalċi!   Iżda tkun magħmula r-rieda tiegħek, u mhux tiegħi.” Deherlu anġlu mis-sema biex jagħmillu l-qalb, imma hu ħass dwejjaq tal-mewt fuqu, u beda jitlob b’ħerqa akbar. Il-għaraq  sarlu bħal qtar tad-demm jiċċarċar sal-art.  Imbagħad qam mit-talb, mar ħdejn id-dixxipli u sabhom reqdin minħabba s-swied ta’ qalb.  U qalilhom:  “Kif!  Irqadtu!  Qamu, itolbu,  biex ma tidħlux fit-tiġrib!”

Kif  kien għadu jitkellem, waslet ġemgħa nies.  Quddiem  kien hemm dak li jismu Ġuda, wieħed mit-Tnax, u dan resaq lejn Ġesu’ biex ibusu.    Imma Gesu’ qallu: “Bewsa għażilt, Ġuda, biex tittradih lil Bin il-bniedem?" Dawk ta’ madwaru, meta raw x’kien ġej, qalulu: “Mulej, tridx nagħtu bis-sejf?” U  wieħed minnhom ta daqqa ta’ sejf lill-qaddej tal-qassis il-kbir u qatagħlu barra widintu l-leminija.   Imma Ġesu’qal: “Ieqfu!  Biżżejjed!” U messlu widinu u fejqu.   Imbaghad Gesu’ qal lill-qassisin il-kbar, lill-uffiċjali tal-tempju u lix-xjuħ li ġew għalih: ‘Qiskom ħriġtu għal xi  ħalliel, armati bis-sjuf u l-bsaten!  Meta kont inkun magħkom kuljum fit-tempju, ma meddejtux idejkom fuqi.  Imma din hi s-siegħa tagħkom u  s-setgħa tad-dlamijiet!” Imbagħad qabdu lil Ġesu'  u ħaduh magħhom, u daħħluh fil-palazz tal-qassis il-kbir.  Pietru  baqa’ miexi warajhom mill-bogħod.   Meta mbagħad qabbdu n-nar f’nofs il-bitħa u nxteħtu bilqiegħda madwaru,  Pietru mar qagħad bilqieghda f’nofshom.   Imma kif kien hemm bilqiegħda maġenb in-nar, ratu waħda qaddejja, waħħlet għajnejha fuqu u qalet: “Dan ukoll kien miegħu!” Iżda hu ċaħad u qalilha: “Mara, anqas biss nafu!” Wara ftit rah xi ħaddieħor u qallu: “Int ukoll wieħed minnhom.” Imma Pietru wieġbu: “Le,  sieħeb, m'iniex!” Għaddiet xi siegħa, u raga’ kien hemm ieħor li beda jisħaq u jgħid: “Iva,  tassew, dan ukoll kien miegħu, għax dan ukoll mill-Galilija.” Iżda Pietru  qallu: “Ma nafx x’inti tgħid, sieħeb.” U minnufih, kif kien għadu jitkellem, is-serduk idden.  U l-Mulej dar u ħares lejn Pietru; u Pietru ftakar fil-kelma li Mulej kien qallu,  “Illum, qabel ma jidden is-serduk, inti tkun ġa ċħadtni tliet darbiet.”  U ħareġ ‘il barra jibki b'qalbu maqsuma. 

L-irġiel li kienu qegħdin iżommu lil Ġesu’ bdew igħadduh  biż-żuffejtt u jsawtuh; u għattewlu wiċċu u bdew jistaqsuh u jgħidulu: “Aqta’ min tahielek din id-daqqa!”       U qagħadu  jgħajruh b'ħafna kliem ieħor. Meta sebaħ, itlaqgħet il-ġemgħa tax-xjuħ tal-poplu, il-qassisin il-kbar u l-kittieba, u ħadu lil Ġesu’ quddiem is-Sinedriju tagħhom .   U qalulu: “Jekk inti l-Messija, għidilna.” Iżda hu weġibhom: “Jekk  ngħidilkom, ma temmnux; jekk nistaqsikom, ma tweġbux.    Imma  minn issa ‘l quddiem Bin il-bniedem ikun qiegħed bilqiegħda n-naha tal-lemin ta' Alla li jista' kollox." U  lkoll qalulu:             “Inti mela Bin Alla?” Qalilhom Gesu” “Intom stess qegħdin tgħiduh; iva, jien.” U huma qalu: “Xi ħtieġa għandna iżjed ta’ xhieda?  Għax smajnieha aħna minn fommu stess.” Imbagħad qamet il-ġemgħa kollha u ħaduh  għand Pilatu.

