Jesus Christ is with us in the Bible and in the Holy Eucharistic

Third Sunday of Easter

It-Tielet Ħadd tal-Għid

      Kristu magħna fil-Bibbja u fll-Ewkaristija

Reading 1                                                                                                                  

ACTS 2:14, 22-33

Then Peter stood up with the Eleven, raised his voice, and proclaimed: "You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you, and listen to my words. You who are Israelites, hear these words. Jesus the Nazarene was a man commended to you by God with mighty deeds, wonders, and signs, which God worked through him in your midst, as you yourselves know. This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless men to crucify him. But God raised him up, releasing him from the throes of death, because it was impossible for him to be held by it. For David says of him: I saw the Lord ever before me, with him at my right hand I shall not be disturbed. Therefore my heart has been glad and my  tongue has exulted; my flesh, too, will dwell in hope,  because you will not abandon my soul to the netherworld, nor will you suffer your holy one to see corruption. You have made known to me the paths of life; you will fill me with joy in your presence. "My brothers, one can confidently say to you about the patriarch David that he died and was buried, and his tomb is in our midst to this day. But since he was a prophet and knew that God had sworn an oath to him that he would set one of his descendants upon his throne, he foresaw and spoke of the resurrection of the Christ, that neither was he abandoned to the netherworld nor did his flesh see corruption. God raised this Jesus; of this we are all witnesses. Exalted at the right hand of God, he received the promise of the Holy Spirit from the Father and poured him forth, as you see and hear." This is the Word of the Lord .

Qari I

Qari mill-Ktieb tal-Atti tal-Appostli  2, 14.22-33

 Nhar Għid il-Ħamsin, Pietru flimkien mal-Ħdax qam u qal lil-Lhud b’leħen għoli: “Nies tal-Lhudija, u intom ilkoll li toqogħdu f’Ġerusalemm, kunu afu dan u isimgħu sewwa x’se ngħidilkom jien. Ġesù ta’ Nażaret kien bniedem li Alla takom prova tiegħu permezz tal-mirakli u l-għeġubijiet u s-sinjali li għamel bih fostkom, kif intom stess tafu. Lil dan Ġesù, Alla telaqhulkom f’idejkom skond l-għerf u l-pjan li fassal minn qabel, u intom neħħejtuh billi sallabtuh permezz ta’ nies ħżiena. Imma Alla qajmu mill-imwiet billi ħall l-irbit tal-mewt, għaliex ma setax ikun li l-mewt iżżommu taħt is-setgħa tagħha. Għax David jgħid fuqu, “Żammejt lill-Mulej dejjem quddiemi, għax hu fuq il-lemin tiegħi, biex qatt ma nitħarrek. Għalhekk ferħet qalbi u mtela bl-hena lsieni; u ġismi wkoll jistrieħ fit-tama, għax inti ma titlaqx fl-imwiet lil ruħi, u ma tħallix il-Qaddis tiegħek jara t-taħsir. Inti għarraftni t-triq tal-ħajja, timlieni bil-ferħ meta nkun quddiemek”. Ħuti, ħalluni ngħidhielkom kif inħossha fuq il-patrijarka David; hu miet u kien midfun u l-qabar tiegħu għadu magħna sa llum stess. Issa hu kien profeta, u kien jaf li Alla ħaliflu b’ġurament li kellu jqiegħed fuq it-tron tiegħu bniedem ġej minn nislu. David ra minn qabel u ħabbar il-qawmien tal-Messija, u qal: “La kien mitluq fl-imwiet, u lanqas ġismu ma ra t-taħsir”. Lil dan Ġesù, Alla qajmu mill-imwiet, u ta’ dan aħna lkoll xhieda. Għalhekk, issa li Alla għollieh bil-leminija tiegħu, huwa rċieva mingħand il-Missier l-Ispirtu s-Santu li kien imwiegħed, u sawbu fuqna, kif qegħdin taraw u tisimgħu”.  Il-Kelma tal-Mulej

Responsorial Psalm                                                                                                                

PSALM 16:1-2, 5, 7-8, 9-10, 11

Keep me, O God, for in you I take refuge;
I say to the LORD, "My Lord are you."
O LORD, my allotted portion and my cup,
you it is who hold fast my lot.                                                                                                     R. Alleluia.                        

I bless the LORD who counsels me;
even in the night my heart exhorts me.
I set the LORD ever before me;
with him at my right hand I shall not be disturbed.                                         
R. Alleluia.

Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence;
because you will not abandon my soul to the netherworld,
nor will you suffer your faithful one to undergo corruption.                      

R. Alleluia.

You will show me the path to life,
abounding joy in your presence,
the delights at your right hand forever.                                                               

R. Alleluia.

Salm Responsorjali                                  

Salm 15 (16) 1-2a.5.7-8.9-10.11 

 Ħarisni, o Alla, għax fik jien nistkenn.

