That they may know Thee, the One true God

The Seventh Sunday of Easter

                                                                                      

Is-Seba'  Ħadd tal-Għid

Messalin A pp 217

Reading 1    

ACTS 1:1-11
In the first book, Theophilus, I dealt with all that Jesus did and taught until the day he was taken up, after giving instructions through the Holy Spirit to the apostles whom he had chosen. He presented himself alive to them by many proofs after he had suffered, appearing to them during forty days and speaking about the kingdom of God. While meeting with the them, he enjoined them not to depart from Jerusalem, but to wait for “the promise of the Father about which you have heard me speak; for John baptized with water, but in a few days you will be baptized with the Holy Spirit.” When they had gathered together they asked him, “Lord, are you at this time going to restore the kingdom to Israel?” He answered them, “It is not for you to know the times or seasons that the Father has established by his own authority. But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.” When he had said this, as they were looking on, he was lifted up, and a cloud took him from their sight. While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them. They said, “Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.”  This is the Word of the Lord.

L-Ewwel Lezzjoni

Bidu tal-Ktieb ta' l-Atti ta' l-Appostli 1, 1-11

Fl-ewwel rakkont tiegħi, Teofilu, tkellimt fuq dak kollu li Ġesu' kien għamel u għallem minn mindu beda sal-jum li fih kien meħud fis-sema, wara li, permezz ta' l-Ispirtu s-Santu, ta l-ordnijiet tiegħu lill-appostli li hu kien għażel. Wara l-passjoni tiegħu dehrilhom u tahom ħafna provi li hu ħaj; f'erbgħin jum rawh kemm-il darba u kellimhom fuq il-ħwejjeġ tas-Saltana ta' Alla.  Meta kien għadu magħħom, ordnalhom biex ma jitilqux minn Ġerusalemm, imma joqogħdu jistennew sa ma sseħħ il-wegħda tal-Missier, "li fuqha  -  qalilhom – smajtu x'kont għedtilkom:Ġwanni għammed bl-ilma, imma intom, fi ftit ijiem oħra  titgħammdu bl-Ispirtu s-Santu." Kif kienu flimkien staqsewh:  "Mulej, hu dan iż-żmien li fih int se terġa' twaqqaf is-Saltna ta' Iżrael?" Hu weġibhom:  "M'hijiex biċċa tagħkom li tkunu tafu  l-waqt u ż-żmien li l-Missier għażel bis-setgħa tiegħu. Imma meta jiġi fuqkom l-Ispirtu s-Santu, intom  tirċievu l-qawwa, u tkunu xhieda tiegħi f'Ġerusalemm,  fil-Lhudija kollha u s-Samarija u sa truf l-art." Wara li qal dan, huma u jħarsu lejh, kien meħud 'il fuq, u sħaba ħadithulhom minn quddiem għajnejhom.  Waqt li kienu b'għajnejhom fis-sema jħarsu lejh sejjer, f'daqqa waħda dehru ħdejhom żewġt irġiel libsin l-abjad, u qalulhom:  "Irġiel tal-Galilija, x'intom tħarsu lejn is-sema? Dan Ġesu', li kien meħud minn magħkom lejn is-sema, għad  jerġa' jiġi kif rajtuh sejjer." Il-Kelma tal-Mulej

Responsorial Psalm            

PSALM 47:2-3, 6-7, 8-9

R. Alleluia.

All you peoples, clap your hands,
shout to God with cries of gladness,
For the LORD, the Most High, the awesome,
is the great king over all the earth.                  R/

                                  
God mounts his throne amid shouts of joy;
the LORD, amid trumpet blasts.
Sing praise to God, sing praise;
sing praise to our king, sing praise.                R/

For king of all the earth is God;
sing hymns of praise.
God reigns over the nations,
God sits upon his holy throne.                        R/

Salm Responsorajli                                                          

Salm 46 (47)

                    

R/ Hallelujah, Hallelujah, Hallelujah.

Popli kollha, ċapċpu idejkom,

għajtu b'leħen ta' ferħ lil Alla!

Għax il-Mulej, l-Għoli, hu tal-biża',

sultan kbir fuq l-art kollha.                               R/

Tela' Alla b'għajat ta' ferħ,

il-Mulej bid-daqq tat-trombi.

Għannu lil Alla għannu,

għannu lis-sultan tagħna, għannu.                  R/

Għax Alla s-sultan ta' l-art kollha:

għannulu bis-sengħa għanja sabiħa.

Isaltan Alla fuq il-ġnus kollha,

joqgħod Alla fuq it-tron imqaddes tiegħu.        R/

Reading II      

EPHESIANS 1:17-23

Brothers and sisters: May the God of our Lord Jesus Christ, the Father of glory, give you a Spirit of wisdom and revelation resulting in knowledge of him.  May the eyes of your Hearts be enlightened, that you may know what is the hope that belongs to his call, what are the riches of glory in his inheritance among the holy ones, and what is the surpassing greatness of his power for us who believe, in accord with the exercise of his great might, which he worked in Christ, raising him from the dead and seating him at his right hand in the heavens, far above every principality, authority, power, and dominion, and every name that is named not only in this age but also in the one to come. And he put all things beneath his feet and gave him as head over all things to the church, which is his body, the fullness of the one who fills all things in every way. This is the Word of the Lord.

