A DRAMATIC AND STARTLING DEGREE OF LOVE

Fourth Sunday of Easter

Lectionary: 50

  

Ir-Raba’ Ħadd tal-Għid

Reading 1      -    ACTS 4:8-12

Peter, filled with the Holy Spirit, said: "Leaders of the people and elders: If we are being examined today about a good deed done to a cripple, namely, by what means he was saved, then all of you and all the people of Israel should know that it was in the name of Jesus Christ the Nazorean whom you crucified, whom God raised from the dead; in his name this man stands before you healed. He is the stone rejected by you, the builders, which has become the cornerstone. There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved."  This is the Word of the Lord.

Qari I    -   mill-Ktieb tal-Atti tal-Appostli 4, 8-12

F’dak iż-żmien, Pietru, mimli bl-Ispirtu s-Santu, wieġeb: “Kapijiet tal-poplu u xjuħ, intom illum qegħdin tistħarrġuna fuq il-ġid li għamilna lil wieħed marid, u biex dan fieq. Mela kunu afu intom ilkoll, u l-poplu kollu ta’ Iżrael: jekk dan ir-raġel hu hawn quddiemkom qawwi u sħiħ, dan ġara bis-saħħa tal-isem ta’ Ġesù Kristu ta’ Nazaret, li intom sallabtuh u Alla qajmu mill-imwiet. Dan Ġesù hu l-ġebla li intom, il-bennejja, warrabtu u li saret il-ġebla tax-xewka. F’ħadd ħliefu ma hemm salvazzjoni, għax imkien taħt is-sema ma hemm isem ieħor mogħti lill-bnedmin li bih aħna għandna nkunu salvi”.  Il-Kelma tal-Mulej

Responsorial Psalm    -   PSALM 118:1, 8-9, 21-23, 26, 28, 29

Give thanks to the LORD, for he is good,

for his mercy endures forever.

It is better to take refuge in the LORD

than to trust in man.

It is better to take refuge in the LORD

than to trust in princes.

R. Alleluia.

I will give thanks to you, for you have answered me

and have been my savior.

The stone which the builders rejected

has become the cornerstone.

By the LORD has this been done;

it is wonderful in our eyes.

R. Alleluia.

Blessed is he who comes in the name of the LORD;

we bless you from the house of the LORD.

I will give thanks to you, for you have answered me

and have been my savior.

Give thanks to the LORD, for he is good;

for his kindness endures forever.

R. Alleluia.

Salm Responsorjali    -    Salm 117 (118), 1.8-9.21-23.26.28ċd.29

Faħħru l-Mulej, għaliex hu tajjeb,

għax għal dejjem it-tjieba tiegħu!

Aħjar tiskenn fil-Mulej

milli tittama fil-bnedmin.

Aħjar tiskenn fil-Mulej

milli tittama fil-kbarat.

 R/. Hallelujah

Niżżik ħajr talli weġibtni

u kont għalija s-salvazzjoni tiegħi.

Il-ġebla li warrbu l-bennejja

saret il-ġebla tax-xewka.

Bis-saħħa tal-Mulej seħħ dan:

ħaġa tal-għaġeb f’għajnejna.

R/. Hallelujah

Imbierek minn ġej f’isem il-Mulej!

Inberkukom minn dar il-Mulej.

Alla tiegħi, jien lilek inkabbar.

Faħħru l-Mulej, għaliex hu tajjeb,

għax għal dejjem it-tjieba tiegħu!

R/. Hallelujah

 Reading 2    -   1 JOHN 3:1-2

Beloved: See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him. Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is.  This is the Word of the Lord.

Qari II    -   mill-Ewwel Ittra ta’ San Ġwann 3, 1-2

Għeżież, araw b’liema għożża ħabbna l-Missier; nistgħu nissejħu wlied Alla, u hekk aħna tassew. Għalhekk id-dinja ma tagħrafniex, għax ma għarfitx lilu. Għeżież, issa aħna wlied Alla, imma x’se nkunu ’l quddiem mhuwiex irrivelat lilna. Madankollu nafu li meta jidher hu, aħna nkunu bħalu, għax narawh kif inhu. Il-Kelma tal-Mulej.

Gospel    JOHN 10:11-18

Jesus said: "I am the good shepherd. A good shepherd lays down his life for the sheep. A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them. This is because he works for pay and has no concern for the sheep. I am the good shepherd, and I know mine and mine know me, just as the Father knows me and I know the Father; and I will lay down my life for the sheep. I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd. This is why the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. This command I have received from my Father." This is the Word of the Lord.

