"Our Lady of Sorrows" refers to the Virgin Mary in her role as the mother of Jesus Christ, who suffered greatly during his crucifixion. Here are some lessons we can learn from her:
Perseverance in the face of suffering: Mary endured immense sorrow and pain throughout her life, including witnessing her son's crucifixion. However, she did not give up or lose faith in God. Instead, she continued to trust in God's plan and persevere through her suffering.
Compassion for others: Despite her own suffering, Mary had great empathy for others who were also experiencing pain and loss. She is often portrayed as a source of comfort and strength for those who seek her intercession.
Humility and obedience: Mary is revered for her humility and obedience to God's will. She willingly accepted her role as the mother of Jesus and obeyed God's commands, even when they were difficult or painful.
Trust in God's plan: Mary's unwavering faith in God's plan for her life and the lives of her loved ones is a lesson for us all. Even in the face of great tragedy, she trusted that God was in control and had a greater purpose for her suffering.
Motherly love: Mary's devotion to her son, Jesus, and her willingness to stand by him even in his darkest hour is a testament to the power of motherly love. Her example inspires us to love and care for those around us, even in the most challenging circumstances.
Today, I want to talk to you about two things that we often encounter in our lives, but we don't always know how to deal with them: betrayal and loyalty. These two concepts are strongly related to the passion of Christ, and I believe that we can learn valuable lessons from his experience.
Let's start with betrayal. We all know what it feels like to be betrayed by someone we trust. It hurts, it feels like a punch in the gut, and it can be difficult to forgive. In the passion of Christ, we see one of Jesus' closest disciples, Judas, betraying him for thirty pieces of silver. This act of betrayal ultimately led to Jesus' crucifixion.
However, Jesus' response to Judas' betrayal is what sets him apart from the rest of us. Instead of retaliating or seeking revenge, he forgave Judas. In fact, Jesus forgave all those who betrayed him, including Peter, who denied him three times. Jesus' forgiveness shows us that even in the face of betrayal, we must strive to be forgiving and merciful.
Now let's talk about loyalty. Loyalty is a quality that we all value in our relationships, whether it's with friends, family, or romantic partners. In the passion of Christ, we see examples of loyalty in the form of Mary Magdalene, who stayed with Jesus at the foot of the cross, and John, who was entrusted with taking care of Mary after Jesus' death.
But the ultimate example of loyalty in the passion of Christ is, of course, Jesus himself. He remained loyal to his mission, to his Father in heaven, and to all of humanity, even in the face of unimaginable suffering. Jesus' loyalty teaches us that even when we are faced with difficulties and challenges, we must remain true to our values and our commitments.
In conclusion, the passion of Christ teaches us important lessons about betrayal and loyalty. We must strive to be forgiving and merciful, even in the face of betrayal, and we must remain loyal to our values and commitments, even when it's difficult. Let us remember these lessons as we navigate our own relationships and challenges in life. Amen.
Il-Passjoni skond San Mattew tibda bl-Aħħar Ċena. Id-dixxipli, b’ħafna dubji fihom infushom, jsaqsu ‘l Ġesu: “Jaqaw jien, Mulej? Jien dixxiplu tiegħek, xorta se nagħmel xi waħda minn tiegħi? Id-dgħufija tiegħi se twassalni biex nittradik?”
Anki Ġuda jsaqsi.“Jaqaw jien, Rabbi?” Wieġbu Ġesù: “Int qiegħed tgħidu”. Fi kliem ieħor “Iva, int. Oqgħod attent! Ara x’ser tagħmel b’idejk!” Tliet snin ma’ Ġesu ma kinux biżżejjed biex Ġuda jaċċetta l-Ordni l-Ġdid li ġie jwaqqaf Kristu. Baqa’ marbut mal-idejat antiki fuq Alla. Aħna wkoll illum, għalkemm qegħdin ma’ Ġesu, irridu nsaqsu lina nfusna: “Jaqaw jien?” Jien indur kontra Ġesu meta, per eżempju, xi diskors tal-Papa jew l-Arċisqof ma jdoqqlix? Kieku llum qiegħed fuq il-mejda ma’ Ġesu x’iweġibni?Wara c-Ċena, Ġesu jmur Ġetsemani.Ġuda u ġemgħa Lhud jiġu biex jaħtfuh. L-Appostli jippruvaw iżommuhom u wieħed jaqta’ widnet qaddej tal-qassis il-kbir.
Ġesu jikkundanna l-vjolenza. Mhux bil-forza se nwettqu l-Ordni Ġdid tiegħu imma bil-qawwa tal-imħabba. “Meta Ġesu neħħa s-sejf minn id Pietru, neħħa l-armi minn id is-suldati kollha”. “Aħna l-Insara ma naqbdux aktar armi b’idejna u ma nitgħallmux l-arti tal-gwerra, għax permezz ta’Ġesu aħna sirna ulied il-paċi”.
Żewġ dettalji li nsibu biss f’Mattew: Il-ħolma tal-mara ta’ Pilatu
u Pilatu jaħsel idejh: “Jien m’inix ħati ta’ dan id-demm.” “Demmu fuqna u fuq uliedna”.
Din il-frażi ħafna nterpretawha ħażin – akkużaw il-Lhud bil-qtil ta’ Ġesu u ppersegwitawhom kemm felħu. Mattew inkiteb fit-tieni nofs tal-ewwel seklu meta l-poplu Lhudi ntlaqat minn ħafna mard u faqar imħabba r-regħba tar-Rumani. Iz-zeloti rvillaw u spiċċaw f’għadira demm.
Mattew irid jgħallimna li dan ġara għax irrifjutaw l-Ordni l-Ġdid ta’ Kristu. Ġesu beka fuq Ġerusalem għax m’aċċettatux u dan wassal għall-qerda tagħha. Dan mhux kastig t’Alla. Dan kollu ġabuh il-Lhud fuqhom infushom għax baqgħu iħaddnu d-dinja ta’ vjolenza, mibgħeda, regħba u tpattija. Dan hu d-demm li waqa’ fuqhom u fuq uliedhom. Illum ukoll min jiċħad it-tagħlim ta’ Kristu jiġrilu l-istess. In fatti dawk li riedu jsiru Nsara kellhom jiċħdu l-użu tal-forza u tal-vjolenza.
Xi fenomeni li ġraw mal-mewt ta’ Ġesu, li nsibu biss f’Mattew:
Dawn mhux mirakli li ġraw tassew, imma immaġini li Mattew juża’ biex aħna nifhmu aħjar x’ġara tassew fuq il-Golgota. Għajnejna jaraw l-esterjuri biss. Imma, bi ftit riflessjoni, nistgħu naraw tifsiriet oħra moħbija wara dawn l-immaġini.
