The Shepherd leads, and we follow!

« Sunday, May 3 » 

Fourth Sunday of Easter

Lectionary: 49

Ir-Raba’ Ħadd tal-Għid

Reading 1        Acts of the Apostles 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, in 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. 

Qari 1          mill-Ktieb tal-Atti tal-Appostlii 2, 14a.36-41

Nhar Għid il-Ħamsin, Pietru flimkien mal-Ħdax qam u qal lil-Lhud b’leħen għoli: “Ħa jkun jaf fiż-żgur il-poplu kollu ta’ Iżrael li lil dan Ġesù, li intom sallabtuh, Alla għamlu Mulej u Messija”. Dan il-kliem li semgħu laqtilhom qalbhom, u qalu lil Pietru u lill-appostli l-oħra: “L-aħwa, x’għandna nagħmlu aħna?”. U Pietru weġibhom: “Indmu, u jitgħammed kull wieħed minnkom fl-isem ta’ Ġesù Kristu għall-maħfra ta’ dnubietkom; u intom tirċievu d-don tal-Ispirtu s-Santu. Għax il-wegħda qiegħda għalikom u għal uliedkom u għal dawk kollha li huma fil-bogħod, dawk kollha li l-Mulej Alla tagħna sejħilhom”. U b’ħafna kliem ieħor tahom xhieda u wissiehom billi qalilhom: “Salvaw lilkom infuskom minn dan in-nisel ħażin”. Għalhekk dawk li laqgħu kliemu tgħammdu u dakinhar ingħaqdu mad-dixxipli madwar tlitt elef ruħ. Il-Kelma tal-Mulej

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.

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.

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.

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.

Salm Responsorjali          Salm 22 (23), 1-3a. 3b-4. 5. 6. 

R/. (1): Il-Mulej hu r-ragħaj tiegħi: xejn ma jonqosni

Il-Mulej hu r-ragħaj tiegħi:

xejn ma jonqosni.

F’mergħat kollha ħdura jqegħedni,

ħdejn l-ilma, fejn nistrieħ, jeħodni.

Hemm hu jrejjaqni. R/.

Imexxini fit-triq tas-sewwa

minħabba l-isem tiegħu.

Imqar jekk nimxi f’wied mudlam,

ma nibżax mill-ħsara, għax inti miegħi.

Il-ħatar tiegħek u l-għasluġ tiegħek,

huma jwennsuni. R/.                               

Inti tħejji mejda għalija

quddiem l-għedewwa tiegħi.

Biż-żejt tidlikli rasi,

u l-kalċi tiegħi tfawwarli. R/.                                      

Miegħi, iva, jimxu t-tjieba u l-ħniena

il-jiem kollha ta’ ħajti.

U ngħammar f’dar il-Mulej

sakemm indum ħaj! R/.

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.

Qari 2         mill-Ewwel Ittra ta’ San Pietru Appostlu: 2, 20b-25

 Għeżież, jekk tagħmlu t-tajjeb u ssofru t-tbatija bis-sabar, din tkun grazzja quddiem Alla. Għal dan intom kontu msejħa, għax Kristu wkoll bata għalikom u ħallielkom eżempju, biex timxu fuq il-passi tiegħu: hu li ma kien għamel ebda dnub, u ebda qerq ma nstab f’fommu, meta għajruh ma weġibx bit-tagħjir, meta bata ma heddidx imma ħalla f’idejn l-Imħallef ġust. Hu tgħabba bi dnubietna sa fuq is-salib, biex aħna mmutu għad-dnubiet, u ngħixu għall-ġustizzja. Bil-ġrieħi tiegħu intom fiqtu. Intom kontu bħal nagħaġ mitlufa, imma issa rġajtu lura għand ir-ragħaj u l-għassies ta’ ruħkom. Il-Kelma tal-Mulej 

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."

