Sunday, 20 April 2014

Shalom - God's Gift of Peace

Readings for April 27

Second Sunday of Easter
Sunday of Divine Mercy

 

Tieni Ħadd tal-Għid

Ħadd il-Ħniena Divina

Messalin A    pg 186
Lectionary: 43

                       

Reading 1   -   ACTS 2:42-47

They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of bread and to the prayers.  Awe came upon everyone,  and many wonders and signs were done through the apostles.  All who believed were together and had all things in common;  they would sell their property and possessions  and divide them among all according to each one’s need.  Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart, praising God and enjoying favor with all the people. And every day the Lord added to their number those who were being saved.  This is the Word of The Lord.

1 Qari  -   AtTi tal-appostli 2:42-47

Huma kienu jżommu sħiħ fit-tagħlim ta' l-appostli u fl-għaqda ta' bejniethom, fil-qsim tal-ħobż u fit-talb.  Waqa' mbagħad il-biża' fuq kulħadd għax ħafna kienu l-mirakli u s-sinjali li kienu jsiru permezz ta' l-appostli. Dawk kollha li kienu jemmnu kienu ħaġa waħda, u kienu jaqsmu kollox bejniethom, ibigħu ġidhom u kull ma kellhom u jqassmu d-dħul bejn kulħadd, skond il-ħtieġa ta' kull wieħed. U kuljum kienu jmorru fit-tempju flimkien, jaqsmu l-ħobż fi djarhom, u jissieħbu fl-ikel bi qlub ferħana u safja; u kienu jfaħħru lil Alla, u l-poplu kollu kien iġibhom. U minn jum għal ieħor il-Mulej kien iżidilhom magħhom lil dawk li jkunu salvi.   Kelma tal-Mulej.


Responsorial Psalm   -   PSalm 118:2-4, 13-15, 22-24
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 118:2-4, 13-15, 22-24
R/
 Alleluia

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/ 

B'saħħithom kollha imbuttawni biex naqa';
imma l-Mulej tani l-għajnuna.
Qawwa tiegħi u għana tiegħi l-Mulej;
hu kien għalija s-salvazzjoni tiegħi.
Għajjat ta' ferħ u rebħ fl-għerejjex tat-tajbin:
il-leminija tal-Mulej għamlet ħwejjeġ ta' ħila!         R/ 

Il-ġebla li warrbu l-bennejja
saret il-ġebla tax-xewka.
Bis-saħħa tal-Mulej seħħ dan:
ħaġa ta' l-għaġeb f'għajnejna.
Dan hu l-jum li għamel il-Mulej;
ħa nifirħu u nithennew fih!                                              R/ 

Reading 2   -     1 PeTer 1:3-9

Blessed be the God and Father of our Lord Jesus Christ,  who in his great mercy gave us a new birth to a living hope  through the resurrection of Jesus Christ from the dead,  to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you  who by the power of God are safeguarded through faith,  to a salvation that is ready to be revealed in the final time. In this you rejoice, although now for a little while  you may have to suffer through various trials,  so that the genuineness of your faith,  more precious than gold that is perishable even though tested by fire,  may prove to be for praise, glory, and honour at the revelation of Jesus Christ.  Although you have not seen him you love him;  even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy,  as you attain the goal of your faith, the salvation of your souls.  This is the Word of The Lord.

2 Qari   -     1 PieTru 1:3-9

Ikun imbierek Alla u Missier Sidna Ġesù Kristu, li fil-ħniena kbira tiegħu raġa' wilidna għal tama ħajja bil-qawmien ta' Ġesù Kristu  mill-imwiet u għal wirt li la jitħassar, la jittabba', u lanqas jinxef. Dan il-wirt hu merfugħ għalikom fis-sema għax intom tinsabu taħt  il-ħarsien tal-qawwa ta' Alla fil-fidi tagħkom li twassal għas-salvazzjoni li lesta biex tidher fl-aħħar taż-żminijiet. Għalhekk għandkom għax tifirħu mqar jekk issa, għal ftit żmien ieħor, jeħtiġilkom titnikktu taħt ħafna provi. Bħalma d-deheb, li jintemm, jgħaddi mill-prova tan-nar, hekk tgħaddi mill-prova l-fidi tagħkom, li tiswa aktar mid-deheb, biex ikun jistħoqqilha tasal għat-tifħir, għall-glorja, u għall-ġieħ, meta jidher Ġesù Kristu. Lilu, għalkemm ma rajtuhx, intom tħobbuh; fih, għad li issa m'intomx tarawh, intom temmnu; fih intom tifirħu b'ferħ glorjuż, li ma jistax jitfisser,  waqt li tiksbu l-għan tal-fidi tagħkom, li hu s-salvazzjoni tagħkom.  Kelma tal-Mulej.

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 nail marks 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.
   

Evangelju     -     gwanni 20:19-31

Dak in-nhar fil-għaxija, fl-ewwel jum tal-ġimgħa, meta d-dixxipli kienu flimkien imbeżżgħa mil-Lhud, bil-bibien magħluqa, ġie Ġesù u qagħad f'nofshom; u qalilhom: "Is-sliem għalikom?" Kif qal hekk, uriehom idejh u ġenbu. Id-dixxipli ferħu meta raw lill-Mulej. Mbagħad Ġesù 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 maħfura, u dawk li żżommuhomlhom ikunu miżmuma."  Tumas, wieħed mit-Tnax, jgħidulu t-Tewmi, ma kienx magħhom meta ġie Ġesù.  Għalhekk id-dixxipli l-oħra qalulu: "Rajna l-Mulej." Iżda hu qalilhom: "Jekk ma narax f'idejh il-marka ta' l-imsiemer u ma nqigħedx sebgħi fuq il-marka ta' l-imsiemer u idi fuq ġenbu, jien ma nemminx." Tmint ijiem wara, id-dixxipli reġgħu kienu ġewwa, u Tumas magħhom. Il-bibien kienu magħluqa, imma Ġesù daħal, qagħad f'nofshom, u qalilhom: "Is-sliem għalikom?" Mbagħad 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 Ġesù: "Emmint għax rajtni! Henjin dawk li ma rawx u emmnu."  Hemm ħafna sinjali oħra li Ġesù għamel quddiem id-dixxipli tiegħu u li m'humiex imniżżla f'dan il-ktieb. Iżda dawn inkitbu sabiex intom temmnu li Ġesù hu l-Messija l-Iben ta' Alla, u biex bit-twemmin tagħkom ikollkom il-ħajja f'ismu.  Kelma tal-Mulej.

