The Bishopric has its first beginnings from the twelve apostles. It is called the apostolic succession. Every bishop takes a spiritual bond, through the ordaining bishop, to the first apostles. So the consecration of a bishop is not only a legislative measure but it is also a spiritual bond on the spiritual life of the apostles, as it is presented to us in the New Testament.
One of the apostles which I really admire – perhaps most – is St Peter. I will just mention some episodes out of the many that are mentioned in the Gospel.
The first is found in Matthew 16: 18. Peter has just seen the divine power of Jesus in the miracle of a large catch of fish. The narrative begins when Jesus encounters the apostles who were out fishing. He told them to throw their nets again. I can just imagine Peter not believing it at first: “We are fishermen – professionals - and didn’t catch anything! And now this carpenter is telling us to throw again our nets!” I am sure that humanly speaking he must have been incredulous. But when he saw the divine power of Jesus, this was his reaction: depart from me, Lord, for I am a sinner! And Jesus at that moment, told him that he will be a fisher of men. At that moment I suppose that Jesus saw him ready to be led by him. Being a sinner did not impede the Lord proclaiming him the leader, because he confessed his sinfulness through humility and forgiveness.
There was another of the apostles who sinned against Jesus – Judas. The only difference was that while Peter asks for forgiveness, Judas tried to redeem his sin. In fact, God does not choose fishermen as apostles; he chose also a tax collector – Matthew. Jesus was persecuted by the Pharisees. All the same, he chose a Pharisee as an apostle – Paul.
The second episode that records the relationship of Jesus with Peter is that after having taught Peter how they should follow “the way of the cross” before eliciting from him a proclamation of his love: “Lord, you know everything; you know that I love you.” Jesus told him that he is the rock upon which he will build his church (John 21: 17). The life of Peter is an inspiration for us all, but especially bishops, how to follow Jesus.
May I suggest that you read these episodes from the life of Peter with Jesus:
a) He taught them about the word of God. You know that some of his teachings were meant just for the apostles; for example, the transfiguration: Do not speak about this before I go to the Father. And this is seen also in some miracles which he made for them only to fortify them in their faith. (Matthew 17: 3)
b) He protected them in the Garden of Olives (Luke 9: 30): “I told you that I am Him; if you seek me, let these men go.” (John 18:8) And when he had risen and appeared to the Apostles, he told them to go to Galilee. He knew that if they remained in Jerusalem, they would have been killed. (Matthew 28:7)
Dak il-Ħadd fil-għaxija, fl-ewwel jum tal-ġimgħa, meta d-dixxipli kienu flimkien imbeżżgħa mil-Lhud, bil-bibien magħluqa, ġie Ġesù u qagħad f’nofshom; u qalilhom: “Is-sliem għalikom!”. Kif qal hekk, uriehom idejh u ġenbu. Id-dixxipli ferħu meta raw lill-Mulej. Imbagħad Ġesù tenna jgħidilhom: “Is-sliem għalikom! Kif il-Missier bagħat lili, hekk jien nibgħat lilkom”. Kif qal hekk, nefaħ fuqhom u qalilhom: “Ħudu l-Ispirtu s-Santu. Dawk li taħfrulhom dnubiethom ikunu maħfura, u dawk li żżommuhomlhom ikunu miżmuma”.
Illum jagħlaq żmien il-Ġħid: ħamsin jum fejn rajna r-raġuni tal-eżistenza tagħna permezz tal-mewt u l-qawmien ta’ Ġesu. Is-silta terġa’ teħodna f’jum il-Qawmien filgħaxija meta l-Appostli raw lil Kristu rxoxt: “raw” mhux biss bl-għajnejn materjali imma b’tal-Fidi wkoll: “imberkin ta’ qalbhom safja, għax dawn jaraw ‘l Alla.” L-Appostli ferħu għax raw kif u fejn spiċċat il-ħajja ta’ min jagħti lilu nnifsu għall-oħrajn. Jekk aħna jkollna qalb safja, jirnexxilna wkoll naraw lil Kristu kif rawh l-Appostli.
“Ġesu ġie u qagħad f’nofshom”: mhux “dehrilhom”, qisu xi ruħ. Issa għandu preżenza stabbli ġdida li setgħu jarawha dawk li jaraw bl-għajnejn tal-Fidi. Qabel il-Qawmien, Ġesu normalment seta’ jkun f’post wieħed u ħdejn dawk ta’ madwaru (jekk mhux b’xi miraklu). Issa seta’ u għadu jista’ jkun preżenti f’kull komunita’ (fejn hemm tnejn jew tlieta…). Aħna żgur ħassejna dil-preżenza f’ħajjitna, bħalma wkoll ħassejna n-nuqqas tagħha f’mumenti ibsin jew ta’ qtigħ il-qalb.
“Il-paċi magħkom.” Urihom idejH u l-kustat. Dawn se jsiru l-identita ta’ Ġesu. L-idejn, fil-kunċett Semitiku, jirrappreżentaw il-qawwa, il-poter u x-xogħol li jwettqu. Fl-Antik Testment, l-Id t’Alla kienet interpretata bħala dik li wettqet il-ħolqien, imma anki bħala kastig: “Il-leminija Tiegħek farrket l-għedewwa.” (Esodu). Ġesu ried jikkoreġi din l-idea.
Wera jdejH lid-dixxipli u qalilhom: “Hekku l-idejn t’Alla: l-istess idejn li ħaslu riġlejn l-Appostli, qdew u wettqu atti ta’ mħabba.” Dan ifisser li Alla ġie biex iservi u mhux biex jiġi servut. Poġġa jdejH għas-servizz tal-bnedmin. Idejn Kristu ġew imsammra ma’ salib biex juru li idejn Alla mhux se jikkundannaw u jikkastigaw imma se jgħannqu u jħobbu anki l-akbar midneb. Dawn l-idejn missew l-imġiddmin, l-għomja, z-zopop u l-mitrugħin. Ħaddnu saħansitra t-tfal u b’hekk skandalizzaw lid-dixxipli, għax it-tfal kienu meqjusin bħala mpuri. Idejn Alla ġew irrivelati f’idejn Kristu. Idejna jridu jsiru jixbhu lil dawn l-idejn, biex, meta jkomplu x-xogħol ta’ Kristu, Alla jissebbaħ.
