Jesus is Risen! Have you seen Him yet?

« Sunday, April 12 » 

Easter Sunday of the Resurrection of the Lord

Lectionary: 42 

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

Solennità - Quddiesa tal-Jum 

Reading 1     Acts 10:34a, 37-43

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

Qari I        mill-Ktieb tal-Atti tal-Appostli 10, 34a.37-43

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

Responsorial Psalm   Ps 118:1-2, 16-17, 22-23.

Give thanks to the LORD, for he is good,

for his mercy endures forever.

Let the house of Israel say,

“His mercy endures forever.”

R. This is the day the Lord has made; let us rejoice and be glad..

“The right hand of the LORD has struck with power;

the right hand of the LORD is exalted.

I shall not die, but live,

and declare the works of the LORD.”

R. This is the day the Lord has made; let us rejoice and be glad. 

The stone which the builders rejected

has become the cornerstone.

By the LORD has this been done;

it is wonderful in our eyes.

R. This is the day the Lord has made; let us rejoice and be glad. 

Salm Responsorjali           Salm 117 (118), 1-2.16ab-17. 22-23

Salm R/. (24): Dan hu l-jum li għamel il-Mulej; 

ħa nifirħu u nithennew fih. Hallelujah

Faħħru lill-Mulej, għaliex hu tajjeb,

għax għal dejjem it-tjieba tiegħu!

Ħa jgħidu wlied Iżrael:

“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-għemejjel tal-Mulej. R/. 

Il-ġebla li warrbu l-bennejja

saret il-ġebla tax-xewka.

Bis-saħħa tal-Mulej seħħ dan:

ħaġa tal-għaġeb f’għajnejna. R/. 

Reading 2   Col 3:1-4

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

Or

I Cor 5:6b-8

Brothers and sisters: Do you not know that a little yeast leavens all the dough? Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed. Therefore, let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth. 

Qari II        mill-Ittra ta’ San Pawl lill-Kolossin 3, 1-4

Ħuti, jekk intom irxuxtajtu ma’ Kristu, fittxu l-ħwejjeġ tas-sema, fejn Kristu qiegħed fuq il-lemin ta’ Alla. Aħsbu fil-ħwejjeġ tas-sema, mhux f’dawk tal-art. Għax intom mittu, imma ħajjitkom hi moħbija flimkien ma’ Kristu f’Alla. Meta jidher Kristu, li hu l-ħajja tagħkom, imbagħad intom ukoll tidhru flimkien miegħu fil-glorja. Il-Kelma tal-Mulej 

Jew 

Qari II          mill-Ewwel Ittra ta’ San Pawl lill-Korintin 5, 6b-8

 Ħuti, ma tafux li ftit ħmira ttalla’ l-għaġna kollha? Tnaddfu mill-ħmira l-qadima ħalli tkunu għaġna ġdida, kif intom bla ħmira. Il-Ħaruf tal-Għid tagħna, li hu Kristu, hu maqtul! Nagħmlu festa, mhux bil-ħmira l-qadima, anqas bil-ħmira tal-qerq u tal-ħażen, imma bil-ħobż bla ħmira tas-safa u tas-sewwa.  Il-Kelma tal-Mulej  

Sequence:   Victimae paschali laudes

Christians, to the Paschal Victim

Offer your thankful praises!

A Lamb the sheep redeems;

Christ, who only is sinless,

 Reconciles sinners to the Father.

Death and life have contended in that combat stupendous:

The Prince of life, who died, reigns immortal.

Speak, Mary, declaring

What you saw, wayfaring.

“The tomb of Christ, who is living,

The glory of Jesus’ resurrection;

bright angels attesting,

The shroud and napkin resting.

Yes, Christ my hope is arisen;

 to Galilee he goes before you.”

Christ indeed from death is risen, our new life obtaining.

Have mercy, victor King, ever reigning! 

Sekwenza

Ħa jgħollu l-insara b’tifħirhom

il-Vittma tal-Għid:

għax feda l-Ħaruf in-nagħaġ tiegħu

mill-jasar tal-mewt;

Ġesù raġa’ ħabbeb il-midneb

ma’ Alla l-Missier. 

F’taqbida tal-għaġeb mal-Ħajja

inqerdet il-Mewt;

u qam Sid il-ħajja mill-qabar,

isaltan rebbieħ. 

“Għidilna, Marija, ħabbrilna:

fit-triq lil min rajt?”

“Jien rajt qabar Kristu li rxoxta

fis-sebħ tal-qawmien;

rajt l-Anġli li ġew jagħtu xhieda,

il-faxxa, il-liżar. 

Irxoxta mill-mewt Kristu Sidi,

li fih ittamajt!

Mar hu l-Galilija qabilkom:

hemmhekk se tarawh”. 

O, nemmnu li llum Kristu rxoxta

tassew mill-imwiet!

Int mela, Sultan, ħenn għalina,

O Kristu rebbieħ.

Ammen! Hallelujah! 

Gospel    John 20:1-9

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

Evanġelju         Qari skond San Ġwann Ġw 20, 1-9

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

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Father Cantalamessa on Easter Faith

“The Lord Is Risen and Was Seen Alive”

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

* * *

There are men — we see this in the phenomenon of suicide bombers — who die for a misguided or even evil cause, mistakenly retaining, but in good faith, that the cause is a worthy one.    Even Christ’s death does not testify to the truth of his cause, but only the fact that he believed in its truth. Christ’s death is the supreme witness of his charity, but not of his truth. This truth is adequately testified to only by the Resurrection. “The faith of Christians,” says St. Augustine, “is the resurrection of Christ. It is no great thing to believe that Jesus died; even the pagans believe this, everyone believes it. The truly great thing is to believe that he is risen.” 

