Second Sunday of Easter

(or Sunday of Divine Mercy)

It-Tieni Hadd tal-l-Ghid

(jew Il-Hadd tal-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  -   mill-Ktieb ta’ l-Atti ta’ l-Appostli 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./  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/  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/

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 lampstands and in  the midst of the lampstands 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   -    mill-Ktieb tal-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

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.  

L-Evanġelju   -   Qari  skont San Ġwann  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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Mercy Is the Flower of Love

Commentary by Archbishop FRANCESCO FOLLO

What I’d like to underline regarding this Sunday’s Gospel is the fact that, in order to help Saint Thomas’ faith, Jesus appears to the disciples a second time and asks him to put his finger into His pierced chest from which blood and water had come out. (Jn19, 34)

Today we are asked to remember the encounter of an incredulous man who was allowed to put his hand into Christ’s chest. From Christ’s heart pierced by sin surges the wave of mercy. Even if our sins were dark as the night, divine mercy is stronger than our misery. Only one thing is needed, that the sinner leaves ajar the door of his heart … God will do the job.

St Faustina Kowalska wrote that everything begins in His mercy and everything ends in His mercy. For this reason Blessed John Paul II had dedicated the Second Sunday of Easter to Divine Mercy.

In fact next Sunday’s liturgy starting with the first prayer is a liturgy of mercy. Undoubtedly John Paul II’s decision was inspired by the private revelations of St Faustina who saw two rays of light, a red one which represents blood and a white one which represents water, coming out from the chest of Christ. If blood recalls the sacrifice of the cross and the gift of the Eucharist, water recalls baptism and the gift of the Holy Spirit. (Jn 3:5; 4:14; 7:37-39)

Through the pierced chest of the crucified Christ, divine mercy reaches humanity. Jesus is “Love and Mercy personified” (St Faustina Kowlaska, Diaries 374). Mercy is the “second name” of Love (Dives in misericordia, 7) caught in his most deep and tender meaning and in his ability to take charge of every need, above all of the need of forgiveness. “The great wound of the soul is the great mercy of God” (Saint Eusebius).

Jesus “uses” the ointment of his chest’s sore to cure Thomas’s heart, which has been wounded by incredulity. The medicine of his mercy is greater than human sins. He goes to Thomas, to his disciples and to every one of us and doesn’t ask “What did you do?” but “Do you love me?” as He did to Peter on the lake’s shore after the resurrection. The answer that Peter and we have is our pain, but that’s enough for Him. In the same way He did with Peter, He confirms us in his merciful love, a love that makes free, heals and saves.

We are poor and fragile things, but we can rejoice if we say, “My God I trust you” (as suggested to Saint Faustina by Jesus; Diaries, 327) because the announcement of this mercy is source of gladness: Jesus is mercy. He is the envoy by the Father to let us know that the supreme characteristic of the essence of God is mercy.

We should ask ourselves if we are always conscious of the fact that we live because of God’s mercy and of his charity that gives us life, freedom, love, hope, forgiveness and all graces. We should also ask ourselves if we practice charity. Charity is a fact that touches the roots of man’s life because it is acceptance of the way of living of Christ, who “for your sake became poor although he was rich, so that by his poverty you might become rich” (2 Cor 8:9). It is the acceptance that Christ is the richness of our life and that we must follow him without regretting what we leave behind. (Mt 19, 21)

Charity – mercy is not pure and simple philanthropy, but it is the love for Christ that we reach through our poorest brothers:  “whatever you did for one of these least brothers of mine, you did for me.” (Mt 25). This is why Christ accepts the fact that the most expensive perfume is “wasted” on him instead of being sold to get money for the poor. Christ is the valid foundation of every love for the poor.

Mercy as vocation

Saint Thomas in touching the man and in recognizing God: “My Master and my God,” believed and was confirmed together with the other disciples in his vocation to announce the Gospel of mercy. “As the Father has sent me so I send you.” From now on the “wind” of God carried the disciples to the limits of the earth and to martyrdom. Like in a new creation, the Spirit of the Resurrected makes the disciples able to do something unheard of before: to forgive sins. They go to all because men and women in every part of the Earth need mercy and forgiveness.

Even pain is reversed: since Christ is resurrected “all the pain of the world is not the pain of agony but the pain of childbirth” (Paul Claudel). Then life can be lived as a feast, the Resurrected offers imagination and courage to create the “new thing.” Human ideologies and utopias break against the rock of death. Jesus opens the doors of the Christian hope that doesn’t disappoint and does not resolve to a “wish denied.” No cross, no test, no drama can take away peace or extinguish the joy which comes from the Resurrection.

The Easter of the Resurrection shows that death wins only for “a little while” and does not have the last word.

Our vocation like the one of Thomas and the apostles is to announce the Gospel of Mercy, to tell about the Father’s mercy through the ability of forgiveness and remission of sins (for the ones of us who are priests). Everybody, the lay people and priests, are called to be yeast of mercy.

If we listen to the Gospel, the expression “gracious and merciful is the LORD” (Ps 111:4) who with indescribable goodness gave to us his only Son, our Redeemer, becomes clearer.

