He Is Close to Each of Us

Sixth Sunday of Easter

                                             

Is-Sitt Hadd ta’ l-Ghid

Messalin C  217

Reading 1                             Acts 15:1-2, 22-29

Some who had come down from Judea were instructing the brothers, “Unless you are circumcised according to the Mosaic practice, you cannot be saved.” Because there arose no little dissension and debate by Paul and Barnabas with them,  it was decided that Paul, Barnabas, and some of the others should go up to Jerusalem to the apostles and elders about this question. The apostles and elders, in agreement with the whole church, decided to choose representatives and to send them to Antioch with Paul and Barnabas. The ones chosen were Judas, who was called Barsabbas, and Silas, leaders among the brothers. This is the letter delivered by them:   “The apostles and the elders, your brothers, to the brothers in Antioch, Syria, and Cilicia of Gentile origin: greetings. Since we have heard that some of our number who went out without any mandate from us have upset you with their teachings and disturbed your peace of mind, we have with one accord decided to choose representatives and to send them to you along with our beloved Barnabas and Paul, who have dedicated their lives to the name of our Lord Jesus Christ. So we are sending Judas and Silas who will also convey this same message by word of mouth: ‘It is the decision of the Holy Spirit and of us not to place on you any burden beyond these necessities, namely, to abstain from meat sacrificed to idols, from blood, from meats of strangled animals, and from unlawful marriage. If you keep free of these, you will be doing what is right. Farewell.’” .”  This is the Word of The Lord.

L-Ewwel Qari   -    mill-Ktieb ta'l-Atti ta' l-Appostli 15, 1-2, 22-29

F'dak iż-żmien, niżlu xi wħud mill-Lhudija u bdew jgħallmu  lill-aħwa:  "Jekk ma toqogħdux għaċ-ċirkonċiżjoni skont  id-drawwa li ġejja minn Mose', ma tistgħux issalvaw." Pawlu u Barnaba qamu kontra tagħhom u ħaduha magħhom  bis-sħiħ;  għalhekk qatgħuha li Pawlu u Barnaba u xi wħud  oħra minnhom jitilgħu Ġerusalemm ikellmu lill-appostli u  l-presbiteri fuq din il-kwistjoni. Imbagħad l-appostli u l-presbiteri, flimkien mal-Knijsa  kollha, dehrilhom jagħżlu lil xi wħud minnhom u  jibagħtuhom Antjokja ma' Pawlu u Barnaba.dawn kienu  Ġuda, jgħidulu Barnaba, u Sila, li kienu minn ta' quddiem  fost l-aħwa. U bagħtu magħhom din l-ittra:  "L-appostli u l-presbiteri,  ħutkom, lill-aħwa ta' Antjokja, tas-Sirja u taċ-Ċiliċja,  li  ġew mill-ġnus:   is-sliem għalikom!  Aħna smajna li xi  wħud min-nies tagħna, mingħajr ebda ordni tagħna, ġew  ħawdulkom u qallbulkom moħħkom bi kliemhom.     Għalhekk aħna qbilna lkoll bejnietna u dehrilna li  kellna nagħżlu lil xi wħud u nibagħtuhom għandkom  flimkien mal-għeżież tagħna Barnaba u Pawlu, nies li  ddedikaw ħajjithom għall-isem ta' Sidna Ġesu' Kristu. Għalhekk bgħatnielkom lil Ġuda u 'l Sila, biex jgħidulkom bi kliemhom l-istess ħaġa.   Għax lill-Ispirtu s-Santu u lilna dehrilna li aħna ma għandna  ngħabbukom b'ebdapiż ieħor aktar minn dak li hu meħtieġ,  jiġifieri, li titbiegħdu mill-ikel issiagirifikat lill-idoli, mid-demm, mill-laħam tal-annimali fgati u miż-żwieġ ħażin. Tagħmlu tajjeb jekk tħarsu rwieħkom minn dawn. Saħħa!"  IKelma tal-Mulej.

