Come, Holy Spirit, come!

« Sunday, May 31 2020 » 

Pentecost Sunday (Mass during the Day) 

Għid il-Ħamsin  (Quddiesa tal-Jum)

 

Reading 1     ACTS OF THE APOSTLES  2:1-11

When the time for Pentecost was fulfilled, they were all in one place together. And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire, which parted and came to rest on each one of them. And they were all filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim. Now there were devout Jews from every nation under heaven staying in Jerusalem. At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language. They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans? Then how does each of us hear them in his native language? We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travellers from Rome, both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God.” 

Qari I          mill-Ktieb tal-Atti tal-Appostli 2, 1-11

Meta wasal jum Għid il-Ħamsin, huma kienu lkoll flimkien f’post wieħed. F’daqqa waħda ġie mis-sema ħoss bħal ta’ riħ qawwi, u mela d-dar kollha fejn kienu qegħdin. U dehrulhom ilsna qishom tan-nar, li tqassmu u qagħdu fuq kull wieħed minnhom. Imtlew ilkoll bl-Ispirtu s-Santu u bdew jitkellmu b’ilsna oħra, skont ma l-Ispirtu kien jagħtihom li jitkellmu. F’Ġerusalemm kien hemm xi Lhud, nies twajba minn kull nazzjon li hawn taħt is-sema. Malli nstama’ dan il-ħoss, inġabret kotra kbira, ilkoll imħawdin għax kull wieħed minnhom kien jismagħhom jitkellmu bl-ilsien tiegħu. Miblugħin u mistagħġbin, bdew jgħidu: “Dawn li qegħdin jitkellmu mhumiex ilkoll mill-Galilija? Mela kif kull wieħed minna qiegħed jismagħhom jitkellmu bi lsien art twelidu? Partin, Medin u Għelamin, nies mill-Mesopotamja, mil-Lhudija, mill-Kappadoċja, minn Pontu, mill-Asja, mill-Friġja, mill-Pamfilja, mill-Eġittu, mill-inħawi tal-Libja madwar Ċireni, nies li ġew minn Ruma, kemm Lhud u kemm prosèliti, oħrajn minn Kreta u Għarab, aħna lkoll qegħdin nisimgħuhom ixandru bl-ilsna tagħna l-għeġubijiet ta’ Alla!”  Il-Kelma tal-Mulej   

Responsorial Psalm     PSALM 104:1, 24, 29-30, 31, 34.

Bless the LORD, O my soul!  O LORD, my God, you are great indeed!

How manifold are your works, O Lord!  the earth is full of your creatures;

R. Lord, send out your Spirit, and renew the face of the earth. 

May the glory of the LORD endure forever; may the LORD be glad in his works! 

Pleasing to him be my theme; I will be glad in the LORD.

R. Lord, send out your Spirit, and renew the face of the earth. 

If you take away their breath, they perish and return to their dust.

When you send forth your spirit, they are created, and you renew the face of the earth.

R. Lord, send out your Spirit, and renew the face of the earth.

 

Salm Responsorjali        Salm 103 (104), 1ab.24aċ.29bċ-30.31.34

R/. (30): Ibgħat l-Ispirtu tiegħek, Mulej, u ġedded il-wiċċ tal-art 

Bierek ruħ tiegħi, lill-Mulej! Mulej, Alla tiegħi, inti kbir bil-bosta!

Kemm huma kotrana l-għemejjel tiegħek, Mulej! Mimlija l-art bil-ħlejjaq tiegħek. R/. 

Jekk teħdilhom nifishom, imutu, u lejn it-trab jerġgħu jmorru.

Malli tibgħat in-nifs tiegħek, jinħolqu, u inti ġġedded il-wiċċ tal-art. R/. 

Jibqa’ sebħ il-Mulej għal dejjem! Jifraħ il-Mulej bl-għemejjel tiegħu!

Ħa togħġbu l-għanja tiegħi, għax jiena fil-Mulej l-hena tiegħi. R/. 

Reading 2      1 CORINTHIANS 12:3b-7, 12-13

Brothers and sisters: No one can say, “Jesus is Lord,” except by the Holy Spirit. There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit. As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptised into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. 

