Love one another...

Readings  for April 28, 2013

 Fifth Sunday of Easter

Il-Ħames Ħadd ta’ l-Għid

Messalin C 212

Reading 1 – Acts of the Apostles 14:21-27

 After Paul and Barnabas had proclaimed the good news to that city and made a considerable number of disciples, they returned to Lystra and to Iconium and to Antioch. They strengthened the spirits of the disciples and exhorted them to persevere in the faith, saying, “It is necessary for us to undergo many hardships to enter the kingdom of God.” They appointed elders for them in each church and, with prayer and fasting, commended them to the Lord in whom they had put their faith. Then they traveled through Pisidia and reached Pamphylia. After proclaiming the word at Perga they went down to Attalia. From there they sailed to Antioch, where they had been commended to the grace of God for the work they had now accomplished.  And when they arrived, they called the church together and reported what God had done with them and how he had opened the door of faith to the Gentiles. This is the Word of The Lord.

L-Ewwel Qari  -  Atti ta' l-Appostli  14, 21b-27

 F'dak iż-żmien, Pawlu u Barnaba reġgħu lura lejn Listra, Ikonju u Antjokja, jagħmlu l-qalb lid-dixxipli u jħeġġuhom  biex jibqgħu fil-fidi, għaliex, kif kienu jgħidulhom,  "jeħtiġilna nbatu ħafna biex nidħlu fis-Saltna ta' Alla. Għamlulhom ukoll presbiteri f'kull Knijsa, u bit-talb u  s-sawm  ħallewhom f'idejn il-Mulej, li fih kienu emmnu.  Imbagħad għaddew minn Pisidja u ġew fil-Pamfilja. Wara li xandru l-kelma f'Perġe, niżlu Attalija; minn  hemm marru bil-baħar lejn Antjokja, mnejn kienu  bagħtuhom u rrikkmandawhom f'idejn il-grazzja ta' Alla għax-xogħol li temmew. Meta waslu, laqqgħu l-membri tal-Knisja u qagħdu jgħarrfuhom b'dak kollu li Alla għamel magħhom, u wrewhom kif fetah il-bieb tal-fidi għall-pagani. Il-Kelma tal-Mulej

Responsorial Psalm       -   Ps 145:8-9, 10-11, 12-13

R. (cf. 1) I will praise your name for ever, my king and my God.
or: R. Alleluia.

The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.                                                        R/

Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.                                                                                    R/

Let them make known your might to the children of Adam,
and the glorious splendor of your kingdom.
Your kingdom is a kingdom for all ages,
and your dominion endures through all generations.                   R.

Salm Responsorjali   Salm 144(145)

                        R/  Imbierek ismek għal dejjem, Mulej

     (jew)     Hallelujah, hallelujah, hallelujah

Twajjeb u ħanin il-Mulej,

idum biex jagħdab u kollu tjieba.

Twajjeb ma' kulħadd il-Mulej,

tjubitu fuq kulma għamel.                                  R/

Kulma għamilt iroddlok ħajr, Mulej;

iberkuk il-ħbieb tiegħek kollha.

Is-sebħ tas-saltna tieghek ixandru,

fuq is-setgħa tiegħek jitkellmu.                         R/

Jgħarrfu lill-bniedem il-qawwa tiegħek,

u s-sebħ u l-ġmiel tas-saltna tiegħek.

Saltnatek hi saltna għaż-żminijiet kollha,

minn nisel għal nisel il-ħakmma tiegħek.        R/

Reading 2 -  Revelations 21:1-5a

 Then I, John, saw a new heaven and a new earth. The former heaven and the former earth had passed away, and the sea was no more. I also saw the holy city, a new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. I heard a loud voice from the throne saying, “Behold, God’s dwelling is with the human race. He will dwell with them and they will be his people and God himself will always be with them as their God. He will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain, for the old order has passed away . The One who sat on the throne said, “Behold, I make all things new.” .” This the Word of the Lord.

It-Tieni Qari  - Apokalissi ,21,1-5a

Jiena, Ġwanni, rajt sema ġdid u art ġdida, għax is-sema ta'  qabel għabu, u ma kienx hemm iżjed baħar.  U l-Belt il-qaddisa, Ġerusalemm il-ġdida, rajtha  nieżla mis-sema mingħand Alla, imħejjija bħal għarusa mżejna  għall-għarus tagħha. U smajt leħen qawwi ġej mit-tron jgħid: "Din hi l-għamara ta' Alla mal-bnedmin! Hu jgħammar magħhom, u huma jkunu l-poplu tiegħu, u Alla nnifsu jkun magħhom, u huma jkunu l-poplu tiegħu, u Alla nnifsu jkun magħhom, Alla tagħhom. Hu jixxutalhom kull demgħa minn għajnejhom; ma jkunx hemm iżjed mewt, anqas biki jew għajjat jew tbatija ma jkun hemm iżjed, għax għabu  l-ħwejjeġ ta' qabel."  Imbagħad dak li hu bilqiegħda fuq it-tron qal: "Ara, se nġedded kollox." Il-Kelma tal-Mulej

Gospel -  John 13:31-33a, 34-35

 When Judas had left them, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and God will glorify him at once. My children, I will be with you only a little while longer. I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another.”  This the Word of the Lord.

L-Evanġelju - Qari mill-Evanġelju skont San Ġwann  13, 31-33a, 34-35

Kif ħareġ Ġuda miċ-ċenaklu, Ġesu' qal: "Bin il-bniedem huwa gglorifikat issa, u  permezz  tiegħu huwa gglorifikat Alla.   Jekk  Alla huwa gglorifikat  permezz ta' Bin  il-bniedem, Alla wkoll permezz tiegħu nnifsu għad jigglorifika lilu, u dalwaqt jigglorifikah.  Uliedi, ftit ieħor se ndum magħkom.   Nagħtikom kmandament ġdid, li tħobbu lil xulxin.  Bħalma  ħabbejtkomm jien, hekk ukoll ħobbu intom lil xulxin. Min dan jagħraf kulħad li intom dixxipli tiegħi, jiġifieri, jekk ikollkom l-imħabba bejnietkom."  Il-Kelma tal-Mulej.  