Nieħdu l-ħarsa ta’ Ġesu lejn Pietru wara li dan ċaħdu. Għal oħrajn li raw dil-ħarsa ma fissret xejn, imma lil Pietru nifditlu mhux biss għajnejh imma qalbu, tant li nidem.
X’raw in-nies fuq is-salib? Raġel li, xi wħud qalu li kien ġust, imsallab bħal kriminal. Ir-rejalta, imma, kienet ferm akbar minn hekk. Kienet ġrajja li kellha tbiddel l-istorja tal-umanita. Kienet il-qofol tar-rivelazzjoni t’Alla. Biex jiċċara din ir-rejalta għall-Lhud ta’ żmienu, u liema rejalta ma setgħux jarawha mod ieħor, Mattew jinqeda b’immaġini li kienu jifhmuhom sew il-Lhud. Il-verbi li juża’ huma fil-passiv (iċċartet, inqasam) biex Mattew jevita li jsemmi l-isem imqaddes t’Alla. Imma Alla huwa l-awtur ta’ dawn il-fenomeni.
(a) Alla jċarrat il-purtiera li kienet tifred il-Qaddis mill-Qaddis tal-Qaddisin. Hawn ġewwa nett, il-qassis il-kbir biss kien jidħol darba fis-sena u jroxx id-demm tal-annimali fuq blata li kienet ikkunsidrata bħala l-fundament tad-dinja. Kienet tgħatti ħofra tal-abbissi, biex ma joħroġx xi ilma li jerġa’ jgħarraq id-dinja. Fil-kamra tal-Qaddis tal-Qaddisin kien hemm il-preżenza t’Alla. Il-purtiera li kienet tifred lil Alla mill-bniedem issa kellha tiċċarrat. Aħna issa nistgħu naraw wiċċ Alla f’wiċċ Kristu, għax nistgħu nersqu qrib tiegħu. Ma rridux inħallu purtieri oħra jaħbulna l’wiċċ t’Alla – purtieri bħal idejat antiki fuq Alla – kattiv, li jħobb it-tajbin biss u jippremjahom, u jobgħod u jikkastiga l-ħżiena. Kristu fuq is-salib wera li Alla huwa biss imħabba.
(b) “L-art theżhżet”. Dan mhux terrimot tal-art imma l-waqa’ tad-dinja l-antika u l-bidu tal-Ordni l-Ġdid. It-terrimot seħħ fl-imħuħ tal-bnedmin. Dan it-theżhżiż se naqraw fuqu fl-Irxoxt, għax fejn jidħol Alla xejn ma jibqa’ l-istess. Min jaċċetta ‘l Alla f’qalbu jesperjenza din it-taqliba ta’ taħt fuq f’ħajtu.
(ċ) “Il-blat inqasam.” F’Eżekjel insibu li min għandu qalb tal-ġebel u jikkonverti, tinbidillu f’qalb tal-laħam, i.e. waħda li tħobb. Dan il-ġebel li nqasam.
(d) “L-oqbra jinfetħu… u dehru lil bosta.” Din profezija oħra ta’ Ezekjel li seħħet illum. Ma jfissirx li l-mejtin qamu u dehru lin-nies, imma li Ġesu niżel ħdejhom biex bil-qawwa Divina tiegħu iqajjimhom għall-ħajja eterna, ħajja li l-ebda mewt ma tista’ tmissha qatt aktar.
Il-mewt ta’ Ġuda nsibuha biss f’Mattew. Propjament Ġuda ma ttradiex lil Ġesu imma “tahulhom f’idejhom”. Moħħu kien biex jikkonsenjah lill-awtoritajiet reliġjużi. Għalkemm għex tliet snin ma’ Ġesu, Ġuda baqa’ marbut mal-idea antika ta’ “Messija”. Ġesu, bl-idejat rivoluzzjonarji tiegħu, ma ffittjax bħala l-Messija mistenni. Anzi kien hemm periklu li jheżhżeż il-pedament tat-tagħlim Lhudi. Imma Ġuda qatt m’għaddielu minn rasu li l-qassisin il-kbar se jużawh biex iressqu ‘l Ġesu quddiem Pilatu biex tinqatagħlu għall-mewt.
Meta Ġuda nduna li tilef il-kontroll tas-sitwazzjoni, iddispjacieh u pprova jara x’seta’ jirranġa. Żgur li dal-mument ħassu waħdu. Mar jiżvoga u jistqarr għemilu għand il-qassisin il-kbar. Huma wiġbuh: “Dik mhix affari tagħna.” Mar għand il-konfessuri żbaljati. Kieku rrikorra għand Ġesu, żgur li kien jispiċċa mod ieħor. Ġuda ma fdahx lil Ġesu, kemm qabel il-ġuri tiegħu u kemm wara. Mar jafda fl-għedewwa ta’ Ġesu.
Is-suldati għassa mal-qabar: Ġesu ġie jwaqqaf Ordni Ġdid ibbażat fuq l-imħabba, il-maħfra, l-għotja, anki tal-ħajja, għal ħaddieħor. Id-dinjiet antiki, ibbażati fuq il-forza, il-mibegħda, ir-regħba, il-vjolenza, eċċ se jirreżistu bil-qawwa dan l-Ordni Ġdid għax se jġibilhom terrimot. Erodi l-Kbir xamm mill-ewwel x’se ssarraf it-tarbija ta’ Betlehem, u għamel ħiltu kollha biex jeqridha.
Fis-silta tal-lum għandna l-awtoritajiet ċivili u reliġjużi li qablu biex jidfnu dil-persuna perikoluża. Xorta ma kellhomx rashom mistrieħa. Riedu jagħmlu żgur li dak il-qabar jibqa’ magħluq darba għal dejjem. Għalhekk l-għassiesa mal-qabar: dawn jirrappreżentaw lin-nies tal-poter li, wara li jkantaw vittorja, mingħalihom li jistgħu iħallu midfun lil Sid il-Ħajja. Dawn in-nies tal-poter ma jirrejalizzawx li mhux qed jitħabtu ma’ forza umana imma ma’ Qawwa Divina, il-qawwa tal-Imħabba. Din se tisplodi nhar il-Ħadd li ġej, u l-għassiesa tad-dinja antika jkollhom jaħarbu.
F’dak iż-żmien, kien hemm wieħed marid, Lażżru minn Betanja, ir-raħal ta’ Marija u oħtha Marta. Marija kienet dik li dilket il-Mulej b’żejt ifuħ u xxuttatlu riġlejh b’xuxitha; u Lażżru, il-marid, kien ħuha. Iż-żewġ nisa bagħtu jgħidu lil Ġesù: “Mulej, ara, ħabibek marid”. Meta sama’ l-aħbar Ġesù qal: “Din m’hijiex marda tal-mewt, iżda hi għall-glorja ta’ Alla, biex biha tingħata glorja lill-Iben ta’ Alla”.