Qari II       mill-Ewwel Ittra lill-Korintin 12, 3b-7.12-13

Ħuti, ħadd ma jista’ jgħid: “Ġesù hu l-Mulej!”. jekk mhux imqanqal mill-Ispirtu s-Santu. Hemm imbagħad diversi doni, imma l-istess wieħed hu l-Ispirtu; hemm diversi ministeri, imma l-istess wieħed hu l-Mulej; hemm diversi ħidmiet, imma l-istess Alla, li jaħdem kollox f’kulħadd. Lil kull wieħed tingħata r-rivelazzjoni tal-Ispirtu għall-ġid ta’ kulħadd. Bħalma l-ġisem hu wieħed u fih ħafna membri, u l-membri kollha tal-ġisem, għad li huma ħafna, jagħmlu ġisem wieħed, hekk ukoll Kristu. Għax aħna wkoll, ilkoll tgħammidna fi Spirtu wieħed biex nagħmlu ġisem wieħed, sew Lhud sew Griegi, sew ilsiera sew ħielsa, u lkoll xrobna minn Spirtu wieħed. Il-Kelma tal-Mulej 

Sequence:    Veni, Sancte Spiritus

Come, Holy Spirit, come! And from your celestial home Shed a ray of light divine!

Come, Father of the poor! Come, source of all our store! Come, within our bosoms shine.

You, of comforters the best; You, the soul’s most welcome guest; Sweet refreshment here below;

In our labour, rest most sweet; Grateful coolness in the heat; Solace in the midst of woe.

O most blessed Light divine, Shine within these hearts of yours, And our inmost being fill!

Where you are not, we have naught, Nothing good in deed or thought, Nothing free from taint of ill.

Heal our wounds, our strength renew; On our dryness pour your dew; Wash the stains of guilt away:

Bend the stubborn heart and will; Melt the frozen, warm the chill; Guide the steps that go astray.

On the faithful, who adore And confess you, evermore In your sevenfold gift descend;

Give them virtue’s sure reward; Give them your salvation, Lord; Give them joys that never end. Amen. 

Sekwenza

Spirtu s-Santu, ejja fina, raġġ ta’ dawl qaddis agħtina, xerrdu f’ruħna mis-smewwiet.

O Missier il-foqra tiegħek, inti ġġib id-doni miegħek, tagħni b’dawlek qalb l-ulied.

Inti l-aqwa faraġ tagħna, fik kull hena xħin tkun magħna, tħossok fewġa ħelwa r-ruħ.

Fl-għaja, lejn is-serħ twassalna; jekk imħeġġa wisq, trażżanna; mill-għajnejn tixxotta d-dmugħ.

O dawl hieni ta’ qdusija, nitolbuk li bik mimlija tkun il-qalb ta’ kull fidil.

Mingħajr dawlek li jmexxina ebda ħajr ma jkun hemm fina, ebda safa fl-għemil.

Naddaf kull fejn hemm it-tbajja’, fejn hemm nixfa reġġa’ l-ħajja, lill-miġruħ agħtih fejqan.

Rattab fina l-ebusija, agħti lill-berdin bżulija, għin fit-triq lil min beżgħan.

Agħti s-seba’ doni tiegħek lil min jimxi fidil miegħek u li fik jistrieħ kull ħin.

Agħti ’l kull virtù sabiħa ħlas ta’ salvazzjoni sħiħa, agħti l-ġenna lit-tajbin. Ammen. Hallelujah. 

Gospel        JOHN 20:19-23

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.”

Evanġelju         Qari skond San Ġwann 20, 19-23

Dak il-Ħadd 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”. Il-Kelma tal-Mulej 

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Father Cantalamessa on Pentecost

Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday’s liturgy.  

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Send Forth Your Spirit and They Shall be Created

The Gospel presents Jesus, who in the cenacle on Easter evening, “breathed on them and said: ‘Receive the Holy Spirit.'” This breathing of Jesus recalls God’s action who, in the creation, “formed man out of the clay of the ground and blew into his nostrils the breath of life, and so man became a living being” (cf. Genesis 2:7). With his gesture Jesus indicates that the Holy Spirit is the divine breath that gives life to the new creation as he gave life to the first creation. The responsorial psalm highlights this theme: “Send forth your Spirit, and they shall be created, and you shall renew the face of the earth.” 