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Commentary:

Father Cantalamessa on What's New

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

A New Commandment

The word "new" belongs to that restricted number of magic words that always and only evokes positive feelings. "Brand new," "new clothes," "new life," "new year," "new day." The new makes news. They are synonymous. The Gospel is called "good news" precisely because it contains the new -- par excellence.

Why do we like the new so much? It is not only because the new, the unused (a car, for example), generally works better. If this were the only reason, why do we welcome the New Year and a new day with such joy? The deepest reason is that the new, that which is still unknown, inexperienced, leaves more room for expectation, surprise, hope, dreams. And happiness is the child of these. If we were sure that the New Year would bring exactly the same things as the past year, no more and no less, we would not be very pleased about it.

The new is not opposed to the "ancient" but to the "old." "Antique," "antiquity," "antique dealer," are positive terms. What is the difference? The old is that which with the passing of time gets worse and loses its value; an antique is that which gets better and acquires value with the passing of time. That is why today Italian-speaking theologians try to avoid the expression "Vecchio Testamento" ("Old Testament") and prefer to speak of the "Antico Testamento" ("Ancient Testament").

Now, with these premises, let us draw near to the word of the Gospel. A question arises immediately: Why is a commandment that was already known in the Old Testament (cf. Leviticus 19:18) called "new"? Here the distinction between "ancient" and "old" proves useful. In this case "new" is not opposed to "ancient," but to "old."

The same Evangelist, John, writes in another place: "Dear ones, I do not propose to you a new commandment, but an ancient one. ... Nevertheless it is a new commandment about which I write to you" (1 John 2:7-8). Is it a new commandment or an ancient one? Both.

Literally speaking, it is an ancient one because it was promulgated some time ago; but according to the Spirit it is new, because only in Christ is the strength to put it into practice also given. As I said, new is not opposed here to the ancient but to the old. The commandment to love one's neighbor "as yourself" had become an old commandment, that is, weak and worn, on account of its being transgressed since the law imposed the obligation to love but did not give the strength to do so.

For this, grace is necessary. And in fact it was not when Jesus formulated the commandment of love during his life that it became a new commandment but when, dying on the cross and giving us the Holy Spirit, he makes us able to love each other by infusing in us the love he has for everyone.

Jesus' commandment is new in an active and dynamic sense, because it "renews," makes new, transforms everything. "And this love renews us, rendering us new persons, heirs of the New Testament, singers of a new song" (St. Augustine). If love could speak, it could make the words that God speaks in today's second reading its own: "Behold, I make all things new."

© Innovative Media Inc.

The Shepherd who only knows how to count to One

Readings for

April 21, 2013

Fourth  Sunday  of  Easter

Ir-Raba’ Ħadd tal-Għd

Messalin C 207

Reading 1  -  Acts 13:14, 43-52

Paul and Barnabas continued on from Perga and reached Antioch in Pisidia. On the sabbath they entered the synagogue and took their seats. Many Jews and worshipers who were converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to remain faithful to the grace of God. On the following sabbath almost the whole city gathered to hear the word of the Lord. When the Jews saw the crowds, they were filled with jealousy and with violent abuse contradicted what Paul said. Both Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first,but since you reject it and condemn yourselves as unworthy of eternal life,we now turn to the Gentiles. For so the Lord has commanded us, I have made you a light to the Gentiles,that you may be an instrument of salvation to the ends of the earth.” The Gentiles were delighted when they heard this and glorified the word of the Lord. All who were destined for eternal life came to believe, and the word of the Lord continued to spread through the whole region. The Jews, however, incited the women of prominence who were worshipers and the leading men of the city, stirred up a persecution against Paul and Barnabas, and expelled them from their territory. So they shook the dust from their feet in protest against them, and went to Iconium. The disciples were filled with joy and the Holy Spirit. This is the Word of The Lord.

L-Ewwel Qari     -    Atti tal-Appostli 13, 14. 43-52

F'dak iż-żmien, Pawlu u Barnaba minn Perge baqgħu sejrin sa ma waslu f'Antjokja ta' Pisidia.   F'jum is-Sbit  daħlu fis-sinagoga u qagħdu bilqiegħda.  U meta xterdet il-ġemgħa tas-sinagoga, ħafna,  kemm  mil-Lhud u kemm mill-proseliti twajba,  marru ma' Pawlu u ma' Barnaba, u dawn  ħeġġewhom biex jibqgħu fil-grazzja ta' Alla. Is-Sibt ta' wara, tista' tgħid il-belt kollha nġabret biex  tisma' l-kelma tal-Mulej.   Il-Lhud, meta raw il-folol,  imtlew bil-għira u bdew imieru lil Pawlu u jidgħulu.    Imma Pawlu u Barnaba bil-kuraġġ kollu qalu:  "Hekk  kien meħtieġ, li l-kelma ta' Alla titħabbar lilkom l-ewwel.   Billi intom qegħdin twarrbuha, u jidrilkom li ma  tistoqqilkomx  il-ħajja ta'  dejjem, aħna se nduru fuq l-pagani.   Għax hekk ordnalna l-Mulej:  "Jien għamiltek dawl tal-ġnus, biex twassal is-salvazzjoni sa  truf l-art."  Il-pagani, meta semgħu dan, bdew jifirħu u jigglorifikaw il-kelma tal-Mulej, u dawk kollha li kienu magħżula għall-ħajja ta' dejjem emmnu.  Hekk il-kelma tal-Mulej baqgħet tixtered mal-art kollha.   Imma l-Lhud xewxu n-nisa twajba  u magħufa u wkoll il-kbarat tal-belt, u qajmu persekuzzjoni  kontra Pawlu u Barnaba u keċċewhom 'il barra minn arthom. Huma farfru għal fuqhom it-trab minn ma' riġlejhom u marru Ikonju.   Iżda d-dixxipli mtlew bil-ferħ u bl-Ispirtu s-Santu. Il-Kelma tal-Mulej

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Responsorial Psalm  -  Psalm 100:1-2, 3, 5

R. (3c) We are his people, the sheep of his flock.  or:R. Alleluia.

Sing joyfully to the LORD, all you lands;
serve the LORD with gladness;
come before him with joyful song.                                  R/

Know that the LORD is God;
he made us, his we are;
his people, the flock he tends.                                          R/

The LORD is good:
his kindness endures forever,
and his faithfulness, to all generations.                            R/

. Salm Responsorjali   -  Salm 99(100)

                       

   R/                Aħna l-poplu tiegħu u n-nagħaġ tal-merħla tiegħu.