Il-Kustat: hawn min jaħseb li Ġesu aħjar ma sofriex dik il-passjoni kollha; jew issa li ġrat aħjar ninsewha. Il-kustat minfud b’lanza ifakkarna l-ħin kollu fil-Passjoni, f’Alla u fl-imħabba kbira li wera għalina. Dawn il-feriti juruna l-wiċċ veru t’Alla li jħobb sal-għotja totali Tiegħu nnifsu. Juruna wkoll l-identita’ ta’ Ġesu, il-quċċata tal-imħabba Tiegħu, dik ta’ namrat miġnun bl-imħabba wara n-namrata tiegħu. Mill-kustat ħarġu demm u ilma. Id-demm hu simbolu tal-ħajja, dik mogħtija lilna li twassalna għall-ħajja ta’ dejjem, ħajja li l-ebda mewt ma tista’ tmissa. Il-qtar tal-ilma huma simbolu tal-Ħajja Divina, il-Ħajja tal-Ispirtu.
L-Appostli ferħu meta raw lil Ġesu, għax min jiftaħ għajnejh beraħ u jara bl-għajnejn tal-Fidi, ma jistax ma jifraħx meta ħajtu tkun imdawwla b’dan il-mod.
“Kif il-Missier bagħat lili hekk jien nibgħat lilkom. Morru! Komplu dak li bdejt jien. Komplu ġibu l-bidla fid-dinja bi preżenza tanġibbli u Sagramentali tal-Qawmien. Uru dawn il-pjagi Tiegħi bħala prova tal-imħabba Tiegħi għall-bnedmin. Intom ukoll sofru dawn il-ġrieħi jekk ikun hemm bżonn.” Anki aħna mitlubin inkunu ta’ servizz għall-oħrajn. Mhux bil-fors immutu martri, imma nistgħu nissagrifikaw ftit minn ġidna (“Give till it hurts” – Madre Tereża), u mill-ħin tagħna għall-oħrajn.
Il-Knisja għalhekk teżisti, biex b’dawn l-atti ta’ karita’ iżżomm ħajja l-immaġini ta’ Kristu Rxoxt. Nistgħu nħossuna dgħajfin u mgħaġġba kif Ġesu’ ħalla dil-missjoni hekk importanti f’idejna l-bnedmin. Imma rridu niftakru fil-wiegħda Tiegħu li se jkun dejjem fil-preżenza tagħna.
Permezz ta’ dil-preżenza jtina l-qawwa mhux ta’ din l-art imma tal-Ispirtu Divin Tiegħu. Din l-enerġija Divina li rċieva minn għand il-Missier, u li tatu l-qawwa biex jagħti ħajtu, ma ħadhiex il-Ġenna, imma għaddieha lid-dixxipli Tiegħu.
“Nefaħ fuqhom u qal: ‘Irċievu l-Ispirtu s-Santu.’” Il-kelma “nefaħ” smajniha l-ewwel darba fil-ġnien tal-Eden, fejn, permezz tagħha, ċappa tajn saret bniedem. L-istess kelma, użata hawn issa, se ġġib it-twelid tal-bniedem il-ġdid, bnedmin ġodda li jistħoqqilhom it-titlu ta’ “Ulied Alla.”
“Id-dnubiet li intom taħfru…” Il-Konċilju ta’ Trentu kien iddikjara li b’dawn il-kelmiet Ġesu waqqaf is-Sagrament tal-Qrar. Veru, imma dawn il-kelmiet ma jgħoddux għas-sażerdoti biss. Kull Nisrani għandu d-dmir li jħajjar lil kull midneb biex jabbanduna t-triq tad-dnub, u jerġa’ jaqbad it-triq tal-Grazzja.
F’dak iż-żmien, il-ħdax-il dixxiplu telqu lejn il-Galilija u marru fuq il-muntanja fejn kien ordnalhom Ġesù. Kif rawh, inxteħtu quddiemu, għalkemm xi wħud iddubitaw. 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 tal-Iben u tal-Ispirtu s-Santu, u għallmuhom iħarsu dak kollu li ordnajtilkom jien. U ara, jiena magħkom dejjem, sa l-aħħar taż-żmien”.
Dis-silta tagħlaq l-Evanġelju ta’ San Mattew, fejn rajna l-ħajja ta’ Ġesu fuq din l-art, it-twelid f’Betlem, it-trobbija f’Nazareth, u l-ħidma f’Kafarnaum u Ġerusalemm. B’ebda mod m’għandna nqisu dis-silta bħala t-tmiem tal-ħidma ta’ Ġesu fuq din l-art. Pjuttost hija bidu.
Ġesu se jidħol fid-dar tal-Missier u jħalli l-Missjoni tiegħu f’idejn l-Appostli. Ordnalhom biex jinġabru fil-Galilija, fuq il-muntanja tal-Beatitudni. Muntanja tal-ġebel imma wkoll waħda li tirrappreżenta l-post fejn il-bnedmin setgħu jaċċettaw u jassimilaw il-ħsibijiet t’Alla. Kien il-post fejn wieħed seta’ jara l-Baħar tal-Galilija u Kafarnaum, fejn Ġesu żvolġa ħafna mill-ministeru tiegħu. Kien hawn li Ġesu sejjaħ l-ewwel Appostli. Illum, mill-istess post, se jagħti l-mandat lill-Ħdax biex jibdew il-Knisja Tiegħu, il-Komunita’ Ġdida: ħdax għax jonqos wieħed, l-anti-dixxiplu, dak, u kull min hu bħalu, li ma telgħax dil-muntanja biex iħaddan il-Beatitudni, u b’hekk ma setgħax jagħmel esperjenza tal-Qawmien.