Jien għedt lill-Mulej: “Int Sidi,

m’għandix ġid ieħor ħliefek”.

Mulej, inti s-sehem tal-wirt u r-riżq tiegħi,

inti żżomm f’idejk xortija.                                           R/.

 R/. Hallelujah, hallelujah, hallelujah

Inbierek lill-Mulej li tani l-fehma;

imqar billejl qalbi tgħallimni.

Inżomm lill-Mulej dejjem quddiemi,

għax bih f’leminti qatt ma nitħarrek.                      R/.

 R/. Hallelujah, hallelujah, hallelujah

Hekk tifraħ qalbi u tithenna ruħi,

u ġismi wkoll jistrieħ fil-kwiet.

Għax int ma titlaqnix fl-imwiet,

ma tħallix il-maħbub tiegħek jara l-qabar.           R/.

 R/. Hallelujah, hallelujah, hallelujah

Int tgħallimni t-triq tal-ħajja;

hemm il-milja tal-ferħ quddiemek,

hemm l-għaxqa għal dejjem f’lemintek.               R/.

R/. Hallelujah, hallelujah, hallelujah 

Reading 2                                                                  

1 PeTer 1:17-21

Beloved: If you invoke as Father him who judges impartially according to each one's works, conduct yourselves with reverence during the time of your sojourning, realizing that you were ransomed from your futile conduct, handed on by your ancestors, not with perishable things like silver or gold but with the precious blood of Christ as of a spotless unblemished lamb. He was known before the foundation of the world  but revealed in the final time for you, who through him believe in God who raised him from the dead and gave him glory, so that your faith and hope are in God. This is the Word of the Lord .

Qari II

Qari mill-Ewwel Ittra ta’ San Pietru Appostlu 1, 17-21

Għeżież, jekk intom issejħu Missier lil dak li, bla ma jħares lejn l-uċuħ, jagħmel ħaqq minn kulħadd skond l-għemil ta’ kull wieħed, għixu fil-biża’ ż-żmien tal-ħajja li qegħdin tgħaddu f’art barranija. Kunu afu li intom kontu mifdija mill-ħajja tagħkom fiergħa li ħadtu mingħand missirijietkom, mhux b’xi ħaġa li tintemm, bħalma hi l-fidda jew id-deheb, imma bid-demm għażiż ta’ Kristu, li kien bħal ħaruf bla għajb u bla tebgħa. Hu kien ippredestinat sa minn qabel ma saret id-dinja, imma deher fl-aħħar taż-żminijiet minħabba fikom. Bih intom temmnu f’Alla, li qajmu mill-imwiet u tah il-glorja; hekk il-fidi tagħkom hi wkoll tama f’Alla. Il-Kelma tal-Mulej

Gospel                                                                                    

LUKE 24. 13-25)         

That very day, the first day of the week, two of Jesus' disciples were going to a village seven miles from Jerusalem called Emmaus, and they were conversing about all the things that had occurred. And it happened that while they were conversing and  debating, Jesus himself drew near and walked with them, but their eyes were prevented from recognizing him. He asked them,  "What are you discussing as you walk along?" They stopped, looking downcast. One of them, named Cleopas, said to him in reply, "Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?" And he replied to them, "What sort of things?" They said to him,  "The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, how our chief Priests and rulers both handed him over to a sentence of death and crucified him. But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. Some women from our group, however, have astounded us: they were at the tomb early in the morning  and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. Then some of those with us went to the tomb and found things just as the women had described, but him they did not see." And he said to them, "Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Christ should suffer these things and enter into his glory?" Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the Scriptures. As they approached the village to which they were going, he gave the impression that he was going on farther. But they urged him, "Stay with us, for it is nearly evening and the day is almost over." So he went in to stay with them. And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight. Then they said to each other, "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them who were saying, "The Lord has truly been raised and has appeared to Simon!" Then the two recounted  what had taken place on the way and how he was made known to them in the breaking of bread. This is the Word of the Lord .