Responsorial Psalm                      PSALM 67:2-3, 5, 6, 8

R. (4) O God, let all the nations praise you!   or:  R. Alleluia.

May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.                                           R/

May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.                                        R/

May the peoples praise you, O God;
may all the peoples praise you!
May God bless us,
and may all the ends of the earth fear him!                        R/

Salm Responsorjali                    Salm 66 (67)

R/   Fost il-ġnus Alla wera s-salvazzjoni tiegħu.

Iħenn għalina Alla, u jberikna;

idawwar għal fuqna d-dija ta' wiċċu!

Biex jingħarfu fuq l-art triqatek,

fost il-ġnus kollha s-salvazzjoni tiegħek.              R/

                

Jithennew il-ġnus u jgħannu bil-ferħ,

għax trieġi  l-popli bis-sewwa,

u l-ġnus fuq l-art inti tmexxihom.                            R/

Ifaħħruk il-popli, o Alla,

ifaħħruk il-popli kollha.

Iberikna Alla, u tibża' minnu

l-art kollha minn  tarf għall-ieħor.                            R/
 

Reading 2                             Revelations 21:10-14, 22-23

The angel took me in spirit to a great, high mountain  and showed me the holy city Jerusalem coming down out of heaven from God. It gleamed with the splendor of God. Its radiance was like that of a precious stone, like jasper, clear as crystal. It had a massive, high wall, with twelve gates where twelve angels were stationed and on which names were inscribed, the names of the twelve tribes of the Israelites. There were three gates facing east, three north, three south, and three west. The wall of the city had twelve courses of stones  as its foundation, on which were inscribed the twelve names of the twelve apostles of the Lamb.  I saw no temple in the city for its temple is the Lord God almighty and the Lamb. The city had no need of sun or moon to shine on it, for the glory of God gave it light, and its lamp was the Lamb.  .”  This is the Word of The Lord.

It-Tieni Qari      mill-Ktieb tal-Apokalissi 21, 10-14, 22-23

L-anġlu ħadni fl-ispirtu fuq muntanja kbira u għolja,  u wrieni l-Belt il-Qaddisa, Ġerusalemm,nieżla mis-sema  mingħand Alla, bil-glorja ta' Alla fiha, tiddi bħal ħaġra mill-aktar prezzjuża, bħal ġaspru jleqq daqs il-kristall. Għandha ħajt kbir u għoli, bi tnax-il bieb fih, u tnax-il anġlu fil-bibien li fuqhom hemm miktuba ismijiet. l-ismijiet tat-tnax-il tribu' ta' wlied Iżrael.  Tlieta minn  dawn il-bibien jagħtu għan-naħa tal-Lvant, tlienta  ħan- naħa tat-Tramuntana, tlieta għan-nofs tan-Nofsinhar,  u  tlieta għan-naħa tal-Punent. U l-ħajt tal-Belt għandu tnax-il pedament, li fuqhom hemm it-tnax-il isem tat-tnax-il appostlu tal-Ħaruf.  Ebda tempju ma rajt fiha, għax il-Mulej hu t-Tempju tagħha, Alla li jista' kollox, u l-Ħaruf. U l-Belt  ma teħtieġ la xemx u lanqas qamar biex idawluha, għax biex iddawwalha għandha l-glorja ta' Alla, u l-musbieħ tagħha l-Ħaruf. Il-Kelma tal-Mulej

Gospel                                   John 14:23-29

Jesus said to his disciples:  “Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him. Whoever does not love me does not keep my words; yet the word you hear is not mine but that of the Father who sent me.  “I have told you this while I am with you. The Advocate, the Holy Spirit, whom the Father  will send in my name, will teach you everything and remind you of all that I told you.  Peace I leave  with you; my peace I give to you. Not as the world  gives do I give it to you. Do not let your hearts be  troubled or afraid. You heard me tell you, ‘I am going  away and I will come back to you.’  If you loved me,  you would rejoice that I am going to the Father; for the Father is greater than I. And now I have told you this before it happens, so that when it happens you may believe.”  This is the Word of The Lord.

