blank'/> SHARING CATHOLIC TRUTH: Holy Saturday Morning --- THE HOUR OF THE MOTHER - IS-SIEGĦA TA' L-OMM --- WITH MARY AFTER THE DEATH OF JESUS - MA' MARIJA WARA L-MEWT TA' ĠESÙ

Saturday, March 30, 2013

Holy Saturday Morning --- THE HOUR OF THE MOTHER - IS-SIEGĦA TA' L-OMM --- WITH MARY AFTER THE DEATH OF JESUS - MA' MARIJA WARA L-MEWT TA' ĠESÙ

 














Our Lady consoles St. Peter on Holy-Saturday



 
 There is deep symbolism for Christian reflection on Holy Saturday. On this day, the Church waits at the Lord's tomb, and meditates on his passion and death, and descent to the dead. With prayer and fasting we await His glorious Easter resurrection. Mary is also a Holy Saturday symbol. According to Catholic tradition, Mary represents the entire body of the Church. As she awaited in faith for the victorious triumph of Her Son over death on the first Holy Saturday, so we too wait with Mary on the present Holy Saturday. This faithful and prayerful symbolic waiting has been called the Ora della Madre or Hour of the Mother.
 
 
IS-SIEGĦA TA' L-OMM



 
Inti biss li emmint O Marija
Inti biss li fit-talb stennejt
Inti biss li emmint O Marija
Inti ħienja għaliex kliemu żammejt