Proclaiming that the Holy Spirit is Creator means saying that his sphere of action is not restricted to the Church, but extends to the entire creation. No place and no time is without his active presence. He acts in and out of the Bible; he acts before Christ, during the time of Christ, and after Christ, even if he never acts apart from Christ. “All truth, by whomever it is spoken,” Thomas Aquinas has written, “comes from the Holy Spirit.” The action of the Spirit of Christ outside the Church is not the same as his action in the Church and in the sacraments. Outside he acts by his power; in the Church he acts by his presence, in person. 

The most important thing about the creative power of the Holy Spirit is not, however, to understand it and explain its implications, but to experience it. But what does it mean to experience the Spirit as Creator? To understand it, let us take the creation account as our point of departure. “In the beginning, when God created the heavens and the earth, the earth was a formless wasteland, and darkness covered the abyss, and the Spirit of the Lord brooded over the waters” (Genesis 1:1-2). We conclude from this that the universe already existed in the moment when the Spirit intervened, but it was formless and dark, chaos. It is after his action that the creation assumes precise contours; light is separated from darkness, dry land from the sea, and everything takes on a definite shape. 

Thus, it is the Holy Spirit who transforms the creation from chaos into cosmos, who makes it something beautiful, ordered, polished (“cosmos” comes from the same root as “cosmetic” and it means beautiful!), he makes a “world,” in the double sense of this word. Science teaches us today that this process went on for billions of years, but the Bible — with its simple and image-filled language — wants to tell us that the slow evolution toward life and the present order of the world did not happen by chance, following blind material impulses. It followed, rather, a project that the Creator inserted in it from the beginning. 

God’s creative action is not limited to the initial instant; he is always in the act of creating. Applied to the Holy Spirit, this means that he is always the one who transforms chaos into cosmos, that is, he makes order out of disorder, harmony out of confusion, beauty out of deformity, youth out of age. This occurs on all levels: in the macrocosm as in the microcosm, that is, in the whole universe as in the individual person. 

We must believe that, despite appearances, the Holy Spirit is working in the world and makes it progress. How many new discoveries, not only in the study of nature but also in the field of morality and social life! A text of Vatican II says that the Holy Spirit is at work in the evolution of the social order of the world (“Gaudium et Spes,” 26). It is not only evil that grows but good does too, with the difference being that evil eliminates itself, ends with itself, while the good accumulates itself, remains. Certainly there is much chaos around us: moral, political, and social chaos. The world still has great need of the Spirit of God. For this reason we must not tire in invoking him with the words of the Psalm: “Send forth your Spirit, Lord, and renew the face of the earth!”

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"I am with you always..."

>> Sunday, May 24 2020 – Ascension <

                                          

The Ascension of the Lord

Lectionary: 58

 Tlugħ il-Mulej fis-Sema

 

Reading 1   ACTS OF THE APOSTLES 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 hom 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 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.”  

Qari I          Bidu tal-Ktieb tal-Atti tal-Appostli 1, 1-11

 Fl-ewwel rakkont tiegħi, Teofilu, tkellimt fuq dak kollu li Ġesù kien għamel u għallem minn mindu beda sal-jum li fih kien meħud fis-sema, wara li, permezz tal-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-Saltna ta’ Alla. Meta kien għadu magħhom, 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 jiem 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 Ġesù, 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

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 to shouts of joy: a blare of trumpets for the Lord.

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. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.

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

R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.

Salm Responsorjali        SALM 46 (47), 2-3.6-7.8-9 

R/: Tela’ Alla b’għajat ta’ ferħ

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 tal-art kollha: għannulu bis-sengħa għanja sabiħa. Isaltan Alla fuq il-ġnus kollha, joqgħod Alla fuq it-tron imqaddes tiegħu. R/.

Reading 2       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.

Qari II        mill-Ittra ta’ San Pawl lill-Efesin 1, 17-23

Ħuti, Alla ta’ Sidna Ġesù 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 minn kull Saltna 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.”

Evanġelju           skond San Mattew 28, 16-20

F’dak iż-żmien, il-ħdax-il dixxiplu telqu lejn il-Galilija u marru fuq il-muntanja fejn kien ordnalhom Ġesù. Kif rawh, inxteħtu quddiemu, għalkemm xi wħud iddubitaw. Ġesù resaq ikellimhom 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 tal-Iben u tal-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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Why Are You Staring at the Sky?

Gospel Commentary for Feast of the Ascension  by Father Raniero Cantalamessa, OFM Cap 

in the first reading an angel says to the disciples: “Men of Galilee, why are you staring at the sky? This Jesus, who was taken up from among you and assumed into heaven, shall one day return in the same way in which you saw him go to heaven.”   