In being able through the Church to experience the love with which God had loved us ( Eph 2,4), let’s welcome his mercy and let’s proclaim him inside the Christian community and in the world. We are called to be yeast of mercy in the world’s dough. We do not belong to the world, we belong to Christ and we share his mission to be yeast of mercy to resurrect the world.     

We have an example of this in the face of Jesus’ Mother which is reflected in the face of the consecrated virgins who try to follow the divine Master and to be sign of divine mercy and tenderness for humankind.

Let’s follow the invitation of Pope Francis: “let’s learn to be merciful with everybody. Let’s invoke the intercession of the Virgin who had in her arms the Mercy of God made man’ (Pope Francis, Angelus, March 14th, 2013).

Mercy is God’s love in excess by which the consecrated Virgins live, donating themselves completely to Christ. It is the measure filled and overflowing beyond justice, neither commensurate to the merit of the other person nor to their own interests. They evangelize through mercy because, like Mary, in virginity they welcome the dead Christ in their lap and proclaim His forgiveness.

They are sure of the Emmanuel, of the “God with us” to whom they offer their life to be with him, Holy Bread of mercy, who forgives and renews life.

Experimenting God’s forgiveness and forgiving always, we become certain that His power is greater than our weakness. We are certain of the “God with us.” Joy can come only from this certainty and joy can come only from the certainty of the “God” within. We should ask ourselves if we are conscious of the fact that we live because of God’s mercy, of his charity that gives life, freedom, love, hope, forgiveness and all graces. Through them Christ’ mercy continues to be the gift of life, of the life lived in Christ, with Christ and for Christ-Mercy.   /////

“The Lord Is Risen and Was Seen Alive”

The Resurrection of the Lord

The Mass of Easter Sunday

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

Solennita' – Quddies tal-Jum

READING 1 ACTS 10:34A, 37-43

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

L-Ewwek Qari   -   mill-Ktieb ta’ l-Atti ta’ l-Appostli. Atti  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.

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RESPONSORIAL PSALM       PSALM 118:1-2, 16-17, 22-23

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

Give thanks to the LORD, for he is good,

for his mercy endures forever.

Let the house of Israel say,

“His mercy endures forever.”                                     R/

“The right hand of the LORD has struck with power;

the right hand of the LORD is exalted.

I shall not die, but live,

and declare the works of the LORD.”                      R/

The stone which the builders rejected

has become the cornerstone.

By the LORD has this been done;

it is wonderful in our eyes.                                          R/

Salm Responsorjali        SALM 117

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

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Choose from one of the following passages for the Second Reading

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.  

OR  1 CORINTHIANS  5:6B-8

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

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

It-Tieni Qari    -   mill-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.

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SEQUENCE - VICTIMÆ PASCHALI LAUDES

Christians, to the Paschal Victim

Offer your thankful praises!

A Lamb the sheep redeems

Christ, who only is sinless,

Reconciles sinners to the Father.

Death and life have contended in that combat stupendous:

The Prince of life, who died, reigns immortal.

Speak, Mary, declaring

What you saw, wayfaring.

“The tomb of Christ, who is living,

The glory of Jesus’ resurrection;

bright angels attesting,

The shroud and napkin resting.

Yes, Christ my hope is arisen;

to Galilee he goes before you.”

Christ indeed from death is risen, our new life obtaining.

Have mercy, victor King, ever reigning!

Amen. Alleluia.

SEKWENZA

Ħa jgħollu l-insara b’tifħirhom

il-Vittma tal-Għid:

għax feda l-Ħaruf in-ngħaġ tiegħu

mill-jasar tal-mewt;

Ġesù reġa’ ħabbeb il-midneb

ma’ Alla l-Missier.

F’taqbida tal-għaġeb mal-Ħajja

inqerdet il-Mewt;

u qam Sid il-ħajja mill-qabar,

isaltan rebbieħ.

Għidilna, Marija, ħabbrilna:

fit-triq  lil min rajt?

“Jien rajt qabar Kristu li rxoxta

fis-sebħ tal-qawmien;

rajt l-Anġli li ġew jagħtu xhieda,

il-faxxa, l-liżar.

Irxoxta mill-mewt Kristu Sidi,

li fih ittamajt!

Mar hu l-Galilija qabilkom:

hemmhekk se tarawh.”

O, nemmnu li llum Kristu rxoxta

tassew mill-imwiet!

Int  mela, Sultan, ħenn għalina,

O Kristu rebbieħ.

Amen! Hallelujah!

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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.

L-EVANĠELJU  -  Qari skont San Ġwann. Ġw. 20, 1-9

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

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Father Cantalamessa on Easter Faith

“The Lord Is Risen and Was Seen Alive”

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.         /////////////////////////////////////////

Palm Sunday of the Passion of the Lord

Ħadd il-Palm u l-Passjoni tal-Mulej

(Missalin C pp180)

At the procession with Palms –

Gospel                       Luke 19:28-40

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

Waqt il-purcissjoni…..: 

Qari mill-Evanġelju skont San Luqa 19, 28-40

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

AT THE MASS –

Reading 1                 Isaiah 50:4-7

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

Il-Quddiesa tal-Jum

L-Ewwel Qari   -   Qari mill-Ktieb tal-Prefeta Isaija  (Is 50, 4 – 7)

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

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

R/ (2a) My God, my God, why have you abandoned me?
All who see me scoff at me;
they mock me with parted lips, they wag their heads:
“He relied on the LORD; let him deliver him,
let him rescue him, if he loves him.”                                      R/

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

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

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

 Salm Responsorjali      Salm 21 (22)

R/     Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

Dawk kollha li jarawni jidħku bija,

jgħajbuni, iħarrku rashom u jgħidu:

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

Ħa jsalvah hu, la bih jitgħaxxaq!”                              R/

    

Qabda klieb daru għalija,

ġemgħa ta’ nies ħżiena rassewni.