Keeping to the purpose that has guided us up to this point, we must leave faith aside for the moment and attend to history. We would like to try to respond to the following question: Can Christ’s resurrection be defined as a historical event, in the common sense of the term, that is, did it “really happen”? 

There are two facts that offer themselves for the historian’s consideration and permit him to speak of the Resurrection: First, the sudden and inexplicable faith of the disciples, a faith so tenacious as to withstand even the trial of martyrdom; second, the explanation of this faith that has been left by those who had it, that is, the disciples. In the decisive moment, when Jesus was captured and executed, the disciples did not entertain any thoughts about the resurrection. They fled and took Jesus’ case to be closed. 

In the meantime something had to intervene that in a short time not only provoked a radical change of their state of soul, but that led them to an entirely different activity and to the founding of the Church. This “something” is the historical nucleus of Easter faith. 

The oldest testimony to the Resurrection is Paul’s: “For I delivered to you first of all that which I also received: That Christ died for our sins, according to the Scriptures, and that he was buried, and that he rose again according to the Scriptures; and that he was seen by Cephas, and after that by the eleven. “Then he was seen by more than 500 brethren at once, of whom many are still with us and some are fallen asleep. After that, he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time” (1 Corinthians 15:3-8). 

These words were written around A.D. 56 or 57. But the core of the text is constituted by an anterior faith that Paul himself says he received from others. Keeping in mind that Paul learned of these things immediately after his conversion, we can date them to about A.D. 35, that is, five or six years after the death of Christ. It is thus a testimony of rare historical value. 

The accounts of the Evangelists were written some decades later and reflect a later phase in the Church’s reflection. But the core of the testimony remains unchanged: The Lord is risen and was seen alive. To this a new element is added, perhaps determined by an apologetic preoccupation, and so of minor historical value: The insistence on the fact of the empty tomb. Even for the Gospels, the appearances of the Risen Christ are the decisive facts. 

The appearances, nevertheless, testify to a new dimension of the Risen Christ, his mode of being “according to the Spirit,” which is new and different with respect to his previous mode of existing, “according to the flesh.” For example, he cannot be recognized by whoever sees him, but only by those to whom he gives the ability to know him. His corporeality is different from what it was before. It is free from physical laws: It enters and exits through closed doors; it appears and disappears. 

According to a different explanation of the Resurrection, one advanced by Rudolf Bultmann and still proposed today, what we have here are psychogenetic visions, that is, subjective phenomena similar to hallucinations. But this, if it were true, would constitute in the end a greater miracle than the one that such explanations wish to deny. It supposes that in fact different people, in different situations and locations, had the same impression, the same halucination. 

The disciples could not have deceived themselves: They were specific people — fishermen — not at all given to visions. They did not believe the first ones; Jesus almost has to overpower their resistance: “O foolish men, and slow of heart to believe!” They could not even want to deceive others. All of their interests opposed this; they would have been the first to feel themselves deceived by Jesus. If he were not risen, to what purpose would it have been to face persecution and death for him? What material benefit would they have drawn from it? 

If the historical character of the Resurrection — that is, its objective, and not only subjective, character — is denied, the birth of the Church and of the faith become an even more inexplicable mystery than the Resurrection itself. It has been justly observed that “the idea that the imposing edifice of the history of Christianity is like an enormous pyramid balanced upon an insignificant fact is certainly less credible than the assertion that the entire event — and that also means the most significant fact within this — really did occupy a place in history comparable to the one that the New Testament attributes to it.” Where does the historical research on the Resurrection arrive? We can see it in the words of the disciples of Emmaus: Some disciples went to Jesus’ tomb Easter morning and they found that things were as the women had said who had gone their before them, “but they did not see him.” History too must take itself to Jesus’ tomb and see that things are as the witnesses have said. But it does not see the Risen One. It is not enough to observe matters historically. It is necessary to see the Risen Christ, and this is something history cannot do; only faith can. 

The angel who appeared to the women Easter morning said to them: “Why do you seek the living among the dead?” (Luke 24:5). I must confess that at the end of these reflections I feel that this rebuke is also directed at me. It is as if the angel were to say to me: “Why do you waste time seeking among dead human and historical arguments, the one who is alive and at work in the Church and in the world? Go instead and tell his brothers that he is risen.” 

If it were up to me, that is the only thing I would do. I quit teaching the history of Christian origins 30 years ago to dedicate myself to proclaiming the Kingdom of God, but now when I am faced with radical and unfounded denials of the truth of the Gospels, I have felt obliged to take up the tools of my trade again.

This is why I have decided to use these commentaries on the Sunday Gospels to oppose a tendency often motivated by commercial interests and help those who may read my observations to form an opinion about Jesus that is less influenced by the clamour of the advertising world.

* * ** * *

He did it for you and for all

« April 5, 2020 » 

Palm Sunday of the Lord's Passion 

Ħadd il-Palm u l-Passjoni tal-Mulej

At the procession with palms - MATTHEW 21:1-11

When Jesus and the disciples drew near Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her. Untie them and bring them here to me. And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.” This happened so that what had been spoken through the prophet might be fulfilled: Say to daughter Zion, “Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden.” The disciples went and did as Jesus had ordered them. They brought the ass and the colt and laid their cloaks over them, and he sat upon them. The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road. The crowds preceding him and those following kept crying out and saying: “Hosanna to the Son of David; blessed is the he who comes in the name of the Lord; hosanna in the highest.” And when he entered Jerusalem  the whole city was shaken and asked, “Who is this?” And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.”