Ġesù kien iħobbhom lil Marta u lil oħtha u lil Lażżru. Meta sama’ li dan marad, baqa’ jumejn oħra fejn kien, u mbagħad qal lid-dixxipli: “Ejjew nerġgħu mmorru l-Lhudija”. Qalulu d-dixxipli: “Rabbi, il-Lhud għadhom kemm kienu qegħdin ifittxu li jħaġġruk, u int rieġa’ sejjer hemm?”. Weġibhom Ġesù: “Mhux tnax-il siegħa fiha l-ġurnata? Sakemm wieħed jimxi binhar, ma jitfixkilx, għax ikun qiegħed jara d-dawl ta’ din id-dinja. Imma jekk jimxi bil-lejl, jitfixkel, għax ma jkollux dawl”. Qalilhom hekk u mbagħad issokta jgħidilhom: “Ħabibna Lażżru rieqed, iżda ħa mmur u nqajmu”.
Qalulu d-dixxipli: “Mulej, jekk inhu rieqed, jiġifieri se jfiq”. Iżda Ġesù kien tkellem mill-mewt tiegħu, u huma ħaduha li kien qalilhom fuq l-irqad ta’ meta wieħed ikun bin-ngħas. Imbagħad qalilhom ċar u tond: “Lażżru miet. U jiena nifraħ minħabba fikom li ma kontx hemm, ħalli temmnu. Iżda ejjew immorru sa ħdejh”. Tumas, imlaqqam it-Tewmi, qal lil sħabu d-dixxipli: “Immorru aħna wkoll ħa mmutu miegħu”.
Meta wasal, Ġesù sab li Lażżru kien ġa ilu erbat ijiem fil-qabar. Betanja kienet qrib Ġerusalemm, xi ħmistax-il stadju ’l hemm minnha. Ħafna Lhud kienu ġew għand Marta u Marija biex ifarrġuhom minħabba ħuhom. Kif, mela, semgħet li kien ġej Ġesù, Marta ħarġet tilqgħu, iżda Marija baqgħet id-dar. Marta qalet lil Ġesù: “Mulej, kieku kont hawn, ħija ma kienx imut. Imma wkoll issa, jiena naf li kull ma int titlob lil Alla, Alla jagħtihulek”. Ġesù qalilha: “Ħuk jerġa’ jqum!”. Qaltlu Marta: “Jiena naf li jerġa’ jqum, fil-qawmien mill-imwiet fl-aħħar jum”. Qalilha Ġesù: “Jiena hu l-qawmien u l-ħajja. Kull min jemmen fija, ukoll jekk imut, jgħix; u kull min jgħix u jemmen fija, dan ma jmut qatt. Temmnu inti dan?”. Weġbitu: “Iva, Mulej, jiena nemmen li inti l-Messija, l-Iben ta’ Alla, dak li ġie fid-dinja”.
Kif qalet dan, marret issejjaħ lil oħtha Marija u minn taħt l-ilsien qaltilha: “L-Imgħallem hawn, u qiegħed isejjaħlek”. Dik, malli semgħetha, qamet minnufih u marret ħdejh. Ġesù kien għadu ma daħalx fir-raħal, imma baqa’ fejn kienet ġiet tiltaqa’ miegħu Marta. Il-Lhud li kienu d-dar ma’ Marija biex ifarrġuha, kif rawha tqum malajr u toħroġ, marru warajha, għax stħajluha sejra lejn il-qabar biex toqgħod tibki hemm.
Meta Marija waslet fejn kien Ġesù u ratu nxteħtet f’riġlejh, tgħidlu: “Mulej, kieku kont hawn ħija ma kienx imut”. Ġesù, kif ra lilha tibki u l-Lhud, li ġew magħha, jibku wkoll, ħass ruħu mqanqal u tħawwad ħafna. “Fejn qegħedtuh?”, staqsiehom. Huma weġbuh: “Mulej, ejja u ara”. U Ġesù beka. Għalhekk il-Lhud qalu: “Ara kemm kien iħobbu!”. Iżda xi wħud minnhom qalu: “Ma setax dan ilbniedem, li fetaħ għajnejn l-agħma, jagħmel ukoll li dan ma jmutx?”.
Ġesù ħass ruħu mqanqal għal darb’oħra u resaq lejn il-qabar. Dan kien għar magħluq bi blata fuqu. Ġesù qal: “Neħħu l-blata”. Marta, oħt il-mejjet, qaltlu: “Mulej issa beda jrejjaħ; ġa ilu erbat ijiem mejjet”. Qalilha Ġesù: “Ma għedtlekx li jekk inti temmen, tara l-glorja ta’ Alla?” Imbagħad neħħew il-blata. Ġesù rafa’ għajnejh ’il fuq u qal: “Missier, irroddlok ħajr li smajtni. Kont naf li inti dejjem tismagħni, imma għidt dan minħabba n-nies li hawn madwari, biex huma jemmnu li inti bgħattni”. Kif qal hekk, għajjat b’leħen għoli: “Lażżru, oħroġ!”. U dak li kien mejjet ħareġ, b’idejh u riġlejh infaxxati u b’maktur ma’ wiċċu. Ġesù qalilhom: “Ħollulu l-faxex u ħalluh imur”.
Ħafna mil-Lhud, li kienu ġew għand Marija u raw dak li għamel Ġesù, emmnu fih.
Il-Kelma tal-Mulej
Il-Ħadd li għadda Ġesu ta d-dawl lill-għama, mhux biss biex jiddobba ftit għal din il-ħajja, iżda biex ikun jista’ jħares lejn id-destinazzjoni aħħarija tiegħu. Min ma jagħmilx hekk, jgħaddi ħajtu jaħrab mill-mewt u jilludi ruħu li m’hu se jmut qatt. Oħrajn li jaċċettaw l-idea tal-mewt forsi jiġuhom ħafna dubji: “Wara l-mewt se nispiċċa fix-xejn, jew f’xi abbiss mudlam? U l-Ġenna fejn hi? Ħadd ma ġie minn hemm biex jgħidilna! Mela, x’sens fiha l-ħajja?” Oħrajn la jaħsbu u l-anqas jitkellmu fuq il-mewt. Din għalihom ‘taboo’. Imma min għandu saqajh it-tnejn mal-art, u jemmen li hu maħluq għal Alla Etern u Infinit, jgħid bħas-Salmista: “Għallimni ngħodd jiemi, u b’hekk nasal għall-għerf ta’ qalbi.” (Salm 90). B’hekk naċċettaw, mhux bil-biżgħa imma bil-għaqal, li l-ħajja tagħna hija limitata, u hemm bżonn ngħixuha sew. Min mingħalih mhux se jmut, ma jarax il-bżonn li jgħix sew. Il-Fidi biss tista’ titfa’ xaqq dawl fuq il-mistoqsijiet li jqanqal fina l-ħsieb tal-mewt.