Taqqbuli idejja u riġlejja;

nista’ ngħodd għadmi kollu.                                       R/  

Ħwejġi jaqsmu bejniethom,

jaqtgħu x-xorti għal-libsa  tiegħi.

Mulej, la titbegħidx minni;

qawwa tiegħi, fittex għinni!                                        R/

Inxandar ismek lil ħuti,

infaħħrek f’nofs il-ġemgħa.

Faħħru  l-Mulej, intom li tibżgħu minnu;

sebbħuh ilkoll, nisel Ġakobb!

ibżgħu minnu ilkoll, ulied Iżrael.                              R/

Reading 2                             Philippians 2:6-11

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

It-Tieni Qari    Qari mill-Ittra 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-bnedmin, u deher minn barra bħala bniedem; cekken lilu nnifsu, billi obda sal-mewt,  anzi sal-mewt tas-salib. Għalhekk Alla għollieh sas-smewwiet, u żejnu bl-isem li hu fuq kull isem,  biex fl-isem ta’ Ġesu’ -- fis-sema, fl-art u f’qiegħ l-art –  il-ħlejjaq kollha jinżlu għarrkupptejhom, u kull ilsien jistqarr: “Ġesu’ Kristu hu l-Mulej għall-glorja ta’ Alla l-Missier.” Il-Kelma tal-Mulej