It-Tieni Lezzjoni

Qari mill-Ittra ta' San Pawl Appostlu lil Efesin 1, 17-23

Ħuti, Alla ta' Sidna Ġesu' Kristu, il-Missier tal-glorja, jagħtikom spirtu ta' għerf u rivelazzjoni biex tagħrfuh sewwa. Hu jdawlilkom l-għajnejn ta' qalbkom biex tagħrfu x'inhi t-tama tas-sejħa tagħkom;  x'inhu l-għana tal-glorja tal-wirt li takom taqsmu mal-qaddisin. Tagħrfu x'inhu l-kobor bla qjies tas-setgħa tiegħu fina li emminna, skond il-ħila tal-qawwa kbira tiegħu li ħaddem fi Kristu, meta qajmu mill-imwiet, u qiegħdu fil-lemin tiegħu fis-smewwiet, 'il fuq minnkull Saltana u Setgħa, minn kull Qawwa u Ħakma,  'il fuq minn kull isem li jissemma,mhux biss għaż-żmien ta' issa, imma wkoll għal li ġej. Iva, qiegħed kollox taħt riġlejh,u għamlu ras fuq il-Knisja kollha, li hi Ġismu,  il-milja ta' dak li jimla kollox f'kollox. Il-Kelma tal-Mulej

Gospel                      

MATTHEW 28:16-20

The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them. When they saw him, they worshiped, but they doubted. Then Jesus approached and said to them, “All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.” This is the Word of the Lord.

L-Evangelju

Għeluq ta' l-Evanġelju skond San Mattew 28, 16-20

F'dak iż-żmien, il-ħdax id-dixxiplu telqu lejn il-Galilija u marru fuq il-muntanja fejn kien ordnalhom Ġesu'. Kif rawh, inxteħtu quddiemu, għalkemm xi wħud iddubitaw, Ġesu' resaq ikollimhom u qalilhom:  "Lili ngħatat kull  setgħa fis-sema u fl-art.   Morru, mela, agħmlu dixxipli mill-ġnus kollha, u għammduhom fl-isem tal-Missier u ta' l-Iben u ta' l-Ispirtu s-Santu, u għallmuhom iħarsu dak kollu li ordnajtilkom jien.  U ara, jiena magħkom dejjem sa l-aħħar taż-żmien. Il-Kelma tal-Mulej

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Knowing the Only True God

B y Fr. Paul G. Hinnebusch, O.P., S.T.M.

(Teaching to Mother Teresa’s Sisters)

St. Paul speaks of this knowing of God by experience when he says in Eph 3: 17-19: “May Christ dwell in your hearts through faith, and may charity be the root and foundation of your life. Thus you will be able to grasp fully, with all the holy ones, the breadth and length and height and depth of Christ’s love, and experience this love which surpasses all knowledge, so that you may attain to the fullness of God Himself.” This is the unity for which Jesus prays in that prayer when He says, “That they all may be one; as You Father are in me and I am in you, that they also may be in us.” (Jn 17:21) The answer to the prayer is the Church, which St. Cyrian defines as “a people made one in the unity of the Father and of the Son and of the Holy Spirit.” It is not a static, lifeless union like two pieces of metal welded together. It is a dynamic union, a living union in living knowledge and love.

Nowadays, we give that prayer of Jesus, “that they may all be one,” (John 17:21) too narrow a meaning. We think only of praying for the intentions of the present day ecumenical movement of Protestants, Catholics and Orthodox and all other Christians in one visible Church. That, however, is but a secondary meaning of Our Lord’s prayer. That unity of the now-divided Churches would surely come more quickly if we all really lived and savoured that interior communion in the life of the Holy Trinity, that unity which is an entering into the unity that exists between the Father and Jesus, Himself. The oneness of all believers in the unity of the Father and of the Son and of the Holy Spirit is what Jesus primarily had in mind in this prayer: “That you all may be one; as You Father are in me and I am in you, that they may be one in Us.” (Jn 17:21) “This is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent.” (17:3) Jesus calls the Father “the only true God,” not as if He were saying that He, Himself, is not God.

He adds immediately, “and Jesus Christ whom you have sent.” In fact, we know that only true God only knows the one whom He sent. “No one has ever seen God. The only Son, God, who is at the Father’s side, has revealed Him.” (Jn 1:18) Or as Jesus explains it, “Whoever has seen me has seen the Father.” (Jn 14:9) We have not really known the one true God till we have known Him in Jesus Christ whom He sent. The only true God can be known in no other way. Thus it is not a matter of knowing the one true God in one act of knowledge and knowing the One whom He sent in another act of knowledge. In the one act of knowing Jesus Christ whom He sent, we know Son and Father as the one true God.

We have not really known the one true God until we have known Him in the Son. Until the Word was made flesh, the true nature of God as Holy Trinity of Persons was unknown, and in that sense, the one true God was unknown. The people of Israel knew that there is only one true God. But His inner life, His intimate interior self was unknown. In that sense, thus the one true God was unknown. In His prayer to the Father, Jesus is really saying to the Father, “Eternal life consists in knowing that you and I whom you sent are the one true God.” Although the Holy Spirit is not mentioned, He is not excluded, since He is the living bond of love uniting Father and Son.

