MAY THE LOVE OF JESUS CHRIST, BE ALWAYS IN OUR HEART TO KEEP US HUMBLE, GRATEFUL, MERCIFUL, FORGIVING --- O GOD, BLESS ALL THAT IS COMING FROM YOU AND BREAK ALL THAT IS NOT COMING FROM YOU, AMEN --- This site is just a drop from the immeasurable ocean in JESUS, THE IMAGE OF THE INVISIBLE GOD, HOLY TRINITY ONE GOD - HE IS THE WAY, THE TRUTH, THE LIFE - TEACHER, HEALER, REDEEMER --- The main purpose of this site is to make an easier access to Catholic Religion-related links.
[Mt:9:18] Kif kien għadu jgħidilhom dan, resaq lejh wieħed mill-kapijiet, nxteħet f'riġlejh u qallu: "Binti iss'issa għadha kemm mietet. Imma int ejja qiegħed idek fuqha u hija tgħix."[Mt:9:19] Ġesù qam u mar warajh flimkien mad-dixxipli tiegħu.[Mt:9:20] Mela waħda mara, li kienet ilha tnax-il sena sħaħ tbati bit-tnixxija tad-demm, resqet lejh minn wara u messitlu t-tarf tal-libsa,[Mt:9:21] għax bejnha u bejn ruħha qalet: "Mqar jekk immiss il-libsa tiegħu, nfiq."[Mt:9:22] Ġesù dar, lemaħha, u qalilha: "Agħmel il-qalb, binti; il-fidi tiegħek fejjqitek." U minn dak il-ħin stess il-mara fieqet.[Mt:9:23] Meta daħal għand il-kap, Ġesù ra d-daqqaqa tal-flawt u folla nies jagħmlu storbju sħiħ;[Mt:9:24] u qalilhom: "Warrbu, għax it-tifla m'hijiex mejta, imma rieqda." U qabdu jiddieħku bih.[Mt:9:25] Iżda hu keċċa n-nies 'il barra, daħal, qabad id it-tifla u din qamet.[Mt:9:26] U din l-aħbar xterdet ma' dak il-pajjiż kollu.
[Mt:9:14] Mbagħad resqu lejh id-dixxipli ta' Ġwanni u qalulu: "Għaliex aħna u l-Fariżej insumu, u d-dixxipli tiegħek ma jsumux ?"[Mt:9:15] Qalilhom Ġesù: "Huwa l-mistednin ta' l-għarus se jsewwdu qalbhom sakemm l-għarus ikun għadu magħhom ? Imma jasal il-jum metal-għarus jeħduhulhom minn magħhom, u mbagħad isumu. [Mt:9:16] Ħadd ma jraqqa' libsa qadima b'biċċa drapp ġdida, għax inkella r-roqgħa ssellet il-libsa, u t-tiċrita tikber.[Mt:9:17] Anqas ma jqiegħdu l-inbid il-ġdid f'damiġġani qodma tal-ġild, għax inkella d-damiġġani jinfaqgħu, l-inbid jixtered, u d-damiġġani jintilfu. Iżda nbid ġdid jitfgħuh f'damiġġani ġodda, u hekk iżommu t-tnejn."
Is-sejħa ta' Mattew [Mt:9:9] Huwa u għaddej minn hemm, Ġesù ra wieħed bilqiegħda quddiem il-mejda tat-taxxi; kien jismu Mattew."Ejja warajja" qallu. Dak qam u mar warajh.[Mt:9:10] U ġara li, kif qagħad għandu għall-mejda, ġew bosta pubblikani u midinbin u qagħdu madwar il-mejda ma' Ġesù u d-dixxipli tiegħu.[Mt:9:11] Meta raw dan il-Fariżej qalu lid-dixxipli: "Għaliex jiekol mal-pubblikani u l-midinbin l-Imgħallem tagħkom?"[Mt:9:12] Hu semagħhom, u qal: "It-tabib ma jeħtiġuhx dawk li huma f'saħħithom, iżda l-morda.[Mt:9:13] Mela morru tgħallmu x'jiġifieri, 'Ħniena rrid, u mhux sagrifiċċju'; għax mhux lill-ġusti ġejt insejjaħ, iżda lill-midinbin."
[Mt:9:1] U tala' f'dgħajsa, qasam il-baħar u baqa' sejjer fil-belt tiegħu.[Mt:9:2] U ħadulu quddiemu wieħed mifluġ, mixħut fuq friex. Kif ra l-fidi tagħhom, Ġesù qal lill-mifluġ: "Agħmel il-qalb, ibni; dnubietek maħfura."[Mt:9:3] Xi wħud mill-kittieba bdew jgħidu fihom infushom: "Dan qiegħed jidgħi?"[Mt:9:4] Ġesù għaraf x'kienu qegħdin jaħsbu, u qalilhom: "Imma għaliex qegħdin taħsbu ħażin f'qalbkom?[Mt:9:5] Għax x'inhu l-eħfef, tgħid 'Dnubietek maħfura,' jew tgħid 'Qum u imxi'?[Mt:9:6] Mela biex tkunu tafu li Bin il-bniedem għandu s-setgħa jaħfer id-dnubiet fuq l-art" - qal lill-mifluġ -"Qum, aqbad il-friex u mur lejn darek."[Mt:9:7] Dak qam u telaq lejn daru.[Mt:9:8] In-nies, meta raw dan, beżgħu u qabdu jfaħħru lil Alla li ta setgħa bħal din lill-bnedmin.