Min jagħmel hekk ikun qed jagħżel id-dinja l-antika: poter, regħba, vjolenza. Minn flok, Ġesu jagħti bidu għas-Saltna Tiegħu b’dawn il-ħdax l-Appostli, imbeżżgħin, fraġli, mimlija dubji u nċertezzi. Dawn kienu persuni li ħarbu mill-ġnien taż-żebbuġ u ħallew lil Ġesu waħdu. Għamlu żbalji oħra. Il-kap tagħhom ċaħdu wkoll. Minkejja did-dgħufija kollha, qallhom biex jinġabru hawn illum.
“Kif rawh inxteħtu quddiemu.” Il-verb “rawh” hawn ifisser aktar milli tara bl-għajnejn materjali. Dawn huma persuni li laqgħu il-Beatitudni, allura għarfu ‘l Ġesu u l-missjoni tiegħu, dik li jagħti ħajtu għalina. Aħna wkoll għandna bżonn nitilgħu fuq dil-muntanja, naċċettaw u nwettqu l-Beatitudni, biex ukoll aħna “naraw” li s-sejħa tagħna hija li l-ħajja se tkun mimlija meta ngħixu m’Alla u f’Alla.
“Inxteħtu quddiemu”, jew adurawh, għarfu l-preżenza t’Alla f’Ġesu, il-wiċċ t’Alla stampat f’wiċċ Ġesu: dan hu Alla li jagħti lilu nnifsu, mhux xi alla tal-filosfi jew poeti.
“Xi wħud iddubitaw.” Fejn tidħol il-Fidi, ez. fil-Qawmien, m’għandniex provi jew ċertezzi imma raġunar. Mela normali li jkollna d-dubji.
Ġesu ma jibżax mid-dubji tagħna għax jaf li aħna umani. In fatti lid-dixxipli ma ċanfarhomx. Mill-banda l-oħra, kieku jkollna l-provi konkreti, ma jkollniex bżonn il-Fidi. Mela meta jkollna d-dubji għandna naċċettawhom bil-kalma.
Aktarx il-bidu tad-dubji hu l-ewwel Beatitudni: “Henjin il-fqar fl-ispirtu”. Xi wħud jirrispondu: “Kif, Mulej? Irrid nirrinunċja għal kollox? Nagħti kollox lill-fqar?” Dan ir-raġunar inibbet id-dubji fina. Ġesu jaf b’dan, u jagħtina l-għajnuna u l-qawwa biex nifhmu sew dil-proposta tiegħu li tfisser: Henjin dawk li jghazlu li jghixu fis-semplicita kif qed jipproponi Gesu’ permezz tal-evengelju. Li bil-mod kif qed jipproponi Gesu biex nghixu, ghandu jwassalna li ma jkun jonqosna xejn ! Fid-Dinja hawn bizzejjed ghal-kulhadd biex jghix b’mod dinjituz. Fqar mil-egoizmu u l-kilba u sinjuri fl-imhabba u fl-altruizmu. Hieni min jilqa dan l-istess messagg.
Dment li nibqgħu fuq il-livell tal-Muntanja, jirnexxielna nilqgħu dil-proposta bid-dubji li ġġib magħha. Jekk nitbiegħdu mill-Muntanja, nibdew infittxu provi konkreti, umani, xjentifiċi. Il-Fidi rridu nmantnuha l-ħin kollu bil-Kelma t’Alla, inkella tiddgħajjef.
“Ġesu resaq lejhom”. Ġesu tielgħa s-Sema. Ma jfissirx li se jitlaq (“Jien nibqa’ magħkom għal dejjem”). L-Irxoxt jersaq lejn id-dixxipli, u se jibqa’ qrib tagħhom, għax lil dawn se jafdalhom il-missjoni tiegħu.
“Kull qawwa ngħatat lili..” Mhux dik li biha ttentah ix-xitan fid-deżert, qawwa li tiddomina bil-forza. Imma l-qawwa t’Alla, tal-imħabba, dik li tagħti ħajtek għall-oħrajn. Ġesu għandu dil-qawwa fil-milja kollha tagħha. Issa se jgħaddiha lid-dixxipli.
“Morru, mela….” Morru, ibdew, għamlu lil kulħadd dixxipli, ħajruhom jaċċettaw il-proposti tal-Beatitudni. Kulħadd, i.e. il-ġnus kollha. Għall-Lhud din kienet idea ġdida. Huma biss kienu l-poplu t’Alla, huma biss kienu se jsalvaw. Imma l-pjan t’Alla kien li huma jikkonvertu ġnus oħra, mhux iżommu s-salvazzjoni għalihom biss.
“Għammduhom…” “Battizzare” propjament tfisser “immersjoni”, tniżżel taħt l-ilma. Mela l-ewwel dixxipli, u aħna l-Insara (id-dixxipli tal-lum), għandna l-obbligu li nħajru kull bniedem, ta’ kwalunkwe razza, biex “jegħreq” fil-Missier, l-Iben u l-Ispirtu s-Santu, jiġifieri, bis-simbolu tal-ilma mraxxax fuq rasu jew imdawwar ma’ ġismu kollu, hu jidħol jagħmel parti mill-ħajja Divina, il-ħajja tat-Trinita’.
“…. kulma għallimtkom jien…” fuq kollox il-Beatitudni.
“Jien magħkom dejjem”. Ġesu m’huwiex “hemm fuq” imma qiegħed magħna u qed jakkumpanjana f’kull pass li nagħmlu. Il-missjoni tal-Knisja llum hi li żżomm preżenti lil Kristu f’ħajjitna. U aħna mbagħad irridu nkunu xhieda ta’ Kristu Rxoxt.
The promise of the Holy Spirit's presence in our lives has a significant impact on our sense of belonging to the community of believers. When we receive the Holy Spirit, we become part of the body of Christ, which is the community of believers. The Holy Spirit unites us as one body, regardless of our differences in culture, race, or socio-economic background.
The Holy Spirit also empowers us to love one another and to serve one another in our communities. Through the Holy Spirit, we are able to extend grace, forgiveness, and compassion to one another. We are also able to use our gifts and talents to serve others in the community, building up the body of Christ and bringing glory to God.