Għajtu bil-ferħ lill-Mulej fl-art kollha,

aqdu bil-ferħ lill-Mulej,

idħlu quddiemu b'għana ferrieħi.                                     R/

Kunu afu li Jaħweh hu Alla:

hu ħalaqna, u aħna tiegħu,

aħna l-poplu tiegħu u n-ngħaġ tal-megħa tiegħu.         R/

Għax twajjeb il-Mulej,

għal dejjem it-tjieba tiegħu;

.minn żmien għal żmien il-fedelta' tiegħu.                     R/

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Reading 2   -   Revelations 7:9, 14b-17

I, John, had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue.  They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands. Then one of the elders said to me, “These are the ones who have survived the time of great distress; they have washed their robes and made them white in the blood of the Lamb.  “For this reason they stand before God’s throne and worship him day and night in his temple. The one who sits on the throne will shelter them. They will not hunger or thirst anymore, nor will the sun or any heat strike them. For the Lamb who is in the center of the throne will shepherd them and lead them to springs of life-giving water, and God will wipe away every tear from their eyes.”  This is the Word of The Lord.

It-Tieni Qari    -   Apokalissi ta' San Ġwann Appostlu 7, 9. 14-17

Jien, Ġwanni, ħarist,u ara, kien hemm kotra kbira li ħadd ma jista' jgħoddha, minn kull ġens u tribu', minn kull poplu u  lsien, weqfin quddiem it-tron u quddiem il-Ħaruf , lebsin ilbiesi twal bojod, u bil-friegħi tal-palm f'idejhom. U wieħed mix-Xjuħ qalli:  "Dawn huma dawk li  ġejjin mit-taħbit il-kbir, u l-ilbiesi tagħhom ħasluhom u bajduhom fid-demm tal-Ħaruf.   Għalhekk jinsabu quddiem it-tron ta' Alla, lejl u nhar jaqduh fit-tempju tiegħu; u dak li qiegħed fuq it-tron jeħodhom jgħammru taħt il-kenn tiegħu. Ma jbatux aktar ġuħ, anqas għatx ma jagħmel bihom  aktar; ix-xemx ma taħkimhomx, u anqas ebda għomma, ladarba l-Ħaruf, li hemm f'nofs it-tron, ikun ir-ragħaj tagħhom;  u hu jwassalhom ħdejn ilmijiet tal-għejun  tal-ħajja.  U Alla jixxuttalhom kull demgħa minn  għajnejhom." Il-Kelma tal-Mulej.

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Gospel - John 10:27-30

Jesus said: “My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they shall never perish. No one can take them out of my hand. My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand. The Father and I are one.”  This is the Word of The  Lord.      

L-Evanġelju

Qari mill-Evanġelju skont San Ġwann. 10, 27-30

F'dak iż-żmien, Ġesu' qal: "In-nagħaġ tiegħi jisimgħu leħni, u jien nagħrafhom, u huma jimxu warajja.  U jiena nagħtihom il-ħajja ta' dejjem; u huma ma jintilfu qatt, u minn idejja ma jaħtafhomli ħadd .  Missieri, li tahomli, hu akbar minn kulħadd,  u  ħadd ma' jista' jaħtafhom minn id l-Missier.   Jien  u l-Missier aħna ħaġa waħda." Il-Kelma tal-Mulej.

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COMMENTARY by Father Cantalamessa 

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

The Good Shepherd only knows how to count to one

In all three liturgical cycles the Fourth Sunday of Easter presents a passage from John's Gospel about the good shepherd. After having led us among the fishermen last Sunday, this Sunday the Gospel takes us among the shepherds. These are two categories of equal importance in the Gospels. From the one comes the designation "fishers of men," from the other "shepherd of souls." Both are applied to the apostles.

The larger part of Judea was a plateau with inhospitable and rocky soil, more adapted to livestock than to agriculture. Grass was scarce and the flock had to continually travel from one spot to another; there were no walls for protection and because of this the shepherd always had to be with the flock. A traveler of the last century has left us a portrait of the shepherd of Palestine: "When you see him in a high pasture, sleepless, a gaze that searches in the distance, weather-beaten, leaning on his staff, ever attentive to the movements of the flock, you understand why the shepherd acquired such importance in the history of Israel that they gave this title to their kings and Christ assumed it as an emblem of self-sacrifice."

In the Old Testament, God himself is represented as the shepherd of his people. "The Lord is my shepherd, I shall not want" (Psalm (23:1). "He is our God and we are his people whom he shepherds" (Psalm 95:7). The future Messiah is also described with the image of the shepherd: "Like a shepherd he feeds his flock; in his arms he gathers the lambs, carrying them in his bosom, and leading the ewes with care" (Isaiah 40:11). This ideal image of the shepherd finds its complete realization in Christ. He is the good shepherd who goes in search of the lost sheep; he feels compassion for the people because he sees them "as sheep without a shepherd" (Matthew 9:36); he calls his disciples "the little flock" (Luke 12:32). Peter calls Jesus "the shepherd of our souls" (1 Peter 2:25) and the Letter to the Hebrews speaks of him as "the great shepherd of the sheep" (Hebrews 13:20).

This Sunday's Gospel passage highlights some of the characteristics of Jesus the good shepherd. The first has to do with the reciprocal knowledge that the sheep and shepherd have: "My sheep hear my voice and I know them and they follow me." In certain countries of Europe sheep are raised principally for their meat; in Israel they were raised above all for wool and milk. For this reason they remained for many years in the company of the shepherd who knew the character of each one and gave them affectionate names.