               

Evanġelju       Qari skond San Ġwann 10, 1-10

 F’dak iż-żmien, Ġesù qal: “Tassew tassew ngħidilkom, min ma jidħolx fil-maqjel tan-nagħaġ mill-bieb imma jaqbeż ġewwa minn naħa oħra, dak hu ħalliel u brigant. Imma min jidħol mill-bieb hu r-ragħaj tan-nagħaġ.  Min ikun mal-bieb lilu jiftaħ, in-nagħaġ minn leħnu jisimgħu, u hu jsejjaħ in-nagħaġ tiegħu waħda waħda b’isimhom u joħroġhom barra. U meta joħroġ in-nagħaġ tiegħu, huwa jmur quddiemhom u n-nagħaġ jimxu warajh, għax jisimgħu leħnu. Imma wara wieħed barrani ma jimxux, anzi jaħarbu minnu, għax leħen barrani ma jafuhx”.  Din il-parabbola qalhielhom Ġesù, iżda huma ma fehmux x’ried jgħidilhom biha.Għalhekk Ġesù raġa’ qalilhom: “Tassew, tassew ngħidilkom li l-bieb tan-nagħaġ huwa jien. Dawk kollha li ġew sa issa qabli huma ħallelin u briganti. Iżda n-nagħaġ lilhom ma semgħuhomx. Jiena hu l-bieb; jekk xi ħadd jidħol ġewwa permezz tiegħi jsalva, u jidħol u joħroġ u jsib fejn jirgħa. Il-ħalliel ma jidħolx jekk mhux biex jisraq u joqtol u jeqred. Jiena ġejt biex ikollkom il-ħajja, u ħajja bil-kotra”. Il-Kelma tal-Mulej                     

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Sheep That Go Astray 

Gospel Commentary for 4th Sunday of Easter by Father Raniero Cantalamessa, OFM Cap, the Pontifical Household preacher. 

This is Good Shepherd Sunday, but this time we are not going to focus our attention on the Good Shepherd, but on his antagonist.

Who is the person who is defined as the “thief,” the “stranger”? Jesus is thinking in the first place of the false prophets and the pseudo-messiahs of his time who posed as emissaries of God and liberators of the people, but who in reality did nothing but send the people to die for them. Today these “strangers” who do not enter in through the gate, but who sneak into the sheepfold, who “steal” the sheep and “kill” them, are fanatic visionaries, or astute profiteers, who speculate on the good faith and naivety of the people. I am referring to the founders and leaders of the religious sects that are springing up around the world.

When we speak of sects, we must be careful not to put everything on the same level. Protestant evangelicals and Pentecostals, for example, apart from isolated groups, are not sects. For years the Catholic Church has maintained an official dialogue with them, something that it would never do with sects.

The true sects can be recognized by certain characteristics. First of all, in regard to their creed, they do not share essential points with the Christian faith, such as the divinity of Christ and the Trinity; or rather they mix foreign and incompatible elements with Christian doctrines — re-incarnation, for example. In regard to methods, they are literally “sheep stealers” in the sense that they try to take the faithful away from their Church of origin, to make them followers of their sect.

They are also often aggressive and polemical. They invariably spend more time accusing and criticizing the Church, Mary and, in general, everything Catholic, rather than proposing their own positive ideas. They are the antipodes of the Gospel of Jesus, which is love, sweetness, respect for the freedom of others. Gospel love is absent from the sects.

Jesus has given us a sure criterion for recognizing them: “Beware,” he said, “of false prophets who come to you in sheep’s clothing, but who underneath are rapacious wolves. By their fruits you will know them” (Matthew 7:16). And the most common fruits of sects are divided families, fanaticism, and apocalyptic expectations of the end of the world, which are regularly contradicted by the facts.

There is another kind of religious sect, born outside the Christian world, generally imported from the East. Unlike those we have been talking about, they are not aggressive. Indeed, they present themselves “in the clothing of lambs,” preaching love for all, for nature, the quest for the deep self. They are often syncretistic ensembles, that is, they weave together elements from various religions, as is the case with the New Age.

The great spiritual damage that is caused to those who allow themselves to be convinced by these new messiahs is that they lose Jesus Christ, and with him that “life in abundance” that he came to bring. Some of these sects are also dangerous for mental health and public order. The recurrent cases of subjugation and group suicides show us where the fanaticism of some sect leaders can carry people.