In addition, the Holy Spirit gives us a sense of purpose and identity. We are not just individuals who happen to attend the same church; we are part of something much greater than ourselves. We are part of the family of God, with a shared mission to proclaim the Gospel and make disciples.
Overall, the promise of the Holy Spirit's presence in our lives impacts our sense of belonging to the community in significant ways. It unites us as one body, empowers us to love and serve one another, gives us a sense of purpose and identity, and ultimately glorifies God.
What does it mean to be part of a community of believers, and how does the Holy Spirit bring us together?
Being part of a community means that we are connected with other people who share our faith in Jesus Christ. We are part of a larger family that includes people from different backgrounds, cultures, and experiences, but we are united by our love for Jesus.
The Holy Spirit plays a crucial role in bringing us together as a community. When we receive the Holy Spirit, we are given a new identity as children of God and are joined together in the body of Christ. The Holy Spirit empowers us to love one another, to serve each other, and to work together to fulfil God's purposes in the world.
The Holy Spirit also gives us a shared mission and purpose as a community. We are called to proclaim the good news of Jesus Christ to the world and to be his witnesses in every area of our lives. The Holy Spirit equips us with spiritual gifts and talents that we can use to serve others and build up the body of Christ.
In short, being part of a community means that we are not alone in our faith journey. We have other people who are walking alongside us, encouraging us, and supporting us. And the Holy Spirit is the glue that holds us together, empowering us to love one another and work together for God's glory.
Our love for Jesus can manifest in several ways in our relationships with other believers. Here are a few examples:
Forgiveness and reconciliation: When we love Jesus, we are called to forgive others and seek reconciliation when there is conflict or hurt between us. We can extend grace and understanding to others, just as Jesus has shown us grace and forgiveness.
Encouragement and support: We can show our love for Jesus by encouraging and supporting our fellow believers. We can pray for them, offer words of affirmation and encouragement, and be a listening ear when they need someone to talk to.
Humility and service: When we love Jesus, we are called to serve others and put their needs above our own. We can show humility by serving others in practical ways, such as helping with chores or running errands, or by being willing to set aside our own plans to help someone in need.
Honesty and accountability: We can show our love for Jesus by being honest and transparent with our fellow believers. We can share our struggles and weaknesses, and ask for accountability when we need it. This can help us grow in our faith and deepen our relationships with others.
Unity and harmony: When we love Jesus, we are called to strive for unity and harmony with our fellow believers. We can work together to resolve conflicts and build strong relationships, even when we disagree on certain issues. This can help us reflect the love of Jesus to the world and be a powerful witness to his grace and mercy.
In short, our love for Jesus should manifest in our relationships with others by showing forgiveness, encouragement, humility, honesty, and unity. By loving others as Jesus loves us, we can reflect his love and grace to the world and be a powerful witness to his transforming power.
There are many practical ways that we can support and encourage one another in our faith journeys. Here are some examples:
Pray for each other: We can pray for our fellow believers, asking God to give them strength, wisdom, and guidance as they seek to follow him.
Share our testimonies: We can share stories of how God has worked in our lives, and how our faith has grown and deepened over time. This can inspire others and help them see how God is working in their own lives.
Study the Bible together: We can gather together to study and discuss God's word, sharing insights and asking questions. This can help us learn and grow in our faith, and deepen our understanding of God's truth.
Serve together: We can serve others together, whether it's through volunteering at a local food bank, visiting the sick or elderly, or participating in a mission trip. This can help us see the needs of others and grow in compassion and empathy.
Hold each other accountable: We can be honest and transparent with one another, and hold each other accountable to living out our faith. This can help us grow in our walk with God and avoid sin and temptation.
Offer practical help: We can offer practical help to our fellow believers when they need it, such as helping with childcare, providing meals during a difficult time, or offering to run errands.
Encourage one another: We can offer words of encouragement and affirmation to our fellow believers, reminding them of their worth and value in Christ, and encouraging them to keep pressing forward in their faith.
Each of us has been uniquely gifted and called by God to serve others in the community of believers. Here are some ways that we can use our unique gifts and talents to contribute:
Serving in ministry: We can use our talents to serve in various ministry roles in the church, such as teaching, worship leading, administration, hospitality, or serving on a ministry team.
Discipleship: We can use our gifts to mentor and disciple others, sharing our knowledge and experience to help others grow in their faith.
Using our professional skills: We can use our professional skills to serve others in the community of believers, such as offering legal, financial, or counselling services to those in need.
Volunteering: We can volunteer our time and skills to serve the needs of others, whether it's helping with a building project, serving meals to the homeless, or visiting the sick and elderly.
Using our creative talents: We can use our creative talents to bring glory to God and encourage others, such as through music, art, writing, or drama.
Showing hospitality: We can use our gifts of hospitality to create a welcoming and inclusive atmosphere in our church community, inviting others into our homes and making them feel valued and loved.
Prayer and intercession: We can use our gifts of prayer and intercession to lift up the needs of our fellow believers, praying for their spiritual growth, protection, and well-being.
Like any community, Christian communities can face various challenges. Here are some common challenges that arise in Christian communities and how we can address them:
Conflict and division: Christian communities can experience conflict and division over theological differences, personality clashes, or disagreements about how to handle various issues. To address this challenge, we can practice humility, forgiveness, and reconciliation. We can seek to understand one another's perspectives, listen to each other with respect, and work together to find common ground.
Gossip and slander: Christian communities can be susceptible to gossip and slander, which can harm relationships and damage the reputation of others. To address this challenge, we can cultivate a culture of honesty and accountability. We can hold ourselves and others accountable for our words and actions, and speak truth in love.
Spiritual complacency: Christian communities can become complacent in their faith, going through the motions without a deep sense of passion and purpose. To address this challenge, we can encourage one another to grow in our faith and pursue a deeper relationship with God. We can set goals for spiritual growth, study God's word, and engage in prayer and worship.
Lack of diversity: Christian communities can be homogeneous, lacking diversity in race, culture, and socio-economic backgrounds. To address this challenge, we can intentionally seek out and welcome diversity in our communities. We can celebrate our differences, learn from one another's perspectives, and work to create a culture of inclusivity.