Gospel                       Luke 22:14—23:56

When the hour came, Jesus took his place at table with the apostles. He said to them,  “I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it again  until there is fulfillment in the kingdom of God.” Then he took a cup, gave thanks, and said,  “Take this and share it among yourselves;  for I tell you that from this time on  I shall not drink of the fruit of the vine  until the kingdom of God comes.” Then he took the bread, said the blessing, broke it, and gave it to them, saying,  “This is my body, which will be given for you;  do this in memory of me.” And likewise the cup after they had eaten, saying,  “This cup is the new covenant in my blood, which will be shed for you. “And yet behold, the hand of the one who is to betray me is with me on the table;  for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed.” And they began to debate among themselves  who among them would do such a deed. Then an argument broke out among them about which of them should be regarded as the greatest. He said to them, “The kings of the Gentiles lord it over them  and those in authority over them are addressed as ‘Benefactors’;  but among you it shall not be so. Rather, let the greatest among you be as the youngest,  and the leader as the servant. For who is greater:  the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves.  It is you who have stood by me in my trials; and I confer a kingdom on you,  just as my Father has conferred one on me,  that you may eat and drink at my table in my kingdom;  and you will sit on thrones judging the twelve tribes of Israel. “Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail;  and once you have turned back, you must strengthen your brothers.” He said to him, “Lord, I am prepared to go to prison and to die with you.” But he replied, “I tell you, Peter, before the cock crows this day, you will deny three times that you know me.” He said to them, “When I sent you forth without a money bag or a sack or sandals, were you in need of anything?” “No, nothing, “ they replied. He said to them, “But now one who has a money bag should take it, and likewise a sack,  and one who does not have a sword should sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me, namely, He was counted among the wicked;and indeed what is written about me is coming to fulfillment.” Then they said, “Lord, look, there are two swords here.” But he replied, “It is enough!” Then going out, he went, as was his custom, to the Mount of Olives, and the disciples followed him. When he arrived at the place he said to them,  “Pray that you may not undergo the test.” After withdrawing about a stone’s throw from them and kneeling, he prayed, saying, “Father, if you are willing,  take this cup away from me;  still, not my will but yours be done.” And to strengthen him an angel from heaven appeared to him. He was in such agony and he prayed so fervently  that his sweat became like drops of blood falling on the ground. When he rose from prayer and returned to his disciples,  he found them sleeping from grief. He said to them, “Why are you sleeping? Get up and pray that you may not undergo the test.” While he was still speaking, a crowd approached  and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him. Jesus said to him,  “Judas, are you betraying the Son of Man with a kiss?” His disciples realized what was about to happen, and they asked,  “Lord, shall we strike with a sword?” And one of them struck the high priest’s servant and cut off his right ear. But Jesus said in reply, “Stop, no more of this!” Then he touched the servant’s ear and healed him. And Jesus said to the chief priests and temple guards  and elders who had come for him,  “Have you come out as against a robber, with swords and clubs? Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness.” After arresting him they led him away  and took him into the house of the high priest;  Peter was following at a distance. They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. When a maid saw him seated in the light,  she looked intently at him and said, “This man too was with him.” But he denied it saying, “Woman, I do not know him.” A short while later someone else saw him and said,  “You too are one of them”;  but Peter answered, “My friend, I am not.” About an hour later, still another insisted,  “Assuredly, this man too was with him, for he also is a Galilean.” But Peter said, “My friend, I do not know what you are talking about.” Just as he was saying this, the cock crowed, and the Lord turned and looked at Peter;  and Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” He went out and began to weep bitterly. The men who held Jesus in custody were ridiculing and beating him. They blindfolded him and questioned him, saying,  “Prophesy! Who is it that struck you?” And they reviled him in saying many other things against him. When day came the council of elders of the people met,  both chief priests and scribes,  and they brought him before their Sanhedrin. They said, “If you are the Christ, tell us, “  but he replied to them, “If I tell you, you will not believe,  and if I question, you will not respond. But from this time on the Son of Man will be seated  at the right hand of the power of God.” They all asked, “Are you then the Son of God?” He replied to them, “You say that I am.” Then they said, “What further need have we for testimony? We have heard it from his own mouth.” Then the whole assembly of them arose and brought him before Pilate. They brought charges against him, saying,  “We found this man misleading our people;  he opposes the payment of taxes to Caesar  and maintains that he is the Christ, a king.” Pilate asked him, “Are you the king of the Jews?” He said to him in reply, “You say so.” Pilate then addressed the chief priests and the crowds,  “I find this man not guilty.” But they were adamant and said,  “He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here.” On hearing this Pilate asked if the man was a Galilean;  and upon learning that he was under Herod’s jurisdiction, he sent him to Herod who was in Jerusalem at that time. Herod was very glad to see Jesus;  he had been wanting to see him for a long time, for he had heard about him  and had been hoping to see him perform some sign. He questioned him at length, but he gave him no answer. The chief priests and scribes, meanwhile, stood by accusing him harshly. Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb,  he sent him back to Pilate. Herod and Pilate became friends that very day,  even though they had been enemies formerly. Pilate then summoned the chief priests, the rulers, and the people  and said to them, “You brought this man to me and accused him of inciting the people to revolt. I have conducted my  nvestigation in your presence  and have not found this man guilty  of the charges you have brought against him,  nor did Herod, for he sent him back to us. So no capital crime has been committed by him. Therefore I shall have him flogged and then release him.” But all together they shouted out,  “Away with this man! Release Barabbas to us.” — Now  Barabbas had been imprisoned for a rebellion  that had taken place in the city and for murder. —Again Pilate addressed them, still wishing to release Jesus, but they continued their shouting, “Crucify him! Crucify him!” Pilate addressed them a third time, “What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him.” With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed. The verdict of Pilate was that their demand should be granted. So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished. As they led him away they took hold of a certain Simon, a Cyrenian,  who was coming in from the country;  and after laying the cross on him,  they made him carry it behind Jesus. A large crowd of people followed Jesus,  including many women who mourned and lamented him. Jesus turned to them and said,  “Daughters of Jerusalem, do not weep for me;  weep instead for yourselves and for your children  for indeed, the days are coming when people will say,  Blessed are the barren, the wombs that never bore and the breasts that never nursed.’ At that time people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!’ for if these things are done when the wood is green  what will happen when it is dry?” Now two others, both criminals, were led away with him to be executed. When they came to the place called the Skull,  they crucified him and the criminals there,  one on his right, the other on his left. Then Jesus said, “Father, forgive them, they know not what they do.” They divided his garments by casting lots. The people stood by and watched; the rulers, meanwhile, sneered at him and said, “He saved others, let him save himself if he is the chosen one, the Christ of God.” Even the soldiers jeered at him.As they approached to offer him wine they called out,“If you are King of the Jews, save yourself.” Above him there was an inscription that read, “This is the King of the Jews.” Now one of the criminals hanging there reviled Jesus, saying, “Are you not the Christ?  Save yourself and us.” The other, however, rebuking him, said in reply, “Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.” Then he said,  Jesus, remember me when you come into your kingdom.” He replied to him, “Amen, I say to you,  today you will be with me in Paradise.” It was now about noon and darkness came over the whole land until three in the afternoon because of an eclipse of the sun. Then the veil of the temple was torn down the middle. Jesus cried out in a loud voice,  “Father, into your hands I commend my spirit”;  and when he had said this he breathed his last.  (Here all kneel and pause for a short time. ) The centurion who witnessed what had happened glorified God and said, “This man was innocent beyond doubt.” When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; but all his acquaintances stood at a distance,  including the women who had followed him from Galilee  and saw these events. Now there was a virtuous and righteous man named Joseph who, though he was a member of the council,  had not consented to their plan of action. He came from the Jewish town of Arimathea  and was awaiting the kingdom of God. He went to Pilate and asked for the body of Jesus. After he had taken the body down,  he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. It was the day of preparation, and the sabbath was about to begin. The women who had come from Galilee with him followed behind,  and when they had seen the tomb  and the way in which his body was laid in it,  they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.   This is the Word of The Lord. 