L-Evanġelju    -   Qari mill-Evanġelju skont San Ġwann 14, 23-29

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu:  "Jekk xi ħadd iħobbni,  iħares kelmti, u l-Missier jħobbu, u aħna niġu u ngħammru għandu.   Min ma jħobbnix ma  jħarisx kliemi.  U l-kelma li qegħdin tisimgħu mhijiex tiegħi, imma tal-Missier li bagħatni.  Għedilkom dan meta għadni magħkom.  Imma d-Difensur, l-Ispirtu s-Santu, li l-Missier jibgħat f'ismi, jgħallimkom  kollox u jfakkarkom dak kollu li għedtilkom.   Jien  nħallilkom  is-sliem; nagħtikom is-sliem tiegħi; ma nagħtihulkomx kif tagħtih id-dinja. Tħallux qalbkom titħawwad u anqas titbeżża'.  Smajtu x'għedtilkom:  "Jiena sejjer uu nerġa niġi għandkom." Kieku kontu tħobbuni, kontu tifirħu li sejjer għand il-Missier, għax il-Missier hu akbar minni.  U għedtilkom dan minn issa qabel ma jseħħ, biex meta jseħħ temmnu." Il-Kelma tal-Mulej

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COMMENTARY by Mgr Francesco Follo, permanent observer of the Holy See to UNESCO, Paris.

He Is Close to Each of Us, Forever

Jesus has ascended and he is not departed and now, thanks to the fact that He is with the Father, he is close to each one of us, forever (Benedict XVI, May 7, 2005).

Ecce Homo   -   The feast of the Ascension of Christ makes us celebrate the joyful and glorious manifestation of that true aspect of the Ecce Homo that was hidden by the passion in a dramatic way. A little more than 40 days before this event of heaven, Pilate had shown Christ, the suffering and bleeding Servant, to the people reunited to condemn him, stressing in this way the offended and humiliated face of the man.

“Look at the man,” said the Roman Procurator. The people did not take pity on him and condemned him to death. Even today television, news, web and movies continuously present, sometimes with compassion, more often with cynicism, and many times with the masochistic pleasure of self-destruction, the humiliated and defeated man in all forms of horror: this is how man is, they keep telling us. Science with the theory of evolutionism takes us to the past, shows us the results of its research, the clay from which man came, and “ensures” us that this is what man is.

The event of the Saviour’s ascension tells to the old and new disciples that Pilate’s statement upon showing the flogged Christ is only half true. Jesus is not only a man with his head crowned with thorns and his body exhausted by scourging; He is the Lord and his kingdom, with the “violence” of a sacrificial love, gives back to man and to the entire world the original beauty. In ascending to heaven Christ demonstrated to have lifted up the image of Adam. We are not made only of dirt and pain, we are in Christ up to the heart of God.

“The Ascension of Christ is the rehabilitation of man. It is not being hit that lowers and humiliates but to hit; it is not being subject to spitting that lowers and humiliates, but to spit on someone; it is not the one who is offended but the one who offends that is dishonored; it is not haughtiness that ennobles man but humility; it is not self-glorification that makes him great, but the communion with God” (Benedict XVI, Images of Hope, 2005)

To believe and to celebrate the Ascension

What is the meaning of believing that Jesus “is ascended into heaven”? We can find the answer in the Creed: “He is ascended into heaven and sits at the right hand of the Father”. The fact that Christ is ascended into heaven means that He has entered also with his human nature in the world of God that had been made Lord of everything (as St Paul writes in the second reading of today’s liturgy). For us “to go to heaven” or “go into Paradise” means to go and be with Christ(Phil 1, 23). Our true sky is the resurrected Christ with whom we will reunite after the resurrection of the body.

“The Ascension does not point to Jesus’ absence, but tells us that he is alive in our midst in a new way. He is no longer in a specific place in the world as he was before the Ascension. He is now in the lordship of God, present in every space and time, close to each one of us” (Pope Francis, General Audience, April 17th, 2013). With the feast of the Ascension we celebrate the fact that the Paradise opens its doors to humanity with the solemn and joyful entrance of Christ into heaven to the right hand of the Father.

In his farewell Jesus leaves his truth and his power to the Apostles because the Ascension was not a departure but a way to intensify his presence everywhere in the universe. It was not a farewell (in the current meaning farewell means that we will see each other again only in heaven) but the promise and the certainty of a continuous presence to the limits of time and space: “I will be with you always until the end of the age “(Mt 28:20) In fact “farewell” comes from the Latin “ad Deum”, towards God. When we greet each other in this way we commit ourselves to a journey that means a return to the house of God. Our entire life is towards an event, the one of the encounter with God-Love.

