In the NAME of the Father and of the Son and of the Holy Spirit, Amen
Fl-ISEM tal-Missier u ta' l-Iben u ta' l-Ispirtu s-Santu, Ammen.
Ir-Radd tas-Salib
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Nistgħu
nsibu ftit ħin u naħsbu fuq din is-silta dwar IS-SINJAL TAS-SALIB, tradotta
mill-ktieb THE SPIRIT OF THE LITURGY, tal-Papa Benedittu XVI.
IS-SINJAL TAS-SALIB
L-aktar
ġest bażiku fit-talb nisrani hu, u dejjem ser jibqa’, is-sinjal tas-Salib. Hu
mod kif wieħed jistqarr lil Kristu, imsallab ma’ ġismu stess, skond il-kliem
programmatiku ta’ San Pawl: “Aħna nxandru Kristu msallab, tfixkil għal-Lhud u
bluha għall-pagani, imma għal dawk li huma msejħin, Lhud u Griegi, Kristu,
qawwa u għerf t’Alla.” (1 Kor 1: 23f) Jgħid ukoll: “Għax ma ridt naf xejn
fostkom ħlief Ġesù Kristu u Ġesù Kristu msallab.” (2:2) Li wieħed jissiġilla
ruħu bis-sinjal tas-Salib hi bħal ‘iva’ viżibbli u pubblika lil dak li bata
għalina, lil dak li f’ġismu għamel tidher l-imħabba t’Alla, imħabba li ma
kellhiex fejn tasal aktar; lil dak Alla li jsaltan mhux bil-qerda imma
bl-umiltà tat-tbatija u l-imħabba, li hija aktar qawwija mis-setgħa kollha
tad-dinja u aktar għarfa mill-intelliġenza kollha kalkoli tal-bnedmin.
Is-sinjal tas-Salib hu stqarrija ta’ fidi: Nemmen f’dak li bata għalija u qam
mill-mewt; f’dak li bidel is-sinjal tal-mistħija f’sinjal ta’ tama u ta’
l-imħabba t’Alla li tinsab magħna. L-istqarrrija tal-fidi hi stqarrija ta’
tama: Nemmen f’dak li fid-dgħufija tiegħu hu s-Setgħani; f’dak li jista’ u li
se jsalvani, mqar meta jidher qisu mhux hemm u bla ebda qawwa. Meta rroddu
s-Salib, inkunu nqiegħdu lilna nfusna taħt il-ħarsien tas-Salib; inżommuh
quddiemna bħal tarka li tħarisna fit-twegħir kollu tal-ħajja ta’ kuljum u
tagħtina l-kuraġġ biex nibqgħu mexjin. Naċċettawh bħala sinjal li jurina
t-triq li rridu nsegwu: “Min irid jimxi warajja, jiċħad lilu nnifsu, jerfa’
salibu u jimxi warajja.” (Mk 8:34). Is-Salib jurina t-triq tal-ħajja,
l-imitazzjoni ta’ Kristu.
Aħna
norbtu s-sinjal tas-Salib ma’ l-istqarrija tal-fidi f’Alla fi Tliet Persuni -
il-Missier, l-Iben u l-Ispirtu s-Santu. B’dan il-mod is-Salib isir tifkira
tal-Magħmudija, ħaġa li tidher ċara b’mod partikulari meta miegħu nużaw
l-ilma mbierek. Is-Salib hu sinjal tal-Passjoni, imma fl-istess ħin hu sinjal
tal-Qawmien. Biex ngħidu hekk, hu l-ħatar li Alla jnewlilna biex isalvana,
il-pont li bih nistgħu ngħaddu minn fuq l-abbiss tal-mewt u tat-theddid kollu
tal-}ażin u naslu għand Alla. Hu preżenti fil-Magħmudija li fiha aħna nsiru
kontemporanji mas-Salib u mal-Qawmien ta’ Kristu (cf. Rum 6:1-14). Kull meta
rroddu s-Salib, aħna nerġgħu naċċettaw il-Magħmudija tagħna; mis-Salib
Kristu, biex ngħidu hekk, iressaqna lejh (cf. Ġw 12:32) u b’hekk idaħħalna
f’komunjoni m’Alla l-ħaj. Għax il-Magħmudija u s–sinjal tas-Salib, li hu bħal
ġabra u l-aċċettazzjoni mill-ġdid tal-Magħmudija, huma fuq kollox ġrajja
divina: l-Ispirtu s-Santu jmexxina lejn Kristu, u Kristu jiftaħ il-bieb għal
għand il-Missier. Alla m’għadux aktar l-‘alla mhux magħruf’; għandu isem.