L-Evanġelju  -  Il-Passjoni ta’ Sidna Ġesu’ Kristu  skont San Luqa. 14-23, 56

Meta sar il-ħin, Ġesu’ qagħad fuq il-mejda flimkien  mal-Appostli, u qalilhom: “Kelli xewqa kbira li nagħmel din l-ikla tal-Għid magħkom qabel ma  nbati!  Għaliex, ngħidilkom, din l-ikla m'iniex se  nagħmilha iżjed sa ma tkun seħħet għalkollox fis-Saltna ta’ Alla.” U qabad il-kalċi, radd il-ħajr u qal:  "Ħudu dan il-kalċi, u aqsmuh bejnietkom.   Għaliex, ngħidilkom,  minn issa ‘l quddiem ma nixrobx iżjed mill-frott tad-dielja sa ma tiġi s-Saltna ta’ Alla.”  Imbagħad ħa l-ħobż, radd il-ħajr, qasmu, newwilhulhom, u qal: “Dan hu ġismi li jingħata għalikom: agħmlu dan b’tifkira tiegħi.” Hekk ukoll wara l-ikla ħa l-kalċi u qal:  “Dan il-kalċi huwa l-Patt il-Ġdid b’demmi,  id-demm li jixxerred  għalikom.  Imma,  araw, id dak li se jittradini qiegħed miegħi fuq  il-mejda.  Għax tassew li Bin il-bniedem imur, kif hemm maqtugħ,  imma ħażin għalih dak il-bniedem li jittradih!”  Huma għalhekk bdew jistaqsu lil xulxin  min minnhom kien se  jagħmel dan.  Inqalgħet ukoll kwistjoni bejniethom dwar min  minnhom  kellu jinżamm bħala l-akbar wieħed.  Imma hu qalilhom: “Fost il-pagani s-slaten jaħkmu fuq in-nies, u dawk li jħaddmu  -setgħa fuqhom isejħulhom benefatturi.  Intom mhux hekk, imma  l-akbar fostkom għandu  jġib ruħu tal-iżgħar wieħed, u min hu fuq  l-oħrajna iġib ruħu ta' qaddej.  Għax min hu l-akbar, dak li jkun fuq  il-mejda, jew dak li jkun qiegħed jaqdi?    Mhux dak li jkun fuq il-mejda?  Imma jien qiegħed fostkom nagħmila ta' qaddej.  Intom, imbaghad, intom dawk li żammejtu sħiħ miegħi fit-tiġrib kollo li ġie fuqi; u bħalma Missieri ħejja saltna għalija, hekk  ukoll jiena nħejji  għalikom,  biex tieklu u tixorbu fuq il-mejda miegħi f'saltnati, u toqogħdu u  fuq it-tronjiet biex tagħmlu ħaqq mit-tnax-il tribu ta’ Israel.  Xmun!  Xmun!   Ara,  ix-Xitan riedkom f’idejh biex igħaddikom mill-għarbiel  bħal qamħ; imma jiena tlabt għalik, biex il-fidi tiegħek ma tiġix nieqsa.   Inti  mbaghad, meta   terġa’lura għas-sewwa, wettaq lil  ħutek.”  Qallu Xmun: “Mulej, jiena lest li miegħek niġi saħansitra l-ħabs, lest li nieħu l-mewt ukoll.” Imma Gesu’ qallu: “Ngħidlek, Pietru, li llum qabel ma jidden is-serduk,  tkun  ċħadt għal tiet  darbiet li inti tafni!” Imbaghad qalilhom: “Naqsitkom xi ħaġa meta bgħattkom bla borża u bla ħorġa u bla qorq?” Huma weġbuh: “Ma naqasna xejn.”  Qalilhom Gesu’:“Imma  issa, min għandu borża jqis li jeħodha miegħu, u min għandu  ħorġa wkoll; u min ma għandux sejf, ibigħ il-libsa ta’ fuqu u jixtri wieħed.  Għaliex ngħidilkom, jeħtieġ li jseħħ  fija dak li hemm miktub, jiġifieri: "Li kien magħdud mal-ħżiena.’   Tabilhaqq, dak li hemm miktub fuqi jseħħ.” Qalulu d-dixxipli: “Mulej, ara, hawn żewġt isjuf hawnhekk.” Qalilhom Ġesu':  Biżżejjed!”  Imbagħad ħareġ u mar bħas-soltu fuq il-Għolja taż-Żebbuġ, u d-dixxipli  ukoll marru miegħu.  Kif wasal hemmhekk qalilhom: “Itolbu li ma tidħlux fit-tiġrib.” Imbagħad tbiegħed minnhom daqs tefgħa ta’ ġebla, u nxteħet  għarkopptejh jitlob għid: “Missier,  jekk inti trid, warrab minni dan il-kalċi!   Iżda tkun  magħmula r-rieda tiegħek, u mhux tiegħi.”  Deherlu anġlu mis-sema biex jagħmillu l-qalb, imma hu  ħass dwejjaq tal-mewt fuqu, u beda jitlob b’ħerqa akbar.   Il-għaraq  sarlu bħal qtar tad-demm jiċċarċar sal-art.  Imbagħad qam mit-talb, mar ħdejn id-dixxipli u sabhom  reqdin minħabba s-swied ta’ qalb.  U qalilhom: Kif!  Irqadtu!  Qamu, itolbu,  biex ma tidħlux fit-tiġrib!” Kif  kien għadu jitkellem, waslet ġemgħa nies.  Quddiem  kien  hemm dak li jismu Ġuda, wieħed mit-Tnax, u dan resaq lejn  Ġesu’ biex ibusu.    Imma Gesu’ qallu: Bewsa għażilt, Ġuda, biex tittradih lil Bin il-bniedem?" Dawk ta’ madwaru, meta raw x’kien ġej, qalulu: “Mulej, tridx nagħtu bis-sejf?” U  wieħed minnhom ta daqqa ta’ sejf lill-qaddej tal-qassis  il-kbir u qatagħlu barra widintu l-leminija.   