Waiting to make this final encounter through the passage with the body on the last day, Christians are called to make it happen every day with the heart. This passage of the heart towards what is eternal doesn’t divert the Christian man and woman from the historical duties that They have in this world. The question that the two angels in white robes asked to the Apostles, “Why do you look up in the sky?”, is valid for us too.

“To go from this world” and “not to go with this world” (Saint Augustine) we must work on us so that every day the heart can go towards what is eternal. We must look at the true sky, not to the atmospheric one, but to the one of God for which our heart longs for. “My soul thirsts for the living God”. Saint Paul writes: “But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ.” (Phil 3:20) The sky of the Christian life is ultimately a person: it is the risen Christ to whom we are incorporated and with whom we are called to be “one body”.

“To go to heaven” or “to go into Paradise” means to go and to be “with Christ” (Phil 1:23) “And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be.”( Jn 14:2-3) Therefore to celebrate and to live the Ascension is to feed this holy desire of God and of a full life now and for eternity.

To announce the Gospel is to carry Christ’s benediction.

Toward the end of Sunday’s Gospel we read that Jesus: “As he blessed them he parted from them and was taken up to heaven.”  Every time we go to Mass, every time we experience the benediction, we can exit from the Church and go into the world as blessed individuals and not as poor abandoned human beings.

“Personally I will never forget the devotion and the interior dedication my father and my mother showed when they signed us children with blessed water, making the sign of the cross on our forehead, on our mouth and on our chest every time we had to leave. This benediction was a sign of company by which we felt guided. It was a visible sign of our parents’ prayer that followed us with the certainty that this prayer was backed by the Redeemer’s benediction. I think that this act of blessing, as a full and benevolent expression of the universal priesthood of all baptized, should come back regularly into our daily life and should be energized with the love that comes from the Lord; to bless is a priestly act: in the sign of the cross we perceived our parents’ priesthood, its dignity and its strength” (cf Joseph Ratzinger “Introduction to Spirit of Liturgy”). 

Hands that bless are hands that offer and pray. The consecrated Virgins are called in a particular way to fulfill this deed. In offering themselves entirely to Christ they unite their hands to those of Christ and become like the roof on our heads. With the benediction of the Bishop, the consecrated life of the Virgins is rewarded with the gifts of salvation and life, is offered in prayer and thanksgiving for the received gifts and is an offering of intercession for the Church and the entire World (Cf Ritual of consecration of the Virgins, prayer of consecration recited by the Bishop N°24). 

/////////////////////////////////////////  A short explanation of some of the Gospel’s words

“Taken up” comes from the verb anapherein (= to go up, to be carried up in the new translation of the Bible) which suggests a progressive action, is in the passive form (this is the only time it is used in this way in the New Testament) and explains God’s action with a connection to the description of takings in the Bible( Gen5;24; Sir 44:16;49:14;1 King 2:9;Sir 48:9.24). The idea that the Evangelist wants to transmit is a different one.  He indicates the exaltation of the resurrected at the right hand of God as it is confirmed by the Apostles’ preaching (Phil 2; 9; 1Tim3:16; 1 Pt3:22, Acts2:33; 5:31)

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"I know my sheep and they know me"

Fourth Sunday of Easter

Ir-Raba’ Ħadd tal-Għd

Messalin C 207

Reading 1                         ACTS 13:14, 43-52

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

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

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

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

R. (3c) Alleluia.

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

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

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

Salm Responsorjali                       SALM 99(100)

R/  Alleluia.

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

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

idħlu quddiemu b'għana ferrieħi.                                            R/

Kunu afu li Jaħweh hu Alla:

hu ħalaqna, u aħna tiegħu,

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

Għax twajjeb il-Mulej,

għal dejjem it-tjieba tiegħu;

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

Reading 2                         REVELATIONS 7:9, 14b-17

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

It-Tieni Qari   -    mill-Ktieb tal-Apokalissi  7, 9. 14-17

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

Gospel                                JOHN 10:27-30

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

L-Evanġelju   -    skont San Ġwann 10, 27-30

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

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COMMENTARY by Fr Thomas Rosica csb 

(see also video reflection by Fr Rosica on the right side of this site)

The Good Shepherd

As we move away from the day of Christ’s resurrection, the Sunday Scripture readings for the Easter Season help to deepen our understanding of what happened to Jesus and to the Church through his triumph over death. On the Second Sunday of Easter, we looked carefully at the wounds of Christ and renewed friendship with him at table in a locked upper room.