Aħna nistgħu nsejħulu u Hu jsejħilna.
Għalhekk
nistgħu ngħidu li fis-sinjal tas-Salib u l-invokazzjoni tat-Trinità hemm
miġbura l-essenza kollha tal-kristjaneżmu; huwa (is-Salib) jurina biċ-ċar
x’inhu dak li hu tassew nisrani. Madankollu, jew aħjar għal din ir-raġuni,
huwa jiftħilna wkoll it-triq biex nidħlu fl-istorja aktar wiesgħa
tar-reliġjon u l-messaġġ divin tal-ħolqien. Fl-1873 fuq Ġebel iż-Żebbuġ
instabu xi oqbra bi skrizzjonijiet bil-grieg u l-lhudi li kienu jmorru lura
sa żmien Ġesù. Dawn kellhom fuqhom is-sinjal tas-Salib u għalhekk l-arkeoloġi
ma setgħux ma jassumux li l-oqbra kienu ta’ l-insara tal-bidu. Madwar is-sena
1945 bdew jinstabu f’numru dejjem akbar oqbra lhud bis-salib imnaqqax fuqhom
li l-esperti kkonkludew kienu ta’ l-ewwel seklu w.K.. Dawn is-sejbiet
ikkonfermaw illi dawn ma kinux ta’ l-insara ta’ l-ewwel ġenerazzjoni.
Bil-maqlub kellu jiġi aċċettat il-fatt illi dawn is-sinjali tas-salib kienu
ġew stabbiliti fil-kultura lhudija. . Kif nistgħu naslu biex nifhmu dan?
It-tweġiba tinsab fil-ktieb ta’ Eżekjel 9:4f. Fid-dehra rrakkuntata fih, Alla
jgħid lill-messaġġier liebes l-għażel li kien iġorr il-kaxxa tal-kitba fuq
ġenbejh: “Għaddi minn nofs il-belt, minn nofs Ġerusalemm, u għamel sinjal
(Tav ) fuq ġbin l-irġiel li jnewħu u jitniehdu minħabba l-mistkerrħiet kollha
li jsiru fiha.” Fil-qerda tal-biża’ li kellha sseħħ ma ddumx, dawk li ma
jeħdux sehem fid-dnub tad-dinja iżda jsofru għal Alla minħabba fih, dawk li
jsofru bla ma jistgħu jagħmlu xejn u b’danakollu jżommu ruħhom ‘il bogħod
mid-dnub, kellhom jiġu mmarkati bl-aħħar ittra ta’ l-alfabett lhudi, it-Tav,
li kienet tinkiteb forma ta’ salib (T jew + jew X). ). It-‘Tav’ , li fil-fatt
veru kellu forma ta’ salib, issir is-siġill tal-pussess t’Alla. Dan jiġi
jaqbel max-xenqa tal-bniedem għal Alla, mat-tbatija tiegħu għal Alla li
għalhekk tpoġġih taħt il-ħarsien speċjali tiegħu. E. Dinkier kien kapaċi juri
li l-għoti tal-pjagi fuq l-idejn jew fuq il-ġbin xi kultant kien isir bħala
parti mill-kult fit-Testment il-Qadim u din id-drawwa kienet magħrufa sew
fit-Testment il-Ġdid. Il-ktieb ta’ l-Apokalissi (kapi 1-8) jerġa’ jaqbad din
l-idea bażika fid-dehra ta’ Eżekjel. Is-sejba ta’ l-oqbra, flimkien
mal-kitbiet ta’ l-epoka, jixhdu li fost uħud mill-gruppi tar-reliġjon ġudajka
t-‘Tav’ kien simbolu sagru mxerred ħafna, sinjal ta’ l-istqarrija tal-fidi
mnaqqax fil-kosmos kollu. Platun, waqt li jkompli miexi fuq tradizzjonijiet
aktar antiki, jorbot das-simbolu max-xbieha ta’ wieħed mill-allat:
id-Demijurgu (il-ħallieq tad-dinja) ‘wessa’’ ruħ id-dinja ‘ma’ l-univers
kollu’. S. Ġustinu, li miet martri madwar is-sena 165 w.K. u li kien l-ewwel
filosfu mwieled fil-Palestina fost Missirijiet il-Knisja, ġie f’idejh dan
it-test platoniku u ma qagħadx lura milli jorbtu mad-duttrina t’Alla Trinità
u s-sehem tiegħu fl-istorja tas-salvazzjoni fil-persuna ta’ Ġesù Kristu.