[Mt:8:5] Daħal Kafarnahum, u resaq fuqu wieħed ċenturjun jitolbu bil-ħerqa[Mt:8:6] u jgħidlu: "Sinjur, id-dar għandi l-qaddej mixħut, mifluġ u batut wisq."[Mt:8:7] Qallu Ġesù: "Niġi jien infejjqu."[Mt:8:8] "Sinjur", qallu ċ-ċenturjun,"Ma jistħoqqlix li tidħol taħt is-saqaf tiegħi. Iżda int għid kelma biss, u l-qaddej tiegħi jfiq.[Mt:8:9] Għax jien ukoll bniedem taħt is-setgħa ta' ħaddieħor, u jien stess għandi suldati taħti; lil wieħed ngħidlu, 'Mur', u jmur; lil ieħor ngħidlu, 'Ejja', u jiġi; u lill-ilsir tiegħi ngħidlu, 'agħmel dan', u jagħmlu."[Mt:8:10] Ġesù baqa' mistagħġeb meta sama' dan, u qal lil dawk li kienu miexja warajh: "Tassew, ngħidilkom, f'ħadd minn Iżrael ma sibt fidi bħal din.[Mt:8:11] Jiena ngħidilkom li għad jiġu ħafna mil-lvant u mill-punent u joqogħdu fuq il-mejda ma' Abraham u ma' Iżakk u ma' Ġakobb fis-Saltna tas-Smewwiet,[Mt:8:12] waqt li dawk li twieldu fis-Saltna jitkeċċew 'il barra fid-dlam; hemmhekk ikun hemm il-biki u t-tgħażżiż tas-snien?"[Mt:8:13] Mbagħad Ġesù qal liċ-ċenturjun: "Mur, ħa jsirlek kif emmint?" U l-qaddej fieq dak il-ħin stess.
Ġesù jfejjaq ħafna nies
[Mt:8:14] Ġesù mar fid-dar ta' Pietru, u ra li omm il-mara ta' Pietru kienet mixħuta bid-deni.[Mt:8:15] Messilha idha, u d-deni ħallieha; mbagħad qamet u bdiet isservih.[Mt:8:16] Fil-għaxija mbagħad ġibulu quddiemu bosta li kienu maħkuma mix-xitan, u bil-kelma tiegħu keċċa l-ispirti, u fejjaq il-morda kollha.[Mt:8:17] Biex hekk seħħ dak li kien ingħad permezz tal-profeta Isaija, meta qal: ‘Hu refa’ fuqu l-mard tagħna u tgħabba bl-uġigħ tagħna.’
Mill-Ittra ta' San Ġuda Taddew, lill-Insara Lhud - Ġerusalemm, fis-sena 65 WK Glorja lil
Alla
[Ġuda 1:24]Lil dak
li għandu l-qawwa jħariskom mill-waqgħa, u jqegħedkom bla tebgħa u ferħana quddiem
is-sebħ tiegħu, [Ġuda 1:25] lil Alla waħdu Salvatur tagħna, permezz ta'
Ġesù Kristu Sidna, glorja, kobor, qawwa u setgħa qabel kull żmien, issa, u għal
dejjem ta' dejjem. Ammen.
Pope's Angelus: The devil is too clever. Don't talk to him - Published on 10 Mar 2014
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Mt 4:1-11 - The Temptation of Jesus - It-tiġrib ta' Ġesù fid-deżert
IN YEAR A - THE GOSPEL ON THE 1st SUNDAY OF LENT
Evanġelju Ġesù jsum għal erbgħin jum u jiġġarrab mix-xitan. Mt 4,1-11
Qari mill-Evanġelju skond San Mattew
F’dak iż-żmien, [Mt 4, 1] l-Ispirtu ħa lil Ġesù fid- deżert biex ix-xitan iġarrbu. [Mt 4, 2] U Ġesù baqa' sajjem għal erbgħin jum u erbgħin lejl, u fl-aħħar ħadu l-ġuħ. [Mt 4, 3] U resaq it-tentatur u qallu: "Jekk inti Bin Alla, ordna li dan il-ġebel isir ħobż." [Mt 4, 4] Iżda Ġesù wieġbu: "Hemm miktub: “Il-bniedem mhux bil-ħobż biss jgħix, iżda b’kull kelma li toħroġ minn fomm Alla.”
[Mt 4, 5] Mbagħad ix-xitan ħadu miegħu fil-Belt imqaddsa, qiegħdu fuq il-quċċata tat-tempju, [Mt 4, 6] u qallu: "Jekk inti Bin Alla, inxteħet għal isfel; għax hemm miktub li: “Lill-anġli tiegħu jordnalhom jieħdu ħsiebek, u li fuq idejhom jerfgħuk, ħalli ma taħbatx riġlek ma’ xi ġebla.” [Mt 4, 7] Qallu Ġesù: "Hemm miktub ukoll: “Iġġarrabx lill-Mulej, Alla tiegħek.”
[Mt 4, 8] Għal darb'oħra x-xitan ħadu miegħu fuq muntanja għolja ħafna, urieh is-saltniet kollha tad-dinja u l-glorja tagħhom, [Mt 4, 9] u qallu: "Dawn kollha nagħtihom lilek jekk tinxteħet tadurani."[Mt 4, 10] Mbagħad qallu Ġesù: "Itlaq, xitan! Għax hemm miktub: “Lill-Mulej, Alla tiegħek, għandek tadura, u lilu biss taqdi.”
[Mt 4, 11] Mbagħad ix-xitan ħallieh. U minnufih ġew xi anġli u kienu jaqduh.
Il-Kelma tal-Mulej Rl . Tifħir lilek Kristu
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1st Sunday of Lent in Year A Gospel of Matthew 4:1-11 --- Homily by Fr. Hilary
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Year B - Mk 1:12-15 -- The Temptation of Jesus ... - It-tiġrib ta' Ġesù fid-deżert ...
IN YEAR B - SUNDAY GOSPEL OF WEEK 1 OF LENT --- Jesus was tempted by Satan, and the angels looked after him ---
Evanġelju Kien imġarrab mix-xitan, u l-anġli kienu jaqduh. Mk 1, 12-15
Qari mill-Evanġelju skont San Mark
F’dak iż-żmien, [Mk:1:12] l-Ispirtu ħarġu fid-deżert. [Mk:1:13] U baqa' fid-deżert erbgħin jum, jiġġarrab mix-Xitan. Kien jgħix mal-bhejjem selvaġġi, u kienu jaqduh l-anġli.
[Mk:1:14] Wara li arrestaw lil Ġwanni, Ġesù mar il-Galilija jxandar l-Evanġelju ta' Alla Mk:1:15] u jgħid: "Iż-żmien huwa mitmum, u s-Saltna ta' Alla waslet; indmu u emmnu fl-Evanġelju."
Il-Kelma tal-Mulej R/. Tifħir lilek Kristu
.