Fis-silta tal-lum tajjeb li l-ewwel niċċaraw punt. Ġesu qajjem lil Lazzru mill-mewt. Aħjar ma nużawx il-kelma ‘rxoxta’ ħalli din inħalluha għal meta, wara l-mewt, nirxuxtaw għall-ħajja li ma tintemm qatt aktar. Nistgħu nużaw ‘rianimazzjoni’, għax fil-fatt, wara numru ta’ snin, Lazzru miet. Dan ma jifissirx li Lazzru ma mietx tassew, li kien f’xi koma, u Ġesu irrianimah: kif ġieli jiġri llum f’xi sptar. Fil-fatt għalhekk Ġesu stenna erbat ijiem, għax il-Lhud kienu jaħsbu li r-ruħ iddum tlitt ijiem biex tħalli l-ġisem. Kieku mar qabel kien ikun hemm min jgħid li Lazzru kien għadu ma mietx. Għal hekk il-Lhud li kienu preżenti dak in-nhar stagħġbu mhux ftit meta Ġesu qajmu. Ġwanni jieħu dal-fatt biex jurina li Ġesu huwa sid il-ħajja kemm dik t’issa bijoliġika u, aktar u aktar, dik eterna. F’dan l-ewwel qawmien ta’ Lazzru għadna ma wasalniex għar-rebħa totali fuq il-mewt. Din titwettaq mal-qawmien mill-imwiet darba għal dejjem – l-ewwel ta’ Kristu, imbagħad tagħna.
F’Betanja nsibu familja fejn m’hemmx missirijiet u wlied, m’hemmx min jikkmanda u min jobdi, imma hemm aħwa rġiel u nisa. Din tirrapreżenta l-Komunita Nisranija. Membru ta’ dil-familja jintlaqat minn marda kiefra. Ħutu jibagħtu jgħidu lil Ġesu: “Il-membru li tħobb int marid.” Ir-rejazzjoni ta’ Ġesu hi: “Din mhix marda tal-mewt – i.e. mhiex se twassal għall-qerda tiegħu. Mhux dik il-mewt li biha l-bniedem jitlef l-umanita’ u l-identita tiegħu ta’ iben il-Missier. Din marda li twassal għall-mewt bijoloġika biss, u permezz tagħha se nuri l-glorja t’Alla u se jissebbaħ l-Iben t’Alla.”
Ġesu kien iħobbhom lil Marta, Marija u Lazzru, hekk kif aktar tard se jħobb lill-Komunita Nisranija. Ġesu jisma’ li Lazzru marid imma ma jagħmel xejn; u Lazzru jmut. Din mhijiex nuqqas ta’ mħabba min-naħa ta’ Ġesu, imma b’dal-fatt irid jgħallimna li aħna m’aħniex anġli imma bnedmin, u l-ħajja tagħna bijoloġika hija għal did-dinja biss u għandha t-tmiem. Wara l-mewt, il-persuna (mhux ir-ruħ biss) bl-istorja u bl-esperjenzi kollha tagħha tidħol fis-saltna t’Alla. “Min jiekol ġismi u jixrob demmi GĦANDU (mhux se jkollu) l-Ħajja Eterna. Mela din il-ħajja se tidħol il-Ġenna mhux il-katavru mqajjem mill-mewt. Mela hija din il-ħajja, li tibda f’did-dinja f’għaqda waħda m’Alla permezz tal-Ewkaristija, li se tkompli fil-Ġenna.
Ġesu jmur Betanja imma ma jidħolx il-belt fejn kulħadd kien qed jibki lil Lazzru. Dawn jidhru li ma kellhomx tama, dawl u ħjiel tal-pjan t’Alla għall-bniedem. Ippruvaw jikkunslaw lil aħwa kif jagħmlu xi Nsara bi kiem li ma jirriflettix il-Fidi tagħna fl-eternita: “Lungi giorni! Kuraġġ! Life goes on!” eċċ. Fl-omeliji hemm bżonn li nitkellmu anqas fuq il-mejjet u aktar fuq l-Irxoxt.
Marta toħroġ tilqa’ ‘l Ġesu rrabjata: “ Kieku kont hawn ħija ma kienx imut.” Ġesu jispjega li ħallieh itemm il-ħajja bijoloġika tiegħu biex jagħti aktar importanza lil dik eterna. Dil-mewt ma turix ir-rebħa assoluta fuq il-mewt: din titwettaq b’dik il-ħajja li ma tmissa l-ebda mewt. Ġieli f’xi funeral, l-aktar ta’ xi ħadd żagħżugħ, ikun hemm min jirrabja: “Għaliex Ġesu ħallieh imut? Jeżisti Alla jew le?” Propju għalhekk illum Ġesu jrid jgħallimna li hu ġie fid-dinja mhux biex jeħlisna minn dil-mewta naturali imma minn dik li toħnoq fina ċ-ċans tal-Ħajja Eterna. Marta tkompli: “Jien naf li kulma titlob ‘l Alla hu jagħtihulek.” Marta għada ma tafx sew li Ġesu mhux biss profeta imma r-rigal tal-ħajja, anzi Hu il-Ħajja. Għadha fuq livell uman, u għall-kliem ta’ Ġesu “Ħuk jerġa’ jqum” hi twieġeb: “Naf li fl-aħħar jum jerġa’ jqum”. Din l-idea li miljun sena oħra il-mejtin fl-oqbra se jirxuxtaw hija assurda. Kif jista’ Alla l-Missier iħallina mejtin għall-miljuni ta’ snin? Din spjegazzjoni li għadha ġejja mir-Rabbini ta’ żmien Marta. Hi xtaqet li ma tistenniex daqshekk biex terġa’ tħaddan lil ħuha. Il-Knisja li hemm illum Betanja hija mudlama. Id-dawl jidħol biss min-nofs tal-parti ta’ fuq tal-koppla. Dan ifisser li quddiem l-enigma tal-mewt, għal xejn infittxu dawl madwarna. L-unika dawl fuq hekk jiġi biss minn Kristu, u li issa dad-dawl se joffrih lil Marta: “Jien hu l-qawmien u l-ħajja…dan ma jmut qatt.” Biex forsi nifhmu aħjar dan il-misteru, ejjew nimmaġinaw tewmin fil-ġuf, li jitkellmu, jsiru jafu lil xulxin u d-dinja ta’ madwarhom, li għalissa hija biss fil-ġuf. Jitwieled l-ewwel wieħed. L-ieħor li jkun għadu fid-dlam jaħseb li ħuh telaq, miet. Fil-fatt ikun ħalla l-ħajja tiegħu fil-ġuf biex għadda għal ħajja oħra, aħjar u meraviljuża.