Waqt it-Tifkira tad-Daħla tal-Mulej f’Ġerusalemm (tberik tal-palm)

Mattew 21, 1-11

Xħin waslu qrib Ġerusalemm u ġew quddiem Betfaġe lejn l-Għolja taż-Żebbuġ, Ġesù bagħat żewġ dixxipli u qalilhom: “Aslu sar-raħal biswitkom; u minnufih issibu ħmara marbuta u felu ħdejha; ħolluhom u ġibuhomli. Jekk xi ħadd jgħidilkom xi ħaġa, weġbuh: “Il-Mulej jeħtieġhom, u malajr jerġa’ jibgħathom lura””. Dan ġara biex iseħħ dak li kien ingħad permezz tal-profeta, meta qal: “Għidu lil bint Sijon: “Ara, is-Sultan tiegħek ġej għandek, ġwejjed, riekeb fuq ħmara u fuq felu, ferħ ta’ bhima tat-tagħbija””. Id-dixxipli marru u għamlu kif ordnalhom Ġesù; ġiebu l-ħmara u l-felu, qiegħdu fuqhom l-imnatar tagħhom, u hu qagħad fuqhom. Għadd kbir ta’ nies firxu l-imnatar tagħhom fit-triq, waqt li oħrajn qatgħu xi friegħi mis-siġar u ferrxuhom mat-triq. Il-folol li kienu miexja quddiem u dawk li kienu miexja wara bdew jgħajtu u jgħidu: “Hosanna lil Bin David! Imbierek min ġej f’isem il-Mulej! Hosanna fl-ogħla tas-smewwiet!”. Meta mbagħad daħal Ġerusalemm, il-belt kollha tqanqlet u n-nies bdew jgħidu: “Dan min hu?” U l-folol weġbuhom: “Dan hu l-profeta Ġesù minn Nażaret tal-Galilija”. Il-Kelma tal-Mulej 

At the Mass

Reading 1       ISAIAH 50:4-7

The Lord GOD has given me a well-trained tongue, that I might know how to speak to the weary a word that will rouse them. Morning after morning he opens my ear that I may hear; and I have not rebelled, have not turned back. I gave my back to those who beat me, my cheeks to those who plucked my beard; my face I did not shield from buffets and spitting.  The Lord GOD is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame.

Waqt Il-Quddiesa

Qari 1          Isaiah 50, 4-7

Sidi l-Mulej tani lsien ta’ wieħed jitgħallem, biex nagħraf ngħin lill-għajjien b’xi kelma. Ta’ kull filgħodu jqajjimli lil widinti, biex nisma’ bħal wieħed jitgħallem. Sidi l-Mulej fetaħli widinti, u jiena ma webbistx rasi, ma rġajtx lura. Tajt dahri lil dawk li kienu jsawtuni, ħaddejja lil dawk li kien jnittfuli lħiti; ma ħbejtx wiċċi mit-tagħjir u l-bżieq. Sidi l-Mulej jgħinni, għalhekk ma nitħawwadx; għalhekk għamilt wiċċi bħaż-żnied: jien naf li ma jkollix mniex nistħi. Il-Kelma tal-Mulej

Responsorial Psalm       PSALM 22:8-9, 17-18, 19-20, 23-24.

All who see me scoff at me;

they mock me with parted lips, they wag their heads:

"He relied on the LORD; let him deliver him,

let him rescue him, if he loves him."

R. My God, my God, why have you abandoned me?

Indeed, many dogs surround me,

a pack of evildoers closes in upon me;

They have pierced my hands and my feet;

I can count all my bones.

R. My God, my God, why have you abandoned me?

They divide my garments among them,

and for my vesture they cast lots.

But you, O LORD, be not far from me;

O my help, hasten to aid me.

R. My God, my God, why have you abandoned me?

I will proclaim your name to my brethren;

in the midst of the assembly I will praise you:

"You who fear the LORD, praise him;

all you descendants of Jacob, give glory to him;

 revere him, all you descendants of Israel!"

R. My God, my God, why have you abandoned me?

Salm Responsorjali            Salm 21 (22), 8-9.17-18a.19-20.23-24

R/. (2a): Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

Dawk kollha li jarawni jidħku bija,

jgħajbuni, iħarrku rashom u jgħidu:

“F’idejn il-Mulej intelaq; ħa jeħilsu hu!

Ħa jsalvah hu, għax bih jitgħaxxaq!”. R/.

Qabda klieb daru għalija;

ġemgħa nies ħżiena rassewni.

Taqqbuli idejja u riġlejja;

nista’ ngħodd għadmi kollu. R/.

Ħwejġi qasmu bejniethom,

jaqtgħu x-xorti għal-libsa tiegħi.

Mulej, la titbegħidx minni;

qawwa tiegħi, fittex għinni! R/.

Inxandar ismek lil ħuti;

infaħħrek f’nofs il-ġemgħa.

Faħħru l-Mulej, intom li tibżgħu minnu;

sebbħuh ilkoll, nisel Ġakobb!

ibżgħu minnu lkoll, ulied Iżrael! R/.