Evanġelju

Qari mill-Evanġelju skond San Luqa 24, 13-35

Dakinhar stess fl-ewwel jum tal-ġimgħa, ġara li tnejn mid-dixxipli kienu sejrin lejn raħal jismu Għemmaws, xi sittin stadju bogħod minn Ġerusalemm,   jitħaddtu bejniethom fuq kull ma kien ġara. Huma u jitħaddtu u jitkixxfu bejniethom, Ġesù nnifsu resaq lejhom u baqa’ miexi magħhom. Imma għajnejhom kellhom xi jżommhom u ma setgħux jagħrfuh. U hu qalilhom: “X’intom tgħidu bejnietkom intom u miexja?”U huma waqfu, b’ħarsa ta’ niket fuq wiċċhom. Imbagħad wieħed minnhom, jismu Kleofa, wieġeb u qallu: “Inti waħdek il-barrani f’Ġerusalemm li ma tafx x’ġara hemmhekk f’dawn il-jiem?”. “X’ġara?” staqsiehom Ġesù. Qalulu:  “Dak li ġara lil Ġesù ta’ Nażaret, li  kien profeta setgħan fl-għemil u fil-kliem quddiem Alla u  quddiem il-poplu kollu, kif il-qassisin il-kbar u l-kapijiet tagħna tawh f’idejn il-gvernatur biex ikun ikkundannat għall-mewt u sallbuh.  Aħna konna nittamaw li hu kien dak li kellu jifdi lil Iżrael; iżda issa, fuq kollox ġa għaddew tlitt ijiem minn dawn il-ġrajja! Issa wkoll xi wħud min-nisa tagħna ħasduna,  għax marru kmieni ħdejn il-qabar u l-katavru tiegħu ma sabuhx; ġew jgħidu wkoll li dehrulhom xi anġli li qalulhom li hu ħaj. Imbagħad marru ħdejn il-qabar xi wħud minn tagħna u sabu kollox kif kienu qalu n-nisa, imma lilu ma rawhx!”.  Qalilhom Ġesù: “Kemm intom boloh u tqal biex temmnu kull ma qalu l-profeti!  U ma kellux il-Messija jbati dan kollu u  hekk jidħol fil-glorja tiegħu?”. U beda minn Mosè u l-profeti kollha jfissrilhom kull  ma kien hemm fl-Iskrittura fuqu. Meta qorbu lejn ir-raħal fejn kienu sejrin hu għamel tabirruħu li kien se jibqa’ sejjer aktar ’il bogħod. Iżda huma ġegħluh jibqa’ magħhom u qalulu:  “Ibqa’ magħna, għax issa sar ħafna ħin u l-jum ġa wasal biex jintemm”. Imbagħad daħal biex joqgħod magħhom. U waqt li kien fuq il-mejda magħhom, qabad il-ħobż, qal il-barka, qasmu u tahulhom. Imbagħad infetħulhom għajnejhom u għarfuh, iżda hu għab minn quddiemhom. U wieħed lill-ieħor bdew jgħidu: “Ma kinitx imkebbsa qalbna ġewwa fina huwa u jkellimna fit-triq u jfissrilna l-Iskrittura?”. Dak il-ħin stess qamu u reġgħu lura Ġerusalemm.  Hemm sabu lill-Ħdax u lil sħabhom miġbura flimkien, u dawn qalulhom: “Il-Mulej qam tassew, u deher lil Xmun!”. U huma wkoll tarrfulhom x’kien ġralhom fit-triq, u kif kienu għarfuh fil-qsim tal-ħobż. Il-Kelma tal-Mulej

//////////////////////////////////

The Transmission of Faith is Always a Communal, Ecclesial Event

A reflection by Fr. Thomas Rosica, CSB

Next Sunday’s first reading from the Acts of the Apostles presents us with the first of six discourses (along with Acts 3:12-26; 4:8-12; 5:29-32; 10:34-43; 13:16-41) dealing with the Resurrection of Jesus and its Messianic significance. Five of these are attributed to Peter; the final one to Paul. We may call these discourses in Acts the kerygma, the Greek word for “proclamation” (1 Corinthians 15:11).

In this first of Peter’s discourses we can distinguish an introduction and two parts: in the first part (2:16-21) he is explaining that the Messianic times foretold by Joel have now arrived; in the second (2:22-36) he proclaims that Jesus of Nazareth, whom the Jews crucified, is the Messiah promised by God and eagerly awaited by the righteous of the Old Testament: it is he who has effected God’s saving plan for mankind.

To demonstrate that Jesus of Nazareth is the Messiah foretold by the prophets, Peter reminds his listeners of our Lord’s miracles (2:22), as well as of his death (2:23), Resurrection (2:24-32) and glorious Ascension (2:33-35). Peter’s address ends with a brief summary (2:36). Peter was able to declare the message that can change the life of any one who hears it. That message has not changed nor lost its power in our day. It is a message that still brings hope to the hopeless, life to those dead in sin, and forgiveness to those struggling under the burden of their sins.

A catechetical and liturgical story

The Emmaus story of Sunday’s Gospel is at the heart of Luke’s resurrection chapter (24). Luke’s story of the two disciples on the road (24:13-35) focuses on the interpretation of Scripture by the Risen Jesus and the recognition of him in the breaking of the bread. The references to the quotations of Scripture and explanation of it (24:25-27), the kerygmatic proclamation (24:34), and the liturgical gesture (24:30) suggest that the episode is primarily catechetical and liturgical rather than apologetic.