L-idea tad-Demijurgu u ruħ id-dinja jaraha bħala teħbir tal-misteru
tal-Missier u l-Iben - teħbir li hu fl-bżonn ta’ korrezzjoni imma li jista’
wkoll jikkorreġi. Dak li Platun jgħid fuq ruħ id-dinja jidher li għalih (għal
S.Ġustinu) ifisser il-miġja tal-Logos, l-Iben t’Alla. U għalhekk hu issa
jista’ jgħid li l-forma tas-Salib hi l-aqwa simbolu tas-setgħa tal-Logos li
mingħajru xejn ma jibqa’ magħqud fil-ħolqien (cf. 1 Apol. ss). Is-Salib
tal-Golgota hu mħabbar minn qabel fl-istruttura ta’ l-univers innifsu;
l-istrument tat-tortura li fuqu miet il-Mulej hu miktub fl-istruttura ta’
l-univers. Il-kosmos ikellimna fuq is-Salib, u s-Salib isolvilna l-enigma
tal-kosmos. Dan hu l-muftieħ veru ta’ kull realtà. L-istorja u l-kosmos
jappartienu lil xulxin. Meta niftħu għajnejna aħna nistgħu naqraw il-messaġġ
ta’ Kristu fil-lingwaġġ ta’ l-univers, u bil-maqlub Kristu jagħtina li nifhmu
l-messaġġ tal-ħolqien.
Minn
Ġustinu ’l quddiem, din ‘il-profezija tas-Salib’ li nsibu fi Platun, flimkien
mar-rabta bejn il-kosmos u l-istorja li fuqha tixħet dawl, saret waħda
mill-ideat fundamentali fit-teoloġija patristika. Żgur li kienet kixfa
tal-għaġeb għall-Padri meta sabu li l-filosfu li kien ġabar u interpreta
l-eqdem tradizzjonijiet kien tkellem dwar is-Salib bħala s-siġill stampat fuq
l-univers. San Irinew ta’ Lyons (miet c 200), il-veru fundatur tat-teoloġija sistematika
fil-forma kattolika tagħha, jsostni fil-kitba apoloġetika tiegħu
‘Dimostrazzjoni tal-Predikazzjoni Appostolika’ li l-Imsallab huwa “l-Kelma
nnifisha t’Alla li jista’ kollox, li jippenetra l-univers tagħna bi preżenza
li ma tidhirx. U għalhekk huwa jħaddan id-dinja kollha, bil-wisa’ u t-tul,
il-għoli u l-fond tagħha, għax bil-Kelma t’Alla kollox jitmexxa fl-ordni. U
l-Iben t’Alla huwa msallab fihom għax, fil-għamla tas-Salib, huwa stampat fuq
il-ħwejjeġ kollha” (x, 3). It-test ta’ dan il-Missier kbir tal-Knisja jostor
fih kwotazzjoni biblika li għandha importanza kbira fit-teoloġija biblika
tas-Salib. L-ittra lill-Efesin tħeġġiġna nxenxlu għeruqna u nfasslu
l-pedament ta’ ħajjitna fl-imħabba, biex “tistgħu tifhmu, flimkien
mal-qaddisin kollha, il-wisa’ u t-tul, il-għoli u l-fond ta’ l-imħabba ta’
Kristu u tagħrfu kemm din l-imħabba tgħaddi lil kull għerf.” (3:18-19) Ftit