Ġesu jibki. Mhux bħal-Lhud li bkew iddisprati, jqattgħu ħwejjiġhom, eċċ. Ġesu, propjament qabiżlu d-dmugħ, għax anki għal Ġesu il-mewt hija traġedja li ġġib ħafna tbatija. Anki n-Nisrani li jitlef xi qarib se jħoss in-nuqqas tiegħu, avolja jaf li wara ftit snin se jerġgħu jinagħqdu l-Ġenna.
Meta Taljan jgħid: “Metti sopra una pietra” ifisser spiċċa kollox, ma nitkellmux aktar fuqu – p.e. l-argument. Meta Ġesu jgħid: “neħħu l-ġebla” ifisser li ma spiċċax kollox mal-mewt. Għax aħna se ngħaddu minn dil-ħajja għal ħajja oħra. Marta għada dubjuża: “Issa beda jinten – issa tard wisq.” Ġesu jqawwilha qalbha: “Jekk temmen tara l-glorja t’Alla, lil hinn mill-qabar.” Min għadu jaħseb li se ngħaddu mill-mewt għall-ħajja eterna għadu midfun taħt blata. Biex inbiddlu dan il-ħsieb irridu ngerrbu l-ġebla ‘l bogħod minna.
“Lazzru oħroġ!” Il-mejjet joħroġ imma għadu marbut u, b’maktur ma’ wiċċu, ma jarax. Lazzru qam imma għadu bis-sinjali ta’ wieħed midfun. Dment li aħna hawn, għadna marbutin, i.e. mhux kompletament ħielsa. “Ħollulu l-faxex, u ħalluh imur, jiġifieri, meta jerġa’ jasal il-waqt u ma tkunux tistgħu żżommuh aktar, ħalluh imur fid-Dar tal-Missier.”
Today, let us reflect on the story of the blind man in John 9:1-41. This is a powerful narrative that teaches us many important lessons about faith, healing, and the nature of God.
The story begins with Jesus and his disciples encountering a man who had been blind from birth. The disciples ask Jesus, “Rabbi, who sinned, this man or his parents, that he was born blind?” This question reveals a common belief at the time that illnesses and disabilities were punishments from God for sin. But Jesus challenges this belief, saying, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him.”
Jesus then proceeds to heal the man by spitting on the ground, making mud with the saliva, and spreading the mud on the man’s eyes. He then instructs the man to go wash in the Pool of Siloam. When the man obeys, he is healed and can see for the first time in his life.
The healing of the blind man causes a stir among the people in the community. Some are amazed and believe in Jesus, while others are skeptical and try to discredit the miracle. The Pharisees, in particular, are hostile to Jesus and question the man about his healing. When the man testifies that Jesus healed him, the Pharisees refuse to believe him and even go so far as to cast him out of the synagogue.
In the end, Jesus finds the man and reveals himself to be the Son of God. The man responds by worshiping Jesus, and Jesus declares that he came into the world to bring sight to the blind and judgment to those who claim to see but remain in darkness.
So what can we learn from this story? First, we see that God’s works can be revealed in unexpected ways. The blind man’s disability was not a punishment, but an opportunity for God’s power and glory to be displayed. Similarly, the challenges and difficulties we face in life can be opportunities for us to grow in faith and to experience God’s grace and mercy.
Second, we learn that faith and obedience are essential for healing. The blind man had faith in Jesus and obeyed his instructions, which led to his healing. Likewise, we must have faith in God and be willing to obey his commands in order to experience his healing and blessings in our lives.
Finally, we see that true sight comes from knowing Jesus. The Pharisees claimed to see and understand God, but they were blinded by their pride and self-righteousness. The blind man, on the other hand, came to see not just with his physical eyes, but with the eyes of faith. He recognized Jesus as the Son of God and worshiped him.
In conclusion, let us remember that God’s power and glory can be revealed in unexpected ways, and that faith and obedience are essential for experiencing his healing and blessings. May we seek to know Jesus more deeply and to have the eyes of faith that can see beyond the physical realm to the eternal truth of God’s love and grace.
Dietrich Bonhoeffer was a German theologian and pastor who lived during the tumultuous years leading up to and during World War II. He is known for his commitment to social justice and his opposition to the Nazi regime, which ultimately led to his execution.
Bonhoeffer was born on February 4, 1906, in Breslau, Germany (now Wrocław, Poland), into a prominent family of intellectuals and theologians. He studied theology at the University of Tübingen and earned his doctorate from the University of Berlin in 1927. He spent a year studying in New York City at Union Theological Seminary, where he was influenced by the work of Reinhold Niebuhr and the Social Gospel movement.
After returning to Germany, Bonhoeffer became a lecturer in theology at the University of Berlin and began to write and speak about the importance of social justice and the role of the church in addressing the needs of the marginalized. He was a key figure in the Confessing Church, a movement of German Christians who opposed the Nazi regime and sought to maintain their independence from state control.
As the political situation in Germany deteriorated, Bonhoeffer became more involved in resistance efforts against the Nazis. He helped to establish an underground seminary for Confessing Church pastors, and he worked with other members of the resistance to smuggle Jews out of Germany and provide them with safe passage to Switzerland.
In 1943, Bonhoeffer was arrested by the Gestapo and imprisoned for his involvement in the resistance. He spent two years in prison, during which time he continued to write and to work on behalf of his fellow prisoners. In April 1945, as the war was drawing to a close, Bonhoeffer was transferred to the Flossenbürg concentration camp and executed by hanging on April 9, just weeks before the camp was liberated by American forces.
Bonhoeffer's writings, including his influential works "The Cost of Discipleship" and "Letters and Papers from Prison," have had a lasting impact on Christian theology and ethics. His emphasis on the importance of social justice and the role of the church in addressing the needs of the marginalized continues to inspire Christians around the world. Bonhoeffer's courageous witness to his faith and his commitment to social justice serve as a powerful example of Christian discipleship in the face of oppression and injustice.
F’dak iż-żmien, kif kien għaddej, Ġesù lemaħ raġel agħma minn twelidu, u d-dixxipli tiegħu staqsewh: “Rabbi, dan twieled agħma għax dineb hu stess, jew għax dinbu l-ġenituri tiegħu?”. Ġesù wieġeb: “Mhux għax dineb hu jew il-ġenituri tiegħu, imma ġralu hekk biex l-għemil ta’ Alla jidher fih. Sakemm għadu binhar, jeħtiġilna nagħmlu x-xogħol ta’ dak li bagħatni, għax jasal il-lejl meta ħadd ma jkun jista’ jaħdem. Sakemm għadni fid-dinja, jiena hu d-dawl tad-dinja”.