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1st Sunday of Lent Year B Gospel of Mark 1:12-15 --- Homily by Fr Hilary 20150222
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Year C - Lk 4:1-13 -- Jesus Is Tested in the Wilderness - It-tiġrib ta' Ġesù fid-deżert
IN YEAR C - SUNDAY GOSPEL OF WEEK 1 OF LENT Evanġelju Ġesù, mimli bl-Ispirtu s-Santu, mar fid-desert fejn kien imġarrab mix-Xitan Lq 4, 1-13
Qari mill-Evanġelju skont San Luqa
F’dak iż-żmien, [Lq:4:1] Ġesù, mimli bl-Ispirtu s-Santu, raġa' lura mill-Ġordan u l-Ispirtu ħadu fid-deżert. [Lq:4:2] Hemm għal erbgħin jum Ġesù kien imġarrab mix-Xitan. Matul dawk il-jiem ma kiel xejn; u mbagħad, meta għaddew dawk il-jiem, ħadu l-ġuħ. [Lq:4:3] U x-Xitan qallu: "Jekk inti Bin Alla, għid lil din il-ġebla ssir ħobż." [Lq:4:4] Wieġbu Ġesù: "Hemm miktub li 'l-bniedem mhux bil-ħobż biss jgħix.' "
[Lq:4:5] Mbagħad ix-Xitan ħadu fl-għoli u wrieh is-saltniet tad-dinja kollha f'daqqa. [Lq:4:6] Qallu x-Xitan: "Nagħtik is-setgħa fuq dawn kollha, bil-glorja tagħhom ukoll għax hija ngħatat lili, u jiena nagħtiha lil min irrid. [Lq:4:7] Jekk tinxteħet quddiemi tagħtini qima, kollha tiegħek tkun." [Lq:4:8] Ġesù wieġbu u qallu: "Hemm miktub, 'Lill-Mulej Alla tiegħek tagħti qima, u lilu biss taqdi.' "
[Lq:4:9] Mbagħad ix-Xitan ħadu Ġerusalemm, qiegħdu fuq il-quċċata tat-tempju, u qallu: "Jekk inti Bin Alla, inxteħet minn hawn għal isfel. [Lq:4:10] Għax hemm miktub li 'Lill-anġli tiegħu jordnalhom biex jieħdu ħsiebek sewwa,' [Lq:4:11] u li fuq idejhom jerfgħuk, ħalli ma taħbatx riġlek ma' xi ġebla.' " [Lq:4:12] Wieġeb Ġesù u qallu: "Jingħad, 'Iġġarrabx lill-Mulej Alla tiegħek.' " [Lq:4:13] Mbagħad ix-Xitan meta temm dan it-tiġrib kollu, telaq minn ħdejh sa ma wasal il-waqt.
Il-Kelma tal-Mulej R/. Tifħir lilek Kristu
.
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First Sunday in Lent 20160214 - Year C Gospel of Luke 4:1-13 - Homily by Fr Hilary
Lent has launched. Beginning with Wednesday’s ashes, this 40-day season is a journey into the heart of our faith. The word “Lent” comes from the word meaning “spring” and, we can expect that if we actively undertake this Lenten journey, we will experience spiritual growth and renewal. This first Sunday of Lent, we follow Christ into the desert where he faces three temptations. Each temptation is powerful precisely because it sparkles with illusions of happiness. The devil beguiles Jesus by appealing to the three P’s: power (jump from temple parapet), pleasure (stones transformed to bread) and possessions (the wealth and magnificence of the nations). Because they are basic human goods, each entices as the source and summit of human happiness. Jesus responds to each enticement by quoting Scripture, “Man does not live by bread alone but by every Word that come from the mouth of God;” “You shall not put the Lord, your God, to the test;” and finally, “Get away, Satan! It is written: ‘The Lord, your God, shall you worship and him alone shall you serve.” As a man, Jesus overcomes the devil’s wiles, not because of miraculous motivation or super strength of will, but because He was empowered by the truth of Scripture. Jesus went into the desert to pray, fast and open himself to the father’s will. These three spiritual exercises strengthened Him, so that when temptation came, He responded, not simply with His own desires, but with God’s words. In the face of the temptations of power, pleasure and possessions, Lent gives us the spiritual tools ofprayer, fasting and almsgiving as potent resources with which to overcome temptation. Let’s consider how each of these spiritual exercises promotes spiritual health. Prayeris the foundation of our spiritual life. Without prayer, no spiritual growth is possible. In the Gospel we see that prayer is what shatters the illusion that happiness comes from power. Instead, happiness comes from knowing and doing God’s will, which is discovered through prayer. Prayer is simply talking to God and then quieting ourselves to listen for His response. Though it may seem easy to do in theory, there are few things more difficult than to take time each day for quiet communion with our creator. From the time we wake up until the moment of evening retirement, our days are bursting with the noise of activity and bustle. Yet through it all, God is trying to speak to us. But we cannot hear his voice without taking regular time each day to sit down, quiet our minds and embrace the silence. Lent calls us in a practical way to carve out moments for prayer, to join the community in worship and to enter into the silence where God speaks to our hearts. Fasting is the act of giving up something in order to develop spiritual discipline. In fact, fasting is so ingrained in the Catholic psyche that Lent has almost become synonymous with it. One main meal on Ash Wednesday and Good Friday, Meatless Fridays, no sweets or chocolates: such are traditional fasting practices. By fasting, we overcome the illusion that pleasure can truly bring us lasting happiness. Pleasure is fleeting and, by denying ourselves those comforts that we often mistake for necessities, our heart expands to receive the graces that go beyond our shallow desires. Fasting goes beyond just food and drink. Consider the time and energy we commit each day to TV, the Internet, social media. For example, instead of playing “Words with Friends,” we might take time to pray words from the Scripture. Almsgiving is the culmination of the Lenten disciplines, for through it we open ourselves up to God’s grace. Just as fasting is about “giving up,” almsgiving is about “giving to.” Whereas fasting is about saying no to ourselves, almsgiving is about saying yes to others. Through almsgiving, we conquer the temptation to seek real happiness in our possessions. Almsgiving most directly applies to giving financial and other material support to those in need, but it can also apply to spiritual needs. For instance, when I asked our elementary children to give an example of almsgiving, one child offered, “I could be kind and share with someone at school who never shares with me.” What if for each of the next six weeks, you chose a family member, co-worker or even a stranger and went out of your way to show some act of kindness. It can be as simple as giving a hug, helping with chores, or being mindful to saying thank you!These 40 days of Lent will be filled with struggles and temptation, yet through prayer, fasting and almsgiving, we anticipate the rich fruit of God’s blessing blossoming in our lives.May this Lent truly be a springtime of grace!