Burnout: Christian communities can become overburdened with responsibilities and commitments, leading to burnout and fatigue. To address this challenge, we can prioritize self-care and rest. We can set healthy boundaries, practice Sabbath, and support one another in taking time to recharge and refresh.
Cultivating a deeper sense of belonging and connection with other believers is an essential part of the Christian life. Here are some practical ways to do so:
Attend church regularly: One of the primary ways to connect with other believers is to attend church regularly. This provides a space to worship together, hear God's word, and fellowship with others.
Join a small group or Bible study: Joining a small group or Bible study provides a more intimate setting to connect with other believers, study God's word together, and share life's challenges and victories.
Serve together: Serving alongside others in the church community provides a sense of purpose and fosters deeper connections. It also provides an opportunity to use our gifts and talents to serve others and glorify God.
Practice hospitality: Inviting others into our homes or sharing a meal together creates an atmosphere of warmth and connection. It provides an opportunity to build relationships and share life together.
Pray for one another: Praying for one another builds a sense of community and support. It also provides an opportunity to lift each other up in times of need.
Practice forgiveness and reconciliation: Conflict and hurt can arise in any community, but practicing forgiveness and reconciliation can foster deeper connections and restore relationships.
Our love for Jesus should manifest in our attitudes and actions towards others. This includes showing kindness, compassion, and respect towards others, regardless of their background, status, or beliefs. It also means forgiving others and treating them with grace, as Christ has forgiven and shown us grace.
Our commitment to the community of believers is also reflected in our attitudes and actions towards others. We are called to serve one another, bear one another's burdens, and encourage one another in our faith (Galatians 6:2, 1 Thessalonians 5:11). This requires humility, patience, and a willingness to put others' needs before our own.
Furthermore, our attitudes and actions towards others can also impact the effectiveness of our witness to the world. As Jesus said, "By this all people will know that you are my disciples, if you have love for one another" (John 13:35). When we love one another and live in community, it testifies to the power of the Gospel and draws others to Christ.
In summary, our attitudes and actions towards others reflect our love for Jesus and our commitment to the community of believers. As we strive to love and serve one another, we can bear witness to the transforming power of the Gospel and glorify God.
Encouraging one another to grow in our faith and develop a deeper relationship with Jesus is a vital aspect of building a supportive community of believers. Here are some practical ways we can encourage each other:
Pray for each other: Prayer is a powerful tool for spiritual growth, and praying for each other can encourage us to seek God's will and guidance in our lives.
Share testimonies: Sharing our personal stories of how God has worked in our lives can inspire and encourage others to trust in Him and seek a deeper relationship with Him.
Study the Bible together: Studying the Bible together can deepen our understanding of God's Word and help us apply it to our lives.
Attend church and small group meetings together: Regularly attending church and small group meetings provides opportunities for fellowship, accountability, and spiritual growth.
Serve together: Serving others can help us develop a servant's heart and grow in our love for others.
Share resources: Sharing books, articles, podcasts, and other resources that have helped us grow in our faith can benefit others as well.
Offer words of encouragement and support: Encouraging and supporting each other through difficult times can help strengthen our faith and deepen our trust in God.
Hold each other accountable: Holding each other accountable in our spiritual disciplines and encouraging each other to live according to God's Word can help us grow in our faith.
By building a supportive community, we can help each other grow in our faith and become more like Christ.
Demonstrating the fruits of the Holy Spirit in our relationships with others in the community of believers is essential to building healthy and supportive relationships. Here are some practical ways to demonstrate the fruits of the Holy Spirit in our relationships:
Love: Love is the greatest fruit of the Holy Spirit, and it is demonstrated by putting others' needs before our own, showing kindness, and treating others with respect and dignity.
Joy: Joy is demonstrated by being grateful and content in all circumstances, even in difficult times. It also involves celebrating others' victories and successes.
Peace: Peace is demonstrated by being a peacemaker, seeking reconciliation when conflict arises, and promoting unity within the community.
Patience: Patience is demonstrated by showing grace and mercy towards others, even when they fall short or make mistakes.
Kindness: Kindness is demonstrated by doing good to others, being generous with our time and resources, and showing compassion towards those in need.
Goodness: Goodness is demonstrated by doing what is right and just, even when it is not popular or convenient.
Faithfulness: Faithfulness is demonstrated by being trustworthy, keeping our promises, and being loyal to others.
Gentleness: Gentleness is demonstrated by speaking with kindness and compassion, showing humility, and treating others with sensitivity and care.
Self-control: Self-control is demonstrated by managing our emotions and impulses, avoiding destructive behaviour, and showing restraint when faced with temptation or difficult situations.
In summary, demonstrating the fruits of the Holy Spirit in our relationships with others involves putting others' needs before our own, showing kindness and compassion, promoting peace and unity, being trustworthy and loyal, and managing our emotions and impulses. By cultivating these fruits in our lives, we can build healthy and supportive relationships in our communities.
F’dak iż-żmien, Ġesù qal lid-dixxipli tiegħu: “Jekk tħobbuni, ħarsu l-kmandamenti tiegħi. U jiena nitlob lill-Missier, u hu jagħtikom Difensur ieħor biex jibqa’ magħkom għal dejjem, l-Ispirtu tal-verità, li d-dinja ma tistax tirċevih, għax hija la tarah u lanqas tagħrfu. Iżda intom tagħrfuh, għaliex jgħammar magħkom, u huwa fikom. Ma nħallikomx iltiema. Nerġa’ niġi għandkom. Ftit ieħor, u d-dinja ma taranix aktar. Iżda intom għad tarawni, għax jiena ngħix, u intom ukoll għad tgħixu. F’dak il-jum intom tagħrfu li jiena f’Missieri, u intom fija u jiena fikom. Min iżomm il-kmandamenti tiegħi u jħarishom, dak hu li jħobbni; u min iħobb lili, iħobbu wkoll il-Missier, u jiena wkoll inħobbu u nurih lili nnifsi”.