Evanġelju    -   Qari skont San Ġwann 10, 11-18

F’dak iż-żmien, Ġesù qal: “Jiena r-ragħaj it-tajjeb. Ir-ragħaj it-tajjeb jagħti ħajtu għan-nagħaġ tiegħu. Il-mikri, li mhuwiex ir-ragħaj, u li n-nagħaġ mhumiex tiegħu, jara l-lupu ġej, u jħalli n-nagħaġ u jaħrab; u l-lupu jaħtafhom u jxerridhom. Mikri hu, u ma jħabbilx rasu min-nagħaġ. Jiena r-ragħaj it-tajjeb; jiena nagħraf in-nagħaġ tiegħi, u n-nagħaġ tiegħi jagħrfu lili, bħalma l-Missier jagħraf lili u jiena nagħraf lill-Missier; u għan-nagħaġ tiegħi nagħti ħajti. Għandi wkoll nagħaġ oħra, li mhumiex minn dan il-maqjel; lilhom ukoll jeħtieġ li niġbor, u huma jisimgħu leħni, u jkun hemm merħla waħda, ragħaj wieħed.  Għalhekk iħobbni l-Missier, għax jien nagħti ħajti, biex nerġa’ neħodha. Ħadd ma jeħodhieli, iżda jien nagħtiha minn rajja. Għandi setgħa li nagħtiha, u għandi s-setgħa li nerġa’ neħodha; din hi l-ordni li ħadt mingħand Missieri”. Il-Kelma tal-Mulej

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Jesus, the Beautiful and Noble Shepherd

Commentary by Fr. Thomas Rosica, CSB

In the Bible and in the ancient Near East, "shepherd" was a political title that stressed the obligation of kings to provide for their subjects. The title connoted total concern for and dedication to others. Tending flocks and herds is an important part of the Palestinian economy in biblical times. In the Old Testament, God is called the Shepherd of Israel who goes before the flock (Psalm 68:7), guides it (Psalm 23:3), leads it to food and water (Psalm 23:2), protects it (Psalm 23:4), and carries its young (Isaiah 40:11). Embedded in the living piety of believers, the metaphor brings out the fact that God shelters the entire people.

In Psalm 23, the author speaks of the Lord as his shepherd. The image of shepherd as host is also found in this beloved psalm. Shepherd and host are both images set against the background of the desert, where the protector of the sheep is also the protector of the desert traveler, offering hospitality and safety from enemies. The rod is a defensive weapon against wild animals, while the staff is a supportive instrument; they symbolize concern and loyalty.

The New Testament does not judge shepherds adversely. They know their sheep (John 10:3), seek lost sheep (Luke 15:4ff.), and hazard their lives for the flock (John 10:11-12). The shepherd is a figure for God himself (Luke 15:4ff.). The New Testament never calls God a shepherd, and only in the parable of the lost sheep (Luke 15:4ff.; Matthew 18:12ff.) does the comparison occur. Here God, like the rejoicing shepherd of the parable, takes joy in the forgiveness and restoration of the sinner. The choice of the image reflects vividly the contrast between Jesus' love for sinners and the Pharisees' contempt for them. It can be said that the Emmaus story in Luke's Gospel (24:13-35) is a continuation of Jesus' journey, his pursuit of wayward disciples which was already prefigured by the parable of the shepherd who went in search of lost sheep until he found them and returned them to the fold (15:3-7).

Confidence

On the Fourth Sunday of Easter, traditionally called Good Shepherd Sunday, we encounter the Good Shepherd who is really the beautiful or noble shepherd [in the Greek text] who knows his flock intimately. Jesus knew shepherds and had much sympathy for their lot and he relied on one of his favorite metaphors to assure us that we can place our confidence in him. For those who heard Jesus claim this title for himself, it meant more than tenderness and compassion; there was the dramatic and startling degree of love so great that the shepherd is willing to lay down his life for his flock.

Unlike the hired hand, who works for pay, the good shepherd's life is devoted to the sheep out of pure love. The sheep are far more than a responsibility to the good shepherd -- who is also their owner. They are the object of the shepherd's love and concern. Thus, the shepherd's devotion to them is completely unselfish; the good shepherd is willing to die for the sheep rather than abandon them. To the hired hand, the sheep are merely a commodity, to be watched over only so they can provide wool and mutton.

The beauty of Jesus, our Good Shepherd, lies in the love with which he offers his life even unto death for each and every one of his sheep. In so doing, he establishes with each one a direct and personal relationship of intense love. Jesus' beauty and nobility are revealed in his letting himself be loved by us. In Jesus we discover the Father and his Son who are shepherds who care for us, know us and even love us in our stubbornness, deafness and diffidence.