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COMMENTARY:
A reflection by Larry Broding, Catholic Lectionary Resources

 God's Gift of Peace

When the last time you truly felt peaceful?  Peace is more than a lack of conflict. A lull in action between two opponents only gives them a chance to regroup, to recharge for the next round. A void of violence does not lead to happiness.  True peace, on the other hand, gives us happiness, since it is build on trust. The gospel tells us how Jesus gave his followers peace because they trusted him. In spite of scepticism, he offers us the same peace.   In his gospel, John gave the reason the followers gathered together behind locked doors. They feared the Jewish leadership. "If they killed Jesus," the followers reasoned, "the leadership would certainly be looking for us." [20:19a]

Barred doors made Jesus' followers look more suspicious. At the time, trust within the Jewish community was built upon open access. Doors were never locked. Neighbouring children could enter one's house at will. Jews lived private lives in the open. Anyone who locked their doors (save the rural family who lived miles from their neighbour), cut themselves off from the community.

Suddenly Jesus appeared in the locked room and greeted his followers with "Shalom." [20:19b]. Shalom ("peace" in Hebrew) meant God was working in the world. When God worked, he put the world in balance. No war, no hatred, no cynicism could overcome God's providence. When God worked, he put the spirit in balance. No fear, no doubt, no lack of trust could overcome the sheer joy of God's presence. Shalom meant everything was right in God's world.

When his followers saw Jesus alive with his deadly wound, they realized the "Shalom" of Jesus, for they witnessed God's activity in the world. Fear left them, for now they believed. Joy entered their hearts. [20:20]    Again Jesus said "Shalom" with a command and a gift. The command: Go into the world. As the Father sent Jesus into the physical world, Jesus would now send his followers into the cultural world. [20:21]

With the command came the gift: the Holy Spirit. In Greek (pneuma) and Hebrew (ruah), the word "spirit" can be translated as "breath" In 20:22, the word "breathe on" in Greek can be seen only here and in Genesis 2:7 of the Septuagint (a Greek translation of the Bible used by the early Church) where God breathed life into Adam. So, when Jesus breathed on his followers, he gave them his Spirit. When the followers took in the Spirit, they received his newly risen life. [20:22]

Now they could obey the missionary command to proclaim repentance and forgive sin. Jesus told his followers to forgive or retain sin like a knot loosening or tied closely together. If the followers forgive, however, they must loosen the sinner from the guilt now and in the future. Sin was never to be brought up again. [20:23]

Why does the Christian walk lead through forgiveness to peace?   How have you experienced that road?

Preachers have called Thomas the "Doubter." Few have touched upon his cynicism. Over and over, Thomas heard the witness of the followers. But, Thomas wanted more than proof positive. ("Inspect and touch," literally meant "to see and thrust.") He stepped beyond skepticism into cynicism. [20:24-25]

A week later, Jesus again appears with the greeting of "Shalom." Turning to Thomas, Jesus answered the challenge of cynicism with the challenge of faith. Thomas responded with two titles for Jesus: Lord and God. Thomas acknowledged the rightful place of Jesus as Lord; he also saw God working through the Risen Christ. Thomas finally received Christ's gift of Shalom. [20:26-28]

In contrast to Thomas, Jesus blessed those who believed without seeing him raised from the dead. [20:29] Here John used the word "believe" in two senses: to trust ("believe in") and to hold onto the truth ("believe (something) about..."). Blessed were those who placed their personal trust in Christ (believe in); they do not need proof of his resurrection, for they know he is alive. But, even blessed are those who hold onto the truths of faith (believe...about), for, with an open heart, they will soon experience the risen Christ. Belief in these two sense stood against the cynicism found in Thomas.

How does the cynicism of the world affect you? How does faith keep you from cynicism?

The peace Christ give us heals the fear and cynicism of the world. This peace builds bridges of trust and allows us to walk together to the Father. His peace allows us to continue to believe and to hold on to his very life. Let us, then, offer each other the peace of Christ, the Shalom of his Spirit.

How can you offer the peace of Christ to others in your daily life?

Wednesday, 16 April 2014

The Resurrection of the Lord

readings for April 20, 2014

The Mass of Easter Sunday

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

Missalin B pp271-278  

Lectionary: 42

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        psalm 118:1-2, 16-17, 22-23

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/ This is the day the Lord has made; let us rejoice and be glad.
or:   R/ Alleluia.

“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/ This is the day the Lord has made; let us rejoice and be glad.
or:  R/ Alleluia. 

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

SALM RESPONSORJALI                     -               Salm  117

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

For the Second Reading, one can choose from the two passages that follow.
reading 2        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.

 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.
Għat-Tieni Qari tingħażel silta mit-tnejn li ġejjin.

It-Tieni Qari      -     Ittra lill-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:

Qari  mill-Ewwel Ittra lill-Korintin 5, 6b-8

Ħuti,  ma  tafux li ftit ħmira ttalla’ l-għaġna kollha? Tnaddfu mill-ħmira l-qadima ħalli tkunu għaġna ġdida, kif 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    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.

L-EVANĠELJU    -  San Ġwann 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-imwietIl-Kelma tal-Mulej.
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A reflection by the Pontifical preacher Fr Raniero Cantalamessa ofm cap
HE IS RISEN!

There are men -- we see this in the phenomenon of suicide bombers -- who die for a misguided or even evil cause, mistakenly retaining, but in good faith, that the cause is a worthy one. Even Christ's death does not testify to the truth of his cause, but only the fact that he believed in its truth. Christ's death is the supreme witness of his charity, but not of his truth. This truth is adequately testified to only by the Resurrection. "The faith of Christians," says St. Augustine, "is the resurrection of Christ. It is no great thing to believe that Jesus died; even the pagans believe this, everyone believes it. The truly great thing is to believe that he is risen."

Keeping to the purpose that has guided us up to this point, we must leave faith aside for the moment and attend to history. We would like to try to respond to the following question: Can Christ's resurrection be defined as a historical event, in the common sense of the term, that is, did it "really happen"?

There are two facts that offer themselves for the historian's consideration and permit him to speak of the Resurrection: First, the sudden and inexplicable faith of the disciples, a faith so tenacious as to withstand even the trial of martyrdom; second, the explanation of this faith that has been left by those who had it, that is, the disciples. In the decisive moment, when Jesus was captured and executed, the disciples did not entertain any thoughts about the resurrection. They fled and took Jesus' case to be closed.

In the meantime something had to intervene that in a short time not only provoked a radical change of their state of soul, but that led them to an entirely different activity and to the founding of the Church. This "something" is the historical nucleus of Easter faith.

The oldest testimony to the Resurrection is Paul's: "For I delivered to you first of all that which I also received: That Christ died for our sins, according to the Scriptures, and that he was buried, and that he rose again according to the Scriptures; and that he was seen by Cephas, and after that by the eleven.