The Third Sunday of Easter this year (C) enabled us to peer into the intimate lakeshore scene, leading us through the ruins of denial and despair, and offering us a chance to recommit ourselves to loving Christ as friends.

On this Fourth Sunday of Easter, we encounter the Good Shepherd who is really the beautiful or noble shepherd who knows his flock intimately. “Good Shepherd Sunday” is also the World Day of Prayer for Vocations in the Church. In all three liturgical cycles, the Fourth Sunday of Easter presents a passage from John’s Gospel about the Good Shepherd.

In the Old Testament, God himself is represented as the shepherd of his people (Psalm 95:7). And the future Messiah is also described with the image of the shepherd: (Isaiah 40:11). In the Bible and the ancient Near East, “shepherd” was also a political title that stressed the obligation of kings to provide for their subjects. The title connoted total concern for and dedication to others. Shepherd and host are both images set against the background of the desert, where the protector of the sheep is also the protector of the desert traveler, offering hospitality and safety from enemies. The rod is a defensive weapon against wild animals, while the staff is a supportive instrument; they symbolize concern and loyalty.  This ideal image of the shepherd finds its fulfillment in Jesus Christ.

Sunday’s Gospel passage (John 10:27-30) highlights two important characteristics of Jesus’ role as shepherd. The first has to do with the reciprocal knowledge that the sheep and shepherd have: “My sheep hear my voice and I know them and they follow me.” The sheep remained for many years in the company of the shepherd who knew the character of each one and gave them affectionate names. Thus it is with Jesus and his disciples: He knows his disciples “by name,” intimately. He loves them with a personal love that treats each as if they were the only ones who existed for him.

There is also a second aspect of the shepherd’s vocation in this Gospel. The shepherd gives his life to his sheep and for his sheep, and no one can take them out of his hand. Wild animals and thieves were a nightmare and constant threat for the shepherds of Israel. Herein lies the difference between the true shepherd who shepherds the family’s flock, and the hired hand who works only for the pay he receives, who does not love, and indeed often hates, the sheep. When the mercenary is confronted with danger, he flees and leaves the sheep at the mercy of the wolf or bandits; the true shepherd courageously faces the danger to save the flock.

The sheep are far more than a responsibility to the Good Shepherd: They are the object of the shepherd’s love and concern. Thus, the shepherd’s devotion to them is completely unselfish; the Good Shepherd is willing to die for the sheep rather than abandon them. To the hired hand, the sheep are merely a commodity, to be watched over only so they can provide wool and mutton.

Gift from God

Sunday’s Gospel passage presents to us one of the deepest mysteries of the human spirit. Faith, the ability to hear and to follow a call, is a gift to Jesus and a gift to the followers of Jesus. Why are some capable of hearing that leads to faith? Why are some capable of recognizing the Father in the words of Jesus? The only answer presented is that faith is a gift. Our God and his Son are shepherds that care for us and know us and even love us in our stubbornness, deafness and diffidence. Do we really rejoice in hearing the voice of the Good Shepherd?

I cannot help but call to mind the profound teaching on the Good Shepherd that was offered to us by Benedict XVI during the Mass of inauguration of his Petrine Ministry  11 years ago, at the Vatican. In his very first homily as the Successor of Peter, Pope Emeritus Benedict XVI said: “One of the basic characteristics of a shepherd must be to love the people entrusted to him, even as he loves Christ Whom he serves. ‘Feed my sheep,’ says Christ to Peter, and now, at this moment, He says it to me as well. Feeding means loving, and loving also means being ready to suffer. Loving means giving the sheep what is truly good, the nourishment of God’s truth, of God’s word, the nourishment of His presence, which He gives us in the Blessed Sacrament.”  This is the role of every Shepherd, because it is truly a service to joy, to God’s joy which longs to break into the world.  