Sometimes, it seems that followers are expected to put the needs of the leader first. The people are the means to an end: the leader's pleasure. Does it not often seem that shepherds are first, sheep last? The emphasis in today's readings is on the sheep and their welfare. The shepherd is the means to ensure the end: the well-being of the flock. Sheep are first, shepherds last. John's gospel portrays Jesus as the life-giving shepherd.

Vocations

This year the Fourth Sunday of Easter is also the World Day of Prayer for Vocations. The readings are very fitting for as we beg the Lord of the harvest and of the Church to send more labourers into his vast vineyards. As a model of religious leadership, Jesus shows us that love can be the only motivation for ministry, especially for pastoral ministry. He also shows us that there must be no exclusiveness on the part of the religious leader. If there are sheep outside the fold (even sheep excluded by the fold itself), the good shepherd must go fetch them. And they must be brought in, so that there will be one flock under one shepherd. The motivation for inclusion is love, not social justice, not ethical fairness, not mere tolerance, and certainly not political correctness or impressive statistics. Only love can draw the circle that includes everyone.

Shepherds have power over sheep. As we contemplate Jesus, the Good Shepherd, we call to mind everyone over whom we exercise authority -- children, elderly parents, our coworkers and colleagues, people who ask us for help throughout the week, people who depend on us for material and spiritual needs. Whatever title we bear, the rod and staff we carry must be symbols not of oppression but of dedication. Today's readings invite us to ask for forgiveness for the times we have not responded to those for whom we care, and ask for the grace to be good shepherds. We fix our eyes anew on the Good Shepherd who knows that other sheep not of this fold are not lost sheep, but his sheep.

One final thought on shepherding. Anthropologists tell us that between the hunting and the farming stages of cultural development shepherds stood as people who existed in both worlds and tied them together. For that reason, shepherds appear in ancient myths and sagas as a symbol for the divine unity of opposites. What the ancient pagans hinted at, Christian faith has brought into a crisp reality with Jesus Christ as the great reconciler. He is the Good Shepherd, who has come into the center of every great conflict in order to establish beauty, unity and peace.

May it be ever so for each person who strives to be a good shepherd today, in the Church and in the world. As we enter those places of conflict and tribulation in our own times, may the Lord use us as his instruments to establish beauty, nobility, unity and peace.

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Eating and drinking with Jesus

Third Sunday of Easter

Lectionary: 47

It-Tielet Ħadd tal-Għid

Reading 1          ACTS 3:13-15, 17-19

Peter said to the people: "The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, has glorified his servant Jesus, whom you handed over and denied in Pilate's presence when he had decided to release him. You denied the Holy and Righteous One and asked that a murderer be released to you. The author of life you put to death, but God raised him from the dead; of this we are witnesses. Now I know, brothers, that you acted out of ignorance, just as your leaders did; but God has thus brought to fulfillment what he had announced beforehand through the mouth of all the prophets, that his Christ would suffer. Repent, therefore, and be converted, that your sins may be wiped away."  This is the Word of the Lord.

Qari I      mill-Atti tal-Appostli 3, 13-15.17-19

F’dak iż-żmien, Pietru qal lill-poplu: “Alla ta’ Abraham, Alla ta’ Iżakk, u Alla ta’ Ġakobb, Alla ta’ missirijietna gglorifika lill-qaddej tiegħu, Ġesù, li intom ittradejtuh u ċħadtuh quddiem Pilatu, għalkemm dan kien qatagħha li jitilqu. Intom ċħadtu l-Qaddis u l-Ġust, tlabtu l-ħelsien ta’ wieħed qattiel u qtiltu lill-awtur tal-ħajja. Imma Alla qajmu mill-imwiet, u ta’ dan aħna xhieda.  Issa, ħuti, jiena naf li kemm intom u kemm il-kapijiet tagħkom, għamiltu dan għaliex ma kontux tafu. Imma b’hekk Alla temm dak li hu kien ħabbar sa minn qabel b’fomm il-profeti, jiġifieri, li l-Messija tiegħu kellu jbati. Indmu, mela, u erġgħu lura minn dnubietkom biex jinħafrulkom”.  Il-Kelma tal-Mulej

Responsorial Psalm       PSALM 4:2, 4, 7-8, 9

When I call, answer me, O my just God,

you who relieve me when I am in distress;

have pity on me, and hear my prayer!