"Then he was seen by more than 500 brethren at once, of whom many are still with us and some are fallen asleep. After that, he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time" (1 Corinthians 15:3-8).

These words were written around A.D. 56 or 57. But the core of the text is constituted by an anterior faith that Paul himself says he received from others. Keeping in mind that Paul learned of these things immediately after his conversion, we can date them to about A.D. 35, that is, five or six years after the death of Christ. It is thus a testimony of rare historical value.

The accounts of the Evangelists were written some decades later and reflect a later phase in the Church's reflection. But the core of the testimony remains unchanged: The Lord is risen and was seen alive. To this a new element is added, perhaps determined by an apologetic preoccupation, and so of minor historical value: The insistence on the fact of the empty tomb. Even for the Gospels, the appearances of the Risen Christ are the decisive facts.

The appearances, nevertheless, testify to a new dimension of the Risen Christ, his mode of being "according to the Spirit," which is new and different with respect to his previous mode of existing, "according to the flesh." For example, he cannot be recognized by whoever sees him, but only by those to whom he gives the ability to know him. His corporeality is different from what it was before. It is free from physical laws: It enters and exits through closed doors; it appears and disappears.

According to a different explanation of the Resurrection, one advanced by Rudolf Bultmann and still proposed today, what we have here are psychogenetic visions, that is, subjective phenomena similar to hallucinations. But this, if it were true, would constitute in the end a greater miracle than the one that such explanations wish to deny. It supposes that in fact different people, in different situations and locations, had the same impression, the same halucination.

The disciples could not have deceived themselves: They were specific people -- fishermen -- not at all given to visions. They did not believe the first ones; Jesus almost has to overpower their resistance: "O foolish men, and slow of heart to believe!" They could not even want to deceive others. All of their interests opposed this; they would have been the first to feel themselves deceived by Jesus. If he were not risen, to what purpose would it have been to face persecution and death for him? What material benefit would they have drawn from it?

If the historical character of the Resurrection -- that is, its objective, and not only subjective, character -- is denied, the birth of the Church and of the faith become an even more inexplicable mystery than the Resurrection itself. It has been justly observed that "the idea that the imposing edifice of the history of Christianity is like an enormous pyramid balanced upon an insignificant fact is certainly less credible than the assertion that the entire event -- and that also means the most significant fact within this -- really did occupy a place in history comparable to the one that the New Testament attributes to it."

Where does the historical research on the Resurrection arrive? We can see it in the words of the disciples of Emmaus: Some disciples went to Jesus' tomb Easter morning and they found that things were as the women had said who had gone their before them, "but they did not see him." History too must take itself to Jesus' tomb and see that things are as the witnesses have said. But it does not see the Risen One. It is not enough to observe matters historically. It is necessary to see the Risen Christ, and this is something history cannot do; only faith can.

The angel who appeared to the women Easter morning said to them: "Why do you seek the living among the dead?" (Luke 24:5). I must confess that at the end of these reflections I feel that this rebuke is also directed at me. It is as if the angel were to say to me: "Why do you waste time seeking among dead human and historical arguments, the one who is alive and at work in the Church and in the world? Go instead and tell his brothers that he is risen."

If it were up to me, that is the only thing I would do. I quit teaching the history of Christian origins 30 years ago to dedicate myself to proclaming the Kingdom of God, but now when I am faced with radical and unfounded denials of the truth of the Gospels, I have felt obliged to take up the tools of my trade again.

This is why I have decided to use these commentaries on the Sunday Gospels to oppose a tendency often motivated by commercial interests and help those who may read my observations to form an opinion about Jesus that is less influenced by the clamor of the advertising world.
 © Innovative Media Inc

Thursday, 10 April 2014

In agony until the end of the world

Readings for Sunday, April 17, 2011

Palm Sunday of the Lord’s Passion

Ħadd il-Palm  u l-Passjoni tal-Mulej
Missalin A  pp369

At the Procession with Palms
Matthew 21:1-11

When Jesus and the disciples drew near Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go into the village opposite you,  and immediately you will find an ass tethered, and a colt with her. Untie them and bring them here to me. And if anyone should say anything to you, reply, ‘The master has need of them.’Then he will send them at once.” This happened so that what had been spoken through the prophet  might be fulfilled:
                Say to daughter Zion,
                “Behold, your king comes to you,
                meek and riding on an ass,
                and on a colt, the foal of a beast of burden.”
The disciples went and did as Jesus had ordered them. They brought the ass and the colt and laid their cloaks over them, and he sat upon them. The very large crowd spread their cloaks on the road,  while others cut branches from the trees and strewed them on the road. The crowds preceding him and those following kept crying out and saying:
                “Hosanna to the Son of David;
                blessed is the he who comes in the name of the Lord;
                hosanna in the highest.”
And when he entered Jerusalem the whole city was shaken and asked, “Who is this?” And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.”


At the Mass
Isaiah  First Reading    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.

 L-Ewwel Lezzjoni - mill-Ktieb tal-Profeta 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 jiena ma webbistx rasi, ma rġajtx lura.  Tajt dahri lil dawk li kienu jsawtuni, ħaddejja lil dawk li kienu jnittfuli lħiti; ma ħbejtx wiċċi mit-tagħjir u l-bżieq; jien naf li ma jkollix mniex nistħi.


Philippians    Second Reading  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.

It-Tieni Lezzjoni - mill-Ittra ta' San Pawl Appostlu lill-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-bnedmim, u deher minn barra  bħala bniedem; ċekken 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 ħarrkubbtejhom, u kull ilsien jistqarr; "Ġesu' Kristu hu l-Mulej," għall-glorja ta' Alla l-Missier.

Matthew   Gospel  Matthew 26:14—27:66

One of the Twelve, who was called Judas Iscariot,  went to the chief priests and said, “What are you willing to give me if I hand him over to you?” They paid him thirty pieces of silver, and from that time on he looked for an opportunity to hand him over. On the first day of the Feast of Unleavened Bread, the disciples approached Jesus and said, “Where do you want us to prepare for you to eat the Passover?” He said, “Go into the city to a certain man and tell him, ‘The teacher says, My appointed time draws near;  in your house I shall celebrate the Passover with my disciples.’”   The disciples then did as Jesus had ordered, and prepared the Passover. When it was evening, he reclined at table with the Twelve. And while they were eating, he said,  “Amen, I say to you, one of you will betray m e.” Deeply distressed at this, they began to say to him one after another, “Surely it is not I, Lord?” He said in reply, “He who has dipped his hand into the dish with me is the one who will betray me. The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.”  Then Judas, his betrayer, said in reply, “Surely it is not I, Rabbi?” He answered, “You have said so.”    