In Matthew 4, Jesus is confronted by Satan in the desert. In this story, we learn how Jesus used Scripture in spiritual warfare against Satan. Today, I want us to look at Matthew 4:1-11. This temptation is an attempt by Satan to subvert God’s plan for human redemption by causing Jesus to fall into sin and disobedience and thus disqualify Him as the sinless Savior.
Matthew 4:1 says that “Jesus was led up by the Spirit.” The Holy Spirit guided Jesus in His earthly life, providing a pattern for His followers to be empowered and led by the Holy Spirit (Gal. 5:16-18). The Greek word for tempted (perirazo) can also mean test. While God never tempts anyone to do evil (James :13); He does use circumstances of all types to test a person’s character (Hebrews 11:17). Diablos (Greek, meaning slander, or accuser) is here preceded by the definite article to indicate the one who tempts. Although the devil intended to thwart God’s plan and purposes; the Father uses this evil intention for the good purpose of strengthening Jesus in His messianic role.
Jesus fasted “forty days and forty nights” according to Matthew 4:2. Jesus’ experience of 40 days of fasting in the wilderness corresponds to Israel’s experience of 40 years of testing in the wilderness (Deut 8:2-3). Jesus endured His testing victoriously and obediently. Moses also fasted and prayed for 40 days and nights on two occasions (Ex. 24:18, 24:28). Fasting was a means of focusing intently on prayer. Forty days is also about the longest a human can fast without permanent bodily harm.
Verse 3 in Matthew 4 says, “If you are the Son of God.” Jesus was and is the Son of God, but He refused to be tricked by the devil into using His divine prerogatives to make the trial any easier for Himself. Jesus obeyed as a man; as the representative for all who believe so as to fulfill all righteousness (Matthew 3:15) on behalf of His people. In Matthew 4:4, Jesus said “It is written.” Jesus responds to each temptation by quoting from Deuteronomy; linking His experience to Israel’s in the desert. In Deut. 8:2, Moses remains the Israelites of God’s testing through hunger and his miraculous provision of manna.
The holy city is Jerusalem and the pinnacle of the temple is the southeast corner of the temple area, the top of, which was some 300 feet above the floor of the Kidron Valley (Josephus, Jewish Antiquities 15.411-412). The devil’s use of Matthew 4:6-7, a quotation from Psalm 91 is a blatant misuse of Scripture, and is used by Satan in an effort to manipulate Jesus. Such a spectacular display as jumping from this great height unharmed would have gained Him an enthusiastic following but it wouldn’t have followed the Father’s messianic and redemptive plan of suffering and proclaiming the Kingdom of Heaven.
Satan tells Jesus in Matthew 4:9 to “fall down and worship me.” The devil offers a shortcut to Jesus’ future reign in God’s kingdom— a shortcut that would side-steps Jesus’ redemptive work on the Cross and come at the cost of exchanging the love of the Father for the worship of Satan. Satan’s words, “All these I will give you” is a lie.
Matthew 4:11 records that the “devil left him.” Jesus resisted the devil by standing firm on God’s word setting an example for His followers. Angels cane and were ministering to Him and their ministering included much needed physical sustenance. All of heaven knew the significance of Jesus’ initial victory in this cosmic battle.
What we can learn from Matthew 4:1-11
The main lesson we learn from this passage is Jesus use of Scripture in battling Satan. As noted above, Jesus quotes from Deuteronomy in order to fight against Satan. The believer must study to show him or herself approved as a workman not ashamed, but able to handle and interpret the Word of God with precision and great care. Jesus quotes Scripture and says “It is written” four times. How do you fight against sin and temptation? Do you quote Scripture related to your specific temptation and struggle against sin? Or do you rely on yourself? Jesus gives His disciples an example of One who fought against sin and Satan by quoting Scripture.
After quoting Scripture four times, Matthew 4:11 says that “the devil left him.” James 4:7 and 1stPeter 5:8 are instructive for believers because they teach the importance of humility and submission to God. The believer who rests in the finished work of Christ will be able to fight against sin and temptation, and make much of Him in and through their lives. The only way that the believer in Christ can ward off Satan’s accusations and attacks is to go back to who they already are in Him. This means that as the believer grow in Christ they increasingly grow in the knowledge of who they already are in Him—adopted, redeemed, sanctified (not yet glorified), which grants them the ability to stand (not perfectly) in the grace of God.
Knowing a lot of the Bible, and being able to recite from memory Scripture verses is a very good tool in the believers’ battle against sin, Satan and the world. These tools; however, are often treated as ultimate in spiritual warfare; when in fact they are not. The message that contains the power of God to save and sanctify is the Gospel, which means only the Gospel and not a tool is ultimate. The Gospel calls believers away from self and to Christ; in order to put off the flesh and to put on the Lord Jesus Christ.
This teaching has huge implications on our daily lives as believers, because it highlights the various ways in which we often fail to appropriate the truth of who we are in Him (adopted, justified, positionally sanctified) by exposing the fact that we are prone to embrace our sinful habits instead of putting our sin to death, and putting on the Lord Jesus Christ. The believer’s identity in Christ ought to motivate them to not only put sin to death, but also to appropriate His life into all of life. The identification of the believer with Christ in His death and resurrection frees them from hypocrisy to be who they really are in Christ. The failure then to appropriate who we are in Christ exposes our attitude towards sin, which in turn demonstrates our apathy towards our sin. Jesus was tempted in every way and yet never sinned, which means that as His followers we ought to look to, mediate upon and run to the Cross of Christ daily in our fleeing from sin in order to appropriate our identification with Him into every area of our lives.