 II

U bdew jakkużawh u jgħidu; “Aħna sibna li dan il-bniedem qiegħed ixewwex lill-ġens tagħna, li mhuwiex iħalli lil min iħallas it-taxxi lil Cesari, u li qiegħed igħid li huwa Messija, Sultan.” Pilatu  staqsieh u qallu: “Inti s-sultan tal-Lhud?” U hu wieġbu: “Inti  qiegħed tgħidu.” Pilatu qal lill-qassisin il-kbar u lill-kotra tan-nies: “Ebda ħtija ma  nsib f’dan il-bniedem.” Iżda huma baqgħu jinsistu u jgħidu: “Qiegħed ixewwx lill-poplu,  u jgħallem fil-Lhudija kollha, ibda mill-Galilija sa hawnhekk stess.” 

Kif sema’ dan, Pilatu staqsa jekk ir-raġel kienx mill-Galilija, u meta sar jaf li hu kien min-naħa li kien jagħmel minnha Erodi, bagħtu quddiemu, għax f’dawk il-jiem Erodi wkoll kien Ġerusalemm.  Erodi  feraħ ħafna meta ra lil Ġesu’, għax minn dak li kien sama’ fuqu kien ilu żmien jixtieq jarah, bit-tama li jara li jagħmel xi sinjal.  U  għamillu bosta mistoqsijiet, imma Ġesu’ ma wieġbu xejn.   Il-qassisin il-kbar u l-kittieba,  b’saħna kbira fuqhom, qagħdu jakkuzawh.   Imma  Erodi, flimkien mas-suldati tiegħu, beda jżebilħu  u jgħaddih biż-żuffejtt, libbsu libsa ta' kulur ilellex  u raġa’ bagħtu quddiem Pilatu.  Issa Erodi u Pilatu fl-imgħoddi kellhom għal xulxin, imma dak in-nhar saru ħbieb. 

 Pilatu sejjaħ flimkien lill-qassisin il-kbar u l-kapijiet u l-poplu u qalilhom: “Ġibtuli  quddiem lil dan il-bniedem bħala wieħed li qiegħed ixewwex lill-poplu.  Ara,  jiena stħarriġtu quddiemkom fuq l-akkużi li qegħdin iġġibu  kontra tiegħu, u ma sibt ebda ħtija fih.   U anqas Erodi ma sab,        għax  raga’ bagħtu quddiemna..  Qegħdin taraw, mela, li ma għamel xejn li ħaqqu l-mewt.  Ghalħekk  nagħtih is-swat u nitilqu."  Iżda huma qabdu jgħajtu lkoll f’daqqa:  Agħtih il-mewt lil dan!  Itilqilna ‘l Barabba!”  Dan  Barabba kienu tefugħ il-ħabs minħabba rewwita li kienet qamet  fil-belt u ghax kien qatel.   Pilatu , billi ried jitlaq lil Ġesu', għolla leħnu  u raġa’ kellimhom; iżda huma  qabdu jgħajtu aktar minnu u jgħidu: Sallbu!  Sallbu! Għat-tielet darba qalilhom: Imma  dan x’għamel ħażin?  Ma  sibt fih ebda ħtija li ħaqqha l-mewt. Meta  nagħtih is-swat u nitilqu.” Iżda  huma b’ħafna għajjat baqgħu jinsistu u jitolbu li jkun msallab, sakemm fl-aħħar  għaddiet tagħhom.  Għalhekk  Pilatu qatagħha li jsir kif talbu huma.Telqilhom lil min talbu, jiġifieri lil dak li kien mitfugħ il-ħabs minħabba rewwita u qtil, u lil Ġesu’ tahulhom bħalma xtaqu.

     

Huma u sejrin bih, qabdu wieħed, jismu Xmun, minn Cireni, li kien ġej lura mir-raba’, u għabbewh bis-salib biex iġorru wara Ġesu’. Kotra  kbira ta’ nies kienet miexja warajh; fosthom xi nisa li bdew ihabbtu fuq sidirhom u jibkuh. imma Ġesu’ dar lejhom u qalilhom: “Nisa ta' Ġerusalemm, mhux lili ibku, iżda ibku lilkom infuskom u lil uliedkom.  Għax, araw, għad jiġi żmien meta jghidu, “Ħienja dik li ma għandhiex tfal, ħieni l-ġuf li qatt ma wiled u s-sider li qatt ma redda!"   Imbaghad jibdew jgħidu lill-muntanji, ‘Aqgħu fuqna!’  u lill-għoljiet “Ordmuna!”  Għax jekk dan kollu qegħdin jagħmluh liz-zokk meta għuda ħadra, mela xi jsir minnu meta jinxef?”