Imma Ġesu’qal: “Ieqfu!  Biżżejjed!” U messlu widinu u fejqu.   Imbaghad Gesu’ qal lill-qassisin  il-kbar, lill-uffiċjali tal-tempju u lix-xjuħ li ġew għalih: ‘Qiskom ħriġtu għal xi  ħalliel, armati bis-sjuf u l-bsaten!  Meta kont inkun magħkom kuljum fit-tempju, ma meddejtux  idejkom fuqi.  Imma din hi s-siegħa tagħkom u  s-setgħa tad-dlamijiet!” Imbagħad qabdu lil Ġesu'  u ħaduh magħhom, u daħħluh fil-palazz  tal-qassis il-kbir.  Pietru  baqa’ miexi warajhom mill-bogħod.   Meta  mbagħad qabbdu n-nar f’nofs il-bitħa u nxteħtu bilqiegħda  madwaru,  Pietru mar qagħad bilqieghda f’nofshom.   Imma kif kien hemm bilqiegħda maġenb in-nar, ratu waħda qaddejja, waħħlet għajnejha fuqu u qalet: Dan ukoll kien miegħu!” Iżda hu ċaħad u qalilha: “Mara, anqas biss nafu!” Wara ftit rah xi ħaddieħor u qallu:  “Int ukoll wieħed minnhom.” Imma Pietru wieġbu: “Le,  sieħeb, m'iniex!” Għaddiet xi siegħa, u raga’ kien hemm ieħor li beda jisħaq u jgħid: “Iva,  tassew, dan ukoll kien miegħu, għax dan ukoll mill-Galilija.” Iżda Pietru  qallu: “Ma nafx x’inti tgħid, sieħeb.” U minnufih, kif kien għadu jitkellem, is-serduk idden.  U l-Mulej  dar u ħares lejn Pietru; u Pietru ftakar fil-kelma li Mulej kien qallu,   “Illum, qabel ma jidden is-serduk, inti tkun ġa ċħadtni tliet darbiet.”  U ħareġ ‘il barra jibki b'qalbu maqsuma.  L-irġiel li kienu qegħdin iżommu lil Ġesu’ bdew igħadduh  biż-żuffejtt u jsawtuh; u għattewlu wiċċu u bdew jistaqsuh u jgħidulu: “Aqta’ min tahielek din id-daqqa!” U qagħadu  jgħajruh b'ħafna kliem ieħor. Meta sebaħ, itlaqgħet  il-ġemgħa tax-xjuħ tal-poplu, il-qassisin il-kbar u l-kittieba, u ħadu lil Ġesu’ quddiem is-Sinedriju tagħhom .   U qalulu: “Jekk inti l-Messija, għidilna.” Iżda hu weġibhom: “Jekk  ngħidilkom, ma temmnux; jekk nistaqsikom, ma tweġbux.    Imma  minn issa ‘l quddiem Bin il-bniedem ikun qiegħed  bilqiegħda n-naha tal-lemin ta' Alla li jista' kollox." U  lkoll qalulu:“Inti mela Bin Alla?” Qalilhom Gesu” “Intom stess qegħdin tgħiduh; iva, jien.”U huma qalu: “Xi ħtieġa għandna iżjed ta’ xhieda?  Għax smajnieha aħna  minn fommu stess.” Imbagħad qamet il-ġemgħa kollha u ħaduh  għand Pilatu. U bdew jakkużawh u jgħidu; “Aħna sibna li dan il-bniedem qiegħed ixewwex lill-ġens  tagħna, li mhuwiex iħalli lil min iħallas it-taxxi lil Cesari, u li qiegħed  igħid li huwa Messija, Sultan.” Pilatu  staqsieh u qallu:“Inti s-sultan tal-Lhud?” U hu wieġbu: “Inti  qiegħed tgħidu.”  Pilatu qal lill-qassisin il-kbar u lill-kotra tan-nies: “Ebda ħtija ma  nsib f’dan il-bniedem.” Iżda huma baqgħu jinsistu u jgħidu: “Qiegħed ixewwx lill-poplu,  u jgħallem fil-Lhudija kollha,  ibda mill-Galilija sa hawnhekk stess.”               Kif sema’ dan, Pilatu staqsa jekk ir-raġel kienx mill-Galilija,  u meta sar jaf li hu kien min-naħa li kien jagħmel minnha Erodi,  bagħtu quddiemu, għax f’dawk il-jiem Erodi wkoll kien Ġerusalemm.  Erodi  feraħ ħafna meta ra lil Ġesu’, għax minn dak li kien sama’ fuqu kien ilu żmien jixtieq jarah, bit-tama li jara li jagħmel xi sinjal.  U  għamillu bosta mistoqsijiet, imma  Ġesu’ ma wieġbu xejn.   Il-qassisin il-kbar u l-kittieba,  b’saħna  kbira fuqhom, qagħdu jakkuzawh.   Imma  Erodi, flimkien mas-suldati tiegħu, beda jżebilħu  u jgħaddih biż-żuffejtt, libbsu libsa ta' kulur ilellex  u raġa’ bagħtu quddiem Pilatu.  Issa Erodi u Pilatu fl-imgħoddi kellhom għal xulxin, imma dak in-nhar saru ħbieb.  Pilatu sejjaħ flimkien lill-qassisin il-kbar u l-kapijiet u l-poplu u qalilhom:“Ġibtuli  quddiem lil dan il-bniedem bħala wieħed li qiegħed ixewwex lill-poplu.  Ara,  jiena stħarriġtu quddiemkom fuq l-akkużi li qegħdin iġġibu  kontra tiegħu, u ma sibt ebda ħtija fih.   U anqas Erodi ma sab, għax  raga’ bagħtu quddiemna..  Qegħdin taraw, mela, li ma għamel  xejn li ħaqqu l-mewt.  Ghalħekk  nagħtih is-swat u nitilqu."   Iżda huma qabdu jgħajtu lkoll f’daqqa:  “Agħtih il-mewt lil dan!  