Il-Kelma tal-Mulej
Ġesu jkompli d-diskors tiegħu fiċ-ċenaklu, u naqraw biċċa oħra mit-Testment tiegħu. Huma kliem ta’ mħabba tal-Għarus lill-għarusa tiegħu (il-Komunita’). Il-kelma “tħobb” insibuha 26 darba f’dan it-Testment imqassam f’ħames kapitli.
“Jekk tħobbuni…..” Ġesu jitlob l-imħabba tagħna lejh seba’ darbiet f’dawn il-kapitli. “Tħobbuni” żgur mhux xi sentimentaliżmu, imma “min irid jgħaqqad ħajtu ħaġa waħda ma’ Tiegħi” – l-istess kif għarus jitlob lill-għarusa tgħaqqad ħajjitha ma’ ħajtu fi proġett ta’ mħabba “sa mal-mewt tifridna”.
“Tħarsu l-Kmandamenti Tiegħi,” mhux biss l-għaxra tas-soltu imma li ngħixu kemm jista’ jkun kif għex Hu – għotja għall-oħrajn.
Il-ħajja ta’ żagħżugħ tinbidel ta’ taħt fuq hekk kif jiġġennen wara tfajla: jibda jagħmel kollox biex jogħġobha, jilbes aħjar, jistudja, jistinka u jaħdem aktar. Għax imħabba sinċiera bħal din tiġġenera ħafna enerġija.
Meta wieħed isir iħobb tassew lil Ġesu jagħmel l-istess. Ftit vrus qabel ma qal “tħarsu l-Kmandamenti” kien għadu kif qalilhom: “Nagħtikom bħala rigal kmandament ġdid (ġdid fis-sens li se jieħu post l-oħrajn kollha ta’ qablu): li tħobbu lil xulxin bħalma ħabbejtkom jien. Minn dan jgħarfukom li intom dixxipli Tiegħi.” Dan hu kmand wieħed li mhux se jiġi imponut minn barra bħal dawk tal-liġi l-qadima.
Dil-ħajja tal-Imħabba mogħtija lilna bħala rigal mill-Missier Etern, hi l-istess Imħabba li sostniet lil Ġesu tul ħajtu u hija l-istess spirtu mogħti lilna biex isir kmandament fina, u nobduh mhux għax bil-fors, imma sforz l-identita tagħna ta’ wlied Alla. Bħal Ġesu li obda sal-mewt mhux imħabba xi kmandament li ġie mpost fuqu minn barra, imma għax kien dan l-ispirtu fih li qanqlu biex jagħti ħajtu minn rajh, għax din hi l-Ħajja Divina: ir-rigal tal-Imħabba.
Fil-fatt il-messaġġ kollu ta’ Ġesu jista’ jinġabar f’din il-kelma waħda: “Ħobbu!” Dan ma jitwettaqx b’azzjoni waħda imma b’diversi, i.e. kull mument ta’ ħajti jien irrid nagħżel il-mod kif se nħobb l-aktar. Fl-innu għall-imħabba ta’ San Pawl insibu li l-imħabba taf tadatta ruħha għal kull sitwazzjoni. Min iħobb bħal Ġesu jaf x’iferraħ il-proxxmu u x’jgħinu biex jitbissem u jħossu tajjeb.
“Tħarsu l-Kmandamenti…” tħarsu, i.e. iżżommuhom f’qalbkom, ikunu l-ħin kollu għad-dispożizzjoni tagħkom biex, malli jinqala’ l-bżonn, tirreferu għalihom. F’kelma waħda nagħmluhom parti minna, mill-istess ħajja tagħna.
Il-konsegwenza ta’ min jagħmel hekk hi li jkun disponibbli biex jirċievi l-Ispirtu s-Santu: “u Hu jagħtikom Difensur”, dak li se jkun viċin tagħkom biex jiddefendikom mill-inklinazzjonijiet u xewqat ħżiena. Dment li Ġesu kien fid-dinja, Hu kien id-Difensur tal-Appostli. Imma issa li sejjer, qed iwiegħed Difensur, Konsolatur li se jibqa’ magħna għal dejjem. Dan hu l-Ispirtu tal-verita, dak li se jgħinna nimxu mhux fil-gideb imma fis-sewwa, ngħixu ħajja vera, awtentika. L-anqas iħallina nidħku bina nfusna.
Nieħdu tnejn min-nies li jkollhom xi jgħidu fuq xi ħaġa. Jgħollu leħinhom, iħarsu b’qilla, u forsi jaslu biex jaħbtu għal xulxin. Din mhix imġieba umana imma bestjali. Il-bniedem veru jiddi minnu dak li jikkaratterizzah: imbuttat mill-Ispirtu li jgħix fih, jagħmel kollox bl-imħabba. Fil-fatt, kull azzjoni li mhix ġejja mill-imħabba hija gidba.
….”li d-dinja ma tistax tilqgħu..” Mhux qed jgħid għall-oħrajn imma għal dik il-parti fija li tkompli tixxennaq għall-poter, regħba, eċċ u li tipprova tfixkel ir-rapport tiegħi ta’ servizz għall-oħrajn. Din is-sħaba sewda tinsab f’kull wieħed minna u tkun trid toħnoq il-miġja tas-Saltna l-ġdida, i.e. is-saltna tal-ħrief mhux tal-ilpup.
“…iżda intom tagħarfuh, għax jiġi jgħammar fikom.” L-Appostli għadhom kif raw lil Ġesu jaħslilhom riġlejhom, joffri l-id tal-ħbiberija lil Ġuda, iqawwi qalb Pietru. Dan l-Ispirtu jafuh għax rawh jaħdem fi Kristu. Il-Qawwa ta’ dan l-istess Spirtu se tgħaddi għal għand l-Appostli, Qawwa li tgħinhom u tgħallimhom kif għandhom iħobbu.