When we meet the disciples on the road to Emmaus, it is evening, and the glow of that first Easter day has begun to fade. Resurrection at this point is nothing more than a rumour or a tale. Buried beneath their verbal exchange lies a deep yearning and a holy hunger. Intimately intertwined with their skepticism is their hope, and their need for God to be alive, vibrant, and present in their world of death. But the baggage of their doubt impedes the fervour of their faith and they fail to recognize Jesus. Without being aware of what they are really saying along the road, the two disciples profess many of the central elements of the Creed of the Christian faith yet they remain blind to the necessity of the Messianic suffering predicted in the Scriptures.

The stranger on the road to Emmaus takes the skepticism and curiosity of the disciples and weaves them into the fabric of the Scripture. Jesus challenges them to reinterpret the events of the past days in light of the Scriptures. However, Cleopas and his companion are “foolish and slow of heart to believe all that the prophets have said!” (24:25) The Messiah had to suffer and die in order to enter into his glory. Luke is the only New Testament writer to speak explicitly of a suffering Messiah (Luke 24:26, 46; Acts 3:18; 17:3; 26:23). The idea of a suffering Messiah is not found in the Old Testament or in other Jewish literature prior to the New Testament period, although the idea is hinted at in Mark 8:31-33.

Finally in the intimacy of the breaking of the bread were their eyes opened and they recognized the Risen One in their midst. At Emmaus, the Risen Christ performs the same basic actions that he performed at the multiplication of the loaves (9:16) and at the Last Supper (22:17-20). The many meals of Jesus, especially his Last Supper, can be said to be in the background of the evangelist’s mind in describing this moment of recognition (cf. Luke 5:29; 7:36; 14:1, 12, 15, 16; 22:14). With this experience of the Risen Jesus, the Emmaus disciples believe.

Understanding the Resurrection therefore implies a two-fold process of knowing the message of the Scriptures and experiencing the one about whom they all speak: Jesus the Lord, through the breaking and sharing of bread with the community of believers.

The journey motif

The journey motif of the Emmaus story is not only a matter of the distance between Jerusalem and Emmaus, but also of the painful and gradual journey of words that must descend from the head to the heart; of a coming to faith, of a return to a proper relationship with the stranger who is none other than Jesus the Lord. The Lord always listens to us and is always there. It is part of the Lord’s pedagogy with regard to his disciples to always listen to them, especially when times are hard, when one has fallen, experiences doubt, disillusionment, and frustration. His words make the hearts of the disciples “burn” – they remove them from the darkness of sadness and desperation, provoking in them the desire to remain with him: “Stay with us, Lord” (24:29).

The dejected disciples begin to change only when they are enlightened by the Risen Christ, who explains from the Sacred Scriptures how God works in a resistant world and among resistant, sinful people like us. It is indeed an ironic victory because the forces of rejection and experiences of suffering and sinfulness, themselves, become the means by which God’s purpose is accomplished in the world!

 .........................................................................................................................................................................................................

Questions for reflection this week

1) As Church, as pastoral ministers, as lay leaders, have we ever felt that our words are incapable of transmitting life to others? Have we proclaimed someone who was dead rather than the living Lord? How have our words and the message of the Church kept people bound in the death of the Christ proclaimed?

2) What prevents us from becoming a real community, a true fraternity, and a living body, rather than a mechanical thing or enterprise?

3) What have been the historical events that have influenced, hindered, and impeded our proclamation and our way of being Church? How have certain events helped us to refine and rethink our proclamation?

4) What does the Spirit say to our Church through these events? What new forms of evangelization is the Spirit teaching us and requiring of us?

 Second Sunday of Easter

                           Sunday of Divine Mercy

                                    Lectionary: 43

It-Tieni Ħadd tal-Għid

                                              Il-Ħadd tal-Ħniena Divina                                                        Messalin A pp 186

 

Reading 1 

ACTS 2:42-47

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

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Atti ta' l-Appostli  2, 42-47

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

Responsorial Psalm

PSALM 118:2-4, 13-15, 22-24

R. (1) Give thanks to the LORD, for he is good, his love is everlasting. 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. Give thanks to the LORD, for he is good, his love is everlasting Alleluia.

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. Give thanks to the LORD, for he is good, his love is everlasting. Alleluia.

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. Give thanks to the LORD, for he is good, his love is everlasting. Alleluia.

Salm Responsorjali                                                                                   

Salm 117(118)  

Ħa jgħidu wlied Iżrael:

"Għal dejjem it-tjieba tiegħu."

Ħa tgħid Dar Aron:

"Għal dejjem it-tjieba tiegħu"

Ħa jgħidu dawk li bijżgħu mill-Mulej:
"Għal dejjem it-tjieba tiegħu."                                

R/   Faħħru lill-Mulej, għaliex hu tajjeb, għax għal dejjem it-tjieba tiegħu.