jista’ jkun hemm dubju li din l-ittra, ħierġa mill-iskola ta’ San Pawl,
qiegħda tirreferi għas-Salib kosmiku u b’hekk tingħaqad ma’ tradizzjonijiet
oħra dwar is-siġra dinjija f’għamla ta’ salib li torbot kollox flimkien -
idea reliġjuża li kienet ukoll magħrufa sewwa fl-Indja. Santu Wistin għandu
interpretazzjoni sabiħa ta’ din is-silta importanti ta’ San Pawl. Huwa jaraha
tirrappreżenta d-dimensjonijiet tal-ħajja tal-bniedem u tirreferi għall-forma
ta’ Kristu msallab, li dirgħajh iħaddnu d-dinja u li l-mogħdija tiegħu tilħaq
‘l isfel f’qiegħ l-abissi ta’ l-art u ’l fuq fil-għoli sa ħdejn Alla nnifsu
(cf. De doctrina christiana 2, 41, 62; Corpus Christianorum 32, 75f). Hugo
Rahner ġabar l-isbaħ testi patristiċi li għandhom x’jaqsmu mal-misteru
kosmiku tas-Salib. Nixtieq inżid biss tnejn oħra. F’Lattanzju (miet c 325)
naqraw: “Fil-Passjoni Alla fetaħ dirgħajh u hekk ħaddan il-globu bħala sinjal
li ‘l quddiem kellu jinġabar poplu taħt ġwenħajh, minn tlugħ ix-xemx sa
nżulha.” (8, 1) Kittieb grieg mhux magħruf tas-seklu 4, hu u jikkuntrasta
s-Salib mal-kult tax-xemx, jgħid li Helios (ix-xemx) issa ngħelbet mis-Salib.
“Araw, il-bniedem li x-xemx maħluqa fis-smewwiet ma setgħetx tgħallmu, issa
qed jintlaħaq mir-raġġi tax-xemx tas-Salib u (fil-Magħmudija) jiddawwal.”
Imbagħad l-awtur anonimu jinqeda bi kliem San Injazju ta’ Antijokja (miet c
110) li ddeskriva s-Salib bħala t-taljola (mëchanë) kosmika li biha nitilgħu
fis-sema, u jgħid: “O, x’għerf divin tassew huwa dan! O Salib, int it-taljola
li ttellagħna lejn is-sema! Is-Salib twaqqaf fl-art u, ara, il-qima ta’
l-idoli nqerdet. Mhux injam komuni dan, imma l-injam li Alla nqeda bih
għar-rebħa.” (87f)
Fid-diskors
eskatoloġiku tiegħu, Ġesù kien ħabbar li fi tmiem iż-żmien għad jidher
fis-sema “s-sinjal ta’ Bin il-bniedem” (Mt 24:30). Il-għajn tal-fidi issa
setgħet tagħraf li dan is-sinjal kien tnaqqax fil-kosmos sa mill-bidu u hekk
tara l-fidi fil-Feddej Imsallab imwettqa mill-kosmos. Fl-istess ħin l-Insara
b’hekk għarfu li l-mogħdijiet ta’ l-istorja reliġjuża jieħdu lejn Kristu, li
l-aspettattivi tagħhom, espressi f’ħafna xbihat differenti, kienu jwasslu
għandu. Min-naħa l-oħra dan kien ifisser li l-filosofija u r-reliġjon taw
lill-fidi x-xbihat u l-kunċetti li bihom biss setgħet tasal biex tifhem b’mod
sħiħ lilha nnifisha.