Reading 2     Philippians 2:6-11

Christ Jesus, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to the point of death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Qari II        mill-Ittra lill-Filippin 2, 6-11

Ġesù Kristu li għad li kellu n-natura ta’ Alla, ma qagħadx ifittex tiegħu li hu daqs Alla, iżda xejjen lilu nnifsu billi ħa n-natura ta’ lsir, sar jixbah lill-bnedmin, u deher minn barra bħala bniedem; ċekken lilu nnifsu, billi obda sal-mewt, anzi sal-mewt tas-salib. Għalhekk Alla għollieh sas-smewwiet u żejnu bl-isem li hu fuq kull isem, biex fl-isem ta’ Ġesù – fis-sema, fl-art u f’qiegħ l-art – il-ħlejjaq kollha jinżlu għarrkubbtejhom, u kull ilsien jistqarr: “Ġesù Kristu hu l-Mulej”, għall-glorja ta’ Alla l-Missier. Il-Kelma tal-Mulej

Gospel     Matthew 27:11-54   (short version)

Jesus stood before the governor, Pontius Pilate, who questioned him, “Are you the king of the Jews?” Jesus said, “You say so.” And when he was accused by the chief priests and elders, he made no answer. Then Pilate said to him, “Do you not hear how many things they are testifying against you?” But he did not answer him one word, so that the governor was greatly amazed. Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished. And at that time they had a notorious prisoner called Barabbas. So when they had assembled, Pilate said to them, “Which one do you want me to release to you, Barabbas, or Jesus called Christ?” For he knew that it was out of envy that they had handed him over. While he was still seated on th

e bench, his wife sent him a message, “Have nothing to do with that righteous man. I suffered much in a dream today because of him.” The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus. The governor said to them in reply, “Which of the two do you want me to release to you?” They answered, "Barabbas!” Pilate said to them, “Then what shall I do with Jesus called Christ?” They all said, “Let him be crucified!” But he said, “Why? What evil has he done?” They only shouted the louder, “Let him be crucified!” When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.” And the whole people said in reply, “His blood be upon us and upon our children.” Then he released Barabbas to them, but after he had Jesus scourged, he handed him over to be crucified. Then the soldiers of the governor took Jesus inside the praetorium and gathered the whole cohort around him. They stripped off his clothes and threw a scarlet military cloak about him. Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” They spat upon him and took the reed and kept striking him on the head. And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him. As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross. And when they came to a place called Golgotha — which means Place of the Skull —, they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink. After they had crucified him, they divided his garments by casting lots; then they sat down and kept watch over him there. And they placed over his head the written charge against him: This is Jesus, the King of the Jews. Two revolutionaries were crucified with him, one on his right and the other on his left. Those passing by reviled him, shaking their heads and saying, “You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, and come down from the cross!” Likewise the chief priests with the scribes and elders mocked him and said, “He saved others; he cannot save himself. So he is the king of Israel! Let him come down from the cross now, and we will believe in him. He trusted in God; let him deliver him now if he wants him. For he said, ‘I am the Son of God.’” The revolutionaries who were crucified with him also kept abusing him in the same way. From noon onward, darkness came over the whole land until three in the afternoon. And about three o’clock Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” Some of the bystanders who heard it said, “This one is calling for Elijah.” Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a reed, gave it to him to drink. But the rest said, ‘Wait, let us see if Elijah comes to save him.” But Jesus cried out again in a loud voice, and gave up his spirit. And behold, the veil of the sanctuary was torn in two from top to bottom. The earth quaked, rocks were split, tombs were opened, and the bodies of many saints who had fallen asleep were raised. And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many. The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, “Truly, this was the Son of God!”

Evanġelju     Mattew 26, 14 - 27, 66

F’dak iż-żmien, wieħed mit-Tnax, jismu Ġuda l-Iskarjota, mar għand il-qassisin il-kbar u qalilhom: “Xi tridu tagħtuni u jiena nagħtikom lil Ġesù f’idejkom?” U huma tawh tletin biċċa tal-fidda bħala ħlas. Minn dak il-ħin beda jfittex okkażjoni tajba biex jagħtihom lil Ġesù f’idejhom.Fl-ewwel jum tal-Ażżmi d-dixxipli resqu lejn Ġesù u qalulu: “Fejn tridna nħejjulek l-ikla tal-Għid?” U hu qalilhom: “Morru l-belt għand it-tali, u għidulu: “Qallek l-Imgħallem: Is-siegħa tiegħi waslet; jien se nagħmel l-ikla tal-Għid għandek mad-dixxipli tiegħi”.”Id-dixxipli għamlu kif ordnalhom Ġesù u ħejjew l-ikla ta’ l-Għid. Għall-ħin ta’ filgħaxija qagħad fuq il-mejda flimkien mat-Tnax, u waqt l-ikel qal: “Tassew ngħidilkom, li wieħed minnkom se jittradini”. Huma bdew isewdu qalbhom ħafna u kull wieħed minnhom beda jsaqsih: “Jaqaw jien, Mulej?” U Ġesù weġibhom: “Dak li jmidd idu u jbill il-ħobż fi platt wieħed miegħi, dak li