While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, “Take and eat; this is my body.” Then he took a cup, gave thanks, and gave it to them, saying,  “Drink from it, all of you, for this is my blood of the covenant,  which will be shed on behalf of many for the forgiveness of sins. I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father.”  Then, after singing a hymn, they went out to the Mount of Olives. Then Jesus said to them,  “This night all of you will have your faith in me shaken,  for it is written:
                I will strike the shepherd,
                and the sheep of the flock will be dispersed;
                but after I have been raised up,
                I shall go before you to Galilee.”
Peter said to him in reply, “Though all may have their faith in you shaken, mine will never be.” Jesus said to him, “Amen, I say to you, this very night before the cock crows, you will deny me three times.”   Peter said to him,  “Even though I should have to die with you, I will not deny you.” And all the disciples spoke likewise. Then Jesus came with them to a place called Gethsemane,  and he said to his disciples,  “Sit here while I go over there and pray.” He took along Peter and the two sons of Zebedee,  and began to feel sorrow and distress. Then he said to them, “My soul is sorrowful even to death. Remain here and keep watch with me.” He advanced a little and fell prostrate in prayer, saying,  “My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will.” When he returned to his disciples he found them asleep. He said to Peter,  “So you could not keep watch with me for one hour?  Watch and pray that you may not undergo the test. The spirit is willing, but the flesh is weak.”    

Withdrawing a second time, he prayed again,  “My Father, if it is not possible that this cup pass  without my drinking it, your will be done!” Then he returned once more and found them asleep, for they could not keep their eyes open. He left them and withdrew again and prayed a third time, saying the same thing again. Then he returned to his disciples and said to them, “Are you still sleeping and taking your rest? Behold, the hour is at hand  when the Son of Man is to be handed over to sinners. Get up, let us go. Look, my betrayer is at hand.”

While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs,  who had come from the chief priests and the elders of the people. His betrayer had arranged a sign with them, saying,  “The man I shall kiss is the one; arrest him.” Immediately he went over to Jesus and said,  “Hail, Rabbi!” and he kissed him. Jesus answered him, “Friend, do what you have come for.” Then stepping forward they laid hands on Jesus and arrested him. And behold, one of those who accompanied Jesus put his hand to his sword, drew it,  and struck the high priest’s servant, cutting off his ear. Then Jesus said to him, “Put your sword back into its sheath,  for all who take the sword will perish by the sword. Do you think that I cannot call upon my Father  and he will not provide me at this moment  with more than twelve legions of angels? But then how would the Scriptures be fulfilled  which say that it must come to pass in this way?” At that hour Jesus said to the crowds,  “Have you come out as against a robber,  with swords and clubs to seize me? Day after day I sat teaching in the temple area,  yet you did not arrest me. But all this has come to pass  that the writings of the prophets may be fulfilled.” Then all the disciples left him and fled. Those who had arrested Jesus led him away  to Caiaphas the high priest, where the scribes and the elders were assembled. Peter was following him at a distance  as far as the high priest’s courtyard,  and going inside he sat down with the servants to see the outcome. The chief priests and the entire Sanhedrin kept trying to obtain false testimony against Jesus  in order to put him to death, but they found none, though any false witnesses came forward. Finally two came forward who stated,  “This man said, ‘I can destroy the temple of God  and within three days rebuild it.’”  The high priest rose and addressed him, “Have you no answer? What are these men testifying against you?” But Jesus was silent. Then the high priest said to him,  “I order you to tell us under oath before the living God  whether you are the Christ, the Son of God.” Jesus said to him in reply, “You have said so. But I tell you: From now on you will see ‘the Son of Man seated at the right hand of the Power’ and ‘coming on the clouds of heaven.’”

Then the high priest tore his robes and said, “He has blasphemed! What further need have we of witnesses? You have now heard the blasphemy; what is your opinion?” They said in reply,  “He deserves to die!” Then they spat in his face and struck him, while some slapped him, saying,  “Prophesy for us, Christ: who is it that struck you?” Now Peter was sitting outside in the courtyard. One of the maids came over to him and said,  “You too were with Jesus the Galilean.” But he denied it in front of everyone, saying,  “I do not know what you are talking about!” As he went out to the gate, another girl saw him and said to those who were there,  “This man was with Jesus the Nazorean.” Again he denied it with an oath, “I do not know the man!”

A little later the bystanders came over and said to Peter, “Surely you too are one of them;  even your speech gives you away.” At that he began to curse and to swear, “I do not know the man.”  And immediately a cock crowed. Then Peter remembered the word that Jesus had spoken:  “Before the cock crows you will deny me three times.” He went out and began to weep bitterly. When it was morning, all the chief priests and the elders of the people took counsel against Jesus to put him to death. They bound him, led him away, and handed him over to Pilate, the governor. Then Judas, his betrayer, seeing that Jesus had been   condemned, deeply regretted what he had done. He returned the thirty pieces of silver to the chief priests and elders, saying,  “I have sinned in betraying innocent blood.” They said, “What is that to us? Look to it yourself.” Flinging the money into the temple,  he departed and went off and hanged himself. The chief priests gathered up the money, but said, “It is not lawful to deposit this in the temple treasury, for it is the price of blood.” After   consultation, they used it to buy the potter’s field as a burial place for foreigners.  That is why that field even today is called the Field of Blood. Then was fulfilled what had been said through Jeremiah the prophet,
                And they took the thirty pieces of silver,
                the value of a man with a price on his head,
                a price set by some of the Israelites,
                and they paid it out for the potter’s field
                just as the Lord had commanded me.
 Now Jesus stood before the governor, and he questioned him, “Are you the king of the Jews?” Jesus said, “You say so.” And when he was accused by the chief priests and elders, he made no answer. Then Pilate said to him,  “Do you not hear how many things they are testifying against you?” But he did not answer him one word, so that the governor was greatly amazed. Now on the occasion of the feast the governor was accustomed to release to the crowd  one prisoner whom they wished. And at that time they had a notorious prisoner called Barabbas. So when they had assembled, Pilate said to them,  “Which one do you want me to release to you,  Barabbas, or Jesus called Christ?” For he knew that it was out of envy that they had handed him over. While he was still seated on the bench, his wife sent him a message,  “Have nothing to do with that righteous man. I suffered much in a dream today because of him.”  The chief priests and the elders persuaded the crowds  to ask for Barabbas but to destroy Jesus. The governor said to them in reply,  “Which of the two do you want me to release to you?” They answered, “Barabbas!” Pilate said to them, “Then what shall I do with Jesus called Christ?” They all said, “Let him be crucified!” But he said, “Why? What evil has he done?” They only shouted the louder, “Let him be crucified!” When Pilate saw that he was not succeeding at all,  but that a riot was breaking out instead,  he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.”