R. Lord, let your face shine on us. Alleluia.

Know that the LORD does wonders for his faithful one;

the LORD will hear me when I call upon him.

R. Lord, let your face shine on us. Alleluia.

O LORD, let the light of your countenance shine upon us!

You put gladness into my heart.

R. Lord, let your face shine on us. Alleluia.

As soon as I lie down, I fall peacefully asleep,

for you alone, O LORD,

bring security to my dwelling.

R. Lord, let your face shine on us.Alleluia.

Salm Responsorjali       SALM 4, 2.4.7.9

Weġibni, meta nsejjaħlek,

Alla tal-ġustizzja tiegħi;

oħroġni fil-wisa’ meta nkun imdejjaq,

ħenn għalija u isma’ talbi.

R/.  Ixħet fuqna, Mulej, id-dawl ta’ wiċċek. Hallelujah

Kunu afu li l-Mulej

wera tjieba kbira miegħi;

jismagħni l-Mulej meta nsejjaħlu.

R/.  Ixħet fuqna, Mulej, id-dawl ta’ wiċċek. Hallelujah

Ħafna jgħidu: “Min jurina r-riżq?”.

Ixħet fuqna, Mulej, id-dawl ta’ wiċċek.

Nimtedd u norqod minnufih fis-sliem,

għax int waħdek, Mulej, fis-sod tqegħedni.

R/.  Ixħet fuqna, Mulej, id-dawl ta’ wiċċek. Hallelujah

Reading 2           1 JOHN 2:1-5A

My children, I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one. He is expiation for our sins, and not for our sins only but for those of the whole world. The way we may be sure that we know him is to keep his commandments.  Those who say, "I know him," but do not keep his commandments are liars, and the truth is not in them. But whoever keeps his word, the love of God is truly perfected in him. This is the Word of the Lord.

Qari II      mill-1 Ittra ta’ San Ġwann 2, 1-5a

 Uliedi, dan qiegħed niktibhulkom biex ma tidinbux; imma jekk xi ħadd jidneb, aħna għandna Difensur quddiem il-Missier, lil Ġesù Kristu, il-ġust. U hu jħallas għal dnubietna, mhux għal tagħna biss, iżda wkoll għal dawk tad-dinja kollha. U b’dan nafu li nagħrfu ’l Ġesù: jekk inżommu l-kmandamenti tiegħu. Min jgħid: “Jiena nafu” u ma j!ommx il-kmandamenti tiegħu, hu giddieb u l-verità mhijiex fih. Iżda kull min iżomm ilkelma tiegħu, fih hemm tassew l-imħabba ta’ Alla fil-milja tagħha. Il-Kelma tal-Mulej

Gospel     LUKE 24:35-48

The two disciples recounted what had taken place on the way, and how Jesus was made known to them in the breaking of bread. While they were still speaking about this, he stood in their midst and said to them, "Peace be with you." But they were startled and terrified and thought that they were seeing a ghost. Then he said to them, "Why are you troubled? And why do questions arise in your hearts? Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have." And as he said this, he showed them his hands and his feet. While they were still incredulous for joy and were amazed, he asked them, "Have you anything here to eat?" They gave him a piece of baked fish; he took it and ate it in front of them. He said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled." Then he opened their minds to understand the Scriptures. And he said to them, "Thus it is written that the Christ would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. You are witnesses of these things." This is the Word of the Lord.

Evanġelju       Qari skont San Luqa 24, 35-48

F’dak iż-żmien, iż-żewġ dixxipli li reġgħu lura Ġerusalemm minn Għemmaws kienu qegħdin itarrfu lill-Ħdax u lil dawk li kienu magħħom xi ġralhom fit-triq, u kif kienu għarfu lil Ġesù fil-qsim tal-ħobż! Kif kienu għadhom jitkellmu, Ġesù nnifsu waqaf f’nofshom u qalilhom: “Is-sliem għalikom!” Huma twerwru bil-biża’ għax ħasbu li qegħdin jaraw xi fantażma. Iżda hu qalilhom: “Għaliex tħawwadtu? Għaliex dan it-tħassib kollu f’qalbkom? Araw idejja u riġlejja. Jiena hu! Missuni, u ifhmuha li l-ispirtu ma għandux laħam u għadam bħalma qegħdin taraw li għandi jien”. Huwa u jgħidilhom dan, uriehom idejh u riġlejh. Iżda billi huma, fil-ferħ tagħhom, kienu għadhom ma jridux jemmnu u baqgħu mistagħġba, qalilhom: “Għandkom xi ħaġa tal-ikel hawn?” Huma ressqulu quddiemu biċċa ħuta mixwija, u hu ħadha u kielha quddiemhom. Imbagħad qalilhom: “Meta kont għadni magħkom għedtilkom dawn il-kelmiet: jeħtieġ li jseħħ kull ma nkiteb fuqi fil-Liġi ta’ Mosè, fil-Profeti u fis-Salmi”. Imbagħad fetħilhom moħħhom biex jifhmu l-Iskrittura. U qalilhom: “Hekk kien miktub, li l-Messija jbati u fit-tielet jum iqum mill-imwiet, u li l-indiema għall-maħfra tad-dnubiet tixxandar f’ismu lill-ġnus kollha, ibda minn Ġerusalemm. Intom xhud ta’ dan. U jiena, araw, nibgħat fuqkom lil dak li wiegħed Missieri. Imma intom ibqgħu fil-belt, sa ma Alla jkun libbiskom bil-qawwa tiegħu”.  Il-Kelma tal-Mulej 