https://www.facebook.com/notes/diocese-of-gozo/il-mara-ta-sibt-il-g%C4%A7id/889586661220619/
Il-Mara ta’ Sibt il-Għid
Omelija fiċ-Ċelebrazzjoni tas-Siegħa tal-OmmSantwarju Nazzjonali tal-Madonna Ta’ Pinu
Sibt il-Għid, 31 ta’ Marzu 2018
L-E.T. Mons. Mario Grech, Isqof ta’ Għawdex
Wara li lbieraħ fakkarna l-qtil ta’ Kristu fuq is-salib, matul il-ġurnata tal-lum is-Sibt nistgħu nħossu s-skiet ivenven f’widnejna. Il-ħemda tal-lum taħtafna!
Huwa s-skiet ta’ Kristu li issa jinsab midfun fil-qabar. Dik il-Kelma kollha tenerezza u qawwa fl-istess waqt ġiet imsikkta. Alla twaqqa’ fil-muta biex ilħna mondani jieħdu post il-leħen tiegħu u hekk il-vjolenza tipprova xxejjen il-Vanġelu tal-karità.
Anki jekk għaddew tant sekli minn din il-ġrajja, aħna llum ukoll ngħaddu minn waqtiet fejn nosservaw is-skiet ta’ Alla. Mhux tant għax Alla tilef il-kelma, imma għax il-bniedem bħal donnu jrid jagħlaqlu fommu billi jagħmillu sarima. Fil-fatt, il-vuċi ta’ Alla qed tiġi fgata fil-kuxjenzi, anki fil-kuxjenza kollettiva, peress li fil-kor tas-soċjetà qed jiżdiedu l-ilħna ta’ individwi li huma bla twemmin. Ma’ dawn hemm ukoll il-vuċijiet ta’ dawk li huma reliġjożament indifferenti, kif ukoll ilħna ta’ dawk li jippretendu li huma Kristjani imma mill-Kristjaneżmu għandhom biss il-qoxra! Huwa fatt li meta niċċensuraw lil Alla, inkunu qed nillimitaw id-dritt tal-espressjoni tal-bniedem!
Is-Sibt ta’ wara l-Ġimgħa l-Kbira, li kien il-jum li fih Alla nħeba u l-għajnejn tal-fidi bħal iċċajpru, huwa simbolu ta’ żminijietna fejn kultant tinstema’ l-għajta li “Alla miet” u fejn is -sekulariżmu bil-mod il-mod qed juri li s-soċjetà tgħaddi mingħajr il-komunità Nisranija.
L-għada tal-Ġimgħa l-Kbira, mhux biss il-ġisem fiżiku ta’ Kristu tqiegħed fil-qabar, imma bħal donnu anki “l-ġisem mistiku” tiegħu (il-Knisja) niżel fil-qabar li ħaffru l-membri tagħha stess. Għax meta l-Knisja ma tiġġeddidx, meta l-komunità ekkleżjali tagħmel bħal bebbuxu u tingħalaq fiha nfisha (awtoreferenzjali), meta l-komunità Nisranja jidhrilha li tista’ tidrob lir-ragħaj tagħha, meta d-duttrina ssir ideoloġija u ma tibqax esperjenza ta’ dixxipulat wara Kristu, allura l-Knisja stess titlef il-kelma jew, jekk titkellem, kliemha ma jkunx relevanti.
Bir-raġun, fl-1969, Joseph Ratzinger kien kiteb: “Forsi s-seklu tagħna mhux qed isir bħall-jum tas-Sibt (Holy Saturday), il-jum fejn Alla huwa assenti, fejn id-dixxipli wkoll ikollhom baħħ kbir f’qalbhom li dejjem qed jikber, tant li b’ħafna mistħija u niket jaqbdu t-triq lejn Għemmaws mingħajr ma jintebħu li dak li kienu jaħsbu li kien miet, kien f’nofshom?”.
Imma jekk il-qabar ta’ Kristu jidher imbarrat bi blata kbira, jekk madwar il-qabar hemm skiet taqtgħu b’sikkina, il-qamħa midfuna fl-art bdiet tnibbet; għalkemm hija qamħa li tħassret bil-mewt, issa telaq il-proċess li jagħti l-ħajja. Il-qabar sar ġuf u llum beda l-proċess tal-ġestazzjoni biex għada mas-sebħ titwieled ħajja ġdida. Fil-ġuf hemm il-Kelma li għalkemm bħalissa aħna ma nisimgħuhiex, hija Kelma qawwija li tasal “fl-inħawi l-aktar ta’ isfel tal-art” (Fil 2:10).
Fil-fatt, kien fil-jum tas-Sibt li seħħ dak li jgħid San Pietru: Ġesù niżel fil-qigħan tal-imwiet – discendit ad inferos: “Kien mogħti l-mewt fil-ġisem, imma ħa l-ħajja fl-ispirtu, li bih mar ixandar is-salvazzjoni lill-erwieħ li kienu magħluqa fil-ħabs. Dawn kienu dawk l-erwieħ li darba ma ridux jisimgħu, meta Alla qagħad jistenna bis-sabar fiż-żmien li Noè kien jibni l-arka. Ftit, jiġifieri tmienja biss, salvaw bis-saħħa tal-ilma” (1 Piet 3:18-20).
Meta nbela’ mill-mewt, Kristu niżel fl-imwiet fis-sens li wasal sal-ibxax kundizzjoni li jista’ jkun fiha l-bniedem meta jmut. L-inżul fl-imwiet huwa l-aktar punt baxx li minnu Kristu jitla’ għand il-Missier! B’dan l-inżul, Kristu jilħaq il-punti estremi tal-umanità – ma hemm ebda sitwazzjoni li Kristu ma jikkomunikalhiex il-qawwa feddejja tiegħu. L-imħabba li teħles ta’ Kristu tasal fil-profondità tal-bniedem, ukoll f’dik il-profondità li għadha mhix evanġelizzata! Jekk inħalluh, huwa jidħol fl-aktar irkejjen mudlama tal-ħajja personali, ekkleżjali u soċjali tagħna. Ukoll jekk il-bniedem jaqa’ fil-baxx ħafna, Ġesù jasal sa ħdejh. Ma jinsa lil ħadd u ma jeskludi lil ħadd. Huwa joffri l-ħajja lilna li ma nistgħux nagħtuha lilna nfusna. Anki jekk fil-ħajja spiritwali tagħna aħna mmissu l-qiegħ, insibu li hu jkun niżel hemmhekk qabilna!
Għalhekk, għalkemm madwarna llum hawn skiet itarrax, fil-qalba tal-imwiet (fil-profond ta’ ħajjitna) hemm il-Kelma vibranti ta’ Kristu! Ma nistagħġibx li aħna nkunu ftit xettiċi dwar dan. Fl-aħħar mill-aħħar, wara li Kristu tqiegħed fil-qabar, anki d-dixxipli ntrebħu mid-dubji u abbandunawh. Dakinhar tas-Sibt, Marija biss baqgħet waħidha tistennieh iqum mill-mewt. Minkejja d-dlam, hija baqgħet sħiħa fil-fidi. L-Isqof Tonino Bello jgħid li “filwaqt li r-riħ tal-Golgota tefa’ l-fanali kollha, fanal wieħed baqa’ jixgħel: dak ta’ Marija. Għalhekk matul il-jum tas-Sibt, Marija tibqa’ l-uniku dawl li fih hemm miġbura n-nirien tal-imgħoddi u l-ħġejjeġ futuri. Illum Marija tgħaddi mit-toroq tagħna b’dan id-dawl f’idejha. Meta terfa’ l-fanal fuq naħa, hija toħroġ mil-lejl taż-żmien memorji ta’ qdusija; meta terfa’ l-fanal fuq banda oħra, hija tantiċipa minn ħdan Alla sinjali tal-isplużjoni li ser issir għada mas-sebħ”.
Marija, għalkemm hija l-Addolorata b’qalb materna miġruħa, hi li kienet toqgħod taħseb bejnha u bejn ruħha dwar kelmet Binha, f’dan il-jum tas-Sibt semgħet lil Kristu jgħid lil Adam li kien f’art l-imwiet: “Ħares lejn dirgħajja li kienu msammra mal-għuda għalik, int li darba żbaljajt u tawwalt idejk lejn is-siġra; jien li mitt fuq is-salib u lanza nifditli l-kustat għalik, meta lilek kont raqqadtek fil-ġenna tal-art biex ħriġt lil Eva mill-kustat tiegħek. Il-kustat tiegħi fejjaq it-tbatija tal-kustat tiegħek. Ir-raqda tiegħi teħilsek mir-raqda tal-infern. Il-lanza li laqtitni żżomm ’il bogħod il-lanza li kien hemm lesta għalik. Qum u ejja ħa nitbiegħdu minn hawn. L-għadu ħarġek mill-ġenna tal-art. Jien ma nerġax inqiegħdek aktar f’dak il-ġnien, imma npoġġik fuq it-tron tas-Sema… Issa nara li l-kerubini jadurawk qisek bħal Alla, anki jekk m’intix Alla” (Omelija antika ta’ nhar Sibt il-Għid; PG 43, 439. 451. 462-463).
Nitolbu lil Marija, il-mara li emmnet fil-Qawmien, il-Mara ta’ Sibt il-Għid, tgħinna biex f’dan il-jum ta’ skiet ikrah, nisimgħu lil Kristu minn qiegħ l-art jgħidilna dak li qal lil Adam: “Stenbaħ int li rieqed. Jien ma ħlaqtikx biex tibqa’ priġunier fl-infern. Qum mill-mewt. Jien il-ħajja tal-mejtin. Qum, int li int xogħol idejja. Qum, xebh tiegħi, int li int maħluq fuq xbieha tiegħi. Qum, noħorġu minn hawn. Inti fija u jiena fik, aħna niffurmaw natura waħda li ma tinqasamx” (ibid).
Ammen.
 

