It-Tielet Ħadd ta’ l-Għid
Messalin B 284
Peter said to the
people: "The God of Abraham, the God of Isaac, and the God of Jacob, the
God of our fathers, has glorified his servant Jesus, whom you handed over and
denied in Pilate's presence when he had decided to release him. You denied the
Holy and Righteous One and asked that a murderer be released to you. The author
of life you put to death, but God raised him from the dead; of this we are
witnesses. Now I know, brothers, that you acted out of ignorance, just as your
leaders did; but God has thus brought to fulfillment what he had announced
beforehand through the mouth of all the prophets, that his Christ would suffer.
Repent, therefore, and be converted, that your sins may be wiped away." This is the Word of The Lord.
L-Ewwel Qari - mill-Atti ta' l-Appostli 3, 13-15,17-19
F'dak iż-żmien,
Pietru qal lill-poplu: "Alla ta' Abraham, Alla ta' Iżakk u Alla
ta' Ġakobb, Alla ta' missirijietna, gglorifika lill-qaddej tiegħu, Ġesu', li
intom ittradejtuh u ċħadtuh quddiem
Pilatu, għalkemm dan kien qatagħha
li jitilqu. Intom ċħadtu l-Qaddis u l-Ġust,
tlabtu l-ħelsien ta' wieħed qattiel u qtiltu
lill-awtur tal-ħajja. Imma Alla qajmu mill-imwiet, u ta' dan aħna xhieda. Issa,
ħuti, jien naf li kemm intom u kemm il-kapijiet
tagħkom, għamiltu dan għaliex ma kontux
tafu. Imma b'hekk Alla temm dak
li hu kien ħabbar sa minn
..........................................
Responsorial
Psalm
Ps alm4:2, 4, 7-8, 9
R.
(7a) Lord, let your face shine on us. or: Alleluia.
When I call, answer me, O my just God,
you who relieve me when I am in distress;
have pity on me, and hear my prayer! R.
you who relieve me when I am in distress;
have pity on me, and hear my prayer! R.
Know that the LORD does wonders for his faithful one;
the LORD will hear me when I call upon him. R.
the LORD will hear me when I call upon him. R.
O LORD, let the light of your countenance shine upon us!
You put gladness into my heart. R
You put gladness into my heart. R
. As soon as I lie down, I fall peacefully asleep,
for you alone, O LORD,
bring security to my dwelling. R
for you alone, O LORD,
bring security to my dwelling. R
Salm
Responsorjali Salm 4
R/ Ixħet
fuqna, Mulej, id-dawl ta' wiċċek jew Hallelujah
Weġibni, meta nsejjaħlek,
Alla tal-ġustizzja tiegħi;
oħroġni
fil-wisa' meta nkun imdejjaq,
ħenn għalija u isma' t-talbi. R/
Kunu afu li l-Mulej
wera tjieba kbira miegħi;
jismagħna l-Mulej meta nsejjħulu. R/
Ħafna jgħidu:
"Min jurina r-riżq?"
Ixħet fuqna, Mulej,
id-dawl ta' wiċċek.
Nimtedd u norqod minnufih fis-sliem,
Għax int waħdek, Mulej, fis-sod tqegħedni. R/
.......................................
Reading
2
1 John 2:1-5a
My children, I am
writing this to you so that you may not commit sin. But if anyone does sin, we
have an Advocate with the Father, Jesus Christ the righteous one. He is
expiation for our sins,
and not for our sins only but for those of the whole world. The way we may be sure that we know him is to keep his commandments. Those who say, "I know him," but do not keep his commandments are liars, and the truth is not in them. But whoever keeps his word, the love of God is truly perfected in him. This is the Word of The Lord.
and not for our sins only but for those of the whole world. The way we may be sure that we know him is to keep his commandments. Those who say, "I know him," but do not keep his commandments are liars, and the truth is not in them. But whoever keeps his word, the love of God is truly perfected in him. This is the Word of The Lord.