This is an occasion to clarify once and for all what we mean by “heaven.” Among almost all people, heaven indicates the habitation of the divinity. Even the Bible uses this spatial language: “Glory to God in the highest heaven and peace to men on earth.”  

With the advent of the scientific era, all these religious meanings attributed to the word “heaven” are now in crisis. The heavens are the space in which our planet and the whole solar system moves, and nothing else. We all have heard of the remark attributed to the Soviet astronaut after returning from his trip through the cosmos: “I traveled through outer space a long time and didn’t see God anywhere!” 

It is important therefore to try to clarify what we Christians mean when we say “Our Father who art in heaven,” or when we say that someone “went to heaven.” In these cases the Bible adapts itself to the common way of speaking (we do it today too, even in the scientific era, when we say that the sun “rises” and “sets”). But the Bible knows well and teaches that God is “in heaven, on earth and everywhere,” that he is the one who “created the heavens” and, if he created them, cannot be “contained” by them. That God is “in the heavens” means that he “dwells in inaccessible light,” that he is as far beyond us “as the heavens are above the earth.”

We Christians also agree that in talking about heaven as God’s dwelling place we understand it more as a state of being than a place. When we speak about God it would be nonsense to say that he is literally “above” or “below,” “up” or “down.” We are not therefore saying that heaven doesn’t exist but only that we lack the categories with which to adequately represent it. Suppose we ask a person who is blind from birth to describe the different colors to us: red, green, blue. … He could not tell us anything since we only perceive colors through our eyes. This is what it is like for us in regard to “heaven” and to eternal life, which is outside space and time.

In light of what we have said, what does it mean to proclaim that Jesus “ascended into heaven”? We find the answer in the Creed. “He ascended into heaven and is seated at the right hand of the Father.” That Christ has ascended into heaven means that he “is seated at the right hand of the Father,” that is, as man too, he has entered into God’s world; that he has been constituted the Lord and head of all things, as St. Paul says in the second reading.  

In regard to us, “going to heaven” or going to “paradise” means going and being “with Christ” (Philippians 1:23). Our heaven is the risen Christ together with whom we shall form a “body” after our resurrection but also, in a provisional and imperfect way, immediately after our death. It is sometimes objected that no one has returned from heaven to assure us that it truly exists and is not just a pious illusion. It’s not true! There is one who — if we know how to recognize him — returns from heaven every day in the Eucharist to assure us and to renew his promises. 

The words of the angel — “Men of Galilee, why are you staring at the sky?” — also contain an implicit reproof: We should not just “stare into the sky” and speculate about the beyond, but rather we should live in expectation of his return, follow his mission, bring the Gospel to the ends of the earth, improve life in this world.

He has gone to heaven but without leaving earth. He has only disappeared from our field of vision. Indeed in the Gospel he himself assures us: “Behold, I am with you always, even to the end of the world.”   [Translation by Joseph G. Trabbic]

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THE PARACLETES AROUND US!

« Sunday, May 17 »

 

Sixth Sunday of Easter

Lectionary: 55

 

Is-Sitt Ħadd tal-Għid

 

 

Reading 1        ACTS OF THE APOSTLES 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.

 

Qari I         mill-Ktieb tal-Atti tal-Appostli 8, 5-8.14-17

F’dak iż-żmien, Filippu niżel f’belt tas-Samarija u xandar lil Kristu 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 laqgħet 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 Ġesù. 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

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 the earth cry out to God with joy.

 

“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. Let all the earth cry out to God with joy.

 

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. Let all the earth cry out to God with joy.

 

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. Let all the earth cry out to God with joy.

 

Salm Responsorjali     Salm 65 (66), 1-3a.4-5.6-7a.16.20

R/. (1): Għajtu bil-ferħ lil Alla, bnedmin tad-dinja kollha

 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-bnedmin. 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.

 

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

Għeżież, lill-Mulej Kristu qaddsu f’qalbkom. Kunu dejjem lesti biex tagħtu tweġiba lil kull min jitlobkom il-għala tat-tama li għandkom. Imma wieġbu bil-ħlewwa u bir-rispett. Żommu safja l-kuxjenza 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 wkoll miet 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.”