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COMPASSION WITH THE SORROWFUL MOTHER
(can also be meditated upon on Friday Night)
 
When the body of the only son of the Blessed Virgin and Mother Mary was placed and enclosed in the tomb, Mary, accompanied by the apostle John, Mary Magdalene and other good women, returned to their home and there spent the night together.
  
In the quietness of that truly painful night, the Blessed Mother, sleepless because of the vivid impressions left in her mind after the tragic death of her innocent son, relives during that night watch each and every incident that took place before her very eyes during the day:
 
Crowds of people - shouting - a darkened sun - the cross - the nails - the lance - the soldiers - the sponge - a receptacle with vinegar - ropes - the garment split in four pieces - the Centurion - Joseph of Arimathea - Nicodemus - the tomb - the shroud - the inscription - the carrying of the body to the grave - in her arms the divine body pierced and unrecognisable.
 
She imagines herself standing once again by her crucified son - she hears him pray for those who had crucified him - she hears him assure heaven to the repentant thief who reproached his companion for insulting Jesus. - she hears her beloved son speak to her as he gives her John for a son and then she hears him address John to take her as his own mother. - She hears him say to his Father: “My God, my God why have you forsaken me?” At these words of Christ, she watches a soldier place a sponge dipped in vinegar against the lips of Jesus. - She hears her dying son, insulted and in tremendous pain, exclaims: “It is accomplished”.
She hears that great cry: “Father into your hands I commend my spirit”, and she sees him bow his head and die.
 