Kien hemm ukoll tnejn oħra, żewġt irġiel ħatja, li ħaduhom għall-mewt miegħu. Meta waslu f’post igħidulu l-Qorriegħa, sallbuhom hemm, lilu u lill-ħatja, wieħed fuq il-lemin tiegħu  u l-ieħor fuq ix-xellug.  U Ġesu’ qal: “Missier, aħfrilhom, għax ma jafux x’inhuma jagħmlu.” Imbagħad tellgħu x-xorti u qassmu ħwejġu bejniethom  Il-poplu waqaf hemm, iħares, waqt li l-kapijiet bdew jiddieħku b'Ġesu'  u jgħidu: “Salva oħrajn, ħa jsalva lilu nnifsu dan  hu l-Messija, il-Maħtur ta’ Alla!”  Is-suldati wkoll bdew igħadduh biż-żmien; u resqu lejh, newlulu nbid qares u qalulu: “Jekk  inti s-sultan tal-Lhud, salva lilek innifsek!”  Fuq  rasu kien hemm ukoll kitba li kienet tgħid, “Dan huwa s-Sutlan tal-Lhud. Wieħed mill-ħatjin li kienu msallbin miegħu beda jgħajru u jgħidlu: “Int  m'intix il-Messija?  Salva  lilek innifsek u lilna.”  Imma qabeż l-ieħor, ċanfru u qallu:  “Anqas minn Alla int ma tibża’, int li qiegħed taħt l-istess kundanna?   Tagħna  hija ġusta, tassew, għax qegħdin nieħdu li ħaqqna ta’ kulma għamilna; imma dan ma għamel xejn ħażin.” Imbagħad qal:  “Ġesu,  ftakar fija meta tidħol fis-Saltna tiegħek.” U Ġesu'  wieġbu: “Tassew,  ngħidlek, illum tkun il-Ġenna miegħi.”

Għall-ħabta  tas-sitt siegħa waqgħet dalma kbira fuq il-pajjiż kollu  sad-disa' siegħa, għax ix-xemx iddalmet.  Il-velu tas-santwarju ċċartet min-nofs.Imbagħad Ġesu’ għajjat għajta kbira u qal: “Missier, f’idejk jien  nerħi ruħi.”  U kif qal hekk, ħarġet ruħu.

(Hawnhekk kulhadd jinzel għarrkobbtejh u jinzamm is-skiet ghal ftit hin)

Iċ-ċenturjun, meta ra x’ġara, beda jfaħħar lil Alla u jgħid. “Tassew li dan bniedem ġust!” U n-nies kollha li kienu nġabru hemm biex jaraw, meta raw  dawn il-grajja, reġgħu lura jħabbtu fuq sidirhom.  Dawk kollha li kienu jafuh qagħdu jaraw kollox mill-bogħod;  hekk ukoll xi nisa li kienu ġew warajh sa minn meta  kien ghadu fil-Galilija.

 III

U  kien hemm wieħed, jismu Ġużeppi, membru tal-Kunsill, imma raġel tajjeb u ġust,  li ma kienx qabel mal-membri l-oħra f’dak li riedu u f'dak li  għamlu.  Kien minn Arimatija, belt tal-Lhudija, u kien jistenna s-Saltna ta’ Alla.  Dan  mar għand Pilatu u talbu l-ġisem ta’ Ġesu; niżżlu mis-salib, keffnu f’liżar, u qiegħdu f’qabar matugħ fil-blat, li fih kien għadu ma tqiegħed ħadd.   Dak in-nhar kien Jum it-Tħejjija, u s-Sibt kien għoddu beda.  In-nisa, li kienu ġew mill-Galilija ma’ Ġesu’,  marru wara Ġużeppi u raw il-qabar u kif kienu qiegħdu il-katavru; imbaghad reġgħu lura u ħejjew il-fwejjah u l-mirra.  Is-Sibt għaddewh fil-mistrieħ, skond il-preċett tal-Ligi.  Il-Kelma tal-Mulej.

………………………….

COMMENTARY:

Father Cantalamessa on the Passion of Christ

"We Are All Responsible for Jesus' Death"

Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings for this Sunday's liturgy.      

On Palm Sunday we will hear in its entirety St. Luke's account of the Passion. Let us pose the crucial question, that question which the Gospels were written to answer: How is it that a man like this ended up on the cross? What were the motives of those responsible for Jesus' death?

According to a theory that began to circulate last century, after the tragedy of the Shoah, the responsibility for Christ's death falls principally -- indeed perhaps even exclusively -- on Pilate and the Roman authorities, whose motivation was of a more political than religious nature. The Gospels supposedly vindicated Pilate and accused the Jewish leaders of Christ's death in order to reassure the Roman authorities about the Christians and to court their friendship.

This thesis was born from a concern which today we all share: to eradicate every pretext for the anti-Semitism that has caused much suffering for the Jewish people at the hands of Christians. But the gravest mistake that can be made for a just cause is to defend it with erroneous arguments. The fight against anti-Semitism should be put on a more solid foundation than a debatable (and debated) interpretation of the Gospel accounts of the Passion.