“Ma nħallikomx iltiema”. Iltim u armel hu dak li sofra firda ta’ xi ħadd għażiż. Ġesu jserraħ moħħ l-Appostli (u aktar tard lill-Komunita’ Nisranija) li fuq il-Kalvarju se jmut il-ġisem li kien limitat bħal ta’ kull bniedem ieħor. Imma issa se jerġa’ jiġi u jkun preżenti f’ħajjithom b’ġisem ġdid, glorjuż u bla limiti. Se jkun preżenti l-ħin kollu magħna għax ma jkollux bżonn mistrieħ jew irqad.
“Ftit ieħor u d-dinja ma taranix aktar, ma tarax il-ġisem antik tiegħi. Imma intom għad tarawni bil-ġisem il-ġdid, għax jien ngħix. U din il-ħajja se ngħaddiha lilkom.” Din se tkun il-mixja ta’ kull Nisrani li kuljum jiskopri dejjem aktar xi tfisser il-ħajja ta’ Kristu (l-Għarus) mogħtija lill-Komunita’ (l-Għarusa) bħala don.
“Dak in-nhar intom tagħarfu li jien f’Missieri u intom fija u jiena fikom.” Dan hu l-għan ta’ kull Quddiesa: l-għaqda tal-membri tal-Komunita bejniethom, u l-għaqda tal-Komunita fit-Trinita’. Wara kollox il-Quddiesa hija ikla ta’ tieġ “ - ‘Hienja dawk li kienu mistiedna għall-mejda TAT-TIEĠ tal-Ħaruf’. Qalli: ‘Dan hu kliem tassew ta’ Alla’”(Apok: 29, 7-9). Kristu li hu wieħed jiġi fina li aħna ħafna. U aħna li aħna ħafna nsiru ħaġa waħda permezz ta’ Kristu (Communion = union of the Community).
“Min għandu l-Kmandamenti tiegħi …dan hu li jħobbni.” Dan id-diskors ta’ Ġesu, għalkemm imsejjaħ minn xi wħud bħala Testment, mhux xi tmiem imma bidu.
F’dak iż-żmien, Ġesù qal lid-dixxipli tiegħu: “Tħallux qalbkom titħawwad! Emmnu f’Alla, u emmnu fija wkoll. Fid-dar ta’ Missieri hemm ħafna postijiet. Li ma kienx hekk, kont ngħidilkom: “Sejjer inħejjilkom fejn toqogħdu?”. U meta mmur u nħejjilkom post, nerġa’ niġi biex neħodkom miegħi biex, fejn inkun jien, tkunu intom ukoll. U t-triq għall-post fejn sejjer tafuha”.
Tumas qallu: “Mulej, aħna ma nafux fejn inti sejjer. Kif nistgħu nafu t-triq?”. Wieġbu Ġesù: “Jiena hu t-triq, il-verità u l-ħajja. Ħadd ma jmur għand il-Missier jekk mhux permezz tiegħi. Kieku għaraftu lili, kontu tagħrfu wkoll lil Missieri: minn issa ’l quddiem tagħrfuh, anzi diġa’ rajtuh”. Qallu Filippu: “Mulej, urina l-Missier, u jkun biżżejjed għalina”. Ġesù wieġeb: “Ili daqshekk magħkom, Filippu, u għadek ma għaraftnix? Min ra lili ra lill-Missier. Kif tgħidli: “Urina l-Missier?”. Ma temminx li jiena fil-Missier u l-Missier fija? Il-kliem li ngħidilkom jien, ma ngħidux minn moħħi iżda l-Missier li jgħammar fija qiegħed jagħmel l-opri tiegħu.
Emmnuni! Jiena fil-Missier u l-Missier huwa fija. Jekk mhux għal ħaġ’oħra, emmnuni minħabba dawn l-opri stess. Tassew tassew ngħidilkom, min jemmen fija hu wkoll għad jagħmel l-opri li qiegħed nagħmel jien, u akbar minnhom għad jagħmel, għax jiena sejjer għand il-Missier”.
Il-Kelma tal-Mulej
L-aħbar tat-tradiment ta’ Ġuda, taċ-ċaħda ta’ Pietru u tat-tluq ta’ Ġesu ħawdu ħafna l-imħuħ tal-Appostli. Ġesu qalilhom li kien jaqblilhom li huwa jmur għand il-Missier, għax kien se jħejjilhom post u jerġa’ jiġi għalihom. Fil-fatt il-Knisja dejjem kienet tgħożż din il-wegħda u tistennieh “sa ma jiġi fil-glorja.”
Dan id-diskors Ġesu jgħidu il-lejl qabel ma miet, wara li ħasel riġlejn l-Appostli. Għalkemm qed jipprepara għall-mewt l-aktar kiefra, moħħu kien fl-Appostli biex jagħmlilhom il-qalb u jagħtihom kuraġġ. Jassigurahom li, għalkemm se jkollu jħallihom, se jibqa’ magħhom. Dan iservi ta’ lezzjoni għall-ħajja Nisranija, li anki fid-diffikultajiet l-aktar kbar, għandna l-garanzija ta’ Ġesu: “Jien magħkom sal-aħħar.”
Dis-silta hija magħżula f’dan iż-żmien tal-Għid, għax hija t-testment ta’ Ġesu. Għalhekk illum naqraw bl-akbar imħabba u rispett x’ħallilna Ġesu. Inkitbet xi 50 sena wara l-Qawmien fejn xi komunitajiet Insara fl-Asja Minuri kienu qed jiffaċċjaw qtigħ ta’ qalb minħabba persekuzzjonijiet. Ma kienx hemm tixrid ta’ demm, imma xorta waħda xi wħud tħawdu, qatgħu qalbhom u ċaħdu l-Fidi. Għalhekk Ġwanni jipproponi l-Vanġelu tal-lum għalihom u għal kull min ikun se jaqta’ qalbu.