What Jesus wants to say with these images is clear. He knows his disciples (and, as God, all men), he knows them "by name," which for the Bible means their innermost essence. He loves them with a personal love that treats each as if they were the only one who existed for him. Christ only knows how to count to one, and that one is each of us.
The Gospel passage tells us something else about the good shepherd. He gives his life to his sheep and for his sheep, and no one can take them out of his hand. Wild animals -- wolves and hyenas -- and bandits were a nightmare for the shepherds of Israel. In such isolated places they were a constant threat. This was the moment in which is revealed the difference between the true shepherd -- the one who shepherds the family's flock, who does this for his life's work -- and the hired hand, who works only for the pay he receives, who does not love, and indeed often hates, the sheep.

Confronted with danger, the mercenary flees and leaves the sheep at the mercy of the wolf or bandits; the true shepherd courageously faces the danger to save the flock. This explains why the liturgy proposes the passage about the good shepherd to us during the time of Easter -- the moment in which Christ showed that he is the good shepherd who gives his life for his sheep.

 © Innovative Media Inc.

Do you love Me more than these?

 

Readings for April 14, 2013

Third Sunday of Easter

 It-Tielet Hadd ta’ l-Ghid                                                                                                        

Messalin C 201

Reading 1 - Acts 5:27-32, 40b-41

When the captain and the court officers had brought the apostles in and made them stand before the Sanhedrin the high priest questioned them, “We gave you strict orders, did we not, to stop teaching in that name? Yet you have filled Jerusalem with your teaching and want to bring this man’s blood upon us.” But Peter and the apostles said in reply, “We must obey God rather than men. The God of our ancestors raised Jesus, though you had him killed by hanging him on a tree. God exalted him at his right hand as leader and savior to grant Israel repentance and forgiveness of sins. We are witnesses of these things, as is the Holy Spirit whom God has given to those who obey him.” The Sanhedrin ordered the apostles to stop speaking in the name of Jesus, and dismissed them. So they left the presence of the Sanhedrin,
rejoicing that they had been found worthy to suffer dishonor for the sake of the name.  This is the Word of The Lord.

L-Ewwel Lezzjoni. - Atti tal-Appostli, 5, 27b-32, 40b-41

F'dak iż-żmien, il-qaddejja ressqu lill-appostli quddiem is-Sinedriju.   U l-qassis il-kbir qalilhom:  "Aħna għednielkom fuq li għednielkom biex ma tgħallmux fuq dan l-isem.   U araw, issa mlejtu 'l Ġerusalemm bit-tagħlim tagħkom, u tridu titfgħu fuqna l-ħtija ta' demm dan il-bniedem!"  Iżda Pietru, flimkien mal-appostli, wieġeb u qal: "Jeħtieġ nobdu aktar lil Alla milli l-bnedmin.  Alla ta' missirijietna qajjem lil Ġesu' li intom qtiltuh billi  dendiltuh ma' għuda.   Alla għollieħ bil-leminija tiegħu u għamlu kap u salvatur, biex jagħti lil Iżrael l-indiema u l-maħfra tad-dnubiet.   U ta' dan kollu hawn xhieda aħna flimkien mal-Ispirtu s-Santu li Alla ta lil dawk li jobduh." Lill-appostli wara li tawhom is-swat, ordnawlhom li ma jitkellmux fuq l-isem ta' Ġesu'; imbagħad telquhom.   Iżda huma ħarġu minn quddiem is-Sinedriju ferħara talli ġew meqjusa bħala nies li jistħoqqilhom li jkunu mmaqdra minħabba l-isem ta' Ġesu'. Il-Kelma tal-Mulej

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Responsorial Psalm -    Ps 30:2, 4, 5-6, 11-12, 13

R. (2a) I will praise you, Lord, for you have rescued me. or: R. Alleluia.

I will extol you, O LORD, for you drew me clear
and did not let my enemies rejoice over me.
O LORD, you brought me up from the netherworld;
you preserved me from among those going down into the pit.                 R/

Sing praise to the LORD, you his faithful ones,
and give thanks to his holy name.
For his anger lasts but a moment;
a lifetime, his good will.
At nightfall, weeping enters in,
but with the dawn, rejoicing.                                                                            R/

Hear, O LORD, and have pity on me;
O LORD, be my helper.
You changed my mourning into dancing;
O LORD, my God, forever will I give you thanks.                                           R/

 Salm Responsorjali - Salm 29(30)

                        R/    Ngħollik, Mulej, għax erfajtni.  

   (jew)  Hallelujah,  Hallelujah, Hallelujah.

Ngħollik, Mulej, għax erfajtni,

u ma ferraħtx l-għedewwa tiegħi bija.

Mulej, tellajtli mill-mewt 'il ruħi,

ħlistni minn fost dawk li jinżlu fil-ħofra.           R/

Għannu lill-Mulej, ħbieb tiegħu,

faħħru l-isem imqaddes tiegħu.

Għax ftit iddum is-saħna tiegħu,

iżda għomor sħiħ l-imħabba tiegħu.

Filgħaxija jidħol il-biki,

filgħodu jidwi l-għajjat ta' ferħ.                          R/

ismagħni, Mulej, u ħenn għalija;

kun, Mulej, l-għajnuna tiegħi!

Int bdilt fi żfin l-għali tiegħi.

Mulej, Alla tiegħi, infaħħrek għal dejjem.        R/

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Reading 2   -      Revelations 5:11-14

I, John, looked and heard the voices of many angels  who surrounded the throne and the living creatures and the elders. They were countless in number, and they cried out in a loud voice: “Worthy is the Lamb that was slain  to receive power and riches, wisdom and strength, honor and glory and blessing.” Then I heard every creature in heaven and on earth and under the earth and in the sea, everything in the universe, cry out: “To the one who sits on the throne and to the Lamb be blessing and honor, glory and might, forever and ever.” The four living creatures answered, “Amen,” and the elders fell down and worshiped.  .  This is the Word of The Lord.