Jesus’ use of Scripture in spiritual warfare demonstrates that Satan is no match against the Word of God. The Word of God testifies to the truth about who Jesus is and what He has done in His death, burial and resurrection. Christians ought to take what they know about Scripture, and appropriate that knowledge daily into their lives; as they fight against Satan, sin and the world. Believers ought to do battle every day, and every moment against sin, the flesh and the world, which means they need to daily preach the Truth about who Jesus is and what He has done to themselves. The believer needs to do this (preach the Gospel to themselves) so they will be able to resist sin when tempted and stand in the grace of God.
Conclusion
Jesus engagement with Satan in the wilderness and His use of Scripture is instructive to believers on many fronts. First, Jesus teaches believers that they can only overcome by appropriating the truth of who they already are in Him. Second, Jesus teaches the supremacy and sufficiency of His Word by speaking that Truth of His Word in confronting Satan. Thirdly, Jesus’ use of Scripture calls believers to use the Word of God in order to expose the inconsistencies and errors of Satan and his followers by pointing them to Jesus. Fourthly, Jesus use of Scripture is instructive to His people, because He alone grants His people; the gift of His righteousness in order that the Holy Spirit may illuminate His Word to them individually as they read and study it, and corporately in the context of the local Church as believers gather to hear the Word of God preached. Finally, Jesus demonstrates in the desert that only the Word of God provides the fount from, which the believer can draw from in order to put sin to death and put on the Lord Jesus in all of life.
John 8:44b ... the devil was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies.
Evanġelju Oħroġ, ja spirtu ħażin, minn dan il-bniedem! Mk 5, 1-20
Qari mill-Evanġelju skond San Mark
F’dak iż-żmien, Ġesù u d-dixxipli tiegħu [Mk:5:1] Waslu x-xatt l-ieħor tal-baħar u ġew fil-pajjiż tal-Gerasin. [Mk:5:2] Kif niżel mid-dgħajsa, resaq fuqu wieħed, li ħareġ mill-oqbra, li kien maħkum minn spirtu ħażin. [Mk:5:3] Dan kien jgħammar fl-oqbra, u ħadd ma kien jista' jżommu marbut, anqas b'katina, [Mk:5:4] għax bosta drabi laħqu rabtuh bix-xkiel u bil-ktajjen u hu kien jaqsam il-ktajjen u jkisser ix-xkiel, u ħadd ma kellu l-ħila jżommu. [Mk:5:5] Lejl u nhar kien il-ħin kollu joqgħod qalb l-oqbra jew fuq il-muntanji, jixher u jqatta' ġismu biż-żrar.
[Mk:5:6] Kif lemaħ lil Ġesù mill-bogħod ġera lejh, nxteħet fl-art quddiemu, [Mk:5:7] u għajjat b'leħen qawwi u qallu: "Aħna x'għandna x'naqsmu, Ġesù, Bin Alla l-Għoli? Aħlifli fuq Alla li ma taħqarnix!" [Mk:5:8] Għax kien qallu: "Oħroġ, ja spirtu ħażin, minn dan il-bniedem!" [Mk:5:9] Mbagħad staqsieh: "X'jismek?" "Leġjun jisimni," wieġbu,"għax aħna ħafna." [Mk:5:10] U beda jitolbu bil-ħerqa biex ma jkeċċihomx barra mill-pajjiż.
[Mk:5:11] Mela kien hemm merħla kbira ta' qżieqeż tirgħa mal-ġenb ta' l-għolja, [Mk:5:12] u l-ispirti talbuh ħafna u qalulu: "Ibgħatna lejn il-qżieqeż ħa nidħlu fihom." [Mk:5:13] U ħalliehom imorru. L-ispirti ħżiena ħarġu, u daħlu fil-qżieqeż; u l-merħla, li kienet ta' madwar elfejn ras, nxteħtet għal ġol-baħar mill-għoli tax-xaqliba u għerqet fil-baħar. [Mk:5:14] Ir-rgħajja tagħhom ħarbu u marru jxerrdu l-aħbar mal-belt u l-irziezet, u n-nies ġiet tara x'ġara. [Mk:5:15] Ġew ħdejn Ġesù, u lil dak li qabel kien maħkum mix-xitan u li kellu l-leġjun ġo fih rawh bilqiegħda, liebes u moħħu f'sikktu, u baqgħu miblugħin bil-biża'. [Mk:5:16] In-nies li raw il-ġrajja qalulhom x'kien għadda minn għala l-imxajtan u l-qżieqeż. [Mk:5:17] Mbagħad bdew jitolbuh ħafna lil Ġesù biex iwarrab minn pajjiżhom. [Mk:5:18] Kif kien tiela' fuq id-dgħajsa, dak li qabel kien maħkum mix-xitan beda jitolbu ħafna biex iħallih jibqa' miegħu. [Mk:5:19] Iżda hu ma ħalliehx, u qallu: "Mur inġabar id-dar ma' niesek, u għidilhom kull ma għamel miegħek il-Mulej, u kif ħenn għalik." [Mk:5:20] Dak telaq, u beda jxandar fid-Dekapoli kemm kien għamel miegħu Ġesù. U kulħadd stagħġeb. Il-Kelma tal-Mulej R/. Tifħir lilek Kristu
Mt 8:28-34 -- Jesus Restores Two Demon-Possessed Men - Ġesù jfejjaq żewġ imxajtna
THE GOSPEL ON WEDNESDAY OF WEEK 13 IN ORDINARY TIME
Ġesù jfejjaq żewġ imxajtna (Mk 5, 1-20; Lq 8, 26-29)
[Mt:8:28] Wasal ix-xatt l-ieħor, fil-pajjiż tal-Gadarin, u tnejn min-nies, maħkumin mix-xitan, ħarġu mill-oqbra u resqu fuqu. Kienu qliel wisq; ħadd ma kien jista' jgħaddi bihom minn dik it-triq.[Mt:8:29] U nfexxew jgħajjtu u jgħidu: "Aħna x'għandna x'naqsmu, Bin Alla? Ġejt hawn biex taħqarna qabel iż-żmien?"[Mt:8:30] Mela ftit 'il bogħod minnhom kien hemm merħla kbira ta' ħnieżer tirgħa.[Mt:8:31] U x-xjaten talbu ħafna lil Ġesù u qalulu: "Jekk toħroġna, ibgħatna fil-merħla tal-ħnieżer."[Mt:8:32] "Morru?" qalilhom. Mbagħad ħarġu, u daħlu fil-ħnieżer, u l-merħla kollha nxteħtet mill-għoli tax-xaqliba għal ġol-baħar u nqerdet fl-ilma.[Mt:8:33] Ir-rgħajja ħarbu u marru l-belt ixerrdu l-aħbar ta' kollox u ta' kull ma kien għadda minn għala l-imxajtna.[Mt:8:34] U l-belt ħarġet bi ħġarha għal ħdejn Ġesù u kif rawh, bdew jitolbuh ħafna biex jibqa' sejjer 'il barra minn pajjiżhom.