se jittradini. Bin il-bniedem imur kif hemm miktub fuqu imma ħażin għalih dak il-bniedem li permezz tiegħu Bin il-bniedem ikun mogħti f’idejn l-għedewwa! Kien ikun aħjar għalih dak il-bniedem li kieku ma twieled xejn!”. Qabeż Ġuda, dak li ttradieh, u qallu: “Jaqaw jien, Rabbi?” Wieġbu Ġesù: “Int qiegħed tgħidu”. Huma u jieklu, Ġesù ħa l-ħobż f’idejh, qal il-barka, qasmu, newlu lid-dixxipli u qal: “Ħudu, kulu, dan hu ġismi”. Imbagħad ħa l-kalċi f’idejh, radd il-ħajr, newlilhom il-kalċi u qal: “Ixorbu lkoll minnu, għax dan huwa demmi, id-demm tal-Patt, li jixxerred għall-kotra għall-maħfra tad-dnubiet. Ngħidilkom, li ma nerġax nixrob iżjed minn dan il-frott tad-dielja sa dakinhar li nixrob inbid ġdid magħkom fis-Saltna ta’ Missieri”.Kantaw is-salmi u ħarġu lejn l-Għolja taż-Żebbuġ. Imbagħad Ġesù qalilhom: “Ilkoll kemm intom se titħawdu minħabba fija f’dan il-lejl; għax hemm miktub: “Nidrob ir-ragħaj, u n-nagħaġ tal-merħla jitferrxu”. Imma wara li nqum mill-mewt, immur il-Galilija qabilkom”.Qabeż Pietru u qallu: “Jekk kulħadd jitħawwad minħabba fik, jiena ma nitħawwad qatt”. Qallu Ġesù: “Tassew, ngħidlek, li dal-lejl, qabel ma jidden is-serduk, int tkun ġa ċħadtni tliet darbiet”. Qallu Pietru: “Le, ma niċħdekx, anqas jekk ikolli mmut miegħek!”. U d-dixxipli l-oħra wkoll, kulħadd qal l-istess. Imbagħad Ġesù flimkien mad-dixxipli tiegħu wasal f’qasam, jgħidulu l-Ġetsemani, u qal lid-dixxipli: “Oqogħdu bilqiegħda hawn sakemm immur hemmhekk nitlob”. U ħa miegħu lil Pietru u ż-żewġ ulied ta’ Żebedew, u beda jsewwed qalbu u jiddejjaq. Imbagħad qalilhom: “Għandi ruħi mnikkta għall-mewt, ibqgħu hawn u ishru miegħi”. Mexa kemmxejn ’il quddiem, inxteħet wiċċu fl-art jitlob u jgħid: “Missier, jekk jista’ jkun, biegħed minni dan il-kalċi! Imma mhux kif irrid jien, iżda kif trid int”. Ġie ħdejn id-dixxipli u sabhom reqdin; u qal lil Pietru: “Mela ma flaħtux tishru siegħa waħda miegħi? Ishru u itolbu biex ma tidħlux fit-tiġrib. L-ispirtu, iva, irid; imma l-ġisem dgħajjef”. Għat-tieni darba raġa’ mar jitlob u qal: “Missieri, jekk dan il-kalċi ma jistax jgħaddi mingħajr ma nixorbu, tkun magħmula r-rieda tiegħek”. Mill-ġdid ġie u sabhom reqdin, għax għajnejhom kienu tqal bin-ngħas. Ħalliehom, u raġa’ mar jitlob għat-tielet darba, u qal l-istess kliem. Imbagħad ġie ħdejn id-dixxipli u qalilhom: “Issa se torqdu u tistrieħu? Ara, is-siegħa waslet, u Bin il-bniedem se jkun mogħti f’idejn il-midinbin. Qumu! Ejjew immorru! Araw, dak li se jittradini huwa fil-qrib!”. Kif kien għadu jitkellem, ġie Ġuda, wieħed mit-Tnax, b’ġemgħa kbira ta’ nies miegħu, armati bis-sjuf u l-bsaten, mibgħuta mill-qassisin il-kbar u x-xjuħ tal-poplu. Issa dak li kien se jittradih kien tahom sinjal u qalilhom: “Lil dak li nbus, dak hu: aqbduh”. U minnufih resaq fuq Ġesù; u qallu: “Is-sliem għalik, Rabbi!”. U biesu. U Ġesù qallu: “Ħabib, għalhekk ġejt int!”. Huma resqu lejh, meddew idejhom fuq Ġesù u qabduh. Wieħed minn dawk li kienu ma’ Ġesù ħareġ idu u silet is-sejf, darab lill-qaddej tal-qassis il-kbir u qatagħlu widintu. Imbagħad Ġesù qallu: “Erġa’ daħħal sejfek f’postu għax kull min jaqbad is-sejf, bis-sejf jinqered. Taħseb int li ma nistax nitlob lil Missieri u jibgħatli issa stess aktar minn tnax-il leġjun ta’ anġli? Iżda mbagħad kif isseħħ l-Iskrittura li tgħid li hekk għandu jsir?” Fl-istess waqt Ġesù qal: “Qiskom ħriġtu għal xi ħalliel, armati bis-sjuf u bil-bsaten biex taqbdu lili! Jien kuljum kont inkun bilqiegħda fit-tempju ngħallem, u ma żammejtunix. Iżda dan kollu ġara biex isseħħ il-kitba tal-profeti”. Imbagħad id-dixxipli kollha telquh u ħarbu. Dawk li qabdu lil Ġesù ħaduh quddiem Kajfa, il-qassis il-kbir, fejn ġa kienu nġabru l-kittieba u x-xjuħ. Pietru kien baqa’ miexi warajh mill-bogħod sal-palazz tal-qassis il-kbir; daħal ġewwa u qagħad bilqiegħda mal-qaddejja biex jara kif kienet se tintemm il-biċċa. Il-qassisin il-kbar u s-Sinedriju kollha bdew ifittxu xhieda foloz kontra Ġesù bil-ħsieb li jagħtuh il-mewt, iżda għalkemm resqu bosta xhieda foloz, ma sabux fuqiex jixluh. Fl-aħħar resqu tnejn u qalu: “Dan qal: “Nista’ nħott it-tempju ta’ Alla u nerġa’ nibnih fi tlitt ijiem”.” Il-qassis il-kbir qam u qallu: “Xejn ma twieġeb? X’inhuma jixhdu dawn kontra tiegħek?” Imma Ġesù baqa’ sieket. Imbagħad il-qassis il-kbir qabad u qallu: “Aħlifli fuq Alla l-ħaj u għidilna jekk intix il-Messija, Bin Alla”.Qallu Ġesù: “Inti qiegħed tgħidu. U ngħidilkom ukoll: minn issa ’l quddiem għad taraw lil Bin il-bniedem bilqiegħda n-naħa tal-lemin ta’ dak li jista’ kollox u ġej fuq is-sħab tas-sema”. Imbagħad il-qassis il-kbir ċarrat ilbiesu u qal: “Din dagħwa! Xi ħtieġa għandna iżjed ta’ xhieda? Ara, smajtuha issa d-dagħwa! X’jidhrilkom?” Huma weġbuh u qalu: “Ħaqqu l-mewt”. Imbagħad beżqulu f’wiċċu u tawh bil-ponn, u xi wħud tawh bil-ħarta u qalulu:“Aqta’ min tahielek, Messija, din id-daqqa!”. Intant Pietru kien hemm barra bilqiegħda, fil-bitħa tal-palazz. U resqet fuqu waħda qaddejja u qaltlu: “Int ukoll kont ma’ Ġesù tal-Galilija!”. Imma hu ċaħad quddiem kulħadd u qal: “Anqas naf xi trid tgħid”. Imbagħad warrab lejn il-bieb, lemħitu qaddejja oħra u qalet lil dawk li kienu hemm: “Dan kien ma’ Ġesù ta’ Nażaret”. U raġa’ ċaħad u ħalef: “Jien ma nafux lil dan il-bniedem!”. Wara ftit dawk l-istess nies resqu lejn Pietru u qalulu: “Tassew, inti wkoll wieħed minnhom, għax għandek il-kisra ta’ kliemek tikxfek”. Imbagħad qabad jisħet lilu nnifsu u jaħlef: “Le, ma nafux lil dan il-bniedem!”.U minnufih is-serduk idden. U Pietru ftakar fil-kliem ta’ Ġesù meta qallu: “Qabel ma s-serduk jidden, int tkun ġa ċħadtni tliet darbiet”. U ħareġ ’il barra jibki biki ta’ qsim il-qalb. L-għada filgħodu l-qassisin il-kbar u x-xjuħ tal-poplu ftiehmu lkoll bejniethom biex lil Ġesù jaqtgħuhielu għall-mewt. Rabtuh u ħaduh magħhom biex jagħtuh f’idejn Pilatu, il-gvernatur. Imbagħad Ġuda, it-traditur, meta ra li Ġesù kien ikkundannat, nidem u mar bit-tletin biċċa tal-fidda għand il-qassisin il-kbar u x-xjuħ biex jerġa’ jagħtihomlhom lura; u qalilhom: “Dnibt, għax ittradejt demm bla ħtija!”.