 

Evanġelju      Qari skond San Ġwann 14, 15-21

F’dak iż-żmien, Ġesù qal lid-dixxipli tiegħu: “Jekk tħobbuni, ħarsu l-kmandamenti tiegħi. U jiena nitlob lill-Missier, u hu jagħtikom Difensur ieħor biex jibqa’ magħkom għal dejjem, l-Ispirtu tal-verità, li d-dinja ma tistax tirċevih, għax hija la tarah u lanqas tagħrfu. Iżda intom tagħrfuh, għaliex jgħammar magħkom, u huwa fikom. Ma nħallikomx iltiema. Nerġa’ niġi għandkom. Ftit ieħor, 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-kmandamenti tiegħi u jħarishom, dak hu li jħobbni; u min iħobb lili, iħobbu wkoll il-Missier, u jiena wkoll inħobbu u nurih lili nnifsi”. Il-Kelma tal-Mulej

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  Be a Paraclete for Others

 

Gospel Commentary for 6th Sunday of Easter

by Fr. Raniero Cantalamessa, OFMCap, Pontifical Household Preacher

 

In the Gospel Jesus uses the term “paraclete” when speaking to the disciples about the Holy Spirit. In some contexts this term means “consoler,” in others “defender,” and sometimes it means both. In the Old Testament God is the great consoler of his people. This “God of consolation” (Romans 15:4), became “incarnate” in Jesus Christ, who is named the first consoler or Paraclete (cf. John 14:15).

 

The Holy Spirit, being the one who continues Christ’s work and brings the common work of the Trinity to completion, also had to be called “Consoler”: “The Consoler who will remain with you forever,” as Jesus says.

 

After Easter the whole Church had a living and powerful experience of the Spirit as consoler, defender, ally, in its internal and external difficulties, in the persecutions, in the trials, in everyday life. In the Acts of the Apostles we read: “The Church grew and walked in the fear of the Lord, full of the consolation (“paraclesis”) of the Holy Spirit” (9:31).

 

We must now draw a practical conclusion for our lives from this. We ourselves must become paracletes! If it is true that the Christian must be “another Christ,” it is just as true that he must be “another Paraclete.”

 

The Holy Spirit not only consoles us, but he also makes us capable in turn of consoling others. True consolation comes from God who is the “Father of all consolation.” This consolation comes to those who are suffering, but it does not stop with them; its final goal is reached when those who have experienced consolation in turn console their neighbors with the same consolation with which God has consoled them.

 

They must not be content to offer only platitudes (“Take heart, don’t worry -- you will see that everything will turn out fine!”), but to bring the authentic “consolation that comes from the Scriptures,” which is able to “keep hope alive” (cf. Romans 15:4). This is how we explain the miracles wrought by a simple word or gesture, offered in a climate of prayer, at the bedside of a sick person. It’s God who is consoling that person through you!

 

In a certain sense, the Holy Spirit needs us in order to be the Paraclete. He wants to console, defend, exhort; but he does not have a mouth, hands, eyes to “give a body” to his consolation. Or better, he has our hands, our eyes, our mouth.

 

If we stick to the letter of what Paul tells the Thessalonians -- “console each other” (1 Thessalonians 5:11) -- we must take him to be saying: “Be paracletes to each other. If we want to selfishly keep to ourselves the consolation that we receive from the Spirit and it does not pass from us to others, it will quickly disappear.” This is why a beautiful prayer, attributed to St. Francis, says: “Let me not so much seek to be consoled as to console; or to be understood as to understand, to be loved as to love.”

 

In light of what I have said it is not hard today to see who the paracletes are around us. They are the ones who care for the terminally ill, who care for those sick with AIDS, those who seek to alleviate the solitude of the elderly, the volunteers who spend their time visiting hospitals. They are the ones who dedicate themselves to children who are victims of various types of abuse, inside and outside the home.

 

Let us conclude this reflection with the first verses of the Pentecost sequence, which invoke the Holy Spirit as the “best consoler”:

 

“Holy Spirit, come and shine

On our souls with beams divine,

Issuing from Thy radiance bright.

 

Come, O Father of the poor,

Ever bounteous of Thy store,

Come, our heart’s unfailing light.

 

Come, Consoler, kindest, best,

Come, our bosom’s dearest guest,

Sweet refreshment, sweet repose.

Rest in labor, coolness sweet,

Tempering the burning heat,

Truest comfort of our woes.”

 

[Translation by Joseph G. Trabbic]

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