“Inti
tkun barka,” kien qal Alla lill-Abraham fil-bidu ta’ l-istorja
tas-salvazzjoni (Ġen 12:2). Fi Kristu, il-}amrija ta’ Abraham, dawn
il-kelmiet seħħu fil-milja tagħhom. Huwa barka, barka għall-ħolqien kollu kif
ukoll għall-bnedmin kollha. Għalhekk is-Salib, li hu s-sinjal tiegħu fis-sema
u fl-art, kien destinat biex ikun il-ġest karatteristiku ta’ barka
għall-insara. Nagħmlu s-sinjal tas-Salib fuqna nfusna, u hekk nidħlu
fil-qawwa tal-barka ta’ Ġesù. Nagħmlu s-sinjal tas-Salib fuq dawk li lilhom
nixtiequ li nagħtu l-barka tagħna, u nagħmluh ukoll fuq oġġetti li jagħmlu
parti minn ħajjitna u li aħna rridu bħallikieku nirċevuhom mill-ġdid minn
idejn Ġesù Kristu. Permezz tas-Salib aħna nistgħu nkunu għajn ta’ barka għal
xulxin. Ma ninsa qatt id-devozzjoni u l-kura mill-qalb li bihom ommi u
missieri kienu jaghmlu s-sinjal tas-Salib fuq il-moħħ, il-fomm u s-sider
tagħna t-tfal kull meta konna noħorġu mid-dar, speċjalment meta konna nkunu
ser indumu. Il-barka tagħhom kienet bħal ħabib li aħna konna nafu li ser
jiggwidana fit-triq tagħna. Kienet tagħmel viżibbli t-talba tal-ġenituri
tagħna li kienet takkumpanjana, u tiżgurana li din it-talba kienet megħjuna
bil-barka tas-Salvatur. Il-barka kienet ukoll sfida għalina li ma noħorġux
’il barra mill-isfera tal-barka. Il-barka hi sinjal saċerdotali u għalhekk
fis-sinjal tas-Salib konna nħossu s-saċerdozju tal-ġenituri tagħna,
id-dinjità speċjali u l-qawwa tiegħu. Nemmen li din il-barka, li hi
espressjoni perfetta tas-saċerdozju komuni ta’ l-imgħammdin, għandha terġa’
tidħol fostna b’mod iktar qawwi fil-ħajja ta’ kuljum u tippenetraha bil-qawwa
ta’ l-imħabba li ġejja minn Alla.
Joe Galea
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Altaration -- Fr. Mike Schmitz -- “3 Things to Know About The Sign of the Cross”
Abba Pater - Juan Pablo II
Attende, Domine, et miserere, quia peccavimus tibi.
Non enim accepistis Spiritum servitutis
sed accepistis spiritum adoptionis filiorum
in quo clamamus: Abba Pater.
(Romani 8,15)
Tu sei mio figlio, io oggi ti ho generato.
(Salmo 2,7)
Io gli saro Padre, Egli mi sara Figlio.
(2 Sam 7,14)
Sono parole profetiche: esse parlano di Dio, che é Padre nel
senso piu alto e piu autentico della parola. Dice Isaia:
"Signore, tu sei nostro Padre: noi siamo argilla e tu Colui
che ci da forma; tutti noi siamo opera delle tue mani".
(Isaia 64,8)
Shema Israel!
Sion ha detto: "Il Signore mi ha abbandonato, il Signore mi
ha dimenticato". Si dimentica forse una donna del suo bambino? Anche se ci
fosse una donna che si dimenticasse, Io invece non ti abbandonero mai.
(Isaia 49,14-15)
Shema Israel!
É significativo che nei brani del profeta Isaia la paternità di
Dio si arricchisca di connotazioni che si ispirano alla maternità.
Gesù annuncia molte volte la paternità di Dio nei riguardi degli
uomini riallacciandosi alle numerose espressioni contenute nell'Antico
Testamento.
Per Gesù, Dio non é solamente il Padre d'Israele, il Padre degli
uomini, ma il Padre suo, il Padre mio.
(Udienza generale, Citt del Vaticano, 16 ottobre 1985)
Pater noster qui es in coelis,
sanctificetur nomen tuum.
Adveniat regnum tuum,
fiat voluntas tua,
sicut in coelo et in terra.
Panem nostrum quotidianum da nobis hodie,
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostri,
et ne nos inducas in tentationem, sed libera nos a malo.
