Monday, April 21, 2014
EASTER TUESDAY - Jn 20:11-18 -- Jesus Appears to Mary Magdalene - Ġesù jidher lil Marija ta' Magdala
Ġesù jidher lil Marija ta' Magdala
(Mk 16, 9-11)
[Ġw:20:11] Iżda Marija baqgħet 'il barra mill-qabar, tibki. Kif kienet qiegħda tibki, tbaxxiet lejn il-qabar, [Ġw:20:12] u rat żewġ anġli lebsin l-abjad, bilqiegħda, wieħed in-naħa tar-ras u l-ieħor in-naħa tar-riġlejn fejn kienu qiegħdu l-ġisem ta' Ġesù. [Ġw:20:13] Huma qalulha: "Mara, għalfejn qiegħda tibki?" Hi wieġbet: "Għax ħadu lil Sidi, u ma nafux fejn qegħduh." [Ġw:20:14] Kif qalet hekk, daret lura u rat lil Ġesù wieqaf, iżda ma ntebħitx li kien Ġesù. [Ġw:20:15] Ġesù qalilha: "Mara, għalfejn qiegħda tibki? Lil min qiegħda tfittex?" Hi ħasbet li kien il-ġardinar, u qaltlu: "Sinjur, jekk ħadtu int minn hawn, għidli fejn qegħedtu, u jiena nġibu lura." [Ġw:20:16] Ġesù sejjħilha: "Marjam!" Hi daret u qaltlu bil-Lhudi: 'Rabbuni!' jiġifieri Mgħallem. [Ġw:20:17] Ġesù qalilha: "La tmissnix, għax għadni ma tlajtx għand il-Missier; imma mur għand ħuti u għidilhom li se nitla' għand Missieri u Missierkom, Alla tiegħi u Alla tagħkom." [Ġw:20:18] Marija ta' Magdala marret għand id-dixxipli u tathom l-aħbar: "Rajt lill-Mulej", u qaltilhom x'qalilha.
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EASTER TRIDUUM - DEFEND THE RESURRECTION --- EASTER SUNDAY ---&--- THE OCTAVE OF EASTER GOSPELS + VIA LUCIS
THE EASTER TRIDUUM ENDS
ON EASTER SUNDAY
AND UP TO VESPERS
ON EASTER SUNDAY
AND UP TO VESPERS
EASTER SUNDAY READINGS IN MALTESE
In 2020 on the date of April 12 - Ħadd il-Għid tal-Qawmien tal-Mulej mill-Imwiet
http://www.laikos.org/QQ/Qari_Quddies_28082019.php
L-Għid il-Kbir tal-Qawmien tal-Mulej
mill-Imwiet
Solennità - Quddiesa tal-Jum
Qari I
Aħna kilna u xrobna
miegħu wara li qam mill-imwiet.
Atti 10, 34a.37-43
Qari mill-Ktieb
tal-Atti tal-Appostli
F’dak iż-żmien,
Pietru qabad jitkellem u qal: “Intom tafu b’dak li
ġara mal-Lhudija kollha, ibda mill-Galilija, wara li Ġwanni kien xandar
il-magħmudija; tafu kif Alla kkonsagra lil Ġesù ta’ Nazaret bl-Ispirtu s-Santu
u bil-qawwa, u kif dan Ġesù għadda jagħmel il-ġid u jfejjaq lil dawk kollha li
kienu maħkuma mix-xitan, għax Alla kien miegħu. U aħna xhud ta’ dak kollu li hu
għamel fl-art tal-Lhudija u f’Ġerusalemm. Tawh il-mewt billi dendluh mal-għuda
tas-salib; imma Alla qajmu mill-imwiet fit-tielet jum u għamel li hu jidher,
mhux lil kulħadd, imma lix-xhieda li Alla għażel minn qabel, lilna, li miegħu
kilna u xrobna wara l-qawmien tiegħu mill-imwiet.