What a terrible night it was for her! She imagines the soldiers breaking the knees of the two thieves crucified on the left and on the right of Jesus, and sees one of the soldiers piercing with a lance the side of Christ and as he pulls it back, blood and water flow out.
- She looks at the crowd trembling with fear at the sudden darkness and the earthquake as they strike their chests on their way back home.
- Once again she feels in her arms the weight of Jesus’ dead body, covered with wounds.
- She sees Joseph of Arimathea and Nicodemus taking him away from her, anointing him with spices, and enshrouding him.
- She joins in the burial procession, like the widow of Nain.
- She looks at the tomb stone as it rolls back and hides from her the object of her love.  
 
Passing through those same places on her way back home, where she is now, she imagines seeing and hearing everything once more.
 
And you, sinner, can you fail to see how horrible sin is and how much you ought to love this mother through whom we have received our Redeemer and Saviour? Is it possible that after her example you fail to welcome all the sufferings that must necessarily come your way in this life?
 
PRAYER:
O Blessed Virgin in your power grant that the sufferings and death of Christ, your Son, and your own suffering may not be in vain for me. Amen.
 




According to St Gabriel of the Sorrowful Mother, Our Lady considers herself indebted to those who perform this devotion. 


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Marija Santissima tgħodd ruħha midjuna lejn min jagħmel dan l-eżerċizzju. - San Gabriel tal-Addolorata



MA' MARIJA WARA L-MEWT TA' ĠESÙ

Kitba:San Ġorġ Preca

Wara li l-Iben waħdieni tal-Verġni Mbierka Marija Santissma ġie mqiegħed, magħluq f'qabar, allura, din flimkien ma' l-appostlu Ġwanni, ma' Marija Madalena u mat-twajba nisa l-oħra reġgħet lura f'darha, fejn għaddew il-lejl flimkien.
 
 
Fil-ħemda ta' dak il-lejl tassew ta' niket, l-Omm Santissma, mingħajr ma tagħlaq għajn ma' għajn għall-impressjonijiet kbar tagħha fuq il-mewt traġika ta' l-innoċċentissimu Binha, f'dik il-velja,  tilmaħ għaddejja sfilata quddiem il-menti tagħha ħaġa ħaġa,  l-ħwejjeġ kollha, li ġraw taħt għajnejha mal-jum:
 
Folol ta' nies, għajat, dalma tax-xemx, salib, imsiemer, lanza, suldati, sponza, bieqja bil-ħall, ħbula, libsa maqsuma f'erba biċċiet, iċ-Ċenturjun, Ġużeppi minn Arimatea, Nikodemu, qabar, lożor, skrizzjoni, it-transport għad-difna, il-ġisem ippjagat u bla sura fi ħdanha.
 
Tistħajjel li qiegħda wieqfa ma' ġenb Binha msallab tisimgħu jitlob għall-mahfra ta' dawk li sallbuh;
li qiegħda tisimgħu jassigura l-Ġenna lill-ħalliel ikkonvertit, li kien ċanfar lil sieħbu li ddisprezza lil Ġesù.
Tistħajjel li qiegħda tisma' lill-Iben maħbub tagħha jgħidilha biex tieħu b'iben tagħha lil Ġwanni, u lil Ġwanni jgħidlu biex jieħu lilha b'omm tiegħu;
li qiegħda tisimgħu jgħid lill-Missier tiegħu: "Alla tiegħi, Alla tiegħi għaliex tlaqtni?"
li qiegħda tara s-suldat iqiegħed max-xufftejn ta' Ġesù sponża bil-ħall għall-kelma: "Għandi l-għatx",
Tistħajjel li qiegħda tisma' lill-agonizzant iben tagħha f'baħar ta' disprezz u wġigħat jgħid: "Huwa mitmum";
Tistħajjel li qiegħda tisma' l-għajta l-kbira: "Missier, f'idejk nerħi l-Ispirtu tiegħi," u li tarah jinkina rasu u jmut.
 