L-ewwel ħaġa li jgħid Ġesu hi: “Tħallux qalbkom titħawwad.” Fl-aħħar diskors ta’ Mose’ lil Lhud, qabel ma daħlu fl-Art Imwiegħda, qalilhom: “Taqtgħux qalbkom! Il-Mulej se jkun magħkom u se jurikom it-triq minn fejn tridu tgħaddu.” Ġesu issa qed jgħid l-istess lill-Appostli: wasal il-waqt li tibda s-Saltna Tiegħu, mhux dik tal-bhejjem selvaġġi imma tal-ħrief. Biex jgħixu ta’ ħrief qalb l-ilpup, l-Appostli se jiġuhom mumenti ta’ biża’. Ġesu jgħid: “Ibqgħu emmnu f’Alla, u fija wkoll,” i.e. mhux temmnu darba u daqshekk imma tipperseveraw fil-fidi, anki waqt xi prova ħarxa.
“Fid-dar ta’ Missieri hemm ħafna għamajjar…. sejjer inħejjilkom fejn toqogħdu.” Mhux qed jgħid għall-Ġenna. Dik ilha bbukkjata għalina. Fi Ġwanni 2, “id-Dar ta’ Missieri” hi t-Tempju l-ġdid, il-Knisja fejn se tibda tiltaqa’ l-Komunita. F’din il-miġemgħa hemm ħafna għamajjar, i.e. hemm post għal kulħadd. Kull membru hu għamara xierqa li minnha titla’ għand il-Missier il-fwieħa tal-imħabba tal-proxxmu. Il-membri huma diversi għax mhux kulħadd jirċievi l-istess doni minn għand l-Ispirtu s-Santu. Id-doni kollha huma meħtieġa u ma jinpurtax jekk xi doni jagħmlu wieħed Papa u ieħor katekist. Kulħadd hu mportanti u għandu l-missjoni tiegħu x’jaqdi billi juża’ d-doni kif jixraq għas-servizz ta’ ħutu u għat-tixrid tas-Saltna.
F’dan il-qsim tad-doni tgħammar il-Ħajja Divina. Bl-għotja ta’ ħajtu, Ġesu ppreparalna s-sala tal-pranzu fejn naqsmu l-imħabba tagħna ma’ ħutna. Aħna, li għandna bżonn xulxin, immantu lilna nfusna b’din l-imħabba reċiproka li tgħaqqadna bħala ulied tal-istess Missier. Kif fwieħa tingħaraf minn oħra, hekk din l-imħabba tingħaraf minn kulħadd mill-ewwel għax tolqot kemm lit-tajbin kemm lill-ħżiena, il-qaddisin u l-midinbin, is-sinjuri u l-fqar, u dan għax l-oriġini tagħha huwa Alla nnifsu: “Minn dan nixtieq li jagħrfukom in-nies – l-imħabba għal xulxin.”
“U t-triq għall-post fejn sejjer tafuha.” Hawn Ġesu jipprovokahom ftit, biex jgħallimhom kif se tkun ħajjithom wara li jqum mill-mewt. Tumas, it-tewmi tiegħi u tiegħek, qabeż fil-pront: “Kif nistgħu nafu t-triq? Int sejjer għall-mewt. Din it-triq li qed tgħid?” Tumas għadu m’għamilx l-esperjenza tal-Qawmien. Għalhekk għalissa l-mewt kienet tfisser li jispiċċa kollox.
Ġesu jwieġbu: “Jien Hu t-Triq, il-Verita u l-Ħajja.” (a) It-Triq, i.e. il-mixja tagħna li twassalna biex inwettqu l-iskop tal-eżistenza tagħna, id-dħul fid-Dar tal-Missier. Din il-mixja hija Ġesu stess. (b) Il-Verita’: mhux xi kunċett filosofiku jew ta’ raġunar imma persuna, Ġesu stess – il-bniedem veru, awtentiku, il-bniedem li rnexxa. Il-bniedem vjolenti mhux bniedem veru għax għadu jixbah lill-bhima selvaġġa. Ġesu hu l-bniedem veru għax jurina wiċċ Alla. (ċ) Il-Ħajja: mhux dik bijoloġika imma eterna, i.e. dik li l-ebda mewt ma tista’ tmissa.
“Kieku għaraftu lili kontu tagħrfu ‘l Missier.” Filippu: “Urina ‘l Missier u jkun biżżejjed għalina.” Li wieħed jara’l Alla kienet ilha x-xewqa ta’ ħafna: “Jien infittex ‘il wiċċek Mulej” (Salm 27). Ħafna minna llum ukoll ifittxu lill-Mulej, imma kull tant fil-postijiet u ħwejjeġ żbaljati.
Ġesu jwieġeb: “Min ra lili ra l-Missier ukoll.” Ħadd qatt ma ra wiċċ Alla, l-anqas Abraham u Mose’. L-unika mod biex wieħed jara wiċċ Alla hu li jikkontempla l-immaġini perfetta tiegħu fl-Iben. Fil-mentalita’ Lhudija, Ġużeppi bin Ġwanni ifisser li Ġużeppi jixbaħ lil Ġwanni, mhux biss fil-fattizzi, imma fil-karattru u temperament.
Fil-Magħmudija u t-Trasfigurazzjoni ta’ Ġesu, il-Missier jirrikonoxxi lil Ġesu: “Dan hu Ibni l-Għażiż.” Jagħmel żball min jgħid li r-reliġjonijiet kollha huma ndaqs u l-istess. Kull reliġjon li ma tagħrafx lil Alla fil-persuna ta’ Ġesu hija falza. In fatti lil Filippu Ġesu’ jkompli jgħid: “Il-Missier li jgħammar fija qed iwettaq l-għemil.” Alla tal-Antik Testment kien Alla li jagħti l-ħelsien mill-jasar, jipproteġi l-orfni, r-romol, il-fqar, u l-barranin u kien jagħti każ ta’ kull min qed ibati xi nġustizzja. Din l-immaġini rrepetiha Ġesu f’ħajtu.
“ Min jemmen fija, hu wkoll jagħmel l-għemil.. u akbar minnu għad jagħmel.” Min jemmen, i.e. min jafda ħajtu għal din il-proposta ta’ dinja ġdida, ordni ġdid, se jagħmel ħwejjeġ kbar. Ġesu kellu ftit anqas minn tlett snin biex iwettaq il-missjoni. Dan kien biss bidu: il-bqija ħallieh f’idejn l-Appostli ta’ żmienu u ta’ żmienna.
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