Lilna ordnalna biex
inxandruh lill-poplu u nixhdu li dan hu dak li Alla għamlu mħallef tal-ħajjin u
tal-mejtin. Il-profeti kollha jixhdu għalih u jgħidu li kull min jemmen fih
jaqla’ l-maħfra tad-dnubiet bis-saħħa ta’ ismu”.
Il-Kelma tal-Mulej
R/. Irroddu ħajr lil
Alla
Salm Responsorjali
Salm 117 (118), 1-2.16ab-17.
22-23
R/. (24): Dan hu
l-jum li għamel il-Mulej;
ħa nifirħu u
nithennew fih. Hallelujah
Faħħru lill-Mulej,
għaliex hu tajjeb,
għax għal dejjem
it-tjieba tiegħu!
Ħa jgħidu wlied
Iżrael:
“Għal dejjem
it-tjieba tiegħu”. R/.
Il-leminija tal-Mulej
’il fuq merfugħa,
il-leminija tal-Mulej
għamlet ħwejjeġ ta’ ħila!
Ma mmutx, imma nibqa’
ngħix,
u nħabbar l-għemejjel
tal-Mulej. R/.
Il-ġebla li warrbu
l-bennejja
saret il-ġebla
tax-xewka.
Bis-saħħa tal-Mulej
seħħ dan:
ħaġa tal-għaġeb
f’għajnejna. R/.
Qari II
Fittxu l-ħwejjeġ
tas-sema, fejn qiegħed Kristu.
Kol 3, 1-4
Qari mill-Ittra ta’
San Pawl Appostlu lill-Kolossin
Ħuti, jekk intom
irxuxtajtu ma’ Kristu, fittxu l-ħwejjeġ tas-sema, fejn Kristu qiegħed fuq
il-lemin ta’ Alla. Aħsbu fil-ħwejjeġ tas-sema, mhux f’dawk tal-art. Għax intom
mittu, imma ħajjitkom hi moħbija flimkien ma’ Kristu f’Alla. Meta jidher
Kristu, li hu l-ħajja tagħkom, imbagħad intom ukoll tidhru flimkien miegħu
fil-glorja.
Il-Kelma tal-Mulej
R/. Irroddu ħajr lil
Alla
Jew
Qari II
Tnaddfu mill-ħmira
l-qadima, ħa tkunu għaġna ġdida.
1 Kor 5, 6b-8
Qari mill-Ewwel Ittra
ta’ San Pawl Appostlu lill-Korintin
Ħuti, ma tafux li
ftit ħmira ttalla’ l-għaġna kollha? Tnaddfu mill-ħmira l-qadima ħalli tkunu
għaġna ġdida, kif intom bla ħmira. Il-Ħaruf tal-Għid tagħna, li hu Kristu, hu
maqtul! Nagħmlu festa, mhux bil-ħmira l-qadima, anqas bil-ħmira tal-qerq u
tal-ħażen, imma bil-ħobż bla ħmira tas-safa u tas-sewwa.
Il-Kelma tal-Mulej
R/. Irroddu ħajr lil
Alla
Sekwenza
Ħa jgħollu l-insara
b’tifħirhom
il-Vittma tal-Għid:
għax feda l-Ħaruf
in-nagħaġ tiegħu
mill-jasar tal-mewt;
Ġesù raġa’ ħabbeb
il-midneb
ma’ Alla l-Missier.
F’taqbida tal-għaġeb
mal-Ħajja
inqerdet il-Mewt;
u qam Sid il-ħajja
mill-qabar,
isaltan rebbieħ.
“Għidilna, Marija,
ħabbrilna:
fit-triq lil min
rajt?”
“Jien rajt qabar
Kristu li rxoxta
fis-sebħ tal-qawmien;
rajt l-Anġli li ġew
jagħtu xhieda,
il-faxxa, il-liżar.
Irxoxta mill-mewt
Kristu Sidi,
li fih ittamajt!
Mar hu l-Galilija
qabilkom:
hemmhekk se tarawh”.