And the whole people said in reply,  “His blood be upon us and upon our children.”  Then he released Barabbas to them,  but after he had Jesus scourged, he handed him over to be crucified. Then the soldiers of the governor took Jesus inside the praetorium and   gathered the whole cohort around him.They stripped off his clothes  and threw a scarlet military cloak about him. Weaving a crown out of thorns, they placed it on his head,  and a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” They spat upon him and took the reed  and kept striking him on the head. And when they had mocked him, they stripped him of the cloak,   dressed him in his own clothes, and led him off to crucify him. As they were going out, they met a yrenian named Simon;  this man they pressed into service  to carry his cross. And when they came to a place called Golgotha  ­—which means Place of the Skull —, they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink. After they had  crucified him, they divided his garments by casting lots; then they sat down and kept watch over him there. And they placed over his head the written charge against him: This is Jesus, the King of the Jews. Two revolutionaries were crucified with him, one on his right and the other on his left. Those passing by reviled him, shaking their heads and saying, “You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God,  and come down from the cross!” Likewise the chief priests with the scribes and  elders mocked him and said,  “He saved others; he cannot save himself. So he is the king of Israel! Let him come down from the cross now, and we will believe in him. He trusted in God;  let him deliver him now if he wants him. For he said, ‘I am the Son of God.’” The revolutionaries who were crucified with him also kept abusing him in the same way. From noon onward, darkness came over the whole land  until three in the afternoon. And about three o’clock Jesus cried out in a loud voice,  
Eli, Eli, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”  Some of the bystanders who heard it said,  “This one is calling for Elijah.” Immediately one of them ran to get a sponge;  he soaked it in wine, and putting it on a reed,  gave it to him to drink. But the rest said, “Wait, let us see if Elijah comes to save him.” But Jesus cried out again in a loud voice,  and gave up his spirit.  (Here all kneel and pause for a short time)   

And behold, the veil of the sanctuary was torn in two from top to bottom. The earth quaked, rocks were split, tombs were opened,  and the bodies of many saints who had fallen asleep were raised. And coming forth from their tombs after his resurrection,  they entered the holy city and appeared to many. The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake  and all that was happening, and they said,“ATruly, this was the Son of God!” There were many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him. Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. When it was evening, there came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus. He went to Pilate and asked for the body of Jesus;  then Pilate ordered it to be handed over. Taking the body, Joseph wrapped it in clean linen  and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed. But Mary Magdalene and the other Mary remained sitting there, facing the tomb. The next day, the one following the day of  preparation,  the chief priests and the Pharisees gathered before Pilate and said,  “Sir, we remember that this impostor while still alive said, ‘After three days I will be raised up.’ Give orders, then, that the grave be secured until the third day, lest his disciples come and steal him and say to the people, ‘He has been raised from the dead.’

“This last imposture would be worse than the first.” Pilate said to them, “The guard is yours; go, secure it as best you can.” So they went and secured the tomb by fixing a seal to the stone and setting the guard.

L-Evanġleju  skond San Mattew 26, 14-27,66

F'dak iż-żmien, wieħed mit-Tnax, jismu Ġuda l-Iskarjota, mar għand il-qassisin il-kbar u qalilhom:  "Xi tridu tagħtuni u jina nagħtikom lil Ġesu' f'idejkom?" U huma tawh tletin biċċa tal-fidda bħala ħlas.  Minn dak il-ħin beda jfittex okkażjoni tajba biex jagħtihom lil Ġesu' f'idejhom.  Fl-ewwell jum ta' l-Ażżmi d-dixxipli resqu lejn Ġesu' u qalulu: "Fejn tridna nħejjulek l-ikla tal-Għid?"   U hu qalilhom:  "Morru l-belt għand it-tali, u għidulu: "Qallek l-Imgħallem: Is-siegħa tiegħi waslet;   jien  se nagħmel l-ikla tal-Għid għandek mad-dixxipli tiegħi." Id-dixxipli għamlu kif ordnalhom Ġesu' u ħejjew l-ikla ta' l-Għid.  Għall-ħin ta' filgħaxija qagħad fuq il-mejda flimkien mat-Tnax, u waqt l-ikel qal: "Tassew ngħidilkom, li wieħed minnkom se jittradini."     Huma bdew isewdu qalbhom  ħafna u kull wieħed minnhom beda jsaqsih: "Jaqaw jien, Mulej?" U Ġesu' weġibhom: Dak li jmidd idu u jbill il-ħobż fi platt wieħed miegħi, dak li se jittradini.  Bin il-bniedem imur kif hem miktub fuqu imma ħażin għalih dak il-bniedem li permezz tiegħu Bin il-bniedem ikun mogħti f'idejn l-għedewwa!  Kien aħjar għalih dak il-bniedem likieku ma twieled xejn!"  Qabeż Ġuda dak li ttradieh, u qallu:    "Jaqaw jien, Rabbi?" Wieġbu Ġesu': "Int qiegħed tgħidu." Huma u jieklu, Ġesu' ħa l-ħobż f'idejh, qal il-barka, qasmu, newlu lid-dixxipli u qal: "Ħudu, kulu, dan hu ġismi." Imbagħad ħa l-kalċi f'idejh, radd il-ħajr, newlilhom il-kalċi u qal:  "Ixorbu lkoll minnu, għax dan huwa demmi, id-demm tal-Patt, li jixxerred għall-kotra għall-maħfra tad-dnubiet.  Ngħidilkom, li ma nerġax nixrob iżjed minn dan il-frott tad-dielja sa dakinhar li nixrob inbid ġdid magħkom fis-Saltna ta' Missieri." Kantaw is-salmi u ħarġu lejn l-Għolja taż-Żebbuġ.  Imbagħad Ġesu' qalilhom:  Ilkoll kemm intom se titħawdu minħabba fija f'dan il-lejl; għax  hemm miktub: "Nidrob ir-ragħaj, u n-nagħaġ tal-merħla jitferrxu."  Imma wara li nqum mill-mewt, immur il-Galilija qabilkom."  Qabeż Pietru u qallu: "Jekk kulħadd jitħawwad minħabba fik, jiena ma nitħawwad qatt."  Qallu Ġesu': "Tassew, ngħidlek, li dal-lejl, qabel ma jidden is-serduk, int tkun ġa ċħadtni tliet darbiet."            Qallu Pietru:  "Le, ma niċħdekx, anqas jekk ikolli mmut miegħek!" U d-dixxipli l-oħra wkoll, kulħadd qal l-istess. Imbagħad Ġesu' flimkien mad-dixxipli tiegħu wasal f'qasam, jgħidulu l-Ġetsemani, u qal lid-dixxipli: "Oqogħdu bilqiegħda hawn sakemm mmur hemmhekk nitlob." U ħa miegħu lil Pietru u ż-żewġ ulied ta' Zebedew, u beda jsewwed qalbu u jiddejjaq.   Imbagħad qalilhom:  "Għandi ruħi mnikkta għall-mewt, ibqgħu hawn u ishru miegħi."  Mexa kemmxejn 'il quddiem, inxteħet wiċċu fl-art jitlob u jgħid:  "Missier, jekk jista' jkun biegħed minni dan il-kalċi  Imma mhux kif irrid jien, iżda kif trid int."