Il-Tieni Lezzjoni  -  Apokalissi ta' San Ġwann Appostlu  5, 11-14

Jiena, Ġwanni, ħarist, u minn madwar it-tron u l-Ħlejjaq Ħajjin u x-Xjuħ smajt il-leħen ta' ħafna anġli, li l-għadd tagħhom kien għaxriet ta' eluf u eluf ta' elf, jgħidu b'leħen qawwi: "Jistħoqqlu l-Ħaruf li kien maqtul li jirċievi l-qawwa u l-għana u l-għerf u s-saħħa  u l-ġieħ u l-glorja u t-tifħir." U fis-sema, fuq l-art, taħt l-art, u fil-baħar u l-ħlejjaq kollha li fihom, smajthom jgħidu:  "Lil dak li qiegħed fuq it-tron u lill-Ħaruf, jingħata t-tifħir u l-ġieħ u  l-glorja u l-ħakma, għal dejjem ta' dejjem."  L-erba' Ħlejjaq Ħajjin bdew iwieġbu: "Ammen!"  filwaqt li x-xjuħ inxteħtu jagħtu qima. Il-Kelma tal-Mulej

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 Gospel - John 21:1-19

At that time, Jesus revealed himself again to his disciples at the Sea of Tiberias.  He revealed himself in this way. Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee’s sons, and two others of his disciples. Simon Peter said to them, “I am going fishing.” They said to him, “We also will come with you.” So they went out and got into the boat, but that night they caught nothing. When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus. Jesus said to them, “Children, have you caught anything to eat?” They answered him, “No.” So he said to them, “Cast the net over the right side of the boat and you will find something.” So they cast it, and were not able to pull it in because of the number of fish. So the disciple whom Jesus loved said to Peter, “It is the Lord.” When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea. The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish. When they climbed out on shore, they saw a charcoal fire with fish on it and bread. Jesus said to them, “Bring some of the fish you just caught.” So Simon Peter went over and dragged the net ashore full of one hundred fifty-three large fish. Even though there were so many, the net was not torn. Jesus said to them, “Come, have breakfast.” And none of the disciples dared to ask him, “Who are you?” because they realized it was the Lord. Jesus came over and took the bread and gave it to them, and in like manner the fish. This was now the third time Jesus was revealed to his disciples after being raised from the dead. When they had finished breakfast, Jesus said to Simon Peter,  “Simon, son of John, do you love me more than these?” Simon Peter answered him, “Yes, Lord, you know that I love you.” Jesus said to him, “Feed my lambs.” He then said to Simon Peter a second time, “Simon, son of John, do you love me?” Simon Peter answered him, “Yes, Lord, you know that I love you.” Jesus said to him, “Tend my sheep.” Jesus said to him the third time, “Simon, son of John, do you love me?” Peter was distressed that Jesus had said to him a third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.” He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”

 Evanġelju -  San Ġwann. 21, 1-19

F'dak iż-żmien, Ġesu' raġa deher lid-dixxipli ħdejn il-baħar ta' Tiberija. Dehrilhom hekk:  Xmun Pietru, Tumas, li jgħidulu t-Tewmi, Natanjel minn Kana tal-Galilija, ulied Żebedew u tnejn oħra mid-dixxipli tiegħu kienu flimien.  Xmun Pietru qalilhom: "Sejjer nistad."  Qalulu: "Ħa niġu miegħek, aħna wkoll.."Marru, rikbu d-dgħajsa, u dak il-lejl ma qabdu xejn. Filgħodu mas-sebħ, Ġesu' kien qiegħed ix-xatt, imma d-dixxipli ma kinux  jafu li kien Ġesu'.   Ġesu' qalilhom:"Għandkom x'tieklu, ħbiebn?"   "Le," weġbuh.  Qalilhom:"Waddbu x-xibka n-naħa tal-lemin tad-dgħajsa u ssibu." Dawn waddbu x-xibka, u mbagħad ma felħux jiġbduha daqs kemm qabdu  ħut!   Id-dixxiplu li kien iħobb Ġesu' qal lil Pietru:  ""Il-Mulej dan!"   Għalhekk Xmun Pietru, kif sama' li kien il-Mulej, xehet fuqu l-libsa ta' fuq, għax kien għoddu għeri, u ntafa' l-baħar.  Id-dixxipli l-oħra, billi ma kinux imbiegħda wisq mill-art, imma xi mitejn driegħ biss, resqu bid-dgħajsa jkaxkru warajhom ix-xibka bil-ħut. Kif niżlu l-art, raw li kien hemm xi faħam jaqbad, bil-ħut fuq, u xi ftit ħobż.   Qalilhom Ġesu':  "Newlu 'l hawn xi ħutiet minn dawk li għadkom kemm qbadtu."  Xmun Pietru tala' fid-dgħajza u ġibed l-art ix-xbka mimlija b'mija u tlieta u ħamsin ħuta kbira; u minkejja daqshekk ħut, ix-xibka ma nqasmitx.  Qalilhom Ġesu':  "Ejjew, kulu."   Imma ħadd mid-dixxipli ma ssogra jistaqsih: "Int min int?", għax kienu jafu li kien il-Mulejj.   Ġesu' resaq, qabad il-ħobż u newwilhulhom;   u hekk ukoll għamel bil-ħut.  Din kienet ġa t-tielet darba li Ġesu' deher lid-dixxipli wara l-qawmien tiegħu mill-imwiet. Wara li kielu xi ħaġa, Ġesu' qal lil Xmun Pietru:  "Xmun bin Ġwanni, tħobbni int aktar minn dawn?   Wieġbu:  "Iva, Mulej, int taf li nħobbok."   Qallu:  Irgħa l-ħrief tiegħi."    Staqsieh għat-tieni darba:  "Xmun bin-Ġwanni, tħobbni int?"    "Iva, Mulej,int taf li nħobbok."   Qallu:  "Irgħa n-nagħaġ tiegħi."   Għat-tielet darba staqsieh:  "Xmun bin Ġwanni, tħobbni/"    Pietru ħassgħafsa ta' qalb għax staqsieh għat-tielet darba:  "Tħobbi?" u qallu:"Mulej, int taf kollox, int taf li nħobbok."   Qallu Ġesu':  "Irgħa n-nagħaġ tiegħi.    Tassew, tassew ngħidlek, meta kont żagħżuħ, kont tiħażżem waħdek u tmur fejn trid; imma meta tixjieħ, int tiftaħ idejk u ħaddieħor iħażżmek u jieħdok fejn ma tkunx trid." Dan qalu biex ifisser b'liema mewta kien sejjer jagħti ġlorja lil Alla.   imbagħad Ġesu' ssokta jgħidlu:   "Ejja warajja." Il-Kelma tal-Mulej.