O, nemmnu li llum
Kristu rxoxta
tassew mill-imwiet!
Int mela, Sultan,
ħenn għalina,
O Kristu rebbieħ.
Ammen! Hallelujah!
Victimae paschali
laudes
immolent christiani.
Agnus redemit oves:
Christus innocens
Patri reconciliavit
peccatores.
Mors et vita
duello conflixere
mirando:
dux vitae mortuus,
regnat vivus.
Dic nobis, Maria,
quid vidisti in via?
Sepulcrum Christi
viventis:
et gloriam vidi
resurgentis.
Angelicos testes,
sudarium et vestes.
Surrexit Christus
spes mea:
praecedet suos in
Galilaeam.
Scimus Christum
surrexisse a mortuis
vere:
tu nobis, victor Rex,
miserere.
Amen. Alleluia.
Akklamazzjoni qabel l-Evanġelju
ara 1 Kor 5, 7b-8a
Hallelujah. R/.
Hallelujah
Il-Ħaruf tal-Għid
tagħna, li hu Kristu, hu maqtul:
nagħmlu mela festa
fil-Mulej.
R/. Hallelujah
Evanġelju
Kristu kellu jqum
mill-imwiet.
Ġw 20, 1-9
Qari mill-Evanġelju
skont San Ġwann
Kien l-ewwel jum
tal-ġimgħa, filgħodu kmieni kif kien għadu d-dlam, u Marija ta’ Magdala ġiet
ħdejn il-qabar u rat il-blata mneħħija mill-qabar. Għalhekk telqet tiġri għand
Xmun Pietru u għand id-dixxiplu l-ieħor li kien iħobb Ġesù, u qaltilhom:
“Qalgħu lill-Mulej mill-qabar, u ma nafux fejn qegħduh!”.
Pietru u d-dixxiplu
l-ieħor ħarġu u ġew ħdejn il-qabar. It-tnejn ġrew flimkien, imma d-dixxiplu
l-ieħor ħaffef aktar minn Pietru u laħaq qablu ħdejn il-qabar. Tbaxxa, u ra
l-faxex tal-għażel imqiegħda hemm, iżda ma daħalx. Imbagħad wasal warajh Xmun
Pietru, daħal fil-qabar, u ra l-faxex tal-għażel imqiegħda hemm, u l-maktur li
kien madwar rasu; dan ma kienx mal-faxex, imma mitwi u mqiegħed f’post għalih.
Imbagħad id-dixxiplu l-ieħor, li kien wasal l-ewwel ħdejn il-qabar, daħal hu
wkoll, ra, u emmen.
Sa dakinhar kienu
għadhom ma fehmux l-Iskrittura li tgħid li kellu jqum mill-imwiet.
Il-Kelma tal-Mulej
R/. Tifħir lilek
Kristu
Jew
Evanġelju
Qam mill-Imwiet, u
sejjer il-Galilija qabilkom.
Mt 28, 1-10
Qari mill-Evanġelju
skond San Mattew
Meta għadda s-Sibt,
maż-żerniq tal-ewwel jum tal-ġimgħa, Marija ta’ Magdala u Marija l-oħra marru
jaraw il-qabar. U ara, inħasset theżhiża kbira għax niżel anġlu tal-Mulej
mis-sema, u resaq igerbeb il-ġebla u qagħad bilqiegħda fuqha. Id-dehra tiegħu
kienet bħal berqa; ilbiesu abjad bħas-silġ. Bil-biża’ tiegħu l-għassiesa
qabdithom rogħda u saru qishom mejtin. Iżda l-anġlu qabad u qal lin-nisa:
“Tibżgħu xejn intom għax jiena naf li qegħdin tfittxu lil Ġesù li kien
imsallab. Mhuwiex hawn, għaliex qam, kif kien qal. Ejjew araw il-post fejn kien
qiegħed. U morru malajr għidu lid-dixxipli tiegħu: “Qam mill-imwiet. U araw,
huwa sejjer il-Galilija qabilkom: tarawh hemmhekk”. Araw, għedthulkom”.