Kif qal dan, beżaq fl-art, għamel minnu qisu tajn, u dilek bih għajnejn ir-raġel agħma u qallu: “Mur inħasel fil-menqgħa ta’ Silwam”. Din tfisser “il-Mibgħut”. Mela dak mar, inħasel u ġie jara. Il-ġirien u dawk li s-soltu kienu jarawh, għax hu kien tallab, qalu: “Dan mhuwiex dak li kien joqgħod bilqiegħda jittallab?”. Xi wħud qalu: “Iva, hu”. Oħrajn qalu: “Le, imma jixbhu”. Iżda hu qalilhom: “Jiena hu”. Qalulu: “Mela kif infetħulek għajnejk?”. Weġibhom: “Wieħed raġel, jgħidulu Ġesù, għamel ftit tajn, dilikli għajnejja bih, u qalli: ‘Mur fis-Silwam u nħasel hemm’. Mort, inħsilt, u ġejt nara”. Qalulu: “Fejn huwa dan ir-raġel?”. Qalilhom: “Ma nafx”.
Lil dan il-bniedem li fl-imgħoddi kien agħma ħaduh għand il-Fariżej. Issa dakinhar li Ġesù għamel it-tajn u fetaħ għajnejn l-agħma nzerta kien is-Sibt. Il-Fariżej ukoll staqsew mill-ġdid
lill-agħma kif sar jara. U hu qalilhom: “Qegħedli ftit tajn fuq għajnejja, mort ninħasel, u issa qiegħed nara”.
Xi wħud mill-Fariżej qalu: “Dan il-bniedem mhuwiex ġej mingħand Alla, għax ma jħarisx is-Sibt”. Iżda oħrajn qalu: “Kif jista’ wieħed midneb jagħmel sinjali bħal dawn?”. U ma qablux bejniethom.
U reġgħu qalu lill-agħma: “Int x’jidhirlek minnu, issa li fetaħlek għajnejk?”. Qalilhom: “Dak profeta”. Il-Lhud ma ridux jemmnu li hu kien agħma u ħa d-dawl qabel ma bagħtu għall-ġenituri ta’ dak li sar jara, u staqsewhom: “Dan, li intom qegħdin tgħidu li twieled agħma, dan binkom? Mela issa kif ġie jara?”. Il-ġenituri tiegħu wieġbu u qalulhom: “Nafu li dan hu t-tifel tagħna u li twieled agħma; imma kif issa ġie jara, dan ma nafuhx, u anqas ma nafu min fetaħlu għajnejh. Staqsu lilu: żmien għandu, ħa jitkellem hu għalih innifsu”. Il-ġenituri tiegħu wieġbu hekk għaliex beżgħu mil-Lhud, għax il-Lhud kienu ġa ftiehmu bejniethom li jekk xi ħadd jistqarr li Ġesù hu l-Messija, isib ruħu barra mis-sinagoga. Kien għalhekk li l-ġenituri wieġbu: “Żmien għandu, staqsu lilu”.
Għal darb’oħra reġgħu bagħtu għal dak li kien agħma u qalulu: “Agħti glorja lil Alla! Aħna nafu li dan il-bniedem huwa midneb”. Dak weġibhom: “Jekk hux midneb ma nafx. Ħaġa waħda naf: li jien kont agħma u issa qiegħed nara”. Qalulu: “Imma hu x’għamillek? Kif fetaħhomlok għajnejk?”. U hu weġibhom: “Ġa għedtilkom u ma smajtux! Xi tridu tisimgħu iżjed? Jaqaw tridu intom ukoll issiru dixxipli tiegħu?”. U qabdu jgħajruh u qalulu: “Dak int dixxiplu tiegħu! Aħna ta’ Mosè dixxipli! Aħna nafu li lil Mosè kellmu Alla, imma dan ma nafux minn fejn hu!”. Weġibhom ir-raġel u qalilhom: “Sewwa! Hawn qiegħed l-għaġeb, li intom ma tafux minn fejn inqala’, u madankollu lili fetaħli għajnejja! Aħna nafu li Alla mhux se jisma’ lill-midinbin; iżda mbagħad jekk wieħed ikun iqim lil Alla u jagħmel ir-rieda tiegħu, lil dan jisimgħu. Qatt fid-dinja ma nstema’ li xi ħadd fetaħ għajnejn wieħed agħma mit-twelid. Li kieku dan ma kienx ġej mingħand Alla, xejn ma kien ikollu ħila jagħmel”. Imbagħad qabżu u qalulu: “Int se tgħallem lilna, int li twelidt dnubiet waħdek!”. U keċċewh ’il barra.
Ġesù sama’ li keċċewh ’il barra; sabu u qallu: “Temmen inti f’Bin il-bniedem?”. Dak wieġeb u qallu: “Min hu, Mulej, biex nemmen fih?”. Qallu Ġesù: “Mhux biss rajtu, imma huwa dak stess li qiegħed ikellmek”. Qallu: “Nemmen, Mulej!”. U nxteħet għarkupptejh quddiemu. Imbagħad Ġesù qal: “Jien ġejt fid-dinja biex nagħmel ħaqq, biex min ma jarax isir jara, u min jara jagħma”. Xi wħud mill-Fariżej li kienu hemm madwaru semgħuh jgħid dan u staqsewh: “Aħna wkoll għomja?”. Weġibhom Ġesù: “Li kieku kontu għomja, ma kontux tkunu ħatja ta’ dnub. Imma issa qegħdin tgħidu: ‘Aħna naraw’, mela d-dnub tagħkom għadu fuqkom”.
Il-Kelma tal-Mulej.
Lectio Divina mill-Biblista Ferdinando Armellini
Ġieli xi ħadd jgħidlek: “Iftaħ għajnejk!” jiġifieri, “Oqgħod attent!” jew “Ipprova ħares lejn din ix-xi ħaġa mod ieħor.” Hemm għama tal-għajnejn li forsi tikkuraha b’xi mediċina, u hemm għama ta’ dak li fil-ħajja ma jafx fejn sejjer, ma jarax il-perikli li hemm fit-triq li jkun qabad, li ma jagħmilx għażliet għaqlin. Fuq din l-għama jkellimna l-Vanġelu tal-lum.