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Commentary on the Third Sunday of Easter, Year B

By Fr Thomas Rosica csb    

Luke’s Resurrection Symphony in 3 Movements

I often consider Chapter 24 of Luke's Gospel to be a Resurrection Symphony in four brilliant movements.  The first movement is the story of the women at the tomb, which ends with Peter's visit to the tomb to check it (verses 1-12). The second movement tells the great story of the two disciples on the road to Emmaus, culminating in their learning that the Lord had also appeared to Peter (verses 13-35). The third movement is the appearance of the Lord to his disciples at a meal, ending with their commissioning by Jesus (verses 36-49). And the fourth movement -- Jesus' ascension into heaven (verses 50-52).

The most well-known of these stories is the Emmaus episode that begins in verse 13. It serves as a transition between the events of the Passion and discovery of the tomb and the appearance tradition. It is different from the other resurrection appearances because the Lord disappears at the moment of recognition. The Emmaus narrative (24:13-35) serves as a bridge between the empty tomb (24:1-12) and Jesus' self-revelation to his apostles (24:36ff.) immediately following the Emmaus disciples' meal, their recognition of Jesus, and hasty return to Jerusalem.

Cleopas and his companion are going away from the locality where the decisive events have happened, toward a little village of no significance. They did not believe the message of the Resurrection, due to the scandal of the cross. Puzzled and discouraged, they are unable to see any liberation in the death, the empty tomb, or the message about the appearances of Jesus to the others. In their eyes, either the mission of Jesus had entirely failed, or else they, themselves, had been badly deceived in their expectations about Jesus.

As the two downtrodden disciples journeyed with Jesus on that Emmaus road, their hearts began to gradually catch fire within them as they came to understand with their minds the truth about the suffering Messiah. At the meal in Emmaus, they experienced the power of the Resurrection in their hearts. The solution to the problem of these two disciples was not a perfectly logical answer.

The journey motif of the Emmaus story is also of the painful and gradual journey of words that must descend from the head to the heart; of a coming to faith, and a return to a proper relationship with the stranger who is none other than Jesus the Lord.

Eating and drinking with Jesus

The Gospel for the Third Sunday of Easter (Year B) is the continuation of the Emmaus story -- how God always leads people into an experience of community and table fellowship (Luke 24:36-48). There are several aspects of the story -- the appearance of Jesus among the startled and frightened disciples (verses 36-43) and the words about the fulfillment of Scripture and commissioning of the disciples (verses 44-48). Many elements that were present in the Emmaus story are made more explicit.

The Lukan stories also represent the Risen Lord as the One who receives hospitality and food from the disciples. Table fellowship reveals the depth of humanity. The touching, human scene of Jesus taking bread and fish and eating it with his disciples drives home the fact that ghosts don't eat -- humans do -- and it reassures the disciples that the Risen Lord is truly in their midst. No theological or dogmatic assertion will prove this to them. Rather, the striking humanity of Jesus, at table, will finally convince them that he is alive.

In spite of the testimony from the women and the two travellers, the disciples still could not believe their eyes when Jesus appeared before them. Only Jesus could validate the experience and supply its proper understanding. Jesus would first prove their experience was no hoax. Like the appearance to Thomas in John's Gospel, Jesus showed his wounds and challenged his followers to "touch" him. The experience of the Risen Lord was tactile. Jesus has substance, unlike a ghost. Unlike John 20, Jesus showed his followers his hands and feet (not his hands and side). Luke inferred that Jesus had been nailed in his feet.