Itilqilna ‘l Barabba!” Dan  Barabba kienu tefugħ il-ħabs minħabba rewwita li kienet  qamet fil-belt u ghax kien qatel.   Pilatu , billi ried jitlaq lil Ġesu', għolla leħnu  u raġa’ kellimhom;   iżda huma  qabdu jgħajtu aktar minnu u jgħidu:  “Sallbu!  Sallbu!” Għat-tielet darba qalilhom: “Imma  dan x’għamel ħażin?  Ma  sibt fih ebda ħtija li ħaqqha  l-mewt.   Mela  nagħtih is-swat u nitilqu.”  Iżda  huma b’ħafna għajjat baqgħu jinsistu u jitolbu li jkun  msallab, sakemm fl-aħħar  għaddiet tagħhom.  Għalhekk  Pilatu  qatagħha li jsir kif talbu huma. Telqilhom lil min talbu, jiġifieri lil dak li kien mitfugħ  il-ħabs minħabba rewwita u qtil, u lil Ġesu’ tahulhom bħalma xtaqu. Huma  u sejrin bih, qabdu wieħed, jismu Xmun, minn Cireni, li kien  ġej lura mir-raba’, u għabbewh bis-salib biex iġorru wara Ġesu’. Kotra  kbira ta’ nies kienet miexja warajh; fosthom xi nisa li bdew  ihabbtu fuq sidirhom  jibkuh.   Imma Ġesu’ dar lejhom u qalilhom: “Nisa ta' Ġerusalemm, mhux lilli ibku, iżda ibku lilkom infuskom u  lil uliedkom.  Għax, araw, għad jiġi żmien meta jghidu, “Ħienja dik li ma ħandhiex  tfal, ħieni l-ġuf li qatt ma wiled u s-sider li qatt ma redda!" Imbaghad jibdew jgħidu lill-muntanji, ‘Aqgħu fuqna!’   u lill-għoljiet, “Ordmuna!”  Għax jekk dan kollu qegħdin jagħmluh liz-zokk meta għuda aħdra, mela xi jsir minnu meta jinxef?” Kien hemm ukoll tnejn oħra, żewġt irġiel ħatja, li ħaduhom għall-mewt miegħu.  Meta waslu f’post igħidulu l-Qorriegħa, sallbuhom hemm, lilu u lill-ħatja, wieħed fuq il-lemin tiegħu  u l-ieħor fuq ix-xellug.  U Ġesu’ qal: “Missier,  aħfrilhom, għax ma jafux x’inhuma jagħmlu.” Imbagħ tellgħu x-xorti u qassmu ħwejġu  bejniethom  Il-poplu  waqaf hemm,  iħares, waqt li l-kapijiet bdew jiddieħku b'Ġesu'  u jgħidu:“Salva oħrajn, ħa jsalva lilu nnifsu dan  hu l-Messija, il-Maħtur ta’ Alla!” Is-suldati wkoll bdew igħadduh biż-zmien; u resqu lejh, newlulu nbid qares u qalulu: “Jekk  inti s-sultan tal-Lhud, salva lilek innifsek!” Fuq  rasu kien hemm ukoll kitba li kienet tgħid, “Dan huwa  s-Sutlan tal-Lhud.  Wieħed mill-ħatjin li kienu msallbin miegħu  beda jgħajru u jgħidlu: “Int  m'intix il-Messija?  Salva  lilek innifsek u lilna.” Imma qabeż l-ieħor, ċanfru u qallu: “Anqas minn Alla int ma tibża’, int li qiegħed taħt l-istess  kundanna?  Tagħna  hija ġusta, tassew, għax qegħdin nieħdu li  ħaqqna ta’ kulma għamilna; imma dan ma għamel xejn ħażin.” Imbagħad qal: “Ġesu,  ftakar fija meta tidħol fis-Saltna tiegħek.” U Ġesu'  wieġbu: “Tassew,  ngħidlek, illum tkun il-Ġenna miegħi.”  Għall-ħabta  tas-sitt siegħa waqgħet dalma kbira fuq il-pajjiż kollu sad-disa' siegħa, għax ix-xemx iddalmet.  Il-velu tas-santwarju ċċartet min-nofs. Imbagħad Ġesu’  għajjat għajta kbira u qal: “Missier, f’idejk jien  nerħi ruħi.” U kif qal hekk, ħarġet ruħu. (Hawnhekk kulhadd jinzel għarrkobbtejh u jinzamm is-skiet ghal ftit hin)   Iċ-ċenturjun, meta ra x’ġara, beda jfaħħar lil Alla u jgħid. “Tassew li dan bniedem ġust!” U n-nies kollha li kienu nġabru hemm biex jaraw, meta raw  dawn il-grajja, reġgħu lura jħabbtu fuq sidirhom.  Dawk kollha li kienu jafuh qagħdu jaraw kollox mill-bogħod;  hekk ukoll xi nisa li kienu ġew warajh sa minn meta kien ghadu fil-Galilija. U  kien hemm wieħed, jismu Ġużeppi, membru tal-Kunsill,  imma raġel tajjeb u ġust,  li ma kienx qabel mal-membri l-oħra  f’dak li riedu u f'dak li  għamlu.  Kien minn Arimatija, belt tal-Lhudija, u kien jistenna s-Saltna ta’ Alla.  Dan mar għand Pilatu u talbu l-ġisem ta’ Ġesu; niżżlu mis-salib, keffnu f’liżar, u qiegħdu f’qabar matugħ fil-blat, li fih kien għadu ma tqiegħed ħadd.   Dak in-nhar kien Jum it-Tħejjija, u s-Sibt kien għoddu beda.  In-nisa, li kienu ġew  mill-Galilija ma’ Ġesu’,  marru wara Ġużeppi u raw il-qabar u kif kienu qiegħdu  il-katavru; imbaghad reġgħu lura u ħejjew il-fwejjah u l-mirra.  Is-Sibt għaddewh  fil-mistrieħ, skond il-preċett tal-Ligi.Il-Kelma tal-Mulej.