Thus in calling the Father “the one true God” (John 17:3) Jesus is not denying that He, Himself, is God, just as in the Gloria of the Mass when we say to Jesus, “You alone are the Holy One, you alone are the Lord, You alone are the Most High, Jesus Christ,” we are not denying that the Father and the Holy Spirit are God, for we add immediately, “with the Holy Spirit in the glory of God the Father.” Along with the Father and the Holy Spirit, Jesus is the only true God. And so, too, in this prayer at the Last Supper, Jesus says that the Father is “the only true God,” together with Jesus Christ whom He sent. Eternal life is knowing both of them, knowing the Father by knowing Jesus Christ whom He sent. In other words, eternal life is this: to know that the only true God is Holy Trinity, a communion of three divine persons and to respond to this knowledge with love. Eternal life is to enter into that communion of the divine persons by knowing the Father and the Son in love, [and responding to God’s love by living in a communion of all persons].

“This is eternal life: to know you, the only true God, and Jesus Christ whom you have sent.” (17:3) One sending refers to the Incarnation. Jesus Christ was sent into the world in the incarnation, the Son coming into the world as man to reveal the Father. Thus, in eternal life we rejoice also in the humanity of the Son of God. Even in heaven, we will see the Father in the glory of the Son, Jesus Christ. Therefore Jesus prays, “Father, glorify your Son so that your Son may glorify you.” (Jn 17:5) He also prays, “Father, I will that where I am, they also may be with me, that they may see my glory that you gave me because you loved me before the foundation of the world.” (Jn 17:24) Only in seeing the glory of Jesus Christ will we truly know the one true God. It is absolutely essential that we see the glory of Jesus, for only thus is His mission of glorifying God, that is, revealing Him accomplished.

Only then is His work complete. Therefore Jesus prays, “Father, glorify Your Son, (that is reveal His Divinity) so that your Son may glorify you.” (John 17:1) The divinity of Jesus has to be revealed, otherwise God cannot be known. If God is to be known, Jesus has to be known. “Now glorify Me, Father, with you, with the glory that I had with you before the world began.” (Jn 17:5) In seeing the divine glory the Father has given this man Jesus, we see our own glory as sons and daughters of God in His eternal Son. It is only when we see the full revelation of divinity in Christ that we appreciate ourselves as sharers in that divinity. In other words, we have to know what God is to appreciate what we are as His children. The more clearly we see God as revealed in Jesus, the more clearly we will experience our own glorious condition as children of God.

To see the glory of Jesus, to see the fullness of divinity in Him, is to see what it means for any man or woman to be child of God, sharer in the divinity, life of the Trinity. God loved Jesus before the creation of the world. “Do you now Father give me glory at your side, a glory I had with you before the world began.” (John 17:5) “I wish that where I am they also may be with me, that they may see my glory that you gave me, because of the love you bore me before the world began.” (Jn 17:24)

He loved this Son of Mary and in that love endowed Him with the fullness of divinity, because in that same eternal love He loved us. That is, He gave divinity to Jesus, a member of the human race, precisely because in this love He wanted to bring all of us into His divine, eternal life. Therefore Jesus ends His prayer at the Last Supper saying, “Righteous Father…I made known your name and will make it known, that the love with which you loved me may be in them, and I in them.” (Jn 17:26) The whole purpose of the Father loving the man Jesus and giving Him the grace of divinity in the very instant of His conception in Mary’s womb was that this love for Jesus might be in us, forming us in divine life as children of God, sharers in His divinity. And this love for Jesus is in us through the presence of Jesus in us forming us as sons and daughters of God

Bottom of Form

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The Sixth Sunday of Easter

                                                 Is-Sitt  Ħadd tal-Għid                                                         

Messalin A pp 211

 

Reading 1                

ACTS 8:5-8, 14-17

Philip went down to the city of Samaria and proclaimed the Christ to them. With one accord, the crowds paid attention to what was said by Philip when they heard it and saw the signs he was doing. For unclean spirits, crying out in a loud voice, came out of many possessed people, and many paralyzed or crippled people were cured. There was great joy in that city. Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John, who went down and prayed for them, that they might receive the Holy Spirit, for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus. Then they laid hands on them and they received the Holy Spirit. This is the Word of The Lord.

L-Ewwel Lezzjoni

Qari mill-Ktieb ta' l-Atti ta' l-Appostli 8, 5-8. 14-17

F'dak iż-żmien, Filippu niżel f'belt tas-Samarija u xandar lil Krisitu lin-nies tagħha.   Il-folol tan-nies b'fehma waħda kienu joqogħdu attenti għal dak li kien jgħidilhom Filippu, meta kienu jisimgħuh u jaraw il-mirakli li kien jagħmel.  Kien hemm nies maħkuma mill-ispirti ħżiena, u dawn b'għajat kbir kienu joħorġu minn ħafna minnhom;  u ħafna nies oħrajn, mifluġa jew zopop, kienu jitfejqu.   U kien hemm ferħ kbir f'dik il-belt. L-appostli, li kienu Ġerusalemm, semgħu li  s-Samarija laqgħed il-Kelma ta' Alla, u bagħtu  hemm lil Pietru u lil Ġwanni.  Dawn niżlu hemm u talbu biex dawk li emmnu jirċievu l-Ispirtu s-Santu; għax l-Ispirtu s-Santu kien għadu ma niżel fuq ħadd minnhom, imma kienu tgħammdu biss f'isem il-Mulej  Ġesu'. Imbagħad l-appostli qiegħdu idejhom fuqhom, u huma  rċevew l-Ispirtu s-Santu. Il-Kelma tal-Mulej

 

Responsorial Psalm 

PSalm 66:1-3, 4-5, 6-7, 16, 20

R/ Alleluia.

Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, “How tremendous are your deeds!”           R/

“Let all on earth worship and sing praise to you,
sing praise to your name!”
Come and see the works of God,
his tremendous deeds among the children of Adam.   R/

He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.                                           R/

Hear now, all you who fear God, while I declare
what he has done for me.
Blessed be God who refused me not
my prayer or his kindness!                                              R/

Salm Responsorjali                                                                      

Salm 65 (66)

R/  Hallelujah, Hallelujah

Għajtu bil-ferħ lil Alla,

bnedmin tad-dinja kollha;

għannu s-sebħ ta' ismu,

xandru s-sebħ u t-tifħir tiegħu.

Għidu lil Alla:  "Kemm int tal-biża' f'għemilek!             R/

L-art kollha tagħtik qima,

tgħannilek u tgħanni lil ismek."

Ejjew, araw l-għemejjel ta' Alla;

tal-biża' f'għemilu fost il-bnedemin.                              R/

Biddel il-baħar f'art niexfa,

għaddew bil-mixi minn nofs ix-xmara.

Għalhekk, nifirħu bih!

Hu jsaltan bil-kobor tiegħu għal dejjem.                      R/

Ejjew, isimgħu, u ngħidilkom,

intom ilkoll li tibżgħu minn Alla,

ngħidilkom x'għamel miegħi.

Imbierek Alla, li ma warrabx it-talba tiegħi;

ma warrabx minn fuqi t-tjieba tiegħu!                         R/

Reading 2                            

1 PeTer 3:15-18

Beloved: Sanctify Christ as Lord in your hearts. Always be ready to give an explanation to anyone who asks you for a reason for your hope, but do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame. For it is better to suffer for doing good, if that be the will of God, than for doing evil. For Christ also suffered for sins once, the righteous for the sake of the unrighteous, that he might lead you to God. Put to death in the flesh, he was brought to life in the Spirit. This is the Word of The Lord.

It-Tieni Lezzjoni

Qari mill-Ewwel Ittra ta' San Pietru  Appostlu 3, 15-18

Għeżież, lill-Mulej Kristu, qaddsu f'qalbkom.  Kunu  dejjem  leslti biex tagħtu tweġiba lil kull min jitlobkom il-għala tat-tama li għandkom. Imma wieġbu bil-ħlewwa u bir-rispett.   Żommu safja  l-kuxjeza tagħkom biex, meta jgħidu fuqkom, dawk stess li jkasbru l-imġiba tajba tagħkom fi Kristu  jkollhom għalxiex  jistħu.  Jekk din tkun ir-rieda ta' Alla, aħjar tbati għax tkun għamilt it-tajjeb milli għax tkun għamilt il-ħażin. Għax Kristu wkollmiet darba għal dejjem minħabba d-dnubiet;  hu li kien ġust, miet għall-inġusti biex iressaqkom lejn Alla; kien mogħti l-mewt fil-ġisem, imma ħa l-ħajja fl-ispirtu. Il-Kelma tal-Mulej

Gospel                      

JohN 14:15-21

Jesus said to his disciples: “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate to be with you always, the Spirit of truth, whom the world cannot accept, because it neither sees nor knows him. But you know him, because he remains with you, and will be in you. I will not leave you orphans; I will come to you. In a little while the world will no longer see me, but you will see me, because I live and you will live. On that day you will realize that I am in my Father and you are in me and I in you. Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him.”

L-Evanġlju

Qari mill-Evanġelju skond San Ġwann 14, 15-21

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu: "Jekk  tħobbuni, ħarsu l-kmandamenti tiegħi.  U jien nitlob lill-Missier, u hu jagħtikom Difensur ieħor biex  jibqa' magħkom għal dejjem, l-Ispirtu tal-verita',  li d-dinja ma tistax tirċevih, għax hija la tarah u  lanqas tagħrfu.  Iżda intom tagħrfuh, għaliex jgħammar magħkom, u huwa fikom. Ma nħalikom iltiema.  Nerġa' niġi għandkom.  Ftit iehor u d-dinja ma taranix aktar.  Iżda  intom għad tarawni, għax jiena ngħix, u intom ukoll għad tgħixu.  F'dak il-jum intom tagħrfu li jiena f'Missieri, u intom fija u jiena fikom. Min iżomm il-kmandmanti tiegħu u jħarishom, dak hu li jħobbni u min iħobb lili, iħobbu wkoll il-Missier, u jiena wkoll inħobbu u nurih lil nnifsi. Il-Kelma tal-Mulej

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A reflection for the Sixth Sunday of Easter, Year A  by Fr Thomas Rosica

The Advocate Gives Us A Reason For Our Hope

The first six Chapters of Acts tell the story of the foundation and building up of the Church in Jerusalem. In n ext Sunday’s first reading (Acts 8:5-8, 14-17) and again in Acts 10:44-48 and Acts 19:1-6, Luke distinguishes between baptism in the name of the Lord Jesus and the reception of the Spirit. In each case, the Spirit is conferred through members of the Twelve (Peter and John) or their representative (Paul). This is most likely Luke’s way of describing the role of the Church in the bestowal of the Spirit. Elsewhere in Acts, baptism and the Spirit are more closely related (Acts 1:5; 11:16).