This Sunday's passage also parallels John 21 with the subject of the cooked fish. In John 21:9-14, Jesus was cooking the fish. In Luke, the disciples gave Jesus the cooked fish to eat. If Luke 13:35-48 is combined with the narrative from the Road to Emmaus (Luke 24:13-35), both stories involved the breaking of bread (Luke 24:30, 35 and John 21:13). The most notable narratives with the blessing of bread and fish were the multiplication of the loaves and fishes (Mark 6:30-44, 8:1-9; Matthew 14.13-21, Matthew 15.32-39; Luke 9.10-17; John 6.1-14). A meal that featured fish and bread was common around the Sea of Galilee and in Jerusalem. Such meals were a regular part of life on the road with Jesus and his followers. 

The real heart of the story, however, is not the meal but the quality of the appearance or vision. Jesus appeared as a living, solid form. The Holy and Divine could be found in the tangible. Holiness was not only a matter of ecstasy, touching the transcendent, while leaving the world behind. God reached his people through his creation, not in spite of it. This insight became the foundation of the Church's self-awareness as the Body of Christ. It also grounded worship in the Church as sacramental. The believer encounters the Risen Christ through the bodily senses. His followers saw, touched, and heard the Risen One. We see, hear, and touch Christ today through the sacraments, through shared witness and service to others.

The Eucharist is a summary of Jesus' life, a call to lay down one's life for others. The breaking of bread is also a powerful sign of unity. When we break bread, it is a means of sharing in the body of Christ. Paul says, "Because there is one bread ... we who are many are one body, for we all partake of the one bread" (I Corinthians 10:16-17).

It is not only that the person sharing the cup and the broken bread establishes a union with Christ: A further union is established through the "partaking" of the same loaf -- the union between all the members of the celebrating community. The unity expressed here is not just a matter of human conviviality; it is a gift given in the breaking of bread, a sharing in the body of Christ. The Eucharist makes the members of the body celebrate their oneness, a oneness experienced on three levels: one in Christ, one with each other, and one in service to the world.

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Belief in Christ overcomes the world

Second Sunday of Easter

It-Tieni Ħadd ta' l-Għid

Messalin B 279

Reading 1             Acts 4:32-35

The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common. With great power the apostles bore witness to the resurrection of the Lord Jesus, and great favor was accorded them all. There was no needy person among them, for those who owned property or houses would sell them, bring the proceeds of the sale, and put them at the feet of the apostles, and they were distributed to each according to need. This is the Word of the Lord.

L-Ewwel Qari        mill-Ktieb tal-Atti tal-Appostli 4, 32-35

Il-kotra kbira ta' dawk li emmnu  kienu qalb waħda u ruħ waħda. Ħadd minnhom ma kien igħid li dak li kellu  kien tiegħu, iżda kellhom kollox flimkien.    B'qawwa kbira l-appostli kienu jagħtu  xhieda tal-qawmien tal-Mulej Ġesu',  u kulħadd kien iġibhom ħafna. Ħadd minnhom ma kien jonqsu  xejn; għax kull min  kellu oqsma jew djar kien ibigħhom, u l-flus li jdaħħal minnhom, kien imur iqegħeduhom f'riġlejn l-apposlti.   Imbagħad kien jitqassam kollox skont  il-ħtieġa ta' kull wieħed.  Il-Kelma tal-Mulej       

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

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

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.

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.

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.

Salm Responsorjali                 Salm 117 (118))

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

Ħa jgħidu wlied Israel: 

"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/

Il-leminija tal-Mulej 'il fuq merfugħa,

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

Ma mmutx, imma nibqa' ngħix,

u nħabbar l-egħmjjel tal-Mulej.

Haqarni  tassew il-Mulej,

imma ma telaqnix għal-mewt.                        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 John 5:1-6

Beloved: Everyone who believes that Jesus is the Christ is begotten by God, and everyone who loves the Father loves also the one begotten by him. In this way we know that we love the children of God when we love God and obey his commandments. For the love of God is this, that we keep his commandments. And his commandments are not burdensome, for whoever is begotten by God conquers the world. And the victory that conquers the world is our faith. Who indeed is the victor over the world but the one who believes that Jesus is the Son of God? This is the one who came through water and blood, Jesus Christ, not by water alone, but by water and blood. The Spirit is the one that testifies, and the Spirit is truth. This is the Word of the Lord.