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 COMMENTARY - 

Father Cantalamessa on Infinite Chances

                                                                                 

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

Do You Love Me?

Reading the Gospel of John, we understand that originally it ended with Chapter 20. If Chapter 21 was added on later, why did the Evangelist or some disciple of his feel the need to insist yet again on the reality of Christ's resurrection.

The teaching that is drawn from this Gospel passage is that Jesus is risen not just in "a manner of speaking," but really, in his new body. "We ate and drank with him after his resurrection from the dead," Peter will say in the Acts of the Apostles, probably referring to this episode (Acts 10:4).

In John's Gospel, Jesus' dialogue with Peter follows the scene in which he eats the roasted fish with the apostles. Three questions: "Do you love me?" Three answers: "You know that I love you." Three conclusions: "Feed my sheep!"

With these words Jesus confers on Peter, de facto -- and according to the Catholic interpretation, to his successors -- the office of supreme and universal shepherd of the flock of Christ. He confers on him that primacy that he promised him when he said: "You are Peter and on this rock I will build my Church. To you I will give the keys of the kingdom of heaven" (Matthew 16:18-19).

The most moving thing about this page of the Gospel is that Jesus remains faithful to the promise made to Peter despite Peter's not having been faithful to his promise to never betray him even at the cost of his life (cf. Matthew 26:35).

Jesus' triple question is explained by his desire to give Peter the possibility of canceling out his triple denial of Jesus during the passion.

God always gives men a second chance, and often a third, a fourth and infinite chances. He does not remove people from his book at their first mistake.

What does this do for us? His master's confidence and his master's forgiveness made Peter a new person; strong, faithful unto death. He fed Christ's faithful in the difficult moments in the Church's beginning, when it was necessary to leave Galilee and take to the roads of the world.

Peter will be able in the end to keep his promise to give his life for Christ. If we would learn the lesson contained in Christ's interaction with Peter, putting our confidence in someone even after they have made a mistake, there would be a lot fewer failures and marginalized people in the world!

The dialogue of Jesus and Peter should be transferred to the life of each one of us. St. Augustine, commenting on this passage of the Gospel, says: "Questioning Peter, Jesus also questions each of us." The question: "Do you love me?" is addressed to each disciple.

Christianity is not an ensemble of teachings and practices; it is something much more intimate and profound. It is a relationship of friendship with the person of Jesus Christ. Many times during his earthly life he asked people: "Do you believe?" and never "Do you love me?" He does this only now, after giving us proof of how much he loves us in his passion and death.

Jesus makes love for him consist in serving others: "Do you love me? Feed my sheep." He does not want to benefit from the fruits of this love but he wants his sheep to. He is the recipient of Peter's love but not its beneficiary. It as if he said to Peter: "Consider what you do for my flock as done to me."

This implicates us as well. Our love for Christ should not be something private and sentimental but should express itself in the service of others, in doing good to others. Mother Teresa of Calcutta often said: "The fruit of love is service and the fruit of service is peace."

© Innovative Media Inc.

"This Miracle ... Has Changed Humanity´s Destiny"

Readings for April 7, 2013

Second Sunday of Easter

 ( Sunday of Divine Mercy)

It-Tieni Hadd tal-l-Ghid

(Hadd il-Hniena Divina)

       

Messalin C 195

Reading 1 - Acts 5:12-16

Many signs and wonders were done among the people at the hands of the apostles. They were all together in Solomon’s portico. None of the others dared to join them, but the people esteemed them.  Yet more than ever, believers in the Lord, great numbers of men and women, were added to them. Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by,  at least his shadow might fall on one or another of them. A large number of people from the towns in the vicinity of  Jerusalem also gathered, bringing the sick and those disturbed  by unclean spirits, and they were all cured.  This is the Word of The Lord.

L-Ewwel Qari  -  Atti ta' l-Appostli i 5, 12-16

Bis-saħħa tal-appostli kienu jsiru ħafna sinjali u mirakli fost  il-poplu.   U huma lkoll qalb waħda kienu jinġabru flimkien  fil-portiku ta' Salamun, u ħadd mill-oħrajn ma kien jissogra  jissieħeb magħhom; imma  kulħadd kien ifaħħarhom ħafna. L-għadd ta' dawk li kienu jemmnu fil-Mulej, kemm irġiel  kemm nisa, kien dejjem jiżdied u joktor, hekk li kienu  wkoll iġorru l-morda tagħhom fuq sodod u mtieraħ u  jqegħduhom fil-pjazez biex, xħin jgħaddin Pietru, jaqa' mqar id-dell tiegħu fuq xi ħadd minnhom. In-nies kienu jiġu mill-ibliet ta' madwar Ġerusalemm, iġorru l-morda u lil dawk li kienu maħkuma mill-ispirti mniġġsa;  lkoll kienu  jitfejqu. Il-Kelma tal-Mulej

Responsorial Psalm - Psalm 118:2-4, 13-15, 22-24

R. (1) Give thanks to the Lord for he is good,  his love is everlasting. 

or   R. Alleluia.

Let the house of Israel say,
“His mercy endures forever.”
Let the house of Aaron say,
“His mercy endures forever.”
Let those who fear the LORD say,
“His mercy endures forever.”                                            R/:

I was hard pressed and was falling,
but the LORD helped me.
My strength and my courage is the LORD,
and he has been my savior.
The joyful shout of victory
in the tents of the just:                                                        R/:

The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
This is the day the LORD has made;
let us be glad and rejoice in it.                                          R/:

Salm Responsorjali   - Salm 117 (118)

                R/   Faħħru 'l Mulej, għaliex hu tajjeb!        Jew  Hallelujah,  Hallelujah, Hallelujah

Ħa jgħidu wlied Iżrael:

"Għal dejjem it-tjieba tiegħu"

Ħa tgħid dar Aron:

"Għal dejjem it-tjieba tiegħu."