Lk 8:26-39 -- Jesus Heals the Gerasene possessed by devils - Fejqan ta' raġel bi spirtu mniġġes
Fejqan ta' raġel bi spirtu mniġġes (Mt 8, 28-34 ; Mk 5, 1-20)
[Lq:8:26] Waslu x-xatt u niżlu fl-art tal-Gerasin li tiġi biswit il-Galilija. [Lq:8:27] Huwa u nieżel l-art, resaq raġel minn dik il-belt, maħkum mix-xitan. Kien ilu żmien twil ma jxidd libsa fuqu, u ma kienx joqgħod id-dar, imma qalb l-oqbra. [Lq:8:28] Kif lemaħ lil Ġesù qabad jgħajjat, nxteħet quddiemu u b'leħen qawwi qallu: "Aħna x'għandna x'naqsmu, Ġesù, Bin Alla l-Għoli? Nitolbok, taħqarnix!" [Lq:8:29] Għax Ġesù kien ġa kkmanda lill-ispirtu mniġġes biex joħroġ minn dak il-bniedem. Għax bosta drabi kien jaħkmu, u n-nies kienu jorbtuh bil-ktajjen u bix-xkiel biex iżommuh, iżda hu kien iqaċċat l-irbit u x-xitan kien jimbuttah lejn id-deżert. [Lq:8:30] Ġesù staqsieh: "X'jismek?" "Leġjun," qallu, għax ħafna xjaten kienu daħlu fih. [Lq:8:31] beda jitolbu biex ma jordnalhomx imorru fl-abbissi. [Lq:8:32] Mela kien hemm merħla kbira ta' ħnieżer jirgħu fuq l-għolja, u l-ispirti talbuh biex iħallihom jidħlu fihom; u hu ħalliehom. [Lq:8:33] U x-xjaten ħarġu minn dak il-bniedem u daħlu fil-ħnieżer. U l-merħla nxteħtet għal ġo l-għadira mill-għoli tax-xaqliba u għerqet. [Lq:8:34] Ir-rgħajja, meta raw x'ġara, ħarbu u marru jxerrdu l-aħbar mal-belt u l-irziezet. [Lq:8:35] In-nies ħarġu jaraw x'ġara u marru ħdejn Ġesù, u lil dak ir-raġel li minnu kienu ħarġu x-xjaten sabuh bilqiegħda f'riġlejn Ġesù, liebes u moħħu f'sikktu; u qabadhom il-biża'. [Lq:8:36] In-nies li raw x'ġara qalulhom kif Ġesù fejjaq lil dak li kien maħkum mix-xitan. [Lq:8:37] Mbagħad in-nies kollha ta' l-inħawi ta' Gerasa bdew jitolbu lil Ġesù biex iwarrab minn ħdejhom, għax biża' kbir kien waqa' fuqhom. U hu tela' fuq id-dgħajsa u reġa' lura. [Lq:8:38] Ir-raġel li minnu kienu ħarġu x-xjaten talbu biex jibqa' miegħu, iżda hu bagħtu u qallu: [Lq:8:39] "Erġa' lura lejn id-dar u għarraf kull ma għamel Alla miegħek." Dak telaq u xandar mal-belt kollha kull ma kien għamel miegħu Ġesù.
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Reflection in Maltese, on the Gospel of Luke 8:26-39
Nagħlqu għajnejna u nimmaġinaw jiġi raġel bħal ma
qrajna f’dis-silta. Kif ħa nirreaġixxu ? Biża’ kbir, nitilqu niġru, naħarbuh,
nċemplu lil pulizija, jaqla’ xi xebgħa wkoll, ecc, ecc,........imma Ġesù kif
irreaġixxa ? Ra lil hinn mill-persuna mħawwda, miskina; raha mneżża minn kull
dinjita, mbiċċra, mwarrba – VITTMA – jista’ jkun
kaġun tat-taħwid u l-iskandli li tgħallem mill-esperjenzi li għaddha minnhom ma' ta’ madwaru ! Ġesù,
l-Iben t’Alla sar bniedem biex jagħmel ġlieda max-xitan ħalli jikxef il-modi tieghu
kollha qerq u ħsara għall-bniedem... Għax ix-xitan qatt ma aċċetta li Alla l-Ħallieq jiċċekken tant li jieħu sura ta' bniedem, mank ta' Anġlu ? Le ta' bniedem, bħalna f'kollox barra d-dnub: Għalhekk x-xitan jobgħbod is-sura tal-bniedem u jagħmel minn kollox biex iqarraq bih, jimlih bih innifsu, iħawwdu, jirredikolah, ikissru, imarrdu, joqtlu, jeliminah... ... U Ġesù tħassar lil dal-bniedem u
għalhekk ordna bil-qawwa kollha lix-xitan joħroġ minnu. Ġesù dejjem lest li
jaħfer u jsalva lil bniedem li jitolbU l-għajnuna !
Mill-ewwel induna l-leġjun MIN kien Ġesù - Bin Alla
l-Għoli(xi stqarrija qawwijja minn dak stess li huwa
mibegħda u ndannazzjoni !! Hekk ukoll is-satanisti (l-imqarrqa bit-tlellix tax-xitan) jistqarru bl-għaġir tagħhom stess il-vera preżenza ta' Ġesù fl-Ewkaristija kull meta jisirquha) - X’qawwa ħass bil-preżenza ta' Ġesù..... nxteħet quddiemu(wera’ kemm hu dejjem tellief quddiem Alla).... u l-bniedem
f’mument bħal dan juri kemm jixtieq l-għajnuna għall-ħelsien –-- il-ġlieda tagħna --- bejn (a) ix-xewqa li nsiru nafu aktar lil Alla ħa ngħarrfu nagħmlu t-tajjeb u (b) l-ġibda fin-natura dgħajfa tagħna għall-ħazen) ......u ĠESÙ talab fuqu u ħelsu.