It-Tieni
Qari -
mill-Ewwel Ittra ta' San Ġwann 2, 1-5
Uliedi, dan qed niktibhulkom biex ma tindinbux; imma
jekk xi ħadd jidneb, aħna għandna Difensur
quddiem il-Missier, lil Ġesu' Kristu, il-Ġust. U hu jħallas għal dnubnietna,
mhux għal tagħna biss, iżda wkoll għal dawk tad-dinja kollha. U b'dan nafu li
nagħarfuh 'l Ġesu': jekk inżommu il-kmandamenti tiegħu. Min jgħid "Jien
nafu" u ma jżommx il-kmandamenti
tiegħu, hu giddieb u l-verita' mhijiex fih.
Iżda kull min iżomm il-kelma tiegħu,
fih hemm tassew l-imħabba ta' Alla
fil-milja tagħha. Il-Kelma tal-Mulej
.........................................................
Gospel
Luke 24:35-48
The two disciples recounted what had taken place on the way, and
how Jesus was made known to them in the
breaking of bread. While they were still speaking about this, he stood in their
midst and said to them, "Peace be with you." But they were startled
and terrified and thought that they were seeing a ghost. Then he said to them,
"Why are you troubled? A nd why do questions arise in your hearts? Look at
my hands and my feet, that it is I myself. Touch me and see, because a ghost
does not have flesh and bones as you can see I have." And as he said this,
he showed them his hands and his feet. While they were still incredulous for
joy and were amazed, he asked them, "Have you anything here to eat?" They
gave him a piece of baked fish; he took
it and ate it in front of them. He said to them, "These are my words that
I spoke to you while I was still with you, that everything written about me in
the law of Moses and in the prophets and psalms must be fulfilled." Then
he opened their minds to understand the Scriptures. And he said to them, "Thus
it is written that the Christ would suffer and rise from the dead on the third
day and that repentance, for the forgiveness of sins, would be preached in his
name to all the nations, beginning from Jerusalem
L-Evanġelju - skond
San Luqa 24, 35-48
F'dak iż-żmien, iż-żewġ dixxipli li reġgħu lura Ġerusalemm
minn Meta kont għadni magħkom għidtilkom
dawn il-kelmiet: jeħtieġ li jseħħ kull
ma nkiteb fuqi fil-Liġi ta' Mose,fil-Profeti
u s-Salmi." Imbagħad fetħilhom moħħom biex jifhmu l-Iskrittura. U qalilhom: "Hekk kien miktub, li l-Messija jbati u fit-tielet jum jqum
mill-imwiet, u li l-indiema għall-maħfra
tad-dnubiet tixxandar f'ismu lill-ġnus kollha, ibda minn
//////////////////////////
The
Lord Has Risen Indeed!
The Gospel enables us to be present at one of the many apparitions of the Risen One. The disciples of Emmaus have just arrived out of breath to Jerusalem and are recounting what happened to them on the road, when Jesus appears in person in their midst saying: "Peace to you!" At first, fear, as if they saw a spirit; then amazement, disbelief; finally, joy. What is more, disbelief and joy at the same time: "And while they still disbelieved for joy, and wondered."
Theirs is an altogether special disbelief. It is the attitude of someone who believes (otherwise, there would be no joy) but does not know how to realize it. As someone who says: "Too wonderful to be true." We can call it, paradoxically, an incredulous faith. To convince them, Jesus asks them for something to eat, because there is nothing like eating together to comfort and create communion.
All this tells us something important about the Resurrection. The latter is not only a great miracle, an argument or a proof in favor of the truth of Christ. More than that, it is a new world in which one enters with faith accompanied by wonder and joy. Christ's resurrection is the "new creation."
It is not just about believing that Jesus has risen; it is about knowing and experiencing "the power of the resurrection" (Philippians 3:10).
This more profound dimension of Easter is particularly felt by our Orthodox brothers. For them, Christ's resurrection is everything. In Eastertide, when they meet someone they greet one another saying: "Christ has risen!", and the other replies: "He has risen indeed!"
This custom is so rooted in the people that the following anecdote is told that occurred at the beginning of the Bolshevik Revolution. A public debate had been organized on the resurrection of Christ. First the atheist spoke, demolishing for good, in his opinion, Christians' faith in the resurrection.
When he came down, the Orthodox priest went to the dais, who was to speak in defense. The humble priest looked at the crowd and said simply: "Christ is risen!" Before even thinking, all answered in unison: "He has risen indeed!" And the priest came down from the dais in silence.