Ħa jgħidu dawk li jibżgħu mill-Mulej:

"Għal dejjem it-tjieba tiegħu."                                           R/

Il-ġebla li warrbu l-bennejja

saret il-ġebla tax-xewka.

Bis-saħħa tal-Mulej seħħ dan:

ħaġa tal-għaġeb  f'għajnejna.

Dan hu l-jum li għamel il-Mulej;

ħa nifirħu u nithennew fih!"                                               R/

Ejja, nitolbuk, Mulej, salvana!

Ejja, nitolbuk, Mulej, agħtina r-riżq!

Imbierek minn ġej f'isem il-Mulej!

Inberkukom minn dar il-Mulej.

Jaħweħ hu Alla; hu d-dawl tagħna.                                  R/

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Reading 2 - Revelations 1:9-11a, 12-13, 17-19

I, John, your brother, who share with you  the distress, the kingdom, and the endurance we have in Jesus, found myself on the island called Patmos because I proclaimed God’s word and gave testimony to Jesus. I was caught up in spirit on the Lord’s day and heard behind me a voice as loud as a trumpet, which said, “Write on a scroll what you see.” Then I turned to see whose voice it was that spoke to me, and when I turned, I saw seven gold lamp stands and in the midst of the lamp stands one like a son of man, wearing an ankle-length robe, with a gold sash around his chest. When I caught sight of him, I fell down at his feet as though dead. He touched me with his right hand and said, “Do not be afraid. I am the first and the last, the one who lives. Once I was dead, but now I am alive forever and ever. I hold the keys to death and the netherworld. Write down, therefore, what you have seen, and what is happening, and what will happen afterwards.” This is the Word of The Lord.

It-Tieni Qari – L-Apokalissi  1, 9-11a, 12-13, 17-19)

Jiena, Ġwanni, ħukom u sieħeb  tagħkom fit-taħbit u fis-saltna u fis-sabar ma' Ġesu', jien sibt ruħi fil-gżira jisimha Patmos minħabba l-Kelma ta' Alla u x-xhieda ta' Ġesu'. Darba f'jum il-Mulej, ħassejtni merfugħ fl-Ispirtu, u minn warajja smajt leħen qawwi, bħal ta' tromba, igħidli: "Kulma tara niżżlu fi ktieb u ibagħtu lis-seba' knejjes." U jiena dort biex nara min kien qiegħed ikellimni; u kif dort, rajt seba' kandelabri tad-deheb, u f'nofs il- kandelabri kien  hemm wieħed qisu Iben ta' bniedem, liebes libsa  twila sa wiċċ saqajh, b'sidru mħażżem bi ħżiem tad-deheb Jien, kif rajtu, waqajt qisni mejjet f'riġlejh.   Iżda hu ressaq idu l-leminija fuqi u qalli:  "Tibżax! Jien hu l-Ewwel u l-Aħħar,  jiena l-Ħaj; jien kont mejjet, u ara, jien issa ħaj għal dejjem ta' dejjem, u għandi jinsabu l-imfietaħ tal-Mewt u ta' Post il-Mejtin.    Ikteb kulma tara, kemm il-ħwejjeġ li hawn issa u kemm dawk li jiġru 'l quddiem.  Il-Kelma tal-Mulej

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Gospel - John 20:19-31

On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.” Thomas, called Didymus, one of the Twelve, was not with them when Jesus came. So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe.” Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, “Peace be with you.” Then he said to Thomas, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.” Thomas answered and said to him, “My Lord and my God!” Jesus said to him, “Have you come to believe because you have seen me?  Blessed are those who have not seen and have believed.” Now Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you  may come to believe that Jesus is the Christ, the Son of God, and that through this belief you may have life in his name.  This is the Word of The Lord.

L-Evanġelju -  Ġwanni  20, 19-31)

Dakinhar filgħaxija, fl-ewwel jum tal-ġimgħa, meta d-dixxipli kienu flimkien imbeżżgħa mill-Lhud, bil-bibien magħluqa, ġie Ġesu' u qagħad f'nofshom; u  qalilhom: "Is-Sliem għalikom!"  Kif qal hekk, uriehom idejh u ġenbu.   Id-dixxipli ferħu meta raw  lill-Mulej.  Imbagħad Ġesu' tenna jgħidilhom:"Is-Sliem għalikom!  Kif il-Missier bagħat lili, hekk jien nibgħat lilkom."   Kif qal hekk, nefaħ fuqhom u qalilhom:  "Ħudu l-Ispirtu s-Santu.   Dawk li taħfrulhom dnubiethom ikunu maħura, u dawk li  żżommuhomlhom ikunu miżmuma."  Tumas, wieħed mit-Tnax, jgħidulu t-Tewmi, ma kienx magħhom, meta ġie Ġesu'.  Għalhekk id-dixxipli l-oħra qalulu: "Rajna lill-Mulej."  Iżda hu qalilhom:  "Jekk ma narax f'idejh il-marka tal-imsiemer u ma nqiegħedx sebgħi fuq il-marka tal-imsiemer u idi fuq ġenbu, jien ma  nemminx."    Tmint ijiem wara, id-dixxipli tiegħu kienu ġewwa, u Tumas  magħhom.    Il-bibien kienu magħluqa,imma Ġesu' daħal,  qagħad f'nofshom, u qalilhom: "Is-Sliem għalikom!"   Imbagħad qal  lil Tumas:  "Ġib sebgħek hawn u ara idejja, u ressaq idek u qegħedha  fuq ġenbi; tkunx bniedem bla fidi, iżda emmen."    Wieġeb Tumas u qallu:  "Mulej tiegħi u Alla tiegħi!"   Qallu Ġesu':  "Emmint għax rajtni!  Ħenjin dawk li ma rawx u emmnu." Hemm ħafna sinjali oħra li Ġesu' għamel quddiem id-dixxipli tiegħu u  li m'humiex imniżżla f'dan il-ktieb.  Iżda dawn inkitbu inkitbu sabiex  intom temmnu li Ġesu' hu l-Messija l-Iben ta' Alla, u biex bit-twemmin tagħkom ikollokom il-ħajja f'ismu     Il-Kelma tal-Mulej 

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COMMENTARY:

"This Miracle ... Has Changed Humanity´s Destiny"

     A year after the canonization of Sister Faustina Kowalska, a Polish religious known as the apostle of Divine Mercy, Blessed John Paul II celebrated Mass of the Divine Mercy in St Peter´s Square on April 22, 2001. 