Dawk telqu malajr
minn ħdejn il-qabar, kollhom biża’ u ferħ kbir, u marru jiġru jagħtu l-aħbar
lid-dixxipli tiegħu. U ara, iltaqa’ magħhom Ġesù u qalilhom: “Is-sliem
għalikom”. Huma resqu lejh, qabdulu riġlejh u nxteħtu quddiemu. Imbagħad Ġesù
qalilhom: “Tibżgħu xejn; morru wasslu l-aħbar lil ħuti biex jitilqu lejn
il-Galilija; lili jarawni hemmhekk”.
Il-Kelma tal-Mulej
R/. Tifħir lilek
Kristu
Fil-Quddiesa ta’
filgħaxija jista’ jinqara l-Evanġelju li ġej
Evanġelju
Ibqa’ magħna, għax
issa sar ħafna ħin.
Lq 24, 13-35
Qari mill-Evanġelju
skont San Luqa
Dakinhar stess,
fl-ewwel jum tal-ġimgħa, ġara li tnejn mid-dixxipli kienu sejrin lejn raħal
jismu Għemmaws, xi sittin stadju bogħod minn Ġerusalemm, jitħaddtu bejniethom
fuq kulma kien ġara. Huma u jitħaddtu u jitkixxfu bejniethom, Ġesù nnifsu resaq
lejhom u baqa’ miexi magħhom. Imma għajnejhom kellhom xi jżommhom u ma setgħux
jagħrfuh. U hu qalilhom: “X’intom tgħidu bejnietkom intom u miexja?”. U huma waqfu, b’ħarsa ta’ niket fuq wiċċhom.
Imbagħad wieħed minnhom, jismu Kleofa, wieġeb u qallu: “Inti waħdek il-barrani
f’Ġerusalemm li ma tafx x’ġara hemmhekk f’dawn il-jiem?”.
“X’ġara?”, staqsiehom Ġesù. Qalulu: “Dak li ġara lil Ġesù ta’
Nazaret, li kien profeta setgħan fl-għemil u fil-kliem quddiem Alla u quddiem
il-poplu kollu, kif il-qassisin il-kbar u l-kapijiet tagħna tawh f’idejn
il-gvernatur biex ikun ikkundannat għall-mewt u sallbuh. Aħna konna nittamaw li
hu kien dak li kellu jifdi lil Iżrael; iżda issa, fuq kollox ġa għaddew tlitt
ijiem minn dawn il-ġrajja! Issa wkoll xi wħud min-nisa tagħna ħasduna, għax
marru kmieni ħdejn il-qabar u l-katavru tiegħu ma sabuhx; ġew jgħidu wkoll li
dehrulhom xi anġli li qalulhom li hu ħaj. Imbagħad marru ħdejn il-qabar xi wħud
minn tagħna u sabu kollox kif kienu qalu n-nisa, imma lilu ma rawhx!”.
Qalilhom Ġesù: “Kemm
intom boloh u tqal biex temmnu kulma qalu l-profeti! U ma kellux il-Messija
jbati dan kollu u hekk jidħol fil-glorja tiegħu?”. U beda minn Mosè u
l-profeti kollha jfissrilhom kulma kien hemm fl-Iskrittura fuqu.
Meta qorbu lejn
ir-raħal fejn kienu sejrin hu għamel tabirruħu li kien se jibqa’ sejjer aktar
’il bogħod. Iżda huma ġegħluh jibqa’ magħhom u qalulu: “Ibqa’ magħna, għax issa
sar ħafna ħin u l-jum ġa wasal biex jintemm”. Imbagħad daħal biex joqgħod
magħhom. U waqt li kien fuq il-mejda magħhom, qabad il-ħobż, qal il-barka,
qasmu u tahulhom. Imbagħad infetħulhom għajnejhom u għarfuh, iżda hu għab minn
quddiemhom. U wieħed lill-ieħor bdew jgħidu: “Ma kinitx imkebbsa qalbna ġewwa
fina huwa u jkellimna fit-triq u jfissrilna l-Iskrittura?”.