It-Tieni Qari   mill-Ewwel Ittra ta’ San Ġwann  5, 1-6

Egħżież,  kull min jemmen li Ġesu' hu l-Messija hu mwieled minn Alla, u kull min iħobb lill-Missier  iħobb lil twieled minnu.    Minn dan nafu li nħobbu  lil ulied Alla, meta nħobbu 'l Alla u nagħmlu l-Kmandamenti tiegħu.   Għax din hi l-imħabba ta' Alla,  li nżommu  l-Kmandamenti tiegħu;u l-Kmandamenti tiegħu  m'humiex tqal: għax kull min hu mwieled minn Alla jegħleb  lid-dinja.   Din hi r-rebħa fuq id-dinja: il-fidi tagħna. Għax min hu dak li jegħleb lid-dinja, jekk mħux min jemmen  li Ġesu' hu l-Iben ta' Alla?   Dan huwa dak li ġie bl-ilma u d-demm,   Ġesu' Kristu;   mhux bl-ilma biss, iżda bl-ilma u d-demm. U l-Ispirtu hu li jixhed, għax l-Ispirtu hu l-verita'. 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. This is the Word of the Lord.

Evanġelju    Qari skont San Ġwann 20, 19-31

Dakinhar filgħaxija, fl-ewwel jum tal-ġimgħa,  meta d-dixxipli kienu flimkien imbeżżgħa mil-Lhud, bil-bibien magħluqa,  ġie Ġesu' u qagħad f'nofshom;  u qalilhom: "Is-Sliem għalikom!"  Kif qal hekk, uriehom idejh u ġenbu.Id-dixxipli ferħu meta raw il-Mulej, Imbagħad Ġesu' 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  jkunu maħfura. u dawk li  żżommuhomlhom  jkunu miżmuma." Tumas,  wieħed mit-Tnax, jgħidulu t-Tewmi, ma kienx magħhom meta ġie Ġesu'.  Għalhekk  id-dixxipli l-oħra qalulu: "Rajna  lill Mulej".  Iżda hu qalilhom:  "Jekk ma narax f'idejh il-marka  ta' l-imsiemer, u ma nqigħedx sebgħi fuq il-marka  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 Ġesu'  daħal, qagħad f'nofshom, u qalilhom: "Is-Sliem għalikom!"   Imbagħad qal lil Tumas: "Ġib sebgħek  hawn u ara idejja, u ressaq idek u  qegħedha fuq ġenbi; tkunnnnnx bniedem bla fidi, iżda emmen."     Wieġb Tumas u qallu:  "Mulej tiegħi u Alla tiegħi!" Qallu Ġesu':  "Emmint għax rajtni!   Ħenjin dawk li ma rawx u emmnu". Hemm ħafna  sinjali oħra li Ġesu' għamel quddiem  id-dixxipli tiegħu u li mhumiex imniżżla f'dan il-Ktieb.Iżda dawn inkitbu biex intom temmnu li Ġesu' hu l-Messija l-Iben Alla, u biex bit-twemmin tagħkom ikollkom il-ħajja f'Ismu. Il-Kelma tal-Mulej.

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Allowing the Presence of the Risen Jesus to Make a Difference

Commentary by Fr. Thomas Rosica, CSB

There is a proverb that says: "When the heart is not applied, hands can't do anything." It seems as if this were written for Thomas the Apostle in today's very familiar Gospel story that provides us with an archetypal experience of doubt, struggle and faith.

John's first appearance of the Risen Lord to the disciples is both intense and focused. It is evening, the first day of the week, and the doors were bolted shut. Anxious disciples are sealed inside. A suspicious, hostile world is forced tightly outside. Jesus is missing. Suddenly, the Risen One defies locked doors, blocked hearts, and distorted vision and simply appears. Jesus reaches out ever so gently to the broken and wounded Apostle. Thomas hesitatingly put his finger into the wounds of Jesus and love flowed out. How can you hear this story without thinking of Caravaggio's magnificent painting of this scene?

Who is this Thomas? He, along with many of the other male disciples, stood before the cross, not comprehending. Thomas' dreams were hanging on that cross and his hopes had been shattered. Over the years I have come to see Thomas as truly one of the greatest and most honest lovers of Jesus, not the eternal skeptic, nor the bullish, stubborn personality that the Christian tradition has often painted. I have never enjoyed being called "doubting Thomas" when I was growing up, simply because I liked to ask questions! I used to secretly hope that I was named after Aquinas, More, Becket or Villanova. But my mother insisted that it was the Apostle they chose for me!

Thomas' struggle and ours

What do we do when something to which we have totally committed ourselves is destroyed before our very eyes? What do we do when powerful and faceless institutions suddenly crush someone to whom we have given total loyalty And what do we do when our immediate reaction in the actual moment of crisis is to run and hide, for fear of the madding crowds? Such were the questions of most of the disciples, including Thomas, who had supported and followed Jesus of Nazareth for the better part of three years.