That the Jewish people as such are innocent of Christ's death rests on a biblical certainty that Christians have in common with Jews but that for centuries was strangely forgotten. "The son shall not be charged with the guilt of his father, nor shall the father be charged with the guilt of his son" (Ezekiel 18:20). Church teaching knows only one sin that is transmitted from father to son, original sin, no other.

Having made it clear that I reject anti-Semitism, I would like to explain why it is not possible to accept the complete innocence of the Jewish authorities in Christ's death and along with it the claim about the purely political nature of Christ's condemnation.

Paul, in the earliest of his letters, written around the year 50, basically gives the same version of Christ's condemnation as that given in the Gospels. He says that "the Jews put Jesus to death" (1 Thessalonians 2:15). Of the events that took place in Jerusalem shortly before his arrival, Paul must have been better informed than we moderns, having at one time tenaciously approved and defended the condemnation of the Nazarene.

The accounts of the Passion cannot be read ignoring everything that preceded them. The four Gospels attest -- on nearly every page, we can say -- a growing religious difference between Jesus and an influential group of Jews (Pharisees, doctors of the law, scribes) over the observance of the Sabbath, the attitude toward sinners and tax collectors, and the clean and unclean.

Once the existence of this contrast is demonstrated, how can one think that it had no role to play in the end and that the Jewish leaders decided to denounce Jesus to Pilate -- almost against their will -- solely out of fear of a Roman military intervention?

Pilate was not a person who was so concerned with justice as to be worried about the fate of an unknown Jew; he was a hard, cruel type, ready to shed blood at the smallest hint of rebellion. All of that is quite true. He did not, however, try to save Jesus out of compassion for the victim, but only to score a point against Jesus' accusers, with whom he had been in conflict since his arrival in Judea. Naturally, this does not diminish Pilate's responsibility in Christ's condemnation, a responsibility which he shares with the Jewish leaders.

It is not at all a case of wanting to be "more Jewish than the Jews." From the reports about Jesus' death present in the Talmud and in other Jewish sources (however late and historically contradictory), one thing emerges: The Jewish tradition never denied the participation of the religious leaders of the time in Christ's condemnation. They did not defend themselves by denying the deed, but, if anything, they denied that the deed, from the Jewish perspective, constituted a crime and that Christ's condemnation was an unjust condemnation.

So, to the question, "Why was Jesus condemned to death?" after all the studies and proposed alternatives, we must give the same answer that the Gospels do. He was condemned for religious reasons, which, however, were ably put into political terms to better convince the Roman procurator.

The title of "Messiah," which the accusation of the Sanhedrin focused on, becomes in the trial before Pilate, "King of the Jews," and this will be the title of condemnation that will be affixed to the cross: "Jesus of Nazareth, King of the Jews." Jesus had struggled all his life to avoid this confusion, but in the end it is this confusion that will decide his fate.

This leaves open the discussion about the use that is made of the accounts of the Passion. In the past they have often been used (in the theatric representations of the Passion, for example) in an inappropriate manner, with a forced anti-Semitism.

This is something that everyone today firmly rejects, even if something still remains to be done about eliminating from the Christian celebration of the Passion everything that could still offend the sensibility of our Jewish brothers. Jesus was and remains, despite everything, the greatest gift of Judaism to the world, a gift for which the Jews have paid a high price ...

The conclusion that we can draw from these historical considerations, then, is that religious authorities and political authorities, the heads of the Sanhedrin and the Roman procurator, both participated, for different reasons, in Christ's condemnation.

We must immediately add to this that history does not say everything and not even what is essential on this point. By faith we know that we are all responsible for Jesus' death with our sins.

Let us leave aside historical questions now and dedicate a moment to contemplating him. How did Jesus act during the Passion? Superhuman dignity, infinite patience. Not a single gesture or word that negated what he preached in his Gospel, especially the beatitudes. He dies asking for the forgiveness of those who crucified him.

And yet nothing in him resembles the stoic's prideful disdain of suffering. His reaction to suffering and cruelty is entirely human: he trembles and sweats blood in Gethsemane, he wants this chalice to pass from him, he seeks the support of his disciples, he cries out his desolation on the cross: "My God, my God, why have you forsaken me?"

There is one among the traits of this superhuman greatness of Christ that fascinates me: his silence. "Jesus was silent" (Matthew 26:63). He is silent before Caiaphas, he is silent before Pilate, he is silent before Herod, who hoped to see Jesus perform a miracle (cf. Luke 23:8). "When he was reviled he did not revile in return," the First Letter of Peter says of him (2:23).

The silence is broken only for a single moment before death -- the "loud cry" from the cross after which Jesus yields up his spirit. This draws from the Roman centurion the confession: "Truly this man was the Son of God."       © Innovative Media Inc.