(Matteo 6,9-13)
(San Pietro, Roma, 22 marzo 1995)
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PADRE NOSTRO
Papa Francesco conversa con don Marco Pozza, Teologo e Cappellano del carcere di Padova. Il programma, nato dalla collaborazione tra la Segreteria per la Comunicazione della Santa Sede e Tv2000 nel corso delle puntate, introdotte dalle parole del Papa, ha ospitato anche noti personaggi laici del mondo della cultura e dello spettacolo: Silvia Avallone, Erri De Luca, Maria Grazia Cucinotta, Simone Moro e Tamara Lunger, Carlo Petrini, Flavio Insinna, Umberto Galimberti, Pif. Nell’ultima puntata viene trasmesso il colloquio integrale di Francesco con il cappellano del carcere di Padova. “Diciamo di essere cristiani, diciamo di avere un padre, ma viviamo come, non dico come animali, ma come persone che non credono né in Dio né nell’uomo, senza fede, e viviamo anche facendo del male, viviamo non nell’amore ma nell’odio, nella competizione, nelle guerre. È santificato nei cristiani che lottano fra loro per il potere? È santificato nella vita di quelli che assoldano un sicario per liberarsi di un nemico? È santificato nella vita di coloro che non si curano dei propri figli? No, lì non è santificato il nome di Dio”. Così Papa Francesco nella conversazione con don Marco. Le parole insegnate da Gesù entrano in risonanza con episodi della vita di Jorge Mario Bergoglio, con la sua missione apostolica e con le inquietudini e le speranze delle donne e degli uomini d’oggi, fino a diventare la guida per una vita ricca di senso e di scopo. “Ci vuole coraggio – ha aggiunto il Papa – per pregare il Padre nostro. Ci vuole coraggio. Dico: mettetevi a dire «papà» e a credere veramente che Dio è il Padre che mi accompagna, mi perdona, mi dà il pane, è attento a tutto ciò che chiedo, mi veste ancora meglio dei fiori di campo. Credere è anche un grande rischio: e se non fosse vero? Osare, osare, ma tutti insieme. Per questo pregare insieme è tanto bello: perché ci aiutiamo l’un l’altro a osare”. “Da bambini, a casa, quando il pane cadeva, – ha proseguito il Pontefice – ci insegnavano a prenderlo subito e baciarlo: non si buttava mai via il pane. Il pane è simbolo di questa unità dell’umanità, è simbolo dell’amore di Dio per te, il Dio che ti dà da mangiare. Quando avanzava, le nonne, le mamme cosa facevano (e fanno)? Lo bagnavano con il latte e ci facevano una torta, qualunque cosa: ma il pane non si butta”. “Una volta – ha raccontato Papa Francesco – è venuta a Buenos Aires l’immagine della Madonna di Fatima e c’era una Messa per gli ammalati, in un grande stadio pieno di gente. Io ero già vescovo, sono andato a confessare e ho confessato, confessato, prima della Messa e durante. Alla fine non c’era quasi più gente e io mi sono alzato per andarmene, perché mi aspettava una cresima da un’altra parte. È arrivata però una signora piccolina, semplice, tutta vestita di nero come le contadine del Sud d’Italia quando sono in lutto, ma i suoi splendidi occhi le illuminavano il viso. «Lei vuole confessarsi» le ho detto, «ma non ha peccati.» La signora era portoghese e mi ha risposto: «Tutti abbiamo peccati…». «Stia attenta, allora: forse Dio non perdona.» «Dio perdona tutto» ha sostenuto con sicurezza. «E lei come fa a saperlo?» «Se Dio non perdonasse tutto» è stata la sua risposta, «il mondo non esisterebbe». Avrei voluto dirle: «Ma lei ha studiato alla Gregoriana!». È la saggezza dei semplici, che sanno di avere un padre che sempre li aspetta”.
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(from the Morning Prayer (Lauds), for Monday of the 4th week of Easter)
PRAYER
Lord God, when our world lay in ruins, you raised it up again on the foundation of your Son’s Passion and Death. Give us grace to rejoice in the freedom from sin which he gained for us, and bring us to everlasting joy. Through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
TALBA
O Alla, inti rġajt waqqaft id-dinja mġarrfa billi Ibnek ċekken lilu nnifsu: imla lill-fidili tiegħek b’ferħ qaddis u agħti hena bla tmiem lil dawk li int ħlist mill-jasar tad-dnub. B’Ibnek Ġesù Kristu Sidna, li miegħek jgħix u jsaltan flimkien ma’ l-Ispirtu s-Santu, Alla, għal dejjem ta’ dejjem. Ammen.
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meditating on - WHAT HELD YOU ON THE CROSS JESUS ?
WHAT HELD YOU ON THE CROSS
by Michael O'Brien and Hamm
I know You--I've seen You all my life
A Figure on a crucifix, a Death without a fight
You're hanging there upon a cross just by Your hands and feet
The picture's clear, but the story is incomplete…
So what was it, that led You to that tree?
What made You lay Your body down to save someone like me?
So though it's true, I know that You were God inside a man…
So I guess sometimes it's hard to understand…
What held You on the cross when You could have walked away?