"Lord, You know I love you!"

Third Sunday of Easter

 It-Tielet Ħadd ta’ l-Għid

Messalin C 201

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

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

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

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

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

R. Alleluia.

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

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

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

 Salm Responsorjali        SALM 29 (30)

R/: Hallelujah,  Hallelujah, Hallelujah.

Ngħollik, Mulej, għax erfajtni,

u ma ferraħtx l-għedewwa tiegħi bija.

Mulej, tellajtli mill-mewt 'il ruħi,

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

Għannu lill-Mulej, ħbieb tiegħu,

faħħru l-isem imqaddes tiegħu.

Għax ftit iddum is-saħna tiegħu,

iżda għomor sħiħ l-imħabba tiegħu.

Filgħaxija jidħol il-biki,

filgħodu jidwi l-għajjat ta' ferħ.                 R/

Ismagħni, Mulej, u ħenn għalija;

kun, Mulej, l-għajnuna tiegħi!

Int bdilt fi żfin l-għali tiegħi.

Mulej, Alla tiegħi, infaħħrek għal dejjem.            R/

Reading 2                 REVELATIONS 5:11-14

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

l-Tieni Lezzjoni    mill-Ktieb tal-Apokalissi  5, 11-14

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

Gospel           -           JOHN 21:1-19

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

Evanġelju  -  Qari skont San Ġwann 21, 1-19

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

///////////////////////////   COMMENTARY:

Christ is the light of charity for the world

By  Archbishop Mgr Francesco Follo, permanent observer of the Holy See to UNESCO, Paris. 

At Easter, the first of all Sundays, we have celebrated the victory of the Word of Life that is Light. This light has conquered darkness. It is the beginning of a life that is not subject to the wear and tear of time because it is in the eternal youth of God. We have celebrated the victory of a Love that is stronger than death and stronger than the sin that has let death and its darkness enter the world.

Last Sunday, the second Sunday of Easter, we have been reminded of Jesus’ tenderness toward Thomas, his passionate disciple who was not there when Jesus appeared for the first time after the resurrection. The apostle, confronted with the concreteness of the Redeemer’s presence, recognized him and pronounced the most beautiful words of the Christian faith: “My Lord and my God.” Then Jesus looked at Thomas with eyes full of mercy.   With a look that gives peace and trust, instills courage and audacity and unleashes irresistible passion and strength He invited all the apostles to go to the limits of the earth to announce the Gospel, the best and most beautiful news that men, in any place and in any time, need.

In this third Sunday of Easter Jesus manifests his presence only to some of the apostles to confirm their vocation to be swept in by a love infinite, merciful and faithful, like the fish of the miraculous catch. It is not only an apparition to confirm them in the certainty of His Resurrection. It is also a recall of the mission to be fishermen of men.

With his apparitions Jesus shows a saintly and loyal Presence. As He did then, today Jesus invites us to be with him (Jn 21:4) on the lake’s shore.

With his Presence Jesus shows that the given Love conquers death for him and for his friends, Judas included. Let’s not forget that when Judas went to betray Him, Jesus called him “Friend.” How could we not think that this word had pierced the traitor’s heart? Maybe in the last minute of his life Judas remembering that word and the kiss, felt that the Master still loved him and would have welcomed him among the others in the new life.

At the Last Supper Jesus said to all the Apostles “I will no longer call you slaves, I call you friends” ( Jn 15:15). Jesus gives to us the same gift, He calls us “friends.”

Because we are his friends, Jesus speaks to us as a friend does. He asks us to love one another presenting his love as the source, the example and the measure of our reciprocal and brotherly love. ( Jn 15:12)

In conclusion we can say that the Resurrected invites his Apostles and us to be with Him. We must “be” with Him, grafted in Him as the shoots of the vine to be able to have eternal Life. “We must be with Jesus to be able to be with the others” (Benedict XVI to the Fraternity of Saint Charles Borromeo, February 13, 2011). In being with Him we share eternal and universal love.

Power that comes from love: Do you love me?… I love you…Feed my flock.