Here is a translation of his homily.

……"Fear not, I am the first and the last, and the living one; I died, and behold I am alive for ever more" (Rev 1:17-18).  

We heard these comforting words in the Second Reading taken from the Book of Revelation. They invite us to turn our gaze to Christ, to experience his reassuring presence. To each person, whatever his condition, even if it were the most complicated and dramatic, the Risen One repeats: "Fear not!"; I died on the Cross but now "I am alive for evermore"; "I am the first and the last, and the living one".

"The first," that is, the source of every being and the first fruits of the new creation; "the last," the definitive end of history; "the living one," the inexhaustible source of life that triumphed over death for ever. In the Messiah, crucified and risen, we recognize the features of the Lamb sacrificed on Golgotha, who implores forgiveness for his torturers and opens the gates of heaven to repentant sinners; we glimpse the face of the immortal King who now has "the keys of Death and Hades" (Rv 1: 18).

………"Give thanks to the Lord, for he is good; for his mercy endures for ever!" (Ps 117: 1).  

Let us make our own the Psalmist´s exclamation which we sang in the Responsorial Psalm: The Lord´s mercy endures for ever! In order to understand thoroughly the truth of these words, let us be led by the liturgy to the heart of the event of salvation, which unites Christ´s Death and Resurrection with our lives and with the world´s history. This miracle of mercy has radically changed humanity´s destiny. It is a miracle in which is unfolded the fullness of the love of the Father who, for our redemption, does not even draw back before the sacrifice of his Only-begotten Son.

In the humiliated and suffering Christ, believers and non-believers can admire a surprising solidarity, which binds him to our human condition beyond all imaginable measure. The Cross, even after the Resurrection of the Son of God, "speaks and never ceases to speak of God the Father, who is absolutely faithful to his eternal love for man.... Believing in this love means believing in mercy (Dives in misericordia, n. 7).

Let us thank the Lord for his love, which is stronger than death and sin. It is revealed and put into practice as mercy in our daily lives, and prompts every person in turn to have "mercy" towards the Crucified One. Is not loving God and loving one’s neighbour and even one’s "enemies", after Jesus´ example, the programme of life of every baptized person and of the whole Church?

……. With these sentiments we are celebrating the Second Sunday of Easter, which since last year, the year of the Great Jubilee, is also called "Divine Mercy Sunday". It is a great joy for me to be able to join all of you, dear pilgrims and faithful who have come from various nations to commemorate, after one year, the canonization of Sr Faustina Kowalska, witness and messenger of the Lord´s merciful love. The elevation to the honours of the altar of this humble religious, a daughter of my land, is not only a gift for Poland but for all humanity. Indeed the message she brought is the appropriate and incisive answer that God wanted to offer to the questions and expectations of human beings in our time, marked by terrible tragedies. Jesus said to Sr Faustina one day: "Humanity will never find peace until it turns with trust to Divine Mercy" (Diary, p. 132). Divine Mercy! This is the Easter gift that the Church receives from the risen Christ and offers to humanity at the dawn of the third millennium.

……. The Gospel, which has just been proclaimed, helps us to grasp the full sense and value of this gift. The Evangelist John makes us share in the emotion felt by the Apostles in their meeting with Christ after his Resurrection. Our attention focuses on the gesture of the Master, who transmits to the fearful, astounded disciples the mission of being ministers of divine Mercy. He shows them his hands and his side, which bear the marks of the Passion, and tells them: "As the Father has sent me, even so I send you" (Jn 20: 21). Immediately afterwards "he breathed on them, and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained´ " (Jn 20: 22-23). Jesus entrusted to them the gift of "forgiving sins", a gift that flows from the wounds in his hands, his feet, and especially from his pierced side. From there a wave of mercy is poured out over all humanity. Let us relive this moment with great spiritual intensity. Today the Lord also shows us his glorious wounds and his heart, an inexhaustible source of light and truth, of love and forgiveness.

………….. The Heart of Christ! 

His "Sacred Heart" has given men everything: redemption, salvation, sanctification. St Faustina Kowalska saw coming from this Heart that was overflowing with generous love, two rays of light which illuminated the world. "The two rays", according to what Jesus himself told her, "represent the blood and the water" (Diary, p. 132). The blood recalls the sacrifice of Golgotha and the mystery of the Eucharist; the water, according to the rich symbolism of the Evangelist John, makes us think of Baptism and the Gift of the Holy Spirit (cf. Jn 3: 5; 4: 14).  Through the mystery of this wounded heart, the restorative tide of God´s merciful love continues to spread over the men and women of our time. Here alone can those who long for true and lasting happiness find its secret.

……………. "Jesus, I trust in you". 

This prayer, dear to so many of the devout, clearly expresses the attitude with which we too would like to abandon ourselves trustfully in your hands, O Lord, our only Saviour. You are burning with the desire to be loved and those in tune with the sentiments of your heart learn how to build the new civilization of love. A simple act of abandonment is enough to overcome the barriers of darkness and sorrow, of doubt and desperation. The rays of your divine mercy restore hope, in a special way, to those who feel overwhelmed by the burden of sin.

Mary, Mother of Mercy, help us always to have this trust in your Son, our Redeemer. Help us too, St Faustina, whom we remember today with special affection. Fixing our weak gaze on the divine Saviour´s face, we would like to repeat with you: "Jesus, I trust in you". Now and for ever. Amen.

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[translation by L´Osservatore Romano]  © Innovative Media Inc.