What can we learn from this experience? Luke’s writings in the Acts of the Apostles make clear that the gift of the Spirit is not a personal privilege. Nor is the proclamation of the Scriptures a mere cerebral process involving theory and intelligence. Rather, it is a process that demands an experiential knowledge of Jesus of Nazareth, the Crucified and Risen One. No apparent obstacle – whether physical defect, race, or geographical remoteness – can place a person beyond the saving call of the Good News. God is actively fulfilling his purposes for the scope of the Church’s mission (Luke 24:47; Acts 1:8). The Lord Jesus sets his eyes on potential witnesses and does all he can to form them, empower them, and send them out on the roads of the Word.

The new advocate among us

In John’s Gospel, the sense of loss among the apostles is palpable as Jesus prepares to take leave of them. Peter asks: “Lord, where are you going?” (John 13:36) and "Lord, why can I not follow you now?" (John 13:37). To this poignant longing Jesus responds: “If you love me you will keep my commandments. And I will ask the Father and he will give you another Advocate to be with you forever” (John 14:15). Then Jesus identifies the new Advocate (“paraclete”) as the Spirit of truth, unknown to the world but an abiding presence within the disciples (John 14:17). This then is the foundation of our trust in the guidance of the Spirit.

The Greek term paraclete has its roots in legal terminology, meaning “advocate” or “defence attorney.” It can also mean a spokesman, mediator, intercessor, comforter, or consoler, although no one of these terms encompasses the meaning expressed in John. The Paraclete in John is a teacher, a witness to Jesus, and a prosecutor of the world, who represents the continued presence on earth of the Jesus who has returned to the Father.

Jesus is the first Advocate (“paraclete”), as in 1 John 2:1, where Jesus is an advocate in the sense of an intercessor in heaven. The coming of the Paraclete in the Christian community signals the start of a worldwide mission impelling the early Christians beyond their geographic boundaries. If Jesus was the Advocate during his earthly presence, the Spirit now is a new Advocate, the presence of Jesus until his return. This Advocate is not a stranger, but is the guarantee of fidelity to Jesus: “The Advocate, the Holy Spirit whom the Father will send in my name, will teach you everything and remind you of all that I have sent to you” (John 14:26). Again he adds that the Advocate will testify on his behalf and enable the disciples also to testify. As background to these passages we recall the uncertainty and fear of the disciples at the beginning of the Acts of the Apostles. With the coming of the Spirit they are enlightened and emboldened and become witnesses with clarity and courage.

Not trapped in the past

The Advocate will not only be the assurance of faithfulness and the source of bold proclamation but also the guide into a veiled future: “I have still many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come” (John 16:12-13). This assurance of the presence and guidance of the Spirit empowers the disciples to move into the future, to meet new challenges in creative ways. Authentic disciples are faithful to the person and message of Jesus yet they are not trapped in the past. It is the Spirit that enables flexibility, adjustment, adaptation, and newness to occur, always within the context of fidelity.

The Church’s living memory

The new Advocate is not a kind of a proxy sent to replace the absent Lord: on the contrary, it assures his presence as well as the Father’s. They will “come to” the one who remains faithful to Jesus’ word, and they will dwell “with” him (John 14:23). Not with the others –those who do not love the Lord and do not keep his word. The Paraclete dwells in everyone who loves Jesus and keeps the commandments, and so his presence is not limited by time (14:15-17). The Paraclete is just as present in modern disciples of Jesus as he was in the very first generation. No one should think that Jesus has abandoned his Church in our times. Jesus continues to send us God’s Spirit of Truth. We are told in the Gospel that the Holy Spirit will teach us everything and remind us of all that Jesus said (14:26). This “reminding” or “calling to memory” is beautifully expressed in a new term used in theCatechism of the Catholic Church to describe the work of the Paraclete: “The Holy Spirit is the Church’s living memory” (#1099).

As Christians, the person of Jesus Christ is our “starting-point,” our hope and our goal. Christ asks the Church to “make disciples of all nations.” (Matthew 28:19). To guide the work of the Church in its mission, Christ sends the Holy Spirit into our midst. Jesus identifies the new Advocate as the “Spirit of truth,” unknown to the world but an abiding presence within the disciples (John 14:17). This then is the foundation of our trust in the guidance of the Spirit. Jesus was Advocate during his earthly presence with the disciples. The Holy Spirit is a new Advocate, the presence of Jesus guiding the Church until his return.

 Fifth Sunday of Easter

Il-Ħames Ħadd tal-Għid

Messalin A pp 205

Reading 1

Acts 6:1-7

As the number of disciples continued to grow, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution. So the Twelve called together the community of the disciples and said, “It is not right for us to neglect the word of God to serve at table. Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task, whereas we shall devote ourselves to prayer and to the ministry of the word.” The proposal was acceptable to the whole community, so they chose Stephen, a man filled with faith and the Holy Spirit, also Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a convert to Judaism. They presented these men to the apostles who prayed and laid hands on them.The word of God continued to spread, and the number of the disciples in Jerusalem increased greatly; even a large group of priests were becoming obedient to the faith. This is the Word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Atti ta' l-Appostli 6, 1-7