Oh!  X'lejl!
Tistħajjel li qiegħda tara s-suldati jiksru saqajn iż-żewġ ħallelin, li kienu msallbin wieħed kull naħa ma' ġenb Kristu, u li tara wieħed mis-suldati jgħaddas fil-kustat Divin, lanza u jislet b'ċarċir ta' demm u ilma.
Tistħajjel li qiegħda tara lil kulħadd imwerwer bil-biża’ għad-dalma u għat-terremot u jħabbtu fuq sidirhom jirriturnaw lejn djarhom.
Tistħajjel li qiegħda tħoss il-piż tal-ġisem mejjet ippjagat fi ħdanha. 
Tistħajjel li qiegħda tara lil Ġużeppi minn Arimatea u lil Nikodemu jeħduh minn ħdanha, jidilkuh bl-ingwent u jaħbuh fil-liżar.
Tistħajjel li qiegħda bħall-Armla ta' Najm tassoċja fl-akkompanjament għad-difna.
Tistħajjel li qiegħda tara l-ġebla taħbilha l-oġġett ta' qalbha għal kollox.
Tistħajjel li qiegħda terġa' tara u tisma' kollox fir-ritorn lejn darha minn dawk in-naħiet.
 
Inti, o midneb, tista' ma tarax kemm huwa ikrah id-dnub u kemm għandek raġun tħobb lil din l-Omm, li permezz tagħha ġie mogħti lilna l-Feddej u s-Salvatur tal-bnedmin ? Jista' jkun li ma titgħallimx quddiemha sabiex tapprezza is-sofferenzi li jissieħbu neċessarjament mal-ħajja ta' kull bniedem ?
 
Talba:
O Verġni Mbierka, bil-qawwa tiegħek għamel li l-Passjoni u l-Mewt ta' Kristu Ibnek u lid-duluri tiegħek ma jkunux bla frott għalija.  Ammen.
 
 
 Ma' Marija wara l-mewt ta' Ġesù



 

 

Jn 19:38-42 -- The Burial of Jesus - Id-difna ta' Ġesù

Id-difna ta' Ġesù
(Mt 27, 57-61 ; Mk 15, 42-47 ; Lq 23, 50-56)
[Ġw:19:38] Wara dan, Ġużeppi minn Arimatija, li kien dixxiplu ta' Ġesù bil-moħbi għax kien jibża' mil-Lhud, mar u talab lil Pilatu biex jieħu l-ġisem ta' Ġesù. Pilatu ħallieh, u hu ġie u ħa l-ġisem tiegħu. [Ġw:19:39] Ġie wkoll Nikodemu, dak li qabel kien mar għand Ġesù billejl, u ġieb miegħu taħlita ta' morr u sabbara, tiżen xi mitt libbra. [Ġw:19:40] Dawn it-tnejn ħadu l-ġisem ta' Ġesù u kebbewh bil-faxex ta' l-għażel bil-fwejjaħ, kif soltu jagħmlu l-Lhud qabel id-difna. [Ġw:19:41] Fejn kienu sallbu lil Ġesù kien hemm ġnien, u f'dan il-ġnien kien hemm qabar ġdid li fih kienu għadhom ma difnu lil ħadd. [Ġw:19:42] Hemm qiegħdu lil Ġesù, għax kien Jum it-Tħejjija għal-Lhud, u għax il-qabar kien fil-qrib.

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REFLECTION
How Joseph of Arimathea and Nicodemus Risked All to Give Jesus An Honorable Burial
http://www.selfgrowth.com/articles/Wagner15.html