Iżda huma qalulu: “Aħna din x’inhi affari tagħna? Dak arah int!”. Hu waddab il-flus fis-santwarju, telaq u mar tgħallaq. Imbagħad il-qassisin il-kbar ġabru l-flus minn hemm u qalu: “Dawn ma nistgħux inqegħduhom ma’ l-offerti, għax huma prezz tad-demm”. Ftiehmu bejniethom, u b’dawk il-flus xtraw “l-Għalqa ta’ Ħaddiem il-Fuħħar,” biex fiha jidfnu l-barranin. Kien għalhekk li dik l-għalqa ssemmiet “l-Għalqa tad-Demm”, u hekk għadha magħrufa sa llum. Imbagħad seħħ dak li kien ingħad permezz tal-profeta Ġeremija meta qal: “U ħadu t-tletin biċċa tal-fidda, il-prezz ta’ dak li kien stmat bil-prezz mogħti minn ulied Iżrael, u tawhom għall-għalqa ta’ ħaddiem il-fuħħar, kif ikkmandani l-Mulej”. Ġesù waqaf quddiem il-gvernatur, u dan staqsieh: “Int is-sultan tal-Lhud?” U Ġesù wieġbu: “Int qiegħed tgħidu”. Iżda meta l-qassisin il-kbar u x-xjuħ bdew jakkużawh, hu ma wieġeb xejn. Għalhekk Pilatu qallu: “M’intix tisma’ kemm ħwejjeġ qegħdin jixhdu kontra tiegħek?” Iżda hu anqas għal akkuża waħda ma wieġeb, hekk li l-gvernatur baqa’ mistagħġeb ħafna. Nhar ta’ festa, il-gvernatur kien soltu jitlaq wieħed ħabsi, lil min iridu huma. Dik il-ħabta kellhom wieħed ħabsi magħruf, jismu Barabba. Mela kif kienu miġbura, Pilatu qalilhom: “Lil min triduni nitilqilkom, lil Barabba jew lil Ġesù li jgħidulu l-Messija?” Għax hu kien jaf li kienet l-għira li ġagħlithom jagħtuh lil Ġesù f’idejh. Issa waqt li kien bilqiegħda fuq is-siġġu tat-tribunal, martu bagħtet tgħidlu: “Qis li ma jkollokx x’taqsam ma’ dan ir-raġel ġust, għax illum minħabba fih batejt ħafna fil-ħolm”. Iżda l-qassisin il-kbar u x-xjuħ ġiegħlu l-poplu jitolbuh lil Barabba u jeqirdu lil Ġesù. Il-gvernatur, mela, raġa’ staqsiehom: “Lil min triduni nitilqilkom minnhom it-tnejn?” Weġbuh ilkoll: “Lil Barabba”. Qalilhom Pilatu: “U x’nagħmel b’Ġesù li jgħidulu l-Messija?” Weġbuh ilkoll: “Sallbu!”. Hu staqsiehom: “Imma x’għamel ħażin?” Huma aktar bdew jgħajtu u jgħidu: “Sallbu!”. Meta mbagħad Pilatu ra li kollox kien għal xejn, anzi li aktarx kienet se tinqala’ xi rewwixta, qabad, ħasel idejh fl-ilma quddiem il-poplu u qal: “Jien m’iniex ħati ta’ dan id-demm: dan arawh intom!”. U l-poplu kollu qabeż u qal: “Demmu fuqna u fuq uliedna!”. Imbagħad telqilhom lil Barabba, u lil Ġesù, wara li tah is-swat, tahulhom biex isallbuh. Imbagħad is-suldati tal-gvernatur ħadu lil Ġesù fil-Pretorju, u ġabru quddiemu lil sħabhom kollha. Neżżgħuh, u xeħtulu fuqu mantar aħmar skur; qegħdulu fuq rasu kuruna minsuġa mix-xewk u qasba f’idu l-leminija, inxteħtu għarkubbtejhom quddiemu, u qagħdu jiddieħku bih u jgħidulu: “Is-sliem għalik, sultan tal-Lhud!”. Beżqu fuqu, u ħadulu l-qasba minn idu u bdew jagħtuh biha fuq rasu. Imbagħad, wara li għaddewh biż-żufjett, neżżgħulu l-mantar u xeddewlu ħwejġu. U ħaduh magħhom biex isallbuh. Huma u sejrin sabu raġel minn Ċireni, jismu Xmun, u ġagħluh jerfagħlu s-salib. Meta waslu f’post jgħidulu Golgota, jiġifieri post il-Qorriegħa, tawh jixrob inbid b’taħlita morra; hu daqu, imma ma riedx jixorbu. Imbagħad sallbuh, u qassmu ħwejġu bejniethom billi tellgħuhom bix-xorti, u nxteħtu bilqiegħda u qagħdu hemm għassa tiegħu. U qegħdulu fuq rasu l-kawża tal-kundanna tiegħu li kienet tgħid hekk: “Dan hu Ġesù, is-sultan tal-Lhud”.Imbagħad miegħu sallbu żewġ ħallelin, wieħed fuq il-lemin u l-ieħor fuq ix-xellug. Dawk li kienu għaddejjin bdew jgħajruh, iċaqilqu rashom u jgħidu: “Int li tħott it-tempju u fi tlitt ijiem terġa’ tibnih, salva lilekinnifsek jekk int l-Iben ta’ Alla, u inżel minn fuq is-salib!”. Hekk ukoll il-qassisin il-kbar bdew jiddieħku bih mal-kittieba u x-xjuħ u jgħidu: “Salva oħrajn, lilu nnifsu ma jistax isalva! Hu s-sultan ta’ Iżrael! Ħa jinżel issa minn fuq is-salib u nemmnu fih! Hu jafda f’Alla; ħa jeħilsu issa, jekk iħobbu! Għax hu qal: “Jiena Bin Alla!”. U bl-istess mod bdew imaqdruh ukoll il-ħallelin li kienu msallbin miegħu. Mis-sitt siegħa ’l quddiem waqgħet dalma kbira fuq il-pajjiż kollu sad-disa’ siegħa. U madwar id-disa’ siegħa Ġesù għajjat b’leħen qawwi u qal: “Elì, Elì, lemà