Dak il-ħin stess qamu
u reġgħu lura Ġerusalemm. Hemm sabu lill-Ħdax u lil sħabhom miġbura flimkien, u
dawn qalulhom: “Il-Mulej qam tassew, u deher lil Xmun!”. U huma wkoll
tarrfulhom x’kien ġralhom fit-triq, u kif kienu għarfuh fil-qsim tal-ħobż.
Il-Kelma tal-Mulej
R/. Tifħir lilek
Kristu
Did Jesus visit his Mother first on Easter morning? Here’s why JPII said “probably so”
https://aleteia.org/2018/04/01/did-jesus-visit-his-mother-first-on-easter-morning-heres-why-jpii-said-probably-so/
This belief was reflected upon by Pope John Paul II at the general audience of May 21, 1997.
We offer you his reflection to enjoy today - Easter Sunday - (emphases in bold are our own):
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1. After Jesus had been laid in the tomb, Mary “alone remains to keep alive the flame of faith, preparing to receive the joyful and astonishing announcement of the Resurrection” (Address at the General Audience, 3 April 1996; L’Osservatore Romano English edition, 10 April 1996, p. 7). The expectation felt on Holy Saturday is one of the loftiest moments of faith for the Mother of the Lord: in the darkness that envelops the world, she entrusts herself fully to the God of life, and thinking back to the words of her Son, she hopes in the fulfilment of the divine promises.
The Gospels mention various appearances of the risen Christ, but not a meeting between Jesus and his Mother. This silence must not lead to the conclusion that after the Resurrection Christ did not appear to Mary; rather it invites us to seek the reasons why the Evangelists made such a choice.
On the supposition of an “omission,” this silence could be attributed to the fact that what is necessary for our saving knowledge was entrusted to the word of those “chosen by God as witnesses” (Acts 10:41), that is, the Apostles, who gave their testimony of the Lord Jesus’ Resurrection “with great power” (cf. Acts 4:33). Before appearing to them, the Risen One had appeared to several faithful women because of their ecclesial function: “Go and tell my brethren to go to Galilee, and there they will see me” (Mt 28:10).
If the authors of the New Testament do not speak of the Mother’s encounter with her risen Son, this can perhaps be attributed to the fact that such a witness would have been considered too biased by those who denied the Lord’s Resurrection, and therefore not worthy of belief.
2. Furthermore, the Gospels report a small number of appearances by the risen Jesus and certainly not a complete summary of all that happened during the 40 days after Easter. St Paul recalls that he appeared “to more than 500 brethren at one time” (1 Cor 15:6). How do we explain the fact that an exceptional event known to so many is not mentioned by the Evangelists? It is an obvious sign that other appearances of the Risen One were not recorded, although they were among the well-known events that occurred.
How could the Blessed Virgin, present in the first community of disciples (cf. Acts 1:14), be excluded from those who met her divine Son after he had risen from the dead?
Indeed, the Risen One entrusts to one of them, Mary Magdalene, the message to be passed on to the Apostles (cf. Jn 20:17-18). Perhaps this fact too allows us to think that Jesus showed himself first to his Mother, who had been the most faithful and had kept her faith intact when put to the test.
Lastly, the unique and special character of the Blessed Virgin’s presence at Calvary and her perfect union with the Son in his suffering on the Cross seem to postulate a very particular sharing on her part in the mystery of the Resurrection.
A fifth-century author, Sedulius, maintains that in the splendor of his risen life Christ first showed himself to his mother. In fact, she, who at the Annunciation was the way he entered the world, was called to spread the marvelous news of the Resurrection in order to become the herald of his glorious coming. Thus bathed in the glory of the Risen One, she anticipates the Church’s splendor cf. Sedulius, Paschale carmen, 5, 357-364, CSEL 10, 140f).