Ġie ħdejn id-dixxipli u sabhom reqdin; u qal lil Pietru:  "Mela ma flaħtux tishru siegħa waħda miegħi?  Ishru u itolbu biex ma tidhlux fit-tiġrib.  L-ispirtu, iva, irid, imma l-ġisem dgħajjef." Ghat-tieni darba raġa' mar jitlob u qal:  "Missier, jekk dan il-kalċi ma jistax jgħaddi mingħajr ma nixorbu, tkun magħmula r-rieda tiegħek."  Mill-ġdid ġie u sabhom reqdin, għax għajnejhom kienu tqal bin-ngħas. Ħalliehom, u raġa' mar jitlob għat-tielet darba, u qal l-istess kliem.  Imbagħad  ġie ħdejn id-dixxipli u qalilhom:  "Issa se torqdu u tistrieħu?  Ara, is-siegħa waslet, u Bin il-bniedem se jkun mogħti f'idejn il-midinbin.  Qumu!  Ejjew immorru!  Araw, dak li se jittradini huwa fil-qrib!" Kif kien għadu jitkellem, ġie Ġuda, wieħed mit-Tnax, b'ġemgħa kbira ta' nies miegħu, armati bis-sujf u l-bsaten, mibgħuta mill-qassisin il-kbar u x-xjuħ tal-poplu.   Issa dak li kien se jittradih kien tahom sinjal u qalilhom:  "Lil dak linbus, dak hu: aqbduh."  U minnufih resaq fuq Ġesu'; u qallu:  "Is-Sliem għalik, Rabbi!" U biesu.  U Ġesu' qallu: "Ħabib, għalhekk ġejt int!"  Huma resqu lejh, meddew idejhom fuq Ġesu' u qabduh.  Wieħed minn dawk li kienu ma Ġesu' ħareġ idu u silet is-sejh, darab lill-qaddej tal-qassis il-kbir u qatagħlu widintu.  Imbagħad Ġesu' qallu:  "Erġa' daħħal sejfek f'postu għax kull min jaqbad is-sejf, bis-sejf jinqered.  Taħseb int li ma nistax nitlob lil Missieri u jibgħatli issa stess aktar minn tnax-il leġjun ta' anġli?   Iżda mbagħad kif isseħħ l-Iskrittura li tgħid li hekk għandu jsir?"  Fl-istess waqt Ġesu' qal:  "Qiskom ħriġtu għal xi ħalliel, armati bis-sjuf u bil-bsaten beix taqbdu lili!   Jien kuljum kont inkun bilqiegħda fit-tempj ngħallem, u ma żammejtuniex.   Iżda dan kollu ġara biex isseħħ il-kitba tal-profeti." Imbagħad id-dixxipli kollha telquh u ħarbu.  Dawk li qabdu lil Ġesu' ħaduh quddiem Kajfa, il-qassis il-Kbir, fejn ġa kienu nġabru l-kittieba u x-xjuh.  Pietru kien baqa' miexi warajh mill-bogħod sal-palazz tal-qassis il-kbir; daħal ġewwa u qagħad bilqiegħda mal-qaddejja biex jara kif kienet se tintemm il-biċċa.  Il-qassisin il-kbar u s-Sinedriju kollha bdew ifittxu xhieda foloz kontra Ġesu' bil-ħsieb li jagħtuh il-memwt, iżda għalkemm resqu bosta xhieda folox, ma sabux fuqiex jixluh.  Fl-aħħar resqu tnejn u qalu:  "Dan qal: 'Nista' nħott it-tempju ta' Alla u nerġa' nibnih fi tlitt ijiem.' Il-qassis il-kbir qam u qallu:  "Xejn ma twieġeb? X'inhuma jixhdu dawn kontra tiegħek?"  Imma Ġesu' baqa' sieket.  Imbagħad il-qassis  il-bir qabad u qallu:        "Aħlifli fuq Alla l-ħaj u għidilna jekk intix il-Messija, Bin Alla."  Qallu Ġesu':  "Inti qiegħed tgħidu.  U nghidilkom ukoll; minn issa 'l quddiem għad taraw lil Bin il-bniedem bilqiegħda n-naħa tal-lemin ta' dak li jista' kollox u ġej fuq is-sħab tas-sema."  Imbagħad il-qassis il-kbir ċarrat ilbiesu u qal:  "Din dagħwa"  Xi ħtieġa għandna iżjed ta' xhieda?   Ara. Smajtuha issa d-dagħwa!  'jidhrilkom?" Huma weġbuh u qalu:  "Ħaqqu l-mewt."  Imbagħad  beżqulu f'wiċċu u tawh bil-ponn, u xi wħud tawh bil-ħarta u qalulu:  "Aqta' min tahielek, Messija, din id-daqqa!"  Intant Pietru kien hemm barra bilqiegħda, fil-bitħa tal-palazz.  U resqet fuqu waħda qaddejja u qaltlu:  "Int ukollkont ma Ġesu' tal-Galilija!"       Imma hu ċaħad quddiem kulħadd u qal:  "Anqas naf xi trid tgħid." Imbagħad warrab lejn il-bieb, lemħitu qaddejja oħra u qalet lil dawk li kienu hemm:  "Dan kien ma' Ġesu' ta' Nażaret," U raġa' ċaħad u ħalef:  "Jien ma nafux lil dan il-bniedem!"  Wara ftit dawk l-istess nies resqu lejn Pietru u qalulu:  "Tassew, inti wkoll wieħed minnhom, għax għandek il-kisra ta' kliemek tikfek."  Imbagħad qabad jisħet lilu nnifsu u jaħlef:  "Le,  ma  nafux lil dan il-bniedem!"   U minnufih is-serduk idden.  U Pietru ftakar fil-Kliem ta' Ġesu' meta qallu: "Qabel ma s-serduk jidden, int tkun ġa ċħadtni tliet darbiet."  U ħareġ 'il barra jibki biki ta' qsim il-qalb. L-għad filgħodu l-qassisin il-kbar u x-xjuħ tal-poplu ftehmu lkoll bejniethom biex lil Ġesu' jaqtgħulielu għall-mewt.  Rabtuh u ħaduh magħhom biex jagħtuh f'idejn Pilatu, il-gvernatur.   Imbagħad Ġuda, it-traditur, meta ra li Ġesu' kien ikkundannat, nidiem u mar bit-tletin biċċa tal-fidda għand il-qassisin il-kbar u x-xjuħ biex jerġa' jagħtihomlhom lura, u qalilhom:  "Dnibt, għax ittradejt demm bla ħtija!"  Iżda huma qalulu:  "Aħna din x'inhi affari tagħna?  Dak arah int!"  Hu waddab il-flus fis-santwarju, telaq u mar tgħallaq.  Imbagħad il-qassisin il-kbar ġabru l-flus minn hemm u qalu:  "Dawn ma nistgħux inqegħduhom ma' l-offerti, għax huma prezz id-demm."  Ftehmu bejniethom, u b'dawn il-flus xtraw "l-Għalqa ta' Ħaddiem il-Fuħħar," biex fiha jidfnu l-barranin.  Kien għalhekk li dik l-għalqa ssemmiet "l-Għalqa tad-Demm", u hekk għadha magħrufa sa llum.  Imbagħad seħħ dak li kien ingħad permezz tal-profeta Ġeremija meta qal: "U ħadu t-tletin biċċa tal-fidda, il-prezz ta' dak li kien stmat bil-prezz mogħti minn ulied Iżrael, u tawhom għall-għalqa ta' ħaddiem il-fuħħar, kif ikkmandani l-Mulej."