sabaqtàni?” Jiġifieri: “Alla tiegħi, Alla tiegħi, għaliex tlaqtni?” Xi wħud minn dawk li kienu hemm, kif semgħuh, qalu:  “Lil Elija qiegħed isejjaħ dan!”. U minnufih wieħed minnhom mar jiġri, qabad sponża mimlija bil-ħall, waħħalha f’tarf ta’ qasba u tah jixrob, waqt li l-oħrajn qalu: “Stenna, ħa naraw jiġix Elija jsalvah!”. Imma Ġesù raġa’ għajjat għajta kbira u radd ruħu. (Kulħadd jinżel għarkubbtejh u jinżamm is-skiet għal ftit ħin.) U ara l-purtiera tas-santwarju ċċarrtet fi tnejn minn fuq s’isfel; l-art theżhżet, il-blat inqasam, u l-oqbra nfetħu, u qamu ħafna iġsma ta’ qaddisin li kienu mietu, li ħarġu mill-oqbra u wara l-qawmien tiegħu daħlu fil-Belt imqaddsa u dehru lil bosta nies.Iċ-ċenturjun u dawk li kienu miegħu għassa ta’ Ġesù, kif raw l-art titheżheż u jiġri dak kollu, imtlew b’biża’ li ma bħalu u qalu: “Dan kien tassew Bin Alla!”. Hemmhekk kien hemm ħafna nisa jħarsu mill-bogħod, dawk stess li kienu mxew wara Ġesù biex jaqduh sa minn meta kien għadu fil-Galilija: fosthom kien hemm Marija ta’ Magdala, Marija omm Ġakbu u Ġużeppi u omm ulied Żebedew. Xħin sar fil-għaxija, ġie raġel għani, minn Arimatija, jismu Ġużeppi, li hu wkoll kien sar dixxiplu ta’ Ġesù; mar għand Pilatu u talbu l-ġisem ta’ Ġesù. Imbagħad Pilatu ordna li jingħatalu. Ġużeppi ħa l-ġisem u keffnu f’liżar nadif, qiegħdu fil-qabar ġdid tiegħu li kien ħaffer fil-blat, gerbeb ġebla kbira fid-daħla tal-qabar, u telaq. Iżda Marija ta’ Magdala u Marija l-oħra baqgħu hemm bilqiegħda biswit il-qabar. L-għada, jiġifieri meta għadda Jum it-Tħejjija, il-qassisin il-kbar u l-Fariżej inġabru għand Pilatu u qalulu:“Sinjur, aħna ftakarna li dan il-bniedem qarrieq, meta kien għadu ħaj, qal: “Wara tlitt ijiem inqum”. Mela ordna li l-qabar ikun imħares tajjeb sat-tielet jum, li ma jmorrux jiġu d-dixxipli tiegħu jisirquh, u jgħidu lill-poplu: “Qam mill-imwiet”. U hekk il-qerq tal-aħħar ikun agħar minn tal-ewwel!”. Qalilhom Pilatu: “Għandkom l-għassa. Morru ħarsuh tajjeb kif tafu”. U huma marru jissiġillaw il-ġebla biex il-qabar jibqa’ mħares sewwa, u ħallew ukoll l-għassa miegħu.Il-Kelma tal-Mulej 