I see what You have done, and I just have to say
What held You on the cross was more than just the nails
With all the pain and suffering, and all that You had lost…
Your love for me could only be what held You on the cross
My life would be in darkness, so You and You alone would bear the stripes,
The crown of thorns, and all humility…
Lord, I see myself, but it's hard for me to see
What held You on the cross when You could have walked away?
I see what You have done, and I just have to say
What held You on the cross was more than just the nails
With all the pain and suffering, and all that You had lost
Your love for me could only be what held you on the cross.
I don't deserve Your mercy, still You loved me just the same
You died for me, and yet, and yet it's hard to know…
What held You on the cross when You could have walked away?
I see what You have done, and I just have to say
What held You on the cross was more than just the nails
With all the pain and suffering, and all that You had lost
Your love for me could only be what held you on the cross.
Your love for me could only be what held you on the cross.
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me, as if I were the only one
to love !
Song of St Francis
Sunlight, moon glow, bright stars
God, my God what an artist You are
The sky, the earth, the sea
How could You notice me
Father, I am too small
To be seen on Your canvas at all
An incidental speck
A grain of dust and yet
You love me
You love me
As if I were the only one to love
You have lavished on me
All Your kindness so unsparingly
My honour, wealth, and skill
Are worthlessness yet still
You love me
You love me
As if I were the only one to love.
How can You see me, how can You hear me
How can You feel, how can You reach
How can You touch, how can You love me ?
You love me
As if I were the only one to love.
God, my God what an artist You are
The sky, the earth, the sea
How could You notice me
Father, I am too small
To be seen on Your canvas at all
An incidental speck
A grain of dust and yet
You love me
You love me
As if I were the only one to love
You have lavished on me
All Your kindness so unsparingly
My honour, wealth, and skill
Are worthlessness yet still
You love me
You love me
As if I were the only one to love.
How can You see me, how can You hear me
How can You feel, how can You reach
How can You touch, how can You love me ?
You love me
As if I were the only one to love.
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https://www.ewtn.com/library/LITURGY/SACRSIGN.TXT
THE SIGN OF THE CROSS
WHEN we cross ourselves, let it be with a real sign of the cross. Instead of a small cramped gesture that gives no notion of its meaning, let us make a large unhurried sign, from forehead to breast, from shoulder to shoulder, consciously feeling how it includes the whole of us, our thoughts, our attitudes, our body and soul, every part of us at once. how it consecrates and sanctifies us.
It does so because it is the Sign of the universe and the sign of our redemption. On the cross Christ redeemed mankind. By the cross he sanctifies man to the last shred and fibre of his being. We make the sign of the cross before we pray to collect and compose ourselves and to fix our minds and hearts and wills upon God. We make it when we finish praying in order that we may hold fast the gift we have received from God. In temptations we sign ourselves to be strengthened; in dangers, to be protected. The cross is signed upon us in blessings in order that the fulness of God's life may flow into the soul and fructify and sanctify us wholly.
Think of these things when you make the sign of the cross. It is the holiest of all signs. Make a large cross, taking time, thinking what you do. Let it take in your whole being,--body, soul, mind, will, thoughts, feelings, your doing and not-doing,--and by signing it with the cross strengthen and consecrate the whole in the strength of Christ, in the name of the triune God.
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Jekk għadek ma tafx, hemm ħafna nies fid-dinja llum li qed jinqatlu minħabba li huma n-nies tas-Salib. Meta trodd is-salib ftakar fihom, u rodd is-salib fuqek kif jixraq.
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Is-Sinjal Qaddis tas-Salib ta' Kristu --- The Holy Sign of the Cross of Christ
St. Cyril of Jerusalem (d. 386) in his Catechetical Lectures stated, "Let us then not be ashamed to confess the Crucified. Be the cross our seal, made with boldness by our fingers on our brow and in everything; over the bread we eat and the cups we drink, in our comings and in our goings out; before our sleep, when we lie down and when we awake; when we are travelling, and when we are at rest" (Catecheses, 13).