Ġesu' waqaf quddiem il-gvernatur, u dan staqsieh:  "Int is-sultan tal-Lhud?"  U Ġesu' wieġbu: "Int qiegħed tgħidu."  Iżda meta l-qassisin il-kbar u x-xjuh bdew jakkużawah, hu ma wieġeb xejn.  Għalhekk Pilatu qallu:  "M'intix tisma' kemm ħwejjeġ qegħdin jixhdu kontra tiegħek?"  Iżda hu anqas għal akkuża waħda ma wieġeb, hekk li l-gvernatur baqa' mistagħġeb ħafna.  Nhar ta' festa, il-gvernatur kien soltu jitlaq wieħed ħabsi, lil miniridu huma.  Dik il-ħabta kellhom wieħed ħabsi magħruf, jismu Barabba.  Mela kif kienu miġbura, Pilatu qalilhom:  "Lil min triduni nitilqilkom, lil Barabba jew lil Ġesu' li jgħidulu l-Messija?"  Għax hu kien jaf li kienet l-għira li ġagħlithom jagħtuh lil Ġesu' f'idejh.  Issa waqt li kien bilqiegħda fuq is-siġġu tat-tribunal, martu bagħtet tgħidlu:  "Qis li ma jkollokx x'taqsom ma' dan ir-raġel ġust, għax illum minħabba fih batejt ħafna fil-ħolm."  Iżda l-qassisin il-kbar u x-xjuħ ġiegħlu l-poplu jitolbuh lil Barabba u jeqirdu lil Ġesu'.   Il-gvernatur, mela, raġa' staqsiehom:  "Lil min triduni nitilqilkom minnhom it-tnejn?"  Weġbuh ilkoll:  "Lil Barabba."  Qalilhom Pilatu:  "U x'nagħmel b'Ġesu' li jgħidulu l-Messija?"  Weġbuh ilkoll: "Sallbu!" Hu staqsihom:  "Imma x'għamel ħażin?"  Huma aktar bdew jgħajtu u jgħidu:  "Sallbu!"  Meta mbagħad Pilatu ra li kollox kien għal xejn, anzi li aktarx kienet se tinqala' xi rewwixta, qabad, ħasel idejh fl-ilma quddiem il-poplu u qal:  "Jien m'iniex ħati ta' dan id-demm; dan arawh intom!"  U l-poplu kollu qabeż u qal:  "Demmu fuqna u fuq uliedna!"  Imbagħad telqilhom lil Barabba, u lil Ġesu', wara li tah is-swat, tahulhom biex isallbuh. Imbagħax is-suldati tal-gvernatur ħadu lil Ġesu' fil-Pretorju, u ġabru quddiemu lil sħabhom kollha.  Neżżgħuh, u xeħtulu fuqu mantar aħma skur;  qegħdulu fuq rasu kuruna minsuġa mix-xewk u qasba f'idu l-leminija, inxteħtu għarkubbtejhom quddiemu, u qagħdu jiddieħqu bih u jgħidulu:  "Sliem għalik, sultan tal-Lhud!"  Beżqu fuqu, u ħadulu l-qasba minn idu u bdew jagħtuh biha fuq rasu.  Imbagħad, wara li għaddewh biż-żufjett, neżżgħulu l-mantar u xeddewlu ħwejġu. U ħaduh magħhom biex isallbuh.  Huma u sejrin sabu raġel minn Ċireni, jismu Xmun, u ġagħluh jerfagħlu s-salib.  Meta waslu f'post jgħidulu Golgota, jiġifieri post il-Qorriegħa, tawh jixrob inbid b'taħlita morra; hu daqu, imma ma ried jixorbu.  Imbagħad sallbuh, u qassmu ħwejġu  bejniethom billi tellgħuhom bix-xorti, u nxteħtu bilqiegħda u qagħdu hemm għassa tiegħu.  U qegħdulu fuq rasu l-kawża tal-kundanna tiegħu li kienet tgħid hekk:  "Dan hu Ġesu', is-sultan tal-Lhud."  Imbagħad miegħu sallbu żewġġ ħallelin, wieħed fuq il-lemin u l-ieħor fuq ix-xellug.  Dawk li kienu għaddejjin bdew jgħajruh, iċaqilqu rashom u jgħidu.:  "Int li tħott it-tempju u fi tlitt ijiem terġa tibnih, salva lilek innifsek jekk int l-Iben ta' Alla,u inżel minn fuq is-salib!" Hekk ukoll il-qassisin il-kbar bdew jiddieħku bih mal-kittieba u x-xjuħ u jgħidu:  "Salva oħrajn, lilu nnifsu ma jistax isalva!  Hu s-sultan ta' Iżrael!  Ħa jinżel issa minn fuq is-salib u nemmnu fih!  Hu jafda f'Alla; ħa jeħilsu issa, jekk iħobbu!  Għax hu qal:  "Jiena Bin Alla!" U bl-istess mod bdew imaqdruh ukoll il-ħallelin li kienu msallbin miegħu.  Mis-sitt siegħa 'l quddiem waqgħet dalma kbira fuq il-pajjiż kollu sad-disa' siegħa.  U madwar id-disa' siegħa Ġesu' għajjat  b'leħen qawwi u qal: "Eli', Eli', lema' sabaqta'ni?" Jiġifieri:  "Alla tiegħi, Alla tiegħi, għaliex tlaqtni?"   Xi wħud minn dawk li kienu hemm, kif semgħuh, qalu:  "Lil elija qiegħed isejjaħ dan!" U minnufih wieħed minnhom mar jiġri, qabad sponża mimlija bil-ħall, waħħalha f'tarf ta' qasbu u tah jixrob,  waqt li l-oħrajn qalu:  "Stenna, ħa narnaw jiġix, Elija jsalvaħ!"  Imma Ġesu' raġa' għajjat għajta kbira u radd ruħu. (Kulħadd jinżel għarkubbtejh u jinżamm is-skiet għal ftit hin.)  U ara  l-purtiera tas-santwarju ċċartet fi tnjen minn fuq s'isfel;  l-art theżhżet,  il-blat inqasam, u l-oqbra nfetħu, u qamu ħafna iġsma ta' qaddisin li kienu mietu, li ħarġu mill-oqbra u wara l-qawmien tiegħu daħlu fil-Belt imqaddsa u dehru lilbosta nies.  Iċ-ċenturjun u dawk li kienu miegħu għassa ta' Ġesu', kif raw l-art titħeżheż u jiġri dak kollu, imtlew b'biża li ma bħalu u qalu: "Dan kien tassew Bin Alla!"  Hemmhekk kien hemm ħafna nisa jħarsu mill-bogħod, dawk  stess li kienu mxew wara Ġesu' biex jaqduh sa minn meta kien għadu fil-Galilija;  fosthom kien hemm Marija ta' Magdala, Marija Omm Ġakbu u Ġużeppi u omm ulied Żebedew.  Xħin sar filgħaxija, ġie raġel għani, minn Arimatija, jismu Ġużeppi, li hu wkoll kien sar dixxiplu ta' Ġesu'' mar għand Pilatu u talbu l-ġisem ta' Ġesu'.  Imbagħad Pilatu ordna li jingħatalu.  Ġżeppi ħa l-ġisem u keffnu f'liżar nadif, qiegħdu fil-qabar ġdid tiegħu li kien ħaffer fil-blat, gerbeb ġebla kbira fid-daħla tal-qabar, u telaq.  Iżda Marija ta' Magdala u Marija l-oħra baqgħu hemm bilqiegħda biswit il-qabar.          L-għada, jiġifieri meta għadda Jum it-Tħejjija, il-qassisin il-kbar u l-Fariżej inġabru għand Pilatu u qalulu:  Sinjur, aħna ftakarna li dan il-bniedem qarrieq, meta kien għadu ħaj, qal: 'Wara tlitt ijiem inqum."  Mela ordna li l-qabar ikun imħares tajjeb sat-tielet jum, li ma jmorrux jiġu d-dixxipli tiegħu jisirquh, u jgħidu lill-poplu:  "Qam mill-imwiet."   U hekk il-qerq ta' l-aħħar ikun agħar minn ta' l-ewwel!"  Qalilhom Pilatu:  Għandkom l-għassa.  Morru ħarsuh tajjeb kif tafu."  U huma marru jissiġillaw il-ġebla biex il-qabar jibqa' mħares sewwa, u ħallew ukoll l-għassa miegħu .  