F'dawk il-jiem l-għadd tad-dixxipli kien qiegħed jiżdied, għalhekk sar xi tgergir mil-lhud griegi kontra l-lhud, għax dehrilhom li ma kienx hemm min jieħu ħsieb ir-romol tagħhom fil-ministeru ta' kuljum. Għalhekk it-tnax sejħu l-ġemgħa tad-dixxipli u qalulhom: "mhux sewwa li aħna nħallu l-kelma ta' alla biex naqdu l-imwejjed. Mela, l-aħwa, ħudu ħsieb u agħżlu minn fostkom sebat irġiel li għandhom isem tajjeb u li huma mimlijin bl-ispirtu u bl-għerf, u nħallu din il-hidma f'idejkom. U aħna nagħtu ruħna għat-talb u għall-ministeru tal-kelma. Dan il-kliem għoġob lill-ġemgħa kollha; u għażlu lil stierfnu, bniedem mimli bil-fidi u bl-ispirtu s-santu, lil filippu, lil prokoru, lil nikanor, lil timon, lil parmena,u lil nikola, proselita' minn antijokja. Lil dawn ressquhom quddiem l-appostli, li talbu u qiegħdu idejhom fuqhom. U l-kelma ta' alla kienet tixtered dejjem aktar, l-għadd tad-dixxipli kien jiżdied ħafna f'ġerusalemm, u kotra kbira ta' qassisin kunu joqogħdu għall-fidi. Il-Kelma tal-Mulej

Responsorial Psalm

Psalm 33:1-2, 4-5, 18-19

R/ Alleluia.

Exult, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
with the ten-stringed lyre chant his praises. R/

Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full. R/

See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.           R/

Salm Responsorjali

Salm 32(33)

R/ Hallelujah, Hallelujah, Hallelujah.

Għannu, ġusti, bil-ferħ lill-Mulej;

jixirqilhom ifaħħruh in-nies sewwa.

Faħħru l-Mulej bid-daqq taċ-ċetra;

Għannulu fuq l-arpa b'għaxar kordi. R/

Għax sewwa hi l-kelma tal-Mulej,

kollox bil-fedelta' huwa għamel.

Hu jħobb id-dritt u s-sewwa;

bit-tjieba tal-Mulej mimlija l-art.   R/

Ara, għajnejn il-Mulej fuq dawk li jibżgħu minnu,

fuq dawk li jittamaw fit-tjieba tiegħu,

biex jeħilsilhom mill-mewt ħajjithom,

u jaħjihom fi żmien il-ġuġ.             R/

Reading 2

1 Peter 2:4-9

Beloved: Come to him, a living stone, rejected by human beings but chosen and precious in the sight of God, and, like living stones, let yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ. For it says in Scripture: Behold, I am laying a stone in Zion, a cornerstone, chosen and precious, and whoever believes in it shall not be put to shame. Therefore, its value is for you who have faith, but for those without faith: The stone that the builders rejected has become the cornerstone, and A stone that will make people stumble, and a rock that will make them fall. They stumble by disobeying the word, as is their destiny. You are “a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises” of him who called you out of darkness into his wonderful light. This is the Word of the Lord

It-Tieni Lezzjoni

Qari mill-Ewwel Ittra ta' San Pietru 2, 4-9

Għeżież, ersqu lejn il-Mulej, li hu dik il-ġebla ħajja li kienet imwarrba mill-bennejja, imma magħżula minn Alla bħala ġebla għażiża. U intom ukoll, bħal ġebel ħaj, inbnew f'dar spiritiwali, saċerdozju qaddis, biex toffru sagrifiċċju spiritwali li jogħġbu lil Alla permezz ta' Ġesu' Kristu. Għax hekk hemm miktub fl-Iskrittura: "Jien inqiegħed f'Sijon ġebla tax-xewka, magħżula u għażiża; min jemmen fiha ma jkollux għax jitħawwad." Għalikom, mela, li temmnu, dan huwa ġieħ! Għal dawk li ma jemmnux, din l-istess ġebla li warrbu l-bennejja saret il-ġebla tax-xewka, ġebla ta' tiġrif u tfixkil. Tfixklu għax ma qagħudx għall-kelma ta' Alla. Għal dan dan kienu ddestinati. Imma intom ġens maħtur, saċerdozju rjali, nazzjoni qaddis, poplu li Alla kiseb għalih, biex ixxandru t-tifhir ta' dak li sejħilkom mid-dlam għad-dawl tiegħu ta' l-għaġeb. Il-Kelma tal-Mulej

Gospel

John 14:1-12

Jesus said to his disciples: “Do not let your hearts be troubled. You have faith in God; have faith also in me. In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you? 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. Where I am going you know the way.” Thomas said to him, “Master, we do not know where you are going; how can we know the way?” Jesus said to him, AI am the way and the truth and the life. No one comes to the Father except through me. If you know me, then you will also know my Father. From now on you do know him and have seen him.” Philip said to him,“Master, show us the Father, and that will be enough for us.” Jesus said to him, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father.How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me?The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works. Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves. Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father. This is the Word of the Lord