After the meal with the bread offered by Jesus and the fish of the miraculous catch, the dialogue between Jesus and Peter begins. Jesus reminds Peter of his betrayal. It was enough to have some words spoken by a gossipy servant to make him fall. This reminder is painful for Peter, but Jesus asks neither clarification nor justification. He asks him only if he loves Him because it is not important that his future pope is strong or consistent. He wants only to know if he loves Him and if he still wants to follow him. The one who will become the Bishop of Rome who presides over charity receives his assignment through a “test” on charity. To Peter who was offering his pain, Christ confirms his love.

Our journey toward sanctity is not made without betrayals but it is necessary that we renew everyday our friendship with Christ.

Jesus’ three questions are different because Jesus follows Peter’s answers. 

To the first question: Do you love me (from the Greek agapas me from agapao) more than these? Peter answers not using the right word. In fact while Jesus uses a verb seldom utilized, agapao, the verb of the absolute love, Peter uses a simple verb, the one indicating friendship and affection (from the Greek fileo ) and doesn’t make any comparison between him and the other apostles.

The second question is “Simon, son of John, do you love me (agapas me)?” Jesus has understood Peter’s difficulties and asks less. There is no comparison with the others, but the request for absolute love (agape) is still there. Peter answers again that he loves him, but in using again the verb fileo (the one more reassuring, more human: I’m your friend, you know, I love you) he demonstrates that he doesn’t understand well what Jesus is asking. Peter doesn’t dare to speak of love he prefers to speak of friendship and affection.

In the third question Jesus changes the verb and lowers his expectations on Peter. He comes closer to his unsure heart, accepts his limits and uses Peter’s verb “Peter fileis me?” He asks him affection if love is too much or at least friendship if love is too frightening. Jesus demonstrates his love in lowering three times the requirements of love and in slowing down his pace (as He does on the road to Emmaus) to match the one of the disciple.

Jesus accepts that Peter “loves” Him in the only way the disciple thinks he can do it. Since Jesus knows that Peter truly and completely loves Him, gives him the supremacy of love to take care of the Church. Jesus put on Peter’s shoulders the power that comes from charity (agape). Peter, who was able to recognize his misery and to receive Christ’s love, will be able to serve and to take care of his brothers in need of love and truth. Peter is ready, he will know how to help his poor brothers, because he has accepted his poverty and has asked for the love of the Master who invited him to be forever his follower.

What about us?

To Peter and to every one of us Jesus says the final word of today’s gospel: “Follow me”. Together with Peter, let’s follow Christ without forgetting a fundamental fact: Jesus Christ appears first to the women, his loyal followers, not to the disciples or to the apostles whom He had chosen to be the carriers of his Gospel into the world.

To the women He gives the mystery of the Resurrection making them the first witnesses of this truth. Perhaps He wants to reward their sensibility to his message and their strength which had pushed them up Calvary.

Perhaps He wants to show a fine side of his humanity, with grace and kindness He approaches and helps the ones who counted less in the world. We can read this in the gospel of Matthew 28:9-10 “And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage. Then Jesus said to them, “Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.” This will in fact happen as we can see in today’s Gospel. Even the apparition to Mary Magdalene (Jn 20:11-18) is of a remarkable finery from the side of the woman who reveals her passionate and reserved dedication to Jesus and from the side of the Master who treats her with kindness and goodness.

The Church will have to take inspiration from this priority given to the women at Easter. Over the centuries she had been able to count on them for their life of faith, prayer and apostolate.  I think that the consecrated Virgins are the example that a life offered to God in consecration makes sure that love is the completion that makes faith and charity alive and operative. (Gal 5:6) This is what Saint Augustine wrote “This means in the end to believe in Christ and to love Christ” (Hoc est enim credere in Christum, diligere Christum) (Enarr in Ps 130, 1; Pl 37, 1704). The consecrated Virgins show with their life that the love for God pushes us to transfer this love to all our brothers and sisters.

Practical advice: I invite you to repeat often this prayer by Saint Augustine: “Lord, guard our hearts united forever so that in following your path our affection becomes charity” (Custode Domine, animas nostras in perpetuo iunctas, ut te solum sequentes in via dilectio nostra caritas fieri posset)  ///////////////////////////////