Ma Ġesù biss hi r-rebħa tagħna: Hu biss jgħallimna
nkunu dejjem konxji tal-inganni tax-xitan. Insemmuhom,
nikxfuhom, nrazznuhom u nmewtuhom fl-Isem ta’ ĠESÙ . Bit-tagħlim
u l-għajnuna li joffrulna s-saċerdoti, nersqu għas-Sagramenttal-Qraru s-Sagrament
ta’ l-Ewkaristija
fil-Quddiesa. Ngħozzu l-mumenti li naqsmu flimkien ma’ Ġesù Ewkaristja, Alla
Trinita Qaddisa, li jgħammar fostna. NitolbuH l-għajnuna u Hu jagħtina l-faraġ, il-qawwa u l-ħelsien.
F’din is-silta jien sibt tliet
karatteristiċi ta’ influenza diabolika u qabbilthom kif jidhru fid-dinja
tal-lum, fejn nara kemml-qerq tax-xitan jidher
l-iżjed fil-MEDIA:
1. Għera
- Nudity – Lq 8:27...“Kien ilu żmien twil ma jxidd libsa
fuqu”- ix-xitan
jonfoħ lil-bniedem bil-vanità, bit-tendenzata’
lbies sfaccat; b’kultura li trid tikxef biex tingħoġob ! Bil-vulgarità, bl-arroganza, b'fissazzjoni fik nnifsekli tkun l-aqwa
= Imma Ġesù jgħallimna li biex nindunaw bil-ħażen irridu nżommu ħarsitna dejjem
lejH: Naqraw u nisimgħu l-Kelma t'Alla. Kemm għandna nibżgħu għad-dinjità ta’ persuntna,
hi kif inhi, bil-limitazzjonijiet kollha tagħha, għax Alla ħalaqna.
Insemmu
l-epidemija tal-pornografija: Dak li darba kien mohbi f’kotba/magazins li kont
trid tixtrihom, illum qeghdin ‘one click away’ bl-internet fil-mobile, f’darna fit-tv --- il-ħazen li naraw
fuq it-television – imqar riklam. Immaġinaw x’kultura telgħin fiha iż-żgħażagħ u
t-tfal li jgħaddu ħin twil jaraw films u programmi bl-addocc... U xi ngħidu għall-ċerta mużika u l-lirika vulgari, doppju sens u sfaċċatament jinstabu fil-media. Iva x-xitan juża
l-persuna tal-bniedem biex jiġi wżat, redikulat għall-frugħa u blugħa.....u l-kultura tagħna
iċċapċap u tidħaq....ma jimpurtaniex għall-iskandli li qed jintwerew fil-media... ... Lq 8:35 In-nies ħarġu jaraw x'ġara u marru
ħdejn Ġesù, u lil dak ir-raġel li minnu kienu ħarġu x-xjaten sabuh bilqiegħda
f'riġlejn Ġesù, liebes u moħħu f'sikktu;
2.
Vjolenza-
Violence – Lq 8:29…in-nies kienu jorbtuh bil-ktajjen u bix-xkiel biex iżommuh, iżda hu kien
iqaċċat l-irbit- Illum il-vjolenza ġibniha
forma ta’ entertainment: Ħudu mill-films, mill-video games f-idejn it-tfal u
l-kbar….u dan l-entertainment iġgħalek tirraġuna li l-vjolenza hi poter u
l-mewt hija s-soluzzjoni. Anke l-aħħar Papiet wissu li qed ngħixu f’kultura
tal-mewt li qed tiġi proposta li ssolvi l-problemi !: il-vjolenza tibda fil-ġuf
bl-attakk li għandi d-dritt ta’ l-għażla tiegħi li nagħmel l-abort; għandi
d-dritt għal kontraċettivi u MAP – vjolenza fija nnifsi għax nabbuża b’persunti, bl-intellet tiegħi, bis-saħħa tiegħi;
vjolenza, korla, abbuz, ġlied mix-xejn ma ta’ madwari; vjolenza f’gangs u gwerer, sa
ġenoċidji. Ix-xitan jogħxa jarana nwaħħlu f’xulxin, nweġġgħu lil xulxin, nobogħdu
lil xulxin, noqtlu lil xulxin..........anke sa fl-aħħar mumenti tal-ħajja -
bl-euthanasia.
3.
Firda –
Disunity -Lq 8:27… ma kienx
joqgħod id-dar, imma qalb l-oqbra ...Lq 8:29… jimbuttah lejn id-deżert” - satana jrid il-firda fija
nnifsi, nxaqleb lejn il-ħazen billi niġġudika, nikkritika. Huwa jrid il-firda
minn dawk l-aktar għeziez għalina, fil-familja tagħna – kull wiehed magħluq
f’kamartu mingħajr djalogu; firda fiż-żwieġ tagħna - bid-divorzju u adulterji; irid firda
mill-ġirien tagħna, minghajr mogħdrija; irid firda mill-kultura kattolika
tagħna, firda bil-politika, firda bir-reliġjonijiet madwarna, firda mir-razzez,
firda fl-għaqdiet u l-komunitajiet. Kemm
irridu nkunu konxji ta’ kemm ix-xitan ma jridniex ngħixu familja waħda noffru l-għajnuna li jkun hemm bżonn; naghtu
glorja lil ISTESS ALLA WIEĦED. Il-kultura
tal-lum tibża mill-commitment, anzi taraha impossibli u għalhekk ħafna żgħażagħ
huma mbeżża', inċerti, mħawwdin u jinagħlqu fihom infushom. Kemm hi responsabbilta tagħna li
doqna lil Ġesù biex nwassluH lilhom u nuruhom li fiH biss isibu
l-fiduċja, it-tama u l-imħabba vera... ... [Lq:8:38]
Ir-raġel li minnu kienu ħarġu x-xjaten talbu biex jibqa' miegħu, iżda hu bagħtu
u qallu:[Lq:8:39] "Erġa'
lura lejn id-dar u għarraf kull ma għamel Alla miegħek." Dak telaq
u xandar mal-belt kollha kull ma kien għamel miegħu Ġesù.--- Ġesù riedu jmur lura għand familtu u jkun missjunarju billi
jagħti xhieda tal-bidla tieghu bil-qawwa ta’ Alla !