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It is written of Jesus on the Mount of Olives that he began "to feel sorrow and distress. Then he said to them, ‘My soul is sorrowful even to death. Remain here and keep watch with me.'" This is an unrecognizable Jesus! He who commanded the winds and the seas and they obeyed him, who told everyone not to fear, is now prey to sadness and anxiety. What is the reason? It is all contained in one word, the chalice: "My Father, if it is possible, let this chalice pass from me!"

The chalice indicates the whole mass of suffering that is about to come crashing down upon him. But not only this. It indicates above all the measure of divine justice that corresponds to men's sins and transgressions. It is "the sin of the world" that he has taken upon himself and that weighs on his heart like a boulder.

The philosopher Pascal said that "Christ is in agony on the Mount of Olives until the end of the world. He should not be abandoned during this whole time."

He is in agony wherever there is a human being that struggles with sadness, fear, anxiety, in a situation where there is no way out, as he was that day. We can do nothing for the Jesus who was suffering then but we can do something for the Jesus who is in agony today. Every day we hear of tragedies that occur, sometimes in our own building, in the apartment across the hall, without anyone being aware of it.

How many Mount of Olives, how many Gethsemanes in the heart of our cities! Let us not abandon those who are there within.

Let us now take ourselves to Calvary. "Jesus cried out in a loud voice: ‘My God, my God, why have you forsaken me?' And Jesus cried out again in a loud voice, and gave up his spirit."

I am now about to pronounce a blasphemy, but then I will explain. Jesus on the cross has become an atheist, one without God. There are two forms of atheism: the active or voluntary atheism of those who reject God, and the passive or suffered atheism of those who are rejected (or feel rejected) by God. In both forms there are those who are "without God." The former is an atheism of fault, and the latter is an atheism of suffering and expiation. Mother Teresa of Calcutta, about whom there was much discussion when her personal writings were published, belongs to this latter category.

On the cross Jesus expiated in anticipation all the atheism that exists in the world, not only that of declared atheists, but also that of practical atheists, the atheism of those who live "as if God did not exist," relegating him to the last place in their life. It is "our" atheism, because, in this sense, we are all atheists -- some more, some less -- those who do not care about God. God too is one of the "marginalized" today; he has been pushed to the margins of the lives of the majority of men.

Here too it is necessary to say: "Jesus is on the cross until the end of the world." He is in all the innocent who suffer. He is nailed to the cross of the gravely ill. The nails that hold him fast on the cross are the injustices that are committed against the poor. In a Nazi concentration camp a man was hung. Someone, pointing at the victim, angrily asked a believer who was standing next to him: "Where is your God now?" "Do you not see him?" he answered. "He is there hanging from the gallows."

In all of the depictions of the "deposition from the cross," the figure of Joseph of Arimathea always stands out. He represents all of those who, even today, challenge the regime or public opinion, to draw near to the condemned, the excluded, those sick with AIDS, and who are occupied with helping some of them to descend from the cross. For some those who are "crucified" today, the designated and awaited "Joseph of Arimathea" could very well be I or you.