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In Agony Until the End of the World

Gospel Commentary for Palm Sunday by Fr Raniero Cantalamessa, OFM Cap, the Pontifical Household preacher.

In the course of the entire liturgical year, Palm Sunday is the only occasion, besides Good Friday, in which the Gospel of Christ’s Passion is read. Not being able to comment on the whole long narrative, we will consider two episodes: Gethsemane and Calvary.

It is written of Jesus on the Mount of Olives that he began “to feel sorrow and distress. Then he said to them, ‘My soul is sorrowful even to death. Remain here and keep watch with me.'” This is an unrecognizable Jesus! He who commanded the winds and the seas and they obeyed him, who told everyone not to fear, is now prey to sadness and anxiety. What is the reason? It is all contained in one word, the chalice: “My Father, if it is possible, let this chalice pass from me!”

The chalice indicates the whole mass of suffering that is about to come crashing down upon him. But not only this. It indicates above all the measure of divine justice that corresponds to men’s sins and transgressions. It is “the sin of the world” that he has taken upon himself and that weighs on his heart like a boulder.

The philosopher Pascal said that “Christ is in agony on the Mount of Olives until the end of the world. He should not be abandoned during this whole time.”

He is in agony wherever there is a human being that struggles with sadness, fear, anxiety, in a situation where there is no way out, as he was that day. We can do nothing for the Jesus who was suffering then but we can do something for the Jesus who is in agony today. Every day we hear of tragedies that occur, sometimes in our own building, in the apartment across the hall, without anyone being aware of it.

How many Mount of Olives, how many Gethsemanes in the heart of our cities! Let us not abandon those who are there within.

Let us now take ourselves to Calvary. “Jesus cried out in a loud voice: ‘My God, my God, why have you forsaken me?’ And Jesus cried out again in a loud voice, and gave up his spirit.”

I am now about to pronounce a blasphemy, but then I will explain. Jesus on the cross has become an atheist, one without God. There are two forms of atheism: the active or voluntary atheism of those who reject God, and the passive or suffered atheism of those who are rejected (or feel rejected) by God. In both forms there are those who are “without God.” The former is an atheism of fault, and the latter is an atheism of suffering and expiation. Mother Teresa of Calcutta, about whom there was much discussion when her personal writings were published, belongs to this latter category.

On the cross Jesus expiated in anticipation all the atheism that exists in the world, not only that of declared atheists, but also that of practical atheists, the atheism of those who live “as if God did not exist,” relegating him to the last place in their life. It is “our” atheism, because, in this sense, we are all atheists — some more, some less — those who do not care about God. God too is one of the “marginalized” today; he has been pushed to the margins of the lives of the majority of men.

Here too it is necessary to say: “Jesus is on the cross until the end of the world.” He is in all the innocent who suffer. He is nailed to the cross of the gravely ill. The nails that hold him fast on the cross are the injustices that are committed against the poor. In a Nazi concentration camp a man was hung. Someone, pointing at the victim, angrily asked a believer who was standing next to him: “Where is your God now?” “Do you not see him?” he answered. “He is there hanging from the gallows.”

In all of the depictions of the “deposition from the cross,” the figure of Joseph of Arimathea always stands out. He represents all of those who, even today, challenge the regime or public opinion, to draw near to the condemned, the excluded, those sick with AIDS, and who are occupied with helping some of them to descend from the cross. For some those who are “crucified” today, the designated and awaited “Joseph of Arimathea” could very well be I or you.  [Translation by Joseph G. Trabbic]