As a crucified criminal in the eyes of the Law, what kind of burial do you suppose Jesus of Nazareth would normally have received?
His body would probably have been thrown into a common grave set apart for criminals. It would be risky to ask for the body of a crucified criminal so that the deceased could be given a proper burial. For anyone to obtain such a corpse, permission would have to be granted by the proper authorities, but it could be dangerous to ask for that permission.
Two influential Jewish leaders were willing to take that risk. One of these men was the wealthy and honorable Joseph of Arimathea. He had not agreed with the other religious leaders to put Jesus to death. After Jesus died on the cross, Joseph courageously approached Governor Pilate and begged that Jesus' body be given to him. Pilate granted his request.
There was another secret disciple who risked his reputation that afternoon. His name was Nicodemus. Once one night, before this sorrowful day, he had privately interviewed Jesus under cover of darkness -- perhaps for fear of being observed.
Joseph of Arimathea owned a new tomb he probably planned to use himself. That is where he and Nicodemus placed the body of Jesus. Nicodemus brought a mixture of about 100 pounds of expensive myrrh and aloes to use to prepare Jesus' body for burial. Myrrh is a type of gum resin that acts as a kind of glue. Aloes is a sweet-smelling oil used for medicinal purposes, as a fragrance, and to use to bury the dead.
The two men worked together spreading this mixture between the encircling layers of a long linen cloth purchased by Joseph. They wrapped the fabric around and around His body until it was completely sealed with the fabric cocoon and perfumed resin. They also wrapped an additional cloth around his head. After they were satisfied they had properly prepared Jesus' body for burial, Joseph rolled a large stone over the cave's opening.
These men publicly declared they were Jesus' friends! Their last act of love for Him is recorded in the Gospels. They both risked their reputations and more to give their Friend a proper burial.
Joseph of Arimathea and Nicodemus could not have known at the time that they were participating in the fulfillment of an ancient prophecy from the book of Isaiah. Here is the Scripture telling about the Messiah written over 600 hundred years before Jesus' crucifixion:
"But he was struck down
for the rebellion of my people.
He had done no wrong
and had never deceived anyone.
But he was buried like a criminal;
he was put in a rich man’s grave." (Isaiah 53:8b-9, NLT).

To their great joy, Jesus did not remain in Joseph's tomb for long! He rose from the dead three days later and is alive forever!
Today too it's risky standing up for Jesus, but His true friends are willing to pay the price through God's grace.
And they will never be sorry!


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THE HOUR OF THE MOTHER - ON HOLY SATURDAY MORNING (in our parish church, the meditation starts at 7.30am).
THE WHOLE CHURCH WAITS AT THE LORD'S TOMB - MEDITATING ON THE VARIOUS THOUGHTS AND FEELINGS JESUS' MOTHER EXPERIENCED WHILE HER SON-GOD IS DEAD IN THE TOMB.....


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A priest’s reflections on the Sacred Triduum, written from Jerusalem
http://www.regnumchristi.org/english/articulos/articulo.phtml?id=29208&se=362&ca=966&te=707

 
The image of Our Lady of Sorrows, located next to the altar of Calvary inside the Church of the Holy Sepulcher in Jerusalem
The following reflection on the events of Holy Saturday was written by Fr Eamon Kelly, LC, Vice Chargé of the Pontifical Institute

The typical Jerusalem Jewish Sabbath is particularly quiet. Even in 2010 there are hardly any cars on the streets. No machines work the construction sites. Shops are closed. Everyone is at home, resting quietly, at ease. This is all the more on the Sabbath of the Passover week. Now add the eerie quiet, typically following tragedy, when people are numbed by the violent death of a close family member.
Mary wakes up on Holy Saturday morning, if she went to sleep at all! What mother can go to sleep the night of her son’s criminal death! People remember last words and keep mulling over them. His last words begin to come back to her. She cannot let them go. The charity-filled tones in which he spoke embedded them even more deeply into her consciousness, and her pure and perceptive heart noticed those nuances. She ponders them continually and they are to her advantage. Yesterday she saw his body placed in the tomb and the sorrow is great. His Good Friday continues in her Holy Saturday and in ours.
So often we Christians go through our various “Holy Saturdays.” Again and again we go through heavy moments and barely survive or are badly bleeding or seriously wounded.  We do know there will be some solution but we can’t really wait. We need something now to get through all this. We are once again living a personal Holy Saturday. Bad news and bad events strike quickly. Calvary was over in hours. But Holy Saturdays often lasts a long time.
At such times it might be to our advantage to draw close to Mary as she ponders these last minutes and words of Jesus’ life. We will need to use our brain to reflect and capture even a little bit of the reality. Mary picked up the state of his soul much more intuitively as mothers, and particularly she, are capable of doing.
“Today you will be with me in Paradise!” (Lk. 23:43)
How can he think of “Paradise,” let alone utter the word  with all his gaping wounds and butchered body, the pain and, even worse still, the total rejection of his person as his chosen people’s leaders incite them to demand his crucifixion and Barabbas’ release? His body and soul are experiencing an invasion of hell and yet his heart has the peace of victory declaring “Paradise is yours today alongside me.”
The smart thief really knows that it is “because of” him, not only ”with” him! That’s why he asked him in the first place. What peace must reign in his heart to be able to say these words with such certainty and evidently so contradicted by the surrounding reality.
When Maximilian Kolbe intoned hymns of divine praise in the hunger bunker where he was being starved to death in August 1942, his fellow inmates probably sensed some measure of this same confidence which Mary felt at these final Calvary words. The inmates’ paradigms are changed. Beyond the negative violence, other forces are also at work: Christ’s pervading peace in the dark night of Auschwitz.
Let’s penetrate beyond the words Christ utters and ponder our way with Mary into his heart of victory. Those dying cancer victims, like my mother in 1997, who give so much joy and hope to the family around them are making this Christ present in our midst once again. Peace reigns in his heart.
“Woman, behold your Son. … behold your mother” (Jn. 19:26).