B'saħħithom kollha imbuttawni biiex naqa',

imma l-Mulej tani l-għajnuna.

Qawwa tiegħi u għana tiegħi l-Mulej;

hu kien għalija s-salvazzjoni tiegħi.

Għajat ta' ferħ u rebħ fl-għerejjex tat-tajbin:

il-leminija tal-Mulej għamlet ħwejjeġ ta' ħila. 

R/   Faħħru lill-Mulej, għaliex hu tajjeb, għax għal dejjem it-tjieba tiegħu

il-ġebla li warrbu l-bennejja

saret l-ġebla tax-xewka.

Bis-saħħa tal-Mulej seħħ dan:

ħaġa ta' l-għaġeb f-għajnejna.

Dan hu l-jum li għamel il-Mulej;

ħa nifirħu u nithennew fih!                                                         

R/   Faħħru lill-Mulej, għaliex hu tajjeb, għax għal dejjem it-tjieba tiegħu

 

Reading 2

1 PeTer 1:3-9

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

It-Tieni Lezzjoni

Qari mill-Ewwel Ittra ta' San Pietru Appo

stlu 1, 3-9

Ikun imbierek Alla u Missier Sidna Ġesu' Kristu, li fil-ħniena kbira tiegħu raġa' wilidna għal tama ħajja bil-qawwa ta' Ġesu' Kristu mill-imwiet u għal wirt li la jitħassar, la jittabba' u lanqas jinxef. Dan il-wirt hu merfugħu għalikom fis-sema għax  intom  tinsabu taħt il-ħarsien tal-qawwa ta' Alla fil-fidi tagħkom li twassal għas-salvazzjoni li lesta biex  tidher fl-aħħar taż-żminijiet. Għalhekk għandkom għax tifirħu mqar jekk issa, għal ftit żmien ieħor, jeħtiġilkom titnikktu taħt ħafna provi. Bħalma d-deħeb, li jintemm, jgħaddi mill-prova tan-nar, hekk tgħaddi mill-prova l-fidi tagħkom, li tiswa aktar  mid-deheb, biex ikun jistħoqqilha tasal għat-tifħir, għall-glorja, u għall-ġieħ,meta jidher  Ġesu' Kristu. Lilu, għalkemm ma rajtuħx, intom tħobbuh; fih, għad li issa m'intomx tarawh, intom temmnu; fih intm tifirħu b'ferħ florjuż, li ma jistax jitfisser, waqt li tiksbu l-għana  tal-fidi tagħkom, li hu s-salvazzjoni tagħkom. 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 nail marks and put my hand into his side, I will not believe." Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, "Peace be with you." Then he said to Thomas, "Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe." Thomas answered and said to him, "My Lord and my God!" Jesus said to him, "Have you come to believe because you have seen me? Blessed are those who have not seen and have believed." Now, Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you may come to believe that Jesus is the Christ, the Son of God, and that through this belief you may have life in his name. 

L-Evanġelju 

Qari mill-Evanġelju skond San Ġwann 20, 19-31  

Dak in-nhar fil-għaxija, fl-ewwel jum tal-ġimgħa, meta d-dixxili kienu flimkien imbeżżgħa mill-Lhud, bil-bibien magħluqa, ġie Ġesu' u qagħad f'nofshom; u qalilhom:  "Is-Sliem għalikom!  Kif il-Missier bagħat lili, hekk jien nibgħat lilkom."  Kif qal hekk, nefaħ fuqhom u qalilhom:  "Ħudu l-Ispirtu s-Santu. Dawk li taħfrulhom dnubiethom ikunu maħfura, u dawk li żżommuhomlhom ikunu miżmuma." Tumas, wieħed mit-Tnax, jgħidulu t-Tewmi, ma kienx magħhom meta ġie Ġesu'.   Għalhekk id-dixxipli l-oħra qalulu:  "Rajna lill-Mulej."   Iżda hu qalilhom:   "Jekk ma narax f'idejh il-marka ta'  l-imsiemer u ma nqigħedx sebgħi  fuq il-marka ta' l-imsiemer u idi fuq ġenbu, jien ma nemminx." Tmint ijiem wara, id-dixxipli reġgħu kienu ġewwa, u Tumas  magħhom.   Il-bibien kienu magħluqa, imma 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 sabiex intom temmnu li Ġesu' hu l-Messija l-Iben ta' Alla, u biex bit-twemmin tagħkom ikollkom il-ħajja f'ismu. Il-Kelma tal-Mulej  

////////////////////////////////

DIVINE MERCY SUNDAY:

HOMILY OF ST JOHN PAUL II

Sunday, 22 April 2001 

"Fear not, I am the first and the last, and  the  living one; I died, and behold I am alive for evermore"  (Rv 1: 17-18). 