We know well how the resurrection is represented in the Western tradition, for example, in Piero della Francesca. Jesus comes out of the sepulcher raising the cross as a standard of victory. His face inspires extraordinary trust and security. But his victory is over his external, earthly enemies. The authorities had put seals in his sepulcher and guards to keep watch, and, lo, the seals are broken and the guards asleep. Men are present only as inert and passive witnesses; they do not really take part in the Resurrection.
In the Eastern image, the scene is altogether different. It is not developed under an open sky, but underground. In the resurrection, Jesus does not come out but descends. With extraordinary energy he takes Adam and Eve by the hand, who were waiting in the realm of the dead, and pulls them with him to life and resurrection. Behind the two parents, an innumerable multitude of men and women who awaited the redemption. Jesus tramples on the gates of hell which he himself has just dislocated and broken. Christ's victory is not so much over visible but over invisible enemies, which are the worst: death, darkness, anguish, the devil.
We are involved in this representation. Christ's resurrection is also our resurrection. Every man who looks is invited to be identified with Adam, and every woman with Eve, and to stretch out their hands to allow themselves to be gripped and pulled by Christ out of the sepulcher. This is the new universal Easter exodus. God has come "with powerful arm and outstretched hand" to liberate his people from a much harsher and universal slavery than that ofEgypt
[Translation from the Italian by ZENIT]
The Gospel enables us to be present at one of the many apparitions of the Risen One. The disciples of Emmaus have just arrived out of breath to Jerusalem and are recounting what happened to them on the road, when Jesus appears in person in their midst saying: "Peace to you!" At first, fear, as if they saw a spirit; then amazement, disbelief; finally, joy. What is more, disbelief and joy at the same time: "And while they still disbelieved for joy, and wondered."
Theirs is an altogether special disbelief. It is the attitude of someone who believes (otherwise, there would be no joy) but does not know how to realize it. As someone who says: "Too wonderful to be true." We can call it, paradoxically, an incredulous faith. To convince them, Jesus asks them for something to eat, because there is nothing like eating together to comfort and create communion.
All this tells us something important about the Resurrection. The latter is not only a great miracle, an argument or a proof in favor of the truth of Christ. More than that, it is a new world in which one enters with faith accompanied by wonder and joy. Christ's resurrection is the "new creation."
It is not just about believing that Jesus has risen; it is about knowing and experiencing "the power of the resurrection" (Philippians 3:10).
This more profound dimension of Easter is particularly felt by our Orthodox brothers. For them, Christ's resurrection is everything. In Eastertide, when they meet someone they greet one another saying: "Christ has risen!", and the other replies: "He has risen indeed!"
This custom is so rooted in the people that the following anecdote is told that occurred at the beginning of the Bolshevik Revolution. A public debate had been organized on the resurrection of Christ. First the atheist spoke, demolishing for good, in his opinion, Christians' faith in the resurrection.
When he came down, the Orthodox priest went to the dais, who was to speak in defense. The humble priest looked at the crowd and said simply: "Christ is risen!" Before even thinking, all answered in unison: "He has risen indeed!" And the priest came down from the dais in silence.
We know well how the resurrection is represented in the Western tradition, for example, in Piero della Francesca. Jesus comes out of the sepulcher raising the cross as a standard of victory. His face inspires extraordinary trust and security. But his victory is over his external, earthly enemies. The authorities had put seals in his sepulcher and guards to keep watch, and, lo, the seals are broken and the guards asleep. Men are present only as inert and passive witnesses; they do not really take part in the Resurrection.
In the Eastern image, the scene is altogether different. It is not developed under an open sky, but underground. In the resurrection, Jesus does not come out but descends. With extraordinary energy he takes Adam and Eve by the hand, who were waiting in the realm of the dead, and pulls them with him to life and resurrection. Behind the two parents, an innumerable multitude of men and women who awaited the redemption. Jesus tramples on the gates of hell which he himself has just dislocated and broken. Christ's victory is not so much over visible but over invisible enemies, which are the worst: death, darkness, anguish, the devil.
We are involved in this representation. Christ's resurrection is also our resurrection. Every man who looks is invited to be identified with Adam, and every woman with Eve, and to stretch out their hands to allow themselves to be gripped and pulled by Christ out of the sepulcher. This is the new universal Easter exodus. God has come "with powerful arm and outstretched hand" to liberate his people from a much harsher and universal slavery than that of
[Translation from the Italian by ZENIT]
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