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[Mt:28:18-19] --- Fl-Evanġelju ta' San Mattew kapitlu 28 versi 18-19
Ġesù resaq ikellimhom u qalilhom: "Lili ngħatat kull setgħa fis-sema u fl-art. Morru, mela, agħmlu dixxipli mill-ġnus kollha, u għammduhom fl-isem tal-Missier u ta' l-Iben u ta' l-Ispirtu s-Santu,
Ġesù resaq ikellimhom u qalilhom: "Lili ngħatat kull setgħa fis-sema u fl-art. Morru, mela, agħmlu dixxipli mill-ġnus kollha, u għammduhom fl-isem tal-Missier u ta' l-Iben u ta' l-Ispirtu s-Santu,
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Matthew 28:18-19 --- New American Bible (Revised Edition) (NABRE)
18Then Jesus approached and said to them, “All power in heaven and on earth has been given to me. 19 Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit,
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Ir-radd tas-salib huwa stqarrija, u fl-istess ħin, talba. Bis-sinjal tas-salib nistqarru li l-mewt kienet mirbuħa bil-mewt u l-qawmien ta’ Kristu. Għalhekk is-salib mhuwiex sinjal ta’ mewt imma ta’ ħajja għax jgħaqqad tabilħaqq lill-fidili ma' l-għajn tal-ħajja nfisha. Is-sinjal tas-salib huwa wkoll talba li biha nitolbu li nieħdu sehem minn issa f’dik il-ħajja mibdula tal-qawmien ta’ Kristu – ħajja li ma għandhiex tmiem.
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Pope at Santa Marta: The Trinity is real and not a 'vague idea in the clouds' - Published on 9 Oct 2014
https://www.youtube.com/watch?v=VVo0Ml0Wq3I
Pope at Santa Marta: The Trinity is real and not a 'vague idea in the clouds' - Published on 9 Oct 2014
https://www.youtube.com/watch?v=VVo0Ml0Wq3I
FROM EWTN --- Where is that in
the Bible? - The Holy Trinity
The Sign of the Cross reminds us of the Trinity that dwells in us, of God's Name and of our commitment to the faith from the moment of baptism with the priest's words, "I baptize you in the name of the Father, the Son and the Holy Spirit" [Mt 28:19]. Entered into the divine life through the sacraments, we are called daily to be open to the action of Grace, to progress in love towards God and neighbour.
Let us treasure the essential role of the priest in bringing the “Spirit of Truth” to us: He welcomes the human soul to the world, strengthens it and prepares it for its return to God. Despite the inadequacy of human thought and language to explain the One and Triune God, the Church Fathers sought to illustrate His mysteries through their lives and deep faith: Trinity Sunday, "recapitulates" God's revelation concerning the Father, Son and Holy Spirit in the Paschal mysteries
Theologian Romano Guardini taught that the sign of the cross puts us "spiritually in order" both before prayer and afterwards "so that what God has donated to us remains in us.
Prayer of St. Hilary of Poitiers for loyalty to the faith which is professed on the day of our baptism - "Obtain, O Lord that I may keep ever faithful to what I have professed in the symbol of my regeneration, when I was baptized in the Father, in the Son and in the Holy Spirit. That I may worship you, our Father, and with you, your Son; that I may deserve your Holy Spirit, who proceeds from you through your Only Begotten Son... Amen" (De Trinitate 12, 57).
Let us invoke the protection of the Virgin Mary, "the first creature fully inhabited by the Most Holy Trinity," for our continued pilgrimage on earth.
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You were made to be a part of a family because you were created in the image and likeness of the Holy Trinity. Furthermore, you are called by your creation to make your families places that reflect the profound relationships of life and love that exists between the three persons of the Trinity - Father, Son and Holy Spirit. When you do this, your family becomes a domestic church, a place where God is worshipped and adored, and where His will is sought and acted upon.
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THE HOLY SIGN OF THE CROSS, AS CATHOLICS
While looking at the cross below, raise your right hand up to your forehead = 1 and follow...2, 3 and 4.
Now make the sign of the Cross while reciting the prayer - IN THE NAME OF THE FATHER, AND OF THE SON AND OF THE HOLY SPIRIT, AMEN.
Now make the sign of the Cross while reciting the prayer - IN THE NAME OF THE FATHER, AND OF THE SON AND OF THE HOLY SPIRIT, AMEN.
To print:
in Maltese
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In WORD doc. - To put words in other language, write the words then insert image; right click over it and choose Wrap Text - Behind Text; and adjust the Words to the right position.
"By the Sign of the Cross, deliver me from my enemies, O Lord." [by St Benedict]
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