We hear these comforting words in the Book of Revelation. They invite us to turn our gaze to Christ, to experience his reassuring presence. To each person, whatever his condition, even if it were the most complicated and dramatic, the Risen One repeats:  "Fear not!"; I died on the Cross but now "I am alive for evermore"; "I am the first and the last, and the living one".

"The first", that is, the source of every being and the first-fruits of the new creation; "the last", the definitive end of history; "the living one", the inexhaustible source of life that triumphed over death for ever. In the Messiah, crucified and risen, we recognize the features of the Lamb sacrificed on Golgotha, who implores forgiveness for his torturers and opens the gates of heaven to repentant sinners; we glimpse the face of the immortal King who now has "the keys of Death and Hades" (Rv 1: 18). 

"Give thanks to the Lord, for he is good; for his mercy endures for ever!" (Ps 117: 1).

Let us make our own the Psalmist's exclamation which we sang in the Responsorial Psalm:  the Lord's mercy endures for ever! In order to understand thoroughly the truth of these words, let us be led by the liturgy to the heart of the event of salvation, which unites Christ's Death and Resurrection with our lives and with the world's history. This miracle of mercy has radically changed humanity's destiny. It is a miracle in which is unfolded the fullness of the love of the Father who, for our redemption, does not even draw back before the sacrifice of his Only-begotten Son.

In the humiliated and suffering Christ, believers and non-believers can admire a surprising solidarity, which binds him to our human condition beyond all imaginable measure. The Cross, even after the Resurrection of the Son of God, "speaks and never ceases to speak of God the Father, who is absolutely faithful to his eternal love for man.... Believing in this love means believing in mercy (Dives in misericordia, n. 7).

Let us thank the Lord for his love, which is stronger than death and sin. It is revealed and put into practice as mercy in our daily lives, and prompts every person in turn to have "mercy" towards the Crucified One. Is not loving God and loving one's neighbour and even one's "enemies", after Jesus' example, the programme of life of every baptized person and of the whole Church?

The Gospel, which has just been proclaimed, helps us to grasp the full sense and value of this gift. The Evangelist John makes us share in the emotion felt by the Apostles in their meeting with Christ after his Resurrection. Our attention focuses on the gesture of the Master, who transmits to the fearful, astounded disciples the mission of being ministers of divine Mercy. He shows them his hands and his side, which bear the marks of the Passion, and tells them:  "As the Father has sent me, even so I send you" (Jn 20: 21). Immediately afterwards "he breathed on them, and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained' " (Jn 20: 22-23). Jesus entrusted to them the gift of "forgiving sins", a gift that flows from the wounds in his hands, his feet, and especially from his pierced side. From there a wave of mercy is poured out over all humanity.

Let us relive this moment with great spiritual intensity. Today the Lord also shows us his glorious wounds and his heart, an inexhaustible source of light and truth, of love and forgiveness.

The Heart of Christ!

His "Sacred Heart" has given men everything:  redemption, salvation, sanctification. St Faustina Kowalska saw coming from this Heart that was overflowing with generous love, two rays of light which illuminated the world. "The two rays", according to what Jesus himself told her, "represent the blood and the water" (Diary, p. 132). The blood recalls the sacrifice of Golgotha and the mystery of the Eucharist; the water, according to the rich symbolism of the Evangelist John, makes us think of Baptism and the Gift of the Holy Spirit (cf. Jn 3: 5; 4: 14).

Through the mystery of this wounded heart, the restorative tide of God's merciful love continues to spread over the men and women of our time. Here alone can those who long for true and lasting happiness find its secret.

"Jesus, I trust in you".

This prayer, dear to so many of the devout, clearly expresses the attitude with which we too would like to abandon ourselves trustfully in your hands, O Lord, our only Saviour.

You are burning with the desire to be loved and those in tune with the sentiments of your heart learn how to build the new civilization of love. A simple act of abandonment is enough to overcome the barriers of darkness and sorrow, of doubt and desperation. The rays of your divine mercy restore hope, in a special way, to those who feel overwhelmed by the burden of sin.

Mary, Mother of Mercy, help us always to have this trust in your Son, our Redeemer. Help us too, St Faustina, whom we remember today with special affection. Fixing our weak gaze on the divine Saviour's face, we would like to repeat with you:  "Jesus, I trust in you". Now and for ever. Amen.