L-Evanġelju

Qari mill-Evanġelju skond San Ġwann 14, 1-12

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu: "Tħallux qalbkom titħawwad! Emmnu f'Alla, u emmnu fija wkoll. Fid-dar ta' Missieri hemmħafna postijiet. Li ma kienx hekk, kont ngħidilkom:"Sejjer inħejjilkom fejn toqogħdu?" U meta mmur nħejjilkom post, nerġa' niġi biex neħodkom miegħi biex, fejn inkun jien, tkunu intom ukoll. U t-triq għall-post fejn sejjer tafuha." Tumas qallu: "Mulej, aħna ma nafux fejn inti sejjer.Kif nistgħu nafu t-triq?" Wieġbu Ġesu': "Jiena hu t-triq, il-verita' u l-ħajja. Ħadd ma jmur għand il-Missier jekk mhux permezz tiegħi. Kieku għaraftu lili, kontu tagħrfu wkoll lil Missieri: minn issa 'l quddiem tagħrfuh, anzi diġa rajtuh." Qallu Filippu: "Mulej, urina l-Missier, u jkun biżżejjed għalina." Ġesu' wieġeb: "Ili daqshekk magħkom, Filippu, u għadek ma għaraftnix? Min ra lili ra lill-Missier. Kif tgħidli: "Urina l-Missier?" Ma temmnux li jien fil-Missier u l-Missier fija? Il-kliem li ngħidilkom jien, ma ngħidux minn moħħi iżda l-Missier li jgħammar fija qiegħed jagħme l-opri tiegħu. Emmnuni! Jiena fil-Missier u l-Missier huwa fija. Jekk mhux għal ħaġ'oħra, emmnuni minħabba dawn l-opri stess. Tassew tassew ngħidilkom, min jemmen fija hu wkoll għad jagħmel lopri li qiegħed nagħmel jien, u akbar minnhom għad jagħmel, għax jiena sejjer għand il-Missier." Il-Kelma tal-Mulej

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Man More Than Dust?

Gospel Commentary by Fr Raniero Cantalamessa ofm cap

In the Book of Genesis one reads that after man sinned God said to him: “By the sweat of your brow you shall get your bread to eat, until you return to the earth from which you were taken, for you are dust, and to dust you shall return” (Genesis 3:19).

Every year on Ash Wednesday the liturgy repeats these severe words to us: “Remember that you are dust and to dust you shall return.” If it were up to me, I would immediately remove this formula from the liturgy.

The Church now rightly allows it to be replaced with another formula: “Repent and believe in the Gospel.” Taken literally, without the necessary explanations, the words of the other formula are the perfect expression of modern scientific atheism: Man is nothing else than a heap of atoms and, in the end, will return to being a heap of atoms.

The Book of Qoheleth (also known as Ecclesiastes), a book of the Bible that was written during a time of religious uncertainty in Israel, seems to confirm this atheistic interpretation when it says: “All go to the same place; everything was made from dust, and to the dust it shall return. Who knows if the life-breath of the children of men goes upward and the life-breath of beasts goes earthward?” (3:20-21).

At the end of the book, this last terrible doubt (Is there a difference between the end of man and beasts?) seems to be positively resolved, because the author says, “The body returns to dust but the spirit returns to God who gave it” (12:7).

In the last writings of the Old Testament there emerges the idea of a recompense for the just after death and even a resurrection of the body, but the content of this belief is still quite vague and is not shared by all. The Sadducees, for example, reject it.

We can evaluate the words that begin this Sunday’s Gospel against this background: Jesus said to his disciples: “Do not let your hearts be troubled. You have faith in God; have faith also in me. In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you? 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.”

These words are the Christian response to the most disturbing of human questions. Death is not ― as it was at the beginning of the Bible and among the pagans ― a descent into Sheol or Hades where one becomes a worm or shadow; it is not ― as it is for certain atheist biologists ― a restitution of one’s organic material to nature for the subsequent use of other living things; nor is death ― as it is for certain contemporary forms of religiosity inspired by Eastern doctrines (often poorly understood) ― a dissolution of the person into the great ocean of universal consciousness, in the All or, according to some, the Nothing.

It is rather a going to be with Christ in the bosom of the Father, to be where he is.
The veil of mystery is not removed because it cannot be removed. Just as colour cannot be described to a person born blind or sound to a person born deaf, so also one cannot explain what a life outside of time and space is like to those who are still in time and space. It is not God who wanted to keep us in darkness. He has however told us about the essentials: Eternal life will be a full communion, soul and body, with the risen Christ, a sharing of his glory and joy.

Benedict XVI, in his encyclical on hope, “Spe Salvi”, reflects on the nature of eternal life from an existential point of view. “Eternal life,” the encyclical says, “would be like plunging into the ocean of infinite love, a moment in which time ― the before and after ― no longer exists” (No. 12). Eternity, it adds, “is not an unending succession of days in the calendar, but something more like the supreme moment of satisfaction, in which totality embraces us and we embrace totality” (No. 12).

The doorman and the guide to the Kingdom

Fourth Sunday of Easter

Lectionary: 49

NISKUZAW RUHNA GHALIEX IL-VERSJONI BIL-MALTI MHIX QED TIDHER ILLUM MINHABBA RAGUNIJIET TEKNICI U HSARA FIL-KOMPJUTER LI FUQHOM MA KELLNIEX KONTROLL.

Reading 1
Acts 2:14a, 36-41

Then Peter stood up with the Eleven, raised his voice, and proclaimed: "Let the whole house of Israel know for certain  that God has made both Lord and Christ, this Jesus whom you crucified."  Now when they heard this, they were cut to the heart, and they asked Peter and the other apostles, "What are we to do, my brothers?" Peter said to them, "Repent and be baptized, every one of you,  n the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call." He testified with many other arguments, and was exhorting them, "Save yourselves from this corrupt generation." Those who accepted his message were baptized, and about three thousand persons were added that day.