He was thinking of us.
Despite his wounds!

 
It is not easy to think of others’ needs when one has a bad toothache! And he had more than a bad toothache, yesterday. What interior self-dominion reigned in his heart and transcended so much pain as to be able to consider others! Extraordinary inner peace enables this focus on the situation of others. He is sufficiently serene interiorly to be able to be centered on others’ needs. His deep serenity particularly touches Mary’s perceptive heart in these words directed to her. And the fact that her new son, John, is there now reminds her of this word, its tone and his heart from which it sprang. Her heart is broken with this new birth but from his broken heart some of that peace flows to hers.
“It is finished” (Jn. 19:30). The work his Father gave him to finish (Jn. 4:34).
Mary knows all about his sense of mission and purpose. This statement from the dying Jesus reveals two sources of peace.
Firstly a very clear inkling of what was to come grew in him as he read the Psalms, Isaiah, Zachariah, etc. So, he was able to accept this as he shows time and time again: “Get behind me, Satan!” (Mt 16), “The Son of Man must suffer …” “Not my will but yours be done!”  In order to be faithful to his mission he had reckoned with hard times that would surely come. He had already established “peace” with this future.
Secondly this mission is completely fulfilled to the last detail, the hardest mission ever assigned to anyone in all of history. What peace must have filled his heart, if we enjoy the relief and peace from minor duties accomplished relatively well!
Mary registered this peace-filled prayer of thanksgiving – that was the tone. He completed his life in peace. A mother wants her child to be at peace. Mary knows her own mission is not complete. Yet in some way it is, because she has shared in his mission. She can go ahead with her the rest of her mission with some of his peace in her heart.
“Father into your hands I commend my spirit” (Lk. 23:46).
Search these words for any trace of rebellion, defiance or complaint over so much injustice suffered! It’s hard to find a slightest sign. He simply is above any such reaction. He transcends the horrible agony and the intentionally intimidating aggression and simply offers up his life, laying it down into his Father’s hands.

No greater self-gift.
No greater peace.


At that moment Mother Mary must be overwhelmed by her son’s passing. How could it be otherwise for any mother! Yet now on Holy Saturday, as she gradually comes out of the dazed numbness of pain, these words come back and somehow she can also second this self-gift without complaint.
In the midst of the raging seas and the heated assaults on what we are and hold dearest, Christ’s peace on Calvary can also reach our hearts, especially if we live our sundry Holy Saturdays close to Mary, taking her into our home (cf. Jn. 19:27). Let’s ponder these words with her to our great advantage.



 





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>>> THE PASCHAL TRIDUUM --- HOLY THURSDAY - HOLY MASS GOSPELS - MORNING AND EVENING
http://medjugorjemalta.blogspot.com/2014/04/maundy-thursday-holy-mass-gospels.html


>>> THE PASCHAL TRIDUUM --- GOOD FRIDAY - Jn 18:1-19:42 -- 'Passion of Our Lord - Il-Passjoni tal-Mulej' - il-Ġimgħa l-Kbira
http://medjugorjemalta.blogspot.com/2014/04/good-friday-jn-181-1942-passion-of-our.html#uds-search-results


>>> THE PASCHAL TRIDUUM --- HOLY SATURDAY MORNING --- & --- HOLY SATURDAY EVENING - Gospels - YEAR A - Mt 28:1-10 ; YEAR B - Mk 16:1-8; YEAR C - Lk 24:1-12 -- Jesus Has Risen - Il-qawmien ta' Ġesù mill-imwiet
http://medjugorjemalta.blogspot.com/2014/04/yr-holy-saturday-evening-mt-281-10.html

 
 
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