Readings for April 28, 2013
Messalin
C 212
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 kingdom
of God Antioch
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 minn 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.
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,
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
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.
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.
…………………………..
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
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