Ġwanni jieħu l-ispunt tal-fejqan tal-għama ta’ Ġerusalemm biex jgħallimna kif għandna nħallu lil Ġesu jfejjaqna mill-għama tagħna u b’hekk niftħu għajnejna beraħ fil-mixja tal-ħajja tagħna. Għandna bżonn id-dawl ta’ Ġesu biex aħna nħaddnu l-valuri ġusti ta’ dawk li huma mdawwlin mill-Ispirtu t’Alla. Il-qofol tal-qari tal-lum huwa meta Ġesu jgħid: “Sakemm indum fid-dinja, jiena hu id-dawl tad-dinja.” B’din is-silta tal-lum, fl-antik kienu jippreparaw il-katekumeni. Meta mbagħad kienu jitgħammdu fl-Għid kienu jibdew jissejħu “illuminati”, i.e. imdawwlin. Qabel kienu għomja, forsi għamlu għażliet ħżiena; issa, infetħulhom għajnejhom u ingħatalhom id-dawl li bih qed jaraw ċar biex ma jħawwdux l-apparenzi mar-realta tal-ħajja, is-superfiċjali ma’ dak li jibqa’ għal dejjem. Min jibqa’ miexi fl-għama isegwi l-istint tal-merħla, bħan-nagħaġ ta’ Bendu, u jgħidu: “Mhux kulħadd qed jagħmel hekk illum?”
Ġesu jiltaqa’ ma’ raġel għama mit-twelid. Ma nafux x’jismu għax hu eżempju ta’ kull min għadu ma ltaqax ma’ Ġesu u għalhekk hu għama minn twelidu. Ġieli tisma’ min jgħid: “Żewġi (jew ibni) ma jmurx knisja u ma jħossx il-bżonn li jagħmel hekk.” Dawn għadhom ma ltaqgħux ma’ Kristu allura ma jarawx li hemm mod ieħor kif tħares lejn u tiġġudika l-ħajja. M’għandhomx idea x’inhu dan id-Dawl. Bħal wieħed li qatt ma żifen, ma jarax il-valur tiegħu. Meta jippruvah ikun jista’ japprezza l-gost u l-iżvog li tista’ tieħu minnu.
“Min dineb, hu jew il-ġenituri?” Ġesu jwieġeb: “L-ebda wieħed minnhom. Kull bniedem jitwieled għama. Mhux tort tiegħu. Din hi l-kundizzjoni umana. U l-bniedem jibqa’ hekk sakemm jingħata lilu d-Dawl li hu rigal t’Alla. Aħna għandna għażla: jew nibqgħu għomja ħajjitna kollha jew nilqgħu dan id-Dawl bil-ferħ. Hawn Ġesu qed jirreferi għad-dnub tan-nisel. Imma, peress li dan nirtuh mhux ħtija tagħna, Ġesu ma jsejjaħlux dnub imma għama.
“Ġesu beżaq fl-art….” Is-saliva ta’ Ġesu m’hi xejn ħlief in-nifs tiegħu li, magħqud mat-trab tal-art, ifisser il-ħolqien tal-bniedem il-ġdid. Kif, fil-bidu, Alla nefaħ fuq statwa tat-tajn u beda l-ħolqien tal-ewwel bniedem, hekk illum Ġesu, bin-nifs tiegħu magħqud mat-tajn tal-art, jagħti d-dawl u ħolqien ġdid lill-bniedem. Il-bniedem il-qadim kien għama. Il-bniedem il-ġdid jitwieled bid-dawl ta’ Kristu, b’għajnejh miftuħin beraħ u jaf fejn sejjer.
Il-kelma “Siloam” tfisser ‘mibgħut’: tirreferi għal Kristu, il-mibgħut minn Alla, li, bl-ilma li jagħtina bħala rigal, jiftaħ l-għajnejn tal-fidi tagħna.
Ġesu joħroġ mix-xena, u l-qari jkompli bil-mixja tal-għama mfejjaq lejn il-veru dawl: mixja twila u diffiċli. Jgħaddi minn interrogatorju iebes:
(a) L-ewwel jiltaqa’ ma’ qraba u oħrajn, u m’għarfuhx. “Hu? Mhux hu? Wieħed jixbħu?” Din għandha tkun l-istorja tagħna. Meta nikkonvertu għall-valuri ta’ Kristu bis-sħiħ, issir bidla fina tant kbira li qrabatna ma jagħrfuniex. Fejn qabel moħħna kien l-ewwel fil-flus, karriera, eċċ issa dawn jiġu l-aħħar. Ġieli ltqajt ma’ xi ħadd u tinnota bidla kbira fih, u jgħidlek: “Fl-aħħar iltqajt ma’ Kristu u dħalt fit-tali għaqda.”
(b) Ir-raġel ħaduh għand il-Fariżej, id-difensuri tat-tradizzjonijiet, l-għedewwa tad-Dawl, għax skjavi tal-preġudizzji tagħhom. Dawn iffastidjati għax l-għama ġie jara. Meta r-raġel qalilhom kif, qalulu: “Dan il-bniedem mhux ġej minn Alla għax ma jħarisx it-tradizzjonijiet.” Iżda ma qablux bejniethom: “Kif jista’ wieħed midneb jagħmel sinjali bħal dawn?” Għalhekk saqsew lir-raġel: “Int x’jidhirlek minnu, li fetaħlek għajnejk?” Hawn ir-raġel jagħmel pass kbir ‘il quddiem fil-mixja tiegħu: “Dan profeta.”
(c) Il-ġenituri, mistoqsijin dwaru, jibżgħu li b’dan il-fejqan binhom se jibda jħares lejn l-affarijiet mod differenti. Jibżgħu li jkeċċuhom mis-sinagoga.
Anki l-profeti tal-lum li rċevew dawl ġdid jaqilgħu kritika u tgergir minn Insara ankrati ma’ ċerti tradizzjonijiet. Biżżejjed insemmu l-aħħar ħames papiet, minn Ġwanni XXIII (Konċilju) sa Papa Franġisku (Amoris Laetitae).
(d) Il-Fariżej jerġgħu jingħaqdu vuċi waħda: “Sebbaħ ‘l Alla, ammetti li żbaljajt. Stqarr li Ġesu midneb għax ma jridx jagħmel parti mill-istruttura reliġjuża tagħna.” Ir-raġel iwieġeb: “Ħaġa waħda naf: kont għama u issa nara.” Il-Fariżej jinsistu li jirrepeti kif ġrat il-biċċa forsi jsibu xi punt li jtihom raġun. B’dan il-kurrent ġej kontrih, ir-raġel, minn flok jiddgħajjef, aktar ikompli jħossu ċert mill-għażliet li bi ħsiebu jagħmel, u b’ċertu sarkażmu jgħidilhom: “….jaqaw tridu ssiru dixxipli tiegħu?” X’kuntrast: ir-raġel jgħid li ma jafx min fejqu, u l-Fariżej jgħidu li jafu kollox: “Aħna dixxipli ta’ Mose’. Alla lil Mose’ kellem…” In-nies li jafu kollox jkunu jridu jibqgħu għomja u jirriskjaw li qatt ma jaċċettaw dan id-Dawl ġdid ta’ Kristu. Għax dan id-Dawl wieħed jista’ jaċċettah jew jirrifjutah. In-nies li jafu kollox jgħidu: “Dan ma nafux minn fejn ġie.” Ir-raġel iwieġeb: “Hawn qiegħed l-għaġeb - kieku mhux ġej minn Alla xejn ma kien ikollu ħila jagħmel.” Il-Fariżej jgħaddu mill-insulti għall-vjolenza: rejazzjoni tipika tal-għedewwa tad-Dawl: “U qaċċtuh ‘il barra.”