Il-Madonna tgħallimna nemmnu fil-qawwa tat-talb, bir-Rużarju – għax hi
l-iżbandola bil-ħames ċaqiet li Gulija tant daħaq b’David meta rah biha…….imma
tilef……u hekk aħna ma nibżghux meta niġu redikulati għax inkunu qed nagħmlu
t-tajjeb.[2 Kron:20:15]u qal: “Isimgħuni, intom nies ilkoll ta'
Ġuda, intom li tgħammru f'Ġerusalemm, u int, o sultan Ġosafat! Dan jgħid
il-Mulej: Tibżgħux! Titwerwrux quddiem din il-kotra kollha, għaliexit-taqbida m'hijiex tagħkom, imma ta' Alla.
Ma ninsewx, ma niddubitawx: Ix-xitan jasal sakemm jippermettilu Alla. Alla fuq kollox u fuq kulħadd anke fuq ix-xitan. Li jippermetti Alla jkun ta' prova għalina ħa jinkixef x'fidi għandna, x'karattru għandna, x'inhu l-iskop ta' kull għemil tagħna. Għal Alla m'hemm xejn moħbi - id-dlam huwa dawl għaliH; Hu jagħraf ħsibijietna saħansitra minn qabel ma nwettquhom ! IMMA Alla huwa imħabba u min iħobbok ma jimponix fuqek, iħallik liberu li tagħżel int stess l-eternità - Jew il-Ġenna jew l-Infern.
Niftakru li x-xitan kien Anglu : Jekk hu jasal għal tant ħażen, kemm aktar l-Anġli għandhom qawwa u setgha għat-tajjeb għax għandhom lil Alla magħhom biex jipproteġuna - l-Anġlu Kustodju tagħna, San Mikiel Arkanġlu, flimkien mal-Verġni Mbierka u l-qaddisin !
Grazzi Ma, għax bl-iva
tiegħek aħna għandna l-uniku Salvatur tad-dinja, l-uniku ħellies li jimlina’ bil-kuraġġ
ngħidu LE għall-inganni tal-poter, suppervja, popolarità, flus, pjaċiri tad-dinja, drogi, qliegħ
diżonest, korruzzjoni, għira, egoiżmu, vjolenza --- le għal ħażen ….. IVA GĦAL
ĠESÙ KRISTU li jgħallimna nitbegħdu mill-ħażen kif ukoll kemm għandna ngħadru lil min jiżbalja, anke nitolbu għalih - Iva rebbiħin bil-qawwa tal-imħabba kollha
mogħdrija, ħniena, sabar, maħfra ... kif Alla hekk ħabb lid-dinja, li bagħat lil Ibnu l-waħdieni biex jerfa' fuqu dnubietna,u minn rajH bagħtha għalina sal-mewt tas-salib biex jifdina mill-jasar tad-dnub - Hu li rebaħ fuq il-mewt billi qam minn bejn l-imwiet, wara tlitt ijiem fil-qabar; Huwa ħaj fostna fl-Ewkaristija, Huwa magħna sa l-aħħar taż-żminijiet !
[Ġw 3:16] Għax Alla hekk ħabb lid-dinja li ta lil Ibnu
l-waħdieni, biex kull min jemmen fih ma jintilifx, iżda jkollu l-ħajja ta'
dejjem.
Fr. Mark Goring - Eucharistic Miracle of Sokółka, Poland - Published on Feb 6, 2017
Mk 7:14-23 -- What comes out of a person is what defiles - X'inhu li jtabba' lill-bniedem
WEDNESDAY GOSPEL OF THE 5TH WEEK IN ORDINARY TIME
X'inhu li jtabba' lill-bniedem (Mt 15, 10-20)
EVANĠELJU Dak li joħroġ minn ġol-bniedem, dak hu li jtabba’ lill-bniedem. Mk 7, 14-23
Qari mill-Evanġelju skont San Mark
F’dak iż-żmien, Ġesù raġa’ sejjaħ in-nies lejh u qalilhom: “Isimgħuni, intom ilkoll, u ifhmuni! Ma hemm xejn minn barra li meta jidħol fi bniedem itebbgħu; imma dak li joħroġ minn ġol-bniedem, dak hu li jtabba’ lill-bniedem”. Meta ħalla n-nies u daħal id-dar, id-dixxipli tiegħu staqsewh fuq il-parabbola. U hu qalilhom: “Intom ukoll daqshekk bla moħħ? Ma tifhmux li xejn ma jista’ jtabba’ lill-bniedem minn dak li jidħol ġo fih minn barra, la darba dan mhux fil-qalb imur, iżda fl-istonku, biex imbagħad jintrema fil-ħofra?”. B’hekk wera li l-ikel kollu hu safi.
U qalilhom: “Dak li joħroġ minn ġol-bniedem, dak hu li jtabba’ lill-bniedem. Għax hu minn ġewwa, mill-qalb tal-bniedem, li joħorġu l-ħsibijiet il-ħżiena, żína, serq, qtil, adulterju, regħba, ħażen, qerq, libertinaġġ, għira, malafama, suppervja u bluha. Dal-ħażen kollu minn ġewwa joħroġ u jtabba’ lill-bniedem”.
Il-Kelma tal-Mulej R/. Tifħir lilek Kristu
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Breaking the Silence - May 2016 --- Why Do Young Women Choose To Become Nuns
What kind of Music are you listening to ? - The Problem with Modern Music - Music in the Home
ORGAN TRAFFICKING --- ... which cannot be done without doctors ...
Vatican plans to fight organ trafficking; brings representatives from 52 countries together
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Fr. Elija Vella OFM Conv. --- "THE DEVIL AND ALL TEMPTATIONS ARE ATTRACTIVE and deceitful"
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If we are humble, God will never abandon us. He humbles the arrogance of the proud, but he saves the humble. He frees the innocent man, who is rescued because his hands are clean. The infinite mercy of Our Lord is not slow in coming to the aid of those who humbly call upon him.