Responsorial Psalm
PSALM 23: 1-3a, 3b4, 5, 6

The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want. Alleluia.

He guides me in right paths for his name's sake.
Even though I walk in the dark valley I fear no evil;
for you are at my side. With your rod and your staff that give me courage.
R. The Lord is my shepherd; there is nothing I shall want. Alleluia.

You spread the table before me in the sight of my foes;
you anoint my head with oil; my cup overflows. 
R. The Lord is my shepherd; there is nothing I shall want. Alleluia.

Only goodness and kindness follow me all the days of my life;
and I shall dwell in the house of the LORD for years to come.
R. The Lord is my shepherd; there is nothing I shall want. Alleluia.

Reading 2
1 PETER 2:20b-25

Beloved: If you are patient when you suffer for doing what is good, this is a grace before God. For to this you have been called, because Christ also suffered for you, leaving you an example that you should follow in his footsteps. He committed no sin, and no deceit was found in his mouth. When he was insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly. He himself bore our sins in his body upon the cross, so that, free from sin, we might live for righteousness. By his wounds you have been healed. For you had gone astray like sheep, but you have now returned to the shepherd and guardian of your souls.

Gospel  
John 10:1-10

Jesus said:  "Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers."  Although Jesus used this figure of speech, the Pharisees did not realize what he was trying to tell them. So Jesus said again, "Amen, amen, I say to you, I am the gate for the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly."

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The Good Shepherd comes that we may have life
A reflection for the Fourth Sunday of Easter, Good Shepherd Sunday by Julian Papparella 

This Sunday’s Gospel gives us an image that summarizes all that we have celebrated in the passion, death, and resurrection of Jesus. Jesus description of the Good Shepherd in John 10 shows us how He saw His mission in the world, and His mission in each of our lives.  Jesus did not come as a political powerhouse, a domineering leader, or a demanding referee. He came as a Shepherd. He came to care for us and to lead us gently, as a shepherd leads His sheep. He is not just  the Good Shepherd, He is   our   Good Shepherd. He is the Shepherd for each of us. He came to lead us to life. He came to call us by name. He came to bring us home to eternal pastures.

If Jesus is my Shepherd, then I am a sheep in the flock of Jesus. Jesus knows me. He calls me by name. I know His voice. Jesus seeks me out when I am lost. Jesus places me tenderly on His shoulders. Jesus invites me back to the flock when I go astray. Jesus guides me gently to where is best for me. How powerful it is to experience this in prayer. To imagine how Jesus looks at you. To imagine Him seeking you out when you are lost. To imagine His joy in finding you, picking you up and placing you on His shoulders. The Parable of the Lost Sheep (Luke 15:1-10) can be a great help in this way. Jesus is not a Shepherd who restricts, controls, or enslaves us. He does not seek to capture us in His grasp. He wants to carry us gently and lead us lovingly, that we may have life. He tells us, “A thief comes only to steal and kill and destroy. I came that they may have life, and have it more abundantly” (John 10:10). Having life more abundantly is not about having a more glamorous wardrobe, or taking expensive vacations. It is not about having a more stylish house or a greater variety of entertainment. Having life and having it more abundantly is truly living. It is living deeply. It is living to the full. It is seeking the things that bring us life and that bring life to other people. It is knowing God’s love for me and loving others in return. This is eternal life. This is heaven.

Totally receiving God’s love and sharing this love with all of humanity. Jesus gives us this life. It begins already, here and now, as members of the flock of the Good Shepherd. Jesus not only gathers each of us as individuals, He gathers us together as a flock. Jesus does not save us individually, one-by-one. He saves us together. He comes to give us life together. He not only relates to each of us personally, He is also in the midst of us, uniting us as one, bringing us together, and leading us forward together.

Life in abundance is not just each of us enjoying him or herself in the comfort of his or her own solitude. Life in abundance is not just being left unbothered by my neighbour. Life in abundance means coming together as brothers and sisters. It means sharing with others the life that we receive. It means rejoicing in one another. It means seeing each other as a gift. It is taking the time to encounter one another, even in little ways. Taking a moment for an unexpected conversation instead of wishing you were left undisturbed. Smiling at someone who looks down. Writing to a family member or friend. Volunteering to help people in need. All of these bring us together as a flock. All of these show us that we are not alone. Even through simple gestures, we can show others that they are not alone either.

Jesus continues His work of being our Good Shepherd through His Church. This is an important but often difficult message in our world today. It does not mean that the Church shepherds us perfectly. Jesus alone is the Good Shepherd. But He uses His Church to try and lead us through life in this world. He does not save us individually but together. There is a German hymn, “He who believes is never alone.” And again a French saying, “A Christian alone is a Christian in danger.” We do not live our faith in isolation. Jesus does not just relate to us individually in a vacuum. We are not lone sheep in the world. We are members of a flock. We belong to one another, and   together   we belong to Christ. We are sometimes scattered, divided, but Jesus seeks to bring us together, to unite us in one fold. He not only brings us together as Catholics, or Protestants, or Christians. He wants to bring all of humanity together and He uses us as instruments of this peace and unity.

Jesus’ image of the Good Shepherd reveals to us who He is, for each of us and for all of us together. It also shows us how He is at work in the world, bringing us to Himself and uniting us together. Through this beautiful image that He gives us, may we see how Jesus brings us close to Himself, and learn from Him how to come closer together with our fellow sheep, as members of His fold.
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