Ġesu sema’ b’dan u mar ifittxu. Sabu u staqsieh: “Temmen f’Bin il-Bniedem? Taċċetta din il-kwalita’ ta’ ħajja bid-dawl ġdid li rċevejt? Tafda ħajtek f’idejn dan il-bniedem il-ġdid li qed nipproponilek? Issa qed tara ċar għax ġejt imdawwal. Tibżax li qaċċtuk ‘il barra mis-sinagoga għax anki lili għamluli hekk.” Ir-raġel wieġeb: “Nemmen.”
Who am I? It's a question that many people ask themselves at some point in their lives. It's a question that can be difficult to answer, but it's important to try to define who we are and what makes us unique. In this article, we will explore some strategies for defining who you are.
Identify your values: Your values are the principles and beliefs that are most important to you. They guide your behaviour and help you make decisions. Identifying your values can give you a sense of purpose and direction. Take some time to reflect on what values are most important to you and write them down.
Consider your personality: Your personality traits are another key aspect of who you are. Consider what words you would use to describe yourself. Are you outgoing or introverted? Optimistic or pessimistic? Understanding your personality can help you better understand your strengths and weaknesses.
Explore your interests: Your interests and hobbies can also help define who you are. What activities do you enjoy doing in your free time? What topics do you like to read about? Exploring your interests can help you discover what makes you happy and fulfilled.
Reflect on your experiences: Our experiences shape who we are. Reflecting on your past experiences can help you understand how they have influenced your values, beliefs, and behaviours. Think about the positive and negative experiences you've had and how they have impacted you.
Embrace your uniqueness: It's important to remember that everyone is unique. Embrace what makes you different from others and celebrate your individuality. Don't compare yourself to others or try to be someone you're not.
Defining who you are is an ongoing process. As you grow and change, your sense of self will also evolve. Remember that it's okay to be unsure of who you are at times. Take the time to reflect and explore, and don't be afraid to ask for help if you need it. With time and effort, you can gain a better understanding of who you are and what makes you unique.
Together is a powerful force that has the ability to achieve great things. Whether it's a team working towards a common goal, a community rallying around a cause, or a family supporting each other through difficult times, there is strength in numbers.
One of the key strengths of together is the diversity it brings. When different people with different backgrounds and perspectives come together, they can bring unique ideas and solutions to the table. This diversity can help to break down barriers and overcome challenges that might be insurmountable for an individual or a homogeneous group.
Another strength of together is the sense of shared purpose and responsibility that it creates. When people work together towards a common goal, they feel a sense of ownership and accountability for the outcome. This can motivate individuals to work harder, be more committed, and take greater risks, knowing that they are not alone in their efforts.
Together also provides a support system that can help individuals overcome obstacles and persevere through tough times. When people feel supported and encouraged by those around them, they are more likely to push through adversity and stay committed to their goals. This can be especially important in challenging times when people might be tempted to give up or lose hope.
In addition to these benefits, working together can also foster a sense of community and connection. When people come together to achieve a common goal, they build relationships and form bonds that can last a lifetime. This sense of connection can be especially important in today's world, where people often feel isolated and disconnected from one another.
Of course, working together is not without its challenges. It can be difficult to navigate conflicting opinions and personalities, and there can be disagreements about the best way to move forward. However, when these challenges are overcome, the strength of together can be truly remarkable.
In conclusion, the strength of together lies in its ability to bring people together around a common purpose, create a sense of shared responsibility and accountability, provide support and encouragement, foster community and connection, and leverage the diversity of perspectives and ideas. When individuals come together and work towards a common goal, they have the power to achieve great things and make a real difference in the world.
Change can be a challenging and sometimes overwhelming experience, and it's important to understand the obstacles that can arise so that you can better manage them. Here are some common challenges people may face when going through a change:
Fear of the unknown: Change can be unsettling because it can disrupt our sense of familiarity and routine. We may feel anxious about what the future holds, and this can make it difficult to embrace change.
Resistance to change: Sometimes, people resist change because they are comfortable with the way things are and are afraid of the potential risks and negative consequences that come with change.
Lack of control: Change can often feel like it's out of our hands, and this can create feelings of helplessness and frustration.
Unclear expectations: If the goals and objectives of a change are not clearly communicated, people may feel confused and uncertain about what is expected of them.
Lack of support: Going through a change can be difficult, and having a strong support system can make all the difference. If you feel isolated or unsupported, it can be hard to navigate the challenges of change.
To overcome these challenges, it's important to be proactive and take steps to manage your emotions and expectations. This might include seeking out support from friends, family, or colleagues, being open to new experiences and perspectives, and focusing on the positive aspects of the change rather than dwelling on the negatives. Remember that change is a natural part of life, and with the right mindset and tools, you can navigate it successfully.
Giving teenagers more freedom is an important part of their development into independent and responsible adults. Here are some reasons why:
Encourages responsible decision-making: Allowing teenagers to make their own decisions and giving them the freedom to do things on their own helps them develop their decision-making skills. By learning from their mistakes, they will become more responsible in their choices.
Builds trust and communication: When parents give teenagers more freedom, it shows that they trust them to make good decisions. This trust helps build better communication and a stronger relationship between parents and teenagers.
Prepares for adulthood: Teenagers need to develop the skills necessary to navigate the adult world. By giving them more freedom and responsibility, they will learn important life skills, such as time management, problem-solving, and self-reliance.
Reduces rebellion: When teenagers feel like they are being constantly controlled, they may rebel or act out in order to assert their independence. Giving them more freedom can help reduce the likelihood of such behaviour.
Encourages exploration and creativity: Teenagers are at an age where they are exploring their interests and developing their own identity. Giving them more freedom allows them to explore and discover their passions, which can lead to increased creativity and a better sense of self.
Of course, it's important for parents to balance their teen's freedom with reasonable limits and boundaries to ensure their safety and well-being.
.jpg)
.jpg)