The doubting Thomas within each of us must be touched. We are asked to respond to the wounds first within ourselves then in others. Even in our weakness, we are urged to breathe forth the Spirit so that the wounds may be healed and our fears overcome. With Thomas we will believe, when our trembling hand finally and hesitantly reaches out to the Lord in the community of faith. The words addressed to Thomas were given to us: "Blessed are those who have not seen and have believed!"

Long ago St. Gregory the Great said of Thomas the Apostle: "If, by touching the wounds on the body of his master, Thomas is able to help us overcome the wounds of disbelief, then the doubting of Thomas will have been more use to us than the faith of all the other apostles."

Centuries after Thomas, we remain forever grateful for the honesty and humanity of his struggle. Though we know so little about Thomas, his family background and his destiny, we are given an important hint into his identity in the etymology of his name in Greek: Thomas (Didymous in Greek) means "twin". Who was Thomas' other half, his twin? Maybe we can see his twin by looking into the mirror. Thomas' other half is anyone who has struggled with the pain of unbelief, doubt and despair, and has allowed the presence of the Risen Jesus to make a difference.

Divine Mercy is not an option!

Over the past few years, I have listened to not a few liturgists and pastoral ministers complaining about the fact that this Sunday was given a new name by Pope John Paul II in the Jubilee Year 2000. Officially called the Second Sunday of Easter after the liturgical reform of Vatican II, now, by Decree of the Congregation for Divine Worship and the Sacraments, the name has been changed to: "Second Sunday of Easter, or Divine Mercy Sunday."

Pope John Paul II made the surprise announcement of this change in his homily at the canonization of St. Maria Faustina Kowalska on April 30, 2000. On that day he declared: "It is important then that we accept the whole message that comes to us from the Word of God on this Second Sunday of Easter, which from now on throughout the Church, will be called 'Divine Mercy Sunday.'"

What do the visions of a Polish nun have to do with Thomas the Apostle's encounter with the Risen Lord? Do we have to 'force' a link between Divine Mercy and the Gospel story of Thomas and the Risen Jesus? The answer to the first question is: "Everything!" and to the second: "No!"

Clearly, the celebration of Divine Mercy Sunday does not compete with, nor endanger the integrity of the Easter Season, nor does it take away from Thomas' awesome encounter with the Risen Lord. Divine Mercy Sunday is the Octave Day of Easter, celebrating the merciful love of God shining through the whole Easter Triduum and the whole Easter mystery.

The connection is more than evident from the scripture readings for this first Sunday after Easter. At St. Faustina's canonization, Pope John Paul II said in his moving homily: "Jesus shows his hands and his side [to the Apostles]. He points, that is, to the wounds of the Passion, especially the wound in his heart, the source from which flows the great wave of mercy poured out on humanity."

The Meaning of the Day

Divine Mercy Sunday is not a new feast established to celebrate St. Faustina's revelations. In fact it is not about St. Faustina at all! Rather it recovers an ancient liturgical tradition, reflected in a teaching attributed to St. Augustine about the Easter Octave, which he called "the days of mercy and pardon," and the Octave Day itself "the compendium of the days of mercy."

The Vatican did not give the title of "Divine Mercy Sunday" to the Second Sunday of Easter merely as an "option," for those dioceses who happen to like that sort of thing! This means that preaching on God's mercy is not just an option for this Sunday. To fail to preach on God's mercy this day would mean largely to ignore the prayers, readings and psalms appointed for that day, as well as the title "Divine Mercy Sunday" now given to that day in the Roman Missal.

Several years ago, when I, too, was finding difficulty in seeing the internal links between the Second Sunday of Easter, my patron saint, Thomas, and Sr. Faustina's revelation for this day, I came across this wonderful quote by St. Bernard (Canticle 61, 4-5: PL 183, 1072): "What I cannot obtain by myself, I appropriate (usurp!) with trust from the pierced side of the Lord, because he is full of mercy.

"My merit, therefore, is God's mercy. I am certainly not poor in merits, as long as he is rich in mercy. If the mercies of the Lord are many (Psalm 119:156), I too will abound with merits. And what about my justice? O Lord, I will remember only your justice. In fact, it is also mine, because you are for me justice on the part of God."

Then the light went on for me. From that moment onward, I no longer regret being named after this Thomas and not the others! Thomas' encounter with the Risen Lord gave me a whole new perspective on the meaning of mercy.

And that has made all of the difference.

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