The Resurrection of the Lord

The Mass of Easter Sunday

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

Reading 1                  

acts 10:34a, 37-43

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

L-Ewwek Qari

Qari mill-Ktieb ta’ l-Atti ta’ l-Appostli 10, 34a, 37-43

F’dak iż-żmien, Pietru qabad jitkellem u qal: “Intom tafu b’dak li ġara mal-Lhudija kollha, ibda mill-Galilija, wara li Ġwanni xandar il-magħmudija; kif Alla kkonsagra lil Ġesù ta’ Nażaret bl-Ispirtu s-Santu u bil-qawwa, u kif  dan Ġesù għadda jagħmel il-ġid u jfejjaq ’il dawk kollha li kienu maħkuma mix-xitan, għax Alla kien miegħu.  U aħna xhud  ta’ dak kollu li hu għamel fl-art tal-Lhudija u f’Ġerusalemm.  Tawh  il-mewt billi dendluh mal-għuds tas-salib;  imma Alla qajmu mill-imwiet fit-tielet jum u għamel li hu jidher, mhux lil kulħadd, imma li xhieda li Alla għażel minn qabel lilna, li miegħu kilna u xrobna wara li qawmien tiegħu mill-imwiet. Lilna ordnalna biex inxandruh lill-poplu u nixhdu li dan hu dak li Alla għamlu mħallef tal-ħajjin u tal-mejtin. Il-profeti kollha jixhdu għalih u jgħidu li kull min jemmen fih jaqla’ l-maħfra tad-dnubiet. Il-Kelma  tal-Mulej.

Responsorial Psalm              

psalm 118:1-2, 16-17, 22-23

Give thanks to the LORD, for he is good,
for his mercy endures forever.
Let the house of Israel say,
“His mercy endures forever.”                         

R/ (24) This is the day the Lord has made; 

let us rejoice and be glad. Alleluia.

                   
“The right hand of the LORD has struck with power;
the right hand of the LORD is exalted.
I shall not die, but live,
and declare the works of the LORD.”

R/ (24) This is the day the Lord has made; 

let us rejoice and be glad. Alleluia.

The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.                             

R/ (24) This is the day the Lord has made; 

let us rejoice and be glad. Alleluia.

Salm Responsorjali                                  

Salm  117

Faħħru l-Mulej, għaliex hu tajjeb,
għax għal dejjem it-tjieba tiegħu!
Ħa jgħid wlied Israel:
"Għal dejjem it-tjieba tiegħu!"             

  R/    Dan hu l-jum li għamel il-Mulej:

            ħa nifirħu u nithennew fih. Hallelujah.

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/    Dan hu l-jum li għamel il-Mulej:

            ħa nifirħu u nithennew fih. Hallelujah.

Il-ġebla  li warrbu l-bennejja
saret il-ġebla tax-xewka.
Bis-saħħa tal-Mulej seħħ dan:
ħaġa tal-għaġeb f’għajnejna.                          

  R/    Dan hu l-jum li għamel il-Mulej:

            ħa nifirħu u nithennew fih. Hallelujah.

For the Second Reading please choose one of the following passages:

reading 2                           

colossians 3:1-4

Brothers and sisters: If then you were raised with Christ,  seek what is above,  where Christ is seated at the right hand of God. Think of what is above, not of what is on earth.  For you have died, and your life is hidden with Christ in God. When Christ your life appears,  then you too will appear with him in glory.  This is the Word of The Lord.

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.  This is the Word of The Lord.

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

It-Tieni Qari

Qari mill-Ittra ta’ San Pawl Appostlu 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 ta’ San Pawl Appostlu 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.

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!

Gospel             

john 20:1-9

On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them,  “They have taken the Lord from the tomb,  and we don’t know where they put him.” So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first;  he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the Scripture  that he had to rise from the dead.  This is the Word of The Lord.

L-EVANĠELJU

Qari mill-Evanġelju skont San Ġwann 20, 1-9

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

/////////////////////////////////////////////////////////////////     

Thoughts for Easter Sunday by Julian Paparella, team member of Fr Thomas Rosica’s “Salt & Light TV” editorial group

Jesus’ Resurrection: A Footprint Within History but Pointing Beyond 

Pope Emeritus Benedict XVI writes about “The Nature of Jesus’ Resurrection and Its Historical Significance” in “Jesus of Nazareth – Holy Week: From the Entrance into Jerusalem to the Resurrection” (Ignatius Press, San Francisco, USA, 2011). I would like to highlight several points made by Pope Emeritus Benedict in this masterful text:   “Jesus did not simply return to normal biological life as one who, by the laws of biology, would eventually have to die again.