When we speak about sects we must also say a “mea culpa.” People often end up in sects in search of the human warmth and support of a community that they did not find in their parish. [Translation from the Italian original by Joseph G. Trabbic]

* * * * * *

Walking, Talking, Eating with God

« Sunday, April 26 »

 

 Third Sunday of Easter

Lectionary: 46 

It-Tielet Ħadd tal-Għid 

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.”  

Qari I           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. Lord, you will show us the path of life. 

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. Lord, you will show us the path of life. 

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. Lord, you will show us the path of life. 

You will show me the path to life,

abounding joy in your presence,

the delights at your right hand forever.

R. Lord, you will show us the path of life. 

Salm Responsorjali         Salm 15 (16) 1-2a.5.7-8.9-10.11

R/. (11a): Mulej, int tgħallimni t-triq tal-ħajja

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/. 

Inbierek lill-Mulej li tani l-fehma;

imqar billejl qalbi tgħallimni.

Inżomm lill-Mulej dejjem quddiemi,

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

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/. 

Int tgħallimni t-triq tal-ħajja;

hemm il-milja tal-ferħ quddiemek,

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

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. 

Qari II        mill-Ewwel Ittra ta’ San Pietru Appostlu

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 24:13-35

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 

Evanġelju       Qari 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.

/////////////////////////////////////          Gospel Commentary for 3rd Sunday of Easter

Jesus Remains With Us in Scripture

by Father Raniero Cantalamessa, OFM Cap, the Pontifical Household preacher. 

“Were not our hearts burning within us while he spoke to us on the way and explained the Scriptures to us?” This line from the Gospel passage about the disciples of Emmaus brings us to reflect on the Scriptures. 

There are two ways to approach the Bible. The first is that of considering it an old book, full of religious wisdom, of moral values, and of poetry too. From this point of view it is absolutely the most important book for understanding our Western culture and the Judeo-Christian religion. It is also the most printed and read book in the world. 

But there is another, much more demanding way to approach the Bible, and it is that of believing that it contains the living word of God for us, that it is an “inspired” book, that is, written, indeed, by human authors, with all of their limitations, but with God’s direct intervention. A very human book and, at the same time, divine, that speaks to men of all times and reveals to them the meaning of life and death. 

Above all it reveals to them God’s love. If all the Bibles in the world, St. Augustine said, on account of some disaster, would be destroyed and there remained only one copy and, of this copy, all of the pages were illegible save for one, and on this page only one line were legible; if this line were that of the first letter of John that reads “God is love,” the whole Bible would be saved because it is summed up in this statement. This explains how it is that so many people approach the Bible without culture, without great education, with simplicity, believing that it is the Holy Spirit that speaks in it and find in it answers to their problems, light, encouragement, in a word, life.

The two ways of approaching the Bible — the way of erudition and the way of faith — do not exclude each other, on the contrary, they must be united. It is necessary to study the Bible, the way in which it should be interpreted (or to pay attention to the findings of those study it in this way), so as not to fall into fundamentalism. 

Fundamentalism consists in taking a verse from the Bible, just as it sounds, and applying it to today’s situations, without taking into account the difference of culture, of time, and of the different genres of the Bible. 

It is believed, for example, that the universe is little more that 4,000 years old since this would seem to be what we can calculate from the information that the Bible provides, while we know that the universe is some billions of years old. The Bible was not written as a textbook of natural science, but for salvation. God, in the Bible, adapted himself to the way of speaking of the men of the time so that they could understand; he did not write only for the men of the age of technology.

On the other hand, to reduce the Bible to an object of study and erudition, remaining neutral to its message, is to kill it. It would be as if a man, receiving a letter from the woman he loves, were to examine it with a dictionary, from the point of view of grammar and syntax, and stops at these things, without grasping the love that is in it.

 Reading the Bible without faith is like trying to read a book at night: nothing can be read, or at least one does not read what is essential. Reading Scripture with faith means reading it in reference to Christ, grasping what refers to him on every page, just as he did with the disciples of Emmaus.