4. It seems reasonable to think that Mary, as the image and model of the Church which waits for the Risen One and meets him in the group of disciples during his Easter appearances, had had a personal contact with her risen Son, so that she too could delight in the fullness of Paschal joy.
Present at Calvary on Good Friday (cf. Jn 19:25) and in the Upper Room on Pentecost (cf. Acts 1:14), the Blessed Virgin too was probably a privileged witness of Christ’s Resurrection, completing in this way her participation in all the essential moments of the Paschal mystery. Welcoming the risen Jesus, Mary is also a sign and an anticipation of humanity, which hopes to achieve its fulfillment through the resurrection of the dead.
In the Easter season, the Christian community addresses the Mother of the Lord and invites her to rejoice: “Regina Caeli, laetare. Alleluia!” “Queen of heaven, rejoice. Alleluia!” Thus it recalls Mary’s joy at Jesus’ Resurrection, prolonging in time the “rejoice” that the Angel addressed to her at the Annunciation, so that she might become a cause of “great joy” for all people.
Bishop Barron on the Resurrection of Jesus
Six Appearances of Jesus after His Resurrection
Tour of the Catechism #18 - Resurrection
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The Octave of Easter and the Sunday of Divine Mercy
The celebration of Our Lord’s Resurrection continues in the Church for eight days, called the Octave of Easter. Each day of the Octave is ranked as a Solemnity in the Church’s liturgical calendar, the highest ranking of liturgical feasts. At Masses during the Octave of Easter, as on Sundays, the Gloria, is recited or sung. And at the end of each Mass of the Octave, the double Alleluia is sung at the dismissal.
The idea of an Octave of a great feast has its roots in the Old Testament.
There are many Jewish feasts that lasted for eight days, for example, the feast
of Passover and the feast of Tabernacles. In the Catholic Church, we celebrate
eight days of Christmas as well as eight days of Easter.
The Gospel readings at Masses during the Octave of Easter include passages from the Gospels that relate various appearances of the Risen Jesus. Reflecting on these Gospel texts is a wonderful way to prolong the celebration of Easter. Each day during the Octave, we proclaim in the Gospel Acclamation: This is the day the Lord has made; let us be glad and rejoice in it.
The Octave of Easter ends on the Second Sunday of Easter, the Sunday of Divine Mercy.......
http://www.todayscatholicnews.org/2012/04/the-octave-of-easter-and-the-sunday-of-divine-mercy/
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The Gospel readings at Masses during the Octave of Easter include passages from the Gospels that relate various appearances of the Risen Jesus. Reflecting on these Gospel texts is a wonderful way to prolong the celebration of Easter. Each day during the Octave, we proclaim in the Gospel Acclamation: This is the day the Lord has made; let us be glad and rejoice in it.
The Octave of Easter ends on the Second Sunday of Easter, the Sunday of Divine Mercy.......
http://www.todayscatholicnews.org/2012/04/the-octave-of-easter-and-the-sunday-of-divine-mercy/
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The Cause of Our Celebration
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EASTER MONDAY DEDICATED TO ANGELS
The Monday after Easter is dedicated to the angels in memory of the annunciation of the Resurrection given by the angel to the women. We also recognize the many angels who may walk by our side today.
EASTER MONDAY GOSPEL
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EASTER TUESDAY GOSPEL
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EASTER WEDNESDAY GOSPEL
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EASTER THURSDAY GOSPEL
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EASTER FRIDAY GOSPEL
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EASTER SATURDAY GOSPEL
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DIVINE MERCY SUNDAY
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"Hallelujah" - Kelley Mooney's proper lyrics for Easter
Click on the white arrow to start video
1 Pietru 3:15
Lill-Mulej Kristu qaddsu f'qalbkom. Kunu dejjem lesti biex tagħtu tweġiba lil kull min jitlobkom il-għala tat-tama li għandkom;
1 Peter 3:15
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VIA LUCIS - THE STATIONS OF THE RESURRECTION -
in Times of Pandemic -
ewtn.com
Streamed live on April 22nd, 2020
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