“Jesus is not a ghost (“spirit”). In other words, he does not belong to the realm of the dead but is somehow able to reveal himself in the realm of the living. […]  The encounters with the risen Lord are not the same as mystical experiences, in which the human spirit is momentarily drawn aloft out of itself and perceives the realm of the divine and eternal, only to return then to the normal horizon of its existence. Mystical experience is a temporary removal of the soul’s spatial and cognitive limitations.” (pp. 272-273)

Benedict continues:    [The Resurrection] “is a historical event that nevertheless bursts open the dimensions of history and transcends it. Perhaps we may draw upon analogical language here, inadequate in many ways, yet still able to open up a path toward understanding: as already anticipated in the first section of this chapter, we could regard the Resurrection as something akin to a radical “evolutionary leap,” in which a new dimension of life emerges, a new dimension of human existence. (p. 273)  As something that breaks out of history and transcends it, the Resurrection nevertheless has its origin within history and up to a certain point still belongs there. Perhaps we could put it this way: Jesus’ Resurrection points beyond history but has left a footprint within history. Therefore it can be attested by witnesses as an event of an entirely new kind.” (p. 275)

Fathoming the Resurrection Today

In our highly technological world, the reality of the Resurrection becomes increasingly difficult to fathom. So many spend their lives explaining it away rather than probing the depths of its mystery. And they try to do this alone, separated from a believing community of Christians, locked in the prison of self and of ideas, frozen before a computer screen as they try to fathom what happened on Easter morning. Some people state quite frankly that the whole story is simply out of date. But Resurrection is not a matter of the head, of theory and ideas, but a matter of the heart that can only be experienced and learned through a community’s worship and liturgy. To be fully experienced and grasped, the Resurrection requires an environment of hauntingly beautiful music, of smoke and incense, bread and wine, murmurs of greeting and shouts of joy, dazzling colours, and most of all: three-dimensional bodies of real people, even those who aren’t necessarily “regulars” of our parish communities, who gather together every year to hear the Easter proclamation.

One doesn’t sit at a computer and tap out “Jesus is Risen.” It has to be performed and enacted. If the Resurrection were meant to be a historically verifiable occurrence, God wouldn't have performed it in the dark without eyewitnesses. Resurrection was an event transacted between God the Father and God the Son by the power of God the Holy Spirit. Not a single Gospel tells us how it happened. We don’t know what he looked like when he was no longer dead, whether he burst the tomb in glory or came out like Lazarus, slowly unwrapping his shroud and squinting with wonder against the dawn of Easter morning in a garden in Jerusalem. 

The proper environment for Resurrection

 How shall we find words for the Resurrection? How can we give expression to the conquest of death and the harrowing of hell and the washing which has joined us to God’s life? There are no words – there are only the wrong words – metaphors, chains of images, verbal icons – that invite us into a mystery beyond words.

For four years I lived in the Holy City of Jerusalem and visited hundreds of times the remains of the Church building that houses the place of Calvary and the Holy Sepulchre. It is truly holy ground for Christians and being there never failed once to move me. That old building is truly a microcosm of our own lives, our hearts, and our Church. In the midst of the dark, dirty, and chaotic Holy Sepulchre Basilica is the tomb of Jesus: a shrine to the Risen Christ. But he is not there. All around the tomb are the remnants of 2000 years of dreadfully human corruption. Nevertheless it is the most important shrine and holy place for Christians. Christ is risen from the dead!

At Calvary, and elsewhere in the Holy Land, corruption seems so rampant – but God shall be victorious, because 70 feet away from Calvary there is a tomb which is empty. And there is also another startling truth about that Church and the moments that it commemorates: every single one of us has within us a shrine to the Risen Christ. That shrine is our first love for him, and him alone. Jesus Christ is risen from the dead. Do we truly live as children of the light, of the Living One? The Resurrection of Jesus is the sign that God is ultimately going to win.

In the midst of all the chaos found in the building of the Holy Sepulchre, I found that if I knelt long enough in some corner of the Church amidst religious groups seemingly at war with each other, disquiet disappeared and I often experienced a strange peace and deep joy and consolation because of the Resurrection of the man who was God’s Son and our Saviour. The only way to discern, detect, and discover the presence of the Risen Lord is on one’s knees, in the midst of the chaos of the Church and the world.

Jesus’ victory over death belongs to the Church’s ongoing pastoral and sacramental life and its mission to the world. The Church is the community of those who have the competence to recognize Jesus as the Risen Lord. It specializes in discerning the Risen One. As long as we remain in dialogue with Jesus, our darkness will give way to dawn, and we will become “competent” for witness. In an age that places so much weight on competency, we would do well to focus every now and then on our competence to discern Resurrection.

What is the Resurrection? Pope Emeritus Benedict explains with such clarity in his book “Jesus of Nazareth – Holy Week: From the Entrance into Jerusalem to the Resurrection”:   It is part of the mystery of God that he acts so gently, that he only gradually builds up his history within the great history of mankind; that he becomes man and so can be overlooked by his contemporaries and by the decisive forces within history; that he suffers and dies and that, having risen again, he chooses to come to mankind only through the faith of the disciples to whom he reveals himself; that he continues to knock gently at the doors of our hearts and slowly opens our eyes if we open our doors to him. And yet – is not this the truly divine way? Not to overwhelm with external power, but to give freedom, to offer and elicit love. And if we really think about it, is it not what seems so small that is truly great? (p. 276)

/////////////////////////////////////////////////////