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Commentary by Larry Broding

Prepare to Say Goodbye

How do you prepare to say “Goodbye?” Farewells can cause pain. An abrupt leave seems callous, while an extended goodbye can bring out grief. What is the right balance to take your leave? 

Jesus said “goodbye” with a meal and a teaching. His meal would be his Last Supper. His teaching exhorted service as leadership, just as he led. Of course, his teaching had a promise and a caveat. The promise was the Kingdom. The caveat was shaken faith and a loss of reputation. Jesus would fall in reputation like a criminal.

Institution of the Eucharist

In Luke's gospel, Jesus swore off any celebration of the Passover in anticipation of the coming Kingdom. He refused to eat or drink from the cup until he could in full presence of his Father. Notice he distributed the cup to his disciples so they would continue to celebrate. In doing so, he shifted the emphasis from the past (liberation from Egypt) to the future (liberation in the Kingdom). He also turned the attention of his followers from what God had done to what he would do for them.

The denial of eating and distribution of the first cup set up the theme of self-giving. In the words of Institution, Jesus conflated ritual sacrifice (the giving of his Body) with his murder (the spilling of his Blood), all within the context of the Passover meal. Notice the idea of worship in this context shifted from what the worshiper offered to God to what God's Son gave to his faithful. He would die as a means of offering sacrifice; he would die as way to realize the Kingdom. And these he would bestow on his disciples.

Yet, one who sat with him would betray him. As the Son of Man, Jesus would face his destiny. The traitor, however would face perdition. The Lord looked upon the Kingdom through his Passion. Part of his self-giving required an evil agent to fulfill God's plan of salvation.

Teaching on Leadership

The question of leadership flowed easily from the self-giving theme of the Last Supper. Leadership style defined the community. If Jesus set the example for the leaders through his death, how could they argue over places of power and privilege? Unlike a society based upon hierarchy and patronage, the Church would find its moorings in service. The leader would serve. Just as the Master did.

Promise of the Kingdom

Jesus turned to the subject of the Kingdom as a corollary of his teaching on leadership. If he led through the service that the Father desired, then he would receive the Kingdom. In other words, his temporal trials led to eternal glory. Those who remained faithful, despite their own sufferings, would receive the same from Jesus. Notice, however, that service gave power. The servant in this world would become the judge in the next world. The one who sacrificed for others would find intimacy at the table of the Lord.

Prophecy of Simon Peter's Betrayal

Self-giving has the risk of looking weak to those in a society built on power. Faithfulness to a servant-leader opened a follower up to criticism and even worse. So, a disciple always faced the temptation of rejecting his Lord, despite promises of future glory. Simon Peter became the prime example of this sin. The leader of the disciples had his faith shaken, like sifted wheat, and he would deny his Lord three times before the night was over. Yet, he would return to strengthen his fellow disciples with his words and example, thus giving them the hope of a second chance.

Preparations for the Mount of Olives

Luke presented Jesus as the servant who would suffer. He gave himself as an example of leadership for his followers, through his self-giving in the Eucharist. Those who remained faithful had the promise of the Kingdom, but rough times lay ahead. Simon Peter would deny his Master. They would pack as those leaving town and symbolically leaving Jesus. Thus, the scene was set for the arrest of the Lord, for his goodbye.

How have you prepared for Luke's Passion? What insights have you gained recently when you received Eucharist?

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