Jesus remains with us in two ways: in the Eucharist and in his word. He is present in both: in the Eucharist under the form of food, in the Word under the form of light and truth. The word has a great advantage over the Eucharist. Only those who already believe and are in a state of grace can receive communion; but everyone, believers and nonbelievers, married people and divorced people, can approach the word of God. Indeed, to become a believer, the most normal route is that of listening to God’s word.   [Translation by Joseph G. Trabbic]

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To believe... or not to believe

« Sunday, April 19 »

 Second Sunday of Easter

(or Sunday of Divine Mercy)

Lectionary: 43

It-Tieni Ħadd tal-Għid

(jew il-Ħadd tal-Ħniena Divina)

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.

Qari I      mill-Ktieb tal-Atti tal-Appostli 2, 42-47  

F’dak iż-żmien, id-dixxipli kienu jżommu sħiħ fit-tagħlim tal-appostli u fl-għaqda ta’ bejniethom, fil-qsim tal-ħobż u fit-talb. Waqa’ mbagħad il-biża’ fuq kulħadd għax ħafna kienu l-mirakli u s-sinjali li kienu jsiru permezz tal-appostli. Dawk kollha li kienu jemmnu kienu ħaġa waħda, u kienu jaqsmu kollox bejniethom, ibigħu ġidhom u kull ma kellhom u jqassmu 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 magħhom lil dawk li jkunu salvi.  Il-Kelma tal-Mulej

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

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.

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.

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.

Salm Responsorjali      Salm 117 (118), 2-4.13-15.22-24

 R/. (1): Faħħru lill-Mulej, għaliex hu tajjeb, għax għal dejjem it-tjieba tiegħu

 Ħa jgħidu wlied Iżrael:

“Għal dejjem it-tjieba tiegħu”.

Ħa tgħid dar Aron:

“Għal dejjem it-tjieba tiegħu”.

Ħa jgħidu dawk li jibżgħu mill-Mulej:

“Għal dejjem it-tjieba tiegħu”. R/.

B’saħħithom kollha imbuttawni biex 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/.

Il-ġebla li warrbu l-bennejja

saret il-ġebla tax-xewka.

Bis-saħħa tal-Mulej seħħ dan:

ħaġa tal-għaġeb f’għajnejna.

Dan hu l-jum li għamel il-Mulej;

ħa nifirħu u nithennew fih! R/.

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.

 Qari II       mill-Ewwel Ittra ta’ San Pietru Appostlu 1, 3-9

 Ikun imbierek Alla u Missier Sidna Ġesù Kristu, li fil-ħniena kbira tiegħu raġa’ wilidna għal tama ħajja bil-qawmien ta’ Ġesù Kristu mill-imwiet u għal wirt li la jitħassar, la jittabba’, u lanqas jinxef. Dan il-wirt hu merfugħ 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-deheb, 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 Ġesù Kristu. Lilu, għalkemm ma rajtuhx, intom tħobbuh; fih, għad li issa m’intomx tarawh, intom temmnu; fih intom tifirħu b’ferħ glorjuż, li ma jistax jitfisser, waqt li tiksbu l-għan 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 nailmarks and put my hand into his side, I will not believe.” Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, “Peace be with you.” Then he said to Thomas, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.” Thomas answered and said to him, “My Lord and my God!” Jesus said to him, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.” Now, Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you may come to believe that Jesus is the Christ, the Son of God, and that through this belief you may have life in his name.

Evanġelju              Qari skond San Ġwann 20, 19-31

Dakinhar fil-għaxija, fl-ewwel jum tal-ġimgħa, meta d-dixxipli kienu flimkien imbeżżgħa mil-Lhud, bil-bibien magħluqa, ġie Ġesù u qagħad f’nofshom; u qalilhom: “Is-sliem għalikom!”. Kif qal hekk, uriehom idejh u ġenbu. Id-dixxipli ferħu meta raw lill-Mulej. Imbagħad Ġesù tenna jgħidilhom: “Is-sliem għalikom! Kif il-Missier bagħat lili, hekk jien nibgħat lilkom”. Kif qal hekk, nefaħ fuqhom u qalilhom: “Ħudu l-Ispirtu s-Santu. Dawk li taħfrulhom dnubiethom ikunu maħfura, u dawk li żżommuhomlhom ikunu miżmuma”. Tumas, wieħed mit-Tnax, jgħidulu t-Tewmi, ma kienx magħhom meta ġie Ġesù. Għalhekk id-dixxipli l-oħra qalulu: “Rajna lill-Mulej”. Iżda hu qalilhom: “Jekk ma narax f’idejh il-marka tal-imsiemer u ma nqigħedx sebgħi fuq il-marka tal-imsiemer u idi fuq ġenbu, jien ma nemminx”. Tmint ijiem wara, id-dixxipli reġgħu kienu ġewwa, u Tumas magħhom. Il-bibien kienu magħluqa, imma Ġesù 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 Ġesù: “Emmint għax rajtni! Henjin dawk li ma rawx u emmnu”. Hemm ħafna sinjali oħra li Ġesù għamel quddiem id-dixxipli tiegħu u li m’humiex imniżżla f’dan il-ktieb. 1Iżda dawn inkitbu sabiex intom temmnu li Ġesù hu l-Messija l-Iben ta’ Alla, u biex bit-twemmin tagħkom ikollkom il-ħajja f’ismu. Il-Kelma tal-Mulej

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 “Unless I Put My Hand Into His Side …”

Gospel Commentary for 2nd Sunday of Easter 

by Fr Raniero Cantalamessa, OFM Cap, the Pontifical Household preacher.

The first of the two appearances of Christ described in today’s Gospel occurs Easter evening, “the first day after the Sabbath,” and the second appearance, the one in which the episode with Thomas takes place, occurs “eight days later,” that is, again on the first day after the Sabbath.

The insistence on the chronological date of the two appearances shows the Evangelist John’s intention to present Jesus’ meeting with his followers in the cenacle as a prototype of the Church’s Sunday assembly. Jesus is present among his disciples in the Sunday Eucharist too; he gives them peace and the Holy Spirit; at communion they touch, indeed they receive, his wounded and risen body, reciting the Creed they proclaim, like Thomas, their faith in him.

The designation “first day of the week” is very soon replaced by the other designation “day of the Lord” (Revelation 1:10), whose exact corresponding phrase in Latin is “dies dominica.” “Dominica” very soon passes from being an adjective to being a noun and this is how our Italian word “Domenica” (“Sunday”) came about.

A distinctive trait of Sunday in the epoch of the Fathers is joy. We already see it anticipated in today’s Gospel: “The disciples rejoiced in seeing the Lord” (John 20:20). Sunday is regarded as the “little Easter,” or “the weekly Easter.” By extension, the verse of Psalm 118 in which the Jews and Christians referred to the Passover, is applied to Sunday: “This is the day the Lord has made. Let us rejoice and be glad in it” (118:24).

Naturally, the liturgical assembly is the heart of Sunday. What the Sunday celebration of the Eucharist represented for Christians in the time of persecution is shown to us by the North African martyr Saturnius and his companions, who died under the persecution of Diocletian in A.D. 305. To the Roman judge who accused them of transgressing the emperor’s order not to hold meetings, the martyrs said: “The Christian cannot be without the Eucharist and the Eucharist cannot be without the Christian.” “The Eucharist is the hope and the salvation of Christians.”

A line spoken by these martyrs is often cited thus: “We cannot live without Sunday.” But this translation is not very exact. Taken literally, it does not make much sense. The word that is translated as “Sunday” here (“dominicum”) actually means “the Lord’s meal,” that is, the Eucharist. The title of the congress, therefore, must be understood, if at all, in the sense of: “We cannot live without the Sunday celebration of the Eucharist.”

We need to rediscover what Sunday was for the first centuries, when it was a special day, not because of external supports but by its own internal force. The obligation to attend Sunday Mass by itself does not seem to be sufficient to bring Christians to Church on Sunday. We must emphasize the need that the Christian has to receive the body and blood of the Lord over his obligation to receive it. “[S]haring in the Eucharist,” John Paul II wrote in “Novo Millennio Inuente,” “should really be the heart of Sunday for every baptized person. It is a fundamental duty, to be fulfilled not just in order to observe a precept but as something felt as essential to a truly informed and consistent Christian life.”

No Catholic should return home from Sunday Mass without feeling, in some measure, “reborn to a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3). When one returns home from encountering the risen Lord, Sunday acquires a new taste and colour: Everything is more beautiful, even sitting at table at home or at a restaurant, even the game at the stadium.  [Translation